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Q: We have some brothers who studied for some time, but they didn’t work on self-purification. So they used their knowledge to show off & to look down on others. And they are quick in refuting others & they are one of main reasons for making others run away from the Salafi Manhaj. What is your advice to them?   Leave a comment


Answer: The Shaykh said: ‘first of all, my advise to those people is that Salafiyyah is not a claim that is claimed upon the tongue. Rather it is something that has to be followed up by actions. When the Prophet صلى الله عليه و سلم informed… that this Ummah would split into 73 sects and that all of them would be in the Hellfire except one, he was asked, ‘and which is that one, O Messenger of Allaah?’ He said, ‘That which I am upon and my Companions.'[1] So the Prophet صلى الله عليه و سلم informed that this Saved Sect, the one that will be saved from the Fire, they are the Salafus Saalih, the righteous predecessors. They are the ones who were upon that which the Messenger of Allaah صلى الله عليه و سلم and his Companions were on. So we have to go back and look at that which the Prophet صلى الله عليه و سلم was upon as it relates to his ‘aqeedah (belief system), as it relates to his worship, as it relates to his transactions and interactions. What was he upon? Then likewise, we look at what the Companions of the Messenger of Allaah صلى الله عليه و سلم were upon in those previously mentioned affairs.’

Then the Shaykh went on to say: ‘and also we need to look at what Allaah سبحانه و تعالى said to His Messenger. He said this to His Messenger, as His Messenger is the best of examples. He says as it comes in Soorah Aali ‘Imraan,

فَبِمَا رَحْمَةٍ مِّنَ اللّهِ لِنتَ لَهُمْ وَلَوْ كُنتَ فَظّاً غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الأَمْرِ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللّهِ إِنَّ اللّهَ يُحِبُّ الْمُتَوَكِّلِينَ
{And by the Mercy of Allaah, you (Muhammad صلى الله عليه و سلم) dealt with them gently. And had you been severe and harsh-hearted,
they would have broken away from about you; so pass over (their faults), and ask (Allaah’s) forgiveness for them;
and consult them in the affairs. Then when you have taken a decision, put your trust in Allaah,
certainly, Allaah loves those who put their trust (in Him).} [Aali ‘Imraan 3:159]

So here we see that Allaah سبحانه و تعالى has prohibited His Messenger صلى الله عليه و سلم from evil character and He let His Messenger know that if he was evil, harsh and hardhearted they would have left from around him. So if the person is truly upon Salafiyyah, then he is upon that which the Messenger of Allaah صلى الله عليه و سلم was upon from good characteristics, from gentleness, from leniency. And as you had mentioned in the question, some people have been made to leave the manhaj as-saheeh (the correct methodology), or they have been repelled from this manhaj, from that which they find from people from harshness and so on and so forth, then this is indeed in opposition to the Book of Allaah سبحانه و تعالى and the Sunnah of the Messenger of Allaah صلى الله عليه و سلم. Meaning that, that characteristic that they find from some of the Salafis, these characteristics are in opposition to what we find in the Book and the Sunnah and likewise, what the Salaf of this ummah were upon رحمهم الله.

Also, we need to look at the example of the one who was harsh and hard and stern when he came to the Prophet صلى الله عليه و سلم, and he grabbed him. He said, “Yaa Muhammad, give me from that which Allaah has given you”. So the Companions of the Messenger of Allaah صلى الله عليه و سلم they wanted to deal with this individual and the Prophet صلى الله عليه و سلم prevented them from doing so.[2] Even though he was the Messenger of Allaah صلى الله عليه و سلم and this man had done what he had done to him, the Messenger of Allaah صلى الله عليه و سلم prevented them from doing anything to this man. So whoever claims to be Salafi, then it is upon him to be patient and it is upon him to persevere and it is upon him to have forbearance. And it is upon him to guide the people to that which is good, so these callers themselves can be an example to those they are calling.’

Answered by: Shaykh ‘Alee Muhammad Naasir al-Faaqihee حفظه الله تعالى

[1] Reported by At-Tirmidhee 5/26 (#2641), Shaikh Al-Albaanee (rahimahullaah) says Hasan in Jaami’ as-Sagheer (#5343)

[2] Reported by Al-Bukhaaree in Kitaab al-Libaas (#5472) and Muslim in Kitaab az-Zakaat (#1057)
SOURCE: albaseerah.org

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Posted July 11, 2011 by thesunnahway in Uncategorized

THE CRIME OF HIZBIYYAH AGAINST THE SALAFI DAWAH: THE MEANING OF HIZBIYYAH   Leave a comment


TAKEN FROM THE BOOK THE CRIME OF HIZBIYYAH AGAINST THE SALAFI DAWAH by Abul Al-Hassan Malik Ibn Adam.

Compiled from the works of: Shaykhul-Islaam Ibn Taymiyyah (d.728H) | Shaykhul-Islaam ‘Abdul-’Azeez Ibn Baaz (d.1420H) | Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H) | Imaam Muhammad Ibn Saalih al-’Uthaymeen | Imaam Muqbil Ibn Haadee al-Waadi’ee (1421H) | Imaam Ahmad Ibn Yahyaa an-Najmee | al-’Allaamah Saalih Ibn Fawzaan al-Fawzaan | al-’Allaamah ‘Abdul-Muhsin Ibn Hamad al-’Abbaad | al-’Allaamah Rabee’ Ibn Haadee al-Madkhalee

Before the reader is a compilation of statements from the major Scholars, past and present, regarding the evils of hizbiyyah – bigoted partisanship and blind attachment to personalities. There is no question that these evils have harmed the Muslim nations tremendously. Shaykh Rabee’ Ibn Haadee al-Madkhalee – hafidhahullaah – said, “Anyone who opposes the Salafee methodology is from the deviant sects. Hizbiyyah does not have conditions. Allaah called the previous nations: ahzaab (parties), and when the tribe of Quraysh, and those who were with them, rallied against the Messenger (sallallaahu ’alayhi wa sallam), He (Allaah) called them ahzaab, though they weren’t an organization… So blind attachment to a specific ideology that opposes the Book of Allaah and the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam) and unifies and separates because of it is hizbiyyah; this is hizbiyyah even if they are not organized.” We hope this short treatise will serve as a reminder that loving and hating, uniting and separating must be done solely for the sake of Allaah and in accordance with the Sunnah of the Messenger of Allaah (sallallahu ’alayhi wa sallam) according to the understanding the pious predecessors of this Ummah., and at the head of it, the companions of the messenger of Allah.

THE MEANING OF HIZBIYYAH. The word Hizb is defined in Lisan al-arab as: a group of people: the plural ahzab: and ahzab were the armies of the disbelievers which fought against the prophet (Saw) and they were: Quraysh, Ghatfan, and Banu Qurayzah. Allah says, “And he who believed said: O my people indeed I fear you a fate like that day of the ahzab (confederates). {Surah Ghafir 40:30.} The ahzab here are the people of Nuh, Ad, Thamud, and those who were destroyed after them, and the hizb of a person are his companions and followers who are upon his thought, and every people who are similar in words and deeds, then they are ahzab even if they do not meet one another as Ad, Thamud, and firawn were (Called) ahzab, and (Allahs statement), “Every hizb (party) rejoicing in what is with them” (surah al rum 30:32) It is every group whose desires are the same (see Lisan-Al arab (cairo dar al hadith 2003 vol 2 pp 42) Shykh Rabi Ibn Hadi al Madkhali hafizahullah-was asked, “what is the meaning of hizbiyyah, and what does it mean to say so and so is a hizbi, and who are the hizbis and what is their methodology?” He answered “anyone who opposes the salafi methodology is from the deviant sects, hizbiyyah does not have conditions. Allah called the previous nations: ahzab (parties), and when the tribe of Quraysh, and those who were with them, rallied against the messenger (Saw), He (Allah) called them ahzab, though they wont an organisation, so it is not a condition of hizbiyyah that it be organizes, but if this hizb is organised, it becomes all the more worse. so blind attachement to a specific ideology that opposes the book of Allah and the sunnah of his Messenger (Saw) and unifies and separates because of its hizbiyyah: this hizbiyyah even if they are not organized, Embracing a deviant methodology and gathering people together upon it is hizbiyyah, whether organized or not, as long as the ideology is in opposition to the book and sunnah, then this is a hizb. The disbelievers who fought the prophet (Saw) did not have the kind of organization that is present today and still Allah named them ahzab. Why? It was because they joined together upon faleshood to refute the truth. “The people of Nuh and the ahzab after them denied (their messengers) before these” (surah Ghafir 40:5) So he called them ahzab. Qurash, Ghatfan, Qurayzah, and other tribes joined together but were not an organization. they joined thogether and Allah called them ahzab, and there is a surah entitled alahzab. So it is not a condition of a hizb that it be organized. When someone holds a false ideology and argues in defense of it and unities based upon it, this is partisanship, and if he organizes and gathers wealth on top of this, he goes further intohizbiyyah and becomes from the deviant sects. Shaykh Ibn Taymiyyah said: “As for the head of hizb, hen is the head of a group, which forms into a group. So if they are united upon what Allah and his messenger saw commanded, without any addition or subtraction, then they are the believers what is for them is for them and what is against them is against them. However, if they add to that or take away from it, like having a blind attachement to anyone who enters their group in truth or falsehood and turning away from those who do not enter into their party, whether upon truth or falsehood, then this is the separation that Allah and his messenger (SAW) disparaged. Indeed, Allah and His messenger have commanded with the congregation and unity and have prohibited dividing and righteousness and forbade working together upon sin and transgression”

Posted March 9, 2011 by thesunnahway in Transcriptions, Uncategorized

Polygamy in Harmony in Malaysia   2 comments


Polygamy is one aspect of Islam which the kufaar use to discredit Islam and also there is a lot of ignorance associated with this matter where the Muslims are concerned for this reason I have decided to complie a few articles regarding this subject from the scholars of Islam and advice from Muslim women in polygamous marriages.

Polygyny: The condition or practice of having more than one wife at one time.

This is a much needed admonition to the muslimaat upon the sunnah, and may Allaah grant both men and women the akhlaaq (manners) to deal with such situations.  shaykh al-albaani rahimahullaah says:
“Of course, I believe that that is not allowed for (the woman) (to come between her husband and polygyny) because of two reasons: The first (reason) is that she is hindering (her husband) from the path of Allaah, and other (reason) is that she is opposing the command of her husband. Because you know…that the obedience of a woman to her husband is obligatory the way the matter is with regard to the obedience of an individual from the individual members of a nation toward the Muslim ruler, with an obedience which I don’t say is blind but rather a complete obedience, except what is made an exception in the islamic legislation, which is (obeying someone) in disobedience to Allaah. And from this results islamically legislated rulings which (state) that if the Muslim ruler commands that which is fundamentally allowed, this command becomes obligatory for the one who is commanded with it to carry it out, because it is the command of the ruler. Exactly likewise is the command with respect to the husband with his wife.
So if the husband commands his wife with some command while that command is allowed in the foundation of the islamic legislation and while the woman is able to carry it out, then it is obligatory upon her to obey him. And if she does not obey him, then she has disobeyed Allaah and His Messenger [sallAllaahu ‘alayhi wa sallam]. So, concerning that which the woman undertakes of using hindrances that come between her husband and that which he wants to attain from what Allaah, the Mighty and Majestic, has allowed, let alone if the allowed (matter) is that which is desirable (and) permissible, then no doubt she will be disobedient twice over. The first time is that which preceded when I mentioned that indeed she is cutting off the path (of Allaah); and the other matter is that she is opposing her husband in a command that she has no right to oppose while she is able (to obey his command) and while he is not commanding or not wanting to do (an act of) disobedience to Allaah.”

Posted February 10, 2011 by thesunnahway in Polygamy, Uncategorized

Sects   Leave a comment


Deviation of the KHAWAARIJ Sect
 
They were the ones who revolted against Uthmaan (ra) during the later part of his Caliphate which resulted in his murder. Then their evil intensified in the Caliphate of Ali (ra), so they split off from him and declared kufur upon him and his companions (ra) because they did not agree with their madhab. And the Khawaarij declare kufur upon the one who disagrees with their madhab. So they declared kufur upon the companions of the Messenger of Allah (peace be up on him), who were the best of people.
Their madhab is to cling to other than the Sunnah and the Jamaah, to disobey the ruler and they hold the opinion that revolution against him is from the religion, contrary to the order given by the prophet (peace be upon him) to stick to obedience, and to Allah’s command in His saying: “Obey Allah and obey the messenger, and those who are in authority.” {surah Nisa: 59}. Allah, The most high, and the Prophet (peace be upon him) made obedience to the ruler part of the Religion. He (peace be upon him) said: “I order you to fear Allah and to hear and obey, even if you are ruled by a slave, for verily whoever lives long amongst you will see many differences” (Abu Dawud 4607, Trimidhi 2676). So obeying the ruler is part of the Religion, but the Khawaarij say: “No! We are independend” and this the path of revolution today. So they desire to split up the Jamaah of the Muslims and to revolt against the rulers and they are disobedient to Allah and his Messenger (peace upon him) in this matter. They also hold the opinion that the one who commits major sins is a kaafir. For exame, he who commits major sins may be a fornicator, a theif, or someone who drinks alcohol but the khawaarij declare him to be a kafir.
However Ahlus-Sunnah wal-Jamaah believe he is a Muslim who is deficient in emaan, and they call him a sinner who is a believer due to his emaan, and a sinner due to his disobedience. This is because an individual is not expelled from Islaam except through shirk (Surah Nisa 48, 116). Allah, The Most High, said: “Verily, Allaah does not forgive that partners should be set up with in worship, but He forgives lesser than that to whomever He pleases” The Khawaarij say that one who commits a major sin is a kaafir who will not be forgiven and he is eternally in the Fire. This is in opposition to what has been mentioned in the Quran, and their reason for falling into this error is due to their lack of understanding. They are people who strive hard in worship but they lack understanding and this is where the evil lies. Striving in piety and worship must be accompanied by understanding of the Religion and Knowledge.
A Glimpse At The DEVIATED SECTS by Shaykh Saaleh al-Fawzaan (pg. 30-32)
The Reality of Sufism in Light of the Quran & Sunnah – Introduction
 

Modern Day Deviant Groups: Shaikh Ahmad bin Yahyaa An-NajmeeAl-Fataawaa al-Jaliyyah ‘anil-Manaahij Ad-Da’wiyyah (pg. 51-55) compiled by HasanIbn Mahmood Ibn Mansoor ad-DaghreeriAl-Ibaanah.com

Question:” Noble Shaikh Ahmad Ibn Yahyaa An-Najmee, may Allaah give you tawfeeq, there are found some books that include talk about these hizbee groups, which have incorporated a methodology that opposes the methodology of the Salaf in the fields of knowledge and action. And these books fall in between that which is large and difficult for the beginner to grasp of its content and between that which is short and contains little benefit. So O Shaikh, we hope that you can give us a clear but brief image of the most prominent of some of these methodologies’ founders and some of the issues they are criticized in. This is so that the Muslims can beware of falling into any part of that. And if you would be so kind O Shaikh as to direct the last of your talk to focusing on the true methodology, which every Muslim is obligated to follow…”

Answer:All praise be to Allaah, and may His peace and blessings be upon the most honorable of all creation, our prophet Muhammad, and on his family and Companions. To proceed: 
 
Jamaa’at-ul-Ikhwaan al-Muslimoon
 
Definition of the Ikhwaan Al-Muslimoon:
They are the followers of Hasan Al-Bannaa. There are several points to be noted about their methodology, the most important of which are the following:
1. They show a lack of importance to Tawheed Al-‘Ibaadah [1], which is the most important matter in Islaam, since the Islaam of an individual is not valid without it.

2. They remain silent and concede to the people in their performance of major Shirk, supplication to other than Allaah, performance of tawaaf around graves, making oaths to the dead in the graves, sacrificing in their names and so on.

3. The founder of this methodology was a Sufi. He had a connection with Sufism to the point that he gave bay’ah (oath of allegiance) to ‘Abdul-Wahhaab Al-Khusaafee upon (following) his Khusaafee Shadh-lee order.
4. The presence of innovations amongst them and their worshipping Allaah through them – even to the point that the founder of this methodology acknowledged that the Prophet (sallAllaahu ‘alayhi wa sallam) would attend their gatherings of dhikr and that he (sallAllaahu ‘alayhi wa sallam) would forgive what past sins they had committed, as is found in his saying:

“May Allaah bless the one who upon light in which he appeared To the worlds, and so he surpassed the sun and the moonThis habeeb (i.e. Muhammad) along with his beloved has gatheredAnd pardoned everyone in what sins they did in the past.”

5. They call to establishing the Khilaafah and this is an innovation because the Messengers and their followers were not entrusted with anything except to call to Tawheed. Allaah says: “And We have indeed sent to every nation a messenger, (saying to his people): ‘Worship Allaah and avoid the taaghoot (false deities).’”[Surah An-Nahl: 36]
6. They have a lack of Walaa and Baraa (loyalty and disavowment) or a weak form of it. This is made clear in their call to bring closeness between the Sunnis and the Shee’ah. And their founder was quoted as saying: “We will cooperate with one another in what we agree on and pardon one another in what we disagree on.”
7. They hate and despise the people of Tawheed and those who adhere to the Salafee Way. This is made clear in their talk concerning the Saudi state, which is founded upon Tawheed and which teaches Tawheed in its schools, institutes and universities. And it was made clear in their killing of Jameel Ar-Rahmaan Al-Afghaanee just because he called to Tawheed and because he had schools in which he would teach Tawheed.
8. They pursue the mistakes of the leaders and expose their faults – whether true or false – spreading them amongst the youth in order to make the leaders appear hateful to them and so that they can fill their hearts with contempt against them.
9. They hold detestable partisanship to the party they ascribe themselves to. So they show friendship based on this party and they show enmity based on this party.
10. They give their oath of allegiance to work for the Ikhwaani Manhaj according to the ten conditions that the founder has set forth. And there are other issues of concern, which perhaps can be dealt with at a later time.

The Qutubees

They are a people that have read the books of Sayyid Qutb and accepted what is in them from truth and falsehood. So you will find them defending Sayyid Qutb when someone criticizes him, even if the truth is with the one criticizing.

It is well known that Sayyid Qutb was not from the men of religious knowledge. His original status was that he was an author. Then he adopted the beliefs of the Ash’arees – the belief of ta’weel (misinterpretation of Allaah’s Attributes), as did others among the learned people from Egypt. He has serious and vile errors, which the people of knowledge have refuted and exposed. But when they expose these errors, this results in the rage of the Qutubees befalling them by way of their criticizing, speaking ill and discrediting them. So Allaah is sufficient for us and He is the Best of Guardians.

So the basic principle is that: Men are known by way of the Haqq (truth) and the Haqq is not known by way of men. So it is obligatory on us to accept the truth and to worship Allaah, Lord of all worlds, by it, and to abandon everyone that treads an innovated methodology. And we must place as our role model, the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam), his Khulafaa, his Companions, and those who followed them amongst the Imaams of guidance. And Allaah is the One who grants success.
 

The Suroorees

The definition of the people who adhere and ascribe to this methodology:
The Suroorees are a group of people or a sect that ascribe themselves to Muhammad Suroor Zayn-ul-‘Aabideen. They have some aspects of the Sunnah and some aspects of Bid’ah (innovation) in them. The most important characteristics that can be noted from them are:

1. They attack the rulers and speak about them in a manner that results in evil, corruption and danger. It appears that they declare the leaders to be disbelievers, but this can only be understood by way of their circumstances and actions and cannot be picked up from their words. This is since the path they take is the path of the Khawaarij or close to it, knowing that the religious texts state the obligation of hearing and obeying the rulers.

And our rulers in this land (of Saudi Arabia) are Muslims – all praise be to Allaah. They use Allaah’s Legislation for judging in their court systems and they establish the prescribed punishments (hudood). So declaring them to be disbelievers or talking about them in a manner that leads to revolting and rebelling against them is considered a great form of causing corruption. Due to this, we must warn against those who adhere to this methodology or rid ourselves from them, especially since they have attacked the scholars of this land by reviling them, making slanderous remarks against them and accusing them of betraying the Deen. This matter indicates what they are behind.

2. They call to Jihaad, but they do not intend by it the Jihaad against the disbelievers. Rather it seems like they intend by it to change the leaders, knowing that we cannot rid the leaders of their errors. And we do not claim that they are infallible however we say: It is obligatory to obey them and to advise them in a private manner because they are Muslims. And the Prophet (sallAllaahu ‘alayhi wa sallam) forbade us from rebelling against the leader unless the one rebelling sees clear disbelief upon him by which he will have a proof from Allaah in the matter.

3. They claim that the scholars in this land do not understand the current affairs. And they can be refuted by the fact that the Muftees and the judges do not issue a fatwa in a single issue nor do they judge in a single matter except after coming to know its state of affairs, which encompasses it, such as the cause, the conditions for the ruling and its effects. So whoever claims that these scholars and judges do not understand the current affairs then he has wronged himself and spoken what is not permissible for him to say. As for knowing the plans and schemes of the enemies and so on, then this falls under the jurisdiction of each country’s army.

Jamaa’at-ut-Tableegh

They are a people that follow Muhammad Ilyaas, the founder of this Jamaa’ah.
A biography of the founder: Muhammad Ilyaas was born in 1302H. He memorized the Qur’aan and read the Six Collections of Hadeeth. [2] He was upon the Deobandi methodology, taking the Hanafee madh-hab, the Ash’aree and Matureedee Creed and the Sufi way. They have four Sufi orders amongst them:

1. The Naqshabandees2. The Sahroordees
3. The Qaadirees, and
4. The Jishtees

Shaikh Muhammad Ilyaas gave the Sufi bay’ah (oath of allegiance) to Shaikh Rasheed Al-Kankoohee, who later became Shaikh Rasheed As-Saharanpuree. Then he renewed it with Shaikh Ahmad As-Saharanpuree who certified him to take oaths of allegiance. Muhammad Ilyaas would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee, in what is known as the Jishtee Muraaqabah (self meditation). And he would go out to the grave of ‘Abdul-Qudoos Al-Kankoohee, the one who forced the ideology of wahdat-ul-wujood [3] on him. He resided and taught in Delhi and passed away in 1363H.

Circumstances that brought about the start of the movement:
Shaikh Abul-Hasan An-Nadwee saw that Muhammad Ilyaas took refuge in this way of giving Da’wah when the ways of blind-following failed to rectify the people of his region. Shaikh Miyaan Muhammad Aslam quotes one of Ilyaas’ sayings that he received kashf (mystic disclosure) to follow this way through a dream in which he was inspired with a new tafseer (interpretation) of Allaah’s saying: “You were the best nation brought out for mankind, commanding good and forbidding evil and believing in Allaah.” [Surah Aali ‘Imraan: 110] And it was that going out (khurooj) to call people to the way of Allaah cannot be realized by staying in one place based on Allaah’s word “brought out”and that one’s Eemaan increases by going out in this khurooj based on Allaah’s saying: “and believing in Allaah” after having said: ”brought out for mankind.”

The following can be noted from what has just been mentioned:

1. The Qur’aan is not interpreted by makshoofaat (mystical disclosures), and by Sufi dreams, of which the majority of them, rather all of them come from the inspirations of the Devil.

2. It is apparent from what was stated previously that the founder of this Jamaa’ah was engrossed in Sufism from head to toe. This is because he gave two oaths of allegiance on it and was tested by its false beliefs and because he would spend his time sitting by the graves of Sufis.
3. The founder of this Jamaa’ah was a qubooree (grave worshipper) and a khuraafee. This is clear from his saying: “…and he would sit in detached isolation (khalwah) by the grave of Shaikh Nur Muhammad Al-Badaayunee.” And concerning the second person, he mentioned that he forced the ideology of wahdat-ul-wujood on him. So his being attached to the grave of the one who forced the ideology of wahdat-ul-wujood on him is without doubt a clear proof that he held that same belief
4. Those who believe in wahdat-ul-wujood claim that Allaah embodies Himself inside the attractive woman – and refuge is sought from Allaah! This is a matter that has reached the highest level of repulsiveness. May Allaah give them what they deserve of His curses and wrath!

The methodology of the Jamaa’at-ut-Tableegh can be summarized in six issues or six principles or six characteristics:
1. Actualizing the statement of Tawheed: “Laa Ilaaha Illaallaah Muhammadur Rasoolullaah” (There is no deity worthy of worship except Allaah and Muhammad is His Messenger)
2. Praying with full submissiveness and humility
3. Knowledge of the Virtues (Fadaa’il) and not the Fiqh issues (Masaa’il) along with knowledge of dhikr
4. Showing generosity to the Muslim
5. Correcting the intention
6. Calling to Allaah (i.e. Da’wah) and going out (i.e. khurooj) for that purpose in the Way of Allaah upon the tablighi manhaj.
There is an objective behind each of these six principles or characteristics as well as a virtue to be attained. So for example the objective behind (Laa Ilaaha IllaAllaah) is to: “Eradicate the corrupted yaqeen (Certainty) from the heart while placing the correct and valid yaqeen into the Essence (dhaat) of Allaah.” They really intend the belief of wahdat-ul-wujood with this.
Point to be noted about Jamaa’at-ut-Tableegh:

1. The founder of this Jamaa’ah was raised upon Sufism and gave two oaths of allegiance on it.

2. He would position himself by graves, waiting to receive Kashf (Sufi mystical disclosure) and meditative ideas from the deceased inside them.

3. He would perform the Jishtee Muraaqabah (self meditation) at the gravesite of ‘Abdul-Quddoos Al-Kankoohee, who used to believe in wahadat-ul-wujood.
4. The Jishtee Muraaqabah is to sit by a grave for half an hour of every week, covering the face and reciting this dhikr: “Allaahu Haadiree, Allaahu Naadhiree.” [4] This statement or this action if done sincerely for Allaah is an innovation. And if it is done for the person in the grave then it is committing Shirk with Allaah. And the last of the two is what is most evident.

5. They have four of their graves located in the masjid from where their Da’wah emerged.
6. The founder of this Jamaa’ah believed in Kashf.
7. The founder of this Jamaa’ah was a grave worshipper.
8. The Tablighis perform their worship with an innovated form of dhikr, done in the way of the Sufis. This is by splitting up the statement of Tawhheed (Laa Ilaaha IllaAllaah).
 9. Whoever cuts off the negation part of the Statement of Tawheed from its affirmation part intentionally, by saying “Laa Ilaaha” (only), then this necessitates the fact that he has committed disbelief. Shaikh Hamood At-Tuwayjiree stated this, quoting it from the scholars.
10. They make it permissible to wear amulets that have on them mystical writings and names of unknown people, which probably are names of devils! And this is not permissible.
Footnotes:

[1] Translator’s Note: This is the category of Tawheed related to the Oneness of Allaah in the worship that is performed to Him, i.e. that we worship only Allaah and no one else.

[2] Translator’s Note: The hadeeth Collections of Al-Bukhaaree, Muslim, Abu Dawood, At-Tirmidhee, Ibn Maajah and Ahmad.

[3] Translator’s Note: Wahdatul-Wujood is the belief that Creator (Allaah) and the Creation is one existence.

[4] Translator’s Note: This has something with the meaning of “Allaah is my ever-Present Accompanier, Allaah is my Watcher”

Who is Itihaad or I’tisaam?

 By Shaykh Abdirazaaq As-San’aani

 The praise is for Allaah, Lord of the worlds, and may salutation and peace be upon the Messenger of Allaah. To proceed:

 Who are Itihaad or I’tisaam?

 Itihaad is a group (based) in Somalia that is Ikhwaani/Qutubi (in their manhaj). They come in Salafiyyah Clothing but are far from it in Belief and Methodology. As the poet once said:

وكل يدعي وصلا بليلى وليلى لاتقر لهم بذاك

“Each one is connecting himself to Layla but Layla does not affirm that for him”

 They say that they are the true Salafis upon the way of the Messenger and his companions, but in reality they are Khalafiyeen who went against the Salaf in a lot of issues. From their misguided ways are; Dividing the Muslims into Groups, Rebelling against the Muslim Leaders, taking up arms against the Muslim ummah, calling the fighting that takes place amongst the Muslims as jihad. This behavior is also well known with the Ikhwaanul Muslimeen who they work with, and with other deviant groups as well. Also from their misguided ways is the use of Al-Walaa wal-Baraa in places other than where Islaam allows it. They seek Islaamic rulings from ignorant ones. We can go on and on, but this should be sufficient for us to free ourselves from them.

 Now that their Manhaj is known, who are some of their leaders? From the day they started until today their main Leaders have been five.

1. Ali Warsame

2. Hassan Alasow

3. Mahamud Iise

4. Mahamed Idiris

5. Bashiir Ahmed Salaad who is their current leader, even though they have changed there name to “Jamaa’atul I’tisaam Bil Kitaabi Wa Sunnah”. Their Name has changed but their Manhaj is still the same. In 1995 they had a meeting in which they elected Mustafe Haaji Ismaa’eel Haaruun as the second man on their group. Mustafe was the former leader of another Ikhwaani group in Northern Somalia called “Wahdatu Shabaab Al Islaami”.

Is Itihaad involved in the Fitna in Somalia? 

In reality the figureheads of those who are part of the fitna in Somalia came from Al-Itihaad. The names which are written below that are well known to us by now, all came from the Itihaad.

1. Hassan Dahir Aweys- Hisbul Islaam

2. Hassan Abdilaahi Hersi (Known as Hassan Turki) – Raas-Kaabooni

3. Ahmed Abdi Godane (Known as Abu Zubayr) – Leader of Al-Shabaab

4. Ibraahim Haaji Jaama (Known as Afghaani)

5. Jaama Abdisalaam

6. Mukhtaar Roobow (Known as Abu-Mansuur)

7. Fuaad Shangole

8. Hassaan Huseen (Al-Shabaab Recruiter)

 All of them were part of Itihaad but have their own groups now.

 Who are their main Scholars?

1. Shariif Abdi Nuur

2. Abdilaahi Abdi Haad (known as Makaawi)

3. Yuusuf Aadam

4. Dahir Abdi

5. Abdirahman Sheekh Abubakar

6. Mahammed Sheekh ‘Uthmaan

7. Muhammad Abdi Umal

8. Abdiqadir Nur Farah (Known as Ga’amey)

9. Mahammud Shible

There are Many more but these individuals are some of their prominent ones.

We ask Allaah that we be firm upon the Book and the Sunnah upon the way of the Salafus Saalih.

Compiled by Shaykh Abdirazaaq As-San’aani

Translated by Abu ‘Aaisha Aadam Ibn Ali

http://www.manhaj.info/index.php?option=com_kunena&Itemid=0&func=view&catid=14&id=122#122

For authentic Somaali Duruus and lectures visit us at www.manhajonline.com

 Bashiir Ahmed Salaad – Current head of Itihaad / Jamaa’atul I’tisaam

Parallels between Sufism and Christianity

During his life, the Prophet Muhammad (PBUH) prophesized that Islam will be divided into sects just as Judaism and Christianity did before it. Indeed this prophecy has come true with the prevalence of sects and deviant beliefs within the religion of Islam. One such sect is that of Sufism. Sufism began about three centuries after hijrah. Some believers began to engage in extra forms of worship and to deny the world around them through ascetic practices. At first these people were still considered Muslims, although what they were doing was an innovation. However, after time, a Sufi philosophy and practice began to develop that took those who practice it outside the religion of Islam into that of Kufar. Interestingly, there are many such extreme Sufi practices that have parallels in Christianity. These similarities show the extent to which the Sufis have deviated from the true religion sent by Allah and explained by the Prophet Muhammad (PBUH).

Both Sufism and Christianity are rooted in a mystical view of God and religion.

This mystical view/experience of religion has the following characteristics (Armstrong, p.219). It is a subjective experience involving an interior journey of the soul towards God, rather than an objective experience involving facts. It is based on imagination rather than reason. Lastly, the experience is something deliberately created by the believer through physical and/or mental exercises; this experience does not come about by itself. The emphasis in a mystical approach is that of finding a “personal God”, discovered through some interior journey involving meditation, imagination, chanting, dancing, music, to name but a few. Importantly, the messengers and prophets sent by Allah did not come with this mystical message, but rather that of a logical message appealing to reason and focusing on bringing the society as a whole back to the straight path. Although the reasons for the development of mysticism and how it came to deviate from that taught by the messengers are interesting in and of themselves, the focus of this discussion will concentrate on how Sufis and Christians have similar mystical worldviews, which demonstrates how they have left the true religion sent by Allah.

One point of commonality is that of God speaking directly to Christian and Sufi individuals. Christians believe that God speaks to them and guides them through the “Holy Spirit”. The Holy Spirit is one part of a divine trinity, the other parts being God himself and Jesus. Each Christian believes that they can get to know God by knowing the Holy Spirit; this is done through prayer, meditation, and reflection. Some even believe that the Holy Spirit is manifest in each person as part of the divine as a result of Jesus dying on the cross to save and redeem humanity. The Holy Spirit can speak directly to people when they are awake or through dreams. One of the most infamous examples of this is the dream that Paul had where it was shown to him what is allowed and what is not allowed. Based on this dream, pigs became lawful for man to eat – even though Jesus himself never made pigs lawful! Catholics believe that the holy spirit speaks directly to the Pope and based on what the Pope receives, he can then make new laws for his followers. Those familiar with Christian culture will know that it is routine to hear Christians say, “the holy spirit spoke to me” or “the holy spirit guided me/ showed me what to do/ etc.”. This amounts to each person having a direct line of communication from God to receive whatever insight or information or new revelation God wants to give him or her. This is reflected further in the popular culture as shown by the success of books where God speaks to people. The book “Conversations with God” (both Part 1 and Part 2) has been on the bestseller lists. In this book a man writes the conversations that he has with God and God’s answers to his questions. Other “new age” books, such as The Celestine Prophecy, also on the bestseller list, describe how people receive insight and information through God speaking to them.

Sufis also believe that God speaks to them and reveals to them “special hidden knowledge” that is not known to others. This notion originates in the Sufi belief that Allah resides in their souls and that humans have divine qualities. Ibn Ataa Illaah said, “The entire being is darkness, however, it was lit by the manifestation of Truth in it” (As-Saleh, p89). This is exactly the same as the Christian idea of the human soul being illuminated and guided by the holy spirit. Sufis have written their own tafsir of the Quran in which they use taweel, which is uncovering the hidden meaning of words and passages that are not obvious from reading them. For example, Ibn Arabi interprets the verse “Allah has set a seal on their hearts and on their hearings” to mean that “They hear not except from Him (Allah) and understand not except from Him. They see not except by Him, and they neither turn to you nor to what you have because of what We have made and placed with them” (As-Saleh, p 169). Tbn Arabi implies that Allah has sealed the hearts and hearing of Sufis to all else except what Allah reveals to them directly through their meditation! Ibn Arabi believes that his tafsir was divinely inspired and written by way of Divine dictation and Allah putting the meaning in his heart (As-Saleh, p169). This verse actually refers to those who are disobedient to Allah and, as a punishment, Allah has sealed their hearing and hearts so that they cannot receive guidance from Him, and as a result, not go to Paradise.

Since there is a priority on individual communion with the Divine, directly through God or the Holy Spirit, the religion itself takes on a very individualistic tone. The overall focus is taken away from the society and community, and their relationship with God as a whole, to the individual’s relationship with God. The mystical journey is a uniquely personal one, all dependent on the self. The Christian and Sufi prays, meditates, etc – they may even attend church or group meetings. However, the emphasis is always on the self and the responsibility to the society is removed or lessened significantly. This is in opposition to the overall purpose of Allah’s religion, as Allah sent messengers and prophets to communities and nations – not individuals. Allah also punished whole nations and communities, like those of Lot, Noah, Shuaib, for their sins. Islam is a whole system, where the political, social, economic, etc. spheres of life are all mixed together and thus inseparable. The religion is not something each person does away from the society on his or her own, but is done through every action that the person takes. In Christianity there is little to no emphasis on the community and the community’s relationship to God. Each concentrates on their own personal relationship with God, while the society suffers. For example, there is a passage in the Bible that states that Christians should not take interest; however all do. The mystical worldview is responsible for this by relativizing what each person believes because the focus switches to concentrate on one aspect of the religion, the personal. Each person can have their own system and beliefs based on whatever they feel God wants them to do, not what God says they should do – as delivered through a messenger or correctly preserved scripture. (Note the acceptance of homosexuality in Christian society.) This exactly describes the mystical experience where imagination, not reason is used. This individual tone of Sufism and Christianity is a consequence, intended or not, which separates people further from God, because they are not following the way Allah gave them.

Another parallel of Christianity and Sufism is that of a hierarchical structure to the religion. Christians have priests, pope, bishops, ministers, and other clergy members built into the religion hierarchy. The Sufis have shaikhs, leaders and wise men, etc. The mystical journey requires that one have a leader to guide them and teach them the mystical ways, which people are incapable of learning on their own. It should be noted that this is because the “founders” of these groups have set up the religion in such a perplexing way. The Trinity is not something easily understood because it just does not make sense and the Sufi taweel and hidden meanings, etc also do not make sense because their meanings have nothing to do with the obvious intended meaning. Both groups have such an affinity to their leaders that they follow them no matter what and go to the extreme in believing them. For example, the Catholic system was set up on the principle that the common person could not figure out their own religion and needed a priest to teach them and interpret for them what they should do. This is evidenced by the fact that their Bible was not translated into common languages until about 1500 AD, until that time it remained in Greek and Latin. Catholics still believe that a priest is necessary to teach the religion. Priests have given themselves a lot of power; for example they believe that they can forgive sins through confession. The Pope is considered infallible and is able to make new laws or change existing laws for the church and its followers. Sufis have an equally unique relationship with their sheikhs and leaders. The Sufis take their sheikhs to be infallible as well and do not question them. al-Bakree wrote that the student should, “Submit the affair to him and do not question. Even if he comes with something sinful if that be possible. Be in his presence like a dead person since I (the student) am with one washing me to remove the filth from me” (AI-Madkhalee, p23). Others say that a student should not disapprove of the deeds of a Sufi sheikh – even if it is forbidden, he should not marry his master’s divorcee or one who his master likes, and that seeing a sheikh is the same as seeing Allah (as-Saleh, p122-123). Both groups go against what Allah has intended for them by following their leaders in such a way. One should seek a religious leader or scholar for advice and help, but no go so far as to accept that they can forgive sins or should be submitted to blindly. In the Quran it says that the Jews and Christians took their priests and rabbis as their god. This is a commentary on what the Christians already did and a warning, not heeded by future Sufis. It shows us that this type of hierarchy is not acceptable to Allah and not part of the religion.

Other similarities are numerous and will be mentioned briefly. The Christians and Sufis both use the same types of activities to reach a mystical state, such as: music, clapping, breathing and other physical exercises, singing, trances, poetry using mystical phrases and meanings, asceticism (not marrying, ignoring food, etc). In Sufism knowledge is made known only to the elite, as in Christianity it is known only to priests and other learned scholars. Annihilation (Sufi term) and ecstasy (Christian term), or becoming one with God, is another commonality. Sufis deny their utter existence until they believe that they have become one with Allah, “I am my Beloved and my Beloved is Me, I am the Lover and I am the Beloved, next to whom there is none.” (as-Saleh, p.81). The Christian Maximus the Confessor said that, “The whole man should become God, deified by the grace of the God-become-man, becoming whole man, soul, and body, by nature and becoming whole god, soul and body, by grace” (Armstrong, p222). In this annihilation/ ecstasy concept, both refer to God in terms of Love, personalizing Him beyond all reason, and writing as if Allah Himself were their lover. Note the Sufi quote above and the writings of Saint Augustine. Sufis and Christians engage in grave and ancestor worship; they pray to them for guidance and ask for their intercession with Allah. Sufi sheikhs and Christian scholars and do-gooders can achieve the level of sainthood and can even perform miracles, and to whom people pray and ask for their intercession. Both groups share the notion of religious relativism, where all paths or religions leading to God are considered acceptable. Christians do believe that their path is the right one. However, their understanding and belief in their creed has become so weakened over time that many now believe that all religions lead to God. It is the attitude of “If it is good for you – it is ok with me – and leave me to do my thing”.

Sufis believe that since God is everywhere and appears in everything, that all paths to God are acceptable. Ibn Arabee believes that all religions, even pagan, are really one (Al-Madhkalee, p31). All practices mentioned are against what Allah has taught us through messengers, prophets, and the Holy Quran. Singing, dancing, and asceticism are not acceptable forms of worship; Muslims learned the proper ways from the Prophet Muhammad (PBUH). The message of Islam does not include annihilation or ecstasy; enshaAllah Muslims that are good will be in Paradise and meet Allah, but never become Him. Muslims are to love Allah and the Prophet Muhammad (PBUH) more than themselves, but not to think of either in such extreme ways. Grave and ancestor worship are forms of shirk in Islam, because the only one worthy of our prayer is Allah. Muslims know that the only true path is Islam, as taught by the Prophet Muhammad (PBUH); all other religions are on the wrong path.

Such parallels between the Sufis and Christians show how similar the religions actually are and demonstrate how far they have strayed from the true religion of Islam. The discussion of mysticism and its resulting influence on both religions proves that this mystical experience is not a way that Allah wants us to worship Him. These mystical ways are currently so popular because of the moral relativism of today’s popular culture and society and because it allows each person to do what they want. There is little concern about what they should do, as each person receives individual guidance from God. Those engaged in dawah should be very aware of the similarities mentioned in this article because Christians who convert could easily become Sufis. People like what they are comfortable and familiar with. Since Sufism has so many of the same elements as Christianity, it is very likely, that without proper guidance, that Christians would turn to Sufism. This is very bad, as that person is converting from one state of Kufar to another!

It is the responsibility of all in dawah and all Muslims to ensure that this does not happen. It is also our responsibility to be aware of the deviant sects of Islam so that we can safeguard ourselves from these practices.


References:

  1. Al-Madkhalee, Shaykh Muhammad ibn Rabee’ ibn Haadee. The Reality of Sufism in Light of the Quraan and Sunnah. 1995. Al-Hidaayah.
  2. Armstrong, Karen. A History of God. 1993. Alfred A. Knopf.
  3. As-Saleh, Saleh. From the Treasures of Ibnul Qayyam (1): A Chapter on The Dispraise of Al-Hawa (Desire),, appended with Warning; the Muslims Against Deviant Creeds and Methodologies. 1998. Daar Al-Bukhaaree.
The Naqshabandi SUFI Tariqah Unveiled A MUST READ http://www.salafipublications.com/sps/sp.cfm?subsecID=GSC09&articleID=GSC090001&pfriend=
Author: Al-Hidaayah, Colombo Sri Lanka
Article ID : GSC090001  

Posted January 4, 2011 by thesunnahway in Uncategorized

Evil of Craving for Wealth   Leave a comment


Imam Ahmad, An-Nasaa’i, At-Tirmidhi and Ibn Heban in their Saheeh report the hadeeth of Ka’b ibn Malik al-Ansari (ra) of the Prophet (saw), who said:

“Two hungry wolves let loose among sheep are not more harmful than a person craving after wealth and status is to his Deen.”
At- Tirmidhi said, “It is hasan saheeh.”

It is also reported from the Prophet (saw) in the hadeeth of Ibn `Umar, Ibn `Abbaas, Abu Hurairah, Usama ibn Zayd, Jaabir, Abu Sa`eed al-Khudree and `Aasim ibn `Adiyy al-Ansaree (ra), and the wording of the hadeeth is that of Jaabir (ra):

“Two ravenous wolves which spend the night amongst sheep whose shepherd is absent, will not cause more havoc for the people than will love of status and wealth to a Believer’s Deen.”

The hadeeth of Ibn Abbaas (ra) narrates as, “…love of wealth” in place of “…craving.”

This analogy given to us by the Prophet (saw) clearly illustrates the dangers of craving wealth and worldly status. The hadeeth explains that desire for wealth is more dangerous to man than hungry wolves are to a flock of stranded sheep. The hadeeth explains that very few sheep can escape the havoc caused by the wolves, implying that very little of a Muslim’s Deen is safe in the face of his lust for wealth and status. This is a severe warning against the evil of craving wealth and status in the world.

Craving for Wealth

Craving wealth, or “Hubb Al-Dunya,” is when a person has an intense desire for wealth, relentlessly exerting effort to attain it – even if through halal (lawful) means. It was reported that this hadeeth was in response to the emergence of some elements of Hubb Al-Dunya, as Al-Tabaraani reports from `Aasim ibn `Adiyy (ra) who said,
“I bought one hundred shares from the shares of Khaybar, and that reached the Prophet (saw), so he said, ‘Two ravenous wolves remaining amongst sheep whose owner has lost them will not be more harmful than a Muslim’s seeking after wealth and status will be to his Deen’.”

Based on the situation and the response by the Prophet (saw), the craving for wealth, is the extreme love for material possession that leads a man to relentlessly chase after it.

For a man to chase after wealth is to waste his efforts on something that he cannot change. The provision of every man is fixed by Allah (swt), and he cannot increase it. So, rather than running after his Rizq (something already guaranteed for him), the Believer should strive to attain a high rank in Paradise (something not already guaranteed for him). Abdullah bin Mas’ood, Abu Amamah, and Huthayfah bin Al-Yaman (RAA) narrated that the Prophet (saw) said:

“The Holy Spirit (Gibreel [as]) inspired to me that no person shall die except after they have completed their share of Rizq (wealth, sustenance, livelihood appointed for them), so fear Allah when seeking wealth” [Ibn Heban]

The wealth of this world has no lasting benefit for man. It must eventually be abandoned, and all that it brings is accountability for its possessor on the Day of Judgment. This in itself is indeed enough to show the blameworthiness of craving for wealth.

Abu Hurairah reported that Allah’s Messenger (saw) said:

“A servant says, ‘My wealth, my wealth’, but out of his wealth three things are only his: whatever he eats and makes use of or by means of which he dresses himself and it wears out or he gives as charity, and this is what he stored for himself (as a reward for the Hereafter), and what is beyond this (it is of no use to you) because you are to depart and leave it for other people.” [Muslim]

This hadeeth has been narrated on the authority of Al-‘Alaa’ bin ‘Abd al-Rahman with the same chain of narrators.
Craving after this world torments a person – he is so preoccupied with amassing wealth that he does not attain any joy or pleasure in it. Furthermore, he does not find time – due to his love of this world – for the Hereafter, and is obsessed with that which will perish, while forgetting that which will last and remain.

Purpose of Our Life

We are taught by Islam that the real objective of our existence is to worship Allah (swt) through righteous actions while living in this world. Allah (swt) revealed:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ (56) مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ (57) إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
“I have not created the jinn and the men except for this that they should worship Me and I do not ask any sustenance of them, nor do I ask them to feed Me and Allah Himself is the Sustainer, Possessor of power and might” [TMQ 51:56 – 58]

Securing our material well being is important, even a fard (obligation) for those in a position of responsibility, but it is not the ultimate goal of this life. A Believer must never allow his thoughts and actions to be consumed by such an objective. In contrast, the secular-Capitalist mentality views economic well-being as the central focus of one’s very existence – resulting in perpetual mental anxiety, consumed by chasing the fleeting desires of this world. Islam deems the satisfaction of one’s needs as necessary and indispensable, but does not view them as the purpose of life. As Allah (swt) has warned us in the Qur’an that wealth becomes an allurement and a delusion if man loses sight of his real purpose. Allah (swt) revealed:

وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ
“The life of this world is but a delusion”[TMQ 3:185]
Therefore, the right path is to engage in worldly economic matters in the manner prescribed by Allah (swt) and His Prophet (saw), both at societal and individual level. Allah (swt) states:

وَابْتَغِ فِيمَا آَتَاكَ اللَّهُ الدَّارَ الْآَخِرَةَ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا

“‘Seek the other world by means of that which Allah has bestowed upon you, and do not be negligent about your share in this world ” [TMQ 28:77]
It is clear from the above ayah that we, as Muslims, are instructed to focus on the Akhirah (i.e. “the other world”) while not forgetting about (i.e. “and do not be negligent”) what we require in order to survive in this world. In other words, our minds must be preoccupied with the Akhirah to the point where we need to remind ourselves about pursuing “our share of this world.”
May Allah (swt) make us among those who fear Him in all aspects of our lives, and make us among those who will not be deceived by this dunya.

يَا أَيُّهَا النَّاسُ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُمْ بِاللَّهِ الْغَرُورُ

“O people, the promise of Allah is surely true. Therefore, let not the worldly life deceive you, nor let that great deceiver deceive you concerning Allah” [TMQ 35:5]

Posted November 24, 2010 by thesunnahway in Uncategorized

Repelling Evil Thoughts and Staying Focused   Leave a comment


Repelling Evil Thoughts and Staying Focused….

Abu Huraira (radiallahu anhu) narrates that once a group of people came to the Messenger of Allah (sallahu alayhi wasallam) and asked: “We experience such evil thoughts that it is impossible to bring them on our lips”. The Messenger of Allah (sallahu alahi wasallam) said: “Do you really experience these thoughts? Yes, they replied. The Messenger of Allah (sallahu alayhi wasallam) said: “They are clear signs of faith”. (Sahih Muslim).

 Ibn Abbas said“Sometimes I experience such thoughts that I would rather be reduced to charcoal than get them on my lips” (meaning that to speak of these thoughts was worse than burning in fire, m). The Messenger of Allah (sallahu alayhi wasallam) said: “All praise is to Allah who restricted the devil’s designs to mere evil promptings”. (Sunan Abu Dawud,)

The above two narrations Cleary show that it is not unusual to have these evil thoughts neither is one more sinful or evil due to them. Even some Companions of the Messenger of Allah  received these thoughts, as we have seen in the above narrations.

Therefore, one should not be worried on their account or feel sad and deterred, for these thoughts are signs of faith.

Some scholars have explained this by saying that a robber or thief only strikes at a place where he knows that there is wealth or money. He would not break into a place where there is no wealth. Similarly, when the devil (shaytan) whispers and puts these evil thoughts into anyone’s heart, then this shows that this person has the wealth of faith (iman) in his heart. If there was no wealth in that heart, Shaytan would have never entered it, thus one should not worry about these evil thoughts rather repel them with the remembrance of Allah.

 It should also remember that one is not accountable for the evil thoughts that occur in the mind and heart as long as they remain thoughts.

Abu Huraira (radiallahu anhu) narrates that the Messenger of Allah (sallahu alahu wasallam) said:

“Verily Allah forgives my Ummah for the evil thoughts that occur in their hearts until they don’t say it verbally or act upon it”. (Sahih al-Bukhari & Sahih Muslim).

One should seek Allah’s protection and refuge from the devil. Abu Huraira (radiallahu anhu) narrates that the Messenger of Allah (sallahu alayhi wasallam) said:

“The devil (shaytan) comes to one of you and says: “Who created this? Who created that? Until he says: “Who created your Lord?” When one experiences this, one should seek Allah’s refuge and stop the matter there”. (Sahih al-Bukhari & Sahih Muslim).

The following verse of Surah al-mu’minun may be beneficial:

“Rabbi inni a’uzu bika min hamazat ashayatin wa a’uzu bika rabbi an yahdurun”

Trans: O my Lord! I seek your protection from the instigations of devils and I also seek your protection from that they (ever) come to me.

The following story  demonstrates that we should strive to stay focused what is important…

Troubled in aspects of Deen: Imam Shafies response

And ath-Thahabee mentions from al-Muzanee that he said: “I knew that if anyone could rid me of a troubling concern about an issue of tawheed, it would be ash-Shaafi’ee. So I went to him while he was in a mosque in Egypt. When I kneeled in front of him, I said, ‘I am troubled about a certain issue of tawheed. I know that no one knows as much as you, so what do you say about this?’ ”

He became angry and said, ‘Do you know where you are?’

I said, ‘Yes.’

He said, ‘This is the place where Allaah drowned Pharoah. Has it reached you that the Messenger of Allaah was ordered to ask about that?’

I said, ‘No.’

He said, ‘Have the Companions spoken about it?’

I said, ‘No.’

He said, ‘Do you know how many stars are in the sky?’

I said, ‘No.’

He said, ‘So you don’t even know about one planet – its type or the time and place of its appearance and disappearance?’

I said, ‘No.’

He said, “So there is something from the creation that you see with your own eyes that you do not even know anything about, yet you speak about the Knowledge of the Creator?’ Then he asked me a question about ablution, and I erred in my response. So he explained it from four different angles (and asked me about them), and I was not correct in any of my responses. So he said, ‘So you leave alone the knowledge of something which you are in need of five times a day, and instead you burden yourself with the knowledge of the Creator? When this (kind of thing) comes to your mind, then remember the statement of Allaah the Exalted,

“And your God is One God; there is no true god besides Him. He is the Most Merciful, the Bestower of Mercy. Verily in the creation of the heavens and the earth…” [Surah Al-Baqarah 2:163-164]

So use the creation as a proof for (the Greatness of) the Creator, and do not burden yourself with what is beyond your understanding.” [Siyar A’laamin-Nubalaa‘ (10/31)]

Posted November 7, 2010 by thesunnahway in Uncategorized

Rallies, Demonstrations & Protests


Shaykh Hamood at-Tuwayjiree refutes the claim of Shaykh Aboo Bakr al-Jazaa’iree that rallies, demonstrations, and protests have been specifically foretold in Islam by the Messenger of Allaah (sallallaahu ‘alayhe wa sallam)</span>

[ In the Name of Allah, the All-Merciful, the Bestower of Mercy… ]

Al-Jazaa’iree said (in his book about the foretold signs of the Day of Judgement), “Demonstrations will take the place of battles and jihaad.” [2]

 Furthermore, he (Aboo Bakr al-Jazaa’iree) said, “Verily the Prophet (sallallaahu ‘alayhe wa sallam) mentioned this quite explicitly, and spoke of it being from the signs of the Last Day… Here is at-Tabaraanee in his book al-Kabeer, with his chain of transmission, relaying the statement of the Prophet (sallallaahu ‘alayhe wa sallam): “When you see three things, then the Hour will be established.” Then he clarified them, saying, “That buildings will be demolished and rebuilt without need, that battles will turn into nidaa (loud announcements), and that a person will take care of his trusts how a (hungry) camel nibbles at a tree.”

Then, he (Aboo Bakr al-Jazaa’iree) mentioned in a footnote that the hadeeth was collected by al-Baghawee in his book, Mu’jam as-Sahaabah, and Ibn ‘Asaakir in his book, at-Taareekh.

Then, he (Aboo Bakr al-Jazaa’iree) said, “The point of relevence from this hadeeth is the Prophet’s (sallallaahu ‘alayhe wa sallam) statement, “That battles will turn into nidaa (loud announcements),” The meaning of nidaa here is when the demonstrators raise their voices saying, “Long live So-and-So,” or, “Down with So-and-So,” or the likes. They feel that raising their voices as loudly as they can with such slogans in their demonstrations is a battle and a kind of jihaad, or perhaps even greater than a battle or jihaad. [3]

In response to this, I (Hamood at-Tuwayjiree) say: The hadeeth which al-Jazaa’iree has mentioned was collected by at-Tabaraanee with a weak chain, from the narration of ‘Urwah ibn Muhammad ibn ‘Atiyyah as-Sa’dee, by way of his father, who narrates from the Prophet (sallallaahu ‘alayhe wa sallam) that he (allegedly) said, “When you see three things, then it (the Last Day) is near, it is near! That buildings will be demolished and rebuilt without need, that battles will take place with rifd (assistance), and that a person will take care of his trusts how a (hungry) camel nibbles at a tree.” [4]

About this hadeeth, Al-Haythamee said, “It was collected by at-Tabaraanee, and in its chain is Yahyaa ibn ‘Abdillaah al-Baabbalatee, an unreliable narrator (dha’eef).” [5]

It was also collected by al-Baghawee and Ibn ‘Asaakir with the wording: “Verily from the signs of the Hour are: That buildings will be demolished and rebuilt without need, that battles will take place with fidaa (ransom), and that a person will take care of his trusts how a (hungry) camel nibbles at a tree.” [6]

A handwriting mistake has lead to the word rifd (assistance) being changed into the word fidaa’ (ransom) in this hadeeth. [7] Al-Jazaa’iree has built on this mistake and erred even further by reading the mistaken word fidaa as nidaa (loud announcements), with an “N” instead of an “F”. I have not seen anyone else make the same error. [8]

The correct word is rifd (assistance), as found in at-Tabaraanee’s narration, and quoted by al-Haythamee in his book, Majma’ az-Zawaa’id. And the meaning of battles taking place with rifd is that assistance will be sought by hired fighters and by offering them incentives. This has been specifically mentioned in a hadeeth collected by Ibn Mandah, by way of ‘Abdur-Razzaaq’s narration [9] from Ma’mar, who narrated from Katheer ibn ‘Ataa’ al-Janadee, who said that ‘Abdullaah ibn Zubayb al-Janadee said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“O ‘Ubaadah ibn as-Saamit! O Abal-Waleed! When you see charities being kept hidden, fighters being hired for battles, people taking care of their trusts how a (hungry) camel nibbles at a tree, and the demolition and rebuilding of buildings without need, then you and the Hour will be like these two.”

Then he held up his index finger along with his middle finger. This narration was mentioned by al-Haafith Ibn Hajr in his book, al-Isaabah [10], in the biography of ‘Abdullaah ibn Zubayb al-Janadee.

However, the proclomations of the ignorant people in their demostrations and their shouting, “Long live So-and-So,” or, “Down with So-and-So,” is not something that intelligent people do, let alone a kind of jihaad. It is merely a manifestation of ignorance, foolishness, and chaos.

Had only al-Jazaa’iree mentioned the advent of demonstrations in the last days as something foretold in a general way by the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) when he spoke about the spread of ignorance, it would have been more appropriate.

FOOTNOTES

[1] Translator: From the book Tanbeehaat ‘alaa Risaalatayn lish-Shaykh Abee Bakr al-Jazaa’iree (p.36-39) of Shaykh Hamood at-Tuwayjiree (may Allaah have Mercy on him). The title of this article is from the translator: Moosaa Richardson.

[2] al-Luqataat fee Ba’dh Maa Thahar lis-Saa’ah min ‘Alaamaat (p.54)

[3] al-Luqataat fee Ba’dh Maa Thahar lis-Saa’ah min ‘Alaamaat (p.55-56)

[4] al-Mu’jam al-Kabeer (19/243)

[5] Translator: Majma’ az-Zawaa’id (7/330)

[6] As found in Kanz al-‘Ummaal (17/186)

[7] Translator: The words rafd and fidaa’ look very similar in Arabic writing.

[8] Translator: Refer to: Silsilatul-Ahaadeethidh-Dha’eefah (3436), where Shaykh al-Albaanee (may Allaah have Mercy on him) also mentioned the hadeeth with the word nidaa and ruled that the hadeeth is unauthentic.

[9] Translator: al-Musannaf (9464), without mention of Ma’mar in the chain.

[10] Translator: al-Isaabah (p.1492 of the Daar al-Ma’rifah printing); Ibn Hajr concluded that ‘Abdullaah ibn Zubayb was not a Companion, and thus the chain of narration is broken. However, its meaning is supported by the other weak narration mentioned previously from al-Mu’jam al-Kabeer, and thus it may be considered hasan lighayrihi, and thus acceptable, excluding the mention of the hiding of charities, and Allaah knows best.

Shaikh Saalih Al-Fawzaan on Demonstrations

By: Shaikh Saalih Al-Fawzaan

Question and Answer session on Paltalk

Question: Noble Shaikh, there have come many questions asking about the position a Muslim should take with regard to what is going on with our brothers in Palestine, with respect to supplicating (for them), giving them money or making Jihad with them.

Answer: What is obligatory for the Muslim is that he make du’aa (supplicate) for his Muslim brothers, and assist them with money. He should aid them with money and supplication. This is what is obligatory on them and this is what will benefit them (i.e. the Palestinians).

Question: May Allaah reward you O Shaikh, the next questioner is asking: What is the ruling on demonstrating. Is it considered Jihad in the Cause of Allaah?

Answer: There is no benefit in demonstrations – it is just commotion. It is from the types of disorder. How will it cause harm to the enemy if the people go out and demonstrate in one of the streets, raising their voices? Rather, this is from the things that will only make the enemy pleased and happy. Thus he will say: “This has harmed and hurt them.” So the enemy will rejoice.

Islaam is a religion of tranquility and calmness; it is a religion of knowledge. It is not a religion of clamor and commotion. It is a religion that strives to achieve tranquility and calmness, while at the same time, (encourages) doing deeds that are of benefit and praise, such as providing support for the Muslims, supplicating for them and providing them with money and weapons. This is praiseworthy. And also (what is beneficial is) arguing on their behalf to the various countries that the oppression they are in be uplifted and requesting from these countries, which claim to have democracy, that these Muslims be given their due rights. And the humanitarian rights is what these people boast so much about. However, according to them the only human is the disbeliever, whereas the Muslim in their eyes is not a human being – he is a terrorist! They call the Muslims terrorists! And the human being that has (humanitarian) rights, to them, is the disbeliever!

So the Muslims must follow and adhere to the methodology Islaam has prescribed with regard to these occurrences and other situations. Islaam did not come with demonstrations and shouting and raising the voices out loud. It did not prescribe destroying property or committing violations. All of this is not part of Islaam. Yes… Nor does this bring about any benefit. This only causes harm to the Muslims and it does not harm the enemy. This only harms the Muslims and it does not harm their enemy. In fact, their enemy rejoices at this and says (to himself): “I have affected them”, “I have made them angry” and “I have influenced them.”

Posted November 7, 2010 by thesunnahway in Uncategorized