Questioner: How correct is the saying that so and so is Salafi in aqidah but is on the manhaj of the Ikhwaan [al-Muslimoon]? Is manhaj not part of aqidah? And was this categorization known amongst the Salaf or was there a man who was Salafi in aqidah but not Salafi in manhaj?
Al-Albaani: They [i.e., aqidah and manhaj] are inseparable, Yaa akhi, and it is not possible that he can be an Ikhwaani Salafi. But he will be Salafi in some things and Ikhwaani in others, or Ikhwaani in some and Salafi in others. As for him being a Salafi in accordance with what the Companions of the Messenger عليه السلام were upon for example, then this is something it is impossible to bring together.
The Ikhwaan al-Muslimoon are callers … okay, what do they call to? Do they call to the da’wah of the Salaf as-Saalih? I.e., if we picture an Ikhwaani Salafi, will he be calling to the Salafi da’wah? The answer is no. Thus he is not a Salafi but in one aspect he might be and from another he won’t.
Questioner: [Asking a different question] what’s the difference between …
Shaikh Ubailaan: I called you on the phone…
Al-Albaani: Aah … [i.e., okay]
Shaikh Ubailaan: I asked you ….
Al-Albaani: Yes …
Shaikh Ubailaan: And you said to me, ‘Don’t let those who try to sew together the Salafi manhaj and the Ikhwaani manhaj worry you/be of interest to you.’
Al-Albaani: Yes, by Allaah.
Shaikh Ubailaan: So [in the end such people] never became Salafis or Ikhwaanis!
Al-Albaani: That’s right, Allaahu Akbar.
Questioner: What’s the difference between …
Al-Hudaa wan-Noor, 751.
The Albani Blog
The Descripitions of the Prophets Prayer From Pure Sunnah With Illustrations Shaykh Muhammad Bazmool
click the above for Urdu audio link
It’s well-known fact that both Barailwees and Deobandis/Tablighi Jamaat consider Ibn Arabi to be “al-Shaykh al-Akbar” (Great Shaykh), and they promote his deviant thoughts and defend his falsehood.
We thought it would be beneficial to expose some of the serious errors committed by this individual (Ibn Arabi) in the name of Islam and the fatawaa (verdicts) of Noble Scholars of Ahlus Sunnah regarding him.
Ibn Arabi wrote many books among them is Fusus al-Hikam, he said in the introduction of this book that..he got that book from the Prophet (sallallaahu ‘alayhi wa sallam). In the same book he accused Prophet Noah (alaihis salaam) of being ignorant of the proper way to conveying the message. He said ..bani israil did not committed Shirk by worshiping the golden calf in the absence of Musa (alaihis salaam) as according to Ibn Arabi, Allaah manifested Himself in the form of the Calf. Further, He declared pharaoh to be a believer (Muslim).
There are many more blunders made by this individual, who is high respected till date by millions of Sufis worldwide. They not all respect him rather defend his above believes and try to find excuse for him.
Now, let see the fatawaa (verdicts) of Noble Scholars of Ahlus Sunnah regarding Ibn Arabi :
Imaam Haafidh Ibn Hajr (d. 852 H) said, “I asked my Shaykh Siraaj ud deen al-Balqayaanee about Ibn Arabi and he replied quickly he (Ibn Arabi) is kaafir (disbeliever)” refer : Leesaan ul-Meezaan (4/319)
Imaam Haafidh Ibn Daqeeq al-Eed asked Abu Muhammad Izz ud deen Abdul Azeez bin Abdus Salaam as-Silmee ad-Damashqee (d. 660 H) about Ibn Arabi and he replied, “Dirty, liar and far from the truth, .. refer : al-Wafaa Bal-Wafyaat (4/125)
Imaam Abu Hayyaan Muhammad bin Yoosuf Andaloosee (d. 745 H) said, “From the heretics who affirm unification and unity of existence are…… Ibn Arabi” refer : Tafseer Bahr al-Muheet (3/464-465)
Imaam Haafidh Ibn Katheer (d. 774 H) said, “and the book which is named Fusus al-Hikam contains many things which indicate clear kufr (disbelief).” refer : Bidaayah WanNihaayah (13/167)
Imaam Ibn Taymiyyah (d.728 H) wrote, “..however a group from amongst the heretics (is) like the author of Fusus al-Hikam Ibn Arabi and others like him who are heretics…” refer : Majmoo’a Fataawa (11/385)
Qadhee Taqee ud deen Alee bin Abdul Kaafee as-Subkee (d. 756 H) said, “Whoever is from amongst the later sufi’s like Ibn Arabi and others then they are ignorant and misguided and they outside the way of Islam.” refer : Sharh Minhaaj in the Chapter of al-Wasayyah
Shamsuddeen Muhammad al-Eaizree wrote about Fusus al-Hikam in his book “The scholars says whatever is in it, then all of it is disbelief and everything in it is based on the belief of unification.” refer : al-Fatawaa al-Muntashirah
Imaam Ibn Khaldoon (d. 732 H) said “Among these Sufis are: Ibn ‘Arabi, Ibn Saba’een, Ibn Barrajaan and their followers who follow their path and their religion. They have many books in circulation that are filled with blatant kufr and repugnant bid’ahs, trying to interpret clear texts in very far-fetched and repugnant ways, such that the reader is astounded that anyone could attribute such things to Islam.” refer : Aqeedah Ibn ‘Arabi wa Hayaatuhu
The deviant teachings of Ibn Arabi are mentioned in Fazael-e- Tabligh (Fazael-e-Amal), Chapter 7, “Keeping company with the Righteous”, with regard to the Ayah of the Quran, ”O those who believe! Fear Allah, and be with the truthful (faithful) people!”
“The commentators [scholars of Tafsir] have written that by ‘truthful’ are meant the mystics [sufis] and the true lovers of Allah, for whoever attaches himself to them and listens to their sermons, he attains very high standards of spirituality.
Shaykh Akbar [Ibn Arabi] has written: “You cannot get rid of the evil wishes of yourself, though you may strive for it for your whole life unless your desires are subjected to the commandments of Allah and the Sunnah of the Holy Prophet ( sallallaahu ‘alayhi wa sallam ). So, when you find a true lover of Allah, serve him well and follow his instructions as though you have no will of your own; obey him in all your spiritual, religious and personal matters. even those concerning your occupation, so that he may lead you to the right path and take you nearer to Allah. “ Unquote.
We ask the Tablighi Jamaat and Deobandis to give us the names and references of those [scholars of Tafsir] commentators who “have written that by ‘truthful’ are meant the mystics [sufis]”??
Further, for an individual to serve and follow another individual (who is not a prophet) to such a extent that the former has no will of his own left and obey all the instructions of the latter in spiritual, religious and personal matters is not correct.This is because a believer is commanded by Allaah to unconditionally believe, obey, and follow only Allaah and His Messenger (sallallaahu ‘alayhi wa sallam). No one else has the right to be followed or be asked to be followed unconditionally!
In conclusion, the correct methodology of seeking knowledge is through the Noble Quran, the authentic Sunnah of the Prophet (sallallaahu ‘alayhi wa sallam) in accordance with the understanding of the Salaf-us-Saliheen. Anything else is going astray.
Post Courtesy : haqkidawat @ gmail.com
Refutation of Habib Ali al Jifiri – Sheikh Fawzaan
What is your opinion on Habib Ali ul Jifiri ? Is he from Ahl Al Sunnah Wa Al Jaamah ? We have heard many people state that listening to him is fine. So please clarify for us his creed because their has been a great affliction caused by this man.
Sheikh Fawzaan :
The mans audio recordings and books will judge for itself. The man is an innovator. A babbler. He calls to worship the graves and souls. He is a babbler. His audio recordings are available. In his own words, he mocks Ahl AlSunnah and Ahl Al-Tawheed (Family Of Monotheism). He mocks them.
Refutation of Habib Ali al Jifiri – Sheikh al Raajahee
A questioner from the UAE asks, many people have taken up the issue of warning against him or defending him in regards to Habib Ali al Jifri. So what is your advice ? And if he is to be warned against – than is this considered from the forbidden type of backbiting ?
Sheikh AbdelAziz al Raajhee :
What we see is that Habib Ali Al Jifri is a sufi (soofee) and the sufis are ash’aris. He praises them – promotes pantheism “wihdet al wujuud” and the likes of it (them). Likewise he endorses shirk (polytheism), and the seeking intercession (supplication) from / on the dead. He is a babbler, qaaburee (grave worshiper), sufi, ash’ari. This isn’t considered backbiting, rather it is mere advice. Warning against the evil doers, innovators, and the ones that mislead. This isn’t backbiting, rather this is advice. He is a babbler. There is no doubt that he is a babbler. We have heard his words on an audio recording of him, we have found that he endorses the call of the qaaburiyyah (grave worshipers) and seeking intercession from the Prophet. He attributes baseless matters to the Companions – he negates the hadiths. He is a babbler, sufi, qaaburee, ash’ari.
New Audio Class:The explanation of Sharh as Sunnah of Al-Barbahaaree by Shaykh Muhammad Ramzaan with the English translation
This Class will start on Sunday the 21st April at 6pm at Masjid Quba Leicester
Markaz sunnah Leicester will be starting a New Audio class from sunday 7th April at 6pm.The first small book of Aqeedah We will be played every Sunday for four weeks insha Allaah and it will be played over masjid Quba`s pa system.Brothers and Sisters are welcome
As-Sunnah Explanation of Al-Muzani
(Al Muzani’s Sharhus Sunnah)
Shaykh Maher Bin Dhafer Al-Qahtani (hafidhahullaah)
Sharhus-Sunnah was penned by the Noble Imām Ismā’īl Ibn Yahyā al-Muzanī (d.264H) – the student of Imām ash-Shāfi’ī (d.204H) – over a millennium ago. In this return to the earliest sources of Islām, the Imām covers all of the foundational issues of faith in Islām including, Allāh`s ascendancy over the creation, the Qadr (pre-decree), Īmān, the Qurān, the Attributes of Allāh, the Resurrection, Seeing Allāh in the Hereafter, the Companions and much more.
He is Abu Ibraaheem, Ismaa’eel bin Yahyaa, bin Ismaa’eel bin Amr bin Muslim al-Muzanee al-Misree and he is the student of Imaam ash-Shaafi’ee. He was born in 175H and died in 264H. His shaykhs include Imaam ash-Shaafi’ee, Nu’aym bin Hammaad, Alee bin Ma’bad and Asbagh bin Naafi’. His students include Abu Bakr bin Khuzaimah (d. 311H), Abu Ja’far at-Tahawi(d. 321), Zakariyyaa bin Yahyaa as-Saajee (d. 307H).
This creed of al-Muzanee is taken from the printed edition of his risaalah “Sharh us-Sunnah” (tahqeeq Jamaal Azzoon, 1st edition, 1995CE) and it is taken from three manuscripts:
From a collection of manuscripts from the Maktabah of Shaheed Alee Pasha in Turkey, photos of which are amongst the manuscripts of the Islamic University of Madinah, no. 1694, and it has its full chain of narrators to al-Muzanee.
That which is included by Ibn al-Qayyim in “Ijtimaa’ Juyoosh al-Islaamiyyah” and adh-Dhahabee in “al-Uluww”
That which is found in the library of Shaykh Hammaad al-Ansaaree consisting of four pages and 29 lines, and it has its full chain of narrators to al-Muzanee.
by raheequlilm.wordpress.com |
From the things that Tableeghi group use as a justification for their Da’wah- that is not upon the Sunnah- is their saying: “we make people repent from sins”. They have indoctrinated their audience and sympathisers with this statement so much so that if you try to point out the deviance that Tableeghi group is upon, you will straight away be met with this saying.
And Shaykhul-Islam rahimahul-llaah has refuted this saying when he debated the Sufis.
Shaykhul-Islam Ibn Taimiyyah mentioned his debate with Sufis in Majmoo’ul-Fatwaa 11/472-474:
He [the Sufi] said to me: an example of innovation is adultery, and he mentioned a hadeeth in rebuking adultery.
I [Shaykhul-Islam] said: this hadeeth is fabricated, adultery is a sin and the innovation is worse than the sin as Sufyaan Ath-Thawree said: innovation is more beloved to Iblees than sinning; it is possible to repent from sinning but it is not possible to repent from innovation.
And some of them [the Sufis] have said: we make people repent.
I [Shaykhul-Islam] said: you make them repent from what?
He [the Sufi] said: from thievery, highway robbery and so forth.
I [Shaykhul-Islam] said: their condition before you make them repent is better than their condition after you made them repent; verily, they were transgressors and they used to believe that what they were upon is unlawful, they were hoping for the mercy of Allaah and repenting to Him or intending to repent. By having them repenting, you made them misguided, polytheists who have deserted from the divine Islamic law, who love what Allaah hates and hate what Allaah loves. And I [Shaykhul-Islam] have clarified that these innovations that them and others are upon are worse than sins.
I [Shaykhul-Islam] said addressing the prince and the audience: as for sins, it is like what Al-Bukhaaree collected from the narration of Umar bin Al-Khattaab that there was a man who was called Himaar , he used to drink wine and make the Prophet peace is upon him laugh. And every time he was brought to the Prophet peace is upon him [because of drinking wine], he would flog him. A man cursed him [himaar] once and said: may Allaah curse him, how many times he is brought to the Prophet peace is upon him? The Prophet peace is upon him said: “do not curse him for that he loves Allaah and His Messenger”. [This hadeeth is in Bukhaaree no 6398].
I [Shaykhul-Islam] said: so this is a man who used to drink wine a lot, and even so when his creed was sound, he loved Allaah and His Messenger, the Prophet peace is upon him testified that for him and forbade cursing him.
As for the innovator, it is like what they have collected in the two Saheehs, from the narration of Alee bin Abee Taalib, Abu Sa’eed Al-Khudree and others-the hadeeths merged- that the Prophet peace is upon him was distributing [spoils of war], a man who had protrusion on his forehead, his head was shaved and his beard was think and between his eyes was the mark of prostration, he came up to the Prophet peace is upon him and said what he said! [He said to the Prophet: O Muhammad, be just for that this distribution is a one that is not for the sake of Allaah]. And the Prophet peace is upon him said: “there will come from the offspring of this [man] a group of people, one of you would belittle his prayer compared to their prayer, his fasting compared to their fasting and his recitation compared to their recitation. They would recite the Qur’aan but it won’t go beyond their throats, they leave Islam the same way the arrow leaves the bow. If I witness them, I shall kill them the same way that ‘Aad was killed”. [This hadeeth is in Bukhaaree no 3166 and Muslim 1064].
I [Shaykhul-Islam] said: so those people, despite their abundant prayers, fasting and recitation, and despite the worship and abstinence they are upon, the Prophet peace is upon him commanded killing them, and Alee bin Abee Taalib and those who were with him from the companions of the Prophet peace is upon him have killed them . And that is because they left the Sunnah of the Prophet peace is upon him and his divine law. [End of Quotation].
So that is how Shaykhul-Islam rahimahul-llaah refuted the saying: “we make people repent from sins” and this shows you that this statement has been inherited from the Sufis!
And as it has been said: every group of people has an heir!
It must be stated, saying that innovation is worse than sinning does not mean that one can underestimate sins and indulge in them. As it is known in the creed of Ahlus-Sunnah, committing sins decreases one’s faith and it has many other negative effects.
So, one must avoid sins to keep his faith intact.
And this has been said because it is feared that some people thought that being upon the Sunnah means one can sin as he/she likes. And obviously this is a deficient understanding of religion.
And praise is to Allaah at first and at last.
The words Tasawwuf and Soofiyyah were not known during the first generation of Islaam. Rather, they were only introduced into it after that or they were adopted into Islaam from other nations.
Shaikh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, said in Majmoo’-ul-Fataawaa: “As for the term Soofiyyah (Sufism), then it was not heard of during the first three generations of Islaam. Rather, speech concerning it only became known after the first three generations. Several Imaams and scholars spoke about it afterward, such as Imaam Ahmad bin Hanbal, Abu Sulaymaan Ad-Daaraanee and others. It was also reported from Sufyaan Ath-Thawree that he spoke about it. Some of them also mentioned that on the authority of Al-Hasan Al-Basree. They differed in their views on the meaning of what a Soofee ascribes himself to, since the word ‘Soofee’ is a noun indicating an ascription, such as Al-Qurshee, Al-Madanee and so on.
It is said to be an ascription to Ahlus-Suffah, but this is an error, since if this were the case, they would call themselves Suffee. It is also said to be an ascription to the saff (row) that is the foremost before Allaah, but this is also wrong, since if this were the case, they would call themselves Saffee. It is also said to be an ascription to the safwah (best) from Allaah’s creation. This too is an error, since if it were so, they would have to call themselves Safwee. It is also held to be an ascription to Soofah bin Bishr bin Udd bin Taabikhah, an Arab tribe that used to be located next to Makkah in the past, which the ascetics would ascribe themselves to. Even though the ascription of Soofee is in conformity to this person’s name (Soofah) from a grammatical standpoint, it is also a weak opinion, since these people were not well known to most of the ascetics and because if the ascetics were to ascribe to them, it would have been more likely that they would have ascribed to them during the era of the Sahaabah, Taabi’een and the Atbaa’ at-Taabi’een.
It is also due to the fact that the majority of those who speak on behalf of the Soofees are not aware of this tribe and they are not pleased with being attributed to a tribe from the Days of Ignorance (Jaahiliyyah), which did not exist during the era of Islaam. It is also held, and this is the most well known opinion, that Soofee is an ascription to soof (wool). This was since the first time that the Soofees appeared was in Basrah (‘Iraq).
The first people that established the role of Soofiyyah were some of the companions of ‘Abdul-Waahid bin Zayd. ‘Abdul-Waahid was one of the companions of Al-Hasan Al-Basree who lived in Basrah and was into such great lengths in abstinence (zuhd), worship (‘ibaadah), fear of Allaah (khawf) and so on, the likes of which were not found in the rest of the inhabitants of other lands.
Abush-Shaikh Al-Asbahaanee reported with a chain of narration connected to Muhammad bin Sireen that it reached him that a group of people preferred wearing wool, so he said: ‘There are some people that prefer to wear wool claiming that they resemble the Messiah, son of Maryam. However, the guidance of our Prophet (sallAllaahu ‘alayhi wa sallam) is more beloved to us, and he (sallAllaahu ‘alayhi wa sallam) would wear cotton and other types of clothes.’ Or he stated words similar to this.”
Then he (Ibn Taimiyyah) said after this: “These people ascribe themselves to outer garments, which in this case is wool (soof) garments. So it can be said about one of them that he is a Soofee. However, their methodology is not restricted to the wearing of woolen garments, nor do they mandate that on anyone or adhere to ordering it. They only attach themselves to it due to it being the outer condition.”
Then he said: “So this is the origin of Soofiyyah (Sufism). After this, it branched off and diversified.” 
Ibn Taimiyyahs words, may Allaah have mercy on him, indicate that Sufism originated in the lands of Islaam at the hands of some very pious worshippers from Basrah as a result of their going to great lengths in abstinence (zuhd) and worship (‘ibaadah). Then after that, Sufism evolved and changed.
The conclusion that some modern-day authors have come to – that Sufism crept into the lands of the Muslims from other religions, such as Hinduism and Christian monasticism – has become accepted based on what Shaikh Ibn Taimiyyah reported from Muhammad bin Sireen, that he said: “There are some people that prefer to wear wool claiming that they resemble the Messiah, son of Maryam. However, the guidance of our Prophet (sallAllaahu ‘alayhi wa sallam) is more beloved to us!” This indicates that Sufism has a connection to the religion of the Christians!!
Dr. Saabir At-Tu’aimah said in his book: “Sufism – Its Beliefs and Methods”: “It appears that it came about due to the influence of Christian monasticism in which the monks would wear woolen garments and reside in their monasteries. There were many of them that would be upon this practice throughout the lands, which Islaam freed by way of Tawheed…” 
Shaikh Ihsaan Ilaahee Dhaheer, may Allaah have mercy on him, said in his book “Sufism: Its Source and Origin”: “When we look deep into the teachings of the first and latter-day Sufis and the statements that have been quoted and narrated from them in the Sufi books of old and present, we see a huge difference between it and the teachings of the Qur’aan and the Sunnah. Likewise, we don’t see its roots or its seeds in the history of the chief of all creations (Prophet Muhammad) (sallAllaahu ‘alayhi wa sallam) nor in that of his righteous and noble Companions, from the best of Allaah’s creation. Rather, contrary to that, we see that it has been derived and acquired from Christian Monasticism, Brahmanism, Hinduism, the religious devotion of Judaism and the asceticism of Buddhism.” 
Shaikh ‘Abdur-Rahmaan Al-Wakeel, may Allaah have mercy on him, said in the introduction of the book “The Downfall of Sufism”: “Indeed, Sufism is the lowest and vilest of schemes, which the Devil innovated so that the servants of Allaah can mock and ridicule along with him in his war against Allaah and His Messengers. It is the veil of the Magians (Majoos), which gives the impression that it is divine. Rather, it is the veil of every enemy to the true religion. Examine it and you will find in it Brahmanism, Buddhism, Zoroastrianism, and the Manichaean beliefs. You will find Platonism in it. You can even find Judaism, Christianity and the idolatry of the Days of Ignorance in it.” 
Through presenting the views of these modern-day writers regarding the origin of Sufism, as well as many other writers not mentioned here that hold these same views, it becomes clear that Sufism is a foreign concept that was introduced into Islaam. This shows in the practices of those who ascribe themselves to it – those practices that are foreign to Islaam and far removed from its guidance. By this, we intend the latter-day adherents to Sufism whose mystical illusions and fantasies have become many and great.
But as for the former predecessors, such as Al-Fudayl bin ‘Iyyaad, Al-Junaid, Ibraaheem bin Adham and others, then they were upon a state of moderateness.
 Translator’s Note: The Ahlus-Suffah (People of the Bench) referred to the poorer Companions who would sit outside the Prophet’s (sallAllaahu ‘alayhi wa sallam) masjid, waiting for charity and waiting for the Prophet (sallAllaahu ‘alayhi wa sallam) to come out so that they could accompany him and learn hadeeth from him.
 Majmoo’-ul-Fataawaa (11/5-7, 16, 18)
 As-Sufiyyah: Mu’taqidan wa Maslakan (pg. 17)
 At-Tasawwuf: Al-Mansha’ wal-Masdar (pg. 28)
 Masra’ at-Tasawwuf (pg. 19)
AUTHOR: Shaikh Saalih Al-Fawzaan
SOURCE: Haqeeqat-ut-Tasawwuf (pg. 11-15) [1422 1st Edition]
PRODUCED BY: Al-Ibaanah.com
Shaykh Albaany ,may Allah have mercy upon him, was asked regarding the
ruling on drawing lines in the mosque in order to straighten the rows
of the prayer by it ,so said.” Straitening the rows by drawing lines
is a bidah”
However Shaykh Albaany made exception if the masjid were to be built
diagonally, then it is permissible to do so and he also mentioned that
when drawing lines to straighten the rows it is a cause to remove the
Sunnah of ankles to ankles.
Refer back to the tape number 261 and number 199 of silsilatul Huda wan noor
Also Shaykh Yahya al hajooree ,may Allah preserve him, said” These
lines that are found in the mosques now a days is muhdath( an
innovation), where the prophet ,alaihi as salaatu wa salaam, had the
capability of straitening the rows with strings found in his time, but
however he did not do it.
Also from those whom hold this opinion that straitening the rows of
the prayer by drawing lines is act of innovation ash Shaykh Muqbil, may
Allah have mercy upon him.
Sheikh Ibn Uthaymeen ,may Allah have mercy upon him, said: The
correct opinion regarding how one straightens the rows of the prayer
is by coinciding the ankles with each other not by the toes ,being
that the human body is built upon the ankles, and (straitening it by)
the toes will cause differing due to the differing of the sizes of
the feet, where there is a big foot and a small foot , so there is no
correct way in straitening the rows except by coinciding the ankles
with each other.
Page 311 of the book ” Al Fataawaa fee Arkaanil Islaam”
Live telelink from Dammaj, Yemen every Friday at 6pm @ Masjid Quba, Leicester. Various Shuyookh from Darul-Hadeeth Dammaj lecturing on various topics along with English translation. Please attend and inform others. You can find the Audio for the telelink at the top this post
RADD ALAL QUBOORIYYAH MIN KALAAM AHMAD RAZA KHAN IMAAM FIRQATUL HINDIYYAH BRAILWEEYYAH.
by Ahlul Hadeeth | 09/12/2012 · 3:57 am
Compiled by Abu Hibbaan & Abu Khuzaimah Ansaari
We still have today those that claim they have pure faith in Allaah yet they leave not the beliefs and ways of there salaf, the likes of abu lahb, Ja’ad Ibn Dirham, Mansoor al-Hallaaj, Ibn Arabi and most recently Habib Ali Jiffy, Saqqaaf, Kawthari etc.
Before you read this treatise you have most likely heard the local Ahlul Shirk Wal Bidah, Brailwee Quboorees (grave worshippers) calling those who stop people circumbulating graves, celebrating Urs, doing the prostration of veneration to the living or dead (sajdah ta’zeemee), celebrating ghiyarvian and the list goes on as “Wahhaabee/najadees/Ghayr Muqallid, Gustaakhe Rasool (disrespectors of the prophet])” !!
However, this treatise will show that the Imaam of the Brailwee sect Ahmad Raza himself has conflicting speech about these very same issues disallowing many of the acts and customs that today’s ignorant brailwee and neo qubooree calls his fellow Muslim a Najdee and Wahaabee over.
TO VISIT THE TOMBS, CIRCUMBULATING AND PERFORMING PROSTRATION OF VENERATION.
Brailwee Ahmad Raza Khan states:
‘To circumbulate the graves of the pious with the sole intention of tazeem [respect and veneration] is not permissible as the place which is deserving of circumbulation with veneration is the kabah. (Fataawa Ridhwiyyah of Ahmad Raza (4/7)
This is a slap on the neo quboorees of today!
KISSING THE GRAVE/TOMB.
Brailwee Ahmad Raza Khan states:
‘One should not kiss the tomb’ (Fataawa Ridhwiyyah of Ahmad Raza (4/7)
This is another slap on the neo quboorees!
KISSING THE PLACE OF THE PROPHET MUHAMMADS (Sallalahu Alayhee Wasallam) GRAVE.
Brailwee Ahmad Raza Khan states:
“Be aware, refrain from kissing and holding the railings [that cover the prophets grave] as this is against good mannerisms. Instead, stay as far as four foot away from the railings that surround the prophets grave” (Fataawa Ridhwiyyah of Ahmad Raza (10/765)
So Ahmad Raza is the biggest gustaakhe rasool for all those quboorees who fall into excessiveness into venerating the grave of the prophet.
Yes, and another slap!
TO CIRCUMBULATE AND PROSTRATE AT THE PROPHETS GRAVE.
Brailwee Ahmad Raza Khan states:
“Do not circumbulate the prophet’s grave, do not prostrate at it, nor lower yourself so much so that it is as though one is making rukoo (bowing). The veneration of the prophet is in following him.” (Fataawa Ridhwiyyah of Ahmad Raza (10/769)
Let the neo quboorees repent now whilst he still can!
TO PLACE COVERINGS [CHAADAR] ON THE GRAVES AND TOMBS.
Brailwee Ahmad Raza Khan was asked about placing the covering on the tomb/grave and he replied,
“when one has a covering present and it is of some use then to utilise it to cover the grave is useless. Instead one should spend the money that was going to be used to purchase the covering to feed the poor.” (Ahkaam Shar’eeat (1/42)
Save your pennies! But without tawheed and negation of shirk a few pennies saved will be of no use!
TO CELEBRATE URS AND THE CUSTOMS (DESIGNATED DAY FOR REMEMBERANCE AND CELEBRATION OF A WALI).
Brailwee Ahmad Raza Khan was asked ,
When celebrating urs of the pious fireworks and lights are lit, food is made by way of benefiting the deceased by reward (Ithaal Thawaab), then to use these acts as adding blessing to the urs. What is the Islamic view concerning this?
“To use fireworks is wastefulness, and wastefulness is haram” (Fataawa Ridhwiyyah of Ahmad Raza (24/112)
This video is a Reply to the Deobandi Imam Mumtaz-ul-Haqq who is spreading doubts and Misconceptions about The subject of Where is Allaah?Ali Hasan Khan who is a specialist in the Creed of the Sufis,Refutes and exposes the false creed of Whadatul wajood (Allaah and his existance being united and one) This false creed is being spread by some sufi groups.A manifestation of this belief is That Allah is everywhere and denial that Allaah is Above his Throne.This is the beleif that is being spread by the Likes of Mumtaz-ul-Haqq who accuses the salafis of spreading fitna(Trials and tribulation),because they(the Salafi Scholars) Teach the Muslims the correct creed with regards to the subject of Where is Allaah?
Points that were discussed:
Sheikh Wasiullah Abbas would like to congratulate Masjid-Quba, Leicester, for getting rid of the Takfeeris & Ikhwanees, and for opening the doors for the Salafee Dawah openly without being shy or ashamed about it unlike some of the other Masaajid in Leicester.
He would like to also express his gratitude to Abu Bakr Jama’s father, our elder, Jama’ and all those who were present with him at the meeting with MSL, may Allah unite us all under the banner of Salafiyyah.
He advises us all to fear Allah be sincere in calling to the Qur’an & Sunnah according to the understanding of the Salaf proceeding with seeking knowledge and then actions.
He advises the shoorah of MSL to be patient with one another always make excuses for your brother, if he slips or lacks in fulfilling his responsibility, do not bicker and argue with one another, don’t let the shaytaan come in between yourselves, you have a responsibility, fulfill it fearing Allah as an act of getting closer to Allah.
The following questions were asked by me to the sheikh.
1) O Noble Sheikh, what is your advice with regards to refuting the Barailwees & Deobandees on the manabir mentioning their deviant scholars by name?
Answer: The sheikh replied: refuting the Barailwees & Deobandees is an obligation upon the scholars and students of knowledge, starting with their shirk and deviancy in the Names & Attributes of Allah by being Maatureedee and following the Greek and Indian philosophers, having deviancy in Al-Uloohiyah & Ar-Ruboobiyah by following Ibnu-Arabi and Mansoor Hallaj.
Then refuting their blind-following and fanatism of the Hanafee Madhab. So these issues must be refuted starting with the most important issues which is Aqeedah. So the Khateeb must refute them on the mimbar if there is need and I say he must take into account the benefit and harm the message may have depending on his congregation, so it is feasible to refute the Deobandees and Barailwees without mentioning their scholars if it will drive the blind followers away from the Salafee dawah because of their attachment to the personalities. However if there is no harm and there is a need to mention their names to alert the people it should be done. So the student of knowledge must refer to the scholars in these issues not the committee of the Masjid.
I (Zulfiker) added: should we adopt the manhaj of Imam Bukhari by saying: some people say?
The sheikh responded: Excellent my son! Yes adopt the manhaj of Imam Bukhari in general and this is what we do in the haram and hope you do the same at the Prophet’s masjid!
2) My noble father, I witnessed something strange this year in England during Ramadan, those Masaajid who ascribe themselves to Salafiyyah, hold two congregations during the last ten nights, what is your opinion on this?
Sheikh Wasiullah replied:
We ask these people bring us evidence from the Sunnah for this action of yours for the two congregations in the last ten nights of Ramadan, as this is contrary to what the Messenger (peace and blessings of Allaah be upon him) has said, that the one who concludes with the Imam he will be rewarded for praying the whole night! Is this statement of the Messenger of Allah (peace and blessings of Allaah be upon him) not sufficient for us? Is the Sunnah not sufficient? Can they bring forth evidence from the companions that they practiced this action?
I was asked the same question in Masjidul-Haraam, Makkah, and I gave the same response, bring your evidence from the Sunnah for this action. This is practiced in the two harams and we don’t agree with it, and many just follow and have started to practice this by blind-following the actions of the people of the two Harams, evidence is that which is from the Book of Allah& the Sunnah of the Messenger of Allah (peace and blessings of Allaah be upon him), according to how the companions understood it.
We ask our brothers in the two harams bring us evidence and if you do have evidence how will you reconcile with the statement of the Messenger of Allah (peace and blessings of Allaah be upon him), with regards to obtaining the whole nights reward if one concludes his prayer with the Imam. The Salafee Masaajid should stop this practice by blindly following others and stick to the Sunnah.
3) Sheikh one of our young Salafee Brothers from Leicesteer, asks is doing the bayan (lecture) before the khutbah on Friday a bidah?
Sheikh responded: Na’am it is a bidah without doubt according to my research.
4) My noble Father, I have been criticised by some people who claim to adhere to the Salafee Dawah in Leicester for refuting the Deobandees & Barailwees, concentrating on their Aqeedah. These people say that I am harsh and my methodology is too harsh and have gone to the extent of telling others. What do you say about this?
Sheikh responded: If you don’t refute the Barailwees & Deobandees what dawah will be left in Leicester? This is the way of the Messengers and Prophets calling to Tawheed and refuting the Shirk. These people are either ignorant or have a hidden agenda, may Allah guide them, do not pay attention to them and let the youth not be influenced by such baseless claims.
5) Sheikh is it true that your Sheikh, Allamah, Muhadeeth, Nadheer Ahmed Rahmani wrote a refutation with regards to the Deobandees who lied that Shaykul-Islam Nadheer Husain Dehlawi was not a student of Shah Ishaaq Dehlawi?
Yes my son I am the one who transcribed that treatise with my own hand in the presence of the great Allamah, Muhadeeth Nadheer Ahmed Rahmani, I believe that Shaykh Abdul-Hameed Rahmani has the manuscript, I wish that he would publish it.
All praise is due to the Rabb of the worlds, and May Allaah exalt the mention on His chosen Prophet Muhammad (sallallaahu alayhe wa sallam), and upon his family, his Companions, and those who truly follow them until the Day of Judgment.
Correct understanding of Tawheed (Islamic monotheism) and possessing sound ‘aqeedah (beliefs) is the bedrock of Islam, we would like to point out a very basic ‘aqeedah issue which differentiate’s between Ahlus Sunnah (People of Sunnah) and Ahlul Bid’ah (People of innovation). It is Affirmation of al-Uluww (ascension) for Allaah Subhanahu Wa Taala.
Deobandi’s claim to possess Correct Islamic ‘aqeedah and sound manhaj (methodology) of Salaf-Us-Saliheen, thus they consider themselves to be from the Ahlus Sunnah (People of Sunnah). But these people do not realize that simply calming to be from the Ahlus Sunnah, doesn’t make an individual or group to be from Ahlus Sunnah.
The below fatwa was issued by Dar ul uloom Deoband India in reply to the Question. Where is Allaah according to aqeedah of Ahlus Sunnah Wal Jama’ah ? Is He (Allaah Subhanahu wa Taala) Everywhere or above His throne عرش? They replied that according to aqeedah of Ahlus Sunnah Wal Jama’ah, Allaah Subhanahu wa Taala is Everywhere.
اللہ سبحانہ و تعالی کی موجودگی کے بارے میں اہل سنت والجماعت کا عقیدہ کیا ہے؟ کیا ان کے مطابق اللہ ہرجگہ موجود ہے یا وہ عرش پر ہے؟
اہل سنت والجماعت کا عقیدہ ہے کہ اللہ تعالیٰ ہرجگہ موجود ہے
The above fatwa of Deobandi’s clearly contradicts The Noble Quran, authentic hadith and the Ijma (consensus) of Ahlus Sunnah Wal Jama’ah, because the correct ‘aqeedah with regard to this issue is that, Allaah Subhanahu Wa Taala is above His throne, and none except the Ahlul Bid’ah (People of innovation) consider Allaah ( Subhanahu Wa Taala) to be everywhere.
Let’s, analyze their faulty claim under the light of Noble Quran, authentic hadith and as per the manhaj (methodology) of Salaf-Us-Saliheen. (generally refers to the first three generations of Muslims i.e. the Sahabah, the Tabi‘in and the Taba‘ at-Tabi‘in, as these three generations are looked upon as examples of how Islam should be practiced), we will present proof after proof to answer this basic question proving beyond the shadow of doubt that Allaah is above the Throne.
The first Pillar of Iman (Faith) is to Believe in Allaah, having faith in Allaah means to believe with Certainty and conviction that Allaah is the Lord and Sovereign of all that exists, that He is the Creator, Planner and Sustainer of the entire universe, that He Alone — and without a partner – deserves to be worshipped, all that is worshipped other than Him is worshipped in vain, that Allaah has the most exalted and perfect attributes, and that He is far Above from having any fault or defect.
Among the most exalted and perfect attributes is that He (Allaah Subhanahu Wa Taala) is above His heavens over His Throne, and that He is the Exalted, Most High. He is Above all things, and there is nothing that is above Him.
الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
“The Most Gracious (Allaah) rose over (Istawa) the (Mighty) Throne (in a manner that suits His Majesty). (20:05)
Further Allaah Subhanahu Wa Taala Says :
أَأَمِنتُم مَّن فِي السَّمَاءِ أَن يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ
Do you feel secure that He, Who is over the heaven (Allaah), will not cause the earth to sink with you, then behold it shakes (as in an earthquake)? (67:16-17)
It is important to point out here that the literal translation of ‘fis-sama’ is ‘in’ the heavens. The scholars of tafseer have explained it according to the Arabic language for ‘fi’ in this context to have the meaning of above as it is not possible for Allaah to be surrounded by His creation i.e. the heavens. Also, sometimes the word ‘fi’ is used in the meaning of ‘ala’ (on) as mentioned in another verse :
وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَىٰ
“..I will surely crucify you ‘fi’ (on) the trunks of palm-trees..”(20:71)
Now, obviously the ‘fi’ in this verse refers not to ‘in’ but to ‘on’ as one cannot be crucified within a trunk!
Now, let’s see the evidences from the Sunnah and Hadith of the Prophet Muhammad (sallallaahu alayhe wa sallam)
The Sunnah of the Prophet is the explanation of the Quran. One cannot take the Quran alone without letting the Sunnah tag along. Like the Quran, the Prophet (sallallaahu alayhe wa sallam) made it extremely clear.
Some of the ahadith on this matter are quoted next : Abdullah ibn Amr ibn (radiallaahanhu) Al-As related that the Messenger (sallallaahu alayhe wa sallam) said, “Allaah grants mercy to the merciful. Be merciful to those who are on the earth, (then) He Who is fis-Sama (above the heavens) will be merciful to you.” [Reported by Imaam Abu Dawood & Imaam At-Tirmidhi (rahimahumaallaah)]
It is even reported by Jabir ibn Abdillah (radiallaahanhu) said : “The Messenger of Allaah said in his speech on the day of Arafah : ‘Did I convey (the Message).’ They said : ‘Yes.’ While raising his finger to the sky and then pointing at them, he said : ‘O my Lord, be a witness.” [Reported by Imaam Muslim (rahimahullaah)]
Finally, justice cannot be done to this topic without mentioning the hadith about the slave-girl, whose faith was affirmed by just two questions, one being ‘Where is Allaah?’ :
Muawiyah bin Al-Hakam As-Salmi (radiallaahanhu) said : “I had a slave-girl who used to herd sheep for me. One day I discovered that a wolf had killed one of her sheep, and I’m a man from the children of Adam, I get upset like they get upset, and I slapped her in the face. Then I went to the Prophet who impressed upon me the seriousness of my act. I said, ‘O Messenger of Allaah, should I not set her free?’ He said, ‘Bring her to me.’ He asked her, ‘Where is Allaah’, She said, ‘He is above the sky.‘ He said, ‘Who am I?’ She said, ‘You are the Messenger of Allaah.’ He said, ‘Free her, for she is a believer.’ [Reported by Imaam Muslim (rahimahullaah)]
Lastly, lets see the sayings of Ahlus Sunnah.
Imam al-Dhahabi (rahimahullaah) reports in al-Siyar (12/494): ‘Amr bin Tamim al-Makki said: I heard Muhammad bin Isma’il al-Tirmidhi [who] said: I heard al-Muzanee saying, “The Tawheed of any [person] is not valid, sound until he knows that Allaah the Exalted is over His Throne, with His attributes.” I said to him, “Like what?” He said, “Hearing, seeing, knowing.”
Imaam Ad-Dahhaak 105H (rahimahullaah) : “..He (Allaah) is above the Throne and His knowledge is with them wherever they may be..” ref : “Mukhtasar al-Uluww” of Imaam adh-Dhahabi (rahimahullaah), (p. 133). It was related by Abu Ahmad al-Assaal, and Abu Abdullaah bin Battah, and Abu Umar bin Abdul-Barr with good chains of narration. And Muqaatil is thiqah (trustworthy) Imaam.
Imaam Sulaymaan at-Taymee 143H (rahimahullaah) : “ If I was asked ‘Where is Allaah?’ I Would Say Above The Heaven” ref : “Mukhtasar al-Uluww” of Imaam adh-Dhahabi (rahimahullaah), (p. 133).
Imaam Muqaatil bin Hayyaan 150H (rahimahullaah) : “..He (Allaah) is above His Throne..” ref : “Mukhtasar al-Uluww” of Imaam adh-Dhahabi (rahimahullaah) (p. 137)
Imaam Abdur-Rahmaan al-Awzaa’ee 157H (rahimahullaah) : “..We Used to Say Whilst the Taabi’oon Were Many: ‘Allaah the Mighty and Majestic Is Above His Throne’..” ref : “al-Asmaa was-Sifaat” of Al-Bayhaqi (rahimahullaah) (p. 408).
Imaam Muhammad bin Yusuf al-Firyaabee 212H (rahimahullaah), Shaykh of Imaam al-Bukhaaree (rahimahullaah), : “..Whoever Says Allaah Is Not Above His Throne is a Kaafir..” ref : “Khalq Af’aal il-Ibaad” of Imaam al-Bukhaaree (rahimahullaah) (p. 15).
Imaam Abu Haatim ar-Raazee (rahimahullaah) said : Abu Imraan at-Tarsoosee narrated to us, saying : I said to (Imaam) Sunayd bin Daawood (d 226H) , “Is He (Allaah) , the Mighty and Majestic, above His Throne, separate and distinct from His creation (baa’inun min khalqihi) ? He said, “Yes.” ref : “Mukhtasar al-Uluww” of Imaam adh-Dhahabi (rahimahullaah), (p. 183).
Imaam Qutaybah bin Sa’eed 240H (rahimahullaah) : “..This Is the Saying of the Imaams of Islaam and the Sunnah : ‘We Know Our Lord To Be Above the Seventh Heaven, Above His Throne’ just as He, lofty is His Majesty, said, “Ar-Rahmaan ascended above the Throne”. ref : “Mukhtasar al-Uluww” of Imaam adh-Dhahabi (rahimahullaah), (p. 187).
Imaam Ahmad bin Hanbal 241H (rahimahullaah) : ..Yes, He (Allaah) is over His Throne, and nothing escapes His knowledge..” ref : “Mukhtasar al-Uluww” of Imaam adh-Dhahabi (rahimahullaah), (p. 189). Note : This al-Qattaan is thiqah (trustworthy) from the Shaykhs of al-Bukhaaree. He died in 253H, al-Khallaal heard from him, and the isnaad is saheeh.
Imaam Zakariyyaa as-Saajee 307H (rahimahullaah), said : My father said : “..The saying regarding the Sunnah that I saw our Companions upon, the people of hadeeth whom we met is that Allaah, the Most High, is above His Throne, above His heaven…” ref : “Mukhtasar al-Uluww” of Imaam adh-Dhahabi (rahimahullaah), (p. 223).
We conclude with conversation which took place between Imaam Harb bin Ismaa’eel al-Kirmaanee (rahimahullaah) (d. 280H) and Imaam Ishaaq bin Raahawaih (rahimahullaah), the Scholar of Khurasaan (d. 237H ) “I (Harb bin Ismaa’eel al-Kirmaanee) said to Ishaaq bin Raahawaih, “His, the Most High’s saying, ‘There is no secret gathering of three, except that He is the fourth…’, how do we speak regarding it? He said : Wherever you may be, He is closer to you than your jugular vein, but He is separate and distinct from His creation (baa’inun min khalqihi) Then he (Ishaaq) mentioned from [Abdullaah] Ibn al-Mubaarak (d. 181H), his saying : He is over His Throne, separate and distinct from His creation (baa’inun min khalqihi). Then he (Ishaaq) said : The most apparent and manifest thing in that regard is His, the Most High’s saying : ar-Rahmaan ascended above the Throne (Taha 20:5). It was reported by al-Khallaal in “as-Sunnah” from Harb”. ref : “Mukhtasar al-Uluww” of Imaam adh-Dhahabi (rahimahullaah), (p. 191). Note: Harb bin Ismaa’eel al-Kirmaanee is from the associates of Imaam Ahmad bin Hanbal (rahimahullaah).
For more on this topic pls. visit http://www.abovethethrone.com/arsh/
Some Ayats in the Quran are used by Ahlul Bidaah to prove their claim that Allaah is everywhere. Among them are the verses pointing to Allaah’s closeness to His Creation to the point of being closer than the jugular vein. But how then, if one accepts that this is proof that Allaah is everywhere, will one refute all the countless arguments/verses/ahadith that were presented here. Is it then that there is contradiction in the Book of Allaah, the Sunnah and that all the Imaams and the scholars have preached falsehood? No. rather the claim that Allaah is everywhere is misinterpretation to the point of being disbelief. These verses merely point to the fact that His Knowledge, His Seeing, His Hearing and His Power is everywhere. Only this explanation will allow one to be in compliance with all the other proofs from the Quran, the Sunnah and the Ijma of the companions and Salaf -Us- Saliheen.
َفمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا
“And whomsoever Allaah wills to guide, He opens his breast to Islam, and whomsoever He wills to send astray, He makes his breast closed and constricted.. (6:125)
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The Transcendence (‘Uluw) of Allaah , Refuting Doubts and Misconceptions – by Dr. Saleh as Saleh
Allah is NOT in the midst of, or surrounded by the heavens BUT He is above the heavens
The Ascendancy of Allaah & A Refutation of Wahdatul Wujood & Hulool – Sheikh Al-Albanee
The Misguided Saying of Some People that Allaah is Everywhere or Present in all Things – Sheikh Al-Albanee
Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah – Sheikh Ibn Baz
Understanding Tawheed & The Position of the Messenger of Allaah (Sallalahu Alayhee Wasallam) – Allaamah Ehsaan Elaahee Zaheer
All forms of worship, whether they be prayers, obligatory or optional; fasts, obligatory or optional, giving charity, umrah and hajj and every type of worship will only be accepted up until your Aqeedah (belief) is sound and correct. If your belief is incorrect you will not benefit from any of these actions no matter how long you have been practising them for. If someone believes in shirk and at the same time believes Allaah is the creator, the owner and sustainer of the universe but yet due to his shirk he still worships others besides Allaah, then all of his actions will not be accepted.
If someone asks holy saints for help, seeks intercession through the dead, asks the Prophets and Angels for help and seeks assistance from them, supplicates to them and other holy people, please to them, asks such entities to remove his or her calamity, going to graves and asking them for help, or goes to a darbar, shrine or tomb and makes dua to them then all of this is committing shirk with Allaah and the greatest crime and sin anyone could ever commit. All of these actions will nullify all of your good deeds no matter how long you have been doing them for and you will have no benefit of any of your actions from your prayers, fasting, Salah, hajj, umrah, dua, Dhikr, sadaqah, sacrifices, nothing will be left of any of your actions.
These actions will only be accepted and will benefit you when your Aqeedah is correct. The basis of Aqeedah revolves around 2 aspects the first being to believe in Allaah and declaring that He alone is worthy to be worshipped, without associating any false deities with him.
The second aspect is the prophethood of the Messenger of Allaah (Sallalahu Alayhee Wasallam) and the understanding of this is to make no one equal to the Messenger of Allaah (Sallalahu Alayhee Wasallam) in his prophethood.
You must remember no action will ever be accepted if your Aqeedah is incorrect and not only will you be wasting your actions of worship but you will also be wasting all that time you exerted into your worship, all the wealth spent for the sake of Allaah as well as all the good deeds ever done in your life time.
Imagine on the day of judgement after all your years of worship and all the effort you exerted in your Ibadah and your righteous actions, you are informed that you have nothing to show by the way of actions after a lifetime of worship, how hard done by will you feel.
The example of Aqeedah is like a foundation so no matter how big or tall the structure or building is, if it’s foundation are not correct then the building will also be weak and unstable and it will eventually fall. Similarly in the same way no matter how high a structure you create pertaining to worship but if your Aqeedah is not correct then there is no benefit of the worship you have done, not in this world and nor in the hereafter. This is what Allaah the most high said after mentioning the prophets whilst addressing them,
“Bit if they had associated others with Allaah, then worthless for them would be whatever they were doing.” (Soorah al-An’aam 6:88)
So Allaah is saying that even if the prophets like Ibraaheem the friend of Allaah, Ismaa’eel the one sacrificed for Allaah, Moosaa the one who spoke to Allaah or Eesaa the spirit of Allaah committed shirk then even all of their actions would be wasted and end in vain.
In the same way Allaah addressed Muhammad (Sallalahu Alayhee Wasallam) and said to him,
“And it was already revealed to you and to those before you that if you should associate [anything] with Allah , your work would surely become worthless, and you would surely be among the losers.” (Soorah az-Zumar 39:65)
So here Allaah is warning Muhammad (Sallalahu Alayhee Wasallam) that even if he committed shirk his actions would be wasted. So after Allaah warned all the prophets including Muhammad (Sallalahu Alayhee Wasallam), then what status do we have. This shows the seriousness of this reprimand and highlights no matter who the person is, a prophet, a holy soofee saint, a Walee or an Imaam anyone who commits shirk will have all of his actions and worship all wasted.
When we talk about certain people being engrossed in aspects of shirk like seeking help from people in the graves, using the deceased as intermediateries or sacrificing food in the name of other than Allaah like Abdul Qaadir Jeelaanee or Alee (RadhiAllaahu Anhu) and the general people say about them, “even though they do these things they still pray and fast.” Then we say there is no benefit of them praying or fasting as the one who commits shirk will have all of his actions and the reward wiped away.
The polytheists of Makkah and Abu Jahl used to fast, pray and perform pilgrimage of the house of Allaah, they would give charity. They lived around the Ka’abah and were even custodians and guardians of the Ka’abah but Allaah said none of their actions will benefit them due to shirk and their abode will be the hellfire. Allaah the most high said,
“And their refuge is Hell, and wretched is the destination.” (Soorah at-Taubah 9:73)
So for any action to be accepted Allaah alone is to be worshipped without associating partners with him.
The second aspect in having good and sound Aqeedah is to know that no statement in opposition to the word of the Messenger of Allaah (Sallalahu Alayhee Wasallam) can be accepted under any circumstance. We believe if all of the statements of mankind were collected and collated and put to one side and on the other side was the statement of the Messenger of Allaah (Sallalahu Alayhee Wasallam) then without doubt all of the statements of mankind will be rejected and the statement of the Messenger of Allaah (Sallalahu Alayhee Wasallam) will be taken above and beyond anyones statement.
Everyone claims to be upon this and maybe they are but only in terms of it’s wording, however with regards to understanding and acting upon it, it’s a different story. People who have not fully understood this point have made their own little groups, sects and parties and this is what they follow. When the statement of the Messenger of Allaah (Sallalahu Alayhee Wasallam) comes to them they say, “but our Imaam said this or our peer (holy saint) said this and our Maulana said something different, how can they be wrong? Are you saying they never had knowledge? Etc” However the people of Hadeeth and Ahlus Sunnah say when the Messenger of Allaah (Sallalahu Alayhee Wasallam) statements comes to us we reject and abandon everything else and just follow and obey his words.
The reality is all the Prophets and Messengers Allaah sent to mankind from amongst the different nations all informed their respective nations to abandon the worship of everything and worship one Allaah alone without any partners. However the people would say we do not deny what you say but we never found our forefathers doing this and so were they wrong in what they taught us? So are you truthful and our forefathers liars. Allaah the most high said,
“And when it is said to them, “Come to what Allah has revealed and to the Messenger,” they say, “Sufficient for us is that upon which we found our fathers.” Even though their fathers knew nothing, nor were they guided?” (Soorah al-Ma’idah 5:104)
Today in our time the greatest excuse and the major obstacle is exactly this excuse with regards to the destruction and misguidance of this great Ummah. How does shaytaan misguide man! So they say the Hadeeth is wrong or incorrect but our Imaams and Moulvees/Maulanas/Sidis/Peer/Shaikh are correct in what they say and they can’t make mistakes, they are so learned and they studied with so and so and they have this many ijazahs (permission to narrate). So they all claim to love and follow the Messenger of Allaah (Sallalahu Alayhee Wasallam) but in actions and understanding they really don’t.
This also shows how these people think, so they say Allaah is one and we don’t associate partners with him ie we don’t do shirk with him but yet at the same time they say, but these holy saints must have some status so they make them intermediateries. In the same way they have made people equal to the Messenger of Allaah (Sallalahu Alayhee Wasallam) in his status and acknowledge with their actions and understanding that others can be equal to the Messenger of Allaah (Sallalahu Alayhee Wasallam) in terms of his status and statements.
The correct understanding is as mentioned before all the statements of mankind on one side and the statement of the Messenger of Allaah (Sallalahu Alayhee Wasallam) on one side, all the statement of mankind can be rejected but the statement of the son of Aminah, Messenger of Allaah (Sallalahu Alayhee Wasallam) cannot be rejected. The Quraan mentions the methodology of the people upon the truth and that is the Messenger of Allaah cannot ever make a mistake. Oh people rectify your beliefs and know you cannot take anyones word over the word of the Messenger of Allaah (Sallalahu Alayhee Wasallam)
Saying Ameen in the Qunoot
In the Hadeeth from Ibn Abbas –RadhiAllaahu anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- made Qunoot for a month continuously in the Dhuhr, Asr, Maghrib, Isha and morning prayer and at the end of every prayer after he said ‘Sami Allaahu liman hamida’ in the last Rakat of that prayer, he would make Dua’ against the tribes of Bani Sulaym and those tribes of Dhakwaan and Usayatah who lived with Bani Sulaym, and those behind the Messenger would say Ameen.’
[Collected by Abu Daawood in his ‘Sunnan’ no. 1443 in ‘the chapter of al-Qunoot in the Prayer’ and Shaykh Albani declared the hadeeth to be Hasan and he brings a research for the hadeeth in ‘Irwaa al-Ghaleel’ (2/163)]
Ibn al-Mundhir said in ‘al-Awsat’ (5/216) that Imam Malik used to say:
The Imam should make Qunoot from the middle of Ramadan and curse the Kuffar and those behind him should say Ameen.’
Imam Ahmad said:
‘The Imam makes Dua’ and those behind him say Ameen’
[‘Mas’ail Ahmad li Abee Daawood p.67, Ishaaq also said this, as was mentioned by al-Marwaazi in ‘Qayam al-Layl’ 303]
Shaykh Uthaymeen said:
‘If we say that there is a Qunoot in the five daily prayers, then if the Qunoot is in a prayer that is read aloud, in this case it is known that the Qunoot is read out aloud, and if it is in a silent prayer then it is still read out aloud, as is established in the Sunnah: namely that the Messenger -sallAllaahu alayhi wa sallam- used to read the Qunoot and the people used to say Ameen behind him, and it would not have been possible to say Ameen except if he was reading it out aloud.
This establishes the fact that the Sunnah is to read the Qunoot aloud even if it is in the silent prayers.’
[‘Sharh al-Mumtaa’ (4/47)]
Compiled & translated by Abbas Abu Yahya