Salafism Unveiled

A new Muslim runs away from wahabism

2007-06-14T22:45:00.000-07:00

Tarheel_D: hi, do you like hamza yusef?
Onomat Al-Sufi Al-Shafie: what's not to like??
Onomat Al-Sufi Al-Shafie: of course
Tarheel_D: well, i'm new to the study of islam - but i read in one place that he was not good. so i was not sure.
Onomat Al-Sufi Al-Shafie: he was not good?
Tarheel_D: yes, this man told me that he (hamza) was too wanting to give in to western thought.
Onomat Al-Sufi Al-Shafie: ...
Onomat Al-Sufi Al-Shafie: did he produce any examples?
Onomat Al-Sufi Al-Shafie: the wahabis love to make fitnah
Tarheel_D: i have his email, i'll show you.
Onomat Al-Sufi Al-Shafie: on Sheikh Hamza Yusuf
Onomat Al-Sufi Al-Shafie: please do
Tarheel_D: dear brother may allah reward u, thank you for taking the time to email me. hamaza yousef is a coward that sucks from the tit of capitalism. he is quick to assist and defend the kafir president of the usa and the danish kufar and is hard on the muslims. zaytuna's duty is to instill passiveness into american muslims and have them work on jihad al naffs in a way that the prophet mohamid alehi salat w salam never did. may i suggest dear akhi this school http://www.islamiconlineuniversity.com/ .

Onomat Al-Sufi Al-Shafie: suck tits of passivism???
Onomat Al-Sufi Al-Shafie: la hawla wala quwata illa billah
Onomat Al-Sufi Al-Shafie: capitalism???
Onomat Al-Sufi Al-Shafie: subahanallah
Tarheel_D: yes, he was angry as i took it
Tarheel_D: but i wondered about this brothers islaam.
Onomat Al-Sufi Al-Shafie: this is a clear lie
Tarheel_D: this brother who emailed me.
Onomat Al-Sufi Al-Shafie: and blatant
Onomat Al-Sufi Al-Shafie: attack on the learned Sheikh
Tarheel_D: are you american?
Onomat Al-Sufi Al-Shafie: no
Onomat Al-Sufi Al-Shafie: i'm Malaysian
Tarheel_D: ah, and you like the sheik?
Onomat Al-Sufi Al-Shafie: of course
Tarheel_D: this is the man's website http://www.al-buruj.com/
Onomat Al-Sufi Al-Shafie: check out my blog http://neosalafism.blogspot.com
Onomat Al-Sufi Al-Shafie: the issues that the wahabis
Onomat Al-Sufi Al-Shafie: have against Sheikh Hamza is addressed on my blog
Onomat Al-Sufi Al-Shafie: they are nothing more than liars
Onomat Al-Sufi Al-Shafie: of the highest order
Tarheel_D: well i see on your website, you have sheiks to be avoided. so this man says to avoid hamza and you say to avoid these. how are people new to islam supposed to know the truth?
Onomat Al-Sufi Al-Shafie: check out the proofs provided bro
Onomat Al-Sufi Al-Shafie: are you new to Islam?
Tarheel_D: in your site?
Onomat Al-Sufi Al-Shafie: akhi..if a person is a fake scholar..would you suggest him for the new revert?
Onomat Al-Sufi Al-Shafie: of course not
Tarheel_D: yes, i'm new. as i have seen wahabbi or salafi seem to be very extreme.
Onomat Al-Sufi Al-Shafie: the lies that the wahabis have on sheikh hamza
Onomat Al-Sufi Al-Shafie: are nothing more than cheap attacks
Onomat Al-Sufi Al-Shafie: they are very extreme
Onomat Al-Sufi Al-Shafie: they will not accept differences
Onomat Al-Sufi Al-Shafie: everything that is not in line with their beliefs and doctrine
Tarheel_D: yes, that is how it seems
Onomat Al-Sufi Al-Shafie: approved by their scholars of Islam
Onomat Al-Sufi Al-Shafie: i.e. Ibn baz and Albani
Onomat Al-Sufi Al-Shafie: will be rejected without hesitation
Tarheel_D: but i thought in islam there are different schools
Tarheel_D: is hamza yusef a sufi?
Onomat Al-Sufi Al-Shafie: yes he is
Onomat Al-Sufi Al-Shafie: he is of the Maliki school of thought
Tarheel_D: can any sunni be a sufi?
Onomat Al-Sufi Al-Shafie: LOL of course habibi
Onomat Al-Sufi Al-Shafie: a sunni should be a sufi
Tarheel_D: i thought that sunni's didn't like sufi's
Onomat Al-Sufi Al-Shafie: lol only wahabis hate sufis
Onomat Al-Sufi Al-Shafie: ya habibi
Onomat Al-Sufi Al-Shafie: sufis are part of sunnism
Tarheel_D: so they are seen as a division?
Onomat Al-Sufi Al-Shafie: yes
Onomat Al-Sufi Al-Shafie: wahabism in truth is out of ahl sunnah waljama'ah
Tarheel_D: so anyone from any madhab can practice sufism? i assumed that sufism was a madhab in itself
Onomat Al-Sufi Al-Shafie: no brother
Onomat Al-Sufi Al-Shafie: sufism
Onomat Al-Sufi Al-Shafie: or tasawwuf is a science in Islam
Onomat Al-Sufi Al-Shafie: it is not another madhab
Tarheel_D: now it's making more sense.
Onomat Al-Sufi Al-Shafie: alhamdulillah
Tarheel_D: so in the room "islam answers back" are they mostly salafi?
Onomat Al-Sufi Al-Shafie: yes
Tarheel_D: yes, it's mostly such fighting and putting down. it's hard to learn anything
Onomat Al-Sufi Al-Shafie: mhm
Tarheel_D: is this room open often?
Onomat Al-Sufi Al-Shafie: daily
Onomat Al-Sufi Al-Shafie: for at least 12 hours
Onomat Al-Sufi Al-Shafie: per day
Onomat Al-Sufi Al-Shafie: or more
Onomat Al-Sufi Al-Shafie: or sometimes less
Onomat Al-Sufi Al-Shafie: depend
Onomat Al-Sufi Al-Shafie: depends*
Onomat Al-Sufi Al-Shafie: \it's usually open at this time yea
Tarheel_D: oh. i have been going to islam answers back for so long and have learned so little. i think i have wasted so much time.
Onomat Al-Sufi Al-Shafie: subahanallah bro
Onomat Al-Sufi Al-Shafie: akhi check out this website
Onomat Al-Sufi Al-Shafie: www.sunnipath.com
Onomat Al-Sufi Al-Shafie: you can learn much here
Onomat Al-Sufi Al-Shafie: even take courses
Onomat Al-Sufi Al-Shafie: from traditional scholars of Islam
Tarheel_D: thank you akhi, i need to know where to go to learn true islam.
Onomat Al-Sufi Al-Shafie: that is the best website bro
Onomat Al-Sufi Al-Shafie: if you cannot travel
Onomat Al-Sufi Al-Shafie: though my suggestion to you
Onomat Al-Sufi Al-Shafie: is to seek a sheikh in Islam
Onomat Al-Sufi Al-Shafie: of Ahl Sunnah Wal Jama'ah
Onomat Al-Sufi Al-Shafie: do not fall into the pit of lies of the wahabis
Onomat Al-Sufi Al-Shafie: approach a traditional scholar and ask humbly to become his student
Tarheel_D: unfortunately, there is not even a masjid near me at all. and i think this is the difficulty - hard to know what is true on the internet.
Onomat Al-Sufi Al-Shafie: subahanallah
Onomat Al-Sufi Al-Shafie: habibi...trust me...though you do not know me...I swear by Allah that the website www.sunnipath.com is absolutely trustworthy
Onomat Al-Sufi Al-Shafie: it is run by true qualified scholars of Islam
Onomat Al-Sufi Al-Shafie: who's ijazat is traced back to the prophet s.a.w.
Tarheel_D: thank you akhi
Onomat Al-Sufi Al-Shafie: they have many courses that you can undertake
Tarheel_D: yes, i'm looking now.
Tarheel_D: akhi, may i add you as a friend here on paltalk?
Onomat Al-Sufi Al-Shafie: of course brother
Tarheel_D: thank you. i was beginning to lose a bit of faith, allah forgive me. thinking that wahabism was the true islam - but those people continued to discourage me.
Onomat Al-Sufi Al-Shafie: masha'Allah ya habibi
Onomat Al-Sufi Al-Shafie: May Allah s.w.t. make the path easy for you
Onomat Al-Sufi Al-Shafie: and help us all in our journeys and search for true 'ilm
Onomat Al-Sufi Al-Shafie: Ameen
Tarheel_D: ameen
Onomat Al-Sufi Al-Shafie: Habibi...do you mind if I posted this private text on my blog?
Onomat Al-Sufi Al-Shafie: post*
Onomat Al-Sufi Al-Shafie: or would you like it to remain private?
Tarheel_D: no, it's fine
Onomat Al-Sufi Al-Shafie: jazakumullah bro

May Allah s.w.t. make the path easy for all of us.Ameen.

Hadarah/dhikr by Sheikh Nuh Ha Mim Keller

2007-06-14T07:29:00.001-07:00

The Public Dhikr (Hadra)

© Nuh Ha Mim Keller 1996.

A person coming to the Middle East to learn something about the tariqa is likely, at some point in his visit, to see the brethren in the hadra or “public dhikr” as it has been traditionally practiced by generations of Shadhilis in North Africa under such sheikhs as al-‘Arabi al-Darqawi, Muhammad al-Buzidi, and Ahmad al-‘Alawi before being brought to Damascus from Algeria by Muhammad ibn Yallis and Muhammad al-Hashimi at the beginning of this century.

Upon entering the mosque, one will see circles of men making dhikr (women participants are screened from view upstairs) standing and holding hands, now slightly bowing in unison, now moving up and down with their knees in unison, the rows rising and falling, breathing in unison, while certain of them alternate at pacing around their midst, conducting the tempo of the group’s motion and breathing with their arms and step. Singers near the sheikh, in solo or chorus, deliver mystical odes to the rhythm of the group; high, spiritual poetry from masters like Ibn al-Farid, Sheikh Ahmad al-‘Alawi, ‘Abd al-Qadir al-Himsi, and our own sheikh.

Though a very stirring experience, it is meticulously timed and controlled, and as with all group dhikrs, the main adab or “proper behaviour” is harmony. No one should stand out in any way, but rather all subordinate their movement, breathing, and dhikr to that of the group. The purpose is to forget one’s individuality in the collective sea of spirits making dhikr in unison. Individual motives, thoughts, and preoccupations are momentarily put aside by means of the Sacred Dance, of moving together as one, sublimating and transcending the limitary and personal through the timelessness of rhythm, conjoined with the melody of voices singing spiritual meanings.

It is an experience that joins those travelling towards Allah spiritually, socially, and emotionally. Few forget it, and visitors from the West to whom it is unfamiliar sometimes wonder if it is a bid‘a or “reprehensible innovation,” as it was not done in the time of the earliest Muslims, or whether it is unlawful (haram) or offensive (makruh); and why they see the ulama and righteous attending it in Damascus, Jerusalem, Aden, Cairo, Tripoli, Tunis, Fez, and wherever there are people of the path.

I was one of those who asked our sheikh about the relation of the hadra to the shari‘a or “Sacred Law” which is the guiding light of our tariqa. As Muslims, our submission to the law is total, and there are no thoughts or opinions after legally answering the question “Does the hadra agree with orthodox Islam?”

Because it comprises a number of various elements, such as gathering together for the remembrance of Allah (dhikr), singing, and dancing, we should reflect for a moment on some general considerations about the Islamic shari‘a before discussing each of these separately.

First, the Islamic shari‘a furnishes a comprehensive criterion for all possible human actions, whether done before or never done before. It classifies actions into five categories, the obligatory (wajib), whose performance is rewarded by Allah in the next life and whose nonperformance is punished; the recommended (mandub), whose performance is rewarded but whose nonperformance is not punished; the permissible (mubah), whose performance is not rewarded and whose nonperformance is not punished; the offensive (makruh), whose nonperformance is rewarded but whose performance is not punished; and the unlawful (haram), whose nonperformance is rewarded and whose performance is punished.

Now, Allah in His wisdom has made the vast majority of human actions permissible. He says in surat al-Baqara, “It is He who has created everything on earth for you” (Koran 2:29), which establishes the shari‘a principle that all things are mubah or permissible for us until Allah indicates to us that they are otherwise. Because of this, the fact that the Prophet (Allah bless him and give him peace) did not do this or that particular practice does not prove that it is offensive or unlawful, but only that it is not obligatory.

This is the reason that when shari‘a scholars speak of bid‘a, they do not merely mean an “innovation” or something that was never done before, which is the lexical sense of the word, but rather a “blameworthy innovation” or something new that no legal evidence in Sacred Law attests to the validity of, which is the shari‘a sense of the word. The latter is the bid‘a of misguidance mentioned in the hadith “The worst of matters are those that are new, and every innovation (bid‘a) is misguidance” (Sahih Muslim. 5 vols. Cairo 1376/1956. Reprint. Beirut: Dar al-Fikr, 1403/1983, 2.592: 867), which, although general in wording, scholars say refers specifically to new matters that entail something offensive or unlawful.

Imam Shafi‘i explains:

New matters are of two kinds: something newly begun that contravenes the Koran, sunna, the position of early Muslims, or consensus of scholars (ijma‘): this innovation is misguidance. And something newly inaugurated of the good in which there is no contravention of any of these, and is therefore something which although new (muhdatha), is not blameworthy. For when ‘Umar (Allah be well pleased with him) saw the [tarawih] prayer being performed [in a group by Muslims at the mosque] in Ramadan, he said, “What a good innovation (bid‘a) this is,” meaning something newly begun that had not been done before. And although in fact it had, this does not negate the legal considerations just advanced [n: i.e. that it furnishes an example of something that ‘Umar, who was a scholar of the Sahaba, praised as a “good innovation” despite his belief that it had not been done before, because it did not contravene the broad principles of the Koran or sunna]

(Dhahabi: Siyar a‘lam al-nubala’. 23 vols. Beirut: Mu’assassa al-Risala, 1401/1981, 10.70).

As for the practice of Muslims gathering together for group dhikr or the “invocation of Allah,” there is much evidence of its praiseworthiness in the sunna—aside from the many Koranic verses and the hadiths establishing the general merit of dhikr in every state—such as the hadith related by Bukhari:

Truly, Allah has angels going about the ways, looking for people of dhikr, and when they find a group of men invoking Allah, they call to one another, “Come to what you have been looking for!” and they circle around them with their wings up to the sky of this world.

Then their Lord asks them, though He knows better than they, “What do My servants say?” And they reply, “They say, Subhan Allah (“I glorify Allah’s absolute perfection”), Allahu Akbar (“Allah is ever greatest”), and al-Hamdu li Llah (“All praise be to Allah”), and they extoll Your glory.”

He says, “Have they seen Me?” And they answer, “No, by Allah, they have not seen You.” And He says, “How would it be, had they seen Me?” And they say, “If they had seen You, they would have worshipped You even more, glorified You more, and said Subhan Allah the more.”

He asks them, “What do they ask of Me?” And one answers, “They ask You
paradise.” He says, “Have they seen it?” And they say, “No, by Allah, My Lord, they have not seen it.” And He says, “How would it be, had they seen it?” And they say, “If they had seen it, they would have been more avid for it, sought it more, and been more desirous of it.”

Then He asks them, “From what do they seek refuge?” And they answer, “From hell.” He says, “Have they seen it?” And they say, “No, by Allah, they have not seen it.” And He says, “How would it be, had they seen it?” And they say, “If they had seen it, they would have fled from it even more, and been more fearful of it.”

He says, “I charge all of you to bear witness that I have forgiven them.” Then one of the angels says, “So-and-so is among them, though he is not one of them but only came for something he needed.” And Allah says, “They are companions through whom no one who keeps their company shall meet perdition”

(Sahih al-Bukhari. 9 vols. Cairo 1313/1895. Reprint (9 vols. in 3). Beirut: Dar al-Jil, n.d., 8.107–8: 6408).

The last line of the hadith shows the highest approval for gatherings of dhikr in the religion of Allah. Some other accounts transmit the condemnation of Ibn Mas‘ud (Allah be well please with him) for gathering together to say Subhan Allah (perhaps out of fear of ostentation), but even if we were to grant their authenticity, the above hadith of Bukhari, containing the explicit approval of such gatherings by Allah and His messenger (Allah bless him and give him peace) suffices us from needing the permission of Ibn Mas‘ud or any other human being.

Further, the explicit mention of the various forms of dhikr in the hadith suffice in reply to certain contemporary “re-formers” of Islam, who attempt to reduce “sessions of dhikr” to educational gatherings alone by quoting the words of ‘Ata' (ibn Abi Rabah, Mufti of Mecca, d. 114/732), who reportedly said,

Sessions of dhikr are the sessions of [teaching people] the lawful and unlawful, how you buy, sell, pray, fast, wed, divorce, make the pilgrimage, and the like. (Nawawi: al-Majmu‘: Sharh al-Muhadhdhab. 20 vols. Cairo n.d. Reprint. Medina: al-Maktaba al-Salafiyya, n.d., 1.21).

Perhaps ‘Ata' intended to inform people that teaching and learning shari‘a are also a form of dhikr, but in any case it is clear from the Prophet’s explicit words (Allah bless him and give him peace) in the above hadith that “sessions of dhikr” cannot be limited to teaching and learning Sacred Law alone, but primarily mean gatherings of Muslims to invoke Allah in dhikr.

As for dancing, Imam Ahmad relates from Anas (Allah be well pleased with him), with a chain of transmission all of whose narrators are those of Bukhari except Hammad ibn Salama, who is one of the narrators of Muslim, that the Ethiopians danced in front of the Messenger of Allah (Allah bless him and give him peace); dancing and saying [in their language], “Muhammad is a righteous servant.” The Prophet (Allah bless him and give him peace) said, “What are they saying?” And they said, “‘Muhammad is a righteous servant’”

(Musnad al-Imam Ahmad. 6 vols. Cairo 1313/1895. Reprint. Beirut: Dar Sadir, n.d., 3.152).

Other versions of the hadith clarify that this took place in the mosque in Medina, though in any case, the fact that dancing was done before the Prophet (Allah bless him and give him peace) establishes that it is mubah or “permissible” in the shari‘a, for if it had been otherwise, he would have been obliged to condemn it.

For this reason, Imam Nawawi says:

Dancing is not unlawful, unless it is languid, like the movements of the effeminate. And it is permissible to speak and to sing poetry, unless it satirizes someone, is obscene, or alludes to a particular woman”

(Minhaj al-talibin wa ‘umdat al-muttaqin. Cairo 1338/1920. Reprint. Cairo: Mustafa al-Babi al-Halabi, n.d., 152).

This is a legal text for the permissibility of both dancing and singing poetry from the Minhaj al-talibin, the central legal work of the entire late Shafi‘i school. Islamic scholars point out that if something which is permissible, such as singing poetry or dancing, is conjoined with something that is recommended, such as dhikr or gatherings to make dhikr, the result of this conjoining will not be offensive (makruh) or unlawful (haram).

Imam Jalal al-Din Suyuti was asked for a fatwa or formal legal opinion concerning “a group of Sufis who had gathered for a session of dhikr,” and he replied:

How can one condemn making dhikr while standing, or standing while making dhikr, when Allah Most High says, “. . . those who invoke Allah standing, sitting, and upon their sides” (Koran 3:191). And ‘A'isha (Allah be well pleased with her) said, “The Prophet (Allah bless him and give him peace) used to invoke Allah at all of his times” [Sahih Muslim, 1.282: 373]. And if dancing is added to this standing, it may not be condemned, as it is of the joy of spiritual vision and ecstasy, and the hadith exists [in many sources, such as Musnad al-Imam Ahmad, 1.108, with a sound (hasan) chain of transmission] that Ja‘far ibn Abi Talib danced in front of the Prophet (Allah bless him and give him peace) when the Prophet told him, “You resemble me in looks and in character,” dancing from the happiness he felt from being thus addressed, and the Prophet did not condemn him for doing so, this being a basis for the legal acceptability of the Sufis dancing from the joys of the ecstasies they experience

(al-Hawi li al-fatawi. 2 vols. Cairo 1352/1933–34. Reprint. Beirut: Dar al-Kutub al-‘Ilmiyya, 1403/1983, 2.234).

Now, Suyuti was a hadith master (hafiz, someone with over 100,000 hadiths by memory) and a recognized mujtahid Imam who authored hundreds of works in the shari‘a sciences, and his formal opinion, together with the previously cited ruling of Imam Nawawi in the Minhaj al-talibin, constitutes an authoritative legal text (nass) in the Shafi‘i school establishing that circles of dhikr which comprise the singing of spiritual poetry and dancing are neither offensive (makruh) nor unlawful (haram)—unless associated with other unlawful factors such as listening to musical instruments or the mixing of men and women—but rather are permissible.

To summarize, the hadra of our tariqa, consisting of circles of invocation of Allah (dhikr) conjoined with the singing of permissible poetry and dancing, is compatible with the Sacred Law of orthodox Islam; and when the latter elements facilitate presence of heart with Allah (as they do with most people who possess hearts), they deserve a reward from Allah by those who intend them as such. And this is the aim and importance of the hadra in the tariqa.

An evening exchange with a Salafi in my room

2007-06-14T04:49:00.000-07:00

7:15 pm, Thursday, 6/14/2007, Paltalk, Social Issues Section, Sub Section Humanities, Room Tasawwuf is the Heart of Islam.

As I entered the room, brother scally_chris my comrade was on the microphone giving references from the Qur'an, the Sunnah and scholars about the issue of "Is the Prophet Alive in his grave?". I pmed(private messaged) brother Tridax who was also in the room and asked him what's going on.
Tridax: assalamualaikum
Onomat Al-Sufi Al-Shafie: ws wr
Tridax: just in time as usual
Onomat Al-Sufi Al-Shafie: o.O
Onomat Al-Sufi Al-Shafie: what's the topic exactly?
Tridax: she is ok
Tridax: an open minded salafi sister
Tridax: whether dead can pray for us
Onomat Al-Sufi Al-Shafie: oic
Onomat Al-Sufi Al-Shafie: who's sam?
Tridax: he seems a knowledgeable brother but not sympathetic to sufis
Onomat Al-Sufi Al-Shafie: o.O
Onomat Al-Sufi Al-Shafie: lol
Tridax: he was responding to some questions of shakira
Onomat Al-Sufi Al-Shafie: oic
Onomat Al-Sufi Al-Shafie: he rejects the Prophet s.a.w is alive in the grave?
Tridax: yes
Onomat Al-Sufi Al-Shafie: subahanallah
Tridax: i gave the verse in the quran that shaheeds are live
Tridax: he just ignores
Onomat Al-Sufi Al-Shafie: i will take the mic and emphasise what chris has stated
Tridax: 002.154
YUSUFALI: And say not of those who are slain in the way of Allah: "They are dead." Nay, they are living, though ye perceive (it) not.

"This knowledgeable brother"(sam4546) as I found out later was no more than a wahabi and an avid follower of Albani.

After scally_chris had completed his piece, it was sam4546's turn on the microphone. When he came on, he started saying "okay, you produced the Qur'anic verse "And say not of those who are slain in the way of Allah: "They are dead." Nay, they are living, though ye perceive (it) not.", Ibn Hajar mentioned in Fath Al-Bari that if the shuhada'/martyrs are alive than how can the Prophet s.a.w be dead? But you see, Ibn Hajar was just a man, man make mistakes....." This is when I first dotted him(he was dotted 3 times in all). After dotting him I went straight for the mic and sternly warned him not to belittle Ibn Hajar Al-Asqalani and informed him that many scholars besides have used the verse and applied qiyas(analogy) to affirm that the Prophets are alive in their grave along with many ahadith which speak about the issue specifically. I then told him of the saheeh hadith from Rasulullah s.a.w. which says "My Ummah will not agree upon an error" and that I would rather take the explanation of the likes of Ibn Hajar Al-Asqalani r.a. any second of the day than the claims of a paltalker. I said all of this with the thinking that the person rejects the fact that the Prophet s.a.w. was alive to which I was later corrected by this wahabi brother.

INTERMISSION(sam4546 goes for salah and returns about 10 minutes later)

The conversation continues.
I was on the microphone when the brother came in. I was quite ecstatic. I informed him the microphone will be handed to him after i've given him some ahadith about the Prophet's s.a.w. state in the grave.
1st Hadith :
"Al-Anbiya' Ahaya'un fi quburihim yusallun"
"The Prophets are alive in their graves worshipping their Lord"
Sharh by Sheikh GF Haddad :
A sound (sahih) tradition related on the authority of Anas ibn Malik (r) by: al-Bazzar in his Musnad, Abu Ya`la in his Musnad, Ibn `Adi in al-Kamil fi al-du`afa', Tammam al-Razi in al-Fawa'id, al-Bayhaqi in Hayat al-anbiya' fi quburihim, Abu Nu`aym in Akhbar Asbahan, Ibn `Asakir in Târeekh Dimashq, al-Haythami in Majma` al-zawa'id (8:211), al-Suyuti in Anbâ' al-adhkiya' bi-hayat al-anbiya' (#5), and EVEN al-Albani, in Silsilat al-ahadith al-sahihah (#621).

I then declared that this is DEFINITE proof that the Prophet s.a.w. is alive in his grave. In addition, I said that when we go to his grave, we may speak to him and he can listen(i brought this up because salafis love to make an issue out of it). I thus produced the following hadith to substantiate my claim:

2nd hadith :
Man Salla `alayya `inda qabri sami`tuhu, wa man Salla `alayya nâ'iyan bullightuhu
"Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it."
Ibn Hajar says in FatH al-Bâri 6:379: "Abu al-Shaykh cites it with a good chain (sanad jayyid)," and Bayhaqi mentions it in Hayât al-anbiyâ with "ublightuhu" in the end.

Before I went off the microphone, I informed the person to please not come up and reject the hadiths I've provided lest he become a Quranist like how some wahabis have become.

sam4546 takes the mic. He starts accusing me of being unfair and that I'm not following the discussion and that i'm rude for just barging in the conversation like how I did. After all the compliments he said "no you see I don't reject those hadiths, they're right and true. The Prophet s.a.w is alive in his grave. But the question that arise now is how is he alive? is he alive like us?(I already informed the room about this that when we say the prophet s.a.w. is alive in the grave we're not saying that he is alive exactly as how we the living on earth are alive) He then said, we have to know that he died like any other man and thereafter presented some verses from the Qur'an speaking about Prophet Muhammad's s.a.w. humanity. In the meanwhile, on text I was asking him, okay fine you agree with the hadiths and that the Prophet s.a.w is alive in his grave, in 'alam barzakh in another state..so what exactly is the issue?(as I stated earlier I thought the issue was this person rejecting the fact that Prophet Muhammad s.a.w. is alive in his grave). Without answering my questions, he just droned on until he reached the part where things became clear. He started saying you see..Prophet Muhammad s.a.w. died and those who have died cannot help you or intercede for you. He added that intercession from the Prophet s.a.w. is only valid when he was alive and in the hereafter not after he passed away and when he's dead(the ahl sunnah wal jama'ah usually do not say he's dead since the Sunnah attests that he's alive[plus we agreed that he's alive in his grave], what's going on here is common wahabi script). He then produced some Qur'anic verses to support his case without giving references or proper translations for the people in the room who do not understand arabic(i don't either in fact, well not perfectly anyway). He went on and on until he got dotted yet again.

I took the microphone and congratulated him in affirming the fact that Prophet Muhammad s.a.w. is alive in his grave. I went straight to the point and said akhi...about your claim that the dead cannot pray or intercede for us here are some ahadith that may shed some light on the issue:

1st Hadith:

Ibn Mas'ud reported that the Messenger of Allah said,"Hayâti khayrun lakum tuHaddithuna wa yuHaddathu lakum fa idha muttu kânat wafâti khayran lakum tu`raDu `alayya a`mâlukum fa in ra'aytu khayran hamidtu allaha wa in ra'aytu ghayra dhâlik istaghfartu Allaha lakum"

"My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of him (for you)."
Brief Sharh from Sheikh Dr. GF Haddad :
Qadi `Iyad cites it in "al-Shifa" (1:56 of the Amman edition) and Suyuti said in his "Manahil al-safa fi takhrij ahadith al-shifa" (Beirut 1988/1408) p. 31 (#8): "Ibn Abi Usama cites it in his Musnad from the hadith of Bakr ibn `Abd Allah al-Mazni, and al-Bazzar from the hadith of Ibn Mas`ud with a sound (sahih) chain."

Sharh provided by brother superfaa:
The hadith has a sound chain as stated by al-Suyuti in Manahil al-Safa (p. 31 #8) and al-Khasa'is al-Kubra (2:281), and a sound chain according to al-Haythami (9:24 #91), and a sound chain according to al-`Iraqi in Tarh al-Tathrib (3:297), also Shaykh `Abd Allah al-Talidi said in his Tahdhib al-Khasa'is al-Kubra (p. 458-459 #694) that this chain is sound according to Muslim's criterion, and Shaykh Mahmud Mamduh in Raf`al-Minara (p. 156-169) discusses it at length and declares it sound. Their shaykh, al-Sayyid `Abd Allah ibn al-Siddiq al-Ghumari (d. 1413/1993) declared it sound in his monograph Nihaya al-Amal fi Sharh wa Tashih Hadith `Ard al-A`mal.), Al-Munawi also declared it sahîh(Al-Munawi in Fayd al-Qadir (3:401), and so did al-Zurqani in his commentary on al-Qastallani's al-Mawahib al-Laduniyya, and Shihab al-Din al-Khafaji in Al-Khafaji, Sharh al-Shifa' (1:102), al-Mulla `Ali al-Qari adding: "Al-Harith ibn Usama narrated it in his Musnad with a sound chain." (Al-Qari, Sharh al-Shifa' (1:102), referring to the mursal hadith of Bakr al-Muzani.). Ibn Hajar also mentioned it in al-Matalib al-`Alya.(al-Matalib al-`Alya (4:22). This hadith also came to us through another, mursal way from [the Tabi`î] Bakr ibn `Abd Allah al-Muzani. The muhadith Isma`il al-Qadi also narrated it in his monograph on the invocation of blessings on the Prophet.

****THERE IS NO DOUBT ABOUT THE AUTHENTICITY OF THIS HADITH***********

2nd Hadith :
From the Sahabi Malik al-Dar:
"The people suffered a drought in `Umar's khilafa, whereupon a man[Bilal ibn al- Harith - according to ibn Hajar] came to the grave of the Prophet (alayhi salaat wa salaam) and said: "Messenger of Allah! Ask for rain for your Community, for verily they have but perished." After this the Prophet(alayhi salaat wa salaam) appeared to him in a dream and told him: "Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: Be clever!" The man went and told `Umar. The latter wept and said: "My Lord! I spare no effort except in what escapes my power."

Sharh by brother superfaa:

Related by Ibn Abū Shaybah in al-Musannaf (12:31-2#12051); Bayhaqī, Dalā’il-un-nubuwwah (7:47); Ibn ‘Abd-ul-Barr, al-Istī‘āb fī ma‘rifat-il-ashāb (2:464); Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (p.130); ‘Alā’-ud-Dīn ‘Alī, Kanz-ul-‘ummāl (8:431#23535); and Abū Ya‘lā Khalīl bin ‘Abdullāh Khalīlī Qazwīnī in Kitāb-ul-irshād fī ma‘rifat ‘ulamā’-il-hadith (1:313-4), as quoted by Mahmūd Sa‘īd Mamdūh in Raf‘-ul-minārah (p.262).
(Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47).

************THERE IS ALSO NO DOUBT ABOUT THE AUTHENTICITY OF THIS HADITH*********

After finishing up I said to sam4546 that these ahadith are agreed upon by all the great muhaditheen of Ahl Sunnah Wal Jama'ah and their qualification is of no issue. Further more, Prophet Muhammad s.a.w. has informed us that "My Ummah will not collectively agree upon an error" and according to many hadith exegesis the term ummah here refers to learned men in the religion, not just any tom, dick or harry. It is difficult to imagine that all these great scholars would have agreed upon a lie or a fabricated narration, when they are known for their great knowledge, dedication and meticulousness. I then again asked him to please not reject the narrations and become a Qur'anist before passing the mic to him.

Sam4546 takes the microphone and re-quoted the first hadith I presented. After quoting it he made the bold claim that...THIS HADITH IS MAUDHU'. IT IS WEAK!!! According to Al-Sarakhshi(or someone that sounds like that, his speech was not really that understandable to me with all due respect) and then he made the great blunder of saying AND ALSO BY SHEIKH ALBANI !! after which he was immediately dotted. I went to the microphone and exclaimed rather loudly that we shall not have THAT in this room ! How dare you cancel and debunk a hadith agreed by a bench of great muhaditheen as saheeh to be weak on the basis of what the charlatan Albani said !!! I then reminded him of the hadith I quoted "My Ummah will not agree upon an error" and asked a rhetorical question who the heck is Albani to question the authenticity of any hadith that has been declared saheeh by qualified, recognised muhaditheen of Islam!?!? I went on saying that Albani made great blunders when he attempted to analyse the hadith and you call him "Sheikhul Hadith" ??? He asked me to pass the microphone to him several times to which i sternly responded saying, I refuse to let the fans of Albani to come to the mic. You sam4546 will just repeat the same thing ! You're just gonna keep saying maudhu' maudhu' maudhu' because that's what Albani said. Your people accuse us of ahl sunnah wal jama'ah of doing taqleed and even go so far as to make takfir on those who say it's wajeeb to do taqleed on a madhab(this is qualified by the scholars of Islam to mean those without knowledge or sound knowledge in the sciences of Islam) YET you do the very same thing!!! The difference is the ahl sunnah wal jama'ah do taqleed on qualified, REAL scholars of Islam while the Wahabis follow superious personalities like Albani. When I was saying these, I was in a sort of frenzy, excited..that I have to admin. Sam4546 said that "YOU ARE 'HIGH TEMPERED'" in reference to my tone. If anyone has heard me talking about something that I'm very passionate about, they would not have mistaken it for anger. The people were asking me to let sam4546 back on the mic and brother Tridax said that "ono, give the mic to sam even if you disagree with him please" to which I responded saying " I shall not allow the lies of the fans of Albani spread in this room ". Anyone who does not agree with my method of controlling my room, may vacate whenever they please. After all, on the banner of my room..it is clearly mentioned that Lying is prohibited. To discredit a legitimate hadith on the basis of what a solitary unauthoritative individual has to say is quite a lie. Seeing that I will not placate and return the mic to him, sam4546 exited the room.

The following is a follow up in pm(private message) :
Onomat Al-Sufi Al-Shafie: sam..habibi
Onomat Al-Sufi Al-Shafie: i know you think i'm oppressive
Onomat Al-Sufi Al-Shafie: and maybe even a coward
Onomat Al-Sufi Al-Shafie: i am not
Onomat Al-Sufi Al-Shafie: you see
Onomat Al-Sufi Al-Shafie: i have little patience for albani fans
Onomat Al-Sufi Al-Shafie: and i will not have this albani cancelling the ijma' of the ulama'
Onomat Al-Sufi Al-Shafie: let me just give you one example of this sheikhul hadith of yours
Onomat Al-Sufi Al-Shafie: i suggest you look it up
Onomat Al-Sufi Al-Shafie: in Irwa al-Ghalil, 6/251 number 1847
Onomat Al-Sufi Al-Shafie: a narration from Ali r.a.
Onomat Al-Sufi Al-Shafie: Albani had the audacity to say
Onomat Al-Sufi Al-Shafie: Lam aqif ala sanadih !
Onomat Al-Sufi Al-Shafie: I could not find the sanad to this narration!
Onomat Al-Sufi Al-Shafie: if he had only read Imam Al-Hadith Al-Bayhaqi
Onomat Al-Sufi Al-Shafie: in Sunah Al-Bayhaqi 7/121
Onomat Al-Sufi Al-Shafie: apparently...your hadith doesn't know his ulum hadith very well
Onomat Al-Sufi Al-Shafie: hadith master*
sam4546: you are a joke and you know it
sam4546 is now offline.
Messages will be delivered when they sign on to Paltalk.

Alhamdulillahi RABBIL 'ALAMEEN. The truth prevails. Wassalam.

Wahabi Cowardice on Paltalk

2007-06-13T23:19:00.000-07:00

The following is a record of what occured at a wahabi owned room called "Social Issues have been hijacked by social outcasts" at about 2:20 pm Malaysian time on Thursday, 6/14/2007. It happened just a few minutes after i had the brief exchange with Sayed provided in the previous post.

abdullah stockton: lol
Shakira_07: i will not sing
abdullah stockton: wahabis

**COMMENTARY:
Someone came up to the microphone and made the claim that there are MANY wahabis in the room.

seekingknowledge_1: omggggggggggg
Shakira_07: hiuh?
abdullah stockton: whats that

**COMMENTARY:
Playing the dumb is a nice game but it really does not help one's position.

Pan Arabist: yes frank
oneguyks: yes many wahabis
Taubah4theStrangers: wahabis?
abu ayyub al-bukhari: alhamdulilah
Sayed777_7: Wahabbies ?
Onomat Al-Sufi Al-Shafie: tellytubbies
sofea_7: Ono - ada orang cakap lelaki Muslim boleh kahwin pompan kaffir
be frankk: ws
seekingknowledge_1: frank don't get me mad
abdullah stockton: wahabbies
Ipodnutter: I am wahabis..u got a problem?
Taubah4theStrangers: Allah is Al Wahab
Onomat Al-Sufi Al-Shafie: lol sofea
Taubah4theStrangers: Shakira???????
seekingknowledge_1: pm?
Taubah4theStrangers: dont encourage it....
Onomat Al-Sufi Al-Shafie: sofea
seekingknowledge_1: lool
wwisbk: why woman talk
Taubah4theStrangers: Good!
Onomat Al-Sufi Al-Shafie: ada ikhtilaf dalam isu itu
abu ayyub al-bukhari: wahhabee=Follower of Al Wahhaab=ALLAaah

**COMMENTARY:
How dare this person equate Ibn Abdul Wahab with Allah s.w.t. ! It has been agreed upon by the Muslims of Ahl Sunnah Wal Jama'ah A WAHABI refers to the follower of Ibn Abdul Wahab and the "scholars who support him such as Ibn Baz and Albani.

Taubah4theStrangers: lol
sofea_7: ya - sebab tu banyak khawin haram
be frankk: shakira and dont sing
Sayed777_7: Ono ... go back to your Tassawuf room ? or is it you get bored there ?
seekingknowledge_1: looool
wwisbk: she sing
Taubah4theStrangers: lol
be frankk: what a hipocrite
Sayed777_7: Shakira loool
abu ayyub al-bukhari: sufi cult

**COMMENTARY:
This cowardly fiend has been exposed, please proceed to the post "A little tea party with Paltalk Salafis" for clarification. If there is a cult among the Muslim Ummah, it would be WAHABISM.

Taubah4theStrangers: shiaa or sufi
Sayed777_7: hhh
Pan Arabist: so what if someone is shia
wwisbk: haram
Onomat Al-Sufi Al-Shafie: lol Sayed
Sayed777_7: lol
Onomat Al-Sufi Al-Shafie: tsk tsk
be frankk: lol
seekingknowledge_1: lol shakira
Ipodnutter: But i am not a wallaby like u people who always spending time bashing wahabi

**COMMENTARY:
Ah, we have a bashful maiden in our midst. Wah wah wah, you guys bash wahabis!!! Well what about the bashing and LIES upon LIES the WAHABIS hammer on Muslims i.e. sufis of Ahl Sunnah Wal Jama'ah. DO unto others what you want others to do unto you.
Anyway, Ahl Sunnah Wal Jama'ah do not go around bashing wahabis and concoct lies about them. This is actually what the average wahabi does on Muslims and Islam. Oh and apprently this person Ipodnutter does recognise the existence of wahabis? lol

Taubah4theStrangers: Masha'Allah Shakira
abu ayyub al-bukhari: Pan arabist, shia
be frankk: lol
Sayed777_7: hhhhhhhhhhhh
Shakira_07: loool
Sayed777_7: looooooooooooool
wwisbk: woman no talk
seekingknowledge_1: that's not funny
Onomat Al-Sufi Al-Shafie: Radical;
Pan Arabist: Abu Shia are ppl to
Justice33: assalamualaikum
Onomat Al-Sufi Al-Shafie: what is the Ijaza of Albani?

**COMMENTARY:
A person by the name Radical Arab who went to the microphone after the person who spoke of wahabis relinquished it started rebuking him and said that he is a mufti of paltalk and has an ijaza from paltalk. Hearing this, I enquired sincerely what Ijaza did Albani have???

Sayed777_7:
Taubah4theStrangers: ya Allah
be frankk: song is haram
Onomat Al-Sufi Al-Shafie: would you like telling me about that?
sofea_7: Ono banyak orang jantan Muslim khawin pompan nasrani
abu ayyub al-bukhari: Pan Arabist shia creed
Legendarella: justice
Ipodnutter: w'salam wr wb
Legendarella: ws
Onomat Al-Sufi Al-Shafie: who gave Muhammad Ibn Abdul Wahab Ijaza?
seekingknowledge_1: be frank uskoot
Onomat Al-Sufi Al-Shafie: what ijazas did this person have?
Pan Arabist: Abu sectarianism is bad
Onomat Al-Sufi Al-Shafie: i would very much like to know
Pan Arabist: why do u fall for Zionist ploys?
Ipodnutter: Do u need ijazas?
abu ayyub al-bukhari: Onomat. who GAVE YOU ijaza?

**COMMENTARY:
I do not have an Ijaza since I am not a scholar nor have I ever claimed to be. An Ijaza is owned by a qualified traditional scholar of Islam.

seekingknowledge_1: and yet you played it?
Taubah4theStrangers: lol
Onomat Al-Sufi Al-Shafie: traditionally..yes Ipodnutter

**COMMENTARY:
It has been the practice of the scholars of Islam since time immemoriam to have Ijazas i.e. recognition of eminent teachers in Islam before he is regarded as one qualified in the field of 'ilm. This is to avoid "self-made" scholars like Albani who became a scholar by reading books at a library.

Pan Arabist: zionists like to make ppl hate each other
Paltalk: (PS) Your text messsages are currently disabled in this room.
Onomat Al-Sufi Al-Shafie: to be qualified
Taubah4theStrangers: @ whisper

**COMMENTARY:
Failing to respond to my queries, the owner of the room cowardly puts me on dot.

Paltalk: (PS) Your text messsages are currently disabled in this room.
Sayed777_7: Ono ....... enjoy your hindu dot

**COMMENTARY:
This is the Sayed who's exposed on this blog. Even if one is disatisfied about something, is it warranted to say something like that to a fellow brother? I cannot help but wonder if he just made takfir on me.

Ipodnutter: Don't like to talk about contraversy issues
abu ayyub al-bukhari: Pan Arabist, we hate those whom God hates.
Shakira_07: what?

-----------------END OF TEXT----------------

Wahabism is bankrupt of any proof. Alhamdulillahi RABBIL 'Alameen. Allah s.w.t. exposes the liars and their deceit. Wassalam.

Does Wahabism and Wahabis exist?
Check out these works :
al-Shaykh Muhammad bin `Abdi-l Wahhâb fî Marrât al-`Ulamâ’ al-Sharq wa-l Gharb,
Fasl al-Khitab fi Rad Dalalat Ibn Abd al-Wahhab and Kashf al-Hijab an Wajh Dalalat Ibn al-Wahhab.

Sidi Shibli Zaman have written a very interesting article on this very issue. You may read it here http://philomantis.wordpress.com/2007/02/13/wahhabi-bah-theres-no-such-thing/

Sayed_Al_Farsi IS AT IT YET AGAIN !!!!! lol

2007-06-13T22:59:00.000-07:00

Below is YET another exchange I had with the infamous Sayed_Al_Farsi the Imam of Wahabis over paltalk on Thursday, 6/14/2007, 2.00 pm Malaysian time.

Sayed777_7:
Onomat Al-Sufi Al-Shafie: it's downloading
Sayed777_7: is that Zhikr ?
Sayed777_7: ok
Sayed777_7: check it out
Sayed777_7: LOOK FOR THE OLD GUY
Sayed777_7: WITH LONG WHITE BEARD
Sayed777_7: watch ALL of it , and pm me when you are done, or you can run
Onomat Al-Sufi Al-Shafie: ....Sayed..ur cheap attacks amuse you...don't they?
Onomat Al-Sufi Al-Shafie: you're really discontented that you're getting exposed
Onomat Al-Sufi Al-Shafie: all the time
Onomat Al-Sufi Al-Shafie: it's okay
Sayed777_7: have you seenthe video ?
Onomat Al-Sufi Al-Shafie: i can understand
Onomat Al-Sufi Al-Shafie: lol
Sayed777_7: ok bro
Sayed777_7: relax
Sayed777_7: check out the video
Onomat Al-Sufi Al-Shafie: i am relaxed...i always am
Sayed777_7: i apologise
Onomat Al-Sufi Al-Shafie: wahabis aren't relaxed
Sayed777_7: check out the video
Sayed777_7: ok
Onomat Al-Sufi Al-Shafie: they cower behind their mubtadi' albani
Sayed777_7: we are not
Sayed777_7: but
Onomat Al-Sufi Al-Shafie: lol
Sayed777_7: check out that video
Onomat Al-Sufi Al-Shafie: right...it's still downloading
Onomat Al-Sufi Al-Shafie: but the old man
Onomat Al-Sufi Al-Shafie: with the white beard has appeared
Onomat Al-Sufi Al-Shafie: his jumping about with a stick
Onomat Al-Sufi Al-Shafie: okay
Sayed777_7: hhhhhhhh
Onomat Al-Sufi Al-Shafie: and ur point being?
Sayed777_7:
Sayed777_7: its "Zhikr" brother , "Zhikr"
Onomat Al-Sufi Al-Shafie: i can't exactly decypher what they're saying
Onomat Al-Sufi Al-Shafie: dhikr
Onomat Al-Sufi Al-Shafie: right
Onomat Al-Sufi Al-Shafie: and?
Onomat Al-Sufi Al-Shafie: alhamdulillah
Onomat Al-Sufi Al-Shafie: may Allah reward them immensely
Sayed777_7: hhhhhhh ... that is Zhikr ? masha'Allah
Onomat Al-Sufi Al-Shafie: you've brought this issue up before
Onomat Al-Sufi Al-Shafie: your dalil
Onomat Al-Sufi Al-Shafie: apparently is youtube

**COMMENTARY:
Isn't it peculiar, that these people allege themselves to be Ahl Hadith when in fact they are nothing more than ahl hawa' who replace the Qur'an and Sunnah as dalil with youtube?

Sayed777_7: haha ... ty , I will save this conversation
Onomat Al-Sufi Al-Shafie: not the Qur'an or Sunnah
Sayed777_7:
Onomat Al-Sufi Al-Shafie: this is the greatest bid'ah of em all ya Sayed
Onomat Al-Sufi Al-Shafie: that you haven fallen into the mire
Onomat Al-Sufi Al-Shafie: and perversion of the likes of GForce
Onomat Al-Sufi Al-Shafie: ur dalil is no longer the Qur'an or Sunnah
Onomat Al-Sufi Al-Shafie: but rather youtube
Onomat Al-Sufi Al-Shafie: as i have informed you before
Sayed777_7: that is Zhikr ... ty akhi , thats all I needed
Onomat Al-Sufi Al-Shafie: for some infrmation
Onomat Al-Sufi Al-Shafie: about movement during dhikr
Onomat Al-Sufi Al-Shafie: check out my blog
Onomat Al-Sufi Al-Shafie: there is an article on it
Sayed777_7 is now offline.
Messages will be delivered when they sign on to Paltalk.
Sayed777_7 came online at 1:56 PM
Onomat Al-Sufi Al-Shafie: information*
Sayed777_7: can you imagine the Sahaba jumping around like that
Sayed777_7: and running around in a circle ?
Onomat Al-Sufi Al-Shafie: actually...the people did Sayed
Onomat Al-Sufi Al-Shafie: lol
Onomat Al-Sufi Al-Shafie: as i said
Sayed777_7: Auzibillah ... THINK MAN , THINK !
Onomat Al-Sufi Al-Shafie: check out my blog
Sayed777_7: wow
Onomat Al-Sufi Al-Shafie: you'll find a hadith there
Sayed777_7: haha ... keep going bro
Sayed777_7: this is great
Onomat Al-Sufi Al-Shafie: quoted from the Musnad of Imam Ahmad
Onomat Al-Sufi Al-Shafie: lol
Onomat Al-Sufi Al-Shafie: Sayed
Onomat Al-Sufi Al-Shafie: you are a great rejector of hadith
Onomat Al-Sufi Al-Shafie: and consider yourself a judge over the Prophet and the sahabah
Sayed777_7: Ono ... so let me get this straight, the Sahaba ran around in circles ?
Onomat Al-Sufi Al-Shafie: as how albani did
Sayed777_7: and jumped around ?
Onomat Al-Sufi Al-Shafie: amazing
Onomat Al-Sufi Al-Shafie: i didn't say that Sayed
Onomat Al-Sufi Al-Shafie: Sayed..just do me a favour
Onomat Al-Sufi Al-Shafie: and read the article
Sayed777_7: ..take it easy dude , I will save this

**COMMENTARY:
Does he think I am shaken that he's saving THIS conversation which I have taken the liberty of posting on my own blog? lol..Does he think he has finally "caught" me in a wrong? Even if I am in the wrong in regards to THIS particular issue...now which is worse, apporving an "innovated" way of doing dhikr to Allah s.w.t. e.g. praising him whilst jumping or something the effect(though this isn't bid'ah as has been elaborated in an article on this blog) as the wahabis would put it OR REJECTING authentic Sunnah and calling them corrupted and declaring the sahabah to be mushrik??? na'udhubillah(Refer to the other conversations and exchanges i've had with this Wahabi Imam Sayed_Al_Farsi).

Onomat Al-Sufi Al-Shafie: educate yourself
Sayed777_7 is now offline.
Messages will be delivered when they sign on to Paltalk.
Onomat Al-Sufi Al-Shafie: so will I bro
Onomat Al-Sufi Al-Shafie: lol
Onomat Al-Sufi Al-Shafie: so will I
Onomat Al-Sufi Al-Shafie: it shall appear on my blog
Onomat Al-Sufi Al-Shafie: as usual

AlhamdulillahiRABBIL 'Alameen. The liars and their deceit are exposed by Allah.

Rants of yet another wahabi on Paltalk

2007-06-12T21:51:00.000-07:00

The following is a record (with my comments) on what transpired in my room on paltalk at about 1 to 3 am, Malaysian time, Under the section of Social Issues, Humanities called "The Science of Tasawwuf is the Heart of Islam". The room is open daily for about 12 hours per day. A wahabi by the name Taifat_Al_Mansoura came into the room on a high and mighty pedestal and started rocking the room with his slanders and disinformation.

****Taifat_Al_Mansoura is the famous Sayed_Al_Farsi as i later came to know*****
"Onomat Al-Sufi Al-Shafie: are you Sayed?'
Onomat Al-Sufi Al-Shafie: lol
Onomat Al-Sufi Al-Shafie: anyway..yea..you are on my blog
Taifat_Al_Mansoura: ya
Taifat_Al_Mansoura: how did you know ?"

The "prodigal son" enters

Taifat_Al_Mansoura: Auzibillah
terminator01: brilliant
Taifat_Al_Mansoura: you guys need to get a life
Taifat_Al_Mansoura: who is this
Taifat_Al_Mansoura: hamza Yusef ?
Onomat Al-Sufi Al-Shafie: Sheikh Hamza Yusuf
Onomat Al-Sufi Al-Shafie: yes

**COMMENTARY:
I was playing an excerpt from a talk by the eminent Sheikh Hamza Yusuf on the mic when this person barged in. Without the slightest show of 'adab e.g. greeting the people in the room with the salam, he started ridiculing the room.

Taifat_Al_Mansoura: lol ...they guy who said 9.11 firefighters are mujahidden ?
Taifat_Al_Mansoura: rofl

**COMMENTARY:
This is the usual cheapest attack all the wahabis can and will conjure up against Sheikh Hamza Yusuf. There is a full response to this provided on this blog by Sheikg GF Haddad at http://neosalafism.blogspot.com/2007/05/httpwww.html . Basically, when Sheikh Hamza Yusuf called those kuffar fire fighters "MUJAHIDEEN", contextually, he meant it in the linguistic aspect of the word and was obviously not referring to the technical or shar'i connotation the word carries. The firefighters involved strove, struggled and even lost their lives in their commendable efforts in saving the lives of the civilians on 9/11. They "strove and struggled"...in that sense they were mujahideen for the word SIMPLY means those who strive. These perverted wahabis clearly have a hidden malicious agenda when they try to misquote and tarnish the image of a qualified scholar of Islam.

Onomat Al-Sufi Al-Shafie: ...
Onomat Al-Sufi Al-Shafie: not this again
Onomat Al-Sufi Al-Shafie: loL
Onomat Al-Sufi Al-Shafie: Taifar
Onomat Al-Sufi Al-Shafie: do me a favour
AS-SOMALI 3: lol
Onomat Al-Sufi Al-Shafie: and yourself
Taifat_Al_Mansoura: I hope you guys do know
Taifat_Al_Mansoura: calling upon other than Allah(swt) for help, is major Shirk
Onomat Al-Sufi Al-Shafie: check out my blog http://neosalafism.blogspot.com ...that concern of yours is thoroughly responded to
Taifat_Al_Mansoura: this is EXACTLY what the Pagans of Mecca did

**COMMENTARY:
Calling upon other than Allah for help is major shikr??? If I want, I could rationalise over this. But, I think it's best if I just produced some hadiths since these people allege themselves to be ahl hadith.
Tirmidhi relates, through his chain of narrators from 'Uthman ibn Hunayf, that a blind man came to the Prophet (alayhi salaat wa salaam) and said, "I've been afflicted in my eyesight, so please pray to Allah for me." The Prophet (alayhi salaat wa salaam) said: "Go make ablution (wudu), perform two rak'as of prayer, and then say:
"Oh Allah, I ask You and turn to You through my Prophet Muhammad, the Prophet of mercy; O Muhammad (Ya Muhammad), I seek your intercession with my Lord for the return of my eyesight [and in another version: "for my need, that it may be fulfilled. O Allah, grant him intercession for me". "The Prophet (alayhi salaat wa salaam) added, "And if there is some need, do the same."

Was THIS BLIND MAN NOT SEEKING THE HELP OF ANOTHER BESIDE ALLLAH I.E. THE PROPHET S.A.W.???? IS THIS WAHABI SUGGESTING THAT OUR BELOVED PROPHET S.A.W. COMMITTED MAJOR SHIRK BY APPROVING THIS ACTION OF ASKING SOMEONE BESIDES ALL FOR HELP???? You see..the help was asked to another besides Allah, BUT NOTE that the goal was Allah s.w.t. Himself. The Prophet was used as a means to get through Allah s.w.t , and this is known as TAWASSUL which is an issue made complicated by the wahabis. Allah s.w.t. says "Have fear of Allah and SEEK THE MEANS(Al-WASEELAH) of drawing near to Him, and strive in His Way, so that hopefully you will be successful.” (Qur’an, 5: 35) . How reliable is the hadith provided?
Tirmidhi has stated that the hadith of the blind man is "a hadith that is well or rigorously authenticated, Moreover, Baihaqi related the hadith by way of Hakim and confirmed that it was rigorously authenticated (SAHIH), Hakim having related it by a chain of transmission meeting the standards of Bukhari and Muslim, which the great muhadith Dhahabi confirmed, and Shawkani cited as evidence. The men of the hadith's chain of transmission are known to top Imams of hadith such as Dhahabi, Ibn Hajar, Hakim, Baihaqi, Tabarani, Ibn 'Abd al-Barr, Shawkani, and Ibn Taymiya. This hadith was also recorded by Bukhari in his "al-Tarikh al-kabir", by Ibn Majah in his "Sunan", where he said it was rigorously authenticated (SAHIH), by Nasa'i in "Amal al-yawm wa al-layla", by Abu Nu'aym in "Ma'rifa al-Sahaba", by Baihaqi in "Dala'il al-nubuwwa", by Mundhiri in "al-Targhib wa al-tahrib", by Haythami in "Majma' al zawa'id wa manba' al-fawa'id", by Tabarani in "al-Mu'jam al-kabir", by Ibn Khuzayma in his "Sahih", etc.

That's an instance of calling upon the Prophet s.a.w. when he was alive..now what about after he passed away?
"The people suffered a drought in `Umar's khilafa, whereupon a man[Bilal ibn al- Harith - according to ibn Hajar] came to the grave of the Prophet (alayhi salaat wa salaam) and said: "Messenger of Allah! Ask for rain for your Community, for verily they have but perished." After this the Prophet(alayhi salaat wa salaam) appeared to him in a dream and told him: "Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: Be clever!" The man went and told `Umar. The latter wept and said: "My Lord! I spare no effort except in what escapes my power."

Related by Ibn Abū Shaybah in al-Musannaf (12:31-2#12051); Bayhaqī, Dalā’il-un-nubuwwah (7:47); Ibn ‘Abd-ul-Barr, al-Istī‘āb fī ma‘rifat-il-ashāb (2:464); Subkī, Shifā’-us-siqām fī ziyārat khayr-il-anām (p.130); ‘Alā’-ud-Dīn ‘Alī, Kanz-ul-‘ummāl (8:431#23535); and Abū Ya‘lā Khalīl bin ‘Abdullāh Khalīlī Qazwīnī in Kitāb-ul-irshād fī ma‘rifat ‘ulamā’-il-hadith (1:313-4), as quoted by Mahmūd Sa‘īd Mamdūh in Raf‘-ul-minārah (p.262).
(Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47).

Is Al-Sahabah Bilal Bin Harith also a mushrik???? astaghfirullah !

This is the clarification from a great Hanafi faqih :
Those who call on them intending "tawassul" cannot be blamed. As for someone who believes that those called upon can cause effects, benefit, or harm, which they create or cause to exist as Allah does, such a person is an idolator who has left Islam - Allah be our refuge! This then, and a certain person has written an article that tawassul to Allah Most High through the righteous is unlawful, while the overwhelming majority of scholars hold it is permissible, and the evidence the writer uses to corrobrate his viewpoint is devoid of anything that demonstrates what he is trying to prove. In declaring tawassul permissible, we are not hovering on brink of idolatory (shirk) or coming anywhere near it, for the conviction that Allah Most High alone has influence over anything, outwardly or inwardly, is a conviction that flows through us like our very lifeblood. If tawassul was idolatory (shirk), or if there were any suspicion of idolatory in it, the Prophet (Allah bless him and grant him peace) would not have taught it to the blind man when the latter asked him to supplicate Allah for him, though in fact he did teach him to make "tawassul" to Allah through him. And the notion that tawassul is permissible only during the lifetime of the person through whom it is done but not after his death is unsupported by any viable foundation from Sacred Law ["Rudud 'ala abatil wa rasa'il al-Shaykh Muhammad al-Hamid]

This guy Taifat has been duped and confused by the likes of Albani. For further clarification on the issue of tawassul proceed to http://www.sunnah.org/publication/encyclopedia/html/tawassul.htm
and http://www.ummah.net/Al_adaab/tawas_nuh.html

Onomat Al-Sufi Al-Shafie: Taifat...you've never asked anyone for help in ur life?
Taifat_Al_Mansoura: they claimed "these our our intercessors"
Taifat_Al_Mansoura: you guys have fallen into the trap, the same trape the Xtians fell into
Onomat Al-Sufi Al-Shafie: when you a child...you never asked help from ur mother?
Onomat Al-Sufi Al-Shafie: lol
Taifat_Al_Mansoura: How evil is the plotting and traps of Satan
Onomat Al-Sufi Al-Shafie: you were*
waheedn: hey adam can i ask u a question? cause i forgot....
Paltalk: Upgrade Now -- Get unlimited video all the time!
Taifat_Al_Mansoura: You cant asked help from the Dead
Taifat_Al_Mansoura: only Allah(swt) is Omnipotent

**COMMENTARY:
This has been answered above. In addition, the dead e.g. Prophet Muhammad s.a.w. is asked at their grave sites. Not just anywhere.

AS-SOMALI 3: taifat easy man
waheedn: can u tell me the definition of prophet and messenger again?
Onomat Al-Sufi Al-Shafie: lol..nobody asks the dead for help Taifat
Taifat_Al_Mansoura: The saints cant hear you , they cant even help themselves

**COMMENTARY:
This ignorance is answered by the hadith again.
1.
Narrated Ibn 'Umar:
"The Messenger of Allah spoke to the People (buried) in the Well saying: "Have you found out that what your Lord had promised you is true?" then someone exclaimed: "Are you calling out to the dead!" The Prophet replied: "You do not hear better than they do, except they do not respond."[Sahih Bukhari, Volume 2, Book 23, Number 452]

2.
Narrated Anas bin Malik: Allah's Apostle said, "When (Allah's) slave is put in his grave and his companions return and he even hears their footsteps, two angels come to him and make him sit and ask……. . Sahih Bukhari, Volume 2 Book 23, Number 456 2. and Sahih Muslim, Book 040, Number 6862 . If the dead can even hear ur footsteps, how is it that they do not hear your voice by Allah's will?

Onomat Al-Sufi Al-Shafie: the saints can't hear you?
Taifat_Al_Mansoura: Ono ..sure they do
Onomat Al-Sufi Al-Shafie: what saints first of all?
Onomat Al-Sufi Al-Shafie: and why can the dead not hear you?
Onomat Al-Sufi Al-Shafie: would you like hadith on that?
Taifat_Al_Mansoura: Tasawwuf = Intercessio = Help = Worship

**COMMENTARY:
Now, what sort of ignorance is this? I ask someone to please show me one place where the scholars of Islam have said that Tasawwuf equals Intercession? This person obiously does not know what he's talking about, hence the title of the article. And by the way dear readers. Help does not mean worship either.

Onomat Al-Sufi Al-Shafie: LOLLL
Onomat Al-Sufi Al-Shafie: subahanallah
Onomat Al-Sufi Al-Shafie: wb Tridax
Taifat_Al_Mansoura: That Hadeeth is for a particular situation ,at a particular time, for a particular people
Tridax: Taifat you need to go to elementary maths class.
Onomat Al-Sufi Al-Shafie: what hadith Taifat?
Taifat_Al_Mansoura: stop worshipping the graves and saints

**COMMENTARY:
This is the hight of their ignorance. Accusing Muslims of worshipping graves and "saints" when none of us commit such heretical blasphemy.

Onomat Al-Sufi Al-Shafie: LOL Tridax
AS-SOMALI 3: ws
Taifat_Al_Mansoura: you will be answerable to Allah(swt) on the day of judgement
AS-SOMALI 3: taifat we know
Taifat_Al_Mansoura: Ono ... we all will be

**COMMENTARY:
Does he take the people in the room for kids? We will all be answerable to Allah s.w.t. Can anyone be more obvious?

AS-SOMALI 3: just shut it taifat
Taifat_Al_Mansoura: stop worshipping the graves , this is ridiculous
Taifat_Al_Mansoura: you say in your Prayer - Iyyakanabudo wa Iyyakanastaeen
Taifat_Al_Mansoura: -even you even pray at all
Taifat_Al_Mansoura: Ono ..did The Prophet(pbuh) ask Abraham(as) for help ?
Taifat_Al_Mansoura: call upon the servants of Allah(swt) ?
waheedn: u mean like angels?
Taifat_Al_Mansoura: lol
Taifat_Al_Mansoura: Ono ....its OK to call upon Jinn for Help ?
Taifat_Al_Mansoura: Auzibillah

**COMMENTARY:
Whoever asks for the help of Jinns in the room?..I haven't the slightest clue.

Taifat_Al_Mansoura: waheed their Hadeeth are fabricated and mis-interpreted

**COMMENTARY:
While this transpired in the room, we offered no exact hadith to substantiate our position. So, how does this person know that the hadeeth we rely upon are fabricated when we didn't even present one for our case? I wonder if he's a student of "Sheikhul Hadith" Albani Al-Kadhab ?

Taifat_Al_Mansoura: Ono ...you have never done so , but its OK ?
waheedn: to be honest taifat i dont go with the hadith just the Quran

**COMMENTARY:
Waheedn is a "Quranist" i.e. rejector of hadith. May Allah guide him.

Taifat_Al_Mansoura: Allah(swt) guide you people , you may probably be in Major Shirk , you have fallen into the same trap of the Xtians unofortunately

**COMMENTARY:
What trap have we fallen in I pray?

Taifat_Al_Mansoura: Allah(swt) guide you
Taifat_Al_Mansoura: Ameen

**COMMENTARY:
AMMEN Allahumma Ameen.

terminator01: she is gone
terminator01: lol

ONE WORD....EXPOSED !

AlhamdulillahiRABBIL 'Alameen. Allah exposes the liars and their deceit. Wassalam.

Salafi oppression and cowardice

2007-06-12T21:32:00.000-07:00

12:10 PM , Wednesday 6/13/2007,

A good brother in faith by the name Iman_Islam_Ihsan whom i've know from Yahoo invited me to a hardcore salafi room which was having a class. I responded and came into the room. The speaker who was conducting the "class" was quoting ad verbatim from the texts of Ibn Uthaimeen about issues pertaining to worship. I came in with respect for the people in the room and greeting them with the salam. Thence, I just sat in there like the quiet little wannabe sufi...somehow rather I got dotted in the process. I really don't know what my fault was, but I can't say I didn't expect such a kind treatment from my wahabi brothers on paltalk when I enter their domains as a guest. Regardless, I do not think it was called for, my getting dotted. Anyway, below is an excerpt of what was said in the room :

abdullah salafy: yopu two sufis are dotted because you are sufi's
Umm Abdir Rahman: Allaah ordered us as he said " and the places of prostration (masajids) are for Allaah, so do not call Allaah with them"
abdullah salafy: and we dont want no trouble out of you

Such commendable character.

New Kharijism by Sheikh GF Haddad

2007-06-12T21:29:00.000-07:00

NEW KHARIJISM

[1/3]
From Shaykh Muhammad Hisham Kabbani's "200 Years of New Kharijism and the Ongoing Revision of Islam", his introduction to Sayyid Yusuf al-Rifa`i's Advice to Our Brothers the Scholars of Najd (Nasiha li Ikhwanina `Ulama' Najd - Complete) & Sayyid Alawi ibn Ahmad al-Haddad's Refutation of the Innovator from Najd (Misbah al-Anam fi Radd Shubah al-Najdi al-Bid`i al-Lati Adalla biha al-`Awamm - Introduction) lxxxvi p. + 393 p. Translation, notes, and appendices by GF Haddad ©.

Forthcoming at Al-Sunna Foundation of America, Winter 2000. Contact ihsan/at/isn1.net or ahmed/at/isn1.net or order through Islamic Shopping Network at www.sunnah.org (click "publications").

All praise belongs to Allah Most High Who guards His Religion from tampering through the watchful Righteous in every succeeding generation, who carry this knowledge in turn, repealing from it the distortions of the extremists, the misinterpretations of the ignorant, and the pretenses of the liars, as He declared: {And say: Truth has come and falsehood perished. Lo! falsehood is ever bound to perish} (17:81). May Allah send blessings and greetings of peace on our Master Muhammad the Seal of Prophets, who said: "Halaka al-mutanatti`ûn - Extremists shall most certainly perish," repeating it three times. [Sahih Muslim]

To proceed: We live in a time when the enemies of Islam are attempting to destroy if from within in the guise of a purist leadership advocating the ways of extremism. The unwary observer is fooled by this image of Islam eagerly picked up by the media, when, in fact, its proponents are on the margins or, rather, outside true Islam. "The Religion of Allah," al-Khatib said, "lies between the extremist and the laxist."1

The criteria for leadership and characteristics exhibited by these extremists were actually detailed for us by way of warning in the authentic narrations of our Master Muhammad and his Family and Companions .

Among the signs of the Hour mentioned by the Noble Messenger of Allah in the well-known hadith of Gibril in Sahih al-Bukhari is "when the destitute camelherds compete in building tall structures." Another version in al-Bukhari has: "when the barefoot and the naked are the heads of the people." In Muslim: "you shall see the barefoot, naked, indigent shepherds compete in building tall structures." Another version in Muslim says: "when the naked and barefoot are the top leaders of the people." A third version in Muslim has: "when you see that the barefoot and naked, the deaf and dumb are the kings of the earth."

Ibn Hajar said in commenting this passage of the hadith in Fath al-Bari:

It was said that "barefoot and naked," "deaf and dumb" are their attributes by way of hyperbole, showing how coarse they are. That is, they did not use their hearing or sight in anything concerning their Religion even though they are of perfectly sound senses. The Prophet's words : "The heads of the people" means the kings of the earth. Abu Farwa's narration names the kings explicitly. What is meant by them is the people of the desert country, as was made explicit in Sulayman al-Taymi's and other narrations: "Who are the barefoot and naked?" He answered: "The Bedouin Arabs." Al-Tabarani relates through Abu Hamza, on the authority of Ibn `Abbas from the Prophet , that "one of the signs of the change of the Religion is the affectation of eloquence by the rabble and their betaking to palaces in big cities." Al-Qurtubi said: "What is meant here is the prediction of a reversal in society whereby the people of the desert country will take over the conduct of affairs and rule every region by force. They will become extremely rich and their primary concern will be to erect tall buildings and take pride in them. We have witnessed this in our time as well as the import of the hadith: 'The Hour will not rise until the happiest man will be the depraved son of a depraved father (lukka` ibn lukka`),' and 'if the leadership is entrusted to those unfit for it, expect the Hour,' both in the authentic collections."

As a consequence of this reversal of values in the perfect society which true Islam is designed to create, we now see wars of exclusion being waged everywhere in the name of Islam - doctrinal, political, and physical wars. For violence is the most harmful legacy of this school to society while skepticism is its legacy to the individual.

These two phenomena: depraved leadership and exclusionism, are therefore the mainstays of New Kharijism in our time. What clearer proof of this than what took place in Makka on November 20, 1979, when hundreds of armed men seized the Mosque under the 36-year old Juhayman ibn Muhammad ibn Sayf al-`Utaybi and proclaimed him as the new leader of the country. They held it for two weeks during which they practiced worse than zinâ with the women they held captive and those they had brought with them! The New York Times wrote, "There were hundreds of casualties on both sides before Saudi forces were able to drag out the last remnant of what by then was a bunch of filthy, bedraggled young men." Al-`Utaybi and sixty-three of the captured were later executed by public beheading without any protest from anyone. Who taught these wild young people their ways? As Sayyid Yusuf al-Rifa`i said, addressing the followers of Ibn Baz: "Your teacher was [their] teacher."

But before we speak of the modern phenomenon of New Kharijism it is important to define the principal constituents of Khariji doctrines.

The sect of the Kharijis or Khawârij lived in the time of the Successors of the Companions. They were a large group of several tens of thousands of Muslims comprising mostly Qur'an memorizers and devoted worshippers who prayed and fasted above the norm. They declared the totality of the Companions of the Prophet and whoever of the Muslims were with them to be apostate disbelievers and took up arms against them. Consequently, some of the Ulema of Ahl al-Sunna argued that the Khawarij themselves had left Islam for committing such acts.

Abu Mansur al-Baghdadi said in the beginning of his al-Farq Bayn al-Firaq (p. 11):

The Khawarij are considered legally to belong to the Umma in certain rulings such as burial in Muslim cemetaries, share in the spoils of war, praying in the masjids; and they are outside the Umma in other rulings, such as not being prayed upon after death, nor does one pray behind them in life,2 their dhabîha is harâm not halâl, their marriage with a Sunni woman is invalid, and a Sunni man is forbidden from marrying one of their women if she adheres to their doctrines. `Ali ibn Abi Talib said to the Khawarij: "Our responsibility towards you is threefold: we shall not initiate fighting with you; we will not prevent you from praying in the mosques of Allah in which His name is remembered; we do not prevent you from your share in the spoils (fay') as long as you fight with us." And Allah knows best.

Al-Shawkani in Nayl al-Awtar (7:167-268) reports that there is disagreement whether the Khawarij are disbelievers or Muslims. Ibn al-`Arabi al-Maliki said that the correct position is they are disbelievers on the basis of the hadiths of the Prophet : "They shall leave the Religion" and "I would kill them [if I met them] like the people of `Ad," while al-Khattabi said they remain a Muslim sect (firqa) despite their misguidance (dalâla) and that it is permitted to intermarry with them and eat their dhâbiha, and that they are not declared kâfir "as long as they adhere to the foundation of Islam." Ibn Hajar related the above in Fath al-Bari (12:253).

It is known that Ibn `Umar prayed behind the Khawarij. However, Taqi al-Din al-Subki said in his Fatawa: "It has been argued that the Khawarij and the extremists among the Rawâfid were disbelievers because of their takfîr of the eminent Companions, since such an act entails disbelief of the Prophet's testimony that they are bound for Paradise, and I consider this position the sound one." And Allah knows best.

The practices of declaring the Muslims apostate (takfîr / tashrîk) and armed action (baghî) against the central Muslim authority - the Caliphate - became and continue to remain the hallmark of the Khawarij past and present. In our time, this baghî and takfîr took place in Northeastern Arabia at the turn of the 19th Century CE as mentioned by the scholars of Islam:

The name of Khawârij is applied to those who part ways with the Muslims and declare them disbelievers, as took place in our time with the followers of Ibn `Abd al-Wahhab who came out of Najd and attacked the Two Noble Sanctuaries.3

The Khawârij altered the interpretation of the Qur'an and Sunna, on the strength of which they declared it lawful to kill and take the property of Muslims as may now be seen in their modern counterparts, namely, a sect in the Hijaz called Wahhabis.4

The above excerpts are nothing new. The categorization of the Wahhabis as Kharijis has been a leitmotiv of Sunni heresiography for the past 200 years. Only now, has it become politically incorrect among the Ulema.

Since the fall of the Ottoman Caliphate in 1924, the only manifestation of Kharijism to remain is the declaring of Muslims apostate. The exercise of takfîr and tashrîk are therefore the chief marks by which neo-Kharijis can be recognized in our time. They are those who address the Muslims with the shouts and libels of kâfir! mushrik! kufr! bid`a! shirk! harâm! ("apostate," "polytheist," "unbelief," "innovation," "idolatry," "forbidden") without proof nor justification other than their own vain lusts - and without solution other than exclusionism and violence against anyone that disagrees with them.

They satisfy their consciences that such charges may carry capital punishment in Islam and so make light of the sanctity of life and the honor of their brethren. As Shaykh al-Islam said: "Extremists are fanatic zealots who exceed bounds in words and deeds" and "bigots."5

So, to perpetrate takfîr of the Muslims today makes one a Khariji, regardless whether one calls oneself Sunni, "Salafi," Ash`ari, Shi`i, Sufi, or Ibadi.

The chief brand of New Kharijism distinguishes itself by three main principles which we may call their Usul al-Thalatha `inda al-Khawarij al-Jadida:

1.) Tajsîm al-Ma`bûd: Attributing a body to the object of Islamic worship, i.e. anthropomorphism of the Deity.

2.) Adhâ al-Mustafâ: Harming the Prophet through disrespect of his noble person, Mosque, grave, vestiges, Family and Companions, those who visit, love, and praise him; and disparaging or disdaining his intercessor-status.

3.) Tafkîk Madhâhib al-A'imma: Dismantlement of the Schools and methods of the Sunni Imams of the Muslims past and present including:

(a) The Imams of Sunni doctrine (`aqîda): al-Ash`ari and al-Maturidi, and their Schools. (b) The Imams of Sunni jurisprudence (fiqh): Abu Hanifa, Malik, al-Shafi`i, Ahmad, and their Schools or madhâhib, sing. madhhab. (c) The Imams of Sunni morals (akhlâq) known as the Poles (aqtâb, sing. qutb) of the science of soul-purification (tasawwuf): al-Junayd, al-Gilani, al-Shadhili, al-Rifa`i, al-Jishti, al-Suhrawardi, Shah Naqshband, al-Tijani, and their Schools, known as Paths (turuq, sing. tarîqa).

Since all sincere Muslims are "People Who Hold That Allah is Transcendent" (Ahl al-Tanzîh) and are people who love their Prophet , it follows that this third principle - dismantlement of Sunni Schools - is by far the most harmful tenet of New Kharijism in our time and its most devastating achievement.

This dismantlement has polluted pure belief with nagging doubts in our pious Muslim Predecessors (al-Salaf al-Sâlih) and a general arrogant rejection of Islamic authority resulting in libeling whoever follows a madhhab a "blind follower" (muqallid a`mâ), whoever adheres to the Sunni Ash`ari creed a "Jahmi nullifier of the Divine Attributes" (mu`attil), and whoever follows a Sufi path, a "shaykh-worshipping grave-lover" (turuqî qubûrî)!

These despicable labels are all the more ironic in light of the fact that it is usually those who apply them who are more aptly characterized by what they pretend to blame. Thus, they accuse us of blind-following but are themselves immersed up to their necks in the blind-following of innovators such as al-Albani who confessed not having memorized the Book of Allah nor a single book of hadith; Ibn Baz the mufti of flip-flops, al-Jaza'iri who decided who goes to Paradise and who goes to Hell, and countless others of those the Prophet warned us about in the hadith of "the minor scoundrels"!6

They accuse us of worshipping Shaykhs but they themselves enthrone as their "Shaykh al-Islam" Ibn Taymiyya who believed, like Jahm ibn Safwan, that Hellfire would come to an end - as revealed by his close student Ibn al-Qayyim7 - in absolute contradiction to the Imams of the Salaf! Who, then, is the real "Shaykh-worshipper"?

They accuse us of Jahmism but follow the exact way of Jahmis literally and step-by-step as described by their own idol al-Barbahari in his Sharh Kitab al-Sunna in that they "consider licit the use of the sword against the Community of the Prophet ; contrave all those who came before them; investigate people with matters the Prophet never said nor any of his Companions; try to close mosques, humiliate Islam, and get rid of jihad; strive toward disunity; contradict the narrations of the Prophet and the Companions; argue on the basis of abrogated texts; use ambiguous texts as proofs; instill doubt in people over their Religion; and argue concerning their Lord [i.e. His Attributes]!8

Therefore, not only are they the Jahmis and not we, but also, as Sayyid Yusuf pointed out, they are the Mu`tazila because they "concur with them in denying sainthood and saints."9 Al-Qushayri defined the walî as "One whose obedience attains permanence without interference of sin; whom Allah Most High preserves and guards, in permanent fashion, from the failures of sin through the power of acts of obedience."10 These are present in the Umma until the end of time, as stated by the Prophet in his mass-transmitted (mutawatir) narration on the Victorious Group. Yet the New Kharijis in our time deny that they can be known!

They also accuse us of worshipping graves only because we insist on the Sunna of visiting the graves just as our Prophet insisted on it due to their reminder of the Hereafter. It is an honor, therefore, to be taken to task for doing something which the Prophet loved to do and insisted upon. Here we wish to ask our critics a question: When His Highness King Sa`ud ibn `Abd al-`Aziz intervened with the Syrian government in the fifties to preserve the tombs of Ibn Taymiyya and Ibn Kathir from obliteration at the time the University of Damascus was being built, why did no-one call him a qubûrî grave-lover?

Another consequence of the dismantlement of the Sunni Schools is the execration of fathers by sons as apostates (takfîr al-âbâ') and its hideous consequence on the fabric of traditional societies. Africans tell the story of a young man sent to study Shari`a at great expense by his Sunni Muslim parents. Upon his return a few years later he refused to eat a chicken slaughtered in his honor by his father on the grounds that "my father is a mushrik."

What perverse trick or brain-washing is this, that turns a traditional Sunni Muslim sent by his pious parents to the fountainhead of Islam and the abode of the Last Prophet only for him to return as one who hates and despises his own parents - the greatest sin after polytheism? Hardly anything can be uglier than a Muslim son declaring his Muslim father apostate after spending two or three years supposedly studying the Qur'an and the Sunna, which are Light upon Light brought to humanity by the Mercy to the worlds !

Yet, uglier still is the further consequence of violence at the societal level wreaked by extremists on the Muslims of Syria, Egypt, Algeria, Afghanistan, Daghistan, Chechnya, and within the Indian Subcontinent. The perpetrators are the graduates of Wahhabi thinkers such as the Egyptian ex-Socialist Sayyid Qutb, who considered that a Muslim is either a "revolutionist" (thawrî) or a disbeliever,11 and went so far as to declare all of the Islamic societies of his time apostate and fit to be overthrown before turning to the annihilation of non-Muslim states: "Islam is a force that runs to give freedom to all people on the earth with no regard to the variety of their religious beliefs. When this force meets with aberrant forces, it is its duty to struggle and annihilate them."12 In all this, no differences are tolerated for "Islam is a whole: its separated parts should be united and the differences removed,"13 just like the Kharijis of old.

Today his spiritual children - such as the followers of Taqi al-Din al-Nabahani, who are outlawed in most Muslim countries - tell us not to participate in government, not to sit on jury duty, nor vote, nor sit on interfaith terms, nor recite remembrance of Allah Most High in collective gatherings of dhikr, nor commemorate the birthday of our Prophet - Allah bless and greet him - (mawlid) nor recite poetry in his honor, nor wear turbans and revive the vestimentary Sunna of the Prophet and the early Salaf, nor be strong and thoughtful Muslims in the society, but to stay alone in our corner and plan destruction and hatred of all that is other than us.

Our answer is that Dhikr of Allah is the most excellent act of His servants and is stressed over a hundred times in the Holy Qur'an! It is the most praiseworthy work to earn His pleasure, the most effective weapon to overcome the enemy, and the most deserving of deeds in reward. It is the flag of Islam, the polish of hearts, the essence of the science of faith, the immunization against hypocrisy, the head of worship, and the key of all success. Nor are there any restrictions on the modality, frequency, or timing of dhikr whatsoever. The restrictions on modality pertain to certain specific obligatory acts which are not the issue here, such as Salât. The Shari`a is clear and everyone knows what they have to do! Indeed, the Prophet said that the People of Paradise will only regret one thing: not having made enough dhikr in the world! Are not those who are making up reasons to discourage others from making dhikr afraid of Allah in this tremendous matter?

They want to convince traditional, moderate Muslims that "celebrating Mawlid does not earn you any reward in the Religion, you should mount fundraisers or media action alerts." But, as one sensible respondant said, Allah Most High has Himself promised to give us blessings for doing good works. This could mean difficult things like being kind to one's enemies or those who hurt you, a moderately easy thing like presenting a happy countenance to one's spouse at all times, or even the simplest things like removing an obstacle from the thoroughfare. In other words, all good deeds earn the doer blessings and merits from Allah Most High. Are you now saying that making du`â for the added honor of the Prophet , or commemorating his noble deeds and magnificent character in order to firm the hearts of the believers (as happens in most mawlid celebrations), ranks even lower than any of the examples I gave above? Glory to my Lord Most High! May Allah grant this Community respite from such extreme and narrow-minded folk.

NOTES
1 In al-Dhahabi, Siyar A`lam al-Nubala' (1997 ed. 13:598).

2 Or must repeat the prayer after praying behind them.

3 Ibn `Abidin, Radd al-Muhtar `ala al-Durr al-Mukhtar (3:309), Bab al-Bughat [Chapter on Rebels].

4 Al-Sawi, Hashiya `ala Tafsir al-Jalalayn (v. 58:18-19) in the Cairo, 1939 al-Mashhad al-Husayni edition (3:307-8) repr. Dar Ihya' al-Turath al-`Arabi in Beirut.

5 Al-Nawawi, Sharh Sahih Muslim (16:220 and 7:214).

6 "Just before the Anti-Christ there will be years of great deception in which people will disbelieve one who tells the truth and believe the liar. They will distrust one who is trustworthy and trust one who is treacherous. And the ruwaybida will speak." They asked: "What is the ruwaybida?" He said: "The minor scoundrel (al-fuwaysiq) who will have his say in general affairs." Narrated from Anas by Ahmad (21:24-25 #13298) and Abu Ya`la (6:379) in their Musnads, the latter with a chain of trustworthy narrators according to Shaykh Husayn Asad; and from Abu Hurayra by Ibn Majah and Ahmad with al-tâfih ("the worthless man") and al-safîh ("the impudent fool") instead of fuwaysiq. Both narrations are fair (hasan) according to Shaykh Shu`ayb al-Arna'ut. Note that the term fuwaysiq also denotes the gecko, which the Prophet ordered to kill due to its harm.

7 In Hadi al-Arwah (p. 249 and 253).

8 Al-Barbahari in Sharh Kitab al-Sunna, as cited by Ibn Abi Ya`la in Tabaqat al-Hanabila (2:30).

9 Some condemn the rendering 'sainthood' and 'saint' for wilâya and walî as Christian imports. This is a specious objection as these are - like 'Religion' (dîn), `Believer' (mu'min), 'prayer' (salât), etc. - generic terms for holiness and holy persons while there is no confusion, for Muslims, over their specific referents in Islam, namely: the reality of îmân with Godwariness and those who possess those qualities.

10 In Ibn `Abidin, Rasa'il (2:277).

11 In his book World's Peace and Islam.

12 The Future is Islaam (p. 203).

13 Social Justice in Islam (p. 35).

[2/3]

The "Salafi" campaign of publication
Similarly, the propagators of the "Salafi" and Wahhabi movement and their sponsors are mounting a worldwide offensive to convince Muslims and the world that theirs is the only way on pains of sin and damnation.

To this end a vast campaign of publication has been under way since the early thirties, but whose efforts have redoubled since the eighties. This campaign is waged on four fronts:

1. Tampering of the Motherbooks
2. "Improving" on the Motherbooks
3. Reprint of Discredited and Condemned Books
4. New Books Attacking Sufis and Ash`aris

1. Tampering of the Motherbooks
A wanton, unethical manipulation of the great books of Islam has removed words or entire chapters from classical works by the great Imams such as al-Nawawi, al-Sawi, and Ibn `Abidin, while Tafsir al-Jalalayn and `Abd Allah Yusuf `Ali's Tafsirs have been reprinted with changes. This corrupt tampering of the motherbooks has been documented at length.1

2. "Improving" on the Motherbooks
They publish unabashedly corrective comments on manuals whose contents have long since been established as normative in the scholarly Community of Islam. For example:

2.1 Ibn Abi al-`Izz's commentary on al-Tahawi's `Aqida. The latter is a normative classic of Islam but Ibn Abi al-`Izz is an unknown, unacceptable as a source for Ahl al-Sunna teachings. Examples of his unreliability are his rejection of al-Tahawi's articles §35 ("The Seeing of Allah by the People of the Garden is true, without their vision being all-encompassing and without the manner of their vision being known") and §38 ("He is beyond having limits placed on Him, or being restricted, or having parts or limbs, nor is He contained by the six directions as all created things are") by the statements, "Can any vision be rationally conceived without face-to-face encounter? And in it there is a proof for His elevation (`uluw) over His creatures," and "Whoever claims that Allah is seen without direction, let him verify his reason!"2 He also endorses Ibn Taymiyya's view of the finality of Hellfire3 in flat contradiction of the al-Tahawi's statement, §83. "The Garden and the Fire are created and shall never be extinguished nor come to an end." There is also doubt as to Ibn Abi al-`Izz's identity and authorship of this Sharh (cf. 4.1.3).

2.2 Al-Albani's tiny supercommentary on Ibn Abi al-`Izz in which he attacks al-Tahawi's preclusion of the concept of limbs and limits with relation to the Deity and denies the authenticity of the manuscripts of the Tahawiyya that carry the wording "He [Allah] encompasses everything and all that is above it [the Throne]," affirming only the wording, "He encompasses everything and is above it" on the proofless grounds that "there is nothing created above the Throne," just like Ibn Hazm before him!4

2.3 Ibn Baz's abortive comments on Ibn Hajar's monumental Fath al-Bari. This has been analyzed elsewhere.5

2.4 Mashhur Salman's shameless audacity in authoring an entire book casting aspersions on the doctrine of Imam al-Nawawi as described elsewhere.6

2.5 Khalil Harras' disparaging edition of al-Suyuti's classic on the Immense Merits of the Prophet titled al-Khasa'is al-Kubra, where he accused him of including forgeries and flimsy Israelite stories as well as "showing fanaticism [for the Prophet ] that brings one out of Islam." Imagine al-Suyuti - Allah have mercy on him - a major hadith master of undisputed science, asceticism, and piety who reached mujtahid status, being called a fanatic apostate by a mediocre Azhar graduate derided even by his fellow "Salafis" for his ignorance of the science of hadith!7

2a. "Improving" Even on Their Own Sources
Not content to fiddle with the motherbooks of Ahl al-Sunna, they also find fault with the minor books which they save from oblivion, publish, edit, and distribute far and wide even when it comes to gainsaying their own putative authorities. The latter aspect is a patent illustration of the principle that each new generation of innovators rejects the previous one as too moderate:

2.6 Muhammad Hamid al-Fiqqi objects apoplectically to Ibn Taymiyya in his edition of the latter's Iqtida' al-Sirat al-Mustaqim in the section entitled: "Innovated festivities of time and place" for his saying that "some people innovate a celebration out of love for the Prophet - Allah bless and greet him - and to exalt him, and Allah Most High may reward them for this love and striving," with a two-page footnote exclaiming: "How can they possibly obtain a reward for this?! What striving is in this?!"

2.7 Mashhur Salman objects to Abu Shama with similar passion in the edition of his al-Ba`ith `ala Inkar al-Bida` wa al-Hawadith for his calling the celebration of Mawlid "Truly a praiseworthy innovation and a blessed one." And so it is, just as Abu Shama said. Mashhur Salman, by the way, is the same person who ranked among the Mu`attila or "nullifiers of the Divine Attributes" - the chief label of the Jahmis - anyone that interprets the "Laughter" of Allah ( as divine good pleasure, including al-Bukhari, al-Qadi `Iyad, and al-Nawawi!8

3. Reprint of Discredited and Condemned Books
Imagine that a few generations from now a new school of thought will appear and gain such political ascendency that it will be able to convert a vast number of the Muslim youth and some of their elders that Muhammad Haykal's Life of Muhammad is the best book of Sira that every Muslim home can have, although previously denounced as heretical.

This is exactly what is happening today with "Salafi" and Wahhabi books previously condemned by Ahl al-Sunna as anthropomorphist and heretical, presently being recirculated by the combined efforts of heavy financing, deviant teaching, internet and book publishing, and biased editorship. Among those books:

3.1 Muhammad ibn `Abd al-Wahhab's "inelegant book... containing the acceptable and the inacceptable" - according to al-Shawkani's student Siddiq Hasan Khan al-Qinnawji9 - Kitab al-Tawhid, which they have raised, through the power of free distribution and "dumping" on the book market, to the perceived status of classic when it is in fact replete with strange statements and doctrinal errors such as the following:

- Calling the Ash`aris "Nullifiers of the Divine Attributes" (mu`attila) [chapters 2, 16]
- Declaring the Lesser shirk an integral part of the Greater. [7]
- Deprecating the understanding of "the elite of people today" for tawhîd. [15]
- Stating that Abu Jahl knows lâ ilâha illâ Allâh better than the Muslim Ulema. [18]
- Attributing the beginning of shirk on earth to the act of the people of knowledge and religion, caused by their love for saints. [19]
- Misinterpreting the hadith "do not make my grave an idol" to mean: do not even pray near it whereas the agreed-upon meaning is: Do not pray towards or on top of it. [20]
- Stating verbatim: "The disbelievers who know their disbelief are better-guided than the believers." (inna al-kuffâr al-ladhîna ya`rifûna kufrahum ahdâ sabîlan min al-mu'minîn) [23]
- Stating: "Among the polytheists are those who love Allah with a tremendous love" [31].
- Stating: "The Muslim was named a worshipper of the dinar and dirham." [37]
- Showing undisguised loathing of the Awliyâ, the Ulema, and the mass of the Muslims: "Conditions decayed to this extent, so that, among most, worshipping the monks is the best deed and is called sainthood (wilâya), while worshipping the doctors of the Law is `knowledge' and `jurisprudence.' Then conditions decayed further, until those who were not even saints were worshipped besides Allah, and, in the second rank, those who were ignorant." [38]
- Stating that "the two opposites [belief and disbelief] can be found in a single heart" [41] in violation of the verse {Allah has not assigned unto any man two hearts within his body} (33:4). This and the previous four concepts are fundamental to understand their propagation of mutual suspicion among Muslims.
- Equating the poem al-Burda to setting up an equal to Allah Most High [44].
- Assimilating the Islamic title qâdî al-qudât, "Judge of judges," to the prohibited title shâhân shâh, "King of kings." [46]
- Citing Ibn Hazm to explain a verse on `aqîda, although Ibn Hazm is considered by them a Jahmi in `aqîda.10 [50]
- Attributing shirk to Prophets "in name, not in reality." [50]
- Stating that Allah ( is explicitly said to have two hands: the right holds the heaven and the other holds the earth, and the other is explicitly named the left hand. [67]

3.2 `Abd Allah ibn Ahmad ibn Hanbal's al-Sunna, a foundational book of the Wahhabi creed and work of frank polytheism renamed al-Shirk by Imam Fakhr al-Din al-Razi in which "at least 50 percent of the hadiths are weak or outright forgeries" according to Shu`ayb al-Arna'ut! Its edition was sponsored by His Highness King `Abd al-`Aziz and a Jedda businessman named Muhammad Nasif in Cairo in 1349/1930 at al-Matba`a al-Salafiyya followed by two editions: by Muhammad Basyuni Zaghlul who based his work on the 1930 edition; and by Muhammad al-Qahtani, an Umm al-Qura University graduate and author of al-Wala' wa al-Bara' - a book that counts relying on the Prophet's intercession among the "ten actions that negate Islam" although denying his intercession constitutes apostasy! Al-Kawthari lambasted Kitab al-Sunna as a collection of anthropomorphist forgeries in his Maqalat and renamed it Kitab al-Zaygh ("Book of Deviation"). The book actually attributes to Imam Ahmad the statement: "Allah spoke to Musa from His mouth (min fîh), and He handed him the Torah from His hand to his hand." Al-Dhahabi blasts this narration and exclaims: "By Allah! the Imam never said these things. May Allah destroy the one who forged them!... Look at the ignorance of the hadith scholars, who narrate such nonsense without a peep."11 Kitab al-Sunna was analyzed elsewhere.12

3.3 The same Muhammad Nasif financed the attack on Imam Muhammad Zahid al-Kawthari and the Hanafi School by `Abd al-Rahman al-Mu`allimi al-Yamani (d. 1386 AH) entitled al-Tankil li Ma Warada fi Ta'nib al-Kawthari min al-Abatil and in which al-Mu`allimi declared: "Allah has a body unlike bodies."

3.4 The same Muhammad Nasif financed the reprinting of al-Qari's hapless fatwa that the parents of the Prophet are in hellfire, and Mashhur Salman once again reprinted it recently with additional poisonous comments. The open "Salafi"/Wahhabi campaign against the family of the Best of creation is examined elsewhere.13

3.5 The same Muhammad Nasif financed the dissemination in India of the derogatory part of al-Khatib's biography of Imam Abu Hanifa from Tarikh Baghdad with an Urdu translation and the part of Ibn Abi Shayba's Musannaf attacking the Imam, also with an Urdu translation.

3.6 Reviving and freely distributing the previously condemned works of Ibn Taymiyya, such as the Fatwa Hamawiyya which was lambasted in his own lifetime by Ibn Jahbal al-Halabi "the Mufti of the Muslims in his time" according to Ibn Kathir; the `Aqida Wasitiyya which received an edition by Harras and another one by `Uthaymin; and others of his questionable books such as Hadith al-Nuzul, Awliya' al-Shaytan, Iqtida' al-Sirat al-Mustaqim, Qa`ida fi al-Tawassul, Ziyarat al-Qubur, etc.

3.7 Reviving and freely distributing the previously condemned works of his student Ibn al-Qayyim that are chock-full of anthropomorphic notions, forged reports, and rabid hatred of the Ash`ari School, such as al-Qasida al-Nuniyya and Ijtima` al-Juyush al-Islamiyya which cites such reports as: "Honor the cow, for it has not lifted its head to the sky since the [golden] calf was worshipped, out of shame before Allah," a forgery apparently intended to encourage Muslims to believe that Allah is physically above the sky.14

3.8 Reprint of al-Harawi's Dhamm `Ilm al-Kalam wa Ahlih when this book has been reviled by no less than Ibn Hajar al-`Asqalani who forbade his students to read it and cited it as a prime example of bad writing as related by his student al-Sakhawi in al-Jawahir wa al-Durar.

3.9 Reprint of al-Biqa`i's takfîr of Shaykh Muhyi al-Din Ibn `Arabi - may Allah have mercy on him - in his book Masra` al-Tasawwuf, aw, Tanbih Al-Ghabi Ila Takfir Ibn `Arabi, ed. `Abd al-Rahman al-Wakil (Bilbis: Dar al-Taqwa, <1989>) when this Biqa`i has been the object of contempt for this fatwa and similar views about al-Ghazzali and others as revealed by Ibn Hajar al-Haytami in his Fatawa Hadithiyya and by al-Biqa`i's own student, al-Suyuti, who rebutted him with his fatwa Tanbih Al-Ghabi Fi Takhti'a Ibn `Arabi, ed. `Abd al-Rahman Hasan Mahmud (Cairo: Maktaba al-Adab, 1990)!

4. Nobodies & Khariji-Leaning Hacks Who Attack Sufis and Ash`aris
4.1 In Arabic:

4.1.1 Muhammad Ahmad `Abd al-Salam wrote a book attacking the Sufis for keeping the lesser-known Sunan of prayer such as salât al-duhâ and salât al-awwâbin, which "Salafi" Wahhabis reject as spurious despite solid proofs not only among the texts but also in the general agreement of the elite of this Umma! His book was refuted by Shaykh `Abd al-Qadir `Isa Diab's al-Mizan al-`Adil li-Tamyiz al-Haqq min al-Batil.

4.1.2 Muhammad al-Shuqayri who wrote his book al-Sunna wa al-Mubtada`at in which he violated the most elementary rules of language and displayed his terminal ignorance of Sunna and bid`a - although the latter is their favorite topic! He showed blind fanaticism and attacked the scholars of the Community as innovators on the misconceived basis of the hadith of the Prophet as diagnosed by Sayyid Yusuf al-Rifa`i.15 He was refuted by Sayyid `Abd Allah Mahfuz al-Haddad's al-Sunna wa al-Bid`a in which the latter adduces more than three hundred and fifty narrations of the Prophet and the Companions ( in refutation of "Salafis."

4.1.3 Ibn Abi al-`Izz (cf. 2.1): Imam Muhammad Zahid al-Kawthari said: "A commentary was published [on the `Aqida Tahawiyya], authored by an Unknown spuriously affiliated with the Hanafi school, but whose handiwork proclaims his ignorance of this discipline and the fact that he is an anthropomorphist who has lost his compass."16 The late Imam of hadith and usûl of Damascus, Sayyid Ibrahim al-Ya`qubi, suspected that "Ibn Abi al-`Izz" of being a pseudonym for Ibn al-Qayyim given away by the author's systematic abandonment of the Maturidi - and even Sunni - position on not one but several key points in favor of Ibn Taymiyya's innovations, as confirmed in the following lines.

Al-Qari said in Sharh al-Fiqh al-Akbar (p. 180): "One must not pay any attention to what the innovators imagine on rational bases. The commentator of al-Tahawi's `Aqida [Ibn Abi al-`Izz in Sharh al-`Aqida al-Tahawiyya (p. 195)] committed a mistake in this regard when he said: `Can any vision be rationally conceived without face-to-face encounter? And in it there is a proof for His elevation (`uluw) over His creatures.' It seems that he applies the upward direction to his Lord, whereas the doctrine of Ahl al-Sunna wa al-Jama`a is that He - exalted is He - is not seen in any direction! The Prophet's saying: 'You shall see your Lord just as you see the moon on the night it is full' [from Abu Hurayra by al-Tirmidhi (hasan gharîb) and Abu Hanifa in his Musnad and, in a slightly different wording, from Jarir ibn `Abd Allah al-Bajali by al-Bukhari and Muslim] is a simile (tashbîh) between two types of sightings generally speaking, not a simile between two objects of vision from every perspective."

Ibn Abi al-`Izz also said in his Sharh (p. 195): "Whoever claims that Allah is seen without direction, let him verify his reason!" Note his casual dismissal of - and deviation from - Imam al-Tahawi's position in the `Aqida (§35. "The Seeing of Allah by the People of the Garden is true, without their vision being all-encompassing and without the manner of their vision being known." §38 "He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are") and Imam Abu Hanifa's position in al-Wasiyya (p. 3-4): "The meeting (liqâ') of Allah ( with the dwellers of Paradise is without modality, nor simile, nor direction." (Liqâ' Allâh ta`âlâ li ahl al-janna bi al-ru'ya al-basariyya bilâ kayf wa lâ tashbîh wa lâ jiha), cited by al-Qari in Sharh al-Fiqh al-Akbar (p. 176-177). Imam al-Haramayn said in al-Irshad (p. 167): "Among their [the Mu`tazila's] insinuations are claims that stem, in fact, from pure speculation, such as their saying: `one who sees must be facing opposite what he sees, or virtually facing' (al-râ'î yajib an yakûna muqâbilan li al-mar'î aw fî hukm al-muqâbil). We say to them: Do you know for certain what you are claiming, or do you know it on speculative bases? If they claim that they know it for certain and accuse whoever disagrees with them of denial, their credibility collapses and their untruth becomes manifest. The same reasoning applies to the anthropomorphists.... And the Creator sees His creation without direction, therefore it is possible that He be seen without direction."

Ibn Taymiyya's doctrine that Hellfire is of finite duration and shall come to an end was endorsed by Ibn Abi al-`Izz in his commentary on al-Tahawi in flat contradiction of the latter's statement, §83. "The Garden and the Fire are created and shall never be extinguished nor come to an end," cf. Sharh (p. 427-430). Ibn Taymiyya was refuted by Shaykh al-Islam al-Subki in his al-Durra al-Mudiyya fi al-Radd `ala Ibn Taymiyya and by Muhammad ibn Isma`il al-San`ani in his Raf` al-Astar li-Ibtal Adilla al-Qa'ilin bi-Fana al-Nar ("Exposing the Nullity of the Proofs of Those Who Claim That Hell-Fire Shall Pass Away").17

Ibn Abi al-`Izz also adopts Ibn Taymiyya's famous invention of three tawhîds: one for Godhead (tawhîd al-ulûhiyya), one for Lordship (tawhîd al-rubûbiyya), and one for the Divine Names and Attributes (tawhîd al-asmâ' wa al-sifât).18 To our knowledge, this is found in no other commentary of the Tahawiyya, not even the "Salafi" commentary by Hasan al-Busnawi, although the latter does follow Ibn Abi al-`Izz in other matters. Abu Hamid ibn Marzuq's critique of Ibn Taymiyya's trinitarian monotheism has been translated and published.19

Finally, Ibn Abi al-`Izz subscribes, exactly like Ibn Taymiyya, to the philosophy that contingencies subsist (qiyâm al-hawâdith) in the Godhead; that the world is "generically pre-existent" (qadîmun bil-naw`); that Allah ( speaks with letters and sounds; and that He has "limits which He alone knows" although he himself reports: "The Salaf all agree that human beings have no knowledge of any limit for Allah, and they do not give any of His Attributes any limits. Abu Dawud al-Tayalisi said: `Sufyan, Shu`ba, Hammad ibn Zayd, Hammad ibn Salama, Sharik, and Abu `Awana did not attribute any limits [to Allah], nor any likeness, nor any simile'"!20

4.1.4 Muhammad Khalil Harras (cf. 2.5) wrote a commentary on Ibn Taymiyya's `Aqida Wasitiyya - distributed for free in the Arab world - in which he follows Ibn Abi al-`Izz and the latter's sources in positively asserting altitude (`uluw) and direction (jiha) to the Creator. In it he said: "It is necessary for something seen, to be in the direction of the seer" (p. 73) whereas Imam al-Ash`ari said, "the vision of Allah entails neither direction, nor place, nor form, nor face-to-face encounter, neither by impingement of rays nor by impression, all of which are impossible."21 he also said: "How can the 'hand' [of Allah Most High] be interpreted to mean power when the text proves mentioning of palm, fingers, right and left, closing, opening, etc. which can happen only in the case of a real hand"! (p. 44). He brought out a reprint of Ibn Khuzayma's infamous Kitab al-Tawhid, in which he gave proofs of ignorance compounded with stupidity as illustrated by his commenting upon Ibn Khuzayma's narration of the hadith of the Prophet : "I passed by Musa as he was praying in his grave": "This report is not authentically raised up to the Prophet but was narrated mawqûf, and Anas narrated it from one the Companions once, which makes it a jumble-chained (mudtarib) report"!22 Aside from the utterly faulty takhrîj of this sahîh hadith found in Sahih Muslim, how could anyone possibly say of a report stating "I saw the Prophet Musa (" that it is a Companion-report? unless that Companion is al-Khidr! Not surprisingly, Harras is considered even by his admirer Albani to "lack sufficient skill in this matter" - as stated by the latter in his introduction to Ibn `Abd al-Salam's Bidaya al-Sul - and was further lambasted for his countless errors in his edition of al-Suyuti's Khasa'is al-Kubra by the Moroccan hadith scholar `Abd Allah al-Talidi in the introduction to his Tahdhib al-Khasa'is al-Kubra.

4.1.5 Al-Albani the watchmaker turned scholar concerning whom Imam Mashhur al-Haddad predicted that he would die an apostate. Indeed, his innovations and blunders culminated in his fatwa that Muslims must exit en masse from Palestine and his demanding in four or five of his books that the Noble Grave be brought out of the Mosque in Madina and its Green Dome destroyed.

He also gave the fatwa that if anyone invokes blessings on the Prophet when he hears the khatîb recite {Lo! Allah and His angels make salât upon the Prophet. O you who believe! Make salât upon him and salute him with a worthy salutation} (33:56), his Jumu`a is invalid.23

4.1.6 `Abd al-Rahman `Abd al-Khaliq, al-Albani's student and deputy in Kuwait, he assaulted the host of the Friends of Allah and Saints in his book al-Fikr al-Sufi ("Sufi Thought") which he followed up with its abridgment Fada'ih al-Sufiyya ("The Disgraces of the Sufis"), a book Dr. Sa`id al-Buti called an exercise in calumny.24 In it he considers all Sufis to be free-thinking heretics (zanâdiqa) and lawless esotericists (bâtiniyyîn) astray in misguidance, even if among them are those eulogized by Ibn Taymiyya (on whom he wrote a book), Ibn Rajab, al-Dhahabi, and the rest of his Imams and putative authorities. He came up with more of the same in books such as al-Bida` wa al-Mubtadi`a, and al-Mawlid al-Nabawi. He was praised and encouraged by `Abd al-`Aziz ibn Baz upon the publication of his doctrine modestly titled al-Sirat.

4.1.7 `Abd al-Rahman Dimashqiyya, a Wahhabi-funded Lebanese author of dubious scholarship who published a few books, one apologizing for Ibn Taymiyya; another attacking Naqshbandi Sufis by culling through cut-and-paste the classic masterpieces of their Shuyukh; another attacking Ash`aris by culling the anti-Ash`ari passages of Ibn Hazm's infamous work al-Fasl fi al-Milal wa al-Nihal, for which Ibn Hazm became synonymous with crass extremism and abject manners among the scholars of Islam.

4.1.8 Mahmud `Abd al-Ra'uf al-Qasim al-Madkhali, like Dimashqiyya an unknown whose claim to fame is a 1993 attack against Sufis which he titled al-Kashf `an Haqiqat al-Sufiyya ("Unveiling the Reality of the Sufis"). The book was soundly refuted by Dr. `Abd al-Qadir `Isa in his 700-page Haqa'iq `an al-Tasawwuf

4.1.9 Al-Tuwayjiri (Hamd ibn `Abd al-Muhsin): with due respect to his person, he demanded that women caught driving in Saudi Arabia be labeled as prostitutes in the lawcourts. In his introduction to his edition of Ibn Taymiyya's anthropomorphist manifesto - the Fatwa Hamawiyya - he states: "The proponents of the Ash`ari school have named it, falsely and slanderously, the school of Ahl al-Sunna wa al-Jama`a." He mutters similar aspersions in his introduction to al-Harawi's Dhamm `Ilm al-Kalam. This man also wrote a separate book declaring Maturidis heretics.

4.1.10 Al-Jaza'iri (Abu Bakr), the harmer of the Prophet who used to shout in the middle of the Sanctuary of Madina: "The father and mother of the Prophet are in hellfire! The father and mother of the Prophet are in hellfire!" His other exploits are analyzed elsewhere.25

4.1.11 Al-Wadi`i (Muqbil ibn Hadi), a student of Hammad al-Ansari known for his propensity to insult the Ulema of Islam and the Sufis, he attacked Imam Abu Hanifa - Allah be well-pleased with him - in a 1997 book he titled Nashr al-Sahifa fi Dhikr al-Sahih min Aqwal A'immat al-Jarh wa al-Ta`dil fi Abi Hanifa. In another book titled Riyad al-Janna fi al-Radd `ala A`da' al-Sunna: wa-ma`ahu al-Tali`a fi al-Radd `ala Ghulat al-Shi`a: Hawla al-Qubba al-Mabniyya `ala Qabr al-Rasul published in 1981 at Matba`a al-Taqaddum in Cairo, he openly asks for the Green Dome in Madina to be demolished and for the grave of the Prophet to be brought out of his Mosque. His latest work (1999) is typically titled Fada'ih ("Disgraces").

NOTES
1 Cf. Appendix, "Albani and Company," par. on Ibn Baz.

2 Ibn Abi al-`Izz, Sharh al-`Aqida al-Tahawiyya (p. 195).

3 Ibid. (p. 427-430).

4 Al-Albani, al-`Aqida al-Tahawiyya, Sharh wa Ta`liq (p. 46, 56).

5 Cf. Appendix, "Albani and Company," par. on Ibn Baz.

6 Cf. section "Dwarves on the Shoulders of Giants" in Kabbani's Encyclopedia of Islamic Doctrine (1:174-177) Islamic Beliefs and Doctrine (p. 204-208) and below, appendix "Al-Albani and Company."

7 See below, par. 4.1.4.

8 Al-Rudud (p. 133).

9 In his Abjad al-`Ulum (3:198-199).

10 Cf. al-Albani's unprecedented description of Ibn Hazm in his notes on al-Alusi's al-Ayat al-Bayyinat (p. 64) as "a staunch Jahmi on the Divine Names and Attributes."

11 Siyar (1997 ed. 9:503, 9:512).

12 Cf. section "The Sources of Ibn Taymiyya's Ideas" in Kabbani, Encyclopedia of Islamic Doctrine (1:85-86) Islamic Beliefs and Doctrine (p. 90-91) and Nuh Keller: < The Re-Formers of Islam >

13Cf. Appendix "Albani and Company" par. on al-Jaza'iri.

14 Nuh Keller: < Literalism and the Attributes of Allah >

15 See Advice #4, "Calling the Muslims: `Innovators'."

16 Al-Kawthari, al-Hawi fi Sira al-Imam al-Tahawi (p. 38).

17 Ed. Albani (Beirut: al-Maktab al-Islami, 1984).

18 In his Fatawa (1:219, 2:275); Minhaj al-Sunna (2: 62); Risala Ahl al-Suffa (p.34).

19 See http://sunnah.org/history/Innovators/Default.htm notice on Ibn Taymiyya.

20 Ibn Abi al-`Izz, Sharh al-`Aqida al-Tahawiyya (1391/ 1971 ed. p. 239).

21 In al-Shahrastani, "Muslim Sects and Divisions" (p. 85).

22 Kitab al-Tawhid li Ibn Khuzayma (p. 376).

23 See Appendix, "Albani and Company."

24 "I could easily compile in a book the abundant and reliable information I have and call it Fada'ih Ahl Najd but that would be slander on my part." Al-Buti, Lesson 610 on Riyad al-Salihin: al-ghîba wa al-buhtân, Damascus, 1996.

25 See Appendix, "Albani and Company."

[3/3]

4.1 In English
4.1.1 A glossy tract by Ibn Baz was published under the title Sunnah and Caution against Innovation in which the author prohibits the celebration of the birthday of the Prophet (mawlid) when the Consensus of the scholars has explicitly stated that whatever is subject to a difference of opinions among the Ulema can no longer be declared prohibited! Imam al-Nawawi and even Ibn Taymiyya said: "Scholars only protest against that which musters unanimous consensus; as for what does not muster unanimous consensus, then there is NO PERMISSION TO PROTEST."1

4.1.2 An anonymous tract entitled A Brief Introduction to the Salafi Da`wah opens with the words: "The Salafi is not of the Ash`aris, who deny the Attributes of Allah."2 This crass lie shows ignorance of the Salaf, ignorance of the Ash`aris, ignorance of the Divine Attributes, and blind imitation of Muhammad ibn `Abd al-Wahhab (cf. 3.1).

4.1.3 A complete unknown by the name of Muhammad Ma`soomee al-Khajnadee (d. 1961 CE) - former collaborator to Muhammad Rashid Rida and contributor to his periodical al-Manar - wrote a tract in which he accuses the Ash`aris of the same deviation. Translated and printed under the title Blind Following of Madhhabs (Birmingham: al-Hidaayah Publishing, 1993), its complete refutation is available at the site http://www.geocities.com/%7Eabdulwahid/muslimarticles/ref_blindfollow.html

GF Haddad ©
[2000-10-07]

The Permissibility of Loud Dhikr by GF Haddad

2007-06-12T21:14:00.000-07:00

Sidi Gibril on: The Permissibility of Loud Dhikr

Answered by Shaykh Gibril F Haddad

The Permissibility of Loud Group Dhikr

Salam `alaykum:

Sunan Abu Dawud: Book 25, Number 3659:
Narrated Anas ibn Malik:

The Prophet (peace be upon him) said: That I sit in the company of the people who remember Allah the Exalted from morning prayer till the sun rises is clearer to me than that I emancipate four slaves from the children of Isra'il, and that I sit with the people who remember Allah from afternoon prayer till the sun sets is dearer to me than that I emancipate four slaves.

I have not rechecked Imam al-Lacknawi's actual words but I am sure he knew that the hadith of Ibn Mas`ud's supposed blame of loud group dhikr is actually in al-Darimi's Sunan. However, he did indicate that it is weak and this is what I mentioned in a previous reply on the same hadith appended below. Was-Salam

Hajj Gibril

--- Appended reply ---

Recently I was shown by somebody a response by some Sheikh Saleem Al-Hilali regarding the Athaar of Ibn Masood. I have read in Sheikh Hishaam Kabaani's (damatay barka tahoum) book that the athaar from Darimi's book is WEAK because of Amr Ibn Yahaya al hamdaani. Saleem Al-Hilali says that this ATHAAR IS Saheeh. Because it has come from two chains. And Imaam Bukhari (rahmatullahi alayhi)has confirmed and Ibn Katheer has taken from that narrator and that here is no opposition (JARH). Could you please give details on this athaar.

The report of Ibn Mas`ud comes only through `Amr ibn Yahya al-Hamadani who is da`if.

Al-Darimi in the Muqaddima of his Sunan, narrated from al-Hakam ibn al-Mubarak who narrates from `Amr ibn Salama al-Hamadani. This `Amr ibn
Yahya ibn `Amr ibn Salima al-Hamadani is da`if. Ibn Ma`in saw him and said: "his narrations are worth nothing"; Ibn Kharrash: "he is not accepted"; al-Dhahabi listed him among those who are weak and whose hadith is not retained in al-Du`afa' wa al-Matrukin (p. 212 #3229), Mizan al-i`tidal (3:293), and al-Mughni fi al-Du`afa' (2:491); and al-Haythami declared him weak (da`if) in Majma` al-Zawa'id, chapter entitled Bab al-`Ummal `ala al-Sadaqa.

As for the claim that Imam al-Bukhari said anything to authentify this report or to declare `Amr reliable, then where did they make such a claim? All Bukhari said in al-Tarikh al-Kabir (6:382 #2708) is: "`Amr ibn Yahya ibn `Amr ibn Salama ibn al-Harith al-Hamadani al-Kufi, he heard hadith from his father, and Sa`id ibn Sulayman heard from him, and he is nicknamed Sinan." This does not constitute a commendation nor a discreditation. In fact, al-Bukhari was not even clear who this narrator was since he apparently confused him with the trustworthy narrator `Amr ibn Salama ibn al-Kharib al-Hamdani al-Jarmi as shown by the words of Ibn Abi Hatim in al-Jarh wa al-Ta`dil (6:235 #1302): "My father [Abu Hatim] said that al-Bukhari made a mistake over `Amr ibn Salama by confusing him with someone else called by that name whereas the latter is al-Jarmi while this one is al-Hamdani." This was confirmed by al-Khatib in Mawdi` Awham al-Jam` wa al-Tafriq (1:333), a book on the errors of the hadith masters caused by resemblance in names. Elsewhere (6:169 #1487) Ibn Abi Hatim narrates from his father, from Yahya ibn Ma`in, the grading of thiqa (trustworthy) for him. However, both Ibn al-Jawzi in al-Du`afa' wa al-Matrukin (2:233 #2601) and Ibn `Adi in al-Kamil fi al-Du`afa' (5:122 #1287) narrate two opposite verdicts from Yahya ibn Ma`in concerning him, and this is what al-Dhahabi retains in Mizan al-I`tidal (5:352 #6480) and al-Mughni fi al-Du`afa' (2:491 #4729) as well as Ibn Hajar in Lisan al-Mizan (4:378 #1128). Both ignore Ibn Hibban's inclusion of `Amr among the trustworthy narrators in al-Thiqat (4:480 #14547).

Further, its authenticity was questioned by al-Suyuti in al-Hawi (2:31); al-Hifni in Fadl al-Tasbih wa al-Tahlil as cited by al-Lacknawi, Sibahat al-Fikr (p. 25 and 42-43);

Further, it is belied by Imam Ahmad's narration in al-Zuhd from Abu Wa'il who said: "Those who claim that `Abd Allah [= Ibn Mas`ud] forbade dhikr [are lying]: I never sat with him in any gathering except he made dhikr of Allah in it." Cited by al-Munawi in Fayd al-Qadir (1:457), al-Suyuti in Natijat al-Fikr fi al-Jahr bil-Dhikr in al-Hawi, al-Nabulusi in Jam` al-Asrar (p. 66), al-Hifni in Fadl al-Tasbih wa al-Tahlil as cited in al-Lacknawi, Sibahat al-Fikr (p. 25).

In addition, the narrations affirming loud dhikr are sahih and innumerable, and definitely take precedence over this mawquf report even if we should consider it authentic.

And Allah knows best.
Hajj Gibril

Sayed_Al_Farsi AT IT YET AGAIN !!!!

2007-06-12T05:56:00.000-07:00

Below is a record of a small chat I had with Sayed_Al_Farsi...the reason I'm posting it..is to show just how extreme and dangerous these albani followers can be. The Muslims should be very very wary of them.

Onomat Al-Sufi Al-Shafie: salam
Onomat Al-Sufi Al-Shafie: yea
Onomat Al-Sufi Al-Shafie: i've a lot of time on my hands
Onomat Al-Sufi Al-Shafie: in*
Onomat Al-Sufi Al-Shafie: lo;l
Onomat Al-Sufi Al-Shafie: lol
Onomat Al-Sufi Al-Shafie: **
Onomat Al-Sufi Al-Shafie: i'm on holiday afterall
Sayed_The_Believer: so Iam a bloody liar hey ? 0 .0
Onomat Al-Sufi Al-Shafie: no worries..in a few weeks time...you wahabis will be able to roam free on paltalk
Onomat Al-Sufi Al-Shafie: without my presence
Onomat Al-Sufi Al-Shafie: loll
Onomat Al-Sufi Al-Shafie: ahaha
Sayed_The_Believer: right...
Onomat Al-Sufi Al-Shafie: you read that eh?
Onomat Al-Sufi Al-Shafie: mhm
Onomat Al-Sufi Al-Shafie: if you salafis think...sufis are deviant and wrong..easily defeated
Onomat Al-Sufi Al-Shafie: think again
Onomat Al-Sufi Al-Shafie: proof is on our side
Onomat Al-Sufi Al-Shafie: lol
Sayed_The_Believer: what
Sayed_The_Believer: sorry I went away
Sayed_The_Believer: let me get you something
Onomat Al-Sufi Al-Shafie: oo okay
Sayed_The_Believer: http://www.youtube.com/watch?v=tX-x13KTFbw&mode=related&search=
Sayed_The_Believer: watch that
Onomat Al-Sufi Al-Shafie: ahahaha
Onomat Al-Sufi Al-Shafie: you're becoming G Force now
Sayed_The_Believer:
Onomat Al-Sufi Al-Shafie: check out
Onomat Al-Sufi Al-Shafie: a post
Onomat Al-Sufi Al-Shafie: that's on my blog
Onomat Al-Sufi Al-Shafie: on movement in dhikr
Sayed_The_Believer: lol
Sayed_The_Believer: your crazy to believe that rubbish
Onomat Al-Sufi Al-Shafie: ..
Onomat Al-Sufi Al-Shafie: subahanallah
Sayed_The_Believer: you cant justify it
Sayed_The_Believer: anyway
Sayed_The_Believer: anyhow
Onomat Al-Sufi Al-Shafie: ...
Sayed_The_Believer: iamgine the Sahaba , Umar(ra) , Abu Bakr(ra) , Uthman(ra), Hamza(ra), Ali(ra) , Abdur-Rahman ibn Auf(ra) etc... chanting huw, huw, huw, huw in a circle and going in and out
Sayed_The_Believer: Auzibillah
Onomat Al-Sufi Al-Shafie: la hawla wala quwata illa billah
Onomat Al-Sufi Al-Shafie: read that in the article saying Allah
Onomat Al-Sufi Al-Shafie: at my blog
Onomat Al-Sufi Al-Shafie: most of ur concerns
Onomat Al-Sufi Al-Shafie: and misunderstandings
Sayed_The_Believer: you article is illegitimate
Onomat Al-Sufi Al-Shafie: are addressed on my blog
Onomat Al-Sufi Al-Shafie: loL
Onomat Al-Sufi Al-Shafie: right
Sayed_The_Believer: I browsed throug it , those books and ahadeeth are clearly corrupt
Onomat Al-Sufi Al-Shafie: akhi...this is the last time i'm speaking to you
Sayed_The_Believer: Following Corruption is a dangerous path
Onomat Al-Sufi Al-Shafie: i do not have respect on "Quranists"
Onomat Al-Sufi Al-Shafie: for*
Sayed_The_Believer: Quranists ?
Onomat Al-Sufi Al-Shafie: this text is saved
Sayed_The_Believer: good for you
Onomat Al-Sufi Al-Shafie: yet again
Sayed_The_Believer: me neither
Sayed_The_Believer:
Onomat Al-Sufi Al-Shafie: Assalamu'alaikum
Sayed_The_Believer: take care dude

Can you go more wrong? This guy does not even have the basics in Islam...yet he has the insight that the the ahadith provided on this blog are CORRUPTED??? I was quite amazed to see such a statement coming from an alleged Ahl Sunnah....since the only person i would expect such a statement from is from a "Quranist" those who reject the Sunnah out of their Whims and Fancy. The decadence of the sufis are such that they will go so far as to mock and insult dhikr....may Allah s.w.t. protect us from such delusions. Ameen.

AlhamdulillahiRabbil 'Alameen. Allah exposed the liars and their deceit.

Wassalam.

A little tea party with Paltalk salafis

2007-06-12T03:15:00.000-07:00

Time : 6.00 pm , Date : Tuesday, 6/12/2007

The Topic : Is sufism wrong?

Assalamu'alaikum Warahmatullah,

Today, I've had the fortunate chance to briefly debate a hardcore salafi/wahabi by the name of Abu Ayyub Al-Bukhari on Paltalk in a room called Divine Guidance for Humanity. I was in a middle of my usual readings when I got an SOS(lol) from my good friend Tridax, who informed me and I quote "Tridax: big debate on sufism
Tridax: heat razor supporting it". Brother Tridax invited me to the room to which I answered. When I entered, Abu Ayyub Al-Bukhari was on the microphone. He was making an issue out of "numbers". Naturally I did not quite grasp what he was on about at first, but then as I heard him going on further, I understood that he was talking about the issue of the status quo of the majority of Muslims. He was saying that NUMBERS do not matter, that it is insignificant. This was in response to what brother Heat_Razer said. I was not present when brother Heat_Razer brought the whole issue of the majority up, so I asked brother Tridax to fill me in on it. Tridax informed me that, "Tridax: Heat razor was stating that according their salaf if they are the only saved lot that will exclude majority of the ummah who are not salafis." In response to this, Abu Ayyub Al-Bukhari said that "Numbers do not count, or matters, since Islam does not go by numbers". This loose statement of his is partially correct. Because the Qur'an also warns the Muslims not to follow the vast majority of humanity. But when the Qur'an mentions this, it includes every human being on earth i.e. Muslims and non-Muslims. The Qur'an is absolutely right in warning the believers not to follow the vast majority of humanity, since they are not even Muslims to begin with and many of their ways are not sanctioned by Islam. However, Abu Ayyub's response is quite fallacious due to the fact that when Heat Razer spoke of the majority(who agree with tasawwuf/sufism) he meant the Muslim Ummah and not the whole of humanity. This is in accordance with the qualification produced by Heat Razer from the Sunnah in his rebuttal. The famous hadith he mentioned was "La Tajtami' Ummati 'Ala Khata' " which means "My Ummah will NOT COLLECTIVELY agree upon an error". I would like to offer two other famous hadiths to support our case. The first is that which says "Marrah Al-Muslimun Hasanan Fahu 'indaAllah Hasanan" which means "What the Muslim consider good is good in the eyes of Allah". The second hadith is "Innallaha qad ajara ummati min an tajtami`a `ala dalala" which means "Verily Allah has protected my Community from agreeing upon error." More ahadith that will certainly further substantiate our position will be presented in due course. Anyway..Thus far, it is quite clear from the evidences from the Sunnah provided, Abu Ayyub Al-Bukhari was quite wrong in his assertion that numbers do not matter when it comes to the validity of a thing in Islam. Abu Ayyub also brought up several accusations, among them that I can recall was him saying that Imam Al-Shafi'e r.a. and the rest of the salaf considered sufism to be wrong and deviant. He also asserted in text(which you will find provided below) that the salaf was UPON the TRUTH and that we ought to follow Imam Al-Shafi'e and the likes.
His lie that Imam Al-Shafi'e and the rest of the salaf rejected sufism or tasawwuf will be made evident in due course.

Anyway, when my turn on the microphone came, I informed him of a hadith in regards to the majority and this was the hadith :
Ibn 'Abbas reported that Rasulullah s.a.w. said : "One who found in his Amir (the ruler of the true Islamic state; which is absent today) something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died, would die the death of one belonging to the days of Jahiliyya." (Sahih Muslim, 3/4559). To which he later responded that, to understand what majority means in this hadith..you should go to Umar(which Umar or which narration, he didn't say) who supposedly said that the majority i.e. jama'ah can be one. This is rather strange...even if it is true, what exactly did this Umar mean when he said that? In what context was that spoken in? I'd rather produce another hadith to clarify the one I offered above. The hadith says :
'Umar (Allah be pleased with him) reported that on one occasion Allah's Messenger (Peace and blessings be upon him) stood up among them and said, "Whoever among you desires the centre of paradise should keep close to the Jama'ah for the Devil closely accompanies the solitary individual and is more distant from two." (Collected by Imam Tirmidhi)
So clearly 1000 does not equal 1 or vice versa. When the hadith which I gave speaks of jama'ah it is speaking about the collective body of the Ummah or community. This is affirmed by the understanding of all the fuqaha' which offer such ahadith as evidence for the third accepted source of Islam i.e. Ijma'. Evidently, Abu Ayyub's weak explanation is baseless.
In regards to the accusations he made against Imam Al-Shafi'e r.a. that he rebuked sufism, I offered the following report from the Imam's own book :
"faqihan wa sufiyyan fa kun laysa wahidan, fa inni wa haqqillahi iyyaka ansahu"
"Be both a faqih and a sufi: do not be only one of them!Verily, by Allah's truth, I am advising you sincerely." Al-Shafi`i, Diwan, (Beirut and Damascus: Dar al-fikr) p. 47 . When he came up later, he said that I lied and Imam Al-Shafi'e never said such a thing..he accused me of "cutting" something...I challenge the readers to prove that Imam Al-Shafi'e did not say this in his book Diwan, which it is quoted from. Refer to the reference provided.

Below is a record of the text in the room while the debate was on :

Paltalk: This is a G rated voice room intended for a General Audience including minors. Offensive language is not permitted.
Paltalk: Onomat Al-Sufi Al-Shafie, welcome to the room Divine Guidance For Mankind.
Onomat Al-Sufi Al-Shafie: 1111
Heat_Razer: 1
jeanie_40: 1
Heat_Razer: gv
Jonathan Grant: Onomat restart dont come back
abu ayyub al-bukhari: 1
waheedn: its paltalk going delayed again
Radiyah_999: back
Heat_Razer: wb
Radiyah_999: ty
Onomat Al-Sufi Al-Shafie: for further information refer to my blog at http://neosalafism.blogspot.com jzk
Radiyah_999: no links plz
Onomat Al-Sufi Al-Shafie: oo
Onomat Al-Sufi Al-Shafie: okay radiyah
Onomat Al-Sufi Al-Shafie: sorry sis
Radiyah_999: ty
Onomat Al-Sufi Al-Shafie: lol..you went to a shia joy?
Onomat Al-Sufi Al-Shafie: subahanallah
Radiyah_999: yay jeanie welcome
Radiyah_999: huh?
Onomat Al-Sufi Al-Shafie: yes..take from the Qur'an..then take from the Sunnah
Radiyah_999: sunnah oh ok
Onomat Al-Sufi Al-Shafie: and then follow the sunnah of al khulafa' arrashideen
Onomat Al-Sufi Al-Shafie: and then follow the salaf
abu ayyub al-bukhari: joyshallel
Onomat Al-Sufi Al-Shafie: and then follow the legitimate scholars
HALLELUJAH-KHALiL000474: ,,,joy
Radiyah_999: man i love her already
Radiyah_999: i have that verse on the banner
HALLELUJAH-KHALiL000474: responsibility
abu ayyub al-bukhari: yes no MUSLIm denies that Salaf are upon truth.

**COMMENTARY :
tHE SALAF WERE UPON TRUTH? Wasn't Imam Al-Shafi'e part of the Salaf? from the quotation I produced above, it is clear the Imam affirmed sufism. So what is this guy on about?

waheedn: greeting to all my brothers and sisters from all religious background
abu ayyub al-bukhari: but some lack in reading their books.. and learning from them
Paltalk: Upgrade Now -- Get unlimited video all the time!
Heat_Razer: 121212
Radiyah_999: abu the salaf us saleh are not here now ,,, and its hard to tell who is a true salafi

**COMMENTARY:
If there were true "salafis" they would be the members of the salaf themselves, not the people after them who are technically known as khalaf.

Heat_Razer: no voice sister joy
Grammaton Cleric: i dont bloody hear anything
Radiyah_999: 2
jeanie_40: 1
joyshannel: ok
joyshannel: jeanie hears me ?
jeanie_40: 1
Radiyah_999: 1
Radiyah_999: 3afwan
abu ayyub al-bukhari: radiyah, we have books of Salaf
abu ayyub al-bukhari: 1
Radiyah_999: well i take from all the 4 madhabs and im a muslim alhamdulilah

**Commentary:
This person takes from the 4 madhaheeb? Literally as in everything A to Z? or just some things? or what? This is a strange position to undertake. Last I checked only legitimate well schooled fuqaha' i.e. specialists in law have the ability to judge between the schools and take the best course.

Onomat Al-Sufi Al-Shafie: do what?
HALLELUJAH-KHALiL000474: read ,recite Cure-aan healing u
Onomat Al-Sufi Al-Shafie: right
abu ayyub al-bukhari: alhamdulillsh
khadija_92_1: assalamu alaikum wa rahmatullahi wa barakatuhu
greenbird70: me too rad!!!!
abu ayyub al-bukhari: wa alaikum assalaam wa rahmatulahi wa barakatuh
greenbird70: walaikumasalaam
HALLELUJAH-KHALiL000474: Islaam is one no so called differntiations, borders ,
Radiyah_999: i cant stand deviant ,i dont make takfeer and i dont think all sufis are deviant
Radiyah_999: masha allah@mic
khadija_92_1: Sister Radiyah
Radiyah_999: ye na3am sis
khadija_92_1: what you think is wrong
HALLELUJAH-KHALiL000474: 6 pillars of Islaam,,,,,meccan period,,,,5 pillars madinah period,,,,,,,,,deviant???
abu ayyub al-bukhari: all sufis r deviant. Muhammad sallallahu alayhi wa sallam said only those who follow him and his companions will be saved
Radiyah_999: what sis?
khadija_92_1: Radiyah Sufis are deviants
abu ayyub al-bukhari: and sufism is innovation

**COMMENTARY:
Alll sufis are deviant? and sufism is innovation? We shall see who's really the deviant one in a short while.

Onomat Al-Sufi Al-Shafie: "If a person did NOT exercise Sufism at the beginning of the day, he would not reach Zuhr except an idiot."
Heat_Razer: lol @ all sufis are deviant
Onomat Al-Sufi Al-Shafie: lol
Onomat Al-Sufi Al-Shafie: lol
HALLELUJAH-KHALiL000474: SWT is loving judge ,not ,,,,,,mankind
terminator01: assalamualaykom
Onomat Al-Sufi Al-Shafie: Heat....apparently abu ayyub and khadija are greater than all the scholars who were sufis
greenbird70: walaikumasalaam
terminator01: radiyya(r)
Heat_Razer: wa3alaikum assalam
Onomat Al-Sufi Al-Shafie: i.e. imam al-shafie
Onomat Al-Sufi Al-Shafie: imam malik
Radiyah_999: onomat i think ur nuts

**COMMENTARY:
When one is deplete of coherent, intelligent responses, one tends to fall into ad hominem? This person takes the role of a faqih i.e. the capacity to understand all the four madhaheeb and judges between them, yet the most famous hadith "Al-Dinul Nasihah" meaning "Religion is advice(in a kind manner)" slipped her notice? Amazing.

Onomat Al-Sufi Al-Shafie: etc.
khadija_92_1: This room a Sufi room?
Heat_Razer: seems like so Ono
Radiyah_999: seriously
Radiyah_999: lol
Onomat Al-Sufi Al-Shafie: Radiyah
Radiyah_999: nooooooooo sis khadija
Onomat Al-Sufi Al-Shafie: may Allah guide us all
terminator01: hey cousin thanks for the invite
Radiyah_999: sub7na allah
Onomat Al-Sufi Al-Shafie: anyway..i'm saving the text
Radiyah_999: ameen
Onomat Al-Sufi Al-Shafie: and publishing it at my blog
greenbird70: yw cous
Onomat Al-Sufi Al-Shafie: with commentaries
Heat_Razer: ameen
Onomat Al-Sufi Al-Shafie: jzk
terminator01: u no more disco friend

------------------------END of TEXT-------------------------------------

If you would recall, Abu Ayyub Al-Bukhari made the bold claim that ALL SUFIS are deviant and sufism is deviant. Below are "SOME" quotations from the great scholars of Islam right from the time of the salaf to contemporary times about SUFISM/TASAWWUF :

Let us first of all define what a sufi is:

Sufyan al-Thawri explained: One who follows the path of tasawwuf, "He who gazes at the Real in proportion to the state in which He maintains him" (Bundar). They wore wool (sûf): "I found the redress of my heart between Makka and Madina with a group of strangers people of wool and cloaks" (ashâb sûf wa `abâ'). [cited from Khalaf ibn Tamim by al-Dhahabi, Siyar A`lam al-Nubala' (Dar al-Fikr ed. 7:203)].

`Abd al-Qadir al-Baghdadi mentioned the two terms zahid and sufi interchangeably so the term "sufi" is a second-century name applied to a type of Muslim earlier known as "zahid." (`Abd al-Qahir al-Baghdadi, al-Farq Bayn al-Firaq ( Beirut : Dar al-Kutub al-`Ilmiyya, n.d.) 242-243).

Abu `Ali al-Rudhabari said: “al-sufi man labisa al-sufa `ala al-safa- The Sufi is the one who wears wool on top of purity.” (Suyuti, Ta'yid al-Haqiqat al-`Aliyya (Cairo: al-matba`a al-islamiyya, 1352/1934) p. 15).

Hasan al-Basri :

Ibn al-Jawzi wrote in Adab al-Shaykh al-Hasan ibn Abi al-Hasan al-Basri that al-Hasan al-Basri left behind a white cloak (jubba) made of wool which he had worn exclusively of any other for the past twenty years, winter and summer, and that when he died it was in a state of immaculate beauty, cleanness, and quality. (Ibn al-Jawzi, Sifat al-safwa 2(4):10 (#570).

Ibn Qayyim relates a story about the qualities of Hassan al-Basri in his biographies of Sufis entitled Hilyat al-awliya' (The adornment of the saints). (Ibn al-Qayyim, Rawdat al-muhibbin p. 225).

The muhadith Abu Nu`aym al-Isfanahi (d. 430) mentions in his biographies of Sufis entitled Hilyat al-awliya' (The adornment of the saints) that it is Hasan al-Basris student `Abd al-Wahid ibn Zayd (d. 177) who was the first person to build a Sufi khaniqa or guest-house and school at Abadan. (Abu Nu`aym, Hilyat al-awliya' 6:155).

Imam al-Ghazali relates al-Hasan's words(that’s is narrated by Muslim, Ahmad, Tirmidhi, and Ibn Majah) on Jihad al-nafs in the section of his Ihya' entitled Kitab riyadat al-nafs wa tahdhib al- akhlaq wa mu`alajat amrad al-qalb (Book of the training of the ego and the disciplining of manners and the healing of the heart's diseases).

Sufyan al-Thawri :
Ibn Qayyim al-Jawziyya relates in Madarij al-salikin, and Ibn al-Jawzi in the chapter entitled "Abu Hashim al-Zahid" in his Sifat al-safwa after the early hadith master Abu Nu`aym in his Hilyat al-awliya', that Sufyan al-Thawri said:

“If it were not for Abu Hashim al-Sufi I would have never perceived the presence of the subtlest forms of hypocrisy in the self... Among the best of people is the Sufi learned in jurisprudence.” (Ibn Qayyim, Madarij al-salikin; Ibn al-Jawzi, Sifat al-safwa ( Beirut : dar al-kutub al-`ilmiyya, 1403/1989).

Imam Malik :

من تفقه و لم يتصوف فقد تفسق
و من تصوف و لم يتفقه فقد تزندق

و من جمع بينهما فقد تخقق

"He who practices Tasawwuf without learning Sacred Law corrupts his faith, while he who learns Sacred Law without practicing Tasawwuf corrupts himself. Only he who combines the two proves true."

It is related by the muhaddith Ahmad Zarruq (d. 899)[Ahmad Zarruq, Qawa`id al-tasawwuf (Cairo, 1310)], and the hafiz `Ali al-Qari al-Harawi (d. 1014)[ Ali al-Qari, Sharh `ayn al-`ilm wa-zayn al-hilm (Cairo: Maktabat al-Thaqafa al-Diniyya, 1989) 1:33], the muhaddiths `Ali ibn Ahmad al `Adawi (d. 1190)[ Ali al `Adawi, Hashiyat al `Adawi `ala sharh Abi al Hasan li risalat Ibn Abi Zayd al musammat kifayat al talib al rabbani li risalat Ibn Abi Zayd al Qayrawani fi madhhab Maalik (Beirut: Dar Ihya' al Kutub al `Arabiyah, ) 2:195] and Ibn `Ajiba (d. 1224)[Ibn `Ajiba, Iqaz al himam fi sharh al hikam (Cairo: Halabi, 1392/1972) p. 5 6.].

Imam al-Shafi`i :

Imam Shafi’i said: "[Be both] a faqih and a sufi[sufiyyan ]: do not be only one of them, Verily, by Allah's truth, I am advising you sincerely." (al-Shafi`i in his own book: Diwan, p. 47 see also: Diwan p. 66 where Imam Shafi'i gives the advise to be both a faqih and sufi).

Imam Shafi`i said: “Three things in this world have been made lovely to me: avoiding affectation, treating people kindly, and following the way of tasawwuf.” (The muhaddith al-`Ajluni also relates that in Kashf al-khafa wa muzil al-albas (1:341 #1089).

Imam al-Shafi`i said: “I accompanied the Sufis and received from them but three words: their statement that time is a sword: if you do not cut it, it cuts you; their statement that if you do not keep your ego busy with truth it will keep you busy with falsehood; their statement that deprivation is immunity.” (Ibn al-Qayyim in his Madarij al-salikin (3:128) and al- Suyuti in his Ta'yid al-haqiqa al-`aliyya (p. 15)).

Imam abu Hanifa :

Ibn `Abidin relates in his al Durr al mukhtar that Imam Abu Hanifa said: "If it were not for two years, I would have perished."

Ibn `Abidin comments: “For two years he accompanied Sayyidina Ja`far al-Sadiq and he acquired the spiritual knowledge that made him a gnostic in the Way... Abu `Ali Daqqaq (Imam Qushayri's shaykh) received the path from Abu al-Qasim al-Nasirabadi, who received it from al Shibli, who received it from Sari al-Saqati who received it from al Ma`ruf al Karkhi, who received it from Dawud at Ta'i, who received the knowledge, both the external and the internal, from the Imam Abi Hanifa.” (Ibn `Abidin, Hashiyat radd al-muhtar `ala al-durr al-mukhtar 1:43).

Muhammad ibn Ahmad al-Saffarini al-Hanbali (d. 1188) relates in his Ghidha' al-albab li-sharh manzumat al-adab from Ibrahim ibn `Abd Allah al-Qalanasi that Imam Ahmad said about the Sufis: "I don't know people better than them." (al-Saffarini, Ghidha' al-albab li-sharh manzumat al-adab (Cairo: Matba`at al-Najah, 1324/1906) 1:120).

al-Harith al-Muhasibi :

The teacher of al-Junayd, al-Harith al-Muhasibi was a sufi. `Abd al-Qahir al-Baghdadi, Taj al-Din al-Subki, and Jamal al-Din al-Isnawi all reiterate the statement whereby "Upon the books of al-Harith ibn Asad al-Muhasibi on kalam, fiqh, and hadith rest those among us who are mutakallim (theologian), faqih (jurist), and sufi." ('Abd al-Qahir al-Baghdadi, Kitab Usul al-Din p. 308-309; Taj al-Din Subki, Tabaqat al-shafi`iyya 2:275; Jamal al-Din al-Isnawi, Tabaqat al-Shafi`iyya 1:(#9)26-27).

al-Qasim ibn `Uthman al-Ju`i :

al-Qasim ibn `Uthman al-Ju`i took hadith from Sufyan ibn `Uyayna. Al-Dhahabi writes about him in Siyar a`lam al-nubala': “al-`Abdi, known as Qasim al-Ju`i: The Imam, the exemplar, the saint, the Muhaddith... the Shaykh of the Sufis and the friend of Ahmad ibn al-Hawari.” [#506] (al-imam al-qudwa al-wali al-muhaddith Abu `Abd Al-Malik Al-Qasim ibn 'Uthman al-`Abdi al-Dimashqi, Shaykh as-sufiyya wa rafiq Ahmad ibn al-Hawari,'urifa bi al-Ju'i).

Imam al-Junayd al-Baghdadi :

al-Junayd al-Baghdadi, said: ”The Sufi is the one who wears wool on top of purity, followed the path of the Prophet( ittaba`a tariq al-mustafawa), endured bodily strains dedicating his life to worship and reclining from pleasures, and left behind all that pertains to the world.” (In `Afif al-Din Abu Muhammad `Abd Allah Ibn As`ad al-Yafi`i (d. 768), Nashr al-mahasin al-ghaliya fi fadl mashayikh al-sufiyya ( Beirut : Dar Sadir, 1975).

Imam Abu Mansur `Abd al-Qahir al-Baghdadi :

Imam Abu Mansur `Abd al-Qahir al-Baghdadi said:

“Know that Ahl al-Sunna wa al-Jama`a are divided in eight groups of people... the sixth group being the Sufi Ascetics ( al-zuhhad al-sufiyya), who have seen things for what they are and therefore have abstained, who have known by experience and therefore have taken heed truly, who have accepted Allah's allotment and contented themselves with what is within reach. Their religion is the declaration of singleness and the disavowal of similitude. Their school is the commital of matters to Allah, reliance upon Him, submission to His order, satisfaction with what they have received from Him, and shunning all objection to Him. "Such is the bounty from Allah, He bestoweth it upon whom He will, and Allah is of infinite bounty". (`Abd al-Qahir al-Baghdadi, al-Farq bayn al-firaq ( Beirut : dar al-kutub al-`ilmiyya, n.d.) 242-243).

He also says the following: “The book Tarikh al-sufiyya [History of the Sufis, more commonly known as Tabaqat al-sufiyya or layers of the Sufis] by Abu `Abd al-Rahman Sulami comprises the biographies of nearly a thousand sheikhs of the Sufis, none of whom belonged to heretical sects and all of whom were of the Sunni community, with the exception of only three of them: Abu Hilman of Damascus, who pretended to be of the Sufis but actually believed in incarnationism ( hulul); Husayn ibn Mansur al-Hallaj, whose case remains problematic, though Ibn `Ata' Allah, Ibn Khafif, and Abu al-Qasim al-Nasir Abadi approved of him [as did the Hanbalis Ibn `Aqil, Ibn Qudama, and al-Tufi]; and al-Qannad, whom the Sufis accused of being a Mu`tazili and rejected, for the good does not accept the wicked.” (`Abd al-Qahir al-Baghdadi, Usul al-din p. 315-16).

Imam al-Ghazali :

Imam Al-Gazali says: “The Sufi path consists in cleansing the heart from whatever is other than Allah... I concluded that the Sufis are the seekers in Allah's Way, and their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run, carrying knowledge of Allah.” (al-Ghazali, al Munqidh min al dalal, p. 131).

Imam Fakhr al-Din Razi :

Imam Fakhr al-Din Razi wrote: “The summary of what the Sufis say is that the way to the knowledge of Allah is self-purification and renunciation of material attachments, and this is an excellent way... Sufis are a folk who work with reflection and the detaching of the self from materialistic trappings. They strive in order that their inner being be solely occupied with the remembrance of Allah in all of their occupations and their actions, and they are characterized by the perfection of their manners in dealing with Allah. Verily these are the best of all the sects of human beings.” (Fakhr al-Din al-Razi, I`tiqadat firaq al-muslimin p. 72-73).

Imam Nawawi :

Shaykh al-Islam Imam Muhyiddin Yahya ibn Sharaf al-Nawawi writes in his short treatise entitled al-Maqasid fi al tawhid wa al-`ibada wa usul al-tasawwuf (The purposes in oneness, worship, and the foundations of self-purification): The specifications of the Way of the Sufis are five:

“to keep the Presence of Allah in your heart in public and in private; to follow the Sunna of the Prophet by actions and speech; to keep away from people and from asking them; to be happy with what Allah gave you, even if it is less; to always refer your matters to Allah.” (Al-Maqasid: Imam Nawawi's Manual of Islam(Evanston: Sunna Books, 1994) p. 85-86).

The Imam also started writing a book on Tasawwuf, but unfortunately died before he could complete it. The title of the book is: Bustan al-`arifin fi al-zuhd wa al-tasawwuf (The garden of the gnostics in asceticism and self-purification). (see al-Nawawi, Bustan al-`arifin (Beirut: dar al-kitab al-`arabi,1405/1985). see also: al-Majmu: sharh al-Muhadhdhab. 20 vols. Cairo n.d. Reprint. Medina: al-Maktaba al-Salafiyya, n.d., 1.1718.

Sultan al-`ulama' al-`Izz ibn `Abd al-Salam al-Sulami:

al-Dhahabi calls him: "The shaykh, the imam, the scholar, the zahid, the knower, the Muhaddith, Shaykh al-Islam, the Peerless One of the Sufis..."( al-Dhahabi, Siyar a`lam al-nubala' [#969]).

al-`Izz ibn `Abd al-Salam al-Sulami who’s nickname is “Sultan al-`ulama'”("Sultan of the Scholars.") mentions that the Sufis are those meant by Allah's saying:

"Allah's party" ( 5:56 , 58:22), and he defines tasawwuf as "the betterment of hearts, through whose health bodies are healthy, and through whose disease bodies are diseased." He considers the knowledge of external legal rulings a knowledge of the Law in its generalities, while the knowledge of internal matters is a knowledge of the Law in its subtle details.” (al-`Izz ibn `Abd al-Salam, Qawa`id al-ahkam (Dar al-sharq li al-tiba`a, 1388/1968) 1:29, 2:212).

Taj al-Din al-Subki :

He says the following in Mu`id al-ni`am under the chapter entitled Sufism: “May Allah give them life and greet them (Sufis), and may He place us with them in Paradise . Too many things have been said about them and too many ignorant people have said things which are not related to them... The truth is that those people left the world and were busy with worship. ” (al-Subki, Mu`id al-ni`am wa mubid al-niqam p. 190.)

Imam Abu Ishaq al-Shatibi al-Maliki :

He writes in his book al-I`tisam: “Many of the ignorant think that the Sufis are lax in conforming to Shari `a. Far be it from them to be attributed such a belief! The very first foundation of their path is the Sunna and the avoidance of what contravenes it! ” ( al-Shatibi, al-I`tisam min al-kutub, quoted in al-Muslim: majallat al-`ashira al-muhammadiyya (Dhu al-qi`da 1373).

Imam al-Shatibi also rejected the categorization of sufis and tasawwuf as an innovation in Islam according to his criteria. ( Al-Shatibi, al-I`tisam (Beirut: Dar al-Kutub al-`Ilmiyya, 1415/1995) p. 150-159).

Ibn Khaldun :

Ibn Khaldun said in his famous Muqaddima:

“Tasawwuf is one of the latter-day sciences of the Law in the Islamic Community. The foundation of tasawwuf, however, is (more ancient, as seen in the fact) that these folk and their way have always been present among the Salaf and among the most senior of the Companions and the Successors, and their way is the way of truth and guidance.” (Muqaddimat ibn Khaldun, p. 328.Reproduced with permission from Shaykh M. Hisham Kabbani's).

Imam al-Sakhawi :

Imam Shams al-Din Muhammad ibn `Abd al-Rahman al-Sakhawiis the greatest student of Ibn Hajar al-`Asqalani and In the section of his al-Jawahir al-mukallala fi al-akhbar al-musalsala devoted to the transmission of hadith through chains formed exclusively of Sufi narrators, Sakhawi states that he himself had received the Sufi path from Zayn al-Din Ridwan al-Muqri' in Cairo. (A.J. Arberry, Sakhawiana: A Study Based on the Chester Beatty Ms. Arab. 773 (London: Emery Walker Ltd., 1951) p. 35).

Zakariyya ibn Muhammad Ansari :

Zakariyya ibn Muhammad Ansari was Shaykh al-Islam Ibn Hajar al-Haytami's teacher. In his commentary on Qusayri Ansari gives the following definitions for tasawwuf:

“Tasawwuf is the abandonment of deliberation. It is also said: It is the guarding of your senses and the mindfulness of your every breath; also: it is complete earnestness in the progression towards the King of all kings; also: it is the devotion to works of good and the avoidance of defects; and other explanations... The sufiyya or Sufis are called thus because the Truth -- Allah -- has made them pure (safahum) and has favored them unreservedly (akhlasa lahum al-ni`am) through what He has allowed them to look upon.” (Zakariyya al-Ansari, Sharh al-risala al-qushayriyya (Cairo: dar al-kutub al-`arabiyya al-kubra, 1330/1912) p. 126).

Ibn Hajar al-Haytami :

Shaykh al-Islam Ibn Hajar al-Haytami was a student of Zakariyya al-Ansari. He was once asked about the legal status of those who criticizes Sufis: Is there an excuse for such critics? He replies in his Fatawa hadithiyya:

“It is incumbent upon every person endowed with mind and religion not to fall into the trap of criticizing these folk (Sufis), for it is a mortal poison, as has been witnessed of old and recently.” (Ibn Hajar al-Haytami, Fatawa hadithiyya (Cairo: al-Halabi, 1970) p. 331).

Shaykh al-Islam Ibn Hajar al-Haytami answers those who slander sufis in his fatwa entitled: "Whoever denies, rejects, or disapproves of the Sufis, Allah will not make his knowledge beneficial." (al-Haytami, Fatawa hadithiyya p. 52-54.)

Ibn Hajar al-Asqalani :

Ibn Hajar praises the Futuhat al-Makkiyya(Lisan al-Mizan (5:315)). He received from Abu Hurayra Ibn al-Dhahabi, from his father Imam al-Dhahabi, the Sufi cloak of Shaykh Muhyi al-Din Ibn `Arabi according to Abu al-Mahasin al-Qaraqji (d. 1205) in "Kitab Shawariq al-Anwar al-Jaliyya fi Asanid al-Sadat al-Shadhiliyya" (Damascus 1522 fol. 59b.).

Jalal al-Din al-Suyuti :

Shaykh al-Islam al-Suyuti, the Renewer of the Eighth Islamic century and Mujtahid Imam said in his book on tasawwuf entitled Ta'yid al-haqiqa al-`aliyya wa-tashyid al-tariqa al-shadhiliyya (The upholding of the lofty truth and the buttressing of the Shadhili path):

Tasawwuf in itself is a most honorable knowledge. It explains how to follow the Sunna of the Prophet and to leave innovation, how to purify the ego... and submit to Allah truly... I have looked at the matters which the Imams of Shari`a have criticized in Sufis, and I did not see a single true Sufi holding such positions. Rather, they are held by the people of innovation and the extremists who have claimed for themselves the title of Sufi while in reality they are not... ( al-Suyuti, Ta'yid al-haqiqa al-`aliyya wa-tashyid al-tariqa al-shadhiliyya, ed. `Abd Allah ibn Muhammad ibn al-Siddiq al-Ghumari al-Hasani. (Cairo: al-matba`a al-islamiyya, 1934), p. 56-57.Reproduced with permission from Shaykh M. Hisham Kabbani's The Repudiation of "Salafi" Innovations (Kazi, 1996) p. 386).

Junayd ibn Muhammad Abu al-Qasim al-Khazzaz (d. 297 AH/ 909-910 CE) :

Sulami stated that Junayd used to say, "We did not learn (lit. take) Sufism by discourse, rather by hunger, abandoning the world, and severing [one's attachments to] familiar and pleasant things; since Sufism consists of purity of [one's] relationship with God. Its foundation is in turning away from the world, as Harith [al-Muhasibi] said, 'My self (nafs) has turned away from the world; so I have spent my nights in wakefulness and my days in thirst." (al-Sulami, Tabaqatal-Sufiyah, pp. 155-163).

Muhammad ibn Ali al-Qassab (d. 275 AH/ 888-89 CE):

"Sufism consists of noble behavior (akhlaq karima) that is made manifest at a noble time on the part of a noble person in the presence of a noble people." (al-Khatib al-Baghdadi, Tarikh Baghdad, vol. 3, p. 62).

Ruwaym ibn Ahmad ibn Yazid, Abu Muhammad, al-Baghdadi (d. 303 AH/ 915-16 CE):

"It is safer for you to sit with all [other] classes of people than it is for you to sit with Sufis. All people sit in accordance with "customary forms" (rusum), while Sufis sit in accordance with the truths (haqa'iq). (Tabaqatal-Sufiyah, selected from pp. 180-82).

Ibn Taymiyya :

Ibn Taymiyya claimed to be a Qadiri Sufi in a direct line of succession to Shaykh `Abd al-Qadir al-Gilani. He had great admiration for `Abd al-Qadir Gilani (commentary on Futuh al-ghayb volume 10:455-548 of the first Riyadh editionof the Majmu` fatawa Ibn Taymiyya) and in a manuscript of the Yusuf ibn `Abd al Hadi al-Hanbali entitled Bad' al 'ilqa bi labs al khirqa (The beginning of the shield in the wearing of the Sufi cloak), Ibn Taymiyya is listed within a Sufi spiritual genealogy with other well known Hanbali scholars. The links in this genealogy are, in descending order: `Abd al-Qadir al-Gilani (d. 561) - Abu `Umar ibn Qudama (d. 607) - Muwaffaq al Din ibn Qudama (d. 620) - Ibn Abi `Umar ibn Qudama (d. 682) - Ibn Taymiyya (d. 728) - Ibn Qayyim al Jawziyya (d. 751) - Ibn Rajab (d. 795)(Both Abu `Umar ibn Qudama and his brother Muwaffaq al-Din received the khirqa directly from Abd al-Qadir himself.) And in Ibn Taymiyyas own words: “I have worn the Sufi cloak of a number of shaykhs belonging to various tariqas (labistu khirqata at tasawwuf min turuqi jama'atin min al shuyukhi), among them the Shaykh `Abd al-Qadir al Jili, whose tariqa is the greatest of the well known ones. Further on he says: The greatest Sufi Way (ajall al-turuq) is that of my master(sayyidi) `Abd al-Qadir al Jili, may Allah have mercy on him.” (Ibn `Abd al Hadi, Bad' al 'ilqa bi labs al khirqa, ms. al-Hadi, Princeton Library Arabic Collection, fols. 154a, 169b, 171b 172a; and Damascus University, copy of original Arabic manuscript, 985H.; also mentioned in at Talyani, manuscript Chester Beatty 3296 (8) in Dublin, fol. 67a). And in one of Ibn Taymiyyas own books he writes “I wore the blessed Sufi cloak of `Abd al-Qadir, there being between him and me two shaykhs.” (Manuscript Damascus, Zahiriyya #1186 H).

Another saying of Ibn Taymiyya: “As for the Sufis, they affirm the love (of Allah), and this is more evident among them than all other issues. The basis of their Way is simply will and love. The affirmation of the love of Allah is well-known in the speech of their early and recent masters, just as it is affirmed in the Book and the Sunna and in the agreement of the Salaf.” (Ibn Taymiyya, al-Ihtijaj bi al-qadar (Cairo: al-matba`a al-salafiyya, 1394/1974) p. 38).

Another saying of Ibn Taymiyya: The lawful is that by which one approaches near to Allah. It is the way of Allah. It is righteousness, obedience, good deeds, charity, and fairness. It is the way of those on the Sufi path (al-salikin), and the method of those intending Allah and worshipping Him; it is that which is travelled by everyone who desires Allah and follows the way of self-denial (zuhd) and religious practice, and what is called poverty and tasawwuf and the like. (Ibn Taymiyya, Majmu`at al-rasa'il wa al-masa'il ( Beirut : lajnat al-turath al-`arabi) 5:83).

Another saying of Ibn Taymiyya: “The word sufi was not well-known in the first three centuries but its usage became well-known after that. More than a few Imams and shaykhs spoke about it, such as Ahmad ibn Hanbal, Abu Sulayman al Darani, and others. It has been related that Sufyan al-Thawri used it. Some have also mentioned that concerning Hasan al Basri.” (Ibn Taymiyya, Majmu`a al-fatawa al-kubra 11:5).

And: “If the Sufi wayfarer has creatively employed his efforts to the external shar`i indications and sees no clear probability concerning his preferable action, he may then feel inspired, along with his goodness of intention and reverent fear of Allah, to choose one of two actions as superior to the other. This kind of inspiration (ilham) is an indication concerning the truth. It may be even a stronger indication than weak analogies, weak hadiths, weak literalist arguments (zawahir), and weak istisHaab which are employed by many who delve into the principles, differences, and systematizing of fiqh. (Majmu` fatawa Ibn Taymiyya 10:473-474).

In his commentary Ibn Taymiyya stresses that the primacy of the Shari `a forms the soundest tradition in tasawwuf, and to argue this point he lists over a dozen early shuyukh. (Majmu` fatawa Ibn Taymiyya 10:516).

Elsewhere also, such as in his al-Risala al-safadiyya, Ibn Taymiyya defends the Sufis as those who belong to the path of the Sunna and represent it in their teachings and writings. (Ibn Taymiyya, al-Safadiyya (Riyad: matabi` hanifa, 1396/1976) 1:267).

Ibn Qayyim al-Jawziyya :

Ibn Qayyim said: “Religion consists entirely of good character (al-dinu kulluhu khuluq). Whoever surpasses you in good character surpasses you in religion, and the same is true of tasawwuf. Al-Kattani said: "Tasawwuf is good character (al-tasawwuf khuluq). Whoever surpasses you in good character surpasses you in tasawwuf." (Madarij al-salikin (2:307)).

Maulana Abul 'Ala Maudoodi :

"Sufism is a reality whose signs are the love of Allah and the love of the Prophet (s), where one absents oneself for their sake, and one is annihilated from anything other than them, and it is to know how to follow the footsteps of the Prophet (s). ..Tasawwuf searched for the sincerity in the heart and the purity in the intention and the trustworthiness in obedience in an individual's actions."

The Divine Law and Sufism: "Sufism and Shariah: what is the similitude of the two? They are like the body and the soul. The body is the external knowledge, the Divine Law, and the spirit is the internal knowledge." (Mabadi' al-Islam, p. 17).

Muhammad 'Abduh :

"Tasawwuf appeared in the first century of Islam and it received a tremendous honor. It purified the self and straightened the conduct and gave knowledge to people from the Wisdom and Secrets of the Divine Presence." (Majallat al-Muslim, 6th ed. 1378 H, p. 24).

Rashid Rida' :

"Sufism was a unique pillar from the pillars of the religion. Its purpose was to purify the self and to take account of one's daily behavior and to raise the people to a high station of spirituality." [Majallat al-Manar, 1st year, p. 726].

Abul Hasan 'Ali an-Nadawi :

"These Sufis were initiating people on Oneness and sincerity in following the Sunnah of the Prophet (s) and to repent from their sins and to be away from every disobedience of Allah 'Azza wa Jall. Their guides were encouraging them to move in the way of perfect Love to Allah 'Azza wa Jall.

"...In Calcutta India, everyday more than 1000 people were taking initiation into Sufism ..."by the influence of these Sufi people, thousands and thousands and hundreds of thousands in India found their Lord and reached a state of Perfection through the Islamic religion." (Muslims in India, p. 140-146).

And even Ibn `Abd al-Wahhab said:

“The adherents of religion are as follows: among them are those who concern themselves with learning and fiqh, and discourse about it, such as the jurists; and among them are those who concern themselves with worship and the pursuit of the Hereafter, such as the Sufis. Allah has sent His Prophet with this religion which encompasses both kinds, that is: fiqh and tasawwuf.” (volume 3 of his complete works published by Ibn Sa`ud University, on page 31 of the Fatawa wa rasa'il, Fifth Question).

"My father Muhammad ibn Abdul Wahhab and I do not deny or criticize the science of Sufism, but on the contrary we support it, because it purifies the external and the internal of the hidden sins, which are related to the heart and to the outward form. Even though the individual might externally be on the right way, internally he might be on the wrong way. Sufism is necessary to correct it." (ad-Dia'at mukathaffa did ash-shaykh ibn Abdul Wahhab, p. 85).

Here is a list of 13 of 35 Hanbali Scholars who were on the path of Tasawwuf

Abdul Ghani ibn Abdil Wahid ibn Ali ibn Surur ibn Hasan ibn Ja’far al-Jama’ili al-Madisi
Born 541 Hijri
The Hafidh, the Muhaddith, jurist, ascetic.
Ibn an-Najjar said of him: “He narrated form many and authored beautiful works in the field of Hadith, and he was strong in memory and from the people of mastery and Tajwid. He was well grounded in all of the sciences of Hadith, knowing its rules, its fundamentals, its hidden defects, its authentic and inauthentic, its abrogating and abrogated, its rare wordings and its proper pronouciation, its Fiqh and its meanings, and (he was well grounded) in precision with narrators and their conditions.
Al-Imam al-’Ulaymi said in his work, al-Manhaj al-Ahmad (2/191): “al-Muwaffaq (Ibn Qudamah al-Maqdisi) said: ‘al-Hafidh Abdul Ghani and I both donned the Khirqah upon the hand of Shaykh ul Islam Abdul Qadir (al-Jilani), and the both of us obtained Fiqh from him and benefit from his companionship, even though we only saw him for fifty nights of his life.”

Muwaffaq ad-Din Abdullah ibn Ahmad ibn Muhammad ibn Qudamah ibn Miqdam ibn Nasr ibn Abdillah al-Maqdisi ad Dimashqi as-Salihi
Born 541 Hijri
Al-Imam al-Ulaymi said in al-Manhaj al-Ahmad (2/361): “The jurist, the ascetic, the Imam, the Rabbani, the Imam of Ahlus Sunnah, Mufti of the Ummah, Shaykh ul Islam, leader of the notable scholars, the notable of the devout worshippers and ascetics, the Imam of the Muhaddithun and the last of the Mujtahidun.”
Shaykh ul Islam Ahmad ibn Taymiyah said: “No one after al-Awza’i has entered the Levant (Sham) possessing more fiqh than ash-Shaykh al-Muwaffaq.”

Muhammad ibn AHmad ibn Abdillah ibn ‘Isa ibn Rijal Ahmad ibn Muhammad al-Yunini al-Ba’li
Born 572 Hijri
Imam Ibn Kathir said in al-Bidayah wan Nihayah: “Taqqiyuddin, the jurist, the Hanbali, the Hafidh, the benefitial, the well versed, the pious worshipper. He heard from al-Khushu’i, Hanbal, Kindi, and al-Hafidh Abdul Ghani al-Maqdisi - who used to compliment him. He gained Fiqh from al-Muwaffaq (Ibn Qudamah), stuck with Shaykh Abdullah al-Yunini, bring him in the front (of the gatherings) and follow him in legal verdicts. He donned the Khirqah from the Shaykh of his Shaykh; Abdullah al-Bata’ihi, and became renowned in the science of Hadith…”
Imam Ibn Muflih said in al-Maqsad al-Arshad (2/357): “And he donned the Khirqah of Tasawwuf from Shaykh Abdullah al-Bata’ihi - a companion of Shaykh Abdul Qadir (al-Jilani). He stuck closely with Shaykh Abdullah al-Yunini, the ascetic, the possessor of states (Ahwal) and miracles who was called the lion of Sham.”

Yusuf ibn Abdir Rahman ibn Ali ibn Muhammad ibn Ali ibn Hammad ibn al-Jawzi al-Qurashi at-Tamimi al-Bakri al-Baghdadi
The Jurist, the Scholar of Usul, the Exhorter, Born 580 Hijri
Al-Ulaymi said: “He donned the Khirqah from Shaykh Diya’ ad-Din Abdul Wahab ibn Sakinah.”

Muhammad ibn Ahmad ibn Abdillah ibn ‘Isa
Burhanuddin said in al-Maqsad al-Arshad (2/356): “He was a possessor of states (Ahwal), miracles, litanies (Ar. Awrad), and acts of worship that he never left off or delayed past their time by anyones appearance-even if that person was from the kings. He did not believe in manifesting miracles. He used to say: ‘Just as Allah ordered the Prophets to manifest their miracles (Mu’jizat), he ordered the Awliya’ to conceal their Karamat.”

Ali ibn Muhammad ibn Waddah ibn Abi Sa’d
Ibn Muflih said in al-Maqsad al-Arshad (2/261): “The jurist, the Muhaddith, the grammarian, the ascetic, the writer and linguist…”
Then he said: “…He heard from the Gnostic Shaykh Ali ibn Idris al-Ya’qubi, and donned the Khirqah from him.”
al-Ulaymi said about him: “He accompanied the righteous and donned the Khirqah of Tasawwuf.”

Muhammad ibn Abdillah ibn ‘Umar ibn Abil Qasim al-Baghdadi
Born 623 Hijri
Ibn Muflih said in al-Maqsad al-Arshad (2/424): “…and he donned the Khirqah of Tasawwuf.”

Muhammad ibn Abdillah al-Ba’li
Born 1104 Hijri
In an-Na’t al-Akmal it states about him: “…the Shaykh, the righteous, the Sufi, Abus Sa’adat.”

Ahmad ibn Ibrahim ibn Nasrillah ibn Ahmad ibn Muhammad ibn ‘Abdil Fattah ibn Hashim al-Qadi al-Kinani al-Asqalni
Born 800 Hijri
Ibn Humayd said in as-Suhab al-Wabilah (1/87): “And he donned the Khirqah of Tasawwuf with Talqin of Dhikr from az-Zain Abu Bakr al Khawwafi. He also accompanied al-Burhan al-Adkawi and donned it (the Khirqah) from his maternal uncle.”

Abdul Rahman ibn Muhammad ibn Abdir Rahman ibn Yusuf ibn ‘Isa ibn Taqiyyuddin Abdul Wahid ibn Abdil Rahim ibn Hamad ibn Abdil Majid al-Qurashi al-’Umari al-’Ulaymi
Born 860 Hijri
The author of the book al-Manhaj al-Ahmad fi Tarjim Ashab al-Imam Ahmad
Ash-Shaykh al-’Ulaymi said in his above-mentioned book that he donned the Khirqah with a high connected chain all the way to Shaykh Abdul Qadir al-Jilani. He said: “And I took the nobel Khirqah with a high and connected chain from as-Sayyid al-Jalil Muhyiuddin Abdul Qadir al-Jili (radiaAllahu ‘anhu) from our Shaykh- the Shaykh and Imam, the remnant of the notable scholars, the blessing of the era and worshippers, the Shaykh of the reciters in al-Quds ash-Sharif and in all of the other lands: Shamsuddin Abu Abdillah Muhammad ibn Musa ibn ‘Imran al-Muqri al-Hanfi - May Allah envelop him in His mercy and enter him into His spacious gardes. He clothed me with it (the Khirqah) with his own two blessed hands on Yawm al-Ahad (i.e. Sunday) after Dhuhr, the 16th of Sha’ban, in the year 871 in the noble Masjid al-Aqsa - may Allah honor it and magnify it - at the gate of al-Hadd from the western side…”

Ahmad ibn ‘Abdil Aziz ibn Ali ibn Ibrahim ibn Rashid ash-Shihab al Qahiri
Born 861 Hijri
In ad-Daw’ al-Lami’ (1/349): “He was born approximately on one of the two Jumadas (Jumad al-Uwla or Jumad ath-Thaniyah) in the year 861. He grew up on the outskirts of Akka in Cairo. There, he grew up and memorized the Qur’an and other books suck as: al-’Umdah, al-Mughni, the Alifyah in grammar, the Mulhah, most of at-Tufi and the Shatibiyyah.”

ash-Sha’rawi said, as quoted by Ibn Humayd in as-Suhab al-Wabilah (1/159): “In the beginning of his days, he used to censure the Sufis, but when he gathered with Sidi Ali al-Khawwas and others, he listened to them attentively and believed them. After that, he used to severely regret not formerly gathering with them in the beginning of his days. After this, the path was opened for him and he was given a mighty Kashf (unveiling-disclosure) before his death.”

Ahmad ibn Abdillah ibn Ahmad ibn Muhammad al-Halabi al-Ba’li ad-Dimashqi
Born 1108 Hijri
Al-Imam al-Muradi said of him in Sulk ad-Durrar (1/131): “He is the Shaykh, the Imam, the ascetic, the abstemious, the jurist. He was a virtuous scholar acting according to his knowledge. He was a devout worshipper, humble, submissive, the remnant of practicing scholars, a scholar of inheritance and Usul. There was no one that we reached that was on his path despite the virtue which is undeniable…”
Then he said: “He took the Khalwatiyyah path from the Ustadh, the Shaykh Muhammad ibn ‘Isa al-Kinani as-Salihi al-Hanbali and Shaykh Muhammad Aqilah al-Makki and Shaykh Abdullah al-Khalili…”

Ahmad ibn Atiyyah ibn Abdil Hayy al-Qayyum ibn Abi Bakr ibn Dhahirah al-Makki
Born 879 Hijri
Shaykh Jarullah ibn Fahd said, as quoted by Ibn Humayd in as-Suhab al-Wabilah (1/187): “He took the path of Tasawwuf and for it, he travelled to the Mashayikh of Yemen, taking from Shaykh Isma’il al-Mushir’, and his brother Shaykh Junayd. He obtained Jadhab (divine pulling - a sufi term) and then he came to- and then his clothing became tattered. He stuck to the Mashayikh of Dhikr with seriousness and contentedness.”

"a day when wealth will not avail, nor sons, but only him who brings Allah a sound heart"
(Qur'an 26:88).

***The quotations above have been collected and provided by brother superfaa from Sweden who owns the website www.mainstream-islam.com , May Allah s.w.t. bless him immensely for his works. Ameen****

So...I wonder....Whom shall the Muslims follow? the thousands of scholars who have approved, accepted and indeed were themselves sufis? or this Paltalk scholar Abu Ayyub Al-Bukhari Al-Kaddhabb?!?! Personally...I will follow the reknown scolars..I don't know about you guys.

The following are more hadiths on the importance of being with the Jama'ah of the Ummah :

Imam's Ahmad and Abu Dawood (Allah's mercy be upon them) said that Abu Dharr (Allah be pleased with him) reported the Prophet (Peace be upon him) as saying:
"He who separates from the main body (of the Ummah) by even a hand's breadth from the Community he throws off Islam from his neck." (Mishkat-ul-Masabih, 1/185 & Sunan Abu Dawood, 3/4740)

Imam Muslim (Rahimahullah) has related in his Sahih (3/4553) under the chapter heading 'Instruction to stick to the main body of the Muslims in the time of the trials and warning against those inviting people to disbelief', a Hadith on the authority of Hudhaifa ibn al-Yaman (Allah be pleased with him), who said:

"People used to ask the Messenger of Allah (may peace be upon him) about the good times, but I used to ask him about (the) bad times fearing lest they overtake me. I said, 'Messenger of Allah, we were in the midst of ignorance and evil, and then God brought us this good (time through Islam). Is there any bad time after this good one?' He said, 'Yes'. I asked, 'Will there be a good time again after that bad time?' He said, 'Yes, but therein will be a hidden evil.' I asked, 'What will be the evil hidden therein?' He said, '(That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know good points as well as bad points.' I asked, 'Will there be a bad time after this good one?' He said, 'Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whoso responds to their call, they will throw them into the fire.' I said, 'Messenger of Allah (Peace be upon him), describe them for us.' He said, 'All right. They will be a people having the same complexion as ours and speaking our language.' I said, `Messenger of Allah (Peace be upon him), what do you suggest if I happen to live in their time?' He said, 'You should stick to the main body of the Muslims and their leader' I said, 'If they have no (such thing as the) main body of the Muslims and have no leader?' He said, 'Separate yourself from all these factions, though you may have to eat the roots of trees until death comes to you and you are in this state.'"

'Abdullah ibn Masood (Allah be pleased with him) reported that once Allah's Messenger (Peace be upon him) drew a line in the dust with his hand and said, "This is the straight path of Allah." Then he drew a series of lines to the right of it and to the left and said, "Each of these paths has a devil at its head inviting people to it." He then recited (Qur'an 6:153), "Verily this is my straight path so follow it and do not follow the (twisted) paths." (Collected by Ahmad, Nisai and Darimi; see Mishkat ul-Masabih, 1/166)

Mu'adh ibn Jabal (Allah be pleased with him) reported that Allah's Messenger (Peace be upon him) said, "The Devil is like a wolf among humans as a wolf is among sheep; it snatches the stray sheep. So beware of the paths which branch off and adhere to the Jama'ah, the masses and the masjid." (Collected by Imam Ahmad; NB- The version given in Mishkat, 1/184, also on the authority of Imam Ahmad does not have the addition 'the masses and the masjid.')

And Abu Dharr (Allah be pleased with him) reported from the Prophet (Peace be upon him) that, "Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance." (Collected by Ahmad)

**ONCE again CLEARLY "Imam" Abu Ayyub Al-Bukhary was mistaken. 1 cannot equal 1000 nor 1000 equals 1 in regards to the issue of being with the jama'ah i.e. on truth.

Al-Harith al-Ashari (Allah be pleased with him) reported that the Messenger of Allah (Peace be upon him) said:

"I bid you to do five things: to remain attached to the main body (Jama'ah of Muslims), listen to your ruler (the Khalif of the Islamic state) and obey him, and migrate, and fight in the way of Allah. And he who detaches himself from the main body of the Muslims (Jama'ah) to the extent of one span of hand, he in fact, throws off the yoke of Islam from his neck, and he who calls with the call of ignorance, he is one from the denizens of Hell beyond doubt, even if he observes fast and says prayers and considers himself as a Muslim." (Musnad Ahmad, vide: Selection from Hadith, no. 288; by A.H. Siddique)

Ibn Umar (Allah be pleased with him) reported Allah's Messenger (Peace be upon him) as saying:
"Follow the great mass (as-Sawad al-Azam) for he who kept himself away from it, in fact would be thrown in Hell Fire." (Ibn Majah; vide: Mishkat, 1/174, by A.H. Siddiqui).

Imam al-Shafi'i (Rahimahullah) said in his Risala (pg. 252-3):
"Sufyan (ibn Uyayna) told us from Abd al-Malik ibn Umayr from Abd al-Rahman ibn Abd Allah ibn Masood from his father, that the Prophet (Peace be upon him) said, `God will grant prosperity to His servant who hears my words, remembers them, guards them, and hands them on. Many a transmitter of law is no lawyer (faqih) himself, and many may transmit law to others who are more versed in the law than they. The heart of a Muslim shall never harbour vindictive feelings against three: sincerity in working for God; faithfulness to Muslims; and conformity to the community of believers (Jama'ah) - their call shall protect (the believers) and guard them from (the Devil's) delusion.'" (vide: Sunan al-Darimi, vol. 1, pp. 74-6; Ibn Hanbal, vol. 6, pg. 96; Musnad al-Shafi'i, vol. 1, pg. 16; Mishkat-ul-Masabih, 1/228; and al-Bayhaqi in his al-Madkhal). Imam al-Shafi'i said (pg. 253): "The Apostle's (Peace be upon him) order that men should follow the Muslim community is a proof that the ijma (consensus) of the Muslims is binding."

ETC. ETC. ETC. ETC.

AlhamdulillahiRABBIL 'alameen. Allah exposes the liars and their deceit.

May Allah s.w.t. protect us from the likes of Abu Ayyub Al-Bukhary. Ameen

Shubhah of salafis/wahabis in donating rewards to the deceased

2007-06-12T02:23:00.000-07:00

Ihda' - Donating the reward of Qur'an

We have heard from "Salafi" sources that, contrary to the teaching of Ahl al-Sunna that we know, it is wrong to:
Donate the reward of Qur'an-recital to the dead, or
To address the dead upon burial such as with the kalima -- LA ILAHA ILLALLAH MUHAMMADUN RASULULLAH, or
To recite from the Qur'an upon the grave, although the Prophet said to read Ya Seen over the dead.
What is the understanding of the reliable scholars of the Umma on these three questions?
IHDA' THAWAB AL-QUR'AN ILA AL-MAYYIT

DONATING THE REWARD OF QUR'AN-RECITAL TO THE DECEASED

The condemnation by those who call themselves "Salafis" of the donation of the reward of Qur'an recitation to the deceased is another proof of an exaggerated and sectarian approach that deviates from the method and teachings of Ahl al-Sunna while claiming to uphold them, and we ask Allah for His protection from error. It is reminiscent of the Mu`tazila position whereby nothing we do can benefit the dead. Thus, in his book on the rulings that pertain to funerals (Mukhtasar ahkam al-jana'iz) published by "Jam`iyyat ihya' al-turath al-islami," Shaykh Nasir al-Din Albani lists among the rejected innovations in religion: "the recitation of the Qur'an for the dead and over them" (p. 104 #123, #126) and "recitation of the Fatiha for the dead" or of "Ya Seen over the graves" (p. 105 #147, #148) and "donation to the deceased Muslims of the reward of acts of worship such as the recitation of the Qur'an" (p. 106 #160) and many other such statements, all of which are false and rejected.

Donation of all kinds of acts of worship, among them Qur'an-recital, can and do benefit the dead, just as the simple supplication of a Muslim does. The Salaf believed the dead were helped and relieved by the living, as shown by the du`a of Abu Hurayra for the dead: allahumma in kana muhsinan fa zid fi ihsanihi wa in kana musi'an fa tajawaz `an sayyi'atihi -- "O Allah, if he did good, then increase his goodness, and if he did evil, then forgive his evil deeds." Malik narrated it. Moreover it is established that the best supplication is the Fatiha itself. We present in the following pages the authentic teaching of Ahl al-Sunna wa al-Jama`a whereby recitation of the Qur'an for the dead and over them is ordered by the Prophet, especially Surat Ya Seen, and donation to the deceased Muslims of the reward of acts of worship such as the recitation of the Qur'an is not only permitted but recommended.

There are three parts to this answer in following with the tripartite phrasing of the question:

a) reciting from the Qur'an upon the grave (qira'a `ala al-qabr);

b) donation of the reward of Qur'an-recital to the dead (ihda' al-thawab);

c) instructing the dead after burial (talqin al-mayyit).

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a) reciting from the Qur'an upon the grave (qira'a `ala al-qabr):

The Prophet said: iqra'u `ala mawtakum ya seen "Read Ya Seen over those of you who are dying/deceased." It is narrated by Abu Dawud in his Sunan (Jana'iz), al-Nasa'i in his Sunan (`Amal al-yawm wal-layla), Ibn Majah in his Sunan (Jana'iz), and Ibn Hibban in his Sahih (Ihsan), and he declared it sound (sahih).

`Abd al-Haqq ibn al-Kharrat al-Ishbili (d. 582) in his book al-`Aqiba (p. 255 #576) said: "The meaning of this hadith may be that the recitation is done over the person at the time the person is dying; or that it be done at his grave." al-Qurtubi said the same according to Suyuti who adds: "I say: the vast majority of the scholars take the former meaning, while Ibn `Abd al-Wahid al-Maqdisi al-Hanbali [and others] take the latter in the monograph he compiled on the topic. Both apply." Sharh al-sudur p. 312. Ibn Qayyim al-Jawziyya in Kitab al-ruh (Madani ed. p. 18-19) also prefers the former meaning ("dying").

The Prophet said: "Ya Seen is the heart of the Qur'an, no man reads it desiring Allah and the afterlife except he is forgiven. Read it over your dying/deceased." Ahmad relates it in his Musnad (5:26) as part of a longer narration whose chain contains two unnamed narrators.

`Ata' ibn Abi Rabah said: I heard Ibn `Umar say: I heard the Prophet say: "When one of you dies do not tarry, but make haste and take him to his grave, and let someone read at his head the opening of Surat al-Baqara, and at his feet its closure when he lies in the grave." al-Tabarani narrates it in al-Mu`jam al-kabir, but Haythami said in Majma` al-zawa'id (3:44) that the latter's chain contains Yahya ibn `Abd Allah al-Dahhak al-Babalti who is weak. However, the hadith is confirmed by the practice of `Abd Allah ibn `Umar as narrated through sound chains (see below). al-Khallal also narrates the hadith in his al-Amr bi al-ma`ruf (p. 122 #239).

It is related that al-`Ala' ibn al-Lajlaj said to his children: "When you bury me, say as you place me in the side-opening (lahd) of the grave: Bismillah wa `ala millati rasulillah -- In the name of Allah and according to the way of Allah's Messenger -- then flatten the earth over me, and read at the head of my grave the beginning of Surat al-Baqara and its end, for I have seen that Ibn `Umar liked it." Narrated by Bayhaqi in al-Sunan al-Kubra (4:56), Ibn Qudama in al-Mughni (2:474, 2:567, 1994 ed. 2:355), al-Tabarani in al-Kabir, and Haythami said in Majma` al-zawa'id (3:44) that the latter's narrators were all declared trustworthy.

Abu Bakr al-Khallal (d. 311) in al-Amr bi al-ma`ruf (p. 121 #237) relates the above with the following wording: "flatten the earth over me, then read at the head of my grave the Opening of the Book, the beginning of Surat al-Baqara, and its end, for I have heard Ibn `Umar instruct it." Ibn Qayyim al-Jawziyya cites it in Kitab al-ruh (Madani ed. p. 17) from Khallal's narration in al-Jami` but without mention of the Fatiha.

`Ali ibn Musa al-Haddad said: "I was once with Ahmad ibn Hanbal at a funeral in the company of Muhammad ibn Qudama al-Jawhari. After the dead was interred a blind man came up and recited [from the Qur'an] beside the grave. 'O So-and-so,' Ahmad said to him, 'Recitation at the graveside is an innovation (bid`a)!' But when we left the cemetary Muhammad ibn Qudama asked Ahmad, 'O Abu `Abd Allah, what is your opinion of Mubashshir ibn Isma`il al-Halabi?' 'A sound authority,' he said, 'have you written anything down from him?'... 'Yes,' he replied, 'Mubashshir ibn Isma`il related to me on the authority of his father, on the authority of Abd al-Rahman ibn al-`Ala' ibn al-Lajlaj, on the authority of his father, that he had requested that upon his death the opening and closing verses of the Chapter of the Cow should be recited over his grave, saying: I heard Ibn `Umar requesting that this be done.' Thereupon, Ahmad said to him, 'Return to the man, and bid him recite'." Narrated by al-Ghazali in his Ihya, book of "The Remembrance of Death and the Afterlife," trans. T.J. Winter [`Abd al-Hakim Murad] (Cambridge: Islamic Texts Society, 1989) p. 117. al-Khallal narrates it in al-Amr bi al-ma`ruf (p. 122 #240-241), Ibn Qudama in al-Mughni (2:567, Beirut 1994 ed. 2:355) and Qal`a'ji in Fiqh Ibn `Umar (p. 618). Ibn Qayyim al-Jawziyya cites it in Kitab al-ruh (Madani ed. p. 18) from Khallal's narration in al-Jami`. Ghazali prefaces the relation with the words: "There is no harm in reciting the Qur'an over graves."

Nawawi said in Kitab al-adhkar (Ta'if ed. p. 212 #493): "We also narrated in Bayhaqi's Sunan (4:56-57) with a fair (hasan) chain that Ibn `Umar liked for the beginning and the end of Surat al-Baqara to be recited over the grave after burial."

Shawkani in Tuhfat al-dhakirin (p. 229) cited al-Jazari's instruction in al-Hisn al-hasin: "Let one recite over the grave, after burial, the beginning of Surat al-Baqara and its end." This is based on Ibn `Umar's words narrated by Bayhaqi in his Sunan (4:56): "I like that it be read over the grave the beginning of Surat al-Baqara and its end." Shawkani comments: "Nawawi declared its chain fair (hassana isnadahu), and even if it is only Ibn `Umar's saying, such as this is not uttered on the basis of mere opinion. It is possible that because of what he learned of the benefit of such recitation generally speaking, he then deemed it desirable that it be read over the grave due to its merit, in the hope that the deceased benefit from its recitation."

Mujalid said: al-Shu`bi said: "The Ansar, if someone died among them, would go to his grave and recite the Qur'an there." al-Khallal narrates it in al-Amr bi al-ma`ruf (p. 123 #244) with a chain that contains Sufyan ibn Waki` who is weak according to Haythami, but from whom Tirmidhi, Ibn Majah, and Ahmad took over eighty narrations. Furthermore Ibn Qayyim al-Jawziyya also cites it as evidence in Kitab al-ruh (Madani ed. p. 18).

Ya`qub ibn al-Sayyid `Ali al-Hanafi said: "[One visiting the graves] should read Surat Ya Seen or whatever is easy for him to recite from Qur'an. Know that Abu Hanifah, May Allah have mercy upon him, considered it blameworthy (makruh) to recite Qur'an at the cemetary, but not Muhammad, May Allah have mercy upon him." Mafatih al-jinan sharh shir`at al-Islam p. 580.

Qadi Khan al-Hanafi said in his Fatawa: "Whoever recites from the Qur'an over the graves: if he intends thereby that the familiarity of the sound of the Qur'an reach them, then let him recite. If he did not intend that, then Allah hears the Qur'an wherever you recite it." Suyuti mentions it in Sharh al-sudur (p. 312).

al-Za`farani said: "I asked al-Shafi`i about reciting Qur'an at the graveside and he said: la ba'sa bihi -- There is no harm in it." al-Khallal narrates it in al-Amr bi al-ma`ruf (p. 123 #243), Suyuti in Sharh al-sudur (p. 311), and Ibn Qayyim al-Jawziyya in Kitab al-ruh (Madani ed. p. 18).

Ibrahim ibn Rahawayh said: "There is no harm in reciting the Qur'an in cemetaries." al-Khallal narrates it with his chain (p. 123 #245).

Imam Ahmad said the same. Ibn Qudama relates it in al-Mughni (1994 ed. 2:355).

al-Khallal said: Abu `Ali al-Hasan ibn al-Haytham al-Bazzar -- our most trustworthy shaykh -- narrated to me: "I saw Ahmad ibn Hanbal pray behind a blind man who was reciting Qur'an over the graves." Ibn Qudama relates it in al-Mughni (1994 ed. 2:355) as well as al-Khallal himself with his chain in his book al-Amr bi al-ma`ruf (p. 123 #242).

Nawawi said: "Whoever visits a grave, let him greet its dweller, recite some Qur'an, and make an invocation for the deceased." al-Nawawi, Minhaj al-Talibin, end of Kitab al-Jana'iz.

He also said in al-Majmu` sharh al-muhadhdhab: "It is desirable (yustahabb) that one who is visiting the graves recite from the Qur'an what is easy for him to recite, after which, that he invoke Allah on their behalf. Shafi`i stipulated it and his companions all agreed with him." In another place he says: "If they conclude the recitation of the Qur'an over the grave it is better." Suyuti mentioned both excerpts in his Sharh al-sudur (p. 311).

Nawawi also said in his Sharh Sahih Muslim (al-Mays ed. 3/4:206): "The scholars have declared desirable -- mustahabb -- the recitation of the Qur'an over the grave."

al-Qurtubi said: "As for reciting over the grave, then our companions (Malikis) are categorical that it is lawful, and others say the same." Suyuti mentioned it in his Sharh al-sudur (p. 311).

al-Jazayri said: "Someone who visits the grave must engage in du`a and supplication. He must reflect upon those who died and he must recite Qur'an for the dead, for the more correct view is that this benefits the dead." al-Jazayri, al-Fiqh `ala al-madhahib al-arba`a (2:540).

One of the false rulings given by Albani in his Talkhis ahkam al-jana'iz (p. 102 #90) concerning recitation at the graveside is that it is an innovation -- he claims -- to recite upon throwing the first earth into the grave: minha khalaqnakum and upon throwing the second: wa fiha nu`idukum and upon throwing the third: wa minha nukhrijukum taratan ukhra "From it (the earth) We created you // and into it We return you // and from it We shall bring you out once more" (20:55). The proof that this is a hasty and careless ruling is:

Even if the chain of the hadith stating that the Prophet did it, which al-Hakim narrated in his Mustadrak -- followed by his student Bayhaqi -- was declared weak by Ibn Hajar, it does not remove the possibility that the hadith is authentic, and this possibility precludes its practice from being an innovation or being called one.
Albani's ruling that it is an innovation is itself an innovation, for none of the verifying scholars of Ahl al-Sunna declared what he declared although they looked at the same evidence: Not al-Hakim, nor Bayhaqi, Ibn Hajar, Ibn al-Jazari, Shawkani, and Nawawi.
Not only did Nawawi not declare it an innovation but he declared it mustahabb according to the vast majority of the authorities in the Shafi`i school, as Shawkani reported in his Tuhfat al-dhakirin (p. 229) and Nayl al-awtar (4:81) without contradicting him, although he did report Ibn Hajar's grading in the latter.
Nawawi said in Kitab al-adhkar (Ta'if ed. p. 211-212):

The Sunna for whoever is at the graveside [at the time of burial] is to to throw earth with his hand three times into the grave at the side of the head.

A large group of our companions [in the Shafi`i school] said: "It is desirable -- mustahabb -- that one recite upon throwing the first earth into the grave: minha khalaqnakum and upon throwing the second: wa fiha nu`idukum and upon throwing the third: wa minha nukhrijukum taratan ukhra "From it (the earth) We created you // and into it We return you // and from it We shall bring you out once more" (20:55).

It is desirable that after burial they sit at graveside for the duration of slaughtering a camel and distributing its meat, and that during that time the sitters busy themselves with reciting Qur'an, supplicating for the deceased, exhortation, and the stories of the People of Goodness as well as the states of the saints... We narrated in Sahih Muslim [book of iman] from `Amr ibn al-`As that he said: "After you bury me, stay around my grave for the duration of slaughtering a camel and distributing its meat, so that I may share your familiar company and examine what I should reply to my Lord's envoys [the angels of the grave]."

We also narrated in Sunan Abi Dawud [Jana'iz #3221] and al-Bayhaqi [al-Sunan al-kubra 4:56; also al-Hakim's Mustadrak 1:370]: from `Uthman that the Prophet, whenever he finished burying the deceased, would stand over him and say: "Ask forgiveness for your brother, and ask for him to be made firm, for he is presently being questioned."

al-Shafi`i and his companions said: "It is desirable -- yustahabb -- that they recite something of the Qur'an at the graveside," and they said: "If they recited the entire Qur'an it would be good."

We also narrated in Bayhaqi's Sunan (4:56-57) with a fair (hasan) chain that Ibn `Umar liked for the beginning and the end of Surat al-Baqara to be recited over the grave after burial.

b) donation of the reward of Qur'an-recital to the dead (ihda' thawab al-qur'an ila al-mayyit):

al-Kamal ibn al-Humam al-Hanafi in Fath al-qadir stated that every single act of worship including Qur'an-recital can be donated to the deceased. The Hanafi faqih `Uthman ibn `Ali ibn Mihjan al-Zayla`i said: "There is nothing rationally far-fetched in the reaching of someone else's reward to the dead because it is nothing more than the placing of what he possesses of reward at someone else's disposal, and it is Allah Who is the One Who conveys it, and He is able to do that. Nor is this specific to one type of act at the exclusion of another." Ibn `Abidin said in his Hashiyat al-durr al-mukhtar that in visiting the graves one may recite:

Surat al-Fatiha
Surat al-Baqara, beginning, Ayat al-Kursi, and amana al-rasul
Surat Ya Seen
Surat al-Mulk
Surat al-Takathur
Surat al-Ikhlas 12 or 11 or 7 or 3 times
Then let him say: allahumma awsil thawaba ma qara'tuhu ila fulan aw ilayhim: O Allah, convey the reward of what I have recited to So-and-so [one or many].

Hasanayn Muhammad Makhluf mentioned all these sayings in his Fatawa shar`iyya (2:277-279, 2:308).

Makhluf also reports (2:300) that among the later Malikis the preferred position is that the reward of Qur'an recitation does reach the deceased, as stated by Ibn Farhun according to Ibn Abi Zayd al-Qayrawani in his Risala, and Ibn Rushd states that there is no objection on the permissibility of donating the reward.

Imam Suyuti states in Sharh al-sudur bi sharh hal al-mawta wa al-qubur (p. 310):

There is disagreement as to the reward of recitation reaching to the dead. The vast majority of the Salaf as well as the Three Imams consider that it does reach them, while our Imam, al-Shafi`i, differs. His basis was the verse: wa an laysa li al-insani illa ma sa`a: "Man can have nothing but what he strives for" (53:39). However, the former replied to this objection in several ways:

(a) The verse is abrogated by Allah's saying: wa al-ladhina amanu wa ittaba`athum dhurriyyatuhum: And those who believe and whose families follow them in Faith, -- to them We shall join their families: nor shall We deprive them of the fruit of anything of their works: yet each individual is in pledge for his deeds (52:21). This verse enters the children into Paradise because of the righteousness of the parents.

(b) The verse "Man can have nothing but what he strives for" is specific to Ibrahim's and Musa's nations. As for this Community which has been granted mercy, then it has both what it strove for and what was striven for on its behalf. This is the saying of `Ikrima (Ibn `Abbas's freedman and the transmitter of his Tafsir. Bukhari included 139 of his narrations in his Sahih. He died in Madina in 104).

(c) What is meant by "man" in that verse is the disbeliever. As for the believer, then he has both what he strove for and what was striven for on his behalf. This is the saying of (the Tabi`i) al-Rabi` ibn Anas (d. 139).

(d) Man can have nothing but what he strives for according to divine justice (`adl); as for what comes through divine munificence (fadl), then it is permissible for him that Allah increase him in anything whatsoever. This is the saying of al-Husayn ibn al-Fadl (al-Bajali, one of Bayhaqi's (d. 458) shaykhs. Qurtubi often cites him in his Tafsir).

(e) The meaning of the verse is: "Man will have nothing counted against him except what he strove for."

They used as proof of the reward of recitation reaching to the dead, the analogy of all that is sent in the way of supplication (du`a), charity (sadaqa), fasting (sawm), pilgrimage (hajj), and manumission (`itq): since there is no difference in the transfer of reward whether it is for pilgrimage, charity, endowment (waqf), supplication, or recitation. They have also used the hadiths that will be mentioned, and even if these are weak, yet their collected import is that the donation of reward has a basis in the Law. Another proof they have used is the fact that the Muslims never ceased at any time in history to gather and recite (the Qur'an) for their dead without anyone objecting, and this constitutes consensus (ijma`). All the above was mentioned by the hadith master (hafiz) Shams al-Din ibn `Abd al-Wahid al-Maqdisi al-Hanbali in a monograph he compiled on the topic. End of Suyuti's words.

Muhammad ibn Ahmad al-Marwazi said: "I once heard Ahmad ibn

Hanbal say, 'Whenever you enter a cemetary, recite the Opening Chapter of the Book, the Two Refuge-taking Chapters, and [the chapter which begins] {Say: He is God, the One}. Make the reward of all this over to the people of the cemetary, for it will reach them.'" Narrated by `Abd al-Haqq ibn al-Kharrat al-Ishbili (d. 582) in his book al-`Aqiba, also by al-Muhibb al-Tabari and Suyuti in Sharh al-sudur (p. 312). See also Ghazali's Ihya, book of "The Remembrance of Death and the Afterlife," trans. T.J. Winter [`Abd al-Hakim Murad] (Cambridge: Islamic Texts Society, 1989) p. 117.

Ibn `Abbas narrates: The Prophet once passed by two graves and said, "These two persons are being tortured not for any major sin. One of them never saved himself from being soiled with his urine, while the other used to spread calumnies." The Prophet then took a green date-palm stalk, split it into two pieces, and fixed one on each grave. They said, "O Allah's Apostle! Why have you done so?" He replied, "I hope that their punishment might be lessened until these two pieces become dry." Bukhari and Muslim narrated it. (Cf. (English Bukhari, Volume 1, Book 4, Number 217.)

Nawawi said in commenting on the above in his Sharh Sahih Muslim (al-Mays ed. 3/4:206): "The scholars have declared desirable -- mustahabb -- the recitation of the Qur'an over the grave due to the above hadith, because if relief from punishment is hoped for through the glorification of date-palm stalks, then the recitation of the Qur'an is more deserving yet, and Allah knows best."

Qurtubi said: "It is also said that the reward of recitation goes to the reciter while the reward of listening goes to the deceased, whence mercy reaches him. Allah said: If the Qur'an is recited, listen to it and be silent, perhaps you will be granted mercy (7:204). It is not unlikely that in Allah's munificence the reward of both the recitation and the audition reach him, and, added to that, the reward of whatever is donated to him from the recitation even what is not heard, such as charity and supplication... Some of our scholars have inferred a proof for the deceased's benefit in the recitation of Qur'an at the grave from the hadith of the date-palm stalk which the Prophet split and fixed (above the graves) saying: Perhaps their punishment might be lessened until these two pieces become dry." al-Khattabi said: "Among the People of Knowledge this is understood on the basis that all things make glorification as long as they are in their original state, or their verdancy and freshness; until they lose their moistness or greenness, or they are cut off from their root." Other than Khattabi said: "If the glorification of the stalk lightens their punishment, what about the recitation of the Qur'an by the believer? This hadith also constitutes a legal basis for the planting of trees at the site of graves." Among the Companions it is established that Abu Barza al-Aslami [as narrated by Ibn `Asakir through Hammad ibn Salama] and Burayda [as narrated by Ibn Sa`d] asked to be buried together with two fresh stalks. Suyuti mentioned this in Sharh al-sudur (p. 312-313).

Ibn al-Jawzi said, as reported by Ahmad ibn Qudama al-Maqdisi in his abridgment entitled Mukhtasar minhaj al-qasidin (p. 448): "Let whoever visits the graves face towards the deceased in his grave, recite something from teh Qur'an, and donate it to him, and let the visit be on the Day of Jum`a."

Nawawi said: "There is consensus among the scholars that du`a [invocation] for the dead benefits them, and that its reward reaches them. They have adduced Allah's saying: "And those who came (into the faith) after them say: Our Lord! Forgive us and our brethren who were before us in the faith" (59:10) and other well-known verses with the same import, as well as the well-known narrations such as the Prophet's saying: "O Allah, forgive the people of Baqi` al-Gharqad" [i.e. the cemetary of the Companions]

and others. There is disagreement among the scholars as to whether the reward of reciting Qur'an reaches the dead. It is well-known that Shafi`i and some Shafi`i scholars said it did not, while Ahmad ibn Hanbal and another group of scholars among whom are Shafi`is said that it did reach the dead. It is up to the reciter to say at the end of his recitation: O Allah, bring the reward of what I have recited to So-and-so. And Allah knows best." Nawawi, al-Adhkar (Mecca ed. 1992 p. 208; Ta'if ed. p. 215 #500). These words of Nawawi make it patently clear that he did not consider ihda' al-thawab an innovation, rather he declared it permissible.

Ibn Taymiyya in his Majmu` al-fatawa (24:300, 24:317) said: "The sound position is that the deceased gets the benefit of all kinds of bodily worship whether prayer, fasting, or recitation, just as he gets the benefit of acts of monetary worship such as sadaqa and its like and just as if one supplicated on his behalf."

Ibn Abi al-`Izz al-Hanafi, who adopted the doctrines of Ibn Taymiyya, said in his commentary on Tahawi's `Aqida (1995 ed. 2:664-673):

Ahl al-Sunna agree that the dead benefit from the striving of the living in two matters: the first is what the dead one himself caused to take place during his life, and the second is the invocation of Muslims on behalf of the dead, their asking forgiveness for them, giving charity, and performing pilgrimage....

As for the reward of such bodily worship as fasting, reciting Qur'an, and dhikr reaching the dead, there is disagreement. Abu Hanifa, Ahmad, and the vast majority of the Salaf agree that it reaches the dead, while the more known position of the schools of al-Shafi`i and Malik is that it does not... Some of the innovators among the Ahl al-kalam [i.e. the Mu`tazila] have adduced as proof for the complete lack of benefit for the dead such ambiguous verses as: "Man can have nothing but what he strives for" (53:39), and "Nor are you requited except for what you used to do" (36:54), and "For the soul is only what it has earned, and against it only what it has deserved" (2:286) and that the established hadith whereby the Prophet said: "When a human being dies his work ceases, except for three things..." shows that the Prophet said that one only benefits from what one has brought about during his life, and as for the rest then he is cut off from it....

But the proof that the dead benefits from other than what he has brought about in his life is in the Book, the Sunna, the Consensus, and the sound analogy.... [After citing several proofs he says:] As for the reaching to the deceased of someone else's reward for fasting, it is narrated in the two Sahihs [also Abu Dawud, Ahmad, and al-Nasa'i] from `A'isha that the Prophet said: "Whoever dies without making up an obligatory fast that he had missed, let his patron (wali) fast on his behalf.... The Lawgiver pointed, with the reaching of the reward of fasting, to the reaching of the reward for Qur'an-recitation and other such types of bodily worship. It is made plain by the fact that to fast is merely to restrain the ego from food through intention, and the Lawgiver has prescribed that its reward will reach the dead: what about the reward of recitation which is both work and intention?.... The recitation of Qur'an and its voluntary, unpaid donation to the dead do reach him, just as the reward of fasting and pilgrimage reach him.

Mulla `Ali al-Qari in his commentary on Abu Hanifa entitled Sharh al-fiqh al-akbar (p. 194-197) said:

Among them [the rulings that pertain to barzakh] is the ruling that the supplication of the living and the donations on their behalf (sadaqa) benefits the dead and raises their positions, contrary to the Mu`tazila who said that the qada' or divine decree does not change for the dead and that every soul has only what she gained and cannot acquire what someone else does: the answer to this is that the immutability of qada' for the dead does not preclude the benefit of the supplication of the living on their behalf, for such benefit may well be part of the qada' in the first place. Furthermore it may be that the benefit of the living in making the du`a is itself for an action they did in the world and for which they get the reward in the hereafter.

In addition to all the above the supplication for the dead is established in sound hadith, especially in salat al-janaza, and the Salaf transmitted it, and the Khalaf agreed upon it, and if there was no benefit in it for the dead it would be in vain, whereas many verses of the Qur'an comprise invocation for the dead such as: "O my Lord! grant them mercy as they raised me when I was young" (17:24), "O my Lord! forgive me and my parents and whomever enters my house a believer, and all believers males and female" (71:28), "O our Lord! forgive us and our brothers who preceded us in faith" (59:10). It is related from Sa`d ibn `Ubada that he said: "O Messenger of Allah! Umm Sa`d -- in Nasa'i: my mother -- died, what is the best donation (sadaqa) [on her behalf]?" The Prophet replied: "Water." Sa`d dug a well and said: "This is for Umm Sa`d." Abu Dawud and al-Nasa'i [with a sound chain] narrated it [also Ibn Majah and Ahmad with a sound chain]...

al-Qunawi said: "The principle inferred from this among Ahl al-Sunna is that any person can donate the reward of their work to another, whether prayer, fasting, pilgrimage, charity (sadaqa), or other than that." al-Shafi`i permitted this in charity and acts of monetary worship (`ibada maliyya) as well as pilgrimage, and if someone recites over the grave then the deceased obtains (only) the reward of listening to the Qur'an, but he objected to the bestowability of the reward of Qur'an-recital to the dead, as well as that of prayer, fasting, and all non-monetary acts of obedience and worship. The position of Abu Hanifa and his companions is that donation is permitted and that the reward (of recitation) does go to the deceased.

Those who object cite the verse: "Man can have nothing but what he strives for" (53:39) and the hadith: "When a human being dies his work ceases, except for three things: an ongoing sadaqa, knowledge of his from people derive benefit, and a righteous child of his who supplicates for him." [Muslim Tirmidhi, and others.]

The answer is: The verse is a proof for us, because the one who donates the reward of his work to another strives in conveying such reward to the other: therefore he obtains what he strove for according to that verse, and he does not obtain it except through the reaching of the reward to the one to whom he donates it. Thus the verse is a strong proof for us, not against us! As for the hadith, then it indicates that the work of the deceased stops and we hold this to be the case also, however, the issue is only the reaching to him of another's reward. The One who causes the reward to reach the dead is Allah, because the dead do not hear by themselves, and their nearness and distance is all one and the same with relation to Allah's power, and He said: "Call upon Me and I shall respond to you" (40:60)...

Shaykh Muhammad Makhluf said: "As for reciting the Qur'an for the deceased, whether at his grave or far from it, scholars disagree as to whether the reward for it reaches him. The scholarly majority hold that it does reach him, and this is the truth, especially if the reciter afterwards donates the reward of what he has read to the deceased. In such a case the reciter also receives the reward for his recital without this diminishing anything from the reward of the deceased." Fatawa shar`iyya wa buhuth Islamiyya (2:303). From Nuh Ha Mim Keller's Reliance of the Traveller (w35.0).

Sheikh Nuh Ali Salman said: "The position of Hanafis and Hanbalis is that a Muslim is entitled to donate the reward of any kind of worship he performs to whomever he wishes of the Muslim dead. As for Shafi`is and Malikis, they distinguish between acts that are valid to perform in another's stead and those that are not, the former being valid to donate the reward of to the deceased, while the latter are not, though the later scholars of the Shafi'i and Malikis incline toward the validity of donating the reward of any kind of worship whatever to the dead. The Hanafis and Hanbalis adduce the following evidence to support their position:

(1) Bukhari and Muslim relate that the Prophet sacrificed two rams of predominantly white color, one for himself and the other for his Community. The evidence therein is that the Prophet offered sacrifice animals and donated the reward to his Community, which includes both the living and the dead, both those who existed in his time and those who came after.

(2) Anas relates that he said to the Prophet: "O Messenger of Allah, we give in charity, perform the pilgrimage, and supplicate for our dead. Does this reach them?" He replied, "Yes, indeed it reaches them, and they rejoice thereat just as one of you rejoices at the gift of a tray of food."

(3) The Prophet said: "Recite Ya Seen [Qur'an 36] over your dead."

(4) Allah Mighty and Majestic has informed us that the angels ask forgiveness for believers, as He says: "The angels glorify their Lord with praise and ask forgiveness for those on earth" (42:5) and He praises believers who ask forgiveness for their brethren, by saying: "...And those who come after them say, 'Lord, forgive us and our brethren who have preceded us in faith'" (59:10).

(5) And the Prophet used to supplicate for those he performed the funeral prayer over -- the evidence in all of the above being that supplication (du`a') are an act of worship, for the Prophet said: "Supplication is worship," while the above texts clearly show that supplications benefit others besides the one who makes them, even when the other does no ask for the supplication to be made for him.

The foregoing provides evidence that the deceased benefits from all types of worship, whether monetary or physical, since fasting, pilgrimage, supplications, and asking forgiveness are all physical acts of worship, and Allah Most High conveys the benefit of them to the deceased -- and so it must also be with other works." Nuh `Ali Salman, Qada' al `ibadat wa al-niyaba fiha, Maktaba al-Risala al-Haditha, Amman, 1403/1983 (p. 400-403). From the Reliance of the Traveller (w35.0).

c) instructing the dead after burial (talqin al-mayyit)
Abu Umama al-Bahili said: Allah's Messenger said: "When one of you dies and you have settled the earth over him, let one of you stand at the head of his grave and then say: O So-and-so, son of So-and-so [name of the mother]! for he will hear him even if he does not reply. Then let him say a second time: O So-and-so, son of So-and-so [name of the mother]! whereupon he will sit up (in his grave). Then let him say: O So-and-so, son of So-and-so [name of the mother]! At this the other one will say: Instruct me, and may Allah grant you mercy! even if you cannot hear it (wa lakin la tasma`un) -- or [in Ibn Hajar's narration]: even if you cannot notice it (wa lakin la tash`urun). Then let him say: Remember the state in which you left this world, which is your witnessing that there is no god except Allah, and that Muhammad is His servant and messenger; that you are pleased with Allah as your Lord, Islam as your religion, Muhammad as your Prophet, and the Qur'an as your book. At that Munkar and Nakir [the angels of the questioning in the grave] hold each other back, saying: Let us go; there is no need for us to tarry here, for he has been instructed his argument. [In Tabarani's and Ibn Qudama's narration:] And Allah will accept his argument without the two of them." A man said: O Messenger of Allah, what if his mother's name is not known?" He replied: "Then let him say: Son of Hawwa' [Eve]."

It is narrated by Ibn Qudama in al-Mughni (1994 ed. 2:319) who mentions that Ibn Shahin narrates it in Kitab dhikr al-mawt with his chain. Ibn Hajar in Talkhis al-habir (2:143) said that Tabarani narrates it with an adequate chain (isnaduhu salih) which, despite its weakness, is consolidated by the witnessing of sound hadiths, and that Dia' al-Din declared it strong (qawwah) in his Ahkam. Shawkani also narrates it in Nayl al-awtar (4:89-90) from the narration of Sa`id in his Sunan from Rashid ibn Sa`d and Damara ibn Habib, and he mentions that `Abd al-`Aziz al-Hanbali also narrated it in his Shafi. Shawkani's citation of Sa`id's narration is not traced back to the Prophet and its wording is: "They used to like (kanu yastahibbun) that it be said to the dead...", "they" referring to the Companions, and Shawkani added that Shafi`i's companions also considered it mustahabb -- desirable.

Among the Hanafis Ibn `Abidin stated in his Hashiyat al-durr al-mukhtar that instructing the deceased after burial is lawful and that it is useful to make him firm and keep him company with a reminder according to what has been mentioned in the reports. Hasanayn Muhammad Makhluf mentioned it in his Fatawa shar`iyya (2:272). See also Ibn `Abidin's Shifa' al-`alil.

Nawawi in al-Adhkar (Ta'if ed. p. 212-213 #494) said:

A very large number of our companions [i.e. of the Shafi`i school] declared that it is desirable -- mustahabb -- to instruct the deceased after burial, and among those who prescribed it are Qadi Husayn in his Ta`liq, his companion Abu Sa`d al-Mutawalli in his book al-Tatimma, the Shaykh, the Imam, the Zahid Abu al-Fath Nasr ibn Ibrahim ibn Nasr al-Maqdisi, Imam Abu al-Qasim al-Rafi`i, and others... The Shaykh and Imam Abu `Amr ibn al-Salah was asked about this instruction to the dead and he said in his Fatawa: "The talqin is what we choose and what we practice."

Ibn Qudama in al-Mughni (1994 ed. 2:319) cites among those who practiced talqin al-amwat or declared it desirable -- mustahabb:

Abu al-Mughira
Abu Bakr ibn Abi Maryam al-Tabi`i
Rashid ibn Sa`d al-Tabi`i
Hamza ibn Jundub al-Tabi`i
Hakim ibn `Umayr al-Tabi`i
The shuyukh of the above-named, i.e. among the Companions
Ibn `Iyash
al-Qadi Abu Ya`la ibn al-Farra'
Abu al-Khattab
Ibn Qayyim al-Jawziyya adds Imam Ahmad to the above list of those who consider it good to instruct the deceased, as stated in the following passage of his Kitab al-ruh (Madani ed. p. 20-21):

Another proof of this [the dead hearing the living] is also the practice of people (`amal al-nas) formerly and to the present time of instructing the dead in his grave (talqin al mayyit fi qabrihi). If the dead did not hear that and did not benefit by it there would be no advantage in it and it would be done in vain. Imam Ahmad was asked about it and he considered it good (istahsanahu) and adduced for it a proof from usage (ihtajja `alayhi bi al-`amal).

There is also related on this subject a weak narration which al-Tabarani related in his Mu`jam from Abu Umama, who said:... [see above]. Although this hadith has not been established (lam yathbut), nevertheless the continuity of its practice in every country and time without objection is sufficient warrant for its performance. For Allah certainly never caused a custom (`ada) to persist so that a people who encompass the eastern and western parts of the earth, and who are the most perfect of peoples in intelligence, and the most comprehensive of them in sciences, should agree to address one who neither hears nor reasons, and approve of that, without some mistrustful one of that people disapproving it! But, the first established it for the last (sannahu al-awwalu li al-akhir), and the last imitates the first therein (wa yaqtadi fihi al-akhiru bi al-awwal). And were it not that the one who is addressed hears, this act would have the status of address to earth and wood and stone and the non-existent -- and this, even if one person might approve of it, the learned would unanimously abhor it and condemn it.

Abu Dawud related in his Sunan with a chain to which there is no objection: The Prophet attended the funeral of a man, and when he was buried he said: "Ask confirmation for your brother, for he is now being questioned." So he gave information that he was being questioned at that time. And since he was being asked, then he could hear the dictation. And it is valid on the Prophet's authority that the dead one hears the beating of their sandals when they turn to leave.

`Abd al-Haqq [Ibn al-Kharrat al-Ishbili] related on the authorities of one of the saints that he said: "A brother of mine died and I saw him in my sleep. I said: O brother, what was your state when you were placed in your grave? He said: Someone kept coming to me with a bright flame of fire. If it had not been that someone made du`a for me I would have perished."

Shabib ibn Shayba said: "My mother enjoined me at her death saying: O my son, when you bury me, stand at my grave and say: O mother of Shabib, repeat: la ilaha illallah. So when I buried her, I stood at her grave and said: O mother of Shabib, repeat: la ilaha illallah. Then I departed. When night came I saw her in my sleep and she said: O my son, I was on the point of perishing but for the expression: la ilaha illallah overtaking me. So you have observed my last wish, O my son.

Shaykh Nuh `Ali Salman said as reported in The Reliance of the Traveller (p. 921-924 w32.1-32.2):

Instructing the deceased (talqin) is when a Muslim sits besides the grave of his fellow Muslim after burial to speak to him, reminding him of the Testification of Faith "There is no god but Allah, Muhammad is the Messenger of Allah," and certain other matters of belief, such as that death is real, paradise is real, hell is real, and that Allah shall raise up those who are in their graves -- and praying that the deceased will prove steadfast when the two angels question him. It does not have a particular form, but rather anything that accomplishes the above is called "instructing the deceased." The following evidence may be adduced for its validity in Sacred Law:

The rigorously authenticated (sahih) hadith that the Prophet (Allah bless him and give him peace) ordered that the bodies of the idolators slain on the day of Badr be thrown into a well whose interior was uncased with stones, then he approached the well and began calling the unbelievers by their names and fathers' names, saying: "O So-and-so son of So-and-so, and So-and-so son of So-and-so: it would have been easier if you had obeyed Allah and His Messenger. We have found what our Lord promised to be true; have you found what your Lord promised to be true?" To which `Umar said: "O Messenger of Allah, why speak to lifeless bodies?" And he replied: "By Him in whose hand is the soul of Muhammad, you do not hear my words better than they do."
The Prophet (Allah bless him and give him peace) said:
"When a servant is laid in his grave and his friends have turned away from him and he hears the footfalls of their sandals, two angels come to him, sit him upright, and ask him: "What were you wont to say [i.e. what did you use to say] of this man Muhammad (Allah bless him and give him peace)?" The believer will answer: "I testify that he is the slave of Allah and his Messenger," and it will be said: "Look at your place in hell, Allah has changed it for a place in paradise," and the man will behold both of them..."

`Uthman ibn `Affan (Allah be well pleased with him) relates that when the Prophet (Allah bless him and give him peace) used to finish burying someone, he would stand by the grave and say, "All of you, ask Allah to forgive your brother and make him steadfast, for he is now being asked."
Abu Umama said: "When I die, do with me as the Prophet (Allah bless him and give him peace) ordered us, saying: "When one of your brothers die and you have smoothed over the earth upon his grave, let one of you stand at the head of the grave and say: "O So-and-so son of So-and-so [note: the latter "So-and-so" is feminine, naming the deceased's mother] -- for he will hear, though he cannot reply -- and then say: "O So-and-so son of So-and-so," and he will sit upright; and then say: "O So-and-so son of So-and-so," and he will say: "Direct me, Allah have mercy on you," though you will not hear it, but should say: "Remember the creed upon which you departed from this world, the testification that there is no god but Allah, and Muhammad is His slave and Messenger, and that you accepted Allah as your Lord, Islam as your religion, Muhammad as your Prophet, and the Koran as your examplar." For then the two angels Munkar and Nakir will take each other's hand and say: "Let us go, what is there to keep us beside someone who has been instructed how to make his plea?" A man said: "O Messenger of Allah, what if one does not know the name of his mother?" and he answered, "Then he should mention his descent from his mother Eve, saying: "O So-and-so son of Eve...."
Tabarani related this hadith in his al-Mu`jam al-kabir, and Ibn Hajar `Asqalani has said that "its chain of transmission is sound" (isnaduhu salih) in Talhis al-habir fi takhrij ahadith al-Rafi`i al-kabir (2:143). Some scholars have said that this hadith is not well authenticated (da`if), while others have gone to the extreme of calling it a forgery.

The first three of the above hadiths, all of them rigorously authenticated (sahih), show that:

a dead person hears the words of a living person speaking to him and even the sounds and movements around him;
the dead are questioned in their graves;
and that it is legally valid after burial for a living person to ask Allah to forgive the deceased and make him steadfast for the questioning of the two angels.
As for the fourth hadith, scholars have felt comfortable with it (ista'nasa bihi al-`ulama'), saying that if the deceased can hear, we should let him hear these words which he is in the direst need of in such circumstances, and even if the hadith that has conveyed them is not well authenticated, its content is valid and true (madmunuhu kalamun haqqun sahih).

The foregoing is what has been said about instructing the deceased (talqin), so whoever does it cannot be blamed, since they have something of a case for it; and whoever does not cannot be blamed, because they do not consider the case sufficient. In any event, we should be anxious to promote love and brotherhood between Muslims, and not divide the ranks with questions like this, for the important thing is our belief in the oneness of Allah, and the unity of the Islamic Community.

Reading Yasin for the dead by Sheikh Amjad Rasheed

2007-06-11T22:12:00.000-07:00

السؤال: ما حكمُ قراءة سورة ( يس ) للميت ، فقد قال بعضُ الناس : إنه منكرٌ ؛ لأنه عملٌ مبنيٌّ على أحاديث موضوعة ؟

الجواب : الذي ذكره أئمتنا وغيرهم أن قراءة القرآن عند المحتضر مستحبة خصوصاً ( يس ) والذي عليه جمهورُ أهل السنة أن قراءة القرآن عند الميت تنفعه سواءٌ في ذلك سورة ( يس ) أو غيرها من القرآن فكلُّه فيه البركة والنفع ، بل جاء الأمرُ بقراءة ( يس ) بخصوصها على الميت ، وذلك فيما رواه الإمامُ أحمد والنسائي وابن ماجه عن النبي صلى الله عليه وسلم أنه قال :" اقرءوا على موتاكم يس ".

وهذا الحديثُ ضعفه الدارقطني وابن القطان ، لكن رواه أبو داود أيضاً ولم يضعفه والقاعدةُ : أن ما يرويه ولا يضعفه فهو عنده حسنٌ ، وصححه ابنُ حبان ، وحسنه الحافظُ السيوطي في "الجامع الصغير" .

وقد ذكر الحافظُ ابن حجر في "التلخيص الحبير" عند الكلام على هذا الحديث : أن الإمام أحمد رحمه الله قال في "مسنده" :" حدثنا أبو المغيرة حدثنا صفوان قال : كانت المشيخةُ يقولون : إذا قُرئت يعني ( يس ) عند الميت خُفف عنه بها ". اهـ

فهذا دليلٌ على أن قراءة ( يس ) عند الميت كانت معروفةً مشهورةً عند السلف بنقل الإمام أحمد رحمه الله تعالى وحسبُك به إماماً في النقل ، ودليلٌ أيضاً على أن الإمام أحمد نفسه كان يرتضي العملَ بهذا ؛ لأنه نقله عن المشيخة ولم يردَّه فلو لم يكن يرتضي ذلك لبينه ولما سكت عليه ، وسيأتي تأكيد ذلك بعد قليل .

قال الحافظ بعد نقل كلام أحمد :" وأسنده صاحبُ "الفردوس" من طريق مروان بن سالم عن صفوان بن عمرو عن شريح عن أبي الدرداء وأبي ذر قال : قال رسول الله صلى الله عليه وسلم :" ما من ميت يموت فيقرأ عنده يس , إلا هون الله عليه ". وفي الباب عن أبي ذر وحده أخرجه أبو الشيخ في "فضائل القرآن" ". اهـ

فعُلم من هذا كله أن لحديث قراءة ( يس ) على الميت أصلاً لا يُنكر ، وهو وإن كان ضعيفاً كما قاله من مرَّ لكن خالفه من ذكر أيضاً ، والحديثُ الضعيفُ يعمل به في فضائل الأعمال بإجماع العلماء كما ذكر ذلك الإمام النووي في مقدمة "الأذكار" ، وقد عمل بهذا الحديث العلماء ، ومن هؤلاء الإمام أحمد كما ذكره إمام الحنابلة في الفقه الإمامُ ابن قدامة في كتابه "المغني" الذي هو أعظمُ كتبهم ونصه :" قال أحمد : ويقرءون عند الميت إذا حضر ؛ ليخفف عنه بالقراءة , يقرأ ( يس ) , وأَمَرَ بقراءة فاتحة الكتاب ". اهـ

قلتُ : فتراه كيف استحب قراءة ( يس ) بل وزاد عليها قراءة الفاتحة وهي لم يرد بخصوص قراءتها على الميت شيءٌ لكن استحبها الإمام أحمد وأمر بها ، وهو دليلٌ على أن الأمرَ في ذلك واسعٌ لا يُنكر ، ومما يؤكد هذا ما سيأتي نقله عن النووي : أن بعض التابعين استحب قراءة سورة الرعد عند الميت .

ثم قال ابن قدامة :" وروى سعيد حدثنا فرج بن فضالة عن أسد بن وداعة قال : لما حضر غضيفَ بن حارث الموتُ حضره إخوانُه , فقال : هل فيكم من يقرأ سورة ( يس ) ؟ قال رجلٌ من القوم : نعم. قال : اقرأ ورتل وأنصتوا ، فقرأ ورتل وأسمع القوم , فلما بلغ : ( فسبحان الذي بيده ملكوت كل شيء وإليه ترجعون ) خرجت نفسه ، قال أسد بن وداعة: فمن حضر منكم الميت , فشدد عليه الموت فليقرأ عنده سورة ( يس ) ؛ فإنه يخفف عنه الموت ". اهـ

وقال الإمام النووي في "المجموع" :" يستحبُّ أن يقرأ عند المحتضر سورة ( يس ) هكذا قاله أصحابنا ، واستحب بعضُ التابعين سورة الرعد أيضا ". اهـ

والحاصلُ أن الذي عليه الأئمةُ المحققون من المحدثين والفقهاء أن قراءة ( يس ) وغيرها من القرآن عند الميت مستحبةٌ ، فالذي ينكره هو المخطئ والجاهل طريق السلف والعلماء المعتبرين في بيان الأحكام ، والله الهادي للصواب .

بقي أن أشير إلى أن العلماء اختلفوا في المراد من الموتى في حديث :" اقرءوا على موتاكم يس ". فقال ابن حبان في "صحيحه" : المراد به من حضرته المنية , لا أن الميت يقرأ عليه . لكن ذكر الحافظ ابن حجر في "التلخيص الحبير" أن الإمام الحافظ المحب الطبري قد ردَّ ذلك؛ أي : فجعل المراد من الميت في الحديث على ظاهره وهو من فارق الحياة .

"Sheikhul Hadith" Albani Unveiled

2007-06-11T01:36:00.000-07:00

AL-ALBANI

A Concise Guide to the Chief Innovator of Our Time

by Sheikh Dr. G.F. Haddad

Nasir al-Albani is the arch-innovator of the Wahhabis and "Salafis" in our time. A watch repairman by trade, al-Albani is a self-taught claimant to hadith scholarship who has no known teacher in any of the Islamic sciences and has admitted not to have memorized the Book of Allah nor any book of hadith, fiqh, `aqîda, usûl, or grammar. He achieved fame by attacking the great scholars of Ahl al-Sunna and reviling the science of fiqh with especial malice towards the school of his father who was a Hanafi jurist.

A rabid reviler of the Friends of Allah and the Sufis, he was expelled from Syria then Saudi Arabia and lived in Amman, Jordan under house arrest until his death in 1999. He remains the qibla of the people of Innovation, self-styled re-formers of Islam, and other "Salafi" and Wahhabi sympathizers, and the preferred author of book merchants and many uneducated Muslims. Most of the contemporary Sunni scholars warned of his heresy and many of them wrote articles or full-length works against him such as:

- The Indian hadith scholar Habib al-Rahman al-A`zami who wrote al-Albani Shudhudhuh wa Akhta'uh ("Al-Albani's Aberrations and Errors") in four volumes.

- The Syrian scholar Muhammad Sa`id Ramadan al-Buti who wrote the two classics al-Lamadhhabiyya Akhtaru Bid`atin Tuhaddidu al-Shari`a al-Islamiyya ("Not Following A School of Jurisprudence is the Most Dangerous Innovation Threatening Islamic Sacred Law") and al-Salafiyya Marhalatun Zamaniyyatun Mubaraka La Madhhabun Islami ("The `Way of the Early Muslims' Was A Blessed Historical Epoch, Not An Islamic School of Thought")

- The Moroccan hadith scholar `Abd Allah ibn Muhammad ibn al-Siddiq al-Ghumari who wrote Irgham al-Mubtadi` al-Ghabi bi Jawaz al-Tawassul bi al-Nabi fi al-Radd `ala al-Albani al-Wabi ("The Coercion of the Unintelligent Innovator with the Licitness of Using the Prophet - Allah bless and greet him - as an Intermediary in Refutation of al-Albani the Baneful"), al-Qawl al-Muqni` fi al-Radd `ala al-Albani al-Mubtadi` ("The Persuasive Discourse in Refutation of al-Albani the Innovator"), and Itqan al-Sun`a fi Tahqiq Ma`na al-Bid`a ("Precise Handiwork in Ascertaining the Meaning of Innovation").

- The Moroccan hadith scholar `Abd al-`Aziz ibn Muhammad ibn al-Siddiq al-Ghumari who wrote Bayan Nakth al-Nakith al-Mu`tadi ("The Exposition of the Treachery of the Rebel").

- The Syrian hadith scholar `Abd al-Fattah Abu Ghudda who wrote Radd `ala Abatil wa Iftira'at Nasir al-Albani wa Sahibihi Sabiqan Zuhayr al-Shawish wa Mu'azirihima ("Refutation of the Falsehoods and Fabrications of Nasir al-Albani and his Former Friend Zuhayr al-Shawish and their Supporters").

- The Egyptian Hadith scholar Muhammad `Awwama who wrote Adab al-Ikhtilaf ("The Proper Manners of Expressing Difference of Opinion").

- The Egyptian hadith scholar Mahmud Sa`id Mamduh who wrote Wusul al-Tahani bi Ithbat Sunniyyat al-Subha wa al-Radd `ala al-Albani ("The Alighting of Mutual Benefit and Confirmation that the Dhikr-Beads are a Sunna in Refutation of al-Albani") and Tanbih al-Muslim ila Ta`addi al-Albani `ala Sahih Muslim ("Warning to the Muslim Concerning al-Albani's Attack on Sahih Muslim").

- The Saudi hadith scholar Isma`il ibn Muhammad al-Ansar who wrote Ta`aqqubat `ala "Silsilat al-Ahadith al-Da`ifa wa al-Mawdu`a" li al-Albani ("Critique of al-Albani's Book on Weak and Forged Hadiths"), Tashih Salat al-Tarawih `Ishrina Rak`atan wa al-Radd `ala al-Albani fi Tad`ifih ("Establishing as Correct the Tarawih Salat in Twenty Rak`as and the Refutation of Its Weakening by al-Albani"), and Ibahat al-Tahalli bi al-Dhahab al-Muhallaq li al-Nisa' wa al-Radd `ala al-Albani fi Tahrimih ("The Licitness of Wearing Gold Jewelry for Women Contrary to al-Albani's Prohibition of it").

- The Syrian scholar Badr al-Din Hasan Diab who wrote Anwar al-Masabih `ala Zulumat al-Albani fi Salat al-Tarawih ("Illuminating the Darkness of al-Albani over the Tarawih Prayer").

- The Director of Religious Endowments in Dubai, `Isa ibn `Abd Allah ibn Mani` al-Himyari who wrote al-I`lam bi Istihbab Shadd al-Rihal li Ziyarati Qabri Khayr al-Anam - Allah bless and greet him - ("The Notification Concerning the Recommendation of Travelling to Visit the Grave of the Best of Creation - Allah bless and greet him -) and al-Bid`a al-Hasana Aslun Min Usul al-Tashri` ("The Excellent Innovation Is One of the Sources of Islamic Legislation").

- The Minister of Islamic Affairs and Religious Endowments in the United Arab Emirates Shaykh Muhammad ibn Ahmad al-Khazraji who wrote the article al-Albani: Tatarrufatuh ("Al-Albani's Extremist Positions").

- The Syrian scholar Firas Muhammad Walid Ways in his edition of Ibn al-Mulaqqin's Sunniyyat al-Jumu`a al-Qabliyya ("The Sunna Prayers That Must Precede Salat al-Jumu`a").

- The Syrian scholar Samer Islambuli who wrote al-Ahad, al-Ijma`, al-Naskh.

- The Jordanian scholar As`ad Salim Tayyim who wrote Bayan Awham al-Albani fi Tahqiqihi li Kitab Fadl al-Salat `ala al-Nabi - Allah bless and greet him -.

- The Jordanian scholar Hasan `Ali al-Saqqaf who wrote the two-volume Tanaqudat al-Albani al-Wadiha fi ma Waqa`a fi Tashih al-Ahadith wa Tad`ifiha min Akhta' wa Ghaltat ("Albani's Patent Self-Contradictions in the Mistakes and Blunders He Committed While Declaring Hadiths to be Sound or Weak"), Ihtijaj al-Kha'ib bi `Ibarat man Idda`a al-Ijma` fa Huwa Kadhib ("The Loser's Recourse to the Phrase: `Whoever Claims Consensus Is a Liar!'"), al-Qawl al-Thabtu fi Siyami Yawm al-Sabt ("The Firm Discourse Concerning Fasting on Saturdays"), al-Lajif al-Dhu`af li al-Mutala`ib bi Ahkam al-I`tikaf ("The Lethal Strike Against Him Who Toys with the Rulings of I`tikaf), Sahih Sifat Salat al-Nabi Sallallahu `alayhi wa Sallam ("The Correct Description of the Prophet's Prayer - Allah bless and greet him -"), I`lam al-Kha'id bi Tahrim al-Qur'an `ala al-Junub wa al-Ha'id ("The Appraisal of the Meddler in the Interdiction of the Qur'an to those in a State of Major Defilement and Menstruating Women"), Talqih al-Fuhum al-`Aliya ("The Inculcation of Lofty Discernment"), and Sahih Sharh al-`Aqida al-Tahawiyya ("The Correct Explanation of al-Tahawi's Statement of Islamic Doctrine").

Among Albani's innovations in the Religion:

1- In his book Adab al-Zafaf he prohibits women from wearing gold jewelry - rings, bracelets, and chains - despite the Consensus of the Ulema permitting it.

2- He claims that 2.5% zakât is not due on money obtained from commerce, i.e. the main activity whereby money circulates among Muslims.

3- He absolutely prohibits fasting on Saturdays.

4- He prohibits retreat (i`tikaf) in any but the Three Mosques.

5- He claims that it is lawful to eat in Ramadan before Maghrib as defined by the Law, and similarly after the true dawn.

6- He compares Hanafi fiqh to the Gospel.1

7- He calls people to imitate him rather than the Imams of the Salaf such as the founders of the Four Schools, and his followers invalidate the hadiths that contradict his views.

8- He prohibits the make-up performance of prayers missed intentionally.

9- He claims that it is permissible for menstruating women and those in a state of major defilement (junub) to recite, touch, and carry the Qur'an.

10- He claims over and over that among the innovations in religion existent in Madina is the persistence of the Prophet's - Allah bless and greet him - grave in the mosque.

11- He claims that whoever travels intending to visit the Prophet - Allah bless and greet him - or to ask him for his intercession is a misguided innovator.

12- He claims that whoever carries dhikr-beads in his hand to remember Allah Most High is misguided and innovating.

13- He invented a location to Allah Most High above the Throne which he named al-makân al-`adamî - "the non-existent place."

14- He claims in Tamam al-Minna that masturbation does not annul one's fast.

15- He published "corrected" editions of the two Sahihs of al-Bukhari and Muslim, which he deceitfully called "Abridgments" (mukhtasar) in violation of the integrity of these motherbooks.

16- He published newly-styled editions of the Four Sunan, al-Bukhari's al-Adab al-Mufrad, al-Mundhiri's al-Targhib wa al-Tarhib, and al-Suyuti's al-Jami` al-Saghir, each of which he split into two works, respectively prefixed Sahih and Da`if in violation of the integrity of these motherbooks.

17- He said: "Many of those who interpret figuratively [the Divine Attributes] are not heretics (zanâdiqa), but they say what heretics say," and "figurative interpretation is the very same as nullification (al-ta'wîl `ayn al-ta`tîl)."2

18- He suggests that al-Bukhari is a disbeliever for interpreting the Divine Face as dominion or sovereignty (mulk) in the verse "Everything will perish save His countenance" (28:88) in the book of Tafsir in his Sahih: "Except His wajh means except His mulk, and it is also said: Except whatever was for the sake of His countenance." Albani blurts out: "No true believer would say such a thing" and "We should consider al-Bukhari innocent of that statement."3

19- In imitation of the Mu`tazila, tawassul (seeking means), istighâtha (asking for help), and tashaffu` (seeking intercession) through the Prophet - Allah bless and greet him - or one of the Awliyâ' he declared prohibited acts in Islam (harâm) tantamount to idolatry (shirk) in his booklet al-Tawassul as did his friends Bin Baz and those who obey them such as al-Qahtani in al-Wala' wa al-Bara' and others, in flat rejection of the numerous sound and explicit narrations to that effect, such as al-Bukhari's narration of the Prophet - Allah bless and greet him - from Ibn `Umar - Allah be well-pleased with him -: "Truly the sun shall draw so near on the Day of Resurrection that sweat shall reach to the mid-ear, whereupon they shall ask (istaghâthû) help from Adam - upon him peace -, then from Musa - upon him peace - , then from Muhammad - Allah bless and greet him - who will intercede (fa yashfa`u)... and that day Allah shall raise him to an Exalted Station, so that all those who are standing [including the unbelievers] shall glorify him (yahmaduhu ahlu al-jam`i kulluhum)."

20- He denies that the name of the Angel of death is `Azrâ'îl and claims such a name has no basis other than Israelite reports, although `Iyad reports the Consensus on the Umma on it in al-Shifa'.

21- Like the rest of Wahhabi and "Salafi" innovators he declares Ash`aris, Maturidis, and Sufis to be outside the fold of Ahl al-Sunna and even outside the fold of Islam, although Allah Most High and His Prophet - Allah bless and greet him - praised them! Upon revelation of the verse "Allah shall bring a people whom He loves and who love Him" (5:54), the Prophet - Allah bless and greet him - pointed to Abu Musa al-Ash`ari - Allah be well-pleased with him - and said: "They are that man's People."4 Al-Qushayri, Ibn `Asakir, al-Bayhaqi, Ibn al-Subki, and others said that the followers of Abu al-Hasan al-Ash`ari - i.e. Ash`aris who were mostly Sufis - are included among Abu Musa's People for in every place that a people are affiliated to a Prophet, what is meant is the followers of that Prophet.

As for Maturidis, they are referred to in the narration of the Prophet - Allah bless and greet him - from Bishr al-Khath`ami or al-Ghanawi with a sound (sahîh) chain according to al-Hakim, al-Dhahabi, al-Suyuti, and al-Haythami: "Truly you shall conquer Constantinople and truly what a wonderful leader will her leader be [Mehmet Fatih Sultan - Allah be well-pleased with him -], and truly what a wonderful army will that army be!" Both the leader and his army were classic Hanafi Maturidis and it is known that Mehmet Fatih loved and respected Sufis, practiced tawassul, and followed a Shaykh. Moreover, enmity against Ash`aris, Maturidis, and Sufis, is nifâq and enmity against the Umma of Islam as most of the Ulema of Islam are thus described.

22- In at least five of his books5 he calls for the demolition of the Green Dome of the Prophet's Mosque in al-Madina al-Munawwara and for taking the Prophet's grave outside the Mosque.

23- He states: "I have found no evidence for the Prophet's - Allah bless and greet him - hearing of the salaam of those who greet him at his grave" and "I do not know from where Ibn Taymiyya took his claim6 that he - Allah bless and greet him - hears the salaam from someone near." This and the previous item are among his greater enormities and bear the unmistakable signature of innovation and deviation.7<

24- He considers it an innovation to visit relatives, neighbors, or friends on the day of `Eid and prohibits it.8

25- He gave the fatwa that Muslims should exit Palestine en masse and leave it to the Jews as it is part the Abode of War (dâr al-harb).9

26- He advocates in his Salat al-Nabi - Allah bless and greet him -, the formula "Peace and blessings upon the Prophet" instead of "upon you, O Prophet" in the tashahhud in contradiction of the Four Sunni Schools, on the basis of a hadith of Ibn Mas`ud whereby the Companions used the indirect-speech formula after the passing of the Prophet - Allah bless and greet him -. But the Prophet - Allah bless and greet him - himself instructed them to pray exactly as he prayed saying: "Peace and blessings upon you, O Prophet" without telling them to change it after his death, nor did the major Companions (whose Sunna we were ordered to imitate together with that of the Prophet - Allah bless and greet him -), such as Abu Bakr and `Umar, teach the Companions and Successors otherwise!

27- He prohibits praying more than 11 rak`as in Tarawih prayers on the grounds that the Prophet - Allah bless and greet him - never did and in blatant rejection of his explicit command to follow the Sunna of the well-guided Caliphs after him.

28- He declares that adding more to 11 supererogatory rak`as in the late night prayer (tahajjud) is an innovation rather than an act of obedience on the grounds that the Prophet - Allah bless and greet him - "never ever prayed one hundred rak`as in his whole lifetime"10 although the Ulema agree that there is no prescribed limit to something which the Prophet - Allah bless and greet him - commanded without specifically quantifying it, and he - Allah bless and greet him - said in three authentic narrations: "Know that the best of your good deeds is prayer,"11 "Prayer is a light,"12 and "The night prayer is in cycles of two [rak`as] and when one of you fears the rising of the dawn, let him pray a single one."13 It is also established in many authentic narrations collected by Imam `Abd al-Hayy al-Lacknawi in the second part of his Iqamat al-Hujja `ala anna al-Ikthar min al-Ta`abbudi Laysa bi Bid`a that the Companions and Salaf prayed hundreds if not thousands of rak`as in every twenty-four hours!

29- He considers it an innovation to pray four rak`as between the two adhâns of Jumu`a and before Salat, although it is authentically narrated that "the Prophet - Allah bless and greet him - prayed four rak`as before Jumu`a and four rak`as after it."14

30- He declares it prohibited (harâm) and an innovation to lengthen the beard over a fistful's length although there is no proof for such a claim in the whole Law and none of the Ulema ever said it before him.15

31- He gives free rein to his propensity to insult and vilify the Ulema of the past as well as his contemporaries. As a result it is difficult to wade through his writings without being affected by the nefarious spirit that permeates them. For example, he considers previous editors and commentators of al-Bukhari's al-Adab al-Mufrad ("Book of Manners"!) "sinful," "unbearably ignorant," and even "liars" and "thieves." Of one he says: "There are so many weak hadiths [in his choice]... that it is an unislamic practice"; of another: "It is ignorance which must not be tolerated"; of another: "Forgery and open lie... His edition is stolen [from a previous one]."16 Such examples actually fill a book compiled by Shaykh Hasan `Ali al-Saqqaf and titled Qamus Shata'im al-Albani wa Alfazihi al-Munkara al-Lati Yatluquha `ala `Ulama' al-Umma ("Dictionary of al-Albani's Insults and the Heinous Words He Uses Against the Scholars of the Muslim Community").

32- He revived Ibn Hazm's anti-madhhabî claim that differences can never be a mercy in any case but are always a curse on the basis of the verse (If it had been from other than Allah they would have found therein much discrepancy( (4:82).17 Imam al-Nawawi long since refuted this view in his commentary on Sahih Muslim where he said: "If something is a mercy, it is not necessary for its opposite to be the opposite of mercy. No-one makes this binding and no-one even says this, except an ignoramus or one who affects ignorance." Similarly, al-Munawi said in Fayd al-Qadir: "This is a contrivance that showed up on the part of some of those who have sickness in their heart."

33- He expresses hatred for those who read Imam al-Busiri's masterpiece, Qasidat al-Burda, and calls them cretins (mahâbîl),18 i.e. millions of Muslims past and present including the likes of Imams Ibn Hajar al-`Asqalani, al-Sakhawi, and al-Suyuti who all included it as required reading in the Islamic curriculum.19

34- He perpetuates lies if they detract from Ash`aris, such as his remark that Imam Sayf al-Din al-Amidi did not pray,20 although Dr. Hasan al-Shafi`i in his massive biography entitled al-Amidi wa Ara'uhu al-Kalamiyya showed that the story that al-Amidi did not pray was a forgery put into circulation during the campaign waged by Imam Ibn al-Salah against him for teaching logic and philosophy in Damascus.

35- He perpetuates the false claim first made by Munir Agha the founder of the Egyptian Salafiyya Press, that Imam Abu Muhammad al-Juwayni - the father of Imam al-Haramayn - "repented" from Ash`ari doctrine and supposedly authored a tract titled Risala fi Ithbat al-Istiwâ' wa al-Fawqiyya ("Epistle on the Assertion of Establishment and Aboveness").21 This spurious attribution continues to be promoted without verification - for obvious reasons - by modern-day "Salafis" who adduce it to forward the claim that al-Juwayni embraced anthropomorphist concepts. The Risala in question is not mentioned in any of the bibliographical and biographical sources nor does al-Dhahabi cite it in his encyclopedia of anthropomorphist views entitled al-`Uluw. More conclusively, it is written in modern argumentative style and reflects typically contemporary anthropomorphist obsessions.

36- He derides the fuqahâ' of the Umma for accepting - in their massive majority - the hadith of Mu`adh ibn Jabal on ijtihâd as authentic then rejects the definition of knowledge (`ilm) in Islam as pertaining to fiqh but claims that it pertains only to hadith,22 although the Ulema of the Salaf explicitly said that a hadith master without fiqh is a misguided innovator! And he defines the `âlim as "meaning, of course, the `Salafi' `âlim, not the `Khalafi [late Egyptian Shaykh] Ghazali'!"23 Al-Qurtubi said: "One of the knowers of Allah said: A certain group that has not yet come up in our time but shall show up at the end of time, will curse the scholars and insult the jurists."24

NOTES

1In his commentary on al-Mundhiri's Mukhtasar Sahih Muslim, 3rd ed. (Beirut: al-Maktab al-Islami, 1977, p. 548). This phrase was removed from later editions.

2Fatawa (p. 522-523) and Mukhtasar al-`Uluw (p. 23f.).

3Fatawa (p. 523).

4Narrated from `Iyad by Ibn Abi Shayba and al-Hakim who said it is sahîh by Muslim's criterion, and by al-Tabarani with a sound chain as stated by al-Haythami.

5Ahkam al-Jana'iz wa Bida`uha, Talkhis Ahkam al-Jana'iz, Tahdhir al-Sajid, Hijjat al-Nabi, and Manasik al-Hajj wa al-`Umra.

6In Majmu`a al-Fatawa (27:384).

7In his notes on Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 80) and his Silsila Da`ifa (#203).

8Fatawa (p. 61-63).

9 Fatawa (p. 18).

10 Fatawa (p. 315-316).

11Narrated as part of a longer hadith from Thawban with sound chains by Ibn Majah and Ahmad. Malik cites it in his Muwatta'.

12Part of a longer hadith narrated from Abu Malik al-Ash`ari (Ka`b ibn `Asim) by Muslim, al-Tirmidhi (hasan sahîh), al-Nasa'i, Ibn Majah, Ahmad, and al-Darimi.

13Narrated from Ibn `Umar in the Nine Books.

14With a fair chain from `Ali and Ibn `Abbas as stated by al-`Iraqi in Tarh al-Tathrib (3:42), Ibn Hajar in Talkhis al-Habir (2:74), and al-Tahanawi in I`la' al-Sunan (7:9).

15 Fatawa (p. 53).

16 Sahih al-Adab al-Mufrad (Introduction, p. 15, 20, 26).

17 Al-Silsila al-Da`ifa (1:76 #57).

18Introduction to al-San`ani's Raf` al-Astar (p. 24-25).

19Cf. al-Suyuti, Husn al-Muhadara (Cairo 1293 ed. 1:260) and al-Sakhawi, in A.J. Arberry, Sakhawiana: A Study Based on the Chester Beatty Ms. Arab. 773 (London: Emery Walker Ltd., 1951, p. 5-9).

20In his notes to Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 88).

21 Mukhtasar al-`Uluw (p. 277).

22In his notes on al-Qasimi's al-Mash `ala al-Jawrabayn (p. 38). On the hadith of Mu`adh see our May 1999 post titled, "[4] Probativeness of the Sunna" and Note 5 in that post.

23 Tahrim Alat al-Tarab (p. 160).

24Al-Qurtubi, Tafsir (7:191).

Wal-'Aqibatu lil-Muttaqin.

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Radd al-firqat al-Albaniyyah

23 Jumad at-Thani 1420 - October 3, 1999.

As-salamu 'alaykum wa rahmat-Ullahi wa barakatuH.

Praised be Allah Ta'ala who differentiate between al-Haqq wa-l-batil and between al-hudah and ad-dalalah. He helped Ummatu-l-Islamiyyah by granting us relief after fasad and by removing from the earth tajdid of khawarij by hidayati-r-rushdah, purifying dunya from the presence of the amir al-mudillin and nasir of Shaytan, the leader of ahlu-d-dalalah wa-l-irtidad, the well-known falsified of ahadith and preacher of 'aqidah al-mufsidah Nasiru-l-Kufr al-Albani al-Kaddhab, and prevented his fitnah and his numberless lies to damage Millat al-Muhammadiyyah anymore.

This is warning bi Haqqi-Llah against ahl of ashaddu sabil and our wasiyyah li-l-Muslimin. This pseudo-scholar was affected in his stone-like heart by a deep hate for Asiaduna al-mukramin of Ahlu-s-Sunnah wa-l-Jama'ah, and his mind was pervaded by the clear determination to extinguish Allah's Nur, falsifying 'ilmu-l-hadith and destroying the expertise upon which this science is rooted. He frequently insulted Imam Abu Hanifah (radi Allahu 'anh) and Imam Shaf'i (radi Allahu 'anh), and strove to "proof" their madhhayb to be wrong. His misguided followers even dared to "show" that - na'udhu bi-Llah - Imam al-A'zham Abu Hanifah was not a muhaddith, and by doing so they separate by ijma' of this Ummah al-mansurah even more. He accused many Muslims, including Salaf al-Kiramah, Sahabah and Tabi'un, of being "mushrikun" and issued pseudo-fatawah of takfir against many leading Sunni scholars.

About similar people Allah Ta'ala says:

"These are they who have bartered away guidance for error, but their traffic has brought them no gain, nor are they rightly guided. Their case is like the case of a person who kindled a fire, and when it lighted up all around him, Allah took away their light and left them in thick darkness, they see not. They are deaf, dumb and blind; so they will not return." (Al-Baqarah 17-19)

Without having ever received a regular ijazah in 'ilm al-hadith, al-Albani al-Kaddhab claimed himself to be a "muhaddith", and spread many lies about Rasul-Ullah (sall-Allahu 'alayhi wa sallam) and his hadith. Many ahadith sharifah that were authenticated as sahih or hasan by authoritative muhaddithun were rejected by him as "false", on the base of his unlimited fantasy and of the cult he belonged to. He was one of those who perpetuated fitnah al-Wahhabiyyah an-Najdiyyah until today. Rasul-Ullah (sall-Allahu 'alayhi wa sallam) said about that sect:

"There will emerge from the East some people who will recite the Qur'an but it will not exceed their throats and who will go out of Din as an arrow passes through the game, and they will never come back to it unless the arrow, comes back to the middle of the bow (by itself). The people asked, "What will their signs be?" He said, "Their sign will be their way of shaving." (Sahih al-Bukhari)

His co-sectarians write today about him: "He was to the sunnah and hadith as Imam Muhammad ibn Abdul-Wahab was to Tawheed" This declaration is exact; Mr. al-Albani al-Kaddhab was a falsifier of 'ilm al-hadith in the same way Muhammad Ibn Abdi-l-Wahhab was a falsifier of 'ilm at-Tawhid. Ulema'u-l-muhtadun of Ahlu-s-Sunnah wa-l-Jama'ah have refuted both of them, and showed this Ummah how the Wahhabi-pseudo-Salafi cult is rooted in kufr zhahir and incompatible with Islam.

Although - al-hamdu Lillah - dajjals like Ibn Baz and al-Albani are not in this world anymore, other awliya of Shaytan, like their followers and disciples, and active in refuting al-Haqq and preaching al-batil. They are in the service of dalalah, and do not even realize, since Allah Ta'ala took His light away from them, and they are in darkness and do not perceive. The serious risk - na'udhu bi-Llah - is that many Brothers of ours can loose their Iman by following their deviated claims and commit takfir against ahlu-l-qiblah by way of exaggeration. The fard kifayah to refute firqah Najdiyyah in fiqh, 'aqidah and kalam is today applicable as it was before, and May Allah bless those Ulema who cooperate in raising the flag of Tawhid and refute ahlu-l-bid'ah wa-d-dalalah.

Praise be to Allah and Allah knows best.

W-Allahu 'ala ma dha naqulu Wakila.
Wa-s-salamu 'alaykum wa rahmat-Ullahi wa barakatuH

The Majlis of Ulema of the Italian Muslim Association

Shaykh Abu Ibrahim Ali al-Husseini as-Siddiqi, President
Shaykh Abu Omar Abdul Hadi as-Shaf'i, Secretary

Using the Masbahah/ prayer beads is bid'ah?

2007-06-09T04:20:00.000-07:00

Salafis LOVE saying that using the prayer beads is BID'AH ! This is in accordance with the fatwa made by the notorious "Sheikhul Hadith" Nasiruddeen Albani. But, interestingly enough, another big wahabi figure said that it isn't bid'ah and he is none other than Ibn Baz's student Ibn Uthaimeen. The following are some extracts from an article written by Muhammad Salih Al-Munajjid( http://www.islam-qa.com/index.php?ref=3009&ln=eng ), a popular scholar among wahabis :

"Shaykh Muhammad ibn Saalih al-‘Uthaymeen (al-Liqa’ al-Maftooh, 3/30) was asked whether using the masbahah for tasbeeh is bid’ah, and his reply was: “It is better not to do tasbeeh with the masbahah, but it is not bid’ah, because there is a basis for it, which is the fact that some of the Sahaabah did tasbeeh with pebbles."

Contrary to this Albani said :

"He also said (1/117): “If there is only one bad thing about the masbahah, which it is that it takes the place of the Sunnah of counting on the fingers, even though all are agreed that counting on the fingers is preferable, then that is bad enough. How rarely I see people counting their tasbeeh on their fingers!"

**Note: Any novice of Ulum Hadith will know that the Sunnah consist of three main categories i.e. Ahkam -> A. Qawl(words) B. Fi'l(acts) C. Taqrir(approval) **Ref. Dr. Imran Ahsan Khan Nyazee, Islamic Jurisprudence pg. 164**
If the Prophet Muhammad s.a.w. did indeed Taqrir or approved the action of doing tasbih with Masbahah of pebbles which will be elucidated in due course, how then can anyone make such a daft claim as "the masbahah takes the place(replace, substitute) of the Sunnah of counting on the fingers" ?

Albani went as far as to even declare it to be bid'ah when he continued saying :
1. "Firstly, the subhah [masbahah] is bid’ah and was not known at the time of the Prophet (peace and blessings of Allaah be upon him)."

2. "Moreover, people have invented so many sophisticated ways of following this bid’ah, so you see the followers of one of the [Sufi] tareeqahs wearing the masbahah around their necks!"

**Question : What the Prophet s.a.w. approved is bid'ah ???
Well...either Albani the so called "Sheikh Al-Hadith" was unaware of such instances where the companions used to do the tasbeeh with masbahah i.e. pebbles(which would make him a very poor "Sheikhul Hadith" indeed) and ignorantly declared the companions to be Ahl Bid'ah(na'udhubillah) or that he did know of the narrations and just had a sick habit of mocking the Sunnah and the Sahabah.

To prove his point that Masbahah is bid'ah he offered this weak hadith :
"The evidence for what I have said is the report narrated by Ibn Waddaah in Al-Bid’ wa’l-Nahy ‘anhaa from al-Salt ibn Bahraam, who said: ‘Ibn Mas’ood passed by a woman who had a [masbahah] with which she was making tasbeeh, and he broke it and threw it aside, then he passed by a man who was making tasbeeh with pebbles, and he kicked him then said, “You think you are better than the Sahaabah, but you are following unjustified bid’ah! You think you have more knowledge than the Companions of Muhammad (peace and blessings of Allaah be upon him)!”’ Its isnaad is saheeh to al-Salt, who is one of the trustworthy (thiqah) followers of the Taabi’een."

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The following is a response to the confusion of the pseudo-salafis :

Using the Masbahah is Sunnah

The following narrations are proofs for the permissibility of using the Masbahah:

First Proof:
"From Sa'ad ibn Abi Waqqaas that he entered with the Messenger of Allah (sallallahu Alayhi Wa Sallam) upon a woman and between her hands was a Nawaa (seeds, pebbles) or Hasaa (stones or pebbles) that she was [counting] tasbeeh with…"

This hadeeth is reported by Imaam At-Tirmithi who said, "Hasan Ghareeb from the hadeeth of Sa'ad". It is also reported by Imaam Abu Daawood in his Sunan, Imaam An Nasaa'i, Ibn Hibbaan, and Imaam Al Haakim in his Mustadarak who said. "Its isnaad is Saheeh, and [they i.e. Bukhaari and muslim] did not report it" and Imaam Adh-Dhahabi agreed with him.

Second Proof:
From Safiyyah who said, " The Messenger of Allah (saaws) entered upon me and between my hands were four thousand Nawaah (stones or seeds) [that I was making] tasbeeh with. The Nabi said, "You are making tasbeeh with this?! Shall I not teach you that which is greater than this tasbeeh?!" So I said, "Teach me!" So He said, "Say, Subhaan Allah 'Adada Khaliqih".

This hadeeth is reported by Imaam At Tirmithi who said after it, "Ghareeb, I only know the hadeeth of Safiyyah by this direction…"

It was also reported by Imaam Al Haakim in his Mustadarak who said, "[This] Hadeeth is Saheeh and they did not report it." And Imaam Adh-Dhahabi agreed with him. It was also authenticated by Imaam As-Suyooti.

Imaam Ash-Shawkaani states in his Nayl Al Awtaar that these two ahadeeth are proof of the permissibility of counting the Tasbeeh with seeds, stones, or the likes and that is because of the approval of the Nabi (sallallahu 'Alayhi Wa Sallam) of these two women using them.

Other proofs from the Sahaba are as follows,

Third Proof:
Imaam Ahmad in his "Zuhd" says: "'Affaan informed us, Abdul Waahid ibn Ziyaad informed us from Yunus ibn 'Ubayd, from His mother who said, "I saw Abaa Safiyyah – [who] was a man from the Sahabah of the Messenger of Allah (saaws) and he was a treasurer – She said he would make Tasbeeh with stones."

Fourth Proof:
Ibn Sa'ad reports from Hukaym ibn Daylami that Sa'ad ibn Abi Waqqaas would make Tasbeeh with stones. [At Tabaqaat Al Kubraa]

Fifth Proof:
Ibn Sa'ad said in At-Tabaqaat, Abdillah ibn Musaa informed us, Israa'eel informed us, from Jaabir from his female servant from Faatimah bint Al Husayn ibn Ali ibn Abi Taalib that she would make Tasbeeh with a string with knots in it. [Tabaqaat Al Kubraa]

Sixth proof:
Imaam Abdillah ibn Imaam Ahmad reports through Abu Hurayrah in Zawaa'id Az Zuhd from Abu Hurayrah that he had a rope with a hundred knots in it, and he would not sleep until he had made Tasbeeh with it.

Seventh Proof:
Imaam Ahmad reports in Az-Zuhd from Al Qaasim ibn Abdur Rahmaan who said that Abi Dardaa' had seeds from pressed dates in a bag. When he had made morning Salah, he would remove one by one from it (the bag), making Tasbeeh with them, until they had finished. [Az-Zuhd page 205]

Eighth Proof
Ibn Sa'ad reports that Abu Hurayrah would make Tasbeeh with a collection of seeds (or pebbles). [ Tabaqaat 106/3 or 346/6]

Ninth Proof
Imaam Ad-Daylami reports in his Musnad Al Firdaws from the way of Zaynab bint Sulaymaan ibn 'Ali, from Umm Al Hasan bint Ja'far, from her father, from her grandfather, from Ali ibn Abi Taalib marfoo'an: "Yes! Al Muththakir [I reminder you to use] the Subhah!" [Musnad Al Firdaws bi Ma'thoor Al Khitaab]

Lastly, Imaam As Suyootee said in his section called "Al Manhah fis Subhah", "And there is nothing transmitted from anyone from the salaf or the khalaf, the forbiddance of the permissibility of counting the Tasbeeh with the Subhah. Rather, many of them turned away from it, but they didn't see that (using it) as Makrooh."

Brief response:

Those who state that the Masbahah is bida'ah use the following narration:

قال ابن وضاح القرطبي في البدعوالنهي عنها (ص12) : أنا أسد عن جرير بن حازم عن الصلت بن بهرام قال : مر ابن مسعودبامرأة معها تسبيح تسبح به فقطعه وألقاه ، ثم مر برجل يسبح بحصى فضربه برجله ، ثمقال : لقد سبقتم ، ركبتم بدعة ظلماً ، أو لقد غلبتم أصحاب محمد (ص) علماً.
Narrated by Ibn Waddaah in Al-Bid' wa'l-Nahy 'anhaa from al-Salt ibn Bahraam, who said: 'Ibn Mas'ood passed by a woman who had a [masbahah] with which she was making tasbeeh, and he broke it and threw it aside, then he passed by a man who was making tasbeeh with pebbles, and he kicked him then said, "You think you are better than the Sahaabah, but you are following unjustified bid'ah! You think you have more knowledge than the Companions of Muhammad (peace and blessings of Allaah be upon him)!"'

This hadeeth is weak due to Inqitaa' (disconnection) between As-Salt ibn Bahraam and Ibn Mas'ood. As-Salt is from the taabi't taabi'oon (second generation after the sahabah) and not from the taabi'oon, and this is mentioned in At-Tahtheeb At-Tahtheeb of Ibn Hajr.

Even if this hadeeth were Saheeh, then there is no proof in the action of a Sahabi if it contradicts the Sunnah of Rasoolullah (sallallahu Alayhi Wa Sallam).

Lastly we recommend the book by Sheikh Mahmood Sa'eed Mamdooh titled, Wusooll at-Tahaani bi Ithbaat Sunniyyat al-Subhah wa ar-Radd `alaa al-Albaani : "The Alighting of Mutual Benefit and Confirmation that the Subhah-Beads are a Sunnah in Refutation of al-Albaani".

Written by The RevivingIslam.com Research Team and Allahu 'Alim.

Loud Dhikr by Maulana Abdun Nabi Hamidi

2007-06-08T04:46:00.000-07:00

by
Moulana Abdun Nabi Hamidi

"Who is more unjust than he who prevents the Name of Allah from being mentioned in the Mosques of Allah?" (Surah Baqarah:114)

FOREWORD

On the 12th of May 1999 a friend brought me a leaflet written by Mufti A.H. Elias. In this leaflet, an attempt was made to suggest that loud Zikr is Haraam and an evil Bid’at. In a polite manner, I removed all doubts and misunderstandings which were made by Mufti Elias by writing a pamphlet. About five months later, an organisation called "International Islamic Research Institute" published a book entitled "Impermissibility of Loud Zikr in the Masjid" in reply to my pamphlet. To my surprise, the book did not display the name of the author and, furthermore nobody seemed to have heard about this "Institute". Upon reading this book, I concluded that the writer of this book was a Deobandi Aalim. In fact, the compilation of this book was through the collective effort of Deobandi Ulama as the name of the organisation suggests. Its quite clear that the authors are not sure about the authenticity of their proofs and understanding as the names of the Deobandi Ulama are ommitted. The resultant is that the entire Deobandi Ulama has to be addressed. The reader will notice that the Deobandi Ulama have showered me with abusive languages on several times in their book, which is evident of their level of politeness.

Mujaahid-e-Ahle Sunnat, Hazrat Sheikh Sa’eed Ali Chobdat, has shown great devotion to the Maslak (teachings) of the Ahlus Sunnah, and is always prepared to serve the Maslak of the Ahlus Sunnah for the sake of Allah with complete sincerity. May Allah Ta’ala bless every Sunni Aalim and Murshid (Peer) with the Imaan of serving the Deen, which Allah Ta’ala has kept in the Sheikh’s heart. With the Sheikh’s encouragement and support, I will proceed with my reply and for this onus, I am very grateful to him.May Allah Ta’ala, in His Infinite Mercy, grant him the best reward that is befitting for his efforts.

The learned Hazrat Mufti Naseem Ashraf Habibi (Habibi Darul Ifta), Hazrat Moulana Ismail Peerbhai (of Estcourt) and Br. M. Y. Abdul Karrim from the Imam Ahmed Raza Academy (Durban) have provided me with the Islamic literature that was required for compiling my treatise. I am grateful to them and pray that Allah Ta’ala grant them success in both the worlds. Aameen. Br. Yunus Abdul Karrim has offered a very significant service to the Deen by doing the typesetting of this book. My dear Shaheed Patel, Omar Patel and Shafee Shaikh have assisted me in correcting the grammatical errors and proof reading of the book. May Allah Ta’ala reward them in abundance and increase their enthusiasm in Deen-e-Islam.

I appeal to the reader to make Du’a for me that I must remain in the service of the Deen at all times, Insha-Allah, and may Allah Ta’ala assist me to do good deeds and make me steadfast and consistent in the service of the Deen. Aameen.

Faqir Abdun Nabi Hamidi

Imam of Sultan Bahu Jumma Masjid, Mayfair. Johannesburg

9 Sha’baan 1420, 18/11/1999

PREFACE

Praise be to Allah, Lord of the Worlds, Peace and Blessings upon His Prophet and Messenger Muhammad (sallal laahu alaihi wasallam), his Family and Companions. This treatise is a vindication of the permissibility of loud Zikr. This is an answer to the booklet entitled "Impermissibility of Loud Zikr in the Masjid" written by a certain organisation named "International Islamic Research Institute". That the booklet is written or authored by those who affiliate themselves with the Deobandi School of Thought is made certain as it is a reply to the writings of Moulana Abdun Nabi Hamidi against a pamphlet by Mufti A.H. Elias in which an attempt was made to suggest that loud Zikr is Haraam and an evil Bid’ah. Brief mention is also made against the celebration of Maulud-un Nabi, in response to a booklet written by Moulana Abdun Nabi Hamidi titled, "Yes Meelad Celebration is commendable".

Dhikr of Allah is the most excellent act of Allah’s servants and is stressed over and over again in the Holy Quran. Dhikr is the most praiseworthy act to earn the Pleasure of Allah, the most effective weapon to overcome the enemy and the most deserving of deeds in reward. It is the flag of Islam, the polish of the heart, the essence of the science of faith, the immunization against hypocrisy, the head of worship and the key of all success. Dhikr is something of tremendous importance. There is no restriction of the modality, frequency or timing of Dhikr whatsoever. The restriction on modality pertain to certain obligatory facts which are not the issue here, such as Salaah. The Shari’ah is clear and everyone knows what they have to do. Indeed, the Prophet (sallal laahu alaihi wasallam) said that the people of Paradise will only regret one thing, not having made enough Dhikr in the world. Are those who are making up reasons to discourage others from making Dhikr, whether loud or silent, not afraid of Allah in this tremendous matter?

We have come to a time in which we hear of too much complaining about the remembrance of the Prophet’s (sallal laahu alaihi wasallam) birthday, loud Dhikr being Haraam and a deviation and many other matters. We are living in a time when the enemies of Islam are destroying the Ummah of the Prophet (sallal laahu alaihi wasallam) from within and without, without showing any mercy. Almighty Allah is ordering the Believers: "Hold fast to the Rope of Allah and do not separate". (Al-Imraan:103) Yet, in this time, more than any other time, we are finding that the attacks of our enemies are not the only cause of our suffering. Within our own home, the Ummah is being attacked and harmed deeply by the people. They are not happy to fight the enemies of Islam, but instead find it necessary to fight Muslims and the community of Believers throughout the Muslim world. They have nothing to do except to find alleged faults with the beliefs of other Muslims. They take great pains to find anything that their scholars might consider doubtful as an excuse to deride and denigrate the faith of Muslims, calling them names like "Bidati", "Mushriks", "Qabar Pujaris", etc.

In the book, "Impermissibility of Loud Zikr in the Masjid", the author(s) accuse those who recite loud Zikr individually or collectively as a deviation and an act of Bid’ah. They object because it is loud and they claim that it should be silent. Finally, they accuse those who perform loud Dhikr of innovation and misguidance. In it they have not even spared their own Ulama who perform loud Dhikr, especially those who are running Sufi Khanqahs under the direction of their Sheikhs. It is regrettable, nay even tragic, that not one of their Ulama attached to these Sufi Khanqahs (affiliated to the Deobandi School of Thought) have picked up the pen in defence of loud Dhikr which perform in their Khanqahs. Perhaps, they feel it is not worth their energy being wasted to reply to such views from amongst their own school of thought. Not writing in defense will result in a direct assault on the concept of Dhikr as a whole and the consequent impact that these types of books will have on the general public.

But we should have no doubt that these types of publications have a significance which goes beyond the immediate author(s) of this booklet and that these types of publications are nothing less than the crystallization of a general hostility which cannot be ignored. Since most people are apt to be irritated by what they do not understand, any critic of this type, however crude and unintelligent his arguments may be, can be almost certain today that his writings will awaken a chorus of agreement from a large portion of the unsuspecting community, not only those who are anti-religious, but also and perhaps above all, from a certain class of Believers. This is the inherent danger to the mainstream thought of the Ahle Sunnat Wal Jamaat.

What is the position of the Ahle Sunnat Wal Jamaat on these points of objection (regarding loud Dhikr)? It is with this thought in mind that this treatise has been written - to protect the teachings of the Ahle Sunnat Wal Jamaat regarding this issue. We would like to add that this treatise was not written to cause division and discord, but rather to end the arguments revolving around this topic. Let everyone follow his heart and let us unify ourselves and keep Allah’s Order in the Holy Quran to "Hold fast to the Rope of Allah and do not separate".

Moulana Abdun Nabi Hamidi should be congratulated for taking up this challenge and responsibility in writing this treatise. In it, he has left no doubt as the permissibility of loud Dhikr in the Masjid and elsewhere.

Let us pray for Heavenly support for a better Islamic world in which everyone can find a place for himself or herself, based on the accepted schools of thought and the Ijtihad of scholars.

Faqir Saeed Ally Sarwari Qaderi

17 January 2000

All Praises are due to Allah Ta’ala, Choicest blessings and Salutations upon Allah’s beloved Prophet Hazrat Muhammad Mustafa (Salallaho Alaihi Wasallam), his noble family and illustrious companions (Radhi Allahu Anhum)

PROOFS FROM THE HOLY QURAN ABOUT LOUD ZIKR

The permissibility of the recitation of both loud and soft Zikr is proven with Shar’i proofs. Certainly, the recitation of soft Zikr is recommended in some conditions, and similarly, the recitation of loud Zikr is recommended in others. The discussions in this book on Zikr are based on Jahr Motawassat (medium loudness). The quotations which state that loud Zikr is Makrooh or Haraam in fact refers to Jahr Mufrat (excessive loudness), or it is attributed to Zikr which is performed to "show off". This type of Zikr (to "show off") is not part of our discussion. The recitation of the loud Zikr, which we are defending, is that Zikr which is read with a medium tone of voice.

Allah Ta’ala says in the Holy Quran: "Then when you have completed the acts of Hajj, remember Allah as you used to remember your fathers". (Surah al-Baqarah: 200)

Mufassireen (Commentators of the Holy Quran) say that in the era of ignorance, it was the practice of the Kufaar, that when they completed their Hajj, they would stand in front of the Ka’bah and praise their forefathers. In this Ayah, Allah Ta’ala says that they should mention Allah Ta’ala instead of mentioning their forefathers. Therefore, it is understandable that this Zikr, which is performed has to be loud so that people will be able to listen to it.

Sheikh Abdul Haq Muhaddith Dehlawi (radi Allahu anhu) says: "Undoubtedly, loud Zikr is permissible. One of its proofs is the saying of Allah Ta’ala, ‘Remember Allah as you used to remember your forefathers’". (Ash’atul Lam’aat, Vol. 2, pg. 278)

Allah Ta’ala says in the Holy Quran: "Then, when you have finished your prayer, remember Allah standing, sitting and lying on your sides". (Surah an-Nisa: 103)

Hazrat Abdullah Ibn Abbas (radi Allahu anhu) says in the commentary of this Ayah: "One should make Allah’s Zikr during the day and at night, in water and in the dry, when travelling and when at home, in poverty and in prosperity, in sickness and in health, with softness and with loudness". (Tafseeraat-e-Ahmedia by Mullah Jeewan, pg. 207; Durre Mansoor by Imam Suyutwi Ash Shafi’I, Vol. 2, pg. 214; Ihya ul Uloom by Imam Ghazzali, Vol. 1, pg. 301)

Allah Ta’ala says in the Holy Quran: "Remember Me, I shall remember you". (Surah al-Baqarah: 152)

In this Ayah, Allah Ta’ala has commanded the performance of Zikr. Allah Ta’ala did not mention any conditions with regard to the loudness or softness in the recitation of Zikr. According to the principles of Fiqh Hanafi, unconditional statements should be left as general statements and should not be made conditional. Therefore, scholars like Imam Jalalluddin Suyutwi, Sulaimaan Jumal, Khazin, and Hafiz Ibn Kaseer (radi Allahu anhum) have quoted the following Hadith-e-Qudsi in the commentary of this Ayah: "When he (My servant) remembers Me in his heart, I remember him personally; and when he remembers Me in an assembly, I remember him in an assembly better than his".

This Hadith-e-Qudsi endorses the recitation of both loud and soft Zikrs. Allama Sulaimaan Jumal (radi Allahu anhu) says under the commentary of the very same Ayah that, "When he remembers Me in his heart" it means that one should remember Allah alone even if the Zikr is loud.

PROOFS FROM HADITH SHAREEF ON LOUD ZIKR

Hadith 1: Bukhari and Muslim have reported from Abdullah Ibn Abbas. "Abdullah Ibn Abbas (radi Allahu anhu) said that he used to know that the beloved Rasool (sallal laahu alaihi wasallam) has completed his Salaah when he heard the Takbeer". (Mishkaat, pg. 88)

Explaining this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahu anhu) says: "The Ulama have said that the meaning of ‘Takbeer’ in the above Hadith is unconditional Zikr, as it is recorded in Bukhari and Muslim reported by Ibn Abbas that loud Zikr in the time of beloved Rasool (sallal laahu alaihi wasallam) was well-known. Ibn Abbas (radi Allahu anhu) said that ‘I used to know that Salaah was completed when I used to hear the Zikr being recited aloud’". (Ash’atul Lam’aat; Vol. 1, pg. 418)

Question: Is this Hadith not Mansookh (cancelled)? Regarding this Hadith, Hazrat Imam Shafi’i (radi Allahu anhu) has said the following: "In my thinking, the narration of Ibn Abbas about loud Takbeer was for a short period of time to educate the people about Takbeer". (Kitaabul Umm, Vol. 1, pg. 110)

Answer: Hazrat Imam Shafi’i (radi Allahu anhu) did not say that this Hadith Shareef is Mansookh (cancelled). He said, "In my thinking ..." According to the Usul of Hadith, a Hadith cannot be regarded as Mansookh just because of someone’s thinking. Imam Shafi’i himself says that if one finds any of his sayings against the Hadith, then one should throw it on the wall. How then can we regard a practice of the period of Rasoolullah (sallal laahu alaihi wasallam) as Mansookh just because of the thinking of Hazrat Imam Shafi’i (radi Allahu anhu)?

Hadith 2: In Sahih Muslim, it is reported from Abdullah Ibn Zubair (radi Allahu anhu): "When the beloved Rasool (sallal laahu alaihi wasallam) uttered the Salutation at the end of his Salaah, he used to say ‘LA ILAHA ILLALLAHO WAHDA HU LA SHARIKA LAHU’ aloud" (Mishkaat, pg. 88)

Commenting on this Hadith Shareef, Sheikh Abdul Haq Mohaddith Dehlawi (radi Allahu anhu) says: "This Hadith is categorical proof that Rasoolullah (sallal laahu alaihi wasallam) used to perform loud Zikr". (Ash’atul Lam’aat, Vol. 1, pg. 419)

Hadith 3: Abu Hurairah (radi Allahu anhu) reports that Rasoolullah (sallal laahu alaihi wasallam) said that Allah Ta’ala says: "I am close to the thoughts of My servant. When he remembers Me I am with him. When he remembers Me in his heart, I remember him personally, and when he remembers Me in an assembly, I remember him in an assembly better than his". (Bukhari; Muslim; Mishkaat, pg. 196)

Sheikh Abdul Haq Muhaddith Dehlawi (radi Allahu anhu) writes in the commentary of this Hadith: "There is proof in this Hadith for loud Zikr". (Ash’atul Lam’aat, Vol. 2, pg. 180)

Allama Qastalaani (radi Allahu anhu) writes under the commentary of "Zakrani fi Mala’in": "If My servant remembers me aloud in the assembly". (Irshaadus Saari, Vol. 10, pg. 310, India print)

Allama Khairuddin Ramli (radi Allahu anhu) writes: "Zikr, which is performed in an assembly, has to be loud Zikr". (Fatawa Khairia, Vol. 2, pg. 181)

Moulana Ashraf Ali Thanwi writes: "Allama Ramli writes in Fatawa Khairia that there are Ahadith which demand loud Zikr, for example, ‘If My servant remembers me in an assembly, I will remember him in an assembly better than his’". (Imdaadul Fatawa, Vol. 4, pg. 44)

Sheikh Anwar Shah Kashmiri Deobandi writes under the commentary of this Hadith: "In this Hadith, there is no proof of soft Zikr’s Afdaliyyat (excellence) over loud Zikr". (Faizul Baari, Vol. 4, pg. 518)

Hadith 4: Hazrat Abu Qatadah (radi Allahu anhu) reports that on one evening the beloved Rasool (sallal laahu alaihi wasallam) went out. He passed by Hazrat Abu Bakr (radi Allahu anhu) and found him reciting the Holy Quran in a very low tone and found Hazrat Umar’s (radi Allahu anhu) recital to be loud. The next morning, as they gathered in the company of Rasoolullah (sallal laahu alaihi wasallam) the Prophet (sallal laahu alaihi wasallam) questioned their practice. Hazrat Abu Bakr (radi Allahu anhu) replied: "Ya Rasoolallah (sallal laahu alaihi wasallam), I have attained my satisfaction. Whom I desired should hear my recitation, has Heard me". Hazrat Umar (radi Allahu anhu) said, "I was awakening those who were asleep and I was causing Shaytaan to flee". The beloved Rasool (sallal laahu alaihi wasallam) told Hazrat Abu Bakr (radi Allahu anhu) to recite louder and told Hazrat Umar (radi Allahu anhu) that he should lower his tone to some extent. (Mishkaat, pg. 107, reported by Abu Dawood and Tirmizi)

It is inherrant from this Hadith that Rasoolullah (sallal laahu alaihi wasallam) guided Hazrat Umar (radi Allahu anhu) from excessive loudness to medium loudness, and he guided Hazrat Abu Bakr (radi Allahu anhu) from softness to loudness.

To prevent excessiveness we have only mentioned four Ahadith. Proving the excellence of loud Zikr, Allama Suyutwi (radi Allahu anhu) has recorded 25 Ahadith in his book "Natijatul Fikr" and Moulana Abdul Hai Lakhnowi (radi Allahu anhu) has recorded 48 Ahadith in his book "Sabahatul Fikr". Those who are interested to broaden their knowledge on this topic should study the above mentioned books.

The Deobandi Ulama write:

Before we even come to a rebuttal of the academic arguments of Molvi Hamidi, we wish to bring to your attention a clear-cut statement of SHIRK made by him. In the conclusion of his pamphlet he states "Allah and His Rosool (sallollahu alaihi wasallam) know best" In the English language, the word "best" is the highest degree of comparison, for the words, "good', and "better". If we consider the Arabic language, the word "best" is equated to the Arabic word "A' lamu", which is also a word used as a degree of comparison. However, if the word "A' lamu" is used without the word "Min" or, if it does not show possession, then it denotes 'Superlative degree'. Hence, logically we conclude that the word "best" and its Arabic counterpart "A' lamu', are words used to show the highest form of excellence. In context of Molvi Hamidi's statement, he is 'attributing excellent and Perfect knowledge to Allah Ta'ala AND Nabi (salallahu alaihi wasallam). Even the very basic lessons in Aqaaid (Islamic Beliefs) teach us that Perfect and Absolute Knowledge is attributed to ALLAH TA'ALA ONLY. We wholeheartedly accept that Nabi Muhammed (salallahu alaihi wasallam) is the very best of Allah Ta'aala’s creations, however, his knowledge is limited to only that which Allah Ta'ala has taught him. Nabi (salallahu alaihi wasallam) himself said that on the day of Qiyaamah, he will be granted the honour by Allah Ta'ala, Most-High, to intercede on behalf of the creation, and that he (salallahu alaihi wasallam) will say such praises that he does not know of (in this life) - i.e. Allah Ta'ala will instil in him new words of praise. This proves that Nabi (salallahu alaihi wasallam)'s knowledge is limited. Regarding the "Huroofe Muqatta'at' in the Qur'aan Shareef, like "Alif Laam Meem", "Yaseen" etc. The meanings of these words are ONLY KNOWN TO ALLAH TA'ALA. This also proves that Nabi (salallahu alaihi wasallam)'s knowledge is limited.

How then can Molvi Hamidi (who proficies to be an Aalim) say that Rasool (salallahu alaihi wasallam) knows best? Is this not clear-cut Shirk (i.e. ascribing partnership to Allah Ta'ala in His Divine Qualities)? Were not the Christians led astray and cursed because they did the self-some thing of equating Hadhrat Isaa (alaihi salaam) to Allah Ta'ala?

One may refer to any authoritative and reliable Kitaab of Taf seer, Fiqh or Fatwa and one will note the words: "Wallaahu A' lamu" (And Allah Ta'ala knows best). In fact Shaami is replete with these words. Nowhere, will one find such words as mentioned by Molvi Hamidi in his pamphlet, except, of course from his cohorts of similar thinking. This explains the corrupt beliefs of this deviant sect - the 'Sunnis'.

After looking at the above quotation, one will see that the Deobandi Ulama have passed a Fatwa of Shirk upon me. Insha-Allah, I will, with reference to Prophetic Traditions, prove their Fatwa as incorrect. This would, therefore, mean that the Fatwa passed by the Deobandi Ulema would not only uniquely apply to me, but it would also apply to the Holy Prophet (sallal laahu alaihi wasallam) and his illustrious Companions (radi Allahu anhum).

One will be astonished at the ignorance of the Deobandi Ulema that I have to present the following two Ahadith which will prove beyond a shadow of doubt that the Deobandi Ulama are wrong. The under-mentioned Ahadith (one of which is the first Hadith of Mishkaat and Muslim Shareef, respectively) will prove that it is indeed the Sunnah of the Sahabah Ikraam (radi Allahu anhum) to say: "Allah and his Rasool know best". Not only is it the Sunnah of the Sahabah Ikraam to utter the above phrase, Rasoolullah (sallal laahu alaihi wasallam) never refuted this statement when he heard it. Therefore, this means that Rasoolullah (sallal laahu alaihi wasallam) approved the statement. The Messenger’s (sallal laahu alaihi wasallam) task is to establish good and forbid evil. Could it then be possible that Rasoolullah (sallal laahu alaihi wasallam) heard "Shirkia statements" and still remained silent? (Reader’s should note well that if a person passes a Fatwa of Kufr on someone else and if the accused is proven to be innocent, then the same Fatwa would apply to the accuser, that is, he becomes a Kaafir.)

First Hadith: Hazrat Umar Ibn Khattab (radi Allahu anhu) said: One day, as we were sitting in the company of Allah’s Messenger (sallal laahu alaihi wasallam) there appeared before us, all of a sudden, a man (dressed) in extremely white clothes with extremely black hair. There seemed to be no sign of fatigue caused by journey on him and none amongst us ever knew him. At last, he sat near the Prophet (sallal laahu alaihi wasallam). He placed his knees upon the Prophet’s (sallal laahu alaihi wasallam) knees and placed his palms on his thighs and said: "O Muhammad, inform me about Islam". He (the Holy Prophet) said: "Islam requires that you testify that there is no god but Allah and that Muhammad is His Messenger and, that you establish prayer and pay Zakaah, observe fast during the month of Ramadaan and perform pilgrimage to the house (Ka’bah) if you have the means". He said: "You have told the truth". What was amazing about him was that he would ask a question and then he himself would testify it to be true. He said: "Inform me about Imaan". He (the Holy Prophet) said: "You must affirm your faith in Allah, His Angels, His Books, His Messengers, in the Hereafter, and in the Divine Decree to good and evil". He said: "You have told the truth". He asked again: "Inform me about Ihsaan". He (the Holy Prophet) said: "Ihsaan is that you worship Allah as if you are seeing Him, (perceive) that He is in fact Seeing you". He said: "Inform me about (the Last) Hour". He (the Holy Prophet) said: "The one who has been inquired about the Qiyamah does not know more than the one who is inquiring (it means you know just as myself)". He (the inquirer) said: "Tell me some of it’s indications". He (the Holy Prophet) said: "Slave-girls will give birth to their mistress, and you find bare-footed, destitute, shepherds exulting in buildings (palaces)". Then he (the inquirer) made his way, but I stayed with him (the Holy Prophet) for a long time. He then asked me: "Umar, do you know about this inquirer?" I said: "ALLAHO WA RASOOLO HU A’LAMU - Allah and His Messenger know best". He (the Holy Prophet) said: "He was Gabriel, he came to you to instruct you on your religion". (Sahih Muslim, Kitaabul Imaan, Hadith no. 1; Mishkaat, Kitaabul Imaan, Section 1, Hadith no. 1)

Second Hadith: Ibn Abbas (radi Allahu anhu) reported that a deputation of the tribe of Abdul Qais came to Allah’s Messenger (sallal laahu alaihi wasallam). Allah’s Messenger (sallal laahu alaihi wasallam) said: "Who are the people, or of whom is the deputation (constituted)". They said: "(The deputation) of Rabi’a". He (the Holy Prophet) said: "Welcome to the people or the deputation that you have come to us without feeling any shame or sense of disgrace". They said: "Allah’s Messenger, we do not find it possible for ourselves to come to you but in the sacred months - (for) between us and you there is a tribe of unbelievers called Mudar. Give us a decisive command which we may tell to those behind us and which may entitle us to get into Paradise", and they also asked him about drinks. He commanded them to observe four things and prohibited them (from four things). He commanded them to affirm faith in Allah, the One. He said: "Do you know what it means to have faith in Allah?" They said: "ALLAHO WA RASOOLO HU A’LAMU - Allah and his Messenger know best". (Sahih Bukhari, Vol. 1, Hadith No. 43; Mishkaat, Hadith No. 17)

Three points are derived from the above two Ahadith. They are:

It is indeed the Sunnah of the Sahabah Ikraam (radi Allahu anhum) to say, "Allah and his Rasool know best". Those who say "Allah and his Rasool know best" are following in the footsteps of the Sahabah Ikraam (radi Allahu anhum) and are the true and real Sunnis. Rasoolullah (sallal laahu alaihi wasallam) said: "Those who follow my footsteps and the footsteps of my Sahabah are the only Jama’at which will achieve salvation". Those who put on a façade and claim to be "Sunnis" in order to deceive the people have now been exposed and have also proven that they oppose the way of the illustrious Sahabah Ikraam (radi Allahu anhum) by saying that it is Shirk to say "Allah and his Rasool know best".

If it were Shirk to say "Allah and his Rasool know best" then the logic that follows would be that the whole Ummah of Rasoolullah (sallal laahu alaihi wasallam), including Rasoolullah (sallal laahu alaihi wasallam) himself, would become Mushriks (Allah forbid!). The reason for saying this is that Rasoolullah (sallal laahu alaihi wasallam) heard this sentence from the Sahabah (radi Allahu anhum) and did not show any disagreement with them. To agree with Shirk is in itself Shirk. It would imply that if the Sahabah Ikraam (radi Allahu anhum) uttered this "Shirkia sentence" then all those people who learnt, read, heard, and taught these Ahadith would have become Mushriks (Allah forbid!). It would also imply that even those who believed in the correctness of these Ahadith would also have become Mushriks. I question the Ulama of Deoband: "Do you believe in the correctness of these Ahadith of Bukhari and Muslim Shareef?" If the answer is "yes" then you would become Mushriks according to your own Fatwa. If your answer is "no" then we would know that your association with Hadith is merely Taqiyyah ("holy lie"). This, in fact, is part of the Shi’a Mazhab and not in any way a Sunni belief.

Deobandi Ulama have said the following in a very boasting fashion: "Nowhere, will one find such words as mentioned by Molvi Hamidi in his pamphlet, except, of course, from his cohorts of similar thinking". (pg. 3)
Alhamdulillah, we have proven, with reference to Prophetic Traditions, that the Fatwa passed by the Deobandi Ulema is nothing but an attempt to split the Ummah. We have now removed any doubt that may have existed in one’s. We are also honoured that our "cohorts of similar thinking" are the Sahabah Ikraam (radi Allahu anhum).

HUROOFE MUQATTE'AAT

Deobandi Ulama wrote the following with regard to Huroofe Muqatte'aat: "Regarding the 'Huroofe Muqatta'aat' in the Quran Shareef, like 'Alif Laam Meem''Yaseen' etc. the meaning of these words are only known to Allah Ta'ala. This also proves that Nabi (sallallahu alaihi wasallam)'s knowledge is limited".

Readers, please note that this is not the opinion of any authentic scholar of Islam. No reference has been provided to support this belief. While the rest of the Ummah does not share this opinion, this is only the opinion of the Deobandi Ulama. This argument is based totally on ignorance.

In response to this, we are going to quote references from two very authentic books which the Deobandi Ulama have also quoted with pride in their booklet, "Impermissibility of Loud Zikr in the Masjid". These books are "Tafseer Roohul Ma'aani" and "Noorul Anwaar".

QUOTATIONS FROM "NOORUL ANWAAR"

Hazrat Hafiz Shaikh Ahmad (radi Allahu anhu) known as "Mulla Jeewan" (passed away in 1130 A.H) writes: "We do not know the meaning of Mutashaabehaat (words whose meaning is unclear), (Huroofe Muqatte'aat are also from the Mutashaabehaat) before Qiyamah, and after Qiyamah the meaning of these words will be unveiled to everyone Insha-Allah. This is what is said in regard to the Ummah. As far as Rasoolullah (sallal laahu alaihi wasallam) is concerned, he knows the meanings of these words, otherwise, the benefit of addressing will be null and void. Just as it would be meaningless addressing an Arab in the Zinji language (an African language)".

Hazrat Mulla Jeewan (radi Allahu anhu) writes further after a few lines, that: "Surely these (Mutashaabehaat) are the secrets between Allah and His Rasool. No one else knows these secrets besides Rasoolullah (sallal laahu alaihi wasallam)". (Noorul Anwaar, pg. 93, H. M.Saeed Company, Karachi print)

QUOTATIONS FROM TAFSEER ROOHUL MA"AANI

Allama Abul Fazl Shahaabuddin As Sayyad Mahmood Al Aaloosi Al Baghdadi (radi Allahu anhu), who passed away in 1270 A.H, writes under the commentary of "Alif Laam Meem", the beginning letters of Surah Baqarah: "And the argument which is presented earlier 'that if the meaning of Muqatte'aat is unknown then this will be a meaningless addressing'. We say that if it means that all the people know the meaning of Huroofe Muqatte'aat, this we do not accept. If it means that the person addressed knows the meaning of Horoofe Muqatte'aat, in this case who is Rasoolullah (sallal laahu alaihi wasallam), no Believer has any doubt in it". (Tafseer Roohul Ma'aani, Vol. 1, pg. 100, 101, Darul Fikr, Beirut print)

The Deobandi Ulama should now worry about their Imaan and see whether they fall in the category of Believers or not, because according to Allama Mahmood Aaloosi (radi Allahu anhu), a Believer cannot possess any doubt in this issue. The Deobandi Ulama not only have doubt but they openly refute that Rasoolullah (sallal laahu alaihi wasallam) knows the meaning of Houroofe Muqatte'aat.

Note: In some of the Tafseer books, with regards to Huroofe Muqatte'aat, it is written that Allah Ta'ala best knows its meaning. Some people use these commentary books and argue that Rasoolullah (sallal laahu alaihi wasallam) does not know its meaning. We say in response to the argument that "Allah knows best" does not mean that Allah Ta'ala did not teach it to his beloved Rasool (sallal laahu alaihi wasallam). Insha-Allah, one will not find any authentic Tafseer book which states that Allah Ta'ala did not teach the meaning of Huroofe Muqatte'aat to his beloved Rasool (sallal laahu alaihi wasallam).

PRAISES OF ALLAH TA'ALA ON THE DAY OF QIYAMAH

The Deobandi Ulama argued against the knowledge of Rasoolullah (sallal laahu alaihi wasallam) in the following word: "He (sallal laahu alaihi wasallam) will say such praises that he does not know of (in this life) B i.e. Allah Ta'ala will instil in him new words of praise. This proves that Nabi (sallal laahu alaihi wasallam)'s knowledge is limited".

There are two answers to this statement:

This incident is not against the I'lme Ghaib of Rasoolullah (sallal laahu alaihi wasallam) because the Attributes of Allah Ta'ala are not the incidents of this world, and the knowledge of Rasoolullah (sallal laahu alaihi wasallam) circumferences the incidents of this world and not the Attributes of Allah Ta'ala. Therefore, this argument is not against what we believe.

We do not say that the knowledge of Rasoolullah (sallal laahu alaihi wasallam) is unlimited. Allah Ta'ala gave the knowledge of the entire creation to his beloved Rasool (sallal laahu alaihi wasallam). The entire creation is limited, therefore, it is understood that the knowledge of creation is also limited. Hence, we agree that the Nabi's (sallal laahu alaihi wasallam) knowledge is limited to the entire creation. Allah's Knowledge is unlimited, thus there is no comparison to the limited knowledge of Nabi (sallal laahu alaihi wasallam) and the unlimited Knowledge of Allah. Therefore, to say that the Ahle Sunnah Wal Jama'at proves that the knowledge of Rasoolullah (sallal laahu alaihi wasallam) is equal to the Knowledge of Allah Ta'ala, is a sheer lie and a baseless accusation.
The Deobandi Ulama, regarding the "challenge" at the end of their pamphlet, where they say: "Those who ask for proof regarding Meelad, Faatiha, Urs and Salaami etc. should try another approach. Can they prove which Fardh, Waajib or Sunnah has been violated by these practice?' This is an old trick, i.e. avoid the question and waylay the issue by asking another one. It stands to reason that if a person innovates something new in the Deen and claims it to be part of the Deen, which was unheard of from the predecessors, then he must produce proof to substantiate his claim. The kitaabs of Fiqh (Islamic Jurisprudence) are replete with proofs for every Mas'ala (ruling), further proving that any part of the Deen must be substantiated.

In the Shariah of Islam, there are four sources of proof: The Qur'aan Shareef, Sunnat, Ijma (consensus of the Sahabah, Tabi'een and the pious predecessors) and Qiyaas (Analogy based on sound principles). To date the Sunni sect has not yet been able to prove any of their evil Bid'as (innovations) from any source. Everyone still has the right to ask: "What is your proof regarding Meelad, Urs, etc.

Nevertheless, we say, at your Meelad and Urs functions, Salaat is discarded by many of the participants, because of their participation (those who attend can bear testimony to this). Shar'i Hijaab, which is Waajib, is openly violated. All these functions are not proven from the Sunnat of Nabi (salallahu alaihi wasallam) and his illustrious Sahabah (radi Allahu anhum). There you have it, a Fardh and Waajib duty is being discarded and an anti-Sunnah act is being perpetrated". (Page 3)

We say in response to this that, Alhamdulillah, we do not "beat around the bush" so to speak. We show the people the straight forward and correct way of finding the truth. It is the basic rule of Shari'ah that "every thing in its Asal (origin) is Mubah (permissible) until there is any Shar'i proof against it". (Tafseer Ahmadia, page13; Tafseer Kabeer, Vol. 4, pg. 201; Mosallamus Suboot, pg. 21; Mirqaat, Vol. 263; Ash'atul Lam'aat, Vol. 3, pg. 479; Talveeh, pg. 302)

The Deobandi Ulama regard Meelad, Urs, etc. as Haraam practices, so it is their responsibility to furnish categorical Shar'i proofs which prohibit Meelaad and Urs. They ask us: "What is your proof regarding Meelad, Urs etc?" Our reply to them is that our main proof for Meelad, Urs, etc. is that no proof exists against these practices in the Shari'ah. (N.B. Everything is Ja'iz or permissible unless proven otherwise with categorical Shar'i proofs).

"Can one find a single verse of the Quran or Hadith, which says that Meelad or Urs, etc. is prohibited?" On the same token, one has the right to question the Deobandi Ulama, "What is your proof for Ijtima, Gusht, Shabguzaari and the present form of 'Tableegh' etc.?" We suggest that whatever answers that you will give to defend yourself, you should take the same answer from our side and apply it for the basis Meelad, Urs, etc. being permissible.

When all else fails, use the word "Bid'ate Sai'yya" (an evil innovation)! This is an old trick used by the Deobandis. If something does not comply with their innovations (i.e. Ijtima, Gusht, Shabguzaari, etc.) then it is a Bid'ah to them and they attempt to make that which is Ja'iz or Mubah, Haraam. They use the excuse that it was not practiced in the time of Rasoolullah (sallal laahu alaihi wasallam), the Sahabah and the Tabi'een (radi Allahu anhum), etc. even though they themselves do many things which were not practiced in the time of Rasoolullah (sallal laahu alaihi wasallam), the Sahabah and the Tabi'een (radi Allahu anhum). They themselves not only engage themselves in such activities, but they also regard such activities as being part of the Deen.

For the benefit of the readers we would like to present a detailed explanation of what "Bid'ate Sa'iyya" really is.

THE TRUE MEANING OF "BID'AT-E-SAI'YYA"

"Bid'at-e-Sai'yya" is that action which was not in practice in the blessed age of the Holy Prophet (sallal laahu alaihi wasallam) and which contradicts the Holy Quran and the Sunnah. Bid'at-e-Sai'yya can be Makruh Tanzihi or Makruh Tahrimi or even Haraam.

The first volume of "Ashi'atul Lam'aat" (Babul I'tisaam) speaks about Bid'at Hasana and Bid'at Sai'yya under the Hadith: "Every Bid'ah is misleading". It says that any Bid'ah which is in accordance with the Quranic Law and the Sunnah and has been deduced by analogy (through Qiyas) from the Quran or Sunnah is Bid'at-e-Hasana and that which is in contrast to the above definition is Bid'at-e-Sai'yya.

A Hadith in "Miskhat" under Babul-I'lm says: "He who sets a good precedent in Islam, there is reward for him for this (act of goodness). There is also reward for him who acts according to it subsequently without any deduction from their rewards. He who sets in Islam an evil precedent there is upon him the burden of that, and there is also burden upon him who acts upon it subsequently without any deduction from their burdens."

From this Hadith we learn that to introduce a foundation for a good act in Islam which is in accordance with the Holy Quran and Sunnah will generate rewards and to do vice versa will incur punishment.

It is mentioned in the preface of "Fatawa Shaami" under Faza'il Imam Abu Hanifa (radi Allahu anhu): "The scholars say that these Ahadith are amongst the rules of Islam. That is, whoever introduces a bad way in Islam, he will be burdened for the sins of all those who act upon it and, whoever introduces a nice way, he will be rewarded for all those who act upon it till the Day of Judgement".

An offensive Bid'at is that which contradicts the Sunnah. "Mishkaat" (Babul I'tisaam) says: "Whoever introduces something in our religion, which is not of it (i.e. not in accordance with it) is rejected".

The book "Ashi'atul Lam'aat" (by Sheikh Abdul Haq Dehlawi) under the commentary of the same Hadith says, "It means, that thing which is not in accordance with Islam or which will change the religion".

A Hadith in "Miskhat" (Babul I'tisaam) in the third section says, "People do not introduce a Bid'ah unless a Sunnat of its kind is erased from amongst them, so to hold on to a Sunnat is better than introducing a Bid'at".

Under the commentary of this Hadith, the book "Ashi'atul Lam'aat" says, "So, if by introducing a Bid'ath, a Sunnat is removed from among the people, then surely holding fast to the Sunnat will lead to the annihilation of every Bid'at". (If a Sunnah is not affected by introducing a Bid'ah, then this kind of Bid'ah is not discouraged by Shari'ah)

NOTE: It is through this Hadith and it's commentary that we learn that an offensive Bid'ah is that which will eradicate a Sunnat. So to hold gatherings of Moulood Shareef wherein the Holy Prophet (sallal laahu alaihi wasallam) is praised is not Bid'ah because no Sunnat has been erased because of it. Likewise, you may compare other things like Fatiha, Khatam Shareef, Isaale Sawaab, etc. with this principle, and see for yourself if they are Bid'ahs or not. The difference between an offensive Bid'ah and appreciable Bid'ah should be well understood because this is where many get confused.

The Deobandi Ulama wrote: "Nevertheless, we say, at your Meelaad and Urs functions, Salaat is discarded by many of the participants, because of their participation (those who attend can bear testimony to this). Shar'ee Hijaab, which is Wajib, is openly violated. All these functions are not proven from the Sunnat of Nabi (sallallaho alaihi wa sallam) and his illustrious Sahabah (radi Allahu anhum). There you have it, a Fardh and Waajib duty is being discarded and an anti-Sunnah act is being perpetrated".

Readers, if you carefully read our treatise at the end of this book, which was written in reply to Mufti A. H. Elias, you will find the following lines: "In fact, the Bid'ah which is condemned in Hadith is that Bid'ah which is opposing the Deen. Therefore, Shaikh Abdul Haq Muhaddis Dehlvi explains in the commentary of a Hadith: 'Whoever invents an opinion in the Deen, which is not from the Deen, that opinion is rejected', meaning that which opposes the Deen or changes the Deen". (Ashatul Lamaat, Babul I'tisaam).

From the above explanation, we understand that something that has not been mentioned has no basis for it to be considered Haraam or a bad Bid'ah! In fact, the ruling of it being Haraam or a bad Bid'ah will only be justified if it is opposes the Shari'ah or changes it, for example, if it removes any Fardh, Wajib or Sunnah and take its place.

This, which is mentioned above, is exactly what we mean when we ask: "Can they prove which Fardh, Wajib or Sunnat has been violated by these practices?" If people start believing that Meelad, Urs, etc. is the substitute for Salaah or any other Wajib or Sunnah practice, then we too believe that this is a violation and a change in the Deen. If people believe that they are no longer duty-bound for certain Fardh, Waajib or Sunnah actions because of their participation in Meelaad, Urs, etc, then this too is a violation and a change in the Deen. People who do not perform their Salaah or do not act on any other Fardh, Waajib or Sunnah actions know that they will be accountable for their actions. One cannot make a function Haraam because individuals are not practicing on that which is Fardh, Waajib or Sunnah. Do you really think that Muslims would believe that they are no longer duty-bound for certain Fard, Waajib or Sunnah practices? Can it really be possible for a Muslim to find a replacement for Salaah (one of the fundermentals of Islam)? Or is this just your attempt to discredit other Muslims because they are expressing their love for their Beloved Prophet (sallal laahu alaihi wasallam)!

This is an assumption and a false accusation that the Ahlus Sunnah Wal Jama'at do not read Salaah and ladies do not wear Shar'i Hijaab in Meelad functions. We have answered all these lies in our book "YES! MEELAD CELEBRATION IS COMMENDABLE". Readers are requested to refer to this book, and Insha-Allah, you will find satisfactory answers to all the false accusations.

Deobandi Ulama writes:

LOUD ZIKR IS HARAAM

The following is reported in "Shaami", which is an authoritative Hanafi Fiqh Kitaab: "It is recorded in Fataawa Qaadhi Khaan that to recite Zikr aloud is HARAAM, because Hadhrat Ibn Mas'ood (radi Allahu anhu) ejected a qroup of people from the Musjid as they were reciting La Ilaha Illallahu and Durood aloud. And he (Ibn Mas'ood) remarked: I conclude that you are only BID'ATEES". (pg. 4)

The Deobandi Ulama have quoted the statement of "Fatawa Bazazia" from "Fatawa Shaami" and they have conveniently digested the portion which was before and after it. Now, we present the original quotation of "Shaami". Please read the original quotation and pay compliments to the dishonesty of the Deobandi Ulama.

Allama Shaami (radi Allahu anhu) writes: "I say there is severe uneasiness in the statement of Bazazia. Firstly he quoted from Fatawa Qazi Khan that loud Zikr is Haraam, because it is proven from a correct narration that Hazrat Ibn Mas’ood (radi Allahu anhu) ejected a group of people from the Masjid as they were reciting Kalimah and Durood aloud. And he (Ibn Mas’ood) said that ‘I conclude you are only Bid’atees’.

"Then after that, Allama Bazazi said: ‘It is proven from a correct narration that Rasoolullah (sallal laahu alaihi wasallam) told those Sahabah (radi Allahu anhum) who were making loud Zikr, ‘Have mercy upon yourselves; you are not calling upon that Being Who is deaf or absent. You are calling upon that Being Who is All- Hearing and close by, and He is with you". There is a possibility in this Hadith that maybe Rasoolullah stopped them in such a time when there was no Maslihat (expedience) in loudness, because it is proven that this was said at the occasion of war. Maybe loudness of the voice could have caused harm, and war is a deception. For this reason it is stopped to ring the bell during war. To make loud Zikr is permissible in any case, as it happens in Azaan, Juma Khutbah and Haj". (Quotation of Bazazia ended) Allama Khairuddin Ramli has discussed this issue in Fatawa Kharia and hhas said: ‘Whatever is mentioned in Fatawa Qazi Khan, implies harmful loudness’. And he (Allama Ramli) said: ‘There are several Ahadith which demand loudness, and there are several other Ahadith which demand softness, and the Tatbeeq (likening) in these Ahadith will be in this way, that the loudness and softness changes according to the state of the people and the time. When there is fear of showing off and fear of interference in someone’s Salaah or sleep, then softness is preferable. When this fear is not there then loudness is preferable, because listeners benefit from it, it awakens the heart of the Zaakir (one who makes Zikr), it directs his brain toward thinking, it directs his listening towards Zikr, and it takes the sleep away and increases his pleasure’" (Fatawa Shaami, Vol. 5, pg. 350)

Dear readers, this is the complete quotation of "Fatawa Shaami", which the Deobandi Ulama presented as their proof for loud Zikr being Bid’ah and Haraam. By omitting parts of the quotation from beginning to end, they have made an unsuccessful attempt to achieve their objective. How could the Deobandi Ulama think that their distortion would not be unveiled? Do they think that no one has access to the pages of "Fatawa Shaami"? "Fatawa Shaami" is not a scarce book. It is readily available. A weak attempt to fool the people. Nevertheless, with the full quotation of "Fatawa Shaami" it is obvious that according to "Fatawa Bazazia", "Fatawa Kharia" and "Fatawa Shaami" loud Zikr is permissible unanimously. If there is no fear of show off and causing harm to the Musallies then loud Zikr is even better than soft Zikr.

Deobandi Ulama write:

MOLVI HAMIDI'S ONE-LEGGED EXPLANATION

In his pamphlet, Molvi Hamidi quotes from Tafseer Roohul Bayaan and Khazin, that the Aayaat quoted by Mufti Elias Saheb in substantiation of soft Zikr, actually refer to Qiraat in Salaat. The two Aayaat are: "And remember your Lord (make Zikr) in your heart with humility and fear, without raising your voices. " (Surah A’raaf)

"Call out to your Lord with humility and silently. Surely HE does not like the transgressors". (Surah A 'raaf)

In reply to this we quote from two Tafseer kitaabs which are not only completely accepted throughout the Muslim world, but they are amongst the most authentic Tafseer kitaabs. (Incidently, they are not even written by Deoband Ulama).

TAFSEER IBN KATHEER states: "Allah Ta'ala is guiding His servants regarding those Du'as that they make regarding their worldly and Aakhirah needs. Allah Ta'ala says: ‘Call unto your Rabb with humility and softly’. It is said that the meaning of these words are: ‘to be docile, humble, soft, silently and quietly’. NO MENTION IS MADE TO SALAAT, in the way Molvi Hamidi's Tafseers do. In fact, under the Tafseer of the Aayat 205 of Surah A'raaf, it is stated in Tafseer Ibn Katheer: "This (Aayat) refers to the era before the five times daily Salaat was ordained on the occasion of Israa' (Me'raaj), this is a Macci Aayat..

TAFSEER BAIDHAWI, which is also a widely accepted and authentic Tafseer kitaab, throughout the Muslim World, states with reference to the above Aayaat (55, Surah A’raaf):"That is with humility and softness, because ‘Surely, softness (in du’aa and Zikr) is a sign of sincerity".

Regarding Aayat 205, Surah A’raf, it is stated in Baidhawi: "The Aayat ‘And remember your Rabb in your hearts’ is general in so far as Zikr is concerned, in Qiraat, du’aa and others besides these, or it applies to the Muqtadi, that he should make soft Qiraat after the Imaam has completed his Qiraat as is the Mazhab of Imaam Shaafi (rahmatullahi alaihi)". [Refer Tafseer Baidhawi, pages 342 and 373, vol.1 B Printed by Daarul Kutubul Ilmia- Beirut, Lebanon]

Here also we see that Imaam Baidhawi (who passed away 791 A.H.), does not mention the specific reference to Salaat regarding these Aayaat. In fact he also proves from these Aayaat that general du’aa and Zikr are referred to in these Aayaat.

Deobandi Ulama quoted the commentary of the Ayah "WAZKUR RABBAKA FEE NAFSEKA TADARRO’AOW WA KHEEFATAOW WA DOONAL JAHRE MINAL QOWL". To make this commentary of the Ayah exclusive with the disputed issue of Zikr is far from the truth. Mufassireen of the Holy Quran have referred to Zikr here as general Zikr.

"Tafseer Baidhawi", which the Deobandi Ulama have so proudly presented, explains this Ayah as general in so far as Zikr, Qiraat, etc. is concerned. "Tafseer Baidhawi" does not make any specific mention of whether the recitation is in or out of Salaah or whether it is loud or soft. How can the Deobandi Ulama make it exclusive to loud Zikr? Some of the Mufassereen (eg. "Roohul Bayaan" and "Khaazin") have made it exclusive to Salaah. If according to you there is prohibition of Zikr here generally then this does not remain exclusive with the disputed Zikr (loud Zikr) only.

The demand of Taqwa and honesty is this that the Deobandi Ulama should give the Fatwa of Bid’ah and Haraam on loud recitation of the Holy Quran. Stop the assemblies of Wa’iz because those gatherings are not empty of Zikrullah. Stop the Jahri (with loudness) Salaah as well. If this commentary of the Ayah is not against Wa’iz, recitation of the Holy Quran and Jahri Salaahs, how could it then be against the disputed issue of Zikr (loud Zikr)? All these are members of general Zikr. Is it not the highest degree of hypocrisy that you have completely turned a blind eye to those members of Zikr, which are an assurance to protect your job of Imaamat and Khitabat? As Imams you get some type of remuneration for practicing certain types of loud Zikr (Wa’iz, loud recitation in Salaah, etc) and if the loud Zikr does not increase your income then you term it as Bid’ah and Haraam!

Two references of Tafseer books are given by the Deobandi Ulema, and none of the books give any indication that loud Zikr is Bid’ah or Haraam (as is the claim of the Deobandi Ulema). Neither of these books have refuted the sayings of other Mufassireen who said that Zikr, which is meant here, is the Qiraat of the Holy Quran in the Salaah. Alhamdulillah our claim that, according to some great Mufassireen, the Zikr in this Ayah refers to the recitation of the Holy Quran by the Muqtadi in the Salaah remains unchallenged.

The Tafseer of Hazrat Ibn Abbas (radi Allahu anhu)regarding this Ayah: "Allama Khazin writes the Tafseer of Ibn Abbas: ‘Ibn Abbas (radi Allahu anhu) says that in this Ayah Zikr means reciting the Quran in the Salaah". (Tafseer Khazin, Vol. 2, pg. 160)

The Leader of the Wahabi sect, Nawab Siddiq Hasan Bhopaali, writes: "It is said that this Ayah is exclusive with the recital of the Quran". (Tafseer Fathul Bayaan, Vol. 3, pg. 420)

We ask the Deobandi Ulama: if this Ayah is against loudness in general, then why don’t they declare that to read the Holy Quran aloud in Salaah is also Bid’ah and Haraam? Why are they corrupting the Salaahs of the people by committing Bid’ahs in reading the Qiraat aloud, which is also a part of general Zikr?

Even if this Ayah is taken as a reference to the disputed issue of loud Zikr, it is still not against that Zikr which is recited with a middle tone of voice.

Imam Fakhruddin Raazi (radi Allahu anhu) writes: "The meaning of this Ayah is that Zikr should be done with a medium tone of voice. As Allah Ta’ala says ‘Don’t recite loud and soft in the Salaah and follow the middle way’". (Tafseer Kabeer, Vol. 4, pg. 344)

Hafiz Ibn Kaseer (radi Allahu anhu) writes: "The Mustahab (recommended) way of Zikr is that it should not be in the fashion of calling (shouting) nor should it be with excessive loudness". (Tafseer Ibn Kaseer, Vol. 4, pg. 284)

It is obvious from the Tafseer of Ibn Kaseer that the loudness itself is not prohibited in this Ayah, but excessive loudness is being prohibited here. If someone is performing Zikr with excessive loudness it will not be an evil Bid’ah or Haraam as the Deobandi Ulama claim, but it will be against the Mustahab (recommended way) only. Certainly the Mustahab way is to recite the Zikr with medium loudness.This is what we say and believe.

A MU’MIN’S CHALLENGE

I challenge the whole Deobandi fraternity to show us a single Ayah of the Holy Quran, which clearly states that to make loud Zikr collectively in the Masjid is Haraam. We say, Insha-Allah, they will never find a clear Ayah or Hadith in this regard till the Day of Qiyamah.

Deobandi Ulama write:

Imaam Abu Hanifah said that our discussion is not regarding normal Zikr, because this is, at all times a preferred and encouraged act. In fact our discussion is regarding loud Zikr, and loud Zikr is Bid'a, because Allah Ta'aala says that we should call unto Him with humility and softly, except on those occasions which the Shariah has allowed. Hence, regarding those exceptions, which have conflicting proofs, we use logical reasoning, and practice upon the original (i.e what has been conclusively proven). This is the precautionary course of action, as here the proofs are conclusive. This much also becomes clear (from this discussion), that there is no basis for those who prefer the opinion of the Saahibain (Imaams Abu Yusuf and Muhammed) (rahmatullahi alaihima) in this matter. [Ghani'atul Mustamli, page 531-2 printed by 'Rahirnia', Deoband].

Readers, please look at the sentence below that the Deobandi Ulama quote and note the Fatwa that follows written by Moulana Rashid Ahmad Gangohi.

"There is no basis for those who prefer the opinion of the Saahibain (Imam Abu Yousuf and Imam Muhammad) (rahmatullah alaihima) in this matter".

Fatwa of Gangohi Sahib:

"According to Imam Abu Hanifa (rahmatullah Alai) loud Zikr is Makrooh (undesirable), unless the loudness of the Zikr is proven with Nass (categorical order of statement) in that occasion. The rest of the Jurists, Muhadditheen and Sahebain (Imam Abu Yousuf and Imam Muhammad) regard it as permissible. The way of our Mashaa’ikh (spiritual leaders) is the Mazhab of the Sahibain (rahmatullah alaihima)". (Fatawa Rashidia, pg. 252, published by Saeed Company, Karachi, Pakistan)

Two very important points are extracted from the Fatwa of Moulana Gangohi. These are:-

Moulana Rashid Ahmad Gangohi has based his Fatwa on the opinion of the Sahibain, and today’s Deobandi Ulama say that there is no basis for those who prefer the opinion of the Sahibain. This means that "Fatawa Rashidia" is based on unacceptable and unpopular opinions. Why then do the Deobandi Ulama not announce that "Fatawa Rashidia" is an unreliable book and should be discarded?

We ask the Deobandi Ulama: if it is Bid’ah to make loud Zikr according to Imam Abu Hanifah (radi Allahu anhu), are the Sahibain, Muahaddditheen, spiritual leaders of Deoband, Moulana Rashid Ahmed Gangoohi and the rest of the Jurists Bid’atis or not?
The Deobandi Ulama wrote what suited their desire and hid what did not suite them. They quoted one of the sayings of Imam Abu Hanifah (radi Allahu anhu) from the book of Allama Halbi Hanafi and ignored the other saying, which is explained by Allama Halbi Hanafi.

Allama Halbi Hanafi writes:

"On the day of Eid-ul-Adha it is unanimously (Imam Abu Hanifah and Sahibain have no dispute) permissible to say loud Takbeers on the way to Eid Gah. Imam Abu Hanifah said that on the day of Eid-ul-Fitr there should not be loudness in Takbeers, and the Sahibain said that there should be loudness. There is, however, another narration from Imam Abu Hanifah which agrees with the opinions of the Sahibain with reference to Jahr (loudness) on the day of Eid-ul-Fitr as well". (Kabeeri, pg. 566)

Since there are two narrations from Imam Abu Hanifah (radi Allahu anhu), why then do the Deobandi Ulama take only one narration and not the other, and make the entire Ummah, including their spiritual leaders, Bid’atis and sinners?

Allama Ibn Aabedeen Shaami (radi Allahu anhu) writes:

"According to Imam Abu Hanifah Takbeers will not be recited aloud on the day of Eid-ul-Fitr, and according to Sahibain Takbeers will be recited aloud. This difference is only in Afzaliyyat (excellence), that is, according to Imam Abu Hanifah it is better not to recite the Takbeers aloud on the day of Eid-ul-Fitr), and the Karahat (undesirability) is not reported from either side". (Fatawa Shaami, Vol. 1, pg. 778)

It is now clear that loudness in Takbeers is proven without Karahat (undesirability) and it is also proven that loudness is permissible. The Deobandi Ulama insist on calling this act Bid’ah and Haraam. Who has now deviated from the Hanafi Mazhab. Is it us or them?

We would like to present another reference from "Shaami". Allama Shaami Hanafi writes: "Qohstani has reported two narrations from Imam Abu Hanifah. One should make Zikr soft.One should make Zikr aloud as is the saying of the Sahibain. He (Qohstani) said that the second saying is correct as Abu Bakr Razi has said. The same thing (one should make Zikr aloud is the correct saying) is mentioned in "Nahr" (name of a book). It is mentioned in "Huliyah" (name of a book) that there is a difference in opinion on Eid-ul-Fitr. According to one narration, Imam Abu Hanifah said that there should be loudness in Takbeers. The Sahibain are of the same opinion, and it is also the choice of Tahaawi. There is another narration from Imam Abu Hanifah on soft Takbeers as well". (Shaami, Vol. 1, pg. 778)

From the above quotation of "Shaami" it is proven that according to the correct saying, Imam Abu Hanifah (radi Allahu anhu) believed in loud Zikr as it is mentioned with the reference of Qohstani. Sahibain, Imam Abu Ja’far Tahaawi, Abu Bakr Razi, author of "Nahr", author of "Hulyah" and Qohstaani all believed in loud Zikr. We now ask the Deobandi Ulama: Is your Fatwa of Haraam and Bid’ah upon us only or some share of it is aslo bestowed upon Imam Abu Hanifah and upon the rest of the above mentioned Jurists (radi Allahu anhum) as well? Please answer carefully.

QUESTION

We agree that it is permissible and proven that one can say Takbeers aloud on the day of Eid-ul-Adha and Eid-ul-Fitr, and this is the favourite opinion of the Jurists of the Hanafi Mazhab. What about the quotation of some of the Hanafi scholars who say that according to Imam Abu Hanifah (radi Allahu anhu), to say Takbeers aloud in Eid-ul-Fitr is Bid’ah?

ANSWER

Bid’ah has two meanings:

Technical meaning: anything which is not proven from Rasoolullah (sallal laahu alaihi wasallam) and opposes or changes the Shari’ah, and people have taken it as part of the Deen. This is an evil and offensive Bid’ah.

Literal meaning: some thing new or novel regardless of whether it has any origin in Shari’ah or not. In this occasion, Jurists do not mean evil Bid’ah by the use of the word Bid’ah, because evil Bid’ah is that which opposes the Shari’ah of the beloved Rasool (sallal laahu alaihi wasallam) and loud Takbeer is proven from Rasoolullah (sallal laahu alaihi wasallam) himself. Therefore, it is proven that the use of the word Bid’ah here is in the literal meaning (new thing) and not in the technical meaning (evil innovation).
When we go for our daily Salaah,we do not recite the Takbeers, therefore it is regarded as a new thing. On Eid-ul-Adha, the recitation of Takbeers are proven with Sunnat, therefore Imam Abu Hanifah (radi Allahu anhu) ordered the loudness. For Eid-ul-Fitr there are two sayings of Imam Abu Hanifah (radi Allahu anhu). One is for loudness and other is for softness. Jurists have explained the reason for "INNAL JAHRA BIZZIKRE BIDATUN" or It is bid’ah to make loud Zikr. They say that to recite Takbeer aloud is a novel way and is not proven on this occasion, therefore softness is better here. This is the explanation given by the Jurists for Imam Abu Hanifah’s (radi Allahu anhu) saying that soft Zikr is Bid’ah.

So, for those who deny the recitation of loud Zikr, there is no proof in their argument. Qohstaani and Tahaawi have said that the correct saying in this issue is that Imam Abu Hanifah (radi Allahu anhu) is also in favour of loud Zikr on Eid-ul-Fitr, therefore it is proven that the word Bid’at here is used in its literal meaning and not in its technical meaning.

NOTE: There are several other quotations given by the Deobandi Ulama from the books of Hanafi scholars, which prove that loud Zikr is Bid’ah (in its literal meaning), and soft Zikr is better and preferred. There is a consensus of opinion of the Ulama that soft Zikr is preferred or the D’ua should be made softly, etc. We say that none of these quotations give any indication that loud Zikr is an evil Bid’ah or Haraam as the Deobandi Ulama claim. The claim made and the proofs that are provided by Deobandi Ulama do not correspond, and therefore all these arguments are not against our practices. Our belief in regard to Zikr is that both loud and soft Zikrs are permissible. To the Deobandi Ulama we say, you are responsible to give proofs against what we believe. If you cannot furnish any proof then do as the learned do and remain silent.

Deobandi Ulama write on page 12 in their booklet: "In those instances where the Fuqaha (Islamic jurists) have stated something as Bid’a, they intend Bid’a Sayyi’a (evil Bid’a)"..

The Deobandi Ulama have failed to provide any reference or proof for this claim. An evil Bid’ah is, no doubt, Haraam, But the Deobandi Ulama made an attempt to prove something as being Haraam without any proof. In fact, in Shari’ah even a Makrooh act (undesirable act) cannot be proven without categorical proofs let alone a Haraam act (unlawful act). Allama Shaami (radi Allahu anhu) writes: "No act can be regarded as Makrooh without a proper prohibition, because Karaahat (undesirability) is the Hukm (ruling) of Shari’ah, and a categorical proof is required for it". (Fatawa Shaami, Vol. 1, pg.684)

PROOF OF LOUD ZIKR FROM IMAM ABU HANIFAH ON OCCASIONS OTHER THAN THE PRESCRIBED ONES

In reality, Imam Abu Hanifah (radi Allahu anhu) himself has not clarified at any place that loud Zikr is Bid’ah unconditionally. Certainly, according to one saying he regarded loudness in Eid-ul-Fitr as Bid’ah, and he instructed that Takbeers of Tashreeq should be for two days instead of five days. Due to this some of the Jurists understood that Imam Abu Hanifah (radi Allahu anhu) only allows loud Zikr where the loudness is proven from Rasoolullah (sallal laahu alaihi wasallam), and regards the loudness as Makrooh and Bid’ah on other occasions. The matter is not like that in reality. In fact, Imam Abu Hanifah (radi Allahu anhu) believes in the permissibility of loud Zikr generally. The maximum that can be said here is that where loudness is not proven from Rasoolullah (sallal laahu alaihi wasallam) Imam Abu Hanifah (radi Allahu anhu) does not regard the loudness as Sunnah on that occasion. This is indeed correct, but something that is not being Sunnah does not necessarily mean that it is not permissible.

Our statement is backed with the following quotation of "Raddul Mukhtaar": "It is said in ‘Mujtaba’ (name of a book) that Imam Abu Hanifah was asked, ‘Should the people of Kufa and other places recite Takbeers in the Masjid and bazaars during the days of Tashreeq?’ He replied, ‘Yes’".(Raddul Mukhtaar, Vol. 1, pg. 787) (Remember: Takbeers are recited aloud during the days of Tashreeq)

It is obvious from the above statement that Imam Abu Hanifah regards loud Zikr as being permissible Alal Omoom (generally), otherwise he should have not given permission unconditionally.

In further support of our argument we present the Fatwa of Moulana Rashid Ahmad Gangohi:

Question: Is it that loud Zikr is proven from Quran and Sunnat or have the Sufis prescribed it on their own accord? Zaid says loud Zikr is Bid’ah according to Imam Abu Hanifah. Amar says that if loud Zikr is Bid’ah, then why do the many great Hanafi Ulama permit loud Zikr?

Answer: "Both loud and soft Zikrs are permissible according to Hadith. Imam Abu Hanifah has regarded loud Zikr as Bid’ah only in that condition where there is an occasion of Zikr and the loudness is not proven by the Holy Prophet (sallal laahu alaihi wasallam). For example, Zikr while going for Eid-ul-Fitr. He (Imam Abu Hanifah) did not stop loud Zikr unconditionally. Zikr is correct in whichever way it may be". (Fatawa Rashidia, pg. 251, M. H. Saeed Company Karachi, Pakistan)

The above Fatwa by Moulana Gangohi is very clear in its meaning. "Qotbe Aalam", as he is regarded by the Deobandi fraternity, has written with decisive words that, according to Imam Abu Hanifah (radi Allahu anhu), loud Zikr is not stopped unconditionally. He (Moulana Gangohi) said that Zikr is correct either way, that is loud or soft. If the Deobandi Ulama give any importance to this Fatwa of Gangohi Sahib then they must at least rule a line of cancellation through one-third of their booklet "Impermissibility of loud Zikr in the Musjid" because one-third of this booklet is based on the impermissibility of loud Zikr according to Imam Abu Hanifah.

IMAM ABU HANIFAH AND SALARY

Abadah Bin Saamit (radi Allahu anhu) reports that he taught the Holy Quran to some of the Ashaabe Suffah. One of them gave him a bow as a gift. Abadah Bin Saamit (radi Allahu anhu) thought that he would use this bow in the Path of Allah in the time of war. When he asked Rasoolullah (sallal laahu alaihi wasallam) about it. Rasoolullah (sallal laahu alaihi wasallam) replied, "If you want to wear the collar of Hell around your neck, then accept this bow". Abu Dawood and Ibn Majah have reported this Hadith. Hakim has recorded this Hadith in "Mustadrak". This Hadith is reported with correct narrations. (With the reference of Rasaile Ibn Aabedeen Shaami, Vol. 1, pg.154)

In another Hadith, Rasoolullah (sallal laahu alaihi wasallam) said: "Recite the Quran and do not make the Quran a business, do not oppress it, do not exaggerate (Ghluww) on it and do not earn in abundance because of it". (Rasail Ibn Aabedeen Shaami, Vol. 1, pg. 154)

After studying Ahadith, we see that Imam Abu Hanifah (radi Allahu anhu) has given the ruling that to take salary for teaching the Holy Quran, Darse Hadith, Imamat and Khitabat is Haraam. A person would have no refuge from the Sahebain here, because they are in agreement with Imam Abu Hanifah (radi Allahu anhu) on this issue.

Allamah Shaami writes: "To take a salary for teaching the Quran, Hadith, Azaan, and Imamat is permissible according to later Ulama, even though it is against the unanimous Maslak (way) of Imam Abu Hanifah, Imam Abu Yousuf and Imam Mohammad. They regard the accepting of salaries for the above mentioned jobs as Haraam". (Rasail Ibn Aabedeen Shaami, Vol. 2, pg. 126)

Dear readers, it is clear that according to correct Ahadith it is prohibited to take a salary for teaching the Holy Quran. Imam Abu Hanifah, Imam Abu Yousuf, Imam Mohammad and all the early Jurists (radi Allahu anhum) have regarded it as Haraam to take a salary for teaching the Holy Quran, making Imamat, etc.

If we talk about the general permissibility of loud Zikr according to the one saying of Imam Abu Hanifah (radi Allahu anhu) and according to the saying of Sahebain, we are "out of the Hanafi Mazhab and we are Bid’atis". In their enthusiasm of being paid a salary (for Imamat duties, etc.), The Deobandi Ulama are openly going against the Sahih Ahadith and all the early-recognised Hanafi Imams, and yet they still remain as Hanafi and non- Bid’atis. Subhan-Allah! What criteria do they use?

Despite the fact that Imam Abu Hanifah and the Sahebain (radi Allahu anhum) have prohibited taking salaries for certain Islamic duties, it is permissible to take salary according to the Fatwa of latter scholars. If we say that it is generally permissible to make Zikr aloud despite Imam Abu Hanifah’s prohibition (according to one saying), and if we practice upon the Fatwa of the rest of the Hanafi Imams and Sahebain in this regard, then "our ‘sin’ is unforgivable" (according to the Deobandi Ulama)..

Deobandi Ulama write: "Abu Ya’ala reports from Hadhrat Aisha (Radhiallahu anha), that she said, Nabi (sallallahu alaihi wasallam) said: ‘The best Zikr is (that) soft Zikr, which even the Angels of protection (i.e. Kiraamin and Kaatibeen) cannot hear, it will be multiplied seventy times, on the day of Qiyaamah’". [Tafseer-e-Mazhari, page 410, vol. 3]

This is the version of Qaadhi Thanaawullah or Abu Ya’la. Shah Abdul Aziz Muhaddith Dehlwi (radi Allahu anhum) reports this Hadith in different words. He writes: "The Zikr which the Angels of protection hear is multiplied seventy times compared to the Zikr they cannot hear". (Fatawa Azizia, Vol. 1, pg. 17)

This Hadith is another proof of loud Zikr. It is proven that even in this quotation of "Tafseer Mazhari" there is no proof to substantiate the claim of Deobandi Ulama that loud Zikr is Haraam.

Deobandi Ulama write:

Regarding the Fatwa presented by Molvi Hamidi, as mentioned earlier, is the trait of the "Sunni" bida’tees. He presented the Fatwa of Moulana Rashid Ahmed Gangohi (rahmatullahi alaihi) in an extremely misleading and incomplete fashion. The correct Fatwa of Hadhrat Moulana Gangohi (rahmatullahi alaihi) is presented in context hereunder:

Question: Is loud Zikr according to the Hanafi Mazhab permissible or impermissible?

Answer: "There is a difference in opinion with regard to loud Zikr in the books of Hanfi Fiqh. Some regard it as Makrooh, on such occasions where it is not warranted, while others regard it as Jaa’iz and this is the preferred option. It would not be beneficial to seek the proof for this, as there is a difference of opinion, so who can draw an opinion from here? However, the proof (for loud Zikr) is this, that Allah Ta’ala says: ‘Remember your Rabb in your heart, with humility and softly, and do not be loud.’ The words ‘do not be loud’ also refer to loud Zikr, but of a lower intensity. Rasoolullah (sallal laahu alaihi wasallam) said: ‘Have mercy upon your souls’".

In the above text, Moulana Rashid Ahmed Gangohi (rahmatullahi alaihi) refers to the difference of opinion amoungst the Hanafi Ulema, and he also clarifies this point that the loud Zikr which is proven (by some) from this Aayat is (not very loud nor medium pitch in loudness), in fact it is that loudness which is of the lowest intensity.

The renowned Imaam Abul Hasan Ubaidullah bin Hussein Karghi Hanafi (rahmatullahi alaihi) (passed away 340 A.H.) states: "The lowest (intensity of) Loud Zikr, is such that one can hear himself". [Hidaya, page 98, vol. 1]

N0TE: WHEREVER THERE APPEARS A PERMISSIBILITY OF LOUD ZIKR FROM THE TEXTS OF MOULANA RASHID AHMED GANG0HI (rahmatullahi alaihi), WE NOTE FROM HIS OWN CLARIFICATIONS THAT HE IS REFERRING TO THE LOWEST PITCH OF LOUDNESS. WHOEVER WISHES TO INTERPRET HIS FATWAS TO THE CONTRARY (I.E. GENERAL LOUDNESS), THEN THIS IS THE RESULT OF THEIR OWN IMPRUDENCE, AND IS DONE TO SUIT THEIR OWN WHIMS, WHICH IS NOT EVEN WORTH THE CONSIDERATION OF THE TRUE KNOWLEDGEABLE ONES. MUFTI GANG0HI (rahmatullahi alaihi) HAS ALSO, IN THIS WAY RECONCILED THE (SLIGHT) DIFFERENCE OF OPINION BETWEEN THE FUQAHA." [Page 15, Impermissibility of loud Zikr]

Deobandi Ulama have falsly accused me of being misleading by saying the following: "He has presented the Fatwa of Moulana Rashid Ahmad Gangohi in an extremely misleading and incomplete fashion".

They further write on page 4 of their booklet, "Impermissibility of loud Zikr in the Masjid": "It is surprising to note that an old and already worn-out trick of Bareilvis is used, that is to quote statement out of context and quote only portion of a text and leave out the rest".

In gentleman’s language, I will only say the following with regards to the accusation: If the Deobandi Ulama can prove that I have presented the Fatwa of Moulana Gangohi in a "misleading and incomplete fashion" in reply to Mufti Ilias’s pamphlet, I am prepared to apologise publicly. Now, the ball is in your court. If they cannot furnish proofs for their claim, then it would be clearly evident that they are the misleading ones.

A CLEAR EXAMPLE OF DISHONEST, DECEPTIVE AND COWARDLY BEHAVIOUR

The Deobandi Ulama have presented the Fatwa of Moulana Gangohi, and have again digested the last few sentences of the Fatwa. Those sentences are completely in our favour and are against their claim, therefore they have omitted them. By doing so they have proven how "honest" and "brave" they are.

Dear readers, we would like to present the complete Fatwa, which includes those sentences that the "honest" Ulama have deliberately omitted. To make it easy for the readers to understand I will underline those sentences.

Fatwa

"There is a difference in opinion with regard to loud Zikr in the books of Hanafi Fiqh. Some regard it as Makrooh, on such occasions where it is not warranted, while others regard it as Ja’iz, and this is the preferred option. It would not be beneficial to seek the proof for this as there is a difference of opinion, so who can draw an opinion from here? However, the proof (for loud Zikr) is this, that Allah Ta’ala says: ‘Remember your Rabb in your heart, with humility and softly, and do not be loud’. The words ‘do not be loud’ also refer to loud Zikr, but of a lower intensity. Rasoolullah (sallal laahu alaihi wasallam) said: ‘Have mercy upon your souls...’ This also includes loud Zikr where Rifq (mildness) is advised and Galo Phaarna (Shriek) is stopped. There are many Mutlaq (unconditional) verses of the Quran and the Hadithes, which denote the permissibility (of loudness)." (Fatawa Rashidia, pg. 252, H.M.Saeed Company, Karachi print)

Two very important points are proven from these underlined sentences of "Fatawa Rashidia". These are:

Shrieking is stopped in the Zikr, not general loudness. This is an undisputed issue. This was the point that the Deobandi Ulama wanted to hide, but they failed again, and

Moulana Gangohi means "medium loudness" by the word "lower intensity" because he has mentioned it in contrast to shrieking.
The Deobandi Ulema are guilty of the same crime that they have falsely accused me of comitting. A thief always regards everyone else as thieves!

DISCUSSION ON THE LOWEST INTENSITY OF LOUD ZIKR

The Deobandi Ulama wrote the following regarding the lowest intensity of loud Zikr:

"The renowned Imam Abul Hasan Ubaidullah Bin Hussain Karkhi Hanfi (rahmatullah Alai) (passed away 340 A.H) states: the lowest (intensity of) loud Zikr, is such that one can hear himself. (Hidaya, page 98, vol. 1)"

We checked page 98 of "Hidaya" but failed to find this quotation. The quotation which is presented by the Deobandi Ulama is on page 117 of "Hidaya" (Maktabah Shirkate Ilmiah, Multan print) in the section of Qiraat (recitation of the Quran in Salaah). Recitation of the Holy Quran in Salaah has got nothing to do with the disputed subject of loud Zikr. Once again, the Deobandi Ulama have failed to convince us that loud Zikr is Haraam.

Even if one has to understand the quotation of Imaam Karkhi as quoted by the Deobandi Ulama above, it becomes relatively clear that the lowest intensity refers to softest tone which is permissible. This would then mean that specific restriction is imposed upon softness, while none has been imposed on loud recitals. Therefore, in our opinion, the readers of this article can clearly identify that the Deobandi Ulama, who ascribe recognition to Moulana Gangohi, are poor students who intentionally interpret their leader’s teaching in order to satisfy their malicious agenda and not the Shariah..

We have proven above using strong Qrain (circumstantial evidence) that Gangohi Sahib means "medium pitch in loudness" by the word "Adna Jahr or lower intensity" because he uses lower intensity in contrast to shrieking. Therefore, the Deobandi Ulama have tried to deceive the readers by translating the word "Adna Jahr" as "softness".

PROOF OF MEDIUM LOUDNESS FROM GANGOHI SAHIB

Gangohi Sahib writes in "Fatawa Rashidia":

Question: What is the ruling according to Muhadditheen and the Four Jurists (Imams) about loud Zikr, loud Dua’ and loud Durood, whether the loudness is gentle or severe, is it permissible or not?

Answer: "According to Imam Abu Hanifah (rahmatullah alai) loud Zikr is Makrooh (undesirable) unless the loudness of the Zikr is proven with the Nass (categorical order of statement) in this occasion. The rest of the jurists, Muhaddeseen and Sahebain (Imam Abu Yousuf and Imam Muhammad) regard it as permissible. The way of life of our spiritual leaders is the Mazhab of Sahebain (R.A)". (Fatawa Rashidia, pg. 252, H. M. Saeed Company, Karachi)

Gangohi Sahib has made this point very clear that loud Zikr is permissible, whether the loudness is light or severe. Leave alone the medium pitch in loudness, Gangohi Sahib has in fact also proven that severe loudness in Zikr is permissible. How can the Deobandi Ulama still think that the word Jahr (loudness) in the Fatwa of Gangohi Sahib is attributed to soft Zikr when he (Gangohi Sahib) answers a question on the permissibility of light or severe loudness with regard to Zikr?

Another Fatwa of Gangohi Sahib

Question: When reciting Zikr aloud, how hard can one strike on one’s heart with the word Allah? Can the strike be so severe that one loses his voice?

Answer: "Such Shiddat (severity) is unnecessary". (Fatawa Rashidia, pg. 252-3, H. M. Saeed Company, Karachi)

It means that Zikr should be recited with a loud tone of voice, but the loudness must not be so severe that the person loses his voice. In other words, there should not be excessive loudness, instead medium loudness.

Another Fatwa of Gangohi Sahib

Question: Through Zikr, the idea is created in the heart that everyone will regard me as a pious person. What is the remedy to remove this boastfulness? Nowadays, my voice is lost. If instructed, can I start reciting Zikr softly until such time that my voice returns, then I will recite Zikr aloud?

Answer: "If the Zikr is being recited for the purpose of public attention, then recite ‘La Howla’ to remedy that. However, it is not suitable to discard loudness for that reason. Certainly for the reason of sickness it is suitable to abandon loudness and adopt softness till the sickness is gone". (Fatawa Rashidia, pg. 251, H.M. Saeed Company, Karachi)

We learn from the above answer of Gangohi Sahib that he used to instruct his Mureeds to recite with such severe loudness that they used to lose their voice. Despite the fear of boastfulness, he still used to instruct them to recite loud Zikr. Is it still correct to say that wherever Moulana Gangohi used the word Jahr (loudness), it means softness of the Zikr?

THE FEAR OF SHOWING OFF CANNOT BE THE REASON FOR ABANDONING LOUDNESS

Moulana Ashraf Ali Thanwi writes with reference to Moulana Gangohi’s Malfoozaat (sayings): "Hazrat Moulana Gangohi instructed a person to recite Zikr aloud, he (the person) said: ‘There will be showing off in this (loud Zikr), should I recite Zikr softly?’ Moulana inquired: ‘In soft Zikr there will be no showing off?’ After asking the person to sit, Moulana answered,’That in fact in soft Zikr there will be more showing off. In loud Zikr people will know that you are reciting Allah Allah, but (in soft Zikr) when one sits putting his head down, people may think that he might be visiting the Arsh and Kursi, even though the person is sleeping.’

"Moulana (Gangohi) further related: ‘When we were in Thana Bhoon in the service of Haji Sahib, a Naqshbandi Shaikh was also living there. During the nights we used to make loud Zikr, and this Naqshabandi Shaikh used to make soft Zikr, but he used to complain in the morning that because sleep got the better of him, only half of his Zikr was recited. We all used to complete our practices.’

"Moulana Gangohi further educated the person: ‘In soft Zikr a person falls asleep, and people might think that this person is in meditation. This is a good prevention of show that the very object of Zikr is not even fulfilled? This is just a Waswasah (evil suggestion)’" (Irdaa ul Haq, Part 2, Page 67; Ma’arafe Gangohi, pg. 64-5)

Four issues are proven from the above statement of Gangohi Sahib: Moulana Gangohi does not take loudness in the meaning of Ismaa’e Nafs (hearing oneself only), but rather regards the meaning of loudness to be "People will know that you are reciting Allah Allah". From the above quotation, and an understanding of Gangohi Sahib’s words, one will see the Deobandi Ulama’s misleading interpretations of the Fatwa passed by Moulana Gangohi with regards to Ismaa’e Nafs - hearing oneself. This is yet another blunt tool of deception, and a trick used to safe-guard them from humiliation.

It is openly evident that fear of show is not sufficient grounds for substituting loudness. Therefore, to use the above quote as a reference would be a direct violation to give prominence to soft Zikr.

Further to this second point one can easily note that Moulana Gangohi himself regarded that there is a greater possibility of show in soft Zikr. In soft Zikr, a person sometimes falls asleep, thus the purpose of Zikr is lost completely.

From an educated understanding and interpretation, it is clear from the Fatawa and Malfoozat of Moulana Gangohi on the issue of loud Zikr that he gives the Fatwa on the saying of Sahebain like the other Hanafi scholars, and he believes in the Jahr Motawassat (medium pitched loudness).

Deobandi Ulama write:

"Regarding the claim made that this Hadith (quoted above) was said by Nabi (sallallahu alaihi wasallam) so that the loud Zikr made by the Sahabahs was not to alert the enemy. We concede, that this is mentioned in some of the kitaabs as a reason, however, to aver that this is the only reason, is far from the truth, if we keep the words of the Hadith in front of us.

Firstly, there are no clear and explicit words of Nabi (sallallahu alaihi wasallam) which indicate that this is the reason for his prohibiting them to recite the Takbeer loudly. In fact, to the contrary, there are definite reasons given in the Hadith by Nabi (sallallahu alaihi wasallam) which indicate the prohibition of loud Zikr, i.e they should have mercy on their souls, their Rabb is neither deaf nor absent, they are calling One who is All-Hearing and close-by, and that that Being (which they are calling to) is with them. Why then, are all these reasons ignored and one remote reason sought to bolster their nefarious purposes? Anyway, what good and need is there to even cite this reason?

Secondly, if there was any clear and explicit indication that this Hadith was said by Nabi (sallallahu alaihi wasallam) on or even near the battlefield, where the loud recitation of Takbeer would be heard or alert the enemy, then too we may accept and verify it. However, there is no such indication in the Hadith, in fact this much is proven from the Hadith that it was said whilst they were on the way. This Hadith is reported in Bukhari Shareef five (5) times. In one of the narrations it is stated that Nabi (sallallahu alaihi wasallam) was departing for or (the narrator has a doubt) he was on his way to Khaibar, and when they came to a particular field then the Sahabahs raised their voices in Takbeer [pcige 6051 vol.2].

In another narration, the Sahabah (radi Allahu anhum)s (radhiallahu anhum) mention that they were with Nabi (sallallahu alaihi wasallam) accompanying Him (sallallahu alaihi wasallam) on a journey, and when they ascended a high plain they recited Takbeer (loudly) [page 944 and 1099, vol.21.

In another narration, it is reported that Nabi (sallallahu alaihi wasallam) was entering a valley, and another person was also climbing the valley, and he (latter) raised his voice (in Takbeer) [page 948, vol.2].

In another narration it is reported, that we (Sahabahs) were with Nabi (sallallahu alaihi wasallam) on a journey, "Then we began, to recite Takbeer loudly whenever we ascended a high place or descended a low place or into a valley." [page 978, vol.2]

Firstly: In this Hadith, Rasoolullah (sallal laahu alaihi wasallam) did not prohibit loud Zikr unconditionally, neither did he prohibited the medium pitched loudness. In fact Mufrat (shriek) in loudness is prohibited here. Moulana Rashid Ahmad Gangohi explains the very same Hadith: "Shriek is prohibited in this Hadith". (Fatawa Rashidia, pg. 252, H.M. Saeed Company, Karachi).

Secondly: Medium loudness is supported with many other proofs. Therefore, the Hadith that one should not put one’s self into difficulty because of loudness. The sentence "IRBA’OO ALA ANFOSEKUM" or "Be kind upon yourselves" is evident on this.

Thirdly: Loudness must not be such a nature as if the person or listener is hard of hearing. The sentence "ANNAKUM LA TAD’OONA ASAMMA" or "You are not calling upon that being who is deaf" provides the necessary evidence.

Fourthly: One must not produce such loudness as in the manner of calling out for a lost person. The word "WA LA GHAAIBAN" or "Not calling an absent" supports this statement.

Fifthly: Loudness must not be maintained at such a level as if you want to invoke Allah’s attention, implying that He cannot Hear you if you do not shout. The sentence "ANNA KUM TAD’OONA SAMEE’AN" or "You are calling upon that Being Who is All-Hearing" is self-explanatory.

Sixthly: One must not incur such loudness that will conjure thoughts that Allah is far from one and that by shouting one’s voice will travel the distance. The sentence "WA HOWA MA’A KUM" or He is with you" explains this to us.

Seventhly: This Hadith is attributed to such conditions when harm may be incurred due to the loudness. Therefore, scholars of Islam said: "This Hadith is related to one of the journeys of Jihad". (Fatawa Shaami, Vol. 5, pg. 350). It was necessary that Muslim troops enter into Khaibar secretly so that the Kuffar be surprised and rendered incapable of quick retaliation.

Readers please think deeply! Even in the words of Hadith there are enough evidences to prove that this Hadith does not unconditionally prohibit the loud Zikr.

One will not understand anything if one displays hostility. Unfortunately, we do not have a remedy for hostility. Our task is to deliver the Truth and we have done so.

Let us see what the great scholars of Islam and the Deobandi elders say with regards to this Hadith. Allama Mahmood Aaloosi Baghdadi says: "The prohibition, which is understood from the commanding verb AIRBA’OO (be kind upon yourselves) means Mufrat (excessive) loudness". (Tafseer Roohul Ma’ani, Vol. 16, pg. 163)

Allama Khairuddin Ramli says: "If you say that it is clear in Fatawa Khania, that loud Zikr is Haraam because Rasoolullah (sallal laahu alaihi wasallam) said those people who were making loud Zikr ‘you are not calling upon deaf or Absent One’ and he (the Holy Prophet) said soft ‘Zikr is the better Zikr’, because it is far from show off, I will say, this discussion is about that Zikr which is with excessive and harmful loudness". (Fatawa Kharia, Vol. 2, pg. 281-2)

Hazrat Shah Wali’ullah writes in description of "Ashghaale Qaadriah": "The first thing, which Qaadri Shaikhs advise, is the loud Zikr. Loudness, which is meant here, is that which is not Mufrat (excessive), therefore this loud Zikr is not contrary to that Hadith in which it is said, ‘be kind to yourselves’". (Al Qowlul Jameel, pg. 49-50)

Surely, without any need for further elaborations one can deduce from the statement of Shah Wali’ullah (radi Allahu anhu) that Zikr with a medium voice is permissible, and loudness, which is prohibited in Hadith, is Mufrat (excessive loudness).

Moulana Abdul Hai Lakhnawi writes: "The commanding verb in IRBA’OO (be kind to yourselves) is not for compulsion, so that the loudness can be regarded as Makrooh or Haraam, because the word kindness is in the meaning of ease. Therefore, Shaikh Abdul Haq Muhaddith Dehlwi has said in his commentary of Lam’aat that the loudness was stopped because of ease and not because loudness is impermissible. The maximum one can prove from this Hadith is that soft Zikr is Mustahab, and this is undisputed matter". (Sabahatul Fikr Fil Jahre Biz Zikr, page 57)

Moulana Abdul Hai farther writes: "A third answer is this, that if Rasoolullah (sallal laahu alaihi wasallam) did not stop the Sahabah (radi Allahu anhum), they would have thought that it is Sunnah to make loud Zikr with distinction when travelling or climbing on a high place. Sunnat, as it is proven from the sayings and actions, similarly it is proven from not stopping as well. For the reason of ease on the Ummah, Rasoolullah (sallal laahu alaihi wasallam) stopped them from loudness. Therefore unconditional prohibition of loud Zikr is not proven". (Sabahatul Fikr, pg. 57-8)

Moulana Ashraf Ali Thanwi writes: "Answer to this Hadith is given with these words ‘mildness and ease is commanded, loudness is not stopped unconditionally’". (Fatawa Imdadia, Vol. 4, pg. 45)

Moulana Shabbir Ahmad Usmani Deobandi writes: "According to me this Hadith is attributed to Mufrat (excessive) loudness". (Fathul Mulham, Vol. 2, pg. 172)

The references which we have quoted above prove that in this Hadith only Mufrat (excessive) loudness is being prohibited. Please take a look at these references again. Are these personalities incorrect - Allama Aaloosi, Allama Khairuddin Ramli, Shaikh Abdul Haq Mohaddith Dehlawi, Shah Wali’ullah Mohaddith Dehlawi, Moulana Abdul Hai Lakhnawi, Moulana Rashid Ahmad Gangohi, Moulana Ashraf Ali Thanwi and Moulana Shabbir Ahmad Usmani?

Deobandi Ulama write:

RAISING OF THE VOICE IN THE MUSJID

Hadhrat Saa'ib bin Yazid (radi Allahu anhu) says that once he was sitting in Musjid-e-Nabawi (sallallahu alaihi wasallam) when someone threw a few pebbles in his direction. When he looked up he saw that it was Hadhrat Umar (radi Allahu anhu), who told him to call a certain two persons to him. When the two were brought in front of him, they were asked from which tribe and family they belonged. (The narrator doubts, and says that they were probably) asked from where they came. They said that they were inhabitants of Taaif. Hadhrat Umar (radi Allahu anhu) told them that if they were from Madinah Tayyibah, then he would have punished them, because: "You raised your voices in the Musjid of Nabi (sallallahu alaihi wasallam)".[Bukhari Shareef, page 67, vol.11

Hadhrat Abu Huraira (radi Allahu anhu) narrates a Hadith where Nabi (sallallahu alaihi wasallam) stated 15 signs of Qiyaamah, and he (sallallahu alaihi wasallam) said that they (these signs) will surely transpire. One of these signs are: "Voices will be raised in the Masaajid." [Mishkaat Shareef, page 470, vol.2 - from Tirmidhi, page 44, vol.2]

Regarding this Hadith, Mullah Ali Qaari Hanafi (rahmatullahi alaihi) (passed away 1014A.H.), made the following commentary: "Some of our Ulama have clearly stated that to raise the voice in the Musjid is HARAAM, even if it is for Zikr." [Mirqaat, page 171, vol.1 B Multan print]

Allaama Ala’ud Deen Muhammed bin Ali Hanafi (rahmatullahi alaihi) (passed away 1088 A.H.), writes the following under the Adaabs (etiquettes) of the Musjid: "To ask (for something) in the Musjid is HARAAM, and to give (something) is Makrooh. Similarly, to look for a lost item in the Musjid (is Makrooh). To recite poems in the Musjid is also Makrooh, unless they are for advice. Similarly, to recite loud Zikr in the Musjid is HARAAM, except for those who are seeking Ilm or Fiqh (i. e. for students of Deen, if they are learning in the Musjid)." [Durrul Mukhtaar with the Sharah Raddul Mukhtaar, page 617, vol.1, Misr print]

Hadhrat Ma'az bin Jabal (radi Allahu anhu) reported that Nabi (sallallahu alaihi wasallam) said: "Keep your children and your insane persons from the Masaajid, also (keep) your buying, selling, quarrels and RAISED VOICES (away from the Masaajid)". [AI-Kabeeri, page 566-7-Musannif Abdur Razzak, page 442, vol.1 - Beirut print]

Alaama Sayyid Mahmood Aaloosi Hanafi (rahmatullahi alaihi) (passed away 1270 A.H.), mentioned the following regarding loud Zikr: "You see many persons, from amongst your era, who yell when they make du'aa, especially in gatherings (in the Masaajid), to such an extent that they make them (du'aas) poetic. They holler to such an extent that ears even get clogged. They are (blissfully) unaware that they have perpetrated two (2) Bid’as. One is to raise the voice in the Musjid". [Roohul Ma’aani, page 139, vol. 8]
In the 1st, 2nd and 5th points mentioned above, just the raising of the voice in the Masjid is being condemned. There are no indications of the loud Zikr being Haraam in the Masjid. The raising of the voice does not necessarily means it is the Zikr of Allah that is being conducted with a loud voice. It could mean the raising of the voice for anything other than the Zikr. The Deobandi Ulama claim that loud Zikr is Haraam, so they must present specific proof against loud Zikr. Their claim and proof do not correspond.

We do agree that the voice should not be raised in the Masjid other than for the Zikr of Allah Ta’ala. It is mentioned in "Fatawa Alamgiri": "No voice should be raised in the Masjid besides the Zikr of Allah Ta’ala". (Fatawa Alamgiri, Vol. 4, pg. 94)

In the 6th proof, Allama Aaloosi firstly talks about Du’a, therefore his discussion centres around the boundaries of Du’a and not the disputed issue of loud Zikr. Secondly, his discussion is directly refuting excessive loudness. Surely, anyone with some type of intellectual capacity can understand these words: "They holler to such an extent that ears even get clogged".

In the 3rd proof it is written, with the reference of Hazrat Mulla Ali Qari, "To raise the voice in the Masjid is Haraam, even if it is for Zikr". We will, Insha- Allah, explain what is meant by Mulla Ali Qari’s quotation, but first we would like to present what Mullah Ali Qari believes in regard to loud Zikr.

Mullah Ali Qari (radi Allahu anhu) writes: "Mazhar said that this Hadith denotes on the permissibility of loud Zikr, rather on the Istehbaab (desirability) of loud Zikr, when it is free from show, so that the Deen maybe proclaimed, listeners are educated, and those who are sleeping in carelessness are awaken. Blessing of Zikr could reach to the trees, stones, animals and humans". (Mirqaat, Vol. 3, pg. 172)

We have proved, with the reference of Mullah Ali Qari, that loud Zikr is permissible and even desirable. What else could be said about the statement of some Ulama, which Mulla Ali Qari has reported? That this statement is attributed to excessive loudness or the loudness, which is done for the purpose of show, and this is an undisputed issue.

In the 4th proof, it is written with the reference of "Raddul Mukhtaar" (Shaami): "To recite loud Zikr in the Masjid is Haraam".

In a strong effort to educate the Deobandi Ulama who fail to understand that loud Zikr refers to excessive loudness, we therefore conclude that this statement obviously refers to excessive loudness.

Allama Shaami writes: "The past and present Ulama reached a consensus that it is Mustahab (desirable) to make loud Zikr with congregation in the Masjid or elsewhere". (Fatawa Raddul Mukhtaar (Shaami), Vol. 1, pg. 618)

If the Deobandi Ulama have no respect for "Fatawa Shaami", allow me then to present Moulana Ashraf Ali Thanwi’s Fatwa. This Fatwa of Moulana Thanwi might be some respect among his followers. He said: "The past and the present Ulama reached a consensus that it is Mustahab to make loud Zikr with congregation in the Masjid or elsewhere. Except that, the loudness must not disturb any sleeping person, anybody performing Salaah and person reciting Quran. Similarly, is mentioned in the books of Fiqh. It is mentioned in ‘Halbi’ that if there is no fear of show then the loud recitation is better". (Fatawa Imdadia, Vol. 4, pg. 45 Matboo’a Mujtabai)

Deobandi Ulama write:

Imaam Haafizuddeen Muhammed bin Muharnmed Bazazi Hanafi (rahmatullahi alaihi) (passed away 827 A.H.) Writes: "It is stated in Fataawa Qaadhi Khaan, that to raise the voice in Zikr in the Musjid is HARAAM. The following incident is authentically reported from Hadhrat Abdullah ibn Mas'ood (radi Allahu anhu), that he heard some people who were gathered in the Musjid reciting Laa Ilaaha Illollahu and Durood Shareef loudly. Hadhrat Abdullah Ibn Mas'ood (radi Allahu anhu) went to them and said: 'We did not witness such an act during the time of Nabi (sallallahu alaihi wasallam), and I regard you as Rid'atees. 'He repeated this again and again until he ejected them from the Musjid [Fataawa Bazazia, page 375, vol.3]

The reference has already been given with the quotation of "Fatawa Kharia". Hazrat Allama Khairuddin Ramli explains the quotation of "Fatawa Kharia" and says: "This whole discussion is about that Zikr, which is performed with excessive loudness and with harmful loudness". (Fatawa Kharia, Vol. 2, pg. 281-2)

Now let us have a look at what Imam Qazi Khan himself has to say about the loud Zikr: "(There is) nothing wrong in reciting Tasbeeh and Kalimah with the loud voice". (Fatawa Qazi Khan, Vol. 1, pg. 162).

This quotation of Imam Qazi Khan shows that he is not against loud Zikr unconditionally. The prohibition from loud Zikr is attributed to excessive loudness as Allama Khairuddin Ramli has explained.

Deobandi Ulama write:

Finally, Molvi Hamidi quotes from Mufti Mahmood Hassan Gangohi (rahmatullahi alaihi): "To invent anything against the truth which has been proven from the Holy Prophet (sallallahu alaihi wasallam) according to knowledge, practice or condition is called bidat."

Thereafter, Molvi Hamidi states:"According to this definition if something is not against what has been proven from the Holy Prophet (sallallahu alaihi wasallam) is not bidat, even though it did not exist in the first three periods of Islam".

A good play of words, but not convincing. Rather interpret Mufti Mahmood (rahmatullahi alaihi)'s words like this: "For an act NOT to be called a Bid'a, prove that it is according to the knowledge, practice and condition of Nabi (sallallahu alaihi wasallam)".

The interpretation given by Molvi Hamidi, will apply to anything which is not part of or believed to be an integral part of Deen. For example, we cannot say that it is Sunnah to drive a car, because it did not exist during the time of Nabi (sallallahu alaihi wasallam). On the other hand, we will not say that it is Haraam or a Bid'a to drive a car, because we do not regard driving a car as part of the Deen, nor do we claim any reward (Thawaab) for driving.

Yes, if an act is believed to be part of the Deen, as the 'Sunni' clique regard their Meelad, Urs, Faatiha etc., because they anticipate reward thereby, then we say this is HARAAM and a BID'A, because it neither existed during the time of Nabi (sallallahu alaihi wasallam), nor the Sahabah (radhiallahu anhum), nor the Taabi'een (rahmatullahi alaihim). Because an act did not exist during these golden eras, notwithstanding that conditions for carrying out these acts were there, for example, the Sahabah (radi Allahu anhum)’s could have celebrated the anniversary of Nabi (sallallahu alaihi wasallam) - Meelad - if they wished, but this is NOT proven from any source, that such acts were in fact practised or sanctioned, explicitly or by implication, hence they are Bid'a.

There are two answers to this:

The Deobandi Ulama said: that to drive a car is not Bid’ah. This statement is completely baseless, Rasoolullah (sallal laahu alaihi wasallam) said: "KULLO MOHDASIN BID’ATUN" or "Every new thing is Bid’ah" (Mishkaat, Babul I’tesaam). Therefore, to drive a car will be regarded as Bid’ah, but a permissible Bid’ah. Every Bid’ah is not a bad or evil Bid’ah. in fact, Bid’ah is of five types: Bid’at Waajib, Bid’at Haraam, Bid’at Mustahab, Bid’at Makrooh and Bid’at Mubah (Mirqaat, Babul I’tesaam Bil Kitaabe Was Sunnah; Shaami, Vol.1 Kitabus Salaah Babul Imamat)

The principle which the Deobandi Ulama use to make Meelad, Urs and Fatiha Haraam is also applicable to their Ijtema, Gusht, Shab Guzaari and ladies Ta’leem, etc. as well. If an act is believed to be part of the Deen, as the Deobandi/Tablighi Jamaat regard their formation of Tableeghi Jamat, Ijtima, Gasht, Shab Guzaari and ladies Ta’leem, etc. because they anticipate reward thereby, then we say that according to the very same principle of the Deobandi Ulama, this is Haraam and an evil Bid’ah, It neither existed during the time of Nabi (sallal laahu alaihi wasallam), nor the Sahabah and the Taabi’een (radi Allahu anhum).

A REPLY TO MUFTI A.H. ELIAS IS LOUD ZIKR PERMISSIBLE?

All praises are due to Almighty Allah, Choicest blessings and Salutations upon Allah`s beloved Prophet Hadhrat Muhammad Mustafa (Sallal Laahu Alayhi Wa Sallam), his noble family and illustrious companions (Radi Allahu Anhum).

On the 12/05/99 a friend brought me a publication in which an attempt was made to suggest that loud Zikr is Haraam and Bidat. The author of this leaflet Mufti A.H. Elias has based his assumption on the book "Minhaj-ul-Wazaai" by Mowlvi Sarfraz Khan.

Browsing through, I found the argument to be very weak and put it aside. Then a thought came to my mind that this leaflet may spread some misguidance so I felt it my religious duty to correct the misconception. I pray to the Creator of all the worlds to make this humble effort beneficial to all Muslims and may the Almighty Allah remove all those doubts and whispers which some people are trying to spread (Ameen).

Mufti A.H. Elias argues against loud Zikr:

Hereunder follows a brief presentation of the dalaail (proofs). Reflect carefully. Allah Ta`aala has stated: "And remember your Rabb (make zikr) in your heart with humility and fear, without raising your voices." (Surah A`raaf) "Call out to your Rabb with humility and silently. Surely HE does not like the transgressors." (Surah A`raaf)

In these noble Aayaat (verses) of the Qur`aan Shareef there are two conditions for making Zikr and Du`aa. One is that Zikr and du`aa are to be made with utmost sincerity and humility, and the second condition is that it is to be recited softly and in a low voice, because Allah Ta`aala does not like those who transgress the bounds of the Shariah.

Once the Sahaba (radi Allahu anhum) were making Zikr in a loud voice and Rasulullah (sallallaahu alaihi wasallam) prevented them b saying : "Oh people! Have mercy upon yourselves, you are not calling upon that Being who is deaf or absent. You are calling upon that Being who is All-Hearing and close by, and HE is with you (all the time) ." (Bukhari 605 vol. 2, Muslim page 346, vol. 2)."

Above, two verses of the Qur`aan and one Hadith is presented whereby an attempt has been made to prove that loud Zikr has no legitimate place in Shari’ah and those who perform loud Zikr are Transgressors.

We will explain the true understanding of both the Verses and the Hadith separately and, Insha-Allah, intelligent people will have no difficulty in understanding the Truth.

EXPLANATION OF THE FIRST VERSE

In this verse Zikr in the state of Salaah is meant. It means that, in the Salaah of Ikhfa (those Salaah in which recitation of the Qur`aan is made softly). Recitation of the Qur`aan which is Zikr of Allah should be done softly, or it means that the Imam should not raise his voice more than what is necessary.

Allama Ismail Haqqi annotates the very same verse in Tafseer Roohul Bayaan: "A person who leads the congregation in Jahri Salaah (in which the recitation of the Qur`aan is made loudly) should not raise his voice very much. Rather he should keep his voice to the level which is easily heard by his followers".

The very same verse is explained in Tafseer Khazin:" Hadhrat Ibn Abbas (R.A.) says that the meaning of Zikr in this verse is recitation of the Qur`aan in Salaah"

Through the above explanation we learn that in this verse loud Zikr is not being prohibited unconditionally, instead the prohibition is for loud reciting in Salaah of Ikhfa.

Both loud and soft Zikr are permissible. No proof exists in Shariah against any Zikr. Yes, both loud and soft Zikr due to change of circumstances, can have degrees of excellence interchangeably over each other.

It is stated in Tafseer Roohul Bayaan under the commentary of this that : "Soft Zikr is better where there is fear of show or a possibility of disturbing those who are in prayer or asleep, except for this, loud Zikr is better, because there is more effect in it. Listeners also benefit from it, and it awakens the heart of the Zaakir (one who makes Zikr), causes concentration and draws the attention of the ears towards the Zaakir."

EXPLANATION OF THE SECOND VERSE

In this verse Dua is meant by the word Zikr. In reality making Du’a softly is better so that the sincerity can be achieved.

Tafseer Roohul Bayaan and Khazin have explained the very same meaning of the context of the word Zikr, as it is explained above. Tafseer of the second verse can also be seen in Roohul Bayaan and Khazin. To avoid redundancy we submit the above reference as conclusive. Through the explanation of learned commentators of the Qur`aan we have learnt that even in the second verse which was presented in the argument by Mufti A.H. Elias loud Zikr is not prohibited unconditionally.

EXPLANATION OF THE HADITH

This Hadith is related to one of the journey s during Jihad. It was necessary that the Muslim troops enter into Khaiber secretly so that the kuffaar could be surprised and rendered incapable of quick retaliation.

Some who said the Takbeer loudly were stopped for this reason alone. It was further, an advice to ease the difficulties of the Muslims who had already been through the difficulty of travelling. In this instance shouting aloud was undesirably inadvisable.

This Hadith is explained in Lam`aat in the following words. (Lam`aat is a commentary of Mishkat. Reference of Lam`aat is given here because this Hadith is in Mishkat as well)". In this Hadith there is indication that stopping from loud takbeer is only for the purpose of ease , not because loud Zikr is forbidden. " Sheikh Abdul Haq Muhaddith-e-Dhelvi explains this Hadith in Ash`atul -lam`aat ". In this Hadith there is indication that stopping from loud zikr is because of ease, not because loud Zikr is forbidden, and the truth is that loud Zikr is indeed permissible. We have proven it in Risala-e-Owraad (name of book)

Mufti A.H. Elias writes:

ALLAMA HALBI HANAFI (RAHMATULLAH ALAIHI) HAS WRITTEN: "HADHRAT IMAM ABU HANIFA (RAHMATULLAH ALAIHI) SAID THAT TO MAKE ZIKR LOUDLY IS BID`A, AND IT IS CONTRARY TO THE AAYAT OF ALLAH TA`AALA WHEREIN IT IS STATED: "CALL OUT TO YOUR RABB WITH HUMILITY AND IN A SOFT TONE." This text clearly proves that according to Imam Abu Hanifa (rahmatullah Alaihi) that to make Zikr in a loud voice is contrary to the ayat of the Qur`aan Shareef and it is also Bid`a. The irony of the matter is that the other group (i.e. those not practicing loud Zikr) are termed Wahabis and those practicing loud Zikr regard themselves tobe the Ahle-Sunnat. LAHOWLA WA LA QUWATA ILLA BILLA. Hadhrat Mullah Ali Qari (rahmatullah Alaihi) has written: " Some of our Ulama have very explicitly stated that to RAISE THE VOICE IN THE MASJID, EVEN IF IT BE FOR ZIKR, IS HARAAM." Not withstanding that Hadhrat Imam Abu Hanifa (rahmatullah Alaihi) has mentioned loud Zikr to be Bid`a and Hadhrat Mullah Ali Qari (rahmatullah Alaihi) has recorded it to be Haraam.

This argument is very weak for many reasons

Whatever is written from Allama Halbi Hanafi and Mulla Ali Qari is without any reference. Any argument without reference is not worthy of consideration.

Whatever is written with reference of Mulla Ali Qari, if we except it to be correct, we must accept it as somewhat blemished because Mulla Ali Qari has used the word "some of" which is the translation of the Arabic word Ba'd, and this is an understood fact amongst the Ulama that whenever a weak opinion has to be quoted the word Ba'd is used. In fact Hazrat Mulla Ali Qari's statement has proven that those who say loud zikr is haraam is set on the basis of a weak argument.

As far as Hanafi Mazhab is concerned we would like to present a fatwa of an Aalim who is related to Darul-Uloom Deoband, who also claims to be a Hanafi and is the leader and spiritual guide of Ulama of Deoband. Moulana Rashid Ahmed Gangohi was forwarded a question . . .
QUESTION:

What is the ruling of loud Zikr and loud Durood, and if the loudness is light or severe as in the Salaah. According to Muhadditheen and four Jurist Imams - is it permissible or not?

ANSWER:

According to Imam Abu Hanifa (rahmatullahi alai) loud Zikr is makrooh (undesirable) unless the loudness of the zikr is proven with Nass (categorical order of statement) in that occasion. The rest of the jurists, Muhadditheen and Sahebain (Imam Abu Yusuf and Imam Muhammad) regard it as permissible. The way of life of our spiritual leaders is the mazhab of the Sahebain (R.A.) (Fatawa Rashidia page 252 published by Saeed Company Karachi)

Moulana Rashid Ahmed Gangohi has made it very clear in this Fatwa that besides Imam Abu Hanifa (rahmatullahi alai) (he also does not regard loud Zikr as makrooh unconditionally), all other jurists and Muhadditheen regard loud Zikr as Ja’iz (permissible) and he also made it clear that his spiritual leaders practice upon it. In Fatawa Rashidia there are eight questions with regard to loud Zikr and Moulana Gangohi replied to each one proving that loud Zikr is jaiz (permissible) .

A question still remained unanswered as to why Imam Abu Hanifa regarded loud Zikr as makrooh ?

Moulana Gangohi`s reply : " Both loud Zikr and soft Zikr are Jaiz according to Hadith. Imam Abu Hanifa has regarded loud Zikr as bidat only in that condition where there is an occasion of Zikr and the loudness is not proven by the Holy Prophet (sallallaahu alaihi wasallam) For example, Zikr while going for Eid-ul-Fitr. He did not stop loud Zikr unconditionally. Zikr is correct in whichever way it may be. (Fatawa Rashidia page 251)

We are surprised that the ulama who are proud to be linked with the ulama of Deoband are totally unaware of the teachings of their elders.

As far as labelling someone as Wahabi is concerned, I say that no one has ever branded a person Wahabi merely because of practicing soft Zikr. This is a false allegation. We believe that both loud and soft Zikr are correct. Yes we term somebody Wahabi only when we find him approving and appreciating the beliefs of the Wahabies, and showering the fatwas of shirk and bidat on every little thing, without acceptable proof.

It is not hidden from anybody that Ulama affiliated to Darul Uloom Deoband are very enthusiastic in giving the Fatwas of shirk and bidat on the common practices of Muslims just as the Wahabi Ulama do. The ulama-e-Deoband have approved and appreciated the teachings of Muhammad Bin Abdul Wahab Najdi. Moulana Rashid Ahmed Gangohi writes in praise of the Wahabies : " Muhammad Bin Abdul Wahab is called a Wahabi by the people. He was a good man. I have heard that he followed the Hambaly Mazhab. He used to practice upon Hadith and used to stop people from bidat and shirk. But he had strictness in his temperament. "

" Followers of Muhammad Bin Abdul Wahab are called Wahabies, their beliefs were excellent and they followed the Hambaly Mazhab" ( Fatawa Rashidia page 280 )

In the above two Fatwas the following good things are mentioned about Muhammad Bin Abdul Wahab :

He was a good man.
He was a follower of Imam Ahmed Bin Hambal
He used to practice upon Hadith.
He used to prevent from bidat and Shirk.
His, and his followers beliefs were excellent.
After mentioning all these praises Moulana Rashid Ahmed Gangohi writes " In these times, in our surroundings, a follower of Sunnah and a believer is called Wahabi" (Fatawa Rashidia page 110)

Those Ulama who are affiliated with Darul Uloom Deoband should express joy and happiness when they are called Wahabies because according to their definition Wahabi means A follower of sunnat and a believer. Why should they get frustrated by the word wahabi ? Writing LA HOWLA WALA QUWATA ILLA BILLA in capital letters is making the frustration very obvious and clear .

Mufti A.H.Elias writes :

"There remains now the argument presented by Mufti Ahmed Yaar Khan that `Shaami` has stated :"The past and present Ulama reached a consensus that it is mustahab for a jamaat in a masjid to raise their voices in Zikr, but their loudness should not be such that it causes a disturbance to one who may be sleeping in a Masjid or to one reading Namaaz or to the Qaari. " ( Jaa-al-Haq pg 332)

This argument of his is not worth any consideration.

FIRSTLY , since the Qur`aan Shareef and Ahaadith have ordered Zikr to be made softly, can the practice of any person to the contrary be taken as proof ?

SECONDLY , the four Aaimma of Mazhab have stated loud Zikr as NOT being Mustahab and Imam Abu Hanifa (rahmatullahi alaihi) has branded it as Bid`a and he has pointed out that it is contrary to the Aayat of the Qur`aan Shareef. When the four Imams of Mazhab have reached a cocensus AGAINST the permissibility of loud Zikr, then how can there be any consensus granting its permissibility ? And are the four great Imams not from amongst the past Ulama (Mutaqaddimeem) ?

THIRDLY , there is most certainly not a consensus amongst the present Ulama (Muta`akhireen) that loud Zikr is Mustahab. All Ulama from all the Mazaahib have rejected it. Even the Sufia-e Kiraam have not reached a consensus on loud Zikr. Refer to the writings of Hadhrat Mujaddid Alf Thaani (rahmatullahi alaih) . Similarly, refer carefully to the kitaabs of other Ulama and Fuqaha. By merely freely stating the word `Ittifaaq` (consensus) this mas`ala cannot be solved.

In the above paragraph Mufti Ahmed Yaar Khan Naeemi`s one statement is mentioned and is refuted with three arguments. Here follows the reply to all three arguments.

RESPONSE TO THE FIRST ARGUMENT

We have already proved that establishing the meaning of ayat and Hadith (according to the commentators of Qur`aan and Hadith) is not m erely taking the outward meaning while ignoring other proofs and circumstances which are necessary for commentary, and thorough understanding.

RESPONSE TO THE SECOND ARGUMENT

If there is consensus of Imams of the Mazahib against the permissibility of loud Zikr show us the proof ! According to Moulana Rashid Ahmed Gangohi besides Imam Abu Hanifa (rahmatullahi alai) all other Imams of Mazahib believed that loud Zikr is permissible .Imam Abu Hanifa`s view that loud Zikr is Makrooh is also explained in detail. Was Moulana Gangohi unaware of the `consensus` of the Imams ? If there was such a "consensus` If he was aware then why did he give a Fatwa of different opinion to the `consensus"? Why did the other Ulama who followed the same school of thought not refute his Fatwa since it was supposedly against the Truth ?

RESPONSE TO THE THIRD ARGUMENT

If the Sufia-e-Kiraam have not reached a consensus in favour of loud Zikr it does not mean that they have reached a consensus on it being Haraam or, bidat. Wha t benefit could you derive out of this argument? We have already said that both loud Zikr and soft Zikr are correct. Whatever Mufti Ahmed Yaar Khan Naeemi has said, he has infact qouted FATAWA SHAAMI .So these are not his own words. We respectfully submit that you have not done justice in criticizing Mufti Ahmed Yaar Khan - rather you should have directed your criticism to ALLAMA IBN AABEDEEN SHAAMI, on the evidence of your argument.

Mufti A.H. Elias writes :

However Mufti Ahmed Yaar Khan says : "The opposition say it (loud Zikr) is Haraam, and they use different schemes in order to prevent it - one of their schemes is to brand loud Zikr Bid`a and contrary to the Usool (principle) of Imam Abu Hanifa (rahmatullahi alaihi)."(Jaa-al-Haq pg 329)In all fairness we ask :"Who has branded it (loud Zikr) Haraam and Bid`a ? Has Imam Abu Hanifa and Mullah Ali Qaari (rahmatullahi alaihima) also joined the ranks of the `opposition` ? Are they also amongst those who are plotting and planning schemes to prevent it ? Answer intelligently

Imam Abu Hanifa (rahmatullahi alai) has not regarded loud Zikr as Haraam or Bidat, a detailed explanation has already been mentioned. Mullah Ali Qaari explaining the Hadith of Muslim has only said that : "It is better to make soft Zikr"

We fail to understand conclusively from which source these people have derived that loud Zikr is Haraam and Bidat

Mufti A.H. Elias writes :

The subject regarding loud Zikr and Soft Zikr has been dealt with in detail in this book, `Hukmus-Zikr bil Jahr` authored by this writer (Abu Zahid Muhammed Sar Faraaz Safdar) - one may refer to it and study the same.

Allama Ghulaam Rasool Saeedi has given a crushing reply to Moulana Sarfaraaz Safdar`s book which remains unrivalled till today. Allama Saeedi`s book is titled `ZIKR BIL JAHR`, Fareedia Bookstall Lahore has published this book. Any person interested to know more about this topic must view Allama Saeedi`s book.

Mufti A.H. Elias writes :

The article to follow is from a book entitled "Minhaj-ul-Wazaai" or" Rai-e- Sunnat" by Allama Abu Zar Muhammed Sarfaras Khan and its validity, correctness and authentic nature has been testified by:

Qari Muhammed Tayob (R.A.)- rector of the Darul Uloom Deoband.

Moulana Mufti Sayed Mahdi Hassan (R.A.) -head Mufti of Darul Uloom Deoband.

Moulana Shamul-Haqq Afgani (R.A.)- Sheikul - Tafseer - Darul Uloom Deoband.
Mentioned above are some of the big names of Deoband who regard loud Zikr as Haraam and Bidat. We fail to understand how Moulana Gangohi says that loud Zikr is the way of life of our spiritual leaders, " and yet his followers say it is Haraam and Bidat.

Which one should we take as right or wrong? Who should we regard as Aalim and who as Jaahil? Who should we regard as guided and whoas misguided ? Please consider carefully !

Mufti A.H. Ellias writes:

A bidat is a bidat irrespective of who commits it. There is no concept of holy sin or holy bidat.

We are going to analyse one particular sentence of Mufti Elias " There is no concept of holy sin or holy bidat"

Hazrat Mulla Ali Qari writes in Mirkat Babul I'tisam bil kitaabe wassunnah: "Bidat sometimes is waajib ( compulsory) for example to learn Arabic grammar and rules of Fiqh and sometimes it is Haraam, for example Mazhab of Jabria ( or any other sect which is opposed to the beliefs of Ahlussunnah Wal Jama'h) sometimes bidat is Mustahab (recommended) for example to establish guest houses and madressahs and every other good thing which was not in previous times, and sometimes it is Makrooh (disliked) for example to decorate musjids with pride, and sometimes bidat is jaiz (permissible) for example shaking hands after fajr salaah, or increase in good food and drinks."

Allama Ibn Aabeedeen Shaami has stated similar types of Bidat in Fatawa Shaami first volume Kittab-us-Salaah Babul Imaamat. We wonder how great scholars like Allama Shaami and Mulla Qari regard some Bidat as Jaiz, Mustahab and even to the extent of Waajib and yet Mufti Elias argues that every Bidat is a bad Bidat.

Infact the bidat which is condemned in Hadith is that Bidat which is opposing the Deen. Therefore, Sheik Abdul Haq Muhaddis Dehlvi explains in the commentary of one Hadith: " Whoever invents an opinion in the Deen which is not from the Deen that opinion is rejected." Meant here is, that which opposed to Deen or changes the Deen. (Ashatul LamAat Babul I'tisam).

From the above explanation we understand that something which is not mentioned is no basis for it being considered Haraam or bad Bidat. In fact ruling of it being Haraam or bad Bidat will only be justified if it is opposed to Shariah or changes it, for example, if it removes any Fard, Waajib or Sunnah and takes its place.

Mufti Mahmood Hassan Gangohi defines bidat with reference of Shaami in the following words: "To invent anything against the truth which has been proven from the Holy Prophet (sallallaahu alaihi wasallam) according to knowledge, practice or condition is called Bidat." (Fatawa Mahmoodiya Vol. 1 Page 235).

According to this definition if something is not against what has been proven from the Holy Prophet (sallallaahu alaihi wasallam) is not Bidat, even though it did not exist in the first three periods of Islam.

Those people who ask for proof regarding Meelad, Fatiha, Urs and Salaami, etc. Should try another approach. Can they prove which Fard, Waajib or Sunnah has been violated by these practice?

Allah and His Rasool (sallal laahu alaihi wasallam) know best.

Loud Dhikr by Mufti Abdul Wahid

2007-06-08T04:42:00.000-07:00

Often you will hear Salafis mocking dhikr made in unison in assemblies. Dhikr in unison as understood my Ahl Sunnah Wal Jama'ah falls under the same category as loud dhikr. Is it bid'ah?

FOREWORD:

Who can deny the virtues of gatherings of Zikr and Durood, which are mentioned in the blessed Ahaadeeth, but their methods have been strictly controlled and regulated by the Hadith, Sunnah and Deen. When the perimeter of these controls and regulations are breached, then the masses become engrossed in ways and methods which are impermissible and disliked. We see today that those differences which separated the permissible from the impermissible are also being set aside, and the understanding and knowledge of their differences is completely being disregarded. Allaah S.W.T. has been kind to us that he gave us the means and the ability to explain the permissibility and impermissibility of gatherings of Zikr with authentic proof. We have also given the answers to some of the questions which have been raised by some circles of Zikr. It is hoped that all these proofs will be seen with an unbiased attempt to seek the truth. If this Treatise is true and correct then it is from Allaah, and if there are mistakes in it, then it is our earnest appeal that that we be informed of such mistakes.

We earnestly pray to Allaah Taala, that He accept this humble effort from us, which is an effort done only to serve His Deen. May Allaah Taala gift the reward of this effort to our Ustaads, and to all those who helped in the publication of this Treatise. May Allaah S.W.T. reward all of them with the blessings of the two Worlds. Aameen.

Muharramul – Haraam, 1422 A.H.
Doctor, Mufti Abdul Waahid,
Jameah Madaniyah.
Lahore- Pakistaan

THE SHAR’EE STATUS OF THE GATHERINGS OF
ZIKR AND DUROOD OF TODAY.
INTRODUCTION:

In the name of Allaah, all praise is for Allaah; we praise Him and seek His assistance. We seek forgiveness, and we believe in Him and put our trust in Him, and we bear witness that Muhammad (S.A.W.) is His slave and messenger. May the peace and blessings of Allaah be upon him, and upon his family and his companions, all of them.

There are many vast and open discussions about the virtues of gatherings of Zikr to be found in the blessed saying of Rasulullah (S.A.W.), therefore there is no ambiguity and doubt in the regality and excellence of such gatherings. But in the present day gatherings a lot of excess and freedom is to be found in the attitude of the people towards such gatherings. Every type of gathering of Zikr, whether it has been publicized and given publicity, or even if they are done wrongly, all such gatherings are regarded to be noble; and because of some external benefits and minute useful advantages the masses are becoming to accept them as good, rewarding and beneficial. Before people can accept such gatherings as good, beneficial and rewarding is for people to take cognizance of the fact that during the time and era of Rasulullah (S.A.W.) who were even more hungry, desirous and yearning to perform deeds than us, what were the conditions and limitations of such gatherings of Zikr. Whatever conditions and limitations they applied, we to should do the same, and whatever conditions and limitations they outlawed we too should exclude and outlaw them, even though we may externally see many benefits in them.

It used to be the practice of the Noble Companions (R.A) of Rasulullah (S.A.W.), Ridwaanullaah……, that they used to remain seated after the Fajr and Asr’ s salaah and engage in Zikr, and at other times too the Noble Companions (R.A.) were found to be engaged in Zikr. Because the Masjid was of vital significance to them, not only was it a centre of learning, the Masjid was also a place of Administrative, Political activities and for settling legal disputes. Similarly the Zaakireen group of Sahabah too used to occupy one portion of the Masjid and form their groups of Zikr. In this manner on their own without any publicity or invitation a gathering of Zikr came into existence without the people calling out to or inviting one another to form gatherings or Halqas of Zikr. Many people fail to understand this aspect of the lives of the Sahabah, that how was this ever possible or conceivable during the era of the Sahabah (R.A.) a lot of people do not accept this as possible because they have lost respect for the Sahabah, and have stated to compare and equate the Noble Companions to the present generation of Muslims.

Further more, in addition to the Sahabah (R.A) not publicizing and calling for public gatherings for assembles of Zikr, the Sahabah never grouped together to form Jama’at and congregations of Zikr; meaning that collective arrangements be made that people gather and collect in a particular place, at a particular time on a particular day for Zikr. This was unheard of and unthought-of during the time of the Noble Companions. Although the Sahabah (R.A.) did form a group in one section of the Masjidun Nabawi (S.A.W.) to make Zikr, everybody in this group made his own individual Zikr, and not all of them together; even if the words of Zikr were the same or different, never was any arrangement made that all of them together made Zikr in an organized display of words. This they regarded as Bid’at and innovation. It is this unlawful method which we (the author of this Treatise) have named as:
i) Zikr in congregation.
ii) or collective gatherings (assemblies) of Zikr.

In our Treatise that follows, these are the two forms of Zikr which is going to be discussed in detail. We divide these two into five sections.

Section One: The virtues of gatherings of Zikr mentioned in the Ahaadeeth.
Section Two: During the best times of Rasulullah (S.A.W.) and the Sahabah, gatherings of Zikr were not publicized.
Section Three: Gatherings for loud (audible) Zikr is Bid’at.
Section Four: Gathering for soft (inaudible) zikr is Bida’at
Section Five: The rulings about the different forms of gatherings of Zikr of today.
SECTION ONE:
THE VIRTUES OF GATHERINGS OF ZIKR MENTIONED IN THE AHAADEETH.

Hadith No. 1: Narrated by Abu Hurairah and Abu Saeed Al-Khudri (R.A.): Allaah’s Messenger (S.A.W.) said, “When a group of people assemble for the remembrance of Allaah, the angels surround them (with their wings), Allaah’s mercy envelops them, Sakinah, or Tranquility descends upon them. Allaah makes mention of them before those who are near Him. (Muslim)

Hadith No. 2: Narrated by Abu Hurairah (R.A.): Allaah’s Messenger (S.A.W.) said, “Allaah the exalted says, and if he (my slave) remembers me in an assembly, I will remember him in a better assembly (i.e. in the assembly of angels). (Al-Bukhari and Muslim)

Hadith No. 3: Narrated by Abu Hurairah (R.A.): Allaah’s Messenger (S.A.W.) said, “Allaah has teams of angels who go about on the roads seeking those who remember Allaah. When they find some people remembering Allaah they call to one another and say, “Come to what you are looking for here”. (Al-Bukhari and Muslim)

Mullah Ali Qari (R.A.) says: The words of the Hadith, “Those who remember Allaah, means all kinds of Zikr. The special words of Zikr to be found in the Ahaadeeth are used as examples. Moreover the virtues of gatherings for Zikr are corroborated by this Hadith.
(Mirqat, Page 56, vol. 5)
Hadith No. 4: Narrated by Anas (R.A.): Allaah’s Messenger (S.A.W.) said, “When you pass the gardens of Paradise, graze to your hearts content.” Someone asked, “O messenger of Allaah (S.A.W.) what is meant by the Gardens of Paradise?” Nabi (S.A.W.) said, “Gatherings of performing Zikr.” (Ahmad and Tirmidhi)

Hadith No. 5: Narrated by Abu Saeed (R.A.), Muaawiya (R.A.) came upon a gathering of people in the Masjid so he asked, why are you people gathered (sitting) here? They said, “We are gathered (sitting) here to perform the Zikr of Allaah.” (For more information of the above, refer to: “Virtues of Zikr” by Hadrat Zakarriyah Kandhalwi (R.A.), Page 42, Hadith No. 9 Translator)

Hadith No. 6: Narrated by Abdur Rahman bin Sahl bin Hanif (R.A), Rasulullah (S.A.W.) was in one of his houses when the verse was revealed upon him:-“And keep yourself bound to the company of those who call upon their Rabb in the morning and evening seeking his countenance. On this revelation Rasulullah (S.A.W.) went out in search of such people; He found a group of people who were engaged in the Remembrance of Allaah. Some of them were with uncombed hair, some covered in dry skin and some covered only in one piece of cloth; on seeing them Rasulullah (S.A.W.) sat down with them and said: “All praise is to Allaah who gave birth to such people in my Ummah in whose company I have been ordered to sit in their company.”

In another Hadith, with a little variation, Allaah’s messenger (S.A.W.) has reported to have said: “I prefer sitting with a group of those who remain busy Remembering Allaah after the Fajr salaah up to sunrise, to the Noble act of setting free four Arab slaves. Similarly I prefer sitting with a group of those who remain busy in Remembrance of Allaah after the Asr salaah up to sunset, to the Noble act of setting free four Arab slaves.”(Virtues of Zikr, Page 71.)

Note: It becomes evident from the above mentioned Ahaadeeth that when a group of people sit down at one place for the Remembrance of Allaah, whether it be in the Masjid or Khanqah; or any place for that matter, and whether they engage themselves in the recitation of Qur’an Kareem, or in the recitation of Tasbeeh, or SubhanAllaah or Alhamduillaah, or in the recitation of Durood Shareef. These sittings will be regarded as a gathering of Zikr, which is a very virtuous and meritorious act. The Noble Companions (R.A.) used to sit in the Masjid after the Fajr and Asr salaahs, and keep themselves busy in Zikr and Tilaawat and during other times as well. Whenever any one of them found it convenient one used to come to the Masjid and engage oneself in learning, teaching or in the Remembrance of Allaah.

SECTION TWO:
THERE WAS NO INVITATION, ANNOUNCEMNTS OR PUBLICITY OR FOR GATHERINGS OF ZIKR DURING THE BEST TIMES.

We have to now see and ascertain that during the period of the Noble Companions (R.A.), for those gatherings and circles of Zikr which were common, were people invited or called to such gatherings, or did they come into existence on their own.

Actually as a matter of fact there is no proof or evidence to be found at all, that such was the case. The Noble Companions (R.A.) hearts were very strongly inclined towards the Aakhirat. They had heard from Rasulullah (S.A.W.) the virtues of gatherings of Zikr, and had also heard the virtues of making Zikr in certain, specific times. There was no necessity or need for them to call and invite people to gather during those times for the performance of Zikr.

Allaamah ibnul-Haaj Maliki (R.A.), mentions in his book Al-Mudkhal, vol. 1, page 75;
“Do you (people) not realize that whatever has been said and written (in books) (whatever information has reached us) about their daily practices of (Zikr, Tilaawat, Tasbihaats and Duaa’s), of the Noble Companions (R.A.) which they had performed after the Fajr and Asr salaahs, was done by them because they spent these two times in the Masjid as if waiting for the Jumma Salaah. Their Zikr etc. during these two times could be heard n the Masjid like the buzzing of Bees.” Today too, we do find some devout servants of Allaah who sit waiting in the Masjid after the Fajr up to the Ishraak salaah, busy engaged in Zikr and Tilaawat. This then makes us fully aware of the extent of the connection the people of the best times had with the Masjid.

Moreover we find the action of Abu Hurairah (R.A.) inviting people in his time to collect and gather in the Masjid for education (teaching and learning), but not for the purpose of Zikr and Remembrance of Allaah.

Again, Allaamah ibnul-Haaj Maliki (R.A.) mention in his book Al-Mudkhal, vol.1, page 82, that:- Hadhrat Abu Hurairah (R.A.) went into the Bazaar of Madinah and said to his people, “O people! What has happened to you that the legacy and inheritance of Rasulullah (S.A.W.) is being distributed to his followers in the Masjid and you are busy in the Bazaar (buying and selling), the people thinking that perhaps some items /articles which Rasulullah (S.A.W.) had left behind, if one could obtain such item and article and keep it as a blessed token or souvenir, he would certainly be blessed, so they rushed to the Masjid and saw in the Masjid groups of people. Some of them were engaged in teaching and learning of the Qur’an, some were busy learning and teaching the Hadith, and others were busy teaching and learning the laws of halaal and haraam. They asked, “O , Abu Hurairah! Where is the legacy and inheritance of Rasulullah (S.A.W.) that you were talking about? He replied, “This, what you see in front of your eyes is it.” The Ambiyaa (A.S.) (prophets) do not leave behind dinars and dirhams (goods) but leave behind knowledge as their legacy and heritance.

In addition, these forms of Zikr and daily practices are voluntary and optional acts for which invitation and publicity is not permissible. Hadrat Moulana Khalil Ahmad Sahaaranpuri (R.A.) (Muhaajire Madinah) has written some controls/restrictions regarding such actions, and says: - “So one must reflect that the mere essence of Zikr of Maulood is optional and laudable but performance of nafil salaah (optional salaah) is more better and virtuous; a more Noble act of worship; one which brings one more closer to Allaah; and a good act of worship; yet for its performance, invitation and publicity has been regarded as Bid’at. Here too, though the Zikr and gatherings Meelad or Maulood is virtuous, but invitation and publicity for its gatherings is nowhere evident in the actions of the previous pious predecessors; so it will become Bid’at. Off-course invitation and publicity for people to attend gatherings of lectures and academic discourses is a proven and established fact of the previous pious predecessors, because they are obligatory like the performance of the five daily salaah.” (Baraaheene – Qaati’ah P.153)

SECTION THREE:
GATHERINGS OF LOUD ZIKR IS BID’AT.

Our implication to collective gatherings/assemblies of Zikr are those types of gatherings where all the people altogether will make the same form of Zikr in the same time, whether they have one to lead them or not.

Allaamah ibnul-Haaj Maliki (R.A.), mentions in his book Al-Mudkhal, vol.1, Page 75; that: - in Hilyatil-Auliyaa etc. it is narrated by Abdul-Baehtari (R.A.), that a man came and informed Abdullah ibne Mas’ood (R.A.) that some people sit together in a group after Maghrib salaah. One man from amongst them says/orders. Recite so many times Takbeer; recite so many times Tasbeeh SubhanAllaah; recite so many times Alhamduillah. Abdullah ibne Mas’ood (R.A.) asked, “Do the people then do this”? Yes, said the man. Ibne Mas’ood (R.A.) told him, “When you see them doing it again, then come and inform me about their gathering. The informant says, “I then came and informed him of the gathering of these people”. Abdullah ibne Mas’ood (R.A.) who was wearing a hooded cloak at the time came to these people and sat down. Then when he heard and saw what they were doing, he stood up in anger because he was a man of high temperament and said to these people,” I am Abdullah ibne Mas’ood (R.A.), I swear on the name of the one Allaah who has no partner that you have done one of two things :- Either you have invented an extremely dark and evil Bid’at (innovation) ; or either you have surpassed the Noble Companions (R.A.) in knowledge, one of the group said by way of apology, “I swear by Allaah we have done nothing of the two. Amru bin Uthba said, “O Abu Abdur Rahman we seek Allaah’s pardon and forgiveness. Ibne Mas’ood (R.A.) then advised them by saying: “hold on firmly onto the practices of the Noble Companions.” “I swear on the name of Allaah, if you continue to do actions such as these then you will be far off the right track.”

In the Mu’jami-Kabeer of Tabarani it is mentioned that Amru ibne Uthba bin Farqad (R.A.) said: “O ibne Mas’ood, I seek repentance before Allaah and his pardon,” then Ibne Mas’ood (R.A.) asked the people to disperse. (Hayatus Sahabah – Vol 3. P247)

Observe that these types of Zikr, the Tasbeeh, the Tahlil and the Tahmeed were all masnoon Zikr’s. They are not prohibited from being said in the Masjid. During the era of the Noble Companions (R.A.) gatherings for performance of such Zikr’s were formed, and these Zikr’s were recited by them without calling people to take part in them, as we have already mentioned above. If only loud Zikr was disallowed then Abdullah ibne Mas’ood (R.A.) would have stopped that as well, but what he stopped and disallowed was the collective and combined method of performance of the Zikr. The strong and clear proof of this is given by Tabarani is that: He ordered the people to disperse (and leave the Masjid).

Note: in the above incident the mode of Zikr acted upon by the group of people was not in conformity with the practice of the Noble Companions (R.A.) that is why it was stopped Ibne Mas’ood (R.A.). (Translator)

SECTION 4
GATHERING FOR SOFT (INAUDIBLE) ZIKR IS BIDA’AT

Here is another example which strongly condemns any action which is not done according to the way of the Noble Companions (R.A.).

The incident is mentioned in Sunan of Darimi by the narrator that we were a group who used to come and wait outside the door of Abdullah ibne Mas’ood (R.A.) before the Fajr salaah. When he came out then all of us together used to proceed to the Masjid to read the Fajr salaah. One day Abu Musa Ash’ari (R.A.) came to us and asked, “Has Abu Abdur-Rahman ibne Mas’ood (R.A.) come out yet?” We said, “No.” So he sat down with us. When Ibne Mas’ood came out of his door, we all stood up facing him, and Abu Musa Ash’ari (R.A.) said, “O Abu Abdur-Rahman! I saw just now something very bad happening in the Masjid, which I very much disliked, and praise be to Allaah my intention is good.” “What have you seen?” asked Ibne Mas’ood (R.A.). Abu Musa Ash’ari (R.A.) said, “If you live a little longer you will see that thing with your own eyes.” “I have seen various different groups of people grouped together waiting to perform the Fajr salaah. In the mean time these people are making Zikr in the following manner. They have in their hand small stones, and a leader from each group says loudly, “Read a hundred times Takbeer and the people do so.” Then he calls out loudly, “Read a hundred times Laa ilaaha-Illallaah,” and the people do so, then for a third time he calls out loudly, “Read SubhanAllaah a hundred times”, and the people do so. On hearing this Ibne Mas’ood (R.A.) asked, “So what did you tell them?” Abu Musa Ash’ari (R.A.) replied, “I told them nothing, because I wanted to consult you first.” To this Ibne Mas’ood (R.A.) replied, “Why did you not tell them to count their sins on those stones; and give them the assurance that if they do that then Allaah would not take their good deeds away. The narrator then says, we proceeded and then entered the Masjid, where Ibne Mas’ood then stood by one of these groups. Then he enquired of them, “What do I see you people doing?” They replied, “We are counting the numbers of the amount of Takbir, Tahlil and Tasbeeh we are reciting. Ibne Mas’ood (R.A.) said, “Count your sins on these stones and I guarantee you that none of your past good deeds will be taken away.” “O Ummah of Muhammad (S.A.W.), woe to you. How quickly decline and degeneration has come upon you. Many of the Noble Companions of your Nabi (S.A.W.) are still alive amongst you; the blessed clothes of the Nabi (S.A.W) have not yet become ragged; his cups and utensils have yet not broken; I swear in the name of Allaah in whose hands is my life, either you are following a Deen (religion) more better than the Deen of Muhammad (S.A.W.) , or you have opened up a door of great error and sin” The people replied, “O Abu Abdur-Rahman we have intended only to do good.” Ibne Mas’ood (R.A.) replied, “There are many people whose intention is to do good, but they have not reached that goodness, because they deviated from the path of the Noble Companions (R.A.). Rasulullah (S.A.W.) had informed us; many people would read the Qur’an but the Qur’an would not go down their throats, (i.e. they would not practice upon it). “I swear on Allaah’s name, I do not know whether many of them are from amongst you or not?” Then Ibne Mas’ood (R.A.) turned away from them (and took his position in the Masjid). Umar bin Muslimah (R.A.) says, “Many people of these groups later joined up with the Kwaarij (The Revolters) and fought against us in the Battle of Nahriwan. (Sunan Duarmi – Vol 1 P60)

The above incident is not the same as the one told by ‘Hilyatil-Auliyaa’ for that incident occurred after the Maghrib salaah, and this one of Sunani Darimi took place before the Fajr salaah. But the common factor in both these incidents is that the form and mode of Zikr done by both groups were against the norm and practice of the Noble Companions (R.A.).”

COLLABORATION BY THE WORDS OF HADHRAT MOULANA HUSSAIN AHMAD MADHANI (A.R)

Once a Mureed (disciple), of Shaikul Islaam, Hadrat Moulana Hussain Ahmad Madani (R.A.) questioned the above incident of Sunani Darimi. The Noble Shaikh gave the following reply the gist of which is: - That Ibne Mas’ood (R.A.) did not stop the people for grouping together to make Zikr or because such groupings and gatherings of Zikr were banned by Rasulullah (S.A.W.) and the Noble Companions (R.A.). This was not the case for such gatherings are laudable and approved, but Ibne Mas’ood (R.A.) saw something happening in these groups which did not happen in the Noble period, and that could only be as we have already mentioned, that their form and mode of Zikr was against the norm and practice of the Noble Companions (R.A.). They were making something necessary, which was not necessary, which is object able and this special method is reject able on which prohibition comes. That is why Hadhrat Abdullaah bin Mas’ood (R.A) ordered them to disperse.

COLLABORATION FROM THE FATAWA OF MOULANA ABDUS SATTAAR.

The Fatwa of Moulana Abdus-Sattaar Madda Zillahil in Khairul-Fataawa, page no. 708, volume 2, further more gives support to what we have just said; The Honorable Mufti says in his Fatwa: - Hadrat Abdullah ibne Mas’ood (R.A.)’S rejection was on the basis of some peculiar outward form or style, and not on the basis of the collective gathering of people for Zikr. One form and style of collective gathering is intentionally raise their voices and utter the same words of Zikr. Another form and style of people making loud Zikr together is for one to call out and instruct in a loud voice for the people to make Zikr of the same word and they obey; like how a teacher in class teaches his pupils to repeat after him words and numbers. Both the above forms of Zikr are questionable and doubtful. A third form and style of people grouping and collecting for Zikr is for the people to get together on their own (without being told) in one place and one time, and everybody makes his own Zikr without paying attention or listening to the Zikr of the others. In appearance and likeness because of the singleness of time and place this is also a collective gathering of Zikr; but in reality and purpose this form and style of Zikr is individual Zikr which is acceptable. So it is possible that Abdullah ibne Mas’ood (R.A.)’s rejection and denial of these people was on the basis of the first two forms and style of Zikr.
(Khairul-Fataawa, p. 708)

SECTION 5
COLLECTIVE GATHERINGS OF ZIKR IS BID’AT.

All collective gatherings of loud Zikr in any form is Bid’at. Allaamah ibnul-Haaj Maliki (R.A.), mentions the following in his Al-Mudkhal, vol. 1, page 93. During this era it is necessary for the Aalim/Ulama’a, in fact it is obligatory upon him (upon them) that he gives cognizance to the customs which are in vogue today, or which people in the past have been following, because some or many of them came into vogue through ignorance, negligence and mistake, but the Aalim/Ulama’a must have his sight on the first era and period of the Muslims. If any such Aalim/ Ulama’a have adopted the custom of the past because of some benefit and advantage suited to that time then he must explain to the people in full as to why and for what purpose he has adopted such a custom, and also at the same time acknowledge that the custom he has adopted is a Bid’at. This is obligatory upon him.

Sayyid Abu Muhammad Mirjani (R.A.) used to practice these forms and methods of Zikr and Waseefas in the gatherings of his Mureeds (or in a gathering with his Mureeds) after the Asr and Fajr salaahs, and this practice remained with him until his death, but he used to tell his Mureeds/disciples that this form and method of Zikr was Bid’at, and he has only adopted them for a specific need, and the reason /need is that the spirit and resolutions of the people have become so weak that there are very few Sufis who remain engaged in Zikr and Tilaawat of Qur’an after the performance of Fajr and Asr salaahs.
The General condition of the people is that they sleep away after the Fajr salaah, and spend the time after Asr salaah in frivolous and pointless talks, discussions and activities with only be done by them if they are not involved in other things such as back biting, gossip, Slander and Scandal Mongering. When Abu Muhammad Mirjani (R.A.) saw the people engaged in these types of illegal and unlawful pursuits, so in order to remove them from such unlawful pursuits he engaged such people in the lesser degree of Haraam which is Makrooh and undesirable. For the commission and perpetration of the makrooh acts is better/Afzal than the commission and perpetration of haraam and unlawful acts. In fact it is obligatory to do so. In the same way the commission and perpetration of makrooh acts is necessary for the protection and preservation of Sunnah acts.

Therefore it is necessary for the Aalim or Shaikh who invites and collects the people to take part collectively in gatherings of loud Zikr, to inform the people that these methods are not Sunnah, and they have been adopted for a specific need and purpose. Because the people have not been told this, they have made the wrong judgment into believing that such gatherings of loud Zikr are the Sunnah practice of the pious Sahabah (R.A.), and the pious Mashaaikh and Ulama’a of the past. People have the tendency to believe that whatever their pious predecessors did was always right. They never went against the Sunnah, and always adhered very strongly to the Sunnah and detested all kinds of Bid’at. It has been even said to the extent by people, that whoever does not accept the mistake of his Mentor as correct will never benefit from his Shaikh and Teacher; that is why people regard every action and saying of their Shaikhs to be the command of Allaah and the Sunnah of Rasulullah (S.A.W.).

Ponder and reflect for a moment here, as to how Ibnul-Haaj Maliki (R.A.) without any hesitation or denial over the saying of Abu Muhammad Mirjani (R.A.) says that collective crowd’s gatherings of loud Zikr and Waseefas are Bid’at and undesirable. We wish essentially to put forward three advices on the above.
Warning No. 1: - When Sunnah and Bid’at come face to face on opposite sides, Then Sunnah will mean an action for which there is some proof in the Deen; and Bid’at will mean that action for which there is no proof in Deen. It must be understood that when Sunnah is spoken of against Bid’at, then it means a thing or act for which there is some proof in the Shari’ah /Deen.

Hadrat Moulana Khalil Ahmad Sahaaranpuri (R.A.), mentions in his famous book Baraaheene-Qaati’ah, page 32 … But that Sunnah only means that thing or action which was found to be present during the three guided periods (periods of the Sahabah, Taabe’een, Taeb’e-Taabe’een) and that thing or action which was not present in the Shari’ah /Deen at that time is Bid’at. Now listen and understand that the meaning of “Being present in the Deen” and in the terminology of the principles of Fiqh (jurisprudence) is meant to be that thing or action which can not be known but by the teaching and instruction of the legislator of the Shari’ah /Deen. Sentiments and opinion has no access or intrusion into its legislation, but its legislation is based only on the information and teaching of the legislator; whether that information and teaching is direct /open and specified, or it is by gesture /sign or proof /evidence. Thus when the existence and legislation of this thing has become permissible through any of the above type of information and teaching, then that thing has become part of the Shari’ah /Deen, although this class has not become apparent yet. And it must also be kept in mind that the proof and verification of any command can only come about through the Qur’an and Sunnah, and (Qiyaas) Analogy is the mark /display /appearance a command of the affirmation or proof of a command, but whatever command of the Shari’ah is proven by analogy, such a command is regarded as proven /affirmed by the Qur’an and Sunnah.

Furthermore the Moulana says: - “And anything that has no proof of its permissibility, even though that thing existed during the three Righteous Periods in any outward form, all of it is misleading Bid’at.” (Baraaheene-Qaati’ah, page 32)

Now, when it has become clear that collective gatherings of Zikr in any form is in fact Bid’at and undesirable (makrooh), and it has no proof and basis in the Shari’ah /Deen. In fact there is decisive proof of its new permissibility in the Shari’ah, therefore those people who are inclined to think that they are not doing these collective gatherings of loud Zikr as Fard, waajib or Sunnah can not deny or dispel the fact that they are certainly doing these gatherings, thinking them to be mustahab, and permissible; and mustahab and permissible actions / things are only those things / actions in Shari’ah for which there is a Shar’ee / religious proof and basis. Very few people can be counted as doing the right thing otherwise as Allaamah ibnul-Haaj Maliki (R.A.) has clarified that the majority of ordinary people strongly believe such gatherings of loud Zikr as Sunnah, meant to be the Sunnah of Rasulullah (S.A.W.) or the practice of the Noble Companions (R.A.).

This is such an enormous corruption / rot that a thing or action which is makrooh and Bid’at is believed to be a Sunnah. Whereas it becomes obligatory upon the people to abandon a permissible or optional Sunnah act or thing which becomes a fixed / firm belief of the people. When this is so then it would become to a greater extent more obligatory for people to abandon a makrooh and Bid’at act or things which have become a firm believe of the people.

Hadrat Hakimul-Ummat, Moulana Ashraf Ali Thanvi (R.A.) explains the following conditions regarding permissible and mustahab actions: - If any corruption or evil enters into an obligatory established command /order of the Shari’ah, then such corruption and evil is rectified and corrected; but in a permissible and mustahab command /order, if rectification and correction is difficult, then the actual permissible and mustahab action /command will be abandoned. This will even apply to optional Sunnah acts, when there is strong possibility and likelihood of evil and corruption entering into them, then such optional Sunnahs too will be abandoned more so. All these rules have been clearly written and explained in books of Fiqh which contain the principle rules and laws of the Shari’ah. Perhaps a doubt may arise that only those people who go to the extreme should be stopped from such actions, but those people who are careful and their believes are correct, why should such people be stopped from such actions. Then the answer to this is inevitable, then it also becomes obligatory on one to save oneself from a harm which is inevitable, then it also becomes obligatory on one to save oneself from a harm which will be forthcoming. In all likelihood a man may have done an action with great care and caution, but those who will see him doing such action will consider his action as proof, and start doing this action haphazardly and carelessly, then it is clear that evil and corruption is sure to follow.

I wish to explain here an example to support the claim we have made above: - It is Sunnah to make sajda of Shukar according to the Hadith on hearing the news of having received a new or fresh bounty from Allaah, but our Imam Abu Hanifa (R.A.) has termed this sajda of Shukar as makrooh. Why? The reason given in the books of Fiqh as given by Allaamah Shaami (R.A.) is only one, and that is, that the common masses may not regard is as a Sunnah to be practiced constantly. Now because of the possibility of this wrong belief of the common masses this act will become makrooh for the chosen and selected people as well. Although it is permissibility has been sanctioned in the Shari’ah with clear proof, and has been accepted as a Sunnah, but it is an optional Sunnah and not a Sunnah to be practiced constantly. Because of the difference in belief the action has been termed as makrooh and undesirable.

Another example is the example of the two rak’ats of nafil salaah read between the Adhan and Iqaamat of Maghrib. Its performance has been established by the Hadith, but Imam Abu Hanifa (R.A.) regards it as Makrooh. Its undesirability is also based on the same belief that an optional may become consistent Sunnah practice. Its dislike has also been mentioned in the Hadith itself, for in the same Hadith in which the performance of this nafil salaah is mentioned, Rasulullah (S.A.W.) also mentions in the end; “Whosoever wants to read it can read it.” The narrator of the Hadith then mentions as to why Rasulullah (S.A.W.) mentioned the words “Leman shaa’a” only because of the undesirability of this salaah becoming a consistent Sunnah with the people.

A third example is the example of Salaatul-Janaaza, to read Suratul Faatiha in Salaatul-Janaaza is established from the Ahaadeeth. Imam Abu Hanifa (R.A.) disallows it. The reason here is that the Salaatul-Janaaza in actual fact is a Duaa, and Nabi (S.A.W.) read Suratul Faatiha in Janazah salaah in the form of Tilaawat, then it will become makrooh. (Bad). The only thing that separates the two is that if anything is recited as a duaa, and someone reads that something in the form of Tilaawat then Kabahat (badness) comes into that thing. So not only has one person been stopped from reading Surah Faatiha in Janazah salaah, but its reading has been totally banned for all Hanafis so that this habit does not spread.

There are many more such examples in Fiqh. In all of them the fact becomes clear as the day becomes clear by the sun, that just as it becomes important for one to safeguard his own Deen, Imaan and Beliefs. It becomes important upon a man to safeguard the Deen, Imaan and beliefs of the common masses as well. It is possible that some careful and learned people may practice upon such examples, but the common masses who are the followers and adherents of such people, are totally ignorant of the wrongs of such practices; nor are they careful and heedful in their performance; nor do they protect themselves from the harms that can spread by the performance of such actions; nor do they know the difference between their actions and those of those of their elders. They only want to see that because some of their elders are doing them, they too can do so in any way they want. (Manwaazi-Meelaadun-Nabi, Pages 243 \ 244)

This whole discourse of Hadrat Hakimul-Ummat (R.A.) only explains in detail the harms of permissible and mustahab actions; and says nothing about the evils of makrooh and Bid’at which are widespread and far-reaching. Shaikh Abu Muhammad Mirjani (R.A.) went to the extent that he boldly instructed his disciples that we are openly including in an act which is makrooh and Bid’at, at a time when his Mureeds /disciples did not have the care-free and negligent and corrupt beliefs like the people of today. Today there are many such Mashaaikh who do not have the wisdom insight and sound judgment to think and know that the action which they have adopted, what is the Shar’ee /religious /legal status of such action; when they themselves are not aware of its status, then how, why and when would they inform their adherents of its status; or have the courage to boldly state to their adherents, that these actions and programs are actually Bid’at but we have only adopted them temporarily for a specific reason. Though the belief of Shaikh Abu Muhammad Mirjani (R.A.) is in itself weak and lame, as we will explain in the following warning.

Warning No. 2: THE RULE OF CONDUCT OF SOME ELDERS WHO BELIEVE THAT IS PERMISSIBLE TO ADOPT MAKROOH ACTIONS IN ORDER TO SAVE PEOPLE FROM THE HARAAM ACTIONS OR FOR THE ATTAINMENT OF A HIGHER GOAL.

Although some Elders regard such a way and conduct as permissible with certain conditions, as Allaamah ibnul-Haaj Maliki (R.A.) has mentioned citing the example of Shaikh Abu Muhammad Mirjani (R.A.) , but in the path of spiritual link and succession of Sayyid Ahmad Shaheed (R.A.) and the Elders of Deoband (R.A.), view and judgment is different.

Hadrat Hakimul-Ummat Moulana Thanvi (R.A.) in his correspondence once wrote to Hadrat Moulana Rashid Ahmed Gangohi (R.A.) who was his senior at the time: - “And the thought comes to mind that with the commission of a makrooh act if the Fard and waajib acts of other Muslims are protected then there is hope with Allaah that Allaah will forgive such an act, ----- at any rate in my opinion these actions are less then preferable, but for the affairs of Deen there is latitude for them-----.”
Hadrat Moulana Rashid Ahmed Gangohi (R.A.)’s reply: - “In actual fact, a good action which is obtained through an unlegislated action itself becomes unlawful”

It is on this basis that in the Khanqahs (religious /spiritual centers) of the Elders of Deoband at Gangoh, Thaana-Bavanand Raipur that no gatherings of collective Zikr ever took place; nor was a makrooh and Bid’at adopted for a temporary short need or experience; and the Maslak (way of conduct) of our Elders is the most safe and precautionary one, on which experience and observation is sufficient proof. Besides that in it there is absolute practice and adherence to the Sunnah and total avoidance of Bid’at.

ONE DOUBT (PROBLEM) AND ITS SOLUTION

From all the above warnings, the full and comprehensive answer is also given to the doubts and proofs of some people who claimed that collective gatherings of Zikr and recitation of Durood Shareef upon Nabi (S.A.W) used to take place in the sittings and gatherings of some Elders. We do not entertain any bad thoughts about these Elders /Mashaaikh, but with the proof and evidence before us, and in the light of the way and conduct of Hadrat Sayyid Ahmed Shaheed (R.A.) and the Elders of Deoband, we think and regard their action as intensely damaged and weak.

SECOND DOUBT AND ITS SOLUTION

Some people are of the opinion that in view of the following Ahaadeeth collective gatherings of Zikr out of the Masjid is permissible: -

Hadith No. 1: Shaddard bin Aus (R.A.) narrates that we were in the company of the Messenger (S.A.W.) when he said to us, “Lift /raise your hands and say Laa ilaaha illallaah” and we did so. Then the Messenger (S.A.W.) said; (speaking to Allaah), “O Allaah! You sent me with this Kalimah and ordered me to act upon it, and in return you promised me Jannah. Indeed you do not turn away from Your promise. Then the Messenger (S.A.W.) said to us: O people! Receive the glad tidings that Allaah has forgiven all of you.”
(Al-Haavi Lil Fataawa vol. 1)

We say that to use the above Hadith as proof for performance of loud Zikr in a gathering is not correct as the Messenger (S.A.W.) did not ask the people to raise up their hands and recite the Kalimah as a form of Zikr; but he did so that the people may give loudly the Shahada and Testimony of their believe in the Kalimah. In this way he made them refresh their Imaan and Faith in the Kalimah and then gave them the glad tidings of Jannah for the fresh renewal of their Faith.

Hadith No. 2: Imam Ahmad reports on the authority of Thaabit (R.A.) who narrates that once Hadrat Salman (R.A.) was sitting with a group of people who were engaged in the Zikr of Allaah. The Messenger (S.A.W.) came upon this group and they became quite /silent. The Messenger (S.A.W.) asked: “What were you people doing /saying /reading? They replied, “We were busy making the Zikr of Allaah.” The Messenger (S.A.W.) said to them, “I saw Allaah’s mercy descending upon you people, so I decided to join you.” Then the Messenger (S.A.W.) praised and glorified Allaah by saying: “All praise is for Allaah who has made amongst my followers such with whom I have been ordered to be with.”

Nowhere in the above Hadith are we told that these group of people were ordered or invited to collect collectively for the performance of loud Zikr; nor is there any proof that the members of this group were making Zikr altogether of the same word or sentence. When these two above objections are absent or missing in any type of Zikr gathering then such gatherings of Zikr are permissible and not objectionable at all. Thus this Hadith too can not be cited as proof for the permissibility of gatherings of loud Zikr.
We present the verbatim translation Photostat copy of a Fatwa (religious ruling) of Hadrat Moulana Mufti Sayyid Abdus-Shakeer Tirmidhi (A.R) verbatim which has reached us via one link.

According to the thinking of this unworthy slave; the gatherings of Zikr initiated by the great Mashaaikh were initiated as a form of remedy and cure, and these gatherings of Zikr were a form of Spiritual training and upbringing. That’s why they existed with some and did not exist with others, because the methods of Spiritual training and upbringing were not the same everywhere, but each Shaikh had his own methods of cure and treatment. Mashaaikh who do so as a cure and remedy find such methods are not practical and useful. In other places such methods are not to be done by the people on their own.

These practices are the practices of the Mashaaikh, and not taken to be the Sunnah. (Of the Messenger (S.A.W.)

To enact and authorize collective gatherings of loud Zikr by invitation and publicity as part of the Sunnah, is makrooh and Allaah knows best. (Fatwa given on Safar 22nd, 1415 A.H.)

We would like to further elucidate matters: -

a) In the first place the Most Honorable Mufti (A.R.) has also rejected the Zikr gatherings of the Mashaaikh to be masnoon, which means that according to the regulations mentioned above, that there is no sanction or proof of its permissibility in the Shari’ah at all; or the least that could be said about them is that they are not in any way copied or mirrored from the action of Rasulullah (S.A.W.) and from the Sahabah (R.A.). It becomes therefore very clear that the gatherings of Zikr mentioned in the Ahaadeeth were different from the practices of the Mashaaikh, and the difference comes from the fact that during the period of the Noble Sahabah (R.A.) there were no congregational ceremonies of Zikr; and whoever did so were immediately stopped and censored. (Reprimanded and stopped).

b) Secondly, the Honorable Mufti Saheb (A.R) has also regarded the Ta-daa’ee (invitation and call) of such gatherings as makrooh; and this is exactly what we are trying to prove and establish.

c) The third point we would like to clarify about the above Fatwa of the Honorable Mufti Saheb (A.R.) is that he has not stressed upon to explain the nature of the Zikr gatherings and practices of the Mashaaikh. We would like to throw the following more light on them:-

Hadrat Moulana Rashid Ahmed Gangohi (R.A.) writes in one of his letters to Hadrat Moulana Ashraf Ali Thanvi (R.A.);

“Think carefully that the restrictions, limitation and specifications attached to the practices of the Mashaaikh are not Bid’at; they are methods used for the attainment and acquisition of forming a link /relationship with Allaah, and turning one’s attention and direction towards Allaah are things which are commissioned by Allaah. During the Golden period of the Noble Companions (R.A.) the mere performance of fasting, salaah, tilaawat of Qur’an and Zikr mentioned in the Ahaadeeth were sufficient to obtain this type of link and relationship, and attentions with Allaah. Though these methods were permissible in those days, they were not needed. When a time came when the relationship of the people with Allaah and attention and thought of Allaah took a turn, and the nature, character and temperament of the people completely changed from the days of goodness, it became very difficult for the Ulama’a and Mashaaikh to turn the people attention and direction towards Allaah and form a relationship with him; therefore the doctors and physicians of the heart (the Mashaaikh) in order to cure the people from this sickness, added restrictions, limitations and specification to these practices of Zikr; sometimes even increasing or decreasing its volume; as if the restrictions, limitations and specification became the basis and groundwork of obtaining such means.

Here Hadrat Moulana Gangohi (R.A.) has very clearly stressed the limitations and restrictions attached to the Zikr practices and activities of the Mashaaikh are not Bid’at but are actually permissible. In other words we can clearly say that the Mashaaikh will only adopt for themselves such practices and activities which are not Bid’at at all but are permissible; therefore when we have learnt that collective gatherings of Zikr is Bid’at, and not permissible, so the Mashaaikh who will make such gatherings of Zikr a routine and daily practice of their activities, but will also consider them to be Bid’at.

Even to use such methods as treatment will not be permissible.

Off course as a positive step if the Mashaaikh adopt the following treatment method: - That he calls some of his Mureeds /disciples who need to be treated and diagnosed into the Khanqah, or asks them to seclude themselves in one portion of the Masjid; and prescribes for each one of them a method of Zikr and its application, and each one of them without forming a group and circle acts upon the method and prescription shown to him. In this way the people will be gathered and the treatment will be effected, such a gathering will also not be regarded as Bid’at, but will resemble a gathering of Zikr which was in operation during the time of the Noble Companions (R.A.).

Then if we accept also the word of those who say that it is permissible to commit a makrooh act in times of need, then it must be understood that the commission of such a makrooh act must be according to the need and not more. Therefore the Mashaaikh will first have to ascertain and identify as to who among the disciples is in need of collective gathering of Zikr, and who is not in need. Then he will have to ascertain, about those who are in need of Therapy through gatherings of Zikr, how many people are required to join such collective gatherings. One person, or two or three persons, therefore the gathering of Zikr should only be formed with the amount required and not more. To allow invite and include everybody to such a gathering will not be allowed and permissible in the eyes of these Mashaaikh at all.
The Conclusion of all the Above Sections:

Are the following points:

Ta-daa’ee;

1) Invitation and call for gatherings of Zikr is not allowed but
makrooh.

2) Collective gatherings of Zikr, when members of such gatherings make the arrangement that all of them will make the same Zikr at the same time; then whether this gathering is a gathering of loud Zikr or silent Zikr will be Bid’at and Makrooh; whether it takes place inside the Masjid or outside the Masjid.

3) For the purpose of Teaching and instruction; gatherings of collective Zikr can be formed and initiated according to the extent of the need; but to include them into the practices and activities of the Mashaaikh is not correct, because only those things can be included into the practices and activities of the Mashaaikh which are permissible and not Bid’at.

4) Those gathering of Zikr which are free from Ta-daa’ee (invitation) and call; and in which arrangement have not been made for the performance of the same Zikr; then if the Zikr of each individual is separate or coincidently the same; such gatherings of Zikr are allowed. The Ahaadeeth sanction such gatherings. The shape and the form of the collective gatherings of Zikr of the Noble Companions (R.A.) conformed to these Ahaadeeth. Maximum spiritual benefits can be obtained from such gathering without falling into any kind of evil and Bid’at.
5) For the removal of calamities, sickness and other types of natural disasters like Famines and Droughts etc. to form and assemble people for collective Zikr; for the recitation of the Qur’an; Khatme Khajaghaan; Khatam of Bukhari Shareef etc. is allowed and permissible, for these types of gatherings are not done to obtain sawaab and reward, but they are done to alleviate and lesson the hardships and difficulties of the whole creation. But to make such gatherings a regular habit and must for the people and promote such will not be allowed.

CHAPTER 5:
THE LAW REGARDING THE PRESENT DAY COLLECTIVE GATHERINGS OF ZIKR:

1) To gather people for the purpose of reciting the Qur’an as a means of duaa /supplication.

It is mentioned on page 209 of Imdaadul-Muftiyeen: - A man asked Hadrat Hasan Basri (R.A.) the following, he said, “O Abu Saeed! What is your opinion of such gatherings of ours, who belong to the group of Ahlus-Sunnah wal Jama’at, and who do not reproach and abuse (those before us), gather today in one home, and the next day at another person’s home, and so forth, to read the Qur’an and thereafter collectively make duaa for all Muslims?” The Narrator of this incident says that Hadrat Hasan Basri (R.A.) very strongly condemned him and told him to stop doing this. These types of confrontations have been linked to Hadrat ibne Abbas and Hadrat Talhah (R.A.). (Imdaadul-Muftiyeen, Page 209)

2) Gatherings of Durood Shareef:

These gatherings too if are done through Ta-daa’ee (invitation) and call will be Bid’at and Makrooh. A person by the name of Abdur-Rashid Pani Pati sent the following letter seeking legal advice from Hadrat Moulana Yusuf Ludhanvi (R.A.): - I put in writing to you that Hadrat Aqdas------ Saheb Madda-Zillahu (here the author of this Book has left the name of Hadrat Aqdas out as a result of respect) who is the authorized Khalifa of Hadrat Moulana Zakarriyah Saheb (R.A.) has given the following instructions to the people: - These times are times of great trials and tribulations. The practices of the Pious Elders has always been, that whenever difficulties and trails have raised their head, then they made duaa through the Waseela /medium of Rasulullah (S.A.W.) and increase recitation of duroods in abundance on him. This is the reason (for this reason) specifically that books like Dalaailul-Khairaat, and Hisne-Haseen, and the Qaseedah Burdah were compiled and written; so Hadrat Aqdas has requested the people to increase recitation of Durood abundantly; and form groups /assemblies in the homes and Masjids for recitation of Durood in order to remove and withdraw the anger and displeasure of Allaah. For this reason we have started a gathering in our Masjid in Shukar for the recitation of Durood Shareef. We have fixed the day of Jumma for this gathering so that it would be easy for all to gather. In this gathering all the people read Durood on the pits of dates (date-stones); then a collective duaa is made. The benefit of this gathering is that even the Bid’ati Bareilvi group have also joined us, and their believes have also become correct. Then we started a same type of gathering in another Masjid in the area, after Esha salaah on Mondays; it is our firm belief and admission that our Elders will not order us to do anything that is Bid’at. Because of such gatherings our friends and companions have read Durood Shareef many, many thousands of times.” (End of Letter)

Here follows the reply of Hadrat Moulana Yusuf Ludhanvi (R.A.). (The Moulana replied): - “Our reply to your letter is that the basis and foundation laid here is for something else. The basis and foundation laid here is: - Making duaa through the Waseela of Nabi (S.A.W.) and recital of abundant Durood upon him; and the construction erected on this foundation is for people to hold collective gatherings in homes and Masjids for recitation of Durood; whereas for making duaa through the Waseela of Nabi (S.A.W.) and recitation of abundant Durood is not dependent and subject to collective gatherings of people. This can be done at anytime, and at any place by the people individually, and independency, (it does not have to be done like you are doing it). In this way Hadrat Aqdas has started a chain and series of collective gatherings of Durood Shareef, which even brings people of correct beliefs very much closer to Bid’at and people of Bid’at. People should be on guard and be careful of such things.

3) Some people have adopted the following method for reciting Durood Shareef; on the day of Jumma after the Salaam of Fard salaah of Asr, everybody including the Imam, or the Majority or some of the Muqtadees, with the Tasbihaats that are read after the Fard salaah, read 80 times the following Durood and then make a collective duaa.

The Durood is: ﺍﺍﻠﻠﻫﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻣﺪ ﺍﻟﻨﺑﻰ ﺍﻸﻣﻰ ﻮﻋﻠﻰ ﺍﻠﻪ ﻮ ﺴﻟﻢ ﺘﺴﻠﻴﻣﺎ

This practice should also be abandoned under compulsion because in it is addition and extension to the Deen. The Zikr’s and utterances which the Shari’ah has stipulated for reading after the fard salaahs, recitation of this Durood Shareef is not included among them. Books of Fiqh and Jurisprudence bear testimony to this. The recitation of this Durood has been recommended in the Ahaadeeth, to be read after the duaa by the people individually and separately. To make it part of the Salaah and to make it collectively in congregation, which people have done is a corrupt and evil Bid’at.

4) To form gatherings for the recitation of the Qur’an on the
launching and inauguration of a new home or shop.

Because of the evils mentioned above, that is; for people to gather for collective gatherings of Zikr through invitation and call, and also because such gatherings for inauguration of homes, shops and businesses were not done during the Golden period of Sahabah (R.A.), such gatherings too are not correct. Without people gathering, if Qur’an is recited for the sake of Barakaah will surely be beneficial.
5) In the Masjids of some places, on the Day of Jumma, after the Azaan of Jumma, people congregate and read Surah Kahf in the following manner, that one person from the group reads one ruku loudly for the others listen, and then another person reads one ruku loudly and the others listen, until the whole Surah Kahf is read in this manner. This practice also interferes with the salaah and practices of the other musallis. This type of practice too is wrong and un-desirable. If everyone reads his Surah Kahf and other practices individually and in such a manner that it does not interfere with other peoples Zikr and practices, then there is no harm in doing so. Allaamah ibnul-Haaj Maliki (R.A.) in his Mudkhal mentions about this practice of the people: - People should be stopped from reading Surah Kahf loudly in a group, because it is a Bid’at.
(Mudkhal, vol. 2, page 81)
(Fataawa Rahimiyyah, vol.1, page 247)

6) Some Elders have initiated the practice of gathering their Mureeds for a gathering in which one person recites Durood and Salaawat loudly and the others listen. This practice too is wrong because such gatherings can only be formed for the listening of the Tilaawat and Recitation of the Qur’an, and not for recitation and listening of other types of Zikr and for singing Allaah’s praises.
Forming Gatherings for Reciting Zikr for Removing Calamities and Disasters:

Hadrat Moulana Mufti Mahmoodul-Hasan Gangohi (R.A.) writes about such gatherings: - The Khatam Shareef which is made for the removal of calamities and disasters is not as a form of Ibaadat but done as a form of remedy and cure; whether the Khatam is of the verses of the Qur’an, or the Kalimah Tayyibah or the Ayatul-Kursi. When the status of such a gathering is of therapy and cure, then the question of Bid’at completely falls away. Similarly the Khatam of Bukhari Shareef is also done as a cure and remedy, and not as a form of Ibaadat.

Many Mashaaikh, Ulama’a and pious people have read the Bukhari Shareef for the fulfillment of their wants and needs; and for the removal of hardships and difficulties; and for the removal of worries and fears; and for the removal of calamities and disasters, and in times of wants and necessities, through the Khatam and recitation of Bukhari Shareef these pious people obtained success and found this practice to be extremely propitious. This is a fact which has reached a very high degree of fame and credibility in the eyes of scholars of Hadith. (Fataawa Mahmoodiyah, page 144, vol. 12)

Similarly the recitation in gatherings of Qur’an Shareef, 41 times Surah Yaseen Shareef or 125 000 a certain verse of the Qur’an is allowed as Hadrat Moulana Mufti Rashid Ahmed Ludhanvi (R.A.) has ruled: - Because the intention of such practices is therapy and cure, and not Ibaadat and reward; therefore in spite of non evidence of it in the Hadith it will not be harmful to do so. (Ahsanul-Fataawa, page 36, vol. 1)
Gatherings for Recitation of Qur’an and Zikr for the Isaale-Sawaab of the Dead:

These types of gatherings are divided into two kinds: -

a) The first types are those gathering which are convened after the burial of the deceased person around and with the family of the deceased. Whenever and at whatever time they are convened, all such gatherings are unanimously without exception totally impermissible and Makrooh. Hadrat Jabir bin Abdullah (R.A.) reports on the authority of ibne-Maajah, page 117: -

“We the Noble Companions (R.A.) regarded gathering at the home of the deceased and preparing food there lamentation (Nauha).”

Hadrat Moulana Khalil Ahmad Sahaaranpuri (R.A.), Muhaajire-Madinah gives the following explanation of the above Hadith: -
“The word “IJTIMAA” used in this Hadith is used in a general and broad sense so it includes /covers all types of gatherings at the home of the deceased; whether it be for offering condolence to the bereaved family for a second time; or for recitation of Qur’an, now to limit and restrict something that is general and broad according to ones own opinion is Haraam (unlawful). (Baraaheene-Qaati’ah, p 104)

The Author of Safrus-Sa’aadah explains: - It was not the habit of the Noble Companions (R.A.) to gather for the deceased (at his home), and to read Qur’an or to make any kind of Khatams at the graveside or anywhere else, because all these types of gatherings were Bid’at.”
(Translated from Persian to English)

Hadrat Shaikh Abdul Haq Muhaddith Dehelvi (R.A.) says the same thing. (Raahe-Sunnah, page 266)

Hadrat Moulana Khalil Ahmad Sahaaranpuri (R.A.) explains about the view expressed by the Author of Safrus-Sa’aadah, that it was not the habit of the Sahabah (R.A.) to gather and collect for the Mayyit; when these Sahabah (R.A.) who were hungry and insatiable for all kinds of goodness /reward; and had the zeal and enthusiasm for every kind of good deed. When they left this type of action out thinking it to be bad, then for another person to carry out such an act, will it then not be a Bid’at. (Baraaheene-Qaati’ah, p 106)

One more thing that needs clarification is whenever a group of people gather by the family of the Mayyit to read Qur’an, is every such gathering Makrooh or not?

Hadrat Moulana Khalil Ahmed Sahaaranpuri (R.A.) gives the following answer to this question: - “It has been narrated in Sharah Minhaaj: “IJTIMAA” at the grave of the deceased on the third day; and the distribution of flowers and fragrance at the graveside or elsewhere; the feeding of people on specific days like the 3rd day, 5th day, 29th day and 40th day; and feeding of people on the 6th month or on the first anniversary; is forbidden and Bid’at.”
The actual basis of this ruling is the Hadith of Jabir (R.A.) in which all types’ gatherings at the home of the deceased are banned, and in it no fixed time, day or place has been specified, therefore all types of gatherings at the home of the decease for whatever purpose will be Bid’at. This prohibition will be applied by the people of every country according to the customs prevailing there. The Author of Sharhe-Minhaaj mentions “The gathering of the people at the Qabr on the Third day” etc. in other countries people gather at the home of the deceased, or gather for the deceased, or at the home of some family member on the 3rd, or 7th or 40th day etc. at any rate all types of gatherings whether it be on the 3rd or any other day, at home or at the grave is prohibited by the Hadith of Jabir (R.A).
(Baraaheene-Qaati’ah, page 129)
One objection:

There is a Hadith in Mishkaat Shareef in which it has been narrated by Hadrat Jabir bin Abdullah (R.A.) that when Sa’ad bin Muadh (R.A.) was buried, then Rasulullah (S.A.W.) stood by the graveyard and recited loudly SubhanAllaah, for a long time, we did the same.

Then Rasulullah (S.A.W.) read loudly Allaahu Akbar for a long time and we did the same. Then Rasulullah (S.A.W.) was asked as to why he had done so. He replied: “The grave had pressed him hard so through recitation of the Tasbeeh and Takbir the grave became spacious for him on all sides.

Some people take this Hadith as proof for gathering at the Qabr of the deceased, they say that although Rasulullah (S.A.W.) had not recited Qur’an at the graveside, but he had at least made Zikr with a group of people for the Mayyit. So one example is sufficient to prove its permissibility according to the Jurists.
The Answer:

The conclusion and summary of the answer to the above objection which Hadrat Moulana Sahaaranpuri (R.A.) has given on Page 107 of Baraaheene-Qaati’ah is as follows: -

1) The gatherings which are prohibited and are Bid’at are those gatherings which are assembled after the Burial of the deceased for a second time for the recitation of Qur’an, whether assemblies take place at the deceased home or elsewhere; whereas the gathering mentioned in the above Hadith was a gathering for the burial of the deceased which is Fardhe-Kifaayah.

2) The Loud Zikr which Rasulullah (S.A.W.) made with the group of Companions (R.A.) was not for the purpose of duaa or Ithaale-Sawaab.

3) The gatherings which takes place at the time of Burial are not gatherings called for making Zikr of Allaah, but are gatherings solely for the purpose of Burial which is a meritorious permissible act.

4) Rasulullah (S.A.W.)’s purpose was not recitation of Zikr, but when Rasulullah (S.A.W.) saw the difficulty of the deceased Sahabah (R.A.) in the grave, he started reciting Tasbeeh and Takbir in order to remove his difficulty and the Noble Companions followed his example.

b) The second type are those gatherings which take place for the deceased at some other place or in another country etc.
Some Ulama’a say that they are permissible and some say that they are not permissible.

i) Those who say that they are not permissible cite and advance the following proof: - It was not the practice of Rasulullah (S.A.W.) and the Noble Companions (R.A.). During the Battle of Muttah when Nabi (S.A.W.) heard about the Sahabah and martyrdom of Zaid bin Haaritha (R.A.), Abdullah bin Rawahah (R.A.), and Ja’far Tayyaar (R.A.), Nabi (S.A.W.) remained seated in the Masjid sad and depressed, with a group of Sahabah (R.A.), but Nabi (S.A.W.) did not gather or call the people for reciting Qur’an and Zikr for the Isaale-Sawaab of these Sahabah. Nor did he do this when he received information of the martyrdom of the Shuhadaa of Bire-Ma’unah. Nor did Nabi (S.A.W.) and the Noble Companions (R.A.) gather at any time or on the occasion of the death of anyone or after death of anyone for the recitation of Qur’an or Zikr for the Isaale-Sawaab of that dead person.

ii) Those who say that it is permissible cite and advance the following proof: - Hadrat Allaamah Aini (R.A.), in the commentary of Hedaayah in the Chapter “Making Hajj on behalf of another” says: - Without any doubt, Muslims have at all times and periods, have always gathered to recite Qur’an for the Isaale-Sawaab of their dead relatives and passed on the reward of these recitations to their dead relatives. This is the unanimous and united practice of all the righteous and true Jurists of all the Madh Habs, whether they be Maliki, Shafee or others; and no one has objected to this practice. We have mentioned this just to clarify the actual ruling of the Jurists.

Otherwise our argument and claim is that whenever people will fall into error and deviation through the forming of such types of gathering as mentioned above, then to stop people from falling into error and deviation, even optional permissible Sunnah acts also have to be obligatorily left out.

The Summary and conclusion of the above therefore is: -

i) Gatherings for the Isaale-Sawaab at the deceased home, at all times are unanimously Makrooh and Impermissible.

ii) Any gathering for the Isaale-Sawaab of the deceased at another place by invitation or call too is unanimously impermissible.

iii) Any gathering for the Isaale-Sawaab of the deceased, if it is not by invitation and call, nor is it at his home but at another place, according to some Ulama’a is permissible and according to others is not permissible. But if through such types of gatherings people will fall into error and deviation, and chance their beliefs, then it would become necessary to abstain from such gatherings as well.

(And Allaah knows Best.)
Translation Edited by :
Mufti Afzal Hoosen Elias
1424/ 2003

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