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     | Saturday, November 11, 2000 - 05:47 pm i want to wot ppl of these two groups say about the themethodology of the prophet (saS) with regards to esatblishing khilaafah. what do u say about some1 who is a member of HT but is also a follower of the salaf in following the sunnah of the prophet (sas)? Help a very confused sis!! Jizaakum Allah...
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| | Saturday, November 11, 2000 - 08:03 pm A sister The issue of Khilaafa in itself should not be the goal of a muslim like your self, Khilaafah is a means for a highre goal, and once the goal is defined the proper means should be followed. For a more detailed discussion on this issue please write wanaagdoon@hotmail.com Brother in Islam
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| | Tuesday, November 14, 2000 - 08:25 pm Sister, I personally don't see the point in associating with a certain madhab but that's not the point. The salafies (not all) but most are known for being secularist bc of their support for the Saudi regime. Hiz-bu-tahir on the other hand is political group who's main goal is to establish khilafah. I don't know too much about their history but as long as they're sincerely for the establishment of khilafah they have my support. wanaagdoon, Why shouldn't the establishment of khilafah be the goal of the sister? Infact why shouldn't that be the goal of every single muslim?
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| | Tuesday, November 14, 2000 - 11:28 pm Alyasa Hadalkaad qortay waan kugu raacsanahay, guud ahaan marka labaad waan kuu mahadnaqayaa fiiradaada dheer, laakin miyaadan u malayneyn in issue sidaan u muhim ah inuusan ahayn mid BB looga wada hadlo? Ixtiraam badan Walaalkaa,
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| | Thursday, November 16, 2000 - 06:57 pm salaamu alikum to : A sister The founder of the modernist Hizbut-Tahrir, like the 'Mutazilah before, also denied 'aqeedah in the Punishment of the Grave-explaining his position by saying: "Indeed, from them (the aahaad ahaadeeth) are those which require and action, so it is acted upon. So from Abu Hurayrah who said:The Mesenger of Allaah(saw) said: "When any of you finishes the last tashahhud,he should seek refuge with Allaah from the four things:from the punishment of the Hellfire,from the punishment of the Grave,from the trials of life and death from the evil trials of the Dajjal" And from 'Aishah:from the Prophet (saw), that he used to make supplication in the prayer: "O Allaah!I seek refuge in You from the punishment of the Grave,I seek refuge in You from the trials of the Maseehud-Dajjal, I seek refuge in You from the trials of life and death.O Allaah! I seek refuge in You from debt and sin" So these two ahadeeth are 'aahaad narrations and they contain the requirement of an action, to carry out this supplication after finishing the 'tashahhud'. So it is recommended to make this supplication after finishing 'tashahhud and it is permissible to make 'tasdeeq (attestation) of what is contained in them. However,"what is 'haraam (forbidden)' is to hold it with certainty-meaning: to have it as part of ones 'aqeedah - as long as it only been reported in the aahaad hadeeth, a dhannee (non-mutawaatir) proof. However, if it occurs in 'mutawaatir form, then it is obligatory to make it part of one 'aqeedah" (34) . This saying contains a number of shortcomings: 1) Differentiating between the 'aahaad and 'mutawaatir' ahadeeth in matters of aqeedah is an innovation of the 'Qadariyyah' and the 'Mutazilah' as has alredy been explained. 2) Making 'tasdeeq' of the Punishment in the Grave, whilst forbidding a person to have 'aqeedah'(belief) in it,is a contradiction in terms.Since-as has preceded in the words of al-Haafidh Ibn Hajr- tasdeeq' is attesting the truth of something in the heart, which is the same as 'aqeedah' and which thereby necessitates 'eemaan'. However, differentiating between 'tasdeeq' and 'aqeedah' is innovated speech; opposing the way of our 'Salaf'. Unfortunately, the likes of this innovation has been clearly stated by the present leader of 'Hizbut-Tahrir in Britain, when he said: "We trust it;and I encourage all of you 'an tasaddiqoo bi 'adhaabil-Qabr(to have 'tasdeeq in the Punishment of the Grave). I encourage all of you 'antasaddiqoo bi awdatil-Mahdee(to have 'tasdeeq' in the coming of the Mahdee). I encourage you for that."But whoever believes in that, he is sinful" (35) 3) How is it possible to affirm Punishment of the Grave with the tongue, whilst forbid 'aqeedah'(belief) of it in the heart is this not but 'nifaaq' (hypoccrisy)?! Rather, eemaan in the Punishment of the Grave necessitates as a foundation -'aqeedah in the heart!! May Allaah have mercy upon Imaam Ahmad when he said:"You should beware of speaking about an issue in which you are not preceded by a scholar" (36) 4) Along with all this it must be remembered that: "It is not permissible to invent an interpretation about an 'Aayah, or about a Sunnah,which was not there in the time of 'Salaf'; nor did they have any knowledge about it; nor explain it to the Ummah. Since this would imply that the ' Salaf' were ignorant of the truth in this matter and failed to reach it, whereas the late coming opponent is somehow guided to the truth!"  37) Imaam al-Awzaee(d.157H) (rh)-said: "Hold fast to the narrations of the 'Salaf', even if people were to abandon you.Beware of the opinions of the people,no matter how much they beautify it with their speech" 38) Abu Haneefah(d.159H) (rh) -said: "Stick to the 'athar'(narration) and the way of the 'Salaf' and beware of newly invented matters, for all of it is innovation" 39) So denying 'aqeedah' in the Punishment of the Grave,declaring this to be somwthing sinful and forbidden, declaring also that it is not matter which will definitely occur, but it is a matter which may possibley occur-is speech in oppostion to that of the Salafus-Saalih -the like of which was previously uttered by only the 'Khawaarijj and a group from the 'Mutazilah' and there is no doubt in its being a deviation from the straight path. Likewise,outwardly affirming 'tasdeeq' and [apparently] affirming emaan in the punishment of the Grave, whilst denying 'aqeedah' in it, is a contradiction in terms-since tasdeeq, eemaan and aqeedah in the opinion of the Salaf, all imply certainty and being definite-even if modernists dislike this! Imaam Ahmad (d.241H) (rh) said: "Punishment of the Grave is a true fact;and no one denies it except who is misguided and misguiding others" (40) An-Naasiree(d.652H) said in 'An-Noorul-Laami (no.110): "We have "eemaan' in the Punishment in the grave and its bliss....this is the madhab of Ahlus-Sunnah wal-Jamaah.So it is obligatory to have 'aqeedah' in this. An-Nawawee(d.676H) said in Sharh Saheeh Muslim(5/85): "This chapter shows the excellence of seeking refuge-between the tashahhudd and the tasleem -from these (four) matters; and in it is an affirmation of the punishment of the Grave, and it is the position of the people of the truth-as opposed to the Mutazilah" Imaam al-Qurtubee(d.671H) (rh) said: "To have eemaan in the Punishment in the Grave and its trials is obligatory, due to what the most truthful(the Prophet(saw)) has mentioned. This is the belief of 'Ahlus-Sunnah wal Jamaah" 41) Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah John Abbot Williams writes: >> While we are on erroneous doctrines, it is sometimes said that Hizb al-Tahrir >> does not believe in the punishment of the grave. Can some of our articulate >> brethren enlighten us on this matter ? This is a part of a larger package of lies spread in the late seventies by the Jordanian Intelligence Service as a way pre-empt the spread of Hizb ut-Tahreer there. Hizb ut-Tahreer accepts the existence of the "punishment of the grave". Actually in his book "Ahkam Al Salah", the founder of Hizb ut-Tahreer, Taqee ud-Deen Al Nabhani, recommends the recitation of a Dua'a (prayer) narrated from Rasool Allah (after finishing the last tashahood and before tasleem) which includes: "O Allah, I seek refuge in you from the punishment of the grave..." (Ahkamu Al Salah, Du3a section). ------------------------------------------------ Indeed all praises are for allaah, may his peace and blessings be upon Muhammad Well, well, well. first and foremost, hizbut-tahreer DO NOT believe in the punishment of the grave. (aaimmatu hizbit-tahreeri, laa yu'minoona bi athaab-il qubri) I know this from personally asking the ameer of hizb-ut-tahreer in england, omar bakri muhammad, some time ago. and from my experience as a student at imperial college, and the other universities in london, this view has been pushed by hizb-ut-tahreer. so, no brother, this is not spread by the jordanian intelligence service - but in fact from the leaders of hizb-ut- tahreer - and fairly openly too. Back in the first saturday of may 1992, after dhuhr, during my first year at university, i attended a lecture gien by him at london central mosque at regents park. i also taped the lecture. during it, he said, and i quote: "I encourage all of you an tusaddiqu [to trust] athaabal qubr [the punishment of the grave] .. but you ever believe on that he is sinful." So imagine it, brothers and sisters, there you are making duah, praying to seek refuge in the punishment of the grave [as is recommended by the hizb- ut-tahreer leaders] but you're sinful if you believe in it! You see, hizb-ut-tahreer, i feel, know that what they are saying is obsurd, so they try to play with words - and end up saying ridiculous things. They say "nusaddiqu" [we trust - saddaqa] but they will never say "nu'minu" [we believe - aamana]. in fact a brother i know, who used to be very heavily involve with the party, was told that he could say anything he liked in english but if he ever said "nu'minu biathaab-il qubar" [i believe in the punishment of the grave] he would not be allowed to become a member of the party. and really, all those brothers in england who did not know this and are working to become party members of the hizb-ut-tahreer, ask omar bakri muhammad about this. in fact, say "u'minu biathaab-il qubri" [i believe in the punishment of the grave] - in arabic, and ask him if you can still be a member. and just for the record allow me to mention some quotes from classical scholars of ahl-us-sunnati wal jamaa'ah concerning this: in the classical work "al aqeedat-ut-tahaaweeyah" imaam tahaawee starts: "this is an explanation of the aqeedah [belief] of ahl-us-sunnati wal jamaa'ah upon the way of the scholars of this religion Abu Haneefah an-numaan ibn thaabit al koofee, abu yoosuf Yaqoob ibn ibraheem al ansaaree abd abu abdullaah muhammad ibn al hasan ash-shaybaanee - may allaah be pleased with them all - and the beliefs they held concerning the fundementals of the Deen [religion/way of life] and their belief in the lord of the worlds." and later says "we believe [nu'minu bi] in the angel of the death, who is charged to take the souls of the worlds and in the punishment of the grave [bi-athaabil- qubri] for those who deserve it, and the questioning in the grave by munkar and nakeer ..." [pp 390, 396 of `sharhul-aqeedat-it-tahaaweeyah' of ibn abeel 'izz al hanafee, pub. maktab-ul islaamee]. and imaam ahmad bin hanbel said: "we believe in the punishment of the grave [nu'minu bi athaab-il qubr] and in munkar and nakeer, and that the slave is asked in his grave." [see p 388, vol 1 of `fiqh-us-sunnah' by sayyid saabiq, pub. daar-ul fathi lili'laam-il-arabee]. inshaa allaah, that should do. and i hope this doesn't end up as a debate about ahad and mutawaatir hadeeth - but if it does, then i am prepared. and please fogive me if there's a tone of anger in my writing - but the belief held by the said group is obsurd, and it's amazing how many people don't realise that. glory be to allaah and praise; i testify that none has the right to be worshipped but you; forgive me and to you do i repent. Regarding HT - It is a party founded by Taqiyyud-deen an Nabhaanee. As for this party - then we have a number of observation s to make about it: 1. That they do not accept "Khabarul-Aahaad" in 'Aqeedah and this has caused them to separate from Ahlus-Sunnah in 'Aqeedah since accepting the ahaadeeth is an important principle - so they do not accept the Messengers (sas) sayings in points of 'Aqeedah. So they do not believe for example, in the punishment in the grave, they do not believe in the Dajjal and they do not believe in the descent of the Maseh - and they do not believe in many things which are mentioned in hadeeth. And this is of course, something futilie since authentic aahaad ahadeeth which are those reported by good / reliable, precise narrators from the first to the last of them - not contradicting something more reliable - and not contain hidden weakness and the hadeeth which fulfill these five conditions amounts to knowledge whereas they say that it amounts only to conjecture (zann) - and the reply to them in detail is to be found in my book: "al-adillah wash-Shawaahid fee wujoob al-Akhdh bikhabral-waahid fil Ahkaam wal 'Aqaaid", where I mention their evidences from their book "ad-Doosiyyah" and I have replied to them in detail, so he who wishes to go into depth then let him refer back to that book, which I ask Allaah to make of benefit to the Muslims. 2. This party accuses Ahlus-Sunnah of being Jabariyyah as they plainly state in their book "ad-Doosiyyah" so they say with regards to the matter of Qadaa and Qadr: "...so if we look to Ahlus-Sunna - who think that they have come out in their view from between dung and blood then they are Jabariyyah." Then this is ignorance of this important part of 'Aqeedah since Ahlus-Sunna wal-Jamaa'ah affirm what Allah has affirmed and deny what Allah has denied. they affirm that the servant has free-will - except that it is not but by the will of Allah - the most Perfect and free from defects, and the Most high, and there are great proofs of this - and we have mentioned some of them in out reply to them in out book: "al-Jamaa'aatul-Islaamiyyah." 3. Also this party has various peculiar opinions - so for example they allow nude photographs, they allow one to look at photographs and this contains great danger due to a Sharee'ah point then it is the Prophet's (sas) saying: "let not a woman describe another woman to her husband - as if he were looking at her." So his (sas) saying: "...as if he were looking at her" - he is not actually looking at her, but a description of her is brought into his mind so the forbiddance is from this imaginary picture - so how is it then if the picture is physically in front of one looking at it?! - showing her attractions and her body - indeed revealing her 'awrah - is this not even more forbidden? Secondly, this picture even if it does not move or feel - yet it is a real picture - and nudity is something haraam - so how can we allow looking at this thing which is haraam? Further, looking at this picture incites the animal instincts in a person and the 'shaytaanic tendencies' - so that which leads to haraam is itself haraam. Indeed the matter has gone beyond bounds with them - to the extent that they allow kissing a (strange) woman, and this is something dangerous. 4. What is more dangerous is that they have turned all their attention to accusing the rulers. 'this one is an American (stooge), this one is a British (stooge)' - as if there were no-one else in the worlds except America and Britain and as if it were America and Britain who were running the affairs of creation. And this causes people to turn away from the correct understanding of their Deen and away from Allah's way of changing the affairs. They think that if they change the ruler they will attain what they desire - and this is contrary to the natural way laid down by Allah with reagrd to changes which come bout amongst the creation: Verily never will Allah change a condition of a people until they change what is within their souls [Ra'd 13:11] And is we imagine that the ruler would change - whilst the nation do not believe in this Deen - then what would happen is that these people will cause a revolution as had happened, for example lately in Russia - this state was established by force and through tyranny and through suppressing the voice of the people through killing - so we find that he people did not support it, but rather opposed it. And for Allah's laws to be enforced throughout throughout this earth - they have to be carried / defended by the Believers - He it is that has strengthened you with His aid and with the Believers. [Anfaal 8:62] So we don't wait for the east or the west to help the Deen, but its own people have to be its carriers - they are the ones to carry and defend the Deen. This is a brief description of HT - and of course they debate about Allah without knowledge, without Guidance, without Book and without Light - and we have sat with them often - and one we mentioned to one of them whilst discussing the 'Khabarul-Aahaad', we said: If it appears to you that the truth is that it is obligatory to accept the Khabarul-Aahaad - then will you do so? he said 'No, because I have to stick to the view of the party.' So they make it binding that if the view of the party contradicts your view - you have to hold the view of the party, not your own view. So we said: Then what is the point of discussing with you - if you will not give up the view of the party in favour of the clear proof. Since they have laid down a rule - that the person has to stick to the opinion of his imaam or his nation. Well what if that involves some sin, since that ruler, khaleefah or group may be right or wrong - so if a mistake is made then how can he still hold to that knowing that is is haraam. Imagine, for example, that the ruler is a Hanafee who holds that drinking little alcohol - an amount nut sufficient to intoxicate is allowed but that which is forbidden is the final cup which intoxicates. Then does a person in this case have to hold to the opinion of his imaam? Or if his imaam, for example, holds the saying that the Quraan is created - as happened to Imaam Ahmad - then does he have to take on his view - and the practise of the salaf is contrary to this. This is a brief account of HT - and HT do not follow Islaam but only support the idea of Islaam and they have wierd (and incorrect) opinions - for example, they do not order their wives to dress Islamically, since they say that men do not have any authority over women until the Khilaafah has been established - and of course this is contrary to the laws of Allah - subhaanahu wa ta'aalaa - in that the man has to strive to save his family from the Fire: O you who believe, save yourselves and your families from a Fire whose fuel is men and stones. [Tahreem 66:6] QUESTION. They say: "I accept the hadeeth in Bukhaaree is saheeh but I don't believe in it." What should be our response and attitude towards such people? A. The text of theirs saying as occurs in their book 'ad-Doosiyyah' is that these ahadeeth - and an example of this is: "When one of you finishes the last tashahhud then let his say: 'O Allah I seek refuge in you from the punishment of the grave and the punishment of the Hell-fire and from the trials of life and death and the trials of Dajjal.'" - They say: 'I act in this as it is knowledge - that is: We say that saying: "....." however we do not believe in it?! This is a crazy contradiction - how can you affirm a saying and not believe in it? this is not rational / sensible. As if you are saying: I say it with my tounge and do not believe it in my heart. they do not believe that there is any punishment in the grave - they do not believe it but they say: We affirm it. QUESTION. There are other authentic ahadeeth about the punishment of the grave - which are not ahaad. A. Of course they do not believe in the 'Mutawaatri al-Ma'nawee' (the hadeeth whose meaning is mutawaatir) - the mutawaatir in the science of hadeeth is of two catergories: (i) Mutawatirul-Lafzee (whose wording is mutawaatir) - such as the hadeeth: "Let he who lies against me intentionally take his seat in the Fire." and (ii) Mutawatirul-Ma'nawee (i.e. they differ in wording but are the same in meaning) such as the hadeeth about the descent of 'Eesaa - 'alaihi salaam - many hadeeth but not with a single meaning - rather they agree on a single fact - the descent of 'Eesaa, the coming of Dajjaal, the coming of the Mahdee - 'alaihi salaam - all of these are to them aahaad - even if they agree in the sense and meaning as long as they are not reported with a single wording So they do not recognise the Mutawaatirul-Ma'nawee. therefore all the Sunnah to them is aahaad except a small part - but is we ask the,: "What is mutaawaatir from it?" - Then they cannot answer - so this saying: "we affirm it but do not believe it" is a contradictory saying - not possible as the poer says: "The worst of impossible things is to bring two opposites at one time," such as to say "it is night and day" at one time - that is not possible. "This living and dead", "You affirm and you do not believe." Whereas belief (I'tiqaad) is affirmation (tasdeeq) with certainty, as they say: "Belief (I'tiqaad) is affirmation with certainty which is according to the true state of affairs - upon proof and clear signs." So how can you say that you affirm - but then say you are not definate - so this is not affirmation rather it is doubt and uncertainty. They try to use as evidence for this - that the Khabarul-Aahaad amounts only to conjecture (zann) and they quote They follow nothing but conjecture and what their own souls desire, even though there has already come to them guidance from their Lord [Najm 53:23] and They follow noting but conjecture and conjectue avails them nothing against truth [Najm 53:28] - however the 'zann' mentioned here is 'zann' (speculation) which is incorrect / proven wrong - not that which is definite (ie. correct) - and this is shown by their saying that the Khabarul-Aahaad is a proof with reagrd to Sharee'ah ruling and if it were incorrect speculative zaan then they would not worship Allah with that since it is delusion and doubt - whereas this correct zaan is of the level of certainty (yaqeen) because Allah ta'aalaa has explained they certainty (yaqeen) has levels - as Allah says: But nay, you shall soon know (the reality). Again you shall know! Nay, were you to know with certainty of mind (you would beware) [Takaathur 2-4] The level of knowledge reached here being 'yaqeen' (certainty). And you shall certainly see Hellfire. Again, you shall see it with certainty of sight. Then, shall you be questioned that day about the joy (you indulged in). [Takaathur 2-8] So between 'certain knowledge' ('Ilmul Yaqeen) and 'Aynul-yaqeen (certainty itself) is a level which Allah mentions at the end of Soorat ul-Haaqah: 'Haqqul-Yaqeen' - so we have, (i) 'Ilmul Yaqeen (ii) Haqqul yaqeen (iii) 'Aynul Yaqeen, all of them are certainty (Yaqeen) - are they a single thing? No rather they are levels - so Yaqeen (certainty) has levels, but its root is one, i.e. it's being knowledge. So the narration from the Prophet (sas) which fulfills the five conditions (of authenticity): (i) the chain of narration be fully connected by (ii) trustworthy (iii) precise narrators (iv) nor contradicting something more reliable and (v) not having a hidden defect - these conditions safeguard it from error and forgetfulness. We say - that a narrator may forget or make a mistake but we are sure in this case (i.e. after the fulfillment of the five conditions) and this narrator here did not forget since he is precise and trustworthy in his Deena and reliable and it is narrated from him by like of him - reliable and with precise memory not forgetting anything and it does no contradict the narrations of other narrators, and does not have a hidden defect - then we know that the narrator has not forgotten - not because we think he is infallible but because we have examined and checked - so this condition brings about knowledge with us: And even if we were to say: it only amounts to 'zann': then which zann would it be?, correct or certain zaan, or incorrect zann. then they will say correct zann! Then we say: it is a source for belief ('Aqeedah) as Allah ta'aalaa says: Who bear in mind the certainty that they are to meet their Lord [Baqarah 2:46] So the word 'zann' here is used with the meanings of belief in one of the principles of belief, i.e. belief in the Hereafter Allah ta'aalaa says: I did really understand that my account would reach me [Haaqqah 69:20] (Using the term 'zann') and this is quoted in praise of him, he is a Believer. [Also, the verse]: And they perceived that there is no fleeing from Allah but to Himself [Tawbah 9:118] in the story of those who remained behind - so here (again) 'zann' occurs with the meaning of I'tiqaad (certain belief) - so it has meaning of belief. To sum up they are mixed up and inconsistent and you see one of them, for example, clean shaven, no beard, wearing clothes of the kaafirs, not acting on the dictates of Islaam in his life. He supports the ideal of Islaam. Islaam to him is an ideal to call for. But what is required is the following of Islaam not merely calling for it: Greviously odious it is for the sight of Allah that you say that which you do not (do) [Saff 61:3] QUESTION. Their comment on Muhammad ibn 'Abdul Wahhab (rahimahullaah) that he was not proper because he combined the king and kingship is not allowed in the Deen - what should be the response? A. This is the saying of HT. Firstly: HT invent lies against Allah so thet have distributed notes called notes of Hanz,it is said that this person was an agent of the British and that he links with the shaikh - the Imaan (rahimahullaah) and that he was a profuct of the British, etc. And they clain that he was an agent of the British and it was the British who helped him, etc. And this as we said to them - that he was an agent of the British..., is it something unseen or something opened or witnessed? - They say: unseen. Then we say: Is it a point for action? They say: A point of belief. Then we say: Then how do you accept the witness of a kaafir about a Muslim? - whereas you do not accept the report of a Muslim man with regard to the ahaadeeth of Allah's Messenger (sas). And they have the principle that he Khabarul-Aahaad is not a proof in matters of Belief. So how do they depend upon the reports of non-Muslims in accusing Muslims? This is something strange. Secondly: this thing that they say - accusing the people - this one is an agent of the British, that one is the agent of so and so - as for this which is weitten about the Muslims by their enemies - then it is not permissible to give credence to it: If a wicked person comes to you with any news ascertain the truth [Hujurat 49:6] Where is this proof and verification? There is no proof and no verification. Further: The treaty between the Shaikh Muhammad ibn 'Abdul Wahhaab (rahimahulla) - and Aal Sa'ood was a treaty for furtherinf the cause of Islaam. And as if known the Deen has to have someone to carry it - so Allah's Messenger (sas) asked the Ansaar to carry and protect it just as they would their families and wealth. But here (i.e. the case of Aal Sa'ood) something wrong occurred in that they (i.e. Aal Sa'ood) made the condition that leadership would be theirs - and this is not permissible, however the agreement in principle is correct even though it is not permissible to make it a part of the agreement that you will take the leadership since the Messenger (sas) refused the offer of Banoo 'Aamir to help him against the Kaafirs upon the condition that leadership would be theirs after him (sas). So we say that this matter was not for booty or worldly gain - but for aiding the Deen of Islaam and this is what happened in the beginning - they established Allah's Deen in the area and purified it from the shirk present, and that good does not cease to be present even today even if, of course, the latter generations have gone against the way of the predecessors. QUESTION. What do you say concerning their saying that Kingship is forbidden? A. I say this is, of course, something wrong - that rule belongs to a person whereas Kingship is in the Hand of Allah - He gives it to whomever He pleases. However the alliance in principle was allowed - since it was for aiding the Deen of Allah and establishment of the Sharee'ah. And of course they (HT) allow this, indeed the start if the state with them comes about htrough seeking aid from sources of strength and heads of tribes, heads of state, etc. - in order to bring about revilution to remove the wicked. QUESTION. What about the saying that the office of Kingship itself is something that is not allowed - Is it not possible to rebut this with the fact, for example, that Daawood was..... A. No - that is a fact - it is not permissible to have inherited Kings in Islaam - rather the Khaleefah is chosen from those fitting for the position and he is given oath of allegience - inherited Kingship is not allowed and Kingship is not Islamic. QUESTION. We say that hereditary Kingship is haraam? A. Yes. QUESTION. it is quoted, I thnk at the start of 'al 'Aqeedatul-Waasitiyyah' or 'Aqeedatul-Tahaawiyyah' , I am not sure - that Allah ta'aalaa - offered to the Prophet (sas) that he be a Prophet, a king or a servant and Messenger - so if tit is not correct to be king then....? A. This does not contain anything about it being hereditary Kingship but one of the things that go along with Kingship in practice in that it is inherited and then passed on. That is the essential thing present in any Kingship in the wordl is that the son inherits from the father. QUESTION. Then how or why did Allah - subhaanahu wa ta'aalaa - offer this to Allah's Messenger (sas)? A. He, ta'aalaa offered that he be King - i.e. he himself - but not that Kingship would remain amongst his offspring - Do you understand? That was not a part of it, and of course he (sas) said "I shoose to be servant and Messenger", and the Khaleefahs came after Allah's Messenger (sas) - being chosen by the responsible and righteous offspring - the people of thr Soorah - so this was the Prophetic Khaleefah. QUESTION. Some of HT accuse Shaikh Naasirul-Deen al-Albaanee of not knowing the Arabic language well. A. This is a false slander without a doubt! Since Shaikh Naasir, may Allah protect him, gained Knowledge of Hadeeth and spent his whole life with Hadeeth - which is the essence of 'Arabic - and since we have lived witht he Shaikh for many years and he is Arabic of tounge nad they are non-Arabs - even if he is Albanian - since 'Arabic is due to language not race - and alhamdulillah (all praise is for Allah), he is an expert in that - indeed he is more competent in his language than they are!!! QUESTION. They say that Mu'aawiyyah (ra) is not a Companion andthe evidence for their claim is that to gain the title of Companion he has to be found to have definitely fulfilled the conditions of companionship. Where are they getting this from? Then they give as an example from Sa'eed ibn al-Musayyib that he said: "The word companion (sahaabee) is one who was with Allaah's Messenger (sas) for [at least] one year or two and fought Jihaad along with him in [at least] one or two battles - so one who did that was a companion" A. Firstly, Mu'aawiyyah is a Companion whether you apply their conditions or not and he is a Companion also as textually statedd by the scholars who have written his biography. First he lived with Allaah's Messenger (sas) for a year or two - indeed for more than two years, since he became a Muslim at the conquest of Makkah as is known that occured in the eighth year of Hijrah - (and) indeed he was one of those who wrote down the revelation for Allaah's Messenger (sas) - so even according to their conditions he is definitely a Companion. Secondly, the correct definition for a Companion is: "One who saw Allaah' s Messenger (sas) even if only once - and died as a Muslim", and this is agreed upon by the scholars of hadeeth. And Mu'aawiyyah (may Allaah be pleased with him and have mercy upon Him), even if he made a mistake - and who does not make a mistake? - even if he made a mistake in fighting Alee and making his son hereditor - yes he made a mistake - but this does not put an end to his being a Companion. And if you opened for example 'Asadul-Ghaabah' of Ibn al-Atheer, or 'al-Istee'aab' of Ibn Abdil-Barr, or 'al-Isaabah fee Tamyeezis-Sahaabah' - these books tell us who are the Companions - do we find Mu'aawiyyah or not? The answer is we find him. Some of them describe him as "the trustworthy writer of the Revelation and maternal-uncle of the Believers", since his sister Umm Habeebah was a Mother of the Believers, the Companion of Allaah's Messenger (sas). And Shaikh ul-Islaam [Ibn Taymiyyah] was asked: "Who is better Umar ibn Abdil-Azeez with his justice or Mu'aawiyyah?" So he answered: "Indeed a single day from the days of Mu'aawiyyah is better than the 'Umar and his family - his Companionship is enough for him - he is just without any need for enquiry, Allaah ta'aalaa has witnessed in their favour that they are just. Allaah subhaanahu wata'aalaa declared them good so they do not need the witness of anyone in their favour - but this is a branch departing from the Sunnah." QUESTION. About the Beard, they say: "A Muslim gets reward for growing it but does not get punished if he does not", and some people say: "that the four distinguished scholars, like Maalik, Aboo Haneefah have agreed that letting the beard grow is waajib - and that this view is not correct because they never said it. On the other hand an-Nawawee, Ibn Qudaamah, Ibn ul-Hammaam, ash-Shawkaanee, Qaadee Ayyaad and so on never said that it is waajib. So whoever claims that ash-Shaafi'ee, Ibn Hanbal or Maalik said that it is an obligation, then they are wrong" - and that they challenge them to prove it. A. What is correct from the sayings of the scholars of the four madhdhabs - on their books - in the old books of the Hanafees, in the books of the Shaafi'ees, the saying of Imaam Ahmad and Imaam Maalik is that it is waajib and that he who shaves is an open sinner (faasiq) who should be punished. Even to the extent that Imaam Maalik said about the one who shaves his moustache: "It is disfigurement which I think should be punished by beating" - so what do you think of the beard? It is worse. Secondly, the Sharee'ah texts show that it is waajib. The first hadeeth, the saying of the Messenger (sas): "Leave the beard, shorten the moustache and act differently to the Mushriks". And the order here makes it obligatory. But to them - the HT - an order does not make something obligatory and principle of theirs if futile, false. To them an order is only a request and does not amount to an obligation. So we say to them: "Where does the order (amr) occur in the arabic landguage - from whom to whom? Usually it is given by the master to the servant, from the husband to the wife, from the father to his son. And this request from the father, husband or master - does it mean merely a request and hope for its fulfilment or that something has to be done? It is something which has to be done. And the saying of the Messenger (sas): "If it were not for causing hardship to my Ummah, I would have ordered them to use the Siwaak". This is a proof that the order amounts to an obligation. "I would have ordered them to use the Siwaak" and if he ordered them to use the siwaak it would have been waajib, but he did not order them, rather he recommended it for them. So the order means an obligation in the Sunnah of Allaah's Messenger (sas) and in the arabic language and in the Book of Allaah. For example, Allaah ta'aalaa says: O you who believe! Establish the prayer An order. (Or) is this merely a request? It is up to you - if you want to pray then do or if not then not? So the order means an obligation in Ilm ul-Usool and if we apply this rule to the hadeeth we find that keeping a beard is an obligation. And the saying of Allaah's Messenger (sas) to the two men who came from Kisraa - both of them having shaved their beards and let their moustache flow: "Who ordered you with this?" and he (sas) turned his face away from them, they replied: "Our Lord - meaning Kisraa - ordered us", so he (sas) said: "Rather my Lord ordered me to leave my beard and shorten my moustache." QUESTION. They explain the hadeeth by saying that was not an order that was a request A. And this is of course ignorance of the hadeeth since he (sas) said: "My Lord orderd me..." so of course they will twist words from their correct meanings. QUESTION. They say concerning Eemaan and using the intellect in affairs that: When a persons Aqeedah agrees to his understanding intellect then it is said of a such a person that 'he has Aqeedah' i.e. when all of his Aqeedah agrees to his intellect. Then the muslim is sinful if he is not able to correct his Aqeedah with his intellect. A. This is as they explain in their books and we have heard it from them - that they make it essential to reach Aqeedah by means of the intellect and that he who takes on belief blindly then his Eemaan is not counted. Then what is correct is that reaching Aqeedah through the intellect is good - but that the one who takes his Eemaan blindly then his Eemaan is acceptable before. QUESTION. What do you mean by 'takes his Eemaan blindly'? A. He takes it from his parents, or following his ruler, or a wife taking it from her husband, or a people taking it from their chief - this is taking it blindly. They did not reflect and consider but believed due to others and such a ones belief is acceptable to Allaah ta'aalaa as is proven by the fact that Sa'd ibn Mu'aadh (ra) was the chief of Ibn Abdil-Ashhal - and he was from the Ansaar, from the Aws - when he believed he returned to them and said he would not speak to them until they believed in Allaah, so they said: "We believe in Allaah", so did they stop, reflect and consider, or accept faith blindly? Is their belief correct or not? Their belief is Islamically correct. The Messenger of Allaah (sas) said - in the hadeeth which the brothers mentioned and asked about yesterday - "Allaah is amazed with a people who are taken in Paradise in chains", so the one who is taken in Paradise in chains: Is he a Believer or not? The Prophet (sas) said: "No one will enter Paradise except a Believer". So he judged them to be Believers and they are in Paradise. And they didn't believe by means of reflection and consideration - rather they believed blindly, they lived amongst the Muslims, found Islaam and believed. So reflecting with the intellect is not a condition for the correctness of Eemaan but it is good for strengthening the Eemaan. QUESTION. So what is the difference between the belief of such a person and the saying of the Hypocrite in the grave: "I heard the people saying such and such, so I said the same?" A. This hypocrite who heard it and said it, said it but did not believe it and it did not settle in his heart, rather he was in doubt and uncertainty - whereas the other heard and believed and did not having any doubt remaining in his heart, since hearing is also a way to certain belief. QUESTION. Then what is the difference between blind faith and arriving at faith using intelligence? A. For example, some people come to believe in Allaah due to reflecting on creation, the harmony and precise order of this creation and due to that know that there is a Lord and believe in Allaah. But they also have to worship that God. Many westerners believe in the Lord but do not worship Him, so they need someone to guide them in that - and he is the Messenger or one to call them to Islaam. So the origin of their faith is reflection and the furtherance of their faith is through attaining knowledge and following blindly and otherwise the Sharee'ah, not through reflection. So the one who believes blindly for example, a person born a Muslim, finding both his parents Muslim, he did not consider or reflect on creation. He said: "Ashhadu allaah ilaaha illallaaha wa ashhadu anna Muhammadur-Rasoolullaah (I testify that none has the right to be worshipped except Allaah alone and I testify that Muhammad is the Messenger of Allaah)" (so his parents are the ones who would cause him to become a Jew, Christian or a Magian. So this person did not consider or reflect. Is his Eemaan correct (or not)? This is the difference (between the two). QUESTION. Now they are calling for Jihaad along with Shaikh Fadlullaah leader of the [so called] Hizbullaah - the Lebanese Shee'ee - and that the flag of Jihaad should be raised against the Americans in the Gulf. So what do you say about such a group of Muslims who call their followers to accept the saying of the Shee'ah in any matter? A. This party is, of course, weird, in that it accepts amongst its ranks the Shee'ah. And [indeed] the leaders of those who call to it in Lebanon are Shee'ah such as Samee' Aatif as-Zain, perhaps you have heard of his books. He is a writer who has written for example, "Islaam and Human Heritage' and other books. He was a Shee'ah, so they accept Shee'ahs amongst their ranks since they are rationalists. That is they give precedence to their intellect - and I do not say that they are not intellectual, but rather they give the intellect precedence over the text. The Shee'ah are like them and this is a sign of the people of false desires (i.e. innovations) Secondly, they do not consider the Shee'ah to be in contradiction to Islaam and this is ignorance of Islaam from them. The Raafidee Shee'ah of course curse the Companions of Allaah's Messenger (sas) and believe that they changed the Qur'an and invent a lie against the Mother of the Believers. And they have deeds and sayings for which Allaah sent down no permit. And the saying of Khomainee in his book 'Al-Hukoomat ul-Islaamiyyah', on p. 52: "... and one of the essentials of our madhdhab is that our infallible imaams have power over the creation and all the atoms of creation submit to them, and tat they have a station not reached by the nearest Angels nor any of the Messengers". So from the essential beliefs of their madhdhab is that this creation submits to their imaams and not to the Lord of Creation. This is clear Kufr. So those who do not know what is true Islaam and what breaks this true Islaam - and I do not find and example for them except the example which Shaikh Naasir - may Allaah increase him in good - gave for a Kurdish person who was with us in Syria and he was keen to spread Islaam. He passed by a Jew and said: "Become Muslim or I will kill you". So the Jew became afraid and said: "I will become Muslim, but tell me how I become Muslim? " So the Kurd said: "By Allaah, I do not know!" And these people say we want to establish the Khilaafah, and we want to establish Allaah's rule and we want, and we want. And when we say to them: "What is Islaam", they say: "The Islaam of the Soofee, the Islaam of the Shee'ee, the Islaam of the Mu'tazilee" - a mixture! This is not Islaam. It is a corrupted form of Islaam. QUESTION. Supposing a person does not pray, should you talk to him about the Khilaafah or Eemaan. He (the HT) the says: "Yes, you can talk to him about the Khilaafah, because talking about the Khilaafah system is talking about Eemaan, A 'Muslim' who doesn't even pray! Since Khilaafah is part of Eemaan. A. I seek refuge in Allaah from Shaytaan the Rejected. O my brother they are seekers of rule and politics and they are not seekers of Deen and Aqeedah. The Messenger of Allaah (sas), did he teach the Companions that 'we will establish Allaah's rule on the earth' or that 'you should believe in Allaah'? He taught them to believe in Allaah and to obey Allaah's commands, to pray and give zakaah. All of that came before the Islamic nation. So how can we contradict Allaah's way and the way of His Messenger (sas) in bringing about change and in teaching the people? This one who does not pray and does not worship Allaah subhaanahu wata'aalaa, what is the ruling about him in Islaam? He is a Kaafir. How can we ask a Kaafir to establish Allaah's order? If you will aid Allaah he will aid you [Soorah Muhammad 47:7] Is Allaah in need of an army like that. No. What He wants is that you should establish His Sharee'ah upon yourself, that is what is aiding Allaah's Deen as the Messenger (sas) said to Ibn Abbaas: "Safeguard Allaah and He will safeguard you." Allaah has no need of anyone to protect him. And 'safeguard Allaah' means 'obey and safeguard the orders of Allaah'. Safeguard your prayers especially the middle prayer [Baqarah 2: 238] So what is meant is safeguarding the orders of Allaah. So before Allaah helps you by establishing the Islamic order and the Khilaafah and gives you authority in the earth, then you have to perform righteous deeds. Allaah has promised to those amongst you who believe and do righteous deeds that He will of a surety grant them inheritance in the land. [Noor 24:55] The first thing is that they believe (aamanoo), then they do righteous deeds and then He will place them in charge in the land. So how can we seek from people who do not pray, give zakaah, nor fast nor make Hajj - that they establish the Islamic order? Rather those people who do not fast and do not give zakaah - they will be the first people to stand in the way of Islamic rule. QUESTION. They say: "Whoever does not work for the establishment for the Khilaafah is sinful, and anyone who has not worked for it since the fall of the Khilaafah in 1924 CE are sinful, all of them since it is waajib to establish it. A. We say the one who denies the need to work for the Khilaafah is sinful, but the one who strives to bring Khilaafah about through education and spreading knowledge, then he strives to establish Allaah's Sharee'ah in His way and not in their (HT's) way. And it is not correct that everyone who does not work in their way does not work to establish the Khilaafah is sinful - and this is pure misguidance, since many of the Muslims are educating preparing and teaching the people to put Allaah's Sharee'ah into practice - and they in their view are striving to establish Allaah's Sharee'ah. So is there anything wrong in what they are doing? QUESTION. What is the position of the Salafees with regard to the Khilaafah, since many of them as a counter-reaction call to the calls of the Ikhwaan and HT say: "We give our attentions to the matters of worship, education and correction/purification - so what is the position of the Salafees? A. The position of the Salafees is clear - that we strive to re-establish Islamic life and to establish Allaah's laws upon the land by the way of correction and education. We strive and hope for good always, due to the hadeeth of the Messenger of Allaah (sas): "Prophethood will be amongst you for as long as Allaah wills, then Allaah will raise it up when He wills, then there will be Khilaafah upon the way of Prophethood, then Allaah will raise it up when He wills, then there will be biting Kingship, then oppressive Kingship, then Khilaafah upon the way of the Prophethood." So we wait for the Khilaafah in the way of the Prophethood and we work to bring it about anew and (about) his saying: "Khilaafah upon the way of the Prophethood: (i) that those who will restore this rightly guided Khilaafah are the Salafees, since they are the ones who carry upon the Prophetic way and (ii) that the Khilaafah which will come about will not be in the way of the Abbasids, nor the Umayyads nor the Othmaanis. Rather it will be on the way of the Rightly Guided Khaleefahs. So the men who will bring about the return of this Khilaafah will be upon the way of the Rightly Guided Khaleefahs and the way of the Companions of Allaah's Messenger (sas). So they have respect for and honour the Companions of Allaah's Messenger (sas). But if we look to the state of Hizb ut-Tahreer we find that they have hatred for the Companions and at the head of them Mu'aawiyyah, as we have just said. 'Khilaafah on the way of the Prophethood' - who are on the way of the Prophet (sas)? The Companions, whereas you speak ill of the Companions! QUESTION. Is the hadeeth mutawaatir or...? A. No, the hadeeth is 'saheeh' - they use it often so it is said it is Khabarul-Aahaad - it is not Mutawaatir - so how can they use it. But it agrees with what they have in their minds. This hadeeth about the rightly guided Khilaafah is aahaad - and they use it often and I have spoken with their spokesman in Jordan, so we said to him: "This is Khabarul-Aahaad", so he said "Yes, but it agrees with the state of affairs as they are." QUESTION. What is the response ti their accusation that our scholars, like 'Abul-'Azeez ibn Baaz (rahimahulla) and so on - are in the pockets of the governments - and why don't they give Fatwaa about what is happening with the Allies - but just talk about Bid'ah and shirk all the time - se they cast aspersions upon them. A. As regards the events in the Gulf - the view of Shaikh al-Albanee and our view, is that we do not permit seeking the aid of the Mushriks, and the position of shaikh Naasir - may Allah increase him in good - is clear and contains do ambiguity - not out of love for one side or from fear of other - but rather due to the fear of Allah - subhaanaahu wa ta'aalaa. Secondly: Those scholars, and we must have good thoughts about them - and it is Allah who takes account of them - then they are mild in their advising the rulers - so that hopefully Allah will correct them - that is the thought we hold about them. We do not agree about their Fatwaa about the war in the Gulf - they are not correct in our view - but they still receive reward for it - they performed ijtihaad and erred - and we have nathing to add to that - and that is our saying with regards to all the scholars - is they are incorrect they receive only one reward and if they are correct then they receive two rewards. And we have a different view about the affairs in the Gulf - about the presence of the American and the enemies of Allah - subhaanaahu wa ta'aalaa - in the Muslim land - we do not permit that. ------------------------------------------------ There will always fight between truth and falsehood. Allaah has sent people who will spend lives/efforts to defend his Deen (the Quran and Sunnah). There are others who claim that they are reformers. And when it is said to them do not do mischief upon the earth they say: But we are reformers. But verily they are the mischief makers yet they do not realise (Baqarah) They are the dangerous people since they think they are reforming but in reality they are destroying. In the 20th century - end of Uthmaani empire - many groups/cults/organisations that considered that entering the political or taking the political way is the best way to retain the Islamic dignity. They ignored that the laxity of the ummah was the real reason of losing that dignity. These groups were based on emphasism and emotionalism - not on knowledge. They did not seek knowledge, their behaviour was chaotic and it resulted in chaos. The work of da'wah was put aside till the political situation improved - they say put it on the shelf till our political situation improves - but there are many millions of people waiting for the truth. So their priority was to return the khilaafah. Until then they way, we should suspend everything - nothing can be done till it returns. As for the kuffar - let them go to hell - they say, why because we should get our lands back from them. Actuallly, many enemies of Islam became leaders of Islam - this should not be forgotten by us. The Kuffar realise this point hence they support the Christian missionaries - since they open ways/avenues in Muslim communities. Therefore we should do the same amongst them. They deserve to become Muslims and enter Paradise. However our politicians (i.e. the likes of HT) do not give this a consideration. These people talk about the conspiracy - the cultural invasion - how we are getting attacked by books, schools etc. However there was also an invasion that took place in this ummah many centuries before - Sufism and Ilm ul-Kalaam - these things hijacked the religion and had influenced the deviance and now people are getting taught these things in 'Islamic Schools' getting degrees etc! So the invasion they talk about is not the only one - but we should know about this one as well! Another thing is we need to understand and look for the reasons for our downfall There must be a reason(s) As Allaah said: why did it happened. These people will say there is nothing wrong with you - it is the kuffar they are responsible for it - but they ignore the law of Allaah, if we disobey Allaah's law then he has a law also to punish us. Among such groups is Hizb ut-Tahrir - have certain signs - always talk about issues of khilaafah, adhaabul-qabr and issue of Ahad hadeeth. This is how to recognise them - they are taught that these are priorities - they say that if you do not work for the khilaafah that you are a mushrik - don't they say this [yes] - because you are not working for the khilaafah! Then what about the lifetime of the Messenger in Makkah were they not Mushriks then? So people do not know when they argue with HT that the establisher of HT was a maatureedee/ash'aree in aqeedah and he used to consider ash'arees maatureedees as People of Tawheed (ASJ) This is the issue we should pick with them. It is not just ahad hadeeth, adhaabul qabr and khilaafah, they have much more deviance than this - such as the use of Ilm ul-Kalaam - all the leaders of the ASJ have rejected Ilm ul-Kalaam (Abu Haneefah Ash-Shafi'ee they charged those who follow it with Ahl ul-Bid'ah they should be beaten, punished exiled put in jail etc..) The establisher was Taqi ud-Deen an-Nabahaanee (may Allah forgive him). The issue here is to correct ourselves. We are calling for correction. Only those who look for correction will listen but the fanatics will not. This man established HT, he was the grandson of Yoosuf bin ismaeel an-Nabahaanee who was one of the most excessive people into Sufism he had many books one is Jaami Karaamaat al-Awliyaah includes many funny statements one is on Ali al Amali - if you read some stories that will make you laugh and cry. They say about him - Mujtahid Mutlaq. Didn't you hear that? [Yes] and what do they say about the Messenger (sas)? That he should not make ijtihaad Didn't you hear that? He should not make ijtihaad. So who is more perfect than the other, the one who is capable of ijtihaad or the one who is not?? What about the scholars of his time, did they consider him to be mujtahid mutlaq, or even mujtahid? He was unknown!! He was nobody. So how can a claim be made. Do you think you will not be found out? Allaah is preserving his religion and those who lie will be caught out and exposed. A thief - what about those who offer bid'ah to the people and say it is sunnah wont they get caught? Allaah will catch them out. ----------------------------------------------- 1) Sufyan ibn 'Uyainah (d.197H) (rh) said: "The Sunnah is ten.Whosoever accepts them has completed the Sunnah and whoever abandons anything from them,has abandoned the Sunnah;affirming al-Qadr(predestination ),giving precedence to AbuBakr and Umar,the Pond in Paradise,Shafaa)Intercession),the Scales,the Bridge over Hellfire,Emaan is statement and action,the Quraan is the speech of Allaah,Punishment in the Grave,being raised up on the day of Judgement and not testifying that any Muslim will definitely be in Paradise or Hell" 15) 2) Imaaam ash-Shafiee (d.204H) (rh) said: "Indeed al-Qadr(predestination):both the good and evil consequences are from Allaah -the Mighty and Majestic.Indeed Punishment of the Grave is a true fact,the questioning of those in the graves is a true fact,the Resurrection is a true fact,the Accountability is atrue fact,Paradise and Hellfire are true facts.Whatever else is related in the Sunnah and so mentioned by the scholars and their followers throughout the lands of the Muslims is also true" 16) 3) Imaaam Ahmad (d.241H) (rh) said: "From the essential Sunnah ,which if a person leaves anyone of its points-not accepting it and not having eemaan in it-then he will not be from its people are  he then mentions ) eemaan in the Punishment of the Grave"17)He also said:"Punishment of the Grave is a true fact.The servant will be questioned about his Religion and his Lord.Munkir and Nakeer and Paradise and Hellfire are also true facts"18) 4) Abu Dawood (d.275H) (rh) said: "Chapter:Questioning in the Grave and the Punishment of the Grave" 19) 5) Ibn Qutaybah (d.278H) (rh) said: "Ashaabul-Hadeeth are united upon the fact that whatever Allaah wills happens and whatever He does not will does not happen ;that He is the creator of good and evil;that the Quraan is the speech of Allaah,uncreated,that Allaah will be sen on the Day of Judgement,giving precedence to Abu Bakr and 'Umar,upon eemaan in the punishment of the Grave.They do not differ in these fundamentals.Whosover opposes them in any of these matters then they reject,hate and declare such a one an innovator and cut themselves off from him" 20) 6) Imaam at-Tahaawee (d.321H) (rh) said: "This is an eplxnation of the 'aqeedah' of Ahlus-Sunnaj wal-Jamaah upon the way of scholars of this religion;Abu Haneefah an-Nauman ibn Thaabit al-Kofee,Abu Yousuf Yaqoob ibn Ibraheem al-Ansaree and Abu Abdullah Muhammad ibn al-Hasanash ash-Shaybanee-may Allaah be pleased with them all-and the beiliefs they held concerning the fundamentals of of the deen and their aqeedah in the Lord of the worlds."Up until when he said:"We have eemaan in the Angel of Death who is charged with taking the souls of all the worlds;and in the 'Punishment of the Grave for those who deserve it" 21) 7) Abdul-Hasan al-Asharee (d.324H) (rh) said: "The Mutazilah denied Punishment in the grave.It has been related from the Prophet(saw) by manu ways and by his Companions(rta).Nothing has been related from a single one of them denying or negating this,to the point when there is ijmaa(comcensus) from the Companions of the Prophet(saw)" 22)He also said:"There is consensus that the Punishment of the grave is a true fact,and that people will be tested and questoined in their graves.So may Allaah,establish us with what He loves'(23) 8) Imaam al-Aajuree (d.360H) (rh) said: "Chapter:tasdeeq(affirmation) and eemaan in the punishment of the Grave"In which he brings many of the ahadeeth related by al-Bukhareee and Muslim and ends the chapter by saying:"So what is the condition of those who deny these ahadeeth except that they have deviated very far and are in a huge loss" 24) (9) Ibn Abee Haatim (d.327H) (rh) said: "Our chosen way is to follow the Messenger of Allah(saw),the sahaabah,the Tabieen and all those who folowed them in goodness,along with abandoning looking into the innovated matters,to hold fast to the way of the Ahlul-Athar(People of narrations),such as Abu 'Abdullah Ahmad bin Hanbal,Ishaaq ibn Ibraheem,Abu 'Abdullah Ahmad bin Hanbal,Ishaaq ibn Ibraheem ,Abu 'Ubayd al-Qaasim ibn Salaam and ash-Shafiee,to hold fast to the Book,the Sunnah and the way of the Imaams who folow the narrations of the Salaf ,adopting what was adopted by Ahlussunnah from the various cities"Up until his saying:"Faith increases and decreases and we have eemaan in the Punishment of the grave" 25) 10) Imaam al-Barbaharee (d.329H) (rh) said: "Eemaan in the punishment of the grave and Munkir and Nakeer" 26) 11) Al-Ismaeelee (d.371H) (rh) said: "Know -may Allaah have mercy upon us and you-that the way of Ahlul-Hadeeth ,Ahlus-sunnah wal-Jamaah is to affirm belief in Allaah,His angels,His messengers and to accept whatever is recorded in the Book of Allaah-the Most high-and what is authentically related from the Messenger of Allaah(saw) until he said:"Punishment in the Grave is a true fact" 27) 12) Al-Qayrawaanee (d.386H) (rh) said: Under the chapter:"What is related in the Sunnah about the aqeedah of the heart from the obligatory matters of the Deen.From this is:Eemaan in the heart and pronuncing with the tongue that Allaah is the only deity worthy of worship,none has the right to be worshipped except Him"Up until his saying:"And punishment in the Grave is a true fact and the Believers will be tested in their graves" 28) (13) Ibn Abee Aamneen (d.399H) (rh) said: "Ahlus-Sunnah have eemaan in the Punishment of the Grave,may Allaah protect us and you from this" 29) (14) Imaam al-Laalikaaee (d.418H) (rh) said: "Chapter:a report of what is related from the Prophet(saw) with regards to the fact that when the Muslims are lowered into their graves,they will be questioned by Munkar and Nakeer,and that Punishment in the grave is a true fact and eemaan in it is obligatory" 30) (15) Imaam al-Bayhaqee (d.458H) (rh) said: "Chapter:eemaan in the punishment of the Grave" 31) salaamu caleykum abu dujaana al salafi
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| | Friday, November 24, 2000 - 05:09 am ASALAAMU CALAIKUM. TO ABU DUJANA, WANAAGDOON AND ASYA MAY ALLAH REWARD U KHAIR FOR UR EFFORTS INSHA ALLAH. BRO, ABU DUJAANA JIZAK ALLAH FOR THE DETAILED POST AND I HAVE GOT AN ANSWER TO MY Q. I DIDN'T KNOW THAT ABOUT HT'S UNTILL NOW, THEY CLAIM 2 BE ON THE QURAAN N SUNNAH BUT NOW I C DIFFERENT!! I HAVE LIMITED KNOWLEDGE OF THE DEEN BUT FIRMLY BELEIVE THAT THE WAY OF THE SALAF IS BASED ON THE SUNNAH. AS THE SALAF WERE THE BEST GENERATION THAT HAS EVER LIVED IN THIS EARTH. FROM WHAT I KNOW OF THE SUNNAH, THE PROPHET (SAW), SPENT A LONG TIME TEACHING HIS COMPANIONS ABPUT TAWHEED AND ISLAM. HOWEVER, THE PROPHET (SAW) WAS ALSO CONCERNED WITH THE POLITICAL ASPECTS OF ISLAM (ALTHOUGH THIS HAPPENED MUCH LATER). MY POINT IS CAN'T WE AS MUSLIMS LEARN THE DEEN OF ALLAH, LEARN AND ESTABLISH TAWHEED AND NOT NEGELCT THE SHARI'EYAH OF ALLAH!!! SALAAM MY BROTHERS N SISTERS. RAMADAN KARIIM 2 U ALL
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| | Friday, November 24, 2000 - 07:48 am Sistar Galad to see that some one dicussing this issues, I am too get confused in between this 2 groubs...and I end up leaving both of them..... You see when I started to practice Islam which was not long a go....not that I wans,t a muslim b4 but I was not practicing as many of us do..So The first Islamic group I got envolved was (Selfi) Althought at the begining I thopught they r the best....but then again there was many things which I did not agree whit..so that was that.....Alaah knows the best! Then I meet a group call (Hisbi Tahriir) the Local mosque...They seem very openminded and really understanding...I agree whit them the Idea at establishing an Islamic Nations.....But what I don,t agree was their lack of action it was all talk, talk, talk...so in the end I get bored and left....where am I now.....I am by myself and traying so hard to worship my Allah alone at the best way that I know..which is the Quran&Sunnah! So, sis my advice to you, being confuse is natural when you new to anything.....But if you stick whit the Quran&sunnah N search the Knowlage of Islam N tray to understand the best as u can ofcourse whit the help of Allah...b4 u get involve any groubs Then I am sure all that Confuse will fade a way. I wish you the best of luck sis N may allah Guide us all (swt) Salaams
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| | Friday, November 24, 2000 - 03:59 pm abu dujaana, Hiz-bu-tahir is an Islamic movement to re-establish khilafah they're not about to bow down to kafirs and your puppet regimes. What you posted is a typical salaafi propaganda (you got that article from a geocities salafi website) However, I'm not surprised there will always be people within the ummah who will try to prevent those who call for Islam from emerging.
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| | Wednesday, November 29, 2000 - 04:58 am Alisya sis, u come across as a member of hizbu tahrir. i just wanna know do U beleive in the punishment of the grave, dajal, coming of masiih n in the mahadi. Do u beleive that tawheed is not important? Please note that i don't intend to disrespect anyone and don't one y'all to disrespect each other coz at the end of the day we are all muslims and we are brother n sister in islam regardless of whatever group You want to follow.
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| | Wednesday, November 29, 2000 - 02:22 pm Sister. If Hizbu tahrir is wrong in some aspects of the religion salafis are wrong in many aspects of islam. Unquestioned support for unislamic governments is their main proplem. Not to mention performing takfir on whoever disagrees with them. People are not turning to islam to support unislamic governments. They need a complete change in their lives from top to bottom. Salafis promote allegiance to these current governments. Anybody who opposes these governments quickly gets their attention. Many of islamic subjects are not discussed in their circles to avoid irritation to their governments. I have proplem respecting somebody who kisses up to hypocrites and people who declared their war against islam. Salafis are tainted as much and I am not fooled by how many books one memorized or how perfectly sunna appears on him. It is time to stop giving lectures from the Mimbar and practice islam fully. "2:42 And do not mix up the truth with the falsehood, nor hide the truth while you know(it)." "2:44 What! do you enjoin men to be good and neglect your own souls while you read the Book; have you then no sense?". Everymuslim is accountable. Let not some of us behave like they are immune from the scrutiny of ALLAH. If disagreeing with the salafis in their drumming up for hypocrites makes one Hizbu tahrir SO BE IT.
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| | Wednesday, November 29, 2000 - 04:20 pm As salaam 'alaykum This message is for those who are still confused as to the nature of Salafiyyah and the Salafees. One must understand that Salafiyyah is not a newly invented group or sect. In fact, it is nothing less than the way of Ahlus-Sunnah wal-Jamaa'ah that existed from the time of our dear and beloved Prophet Muhammad (sallallaahu 'alayhi wa sallam), rather it is the pure Religion of Hanifiyyah that has existed from the time of Ibraaheem and before him from Aadam ('alayhis salaam). Refer to the post below in which Shaykh 'Ubayd al-Jaabiree is asked about Salafiyyah and its origins: Question: "When did ad-Da‘watus-Salafiyyah first begin? Did ad-Da‘watus-Salafiyyah begin - as some people claim - just two hundred years ago? Answer: "All praise is for Allaah, the Lord of all the Worlds. The good end (or Paradise) is for the pious. I bear witness that there is no deity worthy of worship in truth, except Allaah, who is alone without partner the true deity of the first creation and the true deity of the last creation. And I further bear witness that Muhammad is His servant and Messenger and His chosen, reliable, faithful servant, may the Peace and Blessings of Allaah be upon him and his family and upon his good and pure Companions. To proceed: I will first speak about the meaning of (the word) Salafiyyah. What is Salafiyyah? The linguistic meaning of Salafiyyah refers to those who have preceded us. So the Saalif (the singular of salaf) means predecessor. And the meaning of the verb salafa means to be past, to be bygone, or to precede. And the legal meaning in Islaam of the word Salafiyyah is everyone who preceded us after the Messenger of Allaah (sallallaahi ‘alayhi wa sallam) from the Companions and all those who followed them in righteousness and piety, following the Qur’aan and the authentic Sunnah (whoever does that) then he is Salafee. So based upon this, ad-Da‘watus-Salafiyyah is the da‘wah of the people to act in accordance with that which the Messenger of Allaah (sallallaahi ‘alayhi wa sallam) was upon and that which his Companions were upon after him, from worshipping Allaah with sincerity and acting in accordance with the Qur’aan and the Sunnah in worship, as well as in our day to behaviour in our association with others. This is Salafiyyah. As for (answering your question) when did ad-Da‘watus-Salafiyyah begin, then this requires the explanation of two things: Firstly, ad-Da‘watus-Salafiyyah is the pure Religion which calls to Tawheed and sincerity of worship. It is the da‘wah or the call to belief in Allaah, His Angels, His Books, His Messengers, the Day of Judgement, and belief in Qadar (pre-Decree). Therefore, ad-Da‘watus-Salafiyyah is the da‘wah of all of the Prophets, from Nooh who was the first Prophet, all the way to Muhammad (sallallaahi ‘alayhi wa sallam) who was the last and final Prophet and Messenger to be sent to mankind. May Peace and Blessings be upon them all. Therefore, the history of ad-Da‘watus-Salafiyyah begins with the first Prophet. It can even be said that ad-Da‘watus-Salafiyyah begins with Aadam (‘alayhis salaam) because it is the pure Religion. And ad-Da‘watus-Salafiyyah is understanding the Qur’aan and the Sunnah as Allaah and His Messenger (sallallaahi ‘alayhi wa sallam) have commanded us to do so. And it is doing what Allaah and His Messenger have commanded us to do desiring the reward that is with Allaah. And it is staying away from that which Allaah and His Messenger have prohibited fearing the Punishment of Allaah. So the history of ad-Da‘watus-Salafiyyah is not something that can be limited to one hundred years or two hundred years or five hundred years. The only thing that can be limited to any specific time period are the activities of certain astray da’wah groups such as the Ikhwaanul-Muslimeen and Jamaa‘atut-Tableegh and the Surooriyyah/Qutubiyyah and other than them from the da‘wah groups that have recently arisen. That was the first thing I wanted to explain clearly. As for the second thing, ad-Da‘watus Salafiyyah was not founded by any specific person. And perhaps this is the reason why people ask when did ad-Da‘watus-Salafiyyah begin. So I say that adDa‘watus-Salafiyyah was not founded or established by any one specific person. Rather the Prophets and Messengers (’alayhimus salaam) were sent with this Da‘wah by Allaah the Glorified and Exalted. Therefore my son, the origin of the Da‘watus-Salafiyyah is the text (the Qur’aan and the Sunnah) and Ijmaa‘ (consensus of the scholars) and its origin is not based upon a simple notion, concept or opinion. So the leaders of ad-Da‘watus-Salafiyyah are the Prophets (‘alayhimus-salaam) and they are the Imaams of creation. And then, after them are the Companions of the Prophets. And after them are the scholars. Just as we find in an authentic Hadeeth: "The leaders of the Children of Israa’eel were prophets and every time a prophet was killed (halaka), another prophet came after him, and there is no Prophet after me." [1] So Allaah has rendered the leadership of this Ummah in the hands of the scholars. And the scholars are those who are described and known to have knowledge and they explain matters of religion based upon the Qur’aan and the Sunnah. And they explain and solve any problems or difficulties that they encounter in understanding the texts (of the Qur’aan and Sunnah) by utilizing the Seerah (biographies) of the Salafus-Saalih (Righteous Predecessors) from the Companions (radiyallaahu ‘anhum) and the scholars of the Taabi‘een (the generation after the Companions), as well as the scholars of the three preferred generations which are the best of generations of people as the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said: "The best of people are my generation, then those after them, then those after them." [2] Therefore, it is not correct to say that Salafiyyah is a notion or thought or a concept that someone came up with because ad-Da‘watus-Salafiyyah was not founded or established by any one individual, rather this Da‘wah is what the Prophets and Messengers came with, then those who came after them from the Companions of the Prophets and Messengers, then those who called to the Religion of Allaah upon knowledge thereafter. They are the ones who call to ad-Da‘watus-Salafiyyah. So from amongst the Salafees of the Ummah of Muhammad (sallallaahu ‘alayhi wa sallam) that Allaah decreed to renewers of ad-Da‘watus-Salafiyyah were four: Ahmad Ibn Hanbal (d.241H). He renewed ad-Da‘watus-Salafiyyah amongst those Muslims who were tested with the statement that the Qur’aan is created. Imaam Ahmad and those with him in spreading ad-Da‘watus-Salafiyyah - and he was the best of them and most patient of them and the strongest of them - until Allaah healed the Ummah through him. He explained to the people that the Qur’aan was the uncreated Speech of Allaah revealed from Him. And that Jibreel came down with it to Muhammad (sallallaahu ‘alayhi wa sallam). The second renewer was Shaykhul-Islaam, al-Imaam Ahmad Ibn Taymiyyah (d.728H). Whoever reads his book, and from them is Majmoo‘ul-Fataawaa, then he will see how Shaykhul-Islaam advises with the Sunnah and opposes innovation (in matters of religion) and how he exerted himself in clarifying the Sunnah and educating the people. However, these two Imaams, Imaam Ahmad Ibn Hanbal and Ahmad Ibn Taymiyyah - may Allaah have mercy upon them both - did not have a country behind them helping them and defending them. The third renewer of ad-Da‘watus-Salafiyyah was Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab (d.1206H) and with him was his brother in Islaam, al-Ameer Muhammad Ibn Sa‘ood (rahimahullaah). Muhammad Ibn ‘Abdul-Wahhaab explained the Religion with his tongue and his brother Muhammad Ibn Sa‘ood helped him with the sword and the spear. So a country, founded upon Tawheed, sprang up in the heart of Najd and then there came about some dissension and breaking apart and weakness, until Allaah brought the fourth renewer. And he was Imaam ‘Abdul-‘Azeez Ibn ‘Abdur-Rahmaan Ibn Faysal and those with him from amongst the Imaams of the Da‘wah. And during their time was the fourth revival. And we, all praise is due to Allaah, live under the shade of a country founded upon Tawheed in the shade of the fourth revival, and we ask Allaah to complete this blessing upon everyone. And perhaps here ends our answer to your first question, O gathering of British students.
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| | Wednesday, November 29, 2000 - 04:27 pm As salaam 'alaykum Inshaa` Allaah, the last post should be enough for those who are sincerely seeking the truth. But for those who wish to recieve a little more proof from Islaamic texts, refer to the following article from Shaykh Saleem al-Hilaalee: Decisive Notes Concerning ad-Da'watus-Salafiyyah:It is necessary for the one traversing the Salafee methodology upon proof - and this is one of its conditions - as Allaah the Exalted says: "Say: This is my way. I call unto Allaah, I and those who follow me and may Allaah be glorified, and I am not from amongst the polytheists." [Soorah Yoosuf 12:108] So he must know that what is shown by this statement has destinations which are higher than the shackles of fatal hizbiyyah (party spirit), and it is above the repulsive corridors of secrecy, because it is as clear as the sun during the day. Allaah the Exalted says: "And who is better in statement than one who calls to Allaah and does righteous deeds and says: Verily I am from amongst the Muslims." [Soorah Fussilat 41:33] THE LINGUISITIC MEANING: So when this word (Salaf) occurs in the language, it shows what has past and preceded in knowledge (‘ilm) and faith (eemaan) and virtue (fadl) and goodness (ihsaan). Ibnul-Manzoor said: "And the Salaf are whomever preceded from your fathers and you close families, and those who are above you in age and virtue. And the first generation is named as such, and the taabi‘een (the second generation) and the Salafus-Saalih (Righteous Predecessors)." [1] I say that from this is the statement of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) to his daughter Faatimah az-Zahraa (radiyallaahu ‘anhaa): "So verily I am the best predecessor (salaf) for you." [2] It is related (ruwiya) from the Prophet (sallallaahu ‘alayhi wa sallam) that he said to his daughter Zaynab (radiyallaahu ‘anhaa): "Keep close to our righteous predecessor (salafinaa saalih), ‘Uthmaan Ibn Madth‘awn." [3] THE TECHNICAL USAGE: As for its technical usage, then it is a specific description of the Companions (radiyallaahu ‘anhum) and those who are with them from their followers and their successive followers. Al-Qalshaanee said: "The Righteous Predecessors (Salafus-Saalih) are the first generation who are firmly grounded in knowledge, guided by the guidance of the Prophet (sallallaahu ‘alayhi wa sallam), preservers of his Sunnah, and they are the ones whom Allaah chose to accompany His Prophet (sallallaahu ‘alayhi wa sallam). So He honoured them with the establishment of His Religion and the Imaams of the Ummah were pleased with them and they strove in the Path of Allaah upon the true Jihaad and they exhausted themselves in advising the Ummah and benefited it. They exerted themselves in those things that Allaah is pleased with. Indeed Allaah praised them in His Book by saying: "Muhammad is the Messenger of Allaah and those who are with him are harsh upon the disbelievers and merciful between themselves." [Sooratul-Fath 48:29] And Allaah the Exalted said: "It is for the poor emigrants who left their homes and their wealth seeking a reward from Allaah and His pleasure, and helping Allaah and His Messenger - these are the truthful ones." [Sooratun-Nisaa’ 4:115] So Allaah mentioned the emigrants (muhaajireen) and the helpers (ansaar), then He commanded those who follow them and are pleased with that and those who come after that. And those who oppose them and follow other than their path, have been promised punishment, as Allaah the Exalted says: "And whoever opposes the Messenger after the guidance has been made clear…" [Sooratun-Nisaa’ 4:115] So it is obligatory to follow them according to what we have quoted, and to follow their traditions in what they did and to seek forgiveness for them. Allaah the Exalted says: "And those who come after them…" [Sooratul-Hashr 59:10]" [4] The people of kalaam (theological rhetoric) - old and new - have affirmed this technical usage. Al-Ghazzaalee says in recognition of the word Salaf: "I mean the madthab (way) of the Companions and the taabi‘een." [5] Al-Bayjooree said: "So what is meant by those who preceded is whoever has passed from the Prophets and the Companions and the taabi‘een and the next generation." [6] PROOFS FOR ITS USAGE: Indeed the people of knowledge from the righteous generations have utilized this term when referring to the Companions and their methodology: Imaam al-Bukhaaree said that Raashid Ibn Sa‘d said: "The Salaf used to love stallions because they were bold and courageous." [7] Al-Haafidh Ibn Hajar said in explanation of the word Salaf: "That is the Companions and those after them." I say: The intended meaning here is the Companions (radiyallaahu ‘anhum), because Raashid Ibn Sa‘d was a taabi‘ee. So according to him, the Salaf were not doubtful. Imaam al-Bukhaaree said: "Chapter: What the Salaf used to store in their houses and animals from food and meat and other than that." [8] I say: The intended meaning here is the Companions (radiyallaahu ‘anhum). Imaam al-Bukhaaree said: "And az-Zuhree said concerning the bones of large dead animals, such as the elephant and other than it: "I know people from amongst the scholars of the past (salafil-‘ulamaa) who used to comb with it and anoint with it, and they did not see a problem therein." [9] Imaam Muslim relates by way of Muhammad Ibn ‘Abdullaah who said: "I heard ‘Alee Ibn Shaqeeq saying: I heard ‘Abdullaah Ibnul-Mubaarak saying to the leaders of the people: "Leave alone the hadeeth of ‘Umar Ibn Thaabit, for verily he used to curse the Salaf." [10] I say that the intended meaning here is the Companions (radiyallaahu ‘anhum). Imaam al-Awzaa‘ee said: "Make yourselves patient upon the Sunnah and stop where the people stopped and speak with what they spoke with and refrain from that which they refrained from. And follow the path of your Righteous Predecessors (salafikas-saalih), for verily sufficient for you is that which was sufficient for them." [11] I say that the intended meaning here is the Companions (radiyallaahu ‘anhum). So the word Salaf has this technical meaning and it does not go beyond that. THE DURATIONAL MEANING: As for its durational meaning, then it points to the best and earliest generations in following and obedience. These are the first three generations about whom the good has been testified to by the best of creation, Muhammad (sallallaahu ‘alayhi wa sallam) in his statement: "The best of people are my generation, then those who follow them, then those who follow them. Then there will come nations where one of them will precede the one on his right in testifying against him, and the one on his right will testify against the first person." [12] However, the word Salaf is not understood as being limited to a durational sense, especially since many misguided sects have raised their heads in this fresh era. Due to that, it is not enough for a person to be living in that era to be upon the methodology of the Salaf, whilst he is not in agreement with the Companions (radiyallaahu ‘anhum) in the understanding of the Book and the Sunnah. So due to that, the scholars have established this term, as-Salafus-Saalih. So with this it becomes apparent that the word Salaf does not refer to a specific age only, rather it refers to the Companions of the Prophet (sallallaahu ‘alayhi wa sallam) and whosoever follows them in goodness. [13] So the term Salaf is affirmed upon this meaning, so it refers to the one who is upon the correct belief and methodology, upon what the Messenger f Allaah (sallallaahu ‘alayhi wa sallam) and his Companions (radiyallaahu ‘anhum) were upon before the differing and dissension. THE TERM OF AFFILIATION: As for Salafiyyah, then it is a term of affiliation to the Salaf and it is a praiseworthy affiliation to the correct methodology and not the innovation of a new madthab. Shaykhul-Islaam Ibn Taymiyyah said: "There is no blame upon the one who makes apparent the madthab (way) of the Salaf and affiliates himself with it and attaches himself to it. Rather it is obligatory to accept that from him by agreement, for verily the madthab of the Salaf is nothing but the truth." [14] Imaam adh-Dhahabee quotes Imaam ad-Daaraqutnee as saying: "There is nothing more hated by me than ‘Ilmul-Kalaam (the knowledge of rhetoric)." Then he says: "A man should never enter into ‘ilmul-kalaam, nor argumentation and he should never delve deeply into these things, rather he should be Salafee." [15] [16] A DOUBT AND ITS ANSWER: We were named Muslims by the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) as is found in the Hadeeth of al-Haarith al-Ash‘aree (radiyallaahu ‘anhu): "…so call with the call of Allaah who named you Muslims, slaves of Allaah." [17] Indeed the great majority of the people of innovation hold onto this term to cause doubt in the legality of the term Salafiyyah for the true call of Islaam. They say that Allaah named us Muslims and He did not call us Salafiyyeen because the term Salafiyyah causes disunity amongst the Muslims. So their purpose behind that is not hidden, it is to dilute the true Da‘wah (call) and to make it resemble the falsehood that they are calling everyone to. So this deception is the walking stick upon which they lean: "Why do you cover the truth with falsehood? And you conceal the truth whilst you know." [Soorah Aali-‘Imraan 3:81] They do this to the extent that no one from amongst the callers to the Sunnah, from those who are not deceived by this deception risks warning against their innovations and desires. So this is a false argument and an empty opinion and the answer to it is from two angles: concise and detailed. We will mention that which will uncover that which the people of falsehood cover. As for the concise explanation, then this (Muslim) is the divine name before the differing and dissension that was later introduced into the Islaamic nation. It was when the Muslims were one nation to the exclusion of all other people. So in this condition, no other name is to be found, except Muslim, or whatever is established in the Religion. So due to that, when the Muslims return to being like the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) and his Companions (radiyallaahu ‘anhu), as one nation (ummah) and one Jamaa‘ah (community), then all other names in front of that will be cut off along with the bonds or ties associated with them. So as for the Ummah which has many paths, then it is inevitable that the people upon the truth be distinguished to separate their methodology from the people of falsehood and desires. This is further explained in the detailed answer and it is from a number of angles: Firstly: The word Muslim now means the people of the Qiblah. Secondly: All of the sects in the Ummah are from the people of the Qiblah. Thirdly: All of the sects in the Ummah have deviated from the straight path, as is found in the mutawaatir (concurrent) Hadeeth of differing. Fourthly: This saved sect is upon what the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) and his Companions (radiyallaahu ‘anhu) were upon. Fifthly: Gathering the Saved-Sect and the destroyed sects together under the name Muslimeen - with the meaning that it has now - does not distinguish the people of truth from the people of falsehood - along with the fact that a distinction with a legislated meaning (muraad shar‘ee) has come upon the tongue of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam). So he named them the Jamaa‘ah and the Ghurabaa’ (strangers) and he made their methodology their sign, as he said: "What I am upon today and my Companions." [18] So due to that, the intent of misguidance was discontinued by the Messenger of Allaah (sallallaahu ‘alayhi wa sallam). Sixthly: Indeed the scholars of the Salaf knew the intended meaning of the Messenger of Allaah (sallallaahu ‘alayhi wa sallam), so they used names like the Saved-Sect (al-firqatun-naajiyah) and the Victorious Group (at-taa’ifatul-mansoorah) and the People of Hadeeth. And we have not heard of anyone from the preceding generations denying this term (Muslim) and making it an opponent of the purpose of the shar‘ (Divine Law) and Allaah named His slaves Muslims. So know that the scholars of the Saved-Sect and the Victorious Group have united upon that. Seventhly: Due to that, the identification of the Saved-Sect and the Victorious Group with a shar‘ee (divinely legislated) name is a shar‘ee matter. Eighthly: All of the sects of the Ummah say they are upon the Book and the Sunnah, however, that which distinguishes the truth from the falsehood is the methodology of understanding the Book and the Sunnah. So according to the Saved-Sect, it is not possible for a listener to understand from a man saying: ‘I am a Muslim’ that he is upon the Book and the Sunnah according to the understanding of the Salaf of this Ummah. Rather all of the sects of the Ummah will reject this from him. Ninthly: So since the best statement is that which is short and decisive, then the Muslim who is upon the Book and the Sunnah with the understanding of the Salaf of the Ummah - the Companions and those who followed them - then he is Salafee. And indeed the proofs concerning the usage of the term Salafiyyah as a term to identify the true methodology and its people have preceded. Tenthly: The usage of the term Muslimeen in the Qur’aan and the Sunnah refers to the Companions and those who follow them in goodness until the Day of Judgement. So since this term no longer conveys the meaning intended by it in the Words of Allaah and those of His Messenger (sallallaahu ‘alayhi wa sallam), then it is binding upon the person to clarify his methodology form every question by saying that he is a Muslim upon the Book and the Sunnah with the understanding of the Companions of the Prophet (sallallaahu ‘alayhi wa sallam). So then he will find those who say to him: This elaborate statement causes division amongst the Muslims. Eleventhly: This statement about division, by which the dispraise of Salafiyyah and its callers is intended, is a shar‘ee division because Muhammad (sallallaahu ‘alayhi wa sallam) divided between the people and the Qur’aan divides between the truth and the falsehood and Ahlus-Sunnah wal-Jamaa‘ah divide between the Saved-Sect and the misguided sects. So likewise, Salafiyyah divides between the true methodology and the false methodologies. This is what was easy to mention and it is upon the intelligent person to act upon his thought and not to reject it with evil and plotting. [19] Footnotes: [1] Leesaanul-‘Arab (9/159) of Ibnul-Mandthoor. [2] Saheeh: Related by Muslim (no. 2450). [3] Da‘eef: Related by Ahmad (1/337-338) and by Ibn Sa‘d in at-Tabaqaat (8/37). It has been weakened by Shaykh al-Albaanee in Silsilatul-Ahaadeethud-Da‘eefah (no. 1715) due to ‘Alee Ibn Zayd Ibn Jid‘aan. [4] Tahreeril-Maqaalah (no. 36) [5] Iljaamul-‘Awaam (p. 62). [6] Sharh Jawharit-Tawheed (p. 111) [7] Fathul-Baaree (6/66) [8] Fathul-Baaree (9/552) [9] Fathul-Baaree (1/342) [10] From the introduction of Imaam Muslim to his Saheeh (p. 16) [11] Related by Imaam al-Aajurree in ash-Sharee‘ah (p. 58). [12] Saheeh: Related by al-Haafidh Ibn Hajar in al-Isaabah (1/12) and by al-Munaawee in Faydhul-Qadeer (3/487). It was authenticated by Shaykh Saleem al-Hilaalee in Nadthmil-Mutanaathir (p. 127). It was also authenticated by Shaykh al-Albaanee in Silsilatul-Ahaadeethus-Saheehah (no. 755) and in Saheehul-Jaami‘ (no. 3259). [13] Translators Note: The claim that the term Salaf only refers to a certain era has been made popular by Sa‘eed Ramadhaan al-Bootee in his book: As-Salafiyyatu Marhalatun Zamaaniyyatun Mubaarakatun, Laa Madthabil-Islaamiyyatun. It has been brought to the English speaking world by Nuh Keller, he says: "The term "Salafi" was revived as a slogan and movement, among latter-day Muslims, by the followers of Muhammad Abduh (the student of Jamal al-Din al-Afghani) some thirteen centuries after the Prophet (Allah bless him and give him peace), approximately a hundred years ago." [Who or what is a Salafi? Is their approach valid? (c) Nuh Ha Mim Keller (1995)] They can easily be answered as follows: A. Imaam as-Sam‘aanee said, "As-Salafee: this is an ascription to the Salaf, and following their ways, in that which is related from them."[al-Insaab (3/273)] B. Ibnul-Atheer said in commentary of Sam‘aanee's statements above, "And a group were known by this ascription."[al-Lubaab fee Tahdheebil-Insaab (2/162)] C. Al-Fayroozabaadee says after mentioning a few scholars who called themselves Salafee, "They ascribe themselves to the Salaf."[al-Qaamoosul-Muheet (no.1060)] [14] Majmoo‘ul-Fataawaa (4/149) of Ibn Taymiyyah. [15] Related by Imaam adh-Dhahabee in Siyar-A‘laamun-Nubalaa (16/457). [16] This section was taken from Limaadhaa Akhtaratul-Manhajis-Salafee (p. 30-33) of Shaykh Saleem al-Hilaalee. [17] Saheeh: Related by at-Tirmidthee (no. 2863-2864) and by Ahmad (4/202). [18] Hasan: Related by at-Tirmidthee (no. 2641) and al-Haakim (1/128-129). [19] Taken from Basaa’irDhush-Sharah bi-Sharh Marwiyyaat Manhajis-Salaf (p. 49-50). [Taken from that wonderful instituition of Salafiyyah, www.troid.org]
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| | Wednesday, November 29, 2000 - 04:31 pm As salaam 'alaykum For those who still doubt about the authority of Salafiyyah, please refer to the following tract from the esteemed Shaykh, 'Alee Hasan al-Halabee al-Atharee, where he says, "This is an old and inherited term of affiliation which has been accepted by the people of knowledge, it is commonly used amongst them. As-Sam’aanee (d.562H) – rahimahullaah – said in his book al-Ansaab (1/136): “This is a term of affiliation to the athar, meaning: the hadeeth, seeking it and following it.” In the first verses from the well known poem, al-Alfiyyatul-Hadeethiyyah of al-Haafidh al-’Iraaqee (d.806H) – rahimahullaah – he says: ‘The one returning with hope to his All-Powerful Lord; ’Abdur-Raheem ’Abdul-Husayn al-Atharee.’ Indeed al-Haafidh as-Sakhaawee (d.902H) – rahimahullaah – explained it in Fathul-Mugheeth (1/3) saying: “It is a term of affiliation to the athar, and through it one ascribes himself to the Jamaa’ah. And it is the best term of affiliation for the one who is involved in its science.” ‘If you cannot be like them, then emulate them; Verily in emulating nobility lies success.’ So if terms of affiliation to madhaahib, or worldly skills, or countries, or creeds is acceptable today and deemed correct, then the term of affiliation to the Sunnah and the Hadeeth and the athar has more of a right to be accepted and to be agreed with. Indeed our Shaykh, al-Albaanee, may Allaah preserve him, by some who feigned knowledge, those who opposed the Sunnah and altered the manhaj (methodology) of its people, whilst he knows the truth. Despite this, one person from amongst them calls himself ‘atharee,’ whilst the athar is free from him and the Sunnah is free from him. His is a false and distorted affiliation, opposing whatever counts as ‘al-athar;’ it is the blind following of contemporaries, and deceiving colleagues. So he (al-Albaanee) – may Allaah honour him – said in rebuke: “...al-atharee has become a fad of the era!” Yes, that is the case for the one whose statements contradict his condition, and whose tongue contradicts his actions. So our Shaykh – and he was correct – opposed him and pointed out that this ascription was not affiliated with the Sunnah. So he said after refuting this person who called himself Salafee whilst hiding his true state, “...such that he thinks that the one who does not follow his speech...that he is Salafee, Atharee one hundred percent, as he himself ascribes himself. However, the true state of affairs is that he is mu’tazilee, khalafee (those who came after the Salaf) from the people of desires.” So he affirmed this term of affiliation in a manner that is in agreement with the imaams and scholars who came before him. So with this issue alone, the one who carries the da’wah (call) is separated from the one who only claims it. This was pointed out by al-’Allaamah ’Abdul-’Azeez Ibn Baaz – may Allaah preserve him – when he was asked about the one who calls himself al-Atharee or as-Salafee, is this a term of praise? So his eminence – may Allaah preserve him – answered: “If he is truly Atharee or Salafee, then there is no problem. It is like what some of the Salaf used to say: So and so is Salafee, so and so is Atharee. It is a term of praise from there can be no escape, rather, it is a term of praise that is obligatory.” [2] So this is how the imaams and scholars spoke about each other, as opposed to those who are not from them, unlike those who understand their words. So take note. [3] Footnotes: [1] Taken from Sayhatun-Nadheer (p. 108-109) [2] al-Ajwibatul-Mufeedah ’an As‘ilatil-Jadeedah (p. 13) of our noble brother, Jamaal al-Haarithee, nay Allaah grant him success and guide him. [3] For more benefit, refer to al-Lubaab (1/28) of Ibnul-Atheer, and Siyar A’laamun-Nubalaa‘ (18/510) and (19/474) of adh-Dhahabee, and Tawdeehul-Mushtabah (1/122) of Ibn Naasirud-Deen ad-Dimashqee and Lawaami’ul-Anwaaril-Bahiyyah (1/64) of as-Safaareenee. [Taken from www.troid.org] Abul-Haarith as-Salafee
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| | Wednesday, November 29, 2000 - 06:13 pm Abul Harith do you know anything of a certain hadith where the prophet said that a great fitnah will rise out Najd(a province in Saudi Arabia). The other day I was in a islamic chat and some guy told me this and how the hadith relates to the salafis because some of the greatest salafi scholars eg. Muhammed ibn Abdul Wahab were from the najd province, and how the salafis support the Saudi regime and many other stuff that I can't recall. Anyway verify this hadith for me. And in the same chat some other guy told me that it's not permissible for us to call our selves other than muslims(the title allah gave us) when I asked for his proof he quoted an ayah in surah al an'am "As for those who divide their religion and break up into sects thou hast no part in them in the least. Their affair is with allah and he will in the end tell them of all that they did." This proof seems very reasonable because titles divide people into sects and this is forbidden.
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| | Wednesday, November 29, 2000 - 06:40 pm Subhanallah! What are you guys arguing about? Do you know in my Univ. there are people telling others that you can pray through someone who is dead? And do you know what tramendous effect this had on my revert friend who thought was been told to practise Christianity in the name of Islam? Because to her, if you can pray through a dead person, there was no difference btn that and praying through Jesus. I think it is about time we stopped being card-carrying members of any group or organization. No one is perfect. As long as someone gives you a clear proof for whatever they stipulate, then there should be no problem. I'm sick and tired of seeing people of the sunnah fighting over itsy bitsy stuff. Meanwhile we have muslims calling people to Jahiliyah practises to the point new muslims wonder if they are being told to practise Christianity in disguise! Do you know what this new muslim's words were when I told her that I'm a muslim and I don't beleive in what this people are saying? She said, " If you weren't different than most of our MSA members, I would have considered going back to Christianity" Subhanallah! Guys, I think we should all watch our intentions, practise Islaam to the best of our abilities and do things with the aim of helping the confused or the disoriented. If you want to sharpen your debating skills, you are needed in other places. salaam, TLG.
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| | Wednesday, November 29, 2000 - 07:14 pm Sweetgirl. Only KHURAFI or SUPERSTITIOUS person would say anything negative about Mohammed abdi wahhab. I can bet if betting was allowed the guy was grave digger and awliya worshipper. That is what sheikh mahammed abdi wahhaab fought. Pure polytheists who were digging the graves of the death and seeking refuge in other than ALLAH almighty. If you want to find out about the sheikh read "FATXU MAJIID" Which is the explanation of TOWXID that was written by the sheikh originally. That is why they don't like the sheikh. Because of towxid only. My take on the salafi is not that I disagree with them in creed and curriculum( Manhaj). however, they belittle some of the big stuff in islam that caused so much set back over the last century. It is total betrayal that I see in supporting a governement. However, I don't care if they don't make it religious duty to obey these rulers. And once more, If you see someone insulting "SHEIKH MAXAMMED CABDI WAHHAB" "CABDUL XAMIID IBNUTEYMIYA" "IBNUL QAYYIM' they are superstitious grave diggers. They are also ASHACIRA in caqiida And sufis most of them. So Be ware.
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| | Thursday, November 30, 2000 - 06:30 pm As salaam 'alaykum For sweetgirl, I would advise you to go to www.troid.org and listen to the tape "Why it is Obligatory to Ascribe Ourselves to Salafiyyah" by Shaykh Muhammad Naasirud-Deen al-Albaanee. It can be found on their front page, or just go to Shaykh al-Albaanee's section from their "Audio Lounge." Secondly, as for the issue of the Hadeeth of Najd, then please refer to the following article, "The Hadeeth of Najd" by Abu Rumaysah: The Messenger of Allaah, sallallaahu alayhi wa sallam, said, "O Allaah bestow your blessings on our Shaam. O Allaah bestow your blessings on our Yemen." The people said, "O Messenger of Allaah, and our Najd." I think the third time the Prophet, sallallaahu alayhi wa sallam, said, "There (in Najd) will occur earthquakes, trials and tribulations, and from their appears the Horn of Satan." Reported in al-Bukhaaree [Book of Trials, Chpt. ‘The afflictions will come from the East’ 9/166 no. 214 Eng. Trans] A hadeeth which has some controversy surrounding it due to obvious sectarian reasons. A hadeeth which has been (deliberately) misunderstood by certain groups of people in order that they may spread their misguidance and deceive ignorant Muslims. This because upon research and investigation and looking to the words of our early scholars we find that this hadeeth does not refer to the Najd that is famously known in Saudi today, but rather it refers to Iraaq. About two years ago I read a book entirely devoted to this hadeeth entitled, "an-Najd Qarnu ash-Shaytaan" [I cannot remember the author as I do not have the book on me anymore.] I will quote in general from what I remember from this book, and refrain from mentioning precise quotes except from those references that I have on me. Amongst the scholars that are mentioned who referred this hadeeth to Iraaq were: al-Khattaabee, al-Kirmaanee, al-Aynee, an-Nawawee, ibn Hajr and others. The reasons behind this are numerous and clear: 1.The generality of the hadeeth pertaining to the fitna coming from the east. Al-Bukhaaree includes this hadeeth in the chapter: "The affliction will appear from the East" 212) From the father of Saalim: The Prophet, sallallaahu alayhi wa sallam, stood up besides the pulpit (and pointed towards the east) and said: "Afflictions are there! Afflictions are there! From where appears the horn of Satan" or he said, "the horn of the Sun" 213) From ibn Umar that he said: I heard the Messenger of Allaah, sallallaahu alyahi wa sallam, saying while facing the east: "Indeed Afflictions are there, from where appears the Horn of Satan." 214) The hadeeth of Najd under discussion. Similar hadeeth can be found in Saheeh Muslim (volume 4 no.'s. 6938+). Hadeeth that give the same meaning can be found in Saheeh Muslim (volume 1 no.'s 83+) 2) That the generality of the early trials and tribulations arose from the east, many of them actually in Iraaq itself. Ibn Hajr al-Asqalaanee said after quoting the words of al-Khattaabee explaining the meaning of Qarn (horn), "and others have said that the People of the East were disbelievers at that time and the Messenger of Allaah, sallallaahu alayhi wa sallam, informed us that the trials and tribulations would arise from that direction and it was as he said. And the first of the trials that arose, arose from the direction of the east and they were the reason for the splitting of the Muslim ranks, and this is what Satan loves and delights in. Likewise the innovations appeared from that direction." [Fath al-Baaree 13/58 in commentary to the hadeeth of Najd] Amongst the trials that arose in Iraaq and the east was the martyrdom of Alee, the martyrdom of the grandson of the Prophet, sallallaahu alayhi wa sallam, the first battle between the Muslims occurred in Iraaq, and many more. Imaam Nawawee mentions that one of the greatest trials to appear from the East will be the appearance of the Dajjaal. [Sharh Saheeh Muslim 2/29] From the innovations that appeared in the east and specifically Iraaq, was many of the early deviant sects amongst them the Qadariyyah (as the first hadeeth in Muslim shows), the Jahmiyyah and their offshoots etc… 3.That at the time of the Prophet, sallaahu alayhis wa sallaam, there were 13 places known as Najd [according to ‘Najd Qarnu ash-Shaytaan’] depending on where one was. This because Najd linguistically means a raised/elevated land. Therefore the Arabs referred to lands that were elevated with respect to them as Najd. One of the most commonly referred to areas at that time as Najd was Iraaq. 4.The Najd for those people living in Madeenah in the direction of the East would be Iraaq. Ibn Hajr said: "al-Khattaabee said: ‘the najd in the direction of the east, and for the one who is in Madeenah then his Najd would be the desert of Iraaq and it’s regions [baadiya al-Iraaq wa Nawaaheehaa] for this is to the east of the People of Madeenah. The basic meaning of Najd is that which is raised/elevated from the earth in contravention to al-Gawr for that is what is lower than it. Tihaamah [the coastal plain along the south-western and southern shores of the Arabian Peninsula] is entirely al-Gawr and Mecca is in Tihaamah.’" Ibn Hajr continues, "by this [saying of al-Khattaabee] the weakness of the saying of ad-Daawodee is understood that ‘Najd is in the direction of Iraaq’ [min Naahiya al-Iraaq] for he suggests that Najd is a specific place. This is not the case, rather everything that is elevated with respect to what adjoins it is called Najd and the lower area called Gawr." [Fath al-Baaree 13/58-59] Al-Mubaarakfooree endorses these words in his commentary to Sunan at-Tirmidhee (10/314 no.4212) 5.The hadeeth in Saheeh Muslim [4/1505 no.6943] Saalim bin Abdullaah bin Umar said: O people of Iraaq, how strange is it that you ask about the minor sins but commit the major sins? [The killing of al-Husayn] I heard my father, Abdullaah bin Umar narrating that he heard the Messenger of Allaah, sallallaahu alayhi wa sallam, saying while pointing his hand to the east: "Indeed the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another…" 6.The variations in wording of the hadeeth of Najd that leave no doubt whatsoever as to what it refers to. a.The hadeeth of ibn Umar Reported by Abu Nu’aym in al-Hilya (6/133), "O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your blessings on our Yemen, and bestow your blessings in our measuring (fee saa’inaa wa muddinaa)." A person said, " O Messenger of Allaah and in our Iraaq" and so he turned away from him and said, "there will occur earthquakes, trials and tribulations and there will appear the horn of Satan." Shu’ayb al-Arna’ut declares it’s isnaad to be saheeh as in his footnotes to ‘Sharh as-Sunnah’ (14/206-207 fn. 2) and he too endorses the words of al-Khattaabee quoted above. b.The hadeeth of ibn Umar reported in at-Tabaraanee in ‘al-Awsat’ that the Messenger of Allaah, sallallaahu alayhi wa sallam prayed Fajr and then faced the people and said, "O Allaah bestow your blessings on our Madeenah, O Allaah bestow your blessings in our measuring, O Allaah bestow your blessings in our Shaam and our Yemen." A person said, "And Iraaq O Messenger of Allaah?" He said, "from there arises the horn of Satan and the trials and tribulations would come like mounting waves." Ibn Hajr al-Haythamee says in his ‘Mujma az-Zawaa’id’ (3/305 – chapter ‘collection of du’aas made for (Madeenah)’): ‘its narrators are trustworthy and precise.’ [This hadeeth could possibly considered to be the same as b) above, but I have included it separately due to the slight difference in wording. Allaah knows best.] c.The hadeeth of ibn Abbaas reported by at-Tabaraanee in ‘al-Kabeer’ that the Prophet, sallallaahu alayhi wa sallam, supplicated and said, "O Allaah bestow your blessings on our Shaam and Yemen." A person from amongst the people said, "O Prophet of Allaah and Iraaq?" He said, "indeed there is the Horn of Satan, and the trials and tribulations will come like mounting waves, and indeed harshness/coarseness is in the east." Al-Haythamee says: "it’s narrators are trustworthy and precise." (ibid.) 3.The virtues of Bani Tameem Bani Tameem constitute the majority of the inhabitants of the Najd that is in Saudi Arabia. a.The hadeeth of Saheeh Bukhaaree reported by Abu Hurayra (RA): "I have loved the people of the tribe of Bani Tameem, ever since I heard three things the Messenger of Allaah , sallallaahu alayhi wa sallam, said about them. I heard him saying, ‘these people (of the tribe of Bani Tameem) would stand firm against the Dajjaal.’ When the Saddaqat from that tribe came, the Messenger of Allaah , sallallaahu alayhi wa sallam, said, "these are the Saddaqat (charitable gifts) of our folk." Aa’ishah had a slave girl from that tribe, and the Prophet , sallallaahu alayhi wa sallam, said to Aa’ishah, ‘manumit her as she is a descendant of Ismaa’eel, alayhis salaam.’" [Hadeeth no. 2543, 4366 of al-Fath] Ibn Hajr al-Asqalaanee said, "this hadeeth also contains a clear mention of the excellence and superiority of Bani Tameem." [Fath 5/217] b.The hadeeth of Ikrimah from one of the Companions reported in the Musnad of Imaam Ahmad and in it occurs, "do not say of Bani Tameem anything but good, for indeed they are the severest of people in attacking the Dajjaal." Al-Haythamee says: "its narrators are those of the Saheeh." [Mujma 10/48 chpt: What is reported concerning Bani Tameem] It is not strange that Bani Tameem would be the most severe against the Dajjaal, because the tools required to combat him are none but a correct and firm belief and proper beneficial knowledge. Alhumdulillaah many of the scholars of Saudi are from the most noble and skilled scholars on the face of this earth today, firmly upon the way of our noble Messenger, sallallaahu alayhi wa sallam. This is what Allaah has allowed me to very quickly put together. And our Lord Most High Knows best. Taken from www.troid.org Abul-Haarith as-Salafee
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