Archive

Archive for the ‘Ash’ariyyah | Jahmiyyah | Mu’tazilah’ Category

Ibn Taymiyyah Concerning Predestination (Qadar)

August 27, 2014 1 comment

 

Shaykh al-Islam Ibn Taymiyyah  (may Allah have mercy on him and reward him greatly) said:

“The viewpoint of Ahl as-Sunnah wal-Jamaa ‘ah on this issue is that which is indicated by the Qur’an and Sunnah, and that which was followed by the Sahaba (Companions), the Muhaajiroon (Emigrants to Madeenah) and Ansaar (Helpers, Muslim residents of Madeenah), and those who followed them in truth. This view is that Allah is the Creator and Sovereign of all things, which includes all independent entities and their attributes, such as people’s deeds and other things.

 

Whatever He wills happens, and whatever He does not will does not happen. Nothing can happen except by His will and decree. Nothing is beyond Him if He wills it; rather, He is the One Who is Able to do all things, and He does not will anything but He is able to do it. Allah knows what has happened and what is yet to come; if it is not to happen, He knows how it would have been if it had happened. This includes people’s actions and other things. Allah, the Exalted, decreed the decrees of His creation before He created them; He decreed their lifespans, their provision and their deeds, and wrote that down, and He wrote down their ultimate destiny, who will be blessed and who will be doomed.

 
So they (Ahl as-Sunnah wal-Jamaa ‘ah) believe that He created all things, that He is Able to do all things, that His will encompasses all that exists, and that He knew and decided and wrote all things before they came into being. “

Majmoo ‘ al-Fataawa Shaykh al-Islam, 8/449.

 

He [rahimahullah] also said:

“The Salaf (Pious Predecessors) and aaimmah (the leading scholars) of this ummah are agreed that people are commanded to do that which Allah has commanded them, and are forbidden to do that which Allah has forbidden. They are agreed on their belief in His promise and His warning, which are spoken of in the Qur’an and Sunnah.
They are agreed that there is no justification for anyone with regard to neglecting any obligatory duty or committing any forbidden act; but Allah has perfect evidence against His slaves. “

Majmoo ‘ al-Fataawa Shaykh al-Islam, 8/452.

 

Read: “If the people one day want revival, then Al-Qadar (Divine Predestination) has no choice but to answer.”

 

 

“Among the things that are agreed upon by the Salaf (Pious Predecessors) and aaimmah (the leading scholars) of this ummah is their belief in Divine will and Predestination (al-Qadaa ‘ wal-Qadar), and that Allah is the Creator of all things. What He wills happens, and what He does not will does not happen. Allah sends astray whomsoever He wills, and He guides whomsoever He wills. They also believe that people have their own will and freedom to choose, so they do by their own will and power that which Allah enables them to do, but they point out that people do not will anything except that which Allah wills. “

Majmoo ‘ al-Fataawa Shaykh al-Islam, 8/459.

 

[Taken from: Divine will and Predestination by Umar Sulaiman al-Ashqar, page 122-124]

 

[Must read] The ‘aqeedah of Abul-Hasan al-Ash’ari, which he died believing

November 14, 2013 8 comments

 

Abul-Hasan al-Ash ‘ari stated:
This is a list of the beliefs to which the followers of the Hadith and the Sunnah adhere:

 

1– Belief in Allah, His angels and His Messengers, and that Muhammad is His slave and Messenger.

 
2– That Paradise is true and Hell is true, that the Hour will undoubtedly come, and that Allah will resurrect those who are in the graves.

 
3– Allah is above His Throne as He says: ~The Most Merciful rose over the Throne. (Qur’an 20: 5)

 
4– He has two hands, but we do not discuss how, as He says: ~I have created with Both My Hands.~ (Qur’an 38: 75)

 
5– He has two eyes, but we do not discuss how, as He says: ~Sailing under Our Eyes.~ (Qur’an 54: 14)

 
6– He has a Face, as He says: ~And there will remain the Face of your Lord, Owner of Majesty and Honour) (Qur’an 55: 27)
7– The names of Allah cannot be said to be something other than Allah, as the Mu’tazilites and Khawarij say.

 
8– They affirmed that Allah is All-Knowing, as He says: ~He has sent it down with His Knowledge) (Qur’an 4: 166) and: ~And no female conceives or gives birth except with His Knowledge. (Qur’an 35: 11)

 
9– They affirm that Allah can hear and see, and they do not deny that as the Mu’tazilites do.

 
10– They affirm that Allah has power or strength, as He says: ~Did they not consider that Allah Who created them was greater than them in strengthvs (Qur’an 41: 15)

 
11- They say that nothing happens on earth, good or evil, except what Allah wills.

 
12– Things happen by the will of Allah, as He says: ~And you do not will except that Allah wills. (Qur’an 81: 29) And as the Muslims say: What Allah wills happens and what He does not will does not happen.

 

13– They say that no one can do anything that Allah knows he is not going to do.

 
14– They affirm that there is no creator except Allah, and that people’s bad deeds are created by Allah  and that people’s actions are created by Allah, and that people are not able to create anything.

 
15– They say that the Qur’an is the word of Allah and is not created.

 
16– Whoever suggests that the uttered words of the Qur’an are created is an innovator in their view. It should not be said that the uttered words of the Qur’ an are created or not created.

 
17– They believe that Allah will be seen in a literal sense on the Day of Resurrection as the moon is seen on the night when it is full. The believers will see Him but the disbelievers will not see Him because they will be veiled from seeing Him. Allah says: ~No! Indeed, they [evil doers] will be veiled from seeing their Lord that Day) (Qur’an 83: 15). Moses asked Allah to let him see Him in this world, and Allah appeared to the mountain and made it collapse to dust (Qur’an 7: 143), so He showed him that he could not see Him in this world but he will see Him in the Hereafter.

 
18– They do not regard any Muslim as a disbeliever if he commits sin such as fornication, stealing and other major sins; they are believers even though they have committed major sins.

 
19– In their view, faith means believing in Allah, His angels, His Books, His Messengers, the divine decree both good and bad, sweet and bitter, and that what has missed them would never  have befallen them and what has befallen them would never have missed them.

 

20– Islam means bearing witness that there is no god but Allah and that Muhammad is the Messenger of Allah, according to what it says in the Hadith, and in their view Islam is something different from iman (faith, belief).

 
21– They affirm that Allah is the Controller of the hearts.

 
22– They affirm the intercession of the Messenger of Allah (sallallahu alaihi wasallam) and that it will be for those members of his Ummah who commit major sins; they affirm the torment of the grave, and that the cistern is true, the sirat is true and the Resurrection after death is true.

 
23– The Reckoning by Allah of His slaves is true and the standing before Allah (on the Day of Resurrection) is true.

 
24– They affirm that faith is both words and deeds; it may increase and decrease. They do not say that faith is created or not created.

 
25– They believe that the names of Allah are Allah.

The-aqeedah-of-Abu Hasan al ashari

26– They do not testify that anyone who commits a major sin will be in Hell, and they do not affirm that any individual among those who profess Islamic monotheism will be in Paradise. Rather Allah will put them wherever He wills. They believe that the matter is up to Allah: if He wills He will punish them and if He wills He will forgive them. They believe that Allah will bring some of those who profess tawheed out of Hell, according to what is mentioned in the reports from the Messenger of Allah (sallallahu alaihi wasallam).

 
27- They denounce arguments about religion and disputes about the divine decree, and what the argumentative debate about  with regard to religious matters. They accept the sound reports which were transmitted by trustworthy narrators going all the way back to the Messenger of Allah (sallallahu alaihi wasallam), and they do not ask how or why, because that is innovation.

 

28– They believe that Allah did not enjoin evil; rather He forbade it and enjoined good. He does not approve of evil even though He wills it.

 
29– They acknowledge the rights of those whom Allah chose to accompany His Prophet (sallallahu alaihi wasallam); they recognize their virtues and refrain from discussing the disputes that arose among them.

 
30– They give precedence to Abu Bakr, then ‘Umar, then ‘Uthman, then ‘Ali (may Allah be pleased with them all).

 
31– They affirm that they are the Rightly-Guided Caliphs and the best of all people after the Prophet (sallallahu alaihi wasallam).

 
32– They believe in the hadiths which came from the Messenger of Allah (sallallahu alaihi wasallam) including: «Allah descends to the lowest heaven and says: Is there anyone who will ask forgiveness?» as the hadith came from the Messenger of Allah (sallallahu alaihi wasallam).

 
33– They adhere to the Qur’ an and Sunnah as Allah says: ~And if you disagree over anything, refer it to Allah and His Messenger. (Qur’an 4: 59)

 
34– They believe in following the early generation of imams who did not introduce any innovation into their religion for which Allah did not give permission.

 
35– They affirm that Allah will come on the Day of Resurrection as He says: ~And your Lord comes, and the angels rank upon rank.} (Qur’an 89: 22)

 
36– And that Allah draws near to His creation however He wills, as  He says: ~And We are closer to him than his jugular vein [by Our Knowledge]. (Qur’an 50: 16)

 

37– They believe in offering Eid and congregational prayers behind any ruler, good or bad.

 
38- They affirm that wiping over the socks is Sunnah and is valid whether one is travelling or not.

 
39– They affirm that engaging in jihad against the polytheists is obligatory, from the time Allah sent His Prophet (sallallahu alaihi wasallam) until the last group fights the false Messiah and after that.

 
40– They believe that supplication should be said asking for the Muslim leaders to be guided aright, and that they should not rebel against them with the sword, and that they should not fight at times of fitnah.

 
41– They believe that the Dajjal will emerge and that ‘Eesa ibn Maryam (Jesus, son of Mary) will kill him.

 
42– They believe in Munkar and Nakeer, and in the miraculous ascent [of Prophet Muhammed (sallallahu alaihi wasallam) to heaven], and in the visions seen in dreams.

 
43– And (they believe that) the benefit of supplication for deceased Muslims and charity given on their behalf after death will reach them.

 
44– They believe that there are practitioners of witchcraft in the world, and that the practitioner of witchcraft is a disbeliever as Allah says, and that magic or witchcraft exists in this world.

 
45– They believe in offering the funeral prayer for any Muslim who dies, whether he was righteous or otherwise, and that they may be inherited from.

 
46– They affirm that Paradise and Hell are created entities.

 

47– They affirm that everyone who dies, dies at his appointed time, and everyone who is killed, is killed at his appointed time.

 
48– They affirm that provision comes from Allah, Who gives provision to His slaves, whether it is halal or haram.

 
49– The devil whispers to people and instils doubt and confusion.

 
50– It may so happen that Allah chooses to single out some of the righteous for signs that appear at their hands.

 
51– The Sunnah does not abrogate the Qur’an.

 
52– With regard to children who die, it is up to Allah: if He wills He will punish them and if He wills He do whatever He wants with them.

 
53– Allah knows what His slaves will do and has decreed that it will happen, and all things are in the hands of Allah.

 
54– They believe in patience in adhering to < what Allah has enjoined and refraining from what He has forbidden; sincerity (towards Allah) in actions; sincerity towards the Muslims; worshipping Allah alongside those who worship Him; avoiding major sins, fornication, false speech, minor sins, pride, arrogance, looking down on people and self-admiration.

 
55– They believe in shunning everyone who promotes innovation.

 
56– They believe in occupying oneself with reading the Qur’ an, studying reports of the Prophet (sallallahu alaihi wasallam), acquiring knowledge and studying fiqh with humility and a good attitude, doing favours, refraining from causing harm, refraining from backbiting, gossip and troublemaking, and checking on food and drink.

 
57– This is a summary of what they enjoin, do and believe. Everything that has been mentioned of their beliefs we believe and follow also, and we have no help but that of Allah; He is  sufficient for us and is the best disposer of affairs; His help we seek and in Him we put our trust and to Him is the final destiny.

 

[al-Khamees, Muhammad, I’tiqad Ahl as-Sunnah As-hab al-Hadeeth Sharh jumlah ma Hakahu ‘anhum Abul-Hasan aI-Ash ‘ari wa Qarraruhu fee Maqalatihi, p. 11-171. Dr. al-Khamees undertook a study of these basic principles.]

 

Dispute between the Hell and Jannah- Few beneficial points from Riyad us Saaliheen


 

Abu Sa`id Al-Khudri (RadiAllahu anhu) reported: The Prophet Muhammed (sallallahu alaihi wasallam) said:

There was a dispute between the Hell and Jannah.

The Hell said: “The haughty and proud are my inmates.” Jannah said: “The modest and the humble are my residents”. Thereupon, Allah the Exalted and Glorious (addressing Jannah) said:
“You are My Mercy, through you I shall show mercy to those whom I wish”. (And addressing the Hell), He said: “You are (the means) of My punishment by which I shall punish such of My slaves as I wish and each one of you would have its fill”.

[Muslim].

 

Commentary:

1] In this Hadith people who are termed as `modest’ and `humble’ are the rich in Faith and piety. They lead a life of patience and contentment. This Hadith gives glad tidings to such noble people. On the contrary, it has a threat of Hell for those who disobey Divine injunctions and are haughty and proud. Now, it is entirely one’s own choice which way he goes.

 
2] The dialogue between Jannah and Hell quoted in this Hadith is not something impossible. It is not at all difficult for Allah to create in them such intelligence and consciousness which can enable them to make a discussion on the subjects mentioned in the Hadith. Thus, there is no need to offer any justification for the veracity of such Ahadith.

These should, therefore, be taken as literally correct. This Hadith is mentioned in detail in Musnad Ahmad and is narrated by Abu Hurairah (RadiAllahu anhu) at greater length than in the narration of Abu Sa`id Al- Khudri (radiAllahu anhu) quoted in Kitab-ut-Tafsir (the Book of Commentary) of Sahih Al-Bukhari.

[End quote from Riyad us Saaliheen]

 

 

I (Dr Iftakhar Ahmed) say, that this hadith is also a refutation of Ashari/Jahmi belief who departed from the path of Salaf as Saalih. When we Salafis say that Allah speaks as it befits His Majesty but we do not know “how”, these Ashari and Jahmi comes up with  arguments  that “Speech is done only with  tongue  and lips” and therefore your (salafis) saying that Allah speaks  necessitates  that Allah too has tongue and lips (Astagfirullah).

 

We ask them regarding this hadith where Hell and Heaven dispute with each other by speaking to each other. Do you think it is done by tongue and lips? No. Its the power of Allah who can make speak anything just like our limbs will speak on the day of Judgement. And this is what Imam Nawawi (rahimahullah) said in his commentary.

 

Further readings about Ashari and Jahmi belief:

 

Paradise and Hell Have Already Been Created- Refuting belief of Mu’tazilah | Qaadariyyah | Jahmiyyah


 

At-Tahaawi said, in his book on al-‘Aqeedah al-Salafiyyah (correct belief in accordance with that of the early generations of Islaam) that is known as al-‘Aqeedah al-Tahhaawiyyah.

“Paradise and Hell have already been created. They will never come to an end or cease to exist. Allaah (subhanahu wa’tala) created Paradise and Hell before the rest of creation, and He (subhanahu wa’tala) created inhabitants for each of them.

Whoever He (subhanahu wa’tala) wishes (will enter) Paradise by His grace and mercy, and whoever He (subhanahu wa’tala) wishes (will enter Hell) as a result of His (subhanahu wa’tala) justice.

Every person will behave according to that for which he was created, and his destiny will be that for which he was created; good deeds and evil deeds are foreordained for all men”.

 

Muhammad ibn Muhammad ibn Abul-‘Izz al-Hanafi remarked, in his commentary on this text:

“With regard to his saying that Paradise and Hell have already been created, Ahl as-Sunnah agree that Paradise and Hell have been created and are in existence at the present moment. Ahlus-Sunnah continued to hold this view, until some odd ideas of the Mu’tazilah and Qaadariyyah came along, which denied that. These groups said: “Allaah will create them (i.e. Paradise and Hell) on the Day of Resurrection.” They said this because of their false arguments by means of which they seek to improve regulations on what Allaah (subhanahu wa’tala) should do; (they say) it befits Allaah (subhanahu wa’tala) to do this, or it does not befit Allaah (subhanahu wa’tala) to do that. They compare Him to His creation and their actions. This is a kind of anthropomorphism with regard to deeds; they have allowed the ideas of Jahmiyyah (a sect of Mu’tazilah named after the deviant, Jahm ibn Safwan) to creep into their thinking, and have become mu’attalah (those who deny that Allaah can see). They said, “It  does not make sense for Paradise to be created before the time of reward, because it will not be used or inhabited for a very long time. They rejected the aayaat and reports that contradict these false notions they seek to project onto Allaah (subhanahu wa’tala). They misinterpreted the texts and accused those who disagreed with them of going astray and concocting bid’ah”.

 

Proofs from the Qur’aan and Hadeeth in support of this are, for example:
“Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allaah and His Messengers. That is the Grace of Allaah, which He bestows on whom He is pleased with. And Allaah is the Owner of Great Bounty”. (57:21) “…

 

for Paradise as wide as are the heavens and the earth, prepared for al-Muttaqun” (3:133)

 

“And fear the fire, which is prepared for the disbelievers” (3:131)
“And indeed he (Muhammad) saw him (Jibreel) at a second descent (ie another time), near Sidrat al-Muntahaa (lote tree of the utmost boundary (beyond which none can pass), near it is the Paradise of Abode” (53:13-15)
The Prophet (sallallahu alaihi wasallam) saw Sidrat al-Muntahaa, a tree in Heaven, and near it, Paradise, as is mention in al-Bukhaari, and Muslim in the hadith of Anas (radiAllahu anhu). At the end of this narrative of al-Israa, the Prophet sallallahu alaihi wasallam) said, “Then Jibreel brought me to Sidrat al-Muntahaa which was veiled in colours indescribable. Then I entered Paradise, and its lights were of pearls and its soil was musk”.

 
Muslim, Abu Dawud and Imaam Ahmad report from Abu Hurayrah (radiAllahu anhu) that the Messenger (sallallahu alaihi wasallam) said,

“When Allaah (subhanahu wa’tala) created Paradise and Hell, He sent Jibreel to Paradise, saying “Go and look at it and at what I have prepared therein for its inhabitants”. So he went and looked at it and at what Allaah had prepared therein for its inhabitants…. then He sent him to Hellfire saying, “Go and look at it and what I have prepared therein for its inhabitants” So he looked at it and saw that it was in layers, one above the other….”

Muslim reports from Aishah (radiAllahu anhu) that there was a solar eclipse in the time of the Messenger (sallallahu alaihi wasallam) and he said,

“Whilst I was standing here I saw everything that you have been promised, I even saw myself picking some of the fruits of Paradise, when you saw me stepping forward. And I saw Hellfire, parts of it consuming other parts, when you saw me stepping backward”.

al-Bukhaari and Muslim report from Ibn ‘Abbas the same incident,

“I saw Paradise and I tried to take a bunch of its fruit. If I had managed to do so, you would have eaten from it until the end of time. And I saw the Fire of Hell, and I have never seen anything so horrific or terrifying. I saw that the majority of its inhabitants are women.”

Muslim also reports from Anas that the Prophet (sallallahu alaihi wasallam) said,

“By the One in Whose Hand is my soul, if you had seen what I saw, you would laugh little and cry much.” They said, “What did you see, O Messenger of Allaah?”, He said, “I saw Paradise and Hell”.

The Prophet (sallallahu alaihi wasallam) also ascended into jannah on the night of Mi’raj in his ‘Isra (night journey): for example –

* “…I saw four rivers flowing out from beneath Sidrat al-Muntahaa, two visible and two hidden.”

(Muslim, Kitaab al-Imaan, Baab al-‘Israa, 1/150, no.164)

* “Whilst I was walking in Paradise I saw a river whose banks were domes of hollow pearls and I asked, “What is this, O Jibreel?” He said,

“This is al-Kawthar which your Rabb has given to you”.

(from Anas ibn Maalik, Sahih al-Bukhaari, Kitaab ar-Riqaaq, Baab fil-Hawd, Fath al-Baari, 11/464)
* al-Bukhaari and Muslim report from Jaabir that the Messenger of Allaah said,

“I entered Paradise where I saw ar-Rumaysa, the wife of Abu Talhah. And I heard footsteps and asked, “Who is that?” He (Jibreel) said, “That is Bilaal”. And I saw a palace with women in its courtyard. I asked, “Whose is this?” They said, It is for ‘Umar ibn al-Khattab”

(Mishkaat al-Masaabih, 3/226)
Imaam Ahmed, Ibn Hibbaan and al-Haakim report from Abu Hurayrah that the Prophet (sallallahu alaihi wasallam) said,

“The children of the believers are in Paradise, being cared for by Ibraahim (alaihissalam)

[and in the narration of Abu Nu’aym, ad-Dawylami, and Ibn Asakir it adds- “and Sarah, until they give them back to their parents on the day of Resurrection”]

 
al-Bukhaari and Muslim also report from ‘Abdullaah ibn ‘Umar (radiAllahu anhu) that the Messenger of Allaah (sallallahu alaihi wasallam) said,

“When anyone of you dies, he will be shown his position morning and evening. If he is one of the people of Paradise then he will be one of the people of Paradise, and if he is one of the people of Hell, then he will be one of the people of Hell, and he will be told, “This is your position, until Allaah (subhanahu wa’tala) resurrects you on the Day of Resurrection”.

According to al-Muwatta of Imaam Maalik and as-Sunaan, Abu Dawood, “Ka’b ibn Maalik said the Messenger of Allaah (sallallahu alaihi wasallam) said,

“Verily the soul of the believer is a bird hanging on to the trees of Paradise, until Allaah Swt returns it to its body on the day of Resurrection”

This makes it clear that souls will enter Paradise before the Day of Resurrection.
As for the specious arguments of those who say that Hell has not been created yet, they say: If it was already created now, then it would of necessity have to come to an end of the Day of Resurrection and everyone in it would have to perish because Allaah says: “Everything will perish save His Face” (28:88) and “Everyone shall taste death..” (3:185) The response to this is: If you mean that Paradise does not exist until the Trumpet is blown and people are resurrected from their graves, then this is incorrect and is refuted by the evidence quoted above and other proofs which we have not mentioned here. If you mean that Allaah (subhanahu wa’tala) has not yet completed the creation of everything that He will prepare for the inhabitants of Paradise and that He is still creating more and more things in it, and that when the believers enter Paradise, Allaah (subhanahu wa’tala) will create even more things in it, then this is true and cannot be refuted, and the evidence that you give can only mean this, but when you use the aayah – “Everything will perish save His Face” – as evidence, your problem is that you misinterpret this aayah. Using it to prove that Paradise and Hell do not yet exist is like your colleagues using it to prove that they will both be destroyed and their inhabitants will all perish! You and your scholars did not understand the aayah properly; only the leaders (great scholars) of Islaam have understood it properly. They say that “everything” for which Allaah (subhanahu wa’tala) has decreed destruction and oblivion “will perish” but Paradise and Hell have been created to last forever and never pass away, as has the Throne, which forms the roof of Paradise.

 
“It was suggested that it meant that everything would perish except His dominion, or whatever was done for His sake. Another suggestion was that when Allaah (subhanahu wa’tala) revealed the word: “Whatever is on it will perish” – the angels said, “The people of earth are doomed”, and hoped that they would remain. Allaah said that the people of heaven and earth would perish and said, “And invoke not any other ilaah along with Allaah, Laa ilaaha illaa Huwaa. Everything will perish save His Face” (28:88) because He is the Living and does not die. The angels realise that they too were destined to die. Their words should be taken in the light of and reconciled with other clear and unambiguous reports that prove that both Paradise and Hell are eternal”.
(Sharh at-Tahaawiyyah, p.479, see also Siddeeq Hasan Khan, Yaqadhah ula al-‘i’tibaar, p. 37 and ‘Aqeedah as-Safarini 2/230)

Shaykh Abdul-Qadir al-Jilanee on al-Istawaa


 

Shaykh Abdul-Qadir al-Jilanee is reported to have said:

“It is essential to carry the Attribute of al-Istawaa upon it’s apparent sense – without ta’weel, and that He Ascended in Person over the Throne.

 

Istawaa does not mean sitting or touching – as the Mujassima and Karraamiyyah say.

 

Nor does it mean grandeur and highness – as the Ash’ariyyah say.

 

Nor does it mean conquering and dominating as the Mu’tazila say.

 

None of this is related in the Sharee’ah.

 

Neither has this been related by any one of the Salaf as-Saalih and the Taabi’een.

Nor from the Ashaabul Hadeeth.

 

Rather it is related from them that they carried the meaning of Istawaa with it’s apparent meaning.”

[‘Gunya at- Taalibeen’ (1/50)]

 

Qasidah Burdah among Deobandis and Tablighi Jamaat


 

Before reading this article make sure you have already read and Know the reality of Qasidah Burdah and Why we Ahl us Sunnah/Ahl ul Hadeeth are against it completely.

 

To read about the reality of Qasidah Burdah, click Here: |Part 1|, |Part 2| and |Part3|

 

 

Many of those who have clenched on to the “Poem of Scarf” by Busairi with their molar teeth, are those who claim to be the blind followers of Imam Aboo Hanifah (Rahimahullah), ascribing themselves to the Deobandi and Barelvi sects.

 

I won’t be speaking about Barelviyyah because we know their clear cut deviation from the Path of Ahl us Sunnah. But I will be speaking about Deobandiyyah who opposes follower of Barelviyyah and accuse them of doing Shirk while they (Deobandis) themselves are promoting Shirk and Kufr.

 

 

The founder of Jamaat ut Tabligh, Maulana Muhammed  Ilyas, stated in his parting advice to Maulana Yusuf, his successor at the time of his death:

“Ulema should read the Qasidah Burdah and the Shiyaamul Habeeb with respect and honor, otherwise without respect and longing, it will be of no use. From reading the Qasidah Burdah attachment with Rasoolullah (Sallallahu alaihi wasallam) is established.”

[Refer to the forward of Qasidah Burdah published by Kanaqah e Zakariyya, Jamaad ul Oola 1415/ october 1995, Lenasia, South Africa.]

 

 

I say, rather than an Individual establishing an attachment with Rasoolullah (sallallahu alaihi wasallam), he or she is indeed forging an attachment with shirk and promoting none other than the founder of Jamaat ut Tabligh.

 

The hidden agenda of Jamaat ut Tabligh is evident to Ahlus Sunnah wal Jamaah, which is to revive sufism, seizing  the Innocent people  from following the Sunnah, steering them towards following them the teachings of the Great Sufi, Maulan Ilyas; its founder and the reviver of Sufism through his  bigoted sect Jamaat ut Tabligh.

 

In reality, Jamaat ut Tabligh is reviving and promoting the Dawahs of Sufis, even on their death beds.

A Brief history of the Innovated sects by Shaykh ul Islam Ibn Taymiyyah (D.728H)


 

“And know that most of the innovations connected to uloom (sciences) and acts of worship occurred in this Ummah at the end of the period (if the rightly-guided Khaleefahs; just as the Prophet (swallallahu alayhi wasallam) informed, when he said, ‘Those of you who live long after me will see a great deal of differences. So hold fast to my Sunnah and the Sunnah of the Rightly -guided Khaleefaha after me…”

 

So when the period of the rightly-guided Khaleefaas had passed and the rule of kingship appeared, deficiencies appeared in the leaders, and therefore deficiency spread also to the people of knowledge and deen. So during the end of the rule of ‘Alee radiyallaahu ‘anhu the innovation of the Khawaarij (a) and Raafidah (b) appeared.
This being connected to the issue of leadership and khilafah, and that was connected to this from actions and Sharee’ah rulings.

 

The kingship of Mu’aawiyah radiyallaahu ‘anhu was a kingship of mercy. So when it passed, the rule of Yazeed came and fitnah (trials and discord) took place within it: the killing of al- Husayn in ‘lraaq, the fitnah of the people of Hurrah in Madeenah and the siege of Makkah when ‘Abdullaah ibn Zubair made his stand. Then Yazeed passed away and the Ummah split up. Ibn Zubair in Hijaaz, Banoo Hakam in Shaam (Syria, Jordan and Palestine) and the jump to power of Mukhtaar ibn Abee-Ubayd and others in ‘lraaq. All this took place at the end of the era of the Companions, when there only remained the likes of ‘Abdullaah ibn ‘Abbaas, ‘Abdullaah ibn ‘Umar, Jaahir ibn ‘Abdullaah, Aboo Sa’eed al-Khudree and others. The innovation of the Qadariyyah (c) and the Murjiyah (d) then occurred, and it was refuted by those Companions who remained, as they had, along with others, refuted the innovations of the Khawaarij and the Raafidah. Indeed the status of the first three generations, by agreement of the majority, is the best and most just generations.

 

That which the Qadariyah mostly spoke about was related to the actions of the servants, as did the Murjiah. Their speech was concerned with issues of obedience and disobedience; the believer and the sinful one; and other similar related matters such as the names and the judgements, and promises and threats. Until then they had not spoken about their Lord, nor about His Attributes, except in the last period of the lesser Taabi’oon, this being the last period of the Umayyah rule, when the third generation – the atbaaut –Taabioon – began, and by which time most of the Taabioon had already passed away.

 

So the majority of the Companions had passed away by the end of the rule of the four rightly-guided Khaleefahs, until none remained from the people of Badr except a few.

 

The majority of the Taabi’oon had passed away in the last period of the younger Companions, during the reign of Ibn az- Zubair and ‘Abdul-Malik. The Majority of the third generation passed away in the last part of the Umayyah rule, at the
beginning of the ‘Abbaasee rule.

 
It then occurred that many of the offices of authority and power started to be occupied by the non-Arabs, whilst at the same time, many of the Arabs left the offices of power. Some of the non-Arab books were translated into Arabic: the books of the Persians, the Indians (Hindus) and the Romans.

 

Thus, what the Prophet (swallallahu alayhi wasallam) said appeared, “Then lies will become widespread, to such an extent that a person will testify and will not have been asked to do so, and will take an oath without being asked to do so.”

 
Then three matters occurred: ra’ee (opinion), Kalaam (philosophical speech and theology) and tasawwuf (sufism). The innovation of the Jahmiyyah (e) also occurred, which is negating and denying the Attributes of Allah.

 

______________________________________________________________

(a) The Khaawarij were

the first sect in Islaam to split from the way of the Prophet (swallallahu alayhi wasallam) and his Companions. They arose in the Khilaafah of ‘Alee, making Khurooj (rebellion) against him, before the arbitration between him and Mu’aawiyah radiyallaahu ‘anhu. From their false ‘aqeedah (beliefs) is: allowing rebellion against the legitimate Muslim ruler, whether pious or wicked, and declaring a Muslim to be a kaafir (disbeliever) due to commission of a major sin. They were described by the Prophet (swallallahu alayhi wasallam) as the ‘Dogs of Hellfire.’

Refer to: Maqalatul-Islaamiuyeen (1/168) of Abool Hasan al- Ash’aree, al-Bidaayah (8/22-24) of Ibn Katheer and Fathul-Baaree (12/282-302) of Ibn Hajr.

 

(b) The Raafidah (the Rejectors) are

an extreme sect of the Shee’ah who rejected Zayd ibn ‘Alee ibn al-Husayn due to his refusal to condemn Aboo Bakr and ‘Umar. They rapidly deteriorated in aqeedah, morals and deen – until the present day – where their beliefs are those represented by the Ithna Ashariyah Shee’ah of lraan. From their false beliefs are: declaring all but three to five of the Companions to he disbelievers, the belief that their inmans have knowledge of the Unseen past, present and future, considering the ulamahs to be one of the main pillars of eeman (faith) and they believe that the Quraan is incomplete.

Refer to: Maqalatul Islaamiyyeen (1/65), al-Farq baynal-Firaq (no. 21) of ‘Abdul Qaadir al-Baghdaadee and Talbees –lblees (pp. 94-100) of Ibn ul-
Jawzee.

 

(c) The Qadariyah are

the followers of Ma’bad ibn al-Juhanni, and from their false beliefs are: that Allah has no prior knowledge of anything until it comes into existence; that it is people, and not Allah, who are the creators of their own actions, denying ‘aqeedah’ (belief) in the Punishment of the Grave, and denying that the authentic hadeeh is an evidence for the ‘aqeedah’ unless it is related in mutawaatir form.

Refer to: al-Milal wan-Nihal (1/72) of ash – Shahrastanee and Sawnul – Mantaq wal – Kalaan of as-Suyutee.

 

(d) The Murjiah are

those who reject that actions are a part of eemaan (faith), and say that eemaan is affirmation of the heart and statement of the tongue only. The extreme amongst them limit eemaan to belief of the heart only. They also deny that eemaan increases and decreases.

Refer to: al-Maqalat (1/214) and al-Farq baynal-Firaq (p. 202).

 

(e) The Jahmiyyah are

the followers of Jahm ibn Safwaan, who unleashed upon this Ummah the horrific innovation of ta’teel (denial of Allaah’s Attributes)-either directly, or by twisting the meanings; such as twisting the meaning of the Hand of Allaah to mean His Power and Generosity. They also deny that Allaah is above His creation, above His Throne, as well as holding the belief that Paradise and Hellfire are not ever lasting.

Refer to: ar-Radd ‘alal-Jahmiyyah by Imaam Ahmad ibn Hanbal and also
ad-Daarimee and al-lbaanah: (p. 141) of Abul-Hasan al-’Asharee.

 

Related Link:

  • Who are the Ash’aris?

%d bloggers like this: