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[Part1] The Heretical and Deviant Concepts Of The Bareilwi’s & Soofee’s and their Likes.

August 13, 2013 3 comments

 

Malfoozaat (writings) is a book of Ahmad Radha Khaan (d.1340/1921) who was the founder of the Indian subcontinent sect known as Bareilwi’s. However this word has been misconstrued and translated as Ahlus- Sunnah Wal-Jamaah which is highly erroneous. The Bareilwee’s however do not like to use this term rather they use terms, which are synonymous with soofee terminology. For example they will attribute themselves to one of the soofee tareeqah like, Qaadiree or Naqshbandee and so on. In essence they are bareilwees, which is best understood to be a subsect of soofism and it is related to the more vast classification of soofism by the tareeqahs.

 
The western Soofee sympathisers and propagators in the west like Hishaam Kabbanee, Nuh Ha Meem Keller, Hamza Yusuf Hanson, Abdul-Hakim Muraad, Gibril Fouad Haddaad and others all promote and endorse Ahmad Radha Khaan and his works, they defend him, revere him and promote him in whatever form possible, sometimes directly and most directly when answering questions. We will mention some statements from this book, which will highlight some defective and corrupt beliefs of the bareilwis. Some of these examples will clearly show some of the shirk of the bareilwis which propagate and secondly it will shed some light on the beliefs of bareilwi church father, Ahmad Radha khaan.

 

(1) Ahmad Radha Khaan was asked are their muslims amongst jinns and angels. He replied,

“An angel became muslim and she would often come to visit me. One day she did not come so I questioned her, she replied, “One of my close friends died in Hindustaan (Hindh-Early day India) so I went there and on the way I saw Iblees praying the salah.”

(Malfoozaat (1/29).

 

 

(2) Someone asked Ahmad Radha Khaan concerning the drowning of Junaid Baghdaadee when he said ‘Yaa Allaah’ (Oh Allaah). Ahmad Radha Khaan replies, “It was the river of Hadeeqah where Sayyidee Junaid Baghdadee was travelling and he started to walk on the water as he did on the land. Another man who was behind him who also needed to get across the river but there was no boat at the time. He saw Junaid walking across the water so he asked, “How may I cross” so Junaid said, “Say Yaa Junaid Yaa Junaid (Oh Junaid Oh Junaid). So the man did as he was told and he started to walk on the water as he did on land. When he reached  the middle, The accursed Shaytaan put whisperings in his heart that Junaid is saying Yaa Allaah and he said to me to say Yaa Junaid. So I also started saying Yaa Allaah, and immediately he fell into the water??? he said, “Oh Junaid im going (to die).” So Junaid said, “Say Yaa Junaid Yaa Junaid.” I started to say it again and eventually i crossed the river.” when they were both across the man behind said to Junaid, “Why is it that when you say ‘Yaa Allaah’ you walk and do not drown and when I say ‘Yaa Allaah’ I drown.” Junaid said,

“Oh childish one, you have not even reached Junaid yet and you want to reach Allaah.”

(Malfoozaat (1/131).

 

This is the belief of the Bareilwi soofees that The accursed Shaytaan put whisperings in his heart to say Yaa Allaah and you have clearly read that the soofees call the people to their worship as did Junaid here.

 

 

(3) Ahmad Radha Khaan writes,

“There were Two walee’s and they lived either side of a wide river, one day one of them made rice pudding and told his servant to take it to his friend. The servant replied “Master, how can I, there is a river in the way, how will I get across, I have no sailing equipment” the man replied “go to the river and say to it I have come from a man who has not slept with his wife”. The servant was amazed as the walee had children nonetheless he thought it was important to follow what the walee had said. He did as he was instructed and immediately a path formed between the river, he walked across and gave it to the other walee who ate the rice pudding and said “Give my salaam to your Master” the servant replied “I can only do that when I get across the river” The walee replied say to the river “I have come from the one who has not eaten for 30 years” the servant was amazed as the walee (Supposed Pious man) had just eaten in front of him, he got to the river and did as he was told and another path was formed between the river gave him way and he walked across.”

(Malfoozaat (1/131-132).

 

 

(4) Ahmad Radha Khaan writes,

“Our peer (holy men) can be present in every place in 10,000 places in 10,000 cities at one time” and he gives an example, “it was possible for Sayyidee Fathe Muhammad Quddus to be present in 10 different gatherings at once.”

 

Then Ahmad Radha gives an evidence for this which was, “Look at Krishan Kehnayyah, he was a disbeliever and he would also be present in a number of places at once.”

(Malfoozaat (1/141-142).

 

 
Ao’odhoobillah, look at this in order to substantiate his aqeedah of shirk he gives the example of the hindu mushrik kaafir god. Furthermore we thought the soofees bareilwis held the beliefs that Allaah was incarnate (hulool) and present everywhere (Wahdatul-Wajood-Unity of existence) we did not know they held the same corruptive and false belief for their holy men.

 

 

(5) Ahmad Radha Khaan says,

“The earth and heavens cannot remain in existence if it were not for the presence of a Ghauth.”

(Malfoozaat (1/142).

 

 
A gauth is a person who (according to the soofee bareilwis) has been given special rights and authority by Allaah to look after the affairs of the creation. This is clear Shirk in the Lordship of Allaah by the Soofee Bareilwis as even the Mushrikeen of Makkah did not hold this belief.

 

Furthermore we ask the bareilwis soofees a question, that if this is the case then we would like to know the name of the gauth of this time and the names of the previous ones who kept the earth in existence.

 

[Comp. & Trans: Abu Hibbaan & Abu Khuzaimah Ansaari]

[Taken from: http://ahlulhadeeth.wordpress.com/]

 

Does the Ayah ‘And We are nearer to him than his jugular vein.’ imply that Allah is everywhere?


Does the Ayah ‘And We are nearer to him than his jugular vein.’ imply that Allah is everywhere?

 

{و نحن أقرب إليه من حبل الوريد}

If Allah is omnipresent [in His essence] as He said in the Qur’an: ‘And We are nearer to him than his jugular vein,’[1] [and as understood by many people] then how was the revelation sent to the messengers & prophets?

 

Allah’s knowledge [2] & power [3] is everywhere and in every place; Allah, the Most Exalted, Himself is above His Arsh, separate from His creation in a manner that befits His majesty. With regards to the aforementioned Ayah, then the correct tafseer

according to the understanding of the Salaf [pious predecessors] [4] is that it refers to the knowledge of Allah or to that of the angels of Allah that have been commanded by Him to record the actions of all human beings.[5]

 

The following example is useful in illustrating that what is meant by ‘And We are nearer to him than his jugular vein,[6]’ actually refers to the angles. When it is said that so & so king or leader is at war with so and so king or leader, what is actually implied is that those who are fighting against each other in reality are the soldiers on the battle field and not the kings and leaders themselves.

 

In the following Ayah, the recording angels which have been mentioned, have been commanded by Allah to record the actions and deeds of all human beings, so these angels are closer to each person then his or her own jugular vein.‘(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and the one on his left (to note his or her action).’[7]

 

And Allah knows best.

 

Footnotes:

 

[1] Surah 50 Qaf Ayah no: 16. [TN]

 

[2] Refer to the saying of Imam Mãlik bin Anas [d.179 AH] ‘Indeed Allah is above the heavens & His knowledge is in every place. Narrated by Imam Abdullah bin Imam Ahmed bin Hanbal in ‘As-Sunnah page 5, & Imam Abu Dawud in ‘Masaail of Imam Ahmed bin Hanbal page 263. [TN]

 

[3] It was said to Imam Ahmed bin Hanbal: Allah is above the seven heavens and above His Arsh, separate from His creation in a manner that befits His majesty and His power & knowledge is in every place. He replied: Yes. Allah is above His Arsh and nothing escapes His knowledge. Reported by Imam Al-Khalaal in ‘As-Sunnah’ and Imam Ibn Qayyim narrated it in ‘Ijtimaaul-Al-Juyoosh’ page 77. [TN]

 

[4] Refer to the abridged edition of Tafseer Al-Baghawi [d.516 AH] by Dr Abdullah bin Ahmed bin Ali Zaid, printed by Darus-Salaam, Riyadh, Saudi Arabia, Surah 50 Qaf Ayah no: 16, page 892: [‘what is meant by] We are nearer to you is: nearer to you by [Allah] having all the knowledge. [TN]

 

[5] Refer to Bayaanu-Talbeesil- Al-Jahmiyyah of Sheikul-Islam Ibn Taymiyyah, Volume 5 page 315, printed by King Fahad Complex, Madinah, KSA, 1426 AH, edited by Dr. Sulaiman Al-Ghafees, in which Imam Ibn Taymiyyah has discussed in depth that either the meaning of And We are nearer to him then his jugular vein is either the knowledge of Allah or that of the Angles; and has reconciled both meanings in a beautiful manner and refuted all the objections and doubts that might arise or have risen from the people of innovation. [TN]

 

[6] It has been narrated by Ibnul-Mundhir on the authority of Juwaibir who asked the student of Abdullah Ibn Abbas [may Allah be pleased with them both], Ad-Dahhaak regarding the saying of Allah ‘And We are nearer to him than his jugular vein’ Ad-Dahhaak replied: There is nothing more closer to the son of Adam then his jugular vein and Allah is nearer to him then that [by His knowledge]. Refer to Addurrul-Al-Manthoor Fee At-Tafseeri bil-Ma’thoor by Jalalud-Deen As-Suyutee [d. 911AH] Volume 7 page 517, printed by Darul-Ahyaa At-Turaath Al-Arabi first edition 1421 AH/2001 CE.

 

[7] Surah 50 Qaf Ayah no: 17. [TN]

 

Fataawaa Ahlil-Hadeeth, Book of Iman – Page 175

A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place


Translated by Ahmed Abu Turaab

 

Questioner: Who are the kuroobiyoon [Cherubim] Angels?

Al-Albaani: Who are the kuroobiyoon Angels? As far as I know, there is no hadith in which a mention of this name has been made of the Angels, ‘the kuroobiyoon Angels.’ And in reality for thirty years this name had not passed by me in the hadiths which I had read in hundreds if not thousands of books, most of which were manuscripts, until [finally] I heard a mention of them in Munaa during Hajj.

I was sitting during a calm, beautiful night during the days of Munaa speaking to some of our Egyptian, Syrian and other brothers from Ansaar as-Sunnah, when a Shaikh came in, gave salaam, sat down and started listening [to what was being said]. After I stopped speaking for a short while he entered the discussion and started speaking.

It became apparent from what he said that he was from those who had studied at Azhar University and who harboured a hatred against the Salafi da’wah or the da’wah to tawheed, and that he was affected by some of the false claims which are attributed to the group of tawheed in all the Muslim lands, whether here or Egypt or Syria or any other place.

So he started to attack and say that the Wahaabi da’wah was a good call but [the problem was] that they liken Allaah to the creation.

So I asked him, ‘How is that?’

He replied that they say that Allaah the Mighty and Majestic–Subhaanallaah he was declaring the Quraan to have a mistake without even realising it–he said, ‘They say that Allaah rose over the Throne.’

So I said, ‘Is that their saying or the saying of the Lord of all the worlds?’

He corrected himself and said that they explain the aayah to mean that Allaah is sitting on His Throne. I said to him: my brother, the difference between them and those who oppose them is not in likening the Lord of the worlds to the creation since they are united that it is falsehood.

Rather, the difference is in whether it is correct to interpret [the word used in the aayah] ‘istiwaa’ [rose over] to mean isteelaa [conquered] or is the correct interpretation that istiwaa means ista’laa [ascended over]? So I started talking about this topic at length.

And naturally the summary of the Salafi creed in this issue is that Allaah has the characteristic of being above all things [fawqiyyah]. So he latched on to this [statement] and said, ‘Is it possible [to believe] that Allaah the Mighty and Majestic is above the Throne? That would mean that we have situated him in a place.’

So I said to him, ‘No, this is a mistake on your part and we declare ourselves to be free from a belief which confines Allaah the Mighty and Majestic to a place whereas He is the All-High, the Most Great.’ Then I started to debate with him in a specific way and so said to him …’

 

Al-Albani: Do you agree with me that Allaah was and there was nothing [in existence] with Him?

The Azhari Shaikh: Of course.

Al-Albani: Was the Throne there when Allaah was?

The Azhari Shaikh: No.

Al-Albani: So Allaah was and there was nothing with Him and then He created the Throne?

The Azhari Shaikh: Yes.

I carried on with him in this manner and then said: We are now on earth, what is above us?

The Azhari Shaikh: The sky.

Al-Albani: Then?

The Azhari Shaikh: The second.

And we carried on like this until we came to the seventh. Then I said to him, ‘What is above the seventh?’

The Azhari Shaikh: The Throne.

I said–and here is the crux of the matter– what is above the Throne?

The Azhari Shaikh: The Kuroobiyoon Angels.

So this was the first time in thirty years that I heard this name. I said, ‘What? The kuroobiyoon angels are above the Throne?’ We know that it is the Creator of the Throne who is above the [Mighty] Throne according to the aforementioned aayah and the Salaf’s interpretation of it [which states that] He rose over the Throne, i.e., ascended over it, and as those relied upon in this matter said:

And the Lord of the Throne is above the Throne but
Without describing Him as being in a place or being connected [to the Throne]

So Allaah is in no need of the worlds, but for the first time I was [now] hearing that it is the kuroobiyoon Angels that are above the Throne, [so I asked him], ‘Do you have an aayah which establishes, firstly, that there are angels called, ‘The kuroobiyoon Angels?’

The Azhari Shaikh: No.

Al-Albani: Okay. Do you have a hadith in which a mention of them has been made with this name?

The Azhari Shaikh: No.

Al-Albani: So then where did you get this aqidah that above the Throne are the Kuroobiyoon Angels?

The Azhari Shaikh: This is what our Shaikhs at the noble Azhar University taught us.

So I said how strange. I know that [from what] the Azhari scholars teach their students in their lectures concerning that which is connected to the principles of aqidah and Usool al-Fiqh is that, ‘[Points of] aqidah are not established through aahaad hadith which are authentic,’ so how have they taught you a point of aqidah that is not mentioned in the Quraan nor the Sunnah? How have you come to believe this?

He was dumbfounded.  I continued and said to him, ‘Imagine that those angels who you call the Kuroobiyoon are above the [Mighty] Throne–what is above them?

So he stopped.  Baffled.

And I had already spoken to him about …

And I had already spoken to him about the fact that Allaah was and there was nothing with Him … so there was nothing there [with Him], thereafter He said, ‘Be!’ and the creation was.  If we conclude that we haven’t reached the Throne yet and in your opinion those angels are above the Throne: then what is above the Throne?  Nothing or something [wujood/existence/being/entity]?

The Azhari Shaikh: No, nothing.

[So I said] because we had agreed that nothing was in existence before Allaah the Blessed and Most High created the heavens and the earth … Allaah was and nothing was with Him … so before Allaah created anything there was nothing–so when your knowledge leads you to understand that the Kuroobiyoon angels are above the Throne and that nothing from the universe is there after that, the creation having ended … [thereafter] when the Salafis say that Allaah the Blessed and Most High rose over, i.e., ascended over, the [Mighty] Throne–why do you accuse them of having confined Allaah the Mighty and Majestic to [a place in] His universe when there is no universe there?

For the universe is limited and restricted and in our opinion the end of the universe and its highest part is the Throne and in your opinion it is the Throne and then above it are the ‘Kuroobiyoon Angels,’ and then nothing after that.

So the correct aqidah according to both the intellect and the text is truly that of the Pious Predecessors–because they did not say that Allaah is in a place, as you [falsely] assume, because there is no ‘place’ beyond the Throne, only total and complete nonexistence [of anything] except Allaah the Blessed and Most High.

But what is the matter with you when you fled from that which you accused the Salafis of, [something] which they are [in fact] free of–since [we say that] Allaah is not in a place because there is no universe or place after the [Mighty] Throne, Allaah having ascended over it–but what’s the matter with you fleeing from affirming this attribute for Allaah the Blessed and Most High, i.e., the attribute of declaring Him completely free of any likeness to His creation and not ascribing the qualities of the creation to Him [tanzeeh], because He is not in the universe.

So how is it that you say He is everywhere, you confine Him to being inside His universe which He created after it was not in existence?

So you are the Mushabbihah, and you are the Mujassimah [anthropomorphists].

And we the Salafis are nothing other than those who go by what Allaah the Most High said, ‘There is nothing like unto Him, and He is the All-Hearer, the All-Seer,’ [Shuraa 42:11] and upon this aayah, upon [the meaning contained in] its beginning and end, we declare Him, the Most High, to be totally and utterly free of any likeness to His creation and do not ascribe the qualities of the creation to Him [tanzeeh], whilst affirming [His] Attributes as befits His Majesty and Exaltedness.

Fataawaa Jeddah, 17.

What is Ibadah?

October 3, 2011 1 comment

 

 

 

 

                                                    The Meaning of Ibadah

 

 

The statement of Allaah – the Most High:

 

“I did not create the Jinn, nor mankind, except to worship Me.” [Sooratudh-Dhaariyaat 51:56]

 

Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said:

“Worship (al-‘Ibaadah) is obedience to Allaah by following that which He ordered upon the tongues of His Messengers.” He also said, “Worship (al-‘Ibaadah) is a comprehensive term covering everything that Allaah loves and is pleased with – whether saying, or actions, outward and inward.”

[Majmoo’ul-Fataawaa (10/149) of Ibn Taymiyyah]

 

Ibnul-Qayyim (d.751H) – rahimahullaah – said:

“Worship revolves around fifteen principles. Whosoever completes them has completed the stages of ‘uboodiyyah (servitude to Allaah). The explanation of this is that ‘ibaadah is divided between the heart, the tongue, and the limbs. And that for each one of these three come five types of rulings, covering all actions: waajib (obligatory), mustahabb (recommended), haraam (prohibited), makrooh (disliked), and mubaah (permissible).”

[Madaarijus-Saalikeen (1/109)]

 

Imaam al-Qurtubee (d.671H) – rahimahullaah – said:

“The root of ‘ibaadah is humility and submissiveness. The various duties that have been prescribed upon the people are called ‘ibaadaat (acts of worship), since what is required is that these acts of worship must be done with humility and submissiveness to Allaah – the Most High.”

[Al-Jaami’ li-Ahkaamil-Qur’aan (1/225), and (17/56) of al-Qurtubee]

 

Ibn Katheer (d.774H) – rahimahullaah – said:

“And ‘ibaadah is obedience to Allaah by acting upon what He commands, and abandoning what He forbids; and this is the reality and essence of Islaam. And the meaning of Islaam is: istislaam (submission and surrender) to Allaah – the Most High – along with the utmost compliance, humility, and submissiveness to Him.”

 

He also said whilst explaining the above aayah:

“Indeed Allaah – the Most High – created the creation so that they could worship Him alone, without associating any partner with Him. Whoever obeys Him will be completely rewarded, whereas whoever disobeys Him would be punished with a severe punishment. And He has informed that He is neither dependent, nor does He have any need for them. Rather, it is they who are in dire need of Him, in every condition and circumstance, since He is the One who created, sustains, and provides for them.”

[Tafseerul-Qur’aanil-‘Adtheem (7/402)]

 

Shab-e-Mairaj: What did the Prophet (ﷺ) do?

September 22, 2011 Leave a comment

 

Indeed, one night the Prophet (Sal Allaahu Alaihi Wassallam) was granted the Night Journey of al-Israa’ wal Mi’raaj, when he was first transported from Masjid al-Haraam to Masjid al-Aqsa and then on wards, he ascended to the Heavens and Allaah spoke to him as He willed, and enjoined the five daily prayers upon him.

 

This is definitely part of our Aqeedah. It says so in the Qur’aan [al-Isra’:1] and there is no denying that fact.

 

However, the big question to ask is…….

What did the Prophet (Sal Allaahu Alaihi Wassallam) do when the same day arrived the next year? Or the year after that? Or the year after that?

 

Did he EVER celebrate the night of al-Israa’ wal Mi’raaj, or fast the next day???

 

And what did he instruct the Sahaabah to do about his Night Journey?

 

Did he tell them to celebrate that night as a ’special night’ for worshipping Allaah?

 

Did he tell them to specifically fast the next day because it was ‘the day after the Journey’?

 

And what were the actions of the Sahaabah themselves?

 

Did THEY do any of the above??

 

The answer to all of the above is a big resounding NO!

 

 

Surely the Prophet (Sal Allaahu Alaihi Wassallam) did not omit or forget anything in the deen! Surely he did not hide anything from mankind!

 

The Prophet (Sal Allaahu Alaihi Wassallam) said,

“There is nothing that brings you closer to Jannah except that I have informed you about it and there is nothing that brings you closer to the fire of Hell except that I have warned you against it.”

(at-Tabaraani–Saheeh)

 

 

Then why do we not have ANY Saheeh reports of the Prophet (Sal Allaahu Alaihi Wassallam) or the Sahaabah worshipping Allaah especially on this night and fasting the next day?

 

 

ANSWER: BECAUSE THAT WAS NOT THE PRACTICE OF RASUL ALLAAH (Sal Allaahu Alaihi Wassallam) OR HIS SAHAABAH!

 

 

If celebrating it was something that is prescribed in Islam, the Messenger (Sal Allaahu Alaihi Wassallam) would certainly have told his ummah about it, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from the Prophet (Sal Allaahu Alaihi Wassallam) everything that we need to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so.

 

 

And if it wasn’t the practice of our Beloved Prophet (Sal Allaahu Alaihi Wassallam) or his Sahaabah, then, why, O Muslim, do YOU insist on doing it???

Isn’t the Prophet (Sal Allaahu Alaihi Wassallam) the best example to be followed?

 

 

“In the Messenger of Allah you have a fine example for he who hopes for Allah and the Last Day and remembers Allah abundantly.”

(Surah al-Ahzaab: 21)

 

 

 

But everyone does so!!

Sure, I know, you have seen your fathers and grandfathers doing so. But, let me remind you, O Muslim, that it is NOT our forefathers that we are supposed to follow. Rather, our worship should be based on proofs from the Quraan and authentic Sunnah, and NOT culture or tradition.

 

 

“When it is said to them: ‘Follow what Allah has sent down,’ they reply: ‘We will follow that which we found our fathers upon,’ even though their fathers did not understand anything nor were they guided.”

(Surah al-Baqarah: 170)

 

Is good intention enough??

I know beyond doubt, that in celebrating this night, your intention is good. But dear brother/sister, in order for our worship to be accepted, it also has to be prescribed in the Qur’aan and Sunnah. If it is not so, it will be rejected.

The Prophet (Sal Allaahu Alaihi Wassallam) said:

“Whoever introduces anything into this matter of ours that is not part of it will have it rejected.”

(Bukhaari, Muslim)

 

Exact date unknown???

Also, do you know that even though the incidence of al-Israa’ wal Mi’raaj is an undeniable fact in history, yet the exact date or even the exact month in which this took place is not certain?

 

Shaykh ‘Abd al-’Azeez ibn Baaz said:

With regard to this night on which the Isra’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (Sal Allaahu Alaihi Wassallam) according to the scholars of hadeeth….”

(Islam-qa)

 

But, what’s the harm in it???

Now, some of you will say, “What’s the harm in it? I am just worshipping Allah!”

 

But, the answer to that, O noble reader, is…..

“And whosoever opposes the Messenger (Muhammad Sal Allaahu Alaihi Wassallam) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination!”

[Surah an-Nisaa:115]

 

Shaykh Ibn ‘Uthaymeen says:

“Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray.”

(Majmoo’ Fataawa , 20/440)

 

So, remember, my dear brothers and sisters in Islaam, DO NOT single out the 27th for your worship because it was NOT the practice of the Prophet OR his Sahaabah.

If however, you pray every single night and it is part of your routine to stay up for worship, then there is no harm. Similarly, if you are in the habit of fasting Mondays and Thursdays, or during Ayyaam Beed (the 13th, 14th, and 15th of every Islaamic month), and the 27th of Rajab falls on one of those days, then it is OK to do so.

The problem arises when one thinks that this night is special and singles out this night or day for worship, thinking they are getting extra reward for their worship. But this is contrary to the Sunnah.

 

Pant below ankle?…….make it short

September 22, 2011 Leave a comment

 

Praise be to Allaah.

Many ahaadeeth were reported from the Prophet (peace and blessings of Allaah be upon him) which forbid isbaal (wearing one’s clothes below the ankles), for example:

 

Al-Bukhaari reported that the Prophet (peace and blessings of Allaah be upon him) said:

“Whatever of the izaar (lower garment) is below the ankles is in the Fire.”

(al-Bukhaari, no. 5787)

 

The Prophet (peace and blessings of Allaah be upon him) said:

“There are three whom Allaah will not look at or praise on the Day of Judgement and theirs will be a painful punishment: the one who wears his garment below his ankles, the one who reminds others of his favours, and the one who sells his product by means of making false oaths”

(reported by Muslim, no. 106)

 

The Prophet (peace and blessings of Allaah be upon him) said:

“Isbaal (wearing one’s garment below the ankles) may apply to the izaar (lower garment), the shirt or the turban. Whoever allows any part of these to trail on the ground out of arrogance, Allaah will not look at him on the Day of Judgement.”

(reported by Abu Dawud, no. 4085, and al-Nisaa’i, no. 5334, with a saheeh isnaad).

 

Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allaah be upon him) said:

“Allaah will not look at the one who wears his lower garment below his ankles.”

(Reported by al-Nisaa’i in al-Mujtabaa, Kitaab al-Zeenah, Baab Isbaal al-Izaar).

 

Hudhayfah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of the muscle of my calf (or his calf) and said,

‘This is where the izaar should stop; if you insist, it may be lower, but it should not reach the ankles.’”

(Reported by al-Tirmidhi, who said this is a saheeh hasan hadeeth; see Sunan al-Tirmidhi, no. 1783)

 

All of the ahaadeeth quoted above speak against isbaal, whether or not the intention is to show off; but if a person does this deliberately out of arrogance, there is no doubt that his sin is greater. The Prophet (peace and blessings of Allaah be upon him) said:

“Allaah will not look at the one who trails his izaar on the ground out of pride.”

(al-Bukhaari, no. 5788)

 

Jaabir ibn Sulaym said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me:

‘Beware of wearing one’s lower garment below the ankles, because this is a kind of showing-off, and Allaah does not love showing-off.’”

(Regarded as saheeh by al-Tirmidhi, no. 2722).

 

No one is able to be completely free of pride and arrogance, even if he claims that this is so. Such a claim is unacceptable, because by saying it, he is praising himself. Only in the case of those whom the wahy (revelation) testified that they were free of pride do we believe that this is the case.

 

What indicates that isbaal is prohibited even if it is not done out of pride is the hadeeth of Abu Sa’eed al-Khudri, may Allaah be pleased with him, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

‘The lower garment of the Muslim should come down to mid-calf, but there is nothing wrong if it is between that point and the ankles. Whatever is lower than the ankles is in the Fire. Whoever trails his garment on the ground out of pride, Allaah will not look at him.”

(Reported by Abu Dawud, no. 4093, with a saheeh isnaad.)

cool isbal

These ahaadeeth describe two different deeds, for which there will be two different punishments:

Imaam Ahmad reported that Abd al-Rahmaan ibn Ya’qoob said: “I asked Abu Sa’eed: ‘Did you hear anything from the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning the izaar (lower garment)?’ he said, ‘Yes, listen!

‘The izaar of the believer should come to mid-calf, although there is nothing wrong if it comes between there and the ankles, but whatever is lower than the ankles is in the Fire,’ and he said it three times.”

 

Ibn ‘Umar said: “I passed by the Messenger of Allaah (peace and blessings of Allaah be upon him), and my izaar had slipped down. He said, ‘

O ‘Abdullaah, pull up your izaar!’ so I pulled it up. He said, ‘More!’ so I pulled it up more, and always made sure it was pulled up properly after that.” Some people asked, “To where did you pull it up?” He said, “To mid-calf length.”

(Reported by Muslim, no. 2086; al-Dhahabi, Kitaab al-Kabaa’ir, 131-132)

 

The punishment for showing off may come to pass in this world, not in the Hereafter. Abu Hurayrah reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Whilst a man was walking arrogantly admiring himself and his clothes, Allaah caused the earth to swallow him and he is suffering in it until the Day of Resurrection.”

(Reported by Muslim, no. 2088).

 

Types of intercession (shafaa’ah).

September 22, 2011 Leave a comment

I hear some people saying that intercession belongs only to Allaah and can only be asked of Him, while others say that Allaah has given the power of intercession to His Prophet (peace and blessings of Allaah be upon him) and to His righteous close friends (awliyaa’) so that we may ask them to intercede for us. What is the correct view, and can you quote shar’i evidence to support it?

 

Praise be to Allaah.

Intercession means mediating for someone else to gain some benefit or ward off some harm.

It is of two types:

The first type: intercession that will take place in the Hereafter, on the Day of Resurrection.

The second type: intercession concerning matters of this world.

 

With regard to the intercession that will take place in the Hereafter, it is of two types:

The first type: exclusive intercession, which will be granted only to the Messenger (peace and blessings of Allaah be upon him), and no one else in creation will have a share in that with him. This is of various kinds:

1 – The greater intercession. This is the station of praise and glory (al-maqaam al-mahmood) which Allaah has promised to him, when He said (interpretation of the meaning):

“And in some parts of the night (also) offer the Salaat (prayer) with it (i.e. recite the Qur’aan in the prayer) as an additional prayer (Tahajjud optional prayer Nawaafil) for you (O Muhammad). It may be that your Lord will raise you to Maqaam Mahmood (a station of praise and glory, i.e., the honour of intercession on the Day of Resurrection)”

[al-Isra’ 17:79]

 

What this intercession means is that he will intercede for all of mankind when Allaah delays the Reckoning and they have waited for so long in the place of gathering on the Day of Resurrection. Their distress and anxiety will reach a point where they can no longer bear it, and they will say, “Who will intercede for us with our Lord so that He will pass judgement amongst His slaves?” and they will wish to leave that place. So the people will come to the Prophets, each of whom will say, “I am not able for it,” until when they come to our Prophet (peace and blessings of Allaah be upon him), he will say, “I am able for it, I am able for it.” So he will intercede for them, that judgement may be passed. This is the greater intercession, and it is one of the things that belong exclusively to the Prophet (peace and blessings of Allaah be upon him).

 

There are many ahaadeeth which speak of this intercession, in al-Saheehayn and elsewhere, such as the hadeeth narrated by al-Bukhaari in his Saheeh (1748) from Ibn ‘Umar (may Allaah be pleased with him):

“The people will fall on their knees on the Day of Resurrection, each nation following its Prophet, saying, ‘O So and so, intercede!’ until intercession is granted to the Prophet (peace and blessings of Allaah be upon him). On that Day Allaah will resurrect him to a station of praise and glory.”

 

 

2 – Intercession for the people of Paradise to enter Paradise.

It was narrated that Anas ibn Maalik said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘I will come to the gate of Paradise on the Day of Resurrection and will ask for it to be opened. The gatekeeper will say, “Who are you?” I will say, “Muhammad.” He will say, “I was commanded not to open it for anyone before you.”’” (Narrated by Muslim, 333).

 

According to another report narrated by Muslim (332), “I will be the first one to intercede concerning Paradise.”

 

3 – The intercession of the Messenger (peace and blessings of Allaah be upon him) for his uncle Abu Taalib:

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that mention was made of his uncle Abu Taalib in the presence of the Messenger of Allaah (peace and blessings of Allaah be upon him). He said,

“Perhaps my intercession will benefit him on the Day of Resurrection, and he will be placed in a shallow part of the Fire which will come up to his ankles and cause his brains to boil.”

(Narrated by al-Bukhaari, 1408; Muslim, 360).

 

4 – His intercession so that some people of his ummah will enter Paradise without being brought to account.

This kind of intercession was mentioned by some of the scholars, who quoted as evidence the lengthy hadeeth of Abu Hurayrah concerning intercession, in which it says: “Then it will be said, ‘O Muhammad, raise you head; ask, it will be given to you; intercede, your intercession will be accepted.’ So I will raise my head and say, ‘My ummah, O Lord; my ummah, O Lord; my ummah, O Lord.’ It will be said, ‘Admit those among your ummah who are  not to be brought to account through the right-hand gate of Paradise. They will share the other gates with the people of other nations.’” (Narrated by al-Bukhaari, 4343; Muslim, 287).

 

 

The second type: general intercession. This will be granted to the Messenger (peace and blessings of Allaah be upon him) and others – angels, Prophets and righteous people – will share in it as Allaah wills. This is of various kinds:

 

1 – Intercession for some people who have entered Hell, that they might be brought forth from it. There is a great deal of evidence for this, for example:

The marfoo’ hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) in Saheeh Muslim (269): “By the One in Whose hand is my soul, none of you can be more insistent in asking Allaah to restore his rights against his opponent than the believers who will ask Allaah, on the Day of Resurrection, (to grant them the power of intercession) for their brothers who are in the Fire. They will say, ‘Our Lord, they used to fast with us and pray and perform Hajj.’ It will be said to them, ‘Bring out those whom you recognize, so the Fire will be forbidden to burn them.’ So they will bring out many people… And Allaah will say: ‘The angels have interceded, and the Prophets have interceded, and the believers have interceded. There is none left but the Most Merciful of those who show mercy.’ Then He will seize a handful of the Fire and bring forth from it people who never did anything good.”

 

2 – Intercession for people who deserve Hell, that they may not enter it. This may be indicated by the words of the Prophet (peace and blessings of Allaah be upon him):

“There is no Muslim who dies and forty men who associate nothing with Allaah pray the funeral prayer for him, but Allaah will accept their intercession for him.”

(Narrated by Muslim, 1577).

For this intercession happens before the deceased enters Hell, and Allaah will accept their intercession concerning that.

 

3 – Intercession for some of the believers who deserve Paradise, that they may be raised in status in Paradise. For example, Muslim (may Allaah have mercy on him) narrated (1528) that the Prophet (peace and blessings of Allaah be upon him) prayed for Abu Salamah and said:

“O Allaah, forgive Abu Salamah and raise his status among those who are guided, and take good care of his family that he has left behind. Forgive us and him, O Lord of the Worlds, make his grave spacious for him and illuminate it for him.”

 

Conditions of this intercession:

The evidence indicates that intercession in the Hereafter will only happen if the following conditions are met:

1)     Allaah must approve of the one for whom intercession is made, because Allaah says (interpretation of the meaning):

“and they cannot intercede except for him with whom He is pleased”

[al-Anbiya’ 21:28]

This implies that the one for whom intercession is made must be a believer in Tawheed, because Allaah is not pleased with the mushrikeen. In Saheeh al-Bukhaari (97) it is narrated from Abu Hurayrah (may Allaah be pleased with him) that he said: “It was said, ‘O Messenger of Allaah, who will be the most blessed of people by your intercession of the Day of Resurrection?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I thought, O Abu Hurayrah, that no one would ask me about this hadeeth before you, because I have seen how keen you are to learn hadeeth. The people who will be most blessed by my intercession on the Day of Resurrection are those who say Laa ilaaha ill-Allaah sincerely from the heart.’”

 

2)     Allaah must give permission to the intercessor to intercede, because Allaah says (interpretation of the meaning):

“Who is he that can intercede with Him except with His Permission?”[al-Baqarah 2:255]

 

3)     Allaah must approve of the intercessor, because Allaah says (interpretation of the meaning):

“…whose intercession will avail nothing except after Allaah has given leave for whom He wills and is pleased with”

[al-Najm 53:26]

 

And the Messenger (peace and blessings of Allaah be upon him) has stated that those who curse much will not be intercessors on the Day of Resurrection, as Muslim narrated in his Saheeh (4703) that Abu’l-Darda’ (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Those who curse much will not be witnesses or intercessors on the Day of Resurrection.’”

 

The second type of intercession is that which has to do with matters of this world. This is of two types:

 

1 – That which is within a person’s ability to do something. This is permissible, subject to two conditions:

1)     That it should have to do with a permissible thing. It is not correct to intercede concerning something that will result in the loss of people’s rights or in wrong being done to them. It is also not correct to intercede concerning something that is haraam, such as those who intercede concerning those who deserve the hadd punishment, asking that it not be carried out on them. Allaah says (interpretation of the meaning):

 

“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression”

[al-Maa’idah 5:2]

 

According to a hadeeth narrated by ‘Aa’ishah (may Allaah be pleased with her), Quraysh were concerned about a Makhzoomi woman who had stolen, and they said, “Who will speak to the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning her? Who better than Usaamah, the beloved of the Messenger of Allaah (peace and blessings of Allaah be upon him)?” So Usaamah spoke to him, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Are you interceding concerning one of the hadd punishments prescribed by Allaah?” Then he stood up and addressed the people, and said, “O people, those who came before you were only destroyed because if one of their nobles stole they would let him off but if one of the weak stole they would carry out the punishment on him. By Allaah, if Faatimah the daughter of Muhammad were to steal, I would cut off her hand.” (Narrated by al-Bukhaari, 3261; Muslim, 3196).

 

In Saheeh al-Bukhaari (5568) and Saheeh Muslim (4761) it is narrated that Abu Moosa (may Allaah be pleased with him) said that if someone came with a need to the Messenger of Allaah (peace and blessings of Allaah be upon him), he would turn to those who were sitting with him and say, “Intercede, and you will be rewarded, and Allaah will decree what He wills through the lips of His Messenger.”

 

2)     In his heart, the person must depend on Allaah alone to realize his aim and ward off what is disliked. He should know that this intercessor is no more than a means which Allaah has permitted to us, and that benefit and harm are in the hand of Allaah alone. This meaning is expressed clearly in the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him).

If either of these two conditions is not met, then the intercession is not allowed.

 

2 – That which is not within a person’s ability to do something, such as seeking intercession from the dead and occupants of graves, or from a living person who is absent, believing that he is able to hear and meet one’s need. This is the kind of intercession that constitutes shirk, which is clearly forbidden in many verses of the Qur’aan and ahaadeeth from the Prophet (peace and blessings of Allaah be upon him), because it ascribes to them attributes which belong only to the Creator, for He is the Ever-living Who never dies.

 

Their specious argument is that the awliya’ (“saints”) and Sayyids intercede for their relatives and for those who call on them and take them as friends and love them, and because of that they ask them for intercession. This is exactly what Allaah described the early mushrikeen as doing, when they said,

“These are our intercessors with Allaah”

[Yoonus 10:18 – interpretation of the meaning]

–       referring to those whom they worshipped among the angels, righteous people and others, and meaning that they would intercede for them with Allaah. In the same way, the contemporary mushrikoon say “the awliya’ (‘saints’) intercede for us; we cannot ask of Allaah (directly) so we ask them and they ask of Allaah.” And they say that the Prophet (peace and blessings of Allaah be upon him) and all the Prophets and righteous people were given the power of intercession, and we call upon them and say, intercede for us as Allaah has given you the power of intercession. They give the example of kings in this world, and say that the kings of this world can only be approached through intercession; if you need something, you go to their friends and those who are close to them, their ministers, gatekeepers, servants, etc., to intercede for you so that the king can deal with your matter; so we reach Allaah by approaching and asking His awliyaa’ and the Sayyids who are close to Him. By doing this they fall into the same shirk as those who came before them, and they compare the Creator to His creation.

Allaah tells us of a righteous man in Soorat Ya-Seen, who said (interpretation of the meaning):

“ ‘Shall I take besides Him aalihah (gods)? If the Most Gracious (Allaah) intends me any harm, their intercession will be of no use for me whatsoever”

[Ya-Seen 36:23]

And Allaah tells us that the kuffaar will confess it themselves:

“They will say: ‘We were not of those who used to offer the Salaah (prayers),

Nor we used to feed Al-Miskeen (the poor);

And we used to talk falsehood (all that which Allaah hated) with vain talkers.

And we used to belie the Day of Recompense,

Until there came to us (the death) that is certain’

So no intercession of intercessors will be of any use to them”

[al-Muddaththir 74:43-48 – interpretation of the meaning]

 

The Prophet (peace and blessings of Allaah be upon him), even though he will be given the power of intercession on the Day of Resurrection, will not be able to use it until after Allaah has given him permission and has approved of the one for whom intercession is to be made.

 

Hence he (peace and blessings of Allaah be upon him) did not let his ummah ask him to intercede for them in this world, and that was not narrated from any one of his Sahaabah (may Allaah be pleased with them). If that had been a good thing, he would have conveyed it to his ummah and called them to do it, and his Companions who were keen to do good would have hastened to do it. Thus we know that seeking intercession from him now (in this world) is a great wrong, because it involves calling upon someone other than Allaah and doing something which is an obstacle to intercession, for intercession is available only to those who sincerely believe in Allaah alone (Tawheed)

 

The people in the place of standing (on the Day of Resurrection) will only ask the Prophet (peace and blessings of Allaah be upon him) to intercede for them so that judgement will be passed, because he will be there with them and because he will be able to turn to his Lord and ask Him. This is like asking a person who is alive and present to do make du’aa’ for one, which is something that he is able to do.

 

Hence it is not narrated that any of the people in the place of standing will ask him (peace and blessings of Allaah be upon him) to intercede for them that their sins might be forgiven.

 

Those who ask him for intercession now, based on the fact that it will be permissible to ask him for that in the Hereafter, if their claims were justified, would have to limit what they say to, “O Messenger of Allaah, intercede for us that judgement may be passed”! But they do something other than that. They do not limit it to a request for intercession, rather they ask the Prophet (peace and blessings of Allaah be upon him) – and others – to relieve their distress and send down mercy; they turn to him at times of calamity; they pray to him on land and sea, at times of ease and times of difficulty, ignoring the words of Allaah (interpretation of the meaning):

“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations?”

[al-Naml 27:62]

 

From the above it is clear to every fair-minded person that the correct kind of intercession is intercession that depends on the permission and approval of Allaah, because all intercession belongs to Him. That also includes asking for intercession from living people who are able to do that concerning worldly matters, for which Allaah has granted permission. It should be pointed out here that this kind of intercession is permitted because Allaah has given permission for it, since it involves no kind of emotional attachment to the person, rather the point is that it is a means, like all other means which Islam permits us to use. The kind of intercession which is forbidden is asking someone other than Allaah to do something that no one is able to do except Allaah, because intercession belongs to no one besides Allaah, and no one can do it unless Allaah grants him leave and approves of him. So whoever seeks intercession from anyone else has transgressed upon the exclusive preserve of Allaah and has wronged himself, and has exposed himself to being deprived of the intercession of the Prophet (peace and blessings of Allaah be upon him) on the Day of Resurrection. We ask Allaah to keep us safe and sound, and we ask Him to cause our Prophet (peace and blessings of Allaah be upon him) to intercede for us … Ameen.

 

For more information see al-Shafaa’ah ‘inda Ahl al-Sunnah wa’l-Jamaa’ah by Shaykh Naasir al-Juday’; al-Qawl al-Mufeed by Shaykh Muhammad ibn ‘Uthaymeen, 1/423; A’laam al-Sunnah al-Manshoorah, 144.

 

Sheikh Muhammed Salih Al-Munajjid

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