Here is an excerpt from the book "The Methodology of the Prophets In Calling to Allaah, That is the Way of Wisdom & Intelligence." by Shaykh Rabee Ibn Hadee al-Madkhalee (hafidhahullaah) which bears great relevance to this topic. I will give a link to the entire book at the end of the excerpt which I highly recommed that it be read.
The Shaykh (hafidhahullaah) states:
"Then a further point of criticism of that orientation [dawatus-siyaasiyyah] in general is that they lay down a principle which is that, "Islaam is a whole and cannot be divided up." And it is a great principle, if only it were followed by the methodology of as-Salafus-Saalih without committing excesses. But unfortunately you find that they seriously contradict it because their strong attachement to the establishment of the Islaamic State (and they call it. The Call to the Sovereign Authority of Allaah (al-Haakimiyyah)) has preoccupied them from giving importance to the foundation of Islaam,which is Tawheed with all its categories. And to this time they have not realised, due to that preoccupation, that the necessity of giving full importance to the call to Tawheed is just as pressing and urgent as it was in the time of the Messengers, including Muhammad (sallallaahu alayhi wa sallam), if not more so. So can any intelligent and just person deny this?! Then can any alert and attentive Muslim say or believe that the Muslims today are like the Muslims in the time of the preferred and best generation, not taking their beliefs and their acts of worship except from the Book and the Sunnah. Indeed the call to the sovereign authority (al-Haakimiyyah) of Allaah and its application is an important matter, and something important for every Muslim who understands Islaam (if its conditions are kept in mind), and everything which Allaah's Messenger (sallallaahu alayhi wa sallam) came with is important and serious.
But we need to ask the question, "Does the call to Allaah's sovereign authority (al-Haakimiyyah) necessitate neglect of or falling short with regard to the most fundamental principle of Islaam? The answer is, "No!" The fact of Allaah's sovereign authority (al-Haakimiyyah) must be applied beginning with the greatest of the affairs of Islaam, which is correct Belief ('aqeedah) with regard to Allaah, and His Majestic Names and Perfect Attributes, with which Allaah has described Himself and made Himself known to us in His tremendous Book, and as was taught to us by our noble Prophet (sallallaahu alayhi wa sallam), so that our hearts may thereby be filled with light, eemaan, certain-Faith, awe and reverence.
Can it be permissible with regard to Allaah's sovereign authority (al-Haakimiyyah) and His religion that you deny or reject His Majestic Names and His Perfect Attributes or their meanings, when they are the highest, most exalted and greatest of what is comprised in the Book of Allaah and the Sunnah of His Prophet?!!
Why do we not earnestly demand from the scholars of the Muslims that they apply the judgement of the Book of Allaah and the Sunnah of His Prophet (sallallaahu alayhi wa sallam) in this extremely serious matter?!!
Can it be permissible with regard to Allaah's sovereing authority (al-Haakimiyyah) and His Sharee'ah, and the way He has laid down for the affairs, that many of the Muslims contradict the methodology of the Prophets with regard to Tawheed of worship, and making worship purely for Allaah alone, and instead take rivals besides Allaah to whom they make supplication and call for their needs, calling out to them in times of distress? Then they sink so deeply into this that they even make them partners with regard to Allaah's Lordship (Ruboobiyyah), so they come to believe that they know the Hidden and the Unseen (al-Ghayb) and have control over creation?!!
Is this not a flagrant assault upon the greatest of Allaah's right?! Is this not the worst and severest of all transgressions and oppression? So where then are the callers to Allaah's sovereign authority (al-Haakimiyyah) and what has happened to justice?!!
Can it be permissible in the Judgement of Allaah and His revealed Law that we close our eyes to the Sufis whilst they play with the beliefs and minds of the Muslims, and so corrupt and destroy them with the belief that Allaah is incarnate and to be found within His creation (Hulool), and that everything in existence is in reality Allaah (Wahdatul-Wujood) and that all religions are in reality the truth... and the rest of the misguided deviance of Sufism?!!
Can it be permissible with regard to the sovereign authority of Allaah and His religion that thousands of tombs are constructed in most of the lands of Islaam, for people to perform tawaaf around and devote themselves to, and travel to, and to consecrate huge amounts of money to, and to organise festivals for them, and for the Muslims to do such things around them and within them are a shocking disgrace and affront to Islaam, which only cause the Muslims and Islaam to be mocked and lauged at by their enemies, from the idolaters, the Jews, the Christians and the Communists?
Can it be permissible with regard to the sovereign authority of Allaah that sunnahs be killed off and replaced by innovations, deviations and superstitious customs? Indeed these deviations and acts of shirk and innovations have wiped away the traces of Tawheed and the traces of Islaam in general.
So I hope that the intellectuals from this orientation will try, after bearing in mind that Allaah observes them, with regard to themselves and the sunnah, to give the due importance to the methodology of the Prophets, and to give each aspect of Islaam the importance it deserves, and that they keep in their minds the saying of Allaah's Messenger (sallallaahu alayhi wa sallam), "That Allaah should guide through you a single man is better for you than red camels."
It also used to be said to me, "These matters (the innovations and the acts of shirk) are things which have come to an end and been buried." But we see that they are still alive and still remain as secure as ever, and there are schools and governments which support them and protect them. They also have their own 'priests,' and 'rabbis' and custodians. So why is it that we do not explain to the Muslims that these actions of jaahiliyyah contradict the sovereign authority of Allaah?! And we do we not call those guility of such actions to submit to the Judgement of Allaah, and to submit to the sovereign authority of Allaah in all these spheres?!
So if our brothers who give such importance to the sovereign authority of Allaah realise and are certain that those who do these actions and hold such beliefs are contradicting the sovereign authority of Allaah and are not submitting to it in these things, then let them set to work earnestly and apply their full efforts to this area, and let them lay down plans of action, found schools, write books, and let the supports of the minbars quake with forceful speeches and correct guidance for correction of this. And I believe that if Ibraaheem, Nooh, Moosaa, Muhammad and all their brothers from the Prophets and Messenger, salawaatullaahi wa salaamuhu alayhim, were to come, along with all of the Companions, that they would not follow except their methodology which is reported from them in the Qur'aan, and they would obliterate the presence of these elevated tombs and every manifestation of shirk and misguidance. Muhammad (sallallaahu alayhi wa sallam) would order the companions of theological thetoric (ilmul-kalaam) and the Philosophers and all the sects who have deviated from the Qur'aan and the Sunnah to return to the Qur'aan and the Sunnah and, "By Allaah, if Moosaa were to come it would not be correct except for him to follow me."
Do you think that these are unimportant and insignificant matters?
"And you think that it is harmless matter but it is something very serious with Allaah." (24:15)
But the matter is not as they suppose or as they are told, indeed the corruption cause by the evil scholars, the preists and the rabbis, and the leaders of innovation is worse and more dangerous than the corruption caused by the rulers and others, since the people are deceieved and taken in by them, so that they love them and trust their words and the way which they are upon. So they follow them and because of them stray from the way laid down by Allaah.
Look at the Qur'aan which guides to what is right and proper and cures diseases with full knowledge, since it is Revelation sent down by the One who is All-Knowing, All-Wise, Worthy of All-Praise. The Prophet (sallallaahu alayhi wa sallam) lived in the same time as the Jews who had no state and were covered with humiliation and misery. So how many are the Aayaat that were sent down concerning them, and how many are the places where they are censured, and where their evil deeds, corrupt actons, and filthy beliefs are exposed. Allaah the Most High, says:
"Say: "O people of the Scripture (Jews and Christians)! Do you criticize us for no other reason than that we believe in Allaah, and in (the revelation) which has been sent down to us and in that which has been sent down before (us), and that most of you are Fasiqun [rebellious and disobedient (to Allaah)]?" Say (O Muhammad to the people of the Scripture): "Shall I inform you of something worse than that, regarding the recompense from Allaah: those (Jews) who incurred the Curse of Allah and His Wrath, those of whom (some) He transformed into monkeys and swines, those who worshipped Taghut (false deities); such are worse in rank (on the Day of Resurrection in the Hellfire), and far more astray from the Right Path (in the life of this world)." When they come to you, they say: "We believe." But in fact they enter with (an intention of) disbelief and they go out with the same. And Allaah knows all what they were hiding. And you see many of them (Jews) hurrying for sin and transgression, and eating illegal things [as bribes and Riba (usury), etc.]. Evil indeed is that which they have been doing. Why do not the rabbis and the religious learned men forbid them from uttering sinful words and from eating illegal things. Evil indeed is that which they have been performing. The Jews say: "Allaah's Hand is tied up (i.e. He does not give and spend of His Bounty)." Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills. Verily, the Revelation that has come to you from Allaah increases in most of them their obstinate rebellion and disbelief. We have put enmity and hatred amongst them till the Day of Resurrection. Every time they kindled the fire of war, Allaah extinguished it; and they (ever) strive to make mischief on earth. And Allaah does not like the Mufsidun (mischiefmakers)." (5:59-64)
He says concerning them:
"So because of their breach of their covenant, We cursed them, and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them, and overlook (their misdeeds). Verily, Allah loves Al-Muhsinun" (5:13)
And the Messenger (sallallaahu alayhi wa sallam) lived in the time of the Christians who had empires and kings. The Roman Empire covered Europe, Greater Syria and Egypt. The Abyssinian Empire covered Abysinia and Africa. So did the Qur'aan confront their rulers and kings, or did it confront the Christians themselves and their deviations, and at the head of them their monks and priests?!
Come let us look to the Qur'aan to see who was more deserving of being confronted, and who actually was confronted. Allaah, the Most High, says:
"And from those who call themselves Christians, We took their covenant, but they have abandoned a good part of the Message that was sent to them. So We planted amongst them enmity and hatred till the Day of Resurrection (when they discarded Allaah's Book, disobeyed Allaah's Messengers and His Orders and transgressed beyond bounds in Allaah's disobedience), and Allah will inform them of what they used to do." (5:14)
He said concerning the Jews and Christians:
"And (both) the Jews and the Christians say: "We are the children of Allaah and His loved ones." Say: "Why then does He punish you for your sins?" Nay, you are but human beings, of those He has created, He forgives whom He wills and He punishes whom He wills. And to Allaah belongs the dominion of the heavens and the earth and all that is between them, and to Him is the return (of all)." (5:18)
Allaah, the Most High, said:
"They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurat (Torah) and the Injeel (Gospel)) to worship none but One Ilah (God - Allaah) La ilaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him)." (9:31)
'Adiyy ibn Haatim entered upon Allaah's Messenger (sallallaahu alayhi wa sallam) when he was reciting this Aayah, so he said, "By Allaah, O Messenger of Allaah, we do not worship them (i.e. the priests and rabbis)'. So he said to him, "Do they not declare forbidden things to be lawful, and so you declare them to be lawful, and they declare lawful things to be forbidden, and so you declare them to be forbidden?" He said, "Yes." He said, "That is worship of them."
He said with regard to the Jews and Christians:
"O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the Way of Allaah (i.e. Allaah's Religion of Islamic Monotheism). And those who hoard up gold and silver [Al-Kanz: the money, the Zakat of which has not been paid], and spend it not in the Way of Allaah, -announce unto them a painful torment." (9:34)
Allaah's Messenger (sallallaahu alayhi wa sallam) died whilst cursing the Jews and the Christians for their deviance in belief, so he said, "Allaah's curse is upon the Jews and the Christians, they took the graves of their Prophets as places of Prayer."
The Aayaat and ahaadeeth rebuking them for their deviations in beliefs and manners are many, and there is not a single Aayah mentioning a rebuke of the Christians kings and rulers present in the time of the Prophet, despite their evil and corruption.
So why does the Islaamic da'wah have this orientation?
It is because this is the true and correct methodology of da'wah, and because the deviant leadership in religious matters is far more dangerous than corrupt leadership in political affairs, since religious leaders earn the trust and love of the people and their friendship. The people submit to them out of choice and lovingly. So if this religious leadership is misguided and deviant, then the people will deviate away from the methodology and way laid down by Allaah. They will lead them to Allaah's Anger and to the Fire, and even the rulers themselves submit to these religious leaders and heads. So the Jew submits to religious leadership, the Christian does the same, and amongst those who claim attachment to Islaam, the Shee'ee, the Mu'tazilee, the Ash'aree, the Khaarijee, the Soofee and so on, are likewise.
So the deviant leaders and heads of religion are the ones who have corrupted the beliefs of this ummah, and their manners, their worship and their civilisation. They have ripped all this to shreds. So why do we flatter them and treat them and their danger lightly, when they are source of every affliction?!! So over there we see the Shee'ah and the Raafidees and their various sects, and the evil heretics and apostates who are hidden amongst them. And over there are the leaders of Sufism and the heads of their many orders (tareeqahs) and their misguided beliefs, Unity of everything, the Creator and the created being one, the equality of all religions, that Allaah is incarnate within the creation, their acts of shirk and their innovations, and their deviations which do not stop at any limit. And over there are the heads of the Khawaarij, and the Mu'tazilah, the Murjiah and the Jabariyyah. All of these leaderships have crowned the ummah with trials and misfortunes whose extent is known only to Allaah. Then most of the Muslims are only puppets moved by these ideas just like the froth carried along by the torrent. So whoever sincerely and earnestly wishes to rectify the situation of the Muslims, then let him follow the way of the Prophets and their methodology, and at the head of them the final Prophet, and we have repeatedly made it clear.
"Say (O Muhammad): "This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah - Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah i.e to the Oneness of Allaah - Islamic Monotheism) with sure knowledge. And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikun (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)." (12:108)
I believe that those who lead the youth and the callers to deviate from the methodology do not know the methodology and the call of the Prophets which is the best that can be said in their regard, whether the political calls, the Soofee calls or whatever else, since Allaah's Messeneger (sallallaahu alayhi wa sallam) left us upon clear white guidance from which no one strays except that he is destroyed. And whoeve gives the impression to the people that the source of corruption is the rulers, then he is contradicting what is affirmed by the Nobel Qur'aan, the Prophetic Sunnah, human and Islaamic history, and he is seeking to better the methodology of the Prophets, particularly when the callers restict all their efforts and apply them solely to the political field. Rather the fundamental and primary source of corruption and danger are for those affirmed by Allaah upon the tongues of all His Messengers, and He laid down a methodology for them to block and rectify them. Then all other causes of corruption follow on from them. So let the caller to Allaah understand that, and let them cling to the Rope of Allaah, and let them adhere to the way of the Prophets, 'alayhimus-salaatu was-salaam.
So these were some examples from the thoughts of Maududi [Shaykh Rabee before all this mentions many obeservations against al-Maududi and his thought that has affected many], and the thought of this orientation which is followed by many people in the east and the west and has become, in their minds, the essence of Islaam, and their final goal for which they struggle and sacrifice. Then this view produced from the thinking of Maududi and others like him was given added support by some Islaamic authors such as Abdul-Qaadir Awdah who said,
"The rulings of Islaam were prescribed for this worldly life and for the Religion, and the rulings which Islaam came with are of two types:
"(1) Rulings meant for the establishment of the religions, and this covers the rulings of matters of beliefs (aqeedah) and worship.
"(2) Rulings meant for ogranisation of the State and the organised body of Believers, and establishment of relations between individuals and or organised groups. This covers the rulings and mutual dealings, punishments, and personal, constitutional and state affairs... So Islaam combines the religion and the worldly affairs, and the mosque and the state. So it is a religion and a State, worship and leadership, and just as the religion is a part of Islaam, then the government is its second part, indeed the more important part of it."!
So he believes that Islaam has two parts: religion (worship) being one part, and the State (leadership) being the other part. Then he declares the more important part to be the second (government), and this is a slight to the importance of the religion, of belief (aqeedah) and worship ('ibaadah)...!
Then the intellectual Muslims in general, and some of the leaders of this orientation have realised that this orientation has led the youth into going beyond bounds in the importance they give to politics to the extent that it damages 'aqeedah (belief) and the Call to Allaah and harms the youth themselves. They therefore put forward advice for them, and from these writers are:
1 - Sayyid Qutb, raheemahullaah, who said, "After long research and study of the movement of the Ikhwaanul-Muslimoon, and by comparing it with the first Islaamic movement in Islaam, it becomes clear to my mind that the movement today faces a situation similar to that which human societies were upon when Islaam first came, with regard to ignorance of the reality of the Islaamic 'aqeedah, and their being far from the straight way and Islaamic manners. It is not just a case of being far from the Islaamic system and the Islaamic Sharee'ah. Then at the same time we find strong colonialist armies of the Zionists and the Christians who wage war upon every attempt at Islaamic da'wah and they work to demolish it using localised organisations and systems to establish and realise their plots and enfornce their instructions for the attainment of this goal. Therefore whilst Islaamic movements occupy themselves much of the time with localised and limited poltical movements, such as fighting a treat or agreement, or fighting against a party, or an opposition coalition in elections, and likewise preoccupy themselves with demanding from the governments that they follow and apply the Islaamic system and Sharee'ah, then at the same time the societies themselves as a whole have become far removed from understanding the Islaamic 'aqeedah and from concern and respect for it, and from Islaamic manners, therefore the Islaamic movements must begin with the fundamental matter, and that is to revive the meaning of the Islaamic 'aqeedah in the hearts and minds, and to educate and cultivate those who accept this call and the correct understanding with correct Islaamic education and cultivation (tarbiyah), and not to waste time in current political events, and not attempting to bring about the obligatory Islaamic system by seizing power before the Islaamic basis is found in the societies, then they will themselves seek the Islaamic order because they comprehend its reality and wish to judge by it... So attainment of the system of Islaam and rule by Allaah's Sharee'ah is not a goal that can be attained in the short term, since it cannot be achieved until the societies themselves, or a good proportion of them, carrying weight and importance in the life of the common people, are conveyed to a correct understanding of the Islaamic 'aqeedah. Then to the Islaamic system and correct Islaamic cultivation upon the manners of Islaam. No matter how long and how many slow stages it takes." "This situation makes it a duty upon me that I begin with each youth and proceed slowly and carefully with the necessity of understanding the Islaamic 'aqeedah correctly for before discussing the details of the Islaamic system and laws, and the necessity of avoidance of exerting efforts in present day domestic political movements in the Islaam lands, in order to bring about correct Islaamic cultivation (tarbiyyah) with the largest number of people possible. Then after this the following steps come naturally, following on from acceptance of and cultivation upon the principle in the society itself. This is because human societies today, including societies in the Islaamic lands, have come to closely resemble or be just like the societies of the days of ignorance (Jaahiliyyah) on the day when Islaam first came. So it began with them from 'aqeedah and manners, not with Islaamic laws and system. So today it is binding that the movement and the da'wah begins from the same point which Islaam first began with, and that it proceeds with similar steps whilst observing changed circumstances."
So these words from Sayyid and others is something good and correct which is a withdrawal from preoccupation with politics. However, unfortunately, Sayyid and others did not withdraw from mistakes in 'aqeedah and thinking which are still read and studied... so this has made it necessary that we should warn against Sayyid's mistakes in thinking and 'aqeedah in a special treatise, may Allaah facilitate its printing.
2- 'Umar at-Tilmisaanee, raheemahullaah, having been dismayed by the total preoccupation of the youth with the political side and lack of attention and importance for the other aspects of Islaam said, "However, unfortunately, whilst I am writing this at the beginning of the eighties, the work fo the youth in the field of Islaam is restricted to the poltical aspect which takes up the greatest share of their effors, and has caused them great strain and has caused them to lose a great deal. It is as if nothing is counted as being from the Call of Allaah except the potlical aspect!..." Then he said, indicating the reasons which led them to preoccupation with politics, "And there is no doubt that continual poltical events and the means through which successive governments sought to solve them, imposed themselves upon Egypt to the extent that they forced the Muslim youth to give their view about them and to suggest the solution. And whoever prevents the University students from thinking and giving their view about what affects their country internally and externally, then he is preventing them from a natural right of theirs..." Then he said, "However, at the same time, I criticise the Univeristy students for the fact that they almost eniterly restrict their efforts and attention to the political side, and to using means which are not to be approved of. They do not establish a conference in the University or in al-Azhar or in any other place except for the political goals. Then would that they were objective in these conferences. This is something which they must understand and keep to..."
So at-Tilmisaanee was correct in his criticism of this going overboard with regard to the political aspect, but he fell short in appraise of its causes. Indeed, there is no doubt that what he mentioned is from the causes, but there are more important reasons producing a stronger effect upon the minds and emotions of youth. These are the political thoughts which they grow up on, like the thoughts of al-Maududi which we have discussed in what has preceded in this treatise, and that was only a small part of a great deal from his writings and the writings of others from the leaders of this orientation.
So if it is the cause that even some of the leaders of this orientation have realised the craving of the youth for politics and their excessiveness in it to the point that, "They almost entirely restrict their efforts and attention to the political side, and to using means which are not to be approved of," as at-Tilmisaanee said, then why do they no re-examine, out of mercy upon this youth, their training (tarbiyyah) systems and those dangerous political thoughts which must be studied carefully in the light of the Book and the Sunnah, and whatever agrees with the Book and the Sunnah is to be confirmed, and whatever does not agree with them is to be abandoned?
It is essential that the Ummah is cultivated upon the correct 'aqeedah, and this must be the foundation and starting point. And we ask Allaah that He grants the Islaamic ummah and its callers that they accept and adhere to the methodology of the Prophets, wherein lies their well-being, success and ascendancy.
In conclusion I say: Indeed I believe in the sovereign authority (Haakimiyyah) of Allaah and that judgement is for Allaah alone, and I believe in the comprehensiveness of this sovereign authority, and that all individuals, groups, rulers and callers must submit to ti. And that whoever does not judge by what Allaah sent down in his call, and his 'aqeedah, and his state, then they are transgressors, the ones guilty of infidelity, and the wicked, as Allaah said and as understood by the Pious Predecessors (as-Salafus-Saalih), not as understood by those who go beyond bounds or those who fall short of what is correct. I reproach those who restrict it to one particular aspect or oppose the wise and clear methodology of the Prophets and begin with matters of detail before the fundamental principles, and with the means to an end which they turn into goals themselves and cause delay of fall short with regard to the true goals which were followed by all of the Prophets.
I hold out my hands, humbly beseeching Allaah that He guide all of the Muslims, their common folk, their rulers and their callers, that they should judge by and apply the Book of Allaah and the Sunnah of His Messenger, in all of their affairs - affairs of 'aqeedah, manners and behaviour, economic affairs, social affairs and political affairs - and that He unites their ranks upon the Truth, and that He save them from all desires and sectarian beliefs and sicknesses of the souls which have split their ranks and shattered their unity.
Indeed my Lord hears and respons to the supplication, and may Allaah send His praises and blessings of peace upon our Prophet Muhammad and upon his family and true followers, and upon his companions."
And here is a link to the book which should be read in its entirety to have a clearer understanding of the Manhaj of the Prophets and Messenger (alayhimus-salaatu was-salaam) in Calling to Allaah and outlining the deviation from this Manhaj found in many groups and parties today. http://www.troid.org/dawah/methodology-of-da-wah/the-methodology-of-the-prophets-in-calling-to-allaah.html
Showing posts with label Bid'ah/Deviation. Show all posts
Showing posts with label Bid'ah/Deviation. Show all posts
Thursday, December 25, 2008
Sunday, December 14, 2008
Jamaa'ah at-Tableegh: Teachings of Shirk in the book -"Fadhaa.il A'maal"
Tableeghi Jamaat: Teachings of Shirk in the Book -"Fadhaa.il A'maal" (popularly referred to as - " Fazail Amal")http://www.abdurrahman.org/innovation/shirkfazailamaal.html
Statements of the Scholars of the Sunnah concerning the Jamaat Tableegh
http://www.abdurrahman.org/innovation/statementsscholarstabligue.html
The Jamaa'at Tableegh and the Deobandis -- 166p [PDF Book [PDF]]
http://www.abdurrahman.org/innovation/tj_03.pdf
Statements of the Scholars of the Sunnah concerning the Jamaat Tableegh
http://www.abdurrahman.org/innovation/statementsscholarstabligue.html
The Jamaa'at Tableegh and the Deobandis -- 166p [PDF Book [PDF]]
http://www.abdurrahman.org/innovation/tj_03.pdf
Saturday, December 13, 2008
Readings in Qutubism
Readings in Elementary Qutubism - 29 Pages [PDF] http://www.abdurrahman.org/innovation/readingselementaryqutbism.pdf
Readings In Intermediate Qutubism - 56 Pages [PDF]http://www.abdurrahman.org/innovation/readingsintermediatequtubism.pdf
Readings in Advanced Qutubism Part 1 - Sharh Muqaddimah Aal Qutb - 23Pages [PDF]http://www.abdurrahman.org/innovation/readingsadvqutbism.pdf
Readings In Intermediate Qutubism - 56 Pages [PDF]http://www.abdurrahman.org/innovation/readingsintermediatequtubism.pdf
Readings in Advanced Qutubism Part 1 - Sharh Muqaddimah Aal Qutb - 23Pages [PDF]http://www.abdurrahman.org/innovation/readingsadvqutbism.pdf
Tuesday, December 2, 2008
The Ash'aris and the Maturidis?
(1) The 'Ash'aris In the Scales of Ahl us-Sunnah By Shaykh Aboo 'Uthmaan Faisal bin Qazaar al-Jaasim (hafidhahullāh) http://www.salafimanhaj.com/ebook.php?ebook=58
(2) The Maturidi Creed by Shaykh Shams as-Salafi al-Afghaanee http://www.salafimanhaj.com/ebook.php?ebook=48
(2) The Maturidi Creed by Shaykh Shams as-Salafi al-Afghaanee http://www.salafimanhaj.com/ebook.php?ebook=48
The Censure of Ta'weel
www.troid.org
A brief article containing statements from the Salaf about the Attributes of Allaah and their consensus concerning the futility of ta‘weel (figurative interpretation), and a refutation of the ridiculous scandal that the way of the Salaf was one of tafweedh (affirming the wording of the Attributes, without the meaning).
SOME STATEMENTS FROM THE SALAF CONCERNING THE ATTRIBUTES OF ALLAAH AND THEIR CONSENSUS CONCERNING THE FALSEHOOD OF TA‘WEEL:
[1]: Imaam al-Awzaa’ee (d.157H) - rahimahullaah - said: ‘‘I asked az-Zuhree and Makhool about the aayaat pertaining to the Sifaat (Attributes of Allaah), so they said: Leave them as they are.’’ [1]
[2]: al-Waleed Ibn Muslim (d.194H) - rahimahullaah - said: ‘‘I asked Maalik, al-Awzaa’ee, Layth Ibn Sa’d and Sufyaan ath-Thawree - rahimahumullaah - concerning the reports related about the Attributes, so they all said: Leave them as they are, without asking how.’’ [2]
[3]: Imaam Ahmad Ibn Hanbal (d.241H) - rahimahullaah - said: ‘‘These ahaadeeth should be left as they are…We affirm them and we do not make any similitude for them. This is what has been agreed upon by the Scholars.’’ [3]
[4]: Nu’aym Ibn Hammaad (d.228H) - rahimahullaah - said: ‘‘Whosoever makes tashbeeh (resemblance) of Allaah to His creation has committed kufr (disbelief), and whosoever denies what Allaah has described Himself with has also committed kufr. Indeed, all that Allaah has described Himself with, and what His Messenger (sallallaahu ’alayhi wa sallam) has described Him with, then there is no tashbeeh in it at all.’’ [4]
[5]: Imaam at-Tirmidhee (d.279H) - rahimahullaah - said: ‘‘It has been stated by more than one person from amongst the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed, the Most High - descends to the lowest heavens every night. So they say: Affirm these narrations, have faith (eemaan) in them, do not deny them, nor ask how. The likes of this has been narrated from Maalik Ibn Anas, Sufyaan ath-Thawree, Ibn ’Uyaynah and ’Abdullaah Ibnul-Mubaarak, who all said about such ahaadeeth, ‘‘Leave them as they are, without asking how.’’ Such is the statement of the People of Knowledge from Ahlus-Sunnah wal-Jamaa’ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah - the Most High - has mentioned in various places in His Book, the Attributes of al-Yad (Hand), as-Sama’ (Hearing) and al-Basr (Sight) - but the Jahmiyyah make ta‘weel of these aayaat, explaining them in a way, other than how it is explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that ‘Hand’ means that Power of Allaah.’’ [5]
[6]: al-Khattaabee (d.388H) - rahimahullaah - said: ‘‘The madhhab (way) of the Salaf (Pious Predecessors) with regards to the Sifaat (Attributes of Allaah) is to affirm them as they are ’alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, nor takyeef (asking how they are).’’ [6]
[7]: Imaam as-Saaboonee (d.448H) - rahimahullaah - said: ‘‘Indeed, the Ashaabul-Hadeeth (the Scholars of Hadeeth), [those who held fast to the Book and the Sunnah] - may Allaah protect their lives and shower mercy upon those that have died - bear witness to the Tawheed of Allaah and to the Messengership and Prophethood of His Messenger (sallallaahu ’alayhi wa aalihi wa sallam). They know their Lord - the Mighty and Majestic - by the Attributes which He has spoken of in His Revelation, and by what He has sent down, or testified to, by His Messenger (sallallaahu ’alayhi wa sallam)…They affirm for Allaah - the Mighty and Magnificent - what He affirm for Himself in His Book, or upon the tongue of His Messenger (sallallaahu ’alayhi wa sallam). They do not believe in tashbeeh (resemblance) to His Attributes from the attributes of the creation. They say: Indeed, He created Aadam with His own Hands, as He - the Most Perfect - textually stated,
‘‘O Iblees! What prevents you from prostrating to one whom I have created with My own Hands?’’ [Soorah Saad 38:75]
So they do not distort the words from their context, by carrying the meaning of Yadayn (the two Hands of Allaah) to mean ni’matayn (two bounties) or quwwatayn (two powers) - which is the tahreef (distortion) of the Mu’tazilah and the Jahmiyyah - may Allaah destroy them. They do not ask how the Attributes are, nor do they resemble them to their creation…Allaah - the Most High - protected Ahlus-Sunnah from such tahreef, takyeef and tashbeeh and favoured them with knowledge and understanding.’’ [7]
[8]: Qaadee Aboo Ya’laa (d.458H) - rahimahullaah - said: ‘‘The proof for the futility of ta‘weel is that the Companions and those who followed them from the Taabi’een, understood them (the Attributes) ’alaa dhaahir (upon their literal meaning) - and they did not take recourse to ta‘weel, nor did they move away from the dhaahir meaning. If ta‘weel were permissible, then they would have preceded us in it…’’ [8]
[9]: Ibn ’Abdul-Barr (d.463H) - rahimahullaah - said: ‘‘Ahlus-Sunnah are agreed in affirming all the Sifaat (Attributes) which are related in the Qur‘aan and the Sunnah, having eemaan (faith) in them and understanding them ’alal-haqeeqah (in a real sense), not ’alal-majaaz (metaphorically). How they are is not to be asked. However, the Jahmiyyah, the Mu’tazilah and the Khawaarij all deny them and do not carry them ’alal-haqeeqah; claiming that whosoever affirms them has made tashbeeh (resemblance) and they claim that whosoever recites them (as they are) is a mushabbih (a person doing tashbeeh).’’[9]
[10]: Ibn Qudaamah (d.620H) - rahimahullaah - said: ‘‘The way of the Salaf is to have eemaan (faith) in the Names and Attributes of Allaah that He has described Himself with in His Revelation, or upon the tongue of His Messenger (sallallaahu ’alayhi wa sallam) - without increasing, nor decreasing upon it, nor exceeding the limits, nor explaining them (i.e. like the Mu’tazilah), nor making a ta‘weel of them in a way that opposes the dhaahir meaning.’’ [10]
[11]: Ibn Taymiyyah (d.728H) - rahimahullaah - said: ‘‘From eemaan (faith) in Allaah is: Eemaan in what He described Himself with and with what His Messenger Muhammad (sallallaahu ’alayhi wa sallam) described Himself; without tahreef and ta‘weel, and without takyeef and tamtheel…’’ [11]
AFFIRMING THE SIFAAT WITH THEIR APPARENT AND REAL MEANINGS AND A REFUTATION THAT THE WAY OF THE SALAF WAS ALLEGEDLY TAFWEEDH: [12]
[1]: Rabee’atur-Ra’ee (d.136H) - rahimahullaah - said: ‘‘Al-Istiwaa (Allaah’s Ascension) is not unknown, and how (it occurs) is not comprehendible, and from Allaah is the Message, upon the Messenger is to convey, and upon us is to affirm.’’[13]
[2]: Imaam Maalik Ibn Anas (d.179H) - rahimahullaah - said: ‘‘Al-Istiwaa is known, and how is unknown, and to have eemaan (faith) in it is obligatory, and to question it is an innovation.’’ Then he said to the questioner, ‘‘I do not think, except that you are an evil man.’’ So he ordered him to be expelled. [14]
[3]: Imaam al-Bukhaaree (d.256H) - rahimahullaah - said: ‘‘Mujaahid (d.104H) said about istiwaa: Rising over the throne.’’ [15]
[4]: Ibn Jareer at-Tabaree (d.310H) said concerning the statement of Allaah - the Most High: ‘‘The Most Merciful made Istiwaa over the Throne.’’ Meaning, Rising above and ascending.’’ [16]
[5]: Imaam Abul-Hasan al-Ash’aree (d.324H) - rahimahullaah - said: ‘‘If it is said: Why do you deny His statement,
‘‘Do you not see that We have created for them what our Own Hands have created.’’ [Soorah Yaa Seen 36:71]
And His statement:
‘‘Whom I have created with My Own Hands.’’ [Soorah Saad 38:75]
are majaaz (methaphorical)? To him it is said: The ruling concerning the Speech of Allaah - the Mighty and Majestic - is that it is taken upon its dhaahir (apparent) and haqeeqah (real) meaning. Nothing is moved from its dhaahir meaning to a majaaz (metaphorical) one, except with a proof…Likewise, the statement of Allaah - the Mighty and Majestic, ‘‘Whom I have created with My Own Hands,’’ its dhaahir and haqeeqah meaning is affirming the Yadayn (two Hands of Allaah). So it is not permissible to alter it from the dhaahir meaning of Yadayn to that which our opponents claim, except with a proof…Consequently, about His statement, ‘‘Whom I have created with My Own Hands.’’ It is obligatory to affirm two hands for Allaah - the Most High - in its haqeeqah (real) meaning, not with the meaning of ni’matayn (two bounties of Allaah).’’ [17]
[6]: al-Khattaabee (d.388H) - rahimahullaah - said: ‘‘The madhhab (way) of the Salaf (Pious Predecessors) with regards to the Sifaat (Attributes of Allaah) is to affirm them as they are ’alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, nor takyeef (asking how they are).’’ [18]
[7]: Imaam at-Talamankee (d.429H) - rahimahullaah - said: ‘‘There is ijmaa’ (consensus) from Ahlus-Sunnah that Allaah ascended over His Throne bi-Dhaatihi (by His Self)… There is ijmaa’ (consensus) from Ahlus-Sunnah that Allaah ascended over His Throne ’alaa haqeeqah (in a real sense), not ’alal-majaaz (metaphorically).’’ [19]
[8]: al-Qaadee Aboo Ya’laa (d.458H) - rahimahullaah - said: ‘‘It is not permissible to repel these narrations - as is the way of a group from amongst the Mu’tazilah. Nor to become pre-occupied with ta‘weel - as is the way of the Ash’ariyyah. It is obligatory to carry them upon their dhaahir meaning; and that the Attributes of Allaah do not resemble anyone from His creation, nor do we have an ’aqeedah (belief) that there is any tashbeeh (resemblance) to them. Rather, [we believe] in what has been reported from our Shaykh and our Imaam, Aboo ’Abdullaah Ahmad Ibn Muhammad Ibn Hanbal, and other Scholars of Ashaabul-Hadeeth.’’ [20]
[9]: al-Khateeb al-Baghdaadee (d.463H) - rahimahullaah - said: ‘‘As for Speech about the Attributes, that which is authentically related about them in the Sunnah, then the Salaf - may Allaah be pleased with them all - was to affirm them all as they are, ’alaa dhaahir (upon their apparent meaning); negating any tashbeeh (resemblance) to Allaah, and not asking how they are. We do not say that al-Yad (the Hand of Allaah) means His Power, nor that as-Sama’ (Allaah’s Hearing) and al-Basr (Allaah’s Sight) meaning His Knowledge, nor do we say that He has jawaarih (limbs).’’ [21]
[10]: Ibn ’Ábdul-Barr (d.463H) - rahimahullaah - said: ‘‘Ahlus-Sunnah are agreed in affirming all the Sifaat (Attributes) which are related in the Qur‘aan amd the Sunnah, having eemaan (faith) in them and understanding them ’alal-haqeeqah (upon their real meaning), not ’alal-majaaz (metaphorically).’’ [22]
[11]: Shaykh ’Abdul-Qaadir al-Jeelaanee (d.561H) - rahimahullaah - said: ‘‘It is essential to carry the Attribute of al-Istiwaa (Allaah’s Ascending) by His Dhaat (Essence) over the Throne. Istiwaa does not mean sitting and touching - as the Mujassimah and Karraamiyyah say; nor does it mean ’uluww (grandeur and highness) - as the Ash’ariyyah say; nor does it mean isteelaa (conquering or dominating over) - as the Mu’tazilah say. None of this is related in the Sharee’ah. Neither has this been related from any of the Salafus-Saalih, from the Companions and the Taabi’een, nor from the Ashaabul-Hadeeth (Scholars of Hadeeth). Rather, it is related from them that they carried al-Istiwaa with its apparent meaning.’’ [23]
[12]: Imaam al-Qurtubee (d.671H) - rahimahullaah said: ‘‘Not a single person from the Salafus-Saalih denied Istiwaa (Allaah’s Ascending) over the Throne to be haqeeqah (in a real sense)…The reality of its kayfiyyah (how He ascends) is not known. Imaam Maalik said that al-Istiwaa is known, how is not known, and to ask questions concerning it is an innovation.’’ [24]
[13]: Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah - said: ‘‘The Sifaat (Attributes) are just like His Dhaat (Self). Thus, just as the Dhaat of Allaah is established haqeeqah (in a real sense) - without considering it to be like that of His creation, then likewise His Sifaat are also established haqeeqah - without considering them to be like that of the creation.’’ [25]
WHO IS AHLUS-SUNNAH WAL-JAMAA’AH?
Imaam Muhammad Ibn Saalih al-’Uthaymeen - hafidhahullaah - said: ‘‘So - for example -the Ash’arees and the Maatureedees are not considered from Ahlus-Sunnah wal-Jamaa’ah in this particular matter (i.e. concerning the Names and Attributes of Allaah). Rather, they oppose what the Prophet (sallallaahu ’alayhi wa sallam) and his Companions were upon with regards to accepting the Attributes of Allaah - the Most Perfect - upon their haqeeqah (real meaning). This is why, whoever says that Ahlus-Sunnah are three groups: the Salafees, the Ash’arees and the Maatureedees - then such a person is indeed mistaken. Rather we say: How can all three be considered Ahlus-Sunnah and they differ with each other? What is there after Truth, except misguidance. How can they all be Ahlus-Sunnah, whilst each one of them refutes the other - this is not possible - except if it is possible to reconcile the opposites. There is no doubt however, that one of them is truly Ahlus-Sunnah - but which one? Is it the Ash’arees, the Maatureedees or the Salafees? Whichever of them agrees with the Sunnah is considered to be Ahlus-Sunnah, whilst whichever of them opposes it is not. So we say: The Salaf are Ahlus-Sunnah wal-Jamaa’ah, and this description cannot be true for anyone else other than them. So how can those who oppose the Sunnah be called Ahlus-Sunnah - this is not possible. How is it possible to say Ahlus-Sunnah are of three differing groups, but we say that they are in agreement? So where is the agreement and consensus? Rather, Ahlus-Sunnah wal-Jamaa’ah are those who hold on to what the Prophet (sallallaahu ’alayhi wa sallam) and his Companions were upon, and to the ’aqeedah (creed) of the Salaf - until the Day of Judgement - and they are the Salafees.’’ [26]
Footnotes:
[1] Related by Imaam al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (3/430) and also by Ibn Qudaamah al-Maqdisee in Dhammut-Ta‘weel (p. 18) and the chain of narrators is hasan (good).
[2] Related by al-Aajurree in ash-Sharee’ah (p. 314), al-Bayhaqee in al-Asmaa‘ was-Sifaat (p. 453) and also in al-I’tiqaad (p. 118) and the chain of narrators is hasan.
[3] Related by Ibnul-Jawzee in Manaaqibul-Imaam Ahmad (p. 155-156)
[4] Related by Imaam adh-Dhahabee in al-’Uluww (no. 217)
[5] Sunanut-Tirmidhee (3/24)
[6] al-Ghuniyah ’an Kalaam wa Ahlihi - as quoted in Mukhtasarul-’Uluww (no. 137)
[7] ’Aqeedah Ahlus-Sunnah wal-Jamaa’ah Ashaabul-Hadeeth wal-A‘immah (no. 3)
[8] Ibtaalut-Ta‘weelaat li-Akhbaaris-Sifaat (p. 21)
[9] at-Tamheed (1/145) of Ibn ’Abdul-Barr
[10] Dhammut-Ta‘weel (p. 11) of Ibn Qudaamah al-Maqdisee
[11] al-’Aqeedatul-Waasitiyyah (p. 3-4)
[12] What is meant by tafweedh - according to Ahlul-Kalaam (the people of innovated speech and rhetoric) - is: Affirming the wording of the Attributes, but leaving knowledge of their meaning and how the Attribute is, to Allaah. However, the way of the Salaf was to affirm both the textual wording and the meaning of Allaah’s Attributes - in the way that befits Him - whilst refraining from asking questions concerning how the Attributes are; resigning knowledge of that to Allaah.
[13] Related by al-Bayhaqee in al-Asmaa‘ was-Sifaat (no. 516) and al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (no. 665), Ibn Taymiyyah said in Majmoo’ul-Fataawaa (5/365), ‘‘It is established from Rabee’ah.’’ He also said in al-Hamawiyyah (p. 80), ‘‘Al-Khallaal narrated it with an isnaad (chain of narrators), all of whom are thiqaat (precise and reliable).’’
[17] al-Ibaanah ’an Usoolid-Diyaanah (p. 133). The ascription of this book to Abul-Hasan al-Ash’aree, and that it was his final book concerning ’aqeedah (creed) - has been testified to by a number of Scholars, and from them: al-Haafidh Ibn ’Asaakir in Tabyeenul-Kadhibul-Muftaree (p. 152), al-Bayhaqee in al-I’tiqaad (p. 31), Imaam adh-Dhahabee in al-’Uluww (no. 276) and Ibnul-’Imaad in Shadharaatudh-Dhahab (p. 303).
[18] al-Ghuniyah ’an Kalaam wa Ahlihi - as quoted in Mukhtasarul-’Uluww (no. 137)
[19] Related by adh-Dhahabee in Siyar A’laamun-Nubalaa‘ (17/566)
[20] Ibtaalut-Ta‘weelaat (p. 4)
[21] al-Kalaam ’alas-Sifaat (p. 19-20) of al-Khateeb al-Baghdaadee
[22] at-Tamheed (7/145) of Ibn ’Abdul-Barr
[23] al-Ghunyatut-Taalibeen (1/50) of ’Abdul-Qaadir al-Jeelaanee
[24] al-Jaami’ li-Ahkaamil-Qur‘aan (18/216)
[25] al-Fatwaa al-Hamawiyyatul-Kubraa (p. 66)
[26] Sharhul-’Aqeedatil-Waasitiyyah (1/123) of Muhammad Ibn Saalih al-’Uthaymeen
A brief article containing statements from the Salaf about the Attributes of Allaah and their consensus concerning the futility of ta‘weel (figurative interpretation), and a refutation of the ridiculous scandal that the way of the Salaf was one of tafweedh (affirming the wording of the Attributes, without the meaning).
SOME STATEMENTS FROM THE SALAF CONCERNING THE ATTRIBUTES OF ALLAAH AND THEIR CONSENSUS CONCERNING THE FALSEHOOD OF TA‘WEEL:
[1]: Imaam al-Awzaa’ee (d.157H) - rahimahullaah - said: ‘‘I asked az-Zuhree and Makhool about the aayaat pertaining to the Sifaat (Attributes of Allaah), so they said: Leave them as they are.’’ [1]
[2]: al-Waleed Ibn Muslim (d.194H) - rahimahullaah - said: ‘‘I asked Maalik, al-Awzaa’ee, Layth Ibn Sa’d and Sufyaan ath-Thawree - rahimahumullaah - concerning the reports related about the Attributes, so they all said: Leave them as they are, without asking how.’’ [2]
[3]: Imaam Ahmad Ibn Hanbal (d.241H) - rahimahullaah - said: ‘‘These ahaadeeth should be left as they are…We affirm them and we do not make any similitude for them. This is what has been agreed upon by the Scholars.’’ [3]
[4]: Nu’aym Ibn Hammaad (d.228H) - rahimahullaah - said: ‘‘Whosoever makes tashbeeh (resemblance) of Allaah to His creation has committed kufr (disbelief), and whosoever denies what Allaah has described Himself with has also committed kufr. Indeed, all that Allaah has described Himself with, and what His Messenger (sallallaahu ’alayhi wa sallam) has described Him with, then there is no tashbeeh in it at all.’’ [4]
[5]: Imaam at-Tirmidhee (d.279H) - rahimahullaah - said: ‘‘It has been stated by more than one person from amongst the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed, the Most High - descends to the lowest heavens every night. So they say: Affirm these narrations, have faith (eemaan) in them, do not deny them, nor ask how. The likes of this has been narrated from Maalik Ibn Anas, Sufyaan ath-Thawree, Ibn ’Uyaynah and ’Abdullaah Ibnul-Mubaarak, who all said about such ahaadeeth, ‘‘Leave them as they are, without asking how.’’ Such is the statement of the People of Knowledge from Ahlus-Sunnah wal-Jamaa’ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah - the Most High - has mentioned in various places in His Book, the Attributes of al-Yad (Hand), as-Sama’ (Hearing) and al-Basr (Sight) - but the Jahmiyyah make ta‘weel of these aayaat, explaining them in a way, other than how it is explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that ‘Hand’ means that Power of Allaah.’’ [5]
[6]: al-Khattaabee (d.388H) - rahimahullaah - said: ‘‘The madhhab (way) of the Salaf (Pious Predecessors) with regards to the Sifaat (Attributes of Allaah) is to affirm them as they are ’alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, nor takyeef (asking how they are).’’ [6]
[7]: Imaam as-Saaboonee (d.448H) - rahimahullaah - said: ‘‘Indeed, the Ashaabul-Hadeeth (the Scholars of Hadeeth), [those who held fast to the Book and the Sunnah] - may Allaah protect their lives and shower mercy upon those that have died - bear witness to the Tawheed of Allaah and to the Messengership and Prophethood of His Messenger (sallallaahu ’alayhi wa aalihi wa sallam). They know their Lord - the Mighty and Majestic - by the Attributes which He has spoken of in His Revelation, and by what He has sent down, or testified to, by His Messenger (sallallaahu ’alayhi wa sallam)…They affirm for Allaah - the Mighty and Magnificent - what He affirm for Himself in His Book, or upon the tongue of His Messenger (sallallaahu ’alayhi wa sallam). They do not believe in tashbeeh (resemblance) to His Attributes from the attributes of the creation. They say: Indeed, He created Aadam with His own Hands, as He - the Most Perfect - textually stated,
‘‘O Iblees! What prevents you from prostrating to one whom I have created with My own Hands?’’ [Soorah Saad 38:75]
So they do not distort the words from their context, by carrying the meaning of Yadayn (the two Hands of Allaah) to mean ni’matayn (two bounties) or quwwatayn (two powers) - which is the tahreef (distortion) of the Mu’tazilah and the Jahmiyyah - may Allaah destroy them. They do not ask how the Attributes are, nor do they resemble them to their creation…Allaah - the Most High - protected Ahlus-Sunnah from such tahreef, takyeef and tashbeeh and favoured them with knowledge and understanding.’’ [7]
[8]: Qaadee Aboo Ya’laa (d.458H) - rahimahullaah - said: ‘‘The proof for the futility of ta‘weel is that the Companions and those who followed them from the Taabi’een, understood them (the Attributes) ’alaa dhaahir (upon their literal meaning) - and they did not take recourse to ta‘weel, nor did they move away from the dhaahir meaning. If ta‘weel were permissible, then they would have preceded us in it…’’ [8]
[9]: Ibn ’Abdul-Barr (d.463H) - rahimahullaah - said: ‘‘Ahlus-Sunnah are agreed in affirming all the Sifaat (Attributes) which are related in the Qur‘aan and the Sunnah, having eemaan (faith) in them and understanding them ’alal-haqeeqah (in a real sense), not ’alal-majaaz (metaphorically). How they are is not to be asked. However, the Jahmiyyah, the Mu’tazilah and the Khawaarij all deny them and do not carry them ’alal-haqeeqah; claiming that whosoever affirms them has made tashbeeh (resemblance) and they claim that whosoever recites them (as they are) is a mushabbih (a person doing tashbeeh).’’[9]
[10]: Ibn Qudaamah (d.620H) - rahimahullaah - said: ‘‘The way of the Salaf is to have eemaan (faith) in the Names and Attributes of Allaah that He has described Himself with in His Revelation, or upon the tongue of His Messenger (sallallaahu ’alayhi wa sallam) - without increasing, nor decreasing upon it, nor exceeding the limits, nor explaining them (i.e. like the Mu’tazilah), nor making a ta‘weel of them in a way that opposes the dhaahir meaning.’’ [10]
[11]: Ibn Taymiyyah (d.728H) - rahimahullaah - said: ‘‘From eemaan (faith) in Allaah is: Eemaan in what He described Himself with and with what His Messenger Muhammad (sallallaahu ’alayhi wa sallam) described Himself; without tahreef and ta‘weel, and without takyeef and tamtheel…’’ [11]
AFFIRMING THE SIFAAT WITH THEIR APPARENT AND REAL MEANINGS AND A REFUTATION THAT THE WAY OF THE SALAF WAS ALLEGEDLY TAFWEEDH: [12]
[1]: Rabee’atur-Ra’ee (d.136H) - rahimahullaah - said: ‘‘Al-Istiwaa (Allaah’s Ascension) is not unknown, and how (it occurs) is not comprehendible, and from Allaah is the Message, upon the Messenger is to convey, and upon us is to affirm.’’[13]
[2]: Imaam Maalik Ibn Anas (d.179H) - rahimahullaah - said: ‘‘Al-Istiwaa is known, and how is unknown, and to have eemaan (faith) in it is obligatory, and to question it is an innovation.’’ Then he said to the questioner, ‘‘I do not think, except that you are an evil man.’’ So he ordered him to be expelled. [14]
[3]: Imaam al-Bukhaaree (d.256H) - rahimahullaah - said: ‘‘Mujaahid (d.104H) said about istiwaa: Rising over the throne.’’ [15]
[4]: Ibn Jareer at-Tabaree (d.310H) said concerning the statement of Allaah - the Most High: ‘‘The Most Merciful made Istiwaa over the Throne.’’ Meaning, Rising above and ascending.’’ [16]
[5]: Imaam Abul-Hasan al-Ash’aree (d.324H) - rahimahullaah - said: ‘‘If it is said: Why do you deny His statement,
‘‘Do you not see that We have created for them what our Own Hands have created.’’ [Soorah Yaa Seen 36:71]
And His statement:
‘‘Whom I have created with My Own Hands.’’ [Soorah Saad 38:75]
are majaaz (methaphorical)? To him it is said: The ruling concerning the Speech of Allaah - the Mighty and Majestic - is that it is taken upon its dhaahir (apparent) and haqeeqah (real) meaning. Nothing is moved from its dhaahir meaning to a majaaz (metaphorical) one, except with a proof…Likewise, the statement of Allaah - the Mighty and Majestic, ‘‘Whom I have created with My Own Hands,’’ its dhaahir and haqeeqah meaning is affirming the Yadayn (two Hands of Allaah). So it is not permissible to alter it from the dhaahir meaning of Yadayn to that which our opponents claim, except with a proof…Consequently, about His statement, ‘‘Whom I have created with My Own Hands.’’ It is obligatory to affirm two hands for Allaah - the Most High - in its haqeeqah (real) meaning, not with the meaning of ni’matayn (two bounties of Allaah).’’ [17]
[6]: al-Khattaabee (d.388H) - rahimahullaah - said: ‘‘The madhhab (way) of the Salaf (Pious Predecessors) with regards to the Sifaat (Attributes of Allaah) is to affirm them as they are ’alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, nor takyeef (asking how they are).’’ [18]
[7]: Imaam at-Talamankee (d.429H) - rahimahullaah - said: ‘‘There is ijmaa’ (consensus) from Ahlus-Sunnah that Allaah ascended over His Throne bi-Dhaatihi (by His Self)… There is ijmaa’ (consensus) from Ahlus-Sunnah that Allaah ascended over His Throne ’alaa haqeeqah (in a real sense), not ’alal-majaaz (metaphorically).’’ [19]
[8]: al-Qaadee Aboo Ya’laa (d.458H) - rahimahullaah - said: ‘‘It is not permissible to repel these narrations - as is the way of a group from amongst the Mu’tazilah. Nor to become pre-occupied with ta‘weel - as is the way of the Ash’ariyyah. It is obligatory to carry them upon their dhaahir meaning; and that the Attributes of Allaah do not resemble anyone from His creation, nor do we have an ’aqeedah (belief) that there is any tashbeeh (resemblance) to them. Rather, [we believe] in what has been reported from our Shaykh and our Imaam, Aboo ’Abdullaah Ahmad Ibn Muhammad Ibn Hanbal, and other Scholars of Ashaabul-Hadeeth.’’ [20]
[9]: al-Khateeb al-Baghdaadee (d.463H) - rahimahullaah - said: ‘‘As for Speech about the Attributes, that which is authentically related about them in the Sunnah, then the Salaf - may Allaah be pleased with them all - was to affirm them all as they are, ’alaa dhaahir (upon their apparent meaning); negating any tashbeeh (resemblance) to Allaah, and not asking how they are. We do not say that al-Yad (the Hand of Allaah) means His Power, nor that as-Sama’ (Allaah’s Hearing) and al-Basr (Allaah’s Sight) meaning His Knowledge, nor do we say that He has jawaarih (limbs).’’ [21]
[10]: Ibn ’Ábdul-Barr (d.463H) - rahimahullaah - said: ‘‘Ahlus-Sunnah are agreed in affirming all the Sifaat (Attributes) which are related in the Qur‘aan amd the Sunnah, having eemaan (faith) in them and understanding them ’alal-haqeeqah (upon their real meaning), not ’alal-majaaz (metaphorically).’’ [22]
[11]: Shaykh ’Abdul-Qaadir al-Jeelaanee (d.561H) - rahimahullaah - said: ‘‘It is essential to carry the Attribute of al-Istiwaa (Allaah’s Ascending) by His Dhaat (Essence) over the Throne. Istiwaa does not mean sitting and touching - as the Mujassimah and Karraamiyyah say; nor does it mean ’uluww (grandeur and highness) - as the Ash’ariyyah say; nor does it mean isteelaa (conquering or dominating over) - as the Mu’tazilah say. None of this is related in the Sharee’ah. Neither has this been related from any of the Salafus-Saalih, from the Companions and the Taabi’een, nor from the Ashaabul-Hadeeth (Scholars of Hadeeth). Rather, it is related from them that they carried al-Istiwaa with its apparent meaning.’’ [23]
[12]: Imaam al-Qurtubee (d.671H) - rahimahullaah said: ‘‘Not a single person from the Salafus-Saalih denied Istiwaa (Allaah’s Ascending) over the Throne to be haqeeqah (in a real sense)…The reality of its kayfiyyah (how He ascends) is not known. Imaam Maalik said that al-Istiwaa is known, how is not known, and to ask questions concerning it is an innovation.’’ [24]
[13]: Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah - said: ‘‘The Sifaat (Attributes) are just like His Dhaat (Self). Thus, just as the Dhaat of Allaah is established haqeeqah (in a real sense) - without considering it to be like that of His creation, then likewise His Sifaat are also established haqeeqah - without considering them to be like that of the creation.’’ [25]
WHO IS AHLUS-SUNNAH WAL-JAMAA’AH?
Imaam Muhammad Ibn Saalih al-’Uthaymeen - hafidhahullaah - said: ‘‘So - for example -the Ash’arees and the Maatureedees are not considered from Ahlus-Sunnah wal-Jamaa’ah in this particular matter (i.e. concerning the Names and Attributes of Allaah). Rather, they oppose what the Prophet (sallallaahu ’alayhi wa sallam) and his Companions were upon with regards to accepting the Attributes of Allaah - the Most Perfect - upon their haqeeqah (real meaning). This is why, whoever says that Ahlus-Sunnah are three groups: the Salafees, the Ash’arees and the Maatureedees - then such a person is indeed mistaken. Rather we say: How can all three be considered Ahlus-Sunnah and they differ with each other? What is there after Truth, except misguidance. How can they all be Ahlus-Sunnah, whilst each one of them refutes the other - this is not possible - except if it is possible to reconcile the opposites. There is no doubt however, that one of them is truly Ahlus-Sunnah - but which one? Is it the Ash’arees, the Maatureedees or the Salafees? Whichever of them agrees with the Sunnah is considered to be Ahlus-Sunnah, whilst whichever of them opposes it is not. So we say: The Salaf are Ahlus-Sunnah wal-Jamaa’ah, and this description cannot be true for anyone else other than them. So how can those who oppose the Sunnah be called Ahlus-Sunnah - this is not possible. How is it possible to say Ahlus-Sunnah are of three differing groups, but we say that they are in agreement? So where is the agreement and consensus? Rather, Ahlus-Sunnah wal-Jamaa’ah are those who hold on to what the Prophet (sallallaahu ’alayhi wa sallam) and his Companions were upon, and to the ’aqeedah (creed) of the Salaf - until the Day of Judgement - and they are the Salafees.’’ [26]
Footnotes:
[1] Related by Imaam al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (3/430) and also by Ibn Qudaamah al-Maqdisee in Dhammut-Ta‘weel (p. 18) and the chain of narrators is hasan (good).
[2] Related by al-Aajurree in ash-Sharee’ah (p. 314), al-Bayhaqee in al-Asmaa‘ was-Sifaat (p. 453) and also in al-I’tiqaad (p. 118) and the chain of narrators is hasan.
[3] Related by Ibnul-Jawzee in Manaaqibul-Imaam Ahmad (p. 155-156)
[4] Related by Imaam adh-Dhahabee in al-’Uluww (no. 217)
[5] Sunanut-Tirmidhee (3/24)
[6] al-Ghuniyah ’an Kalaam wa Ahlihi - as quoted in Mukhtasarul-’Uluww (no. 137)
[7] ’Aqeedah Ahlus-Sunnah wal-Jamaa’ah Ashaabul-Hadeeth wal-A‘immah (no. 3)
[8] Ibtaalut-Ta‘weelaat li-Akhbaaris-Sifaat (p. 21)
[9] at-Tamheed (1/145) of Ibn ’Abdul-Barr
[10] Dhammut-Ta‘weel (p. 11) of Ibn Qudaamah al-Maqdisee
[11] al-’Aqeedatul-Waasitiyyah (p. 3-4)
[12] What is meant by tafweedh - according to Ahlul-Kalaam (the people of innovated speech and rhetoric) - is: Affirming the wording of the Attributes, but leaving knowledge of their meaning and how the Attribute is, to Allaah. However, the way of the Salaf was to affirm both the textual wording and the meaning of Allaah’s Attributes - in the way that befits Him - whilst refraining from asking questions concerning how the Attributes are; resigning knowledge of that to Allaah.
[13] Related by al-Bayhaqee in al-Asmaa‘ was-Sifaat (no. 516) and al-Laalikaa‘ee in Sharh Usoolul-I’tiqaad Ahlus-Sunnah wal-Jamaa’ah (no. 665), Ibn Taymiyyah said in Majmoo’ul-Fataawaa (5/365), ‘‘It is established from Rabee’ah.’’ He also said in al-Hamawiyyah (p. 80), ‘‘Al-Khallaal narrated it with an isnaad (chain of narrators), all of whom are thiqaat (precise and reliable).’’
[17] al-Ibaanah ’an Usoolid-Diyaanah (p. 133). The ascription of this book to Abul-Hasan al-Ash’aree, and that it was his final book concerning ’aqeedah (creed) - has been testified to by a number of Scholars, and from them: al-Haafidh Ibn ’Asaakir in Tabyeenul-Kadhibul-Muftaree (p. 152), al-Bayhaqee in al-I’tiqaad (p. 31), Imaam adh-Dhahabee in al-’Uluww (no. 276) and Ibnul-’Imaad in Shadharaatudh-Dhahab (p. 303).
[18] al-Ghuniyah ’an Kalaam wa Ahlihi - as quoted in Mukhtasarul-’Uluww (no. 137)
[19] Related by adh-Dhahabee in Siyar A’laamun-Nubalaa‘ (17/566)
[20] Ibtaalut-Ta‘weelaat (p. 4)
[21] al-Kalaam ’alas-Sifaat (p. 19-20) of al-Khateeb al-Baghdaadee
[22] at-Tamheed (7/145) of Ibn ’Abdul-Barr
[23] al-Ghunyatut-Taalibeen (1/50) of ’Abdul-Qaadir al-Jeelaanee
[24] al-Jaami’ li-Ahkaamil-Qur‘aan (18/216)
[25] al-Fatwaa al-Hamawiyyatul-Kubraa (p. 66)
[26] Sharhul-’Aqeedatil-Waasitiyyah (1/123) of Muhammad Ibn Saalih al-’Uthaymeen
Sunday, November 30, 2008
Tawheed al-Haakimiyyah?
Imaam ibnul-Qayyim (raheemahullaah) said: “There is nothing wrong with new concepts and new words, unless there is something bad about them. “ [Madaarij al-Saalikeen, 3/306] The problem with this categorization of Tawheed is that there is evil intended behind it although we say as Muslimeen indeed al-Hakimiyyah of Allaah is the truth. An example of this is what the misguided Habashees may Allaah destroy them say, ‘that Allaah exists without a place’ this statement is true but they intend evil behind by trying to strip Allaah of His Sifaatul-Ulyaa like the Mu’tazilah of old. Likewise, those who propagate this categorization of Tawheed intend by it their justification for khurooj, takfeer, and chaos.
This is also like the Khawaarij whom Abdullaah ibn Abbaas (radiyallaahu anhuma) approached when he said to them, , “I have come to you from amongst the companions of the Prophet (sallallaahu alayhi wa sallam) – the Muhajirun and the Ansaar and from the son of the uncle of the prophet (sallallaahu alayhi wa sallam) (‘Alee), who is his son-in-law. And upon them descended the Qur’aan; they are more knowledgeable about it than you and there is not one of them (the companions) amongst you. I have come to convey to you what they say, and to convey to them what you say.” ….. then he went on to say, “Come forward, what is the grudge you have against the companions of the Allaah’s Messenger and the son of his uncle (‘Alee)?” They answered, “Three points.” I asked, “And what are they?” They said, “One of the points is that he (‘Alee) had men judge in a matter of Allaah while Allaah says: "The judgment is for none but Allaah." [Soorah Al-An'aam (6):57 and Soorah Yusuf (12):40, 67] “What have men got to do with the judgment?”I said, “This is one point.” Then Abdullaah went on to refute each of their points.
Shaykh Saalih ibn 'Abdillaah Al-Fawzaan addressed this issue when he said, “There are some in our time who have divided tawheed into four categories, saying, "Tawheed is four categories: tawheed ar-ruboobiyyah, tawheed al-uloohiyyah, tawheed al-asmaa' was-sifaat, and tawheed al-haakimiyyah." In order to say this, they relay on the idea that dividing tawheed is just a traditional way of explaining it, not something restricted. Based on this assumption, there is nothing preventing us from adding another category.
So it should be said to such a person: "This division is not a traditional explanation, rather it goes back to the Book and the Sunnah, and the Salaf took these three categories directly from the Book and the Sunnah."
As for haakimiyyah, then it is true. It is obligatory for us to rule by the Sharee'ah of Allaah, the Mighty and Majestic. However this is included in tawheed al-uloohiyyah because it is obedience to Allaah, the Mighty and Majestic.
The Salaf did not leave out tawheed al-haakimiyyah so that someone later could add it on, verily it was already with them within tawheed al-'ebaadah (tawheed al-uloohiyyah)! That is because obeying Allaah by ruling according to His Sharee'ah is a form of worshipping Him, Mighty and Majestic, so it is not made into a separate category. Otherwise, prayer would be a separate category of tawheed, paying zakaah would be another separate category, fasting another, Hajj another, and all other forms of worship would be separate categories as well, and there would be no end to the divisions of tawheed! This is clearly wrong. All of the forms of worship come under one category, tawheed al-uloohiyyah.” [Duroos minal Qur’aanil-Kareem]
Now in coming to the words of Allaah, He the Exalted states, “And whosoever does not judge by what Allaah has revealed, such are the Kafiroun.” [Soorah al-Maa’idah (5):45] And Allaah Ta’aala says, “And whosoever does not judge by that which Allaah has revealed, such are the Thaâlimûn.” [Soorah al-Maa’idah (5):46] And Allaah also says, “And whosoever does not judge by what Allaah has revealed (then) such (people) are the Fâasiqûn.” [Soorah al-Maa’idah (5):47]
Shaykh Rabee ibn Haadee Al-Madkhalee made a very important point on the above mentioned verses (Soorah al-Maa’idah (5):45-47) and stated: “They should understand that these sayings of Allaah apply to all individuals, groups, rulers and subjects. So to restrict it to refer to the rulers alone and not to the people of deviant sects and misguidance, those who do not judge by the Sharee’ah of Allaah in their creed and beliefs, nor in their worship and their behavior, then this is from ignorance, misguidance and foolishness, since Allaah sent these ayat down concerning the Jews at a time when they had not had any state or authority for centuries. He sent these ayat down concerning them at a time when He had imposed humiliation and lowliness upon them. I have explained the authority and sovereignty of Allaah in this broad and all-embracing sense…” [Appendix of “Manhajul-Ambiyaa fee Da’wah Ilallaah”]
Shaykh Muhammad ibn Jameel Zaynoo wrote in his book Minhaaj ul Firqat un-Naajiyyah, “Chapter Nineteen: The Judgement is For Allaah Alone
Allaah created the creation so that He alone should be worshipped and He sent to them Messengers to teach them and He sent the Books along with the Messengers to establish judgement according to the truth and justice between them. The judgement is to be found in the Speech of Allaah and the speech of His Messenger (sallallaahu alayhi wa sallam) and it includes judgement in matters of worship, social transactions, beliefs, prescribed laws and politics (to protect and take care of the affaris of the ummah), and other human affairs.
(1) Judgement with regards to aqeedah: The first matter which the Messengers begagn their call with was the correction of aqeedah and calling people to single out Allaah alone for worship (tawheed). So when Yusuf was in prison, he called his two companions to tawheed when they asked him about the interpretation of dreams. Before answering their question, he said to them:
"O two companions of the prison! Are many different lords (gods) better or Allaah, the One, the Irresistible? "You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allaah has sent down no authority. The Judgement is for none but Allaah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not. [Soorah Yusuf (12):39-40]
(2) Judgement with regard to worship: It is obligatory that we take the ruling for matters of worship, such as prayer, zakaah, and Hajj, from the Qur’aan and the authentic Hadeeth, acting upon the saying of the Prophet (sallallaahu alayhi wa sallam): “Pray as you have seen me praying.” Likewise the saying of the Prophet (sallallaahu alayhi wa sallam): “Take your rites of Hajj from me.” Acting upon the sayings of the mujtahid scholars: “If a hadeeth is saheeh, then it is my madhhab.”
If the Scholars differ with regards to any matter, then we do not have bigoted blind adherence to the saying of any particular one of them, except for the one who has the authentic proof with its origin from the Book of Allaah and the authentic Sunnah.
(3) Judgement in social transactions: With regard to buying and selling, loans, hiring, and other than them, then the Judgement in these matters is for Allaah and His Messenger (sallallaahu alayhi wa sallam), the Most High, says:
“But no, by your Lord, they can have no Faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.’ [Soorah an-Nisaa (4):65]
The Mufassiroon mention that the reason for this verse being revealed was that there were two men who differed about a matter of irrigation. The Messenger (sallallaahu alayhi wa sallam) judged in favour of Az-Zubayr, so the other man said: “You have judged in his favour because he is your cousin.” Then this verse was revealed.
(4) Judgement in prescribed punishments: and qissaas is as Allaah, the Most High, says: And We ordained therein for them: "Life for life eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal." But if anyone remits the retaliation by way of charity, it shall be for him an expiation. And whosoever does not judge by that which Allaah has revealed, such are the Thaâlimûn.” [Soorah Al-Maaidah (5):45]
(5) Judgement regarding prescribed laws: The Judgement of Allaah with regards to the prescribed laws is as Allaah, the Most High, says:
“He has ordained for you the same religion which He ordained for Nooh, and that which We have inspired in you.” [Soorah ash-Shooraa (42):13]
Allaah censures those who associate partners to Allaah in worship (Mushrikeen) for giving the right of prescribing laws to other than Allaah, so He said:
Or have they partners with Allaah, who have instituted for them a religion which Allaah has not allowed. [Soorah ash-Shooraa (42):21]”
Shaykh Muhammad ibn Saalih al-Uthaymeen (raheemahullaah) said, "Whoever claims that there is a fourth category of tawheed under the title 'Tawheed al-Haakimiyyah' is to be counted as an innovator (mubtadi'). So this is an innovated categorisation which emanates from an ignorant person who does not understand anything of the affairs of 'aqeedah and the deen."
And I recommend reading what Shaykh Al-Albaanee stated concerning this matter: http://www.abdurrahman.org/tawheed/haakimiyyahAlbaani.html
May Allaah's salah and salaam be upon our Prophet Muhammad, his family, and his noble companions.
This is also like the Khawaarij whom Abdullaah ibn Abbaas (radiyallaahu anhuma) approached when he said to them, , “I have come to you from amongst the companions of the Prophet (sallallaahu alayhi wa sallam) – the Muhajirun and the Ansaar and from the son of the uncle of the prophet (sallallaahu alayhi wa sallam) (‘Alee), who is his son-in-law. And upon them descended the Qur’aan; they are more knowledgeable about it than you and there is not one of them (the companions) amongst you. I have come to convey to you what they say, and to convey to them what you say.” ….. then he went on to say, “Come forward, what is the grudge you have against the companions of the Allaah’s Messenger and the son of his uncle (‘Alee)?” They answered, “Three points.” I asked, “And what are they?” They said, “One of the points is that he (‘Alee) had men judge in a matter of Allaah while Allaah says: "The judgment is for none but Allaah." [Soorah Al-An'aam (6):57 and Soorah Yusuf (12):40, 67] “What have men got to do with the judgment?”I said, “This is one point.” Then Abdullaah went on to refute each of their points.
Shaykh Saalih ibn 'Abdillaah Al-Fawzaan addressed this issue when he said, “There are some in our time who have divided tawheed into four categories, saying, "Tawheed is four categories: tawheed ar-ruboobiyyah, tawheed al-uloohiyyah, tawheed al-asmaa' was-sifaat, and tawheed al-haakimiyyah." In order to say this, they relay on the idea that dividing tawheed is just a traditional way of explaining it, not something restricted. Based on this assumption, there is nothing preventing us from adding another category.
So it should be said to such a person: "This division is not a traditional explanation, rather it goes back to the Book and the Sunnah, and the Salaf took these three categories directly from the Book and the Sunnah."
As for haakimiyyah, then it is true. It is obligatory for us to rule by the Sharee'ah of Allaah, the Mighty and Majestic. However this is included in tawheed al-uloohiyyah because it is obedience to Allaah, the Mighty and Majestic.
The Salaf did not leave out tawheed al-haakimiyyah so that someone later could add it on, verily it was already with them within tawheed al-'ebaadah (tawheed al-uloohiyyah)! That is because obeying Allaah by ruling according to His Sharee'ah is a form of worshipping Him, Mighty and Majestic, so it is not made into a separate category. Otherwise, prayer would be a separate category of tawheed, paying zakaah would be another separate category, fasting another, Hajj another, and all other forms of worship would be separate categories as well, and there would be no end to the divisions of tawheed! This is clearly wrong. All of the forms of worship come under one category, tawheed al-uloohiyyah.” [Duroos minal Qur’aanil-Kareem]
Now in coming to the words of Allaah, He the Exalted states, “And whosoever does not judge by what Allaah has revealed, such are the Kafiroun.” [Soorah al-Maa’idah (5):45] And Allaah Ta’aala says, “And whosoever does not judge by that which Allaah has revealed, such are the Thaâlimûn.” [Soorah al-Maa’idah (5):46] And Allaah also says, “And whosoever does not judge by what Allaah has revealed (then) such (people) are the Fâasiqûn.” [Soorah al-Maa’idah (5):47]
Shaykh Rabee ibn Haadee Al-Madkhalee made a very important point on the above mentioned verses (Soorah al-Maa’idah (5):45-47) and stated: “They should understand that these sayings of Allaah apply to all individuals, groups, rulers and subjects. So to restrict it to refer to the rulers alone and not to the people of deviant sects and misguidance, those who do not judge by the Sharee’ah of Allaah in their creed and beliefs, nor in their worship and their behavior, then this is from ignorance, misguidance and foolishness, since Allaah sent these ayat down concerning the Jews at a time when they had not had any state or authority for centuries. He sent these ayat down concerning them at a time when He had imposed humiliation and lowliness upon them. I have explained the authority and sovereignty of Allaah in this broad and all-embracing sense…” [Appendix of “Manhajul-Ambiyaa fee Da’wah Ilallaah”]
Shaykh Muhammad ibn Jameel Zaynoo wrote in his book Minhaaj ul Firqat un-Naajiyyah, “Chapter Nineteen: The Judgement is For Allaah Alone
Allaah created the creation so that He alone should be worshipped and He sent to them Messengers to teach them and He sent the Books along with the Messengers to establish judgement according to the truth and justice between them. The judgement is to be found in the Speech of Allaah and the speech of His Messenger (sallallaahu alayhi wa sallam) and it includes judgement in matters of worship, social transactions, beliefs, prescribed laws and politics (to protect and take care of the affaris of the ummah), and other human affairs.
(1) Judgement with regards to aqeedah: The first matter which the Messengers begagn their call with was the correction of aqeedah and calling people to single out Allaah alone for worship (tawheed). So when Yusuf was in prison, he called his two companions to tawheed when they asked him about the interpretation of dreams. Before answering their question, he said to them:
"O two companions of the prison! Are many different lords (gods) better or Allaah, the One, the Irresistible? "You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allaah has sent down no authority. The Judgement is for none but Allaah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not. [Soorah Yusuf (12):39-40]
(2) Judgement with regard to worship: It is obligatory that we take the ruling for matters of worship, such as prayer, zakaah, and Hajj, from the Qur’aan and the authentic Hadeeth, acting upon the saying of the Prophet (sallallaahu alayhi wa sallam): “Pray as you have seen me praying.” Likewise the saying of the Prophet (sallallaahu alayhi wa sallam): “Take your rites of Hajj from me.” Acting upon the sayings of the mujtahid scholars: “If a hadeeth is saheeh, then it is my madhhab.”
If the Scholars differ with regards to any matter, then we do not have bigoted blind adherence to the saying of any particular one of them, except for the one who has the authentic proof with its origin from the Book of Allaah and the authentic Sunnah.
(3) Judgement in social transactions: With regard to buying and selling, loans, hiring, and other than them, then the Judgement in these matters is for Allaah and His Messenger (sallallaahu alayhi wa sallam), the Most High, says:
“But no, by your Lord, they can have no Faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.’ [Soorah an-Nisaa (4):65]
The Mufassiroon mention that the reason for this verse being revealed was that there were two men who differed about a matter of irrigation. The Messenger (sallallaahu alayhi wa sallam) judged in favour of Az-Zubayr, so the other man said: “You have judged in his favour because he is your cousin.” Then this verse was revealed.
(4) Judgement in prescribed punishments: and qissaas is as Allaah, the Most High, says: And We ordained therein for them: "Life for life eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal." But if anyone remits the retaliation by way of charity, it shall be for him an expiation. And whosoever does not judge by that which Allaah has revealed, such are the Thaâlimûn.” [Soorah Al-Maaidah (5):45]
(5) Judgement regarding prescribed laws: The Judgement of Allaah with regards to the prescribed laws is as Allaah, the Most High, says:
“He has ordained for you the same religion which He ordained for Nooh, and that which We have inspired in you.” [Soorah ash-Shooraa (42):13]
Allaah censures those who associate partners to Allaah in worship (Mushrikeen) for giving the right of prescribing laws to other than Allaah, so He said:
Or have they partners with Allaah, who have instituted for them a religion which Allaah has not allowed. [Soorah ash-Shooraa (42):21]”
Shaykh Muhammad ibn Saalih al-Uthaymeen (raheemahullaah) said, "Whoever claims that there is a fourth category of tawheed under the title 'Tawheed al-Haakimiyyah' is to be counted as an innovator (mubtadi'). So this is an innovated categorisation which emanates from an ignorant person who does not understand anything of the affairs of 'aqeedah and the deen."
And I recommend reading what Shaykh Al-Albaanee stated concerning this matter: http://www.abdurrahman.org/tawheed/haakimiyyahAlbaani.html
May Allaah's salah and salaam be upon our Prophet Muhammad, his family, and his noble companions.
Saturday, November 29, 2008
Defeating the Ideology of the People of Takfeer!
Defeating the Ideology of the People of Takfeer by Brother Abdulilah Lahmami
p. 1/5
p. 2/5
p. 3/5
p. 4/5
p. 5/5
p. 1/5
p. 2/5
p. 3/5
p. 4/5
p. 5/5
Monday, November 24, 2008
Ya Muslimeen Beware of Nooh Ha Meem Kellar!!!
Beware of Nooh Ha Meem Keller!!
The Hawaa In The Reliance of the Traveller of Nooh Ha Meem Keller.
http://www.abdurrahman.org/innovation/hawaaRelianceoftheTraveller.pdf
Nooh Ha Meem and The Relation Between The Mureed and the Sufi "Sheikh"!
http://www.abdurrahman.org/innovation/Mureed_SufiSheikh.pdf
Nooh Ha Meem Kellar and his Distortions Regarding the Path of the Salaf and the Stand of Ibnul Qayyim & ibn Taymeeyah. http://www.abdurrahman.org/innovation/NuhHaMeemKellerandhisDistortions.pdf
The Concept of Zuhd: The Understanding Of the Salaf and The Bid'ah of the Mystic Sufis.
http://www.abdurrahman.org/innovation/zuhud_Salaf_Sufis.pdf
Taken From: The Dispraise of Al-Hawaa (Lowly Desire) - compiled by Saleh as-Saleh (raheemahullaah) http://www.abdurrahman.org/aqeeda/dispraiseofalhawaa.pdf
A Reply to a Jahmee: Keller Unveiled
http://www.salafipublications.com/sps/downloads/pdf/AQD060009.pdf
The Hawaa In The Reliance of the Traveller of Nooh Ha Meem Keller.
http://www.abdurrahman.org/innovation/hawaaRelianceoftheTraveller.pdf
Nooh Ha Meem and The Relation Between The Mureed and the Sufi "Sheikh"!
http://www.abdurrahman.org/innovation/Mureed_SufiSheikh.pdf
Nooh Ha Meem Kellar and his Distortions Regarding the Path of the Salaf and the Stand of Ibnul Qayyim & ibn Taymeeyah. http://www.abdurrahman.org/innovation/NuhHaMeemKellerandhisDistortions.pdf
The Concept of Zuhd: The Understanding Of the Salaf and The Bid'ah of the Mystic Sufis.
http://www.abdurrahman.org/innovation/zuhud_Salaf_Sufis.pdf
Taken From: The Dispraise of Al-Hawaa (Lowly Desire) - compiled by Saleh as-Saleh (raheemahullaah) http://www.abdurrahman.org/aqeeda/dispraiseofalhawaa.pdf
A Reply to a Jahmee: Keller Unveiled
http://www.salafipublications.com/sps/downloads/pdf/AQD060009.pdf
Subscribe to:
Comments (Atom)