Chapter 3
Schools of Thought and Sects
22473: Deobandis
Question:
Are Deobandis part of Ahlus Sunnah? Are they
within the folds of Islam?
Answer:
Praise be to Allaah.
The Deobandis are one of the groups of Muslims.
This group is connected to and named after the University
of Deoband _ Dar al-Uloom _ in India. It is an
intellectual school of thought that is deeply rooted, and everyone
who graduated from that university was influenced by
its academic characteristics, so that they became known
as Deobandis.
The University of Deoband was founded by a group
of Indian `ulamaa' (scholars) after the British had put a
stop to the Islamic revolution in India in 1857 CE.
Its establishment was a strong reaction against
western advancement and its materialistic civilization in the
Indian Subcontinent, aimed at saving the Muslims from
the dangers of these circumstances, especially when
Delhi, the capital, had been destroyed following the
revolution and the British had taken full control of it. The
scholars feared that their religion might be assimilated, so
Shaykh Imdaadullaah al-Muhaajir al-Makki and his
student Shaykh Muhammad Qaasim al-Nanatuwi, and
their companions, drew up a plan to protect Islam and
its teachings. They thought that the solution was to
establish religious schools and Islamic centers, thus
al-Madrasah al-Islamiyyah al-Arabiyyah was established in
Deoband as a center for Islam and Sharee'ah in India at the time
of British rule.
The most prominent figures of this intellectual
school:
1- Muhammad Qaasim
2- Rasheed Ahmad al-Kankoohi
3- Husayn Ahmad al-Madani
4- Muhammad Anwaar Shah al-Kashmiri
5- Abu'l-Hasan al-Nadvi
6- Al-Muhaddith Habeeb al-Rahmaan al-A'zami
Thoughts and beliefs
With regard to basic tenets of belief (`aqeedah),
they follow the madhhab of Abu Mansoor al-Maatreedi.
They follow the madhhab of Imaam Abu Haneefah
with regard to fiqh and minor issues.
They follow the Sufi tareeqahs of the
Naqshbandiyyah, Chishtiyyah, Qaadiriyyah and Saharwardiyyah
with regard to spiritual development.
The thoughts and principles of the Deobandi school
may be summed up as follows:
- Preserving the teachings of Islam and its strength
and rituals.
- Spreading Islam and resisting destructive schools
of thought and missionary activity.
- Spreading Islamic culture and resisting the
invading British culture.
- Paying attention to spreading the Arabic
language because it is the means of benefiting from the sources
of Islamic sharee'ah.
- Combining reason and emotion, and knowledge
and spirituality.
See al-Mawsoo'ah al-Muyassarah fil Adyaan
wal Madhaahib (1/308).
Because the Deobandis follow the Maatreedi
madhhab with regard to belief (`aqeedah), we have to
define what al-Maatreediyyah is:
This is a philosophical (kalaami) group which is
named after Abu Mansoor al-Maatreedi. It is based on
using rational and philosophical proof and evidence in
disputes with opponents from among the Mu'tazilah,
Jahamiyyah and others to establish the truths of religion and
Islamic `aqeedah (belief). With regard to sources,
the Maatreediyyah divide the bases of religion into
two Islam & Muslims depending on the source:
1 _ Divine or rational: these are matters which
are established independently by reason and the
reports follow that. This includes issues of Tawheed and
the Divine attributes.
2 _ Legislative matters or transmitted reports, These
are matters which reason states may or may not exist,
but there is no way to prove rationally that they exist, such
as Prophethood, the torment of the grave and issues of
the Hereafter. It should be noted that some of them
regarded Prophethood as coming under the heading of
rational issues.
It is obvious that this is contradictory to the
methodology of Ahl al-Sunnah wa'l-Jamaa'ah, because the
Qur'aan, Sunnah and consensus of the Sahaabah are the
sources of guidance in their view. This is in addition to their
bid'ah (innovation) of dividing the sources of religion
into rational matters vs. transmitted reports, which was
based on the false notion of the philosophers who assumed
that the religious texts contradict reason, so they tried
to mediate between reason and the transmitted reports.
This led them to force reason into fields where it has no
place, so they came up with false rulings which
contradicted sharee'ah, and that led them to say that they did not
know what the texts mean and that only Allaah knows
their meaning, or to misinterpret them altogether. In the
view of Ahl al-Sunnah wa'l-Jamaa'ah, on the other hand,
there is no contradiction between sound reason and the
sound transmitted reports.
See al-Mawsoo'ah al-Muyassarah fi'l-Adyaan
wa'l-Madhaahib al-Mu'aasirah, 1/99
Attitude of Ahl al-Sunnah towards the
Maatreediyyah
It was narrated from the Prophet SAWS (peace
and blessings of Allaah be upon him) that this ummah
would split into seventy-three sects, all of which would be
in the Fire apart from one. The Prophet SAWS (peace
and blessings of Allaah be upon him) explained that the
saved group is the Jamaa'ah, which is the group that
follows the same path as the Messenger SAWS (peace
and blessings of Allaah be upon him) and his Companions.
Undoubtedly Ahl al-Sunnah wa'l-Jamaa'ah, who
adhere to the Qur'aan and Sunnah in terms of both
knowledge and actions, are the saved group, and this
description applies to them, i.e., they adhere to that which
the Messenger SAWS (peace and blessings of Allaah be
upon him) and his Companions adhered to in terms
of knowledge and actions.
It is not sufficient for an individual or group merely
to claim to belong to the Sunnah whilst going against
the methodology of the salaf, namely the Sahaabah
and Taabi'een. Rather it is essential to adhere to
their methodology in knowledge, action, approach and
spiritual development.
The Maatreediyyah are one of the groups whose
opinions include true and false views, and some things that
go against the Sunnah. It is known that these groups
vary with regard to the truth, how near or far they are;
the closer they are to the Sunnah, the closer they are to
the truth and the right way. Among them are some who
went against the Sunnah with regard to basic principles,
and some who went against the Sunnah with regard to
more subtle issues. There are some who refuted other
groups who are farther away from the Sunnah, so they are to
be praised with regard to their refutation of falsehood
and what they have said of truth, but they have
overstepped the mark in so far as they have rejected part of the
truth and gone along with some falsehood. So they have
refuted a serious bid'ah by means of a lesser bid'ah, and
refuted falsehood with a lesser form of falsehood. This is the
case with most of the philosophers (ahl al-kalaam) who
claim to belong to Ahl al-Sunnah wa'l-Jamaa'ah…"
(From the words of Shaykh al-Islam Ibn Taymiyah,
al-Fataawa, 1/348).
There remains one important question to be
answered, which is: what is our duty towards the
Maatreediyyah and groups who hold similar beliefs such as
the Deobandis and others?
The answer varies according to differences in the
persons involved.
If someone is stubborn and propagates his bid'ah,
then we must warn others about him and explain where he
has gone wrong and deviated. But if he does not
propagate his bid'ah and it is clear from his words and actions
that he is seeking the truth and striving for that purpose,
then we should advise him and explain to him what is
wrong with this belief, and guide him in a manner that is
better; perhaps Allaah will bring him back to the truth.
This advice is included in the words of the Prophet
SAWS (peace and blessings of Allaah be upon him):
"Religion is sincerity (or sincere advice)." We [the Sahabah]
asked, "To whom?" He said, "To Allaah and His Book, and
His Messenger, and to the leaders of the Muslims and
their common folk."
(Narrated by Muslim, 55).
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47431: He is asking about Sufism and the Jamaa'at
al-Tableegh
Question:
Is the "Da'wah and Tableegh" group one of the
misguided groups? And what about Sufism?.
Answer:
Praise be to Allaah.
It is important for us to understand, firstly, that the
words "Tasawwuf" and "Sufism" are modern terms which
refer to something that is not automatically approved of
in sharee'ah as the words eemaan (faith), Islam and
ihsaan are. Neither is it automatically condemned like the
words kufr, fusooq (immorality) and `asyaan (disobedience, sin).
In such cases, we need to find out more about what
is meant by such words before we can pass comment. Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him) said: "The words al-faqr and al-tasawwuf
(i.e., Sufism) may include some things that are loved by
Allaah and His Messenger, and these are things that are
enjoined even if they are called faqr or tasawwuf, because
the Qur'aan and Sunnah indicate that they are mustahabb
and that is not altered if they called by other names. That
also includes actions of the heart such as repentance
and patience. And it may include things that are hated
by Allaah and His Messenger, such as some kinds of
belief in incarnation and pantheism, or monasticism that
has been innovated in Islam, or things that go
against sharee'ah and have been innovated, and so on.
These things are forbidden no matter what names they
are given… And it may include limiting oneself to a
certain style of clothing or certain customs, ways of
speaking and behaving, in such a way that anyone who goes
beyond it is regarded as an outsider, although this is not
something that has been stipulated in the Qur'aan or Sunnah;
rather it may be something that is permissible or it may
be something that is makrooh, and this is a bid'ah that
is forbidden. This is not the way of the friends of
Allaah (awliya' Allaah); such things are innovations
and misguidance that exists among those who claim to
follow the Sufi path. Similarly, among those who claim to
be servants of knowledge there are innovations that
involve beliefs and words that go against the Qur'aan and
Sunnah, using phrases and terminology that have no basis
in sharee'ah. Many such things happen among those people.
The wise believer agrees with all people in that in
which they are in accordance with the Qur'aan and Sunnah
and obey Allaah and His Messenger, but he does not
agree with that in which they go against the Qur'aan and
Sunnah and disobey Allaah and His Messenger. He accepts
from every group that which was taught by the
Messenger… when a person seeks the truth and justice, based
on knowledge, he is one of the successful friends of
Allaah and His victorious party…
Al-Fataawa, 11/280-290.
But what Shaykh al-Islam said about the view of
Sufis depending on their situation is almost too theoretical
for our times, when the objectionable matters that he
referred to have become part of the path of those who
call themselves Sufis nowadays, in addition to the
different occasions they celebrate such as the Mawlid, and
their exaggeration about their living shaykhs, and
their attachment to shrines and graves, where they pray
and circumambulate the graves and make vows to them,
and other well-known practices of theirs. Because of
these matters, the correct approach now is to warn against
them with no reservations. This is what was agreed upon
by the Standing Committee in their answer to a
question about the ruling on the Sufi tareeqahs that exist
nowadays. They said:
Usually those that are called Sufis nowadays
follow bid'ahs (innovations) that constitute shirk, as well as
other kinds of bid'ah, such as when some of them say
"Madad ya sayyid (Help, O Master)", and call upon the
qutubs ("holy men"), and recite dhikr in unison using names
by Allaah has not called Himself, like saying "Huw,
Huw (He, He)" and "Ah, Ah (a contraction of the
word `Allaah')". Whoever reads their books will be aware
of many of their innovations that constitute shirk, and
other evils.
With regard to the Jamaa'at al-Tableegh, this is one
of the groups that is active in the field of da'wah,
calling people to Allaah. They do a great deal of good and
make commendable efforts. How many sinners have
repented at their hands, and how many have now become
devoted to worship of Allaah. But this group is not free of
some innovations in knowledge and action, to which
the scholars have drawn attention. But whatever the case
they cannot be described as being one of the misguided
groups. We have quoted above the words of Shaykh al-Islam
Ibn Taymiyah: The wise believer agrees with all people
in that in which they are in accordance with the
Qur'aan and Sunnah and obey Allaah and His Messenger, but
he does not agree with that in which they go against
the Qur'aan and Sunnah. For more information on this
group, see the answer to questions no. 8674 and
39349.
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45563: Ruling on hating the Sahaabah
Question:
I was having a discussion with some people about
the Sahaabah (may Allaah be pleased with them), and he
told me that it was possible for any one of us to hate any
one of the Sahaabah without that contradicting Islam. He
said perhaps that (hating the Sahaabah) may put a
person beyond the pale of faith but he would still remain
a Muslim. We hope that you can explain this matter to us.
Answer:
Praise be to Allaah.
Undoubtedly it is a sign of great misfortune
and misguidance if a person's faith is based on slandering
the companions of the best of mankind (peace and
blessings of Allaah be upon him) or arguing about the disputes
that arose among them, instead of occupying himself
with doing that which will benefit him in both his worldly
and spiritual affairs.
No one should have any reason to slander or hate or
bear grudges against the companions of the Prophet
(peace and blessings of Allaah be upon him). Their virtues
are many, for they are the ones who supported Islam
and spread the faith; they are the ones who fought
the mushrikeen; they are the ones who transmitted
the Qur'aan, Sunnah and rulings. They sacrificed
themselves, their blood and their wealth for the sake of Allaah.
Allaah chose them to be the companions of His Prophet
(peace and blessings of Allaah be upon him), so no one
slanders them or hates them except a hypocrite whose does
not love Islam or believe in it.
It was narrated that al-Bara' (may Allaah be pleased
with him) said: I heard the Prophet (peace and blessings
of Allaah be upon him) say: "The Ansaar: no one loves
them but a believer and no one hates them but a
hypocrite. Whoever loves them, Allaah will love him, and
whoever hates them, Allaah will hate him."
Narrated by al-Bukhaari, 3672; Muslim, 75.
If a man who hates the Ansaar cannot be a believer
and that makes him a hypocrite, then how about one who
hates the Ansaar and Muhaajireen and those who followed
them in truth, and slanders them, curses them and
denounces them and those who love them as kaafirs _ as the
Raafidis do? Undoubtedly they deserve more to be regarded
as kaafirs and hypocrites, and of not being believers.
Al-Tahhaawi said, discussing the beliefs of Ahl
al-Sunnah wa'l-Jamaa'ah:
We love the companions of the Messenger of
Allaah (peace and blessings of Allaah be upon him) and we
do not neglect to love any one of them, nor do we
disavow any one of them. We hate those who hate them and
who criticize them, and we only mention them in good
terms. Loving them is part of religious commitment, faith
and ihsaan, and hating them is kufr, hypocrisy and wrongdoing.
Shaykh Saalih al-Fawzaan said:
The way of Ahl al-Sunnah wa'l-Jamaa'ah is to love
the family (ahl al-bayt) of the Prophet (peace and
blessings of Allaah be upon him).
The Naasibis love the Sahaabah but hate the family
of the Prophet (peace and blessings of Allaah be upon
him), hence they were called Naasibis because they
set themselves up (nasb) as enemies of the family of
the Prophet (peace and blessings of Allaah be upon him).
The Raafidis are the opposite: they love the
Prophet's family (ahl al-bayt) _ or so they claim, but they hate
the Sahaabah, whom they curse, denounce as kaafirs
and criticize.
Whoever hates the Sahaabah hates Islam, because
they are the bearers of Islam and the followers of the
Chosen Prophet (peace and blessings of Allaah be upon him).
So whoever hates them hates Islam, and this indicates
that there is no faith in the hearts of such people and that
they do not love Islam.
This is an important basic principle which the
Muslims should understand, namely loving and respecting
the Sahaabah, because that is part of faith. Hating them
or hating one of them is kufr and hypocrisy, because
loving them is part of loving the Prophet (peace and
blessings of Allaah be upon him) and hating them is part of
hating the Prophet (peace and blessings of Allaah be upon him).
Sharh al-`Aqeedah al-Waasitiyyah.
Some of the scholars explained in detail what is
meant by hating the Sahaabah. They said: If a person hates
some of them for some worldly reason, then that is not
kufr and hypocrisy, but if it is for a religious reason,
because they were the companions of the Prophet (peace
and blessings of Allaah be upon him), then undoubtedly
this is hypocrisy.
This is a good explanation which does not contradict
what we have mentioned above, rather it explains it
further and reinforces it.
Abu Zar'ah al-Raazi said: If you see a man
criticizing one of the companions of the Messenger of Allaah
(peace and blessings of Allaah be upon him), then know that
he is a heretic.
Imam Ahmad said: If you see a man mentioning one
of the companions of the Messenger of Allaah (peace
and blessings of Allaah be upon him) in a bad way, then
call his Islam into question.
Shaykh al-Islam Ibn Taymiyah said:
If a person slanders them in a way that does not
impugn their good character or religious commitment, such
as describing one of them as being stingy or cowardly
or lacking in knowledge or not being an ascetic and so
on, then he deserves to be rebuked and disciplined, but
we do not rule him to be a kaafir because of that. This is
how the words of those who were not regarded as kaafirs
by the scholars are to be understood.
If a person curses them and slanders them in general
terms, this is an area of scholarly dispute, depending on
whether this cursing is motivated by mere feelings or
religious doctrines. If a person goes beyond that and claims
that they apostatized after the death of the Messenger of
Allaah (peace and blessings of Allaah be upon him), apart
from a small group of no more than ten or so individuals,
or that most of them rebelled and did evil, then there is
no doubt that such a person is a kaafir, because he has
denied what is stated in more than one place in the Qur'aan,
that Allaah was pleased with them and praised them.
Indeed whoever doubts that such a person is a kaafir is himself
a kaafir, because this implies that those who
transmitted the Qur'aan and Sunnah were kaafirs or evildoers
and that the best of this ummah which is described in the
verse "You are the best of peoples ever raised up for mankind"
[Aal `Imraan 3:110 _ interpretation of the
meaning] _
the first generation _ were mostly kaafirs and
hypocrites. It implies that this ummah is the worst of nations,
and that the first generations of this ummah are the most
evil. No doubt this is blatant kufr, the evidence for which
is quite clear.
Hence you will find that most of those who proclaim
such views will sooner or later be shown to be heretics.
Heretics usually conceal their views, but Allaah has punished
some of them to make an example of them, and there are
many reports that they were turned into pigs in life and in
death. The scholars have compiled such reports, such as
al-Haafiz al-Saalih Abu `Abd-Allaah Muhammad ibn
`Abd al-Waahid al-Maqdisi, in his book al-Nahi `an Sabb
al-Ashaab in which he narrated the punishments that
befell such heretics.
In conclusion, there are some groups of those who
slander the Sahaabah concerning who them is no doubt that
they are kaafirs, others who cannot be judged to be
kaafirs, and others concerning whom there is some
doubt regarding that.
Al-Saarim al-Maslool `ala Shaatim
al-Rasool, p. 590-591.
Taqiy al-Deen al-Subki said:
… This refers to one who slanders some of the Sahaabah.
But if a person slanders all of the Sahaabah, then he
is undoubtedly a kaafir. The same applies if he slanders
one of the Sahaabah just because he is a Sahaabi,
because this is demeaning the virtue of the Sahaabah and
indirectly slandering the Prophet (peace and blessings of Allaah
be upon him). So undoubtedly the person who does this is
a kaafir. Based on this, the words of al-Tahhaawi,
"and hating them is kufr" should be understood as
meaning that hating all of the Sahaabah is undoubtedly kufr, but
if a person slanders a Sahaabi not because he is a
Sahaabi but for some personal reason, and that Sahaabi was,
for example, one of those who became Muslim before
the Conquest of Makkah and of whose virtue we are
certain _ such as the Raafidis who slander the two Shaykhs
[Abu Bakr and `Umar] _ then al-Qaadi Husayn stated that
the one who slanders the two Shaykhs is a kaafir.
The reason for the scholarly dispute on this issue is if
a person slanders a specific person it may be for
some personal reason, or he may hate someone for a
worldly reason etc. This does not imply that he is a kaafir.
But undoubtedly if he hates one of the two Shaykhs
because he was a companion of the Prophet (peace and
blessings of Allaah be upon him), then this is kufr, and indeed
hating any of the Sahaabah who was lower in status than
two Shaykhs just because he was a companions of the
Prophet (peace and blessings of Allaah be upon him) is
also definitely kufr.
Fataawa al-Subki, 2/575.
And Allaah knows best.
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43322: Who are the Naasibis and what is the ruling
on them?
Question:
I would like to know about the following terms:
1- What is the definition of a Naasibi?
2- What is the ruling on such a person _ is he a
Muslim, a kaafir (disbeliever), one who has gone astray, or
an innovator?
3- Are there some references which speak about
the Naasibis?.
Answer:
Praise be to Allaah.
Nasb in Arabic refers to setting something up or
raising it. Mukhtaar al-Sihaah, 1/275.
In al-Qaamoos it says that the Naasibis (al-nawaasib,
al-naasibah and ahl al-nasb) are those whose religious
beliefs include hating `Ali _ peace be upon him _ because
they set themselves up against him, i.e. took a hostile
stance against him.
Shaykh Ibn `Uthaymeen (may Allaah have mercy on
him) said: The Naasibis are those who set themselves up
against Ahl al-Bayt (the members of the Prophet's
household) and hated them and slandered them. They
are diametrically opposed to the Raafidis (Shi'ah).
Sharh al-Waasitiyyah, 2/283.
Shaykh al-Islam Ibn Taymiyah said, explaining
the `aqeedah of Ahl al-Sunnah wa'l-Jamaa'ah: They (i.e.,
the Sunnis) love the people of the household of the
Messenger of Allaah (peace and blessings of Allaah be upon
him); they regard them with love and loyalty, and they heed
the command of the Messenger of Allaah (peace and
blessings of Allaah be upon him) concerning them… but they
reject the way of the Raafidis who hate the Sahaabah and
slander them, and they reject the way of the Naasibis who
insult Ahl al-Bayt in words and deed. Ahl al-Sunnah do
not indulge in discussions about the disputes that took
place among the Sahaabah.
Al-`Aqeedah al-Waasitiyyah, Majmoo'
al-Fataawa, 3/154.
So the Naasibis are those who hate Ahl al-Bayt,
especially `Ali (may Allaah be pleased with him), and some of
them slander him and some accuse him of being a
rebellious evildoer, and some of them regard him as a kaafir, as
was referred to by Shaykh al-Islam (Manhaaj
al-Sunnah, 7/339).
One of the most well-known groups who emerged
from among the Naasibis were the Khaarijis who
rebelled against `Ali (may Allaah be pleased with him)
and regarded him as a kaafir, and they added other
innovations to that.
Undoubtedly rebelling and hating the Ahl al-Bayt
and other Sahaabah is a serious kind of bid'ah
(innovation) that implies slandering this religion which was
transmitted to us via the Sahaabah, the Ahl al-Bayt and others.
With regard to whether they are to be regarded as
kaafirs, this varies according to the level of hatred for
the Sahaabah, and their motives. In brief, if they hate
them for some worldly reason then that does not mean
that they are kaafirs or hypocrites, but if it is for a
religious reason, because they are the companions of the
Messenger of Allaah (peace and blessings of Allaah be upon
him), then this is kufr. Anything in between that is an area
of scholarly dispute in general. See question
no;45563
With regard to the ruling on the Khaarijis _ who have
a similar mentality to the Shi'ah and added to that
hatred of the Sahaabah, regarding the one who commits a
major sin as a kaafir, and other kinds of bid'ah _ there is
some difference of opinion among the scholars. Shaykh
al-Islam Ibn Taymiyah said:
The ummah is agreed on condemning of the
Khaarijis and regarding them as having gone astray, but they
dispute as to whether they are to be regarded as kaafirs.
There are two well-known views in the Madhhabs of
Maalik and Ahmad. In the madhhab of al-Shaafa'i there is also
a dispute as to whether they are kaafirs. Hence there
are two views in the madhhab of Ahmad.
The first is that they are wrongdoers, and the second
is that they are kaafirs like the apostates, so it is
permissible to kill them first, to kill those taken prisoner, and to
pursue those who run away. If possible they should be asked
to repent as in the case of apostates: if they repent all
well and good, otherwise they are to be executed.
Majmoo' al-Fataawa, 28/518.
Shaykh al-Islam Ibn Taymiyah said: With regard
to viewing them as kaafirs and stating that they will
abide in Hell for eternity, there are also two
well-known scholarly views, which were both narrated from
Ahmad. The two views apply to the Khaarijis and those who
went astray such as the Harooris, Raafidis and others. The
most correct of these views is that their beliefs which are
well known to go against what the Messenger
brought constitute kufr. Similarly their actions which are like
the actions of the kuffaar against the Muslims are also kufr.
I have mentioned the evidence for that elsewhere. But
to declare a specific individual among them to be a
kaafir and to judge that he will abide in Hell forever is
dependent upon the conditions for declaring a person to be a
kaafir being met and the impediments to so doing being absent.
When we quote the verses and reports which speak
of promises and warnings, and who is a kaafir and a
faasiq, we should quote them in a general sense. We cannot
judge that any specific individual is included in the
general meaning of those texts, unless one of the conditions
is met with no impediment. We have already discussed
this principle in Qaa'idat al-Takfeer. (Majmoo'
al-Fataawa, 28/500). And Allaah knows best.
The questioner should note that in their books the
Raafidis who go to extremes with regard to `Ali and the Ahl
al-Bayt, and slander the Sahaabah and regard them as
kaafirs, often accuse those who disagreed with their falsehood
of being Naasibis, but by Naasibis they mean Ahl
al-Sunnah wa'l-Jamaa'ah. They do this to express their dislike
of them for going against their falsehood and following
the way of truth. Shaykh al-Islam Ibn Taymiyah said:
"With regard to Ahl al-Sunnah, they regard as friends all
the believers. When they speak it is on the basis of
knowledge and fairness, unlike those who are ignorant or follow
their whims and desires; they reject the way of both the
Raafidis and the Naasibis and they hold all of the early
generations in high esteem, and they recognize status and virtue
of the Sahaabah and respect the rights of Ahl al-Bayt
as prescribed by Allaah. They also recognize the
varying status of members of the early generation, and
they recognize that Abu Bakr and `Umar enjoyed
precedence and had virtues that were not shared by anyone else
among the Sahaabah. Manhaaj al-Sunnah, 2/71
Based on this, we have to know who uses this word
and who they are referring to by that, lest we reject the
truth, because of their describing the people of truth in
an incorrect manner. Because one of the characteristics
of the people who follow innovation is to attack Ahl
al-Sunnah and describe them in offputting terms.
What counts is that which is in accordance with the
Qur'aan and Sunnah and the way of the earliest generations
of this ummah, no matter how much the followers of falsehood try to distort it.
Among the books which speak of the Naasibis and
refute them and their ideas, and discussed those who went
to the other extreme, namely the Raafidis, is Manhaaj
al-Sunnah by Shaykh al-Islam Ibn Taymiyah. You can
refer to this book or some of its abridged editions.
We ask Allaah to guide us and you to follow His
Book and the Sunnah of His Prophet (peace and blessings
of Allaah be upon him), and to protect us from
misguidance and temptations both obvious and subtle.
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26139: A brief look at the beliefs of the Druze
Question:
Can you give me a brief idea about the beliefs of
the Druze? What is the Islamic ruling concerning them?.
Answer:
Praise be to Allaah.
The Druze originated as a secret sect among the
esoteric (baatini) groups that appear outwardly to be Muslim
and who sometimes pretend to be religious, ascetic and
pious. They make an outward show of false pride in
religion, pretending to be various kinds of Shi'ahs, Sufis and
lovers of Ahl al-Bayt (the family of the Prophet (peace
and blessings of Allaah be upon him)). They claim to
carry the banner of peace and reconciliation amongst
people, and they talk about uniting people in order to
deceive them and lead them astray from their religion. When
the opportunity arises, when they become stronger and
find supporters among the ruling classes, they show their
true colours and proclaim their real beliefs and aims, and
they start to promote evil and corruption, and try to
destroy religious teachings, sound beliefs and morals.
This is clear to anyone who studies their history
and follows their progress from the day the Jew
`Abd-Allaah ibn Saba' lay the foundations and planted the seed,
a legacy which has been handed down from one
generation to another, as they have tried hard to implement
these principles, and this has continued until the present day.
Although the Druze are one of these esoteric groups,
they have their own characteristics as regards their origins
and the time when they emerged, and the circumstances
which helped them to become established. We will mention
some brief details concerning that and the rulings of the
scholars concerning them.
1 _ The Druze are named after Durzi, whose full
name was Abu `Abd-Allaah Muhammad ibn Ismaa'eel
al-Durzi. His name is also given as `Abd-Allaah al-Durzi and
Durzi ibn Muhammad. It was said that Muhammad ibn Ismaa'eel al-Durzi was Tashtakeen or Hashtakeen
al-Durzi. It was also said that they are named after
Tayrooz, a city in Persia. Al-Zubaydi narrated that the correct
form of the name is Darzi, based on the phrase "awlaad
darzah" meaning those who are base and vile.
2 _ Muhammad ibn Ismaa'eel al-Durzi appeared at
the time of al-Haakim bi Amrihi, Abu `Ali al-Mansoor
ibn al-`Azeez, one of the `Ubaydi kings (known in the
west as Fatimids) who ruled Egypt for nearly two
hundred years and who falsely claimed to be descended from
the Prophet (peace and blessings of Allaah be upon
him) though Faatimah (may Allaah be pleased with her).
Muhammad ibn Ismaa'eel al-Durzi was originally
a follower of the esoteric Ismaili sect who claim to be
the followers of Muhammad ibn Isma'eel ibn Ja'far
al-Saadiq. Then he left this group and contacted the `Ubaydi
al-Haakim, approving of his claim to divinity, and he
called the people to worship him alone. He claimed that
God had become incarnate in `Ali ibn Abi Taalib, and that
the soul of `Ali has migrated to his sons one after
another, until it reached al-Haakim. Al-Haakim gave him
authority in Egypt so that the people would obey him in his
call. When his true intentions became clear, the Muslims
in Egypt rebelled against him and killed some of
his supporters. When they wanted to kill him, he
escaped and fled to al-Haakim, who gave him some money
and told him to go to Syria to spread his call there. So
he went there and stopped in Waadi Taym-Allaah ibn Tha'labah, to the west of Damascus, where he called
them to deify al-Haakim and spread the principles of the
Druze among them, and distributed money to them, and
they responded to his call.
Another man also spread the call of the deification of
al-Haakim, a Persian man whose name was Hamzah ibn `Ali ibn Ahmad al-Haakimi al-Durzi, one of the
leading baatinis. He had contacted the leaders of the secret
call of al-Haakim's party, and he called for his deification
in secret until he became one of their main leaders. Then
he proclaimed that openly and claimed that he was
the messenger of al-Haakim, and al-Haakim supported
him in that. When al-Haakim died and was succeeded by
his son who was known as Al-Zaahir li I'zaaz Deen
Allaah (the supporter of the religion of Allaah), and he
disavowed himself of his father's claim to divinity, this call
was chased out of Egypt. Hamzah fled to Syria and
was followed by some of those who had responded to his
call. Most of them settled in the region that later came to
be known as Jebel el Druze in Syria.
Their principles are as follows:
(a) Incarnation. They believe that Allaah was
incarnated in `Ali (may Allaah be pleased with him), then in his
sons after him, one after another, until He was incarnated
in the Faatimid al-Haakim Abu `Ali al-Mansoor ibn
al-`Azeez. They believe that al-Haakim will return and
that he disappears and reappears.
(b) Dissimulation (taqiyah) _ i.e., hypocrisy
and concealment. They do not tell anyone their real
beliefs except those who are of their number. Indeed they do
not disclose their secrets to anyone except those whom
they trust from among their own group.
(c) Infallibility of their imams. They think that their
imams are infallible and protected from sin. Indeed, they
deified them and worshipped them instead of Allaah, as they
did with al-Haakim.
(d) Esotericism (baatiniyyah). They claim that the
texts of sharee'ah have an esoteric or secret meaning other
than the apparent meaning. They based their heresy
concerning the texts on this, and distorted the meanings of the
reports, commands and prohibitions.
With regard to their heresy concerning the reports,
they deny the perfect attributes of Allaah and they deny
the Day of Resurrection with its reckoning and
recompense of Paradise and Hell. They replaced that with
something that they call the transmigration of souls, the belief
that the soul of a person or animal moves, when he or it
dies, to the body of another person or animal when he or it
is born, to dwell therein being either blessed or
tormented. They believe that the universe is eternal and is no
more than wombs giving birth and the earth swallowing
the bodies of the deceased (i.e., a never-ending cycle of
birth and death). They do not believe in the angels or
the message of the Prophets, and they follow the
philosophers who followed their own whims and desires and
the principles and theories of Aristotle.
With regard to their heresy concerning the texts
which stipulate commands and prohibitions, they distort
them. They say that salaah (prayer) really means knowledge
of their secrets, not the five daily prayers; siyaam
(fasting) means concealing their secrets, not refraining from
things that break the fast from dawn until sunset; and that
Hajj (pilgrimage) means visiting the shaykhs whom
they venerate. They regard immoral actions, both outward
and inward, as permissible, and they allow marriage
to daughters and mothers, and other kinds of tinkering
with the texts and denying things that are clearly known to
be the laws of Allaah that He has enjoined upon His
slaves. Hence Abu Haamid al-Ghazaali and others
said concerning them: outwardly their madhhab is
Raafidi (Shi'ism) but inwardly it is pure kufr.
(e) Hypocrisy and deceit in their call. They make
an outward display of being Shi'ah and of loving Ahl
al-Bayt (the Prophet's household) to those whom they
call. When they respond to them, they call them to
Shi'ism and openly criticize the Sahaabah and slander them.
If they accept that then they disclose to them the
alleged faults of `Ali and slander him. If they accept that,
then they go on to slander the Prophets and say that they
have secrets that go against the message to which they
called their nations; they say that they were smart and
devised new laws for their nations for them to achieve
worldly interests, and so on.
Shaykh al-Islam Ibn Taymiyah was asked about how
the Druze and Nusairis should be judged. He replied:
These Druze and Nusairis are kaafirs, according to
the consensus of the Muslims. It is not permissible to eat
the meat they slaughter, or to marry their womenfolk.
They do not agree to pay the jizyah, so they are apostates
from the religion of Islam and are not Muslims, nor are
they Jews or Christians. They do not agree that the five
daily prayers are obligatory, or that fasting Ramadaan
is obligatory, or that Hajj is obligatory. They do not
regard as haraam that which Allaah and His Messenger
have forbidden of dead meat or wine, etc. Even if
they pronounce the Shahaadatayn, with these beliefs they
are kaafirs according to the consensus of the Muslims.
As for the Nusairis, they are the followers of Abu
Shu'ayb Muhammad ibn Naseer, who was one of the
extremists who say that `Ali is a god, and they recite these words:
"I bear witness that there is no god except Haidar
[i.e., `Ali],
and no screen covering him except Muhammad, the honest and trustworthy one,
and there is no way to him except through Salmaan
the all-powerful."
Haidar is a title given to `Ali ibn Abi Taalib (may
Allaah be pleased with him).
With regard to the Druze, the followers of
Hashtakeen al-Durzi, who was one of the freed slaves of
al-Haakim whom he sent to the people of Wadi Taym-Allaah
ibn Tha'labah and he called them to believe in the divinity
of al-Haakim and they call him "the creator, the
all-knowing", and swear by him, they are among the
Ismailis who believe that Muhammad ibn Isma'eel abrogated
the law of Muhammad ibn `Abd-Allaah. They are
worse kaafirs than many other extremist groups. They
believe that this universe has no creator and they deny
the resurrection and the duties and prohibitions of Islam.
They are among the esoteric Qarmatians (al-Qaraamitah)
who are worse kaafirs than the Jews, Christians and
mushrik Arabs. Basically they follow the philosophy of
Aristotle and his ilk, or the Magians. Their ideas are a mixture
of Magian philosophy but they make an outward, hypocritical display of being Shi'ah. And Allaah
knows best. Shaykh al-Islam also said, refuting the ideas of
some sects of Druze:
The fact that these groups are kaafirs is
something concerning which there is no dispute among the
Muslims. Rather whoever doubts that they are kaafirs is a
kaafir like them. They do not have a status like that of the
People of the Book or of the mushrikeen, rather they
are misguided kaafirs and it is not permissible to eat
their food, their women may be taken captive and their
wealth may be confiscated. They are heretics and apostates
whose repentance cannot be accepted, rather they should
be killed wherever they are found, and they may be
cursed because of what they are. It is not permissible to
employ them as guards and gatekeepers. Their scholars
and leaders must be killed, lest they lead others astray. It
is haraam to sleep with them in their houses or to be
friends with them, or to walk with them or to attend their
funerals, if their death is announced.
It is haraam for the Muslim authorities to neglect to
carry out the hadd punishment that Allaah has enjoined
by whatever means they see fit.
And Allaah is the One Whose help we seek and in
Whom we put our trust.
From the fatwas of the Standing Committee for
Academic Research and Issuing Fatwas. Majallat al-Buhooth
al-Islamiyyah, 36/85-89.
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34531: Acquiring knowledge from the Ash'aris
Question:
Is it permissible to study fiqh or `uloom
al-hadeeth (sciences of hadeeth) with an Ash'ari individual?.
Answer:
Praise be to Allaah.
The Ash'aris are a sect that is named after Imam
Abu'l-Hasan al-Ash'ari (may Allaah have mercy on him).
Al-Ash'ari passed through three stages _ as mentioned
by Ibn Taymiyah in Majmoo' al-Fataawa, 4/72 _ which
may be summed up as follows: a Mu'tazili stage;
then following Ibn Kilaab; then following Ahl
al-Sunnah, chiefly Imam Ahmad ibn Hanbal. Al-Ash'ari
clearly stated his final position in his three books:
Risaalah ila Ahl al-Thaghr, Maqaalaat
al-Islaamiyyeen, and al-Ibaanah. Whoever follows al-Ash'ari at this stage is
in accordance with Ahl al-Sunnah wa'l-Jamaa'ah in
most issues. Whoever follows his path at the second stage
is going against al-Ash'ari himself, and is going against
Ahl al-Sunnah in many issues.
Shaykh Ibn `Uthaymeen said in al-Fataawa, 3/338:
Those later scholars who called themselves after
Abu'l-Hasan al-Ash'ari were following the second of his
stages of `aqeedah. They followed the method of
misinterpreting most of the divine attributes, and this only affirmed
the seven attributes mentioned in the following line of verse:
"Ever-Living, All-Knowing, Able (to do all things),
He speaks, He wills, He hears and He sees."
They also differed with Ahl al-Sunnah as to how
these attributes are to be understood.
The Standing Committee issued a fatwa (no. 6606,
vol. 3/220):
The Ash'aris are not kuffaar, rather they erred in
their interpretation of some of the Divine attributes.
Based on this, it is better for a Muslim to study
Islamic knowledge and sharee'ah only with scholars who are
well known for their knowledge and sound belief
(`aqeedah), and to keep away from those who follow bid'ah and
go against Ahl al-Sunnah, including the Ash'aris. This
is something that is easy to do _ praise be to Allaah _
because the means of learning have become readily available
to all people. The knowledge of the scholars of Ahl
al-Sunnah is available through many means such as
Islamic tapes, books, and leaflets; there are Islamic bulletin
boards and sites on the internet, and many easy ways of
accessing knowledge _ praise be to Allaah.
O Allaah, teach us that which will benefit us, benefit
us by that which we learn and increase us in knowledge.
For more information see Question no.
10693.
And Allaah knows best.
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45435: Some lies of the Qaadiri tareeqah
Question:
There is a qaseedah (ode) composed by Shaykh `Abd
al-Qaadir al-Jilaani, the shaykh of the Qaadiri tareeqah.
What is your opinion on this qaseedah?.
Answer:
Praise be to Allaah.
Firstly:
Shaykh `Abd al-Qaadir al-Jilaani was one of the
scholars of Ahl al-Sunnah. He was a follower of Sunnah, not
an innovator, and he followed the path of the righteous
Salaf and, in his writings, encouraged and enjoined
following the Salaf. He told people to give up innovations in
religion, and he clearly expressed his opposition to the scholars
of `ilm al-kalaam among the Ash'aris and others.
There are some errors in his writings, and some
bid'ahs that may be insignificant compared to his
great achievements. To learn more about these matters and
the ways in which he was mistaken, please see the
book Shaykh `Abd al-Qaadir al-Jilaani wa Araa'uhu
al-I'tiqaadiyyah wa'l-Sufiyyah by Shaykh Dr. Sa'eed
ibn Masfar al-Qahtaani, 440-476.
See also question no. 12932.
Secondly:
The followers of Shaykh `Abd al-Qaadir al-Jilaani
have told many lies about him and attributed to him
things that he did not say and would not have approved of,
which go against the way he lived and his call to follow
the Salaf and avoid innovations.
Shaykh al-Islam [Ibn Taymiyah] mentioned in
Majmoo' al-Fataawa (27/127) some of these lies, when he said:
"There is no doubt that Shaykh `Abd al-Qaadir
al-Jilaani did not say this or enjoin it. Whoever says such things
is telling lies about him."
One of these lies is the false attribution of this
qaseedah to him, and we know for certain that Shaykh `Abd
al-Qaadir is innocent of what it says in it.
The Standing Committee was asked about this
qaseedah, and they replied:
This qaseedah indicates that its author is ignorant
and makes claims for himself that are all kufr and misguidance. He claims that all the knowledge of
the scholars is derived from his knowledge and are
mere branches thereof; and that the conduct of the
worshippers is in accordance with what he has enjoined for them
and prescribed for them; and that he would be able to
close Hell by his might, were it not for the prior covenant
of the Messenger; and that he helps the mureeds
(devotees) who are sincere towards him, and that he saves them
from calamity and gives them life in this world and in
the Hereafter, and protect them from all fears; and that
he will be present with him on the Day of Resurrection
when their deeds are weighed in the Balance.
These false claims can only come from one who
is ignorant and does not know his limitations,
because complete knowledge belongs to Allaah alone and
the affairs of the Hereafter and the control of all affairs
belong to Allaah alone, not to any angel who is close to Him
or to any Prophet who was sent, or to any righteous
person. Allaah commanded His Messenger, who was the best
of His creation, to recite to the ummah the following
verses (interpretation of the meaning):
"Say (O Muhammad): `I possess no power over
benefit or hurt to myself except as Allaah wills. If I had
the knowledge of the Ghayb (Unseen), I should have
secured for myself an abundance of wealth, and no evil
should have touched me. I am but a warner, and a bringer
of glad tidings unto people who believe'" [al-A'raaf 7:188]
"Say: `It is not in my power to cause you harm, or
to bring you to the Right Path.'
Say (O Muhammad): `None can protect me from
Allaah's punishment (if I were to disobey Him), nor can I
find refuge except in Him'" [al-Jinn
72:21-22]
The Prophet (peace and blessings of Allaah be upon
him) enjoined the closest of people to him and their
children to protect themselves from the punishment of Allaah
by believing in Him and following His laws, and he
told them that he could do nothing to help them before
Allaah [on the Day of Resurrection]. He told them that
Adam, Nooh, Ibraaheem, Moosa and `Eesa will all, on the
Day of Resurrection, say, "Myself, myself," so how can
the Shaykh of the Qaadiri tareeqah or any other human
being possess the means of saving his mureeds and
protecting those who fulfil their covenant towards him and
being with them when their deeds are weighed on the Day
of Resurrection? How can he possess the power to close
the doors of Hell by his might? This is an obvious lie
and blatant disbelief in the laws of the Lord of the World.
The author of this qaseedah goes even further in
his exaggeration and transgression of the limits of
common sense and sharee'ah, when he claims that he was
exposed to the light of Muhammad before anything was
created; and that he was with Jibreel and Muhammad (peace
be upon them both) when they met together; and that he
was with Nooh (peace be upon him) in the ark, and
he witnessed the Flood; and that he was with
Ibraaheem (peace be upon him) when he was thrown into the
fire, and that this fire became cool because of his du'aa';
and that he was with Ismaa'eel, and the ram was only
sent down because of his fatwa; and that he was with
Ya'qoob (peace be upon him) when he lost his sight, and his
eyes were only healed by his spitting on them;'; and he is
the one who brought Idrees (peace be upon him) to
Jannat al-Firdaws; and that he was with Moosa (peace be
upon him) when he spoke to his Lord, and the staff of
Moosa came from his staff; and that he was with `Eesa in
the cradle; and that he is the one who gave Dawood the
best voice in recitation. And he made even more
outrageous claims that that, he claimed that he is Allaah in three
lines of his qaseedah. The most blatant of his claims is
when he says:
"I am the One, the Only, the Great in and of himself…
I am the one who is describing Him, the one who is described, I am the shaykh of the tareeqah."
Exalted be Allaah far above that. What kufr can there
be after this? _ Allaah forbid.
It is evil enough for you to listen to this qaseedah. You
do not need to know all the details of the history of
the Qaadiryyah when you have heard the lies, kufr
and falsehood in the qaseedah of the shaykh of this
tareeqah. Strive to learn the truth from the Book of Allaah and
the Sunnah of His Messenger (peace and blessings of
Allaah be upon him), and the explanations given by the
Sahaabah and those who followed them of the Qur'aan and
the saheeh Sunnah. Please note that we believe that
Shaykh `Abd al-Qaadir al-Jilaani, after whom this tareeqah
is named, is innocent of this qaseedah just as the wolf
was innocent of shedding the blood of son of Ya'qoob;
his followers tell many lies about him and attribute to
him things of which he is innocent.
And Allaah is the Source of strength, May Allaah
send blessings and peace upon our Prophet Muhammad
and upon his family and companions.
And Allaah knows best.
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11529: Al-Ibaadiyyah
Question:
Who are the Ibaadis?.
Answer:
Praise be to Allaah.
1 _ Definition.
The Ibaadis are a group of Khaarijis who are named
after their founder, `Abd-Allaah ibn Ibaad al-Tameemi.
They claim that they are not Khaarijis, and they deny this
origin. But the truth is that they are not extreme Khaarijis
like the Azraqis, but they agree with the Khaarijis in
many issues such as denying the divine attributes, saying
that the Qur'aan is created, and allowing rebellion
against oppressive rulers.
2 _ After whom are the Ibaadis named?
Their first founder was `Abd-Allaah ibn Ibaad from
the tribe of Banu Murrah ibn `Ubayd ibn Tameem. He
was named after Ibaad which is a village in
al-Yamaamah known nowadays as al-`Aarid. `Abd-Allaah was
a contemporary of Mu'aawiyah and died at the end of
the reign of `Abd al-Maalik ibn Marwaan.
3 _ Their most important beliefs:
· From their books it seems that they deny the
divine attributes, and they agree to a large extent with
the Mu'tazilah in the misinterpretation of divine
attributes. But they claim that their views are based on
sound evidence, when they interpret the divine attributes in
a metaphorical sense, which explains the meaning
without likening Allaah to His creation. But the truth of this
matter is the view of Ahl al-Sunnah wa'l-Jamaa'ah, who
follow the evidence and affirm the names and attributes of
Allaah as He Himself has affirmed them, without denying
them, discussing how, they are, misinterpreting them or
likening Allaah to His creation.
· They deny that the believers will see Allaah in
the Hereafter.
· They misinterpret some matters having to do with
the Hereafter and deny that they are real, such as the
Balance (Meezaan) and the Siraat.
· The attributes of Allaah are not additional to His
Essence, they are His Essence.
· The Qur'aan in their view is created, and they
agreed with the Khaarijis in that. Al-Ash'ari said in
Maqaalaat al-Islamiyyeen, "All the Khaarijis say that the
Qur'aan was created."
Maqaalaat al-Islamiyyeen, 1/203.
· In their view the one who commits a major sin is a
kaafir in the sense of being ungrateful to Allaah or being
a hypocrite.
· In their view people fall into three Islam & Muslims:
- Believers who are sincere in their faith
- Mushriks whose shirk is obvious
- People who have affirmed belief in Tawheed and
Islam, but who do not adhere to its practices and acts of
worship, so they are not mushriks because they have affirmed
belief in Tawheed, but they are not believers either because
they do not adhere to the requirements of faith. So they
are included with the Muslims in rulings having to do
with this world, because of their affirmation of Tawheed,
and they are included with the mushriks in rulings having
to do with the Hereafter because they were not sincere
in their faith and they went against the requirements
of Tawheed.
· They believe that those of the people of the qiblah
who differ from them are kaafirs but not mushriks; it
is permissible to marry them and inherit from them.
Their weapons, horses and anything that may be used for
war is permissible as war booty and everything else is haraam.
· The one who commits a major sin is a kaafir and
when he is committing sin and persisting in it, he cannot
be admitted to Paradise if he has not repented, for
Allaah does not forgive major sins unless those who commit
them repent before death.
· They call the one who commits a major sin a
kaafir, claiming that this is kufr in the sense of ingratitude
to Allaah or in the sense of hypocrisy, not in the sense
that he is a kaafir who is beyond the pale of Islam. Ahl
al-Sunnah wa'l-Jamaa'ah on the other hand call such
a person disobedient or a sinner. Whoever dies in such
a state _ according to Ahl al-Sunnah _ is subject to the
will of Allaah: if He wills, He will forgive him by His
grace, and if He wills, He will punish him by His justice
until he is cleansed of his sin, then he will be moved to
Paradise. But the Ibaadis say that the sinner will abide in
Hell forever, so in this regard they agree with the rest of
the Khaarijis and Mu'talizah who say that the sinners
will abide in Hell forever.
· They deny that there will be any intercession for
the sinners who are believers in Tawheed, because sinners
_ in their view _ will abide in Hell forever, so there can
be no intercession for them to be brought forth from Hell.
· Some of them criticized the caliph `Uthmaan ibn
`Affaan, Mu'aawiyah ibn Abi Sufyaan and `Amr ibn al-`Aas
(may Allaah be pleased with them).
Mawsoo'ah al-Adyaan wa'l-Madhaahib
al-Mu'aasirah, 1/63.
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20760: She is confused about which groups and sects
are telling the truth
Question:
I know you have already explained the fact that the
way to find the real jammah is one which follows hadith
and sunna, as these poeple cannot go astray.
i was with eh-le hadith (saudi salafis) until lately i
have received so much info from hanafi's and also shaikh
faisal too. they criticise the salafs so much and off cousre
with hadith, which i cant really reject. so i put these
arguments forward to the salaf and they quoted hadith too and
they were equally persuasive, so i cant really reject them too.
i cant leave the salafs because they are the only
sound jammah in my little (unnoticed town) where no
other organisations are present. apart from the grave?
peer worshippers.
and if i do follow them would that constitute me
blind following the salafs cos as the hanafi say we must
follow only one imam?
to sum up all what is the best solution? why do
majority of these groups,sects whatever always quote hadith
and then say it has saheeh sanad, but they contradict
other hadith? so how can they be authentic? so what is to
be done??????.
Answer:
Praise be to Allaah.
We have discussed in many of our answers the
standard by which the Muslim can judge the groups, sects
and parties that go against Islam. We will explain it in
more detail here:
With regard to differences which you see between
the Muslim nowadays, Allaah has not left the people
confused and unable to distinguish the true from the false,
rather Allaah has created signs by which the truth and
those who are sincere may be known, and He has created
clear evidence and proof for the correct path, from which
no one deviates but he is doomed.
When the Prophet (peace and blessings of Allaah be
upon him) spoke of the ummah splitting into
seventy-three groups, he said that they would all be in Hell apart
from one, the one which follows the same path as him and
his companions. This is the standard, so we have no
choice but follow in the footsteps of the Sahaabah (may
Allaah be pleased with them).
It is not sufficient for a person to quote a hadeeth and
say that it is saheeh, then use that as evidence to support
his madhhab or his point of view according to his
own understanding of that hadeeth; rather what he should
do is to research whether the Sahaabah understood
this hadeeth in this manner or not.
This is the criterion which divides those who really
follow the truth from others. This means referring
the interpretation of Islam to our righteous forebears,
the Sahaabah and those who followed them in truth, for
they are the best and most knowledgeable of this ummah,
as the Prophet (peace and blessings of Allaah be upon
him) said.
Anyone who examines the groups that have deviated
from the Straight Path will see that they have confused
the people by quoting a verse or a hadeeth out of context,
so that people think that they are following the Qur'aan
and Sunnah, but they cannot prove that this is the way in
which the Sahaabah (may Allaah be pleased with
them) understood these texts.
Those who distort the attributes of Allaah, those
who worship graves and circumambulate them, those
who dance in dhikr, those who deny the divine will and
decree (al-qadar), those who say that the Qur'aan was
created, and other deviant beliefs and ways, none of them
claim that his belief is the same as the belief of the
Companions of the Prophet (peace and blessings of Allaah be
upon him). Even if they claim that they have a verse or
hadeeth to support them, they cannot prove that their
interpretation is the same as that of those who witnessed the
revelations and heard the Prophet (peace and blessings of Allaah
be upon him), namely the Sahaabah (may Allaah be
pleased with them).
This is an important and precise standard by means
of which a person can know whether what he hears and
reads of beliefs and ways whose proponents say is true
guidance is in fact true or false.
If you follow what the Salafi scholars tell you of
Tawheed, fiqh and hadeeth, this is following true Islam,
which Allaah wants for all people. The Shaytaan may come
and tell you and whisper to you that this is taqleed
(blind imitation) and is not permissible; undoubtedly that is
the first step towards deviation from the right path.
Allaah has enjoined upon the ordinary Muslim to ask the
scholars and to follow their opinions and fatwas. You know
that the closest of them to the right path and the truth are
those who follow the path of the Companions of the
Prophet (peace and blessings of Allaah be upon him) in
their understanding of the Qur'aan and Sunnah; they are
the followers of the righteous Salaf.
The Muslim who has some measure of Islamic
knowledge can find out for himself whether what he hears or reads
is sound or not, by studying and comparing it with that
which has been proven from the righteous salaf.
There is no reason why the one who goes against the
way of the Salaf should not be right in some cases, but no
way or madhhab can be sound apart from the way of the
salaf or first generations of this ummah, the Sahaabah
and Taabi'een and those who follow them in truth.
Everything quoted by the Salafi scholars is the view
of the Sahaabah and of Sa'eed ibn al-Musayyib,
al-Zuhri, Mujaahid, `Ata', Maalik, Hammaad ibn Zayd,
Hammaad ibn Salamah, al-Shaafa'i, Ahmad, al-Bukhaari,
Muslim, Abu Dawood, and other prominent scholars.
You will find that the innovators quote that which
they think supports their view, and ignore that which
clearly proves that they are wrong. You will find them
mentioning things in their books that goes against the Sunnah,
and rejecting the Sunnah because it goes against their
books, distorting that which is stated clearly in the
Qur'aan, describing as da'eef that which is clearly stated in
the Sunnah because it goes against their opinions and
their whims and desires, and so on. For this reason they
are called ahl al-ahwa' (people of whims and desires).
With regard to Ahl al-Sunnah, they are more
objective, they look at the Sunnah without any bias
or preconceptions, and they give the Sunnah _ if it is
saheeh _ precedence over everything else. They do not have
any whims and desires that they follow to the extent that
they reject a hadeeth or distort a verse for their sake.
In fact there is no contradiction between the texts of
the revelation, rather there may appear to be a
contradiction in some cases. Every field of knowledge has
specialized scholars, so in the field of hadeeth there are scholars
who can explain what is saheeh (sound) and what is not,
and can explain what is meant and dispel confusion,
and reconcile between reports which seem to contradict
one another.
To sum up:
The best of guidance is the guidance of
Muhammad (peace and blessings of Allaah be upon him), and
the people with the most knowledge of this guidance are
the scholars of hadeeth, namely the righteous salaf.
Those who follow them will be saved and those who go
against them will be doomed.
So you must adhere to this path and ask Allaah
for guidance and steadfastness.
With regard to the questioner saying that Ahl
al-Hadeeth are the "Saudi salafis", this restriction is not correct.
Ahl al-hadeeth are not restricted to a particular
country or to certain people, rather Ahl al-hadeeth
includes everyone who follows the Sunnah of the Prophet
(peace and blessings of Allaah be upon him) and understands
it correctly in accordance with the understanding of
the Sahaabah (may Allaah be pleased with them) and
those who follow them in truth.
And Allaah is the Guide.
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