Category Archives: Issues for Dar ul-Kufr

SUFI BROTHERHOODS, TARIQAHS, LODGES AND TASAWWUF pt.2

This strange and grotesque form of religion is increasingly being marketed to Islam as some sort of valid expression of Islam and Tasawwuf.

The following query was sent to a marja`:

ما رأيكم يا مولانا في الطرق بفروعها في مصر مثل العشيرة المحمدية والجعفرية والنقشبندية الكردية والجودية والخلوتية والبرهانية والأحمدية وغيرها هل تزكي السلوك على إحداها ومتى يكون ذلك؟؟ أثنا الطلب أم بعده أرجو الإفادة.

Our teacher, what is your statement regarding the Sufi Tariqahs and their branches in Egypt, such as Al-`Ishirah Al-Muhammadiyyah, Al-Ja`fariyyah, An-Naqshabandiyyah Al-Kurdiyyah, Al-Judiyyah, Al-Khalwatiyyah, Al-Burhaniyyah, Al-Ahmadiyyah and others besides that? Is the way of suluk mandated upon one of them and when was that inaugurated? Does one seek out one of these at the beginning of the studies or afterward? I am just trying to get some benefit in this regard.

Imam Muhammad As-Sayyid[1] said the following:

تصوف سيد الطائفة الجنيد وتصوف سيدي عبد القادر الجيلاني ومن سار على دربهنا هذا هو الممدوح وهو سنة الحبيب صلى الله عليه وآله وسلم وقد قال الشيخ زروق انقطعت التربية  بالإصطلاح ولم يبق إلا الإفادة، بالهمة والحال

The Tasawwuf upon the way of the master of the way, As-Sayyid Al-Junaid Al-Baghdadi[2] and the Sayyid, `Abdul Qadir Al-Jilani[3] and whoever travelled the way of these two is indeed praiseworthy and the Sunnah of the Beloved One, peace and blessings of Allah be upon him, his family and followers. The Shaikh, Ahmad Zarruq mentioned that these ways of tarbiyyah were ceased by self-rectification and nothing remains but aspiration and the states of the heart.[4]

فعليكم بالكتاب والسنة دون زيادة ونقصان، أما الآن فكثير من الطرق إما دجاجلة وإما جهال لا يعرفون ما السنة وإن كان أهل الله لا يخلو منهم زمان فإن وجت واحدًا من أولئك فالزمه حتى يفتح عليك وإلا فأكثر من الصلاة على سيد الخلق صلى الله عليه وآله وسلم

You are thus to hold to the Book and the Sunnah without addition or subtraction. As for this era, many of these tariqahs are dajjals, ignorant without knowing what the Sunnah is. And the People of Allah are present and no age is absent of them. And if you find one of these, then cling to him until the benefit results. And if you do not find one of them in your area, then send abundant peace and blessings upon the Master of the Creation, peace and blessings of Allah be upon him, his family and followers.

Fatwa taken: 20 Dhul Hijjah 1443


[1] He is the Imam of the Hanbalis at Al-Azhar

[2] 221-298 (AD835-910). He is Abul-Qasim Al-Junaid ibn Muhammad Al-Khazzaz Al-Qawariri. Hailing from Nahawand in today’s Kurdistan, this Baghdad born luminary was a scholar of high regard and one of the key scholars of Iraq, preacher of salvation and missionary. He was known to have passed the ruling in favour of the death penalty being exercised against Mansur Al-Hallaj (d.309 (AD922), who called himself ‘The Truth’, a title with which Allah describes Himself in His Word. Please see Az-Zirkili’s Al-A`lam, vol.2, pp.119-121; vol.2, pp.258-260.

[3] 470-561 (AD1078-1166). He is Abu Muhammad Muhy ud-Din `Abdul Qadir ibn Abi Musa ibn `Abdullah Al-Jilani Al-Baghdadi. Direct descendant of the Prophet Muhammad, peace and blessings of Allah be upon him, on both his father and his mother’s side, he was one of the premier scholars of his time and one of the greatest saints the Muslim world ever produced. Although an accomplished marja`, his greatest written legacy was ihsan and theology. Please see Ibn Rajab’s Adh-Dhail, vol.3, pp.244-253

[4] And this runs in line with what was said by the late Imam, `Abdul Qadir Ibn Badran (d.1346), may Allah have mercy upon him, in showing that these are little more than places for freemasons, sexual deviants, perverts, cultists, effeminate thrill seekers and men that would nullify the very doctrines of our theology and jihad. And these movement have been swept away in every era by the renewers, quality checkers and researchers. And now we ask again that they swept away again by those same people and if not, then by the Mahdi to come in the same capacity as we done by the first Mahdi, peace be upon all of them.

THE PATH OF KNOWLEDGE AND THE TRANSMISSION OF LEGACY FROM STUDENT TO TEACHER

Books that have been transmitted and commented upon ceaselessly are those that are depended upon. This has to be grasped by the student of knowledge and understood when taking knowledge from valid teachers. Anything besides is a barrier or impediment to learning right knowledge.

قاعدة مهمة من العلامة ابن داود الحنبلي:

Important Principle uttered by the senior scholar, `Abdullah ibn Dawud Al-Hanbali[1]

جميع الكتب (ومنها بعض كتب ابن تيمية وابن القيم) التي لم يكثر اشتغال الناس بها ولا شرحوها ولا حرروها ونقحوها ونقلوها = لا يعتمد عليها

Any and all books – and this includes some of the works of Taqi ud-Din Ibn Taymiyyah[2] and Ibn ul-Qayyim[3] – in which the people have not busied themselves with study, commenting upon them, isolating and analysing, checking, correcting and transmitting, they in fact are not depended upon for use.[4]  


[1] d.1225 (AD1810). `Afif ud-Din `Abdullah ibn Dawud Az-Zubairi Al-Basri Al-`Iraqi Al-Hanbali. Preacher, teacher, heresiographer and soldier, this particular scholar was born and lived most of his life in Az-Zubair, the great stronghold of Orthodox scholarship that was a suburb of Al-Basrah. He studied under its premier scholars, but decided to go to Al-Ahsa’ in Arabia to continue his studies. He learned from the scholars Muhammad ibn Fairuz and his son, `Abdul Wahhab Al-Ahsa’ii among others. cf.Al-Makki in As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, pp.254-255

[2] 661-728 (AD1263-1328). He is Taqi ud-Din Abul `Abbas Ahmad ibn `Abdul Halim ibn `Abdus-Salam ibn Taymiyyah. Scholar in many disciplines, this particular figure had more than seven foundational issues in which he was divergent from the Orthodox creed. He and his works were corrected by his contemporaries and also most of his students. However, Muhammad ibn `Abdul Wahhab and his followers built their creed on these divergences. Please see Ibn Rajab Al-Hanbali’s Adh-Dhail `ala Tabaqat ul-Hanabilah, vol.3, pp.320-335;Al-Makki’s As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, vol.2, pp.675-680 (Bakr Abu Zaid interpolations)

[3] 691-751 (AD1292-1350). He is Shams ud-Din Abu `Abdullah Muhammad ibn Abi Bakr ibn Ayyub ibn Sa`d ibn Qayyim Al-Jawziyyah. Born in Damascus and coming from a family of scholars, he studied extensively until he was conferred with the rank of mujtahid murajjih. He is the sole narrator of the opinions and explanations of the rulings given by Taqi ud-Din Ibn Taymiyyah. Although a great peg of knowledge (but not depended upon in the school for ruling), he possessed much of the same types of divergences found in his teacher. Please see Ibn Rajab’s Adh-Dhailu `Ala Tabaqat il-Hanabilah, vol.4, pp.368-372.

[4] This is an important point as people in the English-speaking world often busy themselves with online debates, studying books that are not transmitted, commented upon or handed down with commentary but insist that they are “studying”, “deening”, “getting that knowledge” and other unlettered language stemming from hip-hop pop culture that stand as little more than advertisements of the bankruptcy of the minds of such individuals.

CURSING THE COMPANIONS AND THE RULING REGARDING THE AFFAIR

The burnt out wreck of the grave of the Companion, Anas ibn Malik, may Allah be pleased with him, seven years ago that had to be repaired. Wimps, cowards, religious indifferentists and fake sufis that engage in child and couple six rituals can’t understand the cults or the necessary physical combat needed to harm or repel them from these dastardly acts so their hearts would never be moved by images like this or the names of the Companions.

التفريق بين لعن الصحابة ووصفهم بالأوصاف السيئة التي لا تقدح في دينهم وعدالتهم

The Difference between cursing the Companions and describing them with bad attributes that do not negate from their Religion and trustworthiness.

قال العلامة الرحيباني الحنبلي في مطالب أولي النهي

The senior scholar, Mustafa As-Suyuti Ar-Ruhaibani[1] mentioned in Those in Authority’s means in accessing the Evidence:[2]

[تَتِمَّةٌ سَبَّ الصَّحَابَةَ سَبَّا لَا يَقْدَحُ فِي عَدَالَتِهِمْ وَلَا دِينِهِمْ]

Closing Point on abusing the Companions with words that neither negate their trustworthiness nor their Religion.

تَتِمَّةٌ: وَإِنْ سَبَّ الصَّحَابَةَ سَبَّا لَا يَقْدَحُ فِي عَدَالَتِهِمْ وَلَا دِينِهِمْ مِثْلُ مَنْ وَصَفَ بَعْضُهُمْ بِبُخْلٍ أَوْ جُبْنٍ أَوْ قِلَّةِ عِلْمٍ أَوْ عَدَمِ زُهْدٍ وَنَحْوِهِ؛ فَهَذَا يَسْتَحِقُّ التَّأْدِيبَ وَالتَّعْزِيرَ، وَلَا يُكَفَّرُ،

The closing point is that if someone abused the Companions in a way that neither negated their trustworthiness nor their Religion – such as someone describing one of them as stingy, cowardly, of little knowledge, lack of zuhd and such – then this individual deserves corporal punishment or a deterrent punishment but does not receive takfir.[3]

وَأَمَّا مَنْ لَعَنَ وَقَبَّحَ مُطْلَقًا، فَهَذَا مَحَلُّ الْخِلَافِ أَعْنِي هَلْ يُكَفَّرُ أَوْ يُفَسَّقُ؟ تَوَقَّفَ أَحْمَدُ فِي كُفْرِهِ وَقَتْلِهِ، وَقَالَ: يُعَاقَبُ وَيُجْلَدُ وَيُحْبَسُ حَتَّى يَمُوتَ أَوْ يَرْجِعَ عَنْ ذَلِكَ”

In the case of the one that cursed[4] the Companions or described them with ugly attributes that belong to the affair of cursing, this is a point of dispute. What I mean by this is that the question arises: Is the one that perpetrated this act deserving of tafsiq[5] or takfir? The Imam, Ahmad ibn Hanbal,[6] hesitated regarding the kufr of such a one or his being killed.[7]  He said, “This individual should be punished, flogged or detained until he either dies or turns back from that behaviour”.

ويظهر في ذلك توسط الإمام أحمد في المسألة.

So from this it becomes clear the balanced response of the Imam, Ahmad ibn Hanbal in the matter.

كتبه الشيخ مصطفى حمدو عليان

As written by the Shaikh, Mustafa Hamdu `Ulayyan


[1] 1165-1243 (AD1752-1828). He is Mustafa ibn Sa`d ibn `Abduh As-Suyuti Ar-Ruhaibani Al-Hanbali. Master of fiqh and hadith, he was fortunate to learn from the great scholar, Shaikh Ahmad Al-Bali and also was a contemporary with Shaikh Muhammad ibn Ahmad As-Saffarini. Shaikh Ar-Ruhaibani left behind many books but only one complete work, a commentary on fiqh. Please see Muhammad Jamil Ash-Shatti’s Mukhtasar Tabaqat ul-Hanabilah, pp.179-180; Rawd ul-Bashar, pp.240-243 and Muntakhabat ut-Tawarikh Li-Dimashq, pp.670-678.

[2] Ar.Matalib Uwl in-Nuha

[3] This is when someone is declared a kafir. Please see The Divine Lighting, in which the author lays out these and more on the topic of takfir.

[4] Ar.la`nah. Imam Ibn Al-Jawzi said this of la`nah: “Ibn Qutaibah mentioned that the root of the word la`n is that of remoteness and to be distant from good, to be far away. So the la`ah of Allah upon Iblis is that he is cast out of His Presence and remote from any good. So from this point in the Arabic language, the word came to be associated with that”. cf. Zad ul-Masir, pp.96-97. Imam Ibn Manzur also said, “So la`n refers to punishment and wrath to come. So whoever Allah has made distance from Himself shall never have His Mercy come to him and he shall be eternally in the Fire under judgement. As for Al-La`een, this is the name of Ash-Shaitan and it is a overarching description as he was made distant and remote from the sky after exile. And it is also said that it is on account of his being far from the Mercy of Allah. La`nah is used as a supplication against him”. Lisan ul-`Arab, vol.13, pp.476-477  

[5] Imam Ibn Manzur has remarked, “So fisq is the disobedience and the abandonment of the Command of Allah, Mighty and Majestic and exiting from the Path of the Truth”. cf. Lisan ul-`Arab, vol.6, pp.369-370

[6] 164-241 (AD780-855). He is Abu `Abdullah Ahmad ibn Muhammad ibn Hanbal Ash-Shaibani. The Imam of the Hanbali School. He learned from some of the premier students of the Companions and their students, such as Imams Sufyan ibn `Uyainah, Abu Yusuf ibn Ibrahim, Muhammad ibn Idris Ash-Shafi`ii and Muhammad ibn Al-Hasan Ash-Shaibani.  In addition having memorised one million ahadith, he was a tireless campaigner for the Orthodox faith, suffering torture as well as incarceration for preaching against the cults.  Muhammad ibn Muhammad As-Sa`di’s Al-Jawhar ul-Muhassal fi Manaqab il-Imam Ahmad ibn Hanbal, pp.5-17; 58-124

[7] As it is based upon circumstance as la`nah is not a constant affair or something constant. Some scholars even disagree upon sending la`nah on Shaitan as it is not narrated concurrently, let alone a human being.

ACCUSATIONS MADE AGAINST THE CREED OF THE FIRST THREE GENERATIONS

The strange thing is those making the accusation are often those most absorbed with the topic.

قال ابن قدامة:

Imam Muwaffaq ud-Din Ibn Qudamah (d.620), may Allah have mercy upon him, said the following:

وإن قالوا: قد اعتقدتم التشبية منها -أي من نصوص الصفات- فقد كذبوا علينا ونسبوا إلينا ما قد علم الله تعالى براءتنا منه، ثم ليس لهم اطلاع على قلوبنا وإنما يعبر عما في القلب اللسان وألسنتا تصرح بنفي التشبيه والتمثيل والتجسيم

And if they should say, “Well, that which you believe is likening Allah to the creation” – meaning the belief that the explicit texts on the Attributes have an existing reality – then they have lied against us and attributed to us that Allah, Exalted be He, knows we are innocent of in reality. So they need not try to gain access to know what is in our hearts regarding what we believe. They merely have to look at what we have said and declared explicitly, especially with the fact that we have negated likening Allah to His Creation, giving likeness to Him or declaring Him having a body or created things.

فليس لهم أن يتحكموا علينا بأن ينسبوا إلينا ما لم يظهر منا ولم يصدر عنا والإثم على الكاذب دون المكذوب كما أن حد القذف على القاذف لا على المقذوف.

It is not for them to make judgement against us based upon what they attributed to us that is not apparent of us and what has not been narrated from us. It is not for us to rebuke this attribution. Rather, the sin goes upon the liar and not the one accused of lying. And the same thing holds for the fact that the judicial punishment is carried out on the one that accuses one of being a fornicator and not the one accused.

وكفانا مدحا وبراءة أن خصومنا لا يجدون لنا عيبا يعيبوننا به هم فيصادقون ونحن به مقرون وإنما يعيبوننا بكذبهم ولو قدروا على عيب لما احتاجوا إلى الكذب.

Suffice it to say that we are praised by others and innocent of having been accused by those who attempt to debate with us. They don’t find in us any of the flaws they attribute to us. And upon examination they admit this point, they know it and we know it. We affirm the Attributes. They only attribute these things to us due to their lies. And if they had taken account of the flaw that they attribute to us which comes to be a lie, it is in fact they who are guilty of what they accuse us of in the first place.

تحريم النظر في كتب الكلام، صفحة (56)

Tahrim un-Nazar fi Kutub il-Kalam, p.56

As written by the Shaikh, Mustafa Hamdu `Ulayyan

STATEMENT OF SHAIKH MUSTAFA HAMDU `ULAYYAN ON THE WRITTEN LEGACY OF TAQI UD-DIN IBN TAYMIYYAH

The after effects of animals (disguised as human beings) that went and desecrated the grave of Imam Taqi ud-Din Ibn Taymiyyah (661-728). And this is besides those also travelling from far away locations to urinate at the site of his burial. The question is this: what god do these people worship? This is not the One that sent revelation down to us. Anyone that has this position should stay away from myself.

طريقتنا في التعامل مع تراث ابن تيمية طريقة معتدلة متوسطة وهي طريقة محققي الحنابلة

Our way with respect to working with the written legacy of [Imam Taqi ud-Din] Ibn Taymiyyah is the well balanced and moderate way which is the way of the researchers of the Hanbali School.

لا طريقة غلاة السلفية ولا طريقة غلاة الأشعرية.

And it is not the way of the extremists from the Salafis or the extremists from the Ash`aris.[1]

فافهم والزم.

Understand this well and take hold of the principle.

As written by the Shaikh, Mustafa Hamdu `Ulayyan.


[1] Or the latter day Maturidis that have dogpiled on with little or no knowledge of the discussion in the last 100 years while they themselves must contend with the morbid show of Islam in the former Soviet bloc or British Commonwealth failed nation states.

STATEMENT OF SHAIKH MUSTAFA HAMDU `ULAYYAN ON THE BATTLE BETWEEN EXTREMIST SALAFIS AND EXTREMIST ASH`ARIS

طريقتنا في التعامل مع تراث ابن تيمية طريقة معتدلة متوسطة وهي طريقة محققي الحنابلة لا طريقة غلاة السلفية ولا طريقة غلاة الأشعرية. فافهم والزم.

Our way with respect to working with the written legacy of [Imam Taqi ud-Din] Ibn Taymiyyah is the well balanced and moderate way which is the way of the researchers of the Hanbali School. And it is not the way of the extremists of the Salafis or the extremists of the Ash`aris.[1] Understand this well and take hold of the principle.

As written by the Shaikh, Mustafa Hamdu `Ulayyan.


[1] Or the latter day Maturidis that have dogpiled on with little or no knowledge of the discussion in the last 100 years while they themselves must contend with the morbid show of Islam in the former Soviet bloc or British Commonwealth failed nation states.

THE PEOPLE AT WAR TO REVILE OR EXTOL IMAM TAQI UD-DIN IBN TAYMIYYAH ARE ASTRAY FROM THE PATH ACCORDING TO HIS OWN WORDS

The after effects of animals (disguised as human beings) that went and desecrated the grave of Imam Taqi ud-Din Ibn Taymiyyah (661-728). And this is besides those also travelling from far away locations to urinate at the site of his burial. The question is this: what god do these people worship? This is not the One that sent revelation down to us. Anyone that has this position should stay away from myself.

امتحان الناس بموافقة أو مخالفة _ تقي الدين ابن تيمية رحمه الله _ طريقة أهل البدع وهي بدعة ضالة ومن دعا إليها فهو مبتدع ضال مضل كائنًا من كان .

Testing people based upon whether they are agree[1] or disagree[2] with Taqi ud-Din Ibn Taymiyyah, may Allah have mercy upon him, is a the way of the people of innovation and is an astray innovation.[3] Whoever calls to it is actually an innovator, astray and leading others astray, be whoever it may.

قال شيخ الإسلام ابن تيمية رحمه الله ( الفتاوى  22/252):

Shaikh ul-Islam [Taqi ud-Din] Ibn Taymiyyah [661-728], may Allah have mercy upon him, declared in Majmu`a Fatawa, vol.22, p.252:

»  ومن تعصب لواحد بعينه من الأئمة دون الباقين فهو بمنزلة من تعصب لواحد بعينه من الصحابة دون الباقين، كالرافضي، وكالخارجي، فهذه طرق أهل البدع والأهواء الذين ثبت بالكتاب والسنة أنهم مذمومون، خارجون عن الشريعة والمنهاج الذي بعث الله به رسوله صلى الله عليه وسلم، فمن تعصب لواحد من الأئمة بعينه ففيه شبه من هؤلاء  . «

“Whoever should show blind partisanship to one of the Imams in and of himself to the exclusion of all others is in the same place as the one who shows blind partisanship to one Companion in and of himself to the exclusion of the other Companions. This is like situation of someone from the Rafidah or Khawarij. These are groups of people of innovation and base desires. They are those whom the Book and Sunnah have established as being blameworthy, having exited from the Revealed Law and the benchmark of that which Allah sent His Messenger with, peace and blessings of Allah be upon him. Whoever follows one of the Imams in and of himself to the exclusion of all others, then there is present in such a one a likeness of these innovators just mentioned”.

فارس الخزرجي.

As written by the Shaikh, Faaris ibn Faalih Al-Khazraji


[1] Like in the case of Salafiyyah, of Imam Ahmad As-Sawi (d.1241 (AD1826), who remarked about them: “They think that they are upon something, but they are only liars. Shaitan has taken a hold of them and caused them to forget the Remembrance of Allah. These people are the group of Shaitan. Are not the group of Shaitan the losers? We ask Allah the Generous that He wipe them out and exterminate all trace of them from the land”.

[2] As in the case of AICP, some Barelwis (falsely attributing themselves the title Jama`ah Ahl us-Sunnah), some wayward students of knowledge and theology (and sometimes scholars) and those in agreement with them that have soiled the way of the Ash`aris with their malodorous stench.

[3] Let the record show that I, Al-Hajj Abu Ja`far Al-Hanbali, have no connection to these groups, their sub-sets and have went out of my way to disconnect from them. I don’t cooperate with, sit with or mix with such circles. Let Allah be the sure Witness of my being far from this wickedness.

AICP AND THEIR AFFAIRS

Imams Wahbah Az-Zuhayli (d.1436) and Muhammad Sa`id Ramadan Al-Bouti (d.1434)

The following was observed about a marja`:

وانظر كلام فضيلة الشيخ الدكتور محمد سعيد البوطي :

Look at the speech of the noble Shaikh, Dr. Muhammad Sa`id Al-Bouti:


] الأحباش: الذين لهم إمام في بيروت عبد الله الهرري، يقولون في مسجدهم إن الصلاة وراء الوهابي حرام، وأن الإمام إبن تيمية كافر.

The Ahbash are those who have an imam here in Beirut by the name of `Abdullah Al-Harari. They say in their masjid that salah behind the Wahhabi is haram[1] and that the Imam [Taqi ud-Din] Ibn Taymiyyah is an unbeliever.[2]


الإقتداء بالوهابي ليس محرماً وصلاة المقتدي صحيحة.

In reality, following the Wahhabi in salah[3] is not impermissible and the salah of those following is indeed valid. [4]


ولا يجوز تكفير مسلم لا نعلم يقيناً أنه عندما مات، مات على الكفر، وليس في الناس من يعلم أن ابن تيمية عندما مات ارتد عن الإسلام ومات كافراً.

And it is not permissible to make takfir upon a Muslim when we do not know for certain that at the time of death he was upon major kufr. And there is not among the people anyone who knows that [Taqi ud-Din] Ibn Taymiyyah at the time of his death had apostated from Islam and had died as an unbeliever.


والجماعة التي تسألني عنها يكفرون كثيراً من المسلمين، إنهم يكفرون متولي الشعراوي، والقرضاوي، ويكفرونني أنا أيضاً، ولعلهم المسلمون الوحيدون المدللون على الله، فيما يعتقدون. [

The jama`ah which you ask me about have made takfir upon many of the Muslims, such as making takfir upon Metuwali Ash-Sha`rawi (d.1419), Al-Qaradawi and they have even made takfir upon me as well. It may be that they are the only Muslims who believe in Allah according to their estimation.[5]

Source


من هنا في منتصف الصفحة
:

http://www.bouti.net/fatawa.php?PHPS…dcf8a3ae06f92c

The same marja` was asked on another occasion:


العقيدة >> الأحباش >> تكفير الأحباش للعلماء

سمعت أن الأحباش قد كفرَّوك فهل رددت عليهم؟ (فهم يعلنون أنهم أشاعرة العقيدة وشافعيو الفقه ورفاعيو الطريقة) وكيف يردُّ عليهم أهل السنة فإنهم يثيرون الفتنة هنا وهم يرفعون شعار التكفير على المسلمين؟

Question: I have heard that the Ahbash have make takfir upon you? Have you responded to them? Also, they have announced that they are Ash`aris in creed, Shafi`iis in fiqh and Rafi`ii in tarifah.[6] How are Muslim Orthodoxy to answer them as they are sowing tribulation here and they have raised the banners and standards of takfir against the Muslims?

إنهم لم يكفروني أنا وحدي، بل كفروا – فيما أعلم – من هم خير مني، مثل المتولي الشعراوي، وابن تيمية، والشيخ القرضاوي وكثيرين. وأنا أسأل الله تعالى أن يقيني الفتن كلها ما ظهر منها وما بطن، ولاسيما فتنة الكفر، وأن يختم حياتي بأحب الأعمال إليه حتى ألقاه وهو عني راضٍ.

Answer: Indeed they have not just made takfir on myself alone. On the contrary, to my knowledge, they have also made takfir on people better than me, such as Al-Metuwali Ash-Sha`rawi (d.1419), [Taqi ud-Din] Ibn Taymiyyah (d.728), the shaykh, Al-Qaradawi[7] and many others. I ask Allah, Exalted be He, that He save me from all tribulations, outward and inward, especially that of takfir. And I ask that He make me end my life with the deeds most pleasing to Him so that I might meet Him and He is pleased with me.

http://www.bouti.com/fatawas.php?id=2215


فقد سئل الشيخ الدكتور وهبة الزحيلي عن الأحباش فقال:

The Shaikh, Dr. Wahbah Az-Zuhaili, may Allah have mercy upon him, was asked about the Ahbash group to which he said:


))) أنا سئلت عن هذه الفرقة: هؤلاء الضالون المضلون يجب الابتعاد عنهم والتحذير منهم وجماعة فتنة وهم يفتون الناس بأهوائهم ويحلون الحرام ويحرمون الحلال وهم أيضا مشبوهون في صلتهم بدولة أجنبية. وبالتالي ينبغي الحذر منهم حذرا شديدا. أنا أطلب منهم أن يكونوا حذرين(((.

I have been asked about this sect and these people are astray and lead others astray. It is necessary to stay far away from them and warn from them. They are a jama`ah of fitnah, they put people to trial with their base desires, making the halal to be haram and the opposite. They are also doubtful and suspicious as per their connection to foreign governments. And so the following is that it is necessary to take heed of them and beware of them to the utmost degree. I have sought from them that they should take heed and be warned.

Source


وهذا الرابط:

http://www.youtube.com/watch?v=PP3wrAEg5PM


[1] This ruling is to do with saying the salah behind each and any and ALL salafis is impermissible and this is not the case. There are general rulings and then there are generalised rulings. Understand this carefully. Please refer to the Divine Lightning for further details in detail on these and more matters.

[2] There is no Consensus or even majority ruling on this, which makes it so hideous to hold Muslims to it.

[3] This ruling is to do with matters like the Jumu`ah, `Eid or other jama`ah salahs where someone would be excused due to extenuating circumstances. Please refer to the Divine Lightning for further details in detail on these and more matters.   

[4] This ruling also negates the grotesque attitude of people believing that one must investigate and spy on whoever is imam of the salah without following the actual principle that we assume someone’s uprightness unless definite proof is established otherwise. Please refer to the Divine Lightning for further details in detail on these and more matters.

[5] Notice that he did not take the vengeful attitude that some other Muslims, even aberrant Orthodox Muslims take in which they think, “Well, he said I’m not from Ahl us-Sunnah, so I’ll refute him” or “He said I’m kafir, so then I’ll say he’s kafir”. So then the situation becomes less about any real principles but instead vengeance, personal vendetta that most of the public are left confused about because they don’t understand the nuances of what has happened behind the scenes, in private and then bled into the public sphere.

[6] And with a new season, another wave of people besides the AICP have also taken up their mantle and begun propagating the same divisive and destructive behaviour.

[7] This was said at the time that this individual, a Hanafi drop out with Salafi leanings, was making overtures to Muslim Orthodoxy that he had changed, that his old views were outdated and that he was no longer advocating his despicable and grossly inaccurate understanding of the Revealed Law or other sciences within it. But it would later be shown that this individual was still a schismatic and also a voice for murder for hire against the Imam himself although he claims that his statement that someone should do it was not a command. This style of Gambino Crime Family religion and other transgressions just indicates that only Allah truly knows the hearts.

THE UTILITY OF A SCHOOL IS HOW USEFUL IT IS

The use of a school is determined by its utility and usefulness to the people.

شهادة علماء الفقه المقارن في القرن العشرين للمذهب الحنبلي

The Testimony of the Scholar of Comparative Fiqh in the 15th (20th) Century Regarding the Hanbali Madhhab

قال الشيخ مصطفى حمدو عليان:

The Shaikh and Faqih, Mustafa Hamdu `Ulayyan said the following:

– الشيخ الفقيه محمد أبو زهرة رحمه الله في كتابه ” ابن حنبل ” قال: ” لقد فتح المذهب الحنبلي باب الاجتهاد على مصراعيه، وكثير من المسائل المعاصرة لا تُخرَّج إلا على قواعده”.

The Shaikh, the Faqih, Muhammad Abu Zahrah (d.1394), may Allah have mercy upon him, in his work, Ibn Hanbal (pp.415-416, Dar ul-Fikr il-Arabi, Cairo, 1406 (AD1986) said, “The Hanbali School opened the door to ijtihad on such diverse and wide- reaching topics that many of the issues in our current times have their solutions in rulings that don’t leave from anywhere but the Foundational Laws of their School”.

– الشيخ الفقيه مصطفى الزرقا رحمه الله قال: ” المذهب الحنبلي هو المذهب الجدير بالاستمرار في هذا العصر”.

The Shaikh, the Faqih, Mustafa Az-Zarqa (d.1420), may Allah have mercy upon him, said, “The Hanbali School is the School of Diversity that is longstanding up until even this time”. [Al-Fiqh ul-Islami wa Dirasuhi, pp.53-55, Dar ul-Qalam, Damascus, 1416 (AD1995)]

– الشيخ الفقيه وهبة الزحيلي رحمه الله في كتابه أصول الفقه قال:” الحنابلة أكثر الفقهاء عملا بالسنة ويليهم المالكية والشافعية ثم الحنفية”.

The Shaikh, the Faqih, Wahbah Az-Zuhayli (1349-1436), may Allah have mercy upon him, said in his work Usul ul-Fiqh (Usul ul-Fiqh il-Islami, vol.1 pp.472-473, Dar ul-Fikr, Beirut, 1406 (AD1986), “The Hanbalis are the most out of all the fiqh scholars in acting by the Sunnah. The next closest are the Malikis, the Shafi`iis and finally the Hanafis”.

– الشيخ الدكتور يوسف القرضاوي: “المذهب الحنبلي من أيسر المذاهب في العبادات والمعاملات إن لم يكن أيسرها”.

Even the “shaykh” and “dr.” Yusuf Al-Qaradawi remarked, “The Hanbali Schools is one of the most lenient and easiest of the Schools in acts of worship and transactions, if not the easiest”.

WHEN MAY THE LAYMAN DEMAND PROOF FOR THE FATWA?

“Eww, sorry! No fatwas, please. I only follow Qur’an and Sunnah.”

هل للعامي أن يطلب من المفتي أن يذكر له الدليل ؟

So is it for the layman making a query to the mufti that he ask the mufti to mention the evidence to him?

قال الإمام محمد بن النجار الفتوحي رحمه الله : “ينبغي حفظ الأدب مع مفتٍ وإجلاله فلا يفعل معه ما جرت عادة العوام به […] ولا يطالبه بالحجة على ما يفتي به ولا يقال له : “إن كان جوابك موافقا فاكتب وإلا فلا.” [مختصر التحرير]

The Imam, Muhammad ibn An-Najjar Al-Futuhi (d.972), may Allah have mercy upon him, said of the matter, “It is necessary to preserve etiquette with any mufti and show him due deference and the questioner should not conduct matters with him as he would normally do with the laity.[1] He does not seek to dispute with him regarding the evidence that he gave fatwa with and it should not be said to him, ‘So if your answer is in agreement with what I know, then write it. And if not, then do not write it’.”[2] [Mukhtasar ut-Tahrir]

وقال الإمام النووي رحمه الله : “ومن آداب المستفتي أن […] لا يقول إذا أجابه : “هكذا قلتُ أنا.” ولا يطالب بالدليل فإن أراد معرفته سأل عنه في وقت آخر.” [روضة الطالبين]

The Imam, Yahya An-Nawawi (d.676), may Allah have mercy upon him, said, “It is from the etiquettes of goodness that the one enquiring from the mufti not say when he receives an answer, ‘Oh, I say that as well’. And nor does he seek from him evidence. If he should so desire to know it, he should ask about it at another time”.[3]

وفي المسودة : “لا ينبغي للعامي أن يطالب المفتي بالحجة فيما أفتاه ولا يقول له لمَ ولا كيف.”

Imams Majd ud-Din Ibn Taymiyyah (d.652), Shihab ud-Din Ibn Taymiyyah (d.682) and Taqi ud-Din Ibn Taymiyyah (d.728), may Allah have mercy upon all of them, remarked, “It is not for the laymen to seek the proof from the mufti regarding what he gave the fatwa for and he is neither to say to him, ‘why’ nor ‘how’?” [Al-Musawwadah]

قال الإمام الشاطبي رحمه الله : “فتاوى المجتهدين بالنسبة إلى العوام كالأدلة الشرعية بالنسبة إلى المجتهدين والدليل عليه أن وجود الأدلة بالنسبة إلى المقلدين وعدمها سواء إذا كانوا لا يستفيدون منها شيئا فليس النظر في الأدلة والاستنباط من شأنهم. [الموافقات]

The Imam, Abu Ishaq Ash-Shatibi (d.790), may Allah have mercy upon him, declared, “The fatawa of the mujtahids with respect to the laity are like the evidences of the Revealed Law with respect to the mujtahids. The evidence to him – whether it is present or not – with respect to the people of taqlid is the same. In the case that those making taqlid would not benefit from it, then the mujtahid does not look into the matter for them with the evidences.[4] Extracting rulings is not from the matter of the laity but from the affair of the mujtahids”. [Al-Muwafaqat]

قال الإمام أحمد بن حنبل رحمه الله : “إذا كان عند الرجل الكتب المصنفة فيها قول رسول الله صلى الله عليه وسلم واختلاف الصحابة والتابعين فلا يجوز أن يعمل بما شاء ويتخير فيقضي به ويعمل به حتى يسأل أهل العلم ما يؤخذ به فيكون على أمر صحيح. [ذكره الإمام بن القيم في أعلام الموقعين والإمام الخلال في زاد المسافر]

The Imam, Ahmad ibn Hanbal, may Allah have mercy upon him, said, “In the case of the man who possesses authored books containing therein statements of the Messenger of Allah, peace and blessings of Allah be upon him, differences of opinion among the Companions and their Followers, it is not permitted for him to act by what he so wills, choose among the texts and make judgment by it and act by it. Such is not permissible for him to do until he asks the People of Knowledge what is to be understood from that and the authenticity of the matter is established”. [As cited from the Imam, Ibn ul-Qayyim in I`lam ul-Muwaqqi`in and the Imam, Abu Bakr Al-Khallal in Zad ul-Musafir]

(Shaikh) Faaris ibn Faalih Al-Khazraji


[1] Someone in the post of mufti is engaged in answering numerous questions and may have a short duration of time to answer them before seeing the next questioner. It is for this reason that the requester should not belabor the point.

[2] This is tantamount to quizzing or “checking up” if someone gives the “right answer”. And this is in deep error from two points: (1) if the questioner does not know the answer to the question, why is he cross examining the mufti, who’s responsibility it is to furnish him with the answer? (2) if the questioner already knows the answer, why is he then asking the mufti to rehearse to him the SAME information the questioner supposedly knows? This is time wasting and also a form of debate that in the English speaking world too many people derive ecstasy from in their daily lives.

[3] This is on account of the fact that the mufti in question may have a specific period of time dedicated only to answering queries for fatwa and then another time for answering questions with evidence. If this partition exists, the questioner should heed this while if he allows follow up, then the questioner may do so, mindful of the fact that if there is a line or a room full with people, he may need to be brisk in leaving and allowing others to take their turn.

[4] And this is from the assessment of the situation. If the common man only requests the ruling, then he should give it. If he requests more than that, he should allow it if he sees that he can comprehend the answer. This should be done on a case by case basis when looking at the questioner.