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Is ad-Da‘watus-Salafiyyah Something New

By Shaykh ‘Ubayd al-Jaabiree Translated by Taariq Preston 

All praise is for Allaah. May Peace and Blessings be upon the Messenger of Allah, upon his family, his companions and upon all those who follow his guidance. To proceed: 

Question 1: A questioner directs his questions towards Shaykh ‘Ubayd al-Jaabiree and says: "When did ad-Da‘watus-Salafiyyah first begin? Did ad-Da‘watus-Salafiyyah begin - as some people claim - just two hundred years ago?

Answer 1: Shaykh ‘Ubayd al-Jaabiree began answering the question by first praising Allaah saying:

"All praise is for Allaah, the Lord of all the Worlds. The good end (or Paradise) is for the pious. I bear witness that there is no deity worthy of worship in truth, except Allaah, who is alone without partner the true deity of the first creation and the true deity of the last creation. And I further bear witness that Muhammad is His servant and Messenger and His chosen, reliable, faithful servant, may the Peace and Blessings of Allaah be upon him and his family and upon his good and pure Companions.

To proceed:

I will first speak about the meaning of (the word) Salafiyyah. What is Salafiyyah?

The linguistic meaning of Salafiyyah refers to those who have preceded us.So the Saalif (the singular of salaf) means predecessor. And the meaning of the verb salafa means to be past, to be bygone, or to precede. And the legal meaning in Islaam of the word Salafiyyah is everyone who preceded us after the Messenger of Allaah (sallallaahi‘alayhi wa sallam) from the Companions and all those who followed them in righteousness and piety, following the Qur’aan and the authentic Sunnah (whoever does that) then he is Salafee.

So based upon this, ad-Da‘watus-Salafiyyah is the da‘wah of the people toact in accordance with that which the Messenger of Allaah (sallallaahi‘alayhi wa sallam) was upon and that which his Companions were uponafter him, from worshipping Allaah with sincerity and acting inaccordance with the Qur’aan and the Sunnah in worship, as well as inour day to behaviour in our association with others. This is Salafiyyah.

As for (answering your question) when did ad-Da‘watus-Salafiyyah begin, then this requires the explanation of two things:

1.      Firstly,ad-Da‘watus-Salafiyyah is the pure Religion which calls to Tawheed and sincerity of worship. It is the da‘wah or the call to belief in Allaah,His Angels, His Books, His Messengers, the Day of Judgement, and belief in Qadar (pre-Decree). Therefore, ad-Da‘watus-Salafiyyah is the da‘wah of all of the Prophets, from Nooh who was the first Prophet, all the way to Muhammad (sallallaahi ‘alayhi wa sallam) who was the last and final Prophet and Messenger to be sent to mankind. May Peace and Blessings be upon them all. Therefore, the history of ad-Da‘watus-Salafiyyah begins with the first Prophet. It can even be said that ad-Da‘watus-Salafiyyah begins with Aadam (‘alayhis salaam)because it is the pure Religion. And ad-Da‘watus-Salafiyyah is understanding the Qur’aan and the Sunnah as Allaah and His Messenger(sallallaahi ‘alayhi wa sallam) have commanded us to do so. And it is doing what Allaah and His Messenger have commanded us to do desiring the reward that is with Allaah. And it is staying away from that which Allaah and His Messenger have prohibited fearing the Punishment ofAllaah. So the history of ad-Da‘watus-Salafiyyah is not something that can be limited to one hundred years or two hundred years or five hundred years. The only thing that can be limited to any specific time period are the activities of certain astray da’wah groups such as the Ikhwaanul-Muslimeen and Jamaa‘atut-Tableegh and the Surooriyyah/Qutubiyyah and other than them from the da‘wah groups that have recently arisen. That was the first thing I wanted to explain clearly.

2.      As for the second thing, ad-Da‘watus Salafiyyah was not founded by any specific person. And perhaps this is the reason why people ask when did ad-Da‘watus-Salafiyyah begin. So I say that adDa‘watus-Salafiyyah was not founded or established by any one specific person. Rather the Prophets and Messengers (’alayhimus salaam) were sent with this Da‘wah by Allaah the Glorified and Exalted. Therefore my son, the origin of the Da‘watus-Salafiyyah is the text (the Qur’aan and the Sunnah) and Ijmaa‘ (consensus of the scholars) and its origin is not based upon a simple notion, concept or opinion. So the leaders of ad-Da‘watus-Salafiyyah are the Prophets (‘alayhimus-salaam) and they are the Imaams of creation. And then, after them are the Companions of the Prophets. And after them are the scholars. Just as we find in an authentic Hadeeth: "The leaders of the Children of Israa’eel were prophets and every time a prophet was killed (halaka), another prophet came after him, and there is no Prophet after me." [1] So Allaah has rendered the leadership of this Ummah in the hands of the scholars.

And the scholars are those who are described and known to have knowledge and they explain matters of religion based upon the Qur’aan and theSunnah. And they explain and solve any problems or difficulties that they encounter in understanding the texts (of the Qur’aan and Sunnah)by utilizing the Seerah (biographies) of the Salafus-Saalih (Righteous Predecessors) from the Companions (radiyallaahu ‘anhum) and the scholars of the Taabi‘een (the generation after the Companions), as well as the scholars of the three preferred generations which are the best of generations of people as the Messenger of Allaah (sallallaahu‘alayhi wa sallam) said:

"The best of people are my generation, then those after them, then those after them." [2]

Therefore,it is not correct to say that Salafiyyah is a notion or thought or a concept that someone came up with because ad-Da‘watus-Salafiyyah was not founded or established by any one individual, rather this Da‘wah is what the Prophets and Messengers came with, then those who came after them from the Companions of the Prophets and Messengers, then those who called to the Religion of Allaah upon knowledge thereafter. They are the ones who call to ad-Da‘watus-Salafiyyah. So from amongst the Salafees of the Ummah of Muhammad (sallallaahu ‘alayhi wa sallam) that Allaah decreed to renewers of ad-Da‘watus-Salafiyyah were four:

1.      Ahmad Ibn Hanbal (d.241H). He renewed ad-Da‘watus-Salafiyyah amongst those Muslims who were tested with the statement that the Qur’aan is created. Imaam Ahmad and those with him in spreading ad-Da‘watus-Salafiyyah -and he was the best of them and most patient of them and the strongest of them - until Allaah healed the Ummah through him. He explained to the people that the Qur’aan was the uncreated Speech of Allaah revealed from Him. And that Jibreel came down with it to Muhammad (sallallaahu‘alayhi wa sallam).

2.      The second renewer was Shaykhul-Islaam, al-Imaam Ahmad Ibn Taymiyyah(d.728H). Whoever reads his book, and from them is Majmoo‘ul-Fataawaa,then he will see how Shaykhul-Islaam advises with the Sunnah and opposes innovation (in matters of religion) and how he exerted himself in clarifying the Sunnah and educating the people. However, these two Imaams, Imaam Ahmad Ibn Hanbal and Ahmad Ibn Taymiyyah - may Allaah have mercy upon them both - did not have a country behind them helping them and defending them.

3.      The third renewer of ad-Da‘watus-Salafiyyah was Shaykhul-Islaam MuhammadIbn ‘Abdul-Wahhaab (d.1206H) and with him was his brother in Islaam, al-Ameer Muhammad Ibn Sa‘ood (rahimahullaah). Muhammad Ibn‘Abdul-Wahhaab explained the Religion with his tongue and his brother Muhammad Ibn Sa‘ood helped him with the sword and the spear. So a country, founded upon Tawheed, sprang up in the heart of Najd and then there came about some dissension and breaking apart and weakness, until Allaah brought the fourth renewer.

4.      And he was Imaam ‘Abdul-‘Azeez Ibn ‘Abdur-Rahmaan Ibn Faysal and those with him from amongst the Imaams of the Da‘wah. And during their time was the fourth revival. And we, all praise is due to Allaah, live under the shade of a country founded upon Tawheed in the shade of the fourth revival, and we ask Allaah to complete this blessing upon everyone. And perhaps here ends our answer to your first question, O gathering of British students.

 Forwarded Email

Question: Is it permissible for little girls to play with baby dolls? Some parents say that these are images or could be used as idols. This is what is commonly mentioned in America in relation to these types of toys such as the Barbie dolls, and here in Saudi Arabia they have what is called the Fula dolls which could probably be better because she is a Muslim, she has a khimaar, a jilbaab and everything else. However, the point is that some parents remove the head from the doll and then give it to the child, making it undesirable for the child to play with as the child doesn’t want to play with a doll without a head. Is this type of doll to be looked at as an idol or an image or something that is impermissible for the children to play with?

Answer: If this toy or doll is the type of doll which is magnified or glorified like ‘China dolls’ or dolls which the child is not allowed to touch – perhaps it is made from wood or glass or it is placed in a particular box or something like that, then this is something that is prohibited. This is what is prohibited.

As for the baby doll that is in the form of a girl or a boy or like this, and it is something that the child plays with and which the child throws around; something that you may find lying on the ground and the child picks it up and plays with it; then there is nothing wrong with this. `A’ishah رضي الله عنها had a toy horse with two wings which she used to play with; the Prophet صلى الله عليه وسلم acknowledged this and he never stopped her from playing with it. This is not the type of image/form which is prohibited in Islaam. The image/form that is prohibited is the one that is magnified or glorified and the one that no one should touch or play with. It may be in the form of a man or woman or like this. As for the toy that the child plays with, there is nothing wrong with it; it is not haraam because it is for children.

The Shaykh حفظه الله added to this, that the legislation of Islaam has prohibited taking dogs as pets and has prohibited pigs from being eaten or taken as pets as it is itself something that is najis (impure). Due to this, it is not permissible to play with toys in the image/form of a pig, a dog or anything that the legislation of Islaam has prohibited. This is not appropriate. However, if it is in the form of a lion, a camel or any animal which Islaam has not prohibited then this is okay.

Question: In the US, we have a student loan in which the government pays the interest while the student is in school, and after the student finishes school, he will have to pay the principal plus interest. But if the student pays the loan back while in school, he will not have to pay the interest. Is it permissible to sign a contract for this type of loan if the student anticipates that he will pay off the entire amount before he graduates ?

Answer: Regarding this issue we want to look at it from a couple angles. The first is that we want to distinguish between the one who has accepted Islaam and this is his condition and the one who was already a Muslim when involving himself in this transaction.

As it relates to the one who has accepted Islaam, he is not accountable for these types of transactions in the Sight of Allaah سبحانه و تعالى as the Prophet صلى الله عليه و سلم accepted money from the people acquired before Islaam then it stays in his possession as he had no knowledge of the Islaamic rulings before he accepted Islaam, and likewise, Islaam ereases/demolishes anything that came before it from sins.

[2] Some of the Sahaaba accepted Islaam and they (previously) used to trade in alcohol products, gambling and these types of things and it has not been reported that the Prophet صلى الله عليه و سلم told them to give back any of that money or to leave it off. This is except for interest i.e. if he is one that someone owes interest to then he has to give up the right to interest because at this point he has become a Muslim and he cannot accept interest from anyone. The Prophet صلى الله عليه و سلم as is mentioned, extinguished the interest of al-Abbas i.e. he could not accept any of the interest owed to him after he accepted Islaam, but it didn't have anything to do with the interest that was given to him begore Islaam.

As for the Muslim, it is not permissible for him to involve himself in the type of transaction mentioned in the question, and that is because in Islaam the end does not justify the means. All transactions that involve interest are not permissible in Islaam. The Prophet صلى الله عليه و سلم cursed the one who takes Riba (Interest) and the one who gives Riba and the one who is a witness to Riba...[3] to the end of the hadith. Even if this individual does not have the ability to study because he cannot afford it if he does not get involved in this type of transaction, then this doen not make it permissible and he still cannot utilize this type of transaction as the end does not justify the means.

Answered by: Shaykh Saalih as-Suhaymee حفظه الله

Title of Lecture: General Questions & Answer Session

Date of the Lecture: March 11th, 2006

Assalaamu Alaikum wa Rahmatullahi wa Barakaatuh

Alhamdulillah, students who have been enrolled at THM Sadaqa Group over the last semester, for the past two semesters or for the year entirely can expect to receive a 6-week assessment in the next week to update you on your progress for Academics and Islamic Studies. The assesment will include recommendations in current studies for advancement or for improvement inshaAllah. Lastly, you will be given a suggestive attendance report for students who have been lacking regular attendance. May Allah grant you all continued success in your studies aameen.

What is a student portfolio?

A portfolio is an organized collection of a student's work samples. The portfolio may be confined to one particular subject area, such as handwriting, spelling, reading and grammar (usage). A portfolio is a tool for evaluation, reflection, and learning inshaAllah.

What is the purpose of a student portfolio?

There may be several objectives for using a portfolio, such as teacher-student-parent conferences, teacher assessment, and student-self assessment. When a portfolio is used for assessment purposes, conferencing plays a major role.

Who selects the papers used for the portfolio?

Both the educator and the student are involved in the selection of papers for the portfolio. The determination is based primarily upon the purpose of the portfolio and the specific entries inshaAllah.

When are the papers chosen for the portfolio?

Papers for the portfolio are chosen on a regular basis and should include both process and product samples (drafts and published papers). It is important to include enough samples of a students work to show progress over a predetermined period of time.

The handwriting portfolio should include a weekly sample of handwriting practice, functional or applied writing, and published creative writing using the writing process. If the date and an anecdotal note are entered on each paper, three weekly papers will provide sufficient samples to make an objective evaluation of the studen't progress inshaAllah.

Who is responsible for keeping the portfolio?

THM Sadaqa Group, offers parents assistance with this process by providing continual 6-week or semester reports. If the portfolio is to become the major assessment tool for online college enrollment, it is imperative that it is kept in a safe and secure location, such as a filing cabinet or a desk drawer.

Some educators allow students to have easy access to the portfolios. While, others prefer that their use be supervised. Whichever method you decide to use, it is strongly recommended that students be allowed to review their folders at least once a week to monitor their progress and growth inshaAllah.

When are conferencing appointments scheduled?

During the week prior to the 6-week assessment and 1 week prior to the end-of-semester report students and parent will be given a scheduled appointment for conferencing (usually evening appointments, or weekends excluding Friday). If you miss an arranged appointment it will not be rescheduled unless there is an additional last minute cancellation (this is not advised).

Any additional questions about this process can be forwarded tot he administration or the current instructor. Barakallahu Feekum wa Jazakillahu Khayrun.

Wa`alaykumus Salaam wa Rahmatullahi wa Barakaatuh

to be continued inshaAllah

Tuturial for the website of The Permanent Scholars

'An Obligation Cannot Suffice Another Obligation'

Question:

Oh sheikh regarding the principle that you have mentioned (1) that a wajib cannot suffice another wajib (i.e that if one is in janaba on jumu’ah then he must make two ghusl’s not one. That is ghusl for janaba and ghusl for jumu’a). So sheikh what about tahiyatul masjid (praying two raka'at as one enters the mosque), isn’t it waajib if a man (comes in to the mosque and) wanted to pray the fard of fajr (meaning that the wajib of tahiyatul masjid drops for another wajib)?

Answer:

“I say that the hadeeth which is clear to all inshaallaah. The questions as I have understood from the brother that a man comes into the mosque and the prayer is being established and the man did not pray tahiyatul masjid so does the tahiyatul masjid prayer drop by entering the fard prayer with the imam?

…So the question refers to a man who wants to pray the fard of fajr in the mosque. It does not concern us (at this point) whether he prays with the imam or on his own. So if he prays the fard of fajr then does tahiyatul masjid drop (meaning it no longer becomes waajib)?

The questioner incorrectly thinks that I will answer this question with a different answer to the principle I have mentioned that a waajib does not suffice another waajib. And that I will say that the man who came to pray the fard of fajr before he prays tahiyatul masjid then the tahiyatul masjid has dropped. So some of the listeners incorrectly think (from this) that a waajib (obligation) has replaced another waajib (obligation).

I say that this situation differs from what was before it. And we want from our brothers who are doubtful to bring an example other than this example that contains a waajib that suffices another waajib. As for this example then the Prophet sallallaahu ‘alaihi wa sallam has said, “If any one of you enters the mosque then he should not sit until he prays two raka'ats.” So this person who prayed the fard of fajr then previously he did not sit until he prayed two raka'ats. This is that whoever sees ‘Tahiyatul masjid’ as waajib then he says that this waajib has dropped in this way and that this example is a criticism to the principle that a waajib does not suffice another waajib.

I will reply with another example: a man says I will fast one week in every month or a day, then Ramadan comes and he intends to fast with Ramadan a day of Nadr (fulfilling an oath) I ask does one fast suffice both waajibs!!! The waajib of Ramadan and the waajib of Nadr. This is an example (of what is meant) and another example which is clearer than the former. A man has missed some days of Ramadan that he has to make up then he waits until the next Ramadan comes and intends to make the fast along with the fast he has missed. Who says that one (waajib) suffices the other?

The tahiyatul masjid differs because it contains an 'illaah (reason for it to become waajib) and that is not to sit until one prays two raka'ats. So this one who prays the fard of fajr then he has fulfilled sitting after the prayer (anyway).

__________________________________

(1) The Shaykh rahimahullaah was asked the question after his following statement:

The obligation to take two baths on Friday if one wakes up with Janaba

Sheikh al-Albaani rahimahullaah says:

“An example, a women has to do ghusl (bath) of janaba (sexual impurity) and then she has noticed the haid (menstruation). She stayed in this state. Then she purified herself after her period. Is she to do one ghusl or two? One of them being the ghusl of janaba and the other being the ghusl of menstruation. If we know the principle that a waajib (obligation) cannot suffice another waajib then it is a must for her to do two ghusl’s. One of them being ghusl janaba and other being ghusl of menstruation.

Also this could happen to some of the men and I don’t say all men. Whoever sees that the ghusl of Friday is waajib as has come in the saheeh hadeeth “ghusl of Friday is waajib upon every adult” and this adult man has become in the state of impurity whether by dreaming or by intercourse. So he became in the state of janaba on the Friday. Is it enough for him to make only one ghusl for the janaba and ghusl of jum’ah? I say that whoever sees the ghusl of Friday as being waajib as the Prophet sallallaahu ‘alaihi wa sallam has said, and this is what I personally agree with then he must do two ghusl’s. The first being for the janaba and the second being for the Friday.

As for the one who sees that the ghusl of jum’ah is not waajib and this is what most of the scholars see, then he can just do the first ghusl and that is ghusl of janaba and then he intends in his heart that he is doing with it the ghusl of jum’ah.

However, this one that sees the ghusl of jum’ah as sunnah and not waajib then he has three states, the most complete of them is that he does two ghusl’s as we have said for the one who sees the obligation of the ghusl of jum’ah. The reason being is that the reward will be written for him for the ghusl of janaba and for the ghusl of Friday…”

Shaykh Naasir ud-Deen al-Albaanee

Tape number No. 1/ 386 regarding the Fiqh principle that a waajib (obligation) cannot suffice another waajib

Translated by Abdulilah ibn Rabah Lahmami

http://www.salafitalk.net

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The Shaykh said: We will look at the observations [regarding the Tableegh] with brevity because the speech regarding them has preceded. As for what has not been mentioned from the observations, meaning that which is new, then I will mention it with clarification:

The first observation: The founder of Jamaa’at ut-Tableegh was nurtured upon Soofiyyah and made two oaths (bay’ah) to it[1] and lived upon this until he died. So due to this, he is a Soofee deeply-rooted in Soofiyyah.

The second observation: He used to be stationed at the graves waiting for spiritual revelations and blessings from their occupants.

The third observation: He used to be stationed as the Jishtee supervisor at the grave of ‘Abdul-Quddoos al-Kankoohee, who believed in the ideology of the wahdat ul-wujood.[2]

The fourth observation: The Jishtee supervision is to sit at the grave for half an hour of every week while covering the head and making dhikr with this phrase: “Allaah is in my presence, Allaah is looking over me.” And this action, if is done for Allaah, then it is an innovation, and if it is done out of submissiveness towards the occupant of the grave, then is it major shirk with Allaah. And the latter is more apparent, because if this submissiveness was for Allaah, then he would have done it at the masjid and would not have sat at the grave. So when he sat at the grave with this submissiveness, then this became a proof that he intended by this submissiveness the occupant of the grave.

The fifth observation: The founder of this jamaa’ah and his followers are Soofiyyah in their sulook (way, characteristics) and act upon four orders: the Jishtiyyah, the Naqshabandiyyah, the Sahrawardiyyah, and the Qaadiriyyah.

The sixth observation: That the sitting of the founder of this jamaa’ah by a grave of one who believes in wahdat ul-wujood proves that he believes in this [as well]. And if he did not believe in this, he would not have sat at the grave of one who believes in it in this way, and likewise [show] the submissiveness [towards him]. May Allaah keep us pure from what they have been tested with (i.e. bid’a and shirk).

The seventh observation: That the founder of this jamaa’ah is a Soofee, Qubooree (grave-worshipper), Khuraafee (one who believes in heretical superstitions).

The eighth observation: That their masjid from which their da’wah sprang forth has four graves inside of it. And the Prophet (sallallaahu alayhi wasallam) said: “From the most evil of the creation are those who take the graves as masaajid. So do not take the graves as masaajid, for indeed, I forbid you from that.” And this hadeeth is in the Saheehayn [of al-Bukhaaree and Muslim].

The ninth observation: That the founder of this jamaa’ah believed in al-kashf[1] as is apparent from his statement regarding the tafseer of the verse: 3:110 Indeed, he explained it using the Soofee kashf, and it is not permissible to explain the Qur’aan with the Soofee kashf.[2]

The tenth observation: That the Tableegh worship with innovated dhikr (remembrance) upon the Soofee way, and this to separate the statement of tawheed La Ilaaha ila-Allaah.[3]

The eleventh observation: That whosoever cuts off the negation (Laa Ilaaha) from the affirmation (ila-Allaah) intentionally by saying “Laa Ilaaha” [by itself], then kufr has become necessary upon him due to this. And whoever says “ila-Allaah” 500 times [by itself] then he has disbelieved 500 times as has been established by ash-Shaykh Hammood at-Tuwayjiree as quoted from the Scholars.

The twelfth observation: That the dhikr in this form, which is what the Soofiyyoon are upon, is an innovation and misguidance, and it is not permissible to worship with it. So whoever says “La Ilaaha” 500 times then says “ila-Allaah” 400 times, then indeed, he is a misguided innovator - rather, he is a kaafir because he distinguished the negation from the affirmation. And whosever does this intentionally has disbelieved even if he is ignorant – he is not to be excused for his ignorance.

The fourteenth observation: They make it permissible to carry amulets in which there are talismans and the names of unknown people – perhaps they are the names of shayaateen (devils) – and this is not permissible.

The fifteenth observation: They believe that the life of the Prophet (sallallaahu alayhi wasallam) and the lives of the Awliyaa’ (saints/pious persons) are worldly lives and not the lives of barzakh.[1]

The sixteenth observation: They are ignorant of Tawheed ul-Uloohiyyah and do not give it any value or any importance in their considerations. This is due to that whose clarification has preceded in the previous observations [of this treatise].

The seventeenth observation: And in Tawheed ul-Asmaa’ was-Sifaat, they are Ashaa’irah, Maatureediyyah, even if they do read the hadeeth for blessings.[2]

The eighteenth observation: That their phrases are centered around Tawheed ur-Ruboobiyyah, and [affirming] this tawheed does enter one into Islaam, just as it did not enter the Arab Mushrikeen into it.[3]

The nineteenth observation: That they hate the callers to tawheed, whom they call “Wahhaabiyyah”[4], such Ibn Taymiyyah, Ibn Qayyim, and Ibn ‘Abdil-Wahhaab. And this indicates their deviance and wickedness.

The twentieth observation: That they do not proclaim the obligation of disbelieving in at-Taaghoot[5] and they do not like it that one should speak about disbelieving in at-Taaghoot. And they hate with a severe hatred that one should speak about this, rather, they will expel him from amongst them.

The twenty-first observation: That they do not forbid the evil and they do not permit a person to forbid any evil. Rather, they consider the stipulations regarding some evils to conflict with wisdom, as they allege. And indeed, Allaah Subhanahu wa Ta’aala censured the Children of Israa’eel and cursed them due to their lack of forbidding the evil. So he said: 5:78  "Do you see them as being more knowledgeable or Allah?"

The twenty-second observation: The statement of the founder of this jamaa’ah: “So the intention of Laa Ilaaha ila-Allaah is eliminating the false certainty regarding various things from the heart and inserting the correct certainty regarding the Self (dhaat) of Allaah.” The understanding of this is the belief in wahdat ul-wujood, and it is that the false certainty according to them is that which every Muslim believes – that everything we see, hear, touch, and notice is created except for the Speech of Allaah (the Qur’aan), for it is an attribute from the attributes which is uncreated, and that Allaah is the Creator of this entire existence, the Owner of it, and the Ruler of it, and He with His Self has ascended His throne, distinct from His creations, and that His Knowledge is in every place. So this ‘aqeedah is false according to the people of wahdat ul-wujood, and its beliefs are false beliefs and are corrupt according to them. And the correct certainty regarding the Self of Allaah [according to them] is that He has not ascended the throne, and that the Lord is everything that we see from the creations, as I have previously clarified and as their speech, declarations, and [the statements] which have come from them have proven.

And on top of this, the meaning of Laa Ilaaha ila-Allaah [according to them] is that “There is nothing in existence except Allaah.” And this is negating the existence of every existing thing except for Allaah the Exalted, and Allaah is Exalted above their statement with a great highness.

The twenty-third observation: Their beliefs regarding dreams, miracles, stories, and superstitions, and that so-and-so went on khurooj [with the Tableegh] from his family, closed the door on them, and stayed with them (the Tableegh) for 4 months. Then he returned to them and found them in a better condition [than they were in before he went on khurooj], so he asked them and they told him that an old woman entered upon them and served them. And I have heard similar to this from some of them with my own ears, and they allege that this is a miracle which proves that their action is loved by Allaah ‘Azz wa Jal.[1]

The twenty-fourth observation: That the founder of this jamaa’ah appointed himself a legislator [of religion], so he legislated for his followers these six pillars or six attributes. So he legislated for them khurooj 3 days, or 10 days, or 4 days, or 4 months, etc. And he prepared a legislation for his followers, and if his followers agree upon that which he drew out for them and do not neglect it, then they have made him a legislator for them, since they have traversed upon the line which he drew out for them, [which consists] of that which has preceded (i.e. the khurooj) and other than it, such as not proclaiming the disbelief in at-Taaghoot, not forbidding the evil, and other than this.

The twenty-fifth observation: What ash-Shaykh Hammood at-Tuwayjiree has mentioned, quoting from Professor Sayf ur-Rahmaan Bin Ahmad in his book, “Nadhrah ‘Ibaarah I’tibaariyyah ‘an al-Jamaa’at it-Tableeghiyyah,” that they have resemblance to the Shee’ah in many affairs. So he said:

And indeed, Sayf ur-Rahmaan mentioned many types of similarities between the Tableegh and the Shee’ah in his book. And whosoever resembles a people is amongst them. And this is a summary of what he mentioned, so he said: “And from that which is noticed [about the Tableegh] is that they have resemblance to the Shee’ah in covering-up poison with grease, and they have resemblance to the Shee’ah in covering-up that which is in their books.

And they have resemblance to the Shee’ah in covering-up many of their far-removed beliefs (i.e. far-removed from the sunnah) in terms of ghuloo, dalaal, and the extremism which is far-removed [from the sunnah].

And they have resemblance to the Shee’ah in terms of [using] deception in the name of wisdom and carefulness, such that they make something apparent and hide something else, divert the speech from its proper context, and say one thing and do something else.[2]

And they have resemblance to the Shee’ah in their false interpretations which are far-removed from the way of the Salaf us-Saalih.

And they have resemblance to the Shee’ah in their being far-removed from the texts and from the knowledge of the texts.

And they have resemblance to the Shee’ah in limiting their knowledge and the knowledge of their sect to their books which are well-known with them and nothing besides them from the books and nothing besides them from the Scholars of the Muslimeen.[3]

And they have resemblance to the Shee’ah in preventing their followers from research and seeking the truth from other than themselves.

And they have resemblance to the Shee’ah in making the majority of the religion limited to the virtues and faults and placing great emphasis on the major sins.

And they have resemblance to the Shee’ah in [improperly] appraising the fallacies and exaggerations.

And they have resemblance to the Shee’ah in [improperly] appraising nifaaq (hypocrisy), manifesting tawheed, and obscuring shirk – rather – the call to tawheed and spreading of shirk.” [End of Shaykh Hammood’s speech as well…]

Then he mentioned in the same page the manifestations of resemblance between them and the Qaadiyaaniyyeen as well, quoted from the book of Sayf ur-Rahmaan Ahmad, “Nadhrah ‘Ibaarah I’tibaariyyah ‘an al-Jamaa’at it-Tableeghiyyah.” So whosoever desires further elaboration, then let him return to these two books or one of them, and Allaah is the Giver of Success to whomever he desires from His servants and He is the One Who Guides to the straight path.


Source: al-Mawrid al-‘Adhb al-Zalaal (p. 284) by way of the following thread on sahab:
http://www.sahab.net/sahab/showthread.php?s=&threadid=287334

Continue Reading this beneficial Observation (with the footnotes) here inshaAllah

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Excerpt from: Life of the Messenger salAllaahu 3alayhi wasalaam
By: Imaam Aboo Zakaariyyah Yahyaa bin Sharaf an-Nawaawee ad-Dimaashqee [rahimahullaah]
Pages 42-49

The mannerisms of the Prophet salAllaahu 3alayhi wasalaam

He salAllaahu 3alayhi wasalaam was the most generous of people and he was never so generous as he was in the month of Ramadhaan. He had the best morals and manners and the best physical constitution. His hands were the softest of hands, he was the most pleasant smelling of them and the most intelligent and perspicuous of them. He was the best of them with regards to companionship and good nature, the most courageous of them and the o­ne who had the most knowledge of Allaah subhannahu wa ta3alaa. He had the most fear of Allaah ta3alaa, he never became angry for personal motives and neither did he take revenge for personal motives. He o­nly became angry when the sacred laws of Allaah, the Mighty and Magnificent, were violated and nothing would appease his anger until the truth was aided. When he became angry he would turn aside or avert his face.

His manners were the Qu’raan and he was the most humble of people. He would fulfill the needs and requirements of his family and lower his wing in mercy to the weak. He was never asked for anything to which his reply would be in the negative. He was the most forbearing of people, and had a greater sense of modesty and shame than a virgin secluded in her private room. He viewed the near and the far, the strong and the weak all the same.

He never criticized food, if he desired it, he ate it and if not he left it. He would not eat while reclining and neither upon an eating table. He would eat what was easy and readily available. He used to love sweets and honey, gourd used to please him.

He salAllaahu 3alayhi wasalaam said:

“ What an excellent condiment is vinegar”

[Muslim- no. 2051]

“ The superiority of ‘Aaishah over all women is like the superiority of ath-Thaarid (a mixture of bread, meat and broth) over all food”

[al-Bukhaaree – no.’s 3770, 549, 5428]

His favourite part of the sheep was the shoulder.

Abee Hurayraah radiyaAllaahu 3anhu said:

“ The Messenger of Allaah salAllaahu 3alayhi wasalaam left the world without ever eating his fill of barley bread”

[al-Bukhaaree- no.’s 3770, 5419,5428 and Muslim {no.2426}]

A month or two would go by without a fire being lit in any of his houses.

He used to partake of gifts but would not touch that which was given in charity. He would reward a gift with a gift. He would fix his own sandals and sow his own clothes. He would visit the sick and accept the invitation of the rich, poor, noble and lowly like, he would never look down contemptuously upon anyone.

Sometimes, he would sit with his knees drawn to his chest, holding his shins with his hands, sometimes cross-legged and sometimes reclining. Most of the times he would sit in the first posture. He would eat with three of his fingers and would lick them [clean]. He would drink water in three sips, taking a breath between each outside of the vessel that contained the water.

He would speak in comprehensive and concise words, he would repeat his words three times so that they be understood clearly. His words were clear and understandable to all who heard him and he would not speak unless there was a need to do so.

He would not stand or sit except that he made dhikr of Allaah, the Exalted. He rode a horse, camel, donkey and mule, sometimes having Mu’aadh sit behind him o­n a camel and o­n a donkey, he would not allow anyone to walk behind him.

He would tie a rock firmly o­n his stomach out of hunger and he and his family would lie down to sleep while still hungry. His bed was made of leather skin, being filled with palm-fibres. He would seldom partake of the delight and pastime of the world, even when he did, taking o­nly a little. Allaah, the Exalted, had given him the keys to the treasures of the whole world, but he refused to accept them, preferring the Hereafter instead.

He would frequently and consistently perform the dhikhr of Allaah, constantly would be in a state of contemplation. Most of the times his laugh would consist of a smile and sometimes he would laugh such that his molar teeth showed. He loves scents and hated distasteful smells. He joked, but would not say ought but the truth. He would accept the excuses presented to him by people and he was as Allaah, the Exalted, described him:

“ Indeed, there has come to you a Messenger from amongst yourselves, grievous to him is what you suffer. He is deeply concerned about you and kind and merciful to the believers”

[at-Tawbaah, 9:128]

“ Pray for them, indeed your prayers bring about relief for them”

[at-Tawbaah, 9:103]

His censuring would consist of his alluding and hinting at something or someone, [for example]:

“ What is the matter with people that they set conditions that are not in the Book of Allaah, the Exalted”

[al-Bukhaaree- no.’s 2155, 2563 and Muslim- no. 1504]

and the likes.

He would command with gentleness and he would encourage gentleness while prohibiting rudeness and harshness. He would encourage forgiveness, clemency and all virtuous morals and manners.

He loved starting with his right side when cleaning, putting his shoes o­n, combing his hair and indeed in all of his affairs. His left hand was reserved for cleaning himself after having relieved himself and for whatsoever was deemed offensive. When he slept or lay down, he would lie down o­n his right side, facing the Qiblaah.

His gatherings would be conducted with forbearance and modesty, conducted with integrity and honesty, and were places of patience and tranquility. No voice was raised therein, women were not needlessly discussed, rather matters inducing taqwaa were discussed and those present would be humble, giving due respect to the elders, showing mercy to the young, giving precedence to the needs of the needy and protecting the stranger. Hence they would leave having been guided to and guiding to the good.

He would bring his Companions together in unity, he would honour the head of every nation and enjoin him to govern their affairs. He would ask after his Companions. He was not o­ne who spoke indecently or promoted indecent speech and action. He would not recompense an evil with an evil, rather he would forgive and overlook. He never struck a servant or woman, indeed he never struck anything except when he was fighting in the Way of Allaah, the Exalted.

He was never given a choice between two matters except that he would choose the easier matter as long as it did not involve any sin.

The evidences for all that I have mentioned are famous and can be found in the Saheeh. Allaah, the Glorious and Exalted, combined in him perfect manners and beautiful habits and temperament. He granted him the knowledge of the previous and later people [1] and that, which contains victory and success. This despite the fact that he was illiterate, not being able to read or write, having no human teacher. Allaah granted him what He had not granted any of the creation and chose him above all the first and later people. Abundant peace and blessings be upon him perpetually until the Day of Judgment.

It is established in the Saheeh from Anas ibn Maalik radiyAllaahu 3anhu who said:

“ I have not touched silk brocade or silk that was finer to touch than the hands of the Messenger of Allaah salAllaahu 3alayhi wasalaam. I have not smelt anything that was more pleasant than the smell of the Messenger of Allaah salAllaahu 3alayhi wasalaam. I served the Messenger of Allaah salAllaahu 3alayhi wasalaam for ten years and he never o­nce said to me, “uff”, neither did he ever say to something that I did, “ why did you do it” or to something that I did not do, “ have you not done such and such”?

[al-Bukhaaree, no. 3561 and Muslim, no. 2309]
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FOOTNOTES

[1] There is some generality in this sentence (that requires explanation). The meaning of the author, ‘ He granted him the knowledge of the previous and later people’ ie. knowledge of the unseen that Allaah conferred upon him. Allaah, the Exalted says:

“ [He is ] the Knower of the unseen and He does not disclose His [knowledge of the] unseen to anyone, except whom He has approved of messengers..”

[al-Jinn, 72:26-27]

As for that which Allaah did not confer upon him, then in this portion he is like the remainder of mankind,

“ Say: I do not tell you that I have depositories [containing the provision] of Allaah, nor that I know the unseen, nor do I tell you that I am an Angel. I o­nly follow what is revealed to me…”

[Al-An’aam, 6:50]

The correct statement to say is:

“ He has taught you that which you did not know”

[an-Nooh, 4:113]

www.al-ibaanah.com

The Difference between Obligatory Knowledge and Recommended Knowledge

http://www.seekknowledge.org/