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Post by Deoband on Jul 4, 2018 10:48:31 GMT
RESPONSE TO AN OPEN LETTER BY A FEMINIST SISTER TO THE JAMIAT KZN Excerpt from the article "WOMEN, MOSQUES, EIDGAH AND THE DECEPTION OF FEMINIST CHARLATAN SCHOLARS":
"....Consider the example of one lost specimen of the Naaqisatul Aql (deficient in intellect) species from South Africa who deemed it fit to write an open letter to the Ulama, protesting her own disqualification and the disqualification of the rest of her kind, from attending the Masjid.
Although her letter does carry a great deal of stench with it, we can confidently claim that this shameless woman fails miserably in meeting the vital condition of “Tafilaat”, accurately defined as “foul-smelling” by her own authority whom she refers to, Allamah Ibn Hazm. We can safely assume that she walks openly and often in the middle of the path unnecessarily, in violation of Rasulullah’s (sallallahu alayhi wasallam) explicit command. We can safely assume that she fails miserably in fulfilling the condition of wearing “al-bizlah” – old, tattered and worn out garments – which is listed amongst many other prerequisites for attendance at the Masjid, by Allamah Ibn Qudamah whom she refers to as an authority on this issue. We are confident she fails in fulfilling the requirement of being “mutaghayyarutur reeh” – possessing a gone-off, altered for the worse smell – which is listed approvingly amongst the pre-conditions by Allamah Ibn Hajar al-Asqalani whom she refers to.
According to ALL the authorities whom she herself cites, she qualifies with flying colours for a complete prohibition from the Masjid – a lifetime ban and possibly an eternal one if she fails to repent and make amends immediately. We console her, however, by stating that she is not unique. Her state of complete disqualification from attending the Masjid is shared by all the women of the world, and have been for many a century. The Fatwas of permissibility of the Fuqaha which she refers to deceptively are addressed exclusively to a group of women who are completely non-existent today.
In her foul-smelling letter (tafilat), riddled with ridiculous blunders, more likely stemming from an abnormally intense Naqs (deficiency) of her Aql (intellect) rather than a deliberate attempt at distortion, she insinuates that there exists an ikhtilaaf or contradiction between the Sahabah (radhiyallahu anhum) enacting the prohibition, and between certain Fatwas of the Salaf and reports of women’s attendance, such as the presence of Hadhrat Aatikah bint Zayd (radhiyallahu anha) in the Masjid at the time of the murder of her husband, Hadhrat Umar (radhiyallahu anhu), when in reality there is no contradiction.
It is evident that the prohibition enacted by the Sahabah (radhiyallahu anhum) was implemented in stages. Initially the Shawwaab (non-elderly women) were prohibited, who obviously would, by human nature, have been the first to violate the pre-conditions set by Rasulullah (sallallahu alayhi wasallam), and also be the first to be involved in the violation of the numerous commands addressed to the men.
In this regard, The Hanbali authority, Allamah Ibn Hubayrah, states in his book on Ijma’ (consensus):
“They (the Fuqaha of ALL four Madh-habs) are in agreement that it is reprehensible for Shawwaab (non-elderly women) to attend the congregational prayers of men.” (Al-Ijma’)
Imam Al-Kasani, the Hanafi authority states:
“They (the Fuqaha) are all agreed that there is no concession for Shawwab (non-elderly woman) to emerge for Jumu’ah, the two Eids, and anything from the (congregational) prayers.” (Badaa-i us-Sanaa-i)
On the other hand, the Ajaa-iz (women of great grandma age) during the age of the Salaf-us-Saaliheen had not yet degenerated to the degree which demanded the same ruling of prohibition that was applied with respect to the Shawaab (non-elderly women). The Ajaa-iz, in general, would still only emerge as commanded by Rasulullah (sallallahu alayhi wasallam) in the state of being “Tafilaat” – smelling only of body odour as a result of not having applied any perfume, scented lotions, soaps, deodorant, cosmetics, and the like (ghair mutatayyibaat), to combat the odour which the body naturally emits. The Ajaa-iz, in general, would still emerge covered entirely in baggy, coarse, old and tattered garments. They would still emerge only in the intense darkness of Fajr and Isha times during which none would recognise the other. They would still adhere to the edges of the paths and take routes that were the most isolated. They would still lower their gazes, never daring to sneak a glance at any Granddaddies who they might happen to pass by on an isolated chance encounter, nor would any Great Granddaddies attempt to sneak a glance at the dark tattered-garmented shadows scurrying on the peripheries. And, the Ajaa-iz, along with the Granddaddies would still adhere largely to all the other measures instituted by Rasulullah (sallallahu alayhis salaam) which were designed perfectly to prevent free-mixing to and from the Masjids, and eliminate any chance of fitnah.
Is there even the slightest resemblance between the pious elderly women of that age and the women and men of this worst of eras in which every single prerequisite for women’s attendance at the Masjids, instituted by none other than Rasulullah (sallallahu alayhi wasallam) himself, is violated intentionally and with intransigent pre-meditation, en masse and at the behest of the Ulama-e-Soo’, to a degree never before witnessed in the entire history of this Ummah? The author of the open letter and the rest of the feminist charlatan “scholars” are most contumacious (pig-heads) if they are able to hallucinate that their womenfolk are anything like the Great Grandmas of the Salaf-us-Saaliheen.
Since the majority of the Ajaa-iz were still abiding by the prerequisites for attendance at the Masjids, especially during Fajr and Isha times, they still qualified for coming under the purview of the Hadith:
“Do not prevent the female servants of Allah from the masjids of Allah, and they must not emerge EXCEPT that they are Tafilaat.”
The narrations in Bukhari mention specifically that Hadhrat Aatikah (radhiyallahu anha) would only emerge as “Tafilat” in the intense darkness of Fair and Isha times. In Uyoon al-Akhbaar of Ibn Qutaybah it is recorded that she was already well-advanced in age (“khalaa min sinnihaa“) when she married Hadhrat Zubayr (radhiyallahu anhu) very soon after the martyrdom of Hadhrat Umar (radhiyallahu anhu). Evidently then, she was an elderly woman of impeccable Taqwa (piety) and Wara’ (scrupulousness) who fulfilled perfectly all the prerequisite conditions for attending the Masjid.
Yet, despite qualifying for attendance at the Masjid in a manner no (non-sahabiah) woman would thereafter match, it is noteworthy that the Ghairah (an honourable, protective type of jealousy) of Hadhrat Umar (radhiyallahu anhu), and the Ghairah of her husband after his martyrdom, Hadhrat Zubayr (radhiyallahu anhu), constrained both of them to exhibit much reluctance in permitting Hadhrat Aatikah (radhiyallahu anha) to attend the Masjid. The narration in Bukhari specifically mentions the Ghairah of Hadhrat Umar (radhiyallahu anhu) in this matter. Hadhrat Zubayr’s (radhiyallahu anhu) Ghairah compelled him to take the radical step of hiding incognito in ambush and slapping his wife in the dark on her way to the Masjid, on which she promptly returned back home vowing never to go to Masjid again, citing the reason that the people had become corrupt.
Where are the men today with the Ghairah of Hadhrat Umar (radhiyallahu anhu) and Hadhrat Zubayr (radhiyallahu anhu)?
While the Ghairah of these noble Sahabah (radhiyallahu anhum) manifested itself so vividly at an elderly wife of perfect piety attending the most sacred and safest of places during the most blessed of eras, fulfilling all the necessary prerequisites for attendance perfectly, with no chance of any strange men seeing her, nor her seeing any strange men, the cuckolds (Daayooth) of today feel not even the slightest pang of discomfort in their dead hearts while sending their wives in tight, colourful and fragrant “jilbaabs” daily to rub shoulders with strange men at the markets which Rasulullah (sallallahu alayhi wasallam) branded as the “worst places on Earth”, to drop off and collect the children at the Kuffaar and so-called “Islamic” school runs, to “man” their shops and businesses serving strange men face to face, and to every other place where the rules of the Shariah which are perfectly designed to prevent fitnah, are violated terribly and inexcusably. Unfortunate circumstances constrained by genuine Shariah-based necessities (Darooraat), which might, on occasion, be unavoidable in Daarul Kufr (e.g. hospitalizations), should never eliminate Ghairah and the natural Imaani pain registered in the heart of the believer when unable to take remedial action, which Rasulullah (sallallahu alayhi wasallam) described as a sign of the “weakest of Imaan”. In reality, no Imaan remains in the heart which fails to trigger the slightest pang of discomfort and distress when the divine Shariah is being violated.
While the narration of Hadhrat Aatikah bint Zayd (radhiyallahu anha) attending the Masjid, and the narrations of other elderly “Tafilaat” cited in a selectively half-baked manner by the feminist fraudsters, poses absolutely no problems for us, they backfire flatly in the faces of these charlatans, and reveal the Nafsaaniyaat – base desires fully submitted to Kuffaar values – that is the core foundational basis of their entire “Deen”.
On what other basis do these feminist Charlatans have the audacity to even cite Hadhrat Aatikah’s (radhiyallahu anha) presence at the Masjid at the time of the martyrdom of her husband (radhiyallahu anhu), leave aside using it as a Mustadal (proof), when this has reached us only in the form of a Munqati‘ (disconnected) narration, while the authenticity of every other authentic Hadith confirmed and accepted by the entire Ummah, but unpalatable to the Kuffaar, is assaulted on the slightest whimsical basis? On what other basis do these fraudsters reject the fully-connected and authentic narration of Hadhrat Aishah (radhiyallahu anha) as it has been understood by the entire Ummah? On what other basis do those fraudsters who concede the authenticity of the narration of Hadhrat Aishah (radhiyallahu anha) dismiss the understanding of the galaxy of Mujtahideen and Fuqaha of the entire Ummah regarding it, and proceed instead to scavenge like hungry dogs for an anomalous scrap or two such as the one dropped by Allamah Ibn Hazm which Allamah Ibn Hajar al-Asqalani merely regurgitated? On what other basis do these dishonest fraudsters who pounce on the anomalous couple of scraps left for them by Allamah Ibn Hazm and Allamah Ibn Hajar al-Asqalani, then proceed to ignore, dismiss, and even commit blatant Tahreef (distort) of the rest of the teachings of these two Fuqaha, such as the prohibition of women emerging EXCEPT as “Tafilaat” which Allamah Ibn Hazm defines aptly as “foul-smelling and clothing“? On what basis do these feminist fraudsters ignore the fully-connected and authentic narration of one of the most senior Sahabah (radhiyallahu anhu), Hadhrat Abdullah ibn Mas’ood (radhiyallahu anhu), expelling the women from the Masjid and instructing the Sahabah (radhiyallahu anhum) and Tabi’een to “Keep them out from where Allah had expelled them from”?
And, on what basis do these quacks ignore and suppress the facts evident from the very narrations that they cite, such as the fact that Hadhrat Aatikah (radhiyallahu anha) was an elderly woman (al-Ajooz) of impeccable piety who would only attend the Masjid as “tafilat“, during times of intense darkness, fulfilling all the other necessary pre-conditions for attendance set by Rasulullah (sallallahu alayhi wasallam) with absolute perfection, and yet, still, the greatest of men on Earth at the time displayed so much disinclination and Ghairah towards her attendance?
In a similar manner, the fatwas of permissibility of some Shafi’i Fuqaha which are cited deceptively by the feminists today refer exclusively to age-old women (al-Ajooz) who no longer possess any desire for men, and whose face ridden with crinkles and wrinkles serve as a sufficient deterrent for Great Granddaddies. Imam Nawawi (rahmatullah alayh), for example, who is quoted often by the fraudulent part-time “Hanafis” of this era, explicitly states that his Fatwa of permissibility is directed exclusively to al-Ajooz (women of great grandma age) who fulfil all the necessary conditions including wearing “al-bizlah” – old, worn-out, and tattered garments, and in the complete absence of fitnah, the greatest of which is the widespread violation of measures which Rasulullah (sallallahu alayhi wasallam) himself had instituted to prevent any mixing whatsoever between men and women, to and from the Masjids.
Perhaps during Imam Nawawi’s era there still existed a few pockets in the Ummah, in which the great grandmas were still emerging “Tafilaat“, and both the men and women living in those isolated pockets were still able to fulfil all the other stringent pre-conditions set by Rasulullah (sallallahu alayhi wasallam) including those designed perfectly to prevent any free-mixing whatsover enroute, to which Imam Nawawi’s fatwa may have borne some relevance...."
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Post by Deoband on Jun 30, 2018 19:33:37 GMT
The following page, "Eidgah and Feminism", has been updated with an elaboration of the presence of Hadhrat Aatikah bint Zayd (radhiyallah anha) in the Masjid at the time of the martyrdom of her husband, Hadhrat Umar (radhiyallahu anhu), an incident which has predictably attracted the attention of feminist charlatan "scholars" and also part-time "Hanafis" with feminist tendencies.
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Post by Deoband on Jun 27, 2018 21:13:34 GMT
WOMEN, MOSQUES, EIDGAH, AND THE DECEPTION OF FEMINIST CHARLATAN SCHOLARS In recent days a whole glut of feminist deviate “scholars” have come crawling out of some hellish hole somewhere, clamouring for women to attend the Eidgah and Masjids. These charlatans masquerading as scholars quote Rasulullah (sallallahu alayhi wasallam) and the Fuqaha (jurists) extremely selectively and with a great deal of dishonesty. In due course, as and when time permits, we shall, insha-Allah, expose and refute all their acts of deception and chicanery, and their complete misrepresentation of the teachings of Rasulullah (sallallahu alayhi wasallam) which they filter through the lens of Kuffaar norms and values to which they (the feminist deviates) are pathetically enslaved.
In the meantime, for the benefit of sincere seekers of truth who may have been swayed into a state of confusion by the toxic but enticing Ghutha (trash) vomited out in unison by these feminine deviates, we release this brief notice to apprise the Ummah of the Haqq and to shed some light on the position of a few of the Fuqaha who are quoted deceptively by these charlatans masquerading as scholars.
We emphasize categorically that according to the command of Rasulullah (sallallahu alayhi wasallam), the Sahabah (radhiyallahu anhum), and ALL the Fuqaha of Ummah, even including the few Fuqaha selectively and deceptively quoted by these feminist charlatans, ALL women today must be barred from the Masjids. This is the only valid ruling of the Shariah on this issue. And this ruling applies to an infinitely greater degree in this worst of eras in which both women and men fail in the most absolute manner in fulfilling the whole host of essential and non-negotiable pre-conditions set by Rasulullah (sallallahu alayhi wasallam) himself.
Amongst the Fuqaha parroted by these feminists, Allamah Ibn Hazm features prominently. Allamah Ibn Hazm’s fatwa on women’s attendance at the Masjids is a Shaadh (anomalous, isolated and erroneous) view which has been ignored, dismissed and rejected by the Fuqaha throughout the ages. It is based on a grave slip of enormous magnitude which we shall expound on in detail in future insha-Allah.
The feminist charlatan scholars whose satanic methodology amounts simply to scouring through our tradition in order to excavate what accords closest to the norms and values of their Kuffaar masters, have naturally pounced on this Shaadh fatwa. One notorious feminist Guru, Akram Nadwi, has even gone as far as translating and publishing it as a book for the “benefit” (i.e. damnation) of the masses. We intend soon to lay bare the acts of blatant distortion (Tahreef) and chicanery of this “Shaykh ul-Hadith” regarding whom there is Ijma’ (agreement) amongst the feminine charlatan “scholars” on his scholarship, standing and integrity.
Despite the isolated and erroneous status of Allamah Ibn Hazm’s position on this issue, we shall demonstrate in detail that even according to him, ALL women today must be barred from the Masjids. For now, we list four aspects of Allamah Ibn Hazm’s position which the feminist fraudsters who cite him seek to conceal:
Continued in link:reliablefatwas.com/eidgah-and-feminism/
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Post by Deoband on Jun 5, 2018 16:58:01 GMT
THE DEEN OF THE SAHABAH (RADHIYALLAHU ANHUM) IS THE ONLY TRUE DEEN Those who dwell under the self-deception that they are able to arrive at a “better” understanding of the Quran and Sunnah than the Sahabah (radhiyallahu anhum) should take lesson from the Khawarij sect who likewise gave preference to their own understanding of the Quran and Sunnah over Taqleed of the Fuqaha of the Sahabah (radhiyallahu anhum).
A whole article can be written on the sterling qualities and superiority of the Khawarij “Jihadis” over the modern-day deviates who delude themselves into believing that they are authentic followers of the Salaf-us-Saaliheen, whilst following a “Deen” (false religion) which is not fully subservient and rigidly bound to the Fiqh rulings of the Four Madh-habs which are the ONLY authentic mass-transmissions of the Deen of the Salaf-us-Saaliheen upon whom exclusively the authentic mass-transmission of the teachings of Rasulullah (sallallahu alayhi wasallam) is fully dependent.
Despite the Khawarij “Mujahideen” devoting their entire lives in the path of Allah for what they sincerely believed to be Jihaad, for raising the word of Allah, and for the political dominance of Islam; despite their exemplerary Zuhd (abstinence from the Dunya) and superlative exertions in Ibaadah which Rasulullah (sallallahu alayhi wasallam) had foretold would make even the Ibaadah of the Sahabah (radhiyallahu anhum) appear paltry; despite their sincere belief that all those whom they fought were Kuffaar, Mushrikeen, Murtaddeen and other Enemies of Islam against whom fighting is obligatory; despite their honesty and truthfulness which led even the most rigorous of Muhadditheen to repose trust in the Hadeeths narrated by them; and despite numerous other stellar traits, the Khawarij “Mujahideen” and “Shuhadaa” are bound to find out to their horror that they were all along, in reality, the “Dogs of Hell-fire” (Kilaabun Naar) and the “Worst of Creation” (Sharrul Khalq) as they are explicitly branded in numerous authentic Hadeeth narrations.
From this, one can understand the wasted effort, utter loss, and potentially accursed status of the multitude of deviates who dominate the landscape of “Deeni” activism today – as entirely expected in these worst of eras – who are all unfettered from Rigid Taqleed to the Fiqh of the Sahabah (radhiyallahu anhum) as authentically transmitted only by the Four Madh-habs, and who dwell under the self-deception that they are Mujahideen, or Tableeghis, or Daa’ees, or Sufis, etc., whilst not possessing even a fraction of any of the laudable characteristics of the Khawarij.
Any “Deen” which differs even slightly from the Deen of the Sahabah (radhiyallahu anhum) which was mass-transmitted exclusively by the Salaf-us-Saaliheen and eventually compiled and recorded authentically only by the Fuqaha of the Four Madh-habs, will be Mardood (rejected) on Yaum ul-Qiyaamah.
(Excerpt from "The Bidah of 8 Rakats "Taraweeh"")
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Post by Deoband on May 16, 2018 16:54:14 GMT
THE TARAWEEH PRACTICE OF THE SALAF-US-SAALIHEEN Imam Ishaq bin Rahwayh, one of the senior teachers of Imam Bukhari (rahmatullah alayhimaa), was known as Ameerul Mu’mineen fil Hadeeth which was the highest pedestal in the field of Hadeeth during the era of the Salaf-us-Saaliheen who were the most blessed and superior of generations according to Rasulullah (sallallahu alayhi wasallam) himself.
The following authentic and direct eye-witness testimony of Imam Ishaq bin Rahwayh portrays without the slightest ambiguity the unanimous practice of the Salaf-us-Saaliheen and their understanding (fahm) of the Hadeeths pertaining to the Taraweeh prayers – which is the ONLY correct practice and understanding:
وأما الإمام إذ صلى بالقوم ترويحة أو ترويحتين، ثم قام من آخر الليل فأرسل إلى قوم فاجتمعوا فصلى بهم بعد ما ناموا فإن ذلك جائز، إذا أراد به قيام ما أمر أن يصلي من التراويح، وأقل من ذلك خمسة. مع أن أهل المدينة لم يزالوا من لدن عمر رضي الله عنه إلى زماننا هذا يصلون أربعين ركعة في قيام شهر رمضان، يخففون القراءة. وأما أهل العراق فلم يزالوا من لدن علي رضي الله عنه إلى زماننا هذا على خمس ترويحات، فأما أن يكون إمام يصلي بهم أول الليل تمام الترويحات ثم يرجع آخر الليل، فيصلي بهم جماعة فإن ذلك مكروه. ألا ترى إلى قول عمر رضي الله عنه حيث قال: التي تنامون عنها خير من التي تقومون فيها، فكانوا يقومون أول الليل، فرأى القيام آخر الليل أفضل.فإنما كرهنا ذلك لما روى عن أنس بن مالك رضي الله عنه وسعيد بن جبير- رحمه الله تعالى-١ كراهية التعقيب
“As for when the imam leads the people in one or two Tarweehahs (sets of 4 raka’ts) and then he gets up at the end of the night and sends for the people and they assemble and then he leads them after they have slept – that is permissible, when he intends thereby to perform what has been ordered to pray of the tarweehahs, and THE MINIMUM OF THAT IS 5 (TARWEEHAAT i.e. 20 RAKATS); considering the fact that the inhabitants of Madinah have not ceased, from the time of Umar (may Allah be pleased with him) to this time of ours, to pray 40 raka’ts [i.e. 20 + 16 + 4 – without the extra one rakats of Witr] in the vigil of the month of Ramadan, while lightening the recitation. As for the inhabitants of Iraq, they have not ceased to be upon 5 Tarweehahs [i.e. 20 raka’ts] from the time of Ali (may Allah be pleased with him) till this time of ours. And as for when the Imam prays with them (the congregation) ALL THE TARWEEHAAT in the beginning of the night, and then he returns at the end of the night and he prays with them in congregation, then that is Makrooh (reprehensible). Do you not see the saying of Umar (radhiyallahu anhu) where he said: “That (salaat) which you sleep upon [i.e. Tahajjud] is more virtuous than that (salaat) which you are standing in [i.e. Taraweeh].” For, they would stand (for salaat) in the beginning of the night, and he saw their standing (for salaat) at the end of the night as more virtuous. We only consider that Makrooh [i.e. another Jama’at after completion of Taraweeh] due to what was narrated by Anas bin Malik (radhiyallahu anhu) and Sa’eed ibn Jubair (rahimallahu ta’ala) on the reprehensibility of Ta’qeeb [praying another supererogatory Salaat in Jama’at in the night].” [Masaa-il al-Imam Ahmad wa Ishaq ibn Rahwayh]
The following points become clear from this quote:
1) The unanimous Taraweeh practice of the Salaf-us-Saaliheen consisted of a minimum base of 20 rakats.
2) The only ikhtilaf present amongst the Salaf-us-Saaliheen – which is the ONLY valid ikhtilaf – pertained to amounts above and beyond the minimum base of 20 rakats. Thus, the so-called ikhtilaf propounded by deviates today, between 8 and 20 rakats, is an innovated (i.e. evil Bidah) ikhtilaf which did not exist amongst the Salaf-us-Saaliheen.
3) According to Imam Ishaq bin Rahwayh, while the continuation of Taraweeh in congregation in a later part of the night is permissible, the praying of Tahajjud in congregation in the same night is not permissible. Thus, Taraweeh and Tahajjud are two completely distinct and different prayers.
For authentic and direct eye-witness testimonies of Imam Malik, Imam Shafi’i, Imam Ahmad, and other undisputed Imams of the Salaf-us-Saaliheen, which further affirm the points above, refer to the article “The Bid’ah of 8 rakats of ‘Taraweeh'” which is freely available online.
Take note that it is SATANIC to even insinuate that the most blessed and superior of generations, the Salaf-us-Saaliheen, en masse, had somehow lost or even worse, intentionally abandoned, the Sunnah and Afdhal (infinitely superior) practice of Rasulullah (sallallahu alayhi wasallam).
It is SATANIC to even insinuate that the Salaf-us-Saaliheen, including the Sahabah (radhiyallahu anhum), had institutionalised a particular number of Rakats (i.e. 20) not found in the Sunnah, which amounts to accusing the most blessed and superior of generations of colluding, en masse, in instutionalising a Bid’ah Sayyi’ah (evil innovation).
It is SATANIC to scavenge for Shadh (isolated, anomalous and rejected) rulings in our tradition, in order to justify a position that contradicts the understanding and practice of the Salaf-us-Saaliheen.
Those who dwell under the self-deception that they are able to arrive at a “better” understanding of the Quran and Sunnah than the Sahabah (radhiyallahu anhum) should take lesson from the Khawarij sect who likewise gave preference to their own understanding of the Quran and Sunnah over Taqleed of the Fuqaha of the Sahabah (radhiyallahu anhum).
A whole article can be written on the sterling qualities and superiority of the Khawarij “Jihadis” over the modern-day deviates who delude themselves into believing that they are authentic followers of the Salaf-us-Saaliheen, whilst following a “Deen” (false religion) which is not fully subservient and rigidly bound to the Fiqh rulings of the Four Madh-habs which are the ONLY authentic mass-transmissions of the Deen of the Salaf-us-Saaliheen upon whom exclusively the authentic mass-transmission of the teachings of Rasulullah (sallallahu alayhi wasallam) is fully dependent.
Despite the Khawarij “Mujahideen” devoting their entire lives in the path of Allah for what they sincerely believed to be Jihaad, for raising the word of Allah, and for the political dominance of Islam; despite their exemplerary Zuhd (abstinence from the Dunya) and superlative exertions in Ibaadah which Rasulullah (sallallahu alayhi wasallam) had foretold would make even the Ibaadah of the Sahabah (radhiyallahu anhum) appear paltry; despite their sincere belief that all those whom they fought were Kuffaar, Mushrikeen, Murtaddeen and other Enemies of Islam whose fighting is obligatory; despite their honesty and truthfulness which led even the most rigorous of Muhadditheen to repose trust in the Hadeeths narrated by them; and despite numerous other stellar traits, the Khawarij “Mujahideen” and “Shuhadaa” are bound to find out to their horror that they were all along, in reality, the “Dogs of Hell-fire” (Kilaabun Naar) and the “Worst of Creation” (Sharrul Khalq) as they are explicitly branded in numerous authentic Hadeeth narrations.
From this, one can understand the wasted effort, utter loss, and potentially accursed status of the multitude of deviates who dominate the landscape of “Deeni” activism today – as entirely expected in this worst of eras – who are all unfettered from Rigid Taqleed to the Fiqh of the Sahabah (radhiyallahu anhum) as authentically transmitted only by the Four Madh-habs, and who masquerade as Mujahideen, Tableeghis, Daa’ees, Sufis, etc., whilst not possessing even a fraction of any of the laudable characteristics of the Khawarij.
Any “Deen” which differs even slightly with the Deen of the Sahabah (radhiyallahu anhum) which was mass-transmitted exclusively by the Salaf-us-Saaliheen and eventually compiled and recorded authentically only by the Fuqaha of the Four Madh-habs, will be Mardood (rejected) on Yaum ul-Qiyaamah.
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Post by Deoband on Apr 8, 2018 14:42:49 GMT
QUESTION REGARDING A MALFOOZAT
Hadhrat Thanvi praised Imaam ibn Taymiyyah and Imaam ibn al-Qayyim, saying they were `Aarifeen, and he referred to Imaam ibn Taymiyyah with the title of Allaamah.
ANSWER
In India there was at that time a great dearth of the kutub of Ibn Taimiyyah and Ibn Qayyim, hence most of our Akaabir of that era were unaware of the views of Ibn Taimiyyah. They were therefore justified to speak highly of Ibn Taimiyyah on the basis of the paucity of their awareness of his deviation. If you read some of our own publication of 40 years ago, you will find praise for Ibn Taimiyyah. That was due to our ignorance of his views.
It was years later when Hadhrat Husain Ahmad Madani (Rahmatullah alayh) came from Madinah to teach Hadith in Deoband, that he began to apprize our Ulama of the reality of Ibn Taimiyyah. We are under no obligation to follow Hadhrat Thanvi’s view on this issue – a view based on insufficient information. Such ‘taqleed’ is in fact jumood (fossilization of the brains) which is condemned by the Fuqaha.
Consider the example of stock market shares. Since our Akaabir were unaware of the true meaning of this concept, and since it was erroneously explained to them by some traders and by the one who posed the question, they understood that it was a valid shirkat, hence they issued their fatwa of permissibility. However, those who are aware of this concept, understand its hurmat to be clearer than the sun’s light at midday. Now making ‘taqleed’ of such an error of the Akaabir is satanic jumood (intellectual fossilization).
[Answered by Hazrat Maulana Ahmad Sadeq Desai]
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Post by Deoband on Feb 14, 2018 14:11:48 GMT
THIKRULLAAH – THE PURPOSE OF LIFE [By Hazrat Maulana Ahmad Sadeq Desai]
“Verily, in the creation of the heavens and the earth, and in the alternation of night and day are signs for the people of intelligence. They are those who remember Allah while standing, sitting and while lying on their sides, and they meditate on the creation of the heavens and the earth.” (Qur’aan)
“I have not created Jinn and Man, but that they worship Me (i.e. remember Me at every moment in every walk of life.)” (Qur’aan)
“Whoever diverts (his attention) from My Thikr, verily for him there is a constricted (difficult and distressed) life, and We shall resurrect him blind on the Day of Qiyaamah.” (Qur’aan)
“Destruction for those whose hearts have hardened as a result of abstaining from Thikrullaah.” (Qur’aan)
“And whoever refrains from Thikrullah, We appoint for him a shaitaan who becomes his constant companion.” (Qur’aan)
“Verily in Thikrullah do hearts find rest.” (Qur’aan)
“They (the true Believers) are such men who are not diverted from Thikrullaah by trade and commerce.”
“Verily, the Thikr of Allah is the greatest.” (Qur’aan)
“Then their bodies and their hearts mellow towards Thikrullaah.” (Qur’aan)
“What! Has the time not arrived for the people of Imaan for their hearts incline with fear to Thikrullaah?” (Qur’aan)
“O People of Imaan! Do not let your wealth and your children divert you from the Thikr of Allah.”(Qur’aan)
“O People of Imaan! Make the Thikr of Allah in abundance.” (Qur’aan)
RASULULLAH (sallallahu alayhi wasallam) SAID:
“Your tongue should remain ever fresh with the Thikr of Allah.”
“Everything has a polish. The polish of the hearts is Thikrullaah.”
A Sahaabi asked: ‘O Rasulullah! What is the best deed?’ Rasulullah (sallallahu alayhi wasallam) said: “That you depart from this world with your tongue moist with Thikrullaah.”
Allah Ta’ala has created Insaan solely for His Remembrance. A human being bereft of Thikrullah is worse than the dumb animals. Every act of the Mu’min, including his mundane acts, are adorned with some form of Thikr to remind him of Allah Ta’ala. Man’s sleep, waking up, washing, dressing, eating, working, walking, and every single act of his entire life is regulated by Thikrullaah of some kind. From the cradle to the grave, his life is in the glare of Thikrullah.
The Mu’min enters this earthly abode with Thikrullah infused in him, and he departs from this world with Thikr on his tongue. The era in between birth and death, is one lengthy duration of Thikrullaah, that is, if he understands that he is a Mu’min. Hence, Rasulullah (sallallahu alayhi wasallam) said: “Every person who is obedient to Allah is a Thaakir.”
In this Hadith we are informed that the Mu’min is a perpetual Thaakir. His every minute is engaged in some form of Thikr, be it verbal Thikr, Thikr of the heart or practical Thikr of the body. Apart from the Thikr of the tongue and the heart or the mind, is the Thikr of the body. Just as it is expected that the tongue and heart of the Mu’min remain in a state of perpetual Thikr, so too is it imperative for the body as a whole, to be constantly engaged in Thikrullaah.
Verbal Thikr, is Thikr of only one limb, namely, the tongue. Thikr of the tongue is supposed to influence the whole body so that it acts in harmony with the demand of verbal Thikrullaah. That demand is obedience to Allah Ta’ala in every aspect, in the minutest detail as demonstrated and commanded by Rasulullah (sallallahu alayhi wasallam).
Thus, when an evil attracts and lures a Mu’min, he/she turns and walks away. This act of shunning the evil is the effect of Thikrullaah. Remembering that Allah’s displeasure will be courted by indulgence in the evil, the Mu’min’s entire body responds to this Thikr and walks away from the evil. If it was not for his remembrance of Allah Ta’ala, never would he have mustered up the courage to restrain the animal instincts of the nafs.
The unbeliever is bereft of every vestige of Thikrullah, hence there is no restraint on the eyes, the ears, the tongue, the limbs of the body and the mind. Whatever the bestial nafs commands, the unbeliever is ever ready to give expression to such demands.
The complete and total submission to Allah Ta’ala which the Shariah demands is possible only if constant and perpetual Thikr has been inculcated in the Mu’min. It is only a vivid perception of Allah Ta’ala and the transcendental realties which can deter a person from evil, transgression and disobedience. To achieve this goal, Allah Ta’ala has designed our mundane life in a manner which fosters and ingrains constant remembrance of Allah Ta’ala.
The prescriptions of Thikr are numerous and are offered in the Qur’aan and Ahaadith. It is imperative for the Mu’min’s success and salvation in both worlds that he becomes an embodiment of Thikrullaah. The most important medium for inculcating enduring and permanent remembrance of Allah Ta’ala is the tongue. Constancy of verbal Thikr ingrains the remembrance of Allah Ta’ala in the heart. When both the tongue and heart harmoniously engage in Thikrullah, Insaan becomes the epitome of virtue. His every breath then is transformed into Thikr. Thikrullah becomes his life’s breathing, just as Tasbeeh is the life-sustainer of the Malaaikah.
The Khaanqahs were the places where the Mu’mineen in the past acquired the capacity for permanent Thikr – for constant and perpetual Thikr of the tongue and heart. One vital requisite for the development of the enduring state of Thikr of the tongue and heart is Islaah (reformation) of the nafs. This was in former days perfected in the Khaanqah.
The Athkaar and Ashghaal practices of the Khaanqah were designed by the noble Mashaaikh to morally purify the Searcher of Allah and to inculcate in him the state of constant and perpetual Thikr by means of which he may gain Divine Proximity and the special Nisbat (Bond) which every Mu’min is supposed to have with his Creator.
The Athkaar and Ashghaal were short-cut routes for this attainment. Hence, the Mashaaikh instructed their mureedeen in these practices as a means, not as a goal (Maqsad). The khaanqah practices were never designed as acts of ibaadat nor was the intention that they should replace the Masnoon acts of ibaadat – Nafl Salaat, Nafl Saum, Tilaawat and verbal Thikr in abundance and with constancy – Thikr as taught by Rasulullah (sallallahu alayhi wasallam).
Unfortunately, the Khaanqah system has died. There are no longer true khaanqahs. The ‘khaanqahs’ of this era have become transformed into venues of bid’ah, nazamsinging, poetry, feasting and merrymaking. The so-called mashaaikh of the age themselves are in a quandary. They have no true understanding of the meaning of a khaanqah. Islaah of the Nafs has been entirely overshadowed despite this being the primary function of the khaanqah.
In the absence of true Khaanqahs, the need is to revert to the actual athkaar formulae shown by Rasulullah (sallallahu alayhi wasallam). These are such forms of Thikr which are acquired directly from the Shaikhul Mashaaikh – the Shaikh of all Shaikhs – namely, Rasulullah (sallallahu alayhi wasallam). For practising these athkaar, there is no need for any other sheikh. These are such forms of Thikr which Rasulullah (sallallahu alayhi wasallam) has imposed on every member of the Ummah.
THE SPIRITUAL PROGRAMME Some Masnoon forms of Thikr and Shaghl will now be explained, Insha’Allah.
(1) For enhancing the quality of Thikrullaah, Tahaarat is an essential requirement. Therefore, the Seeker of Allah Ta’ala should endeavour to be perpetually with wudhu. When wudhu breaks, apply pressure on the nafs and renew the wudhu so that you constantly remain under the special Rahmat of Allah Ta’ala. When both the body and the heart are pure – purified of all physical impurities and spiritual impurities (sin and futility), then the special Anwaar (rays of noor) which perpetually cascade from the Arsh of Allah Ta’ala will find a ready receptacle in your heart wherein to settle.
(2) Memorize all the short Masnoon Duas which Rasulullah (sallallahu alayhi wasallam) has instructed to be recited for every act. The Dua for eating, sleeping, dressing, leaving the home, entering the home, and the myriad of other short Masnoon Duas which encompass our entire life’s activities, both mundane and spiritual, should be memorized. Until such time that you have not memorized all the Duas, recite Bismillaah when beginning any and every act.
(3) Punctually and regularly perform Tahyatul Wudhu, Ishraaq Salaat, Dhuhaa (Chaasht) Salaat, Awwaabeen and Tahajjud Salaat. Occasionally perform Taubah Salaat.
(4) Make Sadqah an integral part of your daily life. Give as you can afford even if it is one slice of bread. Never abandon Sadqah because you cannot afford to give a large sum of money. Allah Ta’ala looks at the niyyat, not at the amount.
(5) Without fail engage in Tilaawat of the Qur’aan Majeed daily. Fix your own quota of Tilaawat, and gradually increase it. Allah Ta’ala gives greater taufeeq when His bandah struggles along.
(6) Occasionally perform Salaatut Tasbeeh.
(7) Recite Istighfaar – any form of Istighfaar – at least 100 times daily.
(8) After Fajr Salaat recite Surah Yaaseen; after Zuhr, Surah Al-Fatah; after Asr, Surah Naba’; after Maghrib, Surah Waaqiah, and after Isha’, Surah Mulk.
(9) After every Salaat, recite Aayatul Kursi and Tasbeeh Faatimi.
(10) Every night, devote a few minutes to solitude and meditate on the day’s deeds and misdeeds, and on Maut and Qabr. Prescribe your own time duration for this shaghl. Even five minutes of daily meditation will prove vastly beneficial.
(11) Keep the tongue constantly engaged in Thikrullaah – any form of Thikr – Laa-ilaha illallaah, Allahu Allaah, Subhaanallaah, Allaahu Akbar, or any of the Asmaaul Husna. It is essential that the tongue remains perpetually engaged in Thikrullah whether walking, sitting, lying down, working and in every walk of life. This is the perpetual Thikr which is Waajib, and which is commanded by the Qur’aan and Hadith.
(12) If you have time available and you desire to practise more Thikr and Shaghl, then understand that the best and spiritually most efficacious forms of Thikr and shaghl are Nafl Salaat, Tilaawat, Istighfaar and Durood Shareef. No one, especially in this corrupt era of spiritual bankruptcy when true Mashaaikh of Tareeqat are no longer available, requires any Thikr or shaghl formula other than Nafl Salaat and Tilaawat of the Qur’aan Shareef. There are no superior athkaar and ashghaal to these Masnoon acts of ibaadat which were the primary acts of Thikr and shaghl of the Sahaabah.
ABSTENTION FROM SIN This Act of the spiritual programme cannot be exaggerated as much as one may endeavour. Abstention from sin and futility has priority over Nafl acts of ibaadat. Sin and even futile acts which may initially be lawful are extremely harmful for moral reformation and spiritual advancement. The spiritual efficacy and benefits of athkaar and ashghaal are laid to waste by sin and futility. It is therefore imperative to exercise extreme caution in this regard.
Control of the eyes and tongue, reduction in association with people, abstention from over-eating and extreme care in the type of food you ingest are all vital for the acquisition of Roohaaniyat (spiritual fibre) and Divine Proximity.
A person who is careless of the food he consumes will never progress up the spiritual ladder. He will simply retrogress incremently into moral and spiritual corruption. Haraam and Mushtabah food are fatal spiritual poisons.
OBSERVANCE OF THE SUNNAH The completion and perfection of the spiritual programme depend on meticulous observance of the Sunnah of Rasulullah (sallallahu alayhi wasallam) to the best of one’s ability. In every aspect of your daily life, implement the Sunnah whether these are of the Mustahab or Aadaab category. All Sunnats regardless of how ‘insignificant’ they may appear to our spiritually corroded hearts and minds, bring much noor into our lives.
This concise moral and spiritual programme comprising of only Masnoon ingredients is adequate for the spiritual needs of everyone in this age. May Allah Ta’ala grant us all the taufeeq of Istiqaamat (steadfastness) on Siraatul Mustaqeem and may He grant us a beautiful Maut with the tongue fresh with Thikr right until the very last moment when the Rooh makes its exit from this ephemeral worldly abode. Aameen! Ya Rabbal Alameen.
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Post by Deoband on Jan 21, 2018 12:07:29 GMT
Excerpts from "Deoband and Ibn Taymiyyah":
"........ While the Salafis, Halafis (Salafis masquerading as Hanafis), and their like-minded breeds used to insinuate that the countless Fuqaha (jurists) throughout the ages who had carried out extremely harsh “Jarh Mufassar” (detailed criticism) on Ibn Taymiyyah, were all liars, fabricators, guilty of extreme bias, or part of a massive freemasonic-like conspiracy, in light of the mass-publication of Ibn Taymiyyah’s works in this age and the absolute vindication of such “Jarh Mufassar”, the Salafis are no longer able to maintain such irrational insinuations which tarnish the judgement and integrity of hundreds of upright scholars for the sake of their dear Mujaddid. “Hazrat-worship” (turning a blind eye to the flagrant evil of one’s dear Mujaddid) has never been more evident than in the attitude of the salafi-like breeds towards the deviances of Ibn Taymiyyah.
Furthermore, the status of the Salafis as Ahlul Hawaa (people of desires), their hypocrisy, and their double-standards, are most manifest in their indiscriminate application of the principle of “Jarh Mufassar takes precedence over Ta’deel” (i.e. detailed criticism overrides praise), and the sudden and absolute suspension of this principle in regards to Ibn Taymiyyah and his student Ibnul Qayyim. We shall elaborate more on this principle and the Nafsaani-based application of it by the Ahlul Hawaa such as the Salafis in a future article insha-Allah.
Consider the following explicit transmission of Mullah Ali al-Qaari that the Salaf-us-Saaliheen would regard as *no takfeer* the one who attributes a direction to Allah:
“A group from them (Salaf-us-Saaliheen) and the Khalaf said, ‘The one who believes in a direction [for Allah] is a *no takfeer*’, as explicitly stated by al-Iraaqi. He said, ‘This is the statement of Abu Hanifah, Maalik, Shafi’i, al-Ash’ari, and al-Baqillaani'” [Mirqaat ul-Mafaateeh]
قَالَ جَمْعٌ مِنْهُمْ وَمِنَ الْخَلَفِ: إِنَّ مُعْتَقِدَ الْجِهَةِ كَافِرٌ، كَمَا صَرَّحَ بِهِ الْعِرَاقِيُّ، وَقَالَ: إِنَّهُ قَوْلٌ لِأَبِي حَنِيفَةَ وَمَالِكٍ وَالشَّافِعِيِّ وَالْأَشْعَرِيِّ وَالْبَاقِلَّانِيِّ
Now that in this age it is manifestly clear without the slightest doubt that Ibn Taymiyyah regarded Allah to be in a specific direction, with countless Salafi sects today propagating such a belief openly and shamelessly, it would be moronic and a complete disservice to the teachings of Mullah al-Qaari himself, to dig out some Malfoozaat of his in praise of Ibn Taymiyyah, while he was obviously ignorant of the fact that Ibn Taymiyyah firmly affirmed a belief that would warrant a Takfeer according to the Salaf whom Mullah al-Qaari himself approvingly quoted. Yet, the Mudaahins (psychophants) of this age do exactly this, thus advertising thoroughly their stupidity...
While it is possible for righteous authorities of the past to have committed errors in Furoo’ (e.g. certain fiqhi matters), without such errors impinging on their authority and integrity, to grant the same latitude for errors in Usool (e.g. Sifaat of Allah) is to spell the destruction of the Deen. Kufr shall always remain Kufr, regardless of the Nooraniyat shining from the perpetrators face, or his monumental textual knowledge, or the length of his beard, or the extent of his Zuhd and Jihaad, or the numbers attending his Urs (death ceremony).
If we were to tolerate such evil as the anthropomorphism of Ibn Taymiyyah as vividly apparent in the explicit statements to come below, then justice and consistency would demand that we also tolerate the Baatil of all other deviate sects today. Exhibiting leniency towards such beliefs as Allah having a direction, body, size, Allah being able to sit upon the back of a mosquito, Hell-fire ending for even the Kuffaar, the beginninglessness of the Arsh etc. would entail tolerating all the deviances of the Barelwis, modernists, feminists, progressives, etc. Perhaps even some of the more ‘moderate’ Shiah sects will then have to be shoved back into the Ummah.
Furthermore, in authentic Ahadith and narrations from the Salaf, it is clearly indicated that Mudaahanah (tolerating evil) is THE primary cause of Allah’s punishment which often takes the form of brutal Kuffaar armies such as those which are ravaging the Ummah today. According to the Shar’iah, deviations in Aqeedah of the degree of anthropomorphism are worse than adultery and murder. Knowingly propagating and aiding the cause of the leaders of anthropomorphism are worse than propagating adultery and murder....
A detailed treatise will be compiled elaborating on the beliefs of Ibn Taymiyyah regarding which the Salafi-lovers and the proponents of Mudaahanah bury themselves head-first, deep under the sand. Such is the explicit nature and unambiguous anthropomorphism in the statements of Ibn Taymiyyah which have only been recently published that even many of the most fanatic Salafi breeds have been constrained to adopt a stance of deafening silence regarding them.
For now, for the edification of the sincere Mudaahins who may consider rectifying their Mudaahanah, below is a small sample of explicit quotes straight from the books of Ibn Taymiyyah, whose existence is easily verifiable today, which lift the veil of ambiguity that may have shrouded for many centuries Ibn Taymiyyah’s true beliefs which elicited the severe and now completely vindicated “Jarh Mufassar” of hundreds of Fuqaha throughout the ages.
Ibn Taymiyyah’s fork-tongued and taqiyyah-like statements elsewhere in other books, in a fashion typical of Ahlul Hawaa, which successfully duped many a scholar, cannot render into non-existence the monstrosities cited below and many other statements of the same category of depravity, which are all absolutely irreconcilable with the true Aqeedah of Ahlus Sunnah wa’l Jama’ah.
Let us begin with Ibn Taymiyyah’s explicit, non-taqiyyah affirmation of body (jism) and direction (jiha) for Allah. In one of his many refutations of the Ash’aris, Ibn Taymiyyah employs some typically perverse Salafi Kalaam to “prove” that it is necessary for Allah to have a body and direction, according to how these terms are defined by the Ulama of Ahlus Sunnah wal-Jama’ah:
“It is known that the vision [of Allah in the afterlife] which the Lawgiver has told [us] about cannot be affirmed while negating [for Allah] what they regard as a ‘body’. Rather, affirming it [i.e. vision] necessitates [affirming for Allah] what they regard as a ‘body’ and ‘direction’. It is clear that whoever tries to combine these two [i.e. affirmation of vision and negation of ‘body’ and ‘direction’] is stubbornly refusing what is established by reason and by the senses.” (Bayaan Talbees al-Jahmiyyah)
فقد علم أنه لا يمكن إثبات الرؤية التي أخبر بها الشارع مع نفي ما يقولون إنه الجسم ، بل إثباتها مستلزم لما يقولون إنه الجسم والجهة. فقد تبين أنه من جمع بين هذين فإنه مكابر للمعقول والمحسوس وهذا مما قد بينه بالدليل فيقبل منه اهــ
While asserting ‘Jism‘ for Allah in the statement above, Ibn Taymiyyah was, no doubt, well aware of how his opponents defined ‘Jism‘ i.e. “what they regard as a body“. This clear-cut definition of ‘Jism’ of the Ulama of Ahlus Sunnah which Ibn Taymiyyah emphatically and shamelessly affirmed for Allah Ta’ala is:
“[Something with spatial] measurement of length, breadth and depth, which prevents something else from being present where it is, unless it moves from that place.”
عبارة عن مقدار له طول وعرض وعمق يمنع غيره من أن يوجد حيث هو إلا بأن يتنحى عن ذلك المكان
Ibn Taymiyyah employs more stupid Salafi Kalaam here to “prove” that it is impossible for Allah (azza wa jal) not to have a size:
“As for a thing not to be described with increase and decrease, nor the absence of that, and it is existent without having a size, then that is inconceivable.” (Bayaan Talbees al-Jahmiyyah)
فأما كون الشيء غير موصوف بالزيادة والنقصان ولا بعدم ذلك وهو موجود وليس بذي قدر فهذا لا يعقل
Ibn Taymiyyah explicitly affirms limits for Allah and the “Kufr” of denying limits for Allah:
“Allah, exalted is He, has a limit which nobody but Him knows. It is not permitted for anybody to imagine himself a demarcation to his limit, and rather he must believe in it and consign the knowledge of it to Allah. Allah’s place also has a limit, namely [His place] on the Throne above His heavens; so that means two limits.…[Here he cited a number of texts from the Qur’an which in his opinion show that Allah has a physical limit then he says:] This and what is like it are proofs that all show that [Allah has a] limit and whoever does not profess that has disbelieved in the revelation and denied the verses of Allah.” (Muwaafaqah, vol. 2, p. 29)
والله تعالى له حدّ لا تعلمه أحد غيره ولا يجوز لأحد أن يتوهم لحده غاية في نفسه ولكن يؤمن بالحد ويكل علم ذلك إلى الله ، ولمكانه أيضا حد وهو على عرشه فوق سمواته ، فهذان حدان اثنان…فهذا كله وما أشبهه شواهد ودلائل على الحد ومن لم يعترف به فقد كفر بتنزيل الله وجحد آيات الله اهــ
In his Bayaan Talbees al-Jahmiyyah, while gently refuting another Mujassim (anthropomorphist) who restricts Allah to only one limit, Ibn Taymiyyah makes clear that he believes Allah to have more limits from various sides.
Finally to end this short sample, Ibn Taymiyyah states that Allah is actually able to mount on the back of a mosquito, hence this is stupid Salafi Kalaamic “proof” that Allah is actually mounted on the throne:
“If He wanted He could board/get on the back of a mosquito and it would hold Him up/carry Him by His power and the gracefulness of His Lordship; so what about a great throne greater than the seven heavens and the seven earths?” (Bayaan Talbees al-Jahmiyyah)
ولو قد شاء لاستقل على ظهر بعوضة فاستقلت به بقدرته ولطف ربوبيته ، فكيف على عرش عظيم أكبر من السموات السبع والأرضين السبع اهــ
Observe the violent and irreconcilable conflict between Ibn Taymiyyah’s explicit affirmation of body (tajseem), direction, size, limits for Allah, etc. and the pure Aqeedah of Rasulullah (sallallahu alayhi wasallam), the Sahabah (radhiyallahu anhu), and the Salaf-us-Saaliheen, as transmitted here by Imam Abu Ja’far Tahaawi (rahmatullah alayh) whom even the Salafis are constrained to accept as an authentic and uprighteous transmitter of the Aqeedah of the Salaf-us-Saaliheen:
“He (Allah Ta’ala) is transcendent beyond limits and boundaries, parts, limbs and instruments. The six directions do not contain Him like (the six directions contain) all created entities.” (Aqeedat-ut-Tahaawiyyah)
تعالى (يعني الله) عن الحدود والغايات والأركان والأعضاء والأدوات ولا تحويه الجهات الست كسائر المبتدعات
Furthermore, Imam Tahaawi transmits from the Salaf-us-Saaliheen the ruling of Kufr (disbelief) for the one who describes Allah with such attributes that can apply only to created entities which self-evidently includes direction, body, size, limits, ability to sit on the back of a mosquito, and other descriptions with which the Mujassimah such as Ibn Taymiyyah describe Allah Ta’ala:
“Whoever describes Allah with a meaning (or property) from the meanings (or properties) of man, he has committed Kufr (disbelief).” (Aqeedat-ut-Tahaawiyyah)
ومن وصف الله بمعنى من معاني البشر فقد كفر
For the sincere seekers of truth, the “Malfoozaat” (statements) above will more than suffice in providing a glimpse into the abundant reasons due to which Ibn Taymiyyah was severely and rightfully disparaged (Jarh Mufassar) by innumerable righteous scholars in every age, and which thoroughly overrides any praise (Ta’deel) he received from others who had clearly not come across all his abominations in their full gory detail which include literally dozens of contraventions of Ijma’ (consensus) in both the spheres of Aqeedah and Fiqh. The future article will highlight and examine many of those abominations in detail insha-Allah."
[From ReliableFatwas]
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Post by Deoband on Sept 14, 2017 8:55:24 GMT
Note: "Scholars" in inverted comas below refers exclusively to pseudo-scholars from modernist/feminist, 'progressive', and other such deviate groups.
GENOCIDE OF MUSLIMS WORLDWIDE AND THE TYRANNY OF BRUTAL RULERSHIP IN GENERAL
THERE IS ONLY ONE SOLUTION[By a student of the deen] With the steady and perfectly natural increase of "Islamophobia", oppression, plunder, pillage, mob-lynching and genocide of Muslims in Burma, India, Palestine, China, Chechnya, Syria, and almost all over the world, countless self-appointed and so-called experts and scholars have come crawling out offering a whole variety of “solutions” conjured up from their whims, most of which are utterly bereft of Quranic and Sunnah basis.
Since many of these so-called “experts” and “scholars” are themselves drowning in sins, even committing the infinitely worse crime of halaalizing many of those sins, they are all extremely averse to mentioning the ONLY solution to the plight of the Burmese Muslims and the plight of oppressed Muslims the world over. Perhaps a feeble whisper, or even a murmur or two on this Quranic solution may be heard extremely faintly from a few of these self-appointed “experts”. However, on the whole these self-appointed “experts” excel in the art of deflecting attention from the actual problem since they all know very well, deep inside, that they form an integral part of the root-cause of the tyranny of brutal rulers and Kuffaar domination which NONE other than Allah Ta’ala has currently imposed upon the whole Ummah.
Contrast the crank ‘solutions’ blabbered on perpetually by the self-appointed “experts” of today with the ONLY solution prescribed by Hadhrat Hasan al-Basri, one of the great students of the Sahabah (radhiyallahu anhum) – a solution that has been authentically transmitted and re-iterated by countless Fuqaha and Ulama-e-Haqq (true scholars) throughout the ages. (See Adab al-Hasan al-Basri of Ibn al-Jawzi, ash-Sharee'ah of Imam al-Ajurri, and other early books recording the statements of the Salaf).
Hadhrat Hasan al-Basri (rahmatullah alayh) states that sincere repentance and rectification of ourselves and each other, are the only solutions to the oppression inflicted by a brutal rulership, and that any other so-called “solution”, such as those prescribed by the crank “experts” of today, will only make matters worse:
“The Oppression of Kings (i.e. governments and rulers) is from the Punishments of Allah Ta’ala. The Punishment of Allah Ta’ala cannot be warded off with swords. Verily, safety (from Allah’s punishment) and warding it off are (possible) only by means of Dua, Taubah, Inaabat (turning to Him with repentance), and by eliminating sins. Verily, when the Punishment of Allah is confronted by swords, it (Allah’s Punishment) becomes worse.” [Adab al-Hasan al-Basri]
Once when the people were complaining about the severe oppression of the ruler, Hajjaaj, Hadhrat Hasan Basri (Rahmatullah alayh) responded:
“Verily, Hajjaaj is Allah’s Punishment. Therefore, do not (try to) ward off Allah’s punishment with your hands. On the contrary, submission and humility are obligatory on you, for verily, Allah Ta’ala said: “Verily, We have afflicted them with punishment. However, they did not submit to their Rabb nor did they become humble.” [Ahmad, Ibn Abi Dunya]
The Qur’anic verse quoted by Hadhrat Hasan al-Basri, “…they did not submit to their Rabb, nor did they become humble” refers to the Muslims’ stubborn refusal to recognise and acknowledge their sins, to repent sincerely and wholeheartedly, and to rectify themselves, in similar manner to the crank “experts” of today whose “solutions” are satanically designed to deflect attention from their own sins and the sins of their flock which are the root-cause of Allah’s Punishment currently enveloping the whole Ummah.
Hadhrat Talq Bin Habeeb (Rahmatullah alayh), another luminary of the Salaf-us-Saaliheen states:
“Save (yourselves) from the Punishment with Taqwa. If you are obedient to Allah Ta’ala, then you can hope for the mercy of Allah. If you abandon disobedience to Allah Ta’ala, Allah’s Athaab will be warded off.” [Ahmad, Ibn Abi Dunya]
Taqwa entails abandoning all Haraam and Mushtabah (doubtful) matters. But, today the word “Taqwa” tends to elicit violently allergic reactions, especially from these cranks masquerading as experts and scholars.
In vivid contrast to the “solutions” blabbered on by these so-called “experts”, ALLAH TA'ALA declares Taqwa and Sabr as the solution for defeating the never-ending plots of the Kuffaar enemies of Islam:
“If you adopt Sabr and you adopt Taqwa, never will their (i.e. the Kuffaar) plot harm you at all. And indeed, Allah is ever-encompassing of what they do.” (Surah Aal-e-Imran) Spiritually barren Muslims who are averse to this Quranic solution, and who are unable to appreciate the infinite wisdom contained in this and other similar verses of the Qur’an, should introspect deeply within themselves, accept the immeasurable damage sustained by their crassly materialistic and sinful lifestyle, and engage in frequent Muraaqabah (reflection) on the One who grants and snatches away Dominion and Power at will, in order to remedy the chronic spiritual cancers which have engulfed their severely diseased hearts.
‘Sabr’ in the context of this verse means complete submission to Allah Ta’ala, repentance, self-rectification and obedience. Allah Ta’ala, the All-Powerful, will then create the circumstances for either the change of the hearts of the rulers, substituting oppression with justice, or He will eliminate the oppressors and tyrants.
Once when a group of people came to Hadhrat Hasan Basri during times of great oppression and anarchy, he advised them with the same Qur’anic solution as follows:
“Remain within your homes and lock your doors. Wallaah! If people had to adopt Sabr when oppressed by their Sultan, Allah Azza Wa Jal will soon eliminate the oppression. However, when they resort to the sword (i.e. rebellion), they are assigned to it [i.e. Allah abandons them to their swords].” [ash-Sharee'ah of Imam al-Ajurri]
Today, the catastrophic events that have transpired recently in Syria, Iraq, Egypt, Libya, Arab Spring etc. are testimony to the fact that Allah’s Punishment only becomes worse, if the root-cause of His (azza wa jal) Punishment are not dealt with adequately.
As long as the Ummah fails to adopt and propagate fervently the ONLY solution as prescribed by the Qur’an and Hadith, and as encapsulated in the aforementioned advices of Hadhrat Hasan al-Basri, Hadhrat Talq bin Habeeb, and countless other luminaries throughout the ages, NEVER will the Ummah be able to extricate itself from the reign of brutal tyrants, Kuffaar domination, frequent floods, droughts, earthquakes and other natural disasters which have been dispatched most deservingly upon this flagrantly sinful Ummah by NONE other than Allah Ta’ala, the Most Just.
THE UMMAH WILL ONLY PROGRESS IF THE MUSLIMS BEGIN RE-DIRECTING THEIR ANGER AND FRUSTRATION AT THEIR OWN SINS FIRST AND AT THE INFINITELY WORSE CRIME OF HALAALIZATION (TRANSFORMING HARAAM INTO HALAAL) PERPETRATED BY THE “SCHOLARS” OF TODAY, WHICH ARE THE GREATEST CAUSES OF ALLAH'S IMPOSITION OF THE MOST BRUTAL OF TYRANTS UPON THIS UMMAH.
We end here with the advice and command of Rasulullah (sallallahu alayhi wasallam), who in stark contrast to the crank experts of today, explicitly declares that the imposition of brutal tyrannical rulers is a direct result of our terrible failure to rectify ourselves and each other:
“Enjoin people towards righteous deeds and prohibit them from wrong-doing (i.e. breaking of Allah’s sacred Laws as clarified by the Salaf-us-Saaliheen and upheld by the Fuqaha for 1400 years). Otherwise, Allah will place in authority over you the worst of people amongst you (e.g. Burmese Monks, Bashar Assad, Sisi, Modi, Tramp, etc). Then the most pious amongst you will do Du’a, but their Du’as will not be answered.” (Authentic Hadith narrated by Tabarani, Bazzar, and many others)
The Qur’anic and Sunnah solution for all Muslim communities who are undergoing naturally increasing levels of “islamophobia”, discrimination, and oppression, which inevitably and eventually always culminates in Andalusian-style genocide, is crystal-clear.
“And it is only upon us to convey (the Haqq)”
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Post by Deoband on Jul 15, 2017 22:56:35 GMT
THE LAWS OF JIHAD - A GLIMPSE The following quotes from the Classical Fuqaha (jurists), provide just a glimpse into the 1400 year old, ancient, medieval, and “backward” Laws of Jihad:
good effort. actually i believe this is an extremely important subject as there are clearly some retarded gullible Wahhabis out there who think they have a sound religious justification for random acts of murder of civilians, women and children..... not sure why much more has not been written in English about this subject. the only book i know of is by Tahir al-Qadri (not read t) and another short book on isis by sh yaqoubi. It's unfortunate that so little has been written on this topic in the English language, despite the fact that these ancient, medieval Laws of Jihad were light-years ahead of their time, and can serve, particularly in this age of unprecedented brutality and bloodshed, as another proof for the truth of the final revealed religion. No other religion other than Islam boasts a set of immutable rulings and values which have been mass-transmitted to us with unparalleled accuracy and detail right from the time of its revelation and implementation 1400 years ago, and which covers in exhaustive detail every single facet of life, including the Laws of Islam pertaining to war.
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