Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

In order for a place to contain something, it must be free from whatever contradicts it. This principle appljes to mankind and all creation as well as to belief and desires.

So, if the heart is obsessed by belief in falsehood, there will be no place for truth. Accordingly, if the tongue is involved in trivial discourse, one shall be incapable of useful speech, unless falsehood is abandoned.Hence, if the body is busy doing wrong actions, then acts of worship will be inapplicable unless these contradictory actions are abandoned.

This is how this principle is applied to concrete objects, and it is also applied to belief and religion. If the heart deviates from loving Allah, lacks yearning for Him and longing for His closeness, then the removal of contradictory feelings, like being related to other than Allah, is the only way for this heart to be overwhelmed by love for Allah.

For the tongue to remember Allah, and the body to serve Him, one should be free of the impact of others like being busy remembering and serving them. Thus, if the heart is overwhelmed by the servants rather than the master, and is preoccupied with futile knowledge, surely there will be no place for being closer to Allah, or being acquainted with His Names, Attributes and judgments.

If the heart listens to trivial discourse, there will be no place for listening or understanding the words of Allah. Besides, if the heart is inclined to love others, there will be no room to love Allah, and if the heart remembers others rather than Allah, no place will be found to remember Him, and the same applies to the tongue.

Al-Bukhary recorded that the Prophet (peace be upon him) said, ” It is better for any of you that the inside of his body be filled with pus which may consume his body, than it be filled with poetry”’10

This Prophetic tradition explained that it is possible that the inside of one’s body may be filled with poetry, which means that it might be exposed to suspicion, doubts, illusions, uncertainties, futile knowledge, and trivial discourse. So, if the heart is filled with such things, the facts of the Quran and precious knowledge, which cause happiness and perfection in mankind, will find no room in that heart.If a heart receives advice but it is filled with what contradicts it, there will be no place in that heart to accept this advice. The advice will simply pass over this heart and not be able to settle in it.
____
10 Recorded by AI-Bukhary, in His Sahib, Book of AI-Adab (Good Manners and Form), Chapter on not recommending poetry, no. (6154), and recorded by Muslim in His Sahib no. (2258).

Related Links:

• The Dangers of the Togue – Abu Uwais Abdullaah ‘Alee rahimahullah (Transcribed Lecture)
• Guarding the Tongue – Imaam Abu Zakariyaa Yahyaa bin Sharaf An-Nawawee
  Before you is a chapter from the great book “Al-Adhkaar” of the great scholar of the seventh century, Abu Zaakariyaa Yahyaa bin Sharaf An-Nawawee. This is a very beneficial chapter entitled “Hifdh-ul-Lisaan” [Guarding the Tongue]

• Very good chapters of hadiths on Zikr / Rememberance of Allah – from Riyad ul Saaliheen
  • The Excellence of the Remembrance of Allah
  • Remembrance of Allah in all Conditions
  • The Excellence of Gathering in which Allah is Remembered
  • Remembrance of Allah in the Morning and in the Evening

Source : Al-Azeez (All Mighty) – Adapted from Shaykh Muhammad Hamood an Najdee’s book [PDF] – 5 Pages

THE LINGUISTIC MEANING

The word ‘al-Izz’ originally means strength (quwwah), severity (shiddah) and conquest (ghalabah).

“ And to Allaah belongs all Izzah ” (Munaafiqoon 63:8), meaning to Him belongs strength, might (i.e. al-Izzah) and overcoming (all else) (ghalabah). And (it is said) ‘rajulun azeez), meaning one who is invincible, who cannot be overcome or overwhelmed.

ITS OCCURRENCE IN THE QURAN

The word al-Azeez is mentioned 92 times in the Qur’an. Amongst them:
And know that Allâh is All-Mighty, All-Wise. (Al-Baqarah 2:260)
And Allâh is All-Mighty, All-Able of Retribution. (Aali Imran 3:4)
And verily, your Lord! He is truly the All-Mighty, the Most Merciful. (Ash-Shu’ara 26:68)
Verily, Allâh is All-Mighty, Oft-Forgiving. (Fatir 35:28)
That is the Decree of the All-Mighty, the All-Knowing. (Ya-Sin 36:38)
The Lord of the heavens and the earth and all that is between them, the All-Mighty, the Oft-Forgiving. (Sad 38:66)
They had nothing against them, except that they believed in Allâh, the All- Mighty, Worthy of all Praise! (Al-Buruj 85:8)

THE MEANING OF THIS NAME WITH RESPECT TO ALLAAH

Qataadah said, “Al-Azeez, meaning, in his vengeance, when He seeks revenge” (at-Tabaree 28/36).

At-Tabaree said, “Al-Azeez, (meaning) severe in His vengeance to those from His enemies against whom He seeks revenge .” And he said, “Al-Azeez, in His vengeance to those from whom He seeks revenge, and no one is able to repel that from them” (Jaami’ ul-Bayaan 7/90, 28/36).

Ibn Katheer said, “Al-Azeez, meaning the one who has overcome everything thing such that He has subdued it, and He has overcome all things… (Ibn Katheer 4/343).

Al-Qurtubi said, “Al-Azeez, its meaning is the invincible who cannot be reached andovercome.”

Ibn Kaisaan said, “Al-Azeez, its meaning is the one who is not overcome by anything and its proof is, “ And there is nothing in the Heavens and nor in the Earth that can render Allâh incapable ” (Faatir 35:44).”

Al-Kasaa’ee said, “Al-Azeez (meaning) the one who overcomes, the victor (al-ghaalib), and from this is the saying of the Most High, “and he overpowered me in speech” (Sad 38:23)

And it is also said, “Al-Azeez, meaning the one for whom there is no equal, and its explanation is “ And there is nothing like Him ” (Shuraa 42:11).” (al-Qurtubi 2/131, Fath ul-Qadeer 5/208) and others.)

Al-Haleemee said, “Al-Azeez, its meaning is the one (whose status) cannot be reached and nor is it possible to compel him with something… (al-Minhaaj 1/95).

As-Sa’dee said, “Al-Azeez, the one to whom all Izzah (honour and power) belongs, the honour of power (quwwah), the honour of conquest and overcoming (ghalabah), the honour of restraining (imtinaa’), so He has disallowed that anyone should reach His level, and He has subdued all things in existence, the whole of creation has submitted to him and has humbled itself on account of His greatness (‘adhmah).” (Tayseer al-Kareem ar-Rahmaan,
5/300-3001).

And this is also what has been put in arranged in poetry by Ibn al-Qayyim in his Nooniyyah:

And He is al-Azeez whose (status) cannot be reached (i.e. overcome)
How can He be reached, the owner of all Power?
And He is al-Azeez, the Overpowering (al-Qaahir), the Subduing Overcomer (al-Ghallaab)
Nothing overcomes Him, so these are two characteristics
And He is al-Azeez, with Strength (quwwah) and this is His description
Al-Izz, therefore, has three meanings
And these are the ones that are perfected for Him, free is He of all imperfection,
From every single aspect, the One who is devoid of any deficiency

So built upon all of this, the meaning of this name has four aspects to it:

1) Al-Azeez with the meaning of invincible who cannot be overcome.
2) Al-Azeez with the meaning of the Overpowering who cannot be overcome and nor subdued.
3) Al-Azeez with the of strong (qawiyy) and severe (shadeed) (in strength).
4) Al-Azeez with the meaning that he is extremely precious and that nothing equals Him or is like Him or is a peer to Him.

THE EFFECTS OF HAVING IMAAN IN THIS NAME

ONE: Having faith in this name leads to having courage and boldness because one knows that His Lord cannot be prevented and His command or affair cannot be repelled, whatever He wills will happen, even if the people will otherwise, and whatever He wills not will not happen, even if the people willed it. And all of this is amply illustrated in the stories of the Prophets that are mentioned in the Qur’aan. One can refer to Suraah Shu’araa (36) in which the name al-Azeez is continuously repeated following the story of each Prophet.

TWO: That the one who is Azeez, i.e. honourable with strength, might and honour, in this world and Hereafter, is the one who has been strengthened and granted honour and power by Allaah.

Say: “ O Allâh! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things .” (Aali Imran 3:26)

Hence, whoever desires honour and power (al-Izzah), then He should seek it from Allaah,
“ Whosoever desires honour, power and glory then to Allâh belong all honour … (Faatir 35:10). And this means that whoever wishes to have honour in this life and the next then he should obey Allaah and His Messenger, and this will allow him to reach that, because Allaah is the Owner of the World and Hereafter and to Him belongs all Power and Honour. And this is different to those who seek honour from other things, whether it be from the Unbelievers, such as the Jews, Christians and Pagans, while showing enmity to the Believers and to Allaah and His Sharee’ah and to His religion, as Allaah said, “ Those who take disbelievers for Auliyâ’ (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allâh belongs all honour, power and glory .” (An-Nisa 4:139).

So with greatness of obedience, one’s honour increases. The most honourable of people are the Prophets, then those who follow after them from the Believers, those who follow their way.

THREE: The name al-Azeez is often connected to the name ar-Raheem such as what occurs in Surah Shu’araa (26) and others. Hence Allaah is ‘Azeez (strong, severe) in his mercy (Rahmah) and Raheem (merciful, kind) in his honour, power, strength and might (‘Izzah), and this is perfection embodied.

FOUR: Amongst the causes of honour (Izzah) are forgiveness, pardoning and humility. From Abu Hurairah (radiallaahu anhu) from Allaah’s Messenger (sallallaahu alaihi wasallam) who said, “Charity never decreased anything from one’s wealth, and Allaah does not increase a person who is forgiving, pardoning except in honour. And no one showed humility to Allaah except that Allaah raised him (in rank).” (Muslim, no.2588 and at- Tirmidhi no.2097).

Hence, whoever pardoned someone for something while having the capability to seek revenge, then he will become great in the hearts of the people in the life of this world, or in the Hereafter, in the sense that his reward will be great. And whoever showed humility seeking nearness to Allaah, and not for any other objective, then Allaah will raise him amongst the people and make his status a lofty one.

FIVE: Allaah, the Blessed and Exalted, has named his Book “al-Azeez” in His saying, “ Verily, those who disbelieved in the Reminder (i.e. the Qur’ân) when it came to them (shall receive the punishment). And verily, it is an honourable respected Book (because it is Allâh’s Speech, and He has protected it from corruption, etc.). Falsehood cannot come to it from before it or behind it (it is) sent down by the All-Wise, Worthy of all praise (Allâh) .” (Fussilat 41:41-42). Qataadah said, “Allaah has strengthened it and honoured it since it is His Speech and He safeguarded it from falsehood.” (at-Tabaree 24/79).

SUMMARY AND ACTION PLAN

Memorise a selection of the verses in which the name al-Azeez is mentioned and then study what is before them and after them. Memorise the various meanings of this name, and see the various effects of having faith in this Name. For the next few days, try to spend time reflecting upon this Name and how it relates to the creation, and how you can worship Allaah through this name, based upon its various meanings that you have acquired from this brief study. Then if you do all the above well, then your behaviour ought to change in accordance to what faith in this name necessitates.

Related Links:

[Allah] – Names and Attributes of Allah, Subhanahu wa Ta’ala

Al-Ghaniyy – (The Self Sufficient, The Rich) – From Shaykh Muhammad Hamood an Najdee’s book [PDF] – 5 Pages
A look at the Name of Allaah, al-Ghaniyy, who is free of all needs, the meaning of this name, how it is reported in the Book, the contrasting poverty of mankind and its types, and other benefits and lessons

An Explanation of the Beautiful and Most Perfect Names of Allah – Shaykh Abdur-Rahman ibn as-Sa’di

http://www.youtube.com/watch?v=Jb22cetMpzA

Check the virtue of Surah Mulk in pg 26 and 27 in the below book:

The Virtues of Some Surahs of The Noble Qura’n : as Graded By Imaam Al-Albaanee. [PDF]
Fadwaail Suwaar al-Quraan al-kareem kama haqqaqaha al-Imaam al-Albaanee.
A collection of Authentic and Weak Ahadeeth on the Virtues of Some Surahs and Verses.
All using the grading of The Reviver of The Era, The Imaam , as-Shaykh Muhammad Naasiruddeen al-Albaanee ..”

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

Among those who remember Allah are those who begin remembering with the tongue even if he is negligent. He continues to do so until his heart is involved too.

Others do not agree with that and do not start while in a state of negligence, but instead wait until the heart is ready. He begins with his heart and then involves his tongue in remembrance. The first supplication goes from his tongue to his heart and the second from his heart to his tongue without empting any of the contents of his heart. He just waits until he feels that the utterance is ready to be verbalized. When he feels that his heart will utter! then the heart’s utterance would pass to verbal utterance. Then he would engross himself in that until he finds that every part of his being is supplicating Allah.

The best and more useful kind of supplication is what the heart and tongue are involved in, to be from among the prophetic supplications, and whoever is reciting it feels its meaning and aims.

A Precious Gem: You are my Protector in this Life and in the Hereafter

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

Allah says that Yusuf (Joseph, peace be upon him) said, which means,

“You are my Wali (Protector, Helper, Supporter, Guardian, etc.) in this world and in the Hereafter, cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous.” (Yusuf, 12: 101)

أَنتَ وَلِيِّي فِي الدُّنُيَا وَالآخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

Anta waliyyee fid-dunya wal-akhirati tawaffanee musliman waalhiqnee bissaliheen (Yusuf, 12: 101)

This    supplication    combined    the    acknowledgment    of monotheism, submission to Allah, showing one’s need for Him, being free of taking any supporters other than Him, expressing that dying while being a Muslim is the greatest aim of any servant. This entails acknowledging that we are in the hands ofAllah and not in the hands of any servant, confessing the truth of the Resurrection, and asking to join with the righteous.

The below is take from Tafseer Ibn Kathir:

Yusuf begs Allah to die as A Muslim

This is the invocation of Yusuf, the truthful one, to his Lord the Exalted and Most Honored. He invoked Allah after His favor was complete on him by being reunited with his parents and brothers, after He had bestowed on him prophethood and kingship. He begged his Lord the Exalted and Ever High, that as He has perfected His bounty on him in this life, to continue it until the Hereafter. He begged Him that, when he dies, he dies as a Muslim, as Ad-Dahhak said, and to join him with the ranks of the righteous, with his brethren the Prophets and Messengers, may Allah’s peace and blessings be on them all. It is possible that Yusuf, peace be upon him, said this supplication while dying.

In the Two Sahihs it is recorded that `A’ishah, may Allah be pleased with her, said that while dying, the Messenger of Allah was raising his finger and said – thrice, ثَلَاثًا (O Allah to Ar-Rafiq Al-A`la ﴿the uppermost, highest company in heaven﴾.) It is also possible that long before he died, Yusuf begged Allah to die as a Muslim and be joined with the ranks of the righteous.

Related Links:

• Fortress of The Muslim – Hisn Al Muslim – Saaed Al Qahtaani
• The Death of the Prophet – From Ar-Raheeq al-Makhtoom
• Tafseer Ibn Katheer – English Only
• An Explanation of the Beautiful and Most Perfect Names of Allah – Shaykh Abdur-Rahman ibn as-Sa’di

بسم الله الرحمن الرحيم

In the Name of Allaah, the Beneficent, the Bestower of Mercy

as-Salaamu ‘alaykum wa Rahmatullaahi wa Barakaatuh.

I ask Allaah for this e-mail to reach you while you and your family are in the highest level of Eemaan and in the best of health and circumstance.

Respected Brothers and Sisters! It pleases your Brothers at Maʿhad-ul-Furqān to present to you an open Q&A session with our Noble Abū Saʿd Sālim bin Saʿd aṭ-Ṭawīl (Ḥafiẓahullāh)

delivered in Modesto, CA, USA (Monday, June 22nd, 2009).

Source: Al-Fawaaid – A COLLECTION OF WISE SAYINGS – Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

The servant exists between hands of Allah at two times: while standing during performing prayer and standing on the Day of Resurrection. Whoever fulfills the rights of the first standing, will in fact be facilitating the second one, and whoever considers this easy and does not pay due attention to it, he will be making the other one difficult for himself. Allah, the Almighty says, which means,

“And during night, prostrate yourself to Him (i.e.the offering of Maghrib and ‘/sha’ prayers), and glorify Him a long night through (i.e. Tahajjud prayer). Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard).” (AI-Insan, 76:26-27)

Related Links:

• Developing Humility in Prayer – Imam Ahmad ibn Hanbal
• Humility in Prayer – al-Haafidh Zaynud-Deen Ibn Rajab al-Hanbalee

Very Beneficial post, Masha Allah, have patience and read on !!

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah Amma ba’d Shaykh Ahmad an-Najmee: Observations on Jamaa’at ut-Tableegh and Their Innovated, Shirk-Ridden Foundations, Origins, and Practices – Part 1 http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=2616&srow=21&erow=40 Shaykh Ahmad an-Najmee (rahimahullaah) 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]. 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 [1] It has been said that he made oaths to the four major Soofee orders twice. The Shaykh is referring to these two cumulative oaths. [2] Wahdat ul-wujood is the ideology that states that everything both seen and unseen is Allaah, i.e. the creation and the Creator are actually one and the same. And this is the greatest of kufr; there is no ideology in existence more evil than this, and there is no disbeliever more disbelieving than he who ascribes to this ideology. Shaykh Saalih al-Fawzaan explained in his sharh of Nooniyyah how this ideology verifies and combines all other types of kufr and idolatry into one single madh-hab. He mentioned how even Iblees himself distinguished between the Creator and His creations, as is clear from the Qur’aan, whereas the zanadiqah (heretics) who affirm this filthy madh-hab do not. Shaykh Ahmad an-Najmee: Observations on Jamaa’at ut-Tableegh and Their Innovated, Shirk-Ridden Foundations, Origins, and Practices – Part 2 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: You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad (sallallaahu alayhi wasallam) and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; you enjoin Al-Ma’rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden), and you believe in Allâh. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have faith, but most of them are Al-Fâsiqûn (disobedient to Allâh – and rebellious against Allâh’s Command). [Aali Imran (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. 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 [1] Kashf literally means unveiling, uncovering, etc. Used in this context, it is the Soofee concept insinuating that one can receive divine inspiration that “uncovers the true and hidden meanings” of Qur’aan or Sunnah. Imbedded into this heretical and evil allegation is an implied declaration of prophethood, for a person does not receive divine revelation (wahee) except that he is a prophet. And for one to claim prophethood is major kufr which ejects from the Religion. [2] Muhammad Illiyaas az-zindeeq al-affaak al-atheem, having neither fear of Allaah nor knowledge of the principles of tafseer and Arabic language, explained the word ‘ukhrijat’ in this aayah to mean the innovated khurooj which the Tableegh perform to this day. So the defining characteristic of their sect is based upon the satanic whisperings of their founder and not upon any clear text. His son, Yoosuf al-Kandahlawee az-zindeeq, later compiled books full of fabricated and extremely weak ahaadeeth and aathaar in a desperate attempt to prove the validity of his father’s innovated khurooj. May Allaah sever them. [3] That is, they say ‘Laa Ilaaha’, wait an extensive period, then say ‘ila-Allaah.’ Even worse, they sometimes do not say Laa Ilaaha at all. These innovated adhkaar, as stated by Shaykh Hammood Bin ‘Abdullaah at-Tuwayjiree, constitute major kufr and apostasy from Islaam due to what they contain from rejecting the Uloohiyyah of Allaah ‘Azz wa Jal. So it becomes clear that these du’aat of fitnah and dalaal actually desire the destruction of tawheed – the very foundation of the da’wah of Prophets and Messengers. Shaykh Ahmad an-Najmee: Observations on Jamaa’at ut-Tableegh and Their Innovated, Shirk-Ridden Foundations, Origins, and Practices – Part 3 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: Those among the Children of Israel who disbelieved were cursed by the tongue of Dawûd (David) and ‘Iesa (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds. [Al-Ma'idah (5):78] Do you see them as being more knowledgeable or Allaah? 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 [1] It is the life of the grave which occurs between one’s worldly death and the Day of Resurrection. When a person dies in this life, he passes on to the life of barzakh. The Messenger of Allaah (sallallaahu alayhi wasallam) and those who have died from the Awliyaa’ are currently living this life of barzakh and not the worldly life. [2] In their endless quest to devalue knowledge and its importance, the Tableegh adamantly state that they do not read ayaat or ahaadeeth to gain knowledge or understanding, rather, they do so for “barakah” (blessings only). That is why they only read the last ten suwar from the Qur’aan as has preceded in the fatwa of the Lajnah – they are not interested in learning the meanings of the Qur’aan nor acting upon it, but rather, they seek blessings by reading only these specific suwar and nothing else. And as the Messenger (sallallaahu alayhi wasallam) said: “Whomsoever Allaah desires good for, He gives him understanding of the Religion.” Thus, their having no understanding nor care for understanding indicates that Allaah does not desire good for them. So they achieved neither understanding nor barakah, but rather, humiliation and disgrace for their playing with Allaah’s Deen. [3] Refer to the first principle of al-Qawaa’id al-Arba’ by al-Mujaddid al-Muslih Muhammad Bin ‘Abdil-Wahhaab and it various explanations for further insight on this important issue. [4] This is a derogatory ascription to Muhammad Bin ‘Abdil-Wahhaab (d. 1206). In order to justify such an ascription, one must show that the Shaykh brought something new from himself. The Shaykh did not do this, rather, he revived the Religion of Muhammad (sallallaahu alayhi wasallam) and removed the doubts of the Mushrikeen by way of textual proofs from the Book of Allaah, the Sunnah of His Messenger (sallallaahu alayhi wasallam), and the statements of the Salaf [the first three generations], as is evident in his works – most notably Kitaab ut-Tawheed. So the callers of shirk and misguidance tried desperately to defame this Imaam and failed miserably, with the summit of their efforts being the pathetic book “ad-Durar as-Sunniyyah fir-Radd ‘Ala al-Wahhaabiyyah” – a book filled with such horrendous lies and fabrications that, rather than harming the Shaykh, it only exposed the humiliating status of its author and his likes. Shaykh Saalih Aal ash-Shaykh has delivered more than one excellent lecture clarifying Shaykh ul-Islaam and his da’wah and refuting his critics, so refer to them. It is also sufficient to know that many ‘Ulamaa’ outside of Najd from his time and after his time praised him, like as-San’aanee, a contemporary of his, Jamaal ud-Deen al-Qaasimee, and many others. As for the head callers of shirk and bida’, like the Muhammad Illiyaas, then the ‘Ulamaa’ have not only not praised them, but have extensively exposed and refuted them, as this thread proves. [5] A Taaghoot is anything worshipped alongside/instead of Allaah ‘Azz wa Jal and is pleased with it. So if if the object of worship was a pious Muwahhid, such as ‘Eesa Bin Maryam (sallallaahu alayhi wasallam), al-’Uzayr (sallallaahu alayhi wasallam), al-Husayn, ‘Abdul-Qaadir al-Jeelaanee, etc. In that case, the Taaghoot becomes Satan, who is responsible for deceiving the people and calling them to this shirk. Shaykh Ahmad an-Najmee: Observations on Jamaa’at ut-Tableegh and Their Innovated, Shirk-Ridden Foundations, Origins, and Practices – Part 4 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, and it is the final part of this four-part series: http://www.sahab.net/sahab/showthread.php?s=&threadid=287334 [1] And this is just a small sample of what the Tableegh resort to in order to justify their innovations. There any many, many more similarly-absurd tales widespread amongst the Tableegh which are more ridiculous and outrageous than that mentioned above. It is also interesting to note how you may hear the exact same story from two different members of the Tableegh in two different places in the world, only that the settings and characters have conveniently changed to suit the specific audience! [2] He is referring to their picking and choosing the good which they enjoin the evil which they forbid. As has been mentioned previously, they hide rulings on various issues and do not forbid the evil in the name of wisdom – in reality, this is mere deception designed to enlist more members into their sect. And this type of deception is commonplace with the Shee’ah, rather, it is the foundation of their sect, as they are known to openly admit: “Our religion is deception.” [3] They almost exclusively use “Fadaa’il ul-A’maal” and “Hayaat us-Sahaabah”, both by Muhammad Yoosuf al-Kandahlawee, whose grave is now a wathan buried in the Tableegh’s primary masjid. In the Arab world, however, they also use “Riyaadh us-Saaliheen” in order to gain acceptance with what is generally a more astute audience. More scholarly refutations of Jama’at at-Tableegh Shaykh ‘Abdul Muhsin al-’Abbaad on Jama’at at-Tableegh Shaykh ‘Abdul Muhsin al-’Abbaad (hafidhahullaah) said: Excerpts: quote: As for Jama’at at-Tableegh, they have with them matters of evil, firstly. And it is a newly invented methodology. It originated in Delhi, and it did not originate in Makkah or in Madeenah. And its spring and its origin is in Delhi in India. And from what is know about India is that it is full of superstitions and full of innovations. Eventhough, there are many people from Ahlus Sunnah there, and they are upon the Sunnah and the correct way. For example the group Ahlul Hadeeth, those who are the best of people in this land. [Take note for those who live in India that Shaikh 'Abdul Muhsin al-'Abbaad (hafidhahullaah) warned you of Jama'at at-Tableegh and all the people of bid'ah, and directed you instead to the people of the Sunnah known as "Ahlul Hadeeth" in your area. BaarakAllaahu feekum. If you are sincere in your search of the truth, this should be a tremendous help. May Allaah reward our righteous 'ulemma of the Sunnah. Al-Hamdulillaah, Who has made the truth clear.] quote: And the founders (of Jama’at at-Tableegh) are from the people of innovations and from the people who follow the ways of the Soofiyyah and they are deviated in ‘aqeedah, so it is a newly invented innovation found in this land. And it depends on these matters that have been established by its founders for this way. And they (the founders) are deviated in their ‘aqeedah and in their methodology as well. They have with them aspects of Soofiyyah and aspects of Ash’ariyyah, those who are not upon the methodology of Ahlus Sunnah wal-Jama’ah. Not in their ‘aqeedah and not in their behavior. The khurooj of Jama’at at-Tableegh, by Shaykh ‘Abdur Razzaaq al-’Afeefee Shaykh ‘Abdur Razzaaq al-’Afeefee said: Excerpt: quote: The reality is that they are corrupt innovators and they are people upon the ways of the Qaadiriyyah[1] and other than them. And their making khurooj is not in the path of Allaah, rather it is in the path of Ilyaas[2]. They do not call to the Qur`aan and the Sunnah. Rather, they call to Ilyaas, their shaykh in Bangladesh. Jama’at at-Tableegh are from the 72 Destroyed sects, by Shaikh Ibn Baaz Shaikh Ibn Baaz (rahimahullaah) said: Excerpt: quote: They [Jama'at at-Tableegh] enter in to the seventy two (destroyed sects). Whosoever goes against the ‘aqeedah of Ahlus Sunnah enters in to the seventy two (destroyed sects). The meaning of his (salallaahu ‘alaihi wa sallam) statement: “My Ummah (nation)”, is the Ummah of Ijaabah, meaning the nation that responded; the ones who responded (to his way) and showed their allegience to him. And the meaning of 73 sects: The victorious sect, the saved (sect), is the one that adhered to him and were upright upon their religion and the 72 sects includes the disbelievers, the sinners, and the innovators.

There some differences between major and minor hypocrisy. They are as follow:

• Major hypocrisy takes a person outside of Islam, minor hypocrisy doesn’t.

• In most cases a person possessing major hypocrisy doesn’t repent. There is a difference of opinion if a major hypocrite’s repentance is accepted. On the other hand a person with minor hypocrisy sometimes repents, and when he repents Allah accepts it-inshallah.

• A major hypocrite outward displays faith but inwardly doesn’t believe. An individual with minor hypocrisy outwardly shows something that’s different from what he feels in actions, not faith.

• Major hypocrisy doesn’t arise from a believer, minor hypocrisy can emanate from a believer.[ Kitabut Tawheed Al-Fawzan 18]

An example of minor hypocrisy is the Hadeeth:

1.عَنْ أَبِى هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَالَ « آيَةُ الْمُنَافِقِ ثَلاَثٌ إِذَا حَدَّثَ كَذَبَ وَإِذَا وَعَدَ أَخْلَفَ وَإِذَا ائْتُمِنَ خَانَ

Abu Hurayrah (may Allah be pleased with him) said: The Prophet (peace and blessings be upon him) said, “The signs of a hypocrite are three: When he speaks, he lies. When he promises, he breaks his promise. If you trust him, he proves to be dishonest. [Bukahri 33]

2.عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا وَمَنْ كَانَتْ فِيهِ خَلَّةٌ مِنْهُنَّ كَانَتْ فِيهِ خَلَّةٌ مِنْ نِفَاقٍ حَتَّى يَدَعَهَا إِذَا حَدَّثَ كَذَبَ وَإِذَا عَاهَدَ غَدَرَ وَإِذَا وَعَدَ أَخْلَفَ وَإِذَا خَاصَمَ فَجَرَ

Abdullah ibn Amr (may Allah be pleased with him): Whoever has the following four characteristics will be a pure hypocrite. Whoever has one of the four will have a trait of hypocrisy until he gives it up: Whenever he is entrusted with something, he betrays it. When he speaks, he lies. When he makes a covenant, he turns out to be treacherous. When he quarrels, he behaves in a very evil and insulting manner.” [Bukhari 34]

Benefits from these two hadeeth:

Imam An-Nawwawee (may Allah have mercy on him) said: “People of knowledge have considered these two hadeeth among those that cause misunderstanding. These descriptions mentioned in the hadeeth are found in a sincere Muslim. There is a consensus among the scholars that the person who sincerely believes with his heart and tongue and does one these acts, isn’t a disbeliever or hypocrite: A hypocrite that will remain in the fire forever.

Prophet Yusef’s brothers possessed all of these traits. Likewise some of the Salaf and ulmea both possessed some of these characteristics or all of them at times.

These hadeeth mean: These characteristics are those of hypocrisy. The person with these traits resembles a hypocrite. The hypocrite differs in his nature. He manifests something that is totally different from what he feels, believes and conceals. The meaning for this is found in the person who holds this personality…i.e when he speaks, he lies, he breaks his promise, and when entrusted with something he won’t return it.etc

The Prophet (peace and blessings be upon him) didn’t intend hypocrisy which is disbelief and the hypocrisy which lands a person in the lowest level of Hell. Allah knows best.

The Prophet (peace and blessings be upon him) said “ A pure hypocrite…” These words mean the person strongly resembles a hypocrite, due to these four features. The people of knowledge said this applies to the person that acts like this most of the time. And if he rarely acts like this then it doesn’t apply.

At-Tirmithi answered about Yusef’s brothers saying that these traits weren’t their norm. They only acted like this on one occasion, then repented.[Al-Minhaj Sharhu Jam’I Saheeh Al-Bukhari ]

Translated and prepared by Abu Aaliyah Abdullah ibn Dwight L. Battle

Related Links:

• Class 40 : April – 8 – 06 – Hypocrisy is of Two Types; The Summary of Hypocrisy; The Hypocrites are of Two Types. Source :Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, YemenThese were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).