Saturday, 11 January 2014

Iblis cried loudly 4 times






Iblis cried loudly 4 times


And Indeed everyone rejoices except for Shaytan and his counterparts, because:

Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out, Third When Prophet (salallaho alaihi wasalam) was born and fourth when Surah al-Fatiha was revealed
[Ibn Kathir in Al Bidayah wan-Nihayah, 
Volume No. 2, Page No. 166]
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We have not sent you but as a 
“Mercy to the worlds” 
(Surah al-Anbiya, 21:107)

Hence without any shadow of doubt arrival of Prophet (Peace & Blessings be upon him) is a mercy not only upon us but all worlds and creations of Allah azza Wajjal, thus we should rejoice as ordered in Qur'an (10:58)

Say: "In the bounty of God. And in His Mercy, in that
 "LET THEM REJOICE”:
 that is better than the (wealth) they hoard

(Surah Yunus, 10:58)

Imam Ibn al-Jawzi (rah) explains 10:58 in his Tafsir:
ad-Dhahak narrated from Ibn Abbas (ra) that Bounty mentioned in this verse means Knowledge (i.e of Qur'an and Tawhid) whereas Mercy means Muhammad (Salallaho alaihi wasalam) [Ibn Jawzi Z'ad al Maseer fi Ilm at Tafsir, (4/40)]
Imam Abu Hayyan al Andalusi (Rahimuhullah) also says:
Bounty refers to Knowledge whereas Mercy refers to Muhammad (salallaho alaihi wasalam) [Tafsir Al-Bahr al Muheet, (5/171)]
Imam Jalal uddin Suyuti (Rahimuhullah) says:
Abu Sheikh (rah) narrated from Ibn Abbas (RA) That Bounty of Allah means Knowledge, whereas Mercy means Muhammad (Salallaho alaihi wasalam) Allah Ta'ala said: We have sent thee not but as Mercy to Worlds (Al Anbiya: 107)[As-Suyuti in Dur al Manthur (4/330)]
Allama Alusi (rah) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad (salallaho alaihi wassalam) Narrated by Al Khatib (rah) and Ibn Asakir (rah) that Bounty refers to An-Nabi (Alaih Salatu Wassalam)[Al-Alusi in Ruh al Ma’ani (11/141)]


Qur'an States:
That is the bounty of Allah; which He giveth unto whom He will. Allah is of Infinite Bounty (62:4)
Hadrat Abdullah Ibn Abbas (Radhi Allah) explains
 “Allah is of infinite bounty” as:
(Allah is of infinite bounty) by bestowing Islam and prophethood upon Muhammad (pbuh); and it is also said this means: by bestowing Islam upon the believers; and it is also said this means: by sending the Messenger and Scripture to His created beings. [Tanwir al Miqbas Min Tafsir Ibn Abbas]

Qur'an states regarding Yahya (a.s):
So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)! [Surah al-Maryum, (19:15)]

So the days when Anbiya are born are days of "Tranquility" in sight of Allah!

Qur'an states:
We sent Moses with Our signs (and the command). "Bring out thy people from the depths of darkness into light, and teach them to remember the “Days of Allah (بِأَيَّامِ اللَّهِ).
Verily in this there are Signs for such as are firmly patient and constant,- grateful and appreciative. (14:5)
What are the Ayyam of Allah? 
Imam al-Bayhaqi narrates in his Shu'ab al Iman that Prophet (Peace be upon him) said: The Days of Allah are his "Blessings and Signs" [Tafsir Ruh ul Ma’ani under 14:5]

Hadith
Book 006, Number 2606: (Sahih Muslim)
Abu Qatada Ansari (Allah be pleased with him) reported that Allah's Massenger (may peace be upon him) was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.
This Hadith is also reported in by Imam al-Bahayqi  in his “Sunnan ul Kubra” (Vol. 4, pg. 300 Hadith no 8182, 8259), in the “Sunan” of Imam Nisai and the “Musnad” of Imam Ahmad bin Hanbal.
It is clear from this Hadith that the Holy Prophet (Peace be upon him) was very happy about the day of his birth and so fasted out of gratitude.  Fasting is a form of worship, so one can celebrate this day by any form of ibada.  One can fast or hold gatherings or provide food to the poor, all being acts of worship.

Volume 1, Page No. 241, Hadith No. 448 (Sunnan an Nasai’i)
Hadrat Anas bin Malik (RA) narrates that Prophet (Peace be upon him) while mentioning his journey of Miraaj explains: Jibreel (a.s) asked me to get off from Buraak at Bethlehem and told me to say the prayer there, after which he said: Do you know where you have prayed (O Messenger of Allah)? You prayed at Bethlehem where Isa (a.s) "was born".
Imam al-Bayhaqi (rah) narrated this hadith with a different route too from another Sahabi called "Shaddad bin Aws (RA). After narrating it he said:

 This Sanad is "SAHIH" [al-Bayhaqi in Dalayl un Nubuwah (2/355-356)]
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The Prophet’s uncle al-`Abbas (RA) composed poetry praising the birth of the Holy Prophet, in which are found the following lines: "When you were born, the earth was shining, and the firmament barely contained your light, and we can pierce through, thanks to that radiance and light and path of guidance." [Surah Suyutee’s, Husn al-maqsid, Ibn Kathir’s Mawlid, Ibn Hajar’s Fath al-Bari.]

 Narrated Syedna Anas ibn Malik (RA): When the Apostle of Allah (s) came to Medina, the Abyssinians played for his coming due to joy; they played with spears. (Abu Dawud)

Narrated Syedna Al-Bara bin Azib (RA): The first people who came to us (in Medina) were Mus`ab bin `Umar and Ibn Um Maktum who were teaching Qur'an to the people. Then their came Bilal. Sa`d and `Ammar bin Yasir. After that `Umar bin Al-Khattab came along with twenty other companions of the Prophet. Later on the Prophet himself (to Medina) and I had never seen the people of Medina so joyful as they were on the arrival of Allah's Apostle, for even the slave girls were saying"Allah's Apostle has arrived!" And before his arrival I had read the Sura starting with:-- "Glorify the Name of your Lord, the Most High" (87.1) together with other Surahs of Al-Mufassal. (Bukhari)

The hadith found in Bayhaqi, narrated by Anas, that "The Prophet slaughtered a `aqiqa [sacrifice for newborns] for himself after he received the prophecy," although it has been mentioned that his grandfather `Abd al-Muttalib did that on the seventh day after he was born, and the `aqiqa cannot be repeated. 

If this is not Mawlid… then what is Mawlid ?

Imam Ibn Jawzi (Rahimuhullah)  the most strict scholar in al-Jarh wa't Tadeel, even he wrote a complete book on Mawlid where he said:
In Haramayn (i.e. Makkah and Madina), in EgyptYemen rather all people of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and Success.[Biyan al Milaad an Nabwi, Page No. 58]


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Mawlid Hadith: 

Mawlid at the Time of the Companions


[...]

Note:  The scan of hadith was highlighted by Shaykh Abdullah al-Hussaini al-Hashimi from Makkah in his work on the Mawlid, may Allah (Most High) reward him abundantly.
The above hadith (from Sunan al-Nasai) is one of the clearest evidences for the permissibility of the Mawlid, and clearly shows the companions gathering together to thank Allah (Most High) and give thanks for blessing them with the Prophet (Allah bless him and give him peace). 

Are the Mawlid gatherings not what is being described in the hadith?

1. Definition of Mawlid gatherings:   It is not a birthday gathering as in the conventional western sense, but a gathering mentioning the sirah of the Messenger of Allah (Allah bless him and give him peace) which without saying would include a mention of the blessed birth.  These gatherings usually include recitation of the Quran and singing of Qasaid, the vast majority of them being held throughout history until today without any haram actions intermixed.
2. Mawlid is an issue of Fiqh not Aqidah:  Being an issue of fiqh it was dealt with Muslim scholars of the past, the vast majority of whom gave the fatwa of its permissibility and it being recommended.  Amongst these giants of Islamic scholarship are Hafiz Ibn Hajar, Imam al-Suyuti, Ibn Abidin and numerous others including Shah Abd al-Aziz al-Dihlawi.  Likewise being an issue of fiqh which mainstream ulema gave fatwa on, it is not permitted to then condemn those who attend such gatherings where no unlawful practices take place. 
[...]
on an Arabic language site an author boldly claim that the permissibility of the Mawlid was only a minority position in Muslim scholarship and the majority held it to be impermissible?
 Did the author accidentally miss the countless verdicts of it being permitted/recommended throughout the centuries?

3. Two Approaches: Muslim scholars took two approaches to argue for Mawlid gatherings being permitted/recommended.  
First:  Mawlid gatherings existed at the time of the salaf but were not known by this name (refer to the Fatwa of Shaykh Abd al-Hayy al-Luknawi and the hadith above).  
Second:  Mawlid gatherings in this exact form did not exist at the time of the salaf but their basis is present in the Shariah which has given scope for them to take place, thus they cannot be considered as a bad innovation.  (This is the approach of Hafiz Ibn Hajar and Imam al-Suyuti).
4. All in a name:  If the name of Mawlid gatherings was changed to “Sirah Lesson” where some qasaid are also sung how many people would find it problematic?  Indeed if you were to invite them to such an event they would probably not even notice they were actually attending a Mawlid.  This is the approach I have seen being taken in Madinah al-Munawwarah where outside the place of a well known weekly Mawlid a sign reads ‘Majlis al-Sirah al-Nabawiyyah’.
5. Mawlid everyday:  Mawlids are held outside of Rabi al-Awwal and some scholars of the past are said to have held them everyday in the evening in their homes.  As with other lessons Mawlid gatherings are perhaps held once a week due to peoples time commitments and inability to attend everyday.  Thus to argue that they only take place in Rabi al-Awwal is incorrect and misleading.
6. Ignorance:  Cutting and pasting long articles on bidah and just repeating the flawed argument “Did the Prophet (Allah bless him and give him peace) hold Mawlid gatherings” betrays an ignorance of what the sunnah is. 

Our question to such people is:  Do you regard the words and tacit approval of the Prophet (Allah bless him and give him peace) as constituing the sunnah?
 If so why have you mentioned only actions?

If you do agree with us with the prophetic words and tacit approval being from sunnah then how can you claim that organising gatherings where the sirah and qasaid are read is not sanctioned from the sunnah? 

[…]


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Ibn Taymiyya's opinion about Mawlid from: "the Collected Fatwas," ("Majma' Fatawi Ibn Taymiyya,") Vol. 23, p. 163: "fa-t'adheem al-Mawlid wat-tikhaadhuhu mawsiman qad yaf'alahu ba'ad an-naasi wa yakunu lahu feehi ajra `adheem lihusni qasdihi t'adheemihi li-Rasulillahi, salla-Allahu `alayhi wa sallam"
"To celebrate and to honor the birth of the Prophet (s) and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet (s)."
Ibn Taymiyya on meetings of dhikr. It can be found in Vol. 22, page 253 of the Collected Fatwas, King Khalid ibn `Abdul `Aziz edition ("Majma'a Fatawa Ibn Taymiyya"):
Ibn Taymiyya was asked about people that gather in a masjid making dhikr and reading Qur'an, praying to Allah and taking their turbans off their heads (leaving their heads bare) and crying, while their intention is not pride nor showing off but seeking to draw closer to Allah: is it acceptable or not?
He replied: Not only is it acceptable but it is good and recommended.”
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Ibn Taymiyya said that Laylat al-'Israa' wal-Mi'raj was better than Laylat al-Qadr. He is quoted by Ibn Qayyim in the latter's book, "al-Badaa'i," Vol. 3, page 162:
 "wa suila shaikh ul-Islam `an Laylat ul-Qadri wa Laylat ul- 'Israai' ayyuhuma afdal? Fa-ajaaba bi-anna Laylat ul-'Israai' afdal fee haqq in-Nabee"
"Shaikh ul-Islam Ibn Taymiyya was asked, `Which is better, Laylat al-Qadr or Laylat al-'Israa'?' and he answered, `With respect to the Prophet (s), Laylat al-'Israa' is better than Laylat al-Qadr.'"

Now we ask: If Ibn Taymiyya accepted that Laylat al-'Israa' may be considered better than Laylat ul-Qadr, why not consider that Laylat al-Mawlid is better than Laylat al-'Israa', since the Night of the Prophet's (s) Birth is the night in which was born the one who went to `Isra' and Mi'raaj? Therefore we say, as Ibn Marzuq, the renowned student of Imam Nawawi said: "Laylat al-Mawlid is better than Laylat al-Qadr."

Ibn Qayyim al Jawziyyah, the best and most renowned student of Shaikh ul-Islam Ibn Taymiyya, writes, on page 498 of "Madarij as-Salikin,"
"Listening to a good voice celebrating the birthday of the Prophet (s) or celebrating any of the holy days in our history gives peace to the heart, and gives the listener light from the Prophet (s) to his heart, and he will drink more from the Muhammadan spring (`ayn al-Muhammadiyya)."

Ibn Qayyim al-Jawziyya wrote in his book "Madarij as- Salikin," Vol. 1:
"the Prophet (s) also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas (r) and the Companions praising him and reciting poems while digging before the famous battle of the Trench (Khandaq) as they said: "We are the ones who gave bay'ah to Muhammad for jihad as long as we are living."
Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet (s) as the latter entered Mecca, after which, the Prophet (s) prayed for him. He prayed that Allah support Hassan, another poet, with the Holy Spirit as long as he would support the Prophet (s) with his poetry. Similarly the Prophet (s) rewarded Ka'b ibn Zubayr's poem of praise with a robe.
Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."
Ibn al-Qayyim says in the same book, page 488, "Allah gave permission to his Prophet (s) to recite the Qur`an in a melodious way. "
Ibn Qayyim continues, "The Prophet (s) said, `Decorate the Qur'an with your voices,' and `Who does not sing the Qur'an is not from us.' Ibn Qayyim comments on page 490: "To take pleasure in a good voice is acceptable, as is taking pleasure from nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to shari'a. If listening to a good voice is haram, then taking pleasure in all these other things is also haram."
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Ibn Kathir, in the last days of his life wrote a book entitled "Mawlid Rasul Allah (s)" which was spread far and wide. That book mentioned the permissibility and recommend-ability of celebrating the Mawlid.
Ibn Kathir says in the aforementioned book, p. 19:
"The Night of the Prophet's (s) birth is a magnificent, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights and of immeasurable price."

Ibn Kathir says in his "Mawlid," page 30: "The Prophet's (s) uncle al-'Abbas (r) composed poetry praising the birth of the Prophet (s), in which are found the following lines: `When you were born, the earth was shining, and the firmament barely contained your light, and we can pierce through, thanks to that radiance and light and path of guidance.'"
Ibn Kathir mentions the fact that according to the Sahaba, the Prophet (s) praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the Companions and frighten the enemies. That day he said (s): "Ana an-Nabee, laa kadhib Ana ibn `abd al-Muttalib" meaning: "I am the Prophet! This is no lie. I am the son of `Abd al-Muttalib!"


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The famous scholar of Ghair Muqalideen, Nawab Saddiq Hassan Khan Bhopali said:

What is wrong in it if we cannot do dhikr of Prophet (salallaho alaihi wasalam)’s Seerah, his Hidaya, his Birth and his death evreyday, then we should do it every month and in days of Rabi Ul Awwal and they should not be left empty.

He writes further: A Person who does not get happy upon incidents of Mawlid and does not thank Allah for such a great blessing then "SUCH A PERSON IS NOT MUSLIM" [Ash Shamama tul Anbarah min Mawlid al Khayr ul Barah, Page No. 12]

Khalil Ahmed Sahranpuri in Al-Muhannad broke all barriers when he said:: What are we, not even a single Muslim can consider Dhikr of birth of Prophet (saw), rather dhikr of his shoes, RATHER DHIKR OF URINE OF HIS DONKEY TO BE BIDAH OR HARAM [Al Muhannad, Page No. 60, Question No. 21]

Read More: Here

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al-Imam an-Nawawi’s shaykh, head of the famous Syrian school, Dar al-Hadith al-Ashrafiyyah, the great Shafi`i jurist and traditionist, Abdur Rahman ibn Ismail, well-known as Abu Shamah. He states in his Risalah,
“And among the best innovated actions in these times are those actions that take place every year coinciding with the birth of the Prophet (sallAllahu alayhi wasallam) such as charity, good deeds, personal beautification, joy, and so forth, as they speak of love and reverence for the beloved Prophet (sallAllahu alayhi wasallm)…”
Hafiz ibn Hajar al-Asqalani’s shaykh, Sirajud Din Umar ibn Raslan ash-Shafi`i.  In al-Mawaz wal Iitibar, Al-Miqrizi mentioned that Shaykh al-Bulqini, his sons, and the judges of the four madhahib of his time, would all attend the mawlid of the Prophet (sallAllahu alayhi wasallam).
The renowned commentator of al-Imam al-Bukhari’s Sahih, Hafidh al-Dunya, Allamah Ibn Hajar al-Asqalani.  In addition to the above, his student al-Imam as-Suyuti related that he opined that if the mawlid only consists of good actions, then it will be considered a good innovation.

In his Fatawa, Al-Hafiz as-Sakhawi mentions that even though the mawlid was not practiced by our pious predecessors, it still holds great virtue.  As-Sakhawi also authored a mawlid.
 Al-Imam al-Qastalani asks Allah in his al-Mawahib al-Laduniyyah to shower His mercy upon the people who celebrate the birth of the Prophet (sallAllahu alayhi wasallam).
Allamah Ibn Hajar al-Haytami, who’s views represent the opinion from which fatwa is given in the Shafi`i school, approves of the mawlid in his al-Fatawa al-Fiqhiyyah al-Kubra.

Imam Jalal al-Din al-Suyuti  had written a treatise on Meelad-un Nabi called:
 "Hasnul Maqsid Fi Amalil Maulid"
in which he stated that such a celebration is certainly permissible and Mustahab.

Imam Al-Hafiz Al-Suyuti in his famous book
 "Al-Hawii Lil-Fatawii" allocated a special chapter on that topic and named it

"The Excellence of Objective in Celebrating the Mawlid"

Where he said: The question under consideration is what the verdict of the Shari'ah on celebrating the Holy Birthday of the Noble Prophet (sallal laahu alaihi wasallam) during the month of Rabbi-ul-Awwal. From the point of view of Shari'ah is this a praiseworthy action or a blameworthy one? And do those who arrange such celebration receive blessings or not?

He said:
"The reply to this question is that in my view the Meelad Shareef (Celebration of the Birthday of the Noble Prophet sallal laahu alaihi wasallam) is in fact such an occasion of happiness on which people assemble and recite the Holy Qu'ran to the extent that is easy. Then they relate the prophecies concerning the appearance of the Noble Prophet (sallal laahu alaihi wasallam) that have been transmitted in Ahadith and Athar, and the miraculous events and signs that took place on his birth. Then food is set before them and according to their desire they partake thereof to satisfaction. This festival of celebrating the birthday of the Noble Prophet (sallal laahu alaihi wasallam) is a Bid'ah Hasanah (good innovation) and those arranging it will get blessing, since in such a celebration is found the expression of joy and happiness at the greatness and eminence of the Noble Prophet (sallal laahu alaihi wasallam) and his birth".

Wahhabis Note: 

And he confided to his friend, shaykh Abd al-Qadir al-Shadhili, that he saw the Prophet (peace be upon him) in the waking state, saying to him, ‘Oh Shaykh of the Hadith!’ So he said, ‘Oh Messenger of Allah, am I of the people of Paradise?’ so he (peace be upon him) said ‘yes.’ ‘Without prior punishment?’ So he said ‘yes.’

Abd al-Qadir al-Shadhili asked him, ‘How many times have you seen the Prophet (peace be upon him) while awake?’ He replied, ‘Seventy-some times.’

Imam Abdul Wahhab al-Sha’rani said, 

‘I saw in Shaykh Jalaluddin al-Suyuti’s own handwriting a letter preserved with his companion Shaykh Abd al-Qadir al-Shadhili, to someone who had asked his intercession with Sultan Qaytbay.

Its text is as follows:

“Know my brother that I have been united with the Messenger of Allah (peace be upon him) until now, seventy five times in which I both saw him and spoke to him, in a waking state. And if it were not for my fear that I will be veiled from him (peace be upon him) if I approach the rulers, I would have entered the Citadel and interceded for you with the Sultan. But I am a man among the servants of his hadith, peace be upon him, and I need him to show the (true) hadiths that the hadith scholars have deemed to be weak, as correct, and that is undoubtedly of greater benefit than assisting you, my brother.”
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I hope people with Intelligence realise the point I am making here Imam al- Suyuti saw the Blessed Prophet more than 70 Times!
Why had he written a treatise on Meelad-un Nabi called: "Hasnul Maqsid Fi Amalil Maulid" in which he stated that such a celebration is certainly permissible and Mustahab?

Wahhabis have always opposed Meelad-un Nabi celebration and had no further proof to offer in support of their argument, other than saying that it is a Bid'ah do not Celebrate it's an Evil Innovation.

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Salafis are asked to bring forward a categorical hadith in which Prophet (Peace be upon him) forbade Mawlid, remember to prove something haram you need a more stronger proof whereas even silence goes in favour of us Sunnis due to this following hadith: 
Abu Darda (RA) narrates that the Prophet (salallaho alaihi wasalam) said: Whatever Allaah has permitted in His Book is Halaal, whatever He has forbidden is Haraam, "AND ANYTHING OVER WHICH THERE IS SILENCE IS PARDONED" so accept the pardon of Allaah, for Allaah cannot be forgetful. Then he recited this verse: ‘and your Lord is never forgetful’ [Maryam 19:64].[Imam Haythami in Majma uz Zawaid 1:171, Hadith No. 794]
Imam Haythami (rah) said: It is narrated by Al-Bazzar and Tabarani in his Kabir with "Hassan chain having reliable narrators"

This hadeeth is also classified as Sahih by Nasir ud-din Albani in his Silsilat as Sahihah (5/325)

Q) Mawlid is Bidat al Dhalalah (blameworthy innovation), Prophet (Peace be upon him) said in rigorously authentic ahadith that All bidahs are misguidance and all misguidance are in the fire.

Answer: This hadith is not general but rather specific as classical scholar Imam Ibn Hajr al Haythami (rah) explained: 
That which is narrated in Hadith that All innovations are evil and all evil are in hell fire, This hadith will be applied for Bidat al Muhrima (i.e. category of haram innovations only) not others. [Al Haytami in Fatawa al Hadithiyyah, Volume No.1Page No. 109, Published by Dar ul Fikr, Beirut, Lebanon]

Secondly, such terminology is used in Shariah many times, for example Quran states:

"Verily you and what you worship apart from Allah are the fuel of hell"
(Qur'an 21:98)

We all know that Jesus is
worshiped by Christians, now if we make this ayah general then Naudhobillah Jesus shall become fuel of hell fire too (Audhobillah Min Dhalik), therefore we have to understand the reality behind words of Prophet (Peace be upon him), the Bidahs which Prophet forbade were all new innovations which contradicted shariah, the dalil for this could be found in Sahih Bukhari
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On The Day of The Holy Prophet’s Birth?

1)      Allah made the Ka’aba lean in prostration towards the place of the noble birth.
2)      Allah caused the idols to fall down.
3)      Allah extinguished the fires of Persia.
4)      Only male children were born on that day.
5)      The skies were illuminated.
6)      Paradise was further decorated on this occasion.
7)      Allah removed drought from Mecca, turned the earth green and made the trees bear fruit, and blessings came to the Quraish from every direction
8)      Allah stopped sending down torments.
9)      He sent down the maidens of Paradise to give company to Syeda Amina (RA).
10)  He sent down Angel Gibreel to carry the Holy Prophet, and announce his birth all over the world.
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Shaytan’s throne was overturned so that it hung downwards and he fell off it. The angels then caught hold of him and imprisoned him for forty days in the forty seas. Finally, he contrived his escape, and he came up to the Mount Abu Qubais and let out a mighty scream.

Hearing him yell, all the devils and Ifrit came flying and gathered round, asking him, 
“What is it with you that you scream so loud?”



Iblis answered them, “Such a terrible destroyer has been sent down upon you as you have never known or seen before. What is more, against this plague there is no remedy.”

The devils were all shocked, and asked, “Who is it?”

Shaytan replied, “It is the Prophet Muhammad {s}, mighty and glorious, the son of Abdullah, son of Abdul-Muttalib who is born in Mecca tonight. He has the power to demolish all idols and defeat all unbelief in the whole wide world. He will bring the Light of Islam and spread the faith from east to west; no place will remain on earth where the call of Unity has not been heard, and the unbelievers will be smitten and abased. No trick and no deception will prevail against his influence. The scripture he will bring will watch over his nation, and his religion and law will remain valid and in place until the Day of Judgment, his followers being assured of the Lord’s forgiveness and grace.” So he said and let out another terrible scream.
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In tafsir  Ruh al-Bayan, Shaykh Isma`il Haqqi relates the following hadith from Ibn `Abbas (RA) :
“One time, the Prophet (SALLALLAHU ALAIHE-E-WA-SALLAM) went out of the Masjid, and as he went out, he saw Iblis approaching. The Prophet (SALLALLAHU ALAIHE-E-WA-SALLAM) said, “What brought you to the door of my Masjid?” Shaytan said, “I came by [order of] Allah (SWT).”

Note here that even Iblis believes in Allah (SWT) and he is a Unitarian (muwahhid).

Q: If Iblis is a believer, why then did he not make prostration (sajda) to Adam (AS)?
 It was because he refused to accept prostrating himself before anyone. From pride and arrogance he disobeyed, and for that reason Allah (SWT) cursed him.But thought Iblis disobeyed Allah, it did not alter is belief in Allah (SWT).He was muwahhid and he remains one.
He knows that Allah (SWT) is the Creator of all, without partner.
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We narrated from our Damascus teachers, through the Hafiz Ibn Tulun of Damascus with his chain through the Hanbali masters of al-Quds who emigrated to Damascus, from the hadith master `Abd al-Ghani al-Maqdisi (d. 600) in his book Dhikr al-Nar (Mention of Hellfire) – may Allah Most High protect us from it – with his chain Anas b. Malik (Allah be well-pleased with him), that the Holy Prophet (upon him blessings and peace) said:

“The first to be dressed with a garment of fire will be Iblis. He shall place it on his brow and drag it behind him. So will his progeny after him. And he will be crying out: ‘O my self-destruction! and they will be calling out O our self-destruction!’ and so on until they stop over Hellfire saying ‘O our self-destruction!’
Then it will be said to them:
{Call not that day for one destruction, but call for many destructions!} Surat al-Furqan 25:14“
[Narrated by Ahmad and al-Bazzar in their Musnads with a sound chain according to al-Haythami, also by Ibn Abi Shayba in his Musannaf.]
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Ibn Baaz head sheikh of the Wahhabiyah
 Cried while speaking against those who 
Celebrate Mawlid

Watch Video/Audio



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...to be continued In Sha' Allah

Wednesday, 1 January 2014

Wahhabi Tawheed 1=2=3 but 4=Bidah






Wahhabi/Salafi

Tawheed


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Wahhabi Tawheed part 1


Wahhabi cultists claim that there are two, three or even four types of tawheed and further pass this of as compulsory knowledge that every common Muslim should know in order for their faith and testimony to be completely accepted.

Wahhabis suggest that anybody who does not know these categories of tawheed does not know nor understand the true meaning of the kalimah and their testimony of faith is insufficient.




However, the Prophet sal allahu alayhi wasallam, the Sahaabah and the first three generations radiy Allahu anhum ajma’een never gave any conditions upon accepting a person’s testimony of faith [kalimah], nor did they teach there are various categories of tawheed that one has to know before they can be truly accepted as a Muslim.
Once a person had said the kalimah, such a person would then be widely accepted as Muslim without any suspicion or third degree style cross examinations.





So, the burning question which stares us in the face at this very point is where and when did this new teaching of the two, three or four categories of tawheed first appear?




Tawhid - Tauheed 



The originator of this new creed 
concerning the divisions of tawheed is in fact ^Ibn Taymiyah, a 7th century Hanbali scholar who was the first to categorize and divide tawheed into two types.

His student Ibn al-Qayyum also promoted this teaching of two tawheeds, however Ibn Taymiyah’s other students such as Imaam Dhahabi and Ibn Rajab al-Hanbali did not follow in teaching tawheed according to the teachings and opinions of Ibn Taymiyah, they stuck to the original teaching of the Prophet sal allahu alayhi wasallam, Sahaabah and the first three generations. radiy Allahu anhum ajma’een





The next in line to blindly follow Ibn Taymiyah was an 12th century [hijri calendar], unqualified self-proclaimed scholar, by the name of Muhammad Ibn ‘Abdul Wahhab who appeared from the Najd region of Eastern ‘Arabia, who then passed this corrupt belief down to his sons and his grandsons.

In Fath ul-Majeed, the commentary to Muhammad Ibn ‘Abdul Wahhab’s Kitaab ut-Tawheed, it is written:

“There are two types of tawheed, the first type of tawheed is the tawheed of knowledge and proving. [tawheed fi ma’rifah wal-ithbaat] and tawheed ur-Rabbubiyah wal-Asma was-Sifaat [the tawheed of Lordship, and Divine Attributes]. The second type of tawheed is the tawheed of demand and purpose [which is the tawheed of worship, tawheed al-Ilahiyyah wal-‘Ibaadah]
Fath ul-Majeed, English translation, p. 8, and Ar. P. 15




Tawheed was later categorized into three categories as seen in the book written by the Wahhabi scholar Bilal Phillips, in his Fundamentals of Tawheed, where he said:

“The three categories of tawheed are commonly referred to by the following titles:

1. Tawheed ar-Ruboobeeyah (lit. “Maintaining the Unity of Lordship”)
2. Tawheed al-Asmaa was-Sifaat (lit. “Maintaining the Unity of Allaah’s Names and Attributes”)
3. Tawheed al-Ebaadah (lit. “Maintaining the Unity of Allaah’s worship).

See Bilal Phillips, The Fundamentals of Tawheed, Chapter 1, The Categories of Tawheed, p. 11;
also see the Dar us-Salaam translation of the Qur’an by Muhammad Muhsin Khan, and the discourse in the back about “Islamic monotheism” and the three types of tawheed.


4th Bidah

More recently, some Wahhabis have argued that tawheed is divided into four categories, the forth being Tawheed ul-Hukmiyah, i.e. The Tawheed of Legislation, and all too often they use this forth category as a springboard to takfeer Muslims of the West for voting and adhering to US , UK and European laws.



However, Wahhbis are in great dispute concerning this forth category of tawheed with Sa’udi scholars such as Saleh al-Fawzaan classifying this forth category as a misguided innovation [bid’at ud-dalaalah].  (Read more Here)

If some Wahhabis can see the sense of in seeing that the fourth category of tawheed al-hukmiyyah to be a misguided innovation, then why do they not apply the same logic for Ibn Taymiyah’s innovated two categories of tawheed, and the later introduced three categories of tawheed?


Why do they not see sense in the fact that the division of tawheed is a new innovation that appeared only from the 7th century onwards?

Nowhere in the whole corpus of Islamic doctrine does the Holy Prophet sal allahu alayhi wasallam teach tawheed in such a fashion, nor did the Sahaabah, nor did anybody from amongst the first three generations. radiy Allahu anhum ajma’een 





Even the Wahhabi scholar Bilal Phillips admits in his Fundamentals of Tawheed that:
The division of tawheed into its components was not done by the Prophet sal allahu alayhi wasallam nor by his companions, as there was no necessity to analyze such a basic principle of faith in this fashion
Bilal Phillips, The Fundamentals of Tawheed, Chapter 1, The Categories of Tawheed, p. 11



Analyze his^statement closely, as not only he explicitly admits that the divisions of tawheed was never taught by the Prophet sal allahu alayhi wasallam nor his companions, but also he implies that
the mushrikeen of Makkah were in better guidance than the Muslims of today when he said
there was no necessity to analyze such a basic principle of faith in this fashion”.


In other words the ^mushrikeen of Makkah did not need to be taught the so-called categories of tawheed. 




But yet the Muslims of ^today are so “misguided” that they “need” to be taught this so-called two, three or four divisions of tawheed in order to be true Muslim!




Fath ul-Majeed
Sharh Kitaab ut-Tawheed

The implication that the Muslims of today are in greater misguidance than the mushrikeen of the Prophet’s time can be found further in Fath ul-Majeed, Sharh Kitaab ut-Tawheed where it is said that



 “those who do tawassul via the Prophets and the Righteous are in a depth of kufr much worser than the depth of kufr than that of the pagans of Makkah”. Fath ul-Majeed, Sharh Kitaab ut-Tawheed, p. 37 – 38

This understanding is seen further in chapter 18 of Kitaab ut-Tawheed where Muhammad Ibn ‘Abdul Wahhab argues that Abu Jahl knew and understood the kalimah [testimony of faith] better than Muslims who understand the principles and essentials of Islam. Fath ul-Majeed, Sharh Kitaab ut-Tawheed, p. 206



Muhammad Ibn ‘Abdul Wahhab demonstrates his understanding further in point no. 5 when he claims that The disbelievers are more guided than the faithful believers Fath ul-Majeed, Sharh Kitaab ut-Tawheed, p. 240




So not only does the Wahhabi scholar Bilal Phillips admit that the Prophet and his companions radiy Allahu anhum ajma’een never taught tawheed in such a fashion, but also he demonstrates the general Wahhabi opinion of other Muslims, that is, they, the accused are considered to be greater disbelievers even than that of the pagan mushrikeen, such as Abu Jahl, etc.

We have now clearly established the fact that the Prophet sal allahu alayhi wasallam, nor the Sahaabah ever taught tawheed as being categorized into two, three, four or more categories, however what about the rest of the first three generations?



The teaching of two, three, or four tawheeds was unheard of to the four Imaams.
It is a simple and known fact that the four Imaams has never categorized tawheed as such, neither did the great Imaams of ‘Aqeedah.

Imaam Abu Hanifah never teaches there are three categories of tawheed in his text al-Fiqh ul-Akbar, nor does Imaam Ahmad Bin Hanbal in his Usul us-Sunnah. Imaam Tahaawi does not explain tawheed as being three in his al-‘Aqeedah ut-Tahaawiyah, not did Imaam Barbahaari in his Sharh us-Sunnah, nor did ‘Abdul Qadir al-Jilaani in his al-Ghunyah, nor did Imaam Muwaffaq ud-Deen in his Lum’at ul-I’tiqaad, nor did Imaam Abdur Rahman Ibn al-Jawzi in his ‘Aqeedah texts, Talbees Iblees, etc. No scholar from the Ahl us-Sunnah wal-Jamaa’ah in the first seven centuries of Islam ever taught that tawheed was divided into any type of categories.

Should there have been such a teaching of three categories of tawheed, the Prophet sal Allahu alayhi wasallam would have taught it and passed it down, the Sahaabah would have taught it and passed it down, the first three generations would have taught it and passed it down, and the mentioned Imaams would have mentioned it in their all important texts explaining the science of tawheed.

However this Wahhabi teaching of two, three or four tawheeds is not mentioned once! 

The fact is tawheed is one and salvation is one! This is the teaching of the Prophet sal allahu alayhi wasallam, the Sahaabah and the first three generations.

The teaching of one tawheed is clearly found in the following hadeeth where the Prophet simply called to the Oneness of Allah where the Holy Prophet sal allahu alayhi wasallam said:
Islam is to testify that there is no deity but Allah and that Muhammad is the Messenger of Allah.” The famous hadeeth of Jibrael

The Holy Prophet sal allahu alayhi wasallam further said:
“I am calling you to believe in Allah alone. Do you know what belief in Allah alone is? It is to testify that there is no deity but Allah and Muhammad is the Messenger of Allah”.

In another hadeeth the Holy Prophet sal allahu alayhi wasallam said
“I have been ordered to fight the people until they say there is no deity but Allah”

Furthermore, when the Holy Prophet sal allahu alayhi wasallam sent Mu’aadh ibn Jabal to the people of Yemen he said:
“Invite them to the witnessing that there is no god but Allah and Muhammad is the Messenger of Allah. If they obey this, at that time tell them that they are obligated to pray five prayers within every twenty-four hours…”

These above mentioned Ahaadeeth demonstrate that the kalimah and its pronouncement is sufficient for one to be completely be upon the teaching of tawheed for they have accepted the Oneness of Allah by witnessing the testimony of faith. For if one was to say the kalimah, then his blood, life and property would be protected.




But yet Muhammad Ibn ‘Abdul Wahhab’s corrupt understanding of tawheed led him to plunder Muslims under the pretext they was committing the gravest sin shirk, and the analogy that Muhammad Ibn ‘Abdul Wahhab makes in his text Kashf ush-Shubuhaat is that it was made permissible by Abu Bakr to fight and kill those who denied the Zakah, and as Muhammad Ibn ‘Abdul Wahhab reasons “then what about those who commit the gravest sin shirk, which is a far greater crime than denying the Zakah?”

With this argument Muhammad Ibn ‘Abdul Wahhab claimed that the blood of the Muslims is permissible to spill, and the looting of their property is also permissible, plus the captivity of their women and children. This was all done under the pretext that the Muslims were committing major shirk and what theology promoted this ideology? 




The innovated divisions of tawheed first initiated by Ibn Taymiyah!

For this very reason the teaching that tawheed needs to be categorized as a necessity for Muslims to be true believers should be rejected. We must follow the Prophet, the Sahaabah and the first three generations that followed them in guidance, for they are perfect in their understanding and the knowledge of this deen, and the deen indeed was completed and perfected for us without any need for any need for any additions whatsoever. 

Allah clearly says in the Qur’an:
“This Day have I perfected your Religion for you, completed My favor upon you, and have chosen for you Islam As your religion” Surat ul-Maa’idah (5), ayah. 3

To even suggest that tawheed needs to be explained with further additions such as the three categories of tawheed is to say that the Prophet, the Sahaabah and the first three generations failed to explain tawheed properly to the people. To even hold such a belief is kufr and without any doubt the most classical scholars would deem such people out of the fold of Islam for even making such a suggestion that the Prophet, the Sahaabah and the first three generations did not know or teach tawheed properly.




To hammer this point home, let us look to Imaam Muwaffaq ud-Deen’s Lum’at ul-I’tiqaad at the line of reasoning used against an innovator who innovated the false belief that the Qur’an was created. That innovator was Ahmad bin Abu Dawud who was successfully refuted in front of the Khalifah at the hands of Muhammad bin ‘Abdur-Rahmaan al-Adrami

The conversation went as follows:

Muhammad bin ‘Abdur-Rahmaan al-Adrami said:
“You have addressed the people with an innovation and have called them towards it, thereby promoting it, however, did the Messenger of Allah, Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali know of this affair, or did they not know of this affair? 
Ahmad bin Abu Dawud replied: “They did not know of this affair”. 
Muhammad bin ‘Abdur-Rahmaan al-Adrami then said: “So you know something that they did not know?”
Ahmad bin Abu Dawud said in reply: “Indeed I only say that they had to have known it” Muhammad bin ‘Abdur-Rahmaan al-Adrami: “So it sufficed them yet they did not speak about it? Nor did they invite the people to believe in it, or were they not sufficed?” 
Ahmad bin Abu Dawud said: “No, but rather they was sufficed” 
Muhammad bin ‘Abdur-Rahmaan al-Adrami: “So this matter that sufficed the Messenger of Allah sal allahu alayhi wasallam and his rightly guided Khulafah and yet it did not suffice you?”

The innovator Ahmad bin Abu Dawud was silenced by the reply of Muhammad bin ‘Abdur-Rahmaan al-Adrami.

In the very same way, using this very template of reasoning, the Wahhabis are also silenced as it is well known and proven that the Prophet sal allahu alayhi wasallam, the Sahaabah and the first three generations never divided tawheed into categories.

They did not know of this affair, they never spoke of any types of categories of tawheed, thus they never invited the people to believe in the two, three or four categories of tawheed and indeed their understanding of tawheed was perfect and sufficient for one to be a true believer.

The categorization of tawheed is also akin to the innovation in the belief that the Qur’an was created as both beliefs have led to great trials and tribulations where innocent Muslims have been either killed or persecuted. Such innovations in the creed are the most vilest type of innovation.

The holy Prophet sal allahu alayhi wasallam warned us about innovations when he said:
“Whoever innovates something in this matter of ours [i.e. the Islamic Creed] that is not a part of it, will have it rejected.”
This is the evidence that such beliefs as the Qur’an being created and the innovated categories of tawheed are rejected. Thus it is not a valid Islamic belief and the people who promote such a creed are out of the fold of the Ahl us-Sunnah wal-Jamaa’ah, being those who are from the Ahl ul-Bid’ah wal-Dalaalah.

The Holy Prophet sal allahu alayhi wasallam also said:
“Adhere to my Sunnah and the Sunnah of the rightly guided Khulafah that come after me. Bite upon it with your molar teeth [nawaakhidh] and beware of newly invented matters [in creed, and actions] for certainly every newly invented matter is an innovation and every innovation is a misguidance”

This hadeeth is evidence that we are to bite unto the beliefs of the first three generations and whatever they passed down, the teachings they taught, and how they taught. We are warned about new beliefs and indeed such innovated beliefs have led to much misguidance and confusion amongst the Muslims. Therefore we must reject any new teaching. If the Prophet, the Sahaabah nor the first three generations did not teach such and such, then it should be outright rejected.

‘Abdullah Ibn Mas’ud said:
“Adhere [to the Sunnah] and do not innovate, indeed you have already been sufficed”

The great Sahaabi shows us that we have already been sufficed, and as such are in no need of any new teaching of tawheed as being two, three or four categories. What the first three generations passed down regarding the science of tawheed is sufficient.


‘Umar ibn ‘Abd ul-Aziz said [to the nearest meaning]:
“Stop where the people have stopped for they stopped out of knowledge, knowing full well that they could never penetrate such knowledge. Had they any such authority, then such knowledge would have been disclosed and unveiled for them, solely because they are the strongest by favour [with their Lord] and indeed they are the most reliable and authentic in their creed. Anything new in creedal matters that was recorded after them is simply concocted by those who are in direct opposition to the guidance of the early scholars of the Ahl us Sunnah wal-Jamaa’ah. They have desired another way other than the traditional path of the Ahl us-Sunnah wal-Jamaa’ah. Indeed, the Ahl us-Sunnah wal-Jamaa’ah has perfectly described the creed and has spoken about it sufficiently. Whatever exceeds them not from the Ahl us-Sunnah wal-Jamaa’ah, and whatever falls short is nothing but negligence, and as a result they have fallen short of the Ahl us-Sunnah. Likewise, those who overstepped them and went to the extreme have also exited the Ahl us-Sunnah. Whereas, the early generations, The Companions, the Tabi’een and the Tabi’ Tabi’een kept to the straight path, the path of guidance, the middle path which is between those who have fallen short and those who overstepped”




Indeed Ibn Taymiyah and all those who followed him in this innovated creed have overstepped the boundaries. Their teaching of tawheed is not from the Ahl us-Sunnah wal-Jamaa’ah and does in fact oppose the original teaching of tawheed in which the Prophet and his Companions and the first three generations passed down to us in its pure and pristine form through valid scholarship without authentic isnaad.

As Sunni Muslims we have every right to reject this false creed, especially given the fact that 4th century Hanbali scholar Imaam al-Barbahaari deems one who even cross examines a Muslim about the science of tawheed as a Kharijite when he said
“When you hear a man say
speak about tawheed and explain it to me, then know, he is a Kharijite or even a Mu’tazali”

Thus, those Wahhabis who constantly badger people with questions about tawheed, and even asking about Allah’s Names and Attributes with intent to argue, “Where is Allah?” etc are from the Khawaarij and their creed must be rejected at all costs.

In conclusion, the additions of the Wahhabi Khawaarij cult concerning the categories of tawheed is a false belief that has only led to great trials and tribulations world-wide and has given birth to the takfeer and the killing and the taking of property of the Muslims under the pretext that such Muslims have violated one of the so called three categories of tawheed.

By claiming that those who perform tawassul through the Prophets and the righteous are committing major shirk by “calling unto them” and are then accused of calling unto others besides Allah, and by such act, Wahhabis claim their Islam has been negated, the Wahhabi Khawaarij have deemed such Muslims as apostates worthy of death, and they made it permissible to kill them, take their property and even take their wives and children into captivity.

The claim that those who perform tawassul through the Prophets and righteous by “calling unto them” violate what they deem as tawheed ul-Uluhiyyah does not hold true due to the fact that the act of calling unto the Prophets and righteous is not considered as an act of worship. We do not worship them to get closer to Allah as the mushrikeen claimed to worship stone statues under the pretext of drawing closer to Allah. There is no analogy with the believers who call upon Prophets and the righteous with those who call upon the stone statues that can never do any benefit or harm.

The folly in such a belief is that the Wahhabis claim that the pagan mushrikeen who worshipped others besides Allah were monotheists in regards to what they label as tawheed ul-Rabubiyah, as it is claimed the mushrikeen accepted Allah as their Rabb, however, as the Wahhabis claim, that the pagans of Makkah were mushrikeen in tawheed ul-Uluhiyyah because they did not single out Allah in worship. Yet the Ahl us-Sunnah position is, if you violate tawheed in any aspect, you violate it all.

There is no way the mushrikeen can be on any form of tawheed whatsoever if he accepts another Lord besides Allah as such person has rejected the Lordship and Divinity of Allah. So in regards to the categorization of tawheed, it is not possible, as tawheed is one, salvation is one, and this is how the first three generations understood, taught and passed down the knowledge of tawheed.
  
The Wahhabi creed concerning the divisions of tawheed is indeed a great innovation of misguidance and should be rejected as such by every Muslim.






Post on this Blog
(Edited by ADHM)
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40 HADITHS
ON THE MERIT OF SAYING:
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Surah Ikhlas
(Purity)
(Holy Qur'an 112:1-4)

Say: He is Allah, the One and Only! Allah, the Eternal, Absolute; He begetteth not nor is He begotten. And there is none like unto Him.

Surah Ikhlas is a very important Surah from the Holy Qur'an because it proclaims the Oneness (Tawhid) and Absolute nature of Divine Essence. This concept is presented in the first ayat. The second ayat declares that Allah is Eternal, i.e., He is beyond the bounds of time and space. The third ayat describes that Allah does not give birth nor is He is given birth and the last ayat declares that Allah is beyond comparison. 

Surah Ikhlas directly supports the first declaration (shahadah) of Islam: "There is no god but Allah". In this context, Islam is based on belief in one God (monotheism).

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The Holy Prophet 
صلى الله عليه و آله وسلم
said,
... 
“By Allah! I am not afraid that after me you will worship others besides Allah, but I am afraid that you will start competing for (the pleasures of) this world."
 ...
“By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things." 

[SAHIH BUKHARI]
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THE AHL AS-SUNNAH WA'LJAMA'AH
 The Sunni/Sufi Muslims = The Majority
Note:
Not the Minority 
Wahhabi/Salafi cults/sects 
Bidah
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IBN MAS’UD: “WHATEVER THE (MAJORITY OF) MUSLIMS SEE AS RIGHT, THEN IT IS GOOD TO ALLAH, AND WHATEVER IS SEEN BY THE (MAJORITY OF) MUSLIMS AS EVIL, IT IS EVIL TO ALLAH.” 
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The audacity of the Wahhabi/Salafis and their admirers like Deobandis…etc, shamelessly beat their  Bidah/Shirk "Drums" at the door steps of Sunni Muslims
But not realising that their Bidah/Shirk "Drums" which they beat so violently with raging tempers has made them deaf within their own homes!

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"SALAFI TRINITY"
Here
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"Drums of Bidah"
Here

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(Edited by ADHM)