WHO ARE THE SALAFIS/WAHHAABIS

Question: Who are Salafis? Are they part of the Ahlus Sunnah Wal Jama'ah?

ANSWER

Salafis are not part of the Ahlus Sunnah Wal Jama'ah. In this age, the Ahlus Sunnah comprises of the followers of the Four Math-habs - Hanafi, Maaliki, Shaafi and Hambali. During the early era of Islam, there, were other valid Math-habs of the Sunnah as well. However, all other Math-habs have receded into oblivion, and only the Four Math-habs now remain. Any group which is outside the fold of these Four Math-habs is a deviant sect belonging to one of the 72 doomed, deviant sects predicted by Rasulullah (sallallahu alayhi wasallam). The term Salafi for these people is a misnomer. They are actually the followers of Muhammad Bin Abdul Wahhaab. Najdi who appeared on the scene during the 17th century in Arabia, The proper designation of the Salafis is, therefore, Wahhaabis. The founder of this sect, namely, Muhammad Bin Abdul Wahhaab revived Taimiyyism. He was profoundly influenced by the works of .Ibn Taimiyyah whose deviant math-hab laid dormant for almost 5 centuries. Ibn Taimiyyah appeared more than 6 centuries after Rasulullah (sallallahu alayhi wasallam) and initiated his own mathhab, but deceptively maintained that he was from among the Hanaabilah.

In order to gain a foothold in the Ummah, the Wahhaabis called themselves Hanaabilah or the followers of the Hambali Math-hab whilst in reality they were not the true followers of Imaam Ahmad bin Hambal (rahmatullah alayh). They offered blind taqleed to Ibn Taimiyyah. These Salafis/ Wahhaabis are in conflict with the Hambali Math-hab on a variety of issues despite them resorting to Hambali Fiqh in general

They subscribe to some weird and vile beliefs which expel them from the Ahlus Sunnah Wal Jama'ah. Basically they are anthropomorphists. They ascribe human attributes to Allah Ta'ala. They interpret the Mutashaabihaat (Allegorical) verses 'of the Qur'aan Majeed and the Ahaadith literally. Thus, they ascribe to Allah Ta'ala literal hands, face, eyes, feet, etc. They are' in fact an offshoot of the Hashwi deviant sect. The Hashwis were vulgar anthropomorphists. Despite their public denial of being· Hashwis or Mujassimis, their beliefs confirm that they are anthropomorphists.

The vilest belief of kufr of their imam, Ibn Taimiyyah was that the universe is co-eternal with Allah Ta'ala. In other words; the universe was not created by Allah Ta'ala. It has been existing along with Allah Ta'ala. They brand as Mushrik those who undertake a journey to make ziyaarat of the Holy Grave of Rasulullah (sallallahu alayhi wasallam). These Hashwi 'Salafis' believe that Rasulullah (sallallahu allayhi was all am) is not Hayaat (alive) in his Qabr. They propagate the evil idea that Rasulullah's mubaarak body has decomposed, perished and transformed into soil.

Among the vile beliefs of these Hashwi-Salafis is  that Allah Ta'ala is not infinite. He, according to their anthropomorphic concept, is bound by limits. He is located in a confined place on the Throne. The Throne bears Him and is bigger than Him. He is in only one direction, namely, the direction which according to us humans is 'above'. Despite the Qur'aan asserting His Presence 'in the east and west, and wherever we may be', the Hashwis interpret this to mean His Knowledge, not His Presence.

This is merely a brief introduction to Salafi' ism/Taimiyyism/Wahhaabi 'ism. Insha-Allah, this deviant sect will be explained in greater detail in books which shall be forthcoming soon. Muslims should be alert to the depredations of these so-called Salafis. They operate with cunning. They have an unwritten policy of Taqiyah (holy hypocrisy) on the basis of which they conceal their true colours and beliefs in order to gain followers from the Ahlus Sunnah. In a society where the Hanafi Math-hab predominates, they pretend to be Hanafis. But generally they claim to be Hanaabilah. Under such guises they entrap unwary and ignorant followers of the Math-habs to abandon Taqleed and become followers of desire as they are. Their deceptive slogan is 'Qur'aan and Sunnah '. Beware of them

The immoral Saudi regime is also Wahhaabi. In their belief, all the followers of the Four Math-habs are kuffaar. However, political considerations and indulgence in western immorality have constrained them to be diplomatic and 'tolerant' towards the folIowers of the Math-habs. Although they claim that the Aqaaid (Beliefs) of the followers of the Four Math-hab are kufr, political and other expedients have compelled them to mellow their abrasiveness and arrogance, hence they publicly withhold their fatwa of kufr which in terms of their Wahhaabi tenets applies to the Ahlus Sunnah Wal Jama'ah. But, for them, in reality, it is lawful to massacre and loot the Ahlus Sunnah (the People of the Four Math-habs).

ASK THE KNOWLEDGEABLE (part two)

BEEN THERE…DONE THAT-- PART TWO

  “IF ANYONE CONTRADICTS AND OPPOSES THE MESSENGER AFTER THE RIGHT PATH HAS BEEN SHOWN CLEARLY TO HIM AND FOLLOWS OTHER THAN THE BELIEVERS' WAY, WE SHALL KEEP HIM IN THE PATH HE HAS CHOSEN, AND BURN HIM IN HELL - WHAT AN EVIL DESTINATION! (Al-Qur’an 4:115)

 “The punishment for contradicting and opposing the Messenger and following a path other than that of the believers’ Allah's statement refers to whoever intentionally takes a path other than the path of the law revealed to the Messenger, after the truth has been made clear, apparent and plain to him. Allah's statement, and follows other than the believers way refers to a type of conduct that is closely related to contradicting the Messenger.

 This contradiction could be in the form of contradicting a text from the Qur'an or Sunnah or contradicting what the Ummah of Muhammad has agreed on. The Ummah of Muhammad is immune from error when they all agree on something, a miracle that serves to increase their honor, due to the greatness of their Prophet. There are many authentic Hadiths on this subject. Allah warned against the evil of contradicting the Prophet and his Ummah, when He said, “we shall keep him in the path he has chosen, and burn him in hell - what an evil destination!” meaning, when one goes on this wicked path, We will punish him by making the evil path appear good in his heart, and will beautify it for him so that he is tempted further. For instance, Allah said, “then leave me alone with such as belie this Qur'an. we shall punish them gradually from directions they perceive not, so when they turned away from the path of Allah, Allah turned their hearts away, and “We shall leave them in their trespass to wander blindly”. Allah made the Fire the destination of such people in the Hereafter. Indeed, the path of those who avoid the right guidance will only lead to the Fire on the Day of Resurrection, as evident by Allah's statements, “It will be said to the angels): assemble those who did wrong, together with their companions (from the devils), (and the criminals, shall see the fire and apprehend that they have to fall therein. and they will find no way of escape from there.”  Excerpt from Tafsir Ibn Kathir Part 5

The above ayat (4:115) is a textual proof for the concept of I’jma-al-Ummah (scholarly consensus) by most fuqaha (fiqh scholars). I alluded to this in part one writing, “…as is the case with Al-Qur’an it is the correct interpretation that is as important as the ahadith itself.” meaning what is accepted by the Muslim Ummah (i.e., the believers way), “…is immune from error when they all agree on something, a miracle that serves to increase their honor, due to the greatness of their Prophet. There are many authentic Hadiths on this subject. Allah warned against the evil of contradicting the Prophet and his Ummah”. This is the interpretive principal mentioned and the examples given previously. 

It should be understood that the mujtahid scholars are the only representatives of this Ummah starting with the Sahaba, as “religion is what they thought it was”, based on their extensive knowledge of the sacred texts (Qur’an and Hadith) taught by the Prophet (pbuh).The Prophet’s Companion Ibn Abbas (rah) said the term ‘Ulu-al-Amr’ translated as ‘those charged with authority’ in (4:59) were the mujtahid among the Sahaba (rah). This meaning and its corresponding status extend to the following generations as well, particularly the Tabi’un and the ataba-Tabi’un reflected by the work of the jurist-consult Imams: Abu Hanifa, Malik, Shafi, and Ahmad Ibn Hanbal (rmtll) of the Ahle-sunnah-wal-Jammah. See ‘Principles of Islamic jurisprudence by Mohammad Hashim Kamali’, pg.175

Thus, as our scholars explain when Allah (shwta) threatens punishment for an action of the heart or the body or speaks of it as sinful, cursed or an abomination indicates its unlawful/haraam character and status. See ‘Reliance of the traveler’ translated by Noah Hamim Keller; enormities section.

Finally, the ludicrous argument of the scholars not taking the knowledge of Deen-Allah to everyone, (other than basic daw’ah of course), is no more than unjustly criticizing them instead of giving the proper respect and maintaining the adab (etiquette) of learning mentioned by Imam Ghazali in part one essay (Been there, Done that) based on the words of Allah, “…Obey those in authority”, “Ask those who know”, and the prophetic sayings “…the cure for ignorance is to ask”, (Abu Daw’ud) and “the learned/scholars are the inheritors of the Prophets.’ (Tirmidhi, Abu Daw’ud, Ibn Majah).  May Allah guide us to what pleases Him.

 

Glossary

Mujtahid—those capable of independent legal reasoning/ijti’had from the text sources.

(rmtll)—rahma-tul-lah-lay

KHUTBAH BY THE LATE USTADH DR. SULIMAN DONIA

THE NIGHT OF POWER

 

“Before Al-Qur'an was revealed to the Prophet (pbuh), he would very often leave home and seek a place far away from everyone. He would walk to a mountain on the outskirts of Mecca, and go to a cave called Hira, where he would contemplate and feel sorry about the condition of his people. He found solace in thinking about Allah (shwta) the Creator of all the worlds. He observed with great admiration that at night the Heavens were ornamented by the Moon and the stars, and how they gave light to the earth at night. He noticed that during the days the sun threw its rays on the corners of the earth, giving illumination and heat.

 Observing all these things around him, he realized there must be a Creator, a God Powerful and Wise. He would kneel and say to himself, there is no doubt that the creator of all these beautiful things must be more perfect than anything He has created. He is indeed the greatest. So deep in thought he would spend days, nights and weeks there. Sometimes he would spend a month there, sometimes he would take food, or bring his wife Khadijah (raah). About this time Muhammad (pbuh) had reached his 40th year.    

One night during the month of Ramadan, he was in the Hira cave fast asleep when an Angel came down and called Muhammad (pbuh). He was awakened by this sudden call. The Angel said, "READ, Muhammad said, I do not know how to read". The Angel repeated the order, IQRAH but received the same answer from the startled Muhammad (pbuh). The third time the Angel squeezed him strongly and said, "READ". Muhammad (pbuh) again said, “What shall I read?” The Angel said “READ IN THE NAME OF THY LORD WHO CREATED MAN FROM A CLOT, READ AND THY LORD IS MOST GENEROUS, WHO TAUGHT BY THE PEN, TAUGHT MAN WHAT HE KNEW NOT…”(96:1-5)

 Muhammad (pbuh) repeated these words and memorized then as if they were engraved on his mind. When the Angel left, Muhammad rushed from the cave so that he could see the speaker and know about him. Then he heard a voice saying, “I am Jibreel, the Angel who brings Messages from Allah to the Prophets. (Peace and Blessings be on them all)  You are the Messenger of Allah who is to guide humanity to the right path.”  This Message that Muhammad received this night from the Angel Jibreel was the first part of the Holy Qur'an revealed from Allah (awj) to the Prophet Muhammad (pbuh).

 Since that night Muhammad (pbuh) became a Prophet of Allah, and that night Allah called Laylat-tul-Qadr, which means night of Power, night of Majesty, or Grand Night.  About this night the Holy Qur'an says, “SURELY WE REVEALED IT (AL-QUR'AN) ON THE NIGHT OF POWER, AND WHAT WILL MAKE YOU UNDERSTAND WHAT THE NIGHT OF POWER IS? THE NIGHT OF POWER IS BETTER THAN A THOUSAND MONTHS, THE ANGELS AND THE SPIRIT DESCEND THEREIN BY THE PERMISSION OF THEIR LORD FROM EVERY AFFAIR. PEACE UNTIL THE RISING OF THE DAWN”. (97:1-5)

 From His Holy saying, "THE ANGELS AND THE SPIRIT DESCEND THEREIN", it should be known that the verb descend in the Arabic language means both the present tense and future tense. Thus it is possible to draw the conclusion that the Angels and the Spirit descend every year on that night. This is besides what has been stated that "THIS NIGHT IS BETTER THAN A THOUSAND MONTHS". Another point to consider is whether Laylat-tul-Qadr is definitely on the 27th night of Ramadan, or on some other night in Ramadan. The most probable thought (opinion) is that the 27th night is the correct idea...”

 

COMMENTARY

The blessings of  Laylat-tul-Qadr

Abu Huraria (rah) reports that Rasulullah (pbuh) said, “Whoever stands in prayer and ebada on the Night of Power with sincere faith and with sincere hope of gaining reward, his past sins will be forgiven.” (Bukhari, Muslim) “…Imaam Bayhaqi reports a Hadith by Anas (rah) wherein Rasulullah (pbuh) is reported to have said, on Laylat-tul-Qadr, Jibreel comes down with a group of Angels and make dua’a for mercy for everyone whom they find busy in ebadah.”⁽The virtues of Ramadhan by Shaikhul-Hadith Maulana Muhammad Zakariyya, page 47.)

 “In the above Adhadith “standing” refers to salat as well as any other form of ebada, for example Zikr, Tilawah, etc.  The phrase...‘with sincere hope of gaining reward’ according to Khattabi’ means that one should have complete faith in the promise that deeds shall be rewarded and thus stand before Allah in utmost humility and sincerity. Neither should one have the idea that this form of Ebadah is a burden, nor should there be any doubt as to whether reward will be granted.  After all it is a known fact that when one aims at a high goal and desires to have a great reward, while at the same time having complete certainty of receiving it, the burden of striving hard along an arduous path to attain that goal becomes easy.  Similarly, the burden of standing for long hours becomes easy…” (The virtues of Ramadhan pg.48) It is best, however, that when a night like Laylat-tul-Qadr comes along, one should first of all repent with a heart full of sincere longing for forgiveness so that Allah in His infinite Mercy may forgive all forms of sins.” ⁽The virtues of Ramadhan pg.49)

Anas (rah) reports: Once when Ramadan commenced the Messenger of Allah (pbuh) said: Verily a month has dawned over you wherein lies a night that is better than one thousand months.  Whoever is deprived of its blessings has indeed been deprived of (almost) all good.  And none of you is deprived of its good accept one who is completely unfortunate.” (Ibn Majah)  Who can have any doubt as to the misfortune of one who is either deprived or deprives himself of the great good of Laylat-tul-Qadr?  Who can doubt the misfortune of him who misses all the bestowed favors?  Indeed there are so many of us.  There are those who during the course of their services and duties of employment have to stay awake throughout the year by night.  How difficult can it be for people like these should they, for the sake of gaining the reward of over eighty years of ebadah, stay awake in the way of Allah’s service?  For them the task should not be too difficult, but because of lack of interest, there is no urge in the heart” (The virtues of Ramadhan pg.49-50) “…It is that urge and desire that we must create.  Look at our Holy Prophet (pbuh): he had been promised time and again that he had nothing to fear in the Hereafter and had time and again been given the good news as to his high position.  Yet night after night he was seen in Ebadah, so much so that his feet had become swollen.”  (The virtues of Ramadhan pg.50)  

Laylat-tul-Qadr on the 27^th night?

Although many Hadith state that Laylat-tul-Qadr is among the odd nights of the last ten days of Ramadan, one mentions a specific night.  The idea that Laylat-tul-Qadr is on the 27^th night is based on the Hadith in Sahih Muslim where the Companion Ubayy Ibn Ka’ab (rah) states that it was the 27^th night. Sahih Muslim translated by Abdul Hamid Siddiqi Vol. 2 pgs.573-574 “One of the principles of Hadith (Usul-al-Hadith) is that any narration supported by the constant practice of the Companions and Followers will acquire enough strength to be used as evidence.” (Fiqh al-Imam, Key proofs in Hanafi Fiqh by Abdur-Rahman Ibn Yusuf pg 168)  This means that despite the criticism leveled at a hadith’s chain/isnad or any other perceived deficiency, the practice that comes from it can be accepted as legitimate proof. In this case among the principals are: Abdullah Ibn Abbas (rah), Abdullah Ibn U’mar (rah), Abdullah Ibn Mas’ud (rah) and the majority of the early Ulama. Therefore, the Hadith mentioned and the numerous Sahabi (rah) and Tabieen maintaining this view gives it a level of religious/legal authority, especially when understanding that the Sunnah (as we call it today) started as the practices the early Muslims adopted from the Prophet Muhammad (pbuh). Thus, as the development/history of the fiqh sciences indicate what started as Sunnat-Rasul, became Sunnat-Muslemeen. “…Allah’s protection is over the main body”. (Tirmidhi)

 A small sampling of the documentation for the view of the 27^th in both Arabic and English can be found in these books:

     1)          Imam Nawawi’s Minhaj-At-Talibeen (Arabic) (Shafi Math’hab)

2)      Ahmed Ibn Naqib al-Misri’s Reliance of the Traveler, Umdat-al-Salik (Arabic/English) translated by Noah Hamim Keller, page 294 (Shafi Math’hab)

3)      Ibn Abidin’s Raadul-Mukhtar (Arabic) (Hanafi Math’hab)

4)      Se’adet-I-Ebediyye, Endless Bliss (English) Huseyn Hilmi Isik, Third Fascicle, page 155 (Hanafi Math’hab)

5)      The Translation of Fadl-Al-Bari, Commentary on the Sahih Bukhari, Discourses of Allama Shabbir Ahmed Uthmani, Compiled by Qadi Abdur Rahman, Vol. 1, page 452

6)      Maulana Maududi’s Tafim-ul-Qur’an, The Meaning of the Qur’an, Vol. 16, page 145

7)      The Virtues of Ramadan, Shaykh-ul-Hadith by Maulana Muhammad Zakariyya, page 61

8)    The Meaning and Message of the Traditions by Muhammad Manzoor Nomani, translated from Urdu by Mohammad Asif Kidwai Vol. 3 pages 55-56.

 

AND SURELY ALLAH KNOWS BEST!