Sunday, April 1, 2012

The Blindest Following

The Blindest Following

is the Taqlid of “Salafis (La Mazhab)”

NOTE: Taqlid is the term used in Islamic Law for the following of the Four Imams (Mathabs) a Shaikh, or Wali. It is used by enemies of Ahl-e-Sunnah to attack the Lovers of Allah, The Holy Last Messenger (Sallallahu ‘alaihi wa Sallam) and His Deen; calling it “Blind Following.”

People who follow their desires and opinions in conflict with the Shari’ah are described in the Holy Qur’an as the followers of Hawaa (lowly or Nafsani prompting). Such people, while attempting to advertise themselves as intellectuals of independent reasoning, are actually the blindest of followers. They follow their desires, abandoning a superior form of following (Taqlid of the Salaf-as-Saaliheen[1]) for the sake of the Taqlid of their nafs[2]. They suffer from the malady of oblique vision, rendering them worse than the blind.

Those who criticize the illustrious Imams of the Four Madhahib of the Sunnah, and renounce the Islamic concept of Taqlid, have placed around their necks the taqlid of their nafs. They labor in self-deception without even understanding their deviation. They pretend to create the impression that they are men of profound knowledge, hence they themselves have no need for following the A’immah-e-Mujtahideen, such as Imam Abu Hanifah, Imam Malik ibn Anas, etc. They dupe ignorant people into believing that they possess the capability of interpreting Holy Qur’an and Hadith and to deduct the problems based on Shari’ah by their self-study. But their following (taqlid) is of the worst kind. They have rejected to follow those authorities that acquired their knowledge from the Sahabah Ikram. Then they feel proud to announce their taqlid of Ibn Taymiyyah (d. 782 AH) or Ibn Qayyim al-Jawziyyah[3], both of whom appeared centuries after the illustrious A’immah-e-Mujtahideen. While they claim to be mujtahideen capable of interpreting and understanding the Holy Qur’an and Hadith, they make taqlid of Ibn Taymiyyah, who is the limit of their knowledge. They have no further source of knowledge. Whatever interpretation Ibn Taymiyyah presents, it is blindly and stupidly accepted by the Ghairi muqallideen who dub themselves “Salafis.” But they have no relationship with the noble Salaf-as-Saaliheen. Ibn Taymiyyah was not among the Salaf-as-Saaliheen, therefore this title is a great misnomer for those who have adopted blind following of their nafs.

The beginning and ending of the knowledge Salafis ascribe to themselves is Ibn Taymiyyah who appeared on the Islamic Horizon seven centuries after Sayyidina Rasulullah (Sallallahu ‘Alaihi wa Sallam) and five centuries after Imam Bukhari (Rahmatullahi ‘alaih). Many, if not all, Salafis glean their interpretation of Hadith from the writings of Ibn Taymiyyah and send the message across that their views are the product of their study of Holy Qur’an and Hadith.

While they denounce the superior Taqlid of the Salaf-e-Saliheen, they readily embrace the taqlid of Ibn Taymiyyah. Worse than this, they have appointed for themselves as Imam Nasiruddeen al-Albani, who holds no rank in the knowledge of the Shar’iah. Al-Albani was a man of this present century who died just some months back (1999 AD). So, while they brazenly reject Taqlid, they have adopted the Taqlid of juniors and nonentities. While they denounce the Taqlid of the students of the Sahabah and the Students of the Salaf-e-Saliheen (Tabi’een & Taba’at-Tabi’een), they embrace the taqlid of those who have absolutely no comparison to the rank and status of the Salaf-e-Saaliheen, radiyallahu ‘anhum ajma’een.

All Muslims know that Rasulullah (Sallallahu-‘Alayhi-Wa-Sallam) described three ages as the Khairul Quroon (Noblest Ages). These are the eras attached to the era of Rasulullah (Sallallahu ‘Alaihi wa Sallam). These were the ages of the A'immati Mujtahideen, Fuqaha, Muhadditheen, Mufassireen, and all the great Souls of al-Islam. These are the ages of the Sahabah, Tabi’een and Taba’at-Tabi’een. The illustrious authorities of these ages are termed the Salaf-us-Saliheen.

The degree of spiritual blindness of the so-called Salafis can now be gauged. What Islamic rationale requires a man to reject and denounce the following of the Taqlid of the Salaf-us-Saliheen and substitute it with the miserable taqlid of incompetent nonentities? How can Muslims of intelligence reject the Taqlid of the Awliya and the A’immah of the epoch of Khairul Quroon and adopt the taqlid of men who do not possess the quality and character of a Wali of Allah Ta’ala.

Although they claim to be following the Holy Qur’an and Sunnah, they blindly follow Ibn Taymiyyah writings and opinions as interpreted by al-Albani. Yes they are quick to lay claim to be obtaining their rules directly from the Hadith; they lack the courage to state that they are following the Sunnah in the way Ibn Taymiyyah has understood it. In fact, few of them have access to the [real] works of Ibn Taymiyyah. They simply blindly follow Al-Albani and others whom they have appointed as their Imams, yet they are vociferous in their denunciation of the Islamic Taqlid of the A’immat-i-Mujtahideen of the era of the true Salaf.

The Salafis are quick to cite Imam Bukhari (Rahmatullahi ‘alaih) and the other competent Muhadditheen as evidence for their opinions which they gleaned from the writings of Ibn Taymiyyah. While they cite Imam Bukhari (Rahmatullahi ‘alaih), they follow the interpretation of the Hadith offered by Ibn Taymiyyah and expounded by the modernist Al-Albani.

Never be deceived by those who denounce Taqlid of the Fuqaha, and Awliya of Allah Ta’ala. They are not in reality rejecting the actual concept of Taqlid. They are in fact denouncing the ILLUSTRIOUS PREDECESSORS, the SALAF-E-SALIHEEN. They possess some deep dislike for these Predecessors, hence their criticism. As far as following is concerned, these Salafis also follow, yet they follow blindly. They offer blind taqlid to Ibn Taymiyyah, Al-Albani, and Ben Baz. And they follow the Madhhab-e-Taymiyyah, Baaziyyah, Albaaniyyah and Wahhaabiyyah.

Their crude criticism of the A’immah Mujtahideen is in fulfillment of the prediction made by Sayyidina Rasulullah (Sallallahu ‘alaihi wa Sallam) who said that among the signs of the Qiyamah is that people of the age will revile the Pious Predecessors (Salaf-as-Saaliheen) of former times. This is what precisely what these deviants are doing. Intelligent people will not be surprised by the miserable conduct of those who denounce the Imams of the Four Madhahib of the Ahlus Sunnah and the Awliya of Allah.

It should be well understood that in every sphere of life, be it mundane or spiritual, taqlid is indispensable, as the Salafis themselves are displaying by their Tariqah of blindly following their Imams. The appropriate designations for the modernist denouncers of Taqlid are “Albanis” or “Baazis,” but not Salafis. There is no relationship between them and the Salaf-us-Saliheen.

When in the presence of the Ulama [and educated] of Ahlus Sunnah, the Salafis pretend to honor and respect the A’immah of the four Madhahib. However, when they preach to unwary and ignorant laymen, they pour out their hidden venom for the Saaliheen Imams in general and for Imam al-A’zam Abu Hanifah (Rahmatullahi Ta’ala ‘alaih) in particular. In this despicable two-facedness, they are emulating the Shi’ah who conceal their true ideologies behind a facade of falsehood. The Salafis of our time are guilty of having incorporated the Shi’ah concept of Taqiyah[4] into their ideology. May Allah Ta’ala save the Ummah from the evil of the nafs and the snares of Shaitan.

The False Allegation - The Truth - Clarification

The false propaganda against and blatant fabrications about our highly acclaimed and respected Ulama of Deoband by the ignorant must be refuted at all costs. Numerous pamphlets and booklets have been written distorting the truth about and writings of our distinguished Ulama.

Among the most common pamphlets displayed is "Tabliqism - one way ticket to Hell". "Are these Islamic Beliefs": in one column is the 'Deobandi Tabliqi Beliefs' and next to it is the 'Islamic beliefs'. However, answers to the allegations have been given in various publications. Therefore, this publication will attempt to print all the false allegations and the correct views .

The False Allegation

Rashid Ahmed Gangohi, a founder of Deobandi Movement has the followingbeliefs:

1. The Almighty Allah can speak a lie. (Fataawa Rashidiyya part 1 pg. 20)

2. Allah has already spoken a lie (Taqseedul Qadeer pg. 79).

The Truth

The view of Hadhrat Moulana Rashid Ahmad Gangohi Saheb is that Allah is far above and pure from being attributed with falsehood. There is no blemish of falsehood in His words at all for Allah says, 'Who is more truthful than Allah in speech.' He who believes that Allah speaks a lie is an accursed outright Kaafir and opposed to the Qurãn and Sunnah. (Fataawa Rashidiyya part 1 pg. 3)

Clarification (I)

Fataawa Rashidiyya pg. 84: 'From servant Rashid Ahmed Gangohi, after Salaam Masnoon, you have inquired concerning the Masalah 'Imkaane Kizb' (possibility of falsehood). But 'Imkaane Kizb' in the sense that Allah Taãla has the power to act contrary to what He has ordered, but will not to do with His Free Will, is the belief of this servant. The Qurãn Shareef and the Sahih Ahaadith bear testimony to this belief, and this is the belief of all the Ulama of the Ummah too. For example, Firáwn is promised to be thrown into Hell, but Allah Taãla has the power to enter him into paradise, although He will never give him paradise. And this is the Masalah under discussion at the moment. This is the belief of all my friends. The enemies must have related it differently. Referring to this Power and the non-occurrence of it is termed 'Imkaane Zaati' and 'Mumtana bi Ghayr' Was salaam Rashid Ahmad Gangohi.

Look, how they lay waiting with vicious, malicious attempts to defame this noble personality. If it is not slander then what is it?

To distort the above mentioned Masalah and refer it to Hadhrat Moulana Rashid Ahmad Gangohi Saheb is totally evil and wrong. It is a slander and slander is worse than back-biting,

Clarification (II)

Fataawa Rashidiyya pg. 90: 'That person who believes or utters with the tongue concerning Allah Taãla that "He spoke a lie", is positively a Kaafir, an accursed and opposed to the Qurãn, Hadith and the unanimity of the Ummah. He is definitely not a Mu'min. Taãlallaahu ammaa yaqoolu dhaalimoona oluwwan kabeeraa. (Allah is far above from what the transgressors are saying).'

The misrepresenter, besides being involved with misrepresentation, has earned the wrath of Allah. Let the Hadith of the Master of the Green Dome once again ring in his ears. 'A person does not target another with impiety or a person does not target another with Kufr, but it returns to the former if the latter is not guilty of it.' (Bukhari)

Taqdeesul Qadeer is not compiled by the Ulama of Deoband. In fact there is no such Kitaab by this name.

False Allegation

The Prophet (Sallallaahu Álayhi Wasallam) is not the only Rahmatullil Aalameen. (Fataawa Rashidiyya part 2 pg. 19)

The Truth

The view of Hadhrat Moulana Rashid Ahmad Gangohi is that: ''One should know that the attribute of being Omnipresent is the quality of Allah Taãla alone,

like All-Knowing, Creator of the Skies and Earths and so forth. Therefore to attribute this quality of being Omnipresent to someone else, though it be a 'Nabi', 'Wali', or Saint, is to ascribe Partners to Allah in His Qualities, which is termed as 'Shirk-fis-Sifaat."


Clarification

The word 'Rahmatullil Aalameen' is not a characteristic only of Rasulullah (Sallallaahu Álayhi Wasallam). In fact other Awliyaa, Ambiyaa and Ulamaa-e-Rabbaniyyeena are also a means of mercy unto the world, although Rasulullah (Sallallaahu Álayhi Wasallam) is the highest of them all. Therefore, if it is used for others with 'Taaweel' (by elucidation) it is permissible.' (Fataawa Rashidiyya pg. 96/97)

False Allegation

To lecture on or discuss the Shahaadat of Hadhrat Imaam Hussayn (Radhiallaahu Ánhu) is Haraam even if the stories are true. (Fataawa Rashidiyya part 3 pg. 113)

Clarification

The incident of the martyrdom of Hadhrat Hussayn (Radhiallaahu Ánhu) who sacrificed his life for the sake of Truth, is surely very important. But the method adopted, like beating the chest, tearing the garment, pulling the hair, slapping the face, shouting slogans of 'Yaa Hussayn, Yaa Hussayn' and taking out processions to parade in the streets, is what Hadhrat Moulana has stopped and said is Haraam.'

The reason for stopping this is that Rasulullah (Sallallaahu Álayhi Wasallam) has forbidden the slapping of faces and the tearing of garments.

Therefore to lecture on or discuss the Shahaadat of Hadhrat Hussayn in the abovementioned fashion, with that type of pomp and show, is forbidden in the light of the Hadith. (Fataawa Rashidiyya pg. 104/105)

False Allegation

In the month of Muharram, providing free water and feeding people with milk or Sharbat is Haraam. (Fataawa Rashidiyya part 3 pg. 113)

Clarification
To feed the poor and needy and to distribute water free to quench their thirst as 'Isaale Sawaab' is no sin. Neither did Moulana Rashid Ahmad Gangohi nor anyone else say it is Haraam.


The Barelvis belief is this, that on the plains of Karbala the martyrs sacrificed their life in thirst. Therefore, the water that is given here as a drink, reaches them.

It is common sense, that this water does not reach them, nor are they in need of it. They are in Jannat. If the whole idea is to convey the reward (Isaale Sawaab), the whole year is available for that. No question arises then whether to make 'Isaale Sawaab' or not. The practice mentioned above similitudes the practices of the Rawaafidh; therefore it is Haraam.' (Fataawa Rashidiyya pg. 147/148)

False Allegation

Ashraf Ali Thanvi, a founder member of Deoband says: 'The Holy Prophet (Sallallaahu Álayhi Wasallam) has an education like that of children, lunatics and animals of every category.' (Hifzul Imaan pg. 7)

The Truth

The view of Hadhrat Moulana Ashraf Ali Thanvi is that: Hadhrat Moulana was asked, 'Did you in Hifzul Imaan or any other book write anything directly or indirectly comparing the education of Rasulullah (Sallallaahu Álayhi Wasallam) to that of children, lunatics and animals? If not then what is your ruling regarding a person who holds such a belief?' In reply to that Moulana states, 'Let alone writing such falsehood and filth, my heart had never even perceived such falsehood and verily if anyone holds such a belief he is out of the fold of Islam.' (Faisal-e-Khusoomat pg. 21)

Clarification

Hadhrat Hakimul Ummah, Moulana Ashraf Ali Thanvi (author of the famous 'Bahishti Zewar') did not write the abovementioned statement in Hifzul Imaan. Nor is it his belief. It is a slander on the said Moulana. In fact Hadhrat Moulana has stated clearly in 'Hifzul Imaan' that, 'Knowledge with regard to the Excellence of Prophethood has been bestowed totally upon Rasul (Sallallaahu Álayhi Wasallam) (Hifzul Imaan pg. 12)

False Allegation

Prophets are not free from sins. (Tasfiyatul Aqaaid pg. 24 - Cassim Nanotwi, a founder of Deoband)

Clarification

The topic under discussion in 'Tasfiyatul Aqaaid' was this: It was mentioned in the Hadith, in Shaf'at that on the plain of resurrection people will gather with great fear, perturbed and disturbed. They will go to Hadhrat Aadam (Álayhis salaam) and request him to intercede on their behalf in front of Allah Taãla. Hadhrat Aadam (Álayhis salaam) will refuse and say that it is beyond his influence, because of the incident that he ate from the tree of Jannah which was forbidden to him. Hadhrat Aadam (Álayhis salaam) will say, 'Today Allah's wrath is so great that His anger was never great before and will never be so great after' (though Allah Taãla has forgiven him). He will advise them to go to Hadhrat Nuh (Álayhis salaam). In this way people will flock to the other Ambiyaa (Álayhimus salaam). Each one will be fearful and reluctant, for some reason or the other to intercede on behalf of man. At the end when the people will come to Rasulullah (Sallallaahu Álayhi Wasallam), Rasul (Sallallaahu Álayhi Wasallam) will say, 'Very well, I will intercede on your behalf. I will take permission from my Sustainer and He will grant me that permission.'

Hadhrat Moulana wrote that, which was mentioned in the Hadith and not that, 'Prophets (Álayhimus salaam) are not free from sins,' as mentioned in the said leaflet.

False Allegation

Shaytaan has more education than our Prophet (Sallallaahu Álayhi Wasallam). (Barahine Qatia pg. 51 - Khalil Ahmad Ambhetwi)-

Truth

We strongly believe and openly claim that Rasulullah (Sallallaahu Álayhi Wasallam) was given more knowledge than the entire creation of Allah and it is our belief that whosoever says that anyone has more knowledge than Rasulullah (Sallallaahu Álayhi Wasallam) then such a person is a Kaafir. Our great Úlama have already given a Fatwa of Kufr upon a person who says Shaytaan has more knowledge than Rasulullah (Sallallaahu Álayhi Wasallam) then how could I ever have written such a thing. (Al Muhnad Allal Mufannad Q&A 18-19)

Clarification

It is totally incorrect. This sentence is not written anywhere in 'Baraahine Qaati'ah', that 'Shaytaan has more knowledge than Rasulullah (SallallaahuÁlayhi Wasallam).'

Moulana Khalil Ahmad (RA) was asked whether he wrote such a statement or not? He replied, 'I did not write such a statement anywhere. It is an open slander on me. On the day of Qiyaamat account will be taken with Ahmad Raza Khan.'

False Allegation

To read Alhamdu Fateha before eating food is Bidat (Fataawa Rashidiyya part pg. 150)

Clarification

In order to establish anything in Islam, it is necessary that it be verified in the light of the Shariáh. Unless it is not proven by the Shariáh, it cannot be regarded as Deen. Yes, one may call it a matter of convenience. For example, the use of an electric fan, motor vehicle, etc. The moment a person wants to make it part and parcel of Deen, immediately it will need verification from the Shariáh, whether it be Meelaad, Fateha, Giyaarwi, Urs, Dua-e-Thani, Dua immediately after Janaaza prayer or any other ritual for that matter. And on failing to be verified, it will be regarded as Bidat - innovation. The wickedness of being involved in Bidat is that the Sunnats are automatically left out. As darkness spreads, light vanishes.

To read Al-Hamd, Fateha before eating food is not verified and proven in the Shariáh, therefore, it is a Bidat.

Regarding Bidat, Rasulullah (Sallallaahu Álayhi Wasallam) has decreed:

1. "He who innovates something in this matter of ours that is not of it will have it rejected." (Bukhari)

2. "Beware of newly-invented matters! For every invented matter is an innovation and every innovation is leading astray and every leading astray is in Hell-Fire." (Abu Dawud; Tirmidhi)

The 'Masnoon' Duas read by Rasulullah (Sallallaahu Álayhi Wasallam) before meals and after meals, should surely be read. Hadhrat Moulana Rashid Ahmed Gangohi (RA) did not stop anyone from this.

False Allegation

We cannot make Nikah with any person who takes part in Urs, etc. (Fataawa Rashidiya part 2 pg. 142)

Truth

Moulana Rashid Ahmed says in Fataawa Rashidiya, "Taking part in Urs is not an act of Kufr therefore Nikah with a person who takes part in Urs is valid."

Clarification

Those who go to the Urs and make Sajdah (prostrate) to the graves, pray for boon or ask for a favour from the inmates of the graves, and make Tawaaf of the graves; to solemnise marriages with them will inculcate these Shirk practices in them and others as well. Therefore, unless they don't make Tawbah and refrain from such Shirk practices, Nikah is not allowed until then.

False- Allegation

Giyaarwi Shareef is Haraam and Kufr, even if Qur'an is read. (Fataawa Rashidiyya part 1 pg. 95)

Clarification

Anything in the name of 'Ghayrullah' (someone other than Allah), whether it be Giyarwi Shareef' or 'Baarwi', is Haraam. This Masalah is found in Shaami, Tahtaawi, Bahrur Raaiq and in many other Kitaabs.

On the other hand, Esaale Sawaab is permissible. No one prohibited Esaale Sawaab provided it is done without specifications of time, place and invitation. But look at the beliefs of these people. They have this belief that the distribution of sustenance is entrusted to Peerane Peer (RA). If the Giyaarwi is held back, he will stop the food.

False Allegation

It is Sawaab to eat crows (Fataawa Rashidiyya part 2 pg. 130)

Clarification:

Crows are of three types: The first type is that which feeds only on grain. It is exactly like a wild pigeon. It is Halaal according to all Jurists. The second type is that which only feeds on excreta, and prey on other animals. It is exactly like a vulture. It is Haraam according to all Jurists. The third type is that which feeds on grain, eats excreta and it catches and eats mice as well. It is like an uncaged fowl, which feeds on grain, worms and even on mice.

Hadhrat Moulana wrote concerning this third type of crow that it is not Haraam. This Masalah of the crow is found in Hidaaya, Durre Mukhtaar, Fataawa Aalamghiri, as well as the other 'Kitaabs' of Fiqh (Jurisprudence).

Therefore, should anyone not eat a crow or a fowl for the rest of his life, there is no criticism and blame on him according to the Shariáh. Yes, if he takes it to be Haraam then he will be answerable. Thus whosoever takes it to be Haraam, in order to correct his belief it is a 'Sawaab' and reward to eat it.' (Fataawa Rashidiyya pg. 492 Rahimia print)

False Allegation

Almighty Allah Taãla is not always 'all knowing'. He finds out whenever necessary. (Taqwiyatul Eemaan pg. 26).

Clarification

This is an open Calumny and a False Accusation. This sentence is not written at all in 'Tawiyatul Eemaan' that 'Allah Taãla is not always "all knowing". He finds out when necessary.

False Allegation

The Prophet (Sallallaahu Álayhi Wasallam) will die and become sand one day. (Taqwiyatul Imaan pg. 69)

Truth

The view of Hadhrat Moulana Rashid Ahmed Saheb is that: The meaning of the (phrase) 'to lie on sand' has two meanings. The one is to become soil, the other is the body touches the sand. The latter meaning is meant, and the Moulana (author of Taqwiyatul Imaan) also believes that the bodies of the Anbiyaa (Álayhimus salaam) do not turn to dust. Because a deceased is buried in a grave and he is surrounded with soil all over, his body together with the 'Kafn' touches the sand beneath him is called 'Mitti me milnaa' - to lie on sand. Hence, there is no point of objection. (Fataawa Rashidiyya pg.s 83/84)

Clarification

In Taqwiyatul Imaan, a Hadith is mentioned in which a Sahaabi (Radhiallaahu Ánhu) told Rasulullah (Sallallaahu Álayhi Wasallam) that the people of other places bow out of respect to their Rulers; whereas Rasulullah (Sallallaahu Álayhi Wasallam) is more worthy of being bowed to. At this, Rasulullah ( Sallallaahu Álayhi Wasallam) said, 'Look if you happen to pass by my grave, will you bow to it?' The Sahaabi (Radhiallaahu Ánhu) said 'No, I will not do so.' On this, Rasulullah (Sallallaahu Álayhi Wasallam) said, 'So do not bow to me ...' (A Sajdah Taazimi is also forbidden).

Commentary: 'I will also die one day and lie on sand (buried); therefore am I worthy to be prostated to? 'This phrase 'Mitti me milne waalaa hoo – I will lie on sand' (meaning to be buried one day), became the bone of contention for the Barelvis.

False Allegation

To think of Rasulullah (Sallallaahu Álayhi Wasallam) in Salaat is worse than thinking of cows and donkeys. (Siraate Mustaqeem pg. 150)

Clarification
The abovementioned statement is not found anywhere in 'Siraate Mustaqeem' that, 'To think of Rasulullah (Sallallaahu Álayhi Wasallam) in Salaat is worse than thinking of cows and donkeys.'

That which was written in 'Sarfe Himmat'. This is terminology used by the Sufis in Tasawwuf (the spiritual field). 'Sarfe Himmat' in 'Tasawwuf' means that a person's meditation over a thing becomes so overpowering and predominant that no other thoughts penetrate into the mind and soul. Like a mirror, if a person does not want any person's reflection to come into it, he covers it with a black cloth and thus no reflection will appear. To contemplate over a figure so that no other thing is contemplated is called 'Sarfe Himmat'.

This has been forbidden in Salaat, that besides Allah, 'Sarfe Himmat' should not be done towards anyone. Salaat should purely and solely be for Allah alone. If 'Sarfe Himmat' is done towards Rasulullah (Sallallaahu Álayhi Wasallam), then the entire Salaat and Ibaadat will be for him.

On the other hand, if any thoughts of cows, donkeys, business, etc. come to mind, or a person gets drowned in these thoughts whilst in Salaat, it is regrettable. There is no fear of it being worshipped. In fact the person regrets that in the course of an esteem Ibaadat like Salaat, he should have such thoughts, Astaghfirullah.

The Kitaab, 'Siraate Mustaqeem' is based on 'Tasawwuf'. The objector is not versed in Tasawwuf'. Therefore, he has translated 'Sarfe Himmat' to mean a mere thought.

What comes to mind is this; that the Objector presents a picture of a Grade One child, learning to read and write ABC and wishing to interpret the writings of Shakespeare.

Moreover, it is stated in the Hadith that Salaat should be performed with full attention. Therefore, when the name of Rasulullah (Sallallaahu Álayhi Wasallam) is recited in 'Tashahhud' the thought of the Rasul (Sallallaahu Álayhi Wasallam) will come and should come. The Salaat will not be rendered incorrect and this is not unlawful at all. The respected Moulana did not stop anyone from this.

The End

After reading your fatawa on the Salafis could you please answer the following question? Was Maulana Rashid Ahmed Ghangohi a Wahabbi and what are your views on him? As he issued the following fatwa:

Question: Who are the Wahabis and what was the belief of Abdul Wahab al-Najdi? What was his madhab and what type of person was he? What is the difference in belief between the people of Najd and Sunni Hanafi?

Answer: The followers of Muhammad ibn Abdul Wahab are called "Wahabis" and they had good ( umdah) beliefs and their school of thought was Hanbali. Although his attitude was very extravagant (shidatt) he and his followers were good people. But, yes, those who exceeded the limits were overcome by roguishness (fassad). And their basic belief are all united, the difference they have is in actions is (like that) of Shafi'i, Hanafi, Maaliki and Hanbali?

Central-Mosque Admin: The Fatwas referred to in the question are as follows:

a) Have Salafees taken over the Islamic World?

b) Are Salafees Considered Sinful?

In the name of Allah, Most Compassionate, Most Merciful,

Shaykh Mawlana Rashid Ahmad al-Gangohi (Allah have mercy on him) was a great scholar of recent times in the Indian Subcontinent. He was a Muhaddith (scholar of Hadith), faqih ( jurist), Mufassir (exegete), Sufi and a follower of the Hanafi School of Sunni Islamic law and the Matrudi Aqidah. He was an avid follower of the Sunnah of the Messenger of Allah ( Allah bless him & give him peace) and immensely engrossed in his love (Allah bless him & give him peace).



He spent all his life studying, teaching and benefiting thousands of thirsty students of sacred knowledge. There was no one like him in his time in piety, knowledge, chastity and being steadfast on religion.

His teachers include Shaykh Mamluk al-Ali al-Nanotwi, Mufti Sadr al-Din al-Dehlawi, Shaykh Abd al-Ghani al-Dehlawi and others (Allah have mercy on them all). He took allegiance (bay’ a) with the great Shaykh of Tasawwuf, Haji Imdad Allah al-Makki in the Chishtiyya spiritual order.

In the latter years of his life, he began teaching all the six books of Hadith (kutub al- Sittah) himself in one year with chains of transmission (isnad) going back to their authors. When he lost his eyesight, he stopped teaching and concentrated more on spiritually reforming his disciples (murids) in a manner that adhered to the teachings of the Qur’an and Sunnah.

He students number many, who themselves went on to become great scholars of their time. Scholars such as: Shaykh Khalil Ahmad al-Saharanfuri (author of the renowned commentary of Sunan Abu Dawud in 20 volumes, Bazl al-Majhud), Shaykh al-Hind Mahmud Hasan, Shaykh Abd al- Rahim Raifuri, Shaykh Yahya al-Kandahlawi, Imam Anwar Shah al-Kashmiri (Allah have mercy on them all) and many others were privileged to have studied by him.

His works include: Imdad al-Suluk, Tasfiyat al-Qulub (both in the science of Tasawwuf), Zubdat al-Manasic (rules pertaining to the ritual of Hajj), Sabil al-Rashad and Hidayat al- Shi’a (in refutation of Shi’as). His Fatawa were collected and compiled in a book known as Fatawa Rashidiyya, regarding which you have also asked.

He passed away to the mercy of Allah on Friday after the Jumu’ah Adhan in 1323 A.H. May Allah Almighty sanctify his secret and shower him with mercy and His pleasure, Ameen. (See: al-I’lam bi man fi tarikh al-hind min al-A’lam, 3/1229, Dar Ibn Hazm, Beirut print)

The above clearly demonstrates that Shaykh Rashid Ahmad al-Gangohi was a great scholar of traditional Sunni Islam, follower of the Matrudi Aqidah and the Hanafi School of Islamic law. He was in no way a follower of Muhammad ibn Abd al-Wahhab al-Najdi and was not in any way from those who reject the four Schools of Sunni Islamic law and condone Taqlid.

As far as what you have quoted from his Fatawa regarding Muhammad ibn Abd al-Wahhab al- Najdi, it is true indeed. He answers two questions with regards to him. Below is the translation of each of the two questions and their answers:

“Question: What kind of a person was (Muhammad ibn) Abd al-Wahhab al-Najdi?”

“Answer: People call Muhammad ibn Abd al-Wahhab a Wahhabi. He was a good person, and I have heard that he was a follower of the Hanbali School of Islamic law and acted upon the Hadith. He used to prevent people from Shirk and innovation (bid’a), but he was harsh (shadid) in his attitude.”

“Question: Who are the Wahhabis and what was the belief of Abd al-Wahhab al-Najdi? What was his Madhhab and what type of person was he? What is the difference in belief between the people of Najd and Sunni Hanafis?”

“Answer: The followers of Muhammad ibn Abd al-Wahhab are called Wahhabis. They had good ( umdah) beliefs and their school of thought was Hanbali. However, they were very stringent in their attitude but he and his followers were good people. But, yes, those who exceeded the limits were overcome by wrongness (fasad). And basic beliefs of everyone are united. The difference they have in actions is (like that) of Hanafi, Shafi’i, Maliki and Hanbali.” ( Fatawa Rashidiyya, P. 241-242)

The above is what the respected Shaykh wrote about Muhammad ibn Abd al-Wahhab al-Najdi and his followers. However, one must understand the background of the Shaykh’s statements.

The great Faqih of recent times in the Indian Subcontinent, Shaykh Mufti Mahmud al-Hasan al -Gangohi (Allah have mercy on him) who passed away in 1994 A.D, the grand Mufti of India whose Fatawa are gathered and compiled in 17 volumes discusses the reason behind Shaykh Rashid Ahmad (Allah have mercy on him) mentioning this in his Fatawa.

Note that, these two scholars are two different people and not related to one another, though they both have the same last name, namely Gangohi, which is an attribution to a village known as Gangoh in India. Shaykh Rashid Ahmad (Allah have mercy on him) was the great grand-teacher of the more recent Mufti Mahmud al-Hasan (Allah have mercy on him), hence the latter holds the former in great regard and respect. This humble writer was also privileged to have received Ijazah in Hadith from Mufti Mahmud al-Hasan al-Gangohi.

Nevertheless, Mufti Mahmud al-Hasan al-Gangohi (Allah have mercy on him) states in his Fatawa that, Shaykh Rashid Ahmad (Allah have mercy on him) was initially unaware of Muhammad ibn Abd al-Wahhab al-Najdi’s position, because al-Najdi was initially known in the Subcontinent as a reformer of Sunnah, and the one who strived greatly in rejecting Bid’a and establishing the Sunnah. As such, the respected Shaykh also said what he had heard, for a Muslim should always hold good opinions about other Muslims until it is proven otherwise.

Thereafter, the respected Shaykh’s mentor and teacher sent him the copy of Radd al-Muhtar wherein Allama Ibn Abidin (Allah have mercy on him) clearly refuted Muhammad ibn Abd al- Wahhab. Allama Ibn Abidin states:

“…As it has occurred in our times with the followers of Abd al-Wahhab al-Najdi, who appeared from Najd and imposed their control over the two sacred Harams. They used to attribute themselves to the Hanbali School but they believed that only they were Muslims and that who ever opposed their beliefs were polytheists (mushrik), thus theyconsidered the killing of those who were from the Ahl al-Sunnah and their scholars to be legitimate, until Allah Most High destroyed their might and power.” (Radd al-Muhtar, 3/339-340, chapter regarding the followers of Abd al-Wahhab, the Khawarij of our times)

Mufti Mahmud al-Hasan states that had Shaykh Rashid Ahmad read what Allama Ibn Abidin stated in his Radd al-Muhtar regarding the Wahhabis, he would surely not have stated what he had in his Fatawa.

He states that this does not in any way demean the status and rank of Shaykh Mawlana Rashid Ahmad al-Gangohi, for he had said what he had heard. He did not have knowledge of the unseen, thus he cannot be blamed. Allama Ibn Abidin (Allah have mercy on him) was geographically closer to Najd, thus he was aware at first hand of what Shaykh Rashid Ahmad, who was living in India, was unaware of. (See: Fatawa Mahmudiyya, 13/411-412)

I would like to add here that this is clearly the case when we look at Shaykh Rashid Ahmad’s first Fatwa wherein he states “I have heard that he was a follower of the Hanbali School…..” stipulating that his information was purely based on what he had heard. This was not a matter of Fiqh or Shariah as such in which he needed to investigate, and anyway, a Muslim should always have good opinion (husn al-Zann) about fellow Muslims until the contrary is proven.

Moreover, the students of Shaykh Rashid Ahmad al-Gangohi (Allah have mercy on them all) clearly refuted the ideologies and actions of the Najdis. Shaykh Khalil Ahmad al-Saharanfuri (Allah have mercy on him), a student of theShaykh, stated in his renowned al-Muhannad ala al-Mufannad that he and his teachers hold the same view as Allama Ibn Abidin regarding Muhammad ibn Abd al-Wahhab al-Najdi and his followers. This was agreed upon and signed by almost all of the major scholars of the Indian subcontinent.

Finally before parting, I would like to say that I dislike the idea of dwelling over people’s personalities. Unfortunately, many of us are involved in debating about those who have passed away to the mercy of Allah; hence we have become negligent with actions (a’mal) and preparing one’s self for the hereafter. We will not be asked on the day of Judgment as to what opinion we held about such and such person, but what we will be questioned regarding is our own actions.

“That was a people that have passed away. They shall reap the fruit of what they did, and you of what you do! Of their actions there is no question in your case.” (Surah al-Baqarah, V. 134)

Therefore, do not dwell too much into personalities and names; rather, exceed them to conduct and deeds. Unfortunately, many Muslims argue and debate about these petty issues and leave the important aspects of Deen. Today, Muslims are being attacked in all fields by the enemies of Islam, yet here we are busy fighting amongst ourselves. Thus, we need to leave these issues to one side and concentrate on the things that unite us. May Allah Almighty bless this Ummah with unity, Ameen.

I was reluctant to answer this question and write on this subject, for there were far more important questions that needed answering. However, due to this question being posed repeatedly, I had no choice but to compile an answer. But we must remember that this is not something we need to dwell into, thus the matter is closed here, and I will not be answering any more questions on this topic. .

And Allah knows best

Muhammad ibn Adam
Darul Iftaa
Leicester , UK.

FIRQATUN NAJIYYAH

FIRQATUN NAJIYYAH

BY

SHAIKH SAYF AD-DIN AHMAD

Many people today like to classify themselves as belonging to the Saved Sect (Firqatun-Najiyyah) - Ahl as-Sunnah Wa'l Jama'ah; but do these people really know which is the Saved Sect, from the many sects we have today? The following is an attempt to clarify some misconceptions by way of definitive proofs from the Qur'an and Sunnah, as well as quotes from the profoundly learned Classical Scholars of Islam. Know that there is only one Saved Sect in Islam, and this is the original pristine form of Islam that has been transmitted to us by Allah Subhana Wa Ta'ala in his Qur'an, his Rasul (Peace and blessings be upon him), the blessed Companions (may Allah be pleased with them all) and the great scholars of Islam (Allah's mercy be upon them all) who have been following their Straight Path for more than one thousand years of Islam's history. The first question that should be raised is: "What differentiates one sect from another sect?" The answer to this is simple and definitive! Know that the chief characteristic that distinguishes one sect from another, lies not in the differences of opinion that its scholars have attained by making ijtihad from the sources of the Shari'ah (this leads to the formation of the Madhhabs), but rather the actual belief (aqid'ah or i'tiqad in Arabic) that the scholars and laity of the sect in question are clinging onto - since the founding of their respective sect.

According to Shaykh Husseyn Hilmi 'Ishiq, author of the book Belief and Islam, (pp. 78-9), the faith of the People of the Sunnah and Jama'ah was spread as follows:

"Nowadays, some mouths frequently use the name of 'Salafiyya'. Every Muslim should know very well that in Islam there is nothing in the name of the Madhhab of Salafiyya but there is the Madhhab of the Salaf as-salihin who were the Muslims of the first two Islamic centuries (i.e; the Companions, their successors and the followers of the successors) which were lauded in a Hadith sharif. The ulama of Islam who came in the third and fourth centuries are called Khalaf as-sadiqin. The i'tiqad (belief) of these honourable people is called the Madhhab of Ahl as-Sunnah wa'l Jama'ah. This is the Madhhab of Iman, tenets of faith. The Iman held by the Sahaba al-Kiram (may Allah be pleased with them all) and by the Tabi'un (Allah's mercy be upon them all) was the same. There was no difference between their beliefs. Today most Muslims in the world are in the Madhhab of Ahl as-Sunnah (i.e; most Muslim's claim to be Sunni's). All the seventy-two heretical groups (see later for the actual Hadith and its commentary) of bid'ah appeared (mainly) after the second century of Islam. Founders of some of them lived earlier, but it was after the Tabi'un that their books were written, and that they appeared in groups and defied the Ahl as-Sunnah.

Rasulullah (Peace and blessings be upon him) brought the beliefs of Ahl as-Sunnah. The Sahaba al-kiram (may Allah be pleased with them all) derived these teachings of Iman from the source (the Qur'an and Sunnah). And the Tabi'un (successors), in their turn, learned these teachings from the Sahaba al-kiram. And from them their successors learned, thus the teachings of Ahl as-Sunnah reached us by way of transmission and tawatur (through many undeniable chains of transmission). These teachings cannot be explored by way of reasoning. Intellect cannot change them and will only help understand them. That is, intellect is necessary for understanding them, for realizing that they are right and for knowing their value. All the scholars of Hadith held the beliefs of the Ahl as-Sunnah. The Imams of the four Madhhabs in deeds, too, were in this Madhhab. Also, al-Maturidi and al-Ashari (Allah's mercy be upon them), the two Imam's of our Madhhab in beliefs, were in the Madhhab of the Ahl as-Sunnah. Both of these Imams promulgated this Madhhab. They always defended this Madhhab against heretics and materialists, who had been stuck in the bogs of ancient Greek philosophy. Though they were contemporaries, they lived in different places and the ways of thinking and behaving of the offenders they had met were different, so the methods of defence used and the answers given by these two great scholars of Ahl as-Sunnah were different. But this does not mean that they belonged to different Madhhabs (rather they were both from the Ahl as-Sunnah). Hundreds of thousands of profoundly learned ulama and awliya (friends of Allah) coming after these two exalted Imams studied their books and stated in consensus that they both belonged to the Madhhab of the Ahl as-Sunnah. The scholars of the Ahl as-Sunnah took the nass (Qur'an and Sunnah) with their outward meanings. That is, they gave the ayats and Hadiths their outward meanings, and did not explain away (ta'wil) the nass or change these meanings unless there was a darura (necessity) to do so. And they never made any changes with their personal knowledge or opinions. But those who belonged to heretical groups and the la-Madhhabi (those who do not belong to one of the four Madhhabs) did not hesitate to change the teachings of Iman and Ibadat (worship) as they had learned from (the books of) Greek philosophers and from sham scientists, who were Islam's adversaries."

Let us now see what the definition of Ahl as-Sunnah wa'l Jama'ah was according to the classical scholars of this aided, Victorious sect (Tai'fatul-Mansoorah) of Islam.

(1) Shaykh al-Islam Ahmad ibn Hajar al-Haytami (d. 974/1567; R.A.)

Hafiz Ibn Hajar al-Haytami defined the Sunni Muslims as follows in his book Fath al jawad:

"A mubtadi (innovator) is the person who does not have the faith (aqid'ah) conveyed unanimously by the Ahl as-Sunnah. This unanimity was transmitted by the two great Imam's Abu'l Hasan al-Ashari (d.324/936; Rahimahullah) and Abu Mansur al-Maturidi (d.333/944; Rahimahullah) and the scholars who followed their path." Hafiz Ibn Hajar al-Haytami also said in his book al-Fatawa al-Hadithiyya (pg. 205): "Man of bid'ah means one whose beliefs are different from the Ahl as-Sunnah faith. The Ahl as-Sunnah faith, is the faith of Abu'l Hasan al-Ashari, Abu Mansur al-Maturidi and those who followed them. One who brings forth something which is not approved by Islam becomes a man of bid'ah."

(2) Imam Ahmad Shihab ad-Din al Qalyubi (d.1069/1659; R.A.)

Imam al-Qalyubi wrote on the fourth volume of his marginalia to the book Kanz ar-raghibin:

"One who departs from what Abu'l Hasan al-Ashari and Abu Mansur al-Maturidi (Allah's mercy be upon them) reported is not a Sunni. These two Imam's followed the footprints of Rasulullah (Peace be upon him) and his Sahaba (may Allah be pleased with them all)."

(3) Imam Abdullah ibn Alawi al-Haddad (d. 1132 AH; Rahimahullah)

Imam al-Haddad stated in The Book of Assistance (pg. 40):

"You must correct and protect your beliefs and conform to the pattern of the party of salvation, who are those known from among the other Islamic factions as the "People of the Sunnah and Jama'ah" (Ahl as-Sunnah wa'l Jama'ah). They are those who firmly adhere to the way of the Messenger of Allah (peace and blessings be upon him), and of his Companions (may Allah be pleased with them all).

If you look with a sound understanding into those passages relating to the sciences of faith in the Book (Qur'an), the Sunnah, and the saying of the virtuous predecessors, whether they be Companions or followers, you will know for certain that the truth is with the party called the Ashari (NB-the Maturidi's are also upon the truth), named after the Shaykh Abu'l Hasan al-Ashari, may Allah have mercy on him, who systematized the foundations of the creed of the people of the truth, and recorded its earliest versions, these being the beliefs with the Companions and the best among the followers agreed upon."

(4) Imam Abdal Ghani an-Nablusi (d. 1143/1733; Rahimahullah)

Imam an-Nablusi stated in his book al-Hadiqat an-Nadiyya (vol. 2, pg. 103):

"Jama'ah is rahma, that is, the union of Muslims on truth brings Allahu ta'ala's Compassion. Tafriqa is adhab, that is, separation from the Community of Muslims brings about punishment from Allahu ta'ala. Hence, it is necessary for every Muslim to unite with those who are on the right path. He must join and believe like them even if they are only a small group. The right path is the path of as-Sahaba al-Kiram. Those who follow this path are called Ahl as-Sunnah Wa'l Jama'ah. It should not confuse us that many heretical groups appeared after the time of as-Sahaba al-Kiram. Al-Imam al-Bayhaqi (d. 458/1066; Rahimahullah) said, 'When Muslims go astray, you should follow the right path of those who came before them! You should not give up that path even if you are left alone on the path!' Najm ad-Din al-Ghazzi (d. 1061/1651; Rahimahullah) wrote: 'Ahl as-Sunnah Wa'l Jama'ah are those ulama who keep on the right path of Rasullullah (Peace and blessings be upon him) and as-Sahaba al-Kiram. As-Sawad al-Azam, that is, the majority of Islamic scholars, have followed this right path. The Firqatun-Naajiyyah which was defined to be the group of salvation among the seventy three groups is this true Jama'ah.' The Qur'an al-Karim declares, 'Do not disunite!' This ayat means 'Do not disunite in i'tiqad, in the teachings of beliefs!' Most ulama, for example, Abdullah ibn Masood (may Allah be pleased with him), interpreted this ayat as above and said that it meant, 'Do not deviate from the right path by following your desires and corrupt ideas.' This ayat does not mean that there should be no disagreement in the knowledge of fiqh. It forbids separation which causes discord and dissension in the knowledge of i'tiqad (see Imam al-Qurtubi's opinion later). The disagreement in the knowledge (of fiqh) derived through ijtihad in the field of practices (amal) is not a discord, because such disagreement has brought to sight the rights, the fards and the subtle teachings in amal and Ibadah (worship). As-Sahaba al-kiram (Allah be pleased with them all), too, differed from one another in those teachings that explained the daily life, but there was no disagreement among them in the knowledge of i'tiqad."

(5) Allamah Sayyid Ahmad at-Tahtawi (d. 1231/1816; Rahimahullah)

Allamah Sayyid Ahmad at-Tahtawi, a great Hanafi fiqh scholar of Egypt, wrote on the subject of 'Zabayih' in his Hashiya al-Durr al-Mukhtar:

"According to the majority of scholars of tafsir, the ayat, 'They parted into groups in the religion,' referred to the people of bid'ah who would arise in this Ummah. In a Hadith reported by Umar (may Allah be pleased with him), Rasulullah (Peace and blessings be upon him) said to Aisha (may Allah be pleased with her), 'The ayat about the partitions into groups in the religion refers to the people of bid'ah and to the followers of their nafs who would arise in this Ummah.' Allah declared in the 153rd ayat of Surah Al-An'am, 'This is My Straight path, so follow it! Follow not other ways, lest you be parted from His way!' (that is, Jews, Christians, and other heretics departed from the right path; you should not part like them!). In the 103rd ayat of Surah Al-Imran, Allah declares, 'And hold fast, all of you together, to the rope of Allah, and do not separate!' (see later for a brief commentary). Some scholars of tafsir said that Allah's rope meant Jama'ah, unity. The command, 'Do not separate', shows that it is so and the Jama'ah are the possessors of fiqh and ilm (knowledge). One who descents from fuqaha (scholars of fiqh) as much as a span falls into heresy, becomes deprived of Allah's help and deserves Hell, because the fuqaha have been on the right path and have held on to the Sunnah of Rasulullah (Peace and blessings be upon him) and on to the path of al-Khulafa ar-Rashideen, the Four Khaliphs (may Allah be pleased with them). As-Sawad al-Azam, that is, the majority of the Muslims, are on the path of fuqaha. Those who depart from their path will burn in the fire of Hell. O believers! Follow the unique group which is protected against Hell! And this group is the one that is called Ahl as-Sunnah Wa'l Jama'ah. For, Allah's help, protection and guidance are for the followers of this group, and His wrath and punishment are for those who dissent from this group. Today, this group of salvation comes together in the Four Madhhabs, namely the Hanafi, Maliki, Shafi'i, and Hanbali."

It is very important to have unity in the Ummah, and to achieve this goal of unity it is incumbent that the whole Ummah has the correct and preserved aqidah of the Salaf as-salihin (may Allah be pleased with them all); since Allah will no doubt ask us about our aqidah if it is not in conformity with the divine revelation and what his Messenger (Peace and blessings be upon him) transmitted to us. The way of the Salaf as-salihin is the way of the saved sect of the Ahl as-Sunnah wa'l Jama'ah. And we should all know that the Jama'ah is the sect which has the most correct and united aqid'ah out of all other Jama'ahs. To know what is the real Jama'ah, one must look into the Qur'an and Hadith for evidence. If one was to look deeply in to this matter with an open and scholarly mind, one will come to the conclusion that this great Jama'ah is the one which is composed of the foremost scholars of Qur'anic commentary, Hadith, fiqh and other Islamic sciences; it is no doubt the Jama'ah which has had the greatest following throughout Islamic history in terms of scholars and laity, and this alone is the main body of Islam which represents the views of the great mass of believers (as-Sawad al-Azam) as we shall see from the Hadith evidence below. Let us now see what Allah ta'ala has said about unity and schism in the Holy Qur'an.

Qur'anic Evidence

(1) Surah al-Imran (3:103):

"And hold fast, all of you together, to the rope of Allah and be not divided."

Imam Sayf ad-Din al-Amidi (d. 631/1233; Rahimahullah) said in his al-Ihkam fi usul al-ahkam (The proficiency: on the fundamentals of legal rulings, pg. 295) with regard to the above Qur'anic verse:

"Allah has forbidden separation, and disagreement with consensus (ijma) is separation."

Hence, if Allah has forbidden separation then surely we must all unite on the unanimously accepted aqid'ah of our pious predecessors. And I have already quoted Hafiz Ibn Hajar al-Haytami (Rahimahullah) as saying: "This unanimity (in aqidah) was transmitted by the two great Imam's Abu'l Hasan al-Ashari and Abu Mansur al-Maturidi (Allah's mercy be upon them) and the scholars who followed their path."

Mahmoud Ayoub wrote in The Qur'an and Its Interpreters (vol. II, 275-6):

"Ibn Kathir (d. 774/1373) interprets the 'rope of Allah' in verse 103 as 'The covenant of Allah,' citing in support of this interpretation verse 112 below (in Surah al-Imran). Another view, he adds, is that 'The rope of Allah' here refers to the Qur'an, as reported on the authority of Ali (Allah be pleased with him) who said that 'The Qur'an is Allah's strong rope and the straight way.' He cites another Hadith, on the authority of Abu Sa'id al-Khudri (Allah be pleased with him), where the Prophet (Peace be upon him) declared, 'The book of Allah is Allah's rope stretched from heaven to earth.' Abd Allah ibn Mas'ud (Allah be pleased with him) reported -that the Messenger of Allah (Peace be upon him) said, 'Surely this Qur'an is Allah's strong rope, manifest light, and beneficial source of healing. It is protection for those who hold fast to it, and a means of salvation for those who abide by it.'

Ibn Kathir interprets the injunction, 'and do not be divided' to mean strict adherence to unity among Muslims. He reports on the authority of Abu Hurayrah (Allah be pleased with him) that the Prophet (Peace be upon him) said, 'Allah will be pleased with three acts from you, and wrathful with three others. He wishes that you worship Him alone without associating any thing with Him; that you hold fast all together to the rope of Allah and be not divided; and that you show loyalty to those whom Allah has set in authority.' (Tafsir Ibn Kathir, II, pp. 83-4)

Qurtubi (d. 671/1273; Rahimahullah) agrees with Tabari (d. 923 CE; Rahimahullah) and Ibn Kathir regarding the meaning of 'the rope of Allah' in verse 103. He cites with approval the famous traditionist Ibn al-Mubarak (d. 181/797; Rahimahullah) who said, 'Surely unity is Allah's rope; therefore hold fast all together to 'its firm handle' (see Qur'an 2:256).' Qurtubi adds that 'Allah enjoins concord and forbids dissension, for in disunity is perdition, and in unity salvation.'

Qurtubi offers two possible interpretations of the phrase 'And be not divided':

'Be not divided in your religion as were the Jews and Christians divided in their religions' and 'Be not divided in following different false opinions and purposes. Rather, be brothers in Allah's religion.'

As a jurist, Qurtubi observes that, 'There is no indication in this verse of the prohibition of disagreement in the branches (furu') [of fiqh] as this in reality is not dissension. This is because true dissention is one wherein concord and unity become virtually impossible. As for disagreement in judgements based on personal effort (ijtihad), it is due to differences in deducing obligations (fara'id) and the minutiae of law.' On page 279, Imam al-Razi (d. 606/1210; Rahimahullah) was quoted as saying in conclusion to his commentary on the above ayat:

'If a person going down into a well must hold fast to a rope in order that he may not fall in, so also the Book of Allah, His covenant, religion and obedience to Him, as well as unity and harmony among the people of faith are means of security for anyone who holds fast to them from falling into the bottom of Hell.'"

(2) Surah al-Imran (3:105):

"And be not like those who separated and disputed after the clear proofs had come unto them: For such there is an awful doom."

(3) Surah al-Imran (3:110):

"Ye are the best community that has been raised up for mankind. Ye enjoin the good and forbid the evil; and ye believe in Allah"

(4) Surah Al-An'am (6:159):

"As for those who divide their religion and break up into sects, thou has no part in them in the least: Their affair is with Allah: He will in the end tell them the truth of all that they did."

(5) Surah Al-Mu'minun (23:52-53):

"And verily this Ummah of yours is a single Ummah and I am your Lord, so keep your duty unto Me. But they have broken their religion among them into sects, each sect rejoicing in its tenets."

(6) Surah Al-Rum (30:32):

"Those who split up their Religion, and become Sects, each sect exulting in its tenets."

(7) Surah Al-Nisa (4:115):

"He that disobeys the Apostle (Muhammad) after guidance has been made clear to him and follows a way other than that of the believers, We appoint for him that unto which he himself hath turned, and expose him unto Hell - a hapless journey's end!"

(8) Surah Al-An'am (6:153):

"This is My Straight path, so follow it. Follow not other ways, lest ye be parted from His way. This has he ordained for you, that ye may ward off (evil)."

Hadith Evidence

(1) Imam Abu Dawood (Rahimahullah) has quoted the well known Hadith concerning the division of the Muslim Ummah into seventy-three sects in his Sunan (3/4580, English ed'n):

Abu Amir al-Hawdhani said, "Mu'awiyah ibn Abi Sufyan (may Allah be pleased with him) stood among us and said, 'Beware! The Apostle of Allah (may peace be upon him) stood among us and said': 'Beware! The People of the Book before (you) were split up into 72 sects, and this community will be split up into 73, seventy-two of them will go to Hell and one of them will go to Paradise, and it is the majority group (Jama'ah).'

Another version of the above Hadith has been reported by Hafiz Ibn Kathir (Rahimahullah) in The signs before the day of Judgement (pg. 14):

"Awf ibn Malik reported that the Prophet (Peace be upon him) said, 'The Jews split into 71 sects: one will enter Paradise and 70 will enter Hell. The Christians split into 72 sects: 71 will enter Hell and one will enter Paradise. By Him in Whose hand is my soul, my Ummah will split into 73 sects: one will enter Paradise and 72 will enter Hell.' Someone asked, 'O Messenger ofAllah (Peace be upon him), who will they be?' He replied, 'The main body of the Muslims (al-Jama'ah).' Awf ibn Malik is the only one who reported this Hadith, and its isnad is acceptable." And in another version of this Hadith the Prophet (Peace be upon him) goes onto say that the saved sect, "...Are those who follow my and my Sahaba's path" (Tirmidhi, vol. 2, pg. 89)

Shaykh al-Islam Ahmad al-Sirhindi (d. 1034/1624; Rahimahullah) who is regarded by many people in the Indian sub-continent as a great renovator of the Tenth Islamic Century (Mujaddid alf Thani) wrote in his Maktubat (Vol. 3, Letter 38):

"It was declared in a Hadith that this Ummah would part into 73 groups, 72 of which would go to Hell. This Hadith informs us that the 72 groups will be tormented in the Fire of Hell. It does not inform us that they will remain in torment eternally. Remaining in the torment of Hell Fire eternally is for those who do not have Iman. That is, it is for disbelievers. The 72 groups, on account of their corrupt beliefs, will go to Hell and will burn as much as the corruptness of their beliefs. One group, the 73rd, will be saved from Hell Fire because their belief is not corrupt. If among the members of this one group there are those who committed evil deeds and if these evil deeds of theirs have not been forgiven through repentance or intercession, it is possible that these, too, will burn in Hell as much as their sins. All of those who are in the 72 groups will go to Hell. But none of them will remain in Hell eternally. Not all of those who are in this one group will go to Hell. Of these only those who have committed evil deeds will go to Hell. The 72 reported groups of bid'ah, which will go to Hell, should not be called disbelievers, because they are Ahl al-Qibla (people of the Qibla in prayer). But, of these, the ones who disbelieve those facts in the Deen that are indispensably required to be believed, as well as those who deny the rules of the Shari'ah which every Muslim has heard and knows, become disbelievers."

In another letter (vol. 1, letter 80) he said:

"There is no doubt whatsoever that the sect that made conforming to the conduct of the Prophet's Companions (may Allah be pleased with them all) necessary, that alone is the Ahl as Sunnah wa'l Jama'ah."

Shaykh Abdal Qadir al-Jilani (d. 561/1166; Rahimahullah) stated in his commentary to the above Hadith in Ghunyat at-Talibin (pg. 90),

"The Believer should adapt himself to the Sunnah and to the Jama'ah. The Sunnah is the way shown by Rasulullah (Peace be upon him). The Jama'ah is composed of the things done unanimously by the Sahaba al-Kiram who lived in the time of the four caliphs called Khulafa' ar-Rashidin (and others in their path). A Muslim must prevent the multiplication of the men of bid'ah and keep away from them, and should not greet them (as given in many Hadith on this issue). Ahmad ibn Hanbal (rahimahullah), the Imam of our Madhhab, said that greeting a man of bid'ah meant loving him since it had been declared in a Hadith, 'Disseminate (your) greeting (salaam)! Love one another in this way!" He also said (pg. 143): "The title, Ahl as-Sunnah, which the innovators have expressed for themselves is not appropriate for them."

Although Ibn Taymiyya was accused of holding certain corrupt points in his aqid'ah, which led so many scholars to denounce him for his heresy, he never the less hit the right point when he described those who are the real Sunni's in his Aqeedat-il-Wasitiyyah (pg. 154):

"Their creed is the religion of Islam which was sent to the world by Allah through the Prophet (Peace be upon him). But the Prophet (Peace be upon him) said, 'My Ummah will get divided into 73 sects and each one will go to Hell save one and that one is the Jama'at.' Also in one Hadith he said, 'They are those people who will follow this path which I and my Sahaba follow today.' Therefore they have caught hold of Islam unalloyed from every adulteration and these are the people of Ahl as-Sunnah Wa'l Jama'ah. This group includes the truthful, the martyrs and the virtuous; it includes the minarets of guidance, lamps in the darkness and owners of such superiorities and virtues who have been already mentioned. It includes the saints and also those Imams on whose guidance Muslims are unanimous. It is this successful group about which the Prophet (Peace be upon him) has said: 'One group from my Ummah will always remain dominant with truth; the opponents will never be able to harm its members or afflict them upto the Doomsday.'"

(2) Imam Muslim (Rahimahullah) has collected a number of variant Hadith on the saved sect. He has related a longer version of the last Hadith quoted above:

"Abdal Rahman ibn Shamasa al-Mahri said: 'I was in the company of Maslama bin Mukhallad and Abdullah ibn Amr ibn al-Aas (may Allah be pleased with them).' Abdullah said, 'The Hour shall come only when the worst type of people are left on the earth. They will be worse than the people of pre-Islamic days. They will get what ever they ask of Allah.' While we were sitting Uqba ibn Amir came, and Maslama said to him, 'Uqba, listen to what Abdullah says.' Uqba said, 'He knows, so far as I am concerned, I heard the Prophet (Peace be upon him) say: A group of people from my Ummah will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will opose them shall not do them any harm. They will remain in this condition until the Hour over takes them.' (At this) Abdullah said, 'Yes. Then Allah will raise a wind which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.'" (Sahih Muslim, 3/4721, English ed'n, see also Sahih al-Bukhari, 9/414, English ed'n)

Imam Nawawi (d. 676/1277, Rahimahullah) said in his Sharh Muslim (vol. 2, pg. 143):

"The group of people (mentioned in the above Hadith) consists of scholars, jurisprudents, authorities on Hadith, those who enjoin Good (Maroof) and forbid Evil (Munkar) and all such persons who do good deeds. Such righteous persons may be found spread all over the world."

Imam al-Tirmidhi (Rahimahullah) said:

"The explanation of al-Jama'ah according to the people of knowledge: They are the people of fiqh, knowledge and Hadith." (Sunan al-Tirmidhi, 4/2167; Ahmad Shakir ed'n)

Imam Bukhari (Rahimahullah) stated in his Sahih (vol. 9, chapter. 10, English ed'n),

"The statement of the Prophet (Peace be upon him): 'A group of my followers will remain victorious in their struggle in the cause of the Truth.' Those are the religious(ly) learned men (Ahl ul-Ilm)."

Imam Ahmad ibn Hanbal (Rahimahullah) said about this group:

"If it is not the people of Hadith, then I do not know who they may be." (Sahih Muslim Sharif-Mukhtasar Sharh Nawawi, vol. 5, pg. 183, W. Zaman)

Qadi Iyad (Rahimahullah) said in ash-Shifa (pg. 188): "In a Hadith from Abu Umama (Allah be pleased with him), the Prophet (Peace be upon him) said, `A group of my community will remain constant to the truth, conquering their enemy until the command of Allah comes to them while they are still in that condition.' He was asked, 'Messenger of Allah (Peace be upon him), where are they?' He replied, `In Jerusalem.'"

(3) Imam Muslim (Rahimahullah) has related in his Sahih (3/4553) under the chapter heading 'Instruction to stick to the main body of the Muslims in the time of the trials and warning against those inviting people to disbelief', a Hadith on the authority of Hudhaifa ibn al-Yaman (Allah be pleased with him), who said:

"People used to ask the Messenger of Allah (may peace be upon him) about the good times, but I used to ask him about (the) bad times fearing lest they overtake me. I said, 'Messenger of Allah, we were in the midst of ignorance and evil, and then Allah brought us this good (time through Islam). Is there any bad time after this good one?' He said, 'Yes'. I asked, 'Will there be a good time again after that bad time?' He said, 'Yes, but therein will be a hidden evil.' I asked, 'What will be the evil hidden therein?' He said, '(That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know good points as well as bad points.' I asked, 'Will there be a bad time after this good one?' He said, 'Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whoso responds to their call, they will throw them into the fire.' I said, 'Messenger of Allah (Peace be upon him), describe them for us.' He said, 'All right. They will be a people having the same complexion as ours and speaking our language.' I said, `Messenger of Allah (Peace be upon him), what do you suggest if I happen to live in their time?' He said, 'You should stick to the main body of the Muslims and their leader' I said, 'If they have no (such thing as the) main body of the Muslims and have no leader?' He said, 'Separate yourself from all these factions, though you may have to eat the roots of trees until death comes to you and you are in this state.'"

(NB-It is not likely that there will be an absence of a Jama'ah, since I have already quoted the Prophet, peace be upon him, as saying: 'A group of people from my Ummah will continue to fight in obedience to the command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain in this condition until the Hour overtakes them.')

(4) Abu Hurayra (Allah be pleased with him) reported the Messenger of Allah (Peace be upon him) as saying:

"Who (ever) defected from the obedience (to the Amir) and separated from the main body of the Muslims - then he died in that state - would die the death of one belonging to the days of Jahiliyya (pre-Islamic ignorance). And he who is killed under the banner of a man who is blind (to the cause for which he is fighting), who gets flared up with family pride and fights for his tribe - is not from my Ummah, and whoso from my followers attacks my followers (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his obligation towards them who have been given a pledge (of security), is not from me." (Sahih Muslim, 3/4557 & 4555; English ed'n)

Imam al-Bayhaqi (d. 458/1066; Rahimahullah) stated in his: The Seventy-Seven Branches of Faith (pg. 42-3), under the fiftieth branch of faith (50 - Holding firmly to the position of the majority): "Allah Most High has said: Hold fast, all together, to the rope of Allah, and do not be disunited. [3:103]. Muslim (Rahimahullah) relates on the authority of Abu Hurayra (Allah be pleased with him) that the Prophet (Peace be upon him) said, 'Whoever is disobedient, and departs from the majority, and then dies, has died in a state of Jahiliyya.' He also relates the following Hadith on the authority of Ibn Shurayh (Allah be pleased with him): 'After I am gone, there will come days of corruption and turmoil. When you see people damaging the unity of the Community of Muhammad (Peace be upon him), you must fight them, whoever they may happen to be.'

Abdal Hakim Murad (the translator of the above book) said in the footnote to the fiftieth branch of faith: 'Orthodoxy in Islam is defined as the doctrine of ahl al-sunna wa'l jama'a, the People of the Sunna and the Community. To know whether a doctrine or practise is orthodox or heretical, the Muslim is required to find out whether it is recognised by the majority of Muslim scholars (see later for Imam al-Munawi's commentary). Thus even without looking into their theology, he will know that sects such as the Isma'ilis, the Khariji's, the Wahhabi's, the Twelver Shi'a and others (not to mention anti-Islamic groupings such as the Ahmadiya and the Bahais) are to be repudiated.'"

(5) Ibn Abbas (Allah be pleased with him) reported the Prophet (Peace be upon him) as saying:

"One who found in his Amir (the ruler of the true Islamic state; which is absent today) something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died, would die the death of one belonging to the days of Jahiliyya." (Sahih Muslim, 3/4559; English ed'n & Sahih al-Bukhari, 9/257; English ed'n)

(6) Imam's Ahmad and Abu Dawood (Allah's mercy be upon them) said that Abu Dharr (Allah be pleased with him) reported the Prophet (Peace be upon him) as saying:

"He who separates from the main body (of the Ummah) by even a hand's breadth from the Community he throws off Islam from his neck." (Mishkat-ul-Masabih, 1/185 & Sunan Abu Dawood, 3/4740)

NB-The following five Hadith have been mentioned by the great scholar of Hadith, Hafiz Abd al-Rahman ibn al-Jawzi (d. 597/1201; Rahimahullah) in his Talbis Iblis (section entitled: Adherence to the Sunnah and Jama'ah). A section of the above work has been translated by Abu Ameenah Bilal Philips in to English, under the title: The Devil's Deception of the Shee'ah (pp. 4-5). Bilal Philips has put footnotes to the five Hadith that I will be quoting below (to declare some of the Hadith to be Da'eef), but one thing that should be mentioned is that he has mainly relied upon al-Albani's classification of the Hadiths in question; hence these 'classifications' of al-Albani need re-verifying! I say this because it is a well known fact that Hafiz Ibn al-Jawzi was noted for his exceptional stringency in accepting Hadith, and he has been known to have declared some of the Hadith in Bukhari/Muslim to be Da'eef, as well as declaring some sound Hadith to be fabricated! Nevertheless, I would like to make it clear to those readers who are unaware of the status of Bilal Philips, that he has heavily depended on the classifications of al-Albani in most of his books! If the esteemed reader is convinced that the errors of al-Albani are most apparent, then one should beware of the status of those Hadiths that have been used by Bilal Philips (on account of his accepting al-Albani's classifications). Bilal Philips seems to be a leading critic of Taqleed who has been swept away by the tide of modern day "Salafiyyism"; and it seems that he has 'blindly' accepted the classifications of al-Albani without himself reverifying al-Albani's classifications! I ask you, is this not a clear cut example of Taqleed? If it has been proven that al-Albani's classifications are unreliable, would it not be just for Bilal Philips to re-verify all the Hadiths that have been authenticated by al-Albani and correct any misclassifications in his books? Allah know's best.

(7) 'Umar (Allah be pleased with him) reported that on one occasion Allah's Messenger (Peace and blessings be upon him) stood up among them and said, "Whoever among you desires the centre of paradise should keep close to the Jama'ah for the Devil closely accompanies the solitary individual and is more distant from two." (Collected by Imam Tirmidhi)

(8) And 'Arfajah (Allah be pleased with him) reported (Allah's Messenger, peace be upon him, as saying): "that Allah's hand is over the Jama'ah and the Devil is with whoever deviates from the Jama'ah." (Collected by Imam al-Tabarani)

(9) 'Abdullah ibn Masood (Allah be pleased with him) reported that once Allah's Messenger (Peace be upon him) drew a line in the dust with his hand and said, "This is the straight path of Allah." Then he drew a series of lines to the right of it and to the left and said, "Each of these paths has a devil at its head inviting people to it." He then recited (Qur'an 6:153), "Verily this is my straight path so follow it and do not follow the (twisted) paths." (Collected by Ahmad, Nisai and Darimi; see Mishkat ul-Masabih, 1/166)

(10) Mu'adh ibn Jabal (Allah be pleased with him) reported that Allah's Messenger (Peace be upon him) said, "The Devil is like a wolf among humans as a wolf is among sheep; it snatches the stray sheep. So beware of the paths which branch off and adhere to the Jama'ah, the masses and the masjid." (Collected by Imam Ahmad; NB- The version given in Mishkat, 1/184, also on the authority of Imam Ahmad does not have the addition 'the masses and the masjid.')

(11) And Abu Dharr (Allah be pleased with him) reported from the Prophet (Peace be upon him) that, "Two are better than one, and three better than two; so stick to the Jama'ah for verily Allah, Most Great and Glorious, will only unite my nation on guidance." (Collected by Ahmad)

(12) Al-Harith al-Ashari (Allah be pleased with him) reported that the Messenger of Allah (Peace be upon him) said:

"I bid you to do five things: to remain attached to the main body (Jama'ah of Muslims), listen to your ruler (the Khalif of the Islamic state) and obey him, and migrate, and fight in the way of Allah. And he who detaches himself from the main body of the Muslims (Jama'ah) to the extent of one span of hand, he in fact, throws off the yoke of Islam from his neck, and he who calls with the call of ignorance, he is one from the denizens of Hell beyond doubt, even if he observes fast and says prayers and considers himself as a Muslim." (Musnad Ahmad, vide: Selection from Hadith, no. 288; by A.H. Siddique)

(13) Ibn Umar (Allah be pleased with him) reported Allah's Messenger (Peace be upon him) as saying:

"Follow the great mass (as-Sawad al-Azam) for he who kept himself away from it, in fact would be thrown in Hell Fire." (Ibn Majah; vide: Mishkat, 1/174, by A.H. Siddiqui).

The translator of Mishkat-ul-Masabih (A.H. Siddiqui, pg. 113) said in the footnote to the last Hadith:

"There is a good deal of difference of opinion as to what the term Sawad al-Azam implies. The overwhelming majority of the scholars are of the view that As-Sawad al-Azam means the largest group of the learned scholars and pious persons whose opinions are held in high esteem in Islam."

(14) Imam al-Shafi'i (Rahimahullah) said in his Risala (pg. 252-3):

"Sufyan (ibn Uyayna) told us from Abd al-Malik ibn Umayr from Abd al-Rahman ibn Abd Allah ibn Masood from his father, that the Prophet (Peace be upon him) said, `God will grant prosperity to His servant who hears my words, remembers them, guards them, and hands them on. Many a transmitter of law is no lawyer (faqih) himself, and many may transmit law to others who are more versed in the law than they. The heart of a Muslim shall never harbour vindictive feelings against three: sincerity in working for Allah; faithfulness to Muslims; and conformity to the community of believers (Jama'ah) - their call shall protect (the believers) and guard them from (the Devil's) delusion.'" (vide: Sunan al-Darimi, vol. 1, pp. 74-6; Ibn Hanbal, vol. 6, pg. 96; Musnad al-Shafi'i, vol. 1, pg. 16; Mishkat-ul-Masabih, 1/228; and al-Bayhaqi in his al-Madkhal). Imam al-Shafi'i said (pg. 253): "The Apostle's (Peace be upon him) order that men should follow the Muslim community is a proof that the ijma (consensus) of the Muslims is binding."

(15) Imam al-Shafi'i (Rahimahullah) stated in al-Risala (pg. 286-7):

"And Sufyan (also) told us from `Abd Allah ibn Abi Labid from `Abd Allah ibn Sulayman ibn Yasar from his father, who said: `Umar ibn al-Khattab (Allah be pleased with him) made a speech at al-Jabiya in which he said: The Apostle of Allah (Peace be upon him) stood among us by an order from Allah, as I am now standing among you, and said: Believe my Companions, then those who succeed them (the Successors), and after that those who succeed the Successors; but after them untruthfulness will prevail when people will swear (in support of their saying) without having been asked to swear, and will testify without having been asked to testify. Only those who seek the pleasure of Paradise will follow the community, for the devil can pursue one person, but stands far away from two. Let no man be alone with a woman, for the devil will be third among them. He who is happy with his right (behaviour), or unhappy with his wrong behaviour, is a (true) believer.'" (see also Musnad al-Shafi'i, vol. 2, pg. 187; and Ibn Hanbal, vol. 1, pg. 112-13, 176-81).

Imam al-Shafi'i said in conclusion to this Hadith:

"He who holds what the Muslim community (Jama'ah) holds shall be regarded as following the community, and he who holds differently shall be regarded as opposing the community he was ordered to follow. So the error comes from separation; but in the community as a whole there is no error concerning the meaning of the Qur'an, the Sunnah, and analogy (qiyas)."

(16) Imam Hakim (1/116) has related a Sahih Hadith from the Prophet (Peace be upon him) in the following words: "My Ummah shall not agree upon error."

(17) Imam al-Tirmidhi (4/2167) reported on the authority of Ibn Umar (Allah be pleased with him) from the Prophet (Allah bless him and give him peace), who said: "Verily my Ummah would not agree (or he said the Ummah of Muhammad) would not agree upon error and Allah's hand is over the group and whoever dissents from them departs to Hell." (see also Mishkat, 1/173)

Imam al-Azizi (d. 1070/1660; Rahimahullah) quoted Imam al-Munawi's (d. 1031/1622; Rahimahullah) commentary to the last Hadith in his al-Siraj al-munir sharh al-Jami al-saghir (3.449), as follows:- Allah's hand is over the group

(al-Azizi): Munawi says, "Meaning his protection and preservation of them, signifying that the collectivity of the people of Islam are in Allah's fold, so be also in Allah's shelter, in the midst of them, and do not separate yourselves from them." The rest of the Hadith, according to the one who first recorded it (Tirmidhi), is: and whoever descents from them departs to hell.
Meaning that whoever diverges from the overwhelming majority concerning what is lawful or unlawful and on which the Community does not differ has slipped off the path of guidance and this will lead him to hell."

Views Of The Shias On The Sahaba R.A

Belief of a Shia for Companions (r.a) of Prophet Muhammad S.A.W is:

Shia claim that all companions except three (or four) of them had turned apostate after the death of the Prophet Muhammad (s.a.w.w). On the other hand, they grant the Companion "Ali bin Abi Talib" a very special status; some of them consider him vicegerent, and some view him as a Prophet, while others take him for a God!

Shia's pass judgment on Muslims in accordance with the position of such Muslims regarding "Ali". Whoever was elected caliph before "Ali" is held by them to be a tyrant, an apostate or a sinner. The same judgment is passed on every Muslim ruler who did not step down for any of the descendants of "Ali" and his wife "Fatima" (r.a). The Shia's have thus created an atmosphere of animosity throughout the history of Islam, and the question of partisanship of Ahl-e-Bayt developed into a school of thought which preached and perpetuated such detrimental teachings down through the generations.

1. An insulting remarks against two of Prophet Mohammad's Companions: Talha and Zubair (r.a). (Usool Kaafi, Page No. 345)

2. First three caliph and other Companions became infidel by denying the divine right of (Wilayat) of Hazrat Ali. (Usool Kaafi, Page No. 420)

3. After the death of Prophet Mohammad, all of his Companions turned apostate except four. (Israr-e-Muhammad, Page No. 43)

4. All of the Companions became infidel except three. (Hayat-ul-Quloob, Vol. No. 2, Page No. 923)

5. Prophet Mohammad's Companions turned apostates, except Miqdad, Salman Farsi and Abu Zar. (Quran Majeed by Maqbool Hussain Dehlevi, Page No. 134)


6. Abu Bakr (r.a) could not recite the Shahada (testimony of faith: "There is no god but Allah & Mohammad is Messenger of Allah") at the time of his death. (Israr-e-Muhammad, Page No. 211)

7. Satan was the first to swear the oath of allegiance to Abu Bakr in the mosque. (Israr-e-Muhammad, Page No. 30)

8. It is infidelity (Kufr) to doubt the infidelity (Kufr) of Omar. (Jila-ul-Ayoun, Page No. 63)

9. "Verdict of infidelity on first three caliphs". (Anwaar-e-Naumania, Page No. 81)

10. Those who deny that Ali should have been the first Caliph are infidels. (Anwaar-e-Naumania, Vol. No. 3, Page No. 264)

11. "An insulting remarks against Omar". (Anwaar-e-Naumania, Vol. No 1, Page No. 82)

12. Abu Bakr and Omar were more tyrant than Satan. (Haq-ul-Yaqeen, Page No. 509)

13. The first three Caliphs were tyrant. (Tehqeeq-ul-Yaqeen, Page No. 468)

14. Abu Bakr and Omar are among the seven gates of Hell. (Haq-ul-Yaqeen, Page No. 500)

15. Abu Bakr and Omar are the pharaohs of this Ummah (Muslim Nation). (Haq-ul-Yaqeen, Page No. 374)

16. When Shia's Imam Mahdi appears, he will order the digging out from grave of the dead bodies of Shaikheen (Abu Bakr & Omar), resurrect and punish them. (Haq-ul-Yaqeen, Page No. 371) & (Haq-ul-Yaqeen, Page No. 475)

17. Shia Imam Mahdi will order the hanging of Abu Bakr and Omar. (Basair-ud-Darajat, Page No. 81)

18. Shia Imam Mahdi will exhume the bodies of Abu Bakr & Omar. (Basair-ud-Darajat, Page No. 80)

19. Shia Imam Mahdi will order the whipping (lashing) of Abu Bakr and Omar. (Haq-ul-Yaqeen, Page No. 464)

20. Abu Bakr, Omar, Usman and Muawiyah are like idols; they are worst of God's creatures. (Haq-ul-Yaqeen, Page No. 519)

21. An allegation of hypocrisy on the Caliphs. (Haq-ul-Yaqeen, Page No. 528)

22. A curse on the Shaikheen (Abu Bakr and Omar) and their companions till Day of Judgment. (Haq-ul-Yaqeen, Page No. 159)

23. Shaikheen (Abu Bakr and Omar) will be companions of Namrood, Pharoah, and Haman in Hell. (Haq-ul-Yaqeen, Page No. 522)

24. He who prefers Abu Bakr and Omar over Ali is Naasbi. (Haq-ul-Yaqeen, Page No. 521)

25. Accusation of adultery on the third caliph, Osman (r.a). (Hayat-ul-Quloob, Vol. No. 2, Page No. 723)

26. He who make doubt in the infidelity of Omar is an infidel. (Hayat-ul-Quloob, Vol. No. 2, Page No. 842)

27. Those who swore allegiance to Abu Bakr were hypocrites. (Hayat-ul-Quloob, Vol. No. 2, Page No. 1027)

28. It is an obligation upon every Shia to curse, during prayer, the Shaikheen (Abu Bakr and Omar), Prophet Mohammad's wives Aisha, Hafsa, Hind and Umm-ul-Hakm. (Aain-ul-Hayat, Page No. 599)

29. Abu Bakr is similar to the calf of the Children of Israel (the Jews) and Omar is similar to Saamry. (Behar-ul-Anwaar, Page No. 629)

30. Abu Bakr and Omar are followers of Satan. (Quran Majeed by Maqbool Hussain Dehlevi, Page No. 674)

31. Abu Bakr was the first person to embrace Satan's religion. (Charagh-e-Mustafvi, Vol. No. 2, Page No. 18)

32. According to this Shia translation of the Quran, in the Quran, the word "Fahsha" (means Major Sin) refers to Abu Bakr, the word "Munkar" (means What God Has Forbidden) refers to Umar, and the word "Baghi" (Opression) refers to Usman. (Quran Majeed by Maqbool Hussain Dehlevi, Page No. 551)

33. Abu Bakr used abusive language. (Sheikh-e-Saqifa, Page No. 148)

34. Shia must fast every year on the day of Omar's death on 9th Rabi-ul-Awwal to celebrate it. (Zaad-ul-Meyad, Page No. 404)

35. Aisha died on 22nd Rajab, so all Shia must celebrate that day by fasting annually during that day. (Zaad-ul-Meyad, Page No. 34)

36. Omar committed incest with his own daughter. (Tanzia-ul-Insaab Fee Sheikh-ul-Ashaab, Page No. 23)

37. The father of the third caliph, Usman, was impotent and his mother was a whore. (Tanzia-ul-Insaab Fee Sheikh-ul-Ashaab, Page No. 66)

38. According to different Shia Books, Omar practiced sodomy. (Tohfa-e-Hanfia Dar Jawab Tohfa-e-Jaffria, Page No. 434)

39. Sunnis practiced sodomy like Omar. (Tohfa-e-Hanfia Dar Jawab Tohfa-e-Jaffria, Page No. 122)

40. Omar exhibited disrespect and contempt to Prophet Mohammad (s.a.w). (Tohfa-e-Hanfia Dar Jawab Tohfa-e-Jaffria, Page No. 435)

41. Prophet Mohammad's Companions are described as criminals and hypocrites. (Fasal-ul-Khitab, Page No. 21)

42. The Caliphate of Abu Bakr & Omar is like the penis of a donkey (or ass). (Haqeeqat-e-Fiqah Hanfia Dar Jawab Haqeeqat-e-Fiqah Jaffria, Page No. 72)

43. Writing the names of Abu Bakr & Omar on a man's testicles prevents ejaculation. (Haqeeqat-e-Fiqh Hanfia Dar Jawab Haqeeqat-e-Fiqh Jaffria, Page No. 250)
44. Prophet Mohammad's Companions are perpetual inhabitants of Hell. (Ahsan-ul-Fawaid Fee Sharah-ul-Aqaid, Page No. 356)

45. The first three Caliphs were liars and deniers of doomsday. (Ahsan-ul-Fawaid Fee Sharah-ul-Aqaid, Page No. 599)

46. An allegation that Prophet's Companion Muawiyah committed incest with his sister. (Yazeediat Bokhla Utthe, Page No. 126)

47. Prophet Mohammad's Companions are referred to as dogs of Hell. (Manazara-e-Hussainia, Page No. 76)

48. He who hate the first three Caliphs will be destined to paradise. (Noor-e-Iman, Page No. 321)

Shia Views Of Prophet Muhammad S.A.W's Wives

The Shia insult the wives of Prophet Muhammad (s.a.w.), even though the Quran refers to Prophet Muhammad's wives as Mothers of the Believers.

Let's examine what the Shia's books say:

1. When Shia's Imam Mahdi (the 12th Shia Imam) comes, he will bring Prophet Mohammad's wife, Aisha, back to life, whip her as a punishment to avenge Prophet Muhammad's daughter, Fatima. (Al-Shafi, Vol. 2, p. 108),

(Haq-ul-Yaqeen, p. 139 & 347) & (Hayat-ul-Quloob, Vol. 2, p. 901)

2. Prophet Mohammad's wives, Aisha and Hafsa, are accused of poisoning Prophet Mohammad. (Jila-ul-Ayoun, p. 118)

3. Abu Bakr, Omar, Aisha & Hafsa poisoned Mohammad. (Quran Translation by Shia Scholar, Maqbool H. Dehlevi, Chap. 28, p. 894)

4. Aisha is insulted and described negatively. (Hayat-ul-Quloob, Vol. No. 2, Page No. 879) & (Tohfa-e-Hanfia Dar Jawab Tohfa-e-Jaffria, p. 271 & p. 334)

5. Aisha and Hafsa were hypocrite and infidel women. (Hayat-ul-Quloob, Vol. No. 2, p. 900)

6. Aisha was a hypocrite. (Hayat-ul-Quloob, p. 867)

7. Aisha was an infidel woman. (Hayat-ul-Quloob, Vol. No. 2, p. 726)

8. Aisha is accused of committing adultery. (Quran Majeed by Maqbool Hussain Dehlevi, p. 840)

9. An insult to Aisha and prophet Mohammad's companion, Muawiyah. (Tohfa-e-Hanfia Dar Jawab Tohfa-e-Jaffria, p. 65)

10. Prophet Mohammad's wife, Hafsa, was an indecent woman. (Tohfa-e-Hanfia Dar Jawab Tohfa-e-Jaffria, p. 123)

Infallibility of the Imams

The Shia consider the Imams to be completely infallible, do not make even the slightest error. Hence following these Imams, according to Shia's creed, is obligatory on all true Shia Muslims until the Day of Judgment. In fact, reverence for these Imams is so great amongst the Shia that the Imams are believed to be on a level above even the Prophets or the highest ranking angels; A level wherein even the particles of the universe are subservient to them.

Khomeini asserts in his book, Al-Hukumah Al-Islamiyyah:

"Certainly the Imam has a dignified station, a lofty rank, a creational caliphate, and a sovereignty and mastery over all the atoms of creation. It is definitely a basic belief in our school of thought, that our Imams occupy a rank unattainable by either an angel or a major Prophet. And, according to our narrations of Hadith, before the creation of the universe, the greatest Prophet SAWS, and the Imams - peace be upon them - were in the form of light which Allah made orbit His throne and gave them rank and proximity known only to Him. As was narrated in the hadith on Miraaj, Angel Gabriel said, 'If I were to have come an inch closer, I would have been burnt up.' - that is, by the intensity of the Imam's light. It has also been narrated by them (the Imams) - may peace be on them - that, 'We have certain states in relation to Allah not allowed to an angel or a great Prophet.' A similar status is accorded to Fatima Al-Zahra (Prophet Mohammad's daughter) - may peace be on her..."

In the same book, Khomeini also states regarding the Imams:

"...because we cannot imagine the Imams being forgetful or negligent, and we believe that they perceive all things which could benefit Muslims..." and "The Imam's teachings are like the Qur'an...they must be implemented and followed."

This last statement finds its support in a chapter of Al-Kafi entitled: "Surely people have no Truth except what came from the Imams and everything which did not come from them (the Imams) is false."

The Shia believe that the Imams have absolute and infinite knowledge. This contradicts what Allah says in the Quran; "Verily the knowledge of the Hour is with Allah (alone). It is He who sends down rain, and it is he that knows what is in the wombs. Nor does anyone know what it is that he will earn tomorrow, nor does anyone know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things)" (Quran 31:34)

Characteristics of the Imams

Below are some of the lies that the Shia tell about their 12 Imams, as some of you might have already known that the Shia's beliefs differ significantly in many aspects from Islam:

1. "All the Imams are infallible just like the prophets. The Shia derive their religion from their immaculate (infallible) Imams" (Usool al Kafi, p. 22) Well this is a clear statement of kufr from the Shia, as you can see they admit that they derive their religion from their Imams, well this means that if a Shia Imam declares something as forbidden that in the Qur'an is permissible, the Shia would follow their Imams... by this statement the Shia have taken themselves outside Islam.

2. "By listening to the voice of a person, the Imams can tell if the person was destined to go to hell or to heaven; they would thus answer his questions accordingly" (Usool al Kafi, p.185) As you can see the Shia make their Imams out to be some God-like being, can't they see that this is Shirk (worshipping other than Allah, or associating partners with him).

3. "The Imams possess all the knowledge granted to angels, prophets and messengers" (Al-Kulaini, Al-Kaafi, p.255.) Well here is more shirk from the Shia... How can an Imam, who is just a human, know the Unseen??? Only Allah knows the Unseen, and think about this. The Imams were not even alive at the time of all of the prophets so here is a major contradiction in the Shia faith!

4. "The Imams know when they will die, and they do not die except by their own choice" (Ibid, p: 258) Now, this is a clear statement of blasphemy. Only Allah knows when a man will die! And these Shia say that their Imams have control over the timing of their death. This is major blasphemy and "shirk" (polytheism) for any one to believe in all the things that the Shia say about their Imams!

5. "The Imams have knowledge of whatever occurred in the past and whatever will happen in the future, and nothing is concealed from them" (Ibid, p. 260.) Only Allah knows the future for any person to say that these Imams know the Unseen is committing "Shirk" (polytheism) and takes himself outside Islam.

6. "The Imams have knowledge of all the revealed books, regardless of the languages in which they were revealed" (Ibid, p. 227) As you can see these Shia have elevated their Imams to a God-like level, and the Shia say that there is nothing wrong with this!!!

7. "No one compiled the Qur'an completely except the Imams, and they encompass all of its knowledge' (Ibid, p. 228) So since the Qur'an was not compiled by the Imams then does that mean that the Quran is fabricated??? These Shia want to even destroy Islam... look at what they say, they even insult the Qur'an!! And it is a well known fact that the Shia have their own Qur'an

8. "Signs of the prophets are possessed by the Imams" (Ibid, p. 231) The Shia have once again elevated their Imams to a very high level. The Imams they refer too are only human! So why do the Shia worship them.

9. "When the Imams' time comes, they will rule in accordance with the laws of prophet David and his dynasty. These Imams will not need to ask for presentation of evidence before passing their judgments" (Ibid,p. 397) The Shia even believe that their Imams can do what ever they want!! Here they say that their Imams can just pass judgment on anybody! And they say that their Imams will not rule according to the Qur'an, but will rule by the laws of David!! (All Muslims must rule by the Qur'an and Sunnah). This is a proof that the awaited Imam of the Shia is not the one that Muslims believe in, but he is indeed the Anti-Christ (Al-Dajjal). The one that all Jews are waiting for him to be their leader.

10. "There is not a single truth possessed by people, save that which originated with the Imams. Everything which did not originate from the Imams is false" (Ibid, p.277)

Let us examine what the Shia's main reference books say about their Imams:

1. Imam Ali is God. (Jila-ul-A'yoon, Vol. 2, p. 66, pub. in Pakistan)

2. There is no difference between Ali & Allah (meaning they are the same person/ entity). (Jila-ul-A'yoon, Vol. 2, p. 85)

3. Wherever the Quran mentions "Rab" (meaning Lord/God), according to this Shia book, that word should be substituted with Imam Ali's name. (Jila-ul-A'yoon, Vol. 2, p. 66)

4. Imam Ali & his descendants are omni-present (everywhere & anytime) and omni-scient (have unlimited knowledge) and these attributes are theirs alone, and therefore are not attributes of Allah. (Jila-ul-A'yoon, Vol. 2, p. 85)

5. Imam Ali & his descendent Imams know everything that:

(a) happened in the past,

(b) is happening now, and

(c) will happen in the future.

(Usool Kaafi, Vol 1, p260 & Vol. 2, p. 10)

6. It is a fundamental principle of faith that our (Shia) Imams have ranks higher than the ranks of angels & God's prophets. (Khomeini's book, Hukuma Islamiya, p. 52)

7. The Imam possesses more attributes than a Prophet. (Usool Kaafi, Vol.1, p. 388)

8. All Imams are equal in rank and status to Prophet Muhammad (s.a. w). (Usool Kaafi, Vol. 1, p. 270)

9. Shia must follow the Imam when he is under the state of Taqiya (lying about his true faith). (Usool Kaafi, Vol. 1, p. 40)

10. Imams receive divine revelations. (Usool Kaafi, Vol. 1, p. 176 & p. 329-330)

11. The Imams are the eyes of the God in his creatures and the final authority in the affairs of all human beings. (Usool Kaafi, Vol. 1, p. 145)

12. The Hujjat ( Ultimate proof ) of God can not be established without an Imam. (Usool Kaafi, Vol. 1, p. 177)

13. "The acceptance of Ali's Wilaya is as important as the acceptance of the prophethood of the prophets". (Usool Kaafi, Vol. 1, p. 197)

14. Every year, in the Night of Power (Lailat ul Qadr, which occurs in Ramadan), God sends commandments (revelations) to the Imams. (Usool Kaafi, Vol. 1, p.248)

15. An Angel provides divine revelations to the Imams in the Night of Power. (Shab-e-Qadar, p.569)

16. An Imam knows his hour of death and his death is under his control. (Usool Kaafi, Vol.1, p. 258)

17. To hide a secret and to weep for the sake of an Imam is considered as Jihad. (Usool Kaafi, Vol. No. 2, Page No. 226)

18. Imam Hussain said "By God, Muawiyah is better than the Shia: they have tried to killed me". (Al-Ehtijaj, Vol. 2, p. 290)

19. Imam Mahdi recited the Sura-e-Qadar before his birth. (Jila-ul-Ayoun, Vol. 2, p. 475)

20. When Imam Mahdi comes, he will be naked in daylight. The first disciple to take a pledge of allegiance to him will be prophet Mohammad. (Haqqul Yaqeen, Vol. 2, p. 337)

21. Imam Mahdi will kill all the Sunni Scholars. (Haq-ul-Yaqeen, p. 527)

22. Imam Mahdi will bring new Sharia (divine law) and commandments. (Behar-ul-Anwaar, Vol. 10, p. 597)

23. Imam Mahdi will declare himself to be a prophet. (Behar-ul-Anwaar, Vol. 10, p. 550)

24. Imam Mahdi will take revenge against all the sins since Adam (a.s). (Basair-ud-Darajat, p. 83)

25. The Sun will rise from the West at the time of Imam Mahdi's appearance. (Chawdah Sitaray, p. 585)

26. Imam Mahdi will appear when only forty two believing Shia will be left on the face of the Earth. (Chawdah Sitaray, p. 571)

27. All angels will swear allegiance to Imam Mahdi. (Chawdah Sitaray, p. 594)

28. An Imam talks before being born. (Ahsan-ul-Muqaal, Vol. 1, p. 327)

29. The Imams are NOT born like ordinary human beings from their mothers' wombs. (Jila-ul-A'yoon, Vol 2, p.474)

30. An Imam is born from his mother's thigh (not from his mother's womb). (Ahsan-ul-Muqaal, Vol. 1, p. 325)

31. Yazeed Bin Muawiyah was the real uncle of Imam Ali Akbar bin Hussain (r.a). (Zabhan Azeem, p. 261)

32. Yazeed was the name of Imam Hussain's son. (Tareekh-ul-Ayema, p. 83)

33. There was no horse named Zuljinah in Karbala. (Zabhan Azeem, p. 223)

34. Imams possess authority to declare any thing lawful or unlawful. (Khilaqat-e-Norania, p. 155)

35. Imamate is a divine rank like Prophethood. An Imam is infallible and every creature in the universe is subject to his command and must obey him. (Tohfa Namaz-e-Jaffria, p. 28)

36. Imamate is equal to Prophethood. (Tohfa-tul-Awaam, p. 7)

37. All Prophets had to recognize and accept the Wilayat of Ali (meaning that Ali is Wali of Allah) before they were appointed as prophets. (Tareekh-e-Shia, p. 18)

38. Imam Ali ( R.A. ) was the creation of angel Jibreel (Gabriel). (Al-Majalis Al-Fakhra, p. 128)

39. Imam Ali did Miraaj (made a journey to Heaven during his lifetime) before Prophet Mohammad (s.a.w). (Dewan-e-Jil Ehzan, p. 38)

40. The rank of Ali's Wilayat is higher than prophethood. (Hazaar Tumhari Das Hamari, p. 52)

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