May-21-2005 - Questions here were Answered by Shaykh Saalih As-Saalih
I have seen numerous sites and received mail from Sufi activists who are not only promoting sufism but also trying to spread their corrupt beliefs by naming some of the great scholars of Ahlus Sunnah Wal Jama'ah for their validity and support of their belief. Can a scholar please provide some clarity on this issue and may Allaah SWT reward you. The specific issues raised by this person is as listed below:
You are asking for the specific evidence (hadith) I had refered to in my previous message in which Bilal ibn al-Harith, may Allah bless him, went to the grave of the Prophet Muhammad (Salla Allahu alayhi wa-sallam) and asked him (Salla Allahu alayhi wa-sallam) to ask Allah to give rain to the Ummah in the time of drought. Here is the specific evidence with the specific citations:
al-Bayhaqi relates with a sound (sahih) chain: It is related from Malik al-Dar, `Umar's treasurer, that the people suffered a drought during the successorship of `Umar, whereupon a man came to the grave of the Prophet and said: "O Messenger of Allah, ask for rain for your Community, for verily they have but perished," after which the Prophet appeared to him in a dream and told him: "Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: You must be clever, you must be clever!" The man went and told `Umar. The latter said: "O my Lord, I spare no effort except in what escapes my power!"
Ibn Kathir cites it from Bayhaqi in al-Bidaya wa al-nihaya and says: "isnaduhu sahih." (SOURCE: Ibn Kathir, "al-Bidaya wa al-nihaya"; 7:92.)
Ibn Abi Shayba cites it in his "Musannaf" with a sound (sahih) chain as confirmed by Ibn Hajar who says: "rawa Ibn Abi Shayba bi isnadin sahih" and cites the hadith in Fath al-bari. (SOURCE: Ibn Hajar, "Fath al-bari," Book of istisqa ch. 3 ; Beirut: Dar al-kutub al-`ilmiyya, 1410/1989; 2:629-630.)
Ibn Hajar identifies Malik al-Dar as `Umar's treasurer (khazin `umar) and says that the man who visited and saw the Prophet in his dream is identified as the Companion Bilal ibn al-Harith, and he counts this hadith among the reasons for Bukhari's naming of the chapter "The people's request to their leader for rain if they suffer drought." He also mentions it in "al-Isaba", where he says that Ibn Abi Khaythama cited it (SOURCE: Ibn Hajar, "al-Isaba"; 6:164 #8350).
This is specific and authentic evidence classified as Sahih by top-notch Huffaz that proves without a shadow of a doubt that the form of tawassul that you call "shirk" is a practice of the Salaf. May Allah Guide you out of ignorance and into the truth.
Here are some scholars who supported Sufism:
1. Imam NAWAWI. In his "al-Maqasid fi al tawhid wa al-`ibada wa usul al-tasawwuf" (The purposes in oneness, worship, and the foundations of self-purification), he writes:
"The specifications of the Way of the Sufis are five: to keep the Presence of Allah in your heart in public and in private; to follow the Sunna of the Prophet by actions and speech; to keep away from people and from asking them; to be happy with what Allah gave you, even if it is less;
to always refer your matters to Allah."
He also started writing "Bustan al-`arifin fi al-zuhd wa al-tasawwuf" (The garden of the gnostics in asceticism and self-purification), which is a precious collection of sayings of the early and late masters of tasawwuf elaborating on some of the finer points of self-purification.
2. Imam Jalal ud-din al-SUYOOTI. He wrote a book titled, "Ta'yid al-haqiqa al-`aliyya wa-tashyid al-tariqa al-shadhiliyya" (The upholding of the lofty truth and the buttressing of the Shadhili path). In it, he said:
"Tasawwuf in itself is a most honorable knowledge. It explains how to follow the Sunna of the Prophet and to leave innovation, how to purify the ego... and submit to Allah truly...
"I have looked at the matters which the Imams of Shari`a have criticized in Sufis, and I did not see a single true Sufi holding such positions. Rather, they are held by the people of innovation and the extremists who have claimed for themselves the title of Sufi while in reality they are not..."
3. Imam Junayd al-BAGHDADI said: "The Sufi is the one who wears wool on top of purity, followed the path of the Prophet, endured bodily strains dedicating his life to worship and reclining from pleasures, and left behind all that pertains to the world." (SOURCE: `Afif al-Din Abu Muhammad `Abd Allah Ibn As`ad al-Yafi`i (d. 768), Nashr al-mahasin al-ghaliya fi fadl mashayikh al-sufiyya (Beirut : Dar Sadir, 1975).
4. Imam Abu al-Qasim al-QUSHAYRI wrote a book titled, "Risala ila al-sufiyya" (Epistle to the Sufis), which is one of the early complete manuals of the science of tasawwuf.
5. Ibn Hajar al `ASQALANI. All his life he kept in touch with the Shadhili Shaykh Muhammad al-Hanafi and the latter's biographer, al-Battanuni in al-Sirr al-Safi (1:7) describes Ibn Hajar as sitting on his knees before al-Hanafi, taking care not to raise his eyes at him, then kissing his hand before walking backwards to exit the room.
Ibn Hajar in Lisan al-Mizan (5:315) praises the Futuhat al-Makkiyya. He received from Abu Hurayra Ibn al-Dhahabi, from his father Imam al-Dhahabi, the Sufi cloak of Shaykh Muhyi al-Din Ibn `Arabi according to Abu al-Mahasin al-Qaraqji (d. 1205) in "Kitab Shawariq al-Anwar al-Jaliyya fi Asanid al-Sadat al-Shadhiliyya" -- ms. Damascus 1522 fol. 59b.
6. Imam DHAHABI. He said: "Our Shaykh the ascetic Muhaddith Diya' al-Din `Isa ibn Yahya al-Ansari vested me with the Sufi cloak in Cairo saying, 'Shaykh Shihab al-Din al-Suhrawardi vested me with it in Makka from his uncle Abu al-Najib.'" (SOURCE: "Siyar A`lam al-Nubala" ;Fikr ed. 16:300-302 Â§5655=Risala ed. 22:377).
7. Ibn TAYMIAH. In his "al Mas'ala at tabriziyya", he says: "labistu al khirqata al-mubarakata li al Shaykh `Abd al-Qadir wa bayni wa baynahu ithan". In English: "I wore the blessed Sufi cloak of `Abd al-Qadir, there being between him and me two shaykhs." (SOURCE: Ibn Taymiyah, "al Mas'ala at tabriziyya"; Manuscript Damascus, Zahiriyya #1186 H.)
8. Even Ibn Qayyim al-JAWZIYYAH wrote his three-volume "Madarij al-salikin" as a detailed commentary on Abdullah al-Ansari's "Manazil al-sairin," a guide to the maqamat or "spiritual stations" of the Sufi path.
Who are the Scholars of History?
As Salaam Alaikum Wa Rahmatullahi Wa Barkatu.
Oh noble Shaykh the following amongst the noble salafi scholars of history?
If not, are their works trustworthy, or can we take history from them. If not, who are the scholars of history who follow the kitab and the sunnah according to the manjah of the salaf as salih?
Author - Work
Abu Naim - Tareekh Asfahan
M. Shaker Tareekh Al Islami
Al Ya'qoubi -Tareekh Al Ya'qoubi
S. Al Khalil - Tareekh Al Qostantiniya
Ibn Al Wardi - Tareekh Ibn Al Wardi
Imam Al A'jeeli - Tarikh Al Thaqaat
Ibn Khaldoun - Tareekh Ibn Khaldoun
Qadi Iyaad - Tartib Almadarik Wa Taqrib Al Masalik
Ibn Khalkaan - Wafiyat Al I'yaan
Al Kindi - Tareekh Wulat Misr
Allama Bin Qasem Al makhlouf - Tabaqat Al Malakiyya 1/2
Ibn Asslah - Tabaqat Ashafiiya
Al Mazzi - Tahzeebul kamel fi asma Rijaal
Ibn Asakir - Tahzib Tareekh Madinat Dimashq
I. Al Kilani
Al Ash'ari - Maqalat al Islamayn
Ibn Salman - Maj'maa Zawaid
Al Wajiz fi Tarikh Islam wal Muslimeen -Amir Abdul Aziz
Abudsattar Al Sheikh
Taqideen Ahmad Ibn Ali - Amt'aa Asma'uu
Ibn Saad - Attabaqaat Al Kubra
A. Al Abadi - Fi Tareekh al Maghrib wal Andalus
Ibn Bakkar - Al Akhbaar Al Muwafaqiyaat
S. Arsalan - Al holal Al Andalusia
Ibn Abdul Bar
Ibn Al Athier
Ibn Al Faqih
A. Al Ajami
Wa Alaikum Salaam
Could you please pass this email to appropriate knowledge able person to answer my questions. May Allah give you reward of it.
My situation is as follow:
I have been married for last 5 years now. I wasnâ€™t a practising Muslim, when I got married. Now for past two year I have started practising Islam according to Quran and Sunah.
My wife prays regularly and covers herself but not very much keen in learning Quran and Sunnah. She regularly visits her parents as they are quite old. Her parents do not practice Islam but follow Bralivyism. My wife is the only child they have. My In-laws have Television at home, where my kids watch cartoon or animal documentary.
We have a 4 years old daughter and year and half boy.
I am very much concerned about my daughter, as she is growing up. She is not getting Islamic environment most of time. She is going to no Muslim school.
To send my daughter to Muslim School, I might need to migrate to a different city. If I migrate then my wife will not be able to visit her old parents every day, where it is hard for them to survive without her.
I am stuck in the middle. I have no idea that what I should do now? I am very much scared that on the day of judgement, I will be answer able for my wife and kids.
My questions are::
â€¢ Could you please advise me according to Quran And Sunnah that how I should I have Islamic environment at home ?
â€¢ If I stop my wife to visit her parents then do I get sins ?
â€¢ If my wife reject to Migrate with me, then what shall I do ?
â€¢ Please advise me in detail that what is the best way of teaching my wife Islam ?
â€¢ Please also advise that on which things we should not compromise with each other ?
â€¢ And the last thing is that what is the ruling of the person who says that he/she will practice Islam when Allah gives them guidance.
Rights of a women
How much time does a husband have to spend with his one and only wife in accordance to the sunnah???? someone said its one night and one day but i thought that was for a man who has more than one wife....can anyone clarify this for me....jazakallah khair
IN THE NAME OF ALLAH THE MOST BENEFICENT THE MOST MERCIFUL.
AS SALAM ALAIKUM.
THERE IS A MUSLIM WIDOW OF AROUND 40 YEARS WITH 2 YOUNG CHILDRED.A SON OF 22 YEARS AND A DAUGHTER OF 19 YEARS.THE WIDOW WANTS TO REMARRY.BUT THE RELATIVES OF HER LATE HUSBAND STOP HER FROM REMARRYING AS THEY CONSIDER IT A TABOO FOR A WIDOW TO REMARRY.I WANT TO KNOW WHETHER THE WIDOW CAN REMARRY SECRETLY i.e. CAN SHE REMARRY WITHOUT THE RELATIVES KNOWING ABOUT HER REMARRIAGE UNDER THE ABOVE MENTIONED SITUATIONS.ALSO PLEASE LET ME KNOW IF THE YOUNG SON OF THE WIDOW BECOME HER WALI AT THE TIME OF HER NIKAH.PLEASE GUIDE ME IN THE LIGHT OF SAHIH HADEETH AND QURAN.
As-salaamu alaikum wa rahmatul-lah
my question is, a 16 years old young man who revert to Islaam for more than two years now, we have problem with this young man is that he don't come to the masjid frequently and always hanging out with non muslims, he has been advised for two years now about the same issue, not to hangout with non muslims. he smokes, love women, not attending school. what should we do with this youngman, because he is living with some muslims. what the brothers are afraid of is base the law of the land he is underage his parent abonded him, by law we can be in trouble if something could happen to this young man. he is not trying to better himself, base on this can the brothers let him go, because we afraid that we might get in trouble because he is minor . what should we do in this situation because he live with the brothers?
wa jazaakumul-laahu khairan.
urgent (difficult sitaution)
As-salaamu alaikum wa rahmatul-lahi wa barkaatuh
Q1. Our community has been blessed to witness the
shahaadah of a young man at the age of 14, he is now 16. Since
accepting Islaam the brothers within our community
have made efforts to teach the young man the
foundations of his religion. However, it has been
extremely difficult for this young man to assimilate
into this way. Some of the reasons are as follows:
1.) He has no mother/ father who are able to support
him morally, financially, mentally, or emotionally.
(They are alive, but not Muslim).
2.) His brother, who is Muslim and quite instrumental
in giving him da'wah is now in prison.
3.) Due to his attendance at the local high school
where the environment promotes intermingling and other
evils, In addition him being young in
Islaam he has not acquired certainty in the shahaadah
All of these points are interwoven and help serve as a
cause of behavior that has not been suitable. He has
been privileged with the opportunity to stay with
several single brothers without the responsibility of
having to contribute to the household. This is due to
the initial point stated above (him not having parents
to care for him). He has been offered computer networking/ repair training
from one of the brothers that owns a computer company. He even was offered an
opportunity to travel abroad. Nevertheless, he has
continually acted in opposition to the way he is expected to behave.
1.) He does not attend school regularly and has beensuspended several times up till now.
2.) His attendance at the Masjid is infrequent, most of the time he comes when he needs ride home
3.) He is resolute in being in the company of non-Muslims who are engaged in ludictivities.
4.) He is absent from the place that was made available for him to stay with the excuse that he as been spending the night out at his relatives home.
The brothers in our community fear for this boy's deen. We are hesitant to remove him from the house we've prepared for him for fear of him being homeless and leaning ever farther toward his kufaar relatives and associates. Conversely, we fear that we will gain the anger of Allah for supporting one who is knowingly disobedient to Allah. Furthermore, under the "law" of the disbelievers in the country we reside, if this young man gets involved in any mischievous illegal
activities he can endanger those whom he is living with from the Muslims. This is due to us having no "legal" rights over the boy. Therefore, we may be guilty of contributing to the delinquency for a minor under this system of law. If we were to seek guardianship of this young man we would have to either be granted permission from his parents or establish that they are not fit to maintain
guardianship over him . . . which is apparent. If we are not able to find a Muslim family willing to
petition for custody we may be exposing him to the possible sequester the child welfare system of the disbelievers. We have tried many ways to help this young man, we find him not helping himself.
1.) Is it permissible to place him under the care of
the disbelievers' juvenile system where we know his
upkeep will be ensured?
2.) What should be done?
3.) Should we remain patient when he seems to be taking advantage of the situation and putting others at risk due to his behavior?
4.) Should we release him to Allah's care and hope
for his guidance?
Baarakal-lahu feekum was-salaamu alaikum wa rahmatul-lahi wa barkaatuh.
What is the ruling in regards to a male teaching female adults in the Masjid because you cannot find a qulify female teacher to teach them? if so how should the male teacher conduct the class?
Q 3. A woman who no walee, who should be responsible of representing her? is it the Imaam of her local masjid or any other person, what about if the imaam is from the people of innovation or is not aquinted much about this issue of been a walee.
Bismillaah Wal Hamdulillaah Wa As-Salatu wa As-Salamu 'Ala Rasoolillaah Wa Ba'd:
As-Salaamu Alaikum wa Rahmatullahi wa Baraktuh
Oh Beloved and noble Shaykh, After salaat'ul Juma'ah one brother gave me the naseehah not to make the tasleem with Imaam. He said it is bad. He was unable to provide me proofs from the shari'ah because he had heard it from someone. Ya Shaykhna does a Muslim make tasleem with the Imaam or after him? BarakAllaah Feekum wa As-Salaamu Alaikum wa Rahmatullahi wa Baraktuh.
Name of the Shaykh: Shaykh Saalih As-Saalih
Title of the Lecture: Al-'Uloo (Transcendency) of Allaah
Date of the Lecture: May 21, 2005
Listen to the Lecture: Click Here
Read The Transcript: Click Here
Last edited by thuriayaa : October 28th, 2010 at 16:20.