The Deception of the Devious Salafi Sect.... Fwd
J.J.Jama
When a man wishes to unfetter himself from the restrictions of the Shari'ah
and the Sunnah in the present day, the solution for him is to become a
so-called Salafi. Once he joins the Salafi deviant sect, he is free to find
expression for his nafsaani opinions. In order to draw unwary and ignorant
Muslims into its fold of dhalaal and baatil, the modernists Salafis employ
deception on a large scale.
A salient feature of this sect of baatil is their rejection of the mathhabs
of the Salf-e-Saalihoon. In spite of their rejection of the mathaahib of
Haqq espoused by the Salf-e-Saalihoon, these mudhilleen (deviates who lead
others astray) seek to bamboozle the unwary and the ignorant by making
ostentatious claims for their "Love" and "respect" for the 'Ulama and
Fuq'aha. The masses are ignorant. They lack the knowledge to distinguish
between right and left; they do not possess the ability to verify and
understand the statements of the Fuqaha which these salafi deviates
selectively quote to bolster their corruptive arguments. Let us examine one
example of the deception they employ to hoodwink the unwary and the
ignorant.
Taqleed
While they decry Taqleed, jeer at it, speak mockingly of it and vilify the
muqallideen who follow the 'Ulama and Fuqaha and the Salf with epithets such
as "cows" and "dogs", blindly following rulings of others, these salafis
cite the very great Fuqaha of the Salf to support their baatil contentions
of 'ad mut-taqleed" or the renunciation of Taqleed or their blind following
of their opinions of desire. In substantiation of their claim, they present
the well-known statements of the Fuqaha and Ainuhah Mujtahideen of the
Salf-e-Saalihoon such as:
"When you find in my kitaab anything contradicting the Sunnah of Rasulullah
(s.a.s.) then say (i.e. command) the Sunnah of Rasulullah (s.a.s.) and leave
aside my statement." (Imam ash-Shaafi)
"When the Hadith is established as authentic in opposition to my statement,
then act according to the Hadith and abandon my statement." (Imam
ash-Shaafi)
"When the authenticity of the Hadith is established, then that is my
Mathhab." (Imam ash-Shaafi)
Similar statements have been attributed to Imam Abu Hanifa by Ibn Abdul
Barr. Imam Sha'raani too attributes to similar statements to Imam Abu
Hanifa. In Raddul Mukhtaar, Allaamah Beeri, narrating from Sharah Hidaayah
of Ibn Shuhnah says:
"When the Hadith is authentic, then that is my mathhab." (Imam Abu Hanifa)
The authenticity of these statements is not contested. However, neither do
these salafis understand the meaning of these statements nor do their
audiences. The audience being unschooled in the higher knowledge of the
Shari'ah, simply take in what is gorged out by the devious speakers of this
sect. The salafis claim to be the followers of the Salf. In their definition
of the Salf, they quif rightly include the Fuqaha and the Ulama of
Quroon-e-Thalaathah (the first three glorious epochs of Islam) - the age of
Sahaba, Tabi'een, and Tab-a-Tabi'een. The Aima mujtahideen which include the
four illustrious Imams of the Four Mathhabs of the Ahl as-Sunnah Wal-Jama'ah
are all part of the Salf.
While these salafis seek to eke out unbridled rejection of taqleed for every
man in the street on the basis of the aforementioned statements attributed
the great Imams, the great 'Ulama who follow these Aimmah mujtahideen aver
otherwise. Commenting on these statements, Imam an-Nawawi (rahmatullah
alayh) says:
"This which Imam ash-Shaafi has said does not mean that everyone who sees a
sahih Hadith should say "This is the mathhab of ash-Shaafi," thus practicing
on the zaahir (text/external or apparent meaning) of the Haditli.
This most certainly applies to only such a person who has the rank of
ijtihad in the mathhab. It is a condition that he overwhelmingly believes
that Imam ash-Shaafi was unaware of this Hadith or he was unaware of its
authenticity. And this is possible only after having made a research of all
the books of ash-Shaafi and similar other books of the Ashaab of ash-Shaafi,
those who take (knowledge) from him and others similar to these (books).
This is indeed a difficult condition (to fulfill). Few are there who measure
up to this (standard).
What we have explained has been made conditional because Imam ash-Shaafi had
abandoned acting on the zaahir (text) of many Ahadith, which he say and
knew. However, by him was established proof for criticism in the Hadith or
its abrogation or it's specific circumstance or its interpretation, etc.
Hence, he was constrained to leave aside the hadith." (Ilaaus Sunan, Vol. 2,
page 225)
Shaykh Abu Amr (rahmatullah alayh) said:
"It is not easy to act according to the aparrent (zahir) text of what Imam
ash-Shaafi said. It is not lawful for (even) every Faqeeh (qualified Aalim
who has deep insight) to act indepently with that which opines to be proof
from the Hadith." (Ilaus Sunan, Vol. 2, page 225)
It also appears in Ilaaus Sunan of Muhaddith Zafar Ahmad Uthmani
(rahmatullah alayh):
"Imam Sha'raani has also narrated it (i.e. the statement "When the
authenticity of a Hadith is established, it is my mathhab."), attributing it
to the four Imams. It is not hidden (from understanding) that this is for
the one who has the ability (insight and qualifications) in the Nusoos and
the knowledge of its clear laws and abrogations." Volume 2, page 226.
Discussing this statement in his treatise, Shaykh Yusuf bin Ismaail Nibhaani
says:
"Verily, the statement: "When the Hadith has been authenticated, then it is
my mathhab" has been narrated from each of these four Imams who were free
from personal opinion. The audience to whom this statement ("When the Hadith
is Sahih, it is my mathhab.") was directed, is on his (the imam's) Ashaab
(the Fuqaha of his Mathhab) who were the great and illustrious Aimmah among
the great 'Ulama of his mathhab, those who where the Ahl at-Tarjeeh (a high
category of 'Ulama). All of them who were the haafizeen of the Hadith of
Rasulullah (s.a.s.) were fully aware of the daleels (proofs) of all the
mathhabs These are the ones whom the Imam (of the mathhab) had directed his
statement: "When the Hadith is Sahih, it is my mathhab" Verily, they (these
great Fuqaha) are able to reconcile between the Hadith from which the Imam
had derived proof, and the latest Hadith which was established as authentic
after the Imam. They (these illustrious Fuqaha) can see which of the two
Hadiths is more authentic, stronger and which of the two Hadiths is the
later one so that the later one can be the Naasikh (abrogator) for the
earlier one." (Hujjatullah alal Aalameen)
It should now be crystal clear to every unbiased person possessing the least
degree of Aql (intelligence) that the statement: "When the Hadith is Sahih,
it is my mathhab," is directed to an audience of illustrious Fuqaha who were
masters and experts in ijtihad; who had embraced all sciences of the Shar'i
Uoom; who were the Muqallideen of their Imams, who were the Huffaz of
Hadith; who were experts of both narrational and rational (Manqool and
Uqool) branches of knowledge; in short, who were 'Ulama and Fuqaha of the
highest category, whose likes did not again appear on earth after them nor
will appear again on earth until the Day of Qiyaaman because those
illustrious Fuqaha were a Band of Muhaqqiqeen whom Allah Ta'ala had
specially created to formulate and systematize the Shari'ah for posterity in
such a manner that no mudhil (deviate who leads astray) can never hope to
escape with his baatil interpolations and nafsaaniyat.
While the Illustrious Aimmah-e-Mujtahideen directed their command to their
Students (Fuqaha and 'Ulama of the highest category), these half-baked and
raw Salafi deviates direct the Aimma's statements to an audience of
juhala-people who have yet to become adept in the basics of Tahaarat,
Salaat, Sawm, etc.
Even the greatest Aalim alive today cannot avail himself of the statement of
the Aimmah-e-Mujtahideen, leave alone the myriads of half-baked 'Ulama. The
masses cannot even be considered in this regard. Here in this context, when
we say "half-baked" we are referring to even the present day 'Ulama-e-Haqq
whose duty is to safeguard the Shari'ah. Even these highly qualified 'Ulama
of the present age are 'half-baked' and grossly under baked in relation to
the giants and stars of the Shari'Uloom who strode the Firmament of Islamic
Knowledge and Piety during the Quroon-e-Thalathah.
The age for weighing the verdicts of the Aimmah-e-Mujtahideen against the
Ahadith has long passed. It is downright silly and stupid for anyone in this
age to run away with the puerile notion of having the ability to rectify,
amend or refute any of the rulings of the Aimma-e-Mujtahideen. Any such
amendment to any of the rulings of the Aimmah-e-Arba-ah was affected many
centuries ago - a thousand years ago- by their great Students and Ashaab.
Indeed the deviate Salafis are suffering from the disease of self-conceit
and pride in their belief that "erroneous" fataawa of the Aimmah had
remained undetected for the past thousand years and that it was only now in
this age that a deviate like al-Baani acquired the "honor" to correct the
"mistakes" of the great Imams of the mathhab.
It needs no deep wisdom to understand the reason for the Aimmah's directive
to their Ashaab/Students to review their rulings on the Standard of the
Sahih Hadith. The Shari'ah of Islam is the product of the Wahi. It is not
the product of anyone's opinion, be he the greatest Faqeeh. In that early
age of Islam, the Shari'ah had not yet been fully codified in chapter form
and systemically reduced to writing and all the Ahadith had not been
compiled. The age of Hadith compilation came much later. It was therefore
likely that an Imam was not aware of all the Ahadith on a specific subject.
He would issue his fatwa on the basis of all available Nusoos (Qur'anic ayat
and Ahadith). However, when later he later was apprised of a Sahih Hadith
which contradicted his fatwa, he would immediately review his ruling and if
the authenticity and other relevant aspects of the Hadith were established,
he would revoke his fatwa and issue a new fatwa.
Similarly, if the Sahih Hadith came to the attention of the Imam's Ashaab
after the death of the Imam or in his absence, they would adopt the same
process of review and amend their Imam's ruling in obedience to his command
to do so. Thus the statement -"When the Hadith is Sahih, it is my mathhab,"
and similar other statements attributed to the Aimmah-e-Arba-ah, had their
application during the age of ijtihad when the process of the formulation,
codification and systemization of the Shari'ah was in progress. The
authorities of the Shari'ah, viz., the Fuqaha-e-Mujtahideen, to whom the
directive was issued by the Aimmah of the mathaa-hib, had already given
expression to this command.
Thus these statements have outlived their utility and are no longer
applicable for the simple reason that all the Sahih Ahadith have already
been compiled 1250 years ago. Any reviewing which had to be done which
completed 1250 years ago. The statements of the Aimmah in this regard have
only historical importance, and cannot be considered any longer for
practical expression.
It is indeed ludicrous to run away with the assumption that for 1200 years
any errors of the Aimmah Arbah remained undetected and a man like al-Baani
of this age came to rectify such "errors."
Intelligence
While the masses lack higher Islamic Knowledge, they do possess a degree of
natural intelligence by means of which they may discern truth. The
discernment for distinguishing between truth and falsehood is inborn in the
Muslim. He only has to be sincere and unbiased when hearing naseehat. He
will then, with the aid of Allah Ta'ala, arrive at the avenue of guidance.
It should not be difficult for an unbiased Muslim to understand that it is
not possible for thousands and thousands of "Ulama and Fuqaha to submit to
the Aimmah of the four mathhabs for the past 1250 years if they were in
error. If Taqleed was in conflict with the Qur'an and Sunnah, how could it
have been possible for such a vast multitude of 'ulama and fuqaha to uphold
this concept for all these centuries? Can it be possible that the entire
'Ummah was in darkness from the three early ages of Goodness
(Quroon-e-Thalaatha) and a man like al-Baani of this present age be on the
path of rectitude in his denunciation of the Taqleed of the Four Imams? Are
the multitude of the Fuqaha who lived in the every age of Islam right or is
the modernist Salafi sect of this age right? Consult your intelligence with
sincerity and you will not fail to see the light of hidaayah.
carr...@my-deja.com
Dear J.J.Jama,
Thanks for posting this article. It really conveys the true definition
of modern Salafi, those who make habit of judging people by
catergorizing who is good Muslim and who is not with no regard of the
fact that only the Qadir could render such verdict. Salafi practice
aren't limited to the Wahabiya followers, but it is mostly expressed by
them. All told, Mohamed AbdulWahab( Alla ha Naxiirsto) has warned the
Muslims about what he called "slipping back into Jahailya". In his
time, many Muslims were undermining the Tawhid with Siyartul Qubuur,
among other things, for other purpose than praying and asking enternal
forgivness for the dead. He had warned about making cult personality
by elevating some individuals to the status of worship, Subaxana
Allah. The irony is, those who brag about that they are enlightened by
his teachings are doing the very thing he was preaching againast and
making him cult figure.
Once upon a time in the good old days( back in Somalia), the definition
of good Muslim was someone who prays regularly, observes the Ramadan,
dosen't harm Muslims with his hand or tongue, takes care of his family
and faithful to his wife(s)etc. Now, it is all about which Shiekh
Hebel teachings does one parctice and follow. We use to pray the
closest Masjid when the Muzin calls for the Salat. Now I understand
some people only go to "prefered masjid". It is sign of secterianism,
something that has plagued parts of the Muslim world such as Indian
Subcontinent, but now making inroads into Somali society, thanks to
people like our wahabi friends, and there lies the real danger. The
current clan upheaval is childs play compared the perils that await if
Somali society plunges into that dark path. I hope the day never comes
when Somalis start killing each other in the of name religion, like
they are doing in Afgahnistan. These people must be stopped before it
is too late. It is really serious
The joke goes" they will be offended by your shaved beard before they
remind you about the danger of been Tariku Salat. I guess it is in
the "teachings":-)
Sorry, that is all the time I have now....
Nabaday dhamaantiin.
Carrabay.
Sent via Deja.com http://www.deja.com/
Before you buy.
carr...@my-deja.com
Daud7
This kind of distortion won't fly in the face of those who speak with
knowledge. Wait and see whether your distortion has a slim chance to stand the
heat.
Abuu Tamam has said:
When she beheld her sister devastated yesterday, devestation proved for her
more contagious than the manage.
Lammaa ra'at ukhtaha bil amsi qad kharibat kaanal kharaabu lahaa acdaa minal
jarabi.
Ina Daud
J.J.Jama
waagii
aan ku iri iska daa risaalaatka qaraamiga aad hos ka dir dirayso..
aniga waan garan la' ahay meesha ku bugta oo aad ka gunuunicayso.
waxaa tahay nin kaligii gunuunucaya oo isla hadlaya.. welina ma arag
adiga oo waxa la qoray ka jawaabaya.. Somalida horay ayeey waxay
u tiri " Nin dul ganay ma gafin" .
See You have not responded single point raised in that topic ..
you are just full of hot air.. and nothing more..
the only heat you delivered is hot air .. deception and lies..
nothing more..
Brother Daud , I don't want to psycho analyse you but you sound
to me very angry unhappy frustrated man ..confused and delusional
please let us know what is bothering you we may provide some help.
J.J.Jama
Daud7 <da...@aol.com> wrote in message
news:20000124003813...@ng-fj1.aol.com...