Thursday, 26 March 2015

Salafi Gravediggers










From `Abdul `Aziz ibn `Abdullah ibn Baz to the honorable prince, may Allah grant him success and let Al-Haqq (the Truth) be victorious with his support! Amen.

Some sincere advisors wrote to me about a grave that is being worshipped instead of Allah in your country. Attached is a copy of his letter along with two photos of the said grave. I hope Your Eminence can issue an order to undermine this grave and prevent people from excessively praising it and offering sacrifices to its dweller. This is because excessiveness related to graves is as an act of the first Jahiliyyah (pre-Islamic time of ignorance). Besides, drawing closer to the dwellers of graves by offering sacrifices or vows or seeking their help are acts of Jahiliyyah, which Muslim rulers should put an end to.

The mortal remains should be moved to the public cemetery; each corpse should be buried in a separate hole in the ground and its surface should be leveled like all other graves, in order to hide it from people, lest they should over-praise it again.


It is reported that `Umar ibn Al-Khattab (may Allah be pleased with him) did the same with the grave of Daniel, whom the Persians used to over-praise; he ordered them to dig thirteen graves during the daylight and put the corpse in one of them at night and then to level all the graves so that people could not discern his grave.

May Allah bless you wherever you are and make the religion victorious with your support! May Allah guide you to do that which He loves and that which pleases Him!
May Allah help you protect the purified Shari`ah (Islamic law) from contraventions! He is the Most Generous. As-salamu `alaykum warahmatullah wabarakatuh.

Chairman of Chairman of the Departments of Scholarly Research, Ifta', Daw`ah, and Guidance

Ibn Baz Fatwas > Volume 27 > Book on Da`wah


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Wahhabi Bone Collectors  


Removing "Shirk"!

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The Tomb of Prophet Daniel : 

The alleged proof of salafist grave diggers

Here


Abul Aalia said: “When Tastar was invaded, we found, in the treasure house of Al-Harmazan, a bed on which lay a dead man, with a holy script at his bedside. We took the scripture to Umar Ibn Al-Khattab. He called Ka’b and he translated it into Arabic, and I was the first Arab to read it. I read it as I read the Quran.” Here, I (i.e. Khalid Ibn Dinar) said to Abul Aalia: “What was in it?” He said: “Life history, annals, songs, speech, and what is to come.” I asked: “And what did you do with the man?” He said: “We dug in the river bank thirteen separate graves. At nightfall we buried him and leveled all the graves in order to mislead people for they would tamper with him.” I asked: “And what did they want from him?” He said: “When the sky was cloudless for them, they went out with his bed, and it rained.” I asked: “Who did you think the man was?” He said: “A man called Daniel.” I asked: “And for how long had he been dead when you found him?” He said: ‘Three hundred years.” I asked: “Did not anything change on him?” He said: “No, except for the hairs of his face (beard and mustache); the skin of the prophets is not harmed by the earth, nor devoured by hyenas.” [Narrated by Ibne Abi Duniya, Behaqi, Muhammad bin Ishaq in Maghazi, Ibne Kathir in his book Stories of the Prophets]


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Umar bin al Khattab(RA), kept the grave of prophet Daniel(AS), away from the Jews
Firstly, this narration has nothing to do with having structures over the graves. Therefore the idea of permitting vandalism and desecration of graves on the mere existing of a structure over the grave is never derived from this.

Secondly, Wahhabiyyah are misleading by not clarifying the contextual details of the incident. The Jews were actually using the remains of the Prophet Daniel by bringing it out into the open. The narration quoted by them itself mentions this fact, that, the body was kept in the open lying on a bed.

From the details of it, we can clearly see that the Jews used to constantly dig out the coffin and move the coffin around between two groups of people. 

So it in this context that Umar bin al-Khattab(RA) kept the body and grave away from them.

It had nothing to do with having a construction over the grave nor even to do with the fact that the Jews sought tawassul by it. On the contrary, it was because the remains of the Prophet was being fought over by the groups of people and rights of the dead being violated in this manner. Such violation was then prevented and the remains finally laid to rest safely to prevent it from happening again.

Therefore, the Salafis have no proof in this whatsoever. This is rather a proof against the salafi grave diggers. In attempt to force their heretical ways upon the Muslims, groups of armed fanatic bigots from the Salafi sect wreck destruction of the graves and dig out their remains. By this they are in effect violating the rights of the dead, the very matter Umar bin al-Khattab(r) sought to prevent.

The Messenger of Allah, (may Allah bless him and grant him peace), cursed those
who dug up graves”. (Al-Muwatta of Imam Malik). 


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Imam al-Baydhawi (d. 685 AH):
لما كانت اليهود يسجدون لقبور الأنبياء تعظيما لشأنهم ويجعلونها قبلة ويتوجهون في الصلاة نحوها فاتخذوها أوثانا لعنهم الله ومنع المسلمين عن مثل ذلك ونهاهم عنه أما من اتخذ مسجدا بجوار صالح أو صلى في مقبرته وقصد به الاستظهار بروحه أو وصول أثر من آثار عبادته إليه لا التعظيم له والتوجه نحوه فلا حرج عليه ألا ترى أن مدفن إسماعيل في المسجد الحرام عند الحطيم؟ ثم إن ذلك المسجد أفضل مكان يتحرى المصلي لصلاته والنهي عن الصلاة في المقابر مختص بالمنبوشة لما فيها من النجاسة
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 Imam al-Nawawi (d. 676 AH):
He said in his Sharh upon Sahih Muslim (translation taken from here):
وأما البناء عليه فإن كان في ملك الباني فمكروه ، وإن كان في مقبرة مسبلة فحرام . نص عليه
الشافعي والأصحاب . قال الشافعي في الأم : ورأيت الأئمة بمكة يأمرون بهدم ما يبنى ، ويؤيد الهدم قوله : ( ولا قبرا مشرفا إلا سويته
“As for building upon [a grave], then if (a) [the earth on which the grave is built] belongs to the one who builds over it, [building over it] it is offensive, whereas if (b) it is in a public graveyard, then it is unlawful.


*Imam Shafi`i and the early scholars of his school have explicitly said this. Shafi`i said in his book, al-Umm,I have seen the scholars of Mecca command the demolition of [graves] that are built over. Such demolition is supported by the hadith, “… nor an elevated grave except that you level it …””

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As for the 'Imarat al-Qubur of the Anbiya`, 'Ulama and Salihin: 

He said in his Rawdhat al-Talibin:
يجوز للمسلم والذمي الوصية لعمارة المسجد الأقصى وغيره من المساجد ، ولعمارة قبور الأنبياء ، والعلماء ، والصالحين ، لما فيها من إحياء الزيارة ، والتبرك بها
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Imam Imam Ibn Rajab (d. 795 AH) mentions that it's allowed according to most scholars (translation taken from here):
وأكثر العلماء على جواز الدفن في البيوت، ووصى يزيد بن عبد الله بن الشخير أن يدفن في داره، فدفن فيها، وشهد الحسن جنازته، ولم ينكر ذلك أحد
"The majority of scholars hold the view of the permissibilty of burial within buildings. Yazid bin Abdullah bin al-Shakhir instructed that he buried in his home, and he was buried there. Hasan attended his funeral and no one condemned this."
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Imam Ibn 'Aqil (d. 513 AH) mentioned in his al-Fusul - as quoted in
al-Insaf - that it's allowed to build a dome or a tomb upon a grave that belongs to the one who builds it and otherwise it's disliked (i.e. if it's a public graveyard), because it narrows the space:
القبة والحظيرة والتربة ، إن كان في ملكه فعل ما شاء ، وإن كان في مسبلة كره للتضييق بلا فائدة ، ويكون استعمالا للمسبلة فيما لم توضع له
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 Imam al-Nawawi (d. 676 AH) makes a clear distinction between the land that belongs to the one who builds upon it and between a public graveyard and how he mentions the qoute of Imam al-Shafi'i (d. 204 AH) in the context of public graveyards.

Some ignorant people have unfortunately taken the statement of Imam al-Shafi'i out of it's context and are [mis]using it in order to to justify their crimes (i.e. going aroung and destroying the graves of the Awliya` and Salihin, bombing their graves and digging people out of their graves).

(And it's not surprising that these ignorant people have lied against Imam al-Shafi'i - without realising it - for they have even lied against Rasulullah - sallallahu 'alayhi wa sallam - and acted as if he ordered the desecration of the graves of the Awliya` of Allah!)

* So let's see what Imam al-Shafi'i himself said in his
Kitab al-Umm:
عن
طاوس : { إن رسول الله صلى الله عليه وسلم نهى أن تبنى القبور أو تجصص } ( قال الشافعي ) : وقد رأيت من الولاة من يهدم بمكة ما يبنى فيها فلم أر الفقهاء يعيبون ذلك فإن كانت القبور في الأرض يملكها الموتى في حياتهم أو ورثتهم بعدهم لم يهدم شيء أن يبنى منها وإنما يهدم إن هدم ما لا يملكه أحد فهدمه لئلا يحجر على الناس موضع القبر فلا يدفن فيه أحد فيضيق ذلك بالناس
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He mentions that he saw from the authorities in Makkah those who destroyed that which is build [upon the graves] and that the Fuqaha` did not critisize that. Then he mentioned that if the land belonged to the one who died in his lifetime or has been inherited, then nothing of it (that which is built upon the grave) can be destroyed; and that only that is destroyed which does not belong to anyone, so that it does not take the place of other and narrows the space.

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The hadith as related by Imam Al-Bukhari (435)  & Muslim (531) is as follows:
The Messenger of of Allah (Allah bless him and give him peace) said in his final illness, “May Allah curse the Jews and Christians who took the graves of their Prophets as masajid.”
Explanation

Masajid is the plural of masjid, which is the name of a physical place/location.  The hadith is referring to the actual place of the grave itself and is not referring to that which surrounds the grave, is adjacent to the grave, or is above the grave.

Allamah Ali al-Qari said in his Sharh al-Mishkat (1/470)
They made masajid upon them.  He said: the conditional clause [upon them] indicates that making a masjid adjacent to graves is permitted [la ba’s bihi].
Ibn Abd al-Barr said in Al-Tamhid (6/383)
This hadith contains the permissibility of supplicating against the people of disbelief, the prohibition of prostrating upon the graves of the Prophets.  This includes that it is prohibited to prostrate to anyone other than Allah (Azza wa Jall).  The hadith can be interpreted to mean that the graves of the Prophets are not taken as a qibla (direction of prayer) to which prayers are directed…A group claimed that this hadith is evidence that it is disliked to pray in a graveyard or with a graveyard in front of one, however I do not regard this to be a proof for this.
Ibn Abd al-Barr said at another place in Al-Tamhid (5/45)
The Messenger of Allah (Allah bless him and give him peace)  warned his companions and the rest of his community of the bad practices of the nations which had preceded him, who would offer prayer to the graves of the Prophets, taking them as a qibla and masjid (place of prostration).
Allamah al-Baydawi said:
When the Jews and Christians had prostrated to the graves of their Prophets out of honouring them and making them a qibla to which they would direct their prayers, taking them as idols.
Allamah al-Tibi said in Sharh al-Mishkat (2/235)
As for the person who makes a masjid adjacent to [the grave of] a pious person or prays in his cemetry, intending by it istizhar of his soul, or attaining a trace from his worship, not out of honouring or facing the direction of the grave and its like, then there is no harm in this.  Do you not see that the resting place of Ismail (Upon him be peace) is in the Masjid al-Haram at the Hateem?

Similar points were mentioned by Qadi Iyad in Ikmal al-Muallim (2/450-452); Imam al-Nawawi in Sharh Sahih Muslim (3/17); Imam al-Qurtubi in al-Mufhim (2/128) and al-Turbushti in Mirat Sharh al-Mishkat (2/419).

Allamah al-Sayyid al-Samhudi in Wafa al-Wafa (2/557) said
There remains adjacent to the noble graves the space for one grave. This supported by that which is narrated by Aishah (Allah be pleased with her)…her granting permission to Hasan bin Ali (upon him be peace) to be buried in the room. However Bani Umayyah prevented the burial.
Likewise that which is related in Sahih al-Bukhari from Hisham bin Urwah that Aishah instructed Abdullah bin al-Zubair: ‘Do not bury me with them’ [meaning the Prophet (Allah bless him and give him peace) and his two companions] rather bury me with the companions of al-Baqi…
Al-Ismaili related this and cited the additional wording: ‘There was the space of a grave in her house’, however in the Sahih it is mentioned that Umar bin al-Khattab when he sent the message to Aisha requesting to be buried alongside the Prophet (Allah bless him and give him peace) and Abu Bakr, she replied: I had wanted it for myself, however today I give others preference to it over myself.
Imam Ibn Rajab al-Hanbali’s Confirmation of the Above
Ibn Rajab al-Hanbali said in his Fath al-Bari (3/233)
The majority of scholars hold the view of the permissibilty of burial within buildings. Yazid bin Abdullah bin al-Shakhir instructed that he buried in his home, and he was buried there. Hasan attended his funeral and no one condemned this.
Sayyidah Aishah’s Offering Prayer in the Prophetic Chamber
For the duration that the Prophet (Allah bless him and give him peace) and then Abu Bakr (Allah be pleased with him) were buried in the room of Sayyidah Aishah (Allah be pleased with her) she would offer prayer in the room next to the noble grave. However when Sayydina Umar (Allah be pleased with him) was buried in the room she had a wall constructed between her and the graves, or would fully cover herself.
There are a couple of differing narrations detailing this in the Tabaqat Ibn Sa’d (2/294) the strongest of them being the following
Saeed bin Sulaiman informed us saying Abd al-Rahman bin Uthman bin Ibrahim informed us saying, I heard my father mention: Aishah would open her hijab up to the time when her father was buried alongside the Messenger of Allah (Allah bless him and give him peace). When Umar was buried there she covered up fully and did not untie her hijab.
This is supported by that which is mentioned by Ibn Zabalah (as cited by Ibn Asakir in his Tuhfah p.224) that
Ismail bin Ubaydullah narrated to me from his father from Amrah from Aishah (Allah be pleased with her) that she said: I used to remove my hijab and wear my normal clothing until Umar was buried [in the room]. I then was always carefully observed my clothing until a wall was built between me and the graves.
Friday Prayer in the Prophetic Chamber Due to Lack of Space

When there was no space in the masjid people would enter the rooms of the Prophet (Allah bless him and give him peace) and offer prayer therein.  Ibn Shabbah said in Tarikh al-Madinah (as cited by Ibn Najjar p.152 and Ibn Taymiyyah in Rad ala al-Akhnai p.121)
Al-Qanabi and Abu Ghassan narrated to me from Malik that: People would enter the rooms of the wives of the Prophet (Allah bless him and give him peace) to pray therein on Fridays. This was after the passing away of the Prophet (Allah bless him and give him peace), this was when there was no space in the masjid.
Read more here



Edited by ADHM

Monday, 23 March 2015

Striking Necks: It Must Be the Kharijites!






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To paraphrase an aphorism coined by a 20th century philosopher, those who fail to learn the lessons of history are condemned to repeat them until they learn them.

The earliest strain of extremism in Islamic history emerged in the late 7th century with the Kharijites, a sect that scholars have said will continue until the end of the Ummah’s time. In other words, as long as there are Muslims, the pathology of extreme sectarianism and anathematization of fellow Muslims will persist in segments of the community.


It is imperative that the Muslim community, especially the youth, be made aware of the dangers inherent in extremism. To do this, we must understand the mentality of extremist sectarianism, its etiology, and its outward signs and symptoms, which will help us to counter it when confronted by it. 


The most problematic aspect of the Kharijites and their ilk is that they are often cloaked in religiosity and may even exhibit intense devotional practices, especially prayer, Qur’an memorization, and its recitation. This display of puritanical piety often leads many Muslims to deem them rightly guided.




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Below is a translation of a narration given by Imam al-Dhahabi, in his magisterial Biographies of Noble Notables (Siyar A’lam al-Nubala’), concerning Wahab b. Munabbih’s insights into the pathology of sectarianism and its degenerative effects if left unchecked.

Wahab b. Munabbih was a Yemeni scholar and transmitter of hadith. He is sometimes described in the biographical literature as a Jewish convert to Islam due to his vast knowledge of the Torah and Talmudic stories, but other scholars mention that he was actually of mixed descent, his father being a Persian aristocrat and his mother a Himyarite Yemeni, though not Jewish. In any case, he was born during the Caliph ‘Uthman’s reign, in year 34 after Hijrah.

Wahab b. Munabbih was a student of several notable companions, including Ibn ‘Abbas and Jabir b. ‘Abd Allah, from whom he narrates one of the earliest hadith collections.


The vast majority of hadith scholars considered Wahab b. Munabbih a sound narrator: both imams al-Bukhari and Muslim narrate his transmissions. Imam al-Nasa’i, who has some of the strictest requisites for narrating hadith, considers him absolutely reliable.

Ibn Hajar said that Wahab b. Munabbih was “trustworthy” (thiqah). Unfortunately of late, he has come under attack from some modern redactors of Islam because he narrated what are known as Isra'iliyat or Jewish stories, and they accuse him of introducing unsound Jewish traditions into Qur’anic exegesis (tafsir). 

These attacks are in spite of the Prophet’s permission to “Relate the stories of the people of the Bible, but neither assert nor negate their veracity.” (It is permitted to use our own sources to assert or negate them; scholars negate them if they clearly contradict our sources, especially those narrations that put prophets in a bad light, such as the story of Bathsheba and Uriah with David, or that of Noah and his daughters).

The following story illustrates the dangers of sectarian pathology in the social body of Islam and why it is imperative that scholars and advanced students of knowledge warn simple believers, especially those among the youth who may fall prey to such seductively simplistic yet ultimately destructive distortions of Islam.

Imam al-Dhahabi relates the following in his section on Wahab b. Munabbih in his work, Biographies of Noble Notables (Siyar A’lam al-Nubala’):


Dawud ibn Qays narrates the following story about Wahab b. Munabbih:



I had a friend who was called Abu Shamir Dhu Khawlan. I departed from Sana’a to visit him in his village. As I approached his village, I stumbled upon a letter addressed to Abu Shamir. Upon my arrival, I found him disconsolate and depressed. When I inquired as to why, he explained, “A postman from Sana’a came to deliver a letter from some friends I have there but confessed that he had lost it.”
“No worries, I found it!” I said.
He cried, “Praise be to Allah!” He then opened its seal and read it silently.
“Why don't you read it to me?” I asked.
He replied, “I consider you a little too young.”
So I asked him, “What is in it?”
He said, “The striking of necks!”
I then said, “Maybe some people from among the Haruris [Kharijites] have written it.” 1

Nonplussed, he asked, “How did you know that?”

“Because my friends and I sit with Wahab b. Munabbih,” I replied, “and he always says to us, ‘Beware all of you young and inexperienced ones from these extremists: don't you let them pull you into their deviant views. Indeed, they are an evil that has afflicted this Ummah.’”

At this point, Dhu Khawlan tossed the letter to me, and I read the following in it:
“Peace be upon you. We praise Allah to you and counsel you to piety. Verily, the religion of Allah is discrimination and guidance. Surely this religion is obedience to Allah and disobedience to whoever disobeys the way of His Prophet, Allah’s peace and blessings upon him. When our letter arrives, ponder deeply, in sha Allah, whom you fulfill your zakat obligation through. By doing so, you will earn a close place with Allah and the protection of His allies” [i.e. the Kharijites].

I then said to him, “I prohibit you from associating with them.”
To this, he replied, “Tell me why I should follow your opinion and abandon one from those older than you.”

I then suggested to him, “How about if I take you for an audience with Wahab so that you can hear his counsel?”

He agreed, so we set out for Sana’a, and I took him to Wahab b. Munabbih.
At that time, Mas’ud b. ‘Auf was the governor of Yemen appointed by ‘Urwah b. Muhammad. When we arrived, we found a group of people sitting with Wahab. One of them said, “Who is this elder with you?”
I said, “He has a problem that needs addressing.”
The group stood up, and Wahab said, “What is your need, Dhu Khawlan?” 2
On hearing his name [from one he had never met], he was rendered mute from fright. Wahab turned to me and said, “Speak on his behalf.”

I said, “He is a man of Qur’an and virtue, as far as I know, but Allah knows his inner state. He told me that some Kharijites had appealed to him and said that his poor-tax paid to the rulers was invalid because they do not distribute it to its rightful recipients. They said to him it was valid only if paid to them. Given that, I thought it appropriate to bring him to you, O Abu ‘Abd Allah Wahab b. Munabbih, knowing that your words would have more of a healing effect on him than mine.”

At this, Wahab said to Dhu Khawlan,
Is it your wont to become an extremist at this late age of yours, Dhu Khawlan? Do you want to testify that those better than you are astray? Tell me, what will you say to Allah tomorrow when He has you stand on the Day of Judgment with those you have condemned as disbelievers? Allah testifies to their belief, and yet you claim they are disbelievers! Allah declares they are guided, and yet you claim they are astray! Where will you end up if your opinion contradicts Allah’s decree and your testimony belies His testimony? Tell me, Dhu Khawlan, what are these extremists saying to you?

Now able to speak, Dhu Khawlan said to Wahab, “They demand that I give charity only to those who follow their opinion and that I should ask forgiveness for them alone.”

Wahab responded:
Yes, what you say is correct: this is their calamitous, deceitful sedition. As for their claim about charity, it reached me that the Prophet, Allah’s peace and blessings upon him, said that a woman from Yemen was punished for locking up a cat [and starving it to death].
Is a human being who is free of idolatry and worships Allah declaring His oneness closer to Allah or is that cat? Isn’t this person who worships Allah free of idolatry more worthy to be relieved of his hunger than that cat?
Allah says, “They give food out of love of Allah to the destitute, the orphan, and the prisoner.” As for their saying that none should seek forgiveness for others except for those who are like him, are they better or the angels? About the angels, Allah says, “They ask forgiveness for whoever is in the earth.” By Allah, the angels are doing only what Allah commanded them to do, as He tells us, “They don't do anything before they hear the word from Allah, and they do what they are told to do.” It has been made clear in the verse, “They ask forgiveness for those who believe.

Dhu Khawlan, I saw the beginning of Islam. By Allah, this group of Kharijites and all others like them did not appear except that Allah scattered them due to the evil of their states. And none of them puts forward their opinions except that eventually Allah destroys him. Had Allah allowed their views to spread and flourish, corruption would fill the earth, and you would see no security on the roads or even for those on the Hajj, and this religion of Islam would become an ignorant and zealous affair (jahiliyyah). And then every group will declare their caliphate, each one fighting the other. Every group of ten thousand will fight all the others, each group accusing the others of disbelief, until the believer is afraid for his life, his religion, his blood, and his wealth and doesn't know who to be with. 

Allah says, Had not some protected others, the whole earth would be corrupt,” and “We will give victory to Our messengers and those who believe.” If they were true believers, they would be given victory, as Allah says, “Our soldiers will have victory.

Dhu Khawlan, does not Noah’s response to the idolaters of his time suffice you in responding to these extreme Muslims today? 

The idolaters challenged him about the believers following him, saying, Should we believe like these lowly outcasts believe?” [Noah merely responded, “And what knowledge have I of what they did? Their reckoning is only with Allah, and I am not going to drive away the believers. I am but a plain warner.”] 3

Dhu Khawlan then said, “What do you tell me I should do?”
Wahab replied, “Give your zakat to those who Allah has put over us. Dominion is Allah’s alone. It is in His hand, and He gives it to whomever He pleases. If you give it to whoever is in charge, you are absolved of your obligation. If anything remains, give it to your next of kin, those in your employ, your neighbors, and your guests.”
At this point, Dhu Khawlan declared, “Bear witness all of you that I no longer follow the deviant opinions of the extremists!” 4

It is worth pondering the lesson of this story from the early years of Islamic history, given that history does indeed repeat itself, and once again we are faced with a strain of extremism first embodied by the Kharijites.

Wahab b. Munabbih’s remarkable concluding statement should be a reminder to many modern Muslims, especially the extremists, who have lost sight of this truth: Dominion is Allah’s alone. It is in His Hand, and He gives it to whomever He pleases.



When Muslims prove themselves worthy of being caretakers of power through moral rectitude, Allah will restore once again our glory, but as long as we are in the inglorious condition that we find ourselves in, the destructive and corrupting danger of power is best kept from us. Many of the Prophets in the Qur’an were oppressed, but they were always exemplary in their response to oppression.



Imam al-Ghazali, who witnessed the collapse of the Seljuk state and the advent of civil strife during that period after the assassination of Malikshah, knew that states collapse but that the righteous man, if purified and protected, does not collapse. Politics invariably fails us, but piety never fails us. “And whoever is pious, Allah will prepare for him a way out and provide for him from where he least expects.

 Imam al-Ghazali then set out to record a roadmap for the traveller who lives in this world of instability and uncertainty. That roadmap is always available – in times of light and in times of darkness. It begins with knowledge and ends with death.




1.        The Haruris were Kharijites from Harura’ near Kufa in Iraq. They are the very first innovators in Islamic tradition, and this was their base. When they opposed Imam ‘Ali, their headquarters was in Harura’, and so they came to be known as Haruriyyah. It is essentially synonymous with Kharijite or extremist. In a sound hadith, ‘A’ishah was asked why women have to make up fasting from menstruation but not prayers. She replied, “Are you a Haruriyyah?” It is interesting to note that upon merely hearing his cryptic phrase “the striking of necks,” Dawud b. Qays suspected that it was from the Kharijites.

2.       Wahab knew the man’s name without previously knowing him or being told his name, which frightened the man leaving him unable to speak. This is known as kashf and can occur among the deeply righteous whereby they know something that is not possible for them to know by ordinary means. Usually the righteous hide this gift, but sometimes it is necessary for them to reveal it, as it can help their words to penetrate the heart of the one they are trying to guide. I have witnessed this many times with my own teachers, so it does not strike me as contrived, which is generally how orientalists, unfamiliar with this phenomenon, view such narrations. Kashf can also occur without the one at whose hands it occurs being aware of it, but the one hearing it will know clearly that Allah inspired that person. This is due to the veil that many of the righteous have concerning their own state with Allah.

3.       Wahab knew this man was a man of Qur’an, so he quoted only the first part of the story. The verses are in the chapter entitled “The Poets.” The disbelievers challenged Noah, peace be upon him, concerning those who followed him, saying they were lowly and insignificant people, so why should they, in their stature, follow along with these lowly ones? Noah’s reply is what Wahab is telling this man to follow – that it is not our business to judge people who follow or claim to follow prophets. Allah will judge them. In judging them ourselves, we will end up driving away true believers, which is exactly what the Kharijites and their ilk among fanatical and sectarian Muslims do to other Muslims: they drive them out of Islam.

4.       Siyar A’lam al-Nubala’, Volume 4, 554-557.
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source


(Edited by ADHM)

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The Crisis of ISIS: A Prophetic Prediction 
Full Video: Here

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Ibn Asakir reported: Wahb ibn Munabbih said, “I knew the early period of Islam. By Allah, the Kharijites never had a group except that Allah caused it to split due to their evil condition.
Never did one of them proclaim his opinion except that Allah caused his neck to be struck.
Never did the Muslim nation unite upon a man from the Kharijites.
If Allah had allowed the opinion of the Kharijites to take root, the earth would have been corrupted, the roadways would have been cut off, the Hajj pilgrimage to the sacred house of Allah would have been cut off, and the affair of Islam would have returned to ignorance until the people would seek refuge in the mountains as they had done in the time of ignorance.
If there were to arise among them ten or twenty men, there would not be a man among them except that he would claim the Caliphate for himself.
With each man among them would be ten thousand others, all of them fighting each other and charging each other with unbelief until even the believer would fear for himself, his religion, his life, his family, his wealth, and he would not know where to travel or with whom he should be.” Source: [Ta’reekh Dimshaq, 69290]
عن ابن عساكر قال وهب بن منبه أني قد أدركت صدر الإسلام فوالله ما كانت للخوارج جماعة قط إلا فرقها اللَّه على شر حالاتهم وما أظهر أحد منهم رأيه قط إلا ضرب اللَّه عنقه وما اجتمعت الأمة على رجل قط من الخوارج ولو أمكن اللَّه الخوارج من رأيهم لفسدت الأرض وقطعت السبل وقطع الحج من بيت اللَّه الحرام وإذا لعاد أمر الإسلام جاهلية حتى يعود الناس يستغيثون برءوس الجبال كما كانوا في الجاهلية وإذا لقام أكثر من عشرة أو عشرين رجلا ليس منهم رجل إلا وهو يدعو إلى نفسه بالخلافة ومع كل رجل منهم أكثر من عشرة آلاف يقاتل بعضهم بعضا ويشهد بعضهم على بعض بالكفر حتى يصبح الرجل المؤمن خائفا على نفسه ودينه ودمه وأهله وماله لا يدري أين يسلك أو مع من يكون
69290 تاريخ دمشق لابن عساكر حرف الواو ذكر من اسمه وهب

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Abdullah ibn Amr reported: I heard the Messenger of Allah, peace and blessings be upon him, say, “Verily, the majority of hypocrites in my nation are among its reciters.”
Source: Musnad Ahmad 27909- Grade: Hasan (fair) according to Al-Haythami
عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِي قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّ أَكْثَرَ مُنَافِقِي أُمَّتِي قُرَّاؤُهَا
27909 مسند أحمد مُسْنَدُ الْمُكْثِرِينَ مِنَ الصَّحَابَةِ إن أكثر منافقي أمتي قراؤها
المحدث الهيثمي خلاصة حكم المحدث أحد أسانيد أحمد ثقات أثبات
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Hazrat Abdullah ibn Umar رضي الله تعالیٰ عنه narrates The Holy Prophet صلى الله تعالیٰ عليه وآله و سلم said: "People will appear who recite the Quran but it will not go beyond their throats. Every time a faction emerges it will be cut off (Killed) I heard the Beloved Prophet صلى الله تعالیٰ عليه وآله و سلم say this more than ten times until he said "Dajjal will appear in their midst
Sunan ibn Majah, Kitab ul Fitn, Imam Ahmad bin Hanbal, Fil Musnad and others
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Adi’ Al-Kindi reported: I heard the Messenger of Allah, peace and blessings be upon him, say, “Verily, Allah the Exalted will not punish a community for the sins of a few unless they see evil appear among themselves and they are able to condemn it but they do not. If they do that, then Allah will punish the community along with the sinners.”
Source: Musnad Ahmad 17627
عن عدي الكندي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يُعَذِّبُ الْعَامَّةَ بِعَمَلِ الْخَاصَّةِ حَتَّى يَرَوْا الْمُنْكَرَ بَيْنَ ظَهْرَانَيْهِمْ وَهُمْ قَادِرُونَ عَلَى أَنْ يُنْكِرُوهُ فَلَا يُنْكِرُوهُ فَإِذَا فَعَلُوا ذَلِكَ عَذَّبَ اللَّهُ الْخَاصَّةَ وَالْعَامَّةَ
17627 مسند أحمد مُسْنَدُ الشَّامِيِّينَ إن الله عز وجل لا يعذب العامة بعمل الخاصة حتى يروا المنكر بين ظهرانيهم وهم قادرون على أن ينكروه فلا ينكروه
المحدث ابن حجر العسقلاني خلاصة حكم المحدث إسناده حسن وله شاهد
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Abu Sa’eed Al-Khudri reported: The Prophet, peace and blessings be upon him, said,
“There will come a people from the east who recite the Quran but it does not go beyond their throats. They will go out of the religion just as an arrow pierces its target and they will not return to it just as the arrow does not return to the bow.” It was said, “What will be their sign?” The Prophet said, “Their sign is shaving.” Or he said, “It is shearing.”
 Sahih Bukhari 
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَخْرُجُ نَاسٌ مِنْ قِبَلِ الْمَشْرِقِ وَيَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ يَمْرُقُونَ مِنْ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنْ الرَّمِيَّةِ ثُمَّ لَا يَعُودُونَ فِيهِ حَتَّى يَعُودَ السَّهْمُ إِلَى فُوقِهِ قِيلَ مَا سِيمَاهُمْ قَالَ سِيمَاهُمْ التَّحْلِيقُ أَوْ قَالَ التَّسْبِيدُ
7123 صحيح البخاري كِتَاب التَّوْحِيدِ تلك الكلمة من الحق يخطفها الجني فيقرقرها في أذن وليه
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Hudhaifa reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, I fear for you that a man will recite the Quran until his delight is seen and he takes Islam as a cloak. Then, he changes to whatever Allah wills for him, such that it is stripped from him and he throws it behind his back, assaulting his neighbor with the sword and accusing him of idolatry.” I said, “O Prophet of Allah, which one is closer to idolatry? The accused or the accuser?” The Prophet said, “Rather it is the accuser.” Source: Sahih Ibn Hibban 81
عن حذيفة قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ إِنَّ مَا أَتَخَوَّفُ عَلَيْكُمْ رَجُلٌ قَرَأَ الْقُرْآنَ حَتَّى رُئِيَتْ بَهْجَتُهُ عَلَيْهِ وَكَانَ رِدْئًا لِلإِسْلامِ غَيَّرَهُ إِلَى مَا شَاءَ الِلَّهِ فَانْسَلَخَ مِنْهُ وَنَبَذَهُ وَرَاءَ ظَهْرِهِ وَسَعَى عَلَى جَارِهِ بِالسَّيْفِ وَرَمَاهُ بِالشِّرْكِ قَالَ قُلْتُ يَا نَبِيَّ اللَّهِ أَيُّهُمَا أَوْلَى بِالشِّرْكِ الْمَرْمِيُّ أَمِ الرَّامِي قَالَ بَلِ الرَّامِي
81 صحيح ابن حبان كتاب العلم باب الزجر عن كتبة المرء السنن
المحدث ابن كثير خلاصة حكم المحدث إسناده جيد
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Aisha (RA) reported: A man came to the Prophet, peace and blessings be upon him, and he said, “O Messenger of Allah, by Allah I love you more than myself. I love you more than my family and wealth. You are more beloved to me than my children. I would be in my house and I would remember you until I cannot be patient until I meet you. When I remember my death and your death, I know you will enter Paradise with the status of the prophets, but if I enter Paradise I am afraid I will not see you.” The Prophet did not answer him until Gabriel, peace be upon him, was sent with the verse, “Whoever obeys Allah and the Messenger, they will be with those whom Allah has blessed among the prophets, the truthful, the martyrs, and the righteous.” (4:69)
 Source: Mu’jam As-Sagheer 51
عَنْ عَائِشَةَ قَالَتْ جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ وَاللَّهِ إِنَّكَ لَأَحَبُّ إِلَيَّ مِنْ نَفْسِي وَإِنَّكَ لَأَحَبُّ إِلَيَّ مِنْ أَهْلِي وَمَالِي وَأَحَبُّ إِلَيَّ مِنْ وَلَدِي وَإِنِّي لَأَكُونُ فِي الْبَيْتِ فَأَذْكُرُكَ فَمَا أَصْبِرُ حَتَّى آتِيَكَ فَأَنْظُرَ إِلَيْكَ وَإِذَا ذَكَرْتُ مَوْتِي وَمَوْتَكَ عَرَفْتُ أَنَّكَ إِذَا دَخَلْتَ الْجَنَّةَ رُفِعَتْ مَعَ النَّبِيِّينَ وَإِنِّي إِذَا دَخَلْتُ الْجَنَّةَ خَشِيتُ أَنْ لَا أَرَاكَ فَلَمْ يَرُدَّ عَلَيْهِ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْئًا حَتَّى نَزَلَ جِبْرِيلُ عَلَيْهِ السَّلَامُ بِهَذِهِ الْآيَةِ وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ
51 المعجم الصغير للطبراني باب الألف من اسمه أحمد
المحدث أحمد شاكر خلاصة حكم المحدث صحيح لغيره
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