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ISLAMIC -
ISLAMIC |
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MADAHABS.
1) school of thought
3) FUNDAMENTAL DIFFERENCE BETWEEN MAIN SECTS OF ISLAM 4) Classes within a Muslim community 5) FOUR IMAMS
6) SALAFIS & OTHER SCHOOL OF THOUGHT
9) DIFFERENCE BETWEEN Shiites and Sunnis
11) WHO IS Mohammad Ibn Abd Al Wahhab
12) BAHA'I FAITH
Question: What is the Relation between the four "Madhabs" and the Sunnah of Prophet Muhammed? Is it true if we follow any one of the above Madhabs"? Answer:
1. Muslims
Should be United
"Who is better in speech Than one who calls (men) To Allah,
works righteousness, And says, ‘I am of those Who bow in Islam
(Muslim)?’
" [Fussalat 41:33]
The Prophet (pbuh) dictated letters to non-Muslim kings and rulers
inviting them to accept Islam. In these letters he mentioned the verse
of the Qur’an from Surah Aale Imran chapter 3 verse 64: Question :
Please clarify how
to differentiate between the groups that claim they are following the
right path. We know that Ahlul Sunnah wal jama’ah is the group that
follows the straight path. But there are many Muslims do not know the
ruling on the other groups, which started to be widely spread these days
as the prophet (PBUH) said. As he said what means that there will be
many groups 73 sects, Allah knows best how many, and that only one is
following the straight path.
Firstly: Division and differences among this ummah is something inevitable, to which history bears witness, as do the texts of the Sunnah of our Prophet Muhammad (peace and blessings of Allah be upon him). The Prophet (peace and blessings of Allah be upon him) said: “Whoever among you lives after I am gone will see a great deal of dissent.” Narrated by Abu Dawood (4067); classed as saheeh by al-Albaani in Saheeh Abi Dawood. Dissent has occurred in the political field, as well as in the fields of thought and ‘aqeedah, which is represented in the appearance of different sects at the end of the era of the Rightly-Guided Caliphs, such as the Murji’is, Shi’ah and Khawaarij. But by His mercy, Allah decreed that this division should happen when some groups drifted away from the way of the main body of the Muslims and developed their own different approach, and they were distinguished by their own names and character. So the ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah, and the ‘aqeedah of the majority of Muslims, was not confused even for a day with that of the other, misguided sects, so that those sects would not dare to call themselves Ahl al-Sunnah wa’l-Jamaa’ah, rather they are called after the bid’ah (innovation) that they introduced, or the person who founded the sect. You can see that when you examine the names of all the sects. The famous hadeeth about the ummah splitting into seventy-three sects bears witness to that. It was narrated from Mu’aawiyah ibn Abi Sufyaan (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) stood among us and said: “Those who came before you of the people of the Book split into seventy-two sects, and this ummah will split into seventy-three: seventy-two in Hell and one in Paradise, and that is the jamaa’ah (main body of Muslims).” Narrated by Abu Dawood (4597) and others; classed as saheeh by al-Haakim (1/128), who said: it is an important hadeeth that represents a basic principle. It was classed as hasan by Ibn Hajar in Takhreej al-Kashshaaf (63). It was classed as saheeh by Ibn Taymiyah in Majmoo’ al-Fataawa (3/345), al-Shaatibi in al-I’tisaam (1/430), and al-‘Iraaqi in Takhreej al-Ihya’ (9/133). It is mentioned frequently and often quoted as evidence by the scholars in the books of Sunnah, and it was narrated from a number of the Sahaabah via many isnaads, most of the soundest of which specify the number of sects as being seventy-three. The Prophet (peace and blessings of Allah be upon him) described the saved group as the jamaa’ah, i.e., the consensus of the Muslim scholars. In other reports he also described them as “the vast multitude”, as in the hadeeth of Abu Umaamah and others which is recorded by Ibn Abi ‘Aasim in al-Sunnah (1/34) and al-Tabaraani in al-Mu’jam al-Kabeer (8/321), with an isnaad that is hasan li ghayrihi (hasan because of corroborating evidence). The Prophet (peace and blessings of Allah be upon him) also described them in the following terms: “My ummah will split into seventy-three sects, all of whom will be in Hell except one group.” They said: Who are they, O Messenger of Allah? He said: “(Those who follow) that which I and my companions follow.” This is mentioned in the hadeeth of ‘Abd-Allah ibn ‘Amr which was recorded and classed as hasan by al-Tirmidhi (2641). It was also classed as hasan by al-‘Iraaqi in Ahkaam al-Qur’aan (3/432), al-‘Iraaqi in Takhreej al-Ihya’ (3/284) and al-Albaani in Saheeh al-Tirmidhi. This is the clearest sign that the Muslim can use to determine what is the saved group, so he should follow the way of the majority of scholars, those whom all the people testify are trustworthy and religiously-committed, and he should follow the way of the earlier scholars among the Sahaabah, Taabi’een and the four Imams and other scholars, and he should beware of every sect that differs from the main body of Muslims (jamaa’ah) by following innovation (bid’ah). Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: The sign of the people of bid’ah is that they do not follow the salaf. End quote from Majmoo’ al-Fataawa (4/155). He also said (3/346): The sign of these groups – i.e., the seventy-two groups that go against Ahl al-Sunnah wa’l-Jamaa’ah – is that they forsake the Qur’aan, Sunnah and scholarly consensus. The one who follows the Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah. End quote. It is not permissible for anyone to imagine after this that the Shi’ah, for example, are the saved group, or that the deviant Sufis, Khawaarij or Habashis are the saved group. Rather these are innovated groups which only follow invented ideas, that are denounced by the scholars and the majority of Muslims, who feel repulsion in their hearts towards them. Their ideas were never believed in for a day by Abu Bakr, ‘Umar, ‘Uthmaan or ‘Ali (may Allah be pleased with them), or by Imam Abu Haneefah, Maalik, al-Shaafa’i or Ahmad ibn Hanbal. Would any wise person think that a belief that these imams were unaware of could be correct? Think about it. There is the greatest and most obvious difference between Ahl al-Sunnah wa’l-Jamaa’ah (the saved group) and other, misguided groups. Ibn Taymiyah (may Allah have mercy on him) says: Hence the saved group is described as Ahl al-Sunnah wa’l-Jamaa’ah, and they are the greater majority and the vast multitude. As for the other groups, they are followers of weird ideas, division, innovation and whims and desires, and none of these groups reached anywhere close to the size of the saved group, let alone being equal to them, rather some of these groups are very small in number. The sign of these groups is that they go against the Qur'aan, Sunnah and scholarly consensus. The one who follows the Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah. Majmoo’ al-Fataawa (3/346). Al-Shaatibi has mentioned many names of the doomed groups in al-I’tisaam (1/453-460). Secondly: The scholars of Ahl al-Sunnah wa’l-Jamaa’ah have stated in their books that the other sects are among the misguided and doomed innovated groups, and that they deserve to enter Hell because of the reprehensible ideas and grave innovations that they have introduced into the religion of Allah. But in most cases they are not regarded as kaafirs, rather they are regarded as Muslim sects. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Similarly, with the other seventy-two groups, those that are hypocrites are inwardly kaafirs, and those that are not hypocrites but rather believe inwardly in Allah and His Messenger are not inwardly kaafirs, even though they are mistaken in their interpretations, regardless of what that mistake may be. Some of them may have some of the branches of hypocrisy, or they may not have the kind of hypocrisy that dooms a man to the lowest depths of Hell. The one who says that each of the seventy-two sects is guilty of kufr that puts one beyond the pale of Islam is going against the Qur’aan and Sunnah and the consensus of the Sahaabah (may Allah be pleased with them all), and the consensus of the four imams and others. None of them regarded any of the seventy-two sects as kaafirs, rather they regard one another as kaafirs. Majmoo’ al-Fataawa (7/218). This does not mean that every sect that calls itself Muslim is actually Muslim, rather they may be kaafirs and apostates, such as the extreme Raafidis, the extreme Sufis and the baatini sects such as the Druze, Nusayris and others. These are all beyond the pale of Islam and are not regarded as being among the sects mentioned in the hadeeth. Thirdly: The cause of difference and division among these groups mentioned in the hadeeth has to do with fundamental matters of religion and basic issues of ‘aqeedah, not differences of opinion regarding fiqh. Al-Shaatibi (may Allah have mercy on him) said: These are regarded as sects because they differ from the saved group with regard to some fundamental issues of religion and basic rules of sharee’ah, not with regard to minor issues, because differences with regard to minor issues does not lead to division and factionalism, rather factionalism occurs when there are differences concerning fundamental issues of Islam. Al-I’tisaam (1/439). If some Muslim groups stand out from others because of a specific method of da’wah and working for Islam, but they do not go against Ahl al-Sunnah wa’l-Jamaa’ah in their ‘aqeedah, then they are not to be regarded as doomed groups, rather they are among the saved group in sha Allah, if they follow the way of the Sahaabah and Taabi’een in ‘aqeedah and action. 3. fundamental differences between MAin sects of Islam Question: I would be very grateful if you could advise me on the fundamental differences between the main sects of Islam, although I know that originally Islam was a unified religion. Thank you. Answer: Praise be to Allah. The answer to your question is lengthy and deserves a book to itself. We cannot answer in details here, but we can say the following in brief:
The Prophet
Wahb ibn Baqiyyah
told us from Khaalid from Muhammad ibn ‘Amr from Abu Salamah from Abu
Hurayrah who said: the Messenger of Allah
It was reported from
‘Awf ibn Maalik who said: the Messenger of Allah
What is meant by
al-Jamaa’ah is the ‘aqeedah and actions of the Prophet Among are the sects that claim to belong to Islam, but are misguided with regard to the Unity of Allah (Tawheed) and His Names and Attributes; they say that everything that exists is Allah and that He is incarnate or present in His creation – glorified be He far above what they say. On the contrary, He is above His heavens, settled on His throne, distinct from His creation. Others are misguided with regard to eeman (faith) and say that deeds are separate from faith and that faith does not increase or decrease. The correct view is that faith consists of words and deeds; it increases when one does acts of obedience to Allah and decreases when one commits sin. Others are misguided by their declaring that the person who commits sin goes beyond the pale of Islam and is doomed to eternity in the Fire. The correct view is that the one who commits a major sin – apart from shirk and al-kufr al-akbar – does not go out of Islam. Others are misguided with regard to the issue of al-qadaa’ wa’l-qadar (divine decree), and said that man has no choice in what he does. The correct view is that man has freedom of will on the basis of which he will be called to account and will bear the consequences of his deeds. Others are misguided with regard to the Qur’aan, and say that it is created. The correct view is that it is the words of Allah, revealed not created. Others are misguided with regard to the Sahaabah, whom they revile and denounce as kaafirs even though they are the companions of the Prophet among whom the Wahy (Revelation) was revealed, and they are the most knowledgeable and the most devoted in worship among this Ummah, and they strove in jihaad for the sake of Allah and Allah supported this religion through them – may Allah be pleased with them all. And there are other groups who deviated from the path of Islam and innovated matters in the religion of Allah; each of them rejoices in what they have, but they have followed the ways of the Shaytaan and gone against the words of Allah (interpretation of the meaning): “And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may become Al-Muttaqoon (the pious)” [Al-An’aam 6:153] We ask Allah to make us among the followers of the Sunnah who will be saved from the Fire, and to admit us to Paradise among the righteous. May Allah bless our Prophet Muhammad (PBUH). 4. Classes within a Muslim community Question : In my country, people are classified as either sayed or sheikh or pathan. There are restrictions on intermarriages between these groups which would prevent, for example, the marriage of a sayed girl to a pathan man. It is also said that sayeds are not allowed to receive zakah. Could you please comment on these classifications? Answer : In the Qur'an we read: "Mankind, we have created you out of one male and one female and made you into peoples and tribes so that you may get to know each other. The most noble among you in Allah's view is the most God-fearing..." (Al-Hujrat 49:13) This verse establishes the basic Islamic principle that all human beings are equal, since they descend from the same man and woman. Over the centuries, they have formed different nations and numerous tribes. When they get to know each other, they stand to enrich human life. The only recognized field of excellence in which it is possible to distinguish any one person or group of them over the rest is fearing Allah, a quality which does not fail to bring out the best in every human being. The division you have mentioned in your country is alien to the basic principles of Islam. You speak of an automatic blockage of the marriage of a man from one group with a woman from another. How could this be justified when Allah says in the Qur'an: "Believers are but brothers...." (Al-Hujrat 49:10) The possibility of objecting to a marriage is limited to such a situation as when a woman feels that marrying a particular person will not give her the sort of life to which she is used to. In other words, the marriage will mean a downgrading of her. Otherwise, the guiding principle in sanctioning a marriage is the Hadith which tells all Muslim parents and guardians: "If a man whose strength of faith and honesty are of acceptable standard, comes to you with a proposal of marriage, then accept his proposal. If you do not, you will cause friction and a great deal of corruption in the land." Let us look briefly at the class known as 'sayed'. A 'sayed' has come to refer in many parts of the Islamic world to a person who claims to be a descendant of the Prophet. I can tell you that many who claim to be 'sayed' cannot substantiate their claims. However, even if the claim is correct, it does not confer any particular status to the person concerned. He is still required to do his Islamic duties as everyone else. He will be rewarded in the same manner and his sins will be taken against him in the same way. He will either be forgiven or punished by Allah as He, in his sole discretion, determines. His descent does not give him any immunity. Nor does it give him any special status in society. Let us remember what the Prophet said to his own daughter: "Fatimah, work for your future life because I shall avail you nothing (if Allah is not pleased with you)." This is a clear instruction by the Prophet to his own daughter that her own actions are the only factor which determine her standing in the life to come. If this applies to Fatimah, who can say that his [being] descendent gives him any privileges whatsoever. It is true that the Prophet has made it clear that zakah is not to be paid to him, his household and descendants. They have, however, different sources of income from the Islamic state, such as a share of what the Muslim state may gain in the fighting. However, many scholars are of the view that it is permissible to give zakah to descendants of the Prophet if they are poor, particularly because the other sources from which they would have benefited are largely unavailable. Our Dialogue ( Source : Arab News - Jeddah ) Question: People believe in 4 imams. My confusion is which one of them is on right path and be followed? Answer: Praise be to Allah.
Allah has made our
worship based on His Book and the Sunnah of His Messenger
The four imaams and
founders of the schools of Islamic fiqh (Imaam Abu Haneefah, Imaam
Maalik, Imaam al-Shaafa’i and Imaam Ahmad) – may Allah have mercy on
them all – all followed the texts of the Sharee’ah and their efforts
were all focused on teaching and spreading sound Islamic knowledge. All
of them were on the right path, and all were devoted followers of the
Prophet
The things to be
followed in Sharee’ah are those for which evidence (daleel) is
established. In some cases, some scholars may not have known of daleel
whilst others did, but this does not mean that their knowledge and
ability is to be discredited. All of them were seeking to find and
propagate the truth. If a person wants to follow one of the Imaams and
adopt his madhhab, then he should follow him in matters for which there
is clear, sound daleel, for this is what is required in Islam, but he
should not develop partisan or sectarian feelings towards anybody. It is
not permissible for the Muslim to believe that he has to follow anybody
in all that he says except the Prophet The person who is suitably qualified can examine what the scholars said and see what is supported by sound daleel. The “rank and file” Muslim who does not know how to examine the evidence and weigh it up should follow a scholar whose religious commitment and knowledge he trusts, and act according to his fatwas. And Allah knows best. 6. SALAFIS & OTHER SCHOOL OF THOUGHTS Question: I know you have already explained the fact that the way to find the real jammah is one which follows hadith and sunna, as these people cannot go astray. I was with eh-le hadith (Saudi salafis) until lately I have received so much information from hanafi's and also shaikh Faisal too. They criticize the salafs so much and of course with hadith, which I can’t really reject. So I put these arguments forward to the salaf and they quoted hadith too and they were equally persuasive, so I can’t really reject them too. I can’t leave the salafs because they are the only sound jammah in my little (unnoticed town) where no other organizations are present, apart from the grave, peer worshippers.
And if I do follow them, it would constitute me blind following the
salafs because as the hanafi say we must follow only one imam?
Answer: Praise be to Allah. We have discussed in many of our answers the standard by which the Muslim can judge the groups, sects and parties that go against Islam. We will explain it in more detail here: With regard to differences which you see between the Muslim nowadays, Allah has not left the people confused and unable to distinguish the true from the false, rather Allah has created signs by which the truth and those who are sincere may be known, and He has created clear evidence and proof for the correct path, from which no one deviates but he is doomed. When the Prophet (peace and blessings of Allah be upon him) spoke of the ummah splitting into seventy-three groups, he said that they would all be in Hell apart from one, the one which follows the same path as him and his companions. This is the standard, so we have no choice but follow in the footsteps of the Sahaabah (may Allah be pleased with them all). It is not sufficient for a person to quote a hadeeth and say that it is saheeh, then use that as evidence to support his madhhab or his point of view according to his own understanding of that hadeeth; rather what he should do is to research whether the Sahaabah understood this hadeeth in this manner or not. This is the criterion which divides those who really follow the truth from others. This means referring the interpretation of Islam to our righteous forebears, the Sahaabah and those who followed them in truth, for they are the best and most knowledgeable of this ummah, as the Prophet (peace and blessings of Allah be upon him) said. Anyone who examines the groups that have deviated from the Straight Path will see that they have confused the people by quoting a verse or a hadeeth out of context, so that people think that they are following the Qur’aan and Sunnah, but they cannot prove that this is the way in which the Sahaabah (may Allah be pleased with them) understood these texts. Those who distort the attributes of Allah, those who worship graves and circumambulate them, those who dance in dhikr, those who deny the divine will and decree (al-qadar), those who say that the Qur’aan was created, and other deviant beliefs and ways, none of them claim that his belief is the same as the belief of the Companions of the Prophet (PBUH). Even if they claim that they have a verse or hadeeth to support them, they cannot prove that their interpretation is the same as that of those who witnessed the revelations and heard the Prophet (peace and blessings of Allah be upon him), namely the Sahaabah (PBUH). This is an important and precise standard by means of which a person can know whether what he hears and reads of beliefs and ways whose proponents say is true guidance is in fact true or false. If you follow what the Salafi scholars tell you of Tawheed, fiqh and hadeeth, this is following true Islam, which Allah wants for all people. The Shaytaan may come and tell you and whisper to you that this is taqleed (blind imitation) and is not permissible; undoubtedly that is the first step towards deviation from the right path. Allah has enjoined upon the ordinary Muslim to ask the scholars and to follow their opinions and fatwas. You know that the closest of them to the right path and the truth are those who follow the path of the Companions of the Prophet (PBUH) in their understanding of the Qur’aan and Sunnah; they are the followers of the righteous Salaf. The Muslim who has some measure of Islamic knowledge can find out for himself whether what he hears or reads is sound or not, by studying and comparing it with that which has been proven from the righteous salaf. There is no reason why the one who goes against the way of the Salaf should not be right in some cases, but no way or madhhab can be sound apart from the way of the salaf or first generations of this ummah, the Sahaabah and Taabi’een and those who follow them in truth. Everything quoted by the Salafi scholars is the view of the Sahaabah and of Sa’eed ibn al-Musayyib, al-Zuhri, Mujaahid, ‘Ata’, Maalik, Hammaad ibn Zayd, Hammaad ibn Salamah, al-Shaafa’i, Ahmad, al-Bukhaari, Muslim, Abu Dawood, and other prominent scholars. You will find that the innovators quote that which they think supports their view, and ignore that which clearly proves that they are wrong. You will find them mentioning things in their books that goes against the Sunnah, and rejecting the Sunnah because it goes against their books, distorting that which is stated clearly in the Qur’an, describing as da’eef that which is clearly stated in the Sunnah because it goes against their opinions and their whims and desires, and so on. For this reason they are called ahl al-ahwa’ (people of whims and desires). With regard to Ahl al-Sunnah, they are more objective, they look at the Sunnah without any bias or preconceptions, and they give the Sunnah – if it is saheeh – precedence over everything else. They do not have any whims and desires that they follow to the extent that they reject a hadeeth or distort a verse for their sake. In fact there is no contradiction between the texts of the revelation, rather there may appear to be a contradiction in some cases. Every field of knowledge has specialized scholars, so in the field of hadeeth there are scholars who can explain what is saheeh (sound) and what is not, and can explain what is meant and dispel confusion, and reconcile between reports which seem to contradict one another. To sum up: The best of guidance is the guidance of Muhammad (peace and blessings of Allah be upon him), and the people with the most knowledge of this guidance are the scholars of hadeeth, namely the righteous salaf. Those who follow them will be saved and those who go against them will be doomed. So you must adhere to this path and ask Allah for guidance and steadfastness. With regard to the questioner saying that Ahl al-Hadeeth are the “Saudi salafis”, this restriction is not correct. Ahl al-hadeeth are not restricted to a particular country or to certain people, rather Ahl al-hadeeth includes everyone who follows the Sunnah of the Prophet (peace and blessings of Allah be upon him) and understands it correctly in accordance with the understanding of the Sahaabah (may Allah be pleased with them) and those who follow them in truth. Question: Some people are calling themselves salafees and are propagating that one who does not follow this movement is astray. Please comment on this movement. Am I in dalaala all these years? Were those righteous people before us in dalaala? Answer: The Salafi movement is a group that calls the Muslims to go back and learn from the Salaf, or the companions of Prophet Muhammad (pbuh) and their followers who lived during the early times of Islam and understood the religion in its pure form. The Salafi movement rejects the traditional forms of Islamic mysticism (Sufism) and the veneration of human beings. It rejects the customs of magic, faith in holy men, and saints. It also encourages the purification of the heart from sins, wickedness, and vices. However, you should always be careful from any group that calls other groups to be deviant unless there is substantive proof for their claims. It is wrong to say such claims about all of the non-Salafis because people from different schools of thoughts (Maliki, Shafii, Hanafi, Hanbali, etc) do care about Islam and follow it CORRECTLY even if they do have differences with the Salafi movement. Therefore, if you were a follower of one of the credible schools of thought (such as one of the four mentioned above), then, you were not misguided. Please note that a Muslim does not have to follow a specific mazhab but he/she is allowed to follow which one finds close to what sahabas practicing. However, if a person follows several mazhabs and is a knowledgeable person who is aware of the intricacies of halal and haram, then it is permissible for him to choose the opinion that suits him best under the condition that he is not selecting all of the opinions based on desire, ease, and leniency. However, if he is not knowledgeable enough nor aware of the opinions of the scholars, then he is better off to ask a qualified person who will give him the correct and appropriate answer. Question: Tell us "divergence" of opinion or practice between Shite and Sunni Muslims. Answer: The main difference nowadays between the Ahle-Sunna (Sunnites) and the Shiites is the question of Imamate, or the religious leadership and authentic authority after the death of Prophet Muhammad (PBUH). For the Ahle-Sunna (Sunnite) group, there is no specific religious source (Qur'an or Hadith) regarding the leadership of the Caliphs who came after prophet Muhammad (pbuh), i.e., Abou Bakr, Omar, Othman, and Ali, etc., while for the Shiite group, there is Hadith mentioning the legitimate inheritance of leadership to Ali. And this is where the difference started. Another difference is that the Ahle-Sunna believe that after the prophets, there is no person who is exempt from major sinful acts and selected by God, while for the Shiite, there is the belief that the first twelve Imams after prophet Muhammad who are descendants from his family, are exempt from these sins, they behave them like prophets but do not receive any revelations. There are of course other differences that are based on matters of ideology and on matters of Jurisprudence. If you need more info, consult a book that deals with this specific topic.
9. DIFFERENCE BETWEEN Shiites and Sunnis Question : What are the differences between the two sects Shias and Sunnis? Answer : Linguistically speaking, the term Shia means followers or supporters. In a historical context, it means the supporters of Ali ibn Abu Talib, the Prophet's cousin, who became the fourth ruler of the Muslim state. When he took over, there was a split between him and other groups of Muslims over the question of dealing with those who mounted the rebellion against his predecessor, Uthman ibn Affan. At this time, there was no such sect as Shia. However, after he was assassinated, his supporters wanted his son, Al Hassan, to take over. They maintained that succession should remain among his descendants. The Shias continued to oppose the Ummayid and Abbasid governments for a very long time. This lead to the provision of a religious backing to the political opposition. Hence, the rise of the Shiite school of thought which institutionalizes the role of the imam. Thus, we have the Jaafari or the Imami school of thought which lists 12 imams whom the Shia venerate. The Zaidi school of thought, which is largely concentrated in Yemen, lists only 7 imams. The question of the role of the imam is the basic issue of difference between Shias and Sunnis. The Term "Sunni" on the other hand, means from linguistic point of view a follower of a method. In an Islamic sense, the term Sunnah means the method shown by the Prophet. Within our context, it refers to the majority of Muslims who gave allegiance to the Muslim state, starting with Abu Bakr, Umar, Uthman, Ali and going through the Umayyids, the Abbasids, etc. They do not recognize the Shiite claim that Ali had a stronger claim to succeed the Prophet as the ruler of the Muslim state. They maintain that anyone has an equal claim provided that he meets the qualifications required for the post. In our day and age, it is more important to stress points of agreement rather than points of disagreement, because what unites Muslims is much greater than what disunites them. With the enemies of Islam trying hard to sow the seeds of discord among us, we should try our best to render their attempts futile. Our Dialogue ( Source : Arab News - Jeddah ) Question: Are the shiat Muslims? I know they believe in 12 Imams who will come in the future and save them. As a Sunni Muslim, I believe that Prophet Mohammed (PBUH) is the last one. Will you please explain this to me. Answer: Shia'ts are Muslims because they meet the definition for a Muslim when they believe and testify that: ''There no god except Allah (S.W.T.), and Muhammad (PBUH) is His final Messenger.'' They also practice Salat, Zakat, Fasting and Hajj. As to believing in 12 Imams, not all Shia'ts do, but those who you are referring to they don't believe that the 12 Imams are going to come in the future to save them. The 12 Imams lived long time ago in the very early centuries of Islam. Shia'ts give the 12 Imams extra respect and regard, Sunnis do too!, but whoever goes to extreme in regard to the Imams to place them above the Prophets, we know that it is not good. There are clear differences between Shia'ts and Sunnis, but the differences are in the secondary issues not the basic beliefs. I hope this will answer your question. The consensus among all of the Sunni scholars is that the Shiites are a Bidaa group (a group that has introduced innovation to Islam). Beyond this general agreement, the Sunni scholars differ among themselves: i.e., whether the Shiites are considered disbelievers (Kafirs) or not. The majority of the scholars doesn't consider them disbelievers but consider them extremely Fasiq (i.e., transgressors, rebellious, etc), especially for the fact that the Shiites don't respect the companions of Prophet Muhammad (pbuh), they speak badly of them, they damn them, and they deny the legitimacy of the first three rightly guided Caliphs (Abou Bakr, Omar, and Uthman) who were brought to power by the consensus of the companions themselves. The other group of Sunni scholars considers the Shiites as disbelievers (Kafirs) on the basis of many grounds, such as the Shiites' claim that the Imams are infallible (don't commit sins) like the prophets. The Shiites also argue that the Imam has the same duty and authority as the prophets, although he doesn't receive any revelations. They also argue that the Imams are better than all previous prophets (except prophet Muhammad (pbuh). Hence, Ali bin Abi Taleb (may Allah be please with him) is considered to be better than prophets Ibrahim, Moses, Jesus (peace be upon all of them), which is a position that the Sunni scholars refute. In our day and age, it is more important to stress points of agreement rather than points of disagreement and to try to bring a bridge between the Sunnis and the Shiites without compromising any Islamic values, because what unites Muslims is much greater than what disunites them. With the enemies of Islam trying hard to sow the seeds of discord among us, we should try our best to render their attempts futile. The book 'Bidayat al-Mujtahid' of Ibn Rushud (who follows Imam Malik) is considered as one of the greatest books in Fiqh or Islamic Jurisprudence. In the edition we are using, published by Dar al-Ma'arifa, Ibn Rushud mentions in Volume (2), (p.458): 'Most of the people of Bidaa (or innovations) are perceived Kafirs (non-believers) by al-Mi'aal. There are two opposing narrations attributed to Imam Malik about the issue of perceiving people Kafirs by Mi'aal. The explanation of considering people as Kafirs by Mi'aal is that they don't state something that is in itself a disbelief in God (Kufr), but they state something that will essentially lead them to Kufr, although they don't believe in that connection' (end of quote of Ibn Rushud). Now that the quote has been stated, let me clarify it to you. Ibn Rushud is saying that those who practice innovations (bidaa) can be considered Kafirs by a process called Mi'aal. Mi'aal means that a specific act is not in itself a disbelief in God, but it leads to the disbelief (or Kufr). However, what Ibn Rushud is also saying is that Imam Malik, on whom this statement was based, has had two opposing opinions on Mi'aal, i.e., one statement says that Mi'aal leads to Kufr, and another one states that Mi'aal doesn't lead to Kufr. 11. WHO IS Mohammad Ibn Abd Al Wahhab Question : Who is Mohammad Ibn Abd Al Wahhab and his philosophy? Answer : The movement of Shaykh Muhammad ibn ‘Abd al-Wahhaab The movement of Shaykh Muhammad ibn ‘Abd al-Wahhaab (1115-1206 AH/ 1730-1793 CE) in the Arabian Peninsula was destined to abide and be well-accepted. It was the starting-point of a rightly-guided government which took it upon itself to apply the Islamic sharee’ah in totality and to seek the guidance of the Qur’aan and Sunnah in all its dealings, so Allah granted it support and victory. From its first founding two centuries ago this government continued to remain strong in the face of opposing trends at both the sectarian and political levels. The call of the Shaykh went beyond the borders of the Arabian Peninsula and bore fruit in a number of Muslim lands, at the hands of rightly-guided callers and sincere shaykhs who were guided by its light. The movement was blessed, like a good tree whose roods are firm and whose branches reach the sky. Like any other reform movement, the shaykh’s movement was not spared attacks made against the personality, ‘aqeedah (beliefs) and books of the founder of this movement, starting with the label of “Wahhabism” – which soon became known far and wide and became a label by which the movement was known, even though it was not acceptable to its founder and followers – and ending with attacks against the state itself, with criticism which indicates hatred and the wish for evil on the part of the critics. The number of books produced by the lovers of bid’ah and myths increased, and were confronted by scholars in all Muslim lands who refuted every lie with definitive proof and clear evidence so that the doubts of the stubborn became like dust in the air (were reduced to naught). Because most of these books – for or against the movement – were written in Arabic, there is no need to quote them here. The author of this article is interested in looking at what has been written in English or Urdu, in order to quote relevant material whilst refuting all the doubts that are mentioned therein, in the light of what has been written by Shaykh Muhammad ibn ‘Abd al-Wahhaab himself or by shaykhs in the Kingdom [Saudi Arabia] and people of virtue and knowledge in other Muslim lands who wrote in his defence. It is not possible in this short article to discuss the topic from all aspects. I hope that readers will accept my apologies if they find any unintentional mistakes in this effort, and that they will pray for me to be granted strength and steadfastness if they gain any benefits from reading it. And Allah is the Guide to the Straight Path. Firstly: what was written in the Encyclopaedia of Religion and Ethics, which is counted as one of the oldest and most comprehensive encyclopaedias of religion and sects in the English language, under the heading of “Wahhabism”: that their differences with Ahl al-Sunnah wa’l-Jamaa’ah (the Sunnis) are limited to ten things. The author of this article was the famous Orientals Margoliouth, who said: 1- They affirm that Allah has physical attributes, such as His Face, two Hands, etc. 2- Reason plays no role in religious matters, which must be resolved in the light of the ahaadeeth. 3- They do not accept ijmaa’ (scholarly consensus). 4- They reject qiyaas (analogy). 5- They believe that the opinions of the madhhabs are not evidence, and that those who follow them are not Muslims. 6- They think that everyone who does not join their group is a kaafir. 7- They think that it is not permissible to seek the intercession of the Prophet or of a wali (“saint”). 8- Visiting tombs and shrines is haraam in their view. 9- Swearing by anything other than Allah is haraam. 10- Making vows to anything other than Allah and offering sacrifices to the awliyaa’ (“saints”) at their tombs is haraam. He was not sure about attributing the fifth point to them, because the Wahhabis are followers of Imaam Ahmad ibn Hanbal, one of the four Imaams. At the end of his article he mentions that al-Sayyid Ahmad ibn ‘Irfaan al-Shaheed (d. 1831 CE) brought the idea of Wahhabism back [to India] when he went to Hajj in 1824 CE and brought it from Makkah al-Mukarramah. (James Encyclopaedia of Religion and Ethics, ed. by Hastings, Edinburgh, 12:660-661) Margoliouth, the author of this article, is held in high esteem by the orientalists. It is very strange indeed that he lists the views of the opponents of Shaykh Muhammad ibn ‘Abd al-Wahhab (may Allah have mercy on him) and of the Wahhabis in general, but he does not find any of them to be false apart from the fifth point! Let us look at these doubts one by one and comment briefly on each of them. 1 – The belief of Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him) concerning the Attributes of Allah is like the belief of the salaf in all respects. They affirmed that Allah had all the attributes with which He described Himself, whether they were attributes which referred to His Essence, such as His Face, Hand or Eye, or attributes which referred to His actions, such as His pleasure, anger, coming down [to the first heaven] or rising above [the Throne], without asking how, denying any attributes or likening them to human attributes. Their evidence with regard to this matter was the aayah (interpretation of the meaning): “....There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [Ash-Shoora 42:11] Their view concerning the attributes of Allah is like their view concerning the Essence of Allah, which does not resemble the essence of His created beings. 2 – Their notion that the followers of Shaykh Muhammad ibn ‘Abd al-Wahhaab lend no weight to reason is not correct. They say that reason should operate in the light of the Revelation, just as the eye needs light to work; for the eye cannot do its job unless there is also light from outside, whether it is the light of the sun, moon or stars, or artificial light. Similarly, reason needs and depends upon the light of Divine Revelation; if Revelation is not there, then it becomes confused in the darkness. For this reason, the mind of the thinker is different from the mind of the philosopher, and the mind of the historian is different from the mind of the mathematician.
3 – Attributing
rejection of ijmaa’ (scholarly consensus) to them is not correct
either. Imaam Ahmad considered the ijmaa’ of the Sahaabah to be true
ijmaa’, because their time is known from beginning to end; they
witnessed the Revelation and learned the guidance of the Prophet As Imaam Muhammad Abu Zahrah mentioned, ijmaa’ is of two types: consensus on the basic obligatory duties, which is accepted by all, and consensus on other rulings, such as their consensus that apostates should be fought, etc. In the second case, there are different reports narrated from Ahmad, hence some of the scholars narrated that he said, “Whoever claims that there is consensus is a liar.” Ibn al-Qayyim (may Allah have mercy on him) said: The one who claims that there is consensus is lying, and it is not right to give ijmaa’ priority over proven hadeeth. ‘Abd-Allah ibn Ahmad ibn Hanbal said: I heard my father say: “Whoever claims that there is consensus is a liar. The people may have differed. How does he know that there was no one who expressed an opposing view? Let him say, we do not know of any opposing view.” From this we may conclude that Imaam Ahmad did not deny the principle of ijmaa’, but he denied the certainty of ijmaa’ taking place after the time of the Sahaabah. (Taareekh al-Madhaahib al-Islamiyyah by Muhammad Abu Zahrah, p. 532) 4 – His comment that they reject qiyaas (analogy) is also not correct. Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him) held the same view as the Hanbalis with regard to qiyaas.
Abu Zahrah
said: “It was narrated that Ahmad said that we cannot do without qiyaas,
and that the Sahaabah used it. Because Ahmad had stated the principle of
accepting qiyaas, the Hanbalis paid a great deal of attention to it and
used it a great deal whenever they came across issues concerning which
there was no report narrated of any ruling from the Prophet 5 – With regard to his notion that the opinions of the madhhabs are not evidence and that those who follow them are not Muslims … 6 – … and his view that those who do not join them (the Wahhabis) are kaafirs. This is also an obvious lie. Shaykh ‘Abd-Allah ibn Muhammad ibn ‘Abd al-Wahhaab said, in a letter that he wrote when he joined al-Ameer Sa’ood ibn ‘Abd al-‘Azeez, when he took over Makkah on Saturday 8 Muharram 1218 AH: “Our madhhab with regard to the basic principles of religion is the madhhab of Ahl al-Sunnah wa’l-Jamaa’ah. Our way is the way of the salaf, and with regard to minor issues our madhhab is that of Imaam Ahmad ibn Hanbal. We do not denounce those who follow any of the four imaams in exclusion to others, because the madhhabs of the others have not been codified.”
Then he said:
“Lies are told about us to conceal the truth and confuse the people, so
that they will think that we want to undermine the status of our Prophet
Muhammad (‘Ulamaa’ al-Najd Khilaal Sittat Quroon by ‘Abd-Allah ibn ‘Abd al-Rahmaan ibn Saalih al-Bassaam, 1/51)
7 – His comment
that they believe it is not permitted to seek the intercession of the
Prophet If what the critic meant was tawassul (seeking to draw closer to Allah) by means of the Prophets and awliyaa’, the fact is that many people are unaware of the view of Imaam Ahmad ibn Hanbal on this matter, and they attribute to him and to Shaykh Muhammad ibn ‘Abd al-Wahhaab things that they did not say.
Imaam Ibn
Taymiyah (may Allah have mercy on him) said: “There was narrated from
Ahmad ibn Hanbal in Mansik al-Marwadhi a report which indicated
tawassul by means of the Prophet 8 – With regard to visiting tombs and shrines, we will discuss this matter below when we comment on the writings of Goldziher.
9 – With regard to
their saying that swearing by anything other than Allah is haraam, the
Shaykh also believes that, as stated in the saheeh hadeeth
narrated by ‘Umar ibn al-Khattaab, according to which the Messenger of
Allah 10 –They attribute to the Shaykh the view that it is haraam to make vows to anyone other than Allah or to offer sacrifices to the awliyaa’ (“saints) at their tombs. Undoubtedly this view is the religion of Allah which is followed by every Muslim who believes in Allah and His Messenger. Shaykh Muhammad ibn ‘Abd al-Wahhaab (may Allah have mercy on him) included in his great book Kitaab al-Tawheed a chapter entitled Laa yudhbah Lillaahi fi makaan yudhbaah li ghayr Allah (Sacrifices should not be offered to Allah in places where sacrifices are offered to anyone other than Allah). The following chapter is entitled, Min al-Shirk al-nadhr li ghayr Allah (It is shirk to make vows to anyone other than Allah). In these two chapters he quotes the evidence from the Qur’aan and Sunnah to prove that these two actions are invalid. This book was published in two volumes, in German, in 1889/1890 CE, then it was translated into Arabic in 1967 CE. The author wrote an entire chapter, 96 pages long, entitled “Veneration of the ‘saints’ in Islam”, in which he discussed in detail the extremes to which the Muslims had gone in attributing miracles to the ‘saints’, both living and dead. He also quoted examples, from Islamic books and the actions of the masses, of the veneration of tombs and shrines, intending to show that there was no difference between Muslims and Christians in the matter of venerating saints. He also quoted ayaat and ahaadeeth which denounced and opposed this action. The author said: after this, there is no need to provide further proof that there is no room in the true Islamic religion for venerating ‘saints’, because this is a matter which was innovated and introduced later on. The Qur’aan denounces the veneration of saints and glorifying them to the extent of believing in rabbis and monks as lords besides Allah. Then he quotes the comment of Carl Heis about the idea of awliyaa’ being an attempt to fulfil the need for shirk within the religion of Tawheed, in order to fill the huge gap between the people and their God. (Ignaz Goldziher, Muslim Studies, p. 259) After giving dozens of examples of how the masses venerated the saints and visited their tombs and shrines in order to fulfil their needs, the author lists examples of people who denounced any manifestation of shirk in the Muslims’ actions. Then he mentions the strict stance which Ibn Taymiyah took concerning the matter of tawassul and journeying to visit any mosques apart from the three mosques [in Makkah, Madeenah and al-Quds]. Then he said: “All of this indicates that there were precedents to the Wahhabis with regard to this issue, and that the open demonstration of their belief was in fact an echo of the beliefs of Muslims in the past. In this regard it may be useful – in order to write the cultural and religious history of Islam – to compile a list of all phenomena and events which had come down from the times of Jaahiliyyah or had come in from the outside prior to the emergence of Wahhabism, which is considered to be a Tawheedi reaction against the manifestations of idolatry, and connect them to the societies in which they emerged.” Then he mentioned an incident which occurred in 1711 CE, before the emergence of Wahhabism, in the Mosque of al-Mu’ayyad in Cairo, where a young man stood up one night in Ramadaan and fiercely denounced those who venerated the saints and called for the destruction of the shrines which were build over the graves of the awliyaa’ and for an end to the Mevlevi and Bakhsiyyah traditions. He also called upon the dervishes to learn instead of dancing. This young man made this call for a number of nights, then he disappeared. The author of this report, the poet Hasan al-Hijaazi (d. 1131 AH) said: “The preacher fled, or it was said that he was killed.” (Ignaz Goldziher, Muslim Studies, p. 334-335)
The point is that
this German orientalist has saved us the job of refuring the accusations
made against the Wahhabis that they destroyed the domes on the shrines
and stopped people from visiting graves to call upon the dead for help.
Islam as brought by Muhammad Al-Da’wah magazine, issue #1754, pp. 60-61
Question : I have been Muslim all my life, but as of late have been studying the Baha’i faith. What can you tell me about this faith, if anything, in its relationship to Islam? What is Islam's position regarding it as a valid and holy religion? Answer : As regards the Baha’i sect and their faith and dogmas, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, issued the following fatwa:
“Historically speaking, the Baha’iyyah is a Shiite sect that was named
after one of its leaders, Husayn Nuri. This faith emerged as a Shiite
sect that was led by some Shiites who totally deviated from Islam. It
first started at the hands of Ahmad Al-Ahsani or Al-Bahrini, who was
notable among scholars in Karbila’, An-Najaf, and Iran. He has authored
some books based on which he was accused of worshipping `Ali ibn Abi
Talib. He was also accused of denying the resurrection of humans’
bodies, claiming that it would be merely a spiritual resurrection. His
followers were called “Ash-Shaykhiyyah” and he died during the twenties
of the ninetieth century. Husayn Nuri (Al-Baha’), the one who came after Al-Bab, was very active in spreading the Baha’i faith and he wrote several books, foremost among them is al-Kitab al-Aqdas (The Most Holy Book). He died in `Akka, 1892 CE, where he was buried at the foot of Mount Carmel. His son, `Abbas Afandi, succeeded him in leading the sect and he died during the 1920s. Since then, the sect was divided into sub-sects and they no longer have a leader from the progeny of the founders. Instead, their affairs are maintained by one of the centers they established themselves. Some Baha’i principles and beliefs: 1) Incarnation: Al-Bab claimed that Allah was personified in him. Also, he claimed himself to be god after his claim to prophethood. The same was claimed by `Abbas Afandi. 2) Inseparability of Allah from the world as claimed by some ancient philosophers. 3) Denial of the Day of Judgment. They interpret Paradise as the spiritual life, and Fire as the spiritual death. 4) Denial of the Prophets’ miracles and interpreting them as immaterial things, though they admit the possibility of prophethood. This shows the contradiction in their ideas and beliefs. 5) Claiming that they receive Divine Revelation (wahy) and writing books they claim to be better than the Glorious Qur’an. 6) The prophets were not sealed or finalized by Prophet Muhammad; the seal, to them, means the best, as claimed by the Qadyanis. 7) Going so far in interpreting the Glorious Qur’an – which they do not completely adhere to, but still use – to propagate their beliefs and “innovations”. There are many of these deviant and odd interpretations in one of their propagators’ books (Abu Al-Fadl Al-Garfadqani), entitled Ad-Durar Al-Bahiyyah. 8) There are many branches of their belief, foremost among which are the following: a) The divine nature of the number “19” which is a Jewish concept. To them, the year consists of 19 months, the month consists of 19 days. b) Lastly, they tried to interpret the Glorious Qur’an in the light of that “Divine” number. To them, prayer consists of 9 rak`ahs (i.e. prayer units). Their qiblah (i.e. direction of prayer) is where the Baha’ is. To them, it is a must to denounce Hajj and moreover, they should demolish the Sacred House when they are able to. Based on the above, we conclude that Baha’ism is a mixture of various religions, sects and philosophies. It is vague and has nothing to do with reform. Instead, it is a movement meant to defy all religions that had been manipulated by international colonialism. It is similar to masonry in that both of them are anti-religion by using deceiving slogans, such as the service to humanity, and achieving international brotherhood and justice. `Abbas declared that he wanted to unite the Muslims, Christians and Jews and bring them together on the principles and Law of Moses (Musa) in whom they all believe. (Quoted from `Abd Al-Baha’ wal-Baha’iyyah, p. 87-93) The detailed critical refutation of such deviant beliefs cannot be given within the limited scope of a fatwa. Al-Azhar Fatwa Committee issued a Fatwa that whosoever converts from Islam to Baha’iyyah is an apostate; his/her marriage will be invalid, even if he is married to a Baha’i just like himself. For further elaboration, read my books Dirasat Islamiyyah li ahamm al-Qadayah al-Mu`asirah (Islamic Studies of the Most Important Contemporary Issues), and Al-Babiyyya wa al-Baha’iyya: Tarikhan wa Madhhaban (Al-Babiyyya and al-Baha’iyya: History and Doctrine).” Excerpted, with slight modifications, from: www.islamonline.net TOP13. QADYANI OR AHMADISQuestion : Would you please shed some light on the Ahmadiyyah or Qadyaniyyah movement? Answer: Regarding the question you posed, we quote for you the fatwa issued by Islamic Fiqh Academy on Qadyaniyyah, with slight additions from other sources. It goes as follows:
Definition:
Dogmas and Ideology: Ghulam Ahmad, the founder of the movement, began his activities as an Islamic caller to attract as many supporters as he could. Later, he claimed himself a reformer and a divinely-inspired man. Afterwards, he said that he was the awaited Mahdi. Later on, he claimed prophethood and even said that his prophethood was much better than that of Prophet Muhammad, peace and blessings be upon him. Because of this claim, he was considered by the 'Ulama of Islam unanimously as a non-Believer. Some of his followers still believe that he was the messenger although they say that he was not the full messenger, but a subsidiary messenger (tabaa'). They misinterpret the ayah from surat al Ahzab where Allah says, "Muhammad is not the father of any man among you, but he is the Messenger of Allah and the Last of the Prophets (SAAWS) ….." (Al-Ahzab 33:40) They claim that the word "khatam an-nabiyyin" doesn't mean the last Prophet, but the best Prophet. According to them, Prophet Muhammad was the best Prophet, but it is possible to have lesser or minor Prophets. However, this is obviously a wrong interpretation because there are many other ayats and ahadith that indicate that Prophet Muhammad (SAAWS) was sent as a Prophet of Allah for all people "kaffatan lin-nas" and there are many authentic ahadith of which the Prophet (SAAWS) said that there would be no Prophet after him (SAAWS). The followers of this group believe that Allah, Glorified be He, performs some acts befitting the mortals, like fasting, praying, sleeping, and even committing mistakes. But Allah Almighty is Far Exalted above what they say!
A Qadyani
believes that his lord is English as he speaks to him in English. He
also believes that Muhammad, peace and blessings be upon him, is not the
seal of Prophets and that Allah Almighty sends new prophets according to
time and need, and that Ghulam Ahmad is the greatest prophet. The
followers of this sect also believe that Angel Gabriel used to come to
Ghulam Ahmad and convey revelations to him. In addition, they say that
the only accepted book is the book presented by Ghulam Ahmad, his words
are the only accepted words and that all prophets stand under his
control. Furthermore, they believe that their book, known as Al-Mubeen
is a heavenly-revealed one. In 1914 the followers of Ghulam Ahmad were divided into two groups. The overwhelming majority of his followers belong to the first group known as Qadyanis and were headed by Bashiruddin Mahmud, the second successor of Ghulam Ahmad. The second group known as Lahori, and founded by Muhammad ‘Ali Lahori, is a minority among the followers of Ghulam Ahmad. The second group have a less striking tone of their principles by claiming that they do not believe in Ghulam Ahmad as a prophet in the real sense of the term but as Mujaddid (a renovator). However, they still believe him to be true in all other claims, which led Muslims to regard them also as outside the pale of Islam. Qadianiyah in the Eyes of Muslims: On the month of Rabi` Al-Awwal 1394 A.H. (April 1974 A.C.) a large conference was held in the Muslim World League headquarters in Makkah and was attended by many representatives of international Islamic organizations. The communiqué issued by this conference branded this group as Kafirs (unbelievers). It also recommended that all Muslims should stand to face this group and never deal with its members and not to bury them in Muslim cemeteries. Moreover, Qadyaniyyah followers have good relations with Israel that helped them issue a special magazine (that stands as their mouthpiece) and many other pamphlets that are distributed all over the world.
Conclusion:
Excerpted, with slight modifications, from: www.islamonline.net |
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(peace and
blessings of Allah be upon him) told us beforehand that this Ummah would
be divided as the previous nations were divided, as stated in the saheeh
hadeeth:
