Heretical Conspiracy of Denying Masjid al-Aqsa

 

بسم الله الرحمن الرحيم

الصلاة والسلام عليك يا سيدى يا رسول الله وعلى آلك واصحابك يا سيدى يا نور الله

In the Name of Allah, the Rahman, the Merciful

Prayers and peace be upon you, my Master, Apostle of Allah

And upon your Family and Companions, my Master, Light of Allah

I previously wrote an article condemning the heresy of denying the sanctity of Jerusalem (Al-Quds) and especially the denial of Masjid al-Aqsa spoken of in the Holy Quran (Surah 17, Ayah 1) being located in Jerusalem. This is a heresy associated with the Hadith-rejecters so-called “Quranists” like G.A. Parwez, Dr. Rashad Khalifa and more recently Muhammad Shaikh. However, it has come to my knowledge that the Shi’ites also deny the sanctity of Jerusalem and Masjid al-Aqsa located therein. The Rafidi Shi’ite blasphemer, Hassan Allahyari, openly confessed that the real Shi’ite doctrine is that Masjid al-Aqsa is not in Jerusalem but in the Fourth Heaven. He also said that the Shi’ites have no connection to Jerusalem. Rather, the Prophet, peace be upon him, ascended from Bethlehem and not Jerusalem. He denied that the Prophet, peace be upon him, ever went to Jerusalem.

Likewise, the Isma’ili branch of Shi’ism denies the reality of the Isra, or the Prophet’s mystical night journey to Jerusalem. Their fourteenth imam, the fourth “Fatimid” ruler, Abu Tamim Ma’d (called al-Mu’izz li-Din Allah) said:

المسجد الحرام هو النفس والمسجد الأقصى للأنبياء هوالعقل

The Sacred Mosque (al-masjid al-haram) is the Soul (nafs) and the Farthest Mosque (al-masjid al-aqsa) is the Intellect (‘aql). Commenting on this, the Isma’ilis say: “According to the ta’wil (spiritual interpretation) of the Ismaili Imams, the Prophet’s Night Journey was NOT a physical or bodily journey from Mecca to Jerusalem” (Source: Ismaili Gnosis)

Now let us turn to the Qadianis (so-called “Ahmadiyyah”). They have also cast doubt on the true location of Masjid al-Aqsa, as their standard commentary of the Holy Quran says: “Masjid al-Aqsa may signify the Prophet Solomon’s Temple at Jerusalem, the Holy Prophet’s Mosque at Medina or the Promised Messiah’s Mosque at Qadian.” (Five Volume Commentary, v.3, p.1743)

All of these false interpretations, such as that Masjid al-Aqsa is located in the Heavens, that it is Bait al-Ma’mur in Heaven, or that it is actually the Masjid an-Nabawi in Medina, or that it is located in Qadian, strengthen the hand of the diabolical Zionists whose agenda is to detach the Muslims from Jerusalem and the Holy Land, so that they may claim it as belonging exclusively to them. These heretical sects, wittingly or unwittingly, are instruments of the Zionists in spreading doubt about the true location of Masjid al-Aqsa and the sanctity of Jerusalem in Islam. We Sunni Muslims are essentially the only ones of the Ummah who have a connection to Jerusalem and are its rightful heirs. In a way, the Dome of the Rock is a symbol of Sunni Islam and we Sunnis should display its image zealously as a means of distinguishing ourselves from the heretical sects.

Political Foresight of Ala Hadrat (Ahmad Rida Khan of Bareli)

 بسم الله الرحمن الرحيم

الصلاة والسلام عليك يا سيدى يا رسول الله وعلى آلك واصحابك يا سيدى يا نور الله

In the Name of Allah, the Rahman, the Merciful

Prayers and peace be upon you, my Master, Apostle of Allah

And upon your Family and Companions, my Master, Light of Allah

Because of the vastness and volume of Muslims in South Asia, or the Indian Subcontinent (modern-day India, Pakistan, Bangladesh, Nepal, Sri Lanka and the Maldives), numerous competing interpretations and sects emerged from the Community whose heresies were appropriately repudiated by our orthodox, Sunni Ulama. Ala Hadrat, Imam Ahmad Rida Khan of Bareli, may Allah have mercy upon him, expended considerable effort in refuting the falsehood of various heresies, such as the naturalism of Sir Sayyid Ahmad Khan, Rafidi Shi’ism, Qadianism (Ahmadiyyah) and the tribulation of Wahhabism. He also clarified many misconceptions among the Muslim of India, such as wrong perception of the Ottomans being a Caliphate. The Ottomans were certainly a great Muslim empire who offered great service for Islam and were at one point in history a symbol of Sunni Muslim power and glory. Yet the Khilafat Movement was incorrect to consider the Ottomans a Caliphate. Likewise, the Khilafat Movement made a fatal blunder in joining hands with Mohandas Gandhi and the Indian National Congress to present a political unity with Hindus against British rule and policies. Ala Hadrat was very insightful and wise in condemning any sort of political cooperation with the Hindus and their political parties such as the Congress, instead calling for aloofness from the dangerous movement of Indian nationalism. Regrettably, the Ulama of Deoband did not have the firasah and wisdom of Ala Hadrat, may Allah have mercy upon him. The Ulama of Deoband, especially as represented by Husain Ahmad Madani and his Jami’at Ulama-i-Hind (JUH), were extremely stupid and naive when it came to political matters. After the failure of the Khilafat Movement they continued their attachment to the Congress, meaning cooperation with the Hindus. They opposed the insightful Two Nation Theory and instead advocated for “composite nationalism”. It is to the credit of a minority within the Deoband circle, led by Ashraf Ali Thanwi and Shabbir Ahmad Usmani, that they dissented from the policy of Husain Ahmad Madani and the JUH. The dissenting faction of Deoband which favored the Pakistan Movement and defended the Two Nation Theory ought to be acknowledged and appreciated for their bold stance and for expressing ghayrah for the Muslims. Yet it must be said that the present pitiful and precarious state of the Muslims in the Republic of India is in part owed to the stupidity and lack of foresight of the JUH and the Ulama of Deoband in general. The descendants of family of Husain Ahmad Madani, today represented by Arshad Madani and Mahmud Madani, are now perturbed by the increasing Hinduization of India, coinciding with its abandonment of secularism, as exemplified in such anti-Muslim legislation as the Waqf (Amendment) Bill, 2024. One of the dangers of this proposed amendment is that it seeks to weaken the position of Sunni orthodoxy by empowering non-Sunni elements, such as the Shi’ah, the Bohra and Aga Khani communities, but also by mandating representation of women and non-Muslims. Now too are Mosques and Madaris, many of which are managed by the Ulama of Deoband, endangered. The JUH totally failed to anticipate the rise of Hindutva and the real potential for the establishment of a Hindu Rashtra where Muslims would become second class citizens or worse. Now the condition of Muslims in India has fallen below that of the Dalits or Achchuts (untouchables). As a matter of fact, these Scheduled Castes and Scheduled Tribes (Adivasis) have been taken in by the Hindutva narrative and are filling the ranks of the RSS. We see that the various communities of India, once at odds with each other, have come together in acceptance of the Hindutva narrative to the exclusion of the Muslims.

Coming back to Ala Hadrat, may Allah have mercy upon him, another great service he did for the Muslims was unveiling the problem of the Hijrat Movement and the idea that the country of India was “Darul-Harb”. Most of those who held this theory did so for greed, as they wished to take advantage of certain concessionary rulings of the Hanafi school with regard to Muslims in Darul-Harb, such as it being lawful for them to consume usury. But Ala Hadrat spoke out against this falsehood motivated by greed. He established that the country of India was not a place of war or Jihad, including against the ruling British authorities. Nor was it obligated or even advisable for the Muslims of India to abandon the country and emigrate to Afghanistan. In conclusion, one realizes without any obfuscation that Ala Hadrat was truly motivated by his love for the Muslims, for the Millat, and that all of his views and verdicts were intended to protect Muslims from both spiritual and political harm. One must also credit the Sajjada Nashins of the Sunni Muslim community for their political foresight in working for materialization of Pakistan. Pir Mehr Ali Shah of Golra, may Allah have mercy upon him, may also be termed Ala Hadrat for he rendered incredible service for the welfare of the Millat. His son, Ghulam Muhyuddin Gilani, known as Babu Ji, may Allah have mercy upon him, played an important role in leading the Muslims of Punjab, especially the northern Potohar region, in working for the realization of Pakistan and cleansing the area of dangerous Sikh infidels.

With regard to the modern-day Republic of India, it is observed that the hostile forces of Hindutva are utilizing the munafiqs (hypocrites), especially those in the garb of religious leaders, to weaken the Muslims from within. Muslims should especially beware of an individual known as Umar Ilyasi, a charlatan in the garb of an Imam who serves as an instrument of the forces of Hindutva. He attended the ceremony for the opening of the Ram Mandir built upon the ruins of the demolished Babri Mosque.

Standing for National Anthem and Secular Judges

 

بسم الله الرحمن الرحيم

الصلاة والسلام عليك يا سيدى يا رسول الله وعلى آلك واصحابك يا سيدى يا نور الله

In the Name of Allah, the Rahman, the Merciful

Prayers and peace be upon you, my Master, Apostle of Allah

And upon your Family and Companions, my Master, Light of Allah

Allah, Holy and Exalted is He, says:

حٰفِظُوۡا عَلَی الصَّلَوٰتِ وَالصَّلٰوۃِ الۡوُسۡطٰی ٭ وَقُوۡمُوۡا لِلّٰہِ قٰنِتِیۡنَ

Guard the Salawat and the middle Salah. And stand before Allah submissively

(Surah 2, Ayah 238)

Dr. Israr Ahmad famously declared that standing for the national anthem is forbidden as per the Shari’ah as it is a form of Salah or Namaz that one offers to the country or nation. I tend to agree with his assessment and personally do not stand for the national anthem of any country or state. This is a ridiculous ritual that the Muslims have mindlessly imported from the European unbelievers, for which we are not free of blame. This is not to say that standing out of respect for a Muslim ruler, judge, scholar, sage, elder one’s parents or a funeral bier that passes by is blameworthy let alone polytheistic. While one should not desire that others stand out of reverence for him, as that is a characteristic of arrogance which Allah hates, it is not wrong for Muslims to stand out of reverence of their own accord, without any social expectation or pressure. However, I believe Muslims should avoid standing out of respect for an unbeliever. It is a common and expected practice for the people to stand up out of respect for a judge in a courtroom. But I discourage Muslims from doing this. A secular judge, especially one who is an unbeliever, is not worthy of any respect. These judges judge according to a secular, manmade law that is at odds with the divine Shari’ah. They are a kind of taghut we are commanded to disbelieve in and to reject. Nor should Muslims voluntarily approach such secular courts for judgment unless there is no other means to obtain their lawful right.

Female Circumcision

 

بسم الله الرحمن الرحيم

الصلاة والسلام عليك يا سيدى يا رسول الله وعلى آلك واصحابك يا سيدى يا نور الله

In the Name of Allah, the Rahman, the Merciful

Prayers and peace be upon you, my Master, Apostle of Allah

And upon your Family and Companions, my Master, Light of Allah

Female circumcision, often dubbed “female genital mutilation” (FGM) is a practice that is widely considered barbaric and a violation of the basic human rights of girls and women. While this practice is considered wajib (obligatory) in the Shafi’i school of jurisprudence, and recommended (mandub) in two other schools (Maliki and Hanbali). But in our Hanafi school, which is surely superior to the other three, female circumcision has no religious status. In most of the Muslim world, especially where the Hanafi school is prevalent, it is not widely practised. Nevertheless, I believe that Muslims should unite to oppose any ban on this practice under pressure from the hypocritical Western agencies and their liberal, secular, modernist dogs. We Muslims must reject the conventions of so-called “human rights” that Western civilization and its agencies have imposed upon us. Female circumcision is today practised mostly in parts of Africa, among both Muslims and non-Muslims. While I consider it merely a cultural practice and not having any Islamic significance, Muslims of other schools do consider it a religious practice, therefore, their sentiments must be respected. And while infant male circumcision, while practiced predominantly by us Muslims, is not as controversial as female circumcision and therefore there is no serious threat to its legality in most of the world, there is a growing movement among the unbelievers especially in Europe to have it criminalized. When it comes to the issue of infant male circumcision Muslims must absolutely unite and be uncompromising. We must resist fiercely any attempt to ban this rite which is universally accepted and practised by us Sunni Muslims, and even many non-Sunni sects. Recent attempts to ban infant male circumcision in Germany and Iceland should concern the Muslims, but thankfully, to date, these diabolical campaigns have been foiled.

Mirza Qadiani: Children Will Prophesy in Time of Promised Messiah

بسم الله الرحمن الرحيم

الصلاة والسلام عليك يا سيدى يا رسول الله وعلى آلك واصحابك يا سيدى يا نور الله

In the Name of Allah, the Rahman, the Merciful

Prayers and peace be upon you, my Master, Apostle of Allah

And upon your Family and Companions, my Master, Light of Allah

The antichrist and false prophet Mirza Ghulam Ahmad of Qadian said:

مگر مسیح موعود کے زمانہ کو اس سے بھی بڑھ کر ایک خصوصیت ہے اور وہ یہ کہ پہلے نبیوں کی کتابوں میں اور احادیث نبویّہ میں لکھا ہے کہ مسیح موعود کے ظہور کے وقت انتشار نورانیت اس حد تک ہوگا کہ عورتوں کو بھی الہام شروع ہو جا‏ئگا اور نابالغ بچّے نبوّت کرینگے۔ اور عوام الناس روح القدس سے بولیں گے۔ اور یہ سب کچھ مسیح موعود کی روحانیت کا پرتوہ ہوگا۔

The age of the Promised Messiah, however, has even greater distinction in that it is recorded in the books of earlier Prophets and Hadith of the Holy Prophet that, at the time of his advent, this radiation of spirituality will become so universal that women too will begin to receive revelations, minors will make prophecies, and ordinary people will be inspired by the Holy Spirit. All this will be a reflection of the spirituality of the Promised Messiah. (Ruhani Khaza’in, v.13, p.475, Dururat ul-Imam, pp.4-5)

Mirza of Qadian must have been referring to the following passage in the prophetic Book of Joel: “And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit” (Joel 2:28-29, KJV) also quoted by Saint Peter in Acts of the Apostles as referring to the phenomenon that was witnessed at Pentecost when the Disciples of Jesus spoke in Tongues by the Holy Spirit: “But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy” (Acts 2:16-18).

‏In these days a woman has emerged from the Qadiani sect claiming to be a prophetess, as well as claiming to be Jesus, and issued a challenge that if she is not able to remove Mirza Masrur Ahmad, the present Qadiani leader, then she is Satan, otherwise she should be acknowledged as God!

In fact, many individuals emerged from the Qadiani milieu claiming to be prophets or otherwise inspired by the Holy Spirit with new revelations, including during the lifetime of Mirza of Qadian, who were excommunicated by him and thereafter by the organization he established. Consider Chiragh Din of Jammu, Babu Elahi Bakhsh of Lahore and Dr. Abdul-Hakim of Patiala, all men who were initially disciples of Mirza Ghulam Ahmad but subsequently claimed to be recipients of revelation and were expelled from his group.

Twelver Shi'ah Rejection of Finality of Prophesy (Notes for Debate)

بسم الله الرحمن الرحيم

الصلاة والسلام عليك يا رسول الله

Twelver Shi’ism is a heresy which manifestly contravenes the fundamental Islamic belief in the Finality of Prophesy. Here I shall present nine strong arguments to establish my charge:

1. They venerate Mukhtar bin Abi Ubaid al-Thaqafi who claimed Prophesy and Revelation for himself through the Angel Gabriel

Proof:

فِي ثَقِيفٍ كَذَّابًا وَمُبِيرًا

In Thaqif there is a Kadhdhab (Mukhtar) and a destroyer (Hajjaj) (Sahih Muslim)

لَا تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ ثَلَاثُونَ كَذَّابًا مِنْهُمْ الْعَنْسِيُّ وَمُسَيْلِمَةُ وَالْمُخْتَارُ

The Hour will not be established until there come thirty liars, among them the Ansi, Musailimah and Mukhtar (Musannaf Ibn Abi Shaibah; v.6, p.191, #30590)

عَنْ رِفَاعَةَ قَالَ دَخَلْتُ عَلَى الْمُخْتَارِ فِي قَصْرِهِ فَقَالَ قَامَ جِبْرَائِيلُ مِنْ عِنْدِي السَّاعَةَ

Rifa’ah bin Shaddad, radi Allahu anhu, narrates that he entered upon Mukhtar in his palace, and Mukhtar said: “Gabriel just came to me this hour” (Sunan Ibn Majah)

2. They believe the Angel Gabriel revealed a new scripture called the Mushaf Fatimah to sayyidatuna Fatimah, radi Allahu anha, after the Prophet, sall Allahu alaihi wasallam, passed away

3. They believe the Twelve Imams are superior to the Prophets and that the rank of Imamate is better than Prophesy. Believing that Prophesy has been replaced by something better than it (Imamate) defeats the purpose of Finality of Prophesy. Like a king who says that kingship has ended after me, there is no king after me, but in his stead come emperors who are superior to kings. What then is the rationale for the Finality of Prophesy according to the Twelvers?

4. They admit that the Imams are rationally Prophets, and thatrationally there is no distinction between Prophets and Imams. Baqir al-Majlisi said:

وَبِالْجُمْلَةِ لَا بُدَّ لَنَا مِنَ الْإِذْعَانِ بَعْدَمَا كَانُوا عَلَيْهِمُ السَّلَامُ أَنْبِيَاءَ وَبِأَنَّهُمْ أَشْرَفُ وَأَفْضَلُ مِنْ غَيْرِ نَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ مِنَ الْأَنْبِيَاءِ وَالْأَوْصِيَاءِ وَلَا نَعْرِفُ جِهَةً لِعَدَمِ اتِّصَافِهِمْ بِالنُّبُوَّةِ إِلَّا رِعَايَةَ جَلَالَةِ خَاتَمِ الْأَنْبِيَاءِ وَلَا يَصِلُ عُقُولُنَا إِلَى فَرْقٍ بَيْنَ النُّبُوَّةِ وَالْإِمَامَةِ وَمَا دَلَّتْ عَلَيْهِ الْأَخْبَارُ فَقَدْ عَرَفْتُهُ

[the Imāms] are nobler and superior than the Prophets with the exception of our Prophet sall Allāhu alaihi wa-ālihi wasallam. We don’t know why the ascription of Prophesy isn’t given to them except for Prophet Muhammad being khātam al-Anbiyā. Our intellects cannot understand what is the difference between Prophesy and Imamate (Bihār ul-Anwār; v.26, p.82)

Shaikh al-Mufid said:

وَإِنَّمَا مَنَعَ الشَّرْعُ مِنْ تَسْمِيَةِ أَئِمَّتِنَا بِالنُّبُوَّةِ دُونَ أَنْ يَكُونَ الْعَقْلُ مَانِعًا مِنْ ذَٰلِكَ لِحُصُولِهِمْ عَلَى الْمَعْنَى الَّذِي حَصَلَ لِمَنْ ذَكَرْنَاهُ مِنَ الْأَنْبِيَاءِ عَلَيْهِمُ السَّلَامُ

The religious law has only prohibited us from ascribing Prophesy to our Imāms although the intellect does not prohibit this, because they have acquired the qualities that we have mentioned for the Prophets peace be upon them (Awā’il al-Maqālāt; p.45)

5. They believe Allah is unjustified is establishing Hujjah upon the creation without an Imam:

أَنَّ الْحُجَّةَ لَا تَقُومُ للهِ عَلَى خَلْقِهِ إِلَّا بِإِمَامِ

The issue that Allah’s holding people accountable remains unjustified without the Imam (al-Kafi; v.1, p.103, ch.61)

whereas Allah says:

رُسُلًا مُّبَشِّرِیۡنَ وَ مُنۡذِرِیۡنَ لِئَلَّا یَکُوۡنَ لِلنَّاسِ عَلَی اللّٰہِ حُجَّۃٌۢ بَعۡدَ الرُّسُلِ

Apostles as bringers of good tidings and warners so that mankind will have no Hujjah against Allah after the Apostles

(Surah 4, Ayah 165)

6. Imams have legislative authority in declaring Halal and Haram like the Prophets:

إِنَّمَا الْوُقُوفُ عَلَيْنَا فِي الْحَلالِ وَالْحَرَامِ فَأَمَّا النُّبُوَّةُ فَلا

"To refer to us (as the Divine authorities) is valid only in finding the lawful and unlawful matters. To refer to us as prophethood is not valid." (al-Kafi; p.160, ch.110, no.2)

7. Imams have exact same position of the Prophet, peace be upon him, except they are only allowed to marry four wives:

الائِمَّةُ بِمَنْزِلَةِ رَسُولِ الله صَلَّى اللهُ عَلَيْهِ وَآلِه إِلا أَنَّهُمْ لَيْسُوا بِأَنْبِيَاءَ وَلا يَحِلُّ لَهُمْ مِنَ النِّسَاءِ مَا يَحِلُّ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَآلِه فَأَمَّا مَا خَلا ذَلِكَ فَهُمْ فِيهِ بِمَنْزِلَةِ رَسُولِ الله صَلَّى اللهُ عَلَيْهِ وَآلِه

"The Imams possess the position of the Messenger of Allah except that they are not prophets and the number of wives permissible for the Holy Prophet is not permissible for them. In the aspects other than these they possess the same positions as the Messenger of Allah did" (al-Kafi; p.160, ch.110, no.7)

8. They believe that believing in Imams is necessary as part of Iman like believing in Prophets

لا يَكُونُ الْعَبْدُ مُؤْمِناً حَتَّى يَعْرِفَ الله وَرَسُولَهُ وَالائِمَّةَ كُلَّهُمْ وَإِمَامَ زَمَانِهِ وَيَرُدَّ إِلَيْهِ وَيُسَلِّمَ لَهُ

"One will not be considered a Believer until he knows Allah, His Messenger and all of the Imams and the Imam of one’s time, acknowledges his divine authority and submits his affairs to the Imam." (al-Kafi; v.1, p.105, ch.64, no.2)

9. They believe that the Imams are Ma’sum ‘anil-khata like the Prophets

Rafidi Blasphemy: Mawla Ali كرم الله وجهه called a Donkey معاذ الله

 بسم الله الرحمن الرحيم

الصلاة والسلام عليك يا سيدى يا رسول الله وعلى آلك واصحابك يا سيدى يا نور الله

In the Name of Allah, the Rahman, the Merciful

Prayers and peace be upon you, my Master, Apostle of Allah

And upon your Family and Companions, my Master, Light of Allah

The Rafidah falsely associate themselves to the Lion of God, Amir ul-Mu’minin Ali bin Abi Talib, radi Allahu anhu, when in reality their literature and their narrative is filled with blasphemy against him. Here I shall quote one such blasphemous statement in the Rafidi literature which has been attributed to Imam Muhammad al-Baqir, rahimahullah that calls Mawla Ali, radi Allahu anhu, a donkey معاذ الله

محمد بن الحسين بن أبي الخطاب عن محمد بن سنان عن عمار بن مروان عن المنخل ابن جميل عن جابر بن يزيد عن أبي جعفر عليه السلام قال يا جابر ألك حمار يسير بك فيبلغ بك من المشرق إلى المغرب في يوم واحد فقلت جعلت فداك يا أبا جعفر وأني لي هذا

فقال أبو جعفر عليه السلام ذاك أمير المؤمنين

Jabir bin Yazid narrated from Abu Ja’far (Imam al-Baqir), peace be upon him, that he said: “O Jabir, do you have a donkey to ride with that would make you reach the West from the East in a single day?” I (Jabir) said: “May I be made a ransom for you, O Abu Ja’far! How could I have that?” So Abu Ja’far (Imam al-Baqir), peace be upon him, said: “That is Amir ul-Mu’minin (Ali)” (al-Ikhtisas, p.304; Bihar ul-Anwar, v.25, p.380)

Loud Tahlil After the Salah

 

بسم الله الرحمن الرحيم

الصلاة والسلام عليك يا سيدى يا رسول الله وعلى آلك واصحابك يا سيدى يا نور الله

In the Name of Allah, the Rahman, the Merciful

Prayers and peace be upon you, my Master, Apostle of Allah

And upon your Family and Companions, my Master, Light of Allah

It is observed that in many Sunni Mosques the congregation recites the Tahlil—La elaha illa Allah—loudly after the conclusion of the Salah. Some Muslims have objected to this practice and some have even declared it a reprehensible innovation. However, this practice is strongly established from the authentic Hadith. Hence, sayyiduna Abdullah ibnuz-Zubair, radi Allahu anhuma, narrates:

كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُهَلِّلُ بِهِنَّ دُبُرَ كُلِّ صَلاَةٍ

The Messenger of Allah, sall Allahu alaihi wasallam, used to make Tahlil like this after every Salah (Sahih Muslim)

Sayyiduna Ibn Abbas, radi Allahu anhuma, narrates that the Dhikr which was recited at the conclusion of the congregational Salah was recited loudly:

أَنَّ رَفْعَ الصَّوْتِ بِالذِّكْرِ حِينَ يَنْصَرِفُ النَّاسُ مِنَ الْمَكْتُوبَةِ كَانَ عَلَى عَهْدِ النَّبِيِّ صلى الله عليه وسلم‏

The people raised their voices in Dhikr after the Maktubat (mandatory Salah) in the time of the Prophet, sall Allahu alaihi wasallam (Sahih al-Bukhari)

Wiping Forehead after Salah

 بسم الله الرحمن الرحيم

الصلاة والسلام عليك يا سيدى يا رسول الله وعلى آلك واصحابك يا سيدى يا نور الله

In the Name of Allah, the Rahman, the Merciful

Prayers and peace be upon you, my Master, Apostle of Allah

And upon your Family and Companions, my Master, Light of Allah

One of the beautiful but rare practices one might observe in a congregation after the conclusion of the Salah is someone placing his hand on his head and uttering a Du’a. Some Salafis have declared this practice an innovation, but it is established from the Hadith, therefore I encourage Muslims to revive this practice. Sayyiduna Anas bin Malik, radi Allahu anhu, narrates that the Prophet, sall Allahu alaihi wasallam:

كَانَ إِذَا صَلَّى وَفَرَغَ مِنْ صَلَاتِهِ مَسَحَ بِيَمِينِهِ عَلَى رَأْسِهِ وَقَالَ بِسْمِ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ الرَّحْمَنُ ‌الرَّحِيمُ ‌اللَّهُمَّ ‌أَذْهِبْ ‌عَنِّي ‌الْهَمَّ ‌وَالْحَزَنَ

When he concluded from his Salah he wiped his head with his right hand and said: In the Name of Allah other than whom there is no god but He, the Rahman, the Merciful. Allahumma, remove from me anxiety and sorrow (Mu’jam al-Awsat lit-Tabarani; v.3, p.289, #3178)

In another version:

كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَضَى صَلَاتَهُ مَسَحَ جَبْهَتَهُ بِيَدِهِ الْيُمْنَى ثُمَّ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ الرَّحْمَنُ ‌الرَّحِيمُ ‌اللَّهُمَّ ‌أَذْهِبْ ‌عَنِّي ‌الْهَمَّ ‌وَالْحَزَنَ

When the Messenger of Allah, sall Allahu alaihi wasallam, concluded his Salah he wiped his forehead with his right hand then said: I bear witness that there is no god except Allah, the Rahman, the Merciful. Allahumma, remove from me anxiety and sorrow (Amal al-Yawm wal-Lailah; #112)

Deception of the Pseudo-Sufis

 

بسم الله الرحمن الرحيم

الصلاة والسلام عليك يا سيدى يا رسول الله وعلى آلك واصحابك يا سيدى يا نور الله

In the Name of Allah, the Rahman, the Merciful

Prayers and peace be upon you, my Master, Apostle of Allah

And upon your Family and Companions, my Master, Light of Allah

Of the immense tribulations that have afflicted this Ummah is that of the pseudo-Sufis. It is one characterized by swindling the people in the name of religion and spreading antinomianism. Genuine Sufism, which is acknowledged and celebrated in orthodox Sunni Islam, is often assaulted by Wahhabi, Salafi and modernist elements by associated it with the pseudo-Sufi, antinomian tendency. Therefore, it is necessary for Sunni Muslims, particularly our Ulama and religious leadership in general, to unequivocally repudiate the tribulation of pseudo-Sufism. I understand that the reason many ignorant and naive Muslims fall prey to pseudo-Sufi guides is due to the thirst for a living, present guide. That thirst is genuine and valid, and if a person is bereft of pure water he will be compelled to quench it with polluted water. So let the people find a Sufi guide who is not only accessible but one who is learned in matters of the Shari’ah and Sunnah, one whose beliefs are in accordance with orthodoxy, a man of piety and morals. The Holy Prophet, sall Allahu alaihi wasallam, pointed to the tribulation of false guides when he said:

وَإِنَّمَا أَخَافُ عَلَى أُمَّتِي الأَئِمَّةَ الْمُضِلِّينَ

I only fear for my Ummah the misguided Imams

It is not only the false scholars and individuals who initiated innovated sects and beliefs into the Ummah that are intended here but also the pseudo-Sufi guides. This tribulation specifically targets the ignorant, uneducated and superstitious elements of the Ummah. Sehwan, a town in Sindh, Pakistan, wherein is the tomb of the great Sufi saint Sayyid Uthman Marwandi, rahimahullah, famously known as La’l Shahbaz Qalandar (d.1274 CE), is today occupied by Ghali and Rafidi Shi’ite heretics. The annual Urs that takes place there has become a satanic festival with all sorts of deviancy and haram activities, especially music, erotic dancing, nudity, intermingling of the sexes, and expressions of blasphemy. Sadly, this place (Sehwan) attracts all manner of blasphemers and heretics, who make tawaf (circulate) of the tomb, proclaim that Ali, radi Allahu anhu, is God, and go about completely naked having discarded all clothing!

These cursed people are an extreme example of the pseudo-Sufi heresy. While in Pakistan, back in late 2019, I once had the opportunity to interact in person with one of these antinomian, pseudo-Sufis who plainly told me he does not believe in the Shari’ah. One should not be deceived by their assuming the garb and persona of a mendicant, what we refer to as a Faqir or Dervish. A true Dervish worthy of respect is the one who strictly complies with the Shari’ah and who closely follows the blessed Sunnah. Undoubtedly, the Sunni Dervishes of our Ummah have done a great service and played a critical role in firing the Muslims with zeal. They themselves performed Jihad in the Path of Allah against the various European imperialist powers, such that those imperialist authorities expressed utter terror of such mendicants and mystics. Consider the Dervish Movement of Somalia led by Muhammad bin Abdullah bin Hasan (d.1920 CE). This was the Salihiyah Tariqah known for its zeal for the Shari’ah. They banned the widespread practice in the region of chewing the narcotic known as qat. The British dubbed him with the derogatory title “Mad Mulla” precisely because of his armed resistance and holy wars against the British, Italian and Ethiopian infidels. Likewise, Sartor Faqir whose name was Sa’idullah Khan (d.1917 CE), from the Buner Valley of the Yousafzai tribe, waged a holy war against the British and was dubbed by them “Mad Mulla” and “Mad Faqir”. Now the Holy Prophet, sall Allahu alaihi wasallam, said, as narrated by sayyiduna az-Zubair, radi Allahu anhu:

لأَنْ يَأْخُذَ أَحَدُكُمْ حَبْلَهُ فَيَأْتِيَ بِحُزْمَةِ الْحَطَبِ عَلَى ظَهْرِهِ فَيَبِيعَهَا فَيَكُفَّ اللَّهُ بِهَا وَجْهَهُ خَيْرٌ لَهُ مِنْ أَنْ يَسْأَلَ النَّاسَ أَعْطَوْهُ أَوْ مَنَعُوهُ

For one of you to take rope and bring a bundle of firewood upon his back and sell it, Allah sufficing him with it to save his face (dignity) is better for him than to beg the people, who may give him or deny him (Sahih al-Bukhari)

Therefore, mendicancy is generally disliked in this Religion, except for the one who has absolutely no other means to earn a livelihood and acquire his most basic needs in terms of food and clothing. Technically, it is not correct to describe the Sufi Faqirs and Dervishes as mendicants, let alone the great ascetic Prophets of the past, since they in fact earned livelihoods through such blessed labor. The Prophets, peace be upon them, engaged in herding, including our Holy Prophet Muhammad, sall Allahu alaihi wasallam. So we call a category of Sufis “Fuqara” meaning they are impoverished but not for want of laboring. So a blessed category of pious men took to the wilderness, or were homeless and accepted as gifts some meagre foodstuff or some pennies to subsist upon while preaching and attracting disciples upon the streets in the towns of the Muslims.

Ladies Should Not Attend the Mosque

 

بسم الله الرحمن الرحيم

الصلاة والسلام عليك يا سيدى يا رسول الله وعلى آلك واصحابك يا سيدى يا نور الله

In the Name of Allah, the Rahman, the Merciful

Addressing the sacred wives, radi Allahu anhunna, of the Holy Prophet, sall Allahu alaihi wasallam, Allah, subhanahu wa ta’la says:

وَقَرۡنَ فِیۡ بُیُوۡتِکُنَّ وَلَا تَبَرَّجۡنَ تَبَرُّجَ الۡجَاہِلِیَّۃِ الۡاُوۡلٰی

And stay in your houses and do not show off yourselves like the showing off of the former days of ignorance

(Surah 33, Ayah 33)

Although the address is to the Mothers of the Believers, radi Allahu anhunna, the guidance here is intended for the generality of the believing women too. No one will deny that although Allah addresses the Mothers of the Believers with the command to:

وَّقُلۡنَ قَوۡلًا مَّعۡرُوۡفًا

Speak a decent speech

(Surah 33, Ayah 32)

but that this is intended for the generality of the believing women too. Therefore, Allah, subhanahu wa ta’la, has plainly forbidden all the believing women from Tabarruj.

As for the issue of Muslimat attending the Masjid, this has become controversial especially in our time. The Holy Prophet, sall Allahu alaihi wasallam, said:

صَلاَةُ الْمَرْأَةِ فِي بَيْتِهَا أَفْضَلُ مِنْ صَلاَتِهَا فِي حُجْرَتِهَا وَصَلاَتُهَا فِي مَخْدَعِهَا أَفْضَلُ مِنْ صَلاَتِهَا فِي بَيْتِهَا ‏

The Salah of the woman in her house is better than her Salah in her courtyard, and her Salah in her bedroom is better than in her house (Sunan Abi Dawud)

لاَ تَمْنَعُوا نِسَاءَكُمُ الْمَسَاجِدَ وَبُيُوتُهُنَّ خَيْرٌ لَهُنَّ

Do not prevent your women from the Mosques, but their houses are better for them (ibid)

Now in the blessed time of the Prophet Muhammad, sall Allahu alaihi wasallam, the ladies of the Believers used to pray in the Masjid, in the furthest back rows, with the rows of the pre-pubescent children in the middle separating them from the rows of men in the front praying behind the Prophet, sall Allahu alaihi wasallam. The reason for this phenomenon was so that they could acquire the special blessing of offering congregational Salah led by the Prophet himself, sall Allahu alaihi wasallam. They also strictly complied with the conditions permitting women to enter the public space especially the Masjid, such as avoiding perfume, being fully veiled and not freely mingling with the opposite sex. But shortly after the Prophet, sall Allahu alaihi wasallam, passed away from this provisional abode, it was observed that the Muslimat had become somewhat lax in the observance of these conditions and so the jurists of the Hanafi school in particular opined that ladies should no longer attend the Mosques. In many if not most of the Mosques constructed since then accommodations have not been arranged for ladies to enter the Mosque, such as a designated area for them, etc. And due to proper tarbiyah and prevailing social norms the Muslimat themselves, especially those of the Hanafi school, do not ask to go the Mosque. In many Muslim countries, especially where the Hanafi school is traditionally established, such as Afghanistan and Pakistan, it is unheard of for women to express a desire to attend the Mosque. They are raised in a culture and society where it is understood that Mosques are for men and that ladies offer their Salah in the seclusion of their homes. This phenomenon is truly the one that accords to the spirit of Islam and its Shari’ah. Orthodox, pure Islam certainly desires a society and culture where women are virtually invisible in the public space and there is no trace of Tabarruj. A society in which women are casually frequenting the Mosque is one that is certainly imperfect and requires a lot of rectification and reform.

However, with the onset of the tribulation of Salafi modernism and to an extent the so-called Ahl-ul-Hadith who are in favor of non-conformity (la madhhabiyah) the controversy over ladies attending the Mosque has heated up. In this controversy the Salafis are in agreement with the undesirable elements of the Ummah, namely, the modernists, reformists, liberals and feminists. But those that have wisdom and insight can clearly perceive the superiority of the light of traditional, orthodox Sunni Islam, especially as manifested in the Hanafi school, with regard to this and other controversies that relate to women’s issues.