UNITY WITH DEVIANT GROUPS – HAQQ OR NAFSANIYYAT METHODOLOGY?

QUESTION

Why are the Mujlisul Ulama (The Majlis) so harsh towards the Salafis, Barelwis and other deviants? So-and-so Akaabir had praised so-and-so person from a deviant sect, and so-and-so Deobandi website contains ample praise of people from deviant sects. This kind of attitude is creating disunity and drives a wedge between Muslims which is exactly what the CIA and the Kuffaar want???

ANSWER

The issue of dissociating (Baraa’) from people of deviant sects is yet another tenet of the Shariah which was upheld by the Ijma’ (consensus) of Salaf-us-Saaliheen, and which is flagrantly and recklessly neglected by the Ummah as a whole today. Innumerable quotes and incidents of the Salaf-us-Saliheen vividly portray their ‘extreme’ attitude towards people associated with deviant sects, which throws into stark contrast the nafsaani (desire-ridden) attitude of today’s so-called ‘muftis’ and ‘maulanas’.

The Shariah is crystal-clear and explicit on how we should regard people from deviant sects. This is a ‘wedge’ made Waajib by the Ijma’ (consensus) of the Salaf-us-Saaliheen, not the CIA or other Kuffaar. What so-and-so shaykh or so-and-so website says is powerless and impotent to alter this Shariah position – a Shariah position which has become Ghareeb (strange, lone, forlorn) and unpalatable now, just like most other parts of the Shariah.

Even a perfunctory reading of the lives and anecdotes of the Salaf-us-Saliheen, whom many falsely claim to follow, will bring to the fore their ‘extreme’ ghairah for the purity of the Deen, and their ‘harsh’ and ‘extreme’ attitude towards deviants. In fact, if a complete Jaahil were to observe the massive contrast between the satanic pin-drop silence of the so-called ‘Ulama-e-Haqq’ today, and the deafening noise of the Salaf-us-Saaliheen with their innumerable Fatwas of Tabdee’ (proclaiming as deviant), Baraa’, and even Kufr, the Jaahil might mistakenly assume these worst of times today to be a Golden Age, free from deviances, and the blessed era of the Salaf-us-Saaliheen to be the age of Jahiliyyah.

The Salaf-us-Saaliheen recognised only the paramount importance of maintaining the purity of the Deen. There was no question of ‘unity’ with Baatil as trumpeted by deviants of all breeds today. In fact, the salient sign of the Ahlul Haqq (people of truth) has always been ‘disunity’ and dissociation with Baatil (falsehood), whereas the salient sign of the Ahlul Baatil (people of falsehood) is compromise and toleration of Baatil for the sake of ‘unity’ and ‘avoiding fitnah’. The slightest of deviations from the Haqq was abominable to the Salaf-us-Saliheen. In their eyes there was no such creature as a ‘good’ deviant or a ‘moderate’ deviant. Deviation has no moderation. One person’s stupid idea of ‘moderate’ is another stupid person’s idea of ‘extremism’ – and vice versa.

Furthermore, those who suddenly and conveniently resort to the stupid ‘unity’ slogan are extremely selective regarding the type of deviants they are willing to flirt with. Thus, for example, while the salafi-inclined ‘deobandis’ have no hesitation in proclaiming the Barelwi-like sects as deviants, they will suddenly bury themselves head-first, deep deep into the sand, regarding the clear-cut beliefs of Kufr held by the leading Imams of the Salafi sect, such as Ibn Taymiyyah, which have only recently been thoroughly exposed in a manner that does not leave the slightest shred of doubt regarding their Kufr anthropomorphic nature, mainly as a result of the mass-publishing and mass-propagation of Ibn Taymiyyah’s books carried out by the Salafis of this age.

Just look at the destruction wrought to the Deobandi Maslak and efforts of Deen because of our flagrant and reckless negligence of this vital tenet of Shariah. It is now not uncommon to come across ‘deobandi’ muftis who believe that Allah (azza wa jal) is in the physical direction upwards, sat on the throne. A local ‘deobandi’ Maulana now propounds the Kufr belief expounded by Ibn Taymiyyah (in his final book abrogating his earlier, correct view) and Ibnul Qayyim that hell-fire will eventually shut down even for disbelievers. The most senior and prominent Deobandi Shaykh and Buzurgh in the UK recently instructed the use of Shirk-type Istigaathah “zikr”. Not co-incidentally the said Buzurgh has amicable relations with the Barelwis. Public Bid’ah Zikr sessions, in the manner of the fraudulent ‘sufis’, orchestrated by our Mashaikhs and Buzurghs are now commonplace. More and more ‘muftis’ and ‘maulanas’ are today regurgitating the same fatwas first issued by salafi ‘jihadis’ many years ago, that suicide bombing in public places for a ‘need’, targetting women and children, Haraam ‘jihadi’ promotional videos, and the like are amongst the means through which Jihaad must be fought. Not co-incidentally these ‘muftis’ and ‘maulana’ have an inclination towards certain salafi deviates and squander much of their time indulging in and propagating Haraam ‘jihadi’ videos excreted by salafi ‘jihadis’.

Senior muftis who are known to associate and socialize with deviants and fussaaq of all breeds, were amongst the first Deobandis to issue the grievously ruinous Haraam fatwas legalizing pictures of animate objects, interest (riba), and the like, against the Ijma’ (consensus) of ALL the Akabir of Deoband and the Fuqaha of all ages, and which have now suddenly become the Mash-hoor (preponderant) majority opinion of the ‘deobandis’ today. While countless Ulama all over the world were being swept away by the tidal wave of modernism and feminism that was engulfing the Ummah, the Akaabir of Deoband were amongst the few Ulama who unwaveringly upheld the Ijma’ (consensus) of the 4 madh-habs on the prohibition of women going even to the Masjid, and who were at the forefront of refuting all the modernist-feminist arguments at circumventing that Ijma’. Yet, today’s feminized ‘Deobandis’ are employing the very same “Qur’an and Sunnah” arguments, and stupid innovated logic, first employed decades ago by the feminists and modernists. Innumerable other practices and rulings first adopted by deviant sects, have already become (e.g. following Saudi moon-sighting), or are rapidly on the way to becoming the ‘majority’ opinion amongst the fraudulent ‘Deobandis’ of today. 

Our reckless negligence of this vital tenet of Shariah just so that we can squeeze enough room to justify an inclination to a pet deviant(s) of ours, has practically opened the floodgates for every other type of deviant and deviance to enter our ranks and be conferred Deeni respectability.

Kuffar domination, which is only a manifestation of Allah’s Wrath and Azaab upon this Ummah is only set to increase. No Divine Nusrat appears to be forthcoming any time soon.

Yes, senior Akabir of Deoband had praised and approved of people from Ahlul Bid’ah, such as Salafis, fraudulent ‘Sufis’, Maududis, Qutbis, etc. We do not say that such Akabir had Nifaaq in their hearts. Since we know them to be 100% stern upholders of the Haqq, even when Haqq would become extremely bitter, we adopt Husn-e-Zann and say that they were genuinely unaware of the deviation of the person or sect in question. We are convinced that had they become aware of the deviation, they would have adopted dissociation (Baraa’, Bughd fillah, etc.) immediately, unlike the nafs-following ‘muftis’ and ‘maulanas’ of today and recent times. 

Many of the Akabir had initially admired and praised Maududi and Sayyid Qutb both of whom were guilty of the most blood-curdling statements regarding the Sahabah (radhiyallahu anhum) – statements which the new generation of spineless, desensitized ‘deobandis’ attempt to minimize the severity of. A few of the Akabir had passed away while holding Maududi in great esteem. But after Shaykh Zakariyya, Allamah Binnori, and others had thoroughly exposed the deviation of Maududi and his sect, virtually all our Akaabir, without the slightest hesitation, dissociated (Baraa’) themselves from the Maududis. Without a shadow of doubt, today’s ‘muftis’ and ‘maulanas’ would have desperately clutched at straws to maintain their Nifaaqi admiration and connection to such a person and group. 

Shaykh Husain Ahmad Madani once mentioned that it was only after having taken residence in Madinah that he had access to books of Ibn Taymiyyah which were not available in India and which made it clear to him that Ibn Taymiyyah had veered blatantly out of Ahlus Sunnah wa’l Jama’ah. From then onwards, he was unable to tolerate any respect shown to Ibn Taymiyyah. Now that the Salafis of this age have mass-propagated the books of Ibn Taymiyyah which unambiguously expound such anthropomorphic beliefs as Allah having a size, a body (jism), limits (hudood), spatial direction (jiha), Allah having the actual ability to sit upon the back of a mosquito, the non-eternity of Hell-fire for disbelievers, and innumerable other abominable beliefs which violently conflict with the Ijma’ of the whole Ummah, it is only Nafsaaniyat and Nifaaq which compel the Salafi-lovers of today to desperately bury their heads in the sand, and which prevent them from recognising the Salafi sect as amongst the worst of Ahlul Bid’ah.

Shaykh Rashid Ahmad Gangohi and other senior Mashaykh did praise Muhammad ibn Abdul Wahhab. We do not say that they had Nifaaq in their hearts. Without any doubt, they were genuinely unaware of his deviation and the deviation of the Arab Salafis in general. However, now that it is open knowledge that he was of the deviant Salafi aqeedah of Ibn Taymiyyah, and that he had made Halaal (Mubaah-ud-Dam and Waajib-ul-Qatl) the blood of thousands of Muslims just like the Salafi-influenced ‘jihadis’ are doing today, then to proclaim him as a ‘Mujahid’ or a ‘Reviver’ is undoubtedly, according to the Shariah, aiding in the destruction of the Deen, and a result of pure Nafsaani Nifaaq lurking in the heart like a filthy thief.

Sacrifices for the Deen do not exonerate a person from a deviant sect. The original Khawarij were unmatched in their passion for the Deen, their willingness for Jihaad, their concern for the Ummah, their Ikhlaas, their night-vigils, their Ibaadah, and even their honesty. Yet that did not alter in the slightest their status of being the Dogs of Hell-fire – the worst of Ahlul Bid’ah with whom dissociation is Waajib.

Shaykh Zakariyya himself and other senior mashaikh had close ties with Muhammad al-Alawi al-Maliki who was from one of those deviated Arab fake ‘Sufi’ sects. There is no doubt, Shaykh Zakariyya was unaware of al-Alawi’s barelwi-like aqeedah, otherwise he would have been the very first to do Baraa’ of him. Shaykh Zakariyya passed away without becoming aware of al-Alawi’s Aqeedah. Once it is clear that a person has deviated, the Shariah is crystal-clear that it becomes Haraam to honour and praise him, and to do so aids in the destruction of the Deen. Yet, stupid ‘muftis’ and ‘maulanas’ and ‘deobandi’ websites today use Shaykh Zakariyya to justify their praise for al-Alawi and other similarly Barelwi-like deviated ‘Sufis’. 

Lastly, even assuming that any of the Akaabir were aware of the deviance of a deviant whom they had praised, this would not alter in the slightest the truth behind Rasulullah’s (sallallahu alayhi wasallam) statements that to honour a deviant and Faasiq aids in the destruction of the Deen and causes the Arsh of Allah (azza wa jal) to shudder.

May Allah (azza wa jal) grant us the Tawfeeq to adopt and have full Yaqeen in the efficacy of every single tenet of Allah’s glorious Shariah even if the ‘wisdom’ behind that tenet escapes our puny, miniscule and chaotically varying intellects.

[Answer approved by Hazrat Maulana Ahmad Sadeq Desai]

Harshness Against Deviance and Transgressions

Even a perfunctory reading of the lives of the Salaf-us-Saaliheen will provide ample backing for the Ulama-e-Haqq’s harshness against the Ulama-e-soo (evil scholars who lead others to Jahannum), deviants, and in fact, any flagrant transgression of the Deen. The following couple of letters from Hazrat Maulana Ahmad Sadeq Desai mentions just a few reasons and basis for the harshness, Bughd fillah, Baraa’, etc. prescribed by the Shariah towards deviates and deviations.

Respected Brother,

Your e-mail dated 12 March 2011 refers. While we do not answer letters questioning our attitude and methodology, we shall go this extra mile to assist you to understand reality.

People who have no real intention of following the Deen,  present the excuse of  ‘harsh attitude’ and ‘akhlaaq’ to justify their misdeeds. With this red herring they deflect the minds of people from the problem and the corruption.

For example, when a Molvi  sits in a church under twelve crosses alongside priests and engages in prayers,  these critics do not see the harshness, the lack of akhlaaq and the kufr of this practice. But when  someone criticizes the kufr, he is  reviled on the basis of his ‘harshness’.

When molvies  commit capital kufr by abrogating  the ahkaam of the Shariah with their kufr MMB, people  accept such harsh  perpetration of kufr. But when we  criticize this perpetration, we are reviled for being ‘too harsh’. Furthermore, what you are blissfully unaware of is that our ‘harsh attitude’ is instituted after all other methods of consulting and convincing the miscreants have failed. When they are not prepared to listen  and  meaningfully discuss in privacy, then our ‘harsh’ attitude becomes Waajib, nay Fardh.

Since all of these critics enjoy the haraam activities which the molvies have halaalized nowadays, they try to justify and defend the evil practices and the errant molvies. But in the process of doing so they are unable to refute  our arguments. They only harp on our attitude and methodology. In this way they detract attention from the problem.

Our attitude is commensurate with the crime. If our tone appears to be ‘too harsh’, then their crime is too vile. The attitude is the effect of the villainy of the sin.

Most people fail to understand the permissibility,  efficacy,  and necessity of the ‘harsh’ attitude because they lack knowledge of the variety of attitudes among the Ambiya and the Sahaabah. While  they harp on one dimension of Rasulullah’s attitude, they are ignorant or deliberately blind to the other ‘harsh’ dimension which  dictated even gouging out the eyes of criminals. They  forget that in Daarul Islam the consequence of the type of kufr they are perpetrating nowadays is execution with the sword. We do not know if execution  with the sword is ‘too harsh’ or within the confines of ‘good akhlaaq’.  We do not know if whipping in the public is perhaps ‘too harsh’ or  not within the limits of ‘good akhlaaq’.

Once Rasulullah (sallallahu alayhi wasallam) remarked to a person who looked into the house, that he felt like throwing a scissors into his eyes. Nabi (sallallahu alayhi wasallam) said that hot iron rods will be inserted into the eyes of a man who looks at the beauty of a strange woman. Are these comments perhaps ‘too harsh’, and do they not form part of ‘good akhlaaq’.

Nabi Musa (alayhis salaam) without making the slightest investigation to establish the factual position grabbed hold of the hair and beard of Nabi Haaroon (alayhis salaam), his elder brother, and violently shook him. Allah Ta’ala did not  upbraid him for this act. Allah Ta’ala upheld it. Was his  violent act against his elder, Nabi brother  perhaps ‘too harsh’. Was his action  beyond the confines of ‘good akhlaaq’?

When the Qur’aan and Rasulullah (sallallahu alayhi wasallam) describe  the believers and doers of immorality and kufr to be kaafiroon, fasiqoon, faajiroon, jaahiloon, munaafiqoon, etc., are these epithets ‘too harsh’ and beyond the confines of ‘good akhlaaq’?

Is the halaalizing  and consumption of rotten, diseased haraam carrion a tolerable deed? Is it not ‘too harsh’ to make halaal what Allah has made haraam’. Does ‘good akhlaaq’ allow that we feed carrion and poison to your children? If your beloved child is about to ingest a lethal poison and we who are observing this suicidal act leave the child  to consume the poison because he/she  refuses to accept our soft and ‘akhlaaqi’ approach to  abstain from the poison, will you praise and commend us for our ‘good akhlaaq’ and not adopting ‘too harsh a tone’, when you see the dead body of your child – dead because of the poison and dead because we contented ourselves with ‘good akhlaaq’? Or will you praise us and shower on us other rewards if we had  harshly grabbed your  child’s hand and rudely snatched the poison from his hand and left him  kicking up a tantram like Sanha and Radio Shaitaan?

Once when a molvi  said that he felt like becoming a Christian, Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) gave him a full and a hard  clout full in the face and shouted at him: ‘Shaitaan! Get away and become a Christian!’ Those who have read the writings of Hadhrat Thanvi can testify to his ‘too harsh’ attitude. So ‘harsh’ was  his attitude and methodology that even The Majlis would not have become his mureed if  it (The Majlis) had existed during  Hadhrat’s lifetime. Was  the action and attitude of Hadhrat Hakeemul Ummat then ‘too harsh’ and beyond the confines of ‘good akhlaaq’ merely because we may not be able to tolerate it?

Hadhrat Gangohi (rahmatullah alayh) said in his fatwa  that those who believe against and propagate against polygamy like the MMB crowd, will ‘hang upside down in Jahannum’; they are ‘kaafirs, murtads, enemies of Allah, enemies of the Rasool,etc., etc.’ Was his attitude ‘too harsh’ and beyond the limits of ‘good akhlaaq’?

Brother, we can write a volume of examples from the lives of the Ambiya, Rasulullah (sallallahu alayhi wasallam), the Sahaabah and the Auliya  to show the beloved ‘harsh attitude’ which  by Allah Azza Wa Jal is an act of ibaadat of the highest merit. You will not hesitate to permit the doctor to treat you harshly by stabbing into your body and cutting you up and opening up your heart to  save you from the disease which threatens to destroy you. Because you understand  physical and worldly benefits, you will praise and reward the doctor who had treated your harshly. But since  deep down in your heart  Deeni benefit is an insignificant issue,  the ‘harsh attitude’ argument is a convenient scape-goat for justifying the maladies  of kufr, fisq and fujoor. But when we adopt ‘harsh attitudes’ to operate on Muslims who are suffering from spiritual cancer and spiritual Aids, then there is a clamour of baseless criticism.

People should look at their crimes and their harsh attitudes of pride and arrogance, not at our ‘harsh’  remedial attitude. The problem, disease and cancer are their sins  while our ‘harsh’ attitude is the medicine and the cure for the malignant cancer which is  devouring their hearts, souls and bodies.

Was-salaam

A.S. Desai

For

Mujlisul Ulama of S.A.

.

Respected Brother,

Your e-mail dated 24-01-2009 refers.

Islaah of the Nafs is of paramount importance. In all spheres of life, whether in business, in family affairs, or Deeni matters, never be neglectful of this aspect. It is essential to always examine the intention and the motive. Even when embarking on a Deeni project, reflect, do some soul searching and endeavour to fathom yourself to detect whether the niyyat is sincere or contaminated with some nafsaani motive.

When a person always adopts the practice of reflection before action, then after some time Allah Ta’ala bestows to him the capacity of swift detection of any thief which may be lurking in his heart. When we criticize those whom we believe are on baatil, we should do so with trepidation, recite Istighfaar and think deeply before the criticism to ascertain whether the criticism is indeed motivated by Ikhlaas and by a concern for the Haqq.

It is best and safest for laymen to strictly adhere to the issue and not deflect therefrom. For example, when you criticize Sanha, only point out to them their flaws, their errors and the harm they are causing with their halaalization projects. Do not degenerate to a personal level where you will brand them with labels and epithets in the way in which we (Mujlisul Ulama) do. We have our own Deeni agenda and we understand what we are doing. It is not for everyone to adopt our methodology.

If for example a person’s father is committing haraam, then it is the duty of the son to offer naseehat. He shall plead and advise his father. He will speak with affection and respect, addressing his father appropriately. If his father consumes liquor, he may not begin his naseehat by saying: “Drunkard! Faasiq, Faajir! On the other hand, if the father admonishes his son for the latter’s misdemeanours, it will be proper for him (for the father) to say: ‘O faasiq! O shaitaan!, etc. etc.

Thus if a layman admonishes a Molvi who has strayed, he should not address him as we do, e.g. ‘Ulama-e-Soo!, etc. Relationship, rank and position should be taken into consideration when criticizing. Everyone does not have the same right of acquittal.

Furthermore, make dua of hidaayat and general goodness for those who are being criticized and for those whom we believe to be on baatil, and at the same time supplicate for our own safety and protection of Imaan, for we do not know what the morrow holds for us.

So, do speak out strongly against baatil, but restrict the criticism to the acts and save the culprits from epithets. Don’t imitate our example in this respect…

Was-salaam,

A.S. Desai 

IJMA’ (CONSENSUS) OF THE SALAF-US-SALIHEEN ON DISSOCIATING (BARAA’) FROM THE PEOPLE OF DEVIATED SECTS

ANOTHER UNPALATABLE (GHAREEB) TEACHING OF THE DEEN NEGLECTED BY THE UMMAH RESULTING IN THE PUNISHMENT OF ALLAH (AZZA WA JAL)

A GLIMPSE INTO THE ATTITUDE OF THE SALAF-US-SALIHEEN:

NOTE: “Deviates” or “Men of innovation” refer to those who have innovated into Islam that which is not part of it, such as attributing direction (jiha), body (jism), size, sitting (juloos), etc. and other human qualities to Allah (azza wa jal), as the Salafi sect does, or attributing Knowledge of the Unseen (Ilmul Ghayb), Omnipresence (Haazir Naazir), Mukhtaar Kul (divine choice and power), and other divine qualities to Rasulullah (sallallahu alayhi wasallam), as the Barelwi sect does.

Fudhayl ibn Iyaadh said:

“Do not trust a deviant concerning your Deen. Do not seek his advice in your affairs. Do not sit with him since whoever sits with a deviant, Allah will cause him to become BLIND.” – (Note: Far worse than ‘sitting’ is listening to the ‘deeni’ talks of deviants, regardless of  the ‘benefits’ every single deviant has.)

“Indeed, I love those whom Allah loves. They are those whom the Companions of Muhammad (sallallaahu alayhi wa sallam) are safe. I hate those whom Allah hates. They are the people of the deviant sects and innovations.”

“Whoever sits with a deviate, then beware of him. Whoever sits with a deviant has not been given wisdom.”

“I (would) love that there was a fort of iron between me and a deviate.”

“That I eat with a Jew and a Christian is more beloved to me than that I should eat with a deviate.”

“The souls [are part] of pre-arranged armies; so whichever of them knew each other will come together, and those who did not will be separate. And it is not possible that a person of Sunnah assists a deviate except due to Nifaaq (an abominable type of hypocrisy lurking in filthy hearts).”

“I met the best of people, all of them people of the Sunnah and they used to forbid from accompanying the people of innovation.”

“Allah has angels who seek out the gatherings of Dhikr – so look to whose gathering you sit in – let it not be with the person of innovation since Allah will not look to them, and the sign of Nifaaq is that a man gets up and sits with an deviant.”

“Do not sit with a man of innovation; Allah has rendered his deeds futile and taken out the light of Islam from his heart, and if Allah loves a servant he grants him good and pure food (i.e. not doubtful).”

Imam Ahmad ibn Hanbal (rahmatullahi alayh), said:

“The graves of Ahlus Sunnah who committed major sins are (still) gardens (from Paradise) whilst the graves of the deviants who were pious ascetics are pits (from the Fire). The sinners from Ahlus Sunnah are (still) the friends of Allah, whereas the pious ascetics of deviated sects are the enemies of Allah.”

”It is neither permissible for anyone to sit with the people of deviated sects, nor mix with them, nor socialize with them.”

Aboo Al-Jawzaa (d. 83H) said,

“That apes and pigs live next to me is more loved by me than if one of them (a person of a deviated sect) lives next to me.” 

Imam Sufyan Ath-Thawri (rahimahullah) said:

“If you loved a man for the sake of Allah and then he introduced a deviation in Islam [or you became aware of his deviance] and you did not hate him for it, then you did not really love him for the sake of Allah.”

Qaadee Aboo Ya’laa said,

“There is consensus (Ijmaa’) among the sahaabah and the taabi’een on dissociating and cutting-off (Baraa’) from the people of deviated sects.”

Sa’eed ibn Jubair said,

“That my son accompanies a sinful and cunning scoundrel who is from Ahlus Sunnah is more beloved to me than that he accompanies a devotional and worshipful person from a deviant sect.”

Al-Hasan Al-Basree said,

“Do not sit with a deviate, for surely he will disease your heart.”

Muhammad ibn an-Nadr al-Haarithee said:

“Whoever listens to a deviant – and knows that he is a deviant – then protection is taken away from him, and he is left to himself.”

Ibraheem Ibn Maysarah (d. 132H) said,

“Whoever honours (or praises) a deviant has aided in the destruction of Islaam.” 

Many reliable authorities have also related the above statement as a Hadith of Rasulullah (sallallahu alayhi wasallam).

Aboo Anas Hamad Al-‘Uthmaan said:

“The evil of the Jews and Christians is open and clear to the common Muslims; as for the people of deviated sects, then their harm is not clear to every person. This is why the Scholars see that to refute the people of deviated sects takes precedence over refuting the Jews and Christians.” 

Sa’eed Ibn Jubayr said,

“For my son to accompany a wicked sinner is more beloved to me than for him to accompany a deviant who performs great worship.” 

Aboo Qilaabah said,

“Do not sit with the people of deviated sects, and do not debate with them, for indeed, I do not feel safe that they will not drown you in their misguidance and confuse you with regards to that which you used to know.”

Imam Shaatibee expounding on the Ijma’ (consensus) of the Salaf-us-Saaliheen states:

“For indeed the saved sect – and they are Ahlus-Sunnah Wal-Jamaa’ah – are commanded with disassociating themselves from the people of deviant sects, expelling them and punishing severely anyone that follows in their direction, whether by killing or other than that. The scholars have warned us against accompanying and sitting with them. That is the best way for showing hostility and hatred to them.”

Imam Shaatibee states that deviates must be exposed and banished:

“When these groups begin to call to their misguidance and beautify it in the hearts of the common people and those who have no knowledge, then indeed, the harm that these individuals cause to the Muslims is just like that of the harm that the Devil causes. So they are devils from among mankind.

Therefore, it must be openly proclaimed that they are people of innovation and misguidance, and that they are associated with the deviant sects, if there is sufficient evidence that shows that they are from among them. So the likes of these individuals must be exposed and banished.” [Al-‘Itisaam, 2/228]

Many many more statements of the Salaf-us-Saaliheen to be added here insha-Allah….

4 thoughts on “UNITY WITH DEVIANT GROUPS – HAQQ OR NAFSANIYYAT METHODOLOGY?

  1. 'abdur Raheem

    Way of the Siddeeqeen

    • Extreme, Stringent & Uncompromising Attitude with regard to the deviants & deviation is an extremely lofty attribute, which is possessed only by the Siddeeqeen i.e. by those people who are next in rank after the Messengers (‘alayhimussalaam).

    • This attitude of theirs is due the extremely high “Deeni Ghairah” within them.

    • They just can’t tolerate even an iota of changes in the pure & pristine teachings of the Deen.

    • And they just don’t care about anything & anyone in order to maintain the Deen in its pure form.

    Hadhrat Aboo Bakr Siddeeq (radhiyallaahu ‘anhu) was blessed with extremely high level of “Deeni Ghairah” in comparison to all the other Sahaabah (radhiyallaahu ‘anhu). And it was this special attribute of Hadhrat Aboo Bakr Siddeeq (radhiyallaahu ‘anhu) that constrained him to stand up against all odds to fight against the deviations & deviants that crept into the Deen which were threatening the foundations of the Deen after the demise of Nabee (Sallallaahu ‘Alayhi Wassalaam). Hadhrat Aboo Bakr Siddeeq (radhiyallaahu ‘anhu) during this tough times stood firm & proclaimed,
    أينقص الدين و أنا حي
    Deen gets deficient & i remain alive..!

    Hadhrat Aboo Hurairah (radhiyallaahu ‘anhu) would praise Aboo Bakr Siddeeq (radhiyallaahu ‘anhu) with the following words,

    “If it wasn’t Aboo Bakr Siddeeq (radhiyallaahu ‘anhu) than no one would have remained in this world to worship ALLAAH Ta’aalaa.”

    May ALLAAH Ta’aalaa grant us all the taufeeq to understand the Haqque & keep us steadfast on it…aameen

    Reply
    1. عبد

      Abu Bakr (Radhiallahu anhu)- The Strength of His Imaan

      Ismaili narrates that Hadhrat Umar (رضي الله عنه) said:

      “When Rasulullah (صلى الله عليه وسلم) passed away, the episode of irtidaad occurred in Arabia and people of defective faith refused to pay Zakaat, I went to Abu Bakr and said:

      ‘O Khalifah of Rasulullah! Be tender with the people and win over their hearts. Terror has struck them.’

      Abu Bakr said: ‘I was hoping for your aid. During the time of Jahiliyyah you were very strong and hard. But in Islam you have become weak. In which matter should I win over their hearts? Should I win them over by means of fabricating poetry or by bewitching them? Alas! Alas! Rasulullah (صلى الله عليه وسلم) has passed away. Wahi has ceased. I swear by Allah that I shall wage Jihaad against them as long as I have in my hand the strength to bear a sword. If they withhold from me even a string which they used to present to Rasulullah (صلى الله عليه وسلم) , I shall fight them.”

      Hadhrat Umar (رضي الله عنه) commented:

      “I found Abu Bakr firmer and stronger than myself. He had paved the path and this simplified for me the affairs during my khilaafat.”

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  2. Ibn Ahmad

    just recently I stumbled an old thread sunniforum where someone claiming he’s Deobandi Hanafi, said how salafis have ”excellent aqaid” then on and on copying sayings from Darimi (the mujassim) and Imam Abu Hanifah (doubt that) how Allah has limbs and resided ”up above the sky on the throne”. Then there are some ”Hanafi” ‘alims from South Africa who supported ISIS, one of them had gone to Syria.

    what is this world coming to? is that indeed becomes a norm that more Deobands turn into Taymiyyoon mujassim?

    Reply
  3. mohammed shafeeq

    10 Books Ahlul Bidah Wished That Were Never Written!

    Ma’ayar ul-Haq Fi Tanqid Tanwir ul-Haq

    Of

    Shaikh al-Kul al-Allamah Nazir Hussain Muhadith Dehlawi (1320H)

    The Muqallid Excuse Of Not Being Able To Act On The Quran and Hadith

    Compiled and Translated

    Abu Hibban & Abu Khuzaimah Ansari

    Hence it is proven a scholar upon the way of Hadith (non muqallid) whilst making knowledge based deductions should not make Taqlid of a Mujtahid in the texts of an issue, even though the mujtahids statement is in accordance with the Hadith. Yet the people who prohibit us from acting upon ahadith and even though clear manifest truth does not concur with them, one of the lame excuses they put forth in their defence is that acting upon ahadith in current times is extremely difficult.

    They say the Quran and Hadith is an ocean of knowledge without any shores and hence understanding and acting on them is the duty of a Mujtahid only (ie not the common people). They say it is not in their permit to understand the Quran and Hadith and even if they were to read and understand the literal translation, they would not know whether a particular Hadith was abrogated or not, what the actual meaning of a text is or if there were any conflicting ahadith.

    Then we say we answer this excuse from two angles

    The first angle is that the Quran and Hadith is not as difficult, such that no one other than a Mujtahid mutlaq can understand them. On the contrary it is indeed very easy and whoever knows arabic especially and particular the scholars, who will easily and compressively understand the intent and meaning of the Quran and Hadith as is the saying of Allah,

    “And We have certainly made the Quran easy for remembrance, so is there any who will remember?” (Soorah al-Qamar:17)

    And Allah said,

    “It is He who has sent among the unlettered a Messenger from themselves reciting to them His ayaat and purifying them and teaching them the Book and wisdom – although they were before in clear error.” (Soorah al-Jumu’ah:2)

    And Allah said,

    And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient.” (Soorah al-Baqarah:99)

    So whoever says we do not understand the Quran and Hadith despite being a scholar will fall under the punishment mentioned in the aforementioned ayah just as Mawlana Muhammad Ismail Shahid (InshaAllah) has mentioned in the treatise ‘Taqwiyat ul-Iman’

    Ma’ayar ul-Haq Fi Tanqid Tanwir ul-Haq (pg.70-71)

    Reply

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