Did the Wahabis exist in the time of the Khulafa al-Rashidin? Al Malfuz Al Sharif Vol 1

Masjid Al Nabawi Al Malfuz Al Sharif Vol 1 – Anecdotes of AlaHadrat, Imam Ahmad Rida Khan عليه الرحمة (A Must Read & Share)

Question: Did the Wahabis exist in the time of the Khulafa al-Rashidin?

Answer: It was this very sect that Sayyiduna ‘Abdullah ibn ‘Abbas رضی اللہ تعالٰی عنہ requested permission from Amir al-Mu‘minin Sayyidina “Ali al-Murtadah رضی اللہ تعالٰی عنہ to confront. They were 10,000 in number. Amir al-Mu’minin رضی اللہ تعالٰی عنہ granted him permission and he went to them and asked, “What was it about Amir al Mu‘minin that you so strongly disagree with?” They replied, “Why did the Amir appoint Sayyiduna Abu Musa Ash‘ari رضی اللہ تعالٰی عنہ as a judge (Hakam) In the event of Siffin?” This is Shirk, because Allah عزوجل states in the Qur’an:

Judgement is from none, but Allah عزوجل. – [Surah Yusuf, Verse 40]

Sayyiduna Abdullah ibn Abbas رضی اللہ تعالٰی عنہ replied , “Is it not in the very same Qur’an that Allah عزوجل states: Read the rest of this entry »


Except for the Ahlus Sunnah wal Jamaah, all other groups are people of Hell (Part 1)

Madina MunawwarahConcept of Unity in Islam

Unity is one of the strongest values of Islam, proven by both the Holy Quran and the teaching of the Holy Prophet صلى الله عليه وسلم. However, there are some who don’t understand this concept and say in their ignorance that all people who read the Kalima are part of the Muslim Ummah and are brothers in Islam. How can this be?

The Messenger of Allah صلى الله عليه وسلم said:

“Stay away from those astray from the deen and keep them away lest they put you in fitna and make you astray as well.” — Muslim, Vol. 1, Pg. 10; Mishkaat, Vol. 1, Pg. 20

Didn’t Musailma Kazzab read the Kalima but also claim to be a prophet after our beloved master, Muhammad Mustapha صلى الله عليه وسلم ? Didn’t Ghulam Ahmed Qadiyani (another reciter of the Kalima) say the same a few years back? Is he our Mu’min brother too? Shias profess the Kalima but say that the Quran is incomplete. Do we embrace them with open arms as believers? When the answer to these questions is “No, they are not Muslims”, why is reciting the Kalima made to be the criteria of unity? Mere lip-service of the Kalima doesn’t suffice for unity. Rather, having faith and conviction on all the dimensions of Tauheed (the Oneness of Allah Almighty) and Risaalat (Prophethood of the Beloved Messenger صلى الله عليه وسلم) is its foundation. Read the rest of this entry »

Except for the Ahlus Sunnah wal Jamaah, all other groups are people of Hell (Part 2)

Madina MunawwarahThis is My Straight Path, so follow it.

[Surah Al-An’aam 6, Verse 153] “And that, ‘This is My Straight Path, so follow it; and do not follow other ways for they will sever you from His way; this is commanded to you, so that you may attain piety.’ ”

Mufassireen say in the commentary of this verse on the accord of the following Hadith narrated by the great Sahabi Hazrat Abdullah Ibn Mas’ood رَضِيَ اللَّهُ عَنْهُ :

(Ibn Hibbaan in His Sahih Vol. 1, p. 181, Hadeeth No. 6; Imam Nasaai in his Sunan Kubra Vol. 6, p. 343, Hadeeth No. 11174; Imam Baghwi in his Sharhus Sunnah, Baab al-I’tisaam; Imam Bazzaar in his Musnad, Hadeeth No. 1694; Imam Ahmad Ibn Hanbal in his Musnad Hadeeth No. 4142; Daarimi in his Sunan Vol. 1, p. 78, Hadeeth No. 202; Imam Abu Dawood Tiyalisi in his Musnad Vol. 1, p. 33, Hadeeth No. 244; Marwazi in his Sunnah; Imam Hakim in his Mustadrak ‘Alas Saheehain. He said this is a Sahih chained Hadeeth Vol. 2, p. 349, Hadeeth No. 3241; Imam Dhahbi in its annotations agrees that it is a Sahih Hadeeth; Ibn ‘Aasim in his book Al-Sunnah; Ibn Batta in his book Al-Ibaanatul Kubra and also in his book Al-Sughra; Al-Ajurri in his book al-Shariah; Imam Al-La’lakaai in his book Sharhus Sunnah and even nasiruddeen albaani authenticated this Hadeeth.)

Hazrat Abdullah Ibn Mas’ood رَضِيَ اللَّهُ عَنْهُ narrated: Read the rest of this entry »

The Permissibility of Asking Allâhu ta’âlâ for Things by Some of His Creation

If performing tawassul had been blasphemy, then the believers, i.e., the Prophet, sall-Allâhu ta’âlâ ‘alaihi wa sallam’, his Companions, and the Salaf and Khalaf of this nation would not have done it.[1]Yet it is mentioned in the sahih hadith of the Prophet that the Prophet used to ask Allâh by saying:

Which means: <<O Allâh, I ask You by the status of those who ask You.[2] >> Without doubt, this is tawassul. The Prophet, sall-Allâhu ta’âlâ ‘alaihi wa sallam, used to teach this supplication (du^a’) to his Companions and order them to say it. This issue was expounded upon in different books and treatises refuting Ibn ^Abdul-Wahhab Najdi.

There is a hadith related by al-Hakim that mentions after Adam ate from the tree, he performed tawassul by our Prophet ‘sall-Allâhu ta’âlâ ‘alaihi wa sallam’. He did that, because he saw the name of the Prophet written on the ^Arsh, Adam said: <<O Allah, by the dignity of this son [Muhammad], forgive this father [Adam].>>

It was also related by Ibn Hibban, that upon the death of Fatimah Bint Asad, may Allâhu ta’âlâ raise her rank, the Prophet, ‘sall-Allâhu ta’âlâ ‘alaihi wa sallam’, with his own honorable hands, put her in her grave and said: <<O Allâh, forgive my mother[3], Fatimah Bint Asad, and widen her place by the status of Your Prophet and the prophets who came before me. You are the most Merciful.>>

There is a hadith classified as sahih[4], that a blind man asked the Prophet, ‘sall-Allâhu ta’âlâ ‘alaihi wa sallam’, to make a supplication (du^a’) to Allâhu ta’âlâ to return his sight. The Prophet ordered him to make ablution (wudu’) and pray two rak^ahs and then say:

“O Allah, I ask You and direct myself to You by Your Prophet, Muhammad, the Prophet of Mercy. O Muhammad, I ask Allâh by you to fulfill my need. O Allâh, enable him to intercede for me.”

The blind man did what the Prophet taught him to do[5] and Allâhu ta’âlâ  brought his sight back. Moreover, as related by at-Tabaraniyy, the tawassul made by the blind man was used by the Companions and Salaf after the death of the Prophet.[6]

^Umar Ibn al-Khattab performed the tawassul by al-^Abbas (the uncle of the Prophet), may Allâh reward their deeds, when he prayed the Salah of ’Istisqa’[7] with the people. There are other proofs mentioned in the books of the Islamic scholars but we will not recount them at length here.

The one who pursues the saying of the Companions and their followers will find a great deal of proof about the validity of calling the prophet by saying “O Muhammad” in his presence as well as in his absence and in his life as well as after his death. In fact, many texts include the phrase which means, “O Muhammad”. Calling the name of the Prophet, ‘sall-Allâhu ta’âlâ ‘alaihi wa sallam’, is permissible. An example is the saying of the Companion, Bilal Ibn al-Harith, may Allâh reward his deeds, when he went to the grave of the Prophet. He said: “O Messenger of Allâh, ask Allâh to send rain to your Nation.” His saying contains this format[8].

Shaykh Muhammad Ibn Sulayman al-Kurdiyy[9] was among the authors who wrote refuting Ibn ^Abdul-Wahhab. He was Ibn ^Abdul-Wahhab’s own shaykh. Among what he said is as follows: Read the rest of this entry »

Definition Of Iman In The Light Of Quran and Hadith

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