سیدنا ابن عمر ؓ (صحابی رسولﷺ) خارجیوں کو ساری خُدائی میں بدترین جانتے تھے اور فرمایا کرتے تھے کہ یہ ساری دنیا سے بدترین اس لیئے ہیں کہ یہ کُفار کے لیئے نازل شُدہ آیات مسلمانوں پر چسپاں کرتے ہیں۔ (بخاری باب القتال الخوارج ۱۰۲۴ ۲)
And Ibn `Umar considered them (Al Khawarij & Al Mulhidun) The worst of Allah's creatures and said, These people took Verses (Ayat's) that had been revelaed concerning the dis-beleivers and interpreted them as describing the believers
Al Qaeda began to kill Muslims on the basis of a fatwa given by Taqi al-Din Ibn Taymiyya (1263-1328) saying Muslims can kill Muslims under certain conditions. The fatwa was issued at Mardin, in present-day Turkey, against a Muslim ruler and his government. Al Qaeda had an early dispute while interpreting the great jurist’s ruling.
A founder of al Qaeda, Abdullah Azzam, teaching at Islamabad Islamic University — from where a student is suspected of having killed the Parade Lane military personnel offering their namaz in Rawalpindi cantonment area — thought al Qaeda should kill ‘adu al-ba’eed’ (far enemy i.e. the Americans); Al Zawahiri, on the other hand, thought al Qaeda should kill ‘adu al-qareeb’ (near enemy i.e. Muslims). Azzam was killed in Peshawar along with his sons and Al Zawahiri became the thinker of al Qaeda, getting Muslims to kill Muslims, ‘the near enemy’.
Abdullah Azzam was a moderate who wanted to kill Americans, not Muslims. He had followers in Pakistan, including Fazlur Rehman Khaleel of Harkatul Mujahideen who later became a henchman of al Qaeda. After his death, the presiding saint of al Qaeda became Ibn Taymiyya, together with Syed Qutb who had twisted Maududi’s concept of ‘jahiliya’ into a religious culpability which must be penalised. In March 2010, some private Islamic organisations from all over the Islamic world, excluding Pakistan, got together at Mardin and resolved that Ibn Taymiyya had been misinterpreted by al Qaeda into a Muslim-kill-Muslim doctrine. Al Jazeera covered the event.
Did the government of Turkey go along? No. Turkey’s Religious Affairs Directorate did not support the conference and said: ‘It is groundless to blame all post-September 11 violence on Ibn Taymiyya’s fatwa when political, social and economic reasons also play a major role, and that no one in Anatolia or the rest of the Islamic world remembers a fatwa issued seven centuries ago’.
Something like this happened earlier in Saudi Arabia too. This is revealed in Ibn Taymiyya and his Times, edited by Yossef Rapoport & Shahab Ahmed (OUP 2010).
On 22 May 2003, 10 days after a series of suicide bombings in Riyadh, a leading Saudi newspaper published an article entitled ‘The Individual and the Homeland are more valuable than Ibn Taymiyya’. Author Khaled al-Ghanami wrote: ‘How did these murderers justify the shedding of the blood of Muslims and children? They did this based on a fatwa of Ibn Taymiyya on jihad, in which he rules that if infidels take shelter behind Muslims, and these Muslims become a shield for the infidels, it is permitted to kill the Muslims in order to get at the infidels. Ibn Taymiyya did not base his fatwa on any verse in the Quran, nor on any saying of the Prophet (pbuh)’ (p3). What happened next? The newspaper Editor-in-Chief, Jamal Khashoggi, was dismissed by order of the Saudi information ministry. Both Turkey and Saudi Arabia acted the same way. And this is how the Islamic world will react too. The liberal clerics who gathered at Mardin will be isolated if not condemned and apostatised. And al Qaeda too may target them. The country where al Qaeda lives, Pakistan, was not represented at Mardin.
Ibn Taymiyya argued that converts to Islam carried over remnants of their pre-existing practices, and brought to their new community deviant practices, customs, beliefs or innovations (p.233). For him, heterodox groups within Islam were most vulnerable to the threat posed by non-Muslim minorities. He dedicates one of the early sections of his bookMinhaj al-Sunna to pointing out the similarities between Shias, Jews, and Christians (p233). Ibn Taymiyya interpreted the hadith ‘Do not make my grave into a festival’ to mean that Eid Milad should not be held (p289).
Published in Tribune, July 18th, 2010.
 |
| TTP Khwarji terrorists shooting and killing the unarmed Pakistani Soldiers |
These ahadith are cited in the Six Books of authentic traditions for the most part. They have been collated for the most part from the following two books written in refutation of the heresy:
a) al-Sayyid al-`Alawi ibn Ahmad ibn Hasan ibn `Abd Allah ibn `Alawi al-Haddad: Misbah al-anam wa jala' al-zalam fi radd shubah al-bid`i al-Najdi al-lati adalla biha al- `awamm ["The Lamp of Creatures and the Illumination of Darkness Concerning the Refutation of the Errors of the Innovator From Najd by Which He Had Misled the Common People"] published 1325H.
b) Al-Sayyid Ahmad ibn Zayni al-Dahlan (d. 1304/1886). Mufti of Mecca and Shaykh al-Islam in the Hijaz region of the Ottoman state: Khulasat al-kalam fi bayan umara' al-balad al-haram ["The Summation Concerning the Leaders of the Holy Sanctuary"] (A History of the Wahhabi Fitna in Najd and the Hijaz) p. 234-236.
The Prophet [Peace be upon him]: said,
1. "They [Khawarij = those outside] transferred the Qur'anic verses meant to refer to unbelievers and made them refer to believers."
2. "What I most fear in my community is a man who interprets verses of the Qur'an out of context."
3. "The confusion [fitna] comes from there (and he pointed to the East = Najd in present-day Eastern Saudi Arabia)."
4. "A people that recite Qur'an will come out of the East, but it will not go past their throats. They will pass through the religion (of Islam) like the arrow passes through its quarry. They will no more come back to the religion than the arrow will come back to its course. Their sign is that they shave (their heads)."
5. "There will be in my Community a dissent and a faction, a people with excellent words and vile deeds. They will read Qur'an, but their faith does not go past their throats. They will pass through religion the way an arrow passes through its quarry. They will no more come back to the religion than the arrow will come back to its original course. They are the worst of human beings and the worst of all creation. The one who kills them or is killed by them is blessed. They summon to the book of Allah but they have nothing to do with it. Whoever kills them is closer to Allah than they. Their sign is that they shave (their heads)."
6. "A people will come out at the end of times, immature, foolish and corrupt. They will hold the discourse of the best of creation and recite Qur'an, but it will not go past their throats. They will passes through religion the way an arrow passes through its quarry. If you find them, kill them, for verily whoever kills them will have his reward from Allah the Day of Judgment."
7. "There will be people in my Community whose mark is that they shave (their heads). They will recite Qur'an, but it will not go past their throats. They will pass through religion the way an arrow passes through its target. They are the worst of human beings and the worst of all creation."
8. "The apex of disbelief is towards the East [Najd]. Pride and arrogance is found among the people of the horse and the camel [Bedouin Arabs]."
9. "Harshness and dryness of heart are in the East [Najd], and true belief is among the people of Hijaz."
10. "O Allah, bless our Syria and our Yemen!" They said: "Ya Rasulallah, and our Najd!" He didn't reply. He blessed Syria and Yemen twice more. They asked him to bless Najd twice more but he didn't reply. The third time he said: "There [in Najd] are the earthquakes and the dissensions, and through it will dawn the epoch [or horn] of shaytan."
11. A version has, "The two epochs [or horns] of shaytan." Some scholars have said that the dual referred to Musaylima the Arch-liar and to Muhammad ibn `Abd al-Wahhab.
12. Some versions continue with the words: "And in it [Najd] is the consuming disease," i.e. death.
13. Some books of history mention the following version in the chapters devoted to the battles against the Banu Hanifa:
a) al-Sayyid al-`Alawi ibn Ahmad ibn Hasan ibn `Abd Allah ibn `Alawi al-Haddad: Misbah al-anam wa jala' al-zalam fi radd shubah al-bid`i al-Najdi al-lati adalla biha al- `awamm ["The Lamp of Creatures and the Illumination of Darkness Concerning the Refutation of the Errors of the Innovator From Najd by Which He Had Misled the Common People"] published 1325H.
b) Al-Sayyid Ahmad ibn Zayni al-Dahlan (d. 1304/1886). Mufti of Mecca and Shaykh al-Islam in the Hijaz region of the Ottoman state: Khulasat al-kalam fi bayan umara' al-balad al-haram ["The Summation Concerning the Leaders of the Holy Sanctuary"] (A History of the Wahhabi Fitna in Najd and the Hijaz) p. 234-236.
The Prophet [Peace be upon him]: said,
1. "They [Khawarij = those outside] transferred the Qur'anic verses meant to refer to unbelievers and made them refer to believers."
2. "What I most fear in my community is a man who interprets verses of the Qur'an out of context."
3. "The confusion [fitna] comes from there (and he pointed to the East = Najd in present-day Eastern Saudi Arabia)."
4. "A people that recite Qur'an will come out of the East, but it will not go past their throats. They will pass through the religion (of Islam) like the arrow passes through its quarry. They will no more come back to the religion than the arrow will come back to its course. Their sign is that they shave (their heads)."
5. "There will be in my Community a dissent and a faction, a people with excellent words and vile deeds. They will read Qur'an, but their faith does not go past their throats. They will pass through religion the way an arrow passes through its quarry. They will no more come back to the religion than the arrow will come back to its original course. They are the worst of human beings and the worst of all creation. The one who kills them or is killed by them is blessed. They summon to the book of Allah but they have nothing to do with it. Whoever kills them is closer to Allah than they. Their sign is that they shave (their heads)."
 |
| Children are being prepared for terrorist activities by TTP Khwarjis |
6. "A people will come out at the end of times, immature, foolish and corrupt. They will hold the discourse of the best of creation and recite Qur'an, but it will not go past their throats. They will passes through religion the way an arrow passes through its quarry. If you find them, kill them, for verily whoever kills them will have his reward from Allah the Day of Judgment."
7. "There will be people in my Community whose mark is that they shave (their heads). They will recite Qur'an, but it will not go past their throats. They will pass through religion the way an arrow passes through its target. They are the worst of human beings and the worst of all creation."
8. "The apex of disbelief is towards the East [Najd]. Pride and arrogance is found among the people of the horse and the camel [Bedouin Arabs]."
9. "Harshness and dryness of heart are in the East [Najd], and true belief is among the people of Hijaz."
10. "O Allah, bless our Syria and our Yemen!" They said: "Ya Rasulallah, and our Najd!" He didn't reply. He blessed Syria and Yemen twice more. They asked him to bless Najd twice more but he didn't reply. The third time he said: "There [in Najd] are the earthquakes and the dissensions, and through it will dawn the epoch [or horn] of shaytan."
11. A version has, "The two epochs [or horns] of shaytan." Some scholars have said that the dual referred to Musaylima the Arch-liar and to Muhammad ibn `Abd al-Wahhab.
12. Some versions continue with the words: "And in it [Najd] is the consuming disease," i.e. death.
13. Some books of history mention the following version in the chapters devoted to the battles against the Banu Hanifa:
"At the end of times a man will come out of Musaylima's country and he will change the religion of Islam." Note: Most of the Khawarij were from the Najd area, from the tribes of Banu Hanifa, Banu Tamim, and Wa'il. Musaylima was from the Banu Hanifa, and Ibn `Abd al-Wahhab is from Tamim.
13a. Abu Bakr said concerning the Banu Hanifa (the tribe of Musaylima the Liar): "Their valley [Najd] will not cease to be a valley of dissensionsuntil the end of time, and the religion will never recover from their liars until Judgment Day," and in another version: "Woe to al-Yamama without end."
13b. When `Ali killed the Khawarij, someone said: "Praise be to Allah Who has brought them down and relieved us from them." Ali replied: "Verily, by the One in Whose hand is my soul, some of them are still in the loins of men and they have not been born yet, and the last of them will fight on the side of the Antichrist."
14. "A people that recite the Qur'an will come out of the East, but it will not go past their throats. Every time a generation of them is cut down another one will come until the last one finds itself on the side of the Antichrist."
15. "There will be a huge confusion within my Community. There will not remain one house of the Arabs except that confusion will enter it. Those who die because of it are in the fire. The harm of the tongue in it will be greater than that of the sword."
16. "There will be a dissension (in which people will be) deaf, dumb and blind (this means they will be blind and not see the true issue nor listen to the voice of truth): whoever tries to control it, the dissension will control him."
17. "A shaytan will appear in Najd by whose dissension the Arabian island will quake."
18. On the authority of al-`Abbas: "A man will come out of the Wadi Abu Hanifah [in Najd] (whose appearance is) like a bull that lunges against its yoke. There will be much slaughter and killing in his time. They will make the possessions of Muslims lawful for themselves and for trade among themselves. They will make the lives of Muslims lawful for themselves and for boasting among themselves. In that confusion the despised and the lowly will attain positions of power. Their idle desires will keep company with them the way a dog keeps company with its master."
19. On the authority of Abu Sa`id al-Khudri: "Verily in the wake of this time of mine comes a people who will recite Qur'an but it will not go past their throats. They will pass through religion the way an arrow passes through its quarry. They will kill the Muslims and leave the idolaters alone. If I saw them, verily I would kill them the way the tribe of `Aad was killed [i.e. all of them]."
20. "There will be towards the end of time a people who will say to you what neither you nor your forebears ever heard before. Beware of them lest they misguide you and bring you confusion."
21. "They will pass through Islam like an arrow passes through its quarry. Wherever you meet them, kill them!"
22. "They are the dogs of the people of Hell."
23. "They recite Qur'an and consider it in their favor but it is against them."
24. "There will be thirty dajjals (antichrists) after me, all claiming prophethood."
25. "Some people will be standing and calling at the gates of hell; whoever responds to their call, their will throw him into the Fire. They will be from our own people [i.e. Arabs] and will speak our language [Arabic]. Should you live to see them, stick to the main body (jama`a) of the Muslims and their leader. (If there is no main body and no leader,) isolate yourself from all these sects, even if you have to eat from the roots of trees until death overcomes you while you are in that state."
26. "Just before the Hour there will be many liars." Jabir ibn Samurah said: "Be on your guard against them."
27. "The Hour will not come until thirty dajjals appear, all of them lying about Allah and His Messenger."
28. "There will be Dajjals and liars among my Community. They will tell you something new, which neither you nor your forefathers have heard. Be on your guard against them and do not let them lead you astray."
29. "The time of the Dajjal will be years of confusion. People will believe a liar, and disbelieve one who tells the truth. People will distrust one who is trustworthy, and trust one who is treacherous; and the ruwaybidha will have a say." Someone asked: "Who are they?" He said: "Those who rebel against Allah and will have a say in general affairs."
30. "If the leadership is entrusted to those unfit for it, expect the Hour."
31. "You will see the barefoot ones, the naked, the destitute, the shepherds and camelherds take pride in building tall structures in abundance."
32. "One of the signs of the change of religion is the affectation of eloquence by the rabble and their betaking to palaces in big cities."
13a. Abu Bakr said concerning the Banu Hanifa (the tribe of Musaylima the Liar): "Their valley [Najd] will not cease to be a valley of dissensionsuntil the end of time, and the religion will never recover from their liars until Judgment Day," and in another version: "Woe to al-Yamama without end."
13b. When `Ali killed the Khawarij, someone said: "Praise be to Allah Who has brought them down and relieved us from them." Ali replied: "Verily, by the One in Whose hand is my soul, some of them are still in the loins of men and they have not been born yet, and the last of them will fight on the side of the Antichrist."
14. "A people that recite the Qur'an will come out of the East, but it will not go past their throats. Every time a generation of them is cut down another one will come until the last one finds itself on the side of the Antichrist."
15. "There will be a huge confusion within my Community. There will not remain one house of the Arabs except that confusion will enter it. Those who die because of it are in the fire. The harm of the tongue in it will be greater than that of the sword."
16. "There will be a dissension (in which people will be) deaf, dumb and blind (this means they will be blind and not see the true issue nor listen to the voice of truth): whoever tries to control it, the dissension will control him."
17. "A shaytan will appear in Najd by whose dissension the Arabian island will quake."
18. On the authority of al-`Abbas: "A man will come out of the Wadi Abu Hanifah [in Najd] (whose appearance is) like a bull that lunges against its yoke. There will be much slaughter and killing in his time. They will make the possessions of Muslims lawful for themselves and for trade among themselves. They will make the lives of Muslims lawful for themselves and for boasting among themselves. In that confusion the despised and the lowly will attain positions of power. Their idle desires will keep company with them the way a dog keeps company with its master."
19. On the authority of Abu Sa`id al-Khudri: "Verily in the wake of this time of mine comes a people who will recite Qur'an but it will not go past their throats. They will pass through religion the way an arrow passes through its quarry. They will kill the Muslims and leave the idolaters alone. If I saw them, verily I would kill them the way the tribe of `Aad was killed [i.e. all of them]."
20. "There will be towards the end of time a people who will say to you what neither you nor your forebears ever heard before. Beware of them lest they misguide you and bring you confusion."
 |
| TTP Khwarji Terrorist speaking after killing the killing Pakistani Captive Soldiers |
21. "They will pass through Islam like an arrow passes through its quarry. Wherever you meet them, kill them!"
22. "They are the dogs of the people of Hell."
23. "They recite Qur'an and consider it in their favor but it is against them."
24. "There will be thirty dajjals (antichrists) after me, all claiming prophethood."
25. "Some people will be standing and calling at the gates of hell; whoever responds to their call, their will throw him into the Fire. They will be from our own people [i.e. Arabs] and will speak our language [Arabic]. Should you live to see them, stick to the main body (jama`a) of the Muslims and their leader. (If there is no main body and no leader,) isolate yourself from all these sects, even if you have to eat from the roots of trees until death overcomes you while you are in that state."
26. "Just before the Hour there will be many liars." Jabir ibn Samurah said: "Be on your guard against them."
27. "The Hour will not come until thirty dajjals appear, all of them lying about Allah and His Messenger."
28. "There will be Dajjals and liars among my Community. They will tell you something new, which neither you nor your forefathers have heard. Be on your guard against them and do not let them lead you astray."
29. "The time of the Dajjal will be years of confusion. People will believe a liar, and disbelieve one who tells the truth. People will distrust one who is trustworthy, and trust one who is treacherous; and the ruwaybidha will have a say." Someone asked: "Who are they?" He said: "Those who rebel against Allah and will have a say in general affairs."
30. "If the leadership is entrusted to those unfit for it, expect the Hour."
31. "You will see the barefoot ones, the naked, the destitute, the shepherds and camelherds take pride in building tall structures in abundance."
32. "One of the signs of the change of religion is the affectation of eloquence by the rabble and their betaking to palaces in big cities."
These are about Khawarij, so true of today's Pakistani Taliban or Alqeda or any other terrorists:
asked Sahl bin Hunaif, "Did you hear the Prophet saying anything about Al-Khawarij?" He said, "I heard him saying while pointing his hand towards Iraq. "There will appear in it (i.e. Iraq) some people who will recite the Quran but it will not go beyond their throats, and they will go out from (leave) Islam as an arrow darts through the game's body.'
[Sahih Bukhari: Volume 9, Book 84, Number 68]
Abu Sa'id al-Khudri said that the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) made a mention of a sect that would be among his Ummah which would emerge out of the dissension of the people. Their distinctive mark would be shaven heads. They would be the worst creatures or the worst of the creatures. The group who would be nearer to the truth out of the two would kill them. The Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) gave an example (to give their description) or he said: A man throws an arrow at the prey (or he said at the target), and sees at its iron head, but finds no sign (of blood there), or he sees at the lowest end, but would not see or find any sign (of blood there). He would then see into the grip but would not find (anything) sticking to it. Abu Sa'id then said: People of Iraq. It is you who have killed them.
[Sahih Muslim: Book 005, Number 2324]
Abu Sa'id al-Khudri reported that the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) said: A group would secede itself (from the Ummah) when there would be dissension among the Muslims. Out of the two groups who would be nearer the truth would kill them.
[Sahih Muslim: Book 005, Number 2325]
Abu Sa'id al-Khudri reported Allah's Messenger (SallAllah-u-Alaihi-wa-Sallam) as saying: There would be two groups in my Ummah, and there would emerge another group (seceding itself from both of them), and the party nearer to the truth among the two would kill them (the group of the Khawarij).
[Sahih Muslim: Book 005, Number 2326]
'Ali said: I heard the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) as saying: There would arise at the end of the age a people who would be young in age and immature in thought, but they would talk (in such a manner) as if their words are the best among the creatures. They would recite the Qur'an, but it would not go beyond their throats, and they would pass through the Deen as an arrow goes through the prey. So when you meet them, kill them, for in their killing you would get a reward with Allah on the Day of Judgment.
[Sahih Muslim: Book 005, Number 2328]
Lets sum up all the hadiths:
They would recite the Quran but it won't go down their throats.
They will exit the Deen like an arrow does from the prey.
Their Salat and fasting would seem better than others.
They would talk (in such a manner) as if their words are the best among the creatures.
They would have shaven heads.
They will appear from the east.
Amongst the Khawarij there would be a black man whose shoulder will be like that of a woman's breast.
The Khawarij raised this slogan, There is no command but that of Allah, which was correct but used for a wrong cause.
Ali (may Allah be pleased be with them) fought the Khawarij and killed them.
Killing the Khawarij would be rewarded on the day of judgment.
Abdullah b. Wahb al-Rasibi was at the head of the Khawarij when they fought the Muslimeen.
The Khawarij would emerge when the there is dissension amongst the Muslimeen.
What admonition do we receive from all of this?
asked Sahl bin Hunaif, "Did you hear the Prophet saying anything about Al-Khawarij?" He said, "I heard him saying while pointing his hand towards Iraq. "There will appear in it (i.e. Iraq) some people who will recite the Quran but it will not go beyond their throats, and they will go out from (leave) Islam as an arrow darts through the game's body.'
[Sahih Bukhari: Volume 9, Book 84, Number 68]
 |
| TTP Khwarji Terrorists' group consists of young children whose job is to slaughter people |
Abu Sa'id al-Khudri said that the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) made a mention of a sect that would be among his Ummah which would emerge out of the dissension of the people. Their distinctive mark would be shaven heads. They would be the worst creatures or the worst of the creatures. The group who would be nearer to the truth out of the two would kill them. The Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) gave an example (to give their description) or he said: A man throws an arrow at the prey (or he said at the target), and sees at its iron head, but finds no sign (of blood there), or he sees at the lowest end, but would not see or find any sign (of blood there). He would then see into the grip but would not find (anything) sticking to it. Abu Sa'id then said: People of Iraq. It is you who have killed them.
[Sahih Muslim: Book 005, Number 2324]
Abu Sa'id al-Khudri reported that the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) said: A group would secede itself (from the Ummah) when there would be dissension among the Muslims. Out of the two groups who would be nearer the truth would kill them.
[Sahih Muslim: Book 005, Number 2325]
Abu Sa'id al-Khudri reported Allah's Messenger (SallAllah-u-Alaihi-wa-Sallam) as saying: There would be two groups in my Ummah, and there would emerge another group (seceding itself from both of them), and the party nearer to the truth among the two would kill them (the group of the Khawarij).
[Sahih Muslim: Book 005, Number 2326]
'Ali said: I heard the Messenger of Allah (SallAllah-u-Alaihi-wa-Sallam) as saying: There would arise at the end of the age a people who would be young in age and immature in thought, but they would talk (in such a manner) as if their words are the best among the creatures. They would recite the Qur'an, but it would not go beyond their throats, and they would pass through the Deen as an arrow goes through the prey. So when you meet them, kill them, for in their killing you would get a reward with Allah on the Day of Judgment.
[Sahih Muslim: Book 005, Number 2328]
Lets sum up all the hadiths:
They would recite the Quran but it won't go down their throats.
They will exit the Deen like an arrow does from the prey.
Their Salat and fasting would seem better than others.
They would talk (in such a manner) as if their words are the best among the creatures.
They would have shaven heads.
They will appear from the east.
Amongst the Khawarij there would be a black man whose shoulder will be like that of a woman's breast.
The Khawarij raised this slogan, There is no command but that of Allah, which was correct but used for a wrong cause.
Ali (may Allah be pleased be with them) fought the Khawarij and killed them.
Killing the Khawarij would be rewarded on the day of judgment.
Abdullah b. Wahb al-Rasibi was at the head of the Khawarij when they fought the Muslimeen.
The Khawarij would emerge when the there is dissension amongst the Muslimeen.
What admonition do we receive from all of this?
Before answering the question, it is imperative to understand that extremism and immoderation is disapproved of in the Shariah. Islam is a religion of moderation and teaches its followers to be moderate in all spheres and walks of life. Being extreme in one way or another would entail going against the pristine teachings of Allah Most High and His beloved Messenger (Allah bless him & give him peace).
Allah Most High says:Thus, have We made of you an Ummah justly balanced, that you might be witnesses over the nations, and the Messenger a witness over yourselves (Surah al-Baqara, V: 143)
The Messenger of Allah (Allah bless him & give him peace) said in a Hadith:
Allah Most High says:Thus, have We made of you an Ummah justly balanced, that you might be witnesses over the nations, and the Messenger a witness over yourselves (Surah al-Baqara, V: 143)
The Messenger of Allah (Allah bless him & give him peace) said in a Hadith:
Beware of extremism in religion, since those before you were only destroyed by extremism. (Sunan Nasai, Musnad Ahmad and others)Hence, Islam is a middle way between excess and laxity. It is a path that is between the harshness found in the Sharia of Moses (peace be upon him) of killing ones self as a form of repentance, paying one quarter from ones wealth as Zakat and other such matters, and the laxity found in the Shariah of Jesus (peace be upon him) of the permissibility of alcohol, clothes not being considered impure with filth and other such matters.
It is a path that is in between the extremism and neglect found amongst the various deviated sects. It lies in between the belief of those who rejected destiny altogether (qadariyya) and those who considered destiny to have sole control over human actions (jabariyya). The path lies in between the ideologies of the Khawarij (who considered sinners to be out of the fold of Islam) and the Murjia (who believed committing sins to have no consequence at all), and in between the position of the anthropomorphist (mushabbiha) who likened the attributes of Allah to His creation and those who completely rejected the attributes of Allah Most High (Mutazila).
It is a path that is in between the extremism and neglect found amongst the various deviated sects. It lies in between the belief of those who rejected destiny altogether (qadariyya) and those who considered destiny to have sole control over human actions (jabariyya). The path lies in between the ideologies of the Khawarij (who considered sinners to be out of the fold of Islam) and the Murjia (who believed committing sins to have no consequence at all), and in between the position of the anthropomorphist (mushabbiha) who likened the attributes of Allah to His creation and those who completely rejected the attributes of Allah Most High (Mutazila).
Imam Taqi al-Din ibn Taymiyya al-Harrani was a famous Hanbali scholar of Quranic exegesis, Hadith and jurisprudence. He was endowed with a compelling writing style and a keen memory and was an eloquent writer whose works numbered many. His legal verdicts (fatawa) are printed in many volumes and his works in refutation of the Shias and other subjects are second to none. Many Ulama, such as Imam Dhahabi and others, have great words of praise for him.
Despite this, the Imam made grave errors in certain matters concerning tenets of faith (aqida) and jurisprudence (fiqh). He chose certain positions in Fiqh that went against the mainstream understanding of the Ulama from the four Sunni Schools of Islamic law. He was mainly a follower of the Hanbali School, but he held certain opinions that went against the mainstream Hanbali position also, hence the Ulama did not consider him to be the final authority in that School.
Similarly, some of his positions with regards to the tenets of faith, mentioned in his works such as al-Aqida al-Wasitiyya, were a cause of a lot of controversy and he was rightfully refuted by Scholars such as Imam Subki, Ibn Hajar al-Haytami and others. He differed with the other Ulama on many issues such as the permissibility of Tawassul, travelling specifically to visit the grave of the Messenger of Allah (Allah bless him & give him peace) and other such maters. His position with regards to the attributes of Allah Most High caused him to be imprisoned in Cairo and Damascus, and the Ulama pointed out his erroneous approach.
One of the great scholars of Hadith and Islamic Creed from the Indian Subcontinent, Imam Anwar Shah al-Kashmiri (Allah have mercy on him) has refuted Imam Ibn Taymiyya in many of his works including his commentary of Imam al-Bukharis Sahih, Faydh al-Bari. In one of his Urdu works, he states:
Ibn Taymiyya and others came close to anthropomorphism, in that they took the literal meaning of certain verses of the Quran. (Malfuzat Muhaddith Kashmiri (Urdu), P: 242)
He further states that, Imam Ibn Taymiyya and Ibn al-Qayyim (his student) at times rejected authentically proven Hadiths when they went against their positions. There are many examples of this. Imam Ibn Hajar al-Asqalani has also condemned Ibn Taymiyya for rejecting authentic (sahih) Hadiths when they go against his position. Shaykh Abd al-Aziz al-Dehlawi (Allah have mercy on him), after studying Ibn Taymiyyas Minhaj al-Sunnah, was immensely distressed by his undermining of the Ahl al-Bayt (members of the Prophet's family) and the Sufis.
Imam Anwar Shah al-Kashmiri then mentioned that his teacher Shaykh Mawlana Husayn Ahmad al-Madani (Allah have mercy on him) was quite unsympathetic towards Imam Ibn Taymiyya. He even disliked the title of Shaykh al-Islam being used for him, hence he became upset when Shaykh Muhammad Zakariyya al-Kandahlawi (Allah have mercy on him) used this title for Imam Ibn Taymiyya in one his works.
He then goes on to say that the most balanced approach with regards to Imam Ibn Taymiyya is the approach of Imam Dhahabi, Imam Ibn Hajar al-Asqalani and others, in that one may benefit from his great and extensive works, but be wary of his isolated positions that number many in matters of Creed (usul) and particulars of Islamic jurisprudence (furu). This is the position of our (Deobandi) scholars. (Malfuzat Muhaddith Kashmiri, P: 413-414)
Shaykh Taqi Usmani (may Allah preserve him) has also mentioned a similar stance with regards to Imam Ibn Taymiyya. He states:
As far as the opinions of Allama Ibn Hazm, Allama Ibn Taymiyya and Allama Ibn al-Qayyim are concerned, with due respect to their lofty status and rank, they have chosen certain positions that go against the mainstream scholars of this Ummah (Fiqhi Maqalat, 2/21)
One of the renowned scholars of the world over, Shaykh Abul-Hasan al-Nadwi (Allah have mercy on him) dedicated an entire chapter from his work covering the life and achievements of Imam Ibn Taymiyya. The respected Shaykhs renowned work in Arabic Rijal al-Fikr Wa al-Dawa looks at the lives and achievements of figures such as Umar ibn Abd al-Aziz, Hasan al-Basri, Imam Ahmad ibn Hanbal, Imam Abu al-Hasan al-Ashari, Imam al-Ghazali, Jalal al-Din al-Rumi and others and also Imam Ibn Taymiyya. This takes us back to the aspect of having a balanced approach; hence Shaykh Nadwi reflects on the lives and works of great luminaries in the field of Islamic spirituality (tasawwuf) and also has space in his work for Imam Ibn Taymiyya.
The same attitude has been taken by many Arab scholars also. The late renowned scholar of Hanafi Fiqh and principles of Islamic Jurisprudence, Imam Muhammad Abu Zahra (Allah have mercy on him) of Egypt states in his Tarikh al-Madhahib al-Islamiyya:
The founder of the Wahhabi movement, Muhammad ibn Abd al-Wahhab, studied the works of Imam Ibn Taymiyya in depth and became more extreme. He put Ibn Taymiyyas views into practice rather than keep them in theory. Thus, they (Muhammad ibn Abd al-Wahhab and his followers) destroyed many graves of the Companions (Sahaba) and extended the meaning of innovation in a manner that was not heard of before (Tarikh al-Madhahib al-Islamiyya, P: 199)
Having said the above, the same author (Imam Abu Zahra) then dedicated a whole volume mentioning the life and works of Imam Ibn Taymiyya. He first compiled a series of four books shedding light on the lives and works of the four Mujtahid Imams (Abu Hanifa, Shafii, Malik and Ahmad), and thereafter, he compiled another series of four books that covered the biographies of other Imams, including Imam Ibn Taymiyya.
Imam Zahid al-Kawthari (Allah have mercy on him) is renowned for his Hanafism, Sunni-ness and his refutation of the Wahhabis, yet one of his main students Shaykh Abd al-Fattah Abu Ghudda (Allah have mercy on him) not only relates and quotes from Imam Ibn Taymiyya in many of his works, rather he edited and published one of his works titled Risalat al-Halal Wa al-Haram (Book of the lawful and unlawful and some principles of monetary transactions) and on the cover of the book (and also inside) he mentioned the name of Ibn Taymiyya with the title Shaykh al-Islam.
Many other major contemporary scholars of the Arab world, from Damascus and elsewhere, have also taken the same stance. Scholars such as Shaykh Muhammad Said Ramadhan al-Buti, Shaykh Wahba al-Zuhayli, Shaykh Mustafa al-Bugha, Shaykh Mustafa al-Khin, Shaykh Abd al-Latif al-Farfur and many others often quote Imam Ibn Taymiyya in their respective works, but with caution and discernment, and they warn others of Ibn Taymiyyas isolated and controversial opinions.
Therefore, in conclusion, the balanced approach concerning the figure of Imam Ibn Taymiyya is that we acknowledge his extensive services to the Din. We acknowledge his accomplishments and benefit from his works that are in accordance with the mainstream Ahl al-Sunnah Wa al-Jamaah and Sunni Islam, and reject that which is not in accordance with the majority of this Ummah's scholars. We respect him as a scholar, hence avoid condemning him totally, but we do not consider him to be an authority in matters of faith, Creed and jurisprudence. We leave his controversial views and opinions in tenets of faith to Allah Most High and concentrate on that which we need to learn and know of. This is the fair and balanced approach maintained by the majority of the scholars concerning controversial personalities.
In order to illustrate one important thing i would like to just mention that Khawarij were those people who were punctual in their obligations regarding Islam.They Used to pray their daily prayers.Used to recite Holy Quran in excess etc.They were bold people.They could lay down their lives for the protection of a non-Muslim,but they did'nt accpet the rule of Hazrat Usman Ghani RaziAllah Anhu and Syedna Ali RaziAllah Anhu.
These were the people of which Seal of the prophets Syedna Muhammad (May Allah's blessings and peace be upon Hm and His family) informed His companions (May Allah be pleased with them all) that you would consider your prayers very inferior as compared to theirs.they would recite Quran but Quran willnot pass through their throats (i.e it will not affect their hearts and they will not get its meaning.)
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result (4:59).
Some important ahaadeeth regarding Rulers
Hadith – Reported by Ahmad (3/403) and Ibn Abee ‘Aasim (2/521) with a saheeh isnaad. It is authentically reported from the Messenger in the hadeeth of ‘Iyaad ibn Ghunum who said, “The Messenger of Allaah (saaws) said, ‘Whoever desires to advise the one with authority then he should not do so openly, rather he should take him by the hand and take him into seclusion (and then advise him). And if he accepts (the advice) from him then (he has achieved his objective) and if not, then he has fulfilled that which was a duty upon him
Sahih Muslim – Volume 9, Book 89, Number 264, Narrated Ma’qilI heard the Prophet (saaws) saying, “Any man whom Allah has given the authority of ruling some people and he does not look after them in an honest manner, will never feel even the smell of Paradise.
The Prophet (salallaahu'alayheewasallam) said, "Whosoever sees something from his leader of sin, then let him hate whatever occurs from sin. And let him not remove his hand from obedience, since whoever removes his hand from disobedience and splits off from the Jamaa’ah (united body), then he dies the death of Jaahiliyyah (pre-Islaamic times of ignorance)’’ Related by al-Bukhaaree (13/5) and Muslim (no. 1849)
The Prophet (salallaahu'alayheewasallam) said ‘‘The person must obey in whatever he loves, and in whatever he hates, in ease and in hardship, in willingness and un-willingness; except if he is commanded to disobey Allaah. So if he is commanded to disobey Allaah, then he should not listen, not should he obey.’’ Related by al-Bukhaaree (4/203)
The Companions asked him: O Messenger of Allaah! When you mentioned that there will be rulers, ‘you will approve of some things from them, and disapprove of others things.’ They said: So what do you command us to do? He said: ‘‘Give them their right, and invoke Allaah, since He is with you.’’
’Ubaadah (radiyallaahu ’anhu) said: ‘‘We gave the oath of allegiance to the Messenger of Allaah that we would not oppose the command, not its people.’’ He said: ‘‘Except if you were to see clear disbelief (kufran bawaahan) about which you have a proof from Allaah.’’ Related by Muslim (6/17)
It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said, “If I had one supplication that was going to be answered I would make it for the ruler (imâm), for the wellbeing and righteousness of the imâm means wellbeing for the land and its people.” Al-Dhahabî, Siyar A’lâm Al-Nubalâ` in his biography of Al-Fudayl b. ‘Ayyâd.
Points to note
Wanting good for the Muslim rulers and supplicating to Allâh for them features as an important aspect of the creed of Ahl Al-Sunnah wa Al-Jamâah, and distinguishes them from the extremist ideology of the Khawârij sect. This has been recorded in the classical works of Sunni ‘aqîdah, for example:
Al-Barbahârî (Sharh Al-Sunnah p113, 114) states, “If you see a man supplicating against the ruler, know that he is a heretic (sahib hawâ), and if you see a man supplicating for the ruler, know that he is a Sunni – inshâ Allâh.”
Al-Imâm Al-Âjurrî (d360H) states (Al-Sharî’ah Vol.1 p371), “I have mentioned warnings against the ways of the Khawârij that convey the message for everyone who Allâh protects against the ways of the Khawârij, and who does not hold the views of the Khawârij, but is [instead] patient over the injustice of the rulers … and who prays for the wellbeing and righteousness of the rulers, and who does Hajj and Jihâd against every enemy of the Muslims behind the rulers, and who prays the Jumu’ah and ‘Eid prayers behind the rulers. Whoever fits this description is upon the Straight Path – inshâ Allâh.”
Imaam Ahmad Ibn Hanbal (d.241H) – rahimahullaah – said “Verily I supplicate for the ruler, for his correctness, success and support – night and day – and I see this as being obligatory upon me.’’ Refer to as-Sunnah (no. 14) of Aboo Bakr al-Khallaal.
Ahmed ibn Hanbal said: Attacking the honour of Rulers and occupying oneself with reviling them & mentioning their shortcomings is a very big mistake & a repugnant sin: The purified revealtion has forbidden it & has censured the one who does so” {Foundations of The Sunnah pg 139}
Imam Ibn Uthmaymeen said: It is not permissible to rush into making takfir (calling a Muslim kafir) or make Takfir on anyone on account of sin” The Khawaarij of the era}
For verily Allaah the Exalted sent His Messenger (sallallaahu alaihi wasallam) for the attainment of the benefits and perfection of them, and for the negation of the harmful things and their reduction. And when one of the khaleefahs took authority, such as Zaid and ‘Abdul-Malik and al-Mansoor and others, then either it was said: It is obligatory to prevent him from this authority and to fight him until someone else is given authority – as is held by those who consider it rightful to use the sword.And this view is corrupt, for the corruption in this is greater than the benefit. And there is hardly anyone who revolted against a leader with authority except that what arose from his action of evil, was actually greater than whatever good came from it, such as those who rebelled against Yazeed in Madeenah, or like Ibn al-Ash’at who revolted against ‘Abdul-Malik in ‘Iraaq, or like Ibn al-Mihlab also, who revolted against his son in Khurasaan, and like those who revolted against al-Mansoor in Madeenah and Basrah, and the likes of them.
And their destination is that they are (either) victorious or they are defeated, then their rule (dominion) ceases, and so they do not have any end-result. For Abdullaah bin Alee and Abu Muslim, they are the ones who killed a great number of people, and both of them were killed by Abu Ja’far al-Mansoor. And as for the people of [the occurrence of] al-Harrah (in Madinah) and Ibn al-Ash’at and Ibn al-Mihlab, and others, then they were defeated, and their associates were also defeated. So they never established the deen and nor did they allow the dunyaa (worldly life) to remain (as it was) (1).
Notes
(1) This is the legacy of all of those who attempt to contend with the authorities in order to take power from them. They neither establish the deen by their actions, and nor do they allow the worldly affairs to remain. And the examples of this in the past and also in contemporary times are too numerous to mention.
Ibn Qayyim al-Jawazziye PEOPLE WILL GET RULERS WHICH THEY DESERVE
Miftaah Daarus-Sa’aadah, 1/177-178
“Ponder upon the Hikmah (Wisdom) of Allah (awj) where He has made people’s kings, leaders, and those of authority over them, of the same kind as their own deeds. It is as if the people’s deeds appeared in the forms of their kings and leaders.If the people are upright, then their kings and rulers will be upright, and if they turn away (from uprightness), then their leaders will turn against them. And if they oppress and tyrannize, then their kings and rulers will tyrannize and oppress. And if deception and treachery becomes manifest amongst them, then the same will appear in their rulers.If the people refrain from fulfilling the rights of Allah upon them and become niggardly (regarding their execution), then their kings and rulers will refuse to give them their rights and will become niggardly (withhold their rights from them). And if they take away from those whom they oppress that which they deserve not to take, then the kings will take away from the people that which they deserve not to take and will levy taxes and impose tasks upon them. And whatever the people unjustly take from the oppressed, their kings take the same by force from them. So those in charge of the people appear in the forms of their (the ruled) deeds. And it befits not the Divine Wisdom that the evil and wicked be ruled except by those of the same kind. And since the early [Muslims] were the best and most righteous of generations, their rulers were of the same standing. But when the people turned weak, their rulers turned to be of their own rank.
So it befits not the Hikmah (Wisdom) of Allah in these times that rulers the like of Mu’aawiyah and Umar bin Abdulaziz, be in charge over us, and even less the like of Abu Bakr and Umar. Rather, our rulers are in accordance with our own rank and standing, and the ones who ruled those before us were (also) in accordance with these people own rank and standing. And both matters (the status of the former rulers and those of this time) are as necessitated and entailed by [Allah's]
214 (Ahmad – al Mussanaf – al Nasa’i – al Hakim)
215 (Mussanaf ibn Abu Shaybah)
216 (Abu Dawud – Musnad Abu Uwanah – al Hakim (authenticated it and al Thahabi agreed))
217 (Al Mussanaf – al Sunnan al Kubra by al Bayhaqi – al Hakim (authentic and agreed by al Thahabi))
Posts
0 comments:
Post a Comment