M. Sarmad
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Narrated `Aisha and `Abdullah bin `Abbas: was about to breathe his last, he drew his sheet(Khamisa) upon his face and when he felt uneasy(short of breath), he uncovered his face and said in that very state, "May Allah curse those Jews and Christians who built the places of worship at the graves of their Prophets." By that Prophet intended to warn his own people, Muslims of imitating what those had done. Aisha added, "Had it not been for that (statement of the Prophet ) his grave would have been made conspicuous. But he was afraid that it might be taken as a place for worship. (Another Hadees addedProphet said, "Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do that".
Sahih Muslim 532, In-book reference : Book 5, Hadith 28, USC-MSA web (English) reference : Book 4, Hadith 1083
Sahih al-Bukhari 435, 436, In-book reference : Book 8, Hadith 85, USC-MSA web (English) reference : Vol. 1, Book 8, Hadith 427
Sahih Muslim 531, In-book reference : Book 5, Hadith 27, USC-MSA web (English) reference : Book 4, Hadith 1082
Sahih al-Bukhari 4441, In-book reference : Book 64, Hadith 462, USC-MSA web (English) reference : Vol. 5, Book 59, Hadith 725
Sahih al-Bukhari 3453, 3454,,In-book reference : Book 60, Hadith 121USC-MSA web (English) reference : Vol. 4, Book 55, Hadith 660
Sahih al-Bukhari 5815, 5816, In-book reference : Book 77, Hadith 33, USC-MSA web (English) reference : Vol. 7, Book 72, Hadith 706
Sunan an-Nasa'i 703, In-book reference : Book 8, Hadith 16, English translation : Vol. 1, Book 8, Hadith 704.
Narrated `Aisha: Um Salama told Allah's Messenger about a church which she had seen in Ethiopia and which was called Mariya. She told him about the pictures which she had seen in it. Allah's Messenger said, "If any righteous pious man(saint) dies amongst them, they would build a place of worship at his grave and decorate it with pictures in it; they are the worst creatures in the sight of Allah on the day of resurrection."
Sahih Muslim 528 a, In-book reference : Book 5, Hadith 21, USC-MSA web (English) reference : Book 4, Hadith 1076
Sahih al-Bukhari 434, In-book reference : Book 8, Hadith 84, USC-MSA web (English) reference : Vol. 1, Book 8, Hadith 426
Sahih al-Bukhari 3873, In-book reference : Book 63, Hadith 99, USC-MSA web (English) reference : Vol. 5, Book 58, Hadith 213.
Narrated Abu Marthad al-Ghanawi : The Messenger of Allah as saying: Do not sit on the graves, and do not pray facing them.
Sunan Abi Dawud 3229, In-book reference : Book 21, Hadith 141, English translation : Book 20, Hadith 3223
Sahih Muslim 972 a, In-book reference : Book 11, Hadith 126, USC-MSA web (English) reference : Book 4, Hadith 2121
Sunan an-Nasa'i 760, In-book reference : Book 9, Hadith 19, English translation : Vol. 1, Book 9, Hadith 761
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Who brought you the Quran??? Mr.Pervaiz of the "Quran-Only" group??? And does Quran tell you to do the opposite of what Muhammad-Rusool-ALLAH said in above ahadees??? Bring your evidence from Quran then...
Quran:4:59:and if you have a dispute concerning any matter, refer it to Allah and the messenger if you are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.
Quran:30:52:-
بے شک تو مردوں کو نہیں سنا سکتا اور نہ بہروں کو آواز سنا سکتا ہے جب وہ پیٹھ پھیر کرپھر جائیں
Q:30:52:So verily you cannot make the dead to hear.
Quran:35:22:-
اور زندے اور مردے برابر نہیں ہیں بے شک الله سناتا ہے جسے چاہے اور آپ انہیں سنانے والے نہیں جو قبروں میں ہیں
Q:35:22:but you cannot make those to hear who are (buried) in graves.
Who said you are worshiping saints? Who said sufism is kufr? Hadees are about making masjids on graves. Does Quran tell you to make masjids at the graves of saints??? So what if sufis preached islam, did sufis also tell you to make their graves into mosques??? Guidance comes from ALLAH...
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Imam Malik, is reported to have said: “whoever studies Jurisprudence and didn’t study Sufism will be corrupted; and whoever studied Sufism and didn’t study Jurisprudence will become a heretic; and whoever combined both will reach the Truth.” [the scholar ‘Ali al-Adawi , vol. 2, p 195.]
Narrated Abu Huraira: One day while the Prophet (peace and blessings be upon him) was sitting in the company of some people, (The angel) Gabriel (peace be upon him) came and asked, “What is faith?” Allah’s Apostle (peace and blessings be upon him) replied, ‘Faith is to believe in Allah, His angels, (the) meeting with Him, His Apostles, and to believe in Resurrection.” Then he further asked, “What is Islam?” Allah’s Apostle (peace and blessings be upon him) replied, “To worship Allah Alone and none else, to offer prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan.” Then he further asked, “What is Ihsan (perfection)?” Allah’s Apostle (peace and blessings be upon him) replied, “To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you.” Then he further asked, “When will the Hour be established?” Allah’s Apostle (peace and blessings be upon him) replied, “The answerer has no better knowledge than the questioner. But I will inform you about its portents.
1. When a slave (lady) gives birth to her master.
2. When the shepherds of black camels start boasting and competing with others in the construction of higher buildings. And the Hour is one of five things which nobody knows except Allah.
The Prophet (peace and blessings be upon him) then recited: “Verily, with Allah (Alone) is the knowledge of the Hour–.” (31. 34) Then that man (Gabriel, peace be upon him) left and the Prophet (peace and blessings be upon him) asked his companions to call him back, but they could not see him. Then the Prophet (peace and blessings be upon him) said, “That was Gabriel (peace be upon him) who came to teach the people their religion.” Abu ‘Abdullah said: He (the Prophet, peace and blessings be upon him) considered all that as a part of faith.
Sahih Bukhari volume 1, hadith 47
Narrated Abu Huraira: One day while Allah’s Apostle (peace and blessings be upon him) was sitting with the people, a man came to him walking and said, “O Allah’s Apostle. What is Belief?” The Prophet (peace and blessings be upon him) said, “Belief is to believe in Allah, His Angels, His Books, His Apostles, and the meeting with Him, and to believe in the Resurrection.” The man asked, “O Allah’s Apostle. What is Islam?” The Prophet (peace and blessings be upon him) replied, “Islam is to worship Allah and not worship anything besides Him, to offer prayers perfectly, to pay the (compulsory) charity, i.e. Zakat, and to fast the month of Ramadan.” The man again asked, “O Allah’s Apostle. What is Ihsan (i.e. perfection or benevolence)?” The Prophet (peace and blessings be upon him) said, “Ihsan is to worship Allah as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allah sees you.” The man further asked, “O Allah’s Apostle. When will the Hour be established?”
The Prophet (peace and blessings be upon him) replied, “The one who is asked about it does not know more than the questioner does, but I will describe to you its portents. When the lady slave gives birth to her mistress, that will be of its portents; when the bare-footed naked people become the chiefs of the people, that will be of its portents. The Hour is one of five things which nobody knows except Allah. Verily, the knowledge of the Hour is with Allah (alone). He sends down the rain, and knows that which is in the wombs.” (31.34) Then the man left. The Prophet (peace and blessings be upon him) said, “Call him back to me.” They went to call him back but could not see him. The Prophet (peace and blessings be upon him) said, “That was Gabriel (peace be upon him) who came to teach the people their religion.”
Sahih Bukhari volume 6, hadith 300
Narrated Abdullah ibn Umar ibn al-Khattab: It is narrated on the authority of Yahya ibn Ya’mar that the first man who discussed Qadr (Divine Decree) in Basrah was Ma’bad al-Juhani. Humayd ibn AbdurRahman al-Himyari and I set out for Pilgrimage or for Umrah and said: Should it so happen that we come into contact with one of the Companions of the Messenger of Allah (peace and blessings be upon him) we shall ask him about what is talked about Taqdir (Division Decree). Accidentally we came across Abdullah ibn Umar ibn al-Khattab, while he was entering the mosque. My companion and I surrounded him. One of us (stood) on his right and the other stood on his left. I expected that my companion would authorize me to speak. I therefore said: AbuAbdurRahman! There have appeared some people in our land who recite the Holy Qur’an and pursue knowledge. And then after talking about their affairs, added: They (such people) claim that there is no such thing as Divine Decree and events are not predestined. He (Abdullah ibn Umar) said: When you happen to meet such people tell them that I have nothing to do with them and they have nothing to do with me. And verily they are in no way responsible for my (belief). Abdullah ibn Umar swore by Him (the Lord) (and said): If any one of them (who does not believe in the Divine Decree) had with him gold equal to the bulk of (the mountain) Uhud and then, it (in the way of Allah), Allah would not accept it unless he affirmed his faith in Divine Decree. He further said: My father, Umar ibn al-Khattab, told me: One day we were sitting in the company of Allah’s Apostle (peace and blessings be upon him) when there appeared before us a man dressed in pure white clothes, his hair extraordinarily black. There were no signs of travel on him. None amongst us recognized him. At last he sat with the Apostle (peace and blessings be upon him) He knelt before him placed his palms on his thighs and said: Muhammad, inform me about al-Islam. The Messenger of Allah (peace and blessings be upon him) said: Al-Islam implies that you testify that there is no god but Allah and that Muhammad is the messenger of Allah, and you establish prayer, pay Zakat, observe the fast of Ramadan, and perform pilgrimage to the (House) if you are solvent enough (to bear the expense of) the journey. He (the inquirer) said: You have told the truth. He (Umar ibn al-Khattab) said: It amazed us that he would put the question and then he would himself verify the truth. He (the inquirer) said: Inform me about Iman (faith). He (the Holy Prophet, peace and blessings be upon him) replied: That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgment, and you affirm your faith in the Divine Decree about good and evil. He (the inquirer) said: You have told the truth. He (the inquirer) again said: Inform me about al-Ihsan (performance of good deeds). He (the Holy Prophet, peace and blessings be upon him) said: That you worship Allah as if you are seeing Him, for though you don’t see Him, He, verily, sees you. He (the enquirer) again said: Inform me about the hour (of the Doom). He (the Holy Prophet, peace and blessings be upon him) remarked: One who is asked knows no more than the one who is inquiring (about it). He (the inquirer) said: Tell me some of its indications. He (the Holy Prophet, peace and blessings be upon him) said: That the slave-girl will give birth to her mistress and master, that you will find barefooted, destitute goat-herds vying with one another in the construction of magnificent buildings. He (the narrator, Umar ibn al-Khat hadithsha tab) said: Then he (the inquirer) went on his way but I stayed with him (the Holy Prophet, peace and blessings be upon him) for a long while. He then, said to me: Umar, do you know who this inquirer was? I replied: Allah and His Apostle knows best. He (the Holy Prophet, peace and blessings be upon him) remarked: He was Gabriel (the angel, peace be upon him). He came to you in order to instruct you in matters of religion.
Sahih Muslim hadith 1
Sufism was taught by the most respected companions of the Prophet, peace be upon him, and among the greatest scholars of Islam such as Caliph Abu Bakr As-Sadiq (may Allah accept him), Imam Ali (may Allah accept him), Salman Al Farsi (may Allah accept him), Imam Jafar As-Sadiq (may Allah accept him), Imam Malik (may Allah reward him), Imam Ghazali (may Allah reward him) and the list goes on… These are the very same people, who transmitted Islam on to future generations, without whom the teachings of Islam would have been lost in the midst of time.
We should always seek to better ourselves! A true believer is one who strives to know his Lord, to please his Lord and strives to do good, leaving bad ways behind. The path of Islam isn’t just reading namaz (daily prayers), paying zakat/sadaqah (charitable contributions) and fasting during the month of Ramadan! Though these are of course, greatly beneficial and rewarding actions, when performed with pure intentions.
If we reflect upon the lives of the companions of Prophet Muhammad, peace and blessings be upon him: We cannot fail to realise our tremendous shortcomings in comparison to them! They were true Muslims (obedient to God), true Mumins (believers) and true Muhsins (people of excellence). A Muhsin is a believer of such spiritual perfection, so deeply conscious of God, it’s as though they see God!
To this end, Tasawuf (Sufism) was developed by the early Muslims, the science of purification of the soul. Many people are unfortunately unaware of this reality of Islam, resulting in much confusion. Sufism can be traced back to the earliest days of Islam. Though not known by this label during the earliest years; as indeed many sciences of Islam weren’t; it’s not difficult to find strong evidence for the authenticity, of what later became known as Tasawuf or Sufism. Those who have a different interpretation, shouldn’t take this evidence lightly. After all, which is the more logical course of action for a Muslim to take: To follow authentic traditions from the earliest days of Islam, with evidences in the Holy Qur’an, Ahadith (narrations of the Prophet, pbuh), and the earliest literature of Islam; or modern ideologies no more than 200 years old?
How would you respond to the Claim that Sufism is bid'a?
©Nuh Ha Mim Keller 1995
I would respond by looking to see how traditional ulama or Islamic scholars have viewed it. For the longest period of Islamic history--from Umayyad times to Abbasid, to Mameluke, to the end of the six-hundred-year Ottoman period--Sufism has been taught and understood as an Islamic discipline, like Qur'anic exegesis (tafsir), hadith, Qur'an recital (tajwid), tenets of faith (ilm al-tawhid) or any other, each of which preserved some particular aspect of the din or religion of Islam. While the details and terminology of these shari'a disciplines were unknown to the first generation of Muslims, when they did come into being, they were not considered bid'a or "reprehensible innovation" by the ulema of shari'a because for them, bid'a did not pertain to means, but rather to ends, or more specifically, those ends that nothing in Islam attested to the validity of.
To illustrate this point, we may note that the Prophet (Allah bless him and give him peace) never in his life prayed in a mosque built of reinforced concrete, with a carpeted floor, glass windows, and so on, yet these are not considered bid'a, because we Muslims have been commanded to come together in mosques to perform the prayer, and large new buildings for this are merely a means to carry out the command.
In the realm of knowledge, books of detailed interpretation of the Qur'an, verse by verse and sura by sura, were not known to the first generation of Islam, nor was the termtafsir current among them, yet because of its benefit in preserving a vital aspect of the revelation, the understanding of the Qur'an, when the tafsir literature came into being, it was acknowledged to serve an end endorsed by the shari'a and was not condemned as bid'a. The same is true of most of the Islamic sciences, such as ilm al-jarh wa tadil or "the science of weighing positive and negative factors for evaluating the reliability of hadith narrators", or ilm al-tawhid, "the science of tenets of Islamic faith", and other disciplines essential to the shari'a. In this connection, Imam Shafi'i (d. 204/820) has said, "Anything which has a support (mustanad) from the shari'a is not bid'a, even if the early Muslims did not do it" (Ahmad al-Ghimari, Tashnif al-adhan, Cairo: Maktaba al-Khanji, n.d., 133).
Similarly ilm al-tasawwuf, "the science of Sufism" came into being to preserve and transmit a particular aspect of the shari'a, that of ikhlas or sincerity. It was recognized that the sunna of the Prophet (Allah bless him and give him peace) was not only words and actions, but also states of being: that a Muslim must not only say certain things and do certain things, but must also be something. The shari'a commands one, for example, in many Qur'anic verses and prophetic hadiths, to fear Allah, to have sincerity toward Him, to be so certain in ones knowledge of Allah that one worships Him as if one sees Him, to love the Prophet (Allah bless him and give him peace) more than any other human being, to show love and respect to all fellow Muslims, to show mercy, and to have many other states of the heart. It likewise forbids us such inward states as envy, malice, pride, arrogance, love of this world, anger for the sake of one's ego, and so on. Al-Hakim al-Tirmidhi relates, for example, with a chain of transmission judged rigorously authenticated (sahih) by Ibn Main, the hadith "Anger spoils faith (iman) as [the bitterness of] aloes sap spoils honey" (Nawadir al-usul. Istanbul 1294/1877. Reprint. Beirut: Dar Sadir, n.d., 6).
If we reflect upon these states, obligatory to attain or to eliminate, we notice that they proceed from dispositions, dispositions not only lacking in the unregenerate human heart, but acquired only with some effort, resulting in a human change so profound that the Qur'an in many verses terms it purification, as when Allah says in surat al-Ala, for example, "He has succeeded who purifies himself" (Qur'an 87:14). Bringing about this change is the aim of the Islamic science of Sufism, and it cannot be termedbid'a, because the shari'a commands us to accomplish the change.
At the practical level, the nature of this science of purifying the heart (like virtually all other traditional Islamic disciplines) requires that the knowledge be taken from those who possess it. This is why historically we find that groups of students gathered around particular sheikhs to learn the discipline of Sufism from. While such tariqas or groups, past and present, have emphasized different ways to realize the attachment of the heart to Allah commanded by the Islamic revelation, some features are found in all of them, such as learning knowledge from a teacher by precept and example, and then methodically increasing ones iman or faith by applying this knowledge through performing obligatory and supererogatory works of worship, among the greatest of latter being dhikr or the remembrance of Allah. There is much in the Qur'an and sunna that attests to the validity of this approach, such as the hadith related by al-Bukhari that:
Allah Most High says: ". . . . My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him (Sahih al-Bukhari. 9 vols. Cairo 1313/1895. Reprint (9 vols. in 3). Beirut: Dar al-Jil, n.d., 5.131: 6502) --which is a way of expressing that such a person has realized the consummate awareness of tawhid or "unity of Allah" demanded by the shari'a, which entails total sincerity to Allah in all one's actions. Because of this hadith, and others, traditional ulama have long acknowledged that ilm or "Sacred Knowledge" is not sufficient in itself, but also entails amal or "applying what one knows"--as well as the resultant hal or "praiseworthy spiritual state" mentioned in the hadith.
It was perceived in all Islamic times that when a scholar joins between these aspects, his words mirror his humility and sincerity, and for that reason enter the hearts of listeners. This is why we find that so many of the Islamic scholars to whom Allah gave tawfiq or success in their work were Sufis. Indeed, to throw away every traditional work of the Islamic sciences authored by those educated by Sufis would be to discard 75 percent or more of the books of Islam. These men included such scholars as the Hanafi Imam Muhammad Amin Ibn Abidin, Sheikh al-Islam Zakaria al-Ansari, Imam Ibn Daqiq al-Eid, Imam al-Izz Ibn Abd al-Salam, Abd al-Ghani al-Nabulsi, Sheikh Ahmad al-Sirhindi, Sheikh Ibrahim al-Bajuri, Imam al-Ghazali, Shah Wali Allah al-Dahlawi, Imam al-Nawawi, the hadith master (hafiz, someone with 100,000 hadiths by memory) Abd al-Adhim al-Mundhiri, the hadith master Murtada al-Zabidi, the hadith master Abd al-Rauf al-Manawi, the hadith master Jalal al-Din al-Suyuti, the hadith master Taqi al-Din al-Subki, Imam al-Rafii, Imam Ibn Hajar al-Haytami, Zayn al-Din al-Mallibari, Ahmad ibn Naqib al-Misri, and many many others.
Imam al-Nawawi's attitude towards Sufism is plain from his work Bustan al-arifin [The grove of the knowers of Allah] on the subject, as well as his references to al-Qushayri's famous Sufi manual al-Risala al-Qushayriyya throughout his own Kitab al-adhkar [Book of the remembrances of Allah], and the fact that fifteen out of seventeen quotations about sincerity (ikhlas) and being true (sidq) in an introductory section of his largest legal work (al-Majmu: sharh al-Muhadhdhab. 20 vols. Cairo n.d. Reprint. Medina: al-Maktaba al-Salafiyya, n.d., 1.1718) are from Sufis who appear by name in al-Sulami's Tabaqat al-Sufiyya [The successive generations of Sufis]. Even Ibn Taymiyya (whose views on Sufism remain strangely unfamiliar even to those for whom he is their "Sheikh of Islam") devoted volumes ten and eleven of his Majmu al-fatawa to Sufism, while his student Ibn Qayyim al-Jawziyya wrote his three-volume Madarij al-salikin as a detailedcommentary on Abdullah al-Ansaris Manazil al-sairin, a guide to the maqamat or "spiritual stations" of the Sufi path. These and many other Muslim scholars knew firsthand the value of Sufism as an ancillary shari'a discipline needed to purify the heart, and this was the reason that the Umma as a whole did not judge Sufism to be a bid'a down through the ages of Islamic civilization, but rather recognized it as the science of ikhlas or sincerity, so urgently needed by every Muslim on "a day when wealth will not avail, nor sons, but only him who brings Allah a sound heart" (Qur'an 26:88).
And Allah alone gives success.
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