Correcting the Misconceptions in ‘Evidence for Tasawwuf Concepts’ (II)

Wednesday 05-Feb-2020, 3:48AM / 450

This is the continuation of the correction to the ill-thoughts in 'Evidence for Tasawwuf.'

Click here for the first edition. 

Second Correction:

The writer wrote: Sources:

1. Al kitab i. e Qur'an
2. Hadith
3. Aqwal l aimat l islam.

Response: This is indeed an excellent approach from him, if he added Ijmā' (consensus) and Qiyās (analogical deduction) after it, it would have been better especially if he wrapped it with 'the understanding of the Companions.'

Allaah says regarding the Companions:

So if they believe in the like of that which you believe, then they are rightly guided...(Baqarah: 37).

Likewise, the Prophet (ﷺ) said, "The people of my generation are the best, then those who follow them, and then those who follow the latter. After that there will come some people whose testimony will go ahead of their oaths, and their oaths will go ahead of their testimony. (Collected by al-Bukhari 2652).

Third Correction:

He wrote: I give thanks to Allaah and I adore Him and I send blessing upon our noble prophet.... till the spirit of our Sheikh Ahmad bn Muhammad Tijani and Maolana Sheikh Ibrahim Niasse Gaosu Samadaany.

Response: This approach is also fair except the later part where he mentioned two of their Sheikhs: the founder of Tijaaniyah and the popular Niyās.

About Ahmad Tijani 

 He was born in 1150 after the death of the prophet (1734 C. E) and was known as Abūl Abbās Ahmad bn Muhammad bn Al Mukhtār bn Ahmad bn Muhammad bn Saalim at Tijānee. He has many lies and fabrications. From them are:

• He claimed he saw the Prophet (sallaLlaahu 'alayhi wa sallam) when awake and asked him about his own family tree and the Prophet answered that his genealogy can be traced to Hasan bn 'Alli (see Jawāhir Al Ma'aanee vol. 1 p.30-31)

Dr. Ali Muhammad refuted the claim thus: His genealogy cannot be traced to the Prophet based on authentic and knowledge-hinged research. It is only claim and the like of this claim has no weight whatsoever (see Mukhtasar at-Tijaaniyah pp. 4-5). 

Likewise he claimed that Prophet Muhammad (sallaLlaahu 'alayhibwa sallam) commanded him to return to Salaatul Faat'h (Jawaahir al Ma'aanee p vol. 1 p. 136 via Mukhtasar at Tijaaiyah p. 36). And other fallacies which will be mentioned later inshaa Allaah.

And, Ibrāheem An-Niyās As-Sinighālee Al Khawlākhee is one of those who propagated his master's heresies. So, they do not deserve blessing being sought for them, but it is better to say: May Allaah deal with them with how He wishes.

Fourth Correction:

He wrote: As we gathered on Friday in mosque... 

Response: Selecting a specific day for an act of worship that was not specified by Muhammad (sallaLlaahu 'alayhi wa sallam) is an heresy.

Abû Shāmah Ash-Shaafi'ee said (in Al-Baa'ith 'ala Inkār al-Bida'ee wa Hawādith p.34): ‘It is not legislated to specify an act of worship for a certain time the Prophet did not specify it. Rather, all acts of worship should be performed unrestrictedly (except with a text in the contrary). There is no superiority of one (act of worship) over the other except that which the Prophet rated high and specified a certain way of performing it, like fasting of the day of 'Arafah, 'Āshooraa, prayer in the middle of the night and 'Umrah in Ramadhān.

Among the days that the Prophet favored all righteous actions in it are: the (first) ten days of Dhul Hijjah, the night of majesty (laylatul qadr) of which is better than a thousand month... (End Quote)

So also is Friday, after Salaatul 'asr (according to the authentic stance).

Abu Huraira narrated: Allah's Messenger (ﷺ) talked about Friday and said, "There is an hour (opportune time) on Friday and if a Muslim gets it while praying and asks something from Allah, then Allah will definitely meet his demand." And he (the Prophet) pointed out the shortness of that time with his hands. (Collected by al-Bukhari 935 and others).

And no reliable scholar specify a certain i'baadah for it. This even proves the corectness of the statement of Ibn 'Abbaas: ‘No year comes upon the people except they establish an innovation in it and destroy the Sunnah, until innovated action is enlivened and the Sunnah is destroyed. (Ilm Usūl al Bida'ee of Ash Shaykh Ali Hasan Al-Halabee p.288).

Hissān bn 'Ātiyyah said: ‘The people have never established an innovation in their religion except a likely legislated act is removed.’ (Sharh Usūl al 'Itqād of Al Laalikaee via Al Wajeez fee Al 'Aqeedah p. 131).

Fifth Correction:

He wrote: ‘...this has evidence.’

Response: May Allaah guide us and the writer, it is clearly seen in his way that he knows what is evidence, the only 'issue' is how to extract evidence, its usage and cite where it can be found.

The writer should know, knowledge is not just taken from this and that personality, it is indeed with chain of transmitters.

'AbduLlah bn Mubārak said: ‘Chain of transmitters is part of the religion, if not for it, anybody could have said whatever he wishes.’ (Collected by Imām Muslim in his Muqaddimah).

Ibn Sireen said: ‘They (pious predecessors) used to say: Mention to us your men, so Ahlus Sunnah would be identified and their reports were then taken, and ahlul Bid'ah would be identified and their reports were not taken.’ (Collected by Imām Muslim in his Saheeh)

Had it been he had followed this, he would not have arrived at this junk.
Sixth Correction:

He wrote: during the time of Sahabah there was a group called Ahlu Safah in which they gather in mosque always doing Adhikir (eulogizing of Allah). Abu Hurayra was one of them even some want (sic) to abuse them for what they are (sic) doing and this is the reason for this verse to reveal (sic)...

Al-Kahf : 28

*ﻭَﺍﺻْﺒِﺮْ ﻧَﻔْﺴَﻚَ ﻣَﻊَ ﺍﻟَّﺬِﻳﻦَ ﻳَﺪْﻋُﻮﻥَ ﺭَﺑَّﻬُﻢ ﺑِﺎﻟْﻐَﺪٰﻭﺓِ ﻭَﺍﻟْﻌَﺸِﻰِّ ﻳُﺮِﻳﺪُﻭﻥَ ﻭَﺟْﻬَﻪُۥ ۖ ﻭَﻟَﺎ ﺗَﻌْﺪُ ﻋَﻴْﻨَﺎﻙَ ﻋَﻨْﻬُﻢْ ﺗُﺮِﻳﺪُ ﺯِﻳﻨَﺔَ ﺍﻟْﺤَﻴٰﻮﺓِ ﺍﻟﺪُّﻧْﻴَﺎ ۖ ﻭَﻟَﺎ ﺗُﻄِﻊْ ﻣَﻦْ ﺃَﻏْﻔَﻠْﻨَﺎ ﻗَﻠْﺒَﻪُۥ ﻋَﻦ ﺫِﻛْﺮِﻧَﺎ ﻭَﺍﺗَّﺒَﻊَ ﻫَﻮَاهُ ﻭَﻛَﺎﻥَ ﺃَﻣْﺮُﻩُۥﻓُﺮُﻃًﺎ*

And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.

Response: On the other side, this statement is delusive by attributing it to a certain action of the Companions (Ahlu Suffah) without a substantial reference from the book of hadeeth or exegesis as mentioned. It can be easily concluded that it is a lie!

Truthfully, there were Companions called ahlus suffah, Abû Hurayrah was actually among them and their number was vague; it sometimes increased and another time decreased (see Al-Furqān of Ibn Taymiyyah pp. 16-17).

The proof for their 'gathering in mosque and always doing adhkār' is needed.

Dear reader, know there is no certain act of worship that is specific to a certain kind of people in Islām, if not for the Prophet (sallaLlaah 'alayhi wa sallam) that Allaah honoured with some special qualities, also if not Hajj for those who have money to undergo it, fasting for who is sound in health, and Zakah for the rich –proofs for all these are necessarily known – other than these are baseless. The Prophet (sallaLlaahu 'alayhi wa sallam) said:

‘Indeed women are partners of men (in act of worship).’ (Collected by Abū Dāwood 236 and At-Tirmidhee 113, Al-Albaanee graded it authentic As-Saheehah 2863).

Reasons Behind Revelation of Suratul Kahf: 28.

Al Imām Al Qurtubee said (in his tafseer vol. 13 p. 357): This is the similitude of His saying {And turn not away those who invoke their Lord, morning and afternoon seeking His Face} in Suratul al An'aam and it has been previously explained.

And in Tafseer Sūratul Al An'aam he (rahimahuLlaahu) said: Al Imām Muslim (2413) reported: 

Sa'd bn Abee Waqās reported: We were six men in the company of Allah's Messenger ( ﷺ) that the polytheists said to Allah's Apostle (ﷺ): Drive them away so that they may not be overbearing upon us. He said: I, Ibn Mas'ud and a person from the tribe of Hudhail, Bilal and two other persons, whose names I do not know (were amongst such persons). And there occurred to Allah's Messenger (ﷺ) what Allah wished and he talked with himself that Allah, the Exalted and Glorious, revealed: "Do not drive away those who call their Lord morning and evening desiring to seek His pleasure (Al Jaami' Al Ahkām vol. 8 p.387-388, Tafseer as Sam'ānee vol. 2 pp.10-07; Umdatut Tafseer vol. 1 p.776)

Ash-Shaykh Aadam Al-Etiyiobee (Al-Bahr vol.38 p. 365) said: Then Allaah prohibited him (the prophet) from what he planned (that is) to drive (them away), not that he had driven them. Then Allaah described them with good qualities and commanded him to be patient with them with His Statement {And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance}. If the Prophet (sallaLlaahu 'alayhi wa sallam) saw them after this, he will say; welcome O people that Allaah admonished me about. And if he sat with them, he would not leave them except they are the first to stand from him. (also in Tafseer ibn Katheer vol.2 p. 136)

Seventh Correction: 

He wrote: This is the hadith of Prophet about sitting and gathering making Adhikir

 *ﻋﻦ ﺍﺑﻰ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻪ ﻗﺎﻝ : ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﺟﻠﺲ ﻗﻮﻡ ﻣﺠﻠﺴﺎ ﻳﺬﻛﺮﻭﻥ ﺍﻟﻠﻪ ﻓﻴﻪ ﺍﻻ ﺣﻔﺘﻬﻢ ﺍﻟﻤﻼﺋﻜﺔ ﻭﻏﺸﻴﺘﻬﻢ ﺍﻟﺮﺣﻤﺔ، ﻭﺫﻛﺮﻫﻢ ﺍﻟﻠﻪ ﻓﻴﻤﻦ ﻋﻨﺪﻩ.*
ﺍﺧﺮﺟﻪ ﻣﺴلم
 ..... source
Buluugul Maraami bab Dhikr ... this hadith was reported by Abu hurayra reported that the prophet of Allah said: A group will not sit in a place dhikr remembering Allah unless the Angels will gather them and shower them blessing And Allah will remember them from (sic) what it is with HIM,

Response: Apart from misusing the evidence. His referencing was bad and so also is the translation.

The right citation and reference goes thus:

Al-Agharr Abi Muslim reported: I bear witness to the fact that both Abu Huraira and Abu Sa'id Khudri were present when Allah's Messenger ﷺ) said:

‏  لاَ يَقْعُدُ قَوْمٌ يَذْكُرُونَ اللَّهَ عَزَّ وَجَلَّ إِلاَّ حَفَّتْهُمُ الْمَلاَئِكَةُ وَغَشِيَتْهُمُ الرَّحْمَةُ وَنَزَلَتْ عَلَيْهِمُ السَّكِينَةُ وَذَكَرَهُمُ اللَّهُ فِيمَنْ عِنْدَهُ ‏"

‘The people will not sit but they are surrounded by angels and covered by Mercy, and there descends upon them tranquility as they remember Allah, and Allah makes a mention of them to those who are near Him.’ 

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters (Collected by Ahmad 7427 Muslim 2699, Abee Daawood 1455, At Tirmidhee 3378 and Ibn Majah 225).

And he should know Buloogh al Marām is not one of the basic sources of hadeeth.

Eighth Correction:

He wrote: this hadith point to us as how we gather in Zawiyah.
Response: The salaf do say: if an innovator uses a certain report to establish a heresy, look at the report very well, the report is the refutation to the particular heresy. Therefore what he said is a blatant lie. How could this report point to Zāwiyah while the author of Jawāhir Al Ma'aanee (p. 92) said: It is seeking of forgiveness with any format 100 times and salaatul fāt'h 100 or 50 times, haylalah (laa ilaHa illa Llaah) 200 or 100 times and Jawharatul Kamāl 11 times... And Jawharatul Kamaal should not be read except with water purification not with sand (tayamum) because the Prophet (sallaLlaahu 'alayhi wa sallam) will be present while reading it (End Quote)?

This is what the baseless zāwiyah entails. Who gave them these counts of adhkār? Who gave them Jawharatul Kamāl that cannot be read except with water ablution, even the five daily salawāt that was given to the Prophet in the Seventh Heaven can be performed with tayamum (out of necessity). Is Jawharatul Kamāl nobler than it? Indeed, this is what they are indirect saying!

Again, they are challenged to cite an authentic report that Ahlul Sufah do engage in Zāwiyah. Nay, they can't except when a camel passes through the needle's hole. It is not new, they take their religion from dream and what their dirty hearts tell them, throwing away the statement of the infallible (sallaLlaahu 'alayhi wa sallam).

Regarding the report in question, it is indeed general, as Ash-Shaykh Hasan Al Halabee said under section nine: the guidance of pious predecessors and their way of implementing the generic evidence. He then mentioned some athar among them is the statement of Abū Aaliyah saying: It is upon you to uphold to first affair of which they (the companions) were upon prior the disintegration [in the later generations]. Al Awzaa'ee also said: Be patient on sunnah and halt exactly where the people (the companions) halted; say what they say and refrain from what they refrained from and tread on the path of those righteously preceded you.

He (Shaykh Al Halabee) said: It is not allowed to innovate misinterpretation about an ayah or sunnah, that was not happened in the epoch of the pious predecessor... (Ilm Usūl al Bid'a'i p.137-141 and above).

Al-Imām Ibn Rajab (Al Jāmi' Al 'Uloom p. 562) said: This (report) points to the recommendation of sitting in the mosques reciting Al Qur'ān and learning it. (End Quote). He then cited some reports of the salaf reciting and learning Qur'an in the mosques. (Please check it, it is beneficial).

Likewise, this recitation should not be in unison or congregation, Dr Muhammad bn 'Abdur Rahmān al Khamees has a good treatise entitled Adh-Dhikr Al Jamaa'ee bayn al Itibaa' wal Ibtidaa' (Please check it, it is a good read on the subject).

This is the brief understanding of the Salaf on the report. And it suffices us than following the innovated act of the later generations.