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 The Tribe of Bani Tamim 
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Unread post Re: The Tribe of Bani Tamim
Quote:
So what is this hadeeth pointing to? It must be a sect that sit in groups which enjoins activities that are not part of any other groups of islam, innovated and not part of ORIGINAL ISLAM which the Prophet Mohamed and the sahabas practiced. i.e. Singing, dancing.

You all know the sect.


Is it still a wonder of how we can take cheap pot shots against a certain so-called 'sect' for its so-called 'innovation' without even realizing that it was & is a Sunnah?!

Another classic example of how a Sunnah suddenly <poof> becomes a Non-Sunnah and immediately deemed as Bid'ah Dhalalah (without even acknowledging that there such things as Bid'ah Hasanah)....how did this come by?

========================================
FYI, the dancing is called 'Ar-Raqs' verb 'Yarqusoona' firmly recorded by Imam Ahmad ibn Hanbal and many other Aimmah of Hadith.



KISSING HAND & FEET IS ALSO SUNNAH;
Watch on youtube.com


--------------------------------------------------------------------------
How the heck this massive confusion (Sunnah becomes Non-Sunnah) comes about? :evil:
--> simple, you make 'corrections', 'summaries', 'more Sahih' version of Sahih Bukhari



My Ahlul Hadith Al-Musnid Shaykh used to ask us? (this ain't no Shaykh Google)
Did you know that in Saudi Arabia the Sahih Bukhari book is very slim, undergoing major diet program!

Obviously this is no laughing matter.....hardly amusing when certain parties pick and choose Ahadith according to their belief. This is a very grave distortion of the Deen.....how can we let a very small group - that has never represented the Jama'ah of scholars monopolize the Deen?!


Fri May 27, 2011 6:18 pm
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Unread post Re: The Tribe of Bani Tamim
Assalamu Alaikum bro asrafil,

This argument can go on forever. So I will leave it to Allah. Lets see after we die, which was the correct path of Nabi Mohamed (s.a.w).


Fri May 27, 2011 7:35 pm
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Unread post Re: The Tribe of Bani Tamim
For the other bros and sisters to decide which is the correct path so that they may not be deviated.


The following are excerpts and quotations from well-known Sufi works presented along with corresponding beliefs from outside the fold of Islam. Relevant texts from the Qur'an and the Sunnah are also quoted for the sake of comparison, so that Muslims may judge for themselves whether Sufi beliefs are Islamic or not. Each quotation is footnoted with the reference from which it is taken.

The Sufis claim:

"The ways unto God are as numerous as the number of creatures in the world." (77. Fatemi, op. cit.)

Ibn Mas'ood, may Allah be pleased with him, said:

"The Messenger of Allah made a straight line on the ground with his hand, then he said, 'This is the straight way of Allah.' Then he made (short) line on each side of the straight line; then he said, 'These (short) lines, each one has a shaitan inviting people to it.' Then he recited the verse:

meaning,

'And this is My path straight. So follow it, and do not follow (other) ways, lest they lead you away from My path.'"(6.153) (Ibn Katheer, Exegesis, Vol. II, p.315)

Allah the Exalted says:

"His footstool encompasses the heavens and the earth."(2.255)

The Prophet said:

"The seven heavens by the side of the kursi (footstool) are naught but as a ring thrown down in a desert land, and such is the Kursi with respect to the Arsh (the Divine Throne)."

The sufis say:

"When you unite with the Beloved (God), then there is neither command nor prohibition in matters of religion." (Attar, op. cit.)

Sufis habitually reject the doctrine of "the fear of God, the wrath of the Day of Judgment, the fury of the Hell-Fire and the promise of Jannah." Faith based on coercion, they say, is slavery, and God has created man with mind, free will and love. Therefore, the mainspring of Sufism is love not fear and obedience to the religious laws.

Allah the Supreme describes His Prophets, saying:
meaning,

"They used to vie with one another in good deeds, and they called on Us in hope (for rewards) and in fear (of punishment)."(21.90)

Abu Hurairah reported that the Prophet said:

"When one of you finishes reciting the last tashah-hud (in prayer, and just before making tasleem), let him seek Allah's protection from four things: from the torment of Hell-Fire, from the torture of the grave, from the afflictions of life and death, and from the affliction of the pseudo-Christ (ad-Dajjal)." (Ibn Majeh)

Abu Hurairah also said:

"The Messenger of Allah said to a man, 'What do you say, (ask Allah for) in your prayer?' The man said, 'I recite tashah-hud, then I ask Allah for Jannah and seek protection of Him from the Fire; by Allah, I do not know you dendeneh (making du'a in a low and faint voice) nor the dendaneh of Mu'aadth.' The Prophet replied, 'We make dendeneh about these two things.'" (Ibid)

Allah the Exalted describes His believers thus: meaning,



"Verily those who fear their Lord with reverence, and those who believe in the signs of the Lord, and those who ascribe no partners to their Lord, and those who give what they give while their hearts are full of fear, because to their Lord they will return."(23.57-61)

Aa'ishah, may Allah be pleased with her, inquired about the verse, "Those who give what they give..." saying, "O Messenger of Allah! Is it those who steal and commit fornication are fearful?" He said, "Nay, daughter of (Abu Bakr) As-Siddiq, rather, those who fast and pray who are afraid (that their acts of worship may not be accepted by Allah)."

Allah the Exalted says:
meaning,

"Say (to men, O Muhammad!), 'If you love Allah, then follow me; Allah will love you and forgive your sins." (3.31)

Thus the love of Allah necessitates following the commands of the Messenger of Allah with hope for reward and fear of punishment in the Hereafter.

Jalal-uddin al-Rumi (d. 1273), an infamous Sufi philosopher, in his book Masnawi, confirms his belief in the theory of evolution. The following lines are recognized as the central theme of Rumi's work:

"I died as mineral and became a plant,
I died as a plant and rose to an animal,
I died as an animal and I was a man."(R.A. Nicholson, Mystic of Islam, Bill, London, 1914, p.164)

What became the darwinian theory states that the origin of species is derived by descent, with variation from parent forms. In other words, man, according to the theory of Darwin and contrary to what Allah confirms in the Qur'an, was not created as a separate species.

Allah the Exalted says:

meaning,

"Verily, We created man from an extract of clay. Then We placed him as a drop of sperm in a safe depository." (23.12,13)


Fri May 27, 2011 8:12 pm
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Unread post Re: The Tribe of Bani Tamim
If this is Islam, then I might as well be a Christian/Catholic or a hindu and still go to heaven :)

Watch on youtube.com


Fri May 27, 2011 8:21 pm
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Unread post Re: The Tribe of Bani Tamim
Truth_seeker wrote:
Assalamu Alaikum.

Bro. Sufi student. Here's your answer.

The types of Tawheed are three: Tawheed ar-Ruboobiyyah, Tawheed al-Ilaahiyyah and Tawheed al-Asmaa was-Sifaat.
Tawheed ar-Ruboobiyyah is singling out Allaah the Exalted with (the actions of) creation, providing sustenance, giving life, causing death, and all of the types of regulation and administration of the dominion of the heavens and earth, and (also) singling Him out, the Exalted, with (the right to) judgement and legislation and sending of the Messengers and revealing of Books. Allaah the Exalted said, "Verily, to Him belongs the creation and the comman, blessed be Allaah, the Lord of the worlds" (al-A`raaf 7:54).

Tawheed al-Uloohiyyah is singling out Allaah with worship so that none besides Him is worshipped, so that none besides Him is called upon, so that no one is sought for rescue, or aid except Him. So that no one is sacrificed to or slaughtered for, or made an oath for, except Him. Allaah the Exalted said, "Say: My prayer, my sacrifice, my life and my death are for Allaah, the Lord of the worlds. He has no partner. This is what I have been commanded with and I am the first of those who submit (to him with Islaam and Tawheed)" (al-An'aam 6:162), and He said, "Therefore turn in prayer to your Lord and sacrifice (to Him only)" (al-Kawthar 108:2).

And Tawheed al-Asmaa was-Sifaat is describing Allaah the Most High and naming Him with whatever He described and named Himself with, and with whatever His Messenger (sallAllaahu `alayhi wa sallam) described and named Him with in the authentic narrations - and to affirm that for Allaah without resemblance (to the creation) or likening (to the creation), and without (false) interpretation (of any of that) or negation (of any of that). There is nothing like Him and He is the All-Hearer, the All-Seer.


Prophet said to the Muslims, “If you have nothing good to say remain quiet.”


Please provide for me references from the Qur'an and Sunnah which explicitly show that we should differentiate the Tawheed (Oneness) of Allah. show me where it says it is 3 since you tell us to always quote from these 2 sources.

_________________
Work for dunya as if you are living forever, and work for Allah as if you are dying tomorrow.


Sayyiduna Hamdun al-Qassar (RA), one of the great early Muslims, said,

If a fellow Muslim makes a mistake, then make 70 excuses for them. If your hearts are unable to do this, then know that the problem lies within yourselves.

Narrated by Imam Bayhaqi in his Shu`ab al-Iman


Sat May 28, 2011 2:51 pm
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Unread post Re: The Tribe of Bani Tamim
Truth_seeker wrote:
For the other bros and sisters to decide which is the correct path so that they may not be deviated.


The following are excerpts and quotations from well-known Sufi works presented along with corresponding beliefs from outside the fold of Islam. Relevant texts from the Qur'an and the Sunnah are also quoted for the sake of comparison, so that Muslims may judge for themselves whether Sufi beliefs are Islamic or not. Each quotation is footnoted with the reference from which it is taken.

The Sufis claim:

"The ways unto God are as numerous as the number of creatures in the world." (77. Fatemi, op. cit.)

Ibn Mas'ood, may Allah be pleased with him, said:

"The Messenger of Allah made a straight line on the ground with his hand, then he said, 'This is the straight way of Allah.' Then he made (short) line on each side of the straight line; then he said, 'These (short) lines, each one has a shaitan inviting people to it.' Then he recited the verse:

meaning,

'And this is My path straight. So follow it, and do not follow (other) ways, lest they lead you away from My path.'"(6.153) (Ibn Katheer, Exegesis, Vol. II, p.315)

Allah the Exalted says:

"His footstool encompasses the heavens and the earth."(2.255)

The Prophet said:

"The seven heavens by the side of the kursi (footstool) are naught but as a ring thrown down in a desert land, and such is the Kursi with respect to the Arsh (the Divine Throne)."

The sufis say:

"When you unite with the Beloved (God), then there is neither command nor prohibition in matters of religion." (Attar, op. cit.)

Sufis habitually reject the doctrine of "the fear of God, the wrath of the Day of Judgment, the fury of the Hell-Fire and the promise of Jannah." Faith based on coercion, they say, is slavery, and God has created man with mind, free will and love. Therefore, the mainspring of Sufism is love not fear and obedience to the religious laws.

Allah the Supreme describes His Prophets, saying:
meaning,

"They used to vie with one another in good deeds, and they called on Us in hope (for rewards) and in fear (of punishment)."(21.90)

Abu Hurairah reported that the Prophet said:

"When one of you finishes reciting the last tashah-hud (in prayer, and just before making tasleem), let him seek Allah's protection from four things: from the torment of Hell-Fire, from the torture of the grave, from the afflictions of life and death, and from the affliction of the pseudo-Christ (ad-Dajjal)." (Ibn Majeh)

Abu Hurairah also said:

"The Messenger of Allah said to a man, 'What do you say, (ask Allah for) in your prayer?' The man said, 'I recite tashah-hud, then I ask Allah for Jannah and seek protection of Him from the Fire; by Allah, I do not know you dendeneh (making du'a in a low and faint voice) nor the dendaneh of Mu'aadth.' The Prophet replied, 'We make dendeneh about these two things.'" (Ibid)

Allah the Exalted describes His believers thus: meaning,



"Verily those who fear their Lord with reverence, and those who believe in the signs of the Lord, and those who ascribe no partners to their Lord, and those who give what they give while their hearts are full of fear, because to their Lord they will return."(23.57-61)

Aa'ishah, may Allah be pleased with her, inquired about the verse, "Those who give what they give..." saying, "O Messenger of Allah! Is it those who steal and commit fornication are fearful?" He said, "Nay, daughter of (Abu Bakr) As-Siddiq, rather, those who fast and pray who are afraid (that their acts of worship may not be accepted by Allah)."

Allah the Exalted says:
meaning,

"Say (to men, O Muhammad!), 'If you love Allah, then follow me; Allah will love you and forgive your sins." (3.31)

Thus the love of Allah necessitates following the commands of the Messenger of Allah with hope for reward and fear of punishment in the Hereafter.

Jalal-uddin al-Rumi (d. 1273), an infamous Sufi philosopher, in his book Masnawi, confirms his belief in the theory of evolution. The following lines are recognized as the central theme of Rumi's work:

"I died as mineral and became a plant,
I died as a plant and rose to an animal,
I died as an animal and I was a man."(R.A. Nicholson, Mystic of Islam, Bill, London, 1914, p.164)

What became the darwinian theory states that the origin of species is derived by descent, with variation from parent forms. In other words, man, according to the theory of Darwin and contrary to what Allah confirms in the Qur'an, was not created as a separate species.

Allah the Exalted says:

meaning,

"Verily, We created man from an extract of clay. Then We placed him as a drop of sperm in a safe depository." (23.12,13)


I find it so funny that you really took it out on sister Nusyabah that she uses Shaykh Google to find her info and then you proceed to do the same. It is very interesting where you get your info from but what is more worrying is the fact you took the information like a sheeple without asking for references or further explanation. Did you ask your shaykh (Aboo Idaarah), yes I know where you got your info from and to be honest I couldn't care less, to give you full references.


As for your
Quote:
Sufis habitually reject the doctrine of "the fear of God, the wrath of the Day of Judgment, the fury of the Hell-Fire and the promise of Jannah." Faith based on coercion, they say, is slavery, and God has created man with mind, free will and love. Therefore, the mainspring of Sufism is love not fear and obedience to the religious laws.


where are the references or again did you just accept the info like a sheeple, which you yourself warned against.

As for Jalaluddin Rumi's work, he is actually referring to the spiritual evolution of a person as he couldn't have believed in Darwin's theory as he lived hundreds of years before Darwin. Surely, you would have realised that if Rumi was a Sufi then he wouldn't concern himself with the outward form of a person but the inward.


On a side note, it's a shame you couldn't get the real translation of his works. Let me help you out:

Quote:
Here is Rumi's origin poem in Persian:

از جمادی مُردم و نامی شدم
وز نما مُردم بحیوان سرزدم
مُردم از حیوانی و آدم شدم
پس چه ترسم کی ز مردم کم شدم
حملهء دیگر بمیرم از بشر
تا برآرم از ملایک بال و پر
وز ملک هم بایدم جستن ز جو
کل شییء هالک الاوجهه
بار دیگر از ملک پران شوم
آنچه اندر وهم ناید آن شوم
پس عدم گردم عدم چو ارغنون
گویدم کانا الیه راجعون



"I Died as a Mineral"
Translated by A.J. Arberry

I died as a mineral and became a plant,
I died as plant and rose to animal,
I died as animal and I was Man.
Why should I fear? When was I less by dying?
Yet once more I shall die as Man, to soar
With angels blest; but even from angelhood
I must pass on: all except God doth perish.
When I have sacrificed my angel-soul,
I shall become what no mind e'er conceived.
Oh, let me not exist! for Non-existence
Proclaims in organ tones, 'To Him we shall return.'




Here are my "Literal/Word by word" translation and verse by verse explanations:


از جمادی مُردم و نامی شدم
وز نما مُردم بحیوان سرزدم

My literal translation:
I died as an "Inanimate" and became "Animate"
I died as "Animate" and originated as animal.

Prof. A.J. Arberry's translation:
I died as a mineral and became a plant
I died as plant and rose to animal.

If you're a Persian speaker, note that in above verse, Rumi has used the Persian words jamaadi and naami.

جمادی jamaadi in English = Inanimate
نامی naami in English= Animate

The argument:
How did Prof.Arberry come up with "Mineral" and "Plant", if Rumi was referring to Aristotelian logic of "Inanimate and Animate?





مُردم از حیوانی و آدم شدم
پس چه ترسم کی ز مردم کم شدم

My literal translation:
I died as an animal and became a human being.
So why should I fear?
When did I become less of a Mankind by dying?

Prof. A.J. Arberry's translation:
I died as animal and I was Man.
Why should I fear? When was I less by dying?

The argument:
Why Prof.Arberry completely ignored Rumi's cleverly playing with the Persian words مُردم-Mordam[I died] and Mardoom-مردم [Mankind], as Mardoom[Mankind]- in second line- is entirely missing from Arberry's translation?

Mordam in Persian = I died.
Mardoom in Persian = people, man, Mankind, creature.




حملهء دیگر بمیرم از بشر
تا برآرم از ملایک بال و پر
وز ملک هم بایدم جستن ز جو
کل شییء هالک الاوجهه


My literal translation:
Another attack and I shall die as a human
And I shall draw feathers and wing like the Angels
But I must also give up seeking
This state of Angel-hood
As "All except God shall perish."

Prof. A.J. Arberry's translation:
Yet once more I shall die as Man, to soar
With angels blest; but even from angelhood
I must pass on: all except God doth perish.

The argument:
Why Prof.Arberry decided to use "Angels blest", if Rumi was hoping to draw "feathers and wing" like the Angels?

بال و پرملایک-in English = Angel wings and feather
Angels blest in Persian = ملایک




بار دیگر از ملک پران شوم
آنچه اندر وهم ناید آن شوم


My literal translation:
Once again, I shall fly away from the Angel-hood
And become what's out of the imagination.

Prof. A.J. Arberry's translation:
When I have sacrificed my angel-soul,
I shall become what no mind e'er conceived.

The argument:
Where did Prof. Arberry see the word"Sacrifice" in Rumi's above Persian verse?

Sacrifice in Persian = قربانی- فداکاری کردن






پس عدم گردم عدم چو ارغنون
گویدم کانا الیه راجعون


My literal translation:
Then I shall become non-existent
A non-existence that's telling me
Like The Organon[Aristole's Organon]:
"To Him we shall return."


Prof. A.J. Arberry's translation:
Oh, let me not exist! for Non-existence
Proclaims in organ tones, 'To Him we shall return.'


Argument:
Despite my profound respect and admiration for Prof. Arberry's vast scholarly knowledge and genius, I entirely disagree with his translation of this last verse. Where did the "Oh, let me not exist!" come form?

If you're a Persian speaker, note that Rumi is cleverly using the Persian word [پس so,then], as a concluding remark in the last verse, to sum up his animist argument. But, [پس so,then] is entirely missing form Arberry's translation.

Also, Rumi uses the Persian word - ارغنونArghanun which has two meanings:
a- The Organ- a musical instrument.
b-The Organon-Aristotle's Logial Works.

If Rumi has based his entire above poem on Aristotle's Animism, isn't logical for him to end it with a reference to Aristotelian Organon?

And finally, what was the purpose of Professor Arberry's using a musical instrument, the Organ as opposed to Aristotles' The Organon?


This is from a person who speaks Persian as a first language and not learnt.

This is not a personal attack bro but a quest to just show the truth. You are seeking the truth right?

By the way, I made a request to you in one of my previous posts but maybe you didn't see it. So, I ask again:

Quote:
What is grave-worshipping?


JazakAllah

_________________
Work for dunya as if you are living forever, and work for Allah as if you are dying tomorrow.


Sayyiduna Hamdun al-Qassar (RA), one of the great early Muslims, said,

If a fellow Muslim makes a mistake, then make 70 excuses for them. If your hearts are unable to do this, then know that the problem lies within yourselves.

Narrated by Imam Bayhaqi in his Shu`ab al-Iman


Sat May 28, 2011 3:28 pm
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Unread post Re: The Tribe of Bani Tamim
Assalamu Alaikum Dear bro sufi student,

I am not here to guide anyone because its only ALLAH who guides. But i am here to make aware that some of our age old practices are contradicting the authentic sunnah of the Messenger of Allah (S.a.w).

I have also apologized to Sister Nusaybah through pm as soon as i realized that i was a bit harsh on her, even before you reminded me.

And if i was a bit harsh on you, pls do forgive me as I don't want you to have any hard feelings.

Since you asked me for proof for certain sects worshipping graves and how its prohibited in ISLAM, pls read below.

In a Hadith Prophet Mohamed said "Ad-Du'aa Huwal-3ibaadah",[AbuDawud,at-Tirmidhi, Hasan Saheeh], Dua is Ibadah so calling upon anyone other than Allah in one's Dua is Shirk. This is an important condition of having one's Dua accepted; the Dua should not be directed to other than Allah alone.


It was narrated that he (PBUH) said: “May Allah curse the Jews and the Christians, for they took the graves of their Prophets as places of worship.” [Bukhaari, 1330, Muslim, 529]

He (PBUH) also said: “When a righteous man died among them, they would build a place of worship over his grave and put those images in it. They are the most evil of mankind before Allaah.” (Al-Bukhaari, 427; Muslim, 528)



He(PBUH) said: “Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship – I forbid you to do that.” (Narrated by Muslim in his Saheeh, 532, from Jundab ibn ‘Abd-Allaah al-Bajali).

Jabir said: Allah's Messenger PBUH forbade that the graves should be plastered or they be used as sitting places (for the people), or a building should be built over them. [Muslim :: Book 4 : Hadith 2116 also Muslim: Book 4: Hadith 2114]



Abu Wail reported that Sayyidina Ali (RA) said to Abu Hayyaj Asadi, “I am sending you to do what the Prophet sent me to do, (that) leave no high grave without levelling it (with the ground) and no picture without obliterating it.” [Tirmidhi 1051, Sahih by Albani also Abu Dawud 3218, Nisai 2027, also Muslim :: Book 4 : Hadith 2115]


Some people use the story of the People of the Cave to support their specious argument that this is allowed:



“(then) those who won their point said (most probably the disbelievers): ‘We verily, shall build a place of worship over them’” [al-Kahf 18:21]



The answer to that is: that Allaah has told us about the leaders and powerful people of that time, and that they said these words. That does not imply that ALLAH liked that or approved of them, rather ALLAH said that by way of blaming them and condemning their action. This is indicated by the fact that the Messenger (PBUH) to whom this verse was revealed and who was the most knowledgeable of people as to how it should be interpreted, forbade his ummah to build mosques over graves, warned them against doing so, and cursed and condemned those who did that.

There is another specious argument put forward by those who worship graves, namely the fact that the grave of the Prophet (peace and blessings of Allaah be upon him) is in his mosque.

The answer to that is that the Sahaabah (radhiallahuanhum) did not bury him in his mosque, rather they buried him in the house of ‘Aa’ishah (radhiallahu anha). When Caliph al-Waleed ibn ‘Abd al-Malik expanded the Mosque of the Prophet (PBUH) at the end of the first century AH, he incorporated the room into the mosque, but he did wrong thereby, and some of the scholars denounced him for that, but he believed that there was nothing wrong with it for the sake of expanding the mosque.



It is not permissible for a Muslim to take that as evidence that mosques may be built over graves, or that people may be buried inside mosques, because that goes against the saheeh ahaadeeth, and because it is a means that may lead to shirk by associating the occupants of the graves in worship with Allaah.



If that had been permissible, then the Messenger of Allaah (PBUH) would not have discouraged it in such emphatic terms, and gone to the extent of cursing those who did it, and said that they are the most evil of mankind before Allaah. This is sufficient to convince the seeker of truth.



It is proven that the Prophet (PBUH) said: “May the curse of Allaah be upon the Jews and the Christians; they have taken the graves of their Prophets as places of worship.” He said that as he was dying, as a warning to his ummah against doing what they did. When Umm Salamah told him of a church that she had seen in Ethiopia and the images therein, he said: “Those people, if a righteous man among them died, they would build a place of worship over his grave. They are the most evil of people before Allaah.”



And it was narrated from Ibn Mas’ood (RA) that the Prophet (PBUH) said: “Among the most evil of people upon whom the Hour will come when they are still alive are those who take graves as places of worship.” Narrated by Imam Ahmad with a jayyid isnaad. [Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 12/question no. 292]

REFERENCES FROM QUR'AN

One of the forms of shirk which is particularly widespread in Muslim countries is: grave-worship, the belief that dead awliyaa’ (“saints”) can fulfil one’s needs or help at times of distress, and calling upon them for aid. Allaah says (interpretation of the meaning): “And your Lord has decreed that you worship none but Him . . .” [al-Israa’ 17:23]

Similarly, they call upon dead Prophets, righteous people and others to intercede for them or to rescue them from some calamity, but Allaah says (interpretation of the meaning): “Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? . . .” [al-Naml 27:62]

Some of them have adopted the habit of mentioning the name of a shaykh or wali (“saint”) when they stand up, or sit down, or stumble, or encounter problems or distress, so they might say “O Muhammad!” or “O ‘Ali!” or “O Husayn!” or “O Badawi!” or “O Jeelaani!” or “O Shaadhili!” or “O Rifaa’i!” - or they may call upon al-’Aydaroos or Sayyidah Zaynab or Ibn ‘Alwaan. Allaah says (interpretation of the meaning): “Verily those whom you call upon besides Allaah are slaves like you . . .” [al-A’raf 7:194]

Some of those who worship graves walk around them as if in Tawaaf, and acknowledge their corners, or touch them, kiss them, wipe their faces with their dust, prostrate towards them when they see them, or stand before them in fear and humility, praying for whatever they need of healing from some disease, or for a child, or for help with some difficulty. Sometimes they call upon the occupant of the grave, saying “O my master, I have come to you from far away, so do not let me down.”

But Allaah says (interpretation of the meaning): “And who is more astray than one who calls (invokes) besides Allaah such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?” [al-Ahqaaf 46:5]

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies calling on someone else as a rival to Allaah, will enter Hell.” (Reported by al-Bukhaari, al-Fath, 8/176).

Some of them shave their heads at the graves, and some have books with titles like Manaasik Hajj al-Mashaahid (“The Rituals of Pilgrimage to Shrines”), mashaahid or shrines referring to graves or tombs of awliyaa’. Some of them believe that the awliyaa’ are running the affairs of the universe and that they have the power to benefit or harm. Allaah says (interpretation of the meaning): “And if Allaah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is no one who can repel His Favour . . .” [Yoonus 10:107]

It is also shirk to make a vow to any other than Allaah, as is done by those who vow to bring candles or lights for the occupants of the graves.


ALLAH (SWT) Says: “Surely, the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ' (protectors, helpers, lords, gods) besides Him (say): "We worship them only that they may bring us near to Allâh." Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.” [Surah Zumar, 039:003]



ALLAH (SWT) Says: "And they worship besides Allâh things that harm them not, nor profit them, and they say: "These are our intercessors with Allâh." [Surah Yunus, 10: 18]


Hereafter i am not replying to this thread. Because I know when i give clear evidences from the Qur'an and the Sunnah, you just come up with another question. Its basically how the disbelievers (pagan arabs and the jews) during the time of the Prophet used to mock at him. Asking him question after question simply because their desires are not fulfilled. ISLAM is not a religion to fulfill your interests and desires. It's an organized religion to control your interests and desires to make you a better human being in the sight of Allah.

You have asked me for proof for Prohibition of the practice of asking duas to saints and building mosques over graves and worshipping in it. I have given you more than necessary.

Now I am asking you. Give me proof for your practice? For burying pious people inside the mosques done by the SAHABAS (not people who came afterwards), for building mosques over the graves, to do tawaf around the graves, to ask dua to the person for intercession etc....

I want proof that the sahabas allowed or practiced the above, not some random sufi practicing it and the messenger of Allah encouraging such practice.


Walaikum salam


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Unread post Re: The Tribe of Bani Tamim
Wa Alaikum Salam,

Don’t worry about me because there are no hard feelings from my side. I promised myself when I joined the forum that I would try to control my feelings and anger as there are different people with different ideologies therefore we wouldn’t always agree.

You are right; making du'a to anyone apart from Allah (SWT) is haram. Any Muslim would know this no matter what they believe in. However, let’s clear up some misconceptions. Making du’a to someone else or making tawassul are two different things as we will see through the hadiths. If you don’t know, there are three main types of tawassul:

Wasila: this is supplicating to Allah (SWT) through a means
Istighatha: this is calling upon someone for help, through Allah’s (SWT) love for them
Isti’ana: this is seeking someone’s assistance through Allah’s (SWT) granting.

Know that all of these types of tawassul are perfectly acceptable in Islam and are actually recommended by all four schools of thought (madhahib).

There are various proofs in the Qur’an and Sunnah that show the permissibility of Tawassul.

Proofs from Qur’an and Hadiths

Quote:
Allah (SWT) says in Surah Nisa, Ayah 63:
وَمَآ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذۡنِ ٱللَّهِ‌ۚ وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُوٓاْ أَنفُسَهُمۡ جَآءُوكَ فَٱسۡتَغۡفَرُواْ ٱللَّهَ وَٱسۡتَغۡفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللَّهَ تَوَّابً۬ا رَّحِيمً۬ا
We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful


This is clearly showing that if the Muslims had sinned they should have gone to Rasullulah to ask him to make du’a for them. Imam Ibnu Kathir when he is giving the tafsir of this ayah adds a story which happened AFTER the Prophet (SAW).

Quote:
وقد ذكر جماعة منهم الشيخ أبو منصور الصباغ في كتابه الشامل الحكاية المشهورة عن العتبي قال : كنت جالسا عند قبر النبي صلى الله عليه وسلم فجاء أعرابي فقال : السلام عليك يا رسول الله سمعت الله يقول " ولو أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما " وقد جئتك مستغفرا لذنبي مستشفعا بك إلى ربي ثم أنشأ يقول : يا خير من دفنت بالقاع أعظمه فطاب من طيبهن القاع والأكم نفسي الفداء لقبر أنت ساكنه فيه العفاف وفيه الجود والكرم ثم انصرف الأعرابي فغلبتني عيني فرأيت النبي صلى الله عليه وآله وسلم في النوم فقال : يا عتبي الحق الأعرابي فبشره أن الله قد غفر له " .

Translation: Many have stated this tradition. One of them is Abu Mansur al-Sabbagh (some manuscripts say Abu Nasr) who writes in his book Al-Shamil Al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a Bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you as my intermediary before my Lord and I have come to you for this purpose.” Then he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and the hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the Bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (Peace Be Upon Him). He said to me: O ‘Utbi, the Bedouin is right, go and give him the good news that Allah has forgiven his sins. [Ibnu Kathir, Tafsir-ul-Qur'an al-azim Volume 004, Page No. 140, Under the Verse 4:64


Imam Ibnu Kathir relates another story from Imam Ahmed ibn Hanbal where he says:
Quote:
قال الامام أحمد حججت خمس حجج منها ثلاث راجلا أنفقت في احدى هذه الحجج ثلاثين درهما قال وقد ضللت في بعضها عن الطريق وأنا ماش فجعلت أقول يا عباد الله دلوني على الطريق فلم أزل أقول ذالك حتى وقفت على الطريق( البداية والنهاية 10-418)

Imam Ahmad told: I have performed hajj (pilgrimage) five times of which three were on foot. I have spent 30 Dirham’s in one Hajj. In one of my pilgrimages I lost my way. And I was walking. Then I began to tell “O the servants of Allah, help me on my way. And I continued this till reach the way.


Now we can ask, who is Imam Ahmed shouting too? He is lost in the middle of nowhere with no living humans so who is he shouting too. I leave you to think about the answer.

Also, does Allah (SWT) in Surah Ma’ida, Ayah 35 not say:

Quote:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ وَجَـٰهِدُواْ فِى سَبِيلِهِۦ لَعَلَّڪُمۡ تُفۡلِحُونَ
O ye who believe! Be mindful of your duty to Allah, and seek the way of approach unto Him, and strive in His way in order that ye may succeed.


This Ayah is clearly showing us that to seek Wasila or a way of approach unto Allah is perfectly permissible.

Let’s not also forget the hadith of Sayyiduna Uthman ibn Hunayf:

Quote:
Once when a blind man asked the Prophet (s) to pray to Allah to grant him eyesight, he was told to make wudu and recite the following supplication:
O Allah! I request you and I have turned to you through Your Prophet, the Prophet of Mercy; O Messenger of Allah! I have turned to you as a means towards My God for fulfilment of this wish of mine; O Allah! Accept his (Prophet's) intercession (shafa'at) for me. (related by Tirmidhi and Ahmed)


This hadith is clearly showing us that the Prophet (SAW) actually commanded the man that when he makes du’a that he uses him as a means to have his du’a accepted.

Some people may argue that this happened while the Prophet (SAW) was alive so how can we do it when he is dead. First of all you have to realise that Prophets aren’t dead just because they have left our realm as the Prophet (SAW) clearly mentioned when he was talking about Laylatul Isra wal Mi’raj.
Quote:
عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ : قَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : لَقَدْ رَأَيْتُنِي فِي الْحِجْرِ، وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ، فَسَأَلَتْنِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أُثْبِتْهَا، فَکَرِبْتُ کُرْبَةً مَا کَرِبْتُ مِثْلَهُ قًطُّ، قَالَ : فَرَفَعَهُ اﷲُ لِي أَنْظُرُ إِلَيْهِ. مَا يَسْأَلُوْنِي عَنْ شَيءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ. وَقَدْ رَأَيْتُنِي فِي جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ، فَإِذَا مُوْسَي عليه السلام قَاءِمٌ يُصَلِّي، فَإِذَا رَجُلٌ ضَرْبٌ جَعْدٌ کَأَنَّهُ مِنْ رِجَالِ شَنُوْءَةَ. وَإِِذَا عِيْسَي ابْنُ مَرْيَمَ عليه السلام قَائِمٌ يُصَلِّي، أَقْرَبُ النَّاسِ بِهِ شَبَهًا عُرْوَةُ بْنُ مَسْعُوْدٍ الثَّقَفِيُّ. وَإِذَا إِبْرَاهِيْمُ عليه السلام قَائِمٌ يُصَلِّي، أَشْبَهُ النَّاسِ بِهِ صَاحِبُکُمْ (يَعْنِي نَفْسَهُ) فَحَانَتِ الصَّلَاةُ فَأَمَمْتُهُمْ فَلَمَّا فَرَغْتُ مِنَ الصَّلَاةِ، قَالَ قَائِلٌ : يَا مُحَمَّدُ، هَذَا مَالِکٌ صَاحِبُ النَّارِ فَسَلِّمْ عَلَيْهِ. فَالْتَفَتُّ إِلَيْهِ فَبَدَأَنِي بِالسَّلَامِ

It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: I found myself in Hijr and the Quraish were asking me about my might journey. I was asked about things pertaining to Bait-ul-Maqdis which I could not preserve (in my mind). I was very much vexed, so vexed as I had never been before. Then Allah raised it (Bait-ul-Maqdis) before my eyes. I looked towards it, and I gave them the information about whatever they questioned me I also saw myself among the group of apostles. I saw Moses saying his prayer and found him to be a well-built man as if he was a man of the tribe of Shanu'a. I saw Jesus son of Mary (peace be upon him) offering prayer, of all of men he had the closest resemblance with 'Urwa b. Masu'd al-Thaqafi. I saw Ibrahim (peace be upon him) offering prayer; he had the closest resemblance with your companion (the Prophet himself) amongst people. When the time of prayer came I led them. When I completed the prayer, someone said: Here is Malik, the keeper of the Hell; pay him salutations. I turned to him, but he preceded me in salutation.

References
►Sahih Muslim Book 001, Number 0328
►Imam al Hafidh Ibnu Hajr al Asqalani (rah) also authenticated it in his Fath ul-Bari, Volume 6: Page No. 483


And let’s also look at this hadith:

Quote:
Sayyiduna Maalik al-Daar, the treasurer of food during the time of Sayyiduna Umar ibn al-Khattaab [radhiallaahu anhu], reports that once the people had been experiencing a drought in the era of Sayyiduna Umar radhiallaahu anhu], a man went to the grave of Rasullulah [sallallaahu alayhi wasallam] and said, `O Rasullulah [sallallaahu alayhi wasallam], ask for rain on behalf of your Ummah, for verily, they are being destroyed.' Thereafter this person was instructed in a dream to go to Sayyiduna Umar [radhiallaahu anhu] and tell him that, `the rains will soon come and say to him, Be intelligent', When Umar [radhiallaahu anhu] was informed of this, he began to cry and he said, `O My Lord, I will only leave out what I am unable to do.' (Musannaf ibn Abi Shaybah vol.12 pg.31-32; Dalaailun-nubuwwah of Imaam Bayhaqi vol.7 pg.47). Hafiz ibn Kathir [ra] has stated that the chain of narrators is `good and strong' (Musnadul Faarooq vol.1 pg.223). Hafiz ibn Hajar has also indicated to its authenticity in Fathul Bari.


Now for seeking tawassul from righteous people, let’s just take a look at the du’a Sayyiduna Umar made when there was a severe drought:

Quote:
"O Allah! We would use our Prophet as a means to You and You then sent us rain; now we use our Prophet's uncle as a means to You, therefore send us rain!"
Narrated from Anas by al-Bukhari in his Sahih.


Let us also not forget the two main times when Tawassul were made or will be made:

Quote:
Rasullulah (SAW) told us: “When Adam committed a mistake, he said, ‘Oh God, with the right of Muhammad, forgive me.'
“Allah Ta'ala asks, ‘How do you know about Muhammad?'
“Adam replied, ‘It is because, oh God, when You created me with Your hands and You blew from Your Ruh into me, I raised my head and I saw on the pillars of the Arsy been written, “La ilaha illallahu Muhammadur Rasullulah.” Hence, I knew that You would not put Your name with anything except the name of the one You love most amongst the creations.'
“Allah Ta'ala says, ‘You are right, oh Adam. And if it is not because of him, I would not have created you.'”


And who can forget the second time people will ask shafa’a from the Beloved of Allah. That’s right, I am talking about The Day of Judgement when ALL of mankind, from Sayyiduna Adam (AS) all the way to the last man. This includes all the prophets, messengers, righteous people and all the laymen. Now whosoever rejects the permissibility of Tawassul, I wait to see who they are expecting to make shafa’a for them on that great day.

Quote:
Volume 2, Book 24, Number 553: (Sahih Bukhari)

Narrated 'Abdullah bin 'Umar The Prophet said, "A man keeps on asking others for something till he comes on the Day of Resurrection without any piece of flesh on his face." The Prophet added, "On the Day of Resurrection, the Sun will come near (to, the people) to such an extent that the sweat will reach up to the middle of the ears, so, when all the people are in that state, they will ask Adam for help (استغاثو), and then Moses, and then Muhammad (p.b.u.h) The sub-narrator added "Muhammad will intercede with Allah to judge amongst the people. He will proceed on till he will hold the ring of the door (of Paradise) and then Allah will exalt him to Maqam Mahmud (the privilege of intercession, etc.). And all the people of the gathering will send their praises to Allah.


Now regarding the issue of graves, let us take a look at the evidence.
Quote:
وَكَذَلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوا أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لاَ رَيْبَ فِيهَا إِذْ يَتَنَازَعُونَ بَيْنَهُمْ أَمْرَهُمْ فَقَالُوا ابْنُوا عَلَيْهِم بُنْيَانًا رَّبُّهُمْ أَعْلَمُ بِهِمْ قَالَ الَّذِينَ غَلَبُوا عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا

Quran states: Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." (18:21)


Quote:
Imam Ibnu Jarir (Rahimuhullah) writes in his Tafsir at Tabri:

فقال الـمشركون: نبنـي علـيهم بنـياناً، فإنهم أبناء آبـائنا، ونعبد الله فـيها، وقال الـمسلـمون: بل نـحن أحقّ بهم، هم منا، نبنـي علـيهم مسجداً نصلـي فـيه، ونعبد الله فـيه
Translation: The Mushrikeen said: We will build a building over it and worship Allah in it but the Muslims said: We have more right over them and we will surely “BUILD A MOSQUE” so that we can pray there and worship Allah. [Tafsir at-Tabri (15/149)


Quote:
Imam Abu Hayyan al Andalusi (rah) said:

وروي أن التي دعت إلى البنيان كانت كافرة أرادت بناء بيعة أو مصنع لكفرهم فمانعهم المؤمنون وبنوا عليهم مسجداً

Translation: The person who told to make a building over them was a Kafir woman, she told to make a Church over them where deeds of Kufr can take place, however the momineen stopped her and made a Masjid over there instead [Tafsir Bahr al Muheet, Volume No. 7, Page No. 158]

Imam Qurtubi had also mentioned this in his Tafsir under 18:21



Quote:
Allama Ibnu Jawzi (rah) who is considered the most strict scholar and revered highly by Salafi Muslims, he states in his Tafsir under 18:21

قال ابن قتيبة: يعني المُطاعين والرؤساء، قال المفسرون: وهم الملك وأصحابه المؤمنون اتخذوا عليهم مسجداً

Translation: Ibnu Qutayba (rah) said that the Mufasireen said: People who made Masjid were the (Muslim) King and his Momineen companions [Tafsir Zaad ul Maseer, Volume No. 5, Page No.124].

Quote:
وعن ابن عمر أن النبي صلى الله عليه وسلم قال‏:‏
‏"‏في مسجد الخيف قبر سبعون نبياً‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏

Translation: Narrated by Ibnu Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together) –- Imam al Haythami said that it is narrated by Al-Bazzar and “all its narrators are trustworthy” (i.e. Hadith is absolutely sahih) It is narrated by "Imam al-Haythami in Majma az Zawaid, Volume No. 3 Bab fi Masjid al Khayf, Hadith #5769"


Quote:
It is narrated from Dawud bin Abu Salih. He says: one day Marwan came and he saw that a man was lying down with his mouth turned close to the Prophet’s grave. Then he (Marwan) said to him, “Do you know what are you doing?” When he moved towards him, he saw that it was Abu Ayyub al-Ansari. (In reply) he said, “Yes (I know) I have come to the Messenger of Allah (صلى الله عليه وآله وسلم) and not to a stone. I have heard it from the Messenger of God (صلى الله عليه وآله وسلم) not to cry over religion when its guardian is competent. Yes, shed tears over religion when its guardian is incompetent.

References

►Hakim declared it "SAHIH" while Dhahabi also "AGREED" with his authentication [Hakim, al-Mustadrak Volume 004: Hadith Number 515]

►Ahmad bin Hambal with a sound chain of transmission in his Musnad Volume 005: Hadith Number 422


I
Quote:
mam Qurtubi (rah): Its related from Abu Sadiq (ra) that Imam Ali (ra) said: "Three days after burying the Prophet (Peace Be Upon Him) arab did came and did throw himself on the grave of the Prophet (Peace Be Upon Him), took the earth and throw it on his head. He said: "Ya Rasulallah! (Peace Be Upon Him) You did speak and we did hear, you learned from Allah and we did learn from you. Between those things which Allah did send you, is following: (4:64) I am the one, which is a sinner and now I did came to you, so that you may ask for me." After that a call from the grave did came: "Theres no doubt, you are forgiven!" [Tafsir al-Qurtubi, al-Jami li Ahkam al-Quran Volume 006, Page No. 439, Under the Verse, 4:64


Now if this was shirk, why didn’t Sayyiduna Ali (RA) stop this man?

Quote:
Imam Dhahabi (rah) narrates: Once there was a drought in Samarqand, People tried their best, some said Salat al Istisqa but still it did not rain, A renowned righteous man known as Salih came to the Qadhi and said: In my opinion you along with your public should visit the grave of Imam Bukhari (rah), His grave is located in Khartank, We should (go near the Qabr) and ask for rain, Allah might give us rain then, The Qadhi said Yes to his opinion and then he along with the people went towards (the Qabr) and then He made a du’a along with the people and people started to cry near the grave and started to make him a Waseela (i.e. Imam Bukhari). Allah Ta’ala (immediately) sent rainclouds. All people stayed in Khartank for about 7 days, none of them wanted to go back to Samarqand although the distance between Samarqand and Khartank was only 3 miles [Siyar al A'lam wa al Nubalah, Volume 012, Page No. 469] Imam Bulqini also declares this tradition “sound” in his Fatawa. Imam Subki confirms Hakim's authentication in [Shifa-us-siqam fi ziyarat khayr-il-anam Page No. 120-1


Quote:
Hadrat Nafi said, "I saw that Hadrat['Abdullah] ibn Umar used to come to the grave a hundred times or more. He would say,'Peace be upon the Prophet, may Allah bless him and grant him peace. Peace be upon Abu Bakr." Then he would leave. Ibnu Umar was also seen to put his hand on the seat of Prophet[SallalLaahu Alayhi Wasallam] at the mimbar and then place his hand on his face [for blessings and Barakah]


Now tell me, how many people are out there who have better imaan than Sayyiduna Abdullah ibn Umar (RA)
So, I hope that all these evidences are enough to make you content and see that what you have quoted as shirk and bid’a are acceptable in Islam.

By the way, one thing I noticed was that all the Ayahs you quoted and most hadiths were referring to the Jews and Christians living in the time of the Prophet (SAW). Now I don’t know what your intention was in this sense but if you are implying that Muslims (the MAJORITY by the way) who practice this stuff have left the fold of Islam then you have made a big accusation. Maybe you should have looked at the tafsir of these Ayahs before trying to link them with Muslims who believe in the Oneness of Allah. This is because the hadith shows:

Quote:
Ibnu Umar (radiallahu ‘anhu) reports that the Prophet (sallallahu ‘alaihi wa sallam) said “Any person who called his brother ‘O Unbeliever’ (has in fact done an act by which this kufr) would return to one of them. If it were so as he (the accuser) asserted, (the kufr of the accused would be confirmed, but if the kufr was not true) then it returned to him (the man who called his brother Muslim a kaafir).” Muslim.


Know that while you may not accept this stuff, most Ulama and scolars of the past have allowed for these practices and given its authenticity and permissibility. Isn't it amazing that our Shia brothers also share the same views that I am presenting. Now tell me who is the majority and who is the minority bearing in mind that Rasulullah (SAW) told us to stick with the majority. I don't know about you but I don't think we are in any state to question the judement of the scholars of the past who have permitted this stuff and remember it wasn't a random Sufi.

Sorry for the delay and Wa Salam

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Unread post Re: The Tribe of Bani Tamim
Salam Sufi Student,

Quote:
Quran states: Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." (18:21)


Where does it says that you should erect a place of worship and start invoking the deads.
and BTW herez the details translation of the above verse

Quote:
Thus did We reveal their secret to the people so that they might know that the promise of Allah is true and that there is no doubt about the coming of the Hour of Judgment. (But what a pity that instead of considering the Hour of Judgment) they started arguing among themselves about the companions of the cave. Some said: "Erect an edifice over their remains." Their Lord is quite aware of them. Those who
finally prevailed over their matter said: "Let us erect a place of worship over them."[18:21]


Jazak Allah

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Last edited by Asif1 on Wed Oct 19, 2011 6:28 am, edited 2 times in total.



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Unread post Re: The Tribe of Bani Tamim
As soon as you call yourself 'sufi student', you know there are issues. Obviously, the 'sufi' heritage of the modern day tariqa in general (with slight exceptions), is really a mixture of the over exuberance of certain ascetics and the mystical philosophies of the batiniyyah. They then just misinterpreted the Qur'an and made up their own Ta'weel, concocted and misinterpreted ahadith and spent centuries justifying the absence of authenticity and trying to divert attention to everyone else as being unspiritual, anthropomorphists etc. Now you have the mess of today, where everyone is a scholar, everyone is divided into black and white groups. From the sufi perspective, if your not one of them, i.e an ashari spiritualist your'e either a salafi/wahhabi or a shi'a, and to some extent it exists vice versa, and has become a calamity for this Ummah. The problem is, when we come to Aqidah issues, hardline sufis usually despise such talk, because their whole world view is based in some mystical interpretive paradigm based in the philosophies of foreign ideological cultures, and not that of the salaf.

You now have this obsessive emphasis on 'love', and Allah is apparently everywhere because nothing actually really exists but him (and Allah is free of such pagan insinuations), all roads are to him i.e fana, so pluralism is great and all the saints are men of the unseen who apparently share in Allah's dominion! So we get this obsession with men again, and the Prophet sallallahu alayhi wasalaam is practically given a divine status, with the excuse that he didn't die. He is alive, but not in this world, yet for these people the lines have become blurred in their occult confusion.

The reality is, as I said, everyone has become Shaykh-ul-Islam, yet none of them understand beyond basic status. Who are we? Yet now we blindly follow shaykhs and spiritual leaders, rather than following the correct methodology, we throw around ayat and ahadith and make up the meaning as we go along, moulding it into our idealised discourse.

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Unread post Re: The Tribe of Bani Tamim
@ SUFI STUDENT

Quote:
Rasullulah (SAW) told us: “When Adam committed a mistake, he said, ‘Oh God, with the right of Muhammad, forgive me.'
“Allah Ta'ala asks, ‘How do you know about Muhammad?'
“Adam replied, ‘It is because, oh God, when You created me with Your hands and You blew from Your Ruh into me, I raised my head and I saw on the pillars of the Arsy been written, “La ilaha illallahu Muhammadur Rasullulah.” Hence, I knew that You would not put Your name with anything except the name of the one You love most amongst the creations.'
“Allah Ta'ala says, ‘You are right, oh Adam. And if it is not because of him, I would not have created you.'”


There is absolutely no truth to this fabrication and myth that the repentance of Prophet Adam (a.s.) was only accepted after he made the supplication using the ‘waseela’ of Prophet Mohamed (saws)! This false notion of Prophet Adam (a.s.) using the ‘waseela’ of Prophet Mohammed (saws) is absolutely against the guidance and teachings of the Holy Quran, where Allah Subhanah has clearly and exactly mentioned what Prophet Adam (a.s.) prayed in his supplication in seeking forgiveness from the Merciful Lord.

Allah Says in the Holy Quran Chapter 2 Surah Baqarah verses 36-37:

36 Then did Satan make them slip from the (garden) and get them out of the state (of felicity) in which they had been. We said: "Get ye down all (ye people) with enmity between yourselves. On earth will be your dwelling place and your means of livelihood for a time."

37 Then learnt Adam from his Lord words of inspiration and his Lord turned toward him; for He is Oft-Returning Most Merciful.

Allah Says in the Holy Quran Chapter 7 Surah Aaraaf verses 22-23:

22 So by deceit he brought about their fall: when they tasted of the tree their shame became manifest to them and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree and tell you that satan was an avowed enemy unto you?"

23 They said: "O our Lord! We have wronged our own souls: if Thou forgive us not, and bestow not upon us Thy Mercy, we shall certainly be lost."


Thus, in light of the above clear Aayahs of the Glorious Quran, it is absolutely clear that Prophet Adam (a.s.) learnt the exact words of the supplication from Allah Subhanah, and the Merciful Lord accepted their repentance and forgave them.

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Unread post Re: The Tribe of Bani Tamim
Quote:
There is absolutely no truth to this fabrication and myth that the repentance of Prophet Adam (a.s.) was only accepted after he made the supplication using the ‘waseela’ of Prophet Mohamed (saws)


If this so-called narration regarding Adam alaihi salam is a fabrication, how come the jama'ah of renowned and foremost classical scholars and Imams of Hadith repeats the same thing?

The next Hadith is of utmost importance: it teaches us the fact that Prophet Adam, may Allah’s peace be upon him, sought the Mercy of Allah through the name of our Beloved Prophet. And furthermore, it teaches that Prophet Adam was created through the Waseela of the Beloved Prophet, therefore the entire mankind was also created for his sake.

Reported by Sayyidina Umar bin al-Khattab, the Beloved Prophet,may Allah’s peace and blessings be upon him,said, "When Adam committed his mistake, he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad, whom I have not yet created? Adam replied, O my Lord, after You created me with Your Hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne, ‘La ilaha illallah Muhammadun RasulAllah’. I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad, I would not have created you."


The likes of:

- Imam Baihaqi’s Dala'il al-Nubuwwa,
- Imam Abu Nu’aym in Dala'il al-Nubuwwa,
- Imam al-Hakim’s al-Mustadrak (2:615),
- Imam Tabarani in his al-Mu'jam al-Saghir (2:82, 207),
- Imam Ibn Asakir on the authority of `Umar ibn al-Khattab, and copied in Imam Qastalani's al-Mawahib al-Laduniyya.
- Qadi Iyad includes it among "sound and famous narrations" in al-Shifa,
- Imam ibn Jawzi also considers it sound (Sahih) in the 1st chapter of al-Wafa bi Ahwal al-Mustafa.
- Hafiz ibn Kathir mentions it in al-Bidayat wa al-Nihaya (1:75, 1:180).
- Imam Suyuti cites it in his Qur'anic commentary al-Durr al-Manthur (2:37) etc.]

About this, Qadi Iyad says: "It is said that this Hadith explains the verse: ‘Then Adam received from his Lord [some] words, and He accepted his repentance.’” [Qur’an 2:37]


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Unread post Re: The Tribe of Bani Tamim
Nusaybah wrote:
Image


Sister you made me laugh hard.
On topic- Why is it that the people that are going to be our saviors is from the same tribe as the ones that's going to be against the muslims? Kinda confusing if you ask me.

Brother Asralfarhi, I've never heard of that hadith. And it does not seem to be a real hadith to be honest, It dosen't sound like a hadith. The ayat is stronger than the hadith, And the ayat does not mention or indiciate that they (Adam and Hawwa) mentioned the name of the Prophet Muhammed SAW.

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Unread post Re: The Tribe of Bani Tamim
ProjectJihad wrote:
Brother Asralfarhi, I've never heard of that hadith. And it does not seem to be a real hadith to be honest, It dosen't sound like a hadith. The ayat is stronger than the hadith, And the ayat does not mention or indiciate that they (Adam and Hawwa) mentioned the name of the Prophet Muhammed SAW.


This important hadith forms the very basis on why the great majority of masajid all around the world are adorned & decorated with the names ALLAH (right) and MUHAMMAD (left) inside the masjid - imitating Allah's throne as seen by Adam alaihi salam

Examples:

Image

Image

Image

Image


Fri Oct 28, 2011 4:17 am
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Unread post Re: The Tribe of Bani Tamim
The Al-thanis (qatar rulers) are bani tamim
They origniate as farmers from alhoota in ksa

and I DONT see the decendants of this ruling clan who is in alliance with israel as the army of almehdi

rather the army of dajjal more like it


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Unread post Re: The Tribe of Bani Tamim
Brother they don't even look like a throne and trying to replicate the throne of Allah is impossible, They don't even know what it would look like. And the verse of the Throne is Ayatal-Kursi meaning the verse of the Chair. If you wanted to replicate what Allah has you would build a Chair sitting on a Throne, Which I have never seen in a mosque.

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Unread post Re: The Tribe of Bani Tamim
Yaa Muslims, Assalaamu Alaykum Wa Rahmatullahe Wa Baaraakaatu!

ProjectJihad wrote:
Brother they don't even look like a throne and trying to replicate the throne of Allah is impossible, They don't even know what it would look like. And the verse of the Throne is Ayatal-Kursi meaning the verse of the Chair. If you wanted to replicate what Allah has you would build a Chair sitting on a Throne, Which I have never seen in a mosque.


Brother, Regardless of what was said, You have never seen the throne of Allah SWT so do not talk about the Ghayb(Unseen). And also, Do not personify Allah SWT, How do you know His throne looks like a chair? You do not so stop speculating about Allah's SWT throne. May Allah SWT forgive us all! Ahmeen!


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Unread post Re: The Tribe of Bani Tamim
Where does personifying Allah ever come into this picture? :roll: and who even mention about 'replicating'?
For a sunnah, you 'imitate'....and this is the Sunnah of Allah for His most beloved....

There is a story about the 'Arash which is built upon water....and once it had only Allah's name on it; the 'Arash is said to have been swaying (unbalanced); it was not only when the Prophet's name is adorned beside Hiis Majestic that the 'Arash settled down.

[this is the concept of the Prophet's name being highly raised and praised even in the Pre-Eternal life...]


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Unread post Re: The Tribe of Bani Tamim
Asif1 wrote:
Salam Sufi Student,

Quote:
Quran states: Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them." (18:21)


Where does it says that you should erect a place of worship and start invoking the deads.
and BTW herez the details translation of the above verse

Quote:
Thus did We reveal their secret to the people so that they might know that the promise of Allah is true and that there is no doubt about the coming of the Hour of Judgment. (But what a pity that instead of considering the Hour of Judgment) they started arguing among themselves about the companions of the cave. Some said: "Erect an edifice over their remains." Their Lord is quite aware of them. Those who
finally prevailed over their matter said: "Let us erect a place of worship over them."[18:21]


Jazak Allah


Wa Alaikum Salam bro,

all you have provided is translations while I listed all the tafsirs of the contemporary scholars in the post above yours, please read it again if you like. You seem to want to reject what they said concerning this ayat.

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Narrated by Imam Bayhaqi in his Shu`ab al-Iman


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Unread post Re: The Tribe of Bani Tamim
Truth_seeker wrote:
......Therefore the Arabs referred to lands that were elevated with respect to them as Najd. One of the most commonly referred to areas as Najd at that time was Iraq.




NAJD IS NAJD AND IRAQ IS IRAQ



Now days the fitnah from Najd the Wahhabi/Salafi are trying to Hide themselves by often Quating the below hadiths falsely making mockery and joke of Common Muslims and thier minds by claming NAJD IS IRAQ ?
So lets us examine thier shameful claims and clear any confusion that NAJD IN SAUDI ARABIA IS IRAQ ?

HADITH

Ibn Fudail reported on the authority of his father that he heard Salim b. ‘Abdullah b. ‘Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father ‘Abdullah b. ‘Umar, narrating that he heard Allah’s Messenger (may peace be upon him) as saying while pointing his hand towards the EAST( Najd) : Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another; and Moses killed a person from among the people of Pharaoh unintentionally and Allah, the Exalted and Glorious, said:” You killed a person but We relieved you from the grief and tried you with (many a) trial” (xx. 40). Ahmad b. Umar reported this hadith from Salim, but he did not make a mention of the words:” I heard”.
Sahi Muslim (Book #041, Hadith #6943)



HADITH

Narrated byYusair bin Amr
I 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.’ “

Sahi Bukhari ((Book #84, Hadith #68))

HADITH

,
“O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your blessings on our Yemen, and bestow your blessings in our measuring (fee saa’inaa wa muddinaa).” A person said, ” O Messenger of Allaah and in our Iraaq” and so he turned away from him and said, “there will occur earthquakes, trials and tribulations and there will appear the horn of Satan.”The hadeeth of ibn Umar Reported by Abu Nu’aym in al-Hilya (6/133)

HADITH

Prophet, sallallaahu alayhi wa sallam, supplicated and said, “O Allaah bestow your blessings on our Shaam and Yemen.” A person from amongst the people said, “O Prophet of Allaah and Iraaq?” He said, “indeed there is the Horn of Satan, and the trials and tribulations will come like mounting waves, and indeed harshness/coarseness is in the east.“


The hadeeth of ibn Abbaas reported by at-Tabaraanee in ‘al-Kabeer


Now days the fitnah from Najd the Wahhabi/Salafi are trying to Hide themselves by often Quating the above hadiths SO LETS US CLARIFY THIS ONCE AND FOR ALL – THAT PROPHET MUHAMMAD sallallaahu alayhi wa sallam AND SAHABA OR COMPANIONS WHERE NOT SO IGNORANT TO MAKE MOCKERY OF THEMSELVES BY CALLING NAJD IN SAUDI ARABIA AS IRAQ !!!???

what these Hypocrites(Nejdis,wahabis) fail to realize that in the above hadith
Salim b.Abdullah Ibn Umar(r) was adressing the Kufa Hypocrites of Iraq who fought Against Imam Husaain (r) and Mayterd him, the Khawrij came from NAJD ( Central Part of Arabia which lies East to Hejaz or Medina) , but later made Iraq thier base to wage the evil war against Hadrat Ali (r) and Hadrat Muwaih (r)and so they brought thier Fitnah from Najd in Saudi Arabia to Iraq as well.

Moreover Salim b.Abdullah Ibn Umar was fully aware that Najd in Saudi Arabia is the Original Place of Fitnah as the Najd Hadith was Narrated by his own Father Abdullah Ibn Umar (ra) that is why in the above Hadith of Sahi Muslim he clearly says that his father Abdullah Ibn Umar (ra) Fitnah will come from EAST (NAJD) INSTEAD OF IRAQ while adressing the Hypocrite Kufans of Iraq who participated in the Mytrdoom of ImamHussain (ra), if by any mistake he would have thought that the fitnah will come from Iraq
he would have plainy said that the original Fitnah would come from Here (Iraq) instead of adressing that fitnah would come from a diffrent place than Iraq that is EAST (NAJD).Salim b. ‘Abdullah b. ‘Umar as saying: O people of Iraq, how strange it is that you ask about the minor sins but commit major sins? I heard from my father ‘Abdullah b. ‘Umar, narrating that he heard Allah’s Messenger (may peace be upon him) as saying while pointing his hand towards the EAST( Najd) : Verily. the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another.

THE ONLY FOUR THINGS ONE NEEDS TO KNOW WHEN UNDERSTANDING THE HADITH OF NAJD AND EAST
ARE

1. Najd is Najd and Iraq is Iraq

Image

2.
PROPHET MUHAMMAD ( sallallaahu alayhi wa sallam) CLEARLY distinguished between Najd and Iraq, so much so that he appointed
two SEPARATE miqat points for the inhabitants of each during Hajj. For Prophet Muhammad ( sallallaahu alayhi wa sallam), clearly, Najd did not include Iraq.


Abu Zubair heard Jabir b.’Abdullah (Allah be pleased with them) as saying as he was asked about (the place for entering upon he) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah) him saying: For the people of Medina Dhu’l- Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i.e. Syria) it is Juhfa; for the people of Iraq it is Dbat al-’Irq; for the people uf Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.

Sahi Muslim Book 7, Hadith Number 2666:


3. IRAQ IS NO WHERE GEOGRAPHICALLY IN THE EAST OF MEDINA BUT NAJD LIES IN A CLEAR EAST OF MEDINA OR HEJAZ SO ALL HADITHS RELATING TO FITNAH AND DEVIL FROM EAST REFER IN PARTICULAR TO NAJD

4.
ABDULLLAH IBN UMAR(R) NARRATED THAT HE SAW PROPHET MUHAMMAD ( sallallaahu alayhi wa sallam)
CLEALRY POINTING HIS HAND TOWARDS EAST WHILE STANDING IN MEDINAH AND CLEALRY SAYING THAT THE FITNAH AND DEVIL WILL COME FROM EAST ( NOTE THE CLOSEST REGION TO EAST OF MEDINA IS NAJD) AND NOT IRAQ ANYWAY IRAQ IS NO WHERE GEOGRAPHYCIALLY IN EAST OF MEDINA)
AS THIS IS MADE CRYSTAL CLEAR BY ANOTHER AHADITHS RELATED FROM THE VERY SAME COMPANION OF PROPHET ( sallallaahu alayhi wa sallam) ABDULLAH IBN UMAR (R)

Ibn Umar reported: I heard Allah’s Messenger (may peace be upon him) as saying while pointing his hands towards the EAST : The turmoil would appear from this side; verily, the turmoil would appear from this side (he repeated it thrice) where appear the horns
of Satan.Sahi Muslim(Book #041, Hadith #6942)

Narrated Ibn ‘Umar: The Prophet (s)said, “O Allah! Bestow Your blessings on our Sham! O Allah! Bestow Your blessings on our Yemen.” The People said, “And also on our NAJD.” He said, “O Allah! Bestow Your blessings on our Sham (north)! O Allah! Bestow Your blessings on our Yemen.” The people said, “O Allah’s Apostle! And also on our NAJD.” I think the third time the Prophet (s) said,
“There (in NAJD) is the place of earthquakes and afflictions and from there comes out the side of the head of Satan.” Sahi Bukhari (Book #88, Hadith #214)

Narrated Ibn ‘Umar: I took part in a Ghazwa towards NAJD along with Allah’s Apostle and we clashed with the enemy, and we lined up for them.Sahi Bukhari (Book #59, Hadith #455)



THE ABOVE AHADITH MAKE IT CRYSTAL CLEAR THAT ABDULLAH IBN UMAR HAD CLEARLY CITED NAJD AS THE ORIGINAL PALCE OF FITNAH FROM WHERE THE DEVIL HORNS WILL RISE INSTEAD OF IRAQ AS CLAIMED BY THE WAHHABI AND THE HADITH REFERING TO THE FITNAH FROM EAST IS CLEALRY REFERING TO NAJD IN PATICULAR , ALSO TO A POINT NOTE IS THAT ABDULLAH IBN UMAR
PARTICIPATED IN THE JIHAD AGAINST THE NAJD REGION ALONG WITH PROPHET MUHAMMAD ( sallallaahu alayhi wa sallam) AND CLEARLY FOR BOTH PROPHET(( sallallaahu alayhi wa sallam)) AND HIS ( sallallaahu alayhi wa sallam)COMPANIONS NAJD WAS NATURALLY THE NAJD REGION OF SAUDI ARABIA AND NOT IRAQ.

AFTER ANALYZEING THE ABOVE SAHI MUSLIM/BUKHARI HADITHS WHAT BECOMES CLEAR NOW THAT
THE HADITHS OF SAHI MUSLIM/BUKHARI WHICH THE WAHHABI AKA SALAFI ARE TRYING TO PROVE THAT NAJD IS NOT NAJD ? BUT IRAQ ? IS INFACT THE PERFECT OPPOSITE AS THIS HADITH CLEALRY PROVES OTHERWISE THAT IRAQ IS NOT THE ORIGINAL PLACE OF FITNAH AND DEVIL UPRISING WHICH THE PROPHET ( sallallaahu alayhi wa sallam) HAS FORE WARNED , BUT IT IS NAJD IN SAUDI ARABIA, THOUGH LATER THIS FITNAH FROM NAJD (KHAWRIJ) SPREAD TO IRAQ AS WELL SO THIS WILL INCUDE IRAQ ALSO AS A PLACE OF FITNAH AND DOES NOT EXCULDE NAJD AS BEING THE ORIGINAL PLACE OF FITNAH

-MOREVER THESE AHADITHS FITS PERFECTLY ON MUSALMIA THE FALSE PROPHET FROM NAJD, KHAWRIJ WHO CAME FROM NAJD , IBN ABDUL WAHHAB NAJDI AND HIS HELPERS NAJDI SAUD FAMILY WHO MASSACERD INNOCENT MUSLIMS OF MECCA/MEDINA/TAIF/KARBALA ETC ETC
BY STRIKING THEIR NECKS BY SOWRDS.


Further evidence can be cited from the cluster of hadiths which identify the miqat points for pilgrims
during Hajj which proves 100% fool proof that
Prophet Muhammad (Sallallaho alayhi wasallam) clearly knew and diffrentiated Najd in Saudi Arabia from Iraq.

In a hadith narrated by Imam Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s Messenger ( sallallaahu alayhi wa sallam) established the miqat for the people of Madina at Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the people of Iraq at Dhat Irq, and for the people of Najd at Qarn, and for the Yemenis at Yalamlam.’

Hadith Imam Nasa’i (Manasik al-Hajj, 22)


HADITH

Imam Muslim (Hajj, 2) narrates a similar hadith: ‘for the people of Madina it is Dhu’l-Hulayfa – while on the other road it is al-Juhfa – for the people of Iraq it is Dhat Irq, for the people of Najd it is Qarn, and for the people of Yemen it is Yalamlam.’


Hadith Sahih Muslim, Book : 7



KITAB AL-HAJJ
THE BOOK OF Pilgrimage
Chapter 2:THE PLACE WHERE THE PILGRIMS ENTER UPON THE STATE OF IHRAM Book 7, Hadith Number 2666:

Abu Zubair heard Jabir b.’Abdullah (Allah be pleased with them) as saying as he was asked about (the place for entering upon he) state of Ihram: I heard (and I think he carried it directly to the Apostle of Allah) him saying: For the people of Medina Dhu’l- Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i.e. Syria) it is Juhfa; for the people of Iraq it is Dbat al-’Irq; for the people uf Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.

Sahi Muslim Book 7, Hadith Number 2666:

These Hadiths constitute unarguable proof that the Prophet ( sallallaahu alayhi wa sallam) distinguished between Najd and Iraq, so much so that he appointed two SEPARATE miqat points for the inhabitants of each.

One can only laugh at the Hypocrisy and Evil disguises of these Wahhabis/Salafis trying to hide their Najdi origin of Wahhabism AKA Salafism Instead of leaving this fitnah aqeeda from Najd they want to disporove the Sahi Hadith of Najd in reality these hypocrites are trying to disprove Prophet Muhamad( sallallaahu alayhi wa sallam) knowledge about Geography of Arabia ? it can get more worse than this for these Wahhabi AKA Salafi Hypocrites
CONCULSION ON NAJD IS IRAQ LIES OF WAHHABI / SALAFI :

NAJD IS NAJD THE ANCIENT CENTRAL EASTERN REGION OF SAUDI ARABIA LYING TO THE EAST OF MEDINA AND IRAQ IS IRAQ (NEEDLESS TO SAYONLY A RETARDED PERSON WOULD SAY NAJD IS IRAQ)


THE ORIGINAL BASE OF THE DEVIL AND FITNAH IS NAJD IN SAUDI ARABIA FROM THERE THE FITNAH DID SPREAD TO IRAQ (AND STILL IS SPREADING TO THE REST OF THE WORLD THE WAHHABI FITNAH )
IRAQ ALSO LATER BECAME THE PLACE OF FITNAH BUT ONE SHOULD NEVER FORGET FROM WHERE THE FITNAH EMERGES IN EACH MUSLIM ERA EVERY TIME CONSISTELY FROM THE TIME OF PROPHET MUHAMMAD(Swallallaho Alayhi Wasallam) THAT IS IS NAJD (RIYADH) IN SAUDI ARABIA.

AS THE GREATEST SHAYK UL ISLAM IBN TAYMYYIA OF WAHHABI/ SALAFI HIMSELF PUTS IT AND SEALS THE FATE OF WAHABIS AKA SALAFI

“Those that committed apostasy after his(Prophet Muhammads) death – Allah bless and greet him –
were ONLY those that entered Islam with the sword, such as the companions of Musaylima and the people of Najd.”

Ibn Taymiyya, Minhaj al-Sunna (1986 ed. 7:478).


NEEDLESS TO SAY THE GREATEST SHAYK UL ISLAM OF WAHHABI /SALAFI IBN TAYMIYYA IF HE WOULD HAVE BEEN ALIVE DURING THE TIME WHEN THE FITNAH FROM NAJD IBN ABDUL WAHHAB CAME HE WOULD HAVE CLEALRY SAID I HAVE NOTHING TO DO WITH YOU PEOPLE FROM NAJD (RIYADH)


Sun Nov 06, 2011 5:42 pm
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