is harassment by the deobandis/tableeghis driving...

IS HARASSMENT

BY THE

DEOBANDIS/TABLEEGHIS

DRIVING YOU TO THE EXTREME?

A

CLARIFICATION OF

THE PROBLEM,

AND

THE RIGHT RESPONSE TO IT.

Table of Contents Foreword ......................................................................................... 4

The Problem ..................................................................................... 5

1. Being Principled ........................................................................... 8

2. Being Just .................................................................................. 10

3. Knowledge and how to benefit from general advice .................... 11

4. Comprehensive explanation on the Qualities of the Du'aat ......... 13

Shaikh Ibn Uthaymeen's (rahimahullah) advice to those involved in Dawah ................................................................................................................................................... 14

5. Lack of proper understanding leads to exaggerating minor issues of disagreement like arguing on fiqhi issues and claiming it to be establishing the Sunnah ................................................................. 16

Denying the Sunnah is of two types - a denial with regards to interpretation or a denial of rejection ........................................................................ 18

6. The Balanced approach towards the issue of following madhhabs ...................................................................................................... 20

Praiseworthy and blameworthy following of a madh-hab .................................. 22

7. Being infatuated by Debates and learning the Deen from it ........ 24

8. On Criticizing Imam Abu Haneefah (rahimahullah), and the outcome of extremism ................................................................... 27

The Urdu Tapes criticizing Imam Abu Haneefah .................................................... 28

The ill-effects of those tapes .......................................................................................... 29

In Conclusion ........................................................................................................................ 32

9. Discussion on praying behind Deobandis and Tableeghis ............ 33

Fatwa 1: The Permanent Committee was asked: Is it permissible for a man who lives among a community of people who invoke help from other than Allah to perform Salah (prayer) behind them (when they lead the congregational prayers)? ................................................................................................. 35

Fatwa 2: Shaikh Ibn Baaz (rahimahullah) was asked: "What is the ruling on praying behind someone who goes to the graves of righteous people to seek blessing from them and to recite Qur'aan on the Mawlids and other occasions in return for payment?” ............................................................................... 36

Fatwa 3: Prayer behind Bareilwis (adapted) ........................................................... 37

Fatwa 4: The Permanent Committee was asked: What is the ruling on eating the meat of an animal slaughtered by a person whose creed is unknown and offering Salah behind such a person? ............................................ 39

Fatwa 5: Shaikh Ibn Baaz was asked: " What is the ruling on staying in a country where people practice Bidàh (innovations in religion)? Is it permissible to offer Jumuàh (Friday) Prayer and the congregational Prayer with them? Should the person offer Salah separately? Is Jumuàh Prayer waived for him?" ................................................................................................... 40

Fatwa 6: A question was asked on the ruling on putting one's hands on one's side or putting one of them over the other during Salah (prayer)? ... 42

Argument 1: If you can pray behind Deobandis, why not pray behind the Shias and Qadianis? .......................................................................................................... 43

Argument 2: If you can pray behind Deobandis, what's the need to establish Ahlul-Hadeeth masjids at all? ..................................................................... 44

Argument 3: If you pray behind Deobandis, how will you tell them their aqeedah is wrong? ............................................................................................................. 44

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Foreword Bismillah Ar-Rahmaan Ar-Raheem Here is a compilation of few notes collected over many years, and contains replies to many questions asked by the brothers. It is in response to extreme attitudes and tendencies that people develop as a result of hostility and harassment they face from various groups. The purpose of this series of articles is to caution against developing an extreme, narrow-minded and pessimistic mindset, that only harms its possessor, and deprives you of the many positive dawah opportunities that come your way. Also, by this attitude, you take upon your shoulders a burden you cannot bear, and troubles you cannot figure out until you become one of those repulsive individuals, who cannot even have a basic conversation with someone, without invoking hostility. All this despite the fact that we have clarifications and precise guidelines on all such issues from the highest caliber of scholars. And thus, it is only a matter of seeking knowledge, being patient in understanding the issue and having a good opinion about the people of knowledge. May Allah make this series beneficial. Aameen -Sajid A Kayum http://www.qsep.com/

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The Problem Anyone who is not a bareilwi or deobandi, and makes the mistake of differing from their norms, even a little, is likely to face an unpleasant experience at one of their masjids. The reason being hizbiyah or group-ism. Hizbiyyah is blind attachment to a party such that anyone who differs with it, is looked upon as the 'enemy', or at least looked upon with suspicion - so much so that even if someone does an action that could be ignored, they are not excused and could face an unjustifiably harsh response. Common examples of this …. 1. Anyone praying without a cap could have a plastic cap shoved on his head while he is praying. 2. Anyone performing wudoo whilst standing could get a nasty scolding. 3. In some masjids, if the person ahead of you is reading the Qur'aan, you cannot read the Qu'raan behind him, because his back will be towards the Qur'aan and this according to them is disrespectful to the Qur'aan .… and many issues of this sort In bareilwi masjids, you cannot stand up with the start of the ikaamah, but have to wait until the muezzin says 'haya alas-salaah'. If you did not rub your thumbs to your eyes, the person next to you gives the "evil wahhabi look". In this day and age, there are still bareliwi masjids that bar any wahhabi, deobandi or ahle-hadeeth to enter.

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http://www.qsep.com/media/wahabisNotAllaowed.jpg

Tableeghis and deobandis, on their part, have their own ways of making your trip to their masjid a memorable one. They constantly pester people to sit in their bayaans, or to go on their trips. There are many who, before they enter the masjid, have to think of an excuse to give the tableeghi brothers for not joining them. Of course not all masjids are like this. There are many masjid where you go, pray and no one bothers you. But the situation I have described is quiet common in Bareilwi / Deobandi neighborhood masjids. And if you are ahlul-hadeeth or seemingly ahlul-hadeeth, then there is always a special surprise that awaits you. Anyone who tries to pray two rakaah of tahiyaat al-masjid while the Friday khutbah is being delivered - could have someone forcing him to sit, even though this action has proof from the Sunnah. They have a problem with saying aameen aloud, or praying like the ahlul-hadeeth, or not participating in the innovative compulsory duaa after the prayer; and in some masjids if they know you to be ahlul-hadeeth, then some individuals make it their business to pick up a fight with you. This is why many brothers will tell you that despite their best efforts, they seem to be getting off on the wrong foot with the TJs. At times people are prevented from entering masjids, at others they are ganged up upon and beaten; and sometimes an entire mob

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could be incited to damage/destroy a library or a 'rival' masjid. I say this from my own observations, and I have traveled Alhamdulillah extensively around India on many dawah tours. These problems are not exceptions but form a definitive pattern. And if anyone is in doubt that this kind of behavior in deobandi masjids is not being instigated by their moulanas, then all they have to do is refer back to the tapes of the Tahaffuz-e-Sunnat conference of 2002. As for the bareilwis, they will be bareilwis, they call upon other than Allah and slaughter for other than Allah; one shouldn't pray behind them as it is - so no real need of their mention henceforth. Second, the Problem caused by this problem for us, this is a bigger problem than the first. As a reaction to the harassment we see an alarming rise in extremism amongst brothers who follow the Qur’an and the Sunnah. We see them attaching to tougher opinions; the tougher the talk, the more their liking for it. So these notes are an attempt to clarify some important issues on the subject. This is NOT a refutation of the Tableeghis or the Deobandis, but an attempt at self-reflection and self-evaluation. So let’s be mindful of this.

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1. Being Principled

Our way is the revealed one, not the reactionary one: Our attitudes, our reactions are guided by the Qur’an and the Sunnah and the way of the salaf. They are not a reaction to someone's extremism and prejudice.

Anyone who allows the injustice and prejudice he faces, to be a justification for taking upon extreme positions, has unfortunately allowed the innovators (ahlul-bidah) to dictate his religion for him.

When faced with problems we have principles and rules to abide by.

As Shaikh Saaleh aal Shaikh explained, "Observing the principles and rules protects the thoughts / opinions of a Muslim from being effected by those (ideas and views) which the Sharee'ah does not approve of. Observing the principles restricts the thoughts of a Muslim (to the values and ethics of the Sharee'ah).

It is known that if a Muslim was to let loose his thoughts without any principles and rules to base his thoughts upon, then his mind will wander into different directions with regards to his behavior, family, society or generation."

[Islamic Principles for the Muslim's Attitude during Fitan] http://www.qsep.com/books/fitan.html

So if someone accuses us of kufr or misguidance or unjustly attributes to us that we are innocent of, we do not return the favor back to them as a reaction. For us, considering someone an innovator is bound by principles, and refuting misguidance is bound by rules and regulations.

Shaykhul Islaam Ibn Taymiyyah, rahimahullah, stated: "That is why the people of knowledge and Sunnah did not resort to making takfeer on those who opposed them, even if the opponent makes takfeer on them. This is because the matter of kufr is a legal right established by shariah, and therefore, the person cannot punish by the like, just like if someone who belies you and makes lies against you, you can not spread lies about him, or if someone fornicates with members of your family, you cannot fornicate with members of his family. This is because fornication and lying are haraam (unlawful) being Allaah's right. Similarly, takfeer is a right that belongs to Allaah. Hence we do not impute kufr except on whom Allaah and His Messenger declared as such." [Ar-Rad 'Alal Bakari, v. 3, p. 381 / quoted from 'The Fitnah of Takfeer' by Dr. Saaleh as-Saaleh].

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For example, the Deobandis exaggerate the necessity of Taqleed (blind-following) for everyone, the commoner and scholar alike.

We cannot reply back in a manner that gives the common people the impression that the very opposite is true, i.e. that every person has to look at the evidences himself and draw his own conclusions;

Or we cannot refute Deobandi exaggerations on Taqleed in a manner that the common people cannot distinguish between 'following scholars' and 'blameworthy taqleed'. That is, when someone is told that Shaikh ul-Islaam Ibn Taymeeyah or Shaikh Ibn Baaz said so and so, and the person snaps back saying, but I follow the Qur’an and the Hadeeth. Clearly this person was not taught this issue in the right way such that he can distinguish between 'following scholars' and 'blameworthy taqleed'

http://www.qsep.com/modules.php?name=ilm&d_op=article&sid=160



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2. Being Just

"One of the good characteristics of Ahl al-Sunnah wa’l-Jamaa’ah is that they know the right path and show compassion towards people, so they love to speak with knowledge and fairness, and they hate wrongdoing and ignorance, because they follow the Book of Allaah whenever He commands them to treat people with fairness and to judge them on the basis of knowledge and truth." [islamqa]

Allah says, "O you who believe! Stand out firmly for Allah and be just witnesses and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety, and fear Allah" [soorah 5:8].

One of the du’aa’s of the Prophet (peace and blessings of Allaah be upon him) was: “I ask you to (make me speak) the word of truth at times of anger and at times of contentment.” Narrated by al-Nasaa’i, 1305; classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

We should never give up the hold of justice, and always speak with deliberation and wisdom; and this is not possible without seeking knowledge in the right manner.

In the context of our discussion, one should evaluate things as they are, without exaggeration. You should give an excuse or give the benefit of the doubt, when you can; and do not be inclined to take the worst possible interpretation of everything the opponent says.

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3. Knowledge and how to benefit from general advice

Allamah Ibn Baaz (rahimahullah) said, "Knowledge is what Allah says in His Holy Book, or what His Messenger (blessings and peace of Allah be upon him) says in his saheeh Sunnah.

So one should learn the holy Qur’an and the Sunnah, to find out what Allah has enjoined and what Allah has forbidden, and to know the way in which the Messenger (blessings and peace of Allah be upon him) called people to Allah and denounced evil, and the way in which his Companions (may Allah be pleased with them) called people.

He can gain insight into that by studying the books of hadeeth, and paying attention to the holy Qur’an, and studying the words of the scholars on this topic, because they discussed it in great depth and explained what is obligatory.

The one who wants to set himself up as a caller must pay attention to this matter, so that he will have proper insight into the Book of Allah and the Sunnah of His Messenger (blessings and peace of Allah be upon him), so that he will put things in their right places: he will call people to good when it is appropriate, and enjoin what is good when it is appropriate, with insight and knowledge, so that he will not denounce evil in a way that is more evil than it, and so that he will not enjoin what is good in a manner that will result in an evil worse than not doing the good thing to which he is calling people.

The point is that it is essential for him to have knowledge so that he will do things properly. End quote. [Majmoo’ Fataawa Ibn Baaz (27/340)]

http://www.qsep.com/modules.php?name=ilm&d_op=article&sid=380%EF%BB%BF

Therefore, knowledge must be sought …

(i) In a proper and systematic way

(ii) From the books of the scholars

(iii) With the help and guidance of someone qualified

[http://www.youtube.com/watch?v=A8IxPKNx3_g ]

(iv) It should not be acquired haphazardly and in bits and pieces.

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Most importantly, you should not rely completely on general lectures and khutbahs, as is being done widely.

General lectures and Khutbahs have a specific purpose, which is to motivate people. And as such these general lectures are good and useful, as long as it is for you to act upon.

But if you aspire to teach others and give dawah, then learning from general lectures is totally inadequate.

You hear a few tuff words in a general lecture meant to motivate you, and you improvise and start applying that toughness on others, you will, as in sheikh Ibn Baaz's words, "enjoin what is good in a manner that will result in an evil worse than not doing the good thing"

For example, you are exhorted in a general hadeeth to pray in accordance with the Sunnah and informed of its importance, as the Prophet Sallallahu alaihe wasallam said, "Pray as you see me praying". And then, you assume that anyone who prays differently, because he follows a madhhab, then such a person has either not prayed at all or that his prayers will not be accepted. Anyone who makes this assumption has dangerously overstepped the mark.

The point of the exhortation was for you to perfect you prayer. As to what will happen of the prayer of the other; then to understand this, you have to learn usool al-fiqh and know the status of differences due to ijtihaad (detailed explanations on this in chapter 5 & 6)

Another important matter to be mindful of when listening to general lectures is that you must understand the difference between an "implication" and an "actual claim".

For example, the common saying, "Allah is everywhere" – is a statement that has very bad implications. It implies the belief of Hulool (the belief that Allah dwells within His creation). But not everyone who says "Allah is everywhere" is aware of the implication of this saying; instead many people say this without giving it much thought. If such a person is confronted, and asked if he means that Allah is in the filth too, he will be forced to reconsider.

Also, 'Allah is everywhere' could mean, He subhanahu wa tallah, is everywhere with his Hearing and Seeing, which is true.

So the point is that in a general lecture you are warned against saying "Allah is everywhere" because this implies Hulool. But this does not necessarily mean that everyone who says the statement also claims hulool. To put it bluntly, don’t declare everyone who says, 'Allah is everywhere' to be a kaafir, because you assume he believes in Hulool.

If you are a daee, you must be aware of this, so that you do not assume the worst about the people.

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4. Comprehensive explanation on the Qualities of the Du'aat

From Fatawa Ibn Baaz (slightly adapted):

"Of the qualifications necessary for Du'aat are patience, kindness and soft heartedness with a forbearing temperament. They should never be hasty, violent, or unduly strict. Rather, they have to be patient, forbearing, and kind while practicing Da`wah, as the prophets (peace be upon them) were."

"Invite (mankind, O Muhammad) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better." [Surah Al-Nahl, 16: 125]

He (subhanahu wa taalah) also says: "And by the Mercy of Allâh, you dealt with them gently."

Within the context of the story of Musa and Harun, Allah (Glorified and Exalted be He) says: "And speak to him mildly, perhaps he may accept admonition or fear (Allâh)." [Surah Al-`Imran, 3: 159]

The Prophet (sallallahu alaihe wa-sallam) is authentically reported to have said: "O Allah, who (happens to) acquire some kind of control over the affairs of my Ummah and is kind to them-be kind to him, and who (happens to) acquire some kind of control over the affairs of my Ummah and is hard upon them, be hard upon him."

So, it is obligatory upon you, servant of Allah, to be kind in your Dawah. You should not be harsh with people. Do not make people turn away from the religion because of your harshness, ignorance or violent harmful approach. Thus, it is obligatory on you to be forbearing, gentle and pleasant and lenient in speech so that your words may have an effect on the heart of your brother, or that it may have an effect on the one towards whom you’re Dawah is directed.

As such, people will receive your Dawah better, will be affected thereby and will show their appreciation thereof.

On the contrary, unnecessary harshness causes disaffection, distance, and separation, not unity. You should have the necessary etiquettes and attributes of good Du'aat (callers) such as keeping in practice to your Da`wah and setting a good example for those whom they call.

Furthermore, Du'aat should have excellent behavior, a good reputation, patience, persistence, sincerity and striving to guide people to goodness and keeping them away from falsehood. However, they should supplicate to Allah to guide

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the people to whom Da`wah is given. They should say to the person being called: May Allah guide you and grant you the ability to accept Al-Haqq.

Thus, they should call and guide people, endure their misbehavior and, at the same time, supplicate Allah to guide them.

On hearing people saying about the tribe of Daws that they disobeyed, the Prophet (peace be upon him) said: “O Allah, guide Daws and bring them close.” So, you should supplicate to Allah to guide those whom you call to accept Al-Haqq.

You should have patience and persistence and should never despair or be hopeless. Moreover, you should say only that which is good and never rebuke or say bad words that might cause people to turn away from Al-Haqq. However, if anyone commits aggression and injustice, they will be given different treatment." [Fatawa Ibn Baaz]


Shaikh Ibn Uthaymeen's (rahimahullah) advice to those involved in Dawah

The Shaikh said:

"O youth who seeks to call people to Allah, ponder upon the verse in which Allah says: “Say (O Muhammad): This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me (also must invite others to Allah). And Glorified and Exalted be Allah (above all that they associate as partners with Him). And I am not of the Mushrikoon (polytheists, idolaters)” [Yoosuf 12:108]

That is, with insight into the message to which you are calling, and with insight into the state of the one who is called, and with insight into the manner of calling, for there are conditions to which you must pay attention, including the following:

1 – The daa’iyah (caller) must have insight into the message to which he is calling people. He should have knowledge of the Islamic ruling on that to which he is calling others, because he may think that he is calling them to something that he thinks is obligatory when in Islam it is not obligatory, so he is obliging the slaves of Allaah to do something that Allah does not oblige them to do.

Or he may call them to give up something that he thinks is haraam, when in the religion of Allah it is not haraam. So he is forbidding to the slaves of Allah something which Allah has permitted to them.

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2 – He should have insight into the state of the one whom he is calling. It is essential to know the situation of the one whom he is calling: what is his level of knowledge, what is his ability in arguing, so that you can prepare yourself to debate with him.

Because if you enter into a discussion with such a one, and you lose the argument because of his skill in arguing this will be a great disaster for the truth and you will be the cause of it. You should never think that the one who argues in support of falsehood will fail in his argument in every case.

3 – He should have insight into the manner of calling. I encourage my brother daa’iyahs to use wisdom and deliberation, for they know that Allaah says: “He grants Hikmah [wisdom] to whom He wills, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding” [al-Baqarah 2:269] [End quote.]

- Fataawa al-Haram al-Makki, p. 1063-1066. islamqa (75099)

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5. Lack of proper understanding leads to exaggerating minor issues of disagreement like arguing on fiqhi issues and claiming it to be establishing the Sunnah

Note: Here is a question, whose tone and content match exactly, what the general ahlul-hadeeth folk from the Indo-Pak region would ask on the subject. The reply of the scholars speaks volumes for those who ponder

The Permanent Committee was asked: Today many youth believe that we should abandon some acts of Sunnah (whatever is reported from the Prophet) in order to avoid disagreement among the people.

For example, placing the right hand on the left hand in Salah, positions of raising the hands (in Salah), and Jalsat-ul-Istirahah (a brief sitting after prostration and before standing during the Prayer). They argue that Islam has many priorities and these matters come in later stages and not in the first stages in the life of a Da`y (caller to Islam); especially Jalsat-ul-Istirahah.

They believe that if you apply an act of Sunnah and people start to look at you with discontent, it will be a Fitnah (sedition)... Please advice.

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Reply by the Permanent Committee for Scholarly Research and Ifta':

First, Du'aat (callers) to the Way of Allah should start with the most important issues, and then the less important and so on as the Prophet (peace be upon him) said when he sent Muadh to Yemen:

"You are going to people of a (Divine) Book. So when you come to them call them to testify that there is no god but Allah and that Muhammad is the Messenger of Allah. If they obey you in that, inform them that Allah has enjoined on them five Salahs (to be offered) in every day and night. If they obey you in that, inform them that Allah has enjoined on them Sadaqah (obligatory charity) to be taken from the rich among them and given to the poor among them. If they obey you in that, beware (not to take as obligatory charity) their precious property! And fear the supplication of a wronged person, for there is no barrier between him and Allah." (Agreed upon by Al-Bukhari and Muslim)

They should not distract themselves from these important issues by engaging in disagreement over subsidiary matters or supererogatory acts of worship like those mentioned in the question.

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Variance in these matters is legally acceptable, as they are controversial and subject to debate and Ijtihad (juristic effort to infer expert legal rulings).

Du’aat should explain the basic Shar`y (Islamic legal) rulings, meaning: the Wajib (obligatory), Mustahab (desirable), Haram (prohibited), Makruh (reprehensible), and Mubah (permissible).

There is no harm that some people may disagree with them as long as they provide the proofs from the Qur'an and the Sunnah to their sayings and actions.

Second, individually, they have to adhere to the Sunnah and apply it themselves as much as they can and be an example to follow in their actions, behavior, worship, and transactions so as to show people the image of a practicing caller to the Way of Allah (Exalted be He) by word and deed in the fundamentals and branches of religion.

Permanent Committee for Scholarly Research and Ifta'

Abdullah ibn Qa`ud, Abdullah ibn Ghudayyan, Abdul-Razzaq Afify, Abdul-Aziz ibn Abdullah ibn Baz


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Note: In the above fatwa, you will see the questioner going in one direction, and the scholars going in another. The questioner is lamenting that some people delay speaking on issues (like position of the hands in salaah, raful-yadain, etc.) in the greater interest of the dawah; while the scholars are advising that very thing.

Also, the choice of words of the questioner is extremely interesting given our circumstance. The questioner refers to leaving of raful-yadain and Jalsat-ul-Istirahah as, "abandon some acts of Sunnah (whatever is reported from the Prophet)"; but the scholars refer to them as, "subsidiary matters or supererogatory acts of worship". This shows the difference between how the great scholars evaluate issues, and how others exaggerate the matter.

To further, clarify the appropriate usage of weighty phrases like, "denying the sunnah", here is another important clarification from sheikh Ibn Uthaymeen (rahimahuallah).

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Denying the Sunnah is of two types - a denial with regards to interpretation or a denial of rejection

Sheikh Muhammad ibn Salih ibn Uthaimeen (rahimahullah) explained:

Denying (the sunnah) could be of two types: a denial with regards to interpretation or a denial of rejection.

If it is a denial of rejection, in the sense that one might say, "Yes, I realize that the Prophet (peace be upon him) said this, but I reject it and don't accept it" then the person is a kaafir (unbeliever) and has committed apostasy. Thus, it would be impermissible to pray behind him.

If, on the other hand, it is a denial of interpretation, then he is granted a respite, if the interpretation is possible and warranted by the language, and he knows the sources of Islamic law and its resources.

In this case, it is not an act of kufr, but rather under the category of those who innovate incorrect practices in the religion (if his interpretation is such). It would be permissible to pray behind such a person, unless there is a beneficial objective behind not doing so, such as deterring him from such opinions, so that he may reconsider his mistaken interpretations. In this latter case, then it would be preferable not to pray behind him (if such a beneficial effect would be realized

http://www.islamqa.com/en/ref/245http://www.qsep.com/modules.php?name=ilm&d_op=article&sid=201

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Note: In this fatwa we see the difference between the rejection of sunnah that is outright, and the rejection of sunnah because of a wrong interpretation that a qualified researcher may fall into.

As for the abandoning of a certain sunnah or hadeeth that happens as a result of following a madhhab, then that is completely different as we have seen in the fatwa of the Permanent Committee, i.e. "Variance in these matters is legally acceptable, as they are controversial and subject to debate and Ijtihad (juristic effort to infer expert legal rulings)"

To further elaborate this, here is what Shaikh ul-Islaam Ibn Taymiyah (rahimahullah) has said in this regard

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He said, "As for the description of prayer, one of its issues is the Basmalah (saying Bismillaah…), and the people differ as to whether it is a verse of the Qur'aan or not, and whether it is to be recited or not.

Both sides have written books that show a great deal of ignorance and wrongdoing, even though the issue is not that serious.

Adhering blindly to one's view in these and similar matters is one of the signs of division and dissent which is forbidden for us.

The reason for discussing these controversial minor issues is to find out which view is more sound, as these issues are among the least serious controversial issues, but the shaytaan may play a role in creating divisions among Muslims because of these minor issues."

Then he said:"It is mustahabb for a man to try to reconcile people by refraining from these mustahabb deeds, because the interests served by reconciling people in Islam is greater than the interest served by doing such things.

Similarly, the Prophet (peace and blessings of Allaah be upon him) decided not to change the structure of the Ka'bah, because leaving it as it was would reconcile people, and Ibn Mas'ood criticized Uthmaan for offering prayers in full whilst traveling, but he still prayed behind him when he offered the prayer in full, and said: Dissent is evil."

[Majmoo' al-Fataawa (22/405-407).]


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With this you can see the true and balanced position of the scholars with regards to such issues, and compare it with the wide-spread extremism and constant bitter arguments on fiqhi issues that has become commonplace amongst the people. It also becomes clear that fiqhi differences and the issue of following madhhabs does not take someone out of ahlus-sunnah (i.e. do not make him an innovator), let alone take one out of Islam.

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6. The Balanced approach towards the issue of following madhhabs


by shaykh Yusuf al-Ghafees [He is a former member of the Standing Committee for Research and Fatwa, an affiliate of the Commission of Senior scholars]

Translated by: Hisham Assing (slightly adapted). (Highlighting / Emphasis by Sajid A Kayum)

The Shaikh Yusuf al-Ghafees said in his explanation of shaykh ul-Islaam Ibn Taymeeyah's statement from al-Aqeedah al-Waasitiyyah: "...And this is why they are called ahlul-Kitaab was-Sunnah and ahlul-Jama'ah (people of the gathering) because the Jama'ah is a united body which is the opposite of division even though the word Jama'ah could mean a united body of people. [end quote from al-Waasitiyyah]

“....What we mean by this statement is that sometimes some salafi brothers because of their enthusiasm to precisely follow the salafi madh-hab and to distinguish it from innovations, they restrict the salafi madhhab (way) to such a degree, that it dictates that most of the people of Ahlus-sunnah wal-jama'ah cannot be included in it.

This is why you find them including subsidiary issues in the madhhab of the salaf.

For example, some of them would say the salafi way to pray is that you place your hands on your chest when raising from ruku or that the salafi way is that you place them on the sides [Meaning this is how the salaf as a whole used to pray]; this is incorrect. One cannot ascribe this to the salaf.

Yes this is what some of them did, hence one should ascribe these acts to them on an individual basis. Even if it was said that this is the opinion of the majority of them– (as with) the issue of women giving zakaat on their jewelry – the majority of the salaf from the fuqahaa and the muhaditheen are of the opinion that they are not obligated to give zakaat on their jewelry. Thus no one has the right to say it is from the rulings of the salaf that women are not obligated to give zakaat on their jewelry.

Even though Maalik, as-Shaafi'ee, Ahmad, and the scholars of hadeeth are of the view that it is not an obligation. Except that there exist a difference of opinion and this is with Abu Hanifah, the scholars from al-Kufa, and other than them. The point of the issue is wherein the salaf differed and one of the scholars gave precedence to a particular opinion, if a person ascribes this opinion to some of the imaams of the salaf, then this is his right.

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However one cannot say this is from the distinguishing characteristics of the salafi madhhab, for this would mean that that particular imaam or those imaaams (who differed) were not salafis in the true sense.

The Shaikh, then went on to say...

“The salaf we said are the sahabahs, the three praiseworthy generations and those who follow them. Now one finds some brothers follow certain fiqh opinions and they consider anyone who follows these opinions to be salafi and those who do not then they are not considered salafi.

Some of them may even sometimes say; he is salafi in 'aqeedah but not salafi in fiqh. This categorization is incorrect, for indeed the issues that should be ascribed to the salaf are those issues where there exists ijmaa (consensus).

Translators Note: An example the shaykh gave of this point is the ijmaa' of the salaf that eemaan consists of a firm belief, statements, and actions, whereby the one who states or believes otherwise would be contradicting the madh-hab of the salaf as it relates to the definition of eemaan. [End of the Note]

These are the matters that shaykh ul-Islaam affirmed (in his fatawa), and lack of properly understanding these two issues (i.e. issues of fiqh wherein there are valid differences of opinion and issues of ijmaa') is what lead to the division amongst the salafis.

Hence every group of salafis claims what they are upon is the complete truth, and this stems from a particular understanding that is based on ijtihaad, however they made it (that particular ijtihaad) to be from the principles of salafiyyah. Whereas the truth of the matter is that issues of ijtihaad have nothing to do with the ascription of 'salafi'.

Salafiyyah is based on aqeedah and usool, as for differences in ijtihaad, then this falls under the hadeeth, “Whenever a judge makes an ijtihaad and he is correct he gets two rewards and if he is incorrect he gets one reward.” [Al-Bukhaaree (6919) and Muslim (1716)]

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Praiseworthy and blameworthy following of a madh-hab

If a person were to say: The way of the salaf is that they approved of following a madh-hab. No one would be able to object to this.

Thus there is a difference between saying the way of the salaf is that they approved of following a madhhab; and saying the way of the salaf is that they made it an end goal and highly encouraged it. We are only speaking about it from the angle of their approval.

The reality of following a madhhab is that it is something that is done from the point of organizing one's approach to seeking knowledge and not as an act of worship.

So whoever ascribes himself to Imaam Ahmad as an act of worship, as is done, for instance, by some of the Shi'ah and some of the Sufis when they ascribe themselves to particular individuals, then no doubt this is an innovation.

However, the one who ascribes himself to Imaam Ahmad because this is whom he took his knowledge from and not Imaam as-Shaafi'ee per se, or he read his books but he did not read the books of the Shaafi'ee madh-hab, or he believes that Imaam Ahmad is more knowledgeable about the sunnah.

Or the one who knows from the life of Imaam as-Shaafi'ee that he took his knowledge from both the fuqahaa and the muhaditheen, that he had a vast understanding of the Arabic language, and he sees that his principles of fiqh are closer to the evidences, thus he becomes a Shaafi'ee.

Likewise the one who becomes a Hanafi because he follows the fiqh of Imaam Abu Haneefah. Therefore the issue is one of properly structuring one's approach to ilm.

As with the statement of the Messenger (sallallahu alaihe wasallam), “If you obey Abu Bakr and Umar you will be guided.”[Muslim (1594)]

Why should we obey Abu Bakr and Umar? Is it because they have the ability to legislate (in the religion)? No, but this is in order for one to properly structure his approach to ilm; that the one who has less ilm follows the one with more ilm.

However, whenever a person blindly adheres to the opinion of Imaam Ahmad or Imaam as-Shaafi'ee, we say he is wrong.

But to say that a salafi is someone who does not follow a madhhab, this is not correct.

Therefore when it comes to following a madhhab there are the two extremes and middle path.

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Those who follow a madh-hab and become fanatical in their adherence to their madhhab to the point that they refuse to look at the evidences and their main concern is only to defend their madhhab, then no doubt this is a bidah that took place amongst the latter generation of some of the fuqahaa.

The shaykh then finalized his comment on this particular issue by stating...

“The truth is that the eminent scholars from the salaf such ibn 'Abdul-Bar, Shaykhul-Islaam, those before them and those who came after them from the contemporary scholars of recent times such as shaykh Muhammad 'Abdul-Wahaab and the shuyookh of the da'wah, they all followed a madh-hab*, but very distant from die-hard madhhab fanaticism.

Indeed what they did was choose the fiqh principles of Ahmad, or as-Shaafi'ee, or Abu Hanifah.

The point is that when speaking about following a madhhab it must be a balanced statement.

It is not permissible to support a madhhab based on partisanship, nor is it permissible to object to (the concept of following) a madhhab.

This does not mean that following a madhhab is a sunnah that the Muslims must adhere to, rather there must be ijtihaad because the ummah is in need of ijtihaad for there are issue that have occurred that the fuqahaa of the past have never discussed.

What is meant is that these issue should be approached in the correct manner. Thus making ijtihaad does not negate following a madhhab, and likewise being salafi does not contradict following a madhhab. For indeed the imaams of those madhaahib are the imaams of the salaf and many of their prominent followers were upon the aqeedah of the salaf.”

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* Shaykh Saalih al-Fawzaan states his explanation of Kitaabb at-Tawheed, “And here you have the imaams from the great scholars of hadeeth who used to follow a madhhab. Shaykhul-Islaam ibn Taymiyyah and ibn al-Qayyim were Hanbalees, imaam an-Nawawi and ibn Hajr were Shaafi'ees, imaam at-Tahaawi was a Hanafi, and imaam ibn 'Abdul-Bar was a Maaliki.

Following a madhhab from one of the four madhaahib is not a misguidance whereby someone can be criticized for following it. Nor does it mean that a person lacks knowledge. In fact the one who goes outside of the realm of the statements of well qualified fuqahaa and he is unqualified to make ijtihaad, he is the one who is considered misguided and on the fringe.” ('Ianatul-Mustafeed: 1/7)

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7. Being infatuated by Debates and learning the Deen from it

What's worst than taking knowledge from general lectures and in bits and pieces, is to take knowledge from debates (munazara).

It is one thing for a qualified person to argue with an innovator behind closed doors in the presence of learned people; and it is a completely different thing to record and make it available to the common people; and in the process exposing them to the doubts of the innovators, and the unjust arguments and bad mannerisms that accompany these debates.

Here is some guidance on this, from the aqeedah books of Ahlus-Sunnah …

a) Imam Ibn Quraamah al-Maqdisee in Lum'atul A'tiqaad (Sufficiency in Creed):

"From the Sunnah is

making Hijrah (i.e., boycotting) the people of innovations and separating oneself from them,

abandoning arguing and disputing in the Religion, not looking into the books of the innovators and not giving attention to their

speech.

b) Imam Barbahari:

"Debating, arguing and disputing are innovations which throw doubt into the heart, even if the person reaches the truth and the Sunnah." [pt. 12]

c) Usool us-Sunnah by Imam Ahmad:

"The abandonment of quarrelling, argumentation and controversy in the religion" [pt. 6]

d) Imaam as-Sabooni in Aqeedatus-Salaf Ashaabul-Hadeeth,

"They hate Ahlul-Bidah who have innovated in the religion what is not from it. They do not love them or befriend them. They do not listen to them or sit with them. They do not dispute about the religion with them or debate with them. They guard their ears from hearing their false talk, which if it passed the ears and settled in the hearts it would bring about harm and dangerous false doubts. Concerning this, Allah revealed, 'And if you see the people engaged in vain talk about Our signs, then turn away from them until they turn to a different theme.'[Soorah al-An'aam (6): 68]" [point no.147]

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Ma’an bin ‘Eesa said:

“One day when Maalik had left the mosque, he was resting on his hands when a man came upon him called Abu Juwairiya – he had been accused of holding views of Irjaa [believing that actions are not part of Eemaan, hence sinning or doing good does not affect one's Eeemaan] – who said Oh ‘Abd Allah listen to something from me, I will debate you regarding it and inform you of my opinion. Maalik said “and if you defeat me?”

Abu Juwairiya said “then you will follow me.” Maalik said “and if another man comes, engages in dialogue with us and then defeats us?” Abu Juwairiya said “we will follow him.” Maalik said “oh servant of Allah, Allah sent Muhammed sallalahu alaihe wasallam with one religion, and I see you moving from one religion to another.” [Al Ibaanah 2/508 ref. kitab-hikmah]

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In light of these saying of the scholars, one can clearly see the mistake of the common people who are infatuated by debating the innovators. Those, whose efforts in seeking knowledge, are dedicated towards gathering ammunition for their personal debates; and their constant exposure to the ahlul-Bidah, have made their minds a junkyard for the doubts and arguments of the innovators. Consequently, they have deprived themselves of the routine and patience required for seeking knowledge, and thus you will always find them hasty to jump to conclusions.

Even when they ask a question to someone who is more knowledgeable than them, they do not have the patience to follow up on the answer. It is as if, they just cannot wait to get to the juicy part; and if the reply does not contain something they can make a scandal of, their attention immediately shifts to somewhere else where they can satisfy this craving.

Furthermore, if it wasn’t bad enough, that they have exposed themselves to the fitnah and shubahaat (doubts) of the innovators, you find them exposing everyone else around them to those doubts; either because they are looking for help to answer back, or they seek to entertain people with their new found scandal.

You find them spreading scans and video clips of innovators, without giving a sufficient reply to the deviation in them; caring less of the possibility that this video clips could actually appeal to someone, and be a source of misguidance for them!

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Arguments make the hearts hard and make a person take inflexible positions. And because debating is a 'winner takes all' game, ideals like justice, truthfulness and being principled; are lost easily in the thick of argument.

Such are the ill-effects of arguing and debating in matters of the deen; and its danger so severe that the Imams of Ahlus-Sunnah have warned against it, in the books of usool (principles) of ahlus-sunnah (like the 4 we quoted earlier).

And as for those, who take indulgence in debates and watching munazara (debates) as a means to acquiring knowledge; then there is no limit to where their extremism can take them.

It is also important here to make the distinction between being infatuated with debating on one hand, and seeking knowledge and then engaging in dawah on the other.

To put it in simple words, if someone want to learn from you or wants to clarify doubts, you assist him even if it inconveniences you, and by this you seek the reward from Allah. On the other hand, if someone wants to argue with you, then leave them alone for your own sake because you do not want to expose yourself to the shubahaat (doubts) of the innovators. And you do not want excessive argument to change your temperament towards the extreme, for any bout of argument will inevitably lead to hardening of positions and gradual abandoning of the noble qualities that a daee must possess, i.e. justice, forbearance and the most important issue of it all – discussion with the intent to guide, not to settle scores, or humiliate, or show off one's knowledge.

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Another important matter that a daee must be mindful of is to give dawah in an appropriate manner, and as Allamah Ibn Baaz (rahimahuallah) explained, "Do not make people turn away from religion because of your harshness, ignorance or violent harmful approach."

So one should not start giving dawah to a deobandi or tableeghi brother with the quote from Tazkirat ur-Rasheed, where a zaaniyah is shy to visit a peer, and the peer says to her, "Why are you shy? Who is the doer (of Zina) and the one who makes it happen, it is only Him"

And then for this person to insist "I have the reference, I'll show the scan". This is not the way to do dawah. Dawah is not about airing your frustrations. Dawah is bound by principles, conditions and regulations; and we have a treasure trove of knowledge by our scholars on how dawah is done, so there is no reason for anyone to be confused about this.

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8. On Criticizing Imam Abu Haneefah (rahimahullah), and the outcome of extremism

The scholars on the Permanent Committee were asked: What do you say about a person who curses (the four imams) and their views?

They answered, "… After knowing the great favor, high rank, and the sincere efforts those four grand Imams did to serve Islam and the entire Muslim nation, we have to remember that no great figure escapes criticism.

Even prophets and messengers, regardless of their sincerity of faith, high ranks, uprightness, and mercy, they could not escape the harm afflicted upon them from their own people, as the Arab saying (goes): 'Torrents destruct high places first'.

Whoever offends the four grand Imams, is indeed offending and wronging himself, exposing it to punishment, sooner or later. Allah is always there to punish aggressors. All Might and Power are Allah's Alone."


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As for criticizing Imam Abu Haneefah (rahimahullah) in particular by publicizing the jarh of the past scholars upon him, then Shaikh Saaleh Aal-Shaikh (hafidhahullah), who is amongst the most learned of contemporary scholars, has explained this comprehensively.

He said, "… what is reported in some of the books of ahlu’sunnah about Al Imam Abu Hanifah, may Allah have mercy upon him and elevate his level in jannah. If a person reads such books of the early scholars, he would find that they mentioned things about this imam the later generation of scholars did not mention.

Rather, they abandoned and avoided such matters altogether. Hence, one does not see in the works of Shaikh Al-Islâm Ibn Taymiyyah such an unfavorable mention of Al-Imam Abu Hanifah (may Allah have mercy upon him). In spite of the fact that the books of the early scholars mention that he did this, he did that… and so forth.

They abandoned such issues because it was a matter that had its respective time and place. Thus, Shaikh Al-Islâm wrote " Raf al malâm fî a’imamtul a’lâm " (Exonerating the Great Scholars from Blame), and from amongst them he defended Al-Imam Abu Hanifah, notwithstanding the fact that his statement (Abu Hanifah) regarding imân is well known.

However, as it has been said regarding his honor, one should not hold these matters against him.

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Were a person to read the books of the early scholars before that of the later generation of them, there will be deficiencies in his understanding of their works. Where do these deficiencies originate?

These deficiencies originate from the fact that if a person is not aware of the particular environment that the statements of the salaf were made in, he will fail to properly understand their statements. This means a person must be aware of the circumstances of that particular time, such as the statements of the salaf, the schools of thought, the fitnah, and so forth.

Hence, for example, when As Shaikh Abdullah Ibn Hasan (may Allah have mercy upon him) and those mashâyikh (plural of shaikh) from Makkah who were there, decided to print "Kitâb As Sunnah" by Abdullah, son of imam Ahmad (may Allah have mercy upon him), they did not see any problem in eliminating a complete chapter related to Abu Hanifah and his followers.

This was done to bring about a shariah benefit that agrees with the methodology of ahlu-sunnah wal jama'ah, hence they took out a complete chapter containing criticisms about Abu Hanifah and his followers.

Is this removal considered failing to fulfill the trust, as some claim? Absolutely not, to the contrary, this is actually fulfilling the trust.

This is because the trust we are required to fulfill is not the obligation of complete acceptance of what are in these books. Indeed, the real duty is to strive so that the ummah will remain united in its aqîdah and brotherly love. So if the relevance of those statements disappeared in time, then repeating them serves no benefit for the religion. And no doubt this is a very important point to comprehend."


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The Urdu Tapes criticizing Imam Abu Haneefah

In Kuwait and in the Emirates, I had the opportunity to meet with a number of moulanas who come from those areas of Pakistan, where there is a long tradition of acrimonious and unjust refutations between the deobandis and the ahle-hadeeth. Out there, each side levies the vilest accusations towards the others, although in reality both are free of them. The justification of each side is that the other does the same. The matter stooped such low, that we saw the publication and mass distribution of pamphlets like "ahle-hadees hotel / hanafi deobandi hotel", and those who have been around for a while will be aware of these pamphlets.

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Amongst those moulanas, was one in Kuwait who recorded a set of six tapes in refutation of Imam Abu Haneefah (rahimahullah), the Hanafi madhhab and the Deobandis. Those who take a keen interest in such matters testified that it was probably the toughest set of tapes ever prepared. Two of the tapes paint Imam Abu Haneefah in the worst possible manner, and hence we enquired the reason behind the preparation of the tapes from the moulana himself.

The moualana admitted that Imam Abu Haneefah had the correct aqeedah, as known from sharah aqeedat tahawiyah; but since back home the deobandis levied vile accusation against Imam Bukhari and the other muhaditheen, they had to return back the favor in kind. Almost all of this debating was a result of arguing on fiqhi issues; and we have already seen the futility of this. [These tapes can now be found online.]

The ill-effects of those tapes

Since the aim of this treatise is self-reflection and self-evaluation, I present here true-life incidents that I have witnessed myself, for those who ponder.

The tapes about Imam Abu Haneefah reached individuals who were extremely poor in knowledge, who knew nothing of usool al-fiqh or why the Imams differed or what constitutes acceptable/unacceptable differences. They were neither aware of the author's view on Imam Abu Haneefah, nor of the circumstances under which the tapes were recorded. So they took the contents of those tapes as pure fact and made it a highlight of their dawah.

Furthermore, being ignorant of the fundamental that people are guided to the right-path gradually and gently; they began spreading the tapes amongst completely ignorant people, who had absolutely no way of making sense of those issues.

Their logic was that if these six tapes do not awaken someone, then nothing will. So they did what they did, and the result was disastrous.

To begin with they had a hard time explaining their shift from "opinions of scholars mean nothing in religion", to using the opinions of the past scholars in criticizing Imam Abu Haneefah. Then they could not explain why none of the ahlul-hadeeth scholars spoke on the misguidance of the Imam.

Moreover, they did not understand the issues mentioned in the tapes that were the basis of the criticisms on Imam Abu Haneefah (i.e. Irjaa, Quraan as makhlook, etc.), and thus were unable to explain them – and this was the pre-internet era, so no Allamah Google or Shaikh Wikipedia.

But despite this, the scandalous nature of the issue did generate some initial attention. These individuals were thus warned against indulging in the matter further, but that only increased their enthusiasm to pursue it.

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The scandal soon lost steam, and no one really accepted their dawah - except a few, who basically just submitted without investigation to the assertion that Imam Abu Haneefah (rahimahullah) was the greatest calamity to hit Islam.

Unable to get support or even sympathy for this cause from the Ahlul-Hadeeth, they distanced themselves from the ahlul-hadeeth duroos (lectures); and started brushing shoulders with other groups – at times with jamaat islami, at others with Takfeeris (those who unjustifiable label Muslim governments as Kafir and speak ill of the scholars).

This then exposed them to even more doubts (shubahaat) that they were unable to handle; but because they feared being ostracized once again, they had to learn by force how to keep opinions to themselves. So you wouldn’t find them rejecting serious mistakes of those groups, but you would find them speak in the most wicked manner against Imam Abu Haneefah and the generality of the ahlul-hadeeth.

They hated the one who did not hate Imam Abu Haneefah; yet they had no problem using Allamah Al-Albaani's research to argue on fiqhi issues or the tapes of Allamah Ehsaan Ilahi Zaheer – while al-albaani and allamah ehsaan addressed Imam Abu Haneefah with the utmost respect.

The net result of all this self-contradiction, double-standards and blind hatred was that most of these individuals simply burned out in frustration and ended up back to their old non-practicing jahiliyyah ways. Others continued to oscillate between ultra-extreme and ultra-liberal ideas; being extremely harsh where leniency is possible, and being extremely lenient even when someone contradicts the usool of ahlus-sunnah.

All in all, they learnt nothing, and harmed and confused those whom they came in touch with; and eventually disappeared into oblivion.

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In Sharjah, I witnessed the exact same scenario once again, with some individuals who regular attendees of the general duroos (lectures) of an ahle-hadeeth moulana.

These general lectures gave these individuals, the impression that following the opinion/conclusion of any scholars was taqleed and hence absolutely haraam; that books of fiqh had no place in Islam and that there were no difference between rejecting the sunnah by statement and leaving it by action.

That is to say that one person proclaims, "I know that such and such is sunnah and I reject it"; and another person knowingly acts contrary to the sunnah due to following desires or laziness or duress – and they understood both rejections to be the same; and this of course is not true.

[This problem of taking knowledge from general duroos has been alluded to in chapter 3, 'Knowledge and how to benefit from general advice']

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Then these individuals stumbled upon materials, that criticize Imam Abu Haneefah and extremely vilify those who do follow madhhabs. This got them started on a spate of arguments, until they left the duroos and eventually started brushing shoulders with Dr. Israr Ahmed's group, then the Ghurabaa group – until they found a group that was tailor-made for individuals like them, i.e. 'Masood Ahmed's group - Jamaat ul-Muslimeen'.

This group has absolutely no place for the opinions/conclusions of the scholars. Even the statements of the sahabah are of no religious benefit to them. They in actuality research the Qur'aan and Sunnah themselves and then derive weird rulings from them despite being commoners with frail knowledge.

Eventually, our friends could not find contention even with Masood Ahmed's group, and they moved on from there, never to be heard off again.

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I also witnessed the same scenario in Mumbai twice, and heard of similar experiences from many cities around the world.

I saw the same scenario unfold on palltalk some 7 years back, and with the same outcome. The only difference being that with the internet it is easy, free and effortless to spread this type of information. This is why we witness that considerations for appropriateness, circumstances, benefit, etc. are being pushed even further behind.

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In Conclusion

What we have is a definitive pattern, not random events. Individuals with poor knowledge of the deen, pumped up in general lectures by moulanas who do not have the foresight to see where their strong phrases are leading the audience.

Then you have other moulanas, putting out materials in public domain that the common folk cannot handle, and thus are misled by it. When such materials fall into the hands of arrogant and ignorant individuals, they start creating fitnah and misguiding others.

And while it is not always that people end up with one of those extreme groups, rather most afflicted by this fitnah remain with the ahlul-hadeeth. But this unfortunate situation tarnishes these individuals and gives them an attitude that is a hurdle in seeking knowledge, and giving dawah in a proper constructive way.

And our complain is to Allah Alone!

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9. Discussion on praying behind Deobandis and Tableeghis

First the background to the problem …

Some people have taken the issue of abandoning prayers behind Deobandis, as their way to express rejection of deobandi and tableeghi deviations. To complicate things further, they have taken up 'leaving prayer behind ALL Deobandis' as their primary dawah agenda; and they view those who allow prayer behind Deobandis in certain circumstances, as someone who automatically accepts Deobandi mistakes.

In fact, you will find them arguing ….

If you can pray behind Deobandis, why not pray behind the Shias and Qadianis? What's the need to establish Ahlul-Hadeeth masjids at all? How will you tell them their aqeedah is wrong, if you pray behind them?

While there is nothing new about this view or these arguments, the issue flairs up every time a new batch enthusiastic individuals, novices to the way of the Quraan and Sunnah, take up the cause. These newcomers fervently attach themselves to such issues, because …

1. They are overwhelmed by the extent of soofi deviations and superstitions, and can't believe people still fall for them

2. They are unable to distinguish, which of those deviations are such that would make prayer behind an Imam forbidden.

3. They fail to find, or be part of a system; where they can learn the basic knowledge and then build up upon it, until they can make sense of more advanced matters.

4. They refuse to give themselves a break from arguing with their former Tableeghi colleagues, and fall into what we earlier described under, "Being infatuated by Debates and learning the Deen from it". Hence, the hearts are hardened and viewpoints entrenched.

5. They find some hesitation and caution when the issue of prayer behind deobandis is discussed, so they get more inquisitive and excited about it.

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With regards to the issue of praying behind a particular Imam, the base rule is that if we consider someone to be a Muslim (a sinner or an innovator but still a Muslim), then we deem it allowable to pray behind them, as is apparent from the many fatawa by the scholars.

Because the issue of not praying behind someone in essence relates to extreme deviation in their aqeedah, that makes us treat them as a Mushrik.

Before, we read and analyze the issue further here are some important clarifications.

1. We are discussing the allowance to pray behind someone, not preference. Because when we have an option, the Imam should be a righteous person, not an open sinner or innovator. If someone has access to a Masjid, where the imam has the correct aqeedah and leads the prayer as per the Sunnah, then Alhamdulillah, that is the most excellent scenario. There is no need to go anywhere else, especially when you have children and you want them to learn the right attitude towards the deen.

2. You go to a masjid, where you face hostility and harassment, or you get involved in unnecessary arguments and feel threatened by it, then don’t go there.

3. Our concern is; what to do when the only masjid near your home or in your village is a deobandi masjid. Should you leave the congregational prayers and the Friday prayers? What do you do at your workplace or at the university, when you pray along with your fellow colleagues or student, and the one leading the prayer is a common deobandi or tableeghi brother?

4. Our other concern is your attitude towards other ahlul-hadeeth who do not agree with you in this. Is it justified for you to have a bad opinion about them?

5. We have to understand this issue in light of the fatawa (legal verdicts) of the scholars, because this issue is related to …

Who can be considered a Mushrik in our time What deviation in aqeedah is excused and what is not What can be overlooked in an Imam for prayer to be valid behind him and what

cannot When is abandoning prayer behind an Imam in the interest (maslahaa) of an

individual and when it is not.

All these issues can only be addressed by scholars of the highest eminence, who are qualified to give fatwa and make an ijtihaad. These are not issues that you can deduce yourselves by reading a few hadeeth here and there.

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Fatwa 1: The Permanent Committee was asked: Is it permissible for a man who lives among a community of people who invoke help from other than Allah to perform Salah (prayer) behind them (when they lead the congregational prayers)?

A: If the state of the people you are living among is as you described: they call upon other than Allah for help, such as the dead, absent or unseen beings, trees, stones, stars, and the like, they are Mushriks (those who associate others with Allah in worship) who are committing major Shirk that take them out of the Din (religion) of Islam.

It is not permissible to take them as allies, as is the case with the disbeliever. Performing Salah behind them is invalid. It is also not permissible to associate with them or live among them, except for those who call them back to the truth with knowledge, in the hope that they respond to them and become religiously reformed.

Otherwise, it becomes obligatory to disassociate oneself from them, and to join another community of people who can be worked with to establish the fundamentals and branches of Islam, and to revive the Sunnah of the Messenger of Allah (peace be upon him).

Rest of the fatwa at: http://www.qsep.com/modules.php?name=ilm&d_op=article&sid=230

Similarly, the fatwa on 'Praying behind someone who eats from animals slaughtered for other than Allah' - http://www.qsep.com/modules.php?name=ilm&d_op=article&sid=295

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Fatwa 2: Shaikh Ibn Baaz (rahimahullah) was asked: "What is the ruling on praying behind someone who goes to the graves of righteous people to seek blessing from them and to recite Qur'aan on the Mawlids and other occasions in return for payment?”

He replied: This is subject to further discussion. If he merely celebrates the Mawlid without any shirk involved, then he is an innovator and he should not be an imam, because it is proven in the saheeh hadeeth that the Prophet said: “Beware of newly-invented matters because every newly invented matter is an innovation (bid’ah) and every innovation is a going astray.” Narrated by Abu Dawood (3991).

And celebrating the Mawlid (Prophet’s birthday) is an innovation.

But if he prays to the dead and seeks help from them or from the jinn or other created beings, and he says “O Messenger of Allaah help me or heal my sick loved one” or he says “Ya Sayyidi al-Husayn” or “Ya Sayyidi al-Badawi” or calls upon any other dead person, or prays to inanimate things such as idols, saying “al-madad al-madad (help, help)”, then he is a mushrik who is guilty of major shirk, and you should not pray behind him and his leading the prayers is not valid.

We ask Allah to keep us safe and sound.

But if he commits bid’ah such as attending the Mawlid but he does not do any act of shirk, or he reads Qur’aan beside graves, or he prays at the graves, but he does not do any act of shirk, then he has introduced innovation into the religion, so he should be taught and directed towards what is good, but his prayer is valid if he does not pray by the graves…"

[Fataawa al-Shaykh Ibn Baaz (9/373, 374 and 12/108, 109).]


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Comment: Between fatwa one and fatwa two, we see that when clear and inexcusable shirk is apparent, like calling upon other than Allah, then there is simply no prayer behind the mushrik. But in the case of apparent innovations, it is allowed to pray behind, but not preferred to do so. Concerning such cases al-Hasan al-Basri (may Allah have mercy on him) said: “Pray; and he is accountable for his bid’ah".

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Fatwa 3: Prayer behind Bareilwis (adapted)

The Permanent Committee was asked, "In Pakistan, there is an order known as the Bareilwi … I ask Your Eminence about the ruling of Shariàh on this order, its beliefs and the validity of offering Salah (Prayer) behind one of its members… I again remind you of some of their common myths and beliefs, which are:

1- Believing that the Messenger (peace be upon him) is alive

2- Believing that the Messenger (peace be upon him) knows the Ghayb (unseen) and is present, especially after the Jumuàh (Friday) Prayer

3- Believing that the Messenger (peace be upon him) has the right of giving intercession in advance

4- Believing in the Awliya' (pious people) and the dead at whose graves they offer Salah and ask for help

5- Building domes and lighting the graves

6- Repeating their famous supplication: O Muhammad, the Messenger (peace be upon him)

7- Getting angry with anyone who says [Amin or does Raful-Yadain] … and considering them as Wahhabi …

8- Finding it extremely strange that people use Miswak…

9- Kissing the fingers during Wudu' (ablution) and Adhan…

10- Their Imam always recites the … Ayah… "Allâh sends His Salât on the Prophet, and also His angels" Consequently, the [people] invoke [darood aloud and in congregation] …

11- Gathering in circles after the Jumuàh Prayer and engaging in loud singing and praise

12- Serving many kinds of food… after ending the recitation of the whole Qur'an during Tarawih

13- Building Masjids and being too preoccupied with decorating them in addition to writing on the Mihrab: O Muhammad

14- Considering themselves the followers of the Sunnah and true Àqidah (creed) and deeming those who do not follow their order as wrong

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What is the ruling of Shariàh (Islamic law) on offering Salah behind the members of this order? …

A: It is impermissible to offer Salah behind an Imam who adopts such beliefs. If the Ma'mum knows that the Imam adopts these beliefs, then the Salah of the former will not be valid. Most of these beliefs entail Kufr (disbelief) and Bidàh (rejected innovations in religion).

They also contradict Tawhid, which Allah revealed to His Messengers and in His Books, and are incongruous with the plain texts of the Qur'an.

For example, Allah (Glorified be He) says: "Verily you (O Muhammad sallalahu alaihi wasallam) will die, and verily they (too) will die."[Surah Al-Zumar, 39: 30 ]. Allah also says: "And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh."[Surah Al-Jinn, 72:18].

Hence, Muslims are required to reject their Bidàh in a kind way. If they agree, then praise is due to Allah. If not, they should leave the company of those people and offer Salah in the Masjids of Ahl-ul-Sunnah (those adhering to the Sunnah)…"


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Comment: The 3rd Fatwa on not praying behind Bareilwis is along the same lines as the first and second. Prayer is abandoned behind those who commit clear and apparent shirk that in inexcusable - like calling upon other than Allah, asking the engraved for help and shafaa'ah. So anyone who resembles the bareilwis in their acts of shirk, should not be prayed behind.

As for the Deobandis, their case is not as straight forward as the Bareilwis, because a vast majority of their commoners and the common huffaz who lead prayers in the masjids, do not have those qualities APPARENT that should make us call for abandoning prayer behind them in the absolute sense.

Those Deobandis, about whom it becomes apparent that they believe in Wahdat al-Wajood (pantheism), or Hulool (the belief that Allah dwells within His creation), or Tasarruf (certain people run the affairs of the creation), or they approve of asking the engraved or they approve of invoking Ali or some other dead person, then the ruling on them is the same as that of the Bareilwis. Also, if the masjids have graves then they should not be prayed in.


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The next issue is that if the aqeedah of an Imam is unknown and major shirk in not APPARENT in them; then should one pray behind them or investigate their aqeedah first?

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Fatwa 4: The Permanent Committee was asked: What is the ruling on eating the meat of an animal slaughtered by a person whose creed is unknown and offering Salah behind such a person?

A: If the outward deeds of a Muslim that indicate belief are unknown, and there is no indication of creedal deviation, it will be permissible to eat the meat of animals slaughtered by him and to offer Salah behind him.


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Fatwa 5: Shaikh Ibn Baaz was asked: " What is the ruling on staying in a country where people practice Bidàh (innovations in religion)? Is it permissible to offer Jumuàh (Friday) Prayer and the congregational Prayer with them? Should the person offer Salah separately? Is Jumuàh Prayer waived for him?"

A: Establishing Jumuah Prayer behind any Imam, be he a pious or a disobedient is obligatory.

If the Bidàh which the Imam commits does not take him out of Islam, it is permissible for Muslims to pray behind him… it is not a condition for the Ma'mum (the one who follows the Imam) to know the beliefs of the Imam or examine him saying, “What are your beliefs?” Rather, the Ma'mum should pray behind the Imam without knowing his condition.

According to the majority of the Salaf (Righteous Predecessor) and their successors, it is permissible to offer Salah behind the regular Imam, behind whom the Salah should be offered such as the Imam for Jumuàh and Salat-ul-Èid (the Festival Prayer), or the Imam of Hajj Prayers at Àrafah and the like, even if he is a Mubtadi (an innovator) who calls people to follow his Bidah (rejected innovation in religion) or a Fasiq.

The person who neglects offering Jumuàh and Congregational Prayers behind a corrupt Imam is considered a Mubtadi, according to the opinion of the majority of Muslim Scholars.

… if leaving Salah behind such Imam means that the Ma'mum will not perform Jumuàh and the Congregational Prayers, one must not abandon offering Prayer behind him and the one who does so is a Mubtadi who does not follow the footsteps of the Companions (may Allah be pleased with them).

… The act of leaving Jumuàh Prayer and congregational Prayers is worse than offering prayer behind a corrupt Imam, especially if not attending them does not eliminate corruption. In this case, we will hinder the Sharì benefit without removing this evil."


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Comment: Fatawa 4 and 5 clarify the matter even further…

When beliefs or actions of major shirk are apparent in an Imam then one should not pray behind him, otherwise it is allowed to pray behind them.

One does not need to investigate the beliefs of the Imam If leaving prayer behind such an Imam means abandoning the congregational

prayers, than such a person is an innovator.

The next issue that comes up on this issue is: Can we pray behind someone who leaves many sunnah because of following a madhhab? If their own prayer is problematic, how do we pray behind them? The next fatwa answers this matter in details.

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Fatwa 6: A question was asked on the ruling on putting one's hands on one's side or putting one of them over the other during Salah (prayer)?

His Eminence Shaykh Muhammad Ibn Ibrahim Al-Shaykh (rahimahullah), the grand Mufti before Allamah Ibn Baaz (rahimahullah) explained:

"… It is clear that the Sunnah is to put the right hand on the left one.

… if a person performs Salah putting his hands on his side, then his Salah will be valid, because putting the right hand on the left one is not one of the pillars, obligations, or requirements of Salah. Performing Salah behind an Imam who puts his hands on his side is permissible.

Shaykh ul-Islam Ibn Taymiyyah said: "The so-called jurist from the followers of Madh-habs (Schools of Jurisprudence) who said that it is not permissible to be a follower of an Imam who contradicts them or does anything that brings fault to his Salah according to the followers is from those who support dissension and Bid'ah (rejected innovation in religion).

He is also similar to Al-Rawafid, Al-Mu'tazilah and Al-Khawarij who abandon the Sunnah and support dissension and Bid'ah."

He added: "Therefore, some exaggerators said that one should not perform Salah behind an Imam who did not raise his hands upon starting the Salah. Some people refused to perform Salah behind an Imam who makes Wudu' with just a little water or he who does not safeguard himself against lesser impurity that does not affect his Salah.

He also said: "The misguidance and corruption of these Madh-habs are well-known to all Muslims even if some people fail to understand that. The predecessors of the Ummah (nation) from among the Companions and the second generation of the Ummah agreed upon performing Salah behind each other even if they differ with them concerning some of the branches of jurisprudence; the obligations and invalidators of Salah. Whoever forbids the nation from performing Salah behind each other due to differences in these supplementary matters is one of those who commit misguidance and Bid'ah."

If a person performs Salah behind someone who puts his hands on his side while he is standing in Salah, his Salah will be valid even though he abandons the Sunnah. He is not a disbeliever.


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Finally, the reply to the three common arguments

Argument 1: If you can pray behind Deobandis, why not pray behind the Shias and Qadianis?

Response: This is in reality a silly argument, as it compares apples with oranges. The Qadianis are outright disbelievers because they consider Mirza Ghulam Ahmed to be a prophet, and there is no prayer behind a Kaafir.

As for the Shia of the Rafidi kind, then Imam Bukhari declared: "I don't see any difference between praying Salah behind a Jahmi or a (Shia) Rafidhi and a Christian or a Jew. They (Jahmis/Rafidhis) are not to be greeted, nor are they to be visited, nor are they to be married, nor is their testimony to be accepted, nor are their sacrifices to be eaten." (Khalq Af'aalul-'Ibaad, p.14) [ref ahlebayt]

The generality of the shia we encounter, have all the misguidance of the Bareilwis and more, so there is no confusion about praying behind them. Besides no one prays behind Shias and Qadianis, so this argument is only good for debates. When it comes to finding practical solutions to real-life problems, such arguments carry no weight at all.

As for praying behind Deobandis, then those from whom major shirk becomes apparent, either in their aqeedah or in their actions, then they should not be prayed behind. But just the affiliation of an individual to Deoband or Tableeghi Jamaat is not sufficient to consider them Mushriks, and call for abandoning prayer behind them. In these matters a person is judged by what is apparently witnessed in them.

Furthermore, we have already seen the ruling on prayer behind innovators, and the ruling on leaving the congregational prayer because of the Imam's wickedness.

And the person, who has access only to a Deobandi Masjid, then as Allamah Ibn Baaz said, "… The act of leaving Jumuah Prayer and congregational Prayers is worse than offering prayer behind a corrupt Imam, especially if not attending them does not eliminate corruption. In this case, we will hinder the Shar`i benefit without removing this evil."

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Argument 2: If you can pray behind Deobandis, what's the need to establish Ahlul-Hadeeth masjids at all?

Response: Ahlul-Hadeeth masjids serve a greater purpose than just gathering for prayer. It is a center for spreading the dawah to Tawhed and Ittibaa, to organize Islamic education for the community – especially for children, etc.

Argument 3: If you pray behind Deobandis, how will you tell them their aqeedah is wrong?

Response: Firstly, Praying behind someone does not amount to accepting their mistakes or deviations.

Secondly, this is an argument we would have if the generality of the masses are upon Tawheed and Sunnah, and the innovators are few and insignificant; and boycotting such Imams is punishment and incentive to leave innovation and return back to the Sunnah.

But our case is the opposite. Those upon the Sunnah are very few and weak; and the priority here is to preserve their faith. Being cut off from the masjid and the congregational prayers is of far greater harm to them.

Insha'allah, I believe the detailed fatawa mentioned here should be enough to serve as a strong guideline in understanding the issue.

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is harassment by the deobandis/tableeghis driving...

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