Форумы Арктогеи (geopolitics): ГЕОПОЛИТИКА И ПОЛИТОЛОГИЯ (архив): США после 11 сентября 2001: архив тем: Ваххабизм, салафизм - пустыня Рога - дети Наджда - наследники хариджитов

12669: By Эскперт on Пятница, Октябрь 19, 2001 - 00:58:

It is said that the father of Wahabism, Ibne Abdul Wahab Najdi, used to excercise the shaving off the hair so strongly that if any women converts to his corrupt cult (Wahabism), he ordered the female to shave off her hair. This was done because he said: "This is the hair of the period of Kufr therefore it must be shaven off". This shaving off of the female hair carried on for some time until one lady confronted him and said: "Why don't you shave off the beards of your recruits when they enter you Deen. That is also the hair of the period of Kufr?" It was from then that he stopped this shameful and disgusting practise.

12670: By Идентификатор on Пятница, Октябрь 19, 2001 - 00:59:

Викторина: Вы знаете, в каких еще религиозных течениях женщины бреют головы?

12672: By Эксперт on Пятница, Октябрь 19, 2001 - 01:31:

Ваххабиты как "сатанисты" от ислама WAHHABISM AND ITS REFUTATION BY THE AHL AS-SUNNAT Although they say they are Muslims, Wahhabis, also called Najdis, are one of the groups who have departed from the Ahl as-Sunnat. Ahmad Jawdat Pasha, a statesman, and Ayyub Sabri Pasha [d. 1308 (1890 A.D.)], Rear-Admiral during the time of the thirty-fourth Ottoman sultan 'Abd al-Hamid Khan II [1258-1336 (1842-1918), buried in the shrine of Sultan Mahmud in Istanbul] (rahmat-Allahi ta'ala 'alaihim), each wrote a history book, in which they explained Wahhabism in full detail.[34] The following is derived, for the most part, from the latter's book, who translated this information from Ahmad Zaini Dahlan's book "Fitnat al-Wahhabiyya." He passed away in 1308 (1890 A.D.). Wahhabism was established by Muhammad ibn 'Abd al-Wahhab. He was born in Huraimila in Najd in 1111 (1699 A.D.) and died in 1206 (1791 A.D.). Formerly, he had been to Basra, Baghdad, Iran, India and Damascus with a view to traveling and trade. He was in Basra when, in 1125 [1713 A.D.], he succumbed to a snare set by Hempher, who was only one of the numerous British spies, and served as a tool in the British plans to (destroy Islam). He published the absurdities prepared by the spy in the name of Wahhabism. Our book Confessions of A British Spy gives detailed information on the establishment of Wahhabism. There he found and read books written by Ahmad Ibn Taymiyya of Harran [661-728 (1263-1328), d. in Damascus], the contents of which were incompatible with the Ahl as-Sunnat. Being a very cunning person, he became known as ash-Shaikh an-Najdi. His book Kitab at-tawhid[35] ,which he prepared in cooperation with the British spy, was annotated by his grandson, 'Abd ar-Rahman, and was interpolated and published in Egypt with the title Fat'h al-majid by a Wahhabi called Muhammad Hamid. Muhammad ibn 'Abd al-Wahhab's ideas spread among villagers, the inhabitants of Dar'iyya and their chief, Muhammad ibn Su'ud. Those who accepted his ideas, which he termed Wahhabiyya, are called Wahhabis or Najdis. They increased in number, and he imposed himself as the Qadi and Muhammad ibn Su'ud as the amir (ruler). He declared it as a law that only their own descendants should succeed them. Muhammad's father, 'Abd al-Wahhab, who was a pious Muslim and a scholar of Medina, apprehended from Ibn 'Abd al-Wahhab's words that he would start a perverted movement and advised everybody not to talk with him. But he proclaimed Wahhabism in 1150 (1737 A.D.). He spoke ill of the ijtihads of the 'ulama' of Islam. He went so far as to call the Ahl as-Sunnat "disbelievers." He said that he who visited the shrine of a prophet or of a wali and addressed him as "Ya Nabi-Allah!" (O Allah's Prophet) or as, "Ya 'Abd al-Qadir!" would become a polytheist (mushrik). The Wahhabi point of view is that he who says that anybody besides Allahu ta'ala did something becomes a polytheist, a disbeliever. For example, he who says, "Such and such medicine relieved the pain," or "Allahu ta'ala accepted my prayers near the tomb of such and such a prophet or wali," becomes a polytheist. To prove these ideas, he puts forth as documents the ayat al-karima: "Iyyaka nastain" (Only Thy help we ask) of the Surat al-Fatiha and the ayats expounding tawakkul.[36] The book Al-Usul-ul-arba'a fi-terdid-il-wahhabiyya, at the end of its second part, says in Persian: The Wahhabis and other la-madhhabi people cannot comprehend the meanings of majaz[37] and isti'ara' (metaphor). Whenever somebody says that he did something, they call him a polytheist or a disbeliever though his expression is a majaz. However, Allahu ta'ala declares in many ayats of Qur'an al-karim that He is the Real Maker of every act and that man is the majazi maker. In the 57 th ayat of Surat al-Anam and in Surat Yusuf, He says: "The decision (hukm) is Allahu ta'ala's alone," that is, Allahu ta'ala is the only Decider (hakim). In the 64 th ayat of the Surat an-Nisa', He says: "They will not be believers unless they make thee (the Prophet) judge (yuhakkimunaka) of what is in dispute between them." The former ayat states that Allahu ta'ala is the only Real Hakim, and the latter states that man can be metaphorically referred to as a hakim. Every Muslim knows that Allahu ta'ala alone is the One who gives life and takes life away, for He declares: "He alone gives and takes life," in the 56 th ayat of the Surat Yunus, and, "Allahu ta'ala is the One who makes man dead at the time of his death," in the 42 nd ayat of the Surat az-Zumar. In the 11 th ayat of the Surat as-Sajda, He says as a majaz: "The angel who is appointed as the deputy to take life takes your life." Allahu ta'ala alone is the One who gives health to the sick, for the 80 th ayat of Surat ash-Shu'ara states: "When I become sick, only He gives me recovery." He quotes 'Isa ('alaihi 's-salam) in the 49 th ayat of the Al-i 'Imran sura as saying: "I heal him who is blind and baras[38], and I bring the dead back to life by Allahu ta'ala's permission." The One who gives a child to man is actually He; the 18 th ayat of the Surat Mariam states [the Archangel] Jabrail's ('alaihi 's-salam) majazi words, "I will give you a pure son." The real owner of man is Allahu ta'ala. The 257 th ayat of the Surat al-Baqara states this openly: "Allahu ta'ala is the Wali (Protector, Guardian) of those who believe." And by saying, "Allahu ta'ala and His Prophet ('alaihi 's-salam) are your walis," and "The Prophet protects the believers more than they protect themselves," in the 56 th and 6 th ayats of Suras al-Ma'ida and al-Ahzab, respectively, He means that man, too, though symbolically, is a wali. Similarly, the real helper is Allahu ta'ala, and He also calls men 'muin' (helper) metaphorically. He says in the third ayat of the Surat al-Ma'ida: "Help one another in goodness and piety (taqwa)." Wahhabis use the word 'mushrik' (polytheist) for those Muslims who call somebody an 'abd (servant, slave) of someone other than Allahu ta'ala, for example, ''Abd an-Nabi' or ''Abd ar-Rasul'; however, in the 32 nd ayat of Surat an-Nur, it is declared: "Give in marriage your unmarried women and those pious ones among your slaves and female slaves." The Real Rabb (Trainer) of men is Allahu ta'ala, but someone else can also be called 'rabb' metaphorically; in the 42 nd ayat of the Surat Yusuf is said, "Mention me in the presence of your rabb." 'Istighatha' is what the Wahhabis oppose most: 'to ask help or protection of someone other than Allahu ta'ala,' which they call polytheism. In fact, as all Muslims know, true istighatha is only for Allahu ta'ala. However, it is permissible to say metaphorically that one can do istighatha for someone, for, it is declared in the 15 th ayat of Surat al-Qassass: "People of his tribe did istighatha for him against the enemy." A hadith ash-Sharif says, "They will do istighatha for Adam ('alaihi 's-salam) at the place of the Mahshar." A hadith ash-Sharif written in Al-hisn al-hasin, says, "He who needs help should say, 'O Allahu ta'ala's slaves! Help me!' " This hadith ash-Sharif commands one to call for help from someone not near him."[39] Translation from the book Al-Usul-ul-arba'a ends here. [Every word has a distinguishable meaning, which is called the real meaning of that word. The word will be called majaz when it is not used in its real meaning but in any other meaning which can be related to it. When a word special to Allahu ta'ala is used as majaz for human beings, Wahhabi people will think that the word is being used with its real meaning. So, they will call a person who uses the word mushriq, or kafir. But they should pay attention to the fact that these words are used as majaz in ayats and hadith ash-Sharifs for human beings.] To ask for shafa'a (intercession) and help from Rasulullah ('alaihi 's-salam) and the awliya' does not mean to turn away from Allahu ta'ala or to forget that He is the Creator. It is like expecting rain from Him through the cause or means (wasita) of clouds; expecting cure from Him by taking medicine; expecting victory from Him by using cannons, bombs, rockets and aeroplanes. These are causes. Allahu ta'ala creates everything through causes. It is not polytheism (shirk) to stick to these causes. Prophets 'alaihim-us-salam always clung to causes. As we go to a fountain to drink water, which Allahu ta'ala created, and to the bakery to get bread, which again He created, and as we make armaments and drill and train our troops so that Allahu ta'ala will give us victory, so we set our hearts on the soul of a prophet or a wali in order that Allahu ta'ala will accept our prayers. To use a radio in order to hear a sound which Allahu ta'ala creates through the means of electro-magnetic waves does not mean to forget about Him and have recourse to a box, for He is the One who gives this peculiarity, this power, to the apparatus in the radio box. Allahu ta'ala has concealed His Omnipotence in everything. A polytheist worships idols but does not think of Allahu ta'ala. A Muslim, when he uses causes and means, thinks of Allahu ta'ala, who gives effectiveness and peculiarities to the causes and creatures. Whatever he wishes, he expects it from Allahu ta'ala. He knows that whatever he gets comes from Allahu ta'ala. The meaning of the above-mentioned ayat shows that this is true. That is, when saying the Surat al-Fatiha in each salat, the believer says, 'O my Rabb! I hold on to material and scientific causes in order to get my worldly desires and needs, and beg Thine beloved slaves to help me. As I do so, and always, I believe that Thou alone is the Giver, the Creator of wishes. From Thee alone I expect!' believers who say this every day can not be said to be polytheists. To ask for help from the souls of prophets and awliya' is to hold on to these causes, which were created by Allahu ta'ala. This ayat of Surat al-Fatiha states clearly that they are not polytheists but true believers. Wahhabis also stick to material and scientific means. They satisfy their sensual desires by any means. But they call it "polytheism" to have recourse to prophets and awliya' as mediators. Since the words of Muhammad ibn 'Abd al-Wahhab were all in accordance with sensual desires, those who did not have religious knowledge believed them easily. They asserted that the 'ulama' of the Ahl as-Sunnat and Muslims of the right way were disbelievers. Amirs (leaders) found Wahhabism consistent with their desires to increase their power and to extend their lands and territories. They forced the Arab tribes to become Wahhabi. They killed those who did not believe them. Villagers, from fear of death, obeyed the amir of Dar'iyya, Muhammad ibn Sa'ud. Becoming soldiers of the amir suited their desires to attack the property, life and chastity of non-Wahhabis. Shaikh Sulaiman, Muhammad ibn 'Abd al-Wahhab's brother, was an 'alim of the Ahl as-Sunnat. This blessed person refuted Wahhabism in his book As-sawa'iq al-ilahiyya fi 'r-raddi 'ala 'l-Wahhabiyya and deterred the dissemination of its heretical tenets. This valuable book was printed in the year 1306. It was also printed in offset process in Istanbul in 1395 [1975 A.D.]. Muhammad's teachers, who realized that he had opened a way leading to evil, refuted his corrupt books. They announced that he had deviated from the right way. They proved that Wahhabis gave wrong meanings to ayats and hadiths. Yet all these increased the villagers' resentment and hostility against the believers. Wahhabism was spread not through knowledge but through cruelty and bloodshed by ignorant people. Of the cruel who soaked their hands with blood in this way, the amir or Dar'iyya, Muhammad ibn Sa'ud, was the most stone-hearted. This man was of the Bani Hanifa tribe and was one of the descendants of those idiots who had believed Musailamat al-kadhdhab as a prophet. He died in 1178 [1765 A.D.] and was succeeded by his son 'Abd-ul-'aziz, who, in his turn, was slain by a Shiite in 1217. He was succeeded by his son Sa'ud, who died in 1231. His son Abdullah took his place, only to be executed in Istanbul in 1240. His place was taken by Tarki bin Abdullah, a grandson of 'Abd-ul-'aziz's. The person to succeed him, in 1254, was his son Faisal, who in his turn was succeeded by his son Abdullah in 1282. His brother 'Abd-ur-rahman and his son 'Abd-ul-'aziz settled in Kuwait. In 1319 [1901 A.D.] 'Abd-ul-'aziz moved to Riyad and became the Amir. In 1918 he attacked Mecca in cooperation with the British. In 1351 [1932 A.D.] he established the State of Sa'udi Arabia. We read in newspapers issued in 1991 that Fahd, the Amir of Su'ud, had sent four billion dollars as an aid to the Russian disbelievers who had been fighting the Mujahidin in Afghanistan. It is said that Wahhabis are on the way of being sincere in believing in the Oneness of Allahu ta'ala and in escaping disbelief, that all Muslims have been polytheists for six hundred years, and that they have been trying to save them from disbelief. To prove themselves right, they put forward the fifth ayat karima of Surat al-Ahqaf and the 106 th ayat karima of the Surat Yunus. However, all the commentaries of Qur'an al-karim unanimously write that these two ayats and many others have all been sent down for polytheists. The first of these ayats is: "No one is more heretical than the one who turns away from Allahu ta'ala and prays to things which will never hear till the end of the world.' And the other is: "Tell the Meccan polytheists, 'I was commanded not to pray to things, which are neither useful nor harmful, other than Allahu ta'ala. If you pray to anyone but Allahu ta'ala, you will be torturing and doing harm to yourselves!" The book Kashf ash-shubuhat deals with the third ayat karima of Surat az-Zumar, which declares: "Those who accept things other than Allahu ta'ala as guardians say, 'If we worship them, we worship them so that they might help us approach Allahu ta'ala and intercede for us.' " This ayat karima quotes the words of polytheists who worship idols. The book likens Muslims who ask for shafa'a to such polytheists and intentionally says that polytheists also believed that their idols were not creative but that Allahu ta'ala alone was the Creator. In an interpretation of this ayat karima, the book Ruh al-bayan says, "Human creatures are created with the ability to acknowledge the Creator, who created them and everything. Every human creature feels the desire to worship his Creator and to be drawn towards Him. Yet this ability and desire are worthless, for the nafs, Satan or bad companions might deceive man, [and as a result, this innate desire will be destroyed,] and man will become [either an unbeliever in the Creator and the Last Day like communists and freemasons or] a polytheist. A polytheist cannot approach Allahu ta'ala, nor can he know Him. The valuable thing is the marifa, the knowledge, which ensues after eliminating polytheism and embracing tawhid. Its sign is to believe in prophets ('alaihi 's-salam) and their books and to follow them. This is the only way of being drawn towards Allahu ta'ala. The merit of prostrating oneself was naturally given to Satan, but he refused to prostrate in a manner unsuitable for his nafs. Ancient Greek philosophers became disbelievers because they wanted to approach Allahu ta'ala not by following prophets ('alaihi 's-salam) but by their own reasons and nafses. Muslims, to approach Allahu ta'ala, adapt themselves to Islam, thus their hearts get filled with spiritual light. The attribute 'Jamal' (Beauty) of Allahu ta'ala manifests itself to their spirits. Polytheists, to approach Allahu ta'ala, follow not the Prophet or Islam but their nafses, their defective minds and bidats, and thus their hearts get darkened and their spirits get obscured. Allahu ta'ala, at the end of this ayat karima, states that they lie in their statement, "We worship idols so that they shall intercede for us." As it is seen, it is very unjust to take the 25 th ayat karima of Surat al-Luqman, which says, "If you ask disbelievers, 'Who created the earth and the skies?' they will say, 'certainly Allahu ta'ala created them,' " and the 87 th ayat karima of Surat az-Zukhruf, which says, "If you ask those who worship things other than Allahu ta'ala, 'Who created these?' they will say, 'Certainly Allahu ta'ala created them,' " as documents and to say, "Polytheists, too, knew that the Creator was Allah alone. They worshipped idols so that they would intercede for them on the Day of Judgement. For this reason they became polytheists and disbelievers."[40] We, Muslims, do not worship prophets ('alaihi 's-salam) or awliya' (rahimahum-Allahu ta'ala) and say that they are not companions or partners of Allahu ta'ala. We believe that they were creatures and human beings and that they are not worth worshipping. We believe that they are the beloved slaves of Allahu ta'ala, and He will pity His slaves for the sake of His beloved ones. Allahu ta'ala alone creates loss and profit. He alone is worth worshipping. We say that He pities His slaves for the sake of His beloved ones. As for polytheists, though they, owing to the knowledge inherent in their creation, say that their idols are not creative, and because they have not developed this latent knowledge by following prophets ('alaihimu 's-salam), believe that their idols are worth worshipping, and so they worship them. Because they say idols are worth worshipping, they become polytheists. Otherwise, they would not become polytheists for saying that they wanted intercession.[41] As it is seen, likening the Ahl as-Sunnat to idolatrous disbelievers is completely wrong. All these ayats were sent for idolatrous disbelievers and polytheists. The book Kashf ash-shubuhat gives wrong meanings to the ayats, uses sophism and says that the Muslims of the Ahl as-Sunnat are polytheists. It also recommends that non-Wahhabite Muslims should be killed and that their property should be confiscated. Two hadiths reported by 'Abdullah ibn 'Umar (radi-Allahu 'anhuma) state: "They have left the right course. They have imputed to Muslims the [meanings of the] ayats that descended for disbelievers," and "Of all my fears on behalf of the Umma, the most horrible thing is their interpretation of Qur'an al-karim according to their own opinions and their fallacious translations." These two hadiths foretold that the la-madhhabi would appear and by misinterpreting the ayats that had descended for disbelievers they would use them against the Muslims. Another person who realized that Muhammad ibn 'Abd al-Wahhab had wrong ideas and would be harmful later on and who gave advice to him was Shaikh Muhammad ibn Sulaiman al-Madani (d. in Medina in 1194/1780, rahimah-Allahu ta'ala), one of the great 'ulama' of Medina. He was a Shafi'i scholar of fiqh and wrote many books. His annotation on Ibn Hajar al-Makki's (rahimah-Allahu ta'ala) At-tuhfat al-muhtaj, a commentary to the book Minhaj, has gained great fame. In his two-volume book, which is entitled Al-fatawa, he says, "O Muhammad ibn 'Abd al-Wahhab! Don't slander Muslims! I advice you for Allahu ta'ala's sake. Yes, if someone says that someone other than Allahu ta'ala creates actions, tell him the truth! But those who cling to causes (wasila) and who believe that both causes and the effective power in them are created by Allahu ta'ala cannot be called disbelievers. You are a Muslim, too. It would be more correct to call one Muslim a 'heretic' than calling all Muslims as such. He who leaves the community is more likely to go astray. The 114 th ayat karima of Surat an-Nisa' proves my word right: 'If a person who, after learning the way to guidance, opposes the Prophet ('alaihi 's-salam) and deviates from the believers' beliefs and 'ibadat, in the next world We shall resurrect him in disbelief and apostasy, with which he has been so intimate, and We shall hurl him into Hell." Though Wahhabis have innumerable wrong tenets, they are based on three principles: 1 - They say that a'mal or 'ibadat are included in iman and that he who does not perform a fard though he believes that it is fard, for example, salat because of laziness or zakat because of stinginess, becomes a disbeliever and he must be killed and his possessions must be distributed among Wahhabis. Ash-Shihristani states: "The 'ulama' of the Ahl as-Sunnat have unanimously said that 'ibadat are not included in iman. One who, though he believes it to be a fard, does not perform a fard because of laziness does not become a disbeliever. There has not been unanimity concerning those who do not perform salat; according to Hanbali Madhhab, one who does not perform salat because of laziness becomes a disbeliever."[42] [Thena-ullah Pani-Puti 'rahmatullahi alaih' states at the beginning of his book Ma-la budda, "A Muslim does not become a disbeliever by committing a grave sin. If he is put into Hell, he will be taken out of Hell sooner or later and will be put into Paradise. He will stay eternally in Paradise." This book is in Persian and was printed in Delhi in 1376 [1956 A.D.] and was reproduced by Hakikat Kitabevi in Istanbul in 1410 [1990 A.D.]. In Hanbali Madhhab, it was said that only he who did not perform salat would become a disbeliever. The same was not said for other kinds of 'ibadat. Therefore, it would be wrong to consider Wahhabis as Hanbali in this respect. As explained above, those who do not belong to the Ahl as-Sunnat cannot be Hanbali, either.[43] Those who do not belong to any of the four Madhhabs do not belong to the Ahl as-Sunnat. 2 - They say that one who asks for shafa'a from the souls of prophets ('alaihimu 's-salam) or awliya' (rahimahum-Allahu ta'ala) or who visits their tombs and prays while considering them mediators becomes a disbeliever. They also believe that the dead do not have any sense. If a person who talked to a dead person in a grave had been a disbeliever, our Prophet (sall-Allahu 'alaihi wa sallam), great 'ulama' and the awliya' would not have prayed in this manner. It was our Prophet's (sall-Allahu 'alaihi wa sallam) habit to visit the Bakee Cemetery in Medina and the martyrs of Uhud. In fact, it is written on the 485 th page of the Wahhabite book Fath al-majid that he greeted and talked to them. Our Prophet (sall-Allahu 'alaihi wa sallam) always said in his prayers, "Allahumma inni as-aluka bi-haqqi 's-sa'ilina 'alaika," (O my Allahu ta'ala! I ask Thee for the sake of those people whom Thou hast given whatever they asked) and recommended to pray so. When he interred Fatima, the mother of Hadrat 'Ali (radi-Allahu 'anhuma), with his own blessed hands, he said, "Ighfir li-ummi Fatimata binti Asad wa wassi' 'alaiha madkhalaha bi-haqqi nabiyyika wal-anbiya' illadhina min qabli innaka arhamu 'r-rahimin." (O Allahu ta'ala! Forgive Mother Fatimat binti Asad, her sins! Widen the place she is in! Accept this prayer of mine for the right [love] of Thy Prophet and of the prophets who came before me! Thou art the Most Merciful of the merciful!) In a hadith ash-Sharif reported by 'Uthman ibn Hunaif (radi-Allahu 'anh) one of the greatest of the Ansar, it is told how the Prophet ('alaihi 's-salam) ordered a blind man, who asked him to pray for his healing, to perform an ablution and a salat of two rak'as and then to say, "Allahumma inni asaluka wa atawajjahu ilaika bi-nabiyyika Muhammadi 'n-nabiyyi 'r-Rahma, ya Muhammad inni atawajjahu bika ila Rabbi fi hajati hadhihi li-takdiya li, Allahumma shaffi'hu fiyya." In this prayer the blind man was commanded to have recourse to Muhammad ('alaihi 's-salam) as a mediator so that his prayer would be accepted. The Sahabat al-kiram often recited this prayer, which is quoted in the second volume of Ashi'at al-lama'at and also in Al-hisn al-hasin with its references and, in its explanation, interpretation as, "I turn towards Thee through Thine Prophet." These prayers show that it is permissible to put those whom Allahu ta'ala loves as mediators and to pray to Him by saying "for their sake." Shaikh 'Ali Mahfuz who died in 1361 (1942 A.D.), one of the great 'ulama' of Jami' al-Azhar, praises Ibn Taymiyya and 'Abduh very much in his book Al-ibda'. Nevertheless, he says in the two hundred and thirteenth page of the same book: "It is not right to say that the great awliya' (rahimahum-Allahu ta'ala) dispose worldly affairs after death, such as curing the ill, rescuing those who are about to be drowned, helping those who are against the enemy and having lost things found. It is wrong to say that, because the awliya are very great, Allahu ta'ala has left these tasks to them or they do what they wish or that one who clings to them will not go wrong. But whether they are alive or dead, Allahu ta'ala blesses, among His awliya', the ones whom He wills, and, through their karamat, He cures the ill, rescues those who are about to be drowned, helps those who are fighting an enemy and recovers lost things. This is logical. Also Qur'an al-karim reveals these facts."[44] 'Abd al-Ghani an-Nabulusi (rahimah-Allahu ta'ala) writes: "A hadith qudsi, which al-Bukhari reported from Abu Huraira (radi-Allahu ta'ala 'anh), says: Allahu ta'ala declared: 'My slaves cannot approach Me through anything as close as they approach me by means of the fard. If My slaves do the supererogatory 'ibadat, I like them so much that they hear with Me, see with Me, hold everything with Me, walk with Me, and I give them whatever they ask of Me. If they trust in Me, I protect them.' " The supererogatory 'ibadat mentioned here are [as clearly written in Maraq al-falah and at-Tahtawi's annotation. Please see page 428.] the sunnat and supererogatory 'ibadat done by those who do the 'ibadat which are fard. This hadith ash-Sharif shows that one who, after doing the 'ibadat which are fard, does the supererogatory worships will earn Allahu ta'ala's love and his prayers will be accepted."[45] Whether alive or dead, when such people pray for others, people for whom they pray get what they wish. Such people hear even when they are dead. As they did not when they were alive, they do not turn down those who ask empty-handed, but they pray for them. For this reason, a hadith ash-Sharif states: "When you are in trouble in your affairs, ask for help from those who are in graves!" The meaning of this hadith ash-Sharif is clear, and its tawil (interpretation in a different way) is not permitted. Alusi's tawil is false. In actual fact, "Muslims are still Muslims when they are dead just as is the case when they are asleep. Prophets are still prophets ('alaihi 's-salam) after death just as is the case when they are asleep; for, it is the soul who is a Muslim or a prophet. When a man dies, his soul does not change. This fact is written in the book 'Umdat al-'aqa'id by Imam 'Abdullah an-Nasafi [printed in London in 1259 (1843 A.D.)]. Likewise, awliya' are still awliya' (rahimahum-Allahu ta'ala) when they are dead just as they are when asleep. He who does not believe this is ignorant and stubborn. I have proven in another book that the awliya' possess karamat after they die, too."[46] The Hanafi scholar Ahmad ibn Sayyid Muhammad al-Makki al-Hamawi and the Shafi'i scholars Ahmad ibn Ahmad as-Sujai and Muhammad ash-Shawbari al-Misri wrote booklets in which they proved with evidence that awliya' possessed karamat, that their karamat continued after their death, and that tawassul or istighatha [see below] at their graves was permitted (jaiz).[47] Muhammad Hadimi Effendi (rahimah-Allahu ta'ala) of Konya (d. 1176/1762 in Konya) wrote: "The Karamat of awliya' are true. A wali is a Muslim who is al-'arifu bi'llah (one who knows Allahu ta'ala and His Attributes as much as is possible). He performs many 'ibadat and taat. He very carefully avoids sins and the sensual desires of his nafs. Things created by Allahu ta'ala outside of His custom and scientific laws are called 'khariq-ul 'ada' (extraordinary things), which are of eight kinds: mujiza, karama, i'ana, ihana, sihr, ibtila, isabat al-ayn (effect caused by the evil eye) and irhas. Karama is an extraordinary occurrence that happens through a devoted believer who is al-'arifu bi'llah. He is a wali, not a prophet. Abu Ishaq Ibrahim al-Isfaraini, a Shafi'i scholar, denied some of the karama, and all Mutazila denied karama. They said that it can be confused with mujiza and, therefore, belief in prophets might become difficult. However, a wali to whom a karama happened does not claim prophethood, nor does he want a karama to happen. It is permissible to pray to Allahu ta'ala through prophets and awliya' even after their death because their mujiza and karama do not cease after death. This type of prayer is called 'tawassul' or 'istighatha.' Ar-Ramli, too, said the same. Al-Imam al-Haramain said, 'Only the Shiites deny the continuity of karama after death.' 'Ali Ajhuri, a prominent Maliki scholar of Egypt, said, 'The wali, when he is alive, is like a sword in its sheath. After his death, his influence becomes stronger like that of a sword out of its sheath.' This statement is also quoted by Abu 'Ali Sanji in his book Nur al-hidaya. It is certified in the light of the Book (Qur'an al-karim), the Sunnat and ijma' al-Umma that karama is true. Hundreds of thousands of the karamat of the awliya' have been reported in many valuable books."[48] The translation from the book Bariqa ends here.

12673: By Проясняющий on Пятница, Октябрь 19, 2001 - 01:32:

МОжет кто-то дать и информацию про этого Hempher'а?

12675: By Эксперт on Пятница, Октябрь 19, 2001 - 01:39:

А как вам, коллеги, Албани? A Note on the Absurd Fatwa of al-Albani Regarding Palestine "Sheikh" Muhammed Nasir ad-Din al-Albani, considered by most "Salafis" to be the biggest scholars of their sect (after the death of their Mufti), has issued a Fatwa few years ago saying that ALL Muslims in Palestine, Southern Lebanon, and the Golan Heights should leave their land in mass and go somewhere else. His proof was (and he is still clinging to it) that any Muslim land occupied by non-Muslims becomes a non-Muslim land. Thus, it is prohibited for any Muslims to keep living there. When some people asked him, in mockery, that no country in the world would admit the whole Palestinian nation, even "Saudi Arabia," he said, "They might try to go to Sudan; it might admit them!!!" For the record, Al-Albani is a self-declared scholar. Many have challenged him to produce a single ijaza given to him by any of his teachers (if he had any). He failed to do so up to this day. Al-Albani does not even just confine his heresies to the science of Hadith, in which his followers consider him "Muhaddith al-Asr." He issues many fatwas in almost all the Islamic sciences. Albani has a "commentary" on the Al-Aqidah at-Tahawiyya book of doctrine!! The following is a translation of one of Shiekh Buti▓s responses to al-Albani. Sheikh Buti is one of the top scholars in Syria: [Taken from the book "Strife in Islam" (Al-Jihad fil Islam: Kayfa Nafhamuhu wa Kayfa Numarisuhu), by Dr. Muhammad Sa▓id Ramadan al-Buti, 2nd edition, Dar Al-Fikr, Damascus, Syria, 1997.] "Sheikh" Nasir ad-Din al-Albani shocked the people, before several months, with a bizarre fatwa, at an extreme distance from the dictates of the Islamic Shari▓ah, and in the most extreme contradiction with the principles and rules of religion. He decided publicly, and in front of all witnesses, that the all Muslims in the Occupied Land and the remaining Palestinians in it are obligated to leave wholly from the Land and leave it to the Jews, who transformed it, after their colonization of it, to a Dar-ul-Kufr (as he alleged)! If it were not for the mass reporting of the news, and without the audio cassettes that mentioned this topic, in the voice of the "Sheikh," I would have found no way to believe it! This is because the simplest student of Islamic knowledge knows what is established in all sources of Islamic Shari▓a, that the Dar-ul-Islam stays, legally, a Dar-ul-Islam until the Day of Resurrection no matter to what extent the kafir, or enemy, went to, in order to spread corruption in it. And it is an obligation on the Muslims to bear the responsibility to cleanse it from the defilement and aggression. And regarding Abu Hanifah who opined the possibility of the return of Dar-ul-Islam into a Dur-ul-Kufr, conditioned for it that the Islamic sha▓air [┘] be removed from it, and be replaced with the rules of Kufr, that no Muslim or thimmi [non-Muslim citizen] to remain in it secure with the original Islamic security, and that it be bordering a Dar-ul-Kufr or Dar-ul-Harb. It is well known that non of these three conditions exists in the Occupied Land, since the sha▓air of Islam are still publicly existent in it, the Muslims in it enjoy the original Islamic security, and there is no Dar-ul-Kufr or Dar-ul-Harb on the confines of this Occupied Land, today. But the Sheikh, who considers himself the "Muhaddith of this Age," broke this legal Ijma▓, of which he has no knowledge. Then he announced before the people that Palestine was converted, with the favour of Israel, into a Dar-ul-Kufr and Dar-ul-Harb. Therefore, it is an obligation on all of its Muslim owners and citizens to abandon it! And what is mysterious is that this suspected "Sheikh" (al-Shaikh al-Mashbuh), stayed silent about issuing this fatwa throughout all these long years. Not even any thing in the series of these bitter events that were inflicted upon this Land and its people reminded him of it. Until the light of the faithful Intifadha rose in the heart of this Occupied Land, and (Hamas) movement was established and a phenomenon of terror was spread out for it to the hearts and souls of the occupiers, [then] the Sheikh remembered this verdict, which he never was satisfied with except at this time. And he realized that the time came for him to publicize it with an explicit fatwa he publishes it in all media outlets. And [he finds] that the time has come, with the launching of this Intifadha and with it crossing many unexpected levels of success, for the poles of this Intifadha to be called, alongside the owners of the Land and the right (haqq), to depart from it, because it should be time for them to relieve Israel from the string of their annoyances and from the losses that had a toll on many of their resources! Is it time for the, truly, suspected (Mashbooh) "Sheikh" to inform us about the secret behind his keeping of this fatwa behind his chest up to this day. And about his silence towards the sin of the remaining of Muslims in (Dar-ul-Kufr) until this day?! And we thank Allah truly that there was not for the Sheikh nor for his null (Batila) fatwa an existence in the days in which the Syrians, Algerians, Egyptians, and Libyans were waging Jihad in their home countries, for the sake of cleansing them from the colonization and the aggression of the tyrants. Then, it would have been an obligation on all these Muslims to depart from their counties √ since they are characterized as Dar-ul-Kufr √ a possession of their enemies. And we would have looked at it today and seen it a legal obtained right of these tyrants and occupiers. And who knows? This might be what the "Sheikh" prefers and likes. [The ubove was what Dr. Buti wrote in the 1st edition and reproduces in the 2nd edition of his book. What follows is what he added in the 2nd edition. Highlighting was done by the editor of this web site.] And I say now, adding these lines to this [the above] commentary, in the new edition: we were waiting from this Sheikh to take back his false (batila) fatwa, considering that returning to the truth is a virtue. But he never recanted despite the rise of the whole world of Muslims against him because of it! Also, few of the readers considered it inappropriate (kabira) that the "Sheikh" was described with the word, "Suspected" (mashbooh). But the meaning of this word is that the suspicions of indictment roam around the one who issues such a fatwa with the collaboration with a foreign group, and [look] how big their number is in this time. So, there is no doubt that the suspicion of a charge is different from the charging itself and is different from the confirmation of treason too. Therefore there is no extremism in the word, and it is an accurate description of an exact reality. Note: It is becoming very clear to Muslims all over the world that Mr. Nasiruddeen al-Albaanee is clearly an agent of the CIA and a part of the Zionist New World Order.

12676: By Эксперт on Пятница, Октябрь 19, 2001 - 01:42:

А вот он и Хемфер http://www.hizmetbooks.org/British_Spy_Hempher/spy_1-7.htm

12677: By Проясняющий on Пятница, Октябрь 19, 2001 - 01:59:

Любопытно как это напоминает "план Даллеса" или "протоколы"... Слишком похоже на фальшивку...