Dear Brothers
As-Salam Alaikum!
Thanks for your support & advise. I have the following concerns;
(1) Nobody Worships saints, It Is Almighty Allah alone who is worthy of Worship. If any Muslim is doing a wrong thing it is your duty to correct him and guide him to Islamic teachings,etc. However what I found the Wahabis/Salafis & Tawheeds do is that they use a Passage or a verse of the Quran or Hadees describing the pagens of Pre-Islamic people to Mis-guided Muslims and call them Kafirs.This should stop..Correct people with beautiful preaching not by force or blackmail; ISLAM=PEACE
(2) I’m truly proud & honoured to be a well wisher of the Shaikh Of Beruwala Buhari Thakkiya; He is a model Muslims in the true path of the Holy Prophet Mohhamed (pbuh) and a pious Ummah al-Muhammadiyyah; As far as I can see he had done nothing Un-Islamic nor do anyone worship him as the Tawheed’s claim. This Sheikh is a very good Muslim to my best judgment.
(3) I’m not being a racist when I say that Terrorism of Wahabis don’t belong here in Sri Lanka where Muslims are less than 10% of the Population and we have lived here as Muslims for almost 1400 years and our Pre-Islamic Arab forefathers have been comming here since 4000 years as per historical evidence. The Sinhalese of old times have always respected, trusted & dealt with Muslims honourably.I’m not about to let a IMPORTED Radical Muslim to spoil the peace her
(4) We all know what provoked Violence in Beruwala; But nobody want to admit that this shameful act was a pre-planned or the Master-plan of Tawheeds; they have been aiming for this violent reaction from Beruwala Muslim Villages when this Tawheed Hate Spreading Center delivered it’s Friday bayan unusually with loud-speakers on every tree; the Whole Village could hear the Hate Speech Calling all Muslims as Kafirs,etc. Just because Muslims would not follow the ways of the Tawheed Wahabi radical sect. Do you brothers think & accept that spreading hate is a good thing for a Muslim?
(5) We all know that these Tawheed Wahabis gave false Evidence at the Police as well as at Courts under oath on Holy Quran that the Sheikh Of Beruwala Bukhari Takkiya gave orders for the burning of Tawheed center and that he was personally responsible. This a blunt lie! which they dared to tell while under oath on Holy Qur'an – Muslims? definitely you must be wrong to think of them so….
(6) Why not Air the Tawheed Hate Speech tape which was preached on 24.07.2009 at Beruwala then we will all know who is right & who is wrong? Why all this talk when you Tawheeds have the tape to prove yourselves?
(7) Dear Brother Anwer, The Madrasa we’re talking about is Beruwala Bukhari Thakkiya; I think you have misunderstood what I said; let me clear it-up for you; I said That saheehul bukhari Hadees collection is read at the Bukhari Thakkiya at Beruwala and then translated in Tamil to the mureeds/Students & other Muslims who attend these lessons, I myself had attended a few lessons and I can very well assure you that this is a highly disciplined Madrasa and I saw no one either worshiping any Saints or anyone worshiping the Sheikh who is the head of the madrasa (like a Principal of a college) as the Tawheeds claim ”unjustly”.
All I saw here was the Bukhari Hadees read in Arabic by a person then translated to Tamil and read-out to those who are listening. I was served coffee along with other visitors & students; then at the end of the lesson (for that day) we were served Breakfast. I was very hungry by the time they finshed and I was very grateful when they served me food. Do you think this is wrong as the wahabis/Tawheeds claim?
(8) I agree with the brother that we must all follow ISLAM and be Muslims; This is exactly what I too want. The Moment you say you’re a Wahabi, Salafi or a Tawheed you’re stepping aside from Islam & Muslims.
May Allah Guide us all.
Kind regards
Sabry
Love of Awliyah
The saint (waliyy) is at once close (qarib) to Allah, the Most High, and drawn near (muqarrab). He comes closer to Allah through his own efforts in observing the Shari’ah, and Allah, the Most High, in turn, assists, protects and draws the saint close to Him. Abu Hurairah, may Allah be satisfied with him, narrates that the Messenger, may the peace and blessings of Allah be upon him, said, Allah says:
I am with the thought of my slave, if he remembers Me by himself, I remember him by Myself, and if he remembers Me in a group I remember him in a better group (than his), and if he comes close to Me the length of an out-stretched hand I draw close to him the length of a fore-arm, and if he draws close to me the length of a fore-arm I draw near to him the length an arm, and if he comes to me walking I come to him like a wind,
and in another narration "I am with him if he remembers Me".
This hadith is full of meaning. There is great encouragement here for people who want to enter the path of inner knowledge and closeness to Allah. " I am with the thought of my slave" and in the other narration " I am with him if he remembers Me" implies two basic and important adaab. Firstly, when we perform our ‘ibadah we ought to do so with the utmost purity of thought (husn dhann) and good faith towards Allah. Indeed purity of thought itself is an ‘ibadah. Pure thought towards Allah (husn dhann) also implies complete acceptance of His Will. The aspirant has to work hard to remove all traces of sublimated anger towards Him. Allah gives to others and He withholds from us. Dissatisfaction with the Will of Allah and indeed seething anger towards Him is the essence of envy. And secondly, since we are sitting in the Presence of Allah and He is with us, we have to observe the adab of maximum concentration on Him. If this is difficult or we cannot focus and concentrate with our whole being on Allah during our ‘ibadah we are required either to train ourselves or seek out someone who can train us to achieve that. The station of nearness (qurb) and the station of sainthood (wilayah) are inextricably connected. Both of which should be the desire and objective of every Muslim. According to this tradition, Allah comes to us "faster" and with greater ‘vigour" than we to Him.
The elevated status of the awliyah is alluded to in the tradition known as the hadith al-awliyah. Allah takes them into His care and assists them. The one who loves the awliyah loves Allah. And conversely the one who injures them, "…Allah declares war against him" [Cited by Bukhari from Abu Hurairah] and in another version of this tradition Allah says, "… he (the person who commits the injury) has declared it halal for him to make war against Me" [Cited by Imam Ahmad and Imam Qushairi from ‘Aishah]. The versions of this hadith cited by Tabarani differ mainly in the wording. Tabarani’s narrations also include some very interesting additions not mentioned by the other narrators. A thorough analysis of these texts will have to be left for another time and place. Here we need to comment on some of the points raised by this tradition.
One important conclusion we can deduce from this tradition is that love and respect for the awliyah is obligatory (wajib). And it is prohibited (haram) to dislike or injure the awliyah. There is no heavier punishment than Divine War. A punishment of this magnitude is clear evidence of obligation and prohibition. Allah declares war against the one who injures the awliyah either by word or deed. Therefore injury to them is prohibited and the converse, respect and love for them, is an obligation. They represent the best of Islam and they embody the Shari’ah in all its fullness. And consequently they are the beloved of Allah and His chosen slaves.
Abu Turab Nakhshabi expressed a very important point when he said, " If the heart turns against Allah it is accompanied by criticism and dislike of the awliyah" [Narrated by Imam Qushairi]. Every Muslim who fears Allah and cares for his din should be wary of this. The criticism and sometimes open hostility against the great scholars and spiritual masters and above all the against the Sahabah, may Allah be pleased with all of them, one hears from certain quarters is cause for concern.
Imam Abu Hanifah, Imam Shafi’i, Sayyid Abdul Qadir Jailani, Imam Ghazali and many others, if they are not awliyah of Allah, who is? Scholarly critique of their opinions is one thing, but begrudging and belittling them is an entirely different thing. The often inexplicable aggression and hatred against some of our own local scholars and awliyah falls into the exact same category. According to Abu Turab these are symptoms of a deeper and more dangerous tendency. The reason for this hate and hostility has to be looked for in the hearts of the critics rather than in the people they are criticizing.
Atrocities
As Salam Alaikum!
The incidents which happened at Beruwala are very regrettable indeed; but the point to be noted here is that this is not the 1st incident of Mosque burning or Mosque destruction in Sri Lanka or attacks & killings of worshipers & ulemas.
(1) 2009 February; A 150 years old Mosque was destroyed, contents inside the mosque including the holy Quran, other Islamic literature, 150 years old Historical artifacts of the mosque & The Holy Saint’s Ziyarath/Tomb was exhumed and burnt at Ukuwela Matale by Radical “Tawheed’s” who practice Wahabism; the “mob” followers of Muhammad ibn Abd al-Wahhab of NAJD’(1702-1791CE).
(2) 2006 December; A 118 years old Mosque was destroyed/burned to ground and The Holy Saint’s Ziyarath/Tomb in the vicinity of the Mosque compound was exhumed & taken by Radical “Tawheed’s” who practice Wahabism; at Eastern province of Sri Lanka; Kattankudy.
(3) 2006 December; Radical “Tawheed’s” who practice Wahabism torched 117 houses belonging to a poor slum Muslims who refused to practice Wahabism/Tawheedsm. Eastern province of Sri Lanka; Kattankudy.
(4) 2008 July; Radical “Tawheed’s” who practice Wahabism Armed with Machine Guns & Swords torched 60-70 houses of the poor Muslims These Muslims consisting of almost 200-250 adults and 85 children were chased from their traditional homeland; The Supreme Court Ordered the Taliban Tawheeds to allow the poor Muslims to return to their homes and practice ISLAM peacefully; but even to this day the Taliban Wahabis are not allowing these poor Muslims to return to their home; they’re now living in refugee centers. Eastern province of Sri Lanka; Kattankudy.
(5) 2004 October; Radical “Tawheed’s” who practice Wahabism burned down a Muslim College Library, The Prayer Hall (Dhikr center), around 20 houses of Muslims.
(6) 2004 November; A prominent Ulema of the of Jummah Mosque in Kattankudy who didn’t agree with the “Tawheeds” was Shot & killed at point blank range by “Tawheed’s” who practice Wahabism
(7) 1996 July; Radical “Tawheed’s” who practice Wahabism burned down The Dhikr center.
(8) 2009 July 31st; just last week a Prominent Islamic Scholar & Ulema of the Valaichchenai Mosque was abducted & tortured by “Tawheed’s” who practice Wahabism
(9) 2009 May; Thihariya Jummah Salat jamath was attacked by “Tawheed’s” who practice Wahabism
These are just a few of the “Terrorisms” waged by “Tawheed’s” who practice Wahabism; on a daily basis they make trouble for Muslims of Sri Lanka on various levels. We don’t want so called enlightened “WAHABI” “Tawheed’ to come and teach us what Islam is all about; when Islam stands for peace these radicals practice & force others to practice WAHABISM which is Terrorism of Muslims by Muslims,. The holy prophet said; “various evils will appear in the future. Whoever attempts to divide this community while they are united, you should strike him down with the sword no matter who he happens to be”. This is exactly what happened at Beruwala.
Sabry007http://www.anwar-alawlaki.com/?p=188
Abd al-Qadir al_Ghawtha al-Adham, Jilani
Jilani, 'Abd al-Qadir al-Ghawth al-Adham [d.561H - 1166CE] 'alayhi al-rahmah wa'l-ridwan
Born in Jilan, Persia. Shaykh Abd al-Qadir al-Jilani was a Sufi master and Sayyad (descendant of the Final Messenger, the Most Beloved Prophet Muhammad-Salla Allahu ta'ala 'alayhi wa Sallam) from both his father and mother, (al Hasani, w'al Husayni).
His contribution and renown in the sciences of Sufism and Sharia was so immense that he became known as the spiritual pole of his time, al-Ghawth al A'zam (the "Supreme Helper" or the "Mightiest Succor"). His writings were similar to those of al-Ghazali in that they dealt with both the fundamentals of Islam and the mystical experience of Sufism. Studied Hanbali jurisprudence in Baghdad. Spent twenty-five years as a wandering ascetic in the deserts of Iraq. Became a popular teacher with his own Sufi school & centre. Most universally popular Wali Allah & revered man after the salf as-salihin. Recognised as the patron & founder of the Qadiri order. Has a reputation for theological soundness that has led others to claim his work as the basis for their own insights & experiences.
ON TASAWWUF Shaykh 'Abd al-Qadir al-Gilani (d. 561 AH)
The eminent one among the great saints, nicknamed al-Ghawth al-a'zam or the Arch-helper, he is also an eminent jurist of the Hanbali school. His ties to the Shafi'i school and to Imam Abu Hanifa have been mentioned. He was the disciple of eminent saints, such as Abu al-Khayr Hammad ibn Muslim al-Dabbas (d. 525) and Khwaja Abu Yusuf al-Hamadani (d. 535), second in line after Abu al-Hasan al-Kharqani (al-Harawi al-Ansari's shaykh) in the early Naqshbandi chain of authority.
The most famous of Shaykh 'Abd al-Qadir's works are:
* al-Ghunya li talibi tariq al-haqq (Sufficient provision for seekers of the path of truth); it is one of the most concise presentations of the madhhab of Imam Ahmad ibn Hanbal ever written, including the sound teaching of Ahl al-Sunna on 'aqida and tasawwuf.
* al-Fath al-rabbani (The Lord's opening), a collection of sermons for the student and the teacher in the Sufi path and all those attracted to perfection; true to its title, this book brings its reader immense profit and spiritual increase.
* Futuh al-ghayb (Openings to the unseen), another collection of sermons more advanced than the previous one, and just as priceless. Both have been translated into English;
Due to his standing in the Hanbali school, 'Abd al-Qadir was held in great respect by Ibn Taymiyya, who gives him alone the title "my Shaykh" (shaykhuna) in his entire Fatawa, while he reserves the title "my Imam" (imamuna) to Ahmad ibn Hanbal. He frequently cites Gilani and his shaykh al-Dabbas as among the best examples of latter-time Sufis.
Shaykh 'Abd al-Qadir's karamat or miracles are too many to number. One of them consisted in the gift of guidance which was manifest in his speech and through which untold thousands entered Islam or repented. Al-Shattanawfi in Bahjat al-asrar mentions many of his miracles, each time giving a chain of transmission. Ibn Taymiyya took these reports to satisfy the criteria of authenticity, but his student al-Dhahabi, while claiming general belief in 'Abd al-Qadir's miracles, nevertheless affirms disbelief in many of them. We have already seen this trait of al-Dhahabi in his doubting of the sound report of Imam Ahmad's admiration of al-Muhasibi. These are his words about Gilani in Siyar a'lam al-nubala':
The following account of Gilani's first encounter with al-Hamadani is related by Haytami in his Fatawa hadithiyya:
Abu Sa'id 'Abd Allah ibn Abi 'Asrun (d. 585), the Imam of the School of Shafi'i, said: "When I began a search for religious knowledge I kept company with my friend, Ibn al-Saqa, who was a student in the Nizamiyya School, and it was our custom to visit the pious. We heard that there was in Baghdad a man named Yusuf al-Hamadani who was known as al-Ghawth, and that he was able to appear whenever he liked and was able to disappear whenever he liked. So I decided to visit him along with Ibn al-Saqa and Shaykh 'Abd al-Qadir al-Gilani, who was a young man at that time. Ibn al-Saqa said, "When we visit Shaykh Yusuf al-Hamadani I am going to ask him a question the answer to which he will not know." I said: "I am also going to ask him a question and I want to see what he is going to say." Shaykh 'Abd al-Qadir al-Gilani said: "O Allah, protect me from asking a saint like Yusuf Hamadani a question, but I will go into his presence asking for his baraka -- blessing -- and divine knowledge."
"We entered his association. He kept himself veiled from us and we did not see him until after some time. He looked at Ibn al-Saqa angrily and said, without having been informed of his name: "O Ibn al-Saqa, how dare you ask me a question when your intention is to confound me? Your question is this and your answer is this!" Then he said: "I am seeing the fire of disbelief burning in your heart." He looked at me and said, "O 'Abd Allah, are you asking me a question and awaiting my answer? Your question is this and your answer is this. Let the people be sad for you because they are losing as a result of your disrespect for me." Then he looked at Shaykh 'Abd al-Qadir al-Gilani, made him sit next to him, and showed him honour. He said: "O 'Abd al-Qadir, you have satisfied Allah and His Prophet with your proper respect for me. I see you in the future sitting on the highest place in Baghdad and speaking and guiding people and saying to them that your feet are on the neck of every wali! And I almost see before me every wali of your time giving you precedence because of your great station and honour."
Ibn Abi 'Asrun continues, "'Abd al-Qadir's fame became widespread and all that Shaykh al-Hamadani said about him came to pass. There came a time when he did say, "My feet are on the necks of all the awliya," and he was a reference and a beacon guiding all people in his time to their destinations.
The fate of Ibn al-Saqa was something else. He was brilliant in his knowledge of the divine Law. He preceded all the scholars in his time. He used to debate with the scholars of his time and overcome them, until the caliph called him to his association. One day the calif sent him as a messenger to the King of Byzantium, who in his turn called all his priests and the scholars of the Christian religion to debate with him. Ibn al-Saqa was able to defeat all of them in debate. They were helpless to give answers in his presence. He was giving answers to them that made them look like children and mere students in his presence.
His brilliance made the King of Byzantium so fascinated with him that he invited him to his private family meeting. There he saw the daughter of the King. He immediately fell in love with her, and he asked her father, the King, for her hand in marriage. She refused except on condition that he accept her religion. He did, leaving Islam and accepting the Christian religion of the princess. After his marriage he became seriously ill. They threw him out of the palace. He became a town beggar, asking everyone for food, yet no one would provide for him. Darkness had come over his face.
One day he saw someone that had known him before. That person relates: "I asked him, What happened to you?" He replied: "There was a temptation and I fell into it." The man asked him: "Do you remember anything from the Noble Qur'an?" He replied: "I only remember rubbama yawaddu al-ladhina kafaru law kanu muslimin -- "Again and again will those who disbelieve wish that they were Muslims" (15:2)."
He was trembling as if he was giving up his last breath. I turned him towards the Ka'ba, but he kept turning towards the East. Then I turned him back towards the Ka'aba, but he turned himself to the East. I turned him a third time, but he turned himself to the East. Then as his soul was passing from him, he said, "O Allah, that is the result of my disrespect to Your saint, Yusuf al-Hamadani."Ibn Abi 'Asrun continues: "I went to Damascus and the king there, Nur al-Din al-Shahid, put me in control of the religious department, and I accepted. As a result, dunya entered from every side: provision, sustenance, fame, money, position for the rest of my life. That is what the ghawth Yusuf al-Hamadani had predicted for me."1
1 al-Haytami, Fatawa hadithiyya 315-316.
Source of ref: www.sunnah.org
Born in Jilan, Persia. Shaykh Abd al-Qadir al-Jilani was a Sufi master and Sayyad (descendant of the Final Messenger, the Most Beloved Prophet Muhammad-Salla Allahu ta'ala 'alayhi wa Sallam) from both his father and mother, (al Hasani, w'al Husayni).
His contribution and renown in the sciences of Sufism and Sharia was so immense that he became known as the spiritual pole of his time, al-Ghawth al A'zam (the "Supreme Helper" or the "Mightiest Succor"). His writings were similar to those of al-Ghazali in that they dealt with both the fundamentals of Islam and the mystical experience of Sufism. Studied Hanbali jurisprudence in Baghdad. Spent twenty-five years as a wandering ascetic in the deserts of Iraq. Became a popular teacher with his own Sufi school & centre. Most universally popular Wali Allah & revered man after the salf as-salihin. Recognised as the patron & founder of the Qadiri order. Has a reputation for theological soundness that has led others to claim his work as the basis for their own insights & experiences.
ON TASAWWUF Shaykh 'Abd al-Qadir al-Gilani (d. 561 AH)
The eminent one among the great saints, nicknamed al-Ghawth al-a'zam or the Arch-helper, he is also an eminent jurist of the Hanbali school. His ties to the Shafi'i school and to Imam Abu Hanifa have been mentioned. He was the disciple of eminent saints, such as Abu al-Khayr Hammad ibn Muslim al-Dabbas (d. 525) and Khwaja Abu Yusuf al-Hamadani (d. 535), second in line after Abu al-Hasan al-Kharqani (al-Harawi al-Ansari's shaykh) in the early Naqshbandi chain of authority.
The most famous of Shaykh 'Abd al-Qadir's works are:
* al-Ghunya li talibi tariq al-haqq (Sufficient provision for seekers of the path of truth); it is one of the most concise presentations of the madhhab of Imam Ahmad ibn Hanbal ever written, including the sound teaching of Ahl al-Sunna on 'aqida and tasawwuf.
* al-Fath al-rabbani (The Lord's opening), a collection of sermons for the student and the teacher in the Sufi path and all those attracted to perfection; true to its title, this book brings its reader immense profit and spiritual increase.
* Futuh al-ghayb (Openings to the unseen), another collection of sermons more advanced than the previous one, and just as priceless. Both have been translated into English;
Due to his standing in the Hanbali school, 'Abd al-Qadir was held in great respect by Ibn Taymiyya, who gives him alone the title "my Shaykh" (shaykhuna) in his entire Fatawa, while he reserves the title "my Imam" (imamuna) to Ahmad ibn Hanbal. He frequently cites Gilani and his shaykh al-Dabbas as among the best examples of latter-time Sufis.
Shaykh 'Abd al-Qadir's karamat or miracles are too many to number. One of them consisted in the gift of guidance which was manifest in his speech and through which untold thousands entered Islam or repented. Al-Shattanawfi in Bahjat al-asrar mentions many of his miracles, each time giving a chain of transmission. Ibn Taymiyya took these reports to satisfy the criteria of authenticity, but his student al-Dhahabi, while claiming general belief in 'Abd al-Qadir's miracles, nevertheless affirms disbelief in many of them. We have already seen this trait of al-Dhahabi in his doubting of the sound report of Imam Ahmad's admiration of al-Muhasibi. These are his words about Gilani in Siyar a'lam al-nubala':
The following account of Gilani's first encounter with al-Hamadani is related by Haytami in his Fatawa hadithiyya:
Abu Sa'id 'Abd Allah ibn Abi 'Asrun (d. 585), the Imam of the School of Shafi'i, said: "When I began a search for religious knowledge I kept company with my friend, Ibn al-Saqa, who was a student in the Nizamiyya School, and it was our custom to visit the pious. We heard that there was in Baghdad a man named Yusuf al-Hamadani who was known as al-Ghawth, and that he was able to appear whenever he liked and was able to disappear whenever he liked. So I decided to visit him along with Ibn al-Saqa and Shaykh 'Abd al-Qadir al-Gilani, who was a young man at that time. Ibn al-Saqa said, "When we visit Shaykh Yusuf al-Hamadani I am going to ask him a question the answer to which he will not know." I said: "I am also going to ask him a question and I want to see what he is going to say." Shaykh 'Abd al-Qadir al-Gilani said: "O Allah, protect me from asking a saint like Yusuf Hamadani a question, but I will go into his presence asking for his baraka -- blessing -- and divine knowledge."
"We entered his association. He kept himself veiled from us and we did not see him until after some time. He looked at Ibn al-Saqa angrily and said, without having been informed of his name: "O Ibn al-Saqa, how dare you ask me a question when your intention is to confound me? Your question is this and your answer is this!" Then he said: "I am seeing the fire of disbelief burning in your heart." He looked at me and said, "O 'Abd Allah, are you asking me a question and awaiting my answer? Your question is this and your answer is this. Let the people be sad for you because they are losing as a result of your disrespect for me." Then he looked at Shaykh 'Abd al-Qadir al-Gilani, made him sit next to him, and showed him honour. He said: "O 'Abd al-Qadir, you have satisfied Allah and His Prophet with your proper respect for me. I see you in the future sitting on the highest place in Baghdad and speaking and guiding people and saying to them that your feet are on the neck of every wali! And I almost see before me every wali of your time giving you precedence because of your great station and honour."
Ibn Abi 'Asrun continues, "'Abd al-Qadir's fame became widespread and all that Shaykh al-Hamadani said about him came to pass. There came a time when he did say, "My feet are on the necks of all the awliya," and he was a reference and a beacon guiding all people in his time to their destinations.
The fate of Ibn al-Saqa was something else. He was brilliant in his knowledge of the divine Law. He preceded all the scholars in his time. He used to debate with the scholars of his time and overcome them, until the caliph called him to his association. One day the calif sent him as a messenger to the King of Byzantium, who in his turn called all his priests and the scholars of the Christian religion to debate with him. Ibn al-Saqa was able to defeat all of them in debate. They were helpless to give answers in his presence. He was giving answers to them that made them look like children and mere students in his presence.
His brilliance made the King of Byzantium so fascinated with him that he invited him to his private family meeting. There he saw the daughter of the King. He immediately fell in love with her, and he asked her father, the King, for her hand in marriage. She refused except on condition that he accept her religion. He did, leaving Islam and accepting the Christian religion of the princess. After his marriage he became seriously ill. They threw him out of the palace. He became a town beggar, asking everyone for food, yet no one would provide for him. Darkness had come over his face.
One day he saw someone that had known him before. That person relates: "I asked him, What happened to you?" He replied: "There was a temptation and I fell into it." The man asked him: "Do you remember anything from the Noble Qur'an?" He replied: "I only remember rubbama yawaddu al-ladhina kafaru law kanu muslimin -- "Again and again will those who disbelieve wish that they were Muslims" (15:2)."
He was trembling as if he was giving up his last breath. I turned him towards the Ka'ba, but he kept turning towards the East. Then I turned him back towards the Ka'aba, but he turned himself to the East. I turned him a third time, but he turned himself to the East. Then as his soul was passing from him, he said, "O Allah, that is the result of my disrespect to Your saint, Yusuf al-Hamadani."Ibn Abi 'Asrun continues: "I went to Damascus and the king there, Nur al-Din al-Shahid, put me in control of the religious department, and I accepted. As a result, dunya entered from every side: provision, sustenance, fame, money, position for the rest of my life. That is what the ghawth Yusuf al-Hamadani had predicted for me."1
1 al-Haytami, Fatawa hadithiyya 315-316.
Source of ref: www.sunnah.org
Save our wonderfully diverse society.
The eighteenth century Buhkary Thakiyya in Beruwala is a place where the purity of Islam and the Traditions of Islamic Culture has been maintained. Further It has been the Tradition of the Thakiyya to conduct the Grand Buhkary Kandhoori (For thirty days complete recitation and translation of Sahih Buhkary which is the oral relating to the words and deeds of the prophet Muhammad sallallahu alaihi wasallam annually since its inception. Thousands of people from all parts of the Island grace this grand kandhoori.
The 130th Annual kandhoori of the Thakiyya was held on Thursday the 23rd of July 2009 in a very grand manner. On Friday the 24th of July 2009, the cleric at the newly sprung Thou Mosque which is in close proximity to the Sheikh Musthafa Jumma Masjid at Elandagoda, delivered a sermon attacking the Buhkary Thakiyya and The Buhkary Kandhoori in a very bad uncivilized manner which hurt and aroused the feelings of all those who were present for Jumma prayers and all the Muslims of the area. The cleric in his sermon had compared Thakiyya for a Buddhist Temple, the Kandhoori for a Dansal and the archways erected to Wesak Pandals in other words ridiculing our brother Buddhist community in our country.
If we work in partnership with people, and this means people from all different groups in our society; There are challenges in government and for those in positions of responsibility in local areas. There are also challenges for the leaders of our many faith communities. Government can not succeed alone. None of us can stand back and do nothing. We must develop new ways of working. We need to ask ourselves whether we are doing enough to support communities themselves. We need to always ask ourselves whether we are working with the right groups in the right way.
There are core values which unite us all as Sri Lankan citizens. Many of the day-to-day concerns - about jobs and education - are the same regardless of where people live of what faith they come from. Building up understanding and respect between and within communities also enables those common threads to develop.
We live in an era where society is constantly changing. New groups are arriving, while others become established, thrive and disperse - and some do not. This leads to a complex background of relationships between different groups. Extremist factions are quick to drive wedges and exploit any gaps that appear. We must not allow that. That is why, among other things it is crucial for the Government to work with individuals and organizations across Muslim communities to build up a better understanding and wider knowledge of the traditions of our faith. And it is critical that we understand the issues that Muslim communities face, and put actions in place to address these challenges.
With that in mind, Regarding this sermon a complaint was lodged at Beruwala Police by the Moulavis of Buhkary Thakiyya and the Attorneys-at-Law. At the same time a request was made to summon him an inquire into the matter. At the masjid rahman the people who went to inquire were attacked by the thow. The police who were out side are witness to this incident. Even then the thakiyya followers returned home because the Trustees of the so called Thou mosque agreed to produce the cleric who had delivered the Friday sermon, to the Police within two hours.
Even after many hours these Trustees of the Thou Mosque failed to produce the cleric concerned. As such the feelings of the Muslim people of the area were aroused. Then the Moulavis of the Thakiyya who had lodged the complained went to the Thou Mosque to find out the just reasons for the delay and challenge the ideology of the extremists vocally. As they were entering the Thou Mosque premises some thugs came out from Thou Mosque carrying weapons to attack those who had gone there. Then the crowd that had gone with the Moulavis of the Thakiyya went forward to defend the Moulavis. This news spread all over the village and a crowd gathered and ended in a clash.
This so called Thou movement under the guise of fundamentalism are splitting the Muslims and the religion of Islam. History proves "The riot was planned and provoked by the thou extremism,
• Putting a halt to the Buhkary Majlis in Kattankudy.
• They are the cause for the non functioning of Buhkary Kandhoori at Kinniya.
• Attacking the Quadiriyya Thakiyya at Weligama.
• Encroaching and capturing the Beruwala China Fort Akkaragoda Masjid for a short period.
• Creating problems at Beruwala China Fort Pittawala Zaviya Buhkary Majlis.
A person from South India who claims the leadership of the Thou Movement having the complete backing of the extremist groups was identified as a trouble creator by The Sri Lankan Government and deported over night was a well known fact. In the same manner he was identified and banned from entering Dubai and Malaysia and many other Muslim nations as well.
These so called Thou trouble creators who have been trying to persuade the Muslims to give up their Traditional Culture, through this Friday sermon added fuel to the burning hearts of the Muslims which burst out in flames. All the Muslims of Sri Lanka too should take to heart and go all out to preserve the Traditional Customs and Rituals of the Muslims, which had been followed by our forefathers and prevent these trouble creating Thou group from disturbing the minds of the Muslims.
We also need to improve our capacity to fight extremism and the distortions that some people in Muslim communities and others try to spread. We must work together to protect our young people from recruitment to violence and help them reject forces that seek to destroy our wonderfully diverse society.
The 130th Annual kandhoori of the Thakiyya was held on Thursday the 23rd of July 2009 in a very grand manner. On Friday the 24th of July 2009, the cleric at the newly sprung Thou Mosque which is in close proximity to the Sheikh Musthafa Jumma Masjid at Elandagoda, delivered a sermon attacking the Buhkary Thakiyya and The Buhkary Kandhoori in a very bad uncivilized manner which hurt and aroused the feelings of all those who were present for Jumma prayers and all the Muslims of the area. The cleric in his sermon had compared Thakiyya for a Buddhist Temple, the Kandhoori for a Dansal and the archways erected to Wesak Pandals in other words ridiculing our brother Buddhist community in our country.
If we work in partnership with people, and this means people from all different groups in our society; There are challenges in government and for those in positions of responsibility in local areas. There are also challenges for the leaders of our many faith communities. Government can not succeed alone. None of us can stand back and do nothing. We must develop new ways of working. We need to ask ourselves whether we are doing enough to support communities themselves. We need to always ask ourselves whether we are working with the right groups in the right way.
There are core values which unite us all as Sri Lankan citizens. Many of the day-to-day concerns - about jobs and education - are the same regardless of where people live of what faith they come from. Building up understanding and respect between and within communities also enables those common threads to develop.
We live in an era where society is constantly changing. New groups are arriving, while others become established, thrive and disperse - and some do not. This leads to a complex background of relationships between different groups. Extremist factions are quick to drive wedges and exploit any gaps that appear. We must not allow that. That is why, among other things it is crucial for the Government to work with individuals and organizations across Muslim communities to build up a better understanding and wider knowledge of the traditions of our faith. And it is critical that we understand the issues that Muslim communities face, and put actions in place to address these challenges.
With that in mind, Regarding this sermon a complaint was lodged at Beruwala Police by the Moulavis of Buhkary Thakiyya and the Attorneys-at-Law. At the same time a request was made to summon him an inquire into the matter. At the masjid rahman the people who went to inquire were attacked by the thow. The police who were out side are witness to this incident. Even then the thakiyya followers returned home because the Trustees of the so called Thou mosque agreed to produce the cleric who had delivered the Friday sermon, to the Police within two hours.
Even after many hours these Trustees of the Thou Mosque failed to produce the cleric concerned. As such the feelings of the Muslim people of the area were aroused. Then the Moulavis of the Thakiyya who had lodged the complained went to the Thou Mosque to find out the just reasons for the delay and challenge the ideology of the extremists vocally. As they were entering the Thou Mosque premises some thugs came out from Thou Mosque carrying weapons to attack those who had gone there. Then the crowd that had gone with the Moulavis of the Thakiyya went forward to defend the Moulavis. This news spread all over the village and a crowd gathered and ended in a clash.
This so called Thou movement under the guise of fundamentalism are splitting the Muslims and the religion of Islam. History proves "The riot was planned and provoked by the thou extremism,
• Putting a halt to the Buhkary Majlis in Kattankudy.
• They are the cause for the non functioning of Buhkary Kandhoori at Kinniya.
• Attacking the Quadiriyya Thakiyya at Weligama.
• Encroaching and capturing the Beruwala China Fort Akkaragoda Masjid for a short period.
• Creating problems at Beruwala China Fort Pittawala Zaviya Buhkary Majlis.
A person from South India who claims the leadership of the Thou Movement having the complete backing of the extremist groups was identified as a trouble creator by The Sri Lankan Government and deported over night was a well known fact. In the same manner he was identified and banned from entering Dubai and Malaysia and many other Muslim nations as well.
These so called Thou trouble creators who have been trying to persuade the Muslims to give up their Traditional Culture, through this Friday sermon added fuel to the burning hearts of the Muslims which burst out in flames. All the Muslims of Sri Lanka too should take to heart and go all out to preserve the Traditional Customs and Rituals of the Muslims, which had been followed by our forefathers and prevent these trouble creating Thou group from disturbing the minds of the Muslims.
We also need to improve our capacity to fight extremism and the distortions that some people in Muslim communities and others try to spread. We must work together to protect our young people from recruitment to violence and help them reject forces that seek to destroy our wonderfully diverse society.
The Very Imaginative Thow
Truly the thow community in
It is actually sad to see how much people are ignorant of the teachings of the Prophet Sallallaahu Alaihi Wasallam, just because a person does not approve of a community, there beliefs, their conduct or their traditions do not give them the authority to slander, insult, provoke, lie and give false evidence against them.
The unfortunate incident which happened in Beruwela recently could have been easily avoided if the cleric who conducted the Friday sermon on 24th July 2009 had advised about Islam and teaching good conduct. If he had found any fault of the Thakiyya he should have made arrangements so that questions should be put and explained by both sides, That should have been the proper Islamic way.
He did not do that, he only did the coward and un-Islamic way of slandering and insulting out loud. If he had any backbone in his strength of his beliefs in Islam and his own sermon he should have come forward to prove his actions correct.
…………Do they desire judgment according to the Law of Ignorance? But for those who have certainty of belief whose judgment can be better than Allah's? (Al Maida:50)
Why did the thow organize such a sermon? It was proved beyond doubt that the sermon was organized with the help of people who came especially to
When accompanied by the police the people of the Thakiyya went to question him. In return of answers they were were assaulted by the thow in the mosque. It is proved the cleric does not believe in his own words because he was so scared he will get caught in his own trap he hid himself in Masjid Dhiraar during the whole commotion. The police are witness to the assault and a promise was made by the people of the Masjid Dhiraar that the cleric will surrender within 2 hours. The Thow seem uneducated in telling the time, since the cleric is yet to surrender.
He may hide from the people for now but he is answerable to Allah on the day of judgment.
That fatefull night the people only went to question the cleric, and the unfortunate incident which could have easily been avoided happened.
The Qur’an says: ……. he who slays a soul unless it be (in punishment) for murder or for spreading mischief on earth shall be as if he had slain all mankind; and he who saves a life shall be as if he had given life to all mankind……(Al Maida: 32)
The Thow have spread more mischief by proclaiming that the Sheikh of the Thakiyya is more revered to than the Prophet Sallallahu Aliahi Wasallam who personally authorized and they them selves killed a person.
Subhanallah, why is it that the thow are driven to proclaim such fabrication while in fact the Sheikh was at home, and innocent of All charges against them.
Volume 003, Book 043, Hadith Number 629.
-----------------------------------------
Narrated By Abu Huraira : Allah's Apostle said, "Whoever has oppressed another person concerning his reputation
or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to
compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his
oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on
him."
After doing so much damage the thow were still not satisfied in the mischief which they had caused. A CD was distributed with more lies, insults, degrading the Sunnah of the Prophet Sallahu Alaihi Wasallam. All the Islamic traditions were degraded. Very soon all this false information was available in the internet as well.
Subhanallah, The language that they used to publicize these lies were such that it clearly showed what kind of upbringing and guidance these thow have been taught by their mentors. Do they not fear Allahs wrath?
To me as my personal view, the behavior and conduct of the thow are in it self is ONE of the greatest Bid’a to the Religion Islam.
Volume 003, Book 043, Hadith Number 639.
-----------------------------------------
Narrated By 'Abdullah bin 'Amr : The Prophet said, "Whoever has (the following) four characters will be a hypocrite,
and whoever has one of the following four characteristics will have one characteristic of hypocrisy until he gives it
up. These are: (1) Whenever he talks, he tells a lie; (2) whenever he makes a promise, he breaks it; (3) whenever
he makes a covenant he proves treacherous; (4) and whenever he quarrels, he behaves impudently in an evil
insulting manner." (See Hadith No. 33 Vol. 1)
Are these not the qualities which the thow possess, May Allah have mercy on their souls.
The Shariah of the Qur'an
THE SHARIAH OF THE QUR'AAN
Published by theMajlis.net
“Then We (Allah) established you on a Shariah regarding affairs (of the Deen). Therefore follow it (this Shariah), and do not follow the vain desires of those who lack knowledge (like the mulhideen and zindeeqs).”(Aayat 18, Jaathiyyah)
In this aayat, the Qur’aan Majeed itself states the Shariah which the Ummah has to follow. The Qur’aan commands that we follow the Shariah which Allah has established for us. That is the Divine Shariah which the zindeeq denies and which he labels as a concoction of the opinions of men.
Shariah means ‘way’ or ‘pathway’. The previous Ambiya too had their respective Shariahs. Some followed the Shariah of the Nabi preceding them while new Shariahs were revealed to others. This is confirmed by the Qur’aan:
“For everyone (i.e. for every Ummah) We have ordained a Shariah and a Way.” (Aayat 48, Surah Maaidah)
Who has the right to deny the Divine Shariah when Allah Ta’ala Himself makes explicit reference to the Shariah in the Qur’aan Majeed? Only a mulhid has the audacity and the callousness to refute what the Qur’aan declares emphatically. The Shariah is simply the Law of Allah Ta’ala. It is the Qur’aan Majeed. Denial of the Shariah is in fact denial of the Qur’aan because it is the Qur’aan which has established the Shariah.
If there was no Divine Shariah on which Allah Ta’ala has established this Ummah, He would not have said in His Qur’aan:
“Then We established you on a Shariah regarding affairs (of the Deen). Therefore, follow it and do not follow the vain desires of the ignoramuses (of the mulhideen and the zindeeqs).”
THE DIVINE SHARIAH
The Immutable Divine Shariah which is the Law of the Qur’aan, has two fundamental constituents:
Wahi Matlu’ (2) Wahi Ghair Matlu’.
The first kind of Wahi (Revelation) is the sacred text of the Qur’aan Shareef. The second kind of Wahi is the Hadith of Rasulullah (sallallahu alayhi wasallam) —his Sunnah. Denial of this second class of Wahi is open kufr which expels the criminal from the fold of Imaan. Attributing this second class of Wahi to Himself, Allah Ta’ala states in the Qur’aan Majeed:
“He (Muhammad) does not speak of his vain desire.It (his speech/Hadith/Sunnah) is nothing but Wahi which is revealed to him.”
THE SUNNAH
The Sunnah comprising of the thousands of Ahadith of Rasulullah (sallallahu alayhi wasallam) derives its sanctity and immutability and divine status from countless Qur’aanic aayaat which command obedience to the Rasool (sallallahu alayhi wasallam). In a dozen verses, the Qur’aan issues the following identical command:
“Obey Allah and obey His Rasool…….”
What is the meaning of this double command? What does obedience to Allah and obedience to the Rasool mean? If there was no Shariah and no Sunnah to follow, and only the text of the Qur’aan to follow, the double command would be meaningless. It would be a redundant statement. But redundancy cannot be attributed to the Divine Word. It is full of meaning and has great significance.
Since the Sunnah of the Rasool constitutes an inseparable part of the Divine Shariah, the Qur’aan repeatedly commands obedience to the Rasool of Allah. If this was not the case, it would have sufficed to say: “Obey Allah or obey the Qur’aan.” Obedience to the commands of a Nabi was always compulsory in all Shariahs of all the Ambiya. Such obedience was never restricted to the sacred Scriptures of the Ambiya. Without following the Sunnah of the Ambiya, following the Scripture was never possible. Thus, Haaroon (alayhis salaam) admonishing Bani Israaeel said:
“O my people! Verily, you have been thrown into a trial with it (the golden calf). Verily, your Rabb is Ar-Rahmaan. Therefore, follow me and obey my command.”
(Aayat 90, Surah Taha)
Haaroon (alayhis salaam) did not say: “Follow your Rabb and obey His command.” Whatever the Nabi commanded was the Divine Shariah. It is simple to understand that the commands which Haaroon (alayhis salaam) issued to Bani Israaeel during the absence of Nabi Musaa (alayhis salaam) were not Wahi of the first category, but were orders based on the principles of this Wahi and also products of the Divine Wisdom (Firaasat) Allah Ta’ala endows all Ambiya with. The commands of the Ambiya constituted integral constituent parts of their respective Shariahs. This system or Shariah attained its zenith in the Shariah of Muhammadur Rasulullah (sallallahu alayhi wasallam).
Thus, the Shariah is primarily the sacred text of the Qur’aan Majeed (Wahi Matlu’) complemented by Ahadith-e-Nabawiyyah (Wahi Ghair Matlu’). To impress this divine dimension of the Shariah, viz., the Sunnah of the Rasool, the Qur’aan repeatedly commands obedience to the Rasool in addition to obedience to Allah Ta’ala. Some samples from the Qur’aan Majeed commanding this double obedience follow hereunder:
(1) “And, obey Allah and obey the Rasool….”
There are about a dozen identical verses commanding this double obedience.
“And, obey the Rasool so that mercy be shown to you.” (Aayat 56, Surah Nur)
In this aayat, mention of following Allah is not even made. The command is directly to obey the Rasool.
“Say (O Muhammad!): Obey Allah and obey the Rasool. If then you turn away (from this double obedience), then certainly on him is that which he has loaded, and on you is what you have loaded. And if you obey him (the Rasool), you will be on (the Path of) guidance. And, (the duty)) on the Rasool is only to deliver (the Message/Shariah of Allah).”(Aayat 54, Surah Nur)
This aayat emphatically states that hidaayat and Imaan are inextricably interwoven with obedience to the Rasool. Every Muslim understands that the Rasool expounded the concise commands stated in the Qur’aanic text. Thus, the Qur’aan commands only the institution of Salaat without any elaboration. The Hadith provides the elaboration and explains that the Salaat commanded by the Qur’aan is the institution of the five Fardh daily Salaat along with its number of raka’ts and the myriad of other masaail related to this Salaat commanded by the Qur’aan.
CONCISE
The concise command complemented by or elaborated on by the Ahadith of Rasulullah (sallallahu alayhi wasallam) constitutes the Shariah which the Qur’aan mentions. Similarly, all the concise commands of the Qur’aan were explained and practically demonstrated by Rasulullah (sallallahu alayhi wasallam). This whole, namely, the Qur’aan plus the sacred Sunnah (the Wahi Ghair Matlu’) constitutes the Immutable and Inviolable Shariah known as the Qur’aan.
The Sunnah is followed because the Qur’aan commands obedience to the Rasool in numerous aayaat.
“(Nuh said): Verily, I am sent unto you an Honest Rasool, Therefore, fear Allah and obey me.”(Aayat 107, Surah Shuraa)
The Rasool did not say here: “Obey Allah.” He said: “Obey me.” Thus obedience to the teachings of the Nabi is on account of such teachings being divine. And, these teachings of the Ambiya represent the Divine Shariah irrespective of their absence from the sacred texts of the Divine Scriptures. The Rasool does not teach figments of “distorted imagination” as the mulhid wishes people to believe. He teaches nothing but the Divine Shariah.
“We did not send any Rasool, but that he be obeyed with the permission of Allah.” (Aayat 64, Surah Nisaa’)
The example and the orders of the Rasool have to be compulsorily obeyed. The function of the Rasool was not restricted to merely recite and deliver the sacred text. The most important function of the Rasool was to explain and elaborate the sacred Qur’aanic text and practically demonstrate it. All these acts of the Rasool together with the Qur’aanic text constitute the Shariah, and this Shariah is nothing but the Qur’aan — the product of Divine Revelation. Hence this Shariah of Islam is Divine. Denial of its divinity is clear kufr.
(6) “Answer Allah and His Rasool when he (the Rasool) calls you to that ((Hidaayat/Shariah) which instills life in you….” (Aayat 24, Surah Anfaal)
The command is not to answer the Qur’aan or to answer Allah Alone. The command is to answer the Rasool as well. Thus, it is not possible to answer Allah without answering and obeying the Rasool because the Path to which the Rasool calls is the Divine Shariah about which the Qur’aan says:
“Then We established you on a Shariah...Therefore follow it and do not follow the vain desires of those who are ignorant.”
(7) “Verily, for you in the Rasool of Allah is a beautiful pattern of life , (but only) for him who has hope in (meeting) Allah and the Last Day and he remembers Allah much.” (Aayat 24, Surah Ahzaab)
That Uswah Hasanah (the Beautiful Life-Pattern) of the Rasool is an integral part of the Divine Shariah because the Qur’aan commands that Muslims adopt this Life-Pattern. It is thus divine.
(8) “Whatever the Rasool presents to you, adhere to it firmly. And, whatever he forbids you of, abstain (therefrom).” (Aayat 7, Surah Al-Hashr)
There are innumerable things which the Rasool presented to the Sahaabah and innumerable things from which he prevented them. All these presentations and prohibitions constitute part of the immutable Shariah. And, the Qur’aan commands obedience to this Shariah. The vast number of presentations and prohibitions of the Rasool does not appear in the Sacred Qur’aanic Text. But the general Qur’aanic command to obey the Rasool is the divine principle which underlies the Sunnah. Thus the Sunnah is an inseparable part of the Qur’aanic Shariah. It is precisely on this basis that the Qur’aan is so categoric in commanding obedience to the Rasool (sallallahu alayhi wasallam).
The slightest trepidation displayed in this regard is kufr. Hence the Qur’aan declares:
“By your Rabb! They have not believed as long as they do not appoint you (O Muhammad!) to decide their mutual disputes. Then (after you have decided) they find no objection in their hearts regarding your decision, and they accept (your verdict) wholeheartedly.” (Aayat 65 Surah Nisaa’)
Rasulullah’s verdicts and decisions, his advices and admonition, his commentary and interpretation of the Qur’aan Majeed are all in his Ahadith. What the Rasool said and done is the Sunnah. Obedience to his Sunnah is incumbent by command of the Qur’aan. Any objection lodged against any verdict or act of the Rasool is kufr.
(9) “It is not lawful for a Mu’min nor for a Mu’minah that they have any choice whatsoever regarding their affairs when Allah and His Rasool have given a verdict in any matter.” (Aayat 36 Surah Ahzaab)
The aayat does not speak of the command of the Qur’aan nor of the command of only Allah Ta’ala. Allah categorically confirms the incumbency of accepting and following the verdict of Rasulullah (sallallahu alayhi wasallam). All rulings and decisions of the Rasool are to be found in the Ahadith, not in the text of the Qur’aan Majeed. By Qur’aanic command, the Sunnah is imperative. Thus the Shariah consisting of the Qur’aan and the Sunnah is imperative. Minus the Sunnah there is no Islam. Denial of the Shariah is thus denial of the Qur’aan. The zindeeq dwells in colossal deception by believing that obedience to the Qur’aan is possible minus the Sunnah. The Sunnah is the one half of the Shariah while the Qur’aan is the other half. But strictly speaking the Shariah is ONLY the Qur’aan because it is the Qur’aan which commands following the Sunnah of the Rasool.
(10) “Say (O Muhammad!): If you love Allah, then obey me (i.e. Muhammad). Allah will then love you.” (Aayat 31 Surah Aal-e-Imraan)
OBEDIENCE
Love for Allah is securely coupled to obedience to the Rasool. Without obedience to the Sunnah of the Rasool, love for Allah Ta’ala is a figment of the distorted imagination of zindeeqs and mulhids. The Qur’aan unequivocally proclaims in this aayat obedience to the Rasool. It does not say: “Obey Allah!” It states explicitly: Obey the Rasool. The myriad of details and particulars expounded by the Rasool are not to be found in the sacred Qur’aanic text. The Sunnah is thus inseparable from the Qur’aan. It is in fact the incumbent extension of the Qur’aan, hence the repeated Qur’aanic emphasis on following the Rasool, i.e. to follow that Shariah on which Allah Ta’ala has established him…… “Then We established you (O Muhammad!) on a Shariah…” Who can now deny the Shariah? Only zindeeqs and mulhideen.
(11) “And, when it is said to them (the munaafiqeen, zindeeqs and mulhids): “Accept Imaan just as the people have accepted Imaan,” they (the munaafiqeen) say: ‘What, shall we believe as the ignoramuses believe?’ Know that verily, they are the ignoramuses, but (being too stupid) they do not know (of their own ignorance).”
(Aayat 13 Surah Baqarah)
The style of this aayat is very significant. It neither commands acceptance of Imaan in the way Allah Ta’ala commanded nor in the way the Qur’aan commands nor in the way the Rasool taught. Here the command is to accept Imaan — to believe in Islam — in the manner in which “The People” have accepted Imaan and believed in Islam. Who are these illustrious People who have been elevated to this lofty stage? Why does the Qur’aan set them up as the Criterion of Imaan?
The “People” mentioned in this aayat are those whom Allah Ta’ala has befriended. They are the People who basked in the Pleasure of Allah Ta’ala. In regard to this noble assembly of People, the Qur’aan Majeed says:
“Verily, Allah has become pleased with the Mu’mineen when they offered the Pledge (of Maut) to you (O Muhammad!) under the tree.”
(Aayat 18 Surah Al-Fatah)
SAHAABAH
The Mu’mineen mentioned here were the most perfect of this Ummah. They were the illustrious Sahaabah of Rasulullah (sallallahu alayhi wasallam). The Qur’aan commands that our Imaan should be like the Imaan of the Sahaabah. The way they believed and practised Islam is the only correct Way. They offered the highest standard of obedience to the Rasool (sallallahu alayhi wasallam). Their Imaan and their Deen were the most perfect.
These illustrious Sahaabah taught the Shariah to the Taabieen who in turn passed this Shariah on to the Tabe Taabieen, and they in turn transmitted it to the succeeding generation. In this way, by reliable and authoritative transmission from generation to generation, did the Divine Shariah of the Qur’aan reach us. Whoever denies this Divine Shariah is undoubtedly a murtad of the worst order.
(12) “Obey Allah, His Rasool and the Ulul Amr among you…”(Aayat 59, Surah Nisaa’)
ULUL AMR
Obedience in this aayat as well as in other verses is not restricted to Allah and His Rasool. The self-same Obedience is extended to the Ulul Amr (Those who are at the head of the affairs of your Deen). The very first repositories of this Qur’aanic title were the Sahaabah. Thereafter, all those who happen to be the true Heirs of the Nabi.
The Sahaabah taught the Shariah and we are commanded by the Qur’aan to obey them. Obedience to them is by divine command because they imparted the Knowledge of the divine Shariah and they occupied the highest pedestal of obedience to Allah and His Rasool (sallallahu alayhi wasallam).
(13) “He who obeys Allah and His Rasool, verily he has attained a great success.”(Aayat 71 Surah Ahzaab)
SUCCESS
The ‘Great Success’ mentioned in this and other aayaat refers to the ultimate and everlasting success in the Aakhirah. This momentous achievement is possible only by following the Sunnah of the Rasool, and His Sunnah is one fundamental half of the Shariah.
Besides the few aayaat cited above, there are many Qur’aanic verses which firmly hinge obedience to Allah with obedience to His Rasool. If only the Qur’aan was the subject of obedience, the numerous Qur’aanic references to Rasulullah (sallallahu alayhi wasallam) and commanding obedience to him would have been superfluous. The Qur’aan does not distinguish between obedience to Allah and obedience to His Rasool. Both obediences are placed in the same category. These aayaat state this with great clarity.
If it was the Divine Intention to place the Qur’aan at the disposal of the brains of all and sundry, there would not have been any need for the plethora of Qur’aanic verses commanding obedience to the Rasool and following the way of the Mu’mineen (Sahaabah). While there are numerous commands in the Qur’aan to follow the Rasool and even the Mu’mineen, there is no aayat to command that we follow the Qur’aan. This is because the Qur’aan cannot be followed without the explanation and example of the Rasool (sallallahu alayhi wasallam). His explanation and example along with the Qur’aan are the constituents of the Divine Shariah which Allah Ta’ala has established for the Ummah.Fatwa On Tawassul
FATWA ON TAWASSUL
SEEKING MEANS TO ALLAH
THROUGH PROPHETS & SAINTS
by Sh. G. F. Haddad
The following fatwa (legal opinion) on tawassul (seeking means to Allah)
was given by Shaykh Salih al-Na`man, the Secretary of the Section of
Ifta' and Religious Education at the Ministry of Religious Endowments (wizarat al-awqaf) of the Syrian Arab Republic in the city of Hama, Syria on March 22, 1980. It is reproduced in full in the 1992 Waqf Ikhlas reprint of Sayyid Ahmad Zayni Dahlan's section of his history of Islam "al-Futuhat al-islamiyya" on the Wahhabi sect entitled "fitnatu al-wahhabiyya."
|------- text of fatwa ---------|
"Praise belongs to Allah the Lord of the Worlds. Blessings and Peace on our Master Muhammad and on his Family and all his Companions.
6 Jumada I 1400
22 March 1980
Signature of the Secretary of Fatwas in Hama
Seal of the Ministry of Religious Endowments
District of the Muhafazat of Hama, Syria
|-----end of text------|
Success is from Allah
{ And our duty is but plain conveyance } (36:17)
Blessings and Peace on the Prophet, his Family, and his Companions
GFH
[29 Jan 1996]
fn1: a means, a means of approach = wasila [Qur'an, 5: 35]
More on Tawassul:
SEEKING MEANS TO ALLAH
THROUGH PROPHETS & SAINTS
by Sh. G. F. Haddad
The following fatwa (legal opinion) on tawassul (seeking means to Allah)
was given by Shaykh Salih al-Na`man, the Secretary of the Section of
Ifta' and Religious Education at the Ministry of Religious Endowments (wizarat al-awqaf) of the Syrian Arab Republic in the city of Hama, Syria on March 22, 1980. It is reproduced in full in the 1992 Waqf Ikhlas reprint of Sayyid Ahmad Zayni Dahlan's section of his history of Islam "al-Futuhat al-islamiyya" on the Wahhabi sect entitled "fitnatu al-wahhabiyya."
|------- text of fatwa ---------|
"Praise belongs to Allah the Lord of the Worlds. Blessings and Peace on our Master Muhammad and on his Family and all his Companions.
"From the slave who is poor and in need of Him, the Secretary of Legal Opinions in the city of Hama (Syria) and the Preacher in the Madfan Mosque, to the brother who asked a question, Sayyid `Ashiq al-Rahman in Wilayatullah Abad in India: Warm greetings and blessings. To proceed: You have asked a question on a legal issue, and this answer is given after some delay because I was away in the Hijaz.
"You asked about <<al-tawassul ilallah ta`ala bi al-anbiya' wa al-mursalin>> -- seeking/using means to Allah the Exalted with/through/by means of the Prophets and the Messengers -- and about <<hukmu man tawassal>> the law's position with regard to the person who makes tawassul. This is the answer:
"Praise belongs to Allah the Exalted, "Seeking means (al-tawassul) to Allah through his Prophet or the Prophets or the Righteous (al-salihin) or with the deeds (a`mal) that are done purely for His glorious countenance: There is no legal prohibition against it, because Allah the Exalted said: { Seek ye the means to Him } and { Had they but come to thee when they had wronged themselves, and asked Allah forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah Oft-Returning, Merciful, } and because the Companions -- may Allah be well pleased with them -- used to seek a means through Allah's Messenger 
, as narrated concerning the blind man who used Allah's Messenger as a means (to obtain his request) and his eyes were opened.
, as narrated concerning the blind man who used Allah's Messenger as a means (to obtain his request) and his eyes were opened. "The Community has reached consensus on the fact that tawassul is permissible when belief is sound (idha sahhat al-`aqida), and the consensus of the Community is a legal proof (ijma` al-umma hujjatun shar`iyya); as the Prophet said: "My Community shall not agree on an error." As for the claim of some extremists (ghulat) of the Wahhabiyya whereby the law's position with regard to the person who makes tawassul is that it is shirk (worshipping other than Allah together with Him): there is no proof for such a claim either legally or rationally, because the person who makes tawassul does not contravene the Prophet's order: "If you ask, ask Allah, and if you seek help, seek help from Allah." Rather, he is asking Him through one beloved to Him in order that his supplication be answered, and this is what our Lord Glorious and Majestic likes from us. How then can we judge that he is committing shirk when he is not a mushrik (one who commits shirk). Such a act the law considers abominable and our religion declares itself innocent of it, because it has been said: "Whoever declares a believer to be an disbeliever has committed disbelief."
"Our master Usama ibn Zayd killed a mushrik after the latter had said: "There is no god but Allah" (la ilaha illallah). When news of this reached Allah's Messenger he condemned our master Usama in the strongest terms and he said to him:
"How can you kill him after he said La ilaha illallah?"
He replied: "But he said it with the sword hanging over his head?" The
Prophet said again: "How can you kill him after he said La ilaha illallah?" He replied: "O Messenger of Allah, he said it in dissimulation (taqiyyatan)" The Prophet said: "Did you split his heart open (to see)?" and he did not cease to reprove him until Usama wished that he had not entered Islam until after he had killed that man so that he might have been forgiven all his past sins through belief.
"From this and other narrations we conclude that some of the Wahhabis today may be guilty of hastening to accuse others of disbelief (takfir), as they have done in the past with hundreds of thousands in the Hijaz whom they massacred even as they were saying La ilaha illallah, and as the Kharijis have done in the time of our Master `Ali -- may Allah ennoble his face.
"In short, tawassul is not prohibited, rather it is legally commendable
(mustahsanu shar`an), and it is not permitted (la yajuz) to cast the
label of shirk on the believer. This is what will be found in the
established books of Islamic law. And Allah knows best."
6 Jumada I 1400
22 March 1980
Signature of the Secretary of Fatwas in Hama
Seal of the Ministry of Religious Endowments
District of the Muhafazat of Hama, Syria
|-----end of text------|
Success is from Allah
{ And our duty is but plain conveyance } (36:17)
Blessings and Peace on the Prophet, his Family, and his Companions
GFH
[29 Jan 1996]
fn1: a means, a means of approach = wasila [Qur'an, 5: 35]
More on Tawassul:
Tawassul (supplicating Allah through a means) through a living or deceased intermediary is not the seeking of assistance from a physical body, or through a life or death; rather, it is to seek assistance through the positive meaning attached to the person in both life and death, and due to their rank with Allah, for the body is but the vehicle that carries that significance. ...
Therefore, there is nothing wrong in using the Prophets, saints and the righteous as intermediaries to Allah, through any of the above mentioned means, as long as one does not believe them to have the power to benefit or harm in of themselves without the granting of Allah.
--from <>Relevant Ayats From The Qur'an
SURAT AL-BAQARAH
1 Alif, Lam, Mim.
2 This is the Book,2 there is no doubt in it, a guidance to the Godwary,3
3 who believe in the Unseen, and maintain the prayer, and spend4 out of what We have provided them with;
4 and who believe in what has been sent down to you5 and what was sent down before you, and are certain of the Hereafter.
5 Those follow their Lord’s guidance, and it is they who are the felicitous.
6 As for the faithless, it is the same to them whether you warn them or do not warn them,they will not have faith.
7 Allah has set a seal on their hearts and their hearing, and there is a blindfold on their sight,6 and there is a great punishment for them.
8 And among the people are those who say,‘We have faith in Allah and the Last Day,’ but they have no faith.
9 They seek to deceive Allah and those who have faith, yet they deceive no one but themselves, but they are not aware.
10 There is a sickness in their hearts; then Allah increased their sickness, and there is a painful punishment for them because of the lies they used to tell.
11 When they are told, ‘Do not cause corruption on the earth,’ they say, ‘We are only reformers!’
12 Look! They are themselves the agents of corruption, but they are not aware.
13 And when they are told, ‘Believe like the people who have believed,’ they say, ‘Shall we believe like the fools who have believed?’ Look! They are themselves the fools, but they do not know.
1 The surah takes its name from the story of the cow (baqarah) mentioned in verses
67-73.
2 The term ‘the Book’ in the Qur’an, in such contexts, means a Divine scripture.
3 Or ‘This Book, in which there is no doubt, is guidance to the Godwary.’ Or ‘This
Book is no doubt a guidance to the Godwary.’
4 The expression ‘to spend’ is used in the Qur’¡n elliptically to mean spending in
the way of Allah and for the sake of His pleasure. Cf. 2:195, 261-262, 272;
8:60; 9:33; 47:38; 57:16.
5 That is, the Prophet, may Allah bless him and his Household. Throughout this
translation whenever the pronoun ‘you’ refers to the second person singular in
the Arabic and is meant as an address to the Prophet, it has been italicized (for
similar reasons, also the related verbs) in order to distinguish it from cases where
it stands for the second person plural. This is to avoid the use of ‘thee’ and
‘thou,’ which are, unfortunately, archaic in contemporary English.
6 The hearing and sight, often mentioned in the Qur’¡n, refer to the inner spiritual
hearing and vision by the means of which someone possessing faith apprehends
the reality lying beyond the physical realm. Cf. 2:17, 20; 3:13; 6:46, 50, 104,
110; 7:179, 197; 10:43; 11:20, 24; 13:16; 16:78, 108; 19:38; 22:46; 23:78;
24:44; 32:12; 35:19; 36:66; 40:58; 45:23; 46:26; 47:23; 50:22; 59:2; 67:23;
75:14; 76:2.
1 Alif, Lam, Mim.
2 This is the Book,2 there is no doubt in it, a guidance to the Godwary,3
3 who believe in the Unseen, and maintain the prayer, and spend4 out of what We have provided them with;
4 and who believe in what has been sent down to you5 and what was sent down before you, and are certain of the Hereafter.
5 Those follow their Lord’s guidance, and it is they who are the felicitous.
6 As for the faithless, it is the same to them whether you warn them or do not warn them,they will not have faith.
7 Allah has set a seal on their hearts and their hearing, and there is a blindfold on their sight,6 and there is a great punishment for them.
8 And among the people are those who say,‘We have faith in Allah and the Last Day,’ but they have no faith.
9 They seek to deceive Allah and those who have faith, yet they deceive no one but themselves, but they are not aware.
10 There is a sickness in their hearts; then Allah increased their sickness, and there is a painful punishment for them because of the lies they used to tell.
11 When they are told, ‘Do not cause corruption on the earth,’ they say, ‘We are only reformers!’
12 Look! They are themselves the agents of corruption, but they are not aware.
13 And when they are told, ‘Believe like the people who have believed,’ they say, ‘Shall we believe like the fools who have believed?’ Look! They are themselves the fools, but they do not know.
1 The surah takes its name from the story of the cow (baqarah) mentioned in verses
67-73.
2 The term ‘the Book’ in the Qur’an, in such contexts, means a Divine scripture.
3 Or ‘This Book, in which there is no doubt, is guidance to the Godwary.’ Or ‘This
Book is no doubt a guidance to the Godwary.’
4 The expression ‘to spend’ is used in the Qur’¡n elliptically to mean spending in
the way of Allah and for the sake of His pleasure. Cf. 2:195, 261-262, 272;
8:60; 9:33; 47:38; 57:16.
5 That is, the Prophet, may Allah bless him and his Household. Throughout this
translation whenever the pronoun ‘you’ refers to the second person singular in
the Arabic and is meant as an address to the Prophet, it has been italicized (for
similar reasons, also the related verbs) in order to distinguish it from cases where
it stands for the second person plural. This is to avoid the use of ‘thee’ and
‘thou,’ which are, unfortunately, archaic in contemporary English.
6 The hearing and sight, often mentioned in the Qur’¡n, refer to the inner spiritual
hearing and vision by the means of which someone possessing faith apprehends
the reality lying beyond the physical realm. Cf. 2:17, 20; 3:13; 6:46, 50, 104,
110; 7:179, 197; 10:43; 11:20, 24; 13:16; 16:78, 108; 19:38; 22:46; 23:78;
24:44; 32:12; 35:19; 36:66; 40:58; 45:23; 46:26; 47:23; 50:22; 59:2; 67:23;
75:14; 76:2.
A Few Rules of conduct according to Islam
A Few Rules of conduct according to Islam
1 Harboring a grudge for any one is against Islam.
2 A Muslim should never insult a person or any religion.
3 Stirring up Trouble is prohibited in Islam.
4 Sorting out a conflict peacefully is better than war.
5 A Muslim should never lie.
6 A Muslim should always try to help others.
7 Giving false information is prohibited in Islam.
8 Calling a Muslim as Kafir (non Muslim) is prohibited in Islam.
9 Using filthy language is not a quality of a good Muslim.
10 Imploring that a person is equal or more revered than Prophet Sallallahu Alaihi Wasallam is prohibited.
Dear readers all the above mentioned highlights are a few rules of being a Muslim according to the teachings of our Prophet Muhammed ( Sallallahu Alaihiwasallam ).
1 Harboring a grudge for any one is against Islam.
2 A Muslim should never insult a person or any religion.
3 Stirring up Trouble is prohibited in Islam.
4 Sorting out a conflict peacefully is better than war.
5 A Muslim should never lie.
6 A Muslim should always try to help others.
7 Giving false information is prohibited in Islam.
8 Calling a Muslim as Kafir (non Muslim) is prohibited in Islam.
9 Using filthy language is not a quality of a good Muslim.
10 Imploring that a person is equal or more revered than Prophet Sallallahu Alaihi Wasallam is prohibited.
Dear readers all the above mentioned highlights are a few rules of being a Muslim according to the teachings of our Prophet Muhammed ( Sallallahu Alaihiwasallam ).
Timeline of Events
Timeline of Events.
This Page will be updated as new information comes available
24-July-2009
1. Masjid Rahuman Starts Jumma Sermon . The Jumma Sermon Slanders Awliya's ( Saints ) and sunnat jamaat community and Community Leaders.
2. Offended by the sermon the People under advise of the Sheikh, Complain to the Police.
3. The Police along with some People visit the Masjid Rahuman to inquire from the cleric about his unislamic sermon and they are Attacked by Wahabis from inside the mosque.
4. The Wahabis promise the Police that the cleric will be presented to them with in 2 Hours.
5. Even after 6 hour the cleric was never presented to the police . The thow broke their promise to the police.
6. In the Night, People gather to to take action against the Cleric, who has still not come forward.
7. However they peacefully dispersed after being warned not to, by the Sheikh.
25-July-2009 early morning
8. Another crowd who could not tolerate what was said at the jummah sermon decide to go look for the cleric to give him the chance to explain his motives as to why he gave an unislamic sermon.
9. When they reach the Rahuman mosque, they are attacked, by people readily awaiting from inside the mosque. Where was the cleric who should have surrendered hours before? If he had surrendered no one would have gone to the mosque to question him. No one would have been needed to protect the mosque with knives which they had with them.
10. In the ensuring fracas 2 killed 9 injured.
26-July-2009
11. Illegal Radio broadcast starts on FM 96.5 Continues to Slander People, the Thakiyya and the Sunnah of the Prophet Sallallahu Alaihi Wasallam. The program goes on for the day.
31-July-2009
12. Illegal Radio broadcast starts again on FM 96.5 Continues to Slander People, the Thakiyya and the Sunnah of the Prophet Sallallahu Alaihi Wasallam with more lies as well. Starting with another provocating Friday sermon. Goes on till evening.
13. A CD was issued by the thow giving further false information regarding what really happened and no mention about the unislamic sermon or how the people who went to inquire about it were attacked.
23-August-2009
14. Another unislamic sermon was broad casted this time from kahatovita. The sermon continued to slander, insult, provoke and lie as the earlier sermon had done.
29-October-2009
When the case was taken up before the Chief Magistrate of Kalutara, the O.I.C. of the Beruwala Police read the written directions Issued by the Hon. Attorney General directed that the High Priest Of the Bukhary Thakiyya Beruwela Sheikh Ahmad Aalim bin Sheikh Muhammed Aalim shall not be made an accused nor is he required as an accused in this case.
He further stated that the Hon. Attorney General had come to the conclusion after studying the entire file and the reports submitted by the police. The position taken up by the defence in this matter right through out was that the allegations against the Sheikh of the Beruwela Bukhary Thakiyya is malicious and fabricated.
This Page will be updated as new information comes available
24-July-2009
1. Masjid Rahuman Starts Jumma Sermon . The Jumma Sermon Slanders Awliya's ( Saints ) and sunnat jamaat community and Community Leaders.
2. Offended by the sermon the People under advise of the Sheikh, Complain to the Police.
3. The Police along with some People visit the Masjid Rahuman to inquire from the cleric about his unislamic sermon and they are Attacked by Wahabis from inside the mosque.
4. The Wahabis promise the Police that the cleric will be presented to them with in 2 Hours.
5. Even after 6 hour the cleric was never presented to the police . The thow broke their promise to the police.
6. In the Night, People gather to to take action against the Cleric, who has still not come forward.
7. However they peacefully dispersed after being warned not to, by the Sheikh.
25-July-2009 early morning
8. Another crowd who could not tolerate what was said at the jummah sermon decide to go look for the cleric to give him the chance to explain his motives as to why he gave an unislamic sermon.
9. When they reach the Rahuman mosque, they are attacked, by people readily awaiting from inside the mosque. Where was the cleric who should have surrendered hours before? If he had surrendered no one would have gone to the mosque to question him. No one would have been needed to protect the mosque with knives which they had with them.
10. In the ensuring fracas 2 killed 9 injured.
26-July-2009
11. Illegal Radio broadcast starts on FM 96.5 Continues to Slander People, the Thakiyya and the Sunnah of the Prophet Sallallahu Alaihi Wasallam. The program goes on for the day.
31-July-2009
12. Illegal Radio broadcast starts again on FM 96.5 Continues to Slander People, the Thakiyya and the Sunnah of the Prophet Sallallahu Alaihi Wasallam with more lies as well. Starting with another provocating Friday sermon. Goes on till evening.
13. A CD was issued by the thow giving further false information regarding what really happened and no mention about the unislamic sermon or how the people who went to inquire about it were attacked.
23-August-2009
14. Another unislamic sermon was broad casted this time from kahatovita. The sermon continued to slander, insult, provoke and lie as the earlier sermon had done.
29-October-2009
When the case was taken up before the Chief Magistrate of Kalutara, the O.I.C. of the Beruwala Police read the written directions Issued by the Hon. Attorney General directed that the High Priest Of the Bukhary Thakiyya Beruwela Sheikh Ahmad Aalim bin Sheikh Muhammed Aalim shall not be made an accused nor is he required as an accused in this case.
He further stated that the Hon. Attorney General had come to the conclusion after studying the entire file and the reports submitted by the police. The position taken up by the defence in this matter right through out was that the allegations against the Sheikh of the Beruwela Bukhary Thakiyya is malicious and fabricated.
Welcome to the Beruwala Masjid Al-Dhiraar Attack Blog
With All the information and Misinformation regarding the Beruwela Masjid Al-Dhiraar Attack. We hope to shed some light on what really happened on that day and the events relating to that.
You will find links to Wahabism and Sunnat Jamaat posted in the Future.
You will also find Newspaper Articles and you tube videos on the matter.
So please go through the Details.
You will find links to Wahabism and Sunnat Jamaat posted in the Future.
You will also find Newspaper Articles and you tube videos on the matter.
So please go through the Details.
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