Sufis vs Wahhabis

Discussion in 'Islam' started by iBrian, Jun 9, 2009.

  1. Out There

    Out There Servant of God

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    That is false. The term wahabi existed prior to Western usage of the term. In fact, Muhammad ibn Abdul Wahab's own brother, Sheikh Sulaiman ibn Abdul Wahab wrote a book in refutation to the deviance of his brother called "al-Sawa'iq al-Ilahiyya fi Madhhab al-Wahhabiyya". Imam Abu Zahra also employed the term when discussing the sect. Other notable works on Wahabism include
    Sayyid `Abd Allah ibn Hasan ibn Fadl Ba `Alawi's Sidq al-Khabar fi Khawarij al-Qarn al-Thani `Ashar ("The Truthful News Concerning the Kharijis of the Twelfth Century"); - Hasan ibn `Umar ibn Ma`ruf al-Shatti al-Hanbali's (1205-1274) al-Nuqul al-Shar`iyya fil-Radd `alal-Wahhabiyya ("The Legal Texts that Refute the Wahhabis");
    - Sayyid Ahmad ibn Zayni Dahlan's (d 1304) al-Durar al-Saniyya fil-Radd `ala al-Wahhabiyya ("The Resplendent Pearls in Refuting the Wahhabis");
    - Ibrahim al-Samannudi al-Mansuri's (d 1314) Sa`adat al-Darayn fil-Radd `ala al-Firqatayn al-Wahhabiyya wal-Zahiriyya ("The Bliss of the Two Abodes in the Refutation of the Two Sects: Wahhabis and Zahiris");
    - Shaykh Salamat al-`Azzami's (d 1376) al-Barahin al-Sati`a fi Radd Ba`d al-Bida` al-Sha'i`a ("The Radiant Proofs in Refuting Certain Widespread Innovations");
    - and the esteemed contemporary Yemeni Shaykh of Jeddah, al-Habib Zayn al-`Abidin Al Sumayt al-`Alawi's al-Ajwiba al-Ghaliya fi `Aqidat al-Firqat al-Najiya ("The Precious Replies Concerning the Doctrine of the Saved Group [= mainstream Sunnis]")
     
  2. Out There

    Out There Servant of God

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    السؤال: هل يجوز البناءُ على القبور كما نشاهد عند قبور العلماء والأولياء ؟ وكيف نفهم الأحاديثَ التي تنهى عنه ؟


    الجواب : اختلف أئمتنا الشافعية في البناء على القبور على أربعة أقوال كما يؤخذ من "الفتاوى الكبرى" للإمام الشهاب ابن حجر في كتاب الجنائز ، وهي :

    القول الأول : وهو المعتمدُ في المذهب الذي نصَّ عليه الشيخان النووي والرافعي واعتمده العلامةُ ابنُ حجر وكثيرٌ من المتأخرين ، هو : التفصيلُ بين المقبرة الموقوفة للدفن ومثلُها المسبلة وهي التي اعتاد أهلُ البلد الدفنَ فيها ، وبين الأرض المملوكة للشخص ، فالبناءُ على القبر في الموقوفة والمسبلة حرامٌ مطلقاً سواء كان قبرَ عالم أو غيره ، أما إن كان القبرُ في أرض مملوكة فيجوز البناءُ عليها لكن مع الكراهة ؛ والفرق أنَّ علةَ النهي عن البناء على القبر هي التحجيرُ والتضييقُ على الناس بحيث يشق عليهم دفنُ ميتٍ آخرَ في القبر المبنيِّ عليه فحرم في المقابر العامة دون الخاصة .

    القول الثاني : جوازُ البناء على القبر مطلقاً سواء الموقوفة والمسبلة وغيرها وسواء العلماء والعوام ؛فإن الإمامَ بدر الدين الزركشي نقل في كتابه "الخادم" عن الشيخ الإمام شرف الدين الأنصاري كلاماً طويلاً في الكلام على القرافة ذَكَر في أثنائه :" أن السلف رضي الله عنهم شاهدوا هذه القرافةَ الكبرى والصغرى من الزمان المتقدم وبُنِيَ فيها التُّربُ والدُّورُ ولم ينكره أحدٌ من علماء الأعصار لا بقول ولا فعل . قال : وقد بنوا فيه قبةَ الإمام الشافعي رضي الله عنه ومدرستَه ، وهكذا سائرُ المزارات ". إلى آخر كلام الشرف الأنصاري . قال بعضُ المتأخرين :" واقتضى كلامُه عدمُ تحريم البناء في المسبلة " . قال :" وإذا لم يحرم في مسبلةٍ لم يحرم في مواتٍ ومملوكٍ بإذن مالكه من باب أولى ".

    وأن الإمام الحاكم قال في "المستدرك" إثرَ تصحيح أحاديث النهي عن البناء والكَتْب على القبور :" ليس العملُ عليها ؛ فإنَّ أئمةَ المسلمين شرقاً وغرباً البناء على قبورهم وهو أمرٌ أخذه الخلفُ عن السلف . قال البُرْزُلِي: فيكون إجماعاً ". اهـ

    وأن بعضَ علماء أئمتنا المتأخرين ذكر كلاماً حسناً يؤيد جوازَ البناء فقال :" قلتُ : ذكروا صحةَ الوصية لبناء ا لمسجد الأقصى وقبور الأنبياء عليهم الصلاة والسلام ، وألحق الشيخُ أبو محمد بها قبورَ العلماء والصالحين لما فيها من الإحياء بالزيارة . وقد ذكر الغزالي رضي الله عنه في "الوسيط" و"الإحياء" كلاماً يدل على جواز البناء على قبور علماء الدين ومشايخ الإسلام وسائر الصلحاء ، ولا يبعد جوازُ ذلك حملاً على الإكرام ".

    قال :" وفي "شرح التنبيه" للإمام ابن الرفعة ما يدل على جواز البناء كما في "الوسيط" و"الإحياء" بل على استحبابه ، ولا شك في ذلك لوجوده في جميع أمصار الإسلام قديماً وحديثاً ". اهـ قال :" ولم يُنقل عن أحد من العلماء والصلحاء ولاة أمور الدين إنكارٌ فيه بقول ولا فعل مع عدم الشك في تمكنهم منه والله تعالى أعلم ". ا هـ

    القول الثالث : جوازُ البناء على قبور العلماء والأولياء والصالحين مطلقاً في الموقوفة وغيرها ، أما البناء على قبور غير العلماء ففيه التفصيلُ المار في القول الأول ، ويظهر التفريقُ بين قبور العلماء وغيرهم مما تقدم نقلُه عن الإمام الغزالي وغيره في القول الثاني من إكرامهم وإحياء زيارتهم ؛ أي : لما فيها من بقاء ذكرهم الباعث على الهمة في تحصيل العلم والصلاح كما لا يخفى على كثيرين .

    القول الرابع : حرمةُ البناء على القبور مطلقاً سواء في الموقوفة أو غيرها وسواء قبور العلماء وغيرهم ، واختار هذا الإمامُ شهابُ الدين الأذرعي لعموم النهي ، ولما فيه من الابتداع القبيح ، وإضاعة المال والسرف والمباهاة ، ومضاهاة الجبابرة والكفار .

    والحاصلُ أن مَن قال بالجواز مطلقاً أو من خصَّه بقبور العلماء ونحوهم يستندُ إلى الإجماع الفعليِّ من علماء المسلمين في شتى الأعصار على تقرير البناء على القبور وخصوصاً ما تقدم عن الإمام الحاكم فليراجع ، وعليه يمكن حملُ النهي عن البناء على القبر الوارد في الأحاديث على الكراهة إلا في قبور العلماء ونحوهم لما تقدم من إكرامهم وإحياء زيارتهم المحصِّل للهمة على طلب العلم والصلاح . وقد صنف العلامة الحافظ السيد أحمد الغماري رسالةً في جواز البناء على قبور العلماء والصالحين ذكر فيها الأدلة وأقوال العلماء الشافعية وغيرهم في جوازه .

    وإذا كان الأمرُ كذلك من وقوع الخلاف في المسألة لم يجز لأحدٍ الإنكارُ على من يفعله ؛ لأنه لا يُنكر المختلفُ فيه كما هو مقررٌ عند الفقهاء ، نعم تستحب النصيحةُ للخروج من الخلاف ، والله أعلم بالصواب وإليه المرجع والمآب
     
  3. Out There

    Out There Servant of God

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    The following is a translation of the above fatwa:

    As Imam Al-Shihab Ibn Hajar points out in his Major Edicts (Ar. Al-Fatawa Al-Kubra) in the chapter on funerals, our Shafi'i imams have taken four positions regarding building atop graves:


    1. [*]The first position, which is the relied-upon position that Imams Nawawi and Rafi'i have codified and Imam Ibn Hajar and many late scholars have considered reliable, requires a distinction between graveyards that are endowments and like them, public graveyards -- these being where people of the area have become accustomed to burying their deceased -- and private property. Building atop a grave in a graveyard that is an endowment or public is unconditionally forbidden, whether the grave belongs to a scholar or someone else. As for if the grave is in private property, it is permissible to build atop it, but it is disliked to do so. The difference between the two is that the legal reason (Ar. `illah) for prohibiting building over graves is because it crowds out and denies access, making it difficult for people to bury another deceased in a grave that was built over. For this reason, it is forbidden in public graveyards but not in private ones.
      [*]The second position is the unconditional permissibility of building atop graves, whether they are endowments, public, or otherwise, and whether they are the graves of scholars or laymen. In Al-Khadim, Imam Badr Al-Deen Al-Zarkashi quotes at length the words of the sheikh and imam, Sharaf Al-Deen Al-Ansari regarding the Qarafah [m: (a graveyard near Cairo)], during which he [m: i.e., Al-Zarkashi] says:
      The early Muslims (Ar. Salaf) (Allah be pleased with them) witnessed this greater and lesser graveyard in the past. Graves and structures were constructed in it, yet none of the scholars of the time opposed it in word or action. He [m: (i.e., Al-Ansari)] says, “they built the dome of Imam Al-Shafi'i (Allah be pleased with him) and his academy in it and the other shrines are like this.”
      [m: After finishing up the quotation from Al-Ansari, Al-Zarkashi says: ]
      One of the late scholars said, “his [m: i.e. Al-Ansari's] words indicate that building in public graveyards is not forbidden.” And if it is not forbidden to build in public graveyards, then a fortiori, it is not forbidden to build in wastelands or private property with the permission of the owner.

      [...]

      In the Mustadrik, immediately after rigorously authenticating the hadiths on the prohibition of building and writing on graves, Imam Al-Hakim mentions, “These [m: hadiths] are not acted upon, for all Muslim imams, east and west, have structures over their graves, and this is something that the later generations (Ar. khalaf) took from the early generations (Ar. salaf). Al-Burzuli said, 'it is therefore a matter of consensus.'”

      [...]

      One of the late scholars of our imams mentioned beautiful words that support the permissibility of building atop graves, “[m: Scholars] have mentioned the validity of leaving a bequest to construct Al-Masjid Al-Aqsa and the graves of the prophets (peace and blessings of Allah be upon them). Sheikh Abu Muhammad incorporated the graves of scholars and the righteous under this [m: ruling] because it entails reviving visitation [m: of their shrines]. In Al-Waseet and Al-Ihya, Al-Ghazali says that which indicates the permissibility of building atop the graves of the scholars of religion, sheikhs of Islam, and other righteous people. It is not far-fetched that this permissibility is based on honouring them.

      [...]

      Like Al-Waseet and Al-Ihya, Sharh Al-Tanbeeh by Imam Ibn Al-Rif`ah contains that which indicates the permissibility of building [m: atop graves], or rather, its praiseworthiness. There is no doubt regarding this, for it is found in all the lands of Islam in the past and present.

      [...]

      None of the scholars or righteous people, who are the guardians of the religion, have been referenced as having opposed this in word or action, yet there is no doubt that they were able to do so. And Allah Most High knows best.
      [*]The third position is the unconditional permissibility of building atop the graves of scholars, saints, and the righteous, whether in endowment lands or otherwise. As for building over the graves of non-scholars, it carries the distinction made in the first position. The differentiation between the graves of scholars and others -- in terms of honouring them and reviving their visitation -- becomes evident from what was narrated from Al-Ghazali and others in the second position; i.e. because visiting them increases aspiration for acquiring knowledge and righteousness, as is clear to many people.
      [*]The fourth position is the unconditional prohibition [m: of building atop graves], regardless of whether in endowments or other lands, or whether the grave is for a scholar or someone else. Imam Shihab Al-Deen Al-Adhra`i chose this position because of the generality of the prohibition [m: found in the hadiths], and because [m: building atop graves] involves ugly innovation, wasting money, extravagance, showiness, and the imitation of tyrants and disbelievers.
    The upshot is that those who have stated unconditional permissibility in this issue -- as well as those who have allowed it only for the graves of scholars and others similar to them -- have done so based on the practical ([m: as opposed to stated]) consensus of Muslim scholars in various eras that allowed building atop graves. This is particularly true regarding what was mentioned from Imam Al-Hakim, which should be reread. Based on this, it is possible to apply the prohibition of building atop graves that is found in the hadiths to it being merely disliked, except for the graves of scholars and others similar to them. [m: This exception] is because of what has already been mentioned regarding honouring them and reviving their visitation: it brings about aspiration for knowledge and righteousness. Furthermore, the erudite scholar, hadith master, and Prophetic scion, Ahmad Al-Ghumari composed a treatise on the permissibility of building atop graves of scholars and the righteous. In it, he puts forth the evidences and statements of Shafi'i imams and others who allow it.
    Seeing that there is a scholarly difference of opinion regarding this matter, it is not permissible for anyone to refute one who practices it. As jurists have concurred, it is not permissible to refute that which scholars have differed over. Of course, it is praiseworthy to offer advice so that differences of opinion are avoided.
    Allah is Most Knowledgeable regarding what is correct and to Him is the recourse and return.
    Amjad Rasheed
    (Translated by Sidi Moustafa Mounir Elqabbany, edited by Sidi Hamza Karamali)
     
  4. Out There

    Out There Servant of God

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    As a matter of fact we have a hadith that says the following,
    Dawud ibn Salih says: "[The Umayyad Caliph] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet . He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet , not to a stone. I heard the Prophet say:
    Do not weep on religion if its people assume its leadership (walyahu), but weep on it if other than its people assume it."
    Ahmad 5:422, Hakim (Mustadrak 4:515); Imam Hakim declared the hadith as sahih and agreed upon by Al-Dhahabi. The hadith has also been narrated by as-Subki (Shifa' as-siqam p. 126), Ibn Taymiyya (al-Muntaqa 2:261f.), and al-Haythami (al-Zawa'id 4:2).

    Notice that the hadith mentions "stone" which means that the Prophet's grave was already adorned with a structure in the time of Abu Ayyub Al-Ansari r.a.
    It has been the tradition of Muslims from all over the world to adorn graves with structures, especially those of the 'ulama and awliya'. This is the concensus of the jumhur of the ummah. Recall that the Prophet s.a.w. instructed us to be with the sawad al-a'dham or the vast majority. Wallahu'alam bisawab.

     
  5. koranist

    koranist Interfaith Forums

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    Sufis and Wahhabis are two interpretations of the same Islam. Both follow Sunni Islam and both accept Sunni traditions. They just differ in its interpretation.

    Osama bin Laden can not convince Sheikh Kabbani that his Islam is wrong and kabbani can not convince Osama that his Islam is wrong since both follow the same Islam. Sunni Islam.

    I however can tell them both what you both are following is not Islam. There is nothing called Sufism or Wahhabism in the Quran. And the pillars of Sunni Islam(5 pillars) is not even Quranic. So even the definition of what is Islam according to Sunni doctrine is not based on the Quran but based on their own traditions.
     
  6. Out There

    Out There Servant of God

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    No, you are mistaken. It is not simply an issue of differing interpretations, but rather on how the primary sources are handled. Wahabism is disingenuous in that it maliciously changes things here and there and picks and choose information that suit their agenda and mentality. One good example is how they have translated Imam Al-Nawawi's Riyadh Al-Saliheen leaving out ahadith that do not agree with their beliefs. Wahabism is misinformation. They have blatantly skewed the views of Ibn taimiyyah and others to make them appear absolutely antagonistic to Sufism. Most Wahabis do not realise that Ibn taimiyyah devoted a whole chapter on Tasawwuf in his work Majma' Fatawa because of such deceitful tactics. The Wahabi tradition is ahistorical to Islam and the motte Qur'an wa Sunnah faqat has not basis in traditional Islam that can be traced back to the time of the Prophet s.a.w. and the companions.

    Osama Bin Laden if he is responsible for the acts of terror ascribed to him by Western owned media outlets is mistaken in his approach and will not find the Qur'an and authentic traditions allies to his cause. We have clear prohibitions on the killing of innocents and civilians in both the Qur'an and Sunnah. There is no way to curtail such verses unless you ignore them and focus on apparently "violent" verses that are in reality context-bound and should not be used to foster terrorist inclinations and actions. You're a so called Quranist right? Will you please explain to me the significance and meaning of Surah Al-Masad without going to Sirah, Hadith and Tafsir?
     
    Last edited: Feb 20, 2010
  7. Al Deberaan

    Al Deberaan New Member

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    they are trying to remove all memory of those they see as a threat to their corrupt, stagnant perverse ideology. They are always afraid. Their ignorance is like a virus.
     
  8. nativeastral

    nativeastral fluffy future

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    The above sounds like a headliner from a newspaper from the times of the crusades or the inquisition ie it seems all religions that want to maintain a core hegemony are prepared to flout their most sacrosanct laws or ethics after a thousand years of their inception by their founder.

    They [the 'authoritative leaders'] cannot abide any imaginative or personal rendering that occurs when a religion merges with another culture; but they themselves become the most corrupt and hypocritical 'role models', yet wonder why they receive no respect that they feel they deserve due to their office.

    [yes, you got it, I do not go down the road of 'religion' for like politics power corrupts though there are the odd genuine and trustworthy spiritual or political person in a position of power].

    ps welcome al deberaan!
     

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