Ummah and Shirk (Arguments of deviants)

All praise is due to Allah Alone and May Allah's Peace, Mercy be upon Prophet Muhammad, His Family, His Companions and all those who followed their path,

This article is in response to those people, who try to defend their shirk by quoting few ahadith of Prophet peace be upon him.

First Hadith

أن حذيفة يعني ابن اليمان رضي الله عنه حدثه قال: قال رسول الله صلى الله عليه وسلّم «إن مما أتخوف عليكم رجل قرأ القرآن حتى إذا رؤيت بهجته عليه وكان رداؤه الإسلام اعتراه إلى ما شاء الله انسلخ منه ونبذه وراء ظهره وسعى على جاره بالسيف ورماه بالشرك» قال قلت يانبي الله أيهما أولى بالشرك المرمي أو الرامي ؟ قال «بل الرامي»

Hudhaifa i.e. Ibn al Yaman (ra) said that the Prophet (saw) said: Verily, I fear about a man from you who will read the Qur'an so much that his face will become enlightened and he will come to personify Islam. This will continue until Allah desires. Then these things will be taken away from him when he will disregard them by putting them all behind his back and will attack his neighbor with the sword accusing him of Shirk. The Prophet was asked - which of the two will be deserving of such an accusation? - The attacker or the attacked? The Prophet replied - the attacker (the one accusing the other of Shirk) [Narrated by Ibn Hibban in his Sahih, Volume No. 1, Page No. 282,

a) Shaykh Siddique Raza responded

First Response: This narration is Khabar al-Wahid which according to the rule of opponents is not enough to make aqeedah and takhsees of Quran. By watching thier rule they should not quote this hadith......

Second response: This is clear in the hadith that the person will "accuse" him with shirk. And regarding accusing normally Muslims know that this is accusing the other Muslim who is not doing shirk. And this is rulings in Islam if the person issue a fatwa of kafir on other Muslim or he sends lanah on other Muslim, In reality he (who is accused) is not the who is doing shirk then the person who is issuing fatwa of kafir is himself a kafir.

Narrated abu Huraira: Allah's Apostle said, "If a man says to his brother, O kafir (disbeliever)!' Then surely one of them is such (i.e., a Kifir). " [Bukhari no: 6103]

This is narrated from Abdullah bin Omar that Prophet peace be upon him said:

"If a Muslim man says to his Muslim brother a Kafir If he is really a Kafir then okay. Otherwise he (who issued the fatwa) himself is a Kafir" [Abu Dawud no: 4687]

Above hadith provided by opponents is talking about same person who is accusing his Muslim neighbor for shirk. It is clear from The saying of "accusing" in reality his neighbor would be saved from shirk and he will not be indulge in shirk, Thats why the accuser will be mushrik, his wrong fatwa will come back to him.

Third response: Nothing is mentioned in this hadith that no one from Ummah of Prophet peace be upon him will not do shirk.....

Fourth Response: If we see this hadith then it is proven from this hadith that the person who has eman on Prophet peace be upon him and who is in ummah of Prophet peace be upon him can be a mushriq. Like if a person is saying you are mushriq and other is not mushriq then the issuer of fatwa will be himself a mushriq.(how can they say ummah will not indulge in shirk then?)

Fifth Response:both sides in fact all the people of Islam has the rule that A hadith is the commentary of other hadith (then he quoted ahadith where it is mentioned people of Ummah will do shirk)

[Ummat aur shirk ka khatrah 115-116]

b) Sh Ayman bin Khaled (of Multaqa) said

The most I fear on you is a man who will recite the Quran until its brightness appears on him and he becomes a supporter to Islam (in another narrtion it says he envolope himself in Islam), he (i.e. the man) changes it (what he learnt or Islam) to what Allah permits and will. Upon that, the man become detached from it (i.e. Islam), and he throws it behind his back, and start to fight his neighbor (i.e sword is used here to show that its physical fighting with weapon), and he accuse him (his neighbor) with shirk". I ( Hudhaifah) said: O prophet of Allah, who amongst them both deserve to be called a Mushrik? The accused or the accuser? He replied: "The accuser".

Ibn Hibban placed this narrtion under the Book of knowledge, under the section of "The Prophet fearing on his Ummah the arguments of hypocrits".

Ibn katheer, on the other hand, he mentioned this narrtaion in his Tafseer under the ayaa: "Recite on them the news of the man who we gave him our ayaat yet he detached himself from it".

The above shows that scholars who mentioned this hadeeth understood it in term of those who were given knowledge yet they afterwards distorted and changed the knowledge for whichever reasons in order to suit their desires and whims. So, the fiqh of this hadeeth is

a. To condemn those who use religion to suit their desires and personal interest

b. To warn us from the possibility that the bless of guidence and knowledge can be taken away from us as no one safe except those who sincerely look for it.

c. To warn us against hypocrits who accuse Muslims with Shirk without a valid reason (this is a warning to laypeople who have the gut to declare others Mushrik or commiting Shirk without knowledge, therefore, such matters are left to scholars to decide and average Muslims can only decalre what is clear to be shirk and Kufr as other topics could carry details and information that are unknown to layepople)

d. A Muslim need to start his advice with words and kindness and never to begin denying first with killing, since the man in narration is hown to immediatly kill after detaching from the Islam.

e. Every Muslim need to worry about himself and ask Alalh to hold him fast to his Religion and to protect him from deviation as it can happen over a night and we are created weak after all.

Wallahu A'lam(end quote of Shaykh Ayam)

Second Hadith

Bukhari Volume 5, Book 59 [al maghazi - the battles], Number 374:
Narrated Uqba bin Amir:

Allah's Apostle offered the funeral prayers of the martyrs of Uhud eight years after (their death), as if bidding farewell to the living and the dead, then he ascended the pulpit and said, "I am your predecessor before you, and I am a witness on you, and your promised place to meet me will be Al-Haud (i.e. the Tank) (on the Day of Resurrection), and I am (now) looking at it from this place of mine. I am not afraid that you will worship others besides Allah, but I am afraid that worldly life will tempt you and cause you to compete with each other for it." That was the last look which I cast on Allah's Apostle.

Response:

Ibn Hajar said in the chapter of “Signs of Prophethood”: hadeeth 3401

ووقع ما هو المشاهد المحسوس لكل أحد مما يشهد بمصداق خبره صلى الله عليه وسلم ، ووقع من ذلك في هذا الحديث إخباره بأنه فرطهم أي سابقهم وكان كذلك ، وأن أصحابه لا يشركون بعده فكان كذلك ، ووقع ما أنذر به من التنافس في الدنيا ، وتقدم في معنى ذلك حديث عمرو بن عوف مرفوعا ما الفقر أخشى عليكم ولكن أخشى عليكم أن تبسط الدنيا عليكم كما بسطت على من كان قبلكم وحديث أبي سعيد في معناه فوقع كما أخبر وفتحت عليهم الفتوح الكثيرة وصبت عليهم الدنيا صبا ، وسيأتي مزيد لذلك في كتاب الرقاق .

.

“He informed in this Hadith that he will be their predecessor at the Hawd, and this will occur as such, and that his companions will not commit Shirk after him, and this occurred as such, and he warned about competing for this world and this occurred, and this meaning has been mentioned in the Hadith of Amr ibn Awf in a Marfu' way: “I do not fear poverty for you, but I fear that this world will be presented for you as it was presented for those before you” and the Hadith of Abu Sa'id in the same meaning, and this occurred as well as they conquered many lands and the world spread for them in great quantity, and more will be mentioned about this in the chapters of heart softeners (Riqaq)”

Source: http://www.islamweb.net/newlibrary/display_book.php?bk_no=52&ID=2104&idfrom=6497&idto=6606&bookid=52&startno=23

Third Hadith

“The Shaytaan has despaired of ever being worshipped by the worshippers in the Arabian Peninsula.” In another hadeeth it says: “Night and day will not cease until al-Laat and al-‘Uzza are worshipped.”

Response (Islamqa Fatwa no: 42919)

Praise be to Allaah.

One of the things that are established by the scholars is that shirk will take place in the ummah as is indicated by the sound texts, and reality confirms this.

Many of the Arabs apostatized after the death of the Prophet (peace and blessings of Allaah be upon him), and many of them went back to worshipping idols.

The mujaddid (renewer of the Faith) Muhammad ibn ‘Abd al-Wahhaab said: “Chapter: Reports that some of this ummah will worship idols”, then he mentioned some ahaadeeth which indicate that.

With regard to the hadeeth: “The Shaytaan has despaired of ever being worshipped…” the scholars have interpreted it in several ways:

1 – That the Shaytaan has despaired of ever getting all worshippers to unite on kufr.

This view was favoured by the great scholar Ibn Rajab al-Hanbali. Al-Darar al-Sunnah, 12/117.

2 – That this is a report of the despair that befell the Shaytaan when he saw the conquests and how the people entered the religion of Allaah in crowds. So the hadeeth is telling us what the Shaytaan thought and he expected to happen. Then what really happened was something other than that, for a reason decreed by Allaah.

This view was favoured by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him). Al-Qawl al-Mufeed, 1/211.

3 – That the Shaytaan despaired of the believers whose faith is complete, because the Shaytaan has no hope that they will worship him.

This view was favoured by al-Aloosi. See Da’aawa al-Munaawi’een, 224.

4 – That the “al-” in the word “al-musalloon” (worshippers) refers to a specific group of worshippers, and that what is meant is the Sahaabah.

All of these interpretations are close in meaning, and the most likely is the second. And Allaah knows best.

See Ahaadeeth al-‘Aqeedah allati yuwahham Zaahiruha al-Ta’aarud fi’l-Saheehayn, 2/232-238 .(end quote)

Ibn Jawzi Versus The creed of Brelvis

All praise is due to Allah Alone and May Allah's Peace, Mercy be upon Prophet Muhammad, His Family, His Companions and all those who followed their path,

This article is in response to those who quote the statement of Ibn Jawzi Rahimahullah to prove that he was an extreme Sufi like Barelvis, following are the commonly misquoted statements:

a) Ibn Jawzi said regarding Maroof Karkhi

قبره ظاهر ببغداد يتبرك به وكان إبراهيم الحربي يقول قبر معروف الترياقي

المجرب.

"And his grave is open to everyone. (People) receive blessing from it. Ibraheem al-Harbee said The grave of Maroof is proven medicine"[Sifat-us-safwah page 252]

b) Ibn Jawzi said regarding Imam Ahmad

وقبره ظاهر يتبرك الناس به رحمه الله.

"And his grave is open to everyone. People receive blessing from it.[Siffat as-safwah page 273]

Comment: Now here these people claim that he was on the opinion that the auliyah can help after their death, First thing to note is that he is not talking about his own stance. He is talking about the stance of some people. And the practice of some people is not evidence in Islam; let me provide some ahadeeth on visiting the graves and then examples

Ahadith

The Prophet (peace and blessings of Allaah be upon him) said: "Visit the graves, for they remind you of the Hereafter." (Narrated by Muslim, 976).

It was reported that 'Aa'ishah said that when it was her night for the Messenger of Allaah (peace and blessings of Allaah be upon him) to stay with her, he would go out during the latter part of the night to (the cemetery of) al-Baqee' and say, "Peace be upon you, dwellings of the believing people. There has come to you that which you were promised, …, and if Allaah wills we will follow you soon. O Allaah, forgive the people of Baqee' al-Gharqad." (Narrated by Muslim, 974).

Example

Ibn Katheer mentioned almost similar words (Like Ibn Jawzi said regarding grave of Maroof) regarding Shaykh ul Islam Ibn Taymiyah Rahimahullah; he said (quoting the words of Bazzarli on the death of Sh Ibn Taymiyah)

وجلس جماعة عنده قبل الغسل ، وقرءوا القرآن ، وتبركوا برؤيته وتقبيله ، ثم انصرفوا ، وحضر جماعة من النساء ففعلوا مثل ذلك ثم انصرفوا ،

A group of people sat near him(Dead body of sh Ibn Tamiyah) before Ghusal, They read the Qur`an and they sought blessings by watching and kissing him, Then they went back and a group of women came did same things and went back. [Al Bidaya wal Niyaha Vol 14 page 158]

Source: http://www.islamweb.net/newlibrary/display_book.php?idfrom=2443&idto=2443&bk_no=59&ID=3086

Comment: We all know the stance of Shaykh ul Islam Ibn Taymiyah on asking help from dead and tabarruk (seeking barakah) from graves, but still some people performed acts of ignorance infront of his dead body. Mentioning of an incidence by a scholar does not mean that this is what he believed in. Ibn Katheer is just quoting words of Bazzarli about what the people did around the dead body of Ibn Taymiya Rahimahullah, While Ibn Katheer’s stance on this matter was different…

.

Ibne Katheer said under the Biography of Sayyiyadah Nafeesah in Al Bidaya wal Nihaya

والذي ينبغي أن يعتقد فيها ما يليق بمثلها من النساء الصالحات، وأصل عبادة الأصنام من المغالاة في القبور وأصحابها، وقد أمر النبي بتسويه القبور وطمسها، والمغالاة في البشر حرام

The AITEQAAD(creed) regarding her is not applicable for righteous women like her, The Origon of Idol worship is Exaggeration for graves and people of graves(the person who is in the grave), That is why Prophet peace be upon him ordered to level and Obliterate the graves, and Exaggeration for any Man is Prohibited (end)

Comment: So Ibne Katheer’s aqeedah is different from what has been quoted above from Bazzarli, to reiterate “Quoting something in book never means the author agree with it”

See also Aqeedah of Ibn Katheer and grave worship here:http://www.systemoflife.com/articles/aqeedah/195-umar-bin-al-khattab-and-grave-worship

Now what about the statement quoted by Ibn Jawzi?

وكان إبراهيم الحربي يقول قبر معروف الترياقي

المجرب.

Ibraheem al-Harbee said The grave of Maroof is proven medicine(end quote)

Response:

Khateeb Baghdadi quoted this with his chain in Tareekh Baghdad 1/134-135

ومقبرة باب الدير وهي التي فيها قبر معروف الكرخي أخبرنا إسماعيل بن أحمد الحيري قال أنبأنا محمد بن الحسين السلمي قال سمعت أبا الحسن بن مقسم يقول سمعت أبا علي الصفار يقول سمعت إبراهيم الحربي يقول : قبر معروف الترياق المجرب .

The narrator in the chain is Muhammad bin al Husayn Abu Abdul Rahman as-sulamee

a) Ibn Jawzi himself said regarding him

Then there came Abu ‘Abdir-Rahmaan As-Sulamee who wrote a book for them called ‘as-Sunan.’ He also compiled a book for them called ‘Haqaa’iq-ut-Tafseer’, in which he mentioned amazing things about them (i.e. Sufis) concerning their interpretation of the Qur’aan, based on the (mystical things) that occurred to them, without tracing that back to any of the sources where knowledge is derived from. And indeed, what brought them to take such things and place them as their views was their state of daze, due to their strict abstinence of food and their love for talking at great lengths of the Qur’aan.[ Talbees Iblees: pg. 162]

Ibn Jawzi said in Duafa wal Matrookeen (weak and rejected narrators) Vol 3 page 52 no: 2952

محمد بن الحسين أبو عبد الرحمن السلمي الصوفي حدث عن الأصم وغيره قال أبو بكر الخطيب قال لي محمد بن يوسف القطان كان السلمي غير ثقة وكان يضع للصوفية الأحاديث

Muhammad bin Al-Hussain Abu Abdul Rahman as-sulamee al-Sufi

He Narrated from al-Aasam and others

Abu Bakar Khateeb said: Muhammad bin Yusaf al-Qattan said to me "Abu ‘Abdir-Rahmaan As-Sulamee is not reliable. And he would fabricate ahaadeeth for the Sufis."(end quote)

b) Imam ad-Dahabee said

محمد بن الحسين أبو عبد الرحمن السلمي الصوفي صاحب المصنفات تكلم فيه وما هو بالحجة وقال الخطيب قال لي محمد بن يوسف القطان كان يضع الأحاديث للصوفية، قلت: وله في حقائق التفسير تحريف كثير [ ص 2/184 no: 5434].

c) Ibn Al Ajmi (752 - 841) said

محمد بن الحسين أبو عبد الرحمن السلمي النيسابوري شيخ الصوفية وصاحب تاريخهم وطبقاتهم وتفسيرهم قال الذهبي: تكلموا فيه وليس بعمدة، قال الخطيب: قال لي محمد بن يوسف القطان كان يضع الأحاديث للصوفية وله أربعون حديثا في التصوف رويناها عالية وفيها موضوعات والله أعلم

الكشف الحثيث فيمن رمي بوضع الحديث page no: 255

d) Shaykh ul Islam Ibn Tamiyah refuted this saying of Ibraheem al-Harbee in ي الاقتضاء (2/203)

These sufis quote the chapter made by Hafiz Ibn Jawzi with the name of "في الاستسقاء بقبره صلى الله عليه وسلم "Istesqa with the grave of Prophet peace be upon him" in Al Wafa be Tareef Fadhaail e Mustafa

Response:

Chapter does not mean this is the aqeedah of Ibn Jawzi neither the chapter says Asking help from Prophet Peace be upon him is allowed, It simply means he will narrate ahadith related to this chapter.

Shaykh ul Islam Ibne Tamiyah said

Muhadditheen like him (abu Nuyeem) narrated ahadeeth on some specific topic (no mattaer authentic or weak) so that people may know (about the ahadeeth), we can not take evidence from some of them. [Minhaj us Sunnah vol 4 page 15]

Clear statements of Ibn Jawzi against asking help from the dead.

a) Ibn e jawzi said regarding deviants in Talbees al-Ibnlees

One of there habbit is that on the 15th night of shaban they visit the graves... and they take the mud from the grave of saint (end quote)

Then he quoted ibn Aqil that

قال ابن عقيل: لما التكاليف على الجهال والضغام عدلوا عن أوضاع الشرع إلى تعظيم أوضاع وضعوها لأنفسهم فسهلت عليهم إذ لم يدخلوا بها تحت أمر غيرهم قال وهم كفار عندي بهذه الأوضاع مثل تعظيم القبوروإكرامها بما نهى الشرع عنه من إيقاد النيران وتقبيلها وتخليفها وخطاب الموتى بالألواح وكتب الرقاع فيها يا مولاي افعل بي كذا وكذا وأخذ التراب تبركا وإفاضة الطيب على القبور وشد الرحال إليها وإلقاء الخرقعلى الشجر اقتداء بمن عبد اللات والعزى

"Ibn Aqil said: “When these obligations were hard on the ignorant and rabble ones, they diverted themselves from the positions of Shari'a to revere positions which they laid down for themselves, so it felt easy to them as they will not be regulated by the order of anyone except themselves.” He added: “To me, they are kafir (infidels) due to these positions; like revering the graves and paying respect to them with things which are forbidden by Shari'a like burning fire, kissing the graves, roaming around them, addressing the dead with sheets (of requests) and notes on patches which say like this: "O My Master do such and such for me", and taking the soil for getting blessing, pouring perfume on the graves, undertaking journey to visit them, hanging shreds with trees, as imitation to those who worship Lat and Uzza.

Talbees Iblees of ibn e jozi تلبيس إبليس/الباب الثاني عشر chapter تلبيس إبليس على جمهور العوام

Urdu Translation Scan page: http://ia600609.us.archive.org/BookReader/BookReaderImages.php?zip=/17/items/Talbees-e-Iblees/Talbees-e-Iblees_jp2.zip&file=Talbees-e-Iblees_jp2/Talbees-e-Iblees_0570.jp2&scale=4&rotate=0

Arabic Scan: http://images.orkut.com/orkut/photos/PQAAABwI6gjMVRBQa7kJkTCDLVmKF2WTStqm1hFr3hgpwwYtc73OV-5mQNhSYCAIjfiCrareWTryF7Fm0W-X4Od9YOMAm1T1UHYma1Rht9qBUJU0zDcY5T1K48RS.jpg

Then Ibn Aqil said

والويل عندهم لمن لم يقبل مشهد الكهف ولم يتمسح بآجره مسجد المأمونية يوم الأربعاء ولم يقل الحمالون على جنازته أبو بكر الصديق أو محمد وعلي ولم يكن معها نياحة ولم يعقد على أبيه أزجا بالجص والآجر ولم يشق ثوبه إلى ذيله ولم يرق ماء الورد على القبر ويدفن معه ثيابه

According to them, woe is to one who did not kiss the Mashhad al-Kahaf and did not touch the wall of the Al-Mamuniyah mosque on Wednesday, The funeral of Abu Bakar Siddique or Muhammad (peace be upon him) or Ali was not carried by porters there was no Noha on them, their graves were not erect with brick and plaster"[Ibid]

Scan: http://ia600609.us.archive.org/BookReader/BookReaderImages.php?zip=/17/items/Talbees-e-Iblees/Talbees-e-Iblees_jp2.zip&file=Talbees-e-Iblees_jp2/Talbees-e-Iblees_0571.jp2&scale=4&rotate=0

b) Ibn e Aqil said

لا يخلق القبور بالخلوق , والتزويق والتقبيل لها والطواف بها , والتوسل بهم إلى الله

Graves are not made for kissing and decorating and roaming around and begging them for ALLAH [Ibn e Muflih quoted al furoo 2/316]

Scan: http://images.orkut.com/orkut/photos/PQAAAJFXFISiMceFb7HLgvtzXhUexKq4I6mwFNJ-3EmUCaZ7FLbYz1eRomDckgUh31611VKBqyfzVNiB7F7HjnEtDvMAm1T1UO3FA6Tsd1cn1c_C4hDDudMskEl5.jpg

c) Ibne Jawzi said:

فطهر لهذا أن أصل عبادة الأوثان والأصنام من تعظيم قبور الأولياء والصالحين ولهذا نهى الشارع صلى الله عليه وسلم عن تعظبم القبور والصلاة عندها والعكوف عليها فان ذلك هو الذى أوقع الأمم الماضية بالشرك الأكبر

It is apparent from that idol and asnam worship started due to veneration of graves of Auliya and righteous people, That's why Prophet Peace be upon him forbade veneration of graves, praying near them and sitting on them. For, verily because of this thing previous generations started shirk al-Akbar.(end)

تذكرة اولى البصائر page 21 Publishers (Dar Ibne Katheer Beruit Taba 1424)

Ibn Jawzi again said

ولهذا نجد ايضا فى هذا الزمان أقواما من الضلال الذين استحوذ عليهم الشيطان يتضرعون عند القبور و عند سماع ذكر مشايخهم و يخشعون عندها و يعبدونهم بقلوبهم عبادة لا يفعلونها فى المسجد و لا فى السحر ومنهم من يسجد للقبر فهذا هو شرك بالله نعوذ بالله منه

Because of this today we find ignorant people; Satan took over them, they mourn when they mention graves and scholars, they submit their selves and they worship with their hearts which they don't practice in mosque and suhur. And some of them prostrate on graves this is shirk with Allah we seek refuge with Allah with it

تذكرة اولى البصائر page 21 Publishers (Dar Ibne Katheer Beruit Taba 1424)

Ibn Jawzi said

ومن ذلك الاستغاثة بهم فى قضاء حوائجهم والحلف بهم والتواجد عند ذكرهم مالا يفعلونها عند ذكر الله وسماع آياته فيمن استعان بغير او استغاثه كما يقول هؤلاء المتولهون بالمشايخ يا سبدى فلان فقد اشرك مع الله غيره

Asking help for the needs from Scholars and Auliyah is included in the shirk and taking oath on their names... who ever ask help from other then Allah or call upon them as they say in veneration for scholars O my leader O My shaykh so and so (Ya Sayyadi Ya Sayyadi Fulaan).. so he associated other partner with Alllah

تذكرة اولى البصائر page 22 Publishers (Dar Ibne Katheer Beruit Taba 1424)

.

d) Ibn e Jawzi Criticised al-Ghazali Badly when he said Sufis can see souls of Prophets and hear them. He said

Then there came Abu Haamid Al-Ghazaalee who wrote the book ' Ihyaa 'Uloom-ud-Deen' for them, according to the methodology of the (Sufi) people, which he filled with baseless ahaadeeth even though he knew well they were baseless. He spoke about knowledge of theMukaashafah (unveiling of unseen by Allaah to Sufis) and withdrew from the principles of Fiqh. And he stated such things as: 'Indeed the stars, the sun and the moon, which Ibraaheem saw, were in fact lights that screened Allaah!' Such things are not mentioned in any of the sources of knowledge. Rather, this is from the types of speech of the Baatiniyyah.

He (Al-Ghazaalee) also said in the book ' Al-Mufsih bil-Ahwaal': "While in their state of wakefulness, the Sufis are able to witness the angels and souls of the prophets, hear their voices and take hold of benefit from them. Then this condition escalates from the witnessing (of their) images to levels in which they are contained within these domains."

The factors that caused these individuals to write these books was their little knowledge of the Sunnah, Islaam and the narrations, as well as their dedication for what they approved of from the way of the people (Sufis). They only approved this way because of adoration for abstinence ( zuhd) that was established in their souls. They did not see any condition better than the condition of these people (Sufis) in regards to appearance, nor any speech more pleasant than their speech, whereas in the biographies of the Salaf, they found a form of harshness. So the people inclined very strongly towards these individuals (Sufis).

This was due to what we stated previously, that it was a way, which was characterized outwardly by cleanliness and worship, whereas on the inside, it was about indulging in leisure and hearing music, which the bodily dispositions incline to. The original Sufis would flee from the leaders and authorities. However (in later times) they became friends.

The majority of these books that were compiled for them have things in them that cannot be traced back to any (authentic) source. Rather, they are only based on mystical occurrences that befell some of them, which they managed to take hold of and record. They called this hidden knowledge ( al-'ilm-ul-baatin). Abu Ya'qoob Ishaaq bin Hayya said: "I heard Ahmad bin Hanbal once when asked about the occurrence of delusions and notions, so he replied: 'The Sahaabah and the Taabi'een never spoke about such things.'"[Ibn e Jozi in Talbees Iblees pg. 163 and Page 261 of Urdu Tranlsation]

Note: Abu Hamid Ghazali repented from all these Khurafaat like Sufis can see souls, Angels and they can hear them etc. This is called Speech of Baataniyah as said by Ibn e Jawzi. Repentance of Ghazali link - http://www.islamqa.com/en/ref/13473

Lastly I would like to quote Sh Muhammad bin Abdul Wahab Rahimahullah, He said:

.

For some scholars to allow tawassul through the righteous, or for some to restrict it to the Prophet – SallAllahu ‘alaihi wa-sallam, while majority of the scholars forbidding and disliking it; these issues are from fiqhi issues. Even though the correct opinion in our view is the majority opinion that it is disliked, we still do not censure one who practices it (tawassul), for there is no censuring in issues of ijtihad. However, our censure of one who calls upon the creation, is greater than the censure of one who calls upon Allah Ta’ala (alone); for he travels to the grave beseeching, next to al-Sheikh ‘Abd al-Qadir or others, seeking the alleviation of calamities, aiding the grief-stricken, attaining the desirables; where is this all from one who calls upon Allah, purifying His religion for Him, not calling upon anyone besides Allah, except that he says in his supplication: I ask you by Your Prophet, messengers, or the righteous servants, or travels to Ma’ruf’s grave or others’ to supplicate there, yet only supplicates to Allah, purifying the religion for Him, how is this relevant to what concerns us here?

(Shaykh Abu az-Zubair quoted from Fatawa wa masa’il al-Sheikh Muhammad bin ‘Abd al-Wahhab page 41)

Dreams are not evidence in religion

Dreams are not evidence in religion

1.Our Claim
2. Seeing Prophet peace be upon him in dream
3. Seeing Allah in dream
4. Satan in the dreams of those who commit shirk
5. Dreams are not evidence in religion
6. If the dreams are evidence then what about these dreams?

1. Our Claim
Shaykh Bilal Phillips said:
Since the sharia (Islamic law) is complete, the claim that the Prophet (pbuh) has come in dreams with new additions must be false. Such a claim implies one of two things:

(1) Either the Prophet (pbuh) did not fulfil his mission in his lifetime, or
(2) Allah was not aware of the future of the ummah, and thus did not prescribe the necessary injunctions during the Prophets (pbuh) lifetime.

Source: http://www.islamicawakening.com/viewarticle.php?articleID=408

2. Seeing Prophet peace be upon him in dream
It was narrated that Abu Hurayrah said: I heard the Prophet (peace and blessings of Allaah be upon him) say, "Whoever sees me in a dream will see me when he is awake, and the Shaytaan cannot take my shape." Al-Bukhaari said: Ibn Sireen said: If he sees him in his true image. Narrated by al-Bukhaari, 6592; Muslim, 2266

Al-Haafiz Ibn Hajar said:وقد رويناه موصولاً من طريق إسماعيل بن إسحاق القاضي عن سليمان بن حرب - وهو من شيوخ البخاري - عن حماد بن زيد عن أيوب قال : كان محمَّد - يعني : ابن سيرين - إذا قصَّ عليه رجلٌ أنَّه رأى النَّبيَّ صلى الله عليه وسلم قال : صِف لي الذي رأيتَه ، فإن وَصف له صفةً لا يعرفها قال : لم تره ، وسنده صحيح ، ووجدتُ له ما يؤيِّده فأخرج الحاكم من طريق عاصم بن كليب حدثني أبي قال : قلتُ لابن عباس رأيتُ النَّبي صلى الله عليه وسلم في المنام ، قال : صِفه لي ، قال ذكرتُ الحسن بن علي فشبَّهتُه به ، قال : قد رأيتَه ، وسنده جيد .
We have narrated it with a complete isnaad from Ismaa'eel ibn Ishaaq al-Qaadi from Sulaymaan ibn Harb – who was one of the shaykhs of al-Bukhaari – from Hammaad ibn Zayd from Ayyoob who said: If a man told Muhammad (meaning Ibn Sireen) that he had seen the Prophet (peace and blessings of Allaah be upon him) [in a dream], he would say, "Describe to me the one whom you saw." If he gave a description that he did not recognize, he would say, "You did not see him." Its isnaad is saheeh, and I have found another report which corroborates it. Al-Haakim narrated via 'Aasim ibn Kulayb (who said), my father told me: I said to Ibn 'Abbaas, "I saw the Prophet (peace and blessings of Allaah be upon him) in a dream." He said, "Describe him to me." He said, "I mentioned al-Hasan ibn 'Ali and said that he looked like him." He said, "You did indeed see him." Its isnaad is jayyid. Fath al-Baari, 12/383, 384.

Al-Haafiz Ibn Hajar said:وقوله " لا يستطيع " يشير إلى أن الله تعالى وإن أمكنه مِن التصور في أي صورة أراد ؛ فإنه لم يمكنه من التصور في صورة النَّبي صلى الله عليه وسلم ، وقد ذهب إلى هذا جماعة ، فقالوا في الحديث : إن محل ذلك إذا رآه الرائي على صورته التي كان عليها .
ومنهم مَن ضيَّق الغرض في ذلك حتى قال : لا بدَّ أن يراه على صورته التي قبض عليها حتى يعتبر عدد الشعرات البيض التي لم تبلغ عشرين شعرة .
والصواب : التعميم في جميع حالاته بشرط أن تكون صورته الحقيقية في وقت ما ، سواء كان في شبابه أو رجوليته أو كهوليته أو آخر عمره .

The phrase "[the Shaytaan] cannot" indicates that although Allaah gave him the ability to appear in any form he wants, He does not allow him to appear in the form of the Prophet (peace and blessings of Allaah be upon him). This was the opinion of a group who said concerning the hadeeth: What this refers to is when a person sees him as he really looked.
Some of them restricted it even further and said: He must see him as he looked when he died, so he must even take into consideration the number of his white hairs which was no more than twenty.
The correct view is that he may be seen at any age or in any condition, so long as he appears as he really looked at any time, whether as a youth, in the prime of manhood, in old age or any other time of his life. Fath al-Baari, 12/386.

3. Seeing Allah in dream
Shaykh al-Islam Ibn Taymiyah – may Allaah have mercy on him said
How righteous and pious the person is. Some people may imagine that they have seen Allaah when that is not the case, for the Shaytaan may appear to them and make them think that he is their Lord, as it was narrated that he appeared to 'Abd al-Qaadir al-Jeelaani on a throne above the water, and said, "I am your lord and I have relieved you of obligations." Shaykh 'Abd al-Qaadir said: "Shut up, O enemy of Allaah, you are not my Lord, because the commands of my Lord can never be lifted from those who are accountable." Or words to that effect. The point is that seeing Allaah when awake cannot happen to anyone in this world, not even the Prophets (peace be upon them), as stated above in the hadeeth of Abu Dharr. This is also indicated by the words of Allaah to Moosa (peace be upon him) when he asked his Lord to let him see Him. He said to him
"You cannot see Me" [al-A'raaf 7:143]
But the Prophets and some of the righteous may see Him in a dream in a manner that does not resemble any of His creation, as stated above in the hadeeth of Mu'aadh (may Allaah be pleased with him). But if there is a command to do something that goes against sharee'ah, this is a sign that he has not seen his Lord, rather he has seen a devil. [Majmoo' Fataawa wa Maqaalaat Mutanawwi'ah li'l-Shaykh Ibn Baaz, 6/367.]

4. Satan in the dreams of those who commit shirk

Shaykh al-Islam Ibn Taymiyyah said: The Shaytaan often appears in the form of someone to whom invocations are made (instead of to Allah). Usually this person (whom they invoke) is already dead. Sometimes it also occurs that he (Shaytaan) appears in the form of a living person, without this person realizing those who are calling upon him (i.e. istigatha). It is the Shaytaan who has taken up this person's shape in order to make the deluded Mushrik, who is calling upon him for help (instead of Allah) to think that this person answered him personally while in reality it was Shaytaan. This happens to the Kuffaar who call upon the people for help, whether dead or living – those whom they think are capable of doing this, for instance, the Christians who call upon their saints. It also happens to the people of Shirk and Error, who consider themselves to be within Islam and call upon the living and dead (instead of Allah) for help. The Shaytaan appears to them in the form of a person whom they call upon for help. This person (whom they call on) however, does not know anything about that (and is free of blame)...

Like this, many people have told me that they called upon me for help (istighaatha). Each one of them informed me of a different incident. I told them all that I did not respond to any of them and do not know of any such occurrence. They replied: "Maybe it was an angel who helped us." So I told them: "The angels don't help the Mushrikeen..."(Majmu' ul-Fataawa, pg. 19, 47/48)

Ibn Taymeeyah relates
"There was a Shaykh knowledgeable in the religious sciences and Qur'anic recitation to whom the devils came and eventually managed to seduce. They told him that Salaah was no longer required of him and that they would bring him whatever he wished. As soon as he complied with their wishes, they began to bring him a variety of sweets and fruit. This continued until he was advised to repent by some scholars that he visited who were firmly following the Sunnah. He subsequently repented and repaid the owners of the sweets for what he ate while under the influence of the JINN." He then went on to say, "Many of those who call on Shaykhs in time of need saying, 'O master so and so, or Shaykh so and so, fulfill my need' have seen an image of the Shaykh saying, 'I will fulfill your need and put your heart at ease,' then it fulfills their needs or repels their enemies. In such cases it is a devil taking the Shaykh's form when they committed Shirk byassociating partners with Allaah and calling on others beside Him."

Ibn Taymeeyah then went on to enumerate similar instances involving himselfsaying, "I know of many suchincidences even among a group of my companions who called on me in times whenthey were struck by calamities. One was afraid of the Romans and another of theTatars. Both of them mentioned that they called out to me, they saw me in theair and I repelled their enemies for them. I informed them that I did not heartheir cries no did I repel their enemies. It was a devil taking my appearanceto seduce them when they associated partners with Allaah the Almighty. Similarincidents have also happened to the students of my contemporaries among thescholars, whereby some of their students have sought refuge in them and haveseen them fulfill their needs. The scholars have also denied doing so andindicated that it was in fact the work of devils."[Majmoo' Al-Fataawaa, Vol. 35, pp. 112-116]

5. Dreams are not evidence in religion
a) Hafidh Ibne Katheer said
وقد ذكر الحافظ بن عساكر في ترجمة أحمد بن كثير وقال إنه كان من الصالحين أنه رأى النبي صلى الله عليه وسلم وأبا بكر وعمروهابيل، أنه استحلف هابيل ان هذا دمه فحلف له وذكر أنه سأل الله تعالى أن يجعل هذاالمكان يستجاب عنده الدعاء فأجابه إلى ذلك وصدقه في ذلك رسول الله صلى الله عليهوسلم وقال إنه وأبا بكر وعمر يزورون هذا المكان في كل يوم خميس وهذا منام لو صح عن أحمد بن كثير هذا لم يترتب عليه حكم شرعي واللهأعلم
Hafidh Ibne Asakir mentioned in the Biography of Ahmad binKatheer, he said he was in Pious People and he saw Prophet peace be uponhim,Abu bakar RadhiAllahanho, Omar RadhiAllahAnho and Habeel (and after quotingwhole dream he said) هذا لم يترتب عليه حكم شرعي والله أعلم that is it isnot Ruling of Shariy'ah. Al Bidaya Wal Nihaya vol 1 Page 105 and 106

b) Imam Nawawi said:
{فَرْعٌ} لَوْ كَانَتْ لَيْلَةُ الثَّلَاثِينَ مِنْ شَعْبَانَ وَلَمْيَرَ النَّاسُ الْهِلَالَ فَرَأَى إنْسَانٌ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِوَسَلَّمَ فِي الْمَنَامِ فَقَالَ لَهُ اللَّيْلَةُ أَوَّلُ رَمَضَانَ لَمْيَصِحَّ الصَّوْمُ بِهَذَا الْمَنَامِ لَا لِصَاحِبِ الْمَنَامِ وَلَا لغيره ذكرهالقاضي حسين فِي الْفَتَاوَى وَآخَرُونَ مِنْ أَصْحَابِنَا وَنَقَلَ الْقَاضِيعِيَاضٌ الْإِجْمَاعَ عَلَيْهِ وَقَدْ قَرَّرْتُهُ بِدَلَائِلِهِ فِي أَوَّلِشَرْحِ صَحِيحِ مُسْلِ
al-Muhaddhab'] Source: http://www.islamweb.net/newlibrary/display_book.php?ID=2517&start=0&idfrom=3857&idto=3857&bookid=14&Hashiya=10

c) Ibn Hajar said فالذي في الخبر رؤيا منام فلا حجة
The dream in this hadith is not evidence [Fathul Baari :Vol 9 Page 145]
source: http://islamww.com/booksww/pg.php?b=1926&pageID=5114
Here he says that Dream is notEvidence

d) Al Aine'ee فالذي في الخبر رؤيا منام فلاحجة فيه
The dream in this hadith is not evidence [Umda tul Qari under same Atharof Thobiya]

e) Kirmani said الرؤيا ليست بدليل
Dreamis not evidence

f) Hafidh Al Iraqi Said
قديفهم من كون الرؤيا جزءا من أجزاء النبوة ، ولم يذكر أنها جزء من الرسالة أنه لايعتمد عليها في إثبات حكم ، وإن أفادت الاطلاع على غيب فشأن النبوة الاطلاع علىالغيب وشأن الرسالة تبليغ الأحكام للمكلفين ويترتب على ذلك أنه لو أخبر صادق عنالنبي صلى الله عليه وسلم في النوم بحكم شرعي مخالف لما تقرر في الشريعة لم نعتمده
طرح التثريب ص 215 / 8

g) Hafidh Shatib'ee Said
وأضعفهؤلاء احتجاجاً قوم استندوا في أخذ الأعمال إلى المقامات ، وأقبلوا وأعرضوا بسببها، فيقولون : رأينا فلاناً الرجل الصالح ، فقال لنا : اتركوا كذا ، واعملوا كذا .ويتفق هذا كثيراً للمتمرسين برسم التصوف ، وربما قال بعضهم : رأيت النبي صلى اللهعليه وسلم في النوم ، فقال لي كذا وأمرني بكذا ، فيعمل بها ويترك بها معرضاً عنالحدود الموضوعة في الشريعة ، وهو خطأ ، لأن الرؤيا من غير الأنبياء لا يحكم بهاشرعاً على حال إلا أن تعرض على ما في أيدينا من الأحكام الشرعية ، فإن سوغتها عملبمقتضاها ، وإلا وجب تركها والإعراض عنها ، وإنما فائدتها البشارة ، أو النذارةخاصة ، وأما استفادة الأحكام فلا Al Aites'aam PAGE 184

6. If the dreams are evidence then what about these dreams?

Dream 1) Ibne Kathir mentioned
وقال ابن عساكر: حدثنا أبو الفضل محمد بن محمد بن الفضل بن المظفر العبدي قاضي البحرين من لفظه وكتبه لي بخطه - قال: رأيت يزيد بن معاوية في النوم فقلت له: أنت قتلت الحسين؟
فقال: لا!
فقلت له: هل غفر الله لك؟
قال: نعم، وأدخلني الجنة.
Ibne Athakir said: Abul Fadhal Muhammad bin Fadhal bin al-Muzaffar al-Abdi who is judge in Behrain told me in the letter. He saw Yazeed bin Muawiyah in the dream. I asked him: Did you kill hussain? Yazeed said No. I asked Allah saved you? He said "Yes" Allah sent me in the paradise. [Al Bidaya wal Nihaya vol 16 page no: 299 under the Tarjuma of Yazeed bin Muawiyah]
Comment: I have seen people quoting their dreams and the dreams of sufis and they act upon them. Above dream is also the dream of a pious person. What will they do regarding this? Specially brelvis of Pakistan who are staunch against Yazeed bin Muawiyah.

Dream 2) Imam Abu Jafar Ahmad bin Ishaq said "I was on the madhab of people of Iraq. I saw Prophet peace be upon him in dream, he was praying and doing Rafayadain in first takbeer, in rukoo and after rukoo.[Sunan Darqutni hadeeth no: 1112]
Comment: Now what will they do specially Sufis of Pakistan (brelvis), They take evidences from too many dreams. Will they practice of rafayadain in Salah?

Dream 3) Ibne Kathir mentioned another dream regarding Yazeed
فرأت أمه في المنام أنه خرج منها قمر من قُبلها، فقصّت رؤياها على أمها فقالت: إن صدقت رؤياك لتلدن من يبايع له بالخلافة.
His mother saw in dream that she delivered the moon. She narrated her dream to her mother, Her mother said: If your dream is true then surely you will deliver the one who will be the khalipah [Al Bidaya wal Nihaya Vol 16 page 288 biography of Yazeed bin Muawiyah]

Lies about a dream falsely attributed to the Watchman of the Prophet's tomb http://www.islam-qa.com/en/ref/31833

The physical characteristics of the Prophet(peace and blessings of Allaah be upon him), and seeing him in a dream http://www.islam-qa.com/en/ref/1512