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10-08-2012, 11:42 PM
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 Ghuloo’ (extremism) in the efforts of Deen by Mufti Shafi’
 Ghuloo’ (extremism) in the efforts of Deen by Mufti Shafi’ A good excerpt from "Unity of Ummah" by Mufti Shafi', that deals with the clearly conspicuous and prevalent extremism that is present in many of those who are emotionally attached to a particular effort of Deen, whether it be Sufism, Tableegh, Jihaad, Madaaris etc. The extremism seems to result in the belief that their particular effort is Fard Ain on each individual of the Ummah, and that some of the clearly doubtful practices that have crept in are immune to correction from those who are not directly involved in their effort, even if they be senior reliable ulama. The Extremism in Groups "We have many religious groups amongst us that are established for teaching Din, advising people, propagating and reforming. They are doing sterling work in their respective fields. There are many Ulama and pious people working in these groups. If these groups unite and distribute the work among themselves to combat the attacks against Din and help each other to the best of their abilities, each one regards the other as a helping hand for establishing the common purposes of Din, appreciates the work of other groups as it appreciates its own work, then these different groups can become a colossal strength of Islam even by working within their own perimeters. They would be able to fulfil most of the needs of Din by work distribution. However, what is happening is that every group has demarcated its line of action. In practice, it seems as if each group has regarded the serving of Din to be limited to its own work, although they may not say so verbally. If a group is not fighting with the other groups, it will certainly not appreciate their work. As a result, a kind of division has been created among the groups. After a critical examination, it seems as if the cause is that each group has chosen its own field to work in although everyone's aim is the same, namely to propagate and protect Din and to reform the educational, practical and social life of the Muslims. Some people have established a Darul Ulum for teaching Din, some have formed a jama'at for tabligh to guide people, some have established an organization for Islamic literature, some have established a Darul Ifta to issue legal verdicts while some have established weekly or monthly journals or newspapers to combat the propagation against Islam. All these tasks, although outwardly may seem different but in reality are parts of one whole. It is obvious that each group is working on a different front and their work will also be different. Consequently, each group has made a system and outlined principles and methods for itself to work in, according to its environment in order to simplify matters. It is obvious that the original aim is explicitly mentioned in the Qur'an and Hadith. Deviating from this path is tantamount to going beyond the boundaries of the Qur'an and Sunnah. However, this system devised by the people and its principles are neither explicit words of the Qur'an and Sunnah nor is it obligatory for each person to follow them. The responsible people of the organization have adopted these principles for the sake of ease. They themselves make changes in these principles according to the need. To adopt another system due to changing circumstances and environments is not regarded as impermissible by anyone. However, practical extremism is found in almost every group whereby they have given their system divine status. Whoever does not participate in their system of operation, even though he may be doing such tremendous work of Din, is not regarded as a brother or partner. If anyone was part of the system, then for some reason or the other, could not continue participating, he is regarded as being deviated from the original aim and off the path of Din. He is treated like a person who has deviated from the path of Din should be treated, even though he may be involved in establishing Dm to a greater extent than before. The result of this extremism gives rise to the perils of partisanship and sectarianism even among religiously-minded people. This kind of partisanship is to be found normally among ignorant ones." 
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10-09-2012, 12:58 AM
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#2 |
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he is talking mainly about the different works of tableegh and dawah. he hasn't touched upon sufi tareeqahs and jihad. it is incorrect to mix them all together and give general advice on extremism as you have intended in this thread. the extremism mufti sahab is touching upon does not apply to these two as the fields are different from tableegh and dawah. for example you wont find the ruling of fard e ayn sometimes becoming fard e kifaya in any form of tableegh and dawah as it is not circumstance-based. therefore it will always be incorrect for those doing different ways of tableegh to ask others to join them (or give their work more importance instead of their own) as the shari'i ruling for such a work remains similar for all of the branches of tableegh and dawah. it is not a case of extremism but simply recognizing when something is fard e ayn and when it is fard e kifaya and paying the due attention to it. for further discussions please ask relevant ulama. |
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10-09-2012, 02:08 AM
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#3 |
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Are there Baseless Stories in the Fazaail Aamal that harm the Aqeedah (Beliefs)?
QUOTE 1: Moulana Zakariyah mentions in Fazaail-e-Hajj, “Once one of the Abdaal met Khidr and inquired from him whether he had ever met anyone among the saints whom he considered higher in rank than himself. To this he replied, �Yes, I have. I was present once in the Masjid in Medina, where I saw Hazrat Shaikh Abdur Razzak directing Hadeeth to his students. On one side was a young man sitting with his head bent on his knees. I went to him and addressed him thus, �do you not see the gathering listening to the words of Rasoolullah. Why do you not join them?’ Without lifting up his head or turning in my direction the youth answered: “Over there you see those who listen to the Hadeeth from the mouth of Abdur-Razzak (the slave of the sustainer), while over here you see him who listens to Hadeeth directly from Ar-Razzak (Allah).� Khidr said to him, “If what you say is true then you should be able to tell me who I am. Who am I?� He lifted up his head and said, �If my intuition does not fail me then you are Khidr.’ Hazrat Khidr said, “From that I realized that among the saints of Allah there are such who are so exalted in rank that I cannot recognize them.� [Fazaail-e-Aamaal, Virtues of Hajj, (Eng. Trans.), Chapter.9, story no.9, p.171, (New Edition 1982, Published by Dini Book Depot - Delhi).] NOTE: The Deobandi translator of Ikhmaalush Shiyaam defines an Abdaal saying, “Abdaal are a class of Awliya whose identities remain concealed. They possess miraculous powers and execute a variety of tasks under Divine Command in various places of the world.� (Astagfir-Allah) [Ikhmaalush Shiyaam (Eng. Trans.) p.59.] This Deviant Story Promotes that the false belief that someone can receive knowledge directly from Allah without the mediation of the Messenger (sallallahu alaihe wa-sallam) and to receive knowledge from Allah is something specific for the Messengers. This store make this so-called Abdaal equal to Prophet Moosa (alaihis-salam) and our Messenger Muhammed (sallaallahu alaihe wa-sallam) who spoke directly to Allah. |
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10-09-2012, 02:16 AM
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#4 |
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This Deviant Story Promotes that the false belief that someone can receive knowledge directly from Allah without the mediation of the Messenger (sallallahu alaihe wa-sallam) and to receive knowledge from Allah is something specific for the Messengers. This store make this so-called Abdaal equal to Prophet Moosa (alaihis-salam) and our Messenger Muhammed (sallaallahu alaihe wa-sallam) who spoke directly to Allah. there is also disagreement on whether hadrat khidr (AS) was a nabi or not. |
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10-11-2012, 07:57 PM
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#5 |
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It is not Deen to satisfy one's wishes In his discourses, Mufti Taqi Saheb (Damat Barakatuhum) speaks about people practising Deen according to their desires, and giving precedence to the effort they are emotionally attached to, such as Ta'leem, Tableegh and Jihaad, over more important obligations: It is not Deen to satisfy one's wishes Our Hazrat Maulana Maseehullah Khan Sahib used to say that it is not Deen (Faith) to satisfy ones own desires; Deen is to obey Allah and Allah's Prophet (Allah bless him and grant him peace). It is not at all Deen to hanker after a certain personal choice, e.g. the wish to study religious courses and become a theologian, whether one is qualified or not for that line of study. Some member of the family, father, mother or any other person is seriously ill and there is none to look after him and the son is intent upon going to school. This is not Deen. In such a situation Deen is to devote one's services exclusively to nurse the sick in the family. The desire to become a Mufti (A Doctor in the Religious Science) For example, one desires earnestly to specialise in the religious studies and become a Mufti. Many students in the Darul-Uloom, express this desire. When asked about the desire of their fathers about their choice they say that their parents are not agreeable to such programme of study. Now look! They want to qualify themselves as Muftis against the will of their fathers. This is not Deen; it is only the satisfaction of their desire. The Desire to preach religion (Tabligh) Another example may be given of a person who wants to go out for Tabligh for a period of forty days (Chilla). In the ordinary circumstances this is a very praiseworthy, useful and righteous work, but not when someone in the family is sick and requires an attendant. Going out for a a 40 days (Chilla) in such a situation is not Deen; it is merely the desire to satisfy one's own choice. The demand of the time is that the Sick should be looked after, properly nursed and given medical treatment. All this is not worldly work; it is pure Deen. The desire to go to the Mosque for Prayer Hazrat Maulana Masihullah Khan Sahib once set an example in his assembly. He said: A man is living with his wife all alone in a deserted place in a forest. The husband felt a longing to offer prayer in the mosque in the nearby township. The wife does not like the programme of her husband, because she would feel afraid and helpless if left alone in that forest. She, therefore, requests her husband to pray in the house; but the husband does not care for his wife and goes out for prayer in a distant mosque, leaving behind his wife all alone. This is not at all Deen. The demand of the time was that the husband should have prayed in his house for the sake of his wife. This advice holds good in a case where the couple are living all alone in a deserted place. If they are living in a populated village or town, then it is all right to go to the mosque for prayer. Someone is desirous to go out for taking part in Jihad, another to join a Tablighi tour, still there is another who wants to become a Maulana or a Mufti, unmindful of the many obligatory duties that lie on him. It is not at all Deen to ignore these demands of the time and insist on satisfying one's own desires. The advice to get oneself attached to a Shaikh (spiritual guide) is for this very purpose. The Shaikh tells his disciples what the demands of the times are. This never means that I am advising against becoming a Mufti or going on a Chilla (period of 40 days) for Tabligh or proceeding on Jihad. The intention is to say that all these are highly valuable duties, but each in its proper time. A man has to find out what the time demands of him. It is not Deen to determine a course of action of one's own choice and follow it ignoring other important considerations, particularly the advice of the Shaikh, if any, one may have chosen for guidance... Give up Remembrance at the time of Azan (Prayer Call) A man is busy with remembrance of Allah, but no sooner does he hears the words of the Azan than he responds to the command of stopping his remembrance. This command requires that on hearing the Azan one should reply to the words of the Azan and stop all other things, as listening to the Azan and responding to its words are the most imperative and pressing engagement... Hazrat Owais Qarni (radhiyallah anhu) Hazrat Owais Qarni (radhiyallahu anhu), had not the good fortune of seeing the Holy Prophet (Allah bless him and grant him peace). Is there any Muslim who does not long for a vision of the Prophet (Allah bless him and grant him peace) when such a vision is possible, particularly person is living in the Prophet's (Allah bless him and grant him peace) time? This was Hazrat Owais Qarni (radhiyallahu anhu) whom the Prophet (Allah bless him and grant him peace) desired to serve his mother instead of trying to see him . Hazrat Owais (Allah bless him and grant him peace) preferred to continue to serve his old mother depriving himself of the honour of visiting the Holy Prophet (Allah bless him and grant him peace). What was the result? The unique rank of Hazrat Owais Qarni (radhiyallahu anhu) was that the Companions of the Holy Prophet (Allah bless him and grant him peace) who had been honoured with the companionship of the Prophet (Allah bless him and grant him peace) used to call upon Hazrat Qarni (radhiyallahu anhu) for blessings and intercession to Allah. There is a Hadith to the effect that the Holy Prophet (Allah bless him and grant him peace) once told Hazrat Umar Farooq (radhiyallahu anhu) that an Ummati of his lived in Qarn who in obedience to the order of Allah and the Prophet (Allah bless him and grant him peace) preferred the blessing of serving his mother to the honour of meeting the Prophet (Allah bless him and grant him peace). If there had been a disobedient person he would have set off to meet the Holy Prophet (Allah bless him and grant him peace), leaving behind his mother, unattended and uncared for, just to satisfy his own self-will. Hazrat Owais Qarni (radhiyallahu anhu) was a true and obedient believer who realised that what Allah and His Prophet ((Allah bless him and grant him peace) desired was worthy of attention and action and his own preference had no value in these special circumstances. (Sahih Muslim, Fazail Hazrat Owais Qarni (radhiyallahu anhu) Hadith no: 2542) This is the root of all Bidaah (Innovations) All these bidaah prevailing in the world may be eradicated if the truth is realised fully that our own choice means nothing in the presence of Allah's choice. What does Bid ah mean? It means devising our own ways and means to serve and please Allah...
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10-11-2012, 11:24 PM
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#6 |
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Someone is desirous to go out for taking part in Jihad, another to join a Tablighi tour, still there is another who wants to become a Maulana or a Mufti, unmindful of the many obligatory duties that lie on him. It is not at all Deen to ignore these demands of the time and insist on satisfying one's own desires. couldn't agree more...should show this to my tableeghi friends |
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