The Grave Mistake of Hizb ut-Tahrir

Society Religion & Philosophy
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The Grave Mistake of Hizb ut-Tahrir

The founder of the modernist Hizbut-Tahrir, like the 'Mutazilah before, also denied 'aqeedah in the Punishment of the Grave-explaining his position by saying:

"Indeed, from them (the aahaad ahaadeeth) are those which require and action, so it is acted upon. So from Abu Hurayrah who said:The Mesenger of Allaah(saw) said: “When any of you finishes the last tashahhud,he should seek refuge with Allaah from the four things:from the punishment of the Hellfire,from the punishment of the Grave,from the trials of life and death from the evil trials of the Dajjal” And from 'Aishah:from the Prophet (saw), that he used to make supplication in the prayer: “O Allaah!I seek refuge in You from the punishment of the Grave,I seek refuge in You from the trials of the Maseehud-Dajjal, I seek refuge in You from the trials of life and death.O Allaah! I seek refuge in You from debt and sin” So these two ahadeeth are 'aahaad narrations and they contain the requirement of an action, to carry out this supplication after finishing the ‘tashahhud’. So it is recommended to make this supplication after finishing 'tashahhud and it is permissible to make 'tasdeeq (attestation) of what is contained in them. However,“what is ‘haraam (forbidden)’ is to hold it with certainty-meaning: to have it as part of ones 'aqeedah - as long as it only been reported in the aahaad hadeeth, a dhannee (non-mutawaatir) proof. However, if it occurs in 'mutawaatir form, then it is obligatory to make it part of one 'aqeedah” (34) .

This saying contains a number of shortcomings:

  1. Differentiating between the 'aahaad and ‘mutawaatir’ ahadeeth in matters of aqeedah is an innovation of the ‘Qadariyyah’ and the ‘Mutazilah’ as has alredy been explained.

  2. Making ‘tasdeeq’ of the Punishment in the Grave, whilst forbidding a person to have ‘aqeedah’(belief) in it,is a contradiction in terms.Since-as has preceded in the words of al-Haafidh Ibn Hajr- tasdeeq’ is attesting the truth of something in the heart, which is the same as ‘aqeedah’ and which thereby necessitates ‘eemaan’. However, differentiating between ‘tasdeeq’ and ‘aqeedah’ is innovated speech; opposing the way of our ‘Salaf’. Unfortunately, the likes of this innovation has been clearly stated by the present leader of 'Hizbut-Tahrir in Britain, when he said: "We trust it;and I encourage all of you 'an tasaddiqoo bi 'adhaabil-Qabr(to have 'tasdeeq in the Punishment of the Grave). I encourage all of you 'antasaddiqoo bi awdatil-Mahdee(to have ‘tasdeeq’ in the coming of the Mahdee). I encourage you for that.“But whoever believes in that, he is sinful” (35)

  3. How is it possible to affirm Punishment of the Grave with the tongue, whilst forbid ‘aqeedah’(belief) of it in the heart is this not but ‘nifaaq’ (hypoccrisy)?! Rather, eemaan in the Punishment of the Grave necessitates as a foundation -'aqeedah in the heart!! May Allaah have mercy upon Imaam Ahmad when he said:“You should beware of speaking about an issue in which you are not preceded by a scholar” (36)

  4. Along with all this it must be remembered that: “It is not permissible to invent an interpretation about an ‘Aayah, or about a Sunnah,which was not there in the time of ‘Salaf’; nor did they have any knowledge about it; nor explain it to the Ummah. Since this would imply that the ’ Salaf’ were ignorant of the truth in this matter and failed to reach it, whereas the late coming opponent is somehow guided to the truth!”(37)

Imaam al-Awzaee(d.157H) (rh)-said:

“Hold fast to the narrations of the ‘Salaf’, even if people were to abandon you.Beware of the opinions of the people,no matter how much they beautify it with their speech”(38)

Abu Haneefah(d.159H) (rh) -said:

“Stick to the ‘athar’(narration) and the way of the ‘Salaf’ and beware of newly invented matters, for all of it is innovation”(39)

So denying ‘aqeedah’ in the Punishment of the Grave,declaring this to be somwthing sinful and forbidden, declaring also that it is not matter which will definitely occur, but it is a matter which may possibley occur-is speech in oppostion to that of the Salafus-Saalih -the like of which was previously uttered by only the 'Khawaarijj and a group from the ‘Mutazilah’ and there is no doubt in its being a deviation from the straight path.

Likewise,outwardly affirming ‘tasdeeq’ and [apparently] affirming emaan in the punishment of the Grave, whilst denying ‘aqeedah’ in it, is a contradiction in terms-since tasdeeq, eemaan and aqeedah in the opinion of the Salaf, all imply certainty and being definite-even if modernists dislike this!

Imaam Ahmad (d.241H) (rh) said:

“Punishment of the Grave is a true fact;and no one denies it except who is misguided and misguiding others” (40)

An-Naasiree(d.652H) said in 'An-Noorul-Laami (no.110):

"We have "eemaan’ in the Punishment in the grave and its bliss…this is the madhab of Ahlus-Sunnah wal-Jamaah.So it is obligatory to have ‘aqeedah’ in this.

An-Nawawee(d.676H) said in Sharh Saheeh Muslim(5/85):

“This chapter shows the excellence of seeking refuge-between the tashahhudd and the tasleem -from these (four) matters; and in it is an affirmation of the punishment of the Grave, and it is the position of the people of the truth-as opposed to the Mutazilah”

Imaam al-Qurtubee(d.671H) (rh) said:

“To have eemaan in the Punishment in the Grave and its trials is obligatory, due to what the most truthful(the Prophet(saw)) has mentioned. This is the belief of 'Ahlus-Sunnah wal Jamaah”(41)

References:

(34) Ad-Dawsiyyah (p.6) of Taqeedu-Deen an-Nabahaanee-the founder of Hizbut-Tahrir-may Allaah forgive him.

(35) From an available taped lecture entitled:'Punishment of the Grave(Regents Park Mosque,2nd May 1992 CE] by Omar Bakri Muhammad.

(36) Quoted by Ibn al-Qayyimin A’laamul-Muqieen (4/266)

(37) As-Saarimul-Munkee (p.247) of al-Haafidh Ibn 'Abdul-Haadee.

(38) Related by al-Khateeb al-Baghdadee in his excellent book Sharafu Ashaabul-Hadeeth (p.7)

(39) Related by as-Suyootee in Sawnul-Mantaq wal-Kalaam (p.32)

(40) Tabaqqatul-Hanaabilah (1/174) of Ibn Abee Yalaa.

(41) At-Tadhkirah bi Ahwaalil-Mawtee wa Ahwaalil-Aakhirah (p.137) of Imaam al-Qurtubee (d.671H)

V~V~VHe came, He saw, He conqueredV~V~V**

----*High Priest-OF-Painful Truth*----

And say: “Truth has (now) arrived, and Falsehood perished:for Falsehood is (by its nature) bound to perish.”
(Quran, Al-Isra, 17:81)

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http://www3.pak.org/gupshup/smilies/ok.gif

I have been looking for this stuff. Could u give me reference as to where these leaders of new HT said these things about punishment of graves.

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Khan Shahib,

The references are listed at the bottom of the post.

http://www3.pak.org/gupshup/smilies/smile.gif

V~V~VHe came, He saw, He conqueredV~V~V**

----*High Priest-OF-Painful Truth*----

And say: “Truth has (now) arrived, and Falsehood perished:for Falsehood is (by its nature) bound to perish.”
(Quran, Al-Isra, 17:81)

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Their is no report that the Sahaba (raa) accepted (ahad)this type of report in the issues of Aqeedah. Does Khabar Ahaad give Certainty? Khabar Ahaad unlike Mutawatir contains a margin of error. This is the opinion of the bulk of the scholars.
Al-Kamal bin Al-Humaam: "Most Jurists and scholars of Hadith say that the Khabar of Wahid does not give certainty at all." [At-Tahrir vol.2 pg.368]
Ibn Hazm: "The Hanafies, Shafies, bulk of Malikies, all Mutazilal and Khawarij agree that Khabar al-Wahid does not give certainty." [Al-Ihkaam vol.1 pg.119]
Al-Aamidi: He stated that "The Ummah's scholars say that Khabar ul-Wahid gives conjecture (Thunn) with the exception of some of the Thaahiri people and Ahmad bin Hanbal Mathhab, in one of two narrations." [Al-Ihkaam vol.2 pg.49-50]
Ibn Taymiyah: He stated that "The mejority (of scholars) Juwayni, Ibn al-Baqqilaani, Ash-Shaafi, and the majority of the people of thought and fiqh and Ibn Abdul Bir." [Al-Musawwadah pg. 236-244]
Al-Ansari: "Most scholars of Usool, including the three Imaams (Abu Hanifa, ash-Shafi and Malik) are of the opinion that Khabar al-Wahid implies conjecture (Thunn) only. This is whether the report is supported by signs or not (Qara'in)." [Fawatih ur-Rahmoot fi Sharhi Muslim Ath-Thaboot vol.2 pg.121]
Ash-Shawkani: "The majority (of the scholars) including al-Mawardi, Ibn Ulagah, Juwayni, ......... say it implies conjecture." [Irshaad Al-Fuhool pg.48-49]

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imma_yaqeeen? What is that about? ???]

*V~V~V*He came, He saw, He conquered*V~V~V*

----*High Priest-OF-Painful Truth*----

And say: "Truth has (now) arrived, and Falsehood perished:for Falsehood is (by its nature) bound to perish."
(Quran, Al-Isra, 17:81)

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asalamualaikum

brother what are you doing to re-establish the khilafah are you with ajammah? if so what is the methodology for this please answer.

as for your point on ahad hadith whats your point i donot reject ahad hadith as for taking it into aqeedah it must be decicive for example one hadith says "dont visit the graves" another says "visit the graves" indeciciveness in aqeedah is not accepted in islam. it must be 100% qata'i

ma salaam
ibn abdullah

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[quote]
Originally posted by imman_yaqeen:
** Their is no report that the Sahaba (raa) accepted (ahad)this type of report in the issues of Aqeedah.
**
[/quote]

True brother.. Ahad Haith can not be used in Aqeedah..

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The Leaders Of The Four Schools (Madhahib), Do you Believe In Them?!

The Hanafy Madhhab (School – set of laws):

In the book “Al-Fatawa al-Hindiyyah Volume 1/266, the book al-Manasik, Under the title: Conclusion of visiting the grave of the Prophet Sallallahu ^alayhi wa sallam, after he mentioned how the visit is, and manners of the visitor of the grave of the Prophet Sallallahu ^alayhi wa sallam, he mentioned the supplications that the visitor would say, and he said: “He (The visitor) stands close to the head of the prophet Sallallahu ^alayhi wa sallam and he would say: “O Allah you said and your say is the truth (and he mentioned this ayah)æóáóæú Ãóäøóåõãú ÅöÐ ÙøóáóãõæÇ ÃóäÝõÓóåõãú ÌóÇÁõæßó .." ÇáÂíÉ]And we came to you listening to your say obedient to your command, (((making tawassul (Mustashfi^een) by your Prophet))) to you” The End.

This means we make tawassul by the Prophet to you O Allah.

The Maliky Madhhab:

Sheikh Ibn al-Hajj al-malikiyy whose known for his strength in the negation of the innovations, in his book al-Madkhal, 1/259-260 he said: “(((THE TAWASSUL by him Sallallahu ^alayhi wa sallam))) is the place where to take off the masses of bad deeds and the weighty loads of sins, because (((the Barakah of seeking tawassul by him Sallallahu ^alayhi wa sallam is great to Allah))) and no sin exeeds it, for, it is the greatest of all, so let the one who visits him and who doesn’t visit him know that, and let him seek Allah Ta^ala (((by the Shafa^ah of his Prophet))) may peace and blessings be upon him. O Allah (((grant us his Shafa^ah for his high rank))) to You, Ameen o lord of the worlds, and whomever believes in the opposite of this, he would be losing (the endownment of tawassul)”

The Shafi^iy Madhhab:

Imam An-Nawawiyy said in “al-Majmoo^” 8 / 274, the book “description of pilgrimage”, under the title (((“Visiting the grave of the Messenger Sallallahu ^alayhi wa sallam”))) he said: “Than he (the pilgrim) returns to his first position facing the face of the Prophet of Allah Sallallahu ^alayhi wa sallam (((and he makes tawassul by him))) (((by his virtue and he seeks shafa^ah by him))) (Sallallahu ^alayhi wa sallam) to his lord” The end of the saying of An-Nawawiyy. Please check these references on the mentioned book, volume and page number. Shafa^ah (intersession) linguistically means: Seeking help from others to others. There are the Shafi^iees also teaching us how to make tawassul as well.

The Hanbaly Madhhab (Whom as claimed by the ones who say tawassul is forbidden –wahabies-, claim that he is their imam):

Imam Ahmad ibn Hanbal said tawassul is lawful as Imam al-Mardawy reported from him in “al-Insaf” 2/456 Book “Salat al-Istisqa’” he said: “and from it (meaning from the benefits) it’s (((perimissible to make tawassul by the pious man))) who’s righteous on the madhhab, and it has been said: it’s (((recommended))), Imam Ahmad said to al-marwathy: “(((He makes tawassul by the Prophet))) Sallallahu ^alayhi wa sallam in his supplication, and he affirmed it in al-Mustaw^ib and others”. Imam Ahmad Bin Hanbal is one of our great four schools that affirmed that it is permissible to make tawassul by the Prophet and by the pious man to Allah, if those four Madhhahib said in the permissibility of tawassul, what kind of sense would it be to leave these four schools and follow only the wahaby madhhab?!! they are the ONLY sect that makes it impermissible. These are the four schools whom clarified the issue of tawassul all as one say, they all agreed on this Islamic issue, so Muslim brother follow these great scholars, those who chose to follow the route of the Prophet Sallallahu ^alayhi wa sallam, and do not lose the reward and value of making tawassul by the beloved Al-Mustafa Sallallahu ^alayhi wa ^ala Alihy wa Sahbihy wa sallam and on those who follow them. And to add more to your certainty and as a benefit to you and to increase the clarifications of the permissibility of tawassul by the Prophet Sallallahu ^alayhi wa sallam and that it’s done by many of the scholars of Islam, I will mention some of the famous scholars that made tawassul by the Prophet Sallallahu ^alayhi wa sallam in their books along with the references in brief

(Please if not sure, check references):

1- The seal of the linguistics al-Hafith Murtada az-Zabidy al-Hanafy he said in conclusion of “Taj Al^aroos” as he made supplication: “…We ask (((By Muhammad and his kind and pure Al)))”

2- Sheikh Ibn Hajar al-Haythamiyy as-Shafi^iyy said in the conclusion of his book “Tuhfat Az-Zuwwar Ila Qabr al-Mukhtar” (his book: The preciousness for the visitors of the grave of the great Prophet) as he was making supplication: “May Allah let us and those who read this book die with happiness and goodness and may He grant us Paradise in a great place (((by the virtue of the master of Prophets))) (Sallallahu ^alayhi wa sallam)”.

3- The great scholar al-Fayoumiyy said in the conclusion of his book: “al-Misbah al-Munir” as was making supplication: “and we ask Allah to grant us a good end in our life and the hereafter and to benefit by it and its seeker and the one who looks into it and to treat us fairly (About the book) (((by Muhammad and his Al al-at-har and his Companions al-abrar)))”

4- The great scholar and faqih ^Abdul-Ghaniyy al-Hanafiy the author of “al-Lubab fi sharh al-Kitab”, he said in the conclusion of his book “Sharh Al^aqidah At-Tahawiyyah” as he was making du^a’: “and I ask you (o Allah) to raise the rank of our master Muhammad, for, he is the closest of whom (((tawassul is done by him))) to you”.

5- Shams ad-Deen ar-Ramliyy known as the small Shafi^uiyy he said in the introduction of his book “Ghayat al-Bayan fi sharh Zubad ibn Rislan” as he was making supplication: “and I ask Allah and (((by his Prophet I make tawassul)), to make it (his deed in his book) sincere for your sake”.

6- The ultimate of the Muhaqiqeen Sheikh Ibn ^Abideen al-Hanafiyy, he said in the introduction of his explanation for “ad-Durr al-Mukhtar” as he was making supplication: “and I ask Him Ta^ala (((making tawassul to his Prophet))) whom is Mukarram, Sallallahu ^alayhi wa sallam”.

7- Sheikh Muhammad ^Ala’ud-Deen ibn as-Sheikh ibn ^abideen, he said in the conclusion of the continuation of the explanation of his father as he was making supplication: “May Allah (protect) him, and may Allah forgive him and his children and his sheikhs and to whom else he has right upon, (((by the virtue of the master of the Prophets and Messengers)))”.

8- Imam Muhammad Az-Zarqaniyy Al Malikiyy said in the conclusion of explanation to “al-muwatta’” as he was making supplication: “and I ask you from your generosity (O Allah) (((making tawassul to you by the most high in rank of your messengers))) (Ashraf al-Mursaleen) and to make it (His explanation to al-Muwatta’) sincere for your sake”.

9- Muhadith Isma^il bin Muhammad al-^Ajluniyy al-jrahiyy, as-Shafi^iyy he said in his book “Kashf al-Khafa’ and Muzeel al-ilbas” 2/419 making supplication: “and o Allah waive away our sins by your generosity and end it by the best of deeds by the virtue of the Muhammad Sallallahu ^alayhi wa sallam the master of the masters”.

10- al-hafith as-Sakhawiyy said in the conculusion of his “Explanation of ‘Ulfyat al-^Iraqiy in al-hadtih”: “our master Muhammad the master of humanity and (((our ‘Wassilah’))) (Path to Allah) and our Sanad and support during the hardships Sallallahu ^alayhi wa sallam”. These are very few of scholars who made tabarruk and tawassul by the Prophet. 

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<<>> Learning the Obligatory Knowledge of the Religion puts the Muslim on the road for excellence and self-betterment.
Acquire The Islamic Knowledge Before You Discuss Religion!!

Ahmad/Islamic Studies

[This message has been edited by Ahmad G (edited February 07, 2001).]

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Just in case you forgot who the leaders of the fourth schools are!.. :)

<<>> Learning the Obligatory Knowledge of the Religion puts the Muslim on the road for excellence and self-betterment.
Acquire The Islamic Knowledge Before You Discuss Religion!!

Ahmad/Islamic Studies

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Ahmed G;

I think it is high time that we consider the 5 schools of thought. The Jafferia school of thought, if not higher, is also of no lesser importance than the 4 schools you mentioned.

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http://www3.pak.org/gupshup/smilies/ok.gif

And can we also start taking refrances from Kafi, nehjul-balagha ect.

Yes I belive that the jaffariyah school of thought should also be included!!!

Did you know Imam Jaffar-us-sadiq was the teacher of Imam Shafi and Hanafi(i’m not to sure about the other 2)

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Yes brother, Imam Ja^far was their teacher and he was a very pious man and a faqih. He also had a madhab, however his madhab was not written; that’s reported, also lady ^aishah was a walliyah and she had a madhab but not reported.

The four schools of thought are the ones that are reported; that does not mean other scholars are ommitted no. Imam Ja^far was a GREAT faqih.

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Brother Ahmed;

The Jaferia school of thought is the Imami or Ishnaishri school. In the 1950s, the Leader of Al-Ahzar university in Cairo, Sheik bin Baz, gave a fatwa where he recognized the richness of Islamic beliefs present in the Jaferia school of thought and stated that it was no longer necessary to believe in only 4 mahzabs.

He further went on to state that it was up to a muslim to decide for himself, which of the 5 schools of thoughts he wanted to follow.

Peace be with you.

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SOme are Jafferi, some are Malki…

http://www3.pak.org/gupshup/smilies/rolleyes.gif

What happened to MUSLIMS and BEING a MUSLIM?

http://www3.pak.org/gupshup/smilies/frown.gif

V~V~VHe came, He saw, He conqueredV~V~V**

----*High Priest-OF-Painful Truth*----

And say: “Truth has (now) arrived, and Falsehood perished:for Falsehood is (by its nature) bound to perish.”
(Quran, Al-Isra, 17:81)

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I hate it when HT (hizb ul tahrir) people try to confuse people by using some arabic words like mutawatir. I just ask them to read Quran as if they question the authenticity of the hadeeth then what they say when it is mentioned in the Quran.

When I asked one of my close friend who supports HT that do they believe in punishment of grave and he said yes but it’s not part of aqeedah. It just confuse people that if something is so obvious in Quran then how can they deny it.

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[This message has been edited by khan_sahib (edited February 08, 2001).]