Sufi tareeqahs and the ruling on joining them

Praise be to Allaah.

We must understand that the word al-soofiyyah (Sufism) refers to wearing woollen clothes [the Arabic word soof means “wool”] and nothing else.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

The word al-soofiyyah (Sufism) refers to wearing woollen clothes; this is the correct meaning. It was said that it comes from the word safwat al-fuqaha’ (the elite of the fuqaha’) or from Soofah ibn Add ibn Taanijah, an Arab tribe that was known for its asceticism, or from Ahl al-Suffah (poor Muslims in Madeenah at the time of the Prophet (peace and blessings of Allaah be upon him) who used to stay in the mosque), or from al-Safa (the mountain in Makkah), or from the word al-safwah (meaning elite), or from the phrase al-saff al-muqaddam bayna yaday Allaah (the foremost rank before Allaah). All of these views are weak (da’eef); if any of them were true then the word would be saffi or safaa’i or safawi, not sufi.

Majmoo’ al-Fataawa, 11/195

Sufism (tasawwuf) did not appear until after the first three generations which the Messenger of Allaah (peace and blessings of Allaah be upon him) praised when he said, “The best of mankind is my generation, then those who come after them, then those who come after them…” (narrated by al-Bukhaari, 2652; Muslim, 2533; from the hadeeth of Ibn Mas’ood).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

With regard to the word soofiyyah (Sufism), it was not known during the first three generations, rather it became known after that.

Majmoo’ al-Fataawa, 11/5

This tareeqah and its like are among the innovated ways that go against the Qur’aan and Sunnah and the way followed by the best generations. All the shaykhs of these tareeqahs have made up their own wirds (phrases to be uttered as dhikr), hizb (books of du’aa’ to be read daily by their followers) and ways of worship by which each of them may be distinguished from the others; this goes against sharee’ah and divides the ummah.

Allaah has blessed this ummah by perfecting its religion and completing His Favour upon it, so everyone who comes up with an act of worship or a way that was not brought by sharee’ah is effectively rejecting what Allaah has said and accusing the Prophet (peace and blessings of Allaah be upon him) of betraying the trust.

Along with this innovation of theirs, they may also be lying by claiming that they received their tareeqah from the Prophet (peace and blessings of Allaah be upon him), or that they are following the path and guidance of the Rightly-Guided Caliphs (al-khulafa’ al-raashideen).

The scholars of the Standing Committee were asked:

Is there any such thing in Islam as the numerous tareeqahs like the Shaadhilyyah, Khalwatiyyah etc? If there is such a thing, what is the evidence for that? What is the meaning of the verses in which Allaah says (interpretation of the meaning):

“And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may become Al‑Muttaqoon (the pious)”

[al-An’aam 6:153]

“And upon Allaah is the responsibility to explain the Straight Path. But there are ways that turn aside (such as Paganism, Judaism, Christianity). And had He willed, He would have guided you all (mankind)”

[al-Nahl 16:9]

What are the ways that separate people from the path of Allaah, and what is the way of Allaah? What is the meaning of the hadeeth narrated by Ibn Mas’ood, according to which the Messenger (peace and blessings of Allaah be upon him) drew a line and said, “This is the path of guidance,” then he drew lines to its right and another to its left and said, “These are other paths and on each path there is a devil calling people to it”?

They answered:

There is no such thing in Islam as the tareeqahs that you mentioned, or anything else like them. What there is in Islam is what is indicated by the two verses and the hadeeth that you quoted, and what was indicated by the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “The Jews split into seventy-one sects, and the Christians split into seventy-two sects. My ummah will split into seventy-three sects, all of which will be in Hell except one.” It was asked, “Who are they, O Messenger of Allaah?” He said, “Those who follow the same path as I and my companions are on today.” And he (peace and blessings of Allaah be upon him) said, “A group among my ummah will continue to follow the truth and to be victorious, and they will not be harmed by those who forsake them or oppose them, until the command of Allaah comes to pass when they are like that.” The truth lies in following the Qur’aan and the saheeh, unambiguous Sunnah of the Prophet (peace and blessings of Allaah be upon him). This is the path of Allaah, this is the Straight Path. This is the straight line mentioned in the hadeeth of Ibn Mas’ood, and this is what was followed by the companions of the Prophet (peace and blessings of Allaah be upon him) (may Allaah be pleased with them and with their followers among the early generations (salaf) of this ummah, and with those who follow their path). All other tareeqahs or groups are the paths mentioned in the verse (interpretation of the meaning):

“… and follow not (other) paths, for they will separate you away from His path…”

[al-An’aam 6:153]

Fataawa al-Lajnah al-Daa’imah, 2/283, 284

And Allaah knows best

Does Iblees have freedom of will? Why is he eager to mislead people?

Praise be to Allaah.

Iblees and other jinn, and humans, have free will and freedom of choice, to obey Allaah or to disobey Him, as Allaah says (interpretation of the meaning):

“Then whosoever wills, let him believe; and whosoever wills, let him disbelieve”

[al-Kahf 18:29]

“Verily, We showed him the way, whether he be grateful or ungrateful”

[al-Insaan 76:3]

Allaah commanded Iblees to prostrate to Adam, but he refused and was arrogant, and was one of the kaafirs. So Allaah expelled him from His mercy, and cursed him until the Day of Judgement.

Allaah says (interpretation of the meaning):

“And (remember) when We said to the angels: ‘Prostrate yourselves before Adam.’ And they prostrated except Iblees (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allaah)”

[al-Baqarah 2:34]

“So the angels prostrated themselves, all of them together.

Except Iblees (Satan) — he refused to be among the prostrators.

(Allaah) said: ‘O Iblees (Satan)! What is your reason for not being among the prostrators?’

[Iblees (Satan)] said: ‘I am not the one to prostrate myself to a human being, whom You created from dried (sounding) clay of altered mud.’

(Allaah) said: ‘Then, get out from here, for verily, you are Rajeem (an outcast or a cursed one).

And verily, the curse shall be upon you till the Day of Recompense (i.e. the Day of Resurrection).”

[al-Hijr 15:30-35]

Then Iblees asked for a respite until the Day of Resurrection, and Allaah granted him that.

Allaah says (interpretation of the meaning):

“[Iblees (Satan)] said: ‘O my Lord! Give me then respite till the Day they (the dead) will be resurrected.’

Allaah said: ‘Then verily, you are of those reprieved,

Till the Day of the time appointed’”

[al-Hijr 15:36-38]

When Iblees was certain that he is one of those who are doomed, as well as his being arrogant and being ungrateful to his Lord, he resolved to mislead whomever he could of the slaves of Allaah, so that they would be with him in Hell.

Allaah says (interpretation of the meaning):

“[Iblees (Satan)] said: ‘O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all.

Except Your chosen, (guided) slaves among them.’”

[al-Hijr 15:39, 40]

He is eager to mislead and corrupt, so as to increase the numbers of his followers and worshippers among the doomed who will share his fate.

Iblees knows that his destination is the Fire, and he hopes to take everyone else with him to Hell, out of envy, hatred, kufr and stubbornness.

He hates mankind, who are the children of Adam (peace be upon him), and he is hostile towards them because he is cursed and has been banished from the mercy of Allaah because of his refusal to prostrate to their father Adam. Hence Allaah has warned His slaves against him and has said:

“Surely, Shaytaan (Satan) is an enemy to you, so take (treat) him as an enemy. He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire”

[Faatir 35:6]

Iblees does not need anyone to whisper to him, because he is the source of all evil.

The believer can be saved from his plots and traps by obeying his Lord and adhering to His religion, for the Shaytaan has no power over those who believe, as Allaah says (interpretation of the meaning):

“So when you want to recite the Qur’aan, seek refuge with Allaah from Shaytaan (Satan), the outcast (the cursed one).

Verily, he has no power over those who believe and put their trust only in their Lord (Allaah).

His power is only over those who obey and follow him (Satan), and those who join partners with Him (Allaah, i.e. those who are Mushrikoon, i.e., polytheists)”

[al-Nahl 16:98-100]

And Allaah knows best 

Ruling on giving zakaah to Ahl al-Bayt

Q. Is it permissible to give zakaah to Ahl al-Bayt?

Praise be to Allaah. Ahl al-Bayt (the members of the Prophet's household) are the tribe of 'Abd al-Muttalib (the descendents of 'Ali, the descendents of 'Abbaas, the descendents of Ja'far, the descendents of 'Aqeel, the descendents of al-Haarith and the sons of 'Abd al-Muttalib), and their freed slaves. See al-Mawsoo'ah al-Fiqhiyyah, 1/100; al-Sharh al-Mumti', 6/258).

It is not permissible to give zakaah to Ahl al-Bayt, because of the evidence narrated forbidding that to them, including the report narrated by Imaam Muslim (may Allaah have mercy on him) from 'Abd al-Muttalib ibn Rabee'ah ibn al-Haarith (may Allaah be pleased with him) who said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 'Zakaah should not be given to the family of Muhammad because it is from the dirt of the people.'" (Narrated by Muslim, al-Zakaah, 1784). Al-Nawawi said concerning the phrase "Zakaah should not be given to the family of Muhammad", this indicates that it is forbidden whether that is because of their involvement in the collection and distribution of zakaah or because of their poverty and need, or for any of the other eight reasons. This is the correct view according to our companions.

"because it is from the dirt of the people" points towards the reason for the prohibition... that is in order to honour them and demonstrate that they are above receiving any dirt. The meaning of the phrase "the dirt of the people" is because it is to purify their wealth and their souls, as Allaah says (interpretation of the meaning):

"Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it"[al-Tawbah 9:103]

So it is like washing away something dirty.

This ruling – that zakaah is forbidden for the Ahl al-Bayt – is because they have other sources from which money may be given to them if they are in need of it, such as the khums or one-fifth of war booty, people's gifts, and others.

If these sources are no longer available to them, and some of them are in need of money and we cannot find anything other than the zakaah money, then it is permissible, indeed obligatory, to give zakaah to them, and they are more entitled to it than others, because of the Prophet's advice to take care of them. This was the view of some of the salaf and was regarded as the more correct view by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), and Shaykh Muhammad al-Saalih ibn 'Uthaymeen agreed with him.

Shaykh al-Islam Ibn Taymiyah said:

If Bani Haashim are deprived of one-fifth of the khums, it is permissible for them to receive zakaah. This is the view of al-Qaadi Ya'qoob and others among our companions. It is also the view of Abu Yoosuf and al-Istakhri among the Shaafa'is, because this is a case of need and necessity.

Al-Fataawa al-Kubra, 5/374

Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:

If they are deprived or there is no khums as is the case nowadays, then they may be given zakaah funds to meet their needs if they are poor and they have no work. This is the view of Shaykh al-Islam Ibn Taymiyah and it is the correct view.

Al-Sharh al-Mumti', 6/257

See al-Fataawa al-Islamiyyah, vol 2. p. 90

Fataawa al-Lajnah al-Daa'imah, vol. 10, p. 68

And Allaah knows best. May Allaah bless our Prophet Muhammad.

Is reading your HOROSCOPE forbidden in Islam..?

Yes, it's SHIRK. "Astrology, horoscopes, superstition & fortune-telling are all actions of jaahiliyyah (ignorance) which Islam came to show as false & to explain that they are SHIRK, because they involve depending on something other than Allah & believing that benefit & harm come from something other than Him..." [IslamQA]

‎"There are many ahaadeeth which state that this is haraam, such as the hadeeth narrated from Safiyah bint Abi ‘Ubayd from one of the wives of the Prophet (peace and blessings of Allaah be upon him), who narrated that he said: “Whoever goes to a soothsayer and asks him about something and believes him, his prayer will not be accepted for forty days.” (Narrated by Muslim in his Saheeh).

Qusaybah ibn al-Mukhaariq said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Al-‘ayaafah, al-tiyarah and al-turuq [kinds of augury] are all part of al-jabt [witchcraft or idolatry].’” This was narrated by Abu Dawood with a saheeh isnaad. Abu Dawood said: Al-‘ayaafah, al-khatt and al-turuq are all kinds of augury, whereby a bird is released and is watched to see whether it flies to the right or to the left. If it flies to the right it is taken as a good omen and if it flies to the left it is taken as a bad omen. Al-Jawhari said: al-jabt is a word which may be applied to idols, soothsayers, magicians, astrologers etc.

It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever seeks knowledge from the stars is seeking one of the branches of witchcraft…” Narrated by Abu Dawood with a saheeh isnaad.

It was narrated that Mu’aawiyah ibn al-Hakam said: “I said, ‘O Messenger of Allaah, I am still close to the time of Jaahiliyyah [i.e., I am new in Islam]. Allaah has brought Islam to us, but there are among us men who go to soothsayers (fortune tellers).’ He said, ‘Do not go to them.’ I said, ‘And there are men among us who practise augury [watch birds for omens].’ He said, ‘That is something which they make up. Do not believe them.’” (Narrated by Muslim).

It was narrated from Abu Mas’ood al-Badri that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the price of a dog, the fee of a prostitute and the payment of a soothsayer. (Narrated by al-Bukhaari and Muslim).

It was reported that ‘Aa’ishah (may Allaah be pleased with her) said: “Some people asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about soothsayers. He said, ‘They are nothing.’ They said, ‘O Messenger of Allaah, sometimes they say something and it comes true.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘That is a word of truth that the jinn snatches and whispers into the ear of his familiar, but they mix a hundred lies with it.’” (Narrated by al-Bukhaari and Muslim)." 

Backbiting (gheebah)

Prohibition of Backbiting in Islam

Allah, exalted be He, says in His glorious Quraan,

“neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allaah. Verily, Allaah is the One Who forgives and accepts repentance, Most Merciful”

[al-Hujuraat 49:12] 

Hadeeth: 

1. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “Do you know what gheebah (backbiting) is?” They said, “Allaah and His Messenger know best.” He said, “Saying something about your brother that he dislikes.” It was said, “What if what I say about my brother is true?” He said, “If what you say is true then you have backbitten about him, and if it is not true, then you have slandered him.” Narrated by Muslim, 2589 

2.It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two graves and said, “They are being punished, but they are not being punished for anything that was difficult to avoid. One of them used to walk about spreading malicious gossip (nameemah), and the other used not to take precautions to avoid getting urine on himself when he urinated.” Then he called for a green branch, which he split in two and planted a piece on each grave, and said, “May their torment be reduced so long as these do not dry out.” 

Narrated by al-Bukhaari, 213; Muslim, 292

The expiation for Gheebah

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever has wronged his brother with regard to his honour or anything else, let him seek his forgiveness today, before there will be no dinar and no dirham, and if he has any good deeds to his credit they will be taken from him in a manner commensurate with the wrong he did, and if he has no good deeds, then some of his counterpart’s bad deeds will be taken and added to his burden.” 

Narrated by al-Bukhaari, 2317. 

Shaykh al-Islam Ibn Taymiyah said: 

Whoever wrongs a person by slandering him, backbiting about him or insulting him, then repents, Allaah will accept his repentance, but if the one who was wronged finds out about that, he has the right to settle the score. But if he slandered him or backbit about him and the person did not hear of that, then there are two views according to the scholars, both of which were narrated from Ahmad, the more correct of which is that he should not tell him that he spoke against him in his absence. It was said that he should rather speak well of him in his absence just as he spoke badly of him in his absence, as al-Hasan al-Basri said: the expiation for gheebah is to pray for forgiveness for the person about whom you backbit.

 Majmoo’ al-Fataawa, 3/291

And Allah knows the best. 

Is man’s fate pre-destined or does he have freedom of will?

Praise be to Allaah.

Belief in al-qadar (the divine will and decree) is one of the pillars of faith, because the Prophet (peace and blessings of Allaah be upon him) said, when he answered Jibreel's question about faith: "(It means) believing in Allaah, His angels, His Books, His Messengers and the Last Day, and to believe in al-qadar (the divine decree) both good and bad."

What is meant by al-qadar is that Allaah has decreed all things from eternity and knows that they will happen at times that are known to Him, and in specific ways, and that He has written that and willed it, and they happen according to what He has decreed. [al-Qada' wa'l-Qadar by Dr 'Abd al-Rahmaan al-Mahmoud, p. 39].

Belief in al-qadar is based on four things:

1 – Knowledge, i.e., that Allaah knows what His creation will do, by virtue of His eternal knowledge.

2 – Writing, i.e., that Allaah has written the destiny of all creatures in al-Lawh al-Mahfooz.

3 – Will, i.e., that what Allaah wills happens and what He does not will does not happen. There is no movement in the heavens or on earth but it happens by His will.

4 – Creation and formation, i.e., that Allaah is the Creator of all things, including the actions of His slaves. They do their actions in a real sense, and He is the Creator of them and of their actions.

Whoever believes in these four believes in al-qadar.

The Qur'aan affirms these things in numerous verses, such as the verses in which He says (interpretation of the meaning):

"And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record"

[al-An'aam 6:59]

"No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah"

[al-Hadeed 57:22]

"And you cannot will unless (it be) that Allaah wills the Lord of the 'Aalameen (mankind, jinn and all that exists)"

[al-Takweer 81:29]

"Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al‑Lawh Al‑Mahfooz)"

[al-Qamar 54:49]

Muslim (2653) narrated that 'Abd-Allaah ibn 'Amr ibn al-'Aas said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: "Allaah wrote down the decrees of creation fifty thousand years before He created the heavens and the earth." He said: "And His Throne was upon the water."

Hence it should be clear to you that the view that al-qadar was invented by al-Jahm ibn Safwaan is a view that has no sound basis. Al-qadar was not created, rather creation comes under the heading of belief in al-qadar. Al-Jahm went to extremes in affirming the divine will and decree, and claimed that people are compelled to do what they do and have no choice. This is a false view.

The belief of Ahl al-Sunnah wa'l-Jamaa'ah is that a person has freedom of will, and hence he will be rewarded or punished. But his will is subject to the will of Allaah, and nothing can take place in the universe that is not willed by Allaah.

What some people say, that we have the choice to follow whatever path we want but at the end of this path you will find what Allaah has decreed for you, is a correct view. Allaah says (interpretation of the meaning):

"Verily, We showed him the way, whether he be grateful or ungrateful"[al-Insaan 76:3]

"And shown him the two ways (good and evil)?"

[al-Balad 90:10]

"And say: "The truth is from your Lord." Then whosoever wills, let him believe; and whosoever wills, let him disbelieve"

[al-Kahf 18:29]

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said, explaining the view of Ahl al-Sunnah with regard to man's deeds:

People act in a real sense, and Allaah is the Creator of their actions. A person may be a believer or a kaafir, righteous or immoral, he may pray and fast. People have control over their actions, and they have their own will, and Allaah is the Creator of their control and will, as Allaah says (interpretation of the meaning):

"To whomsoever among you who wills to walk straight.

And you cannot will unless (it be) that Allaah wills the Lord of the 'Aalameen (mankind, jinn and all that exists)"

[al-Takweer 81:28-29]

al-Waasitiyyah ma'a Sharh Harraas, p. 65.

“Were it not for you, the universe [lit. heavenly bodies] would not have been created”? Is there any basis for this hadeeth?

Question: Is it said that Allaah created the heavens and earth for the purpose of creating the Prophet (peace and blessings of Allaah be upon him)? What is the meaning of the words, “Were it not for you, the universe [lit. heavenly bodies] would not have been created”? Is there any basis for this hadeeth? Is it saheeh or not? Please give us the facts.

Answer: The heavens and earth were not created for the sake of the Prophet (peace and blessings of Allaah be upon him). They were created for the reason mentioned by Allaah in the aayah (interpretation of the meaning): “It is Allaah Who has created seven heavens and of the earth the like thereof (i.e., seven). His Command descends between them (heavens and earth), that you may know that Allaah has power over all things, and that Allaah surrounds (comprehends) all things in (His) Knowledge.”[al-Talaaq 65:12] As for the hadeeth mentioned, it is falsely attributed to the Prophet (peace and blessings of Allaah be upon him) and has no grounds for authenticity. May Allaah bless our Prophet Muhammad and his family and companions. Fataawa al-Lajnah al-Daa’imah, 1/312.