Sunnism versus cults and sects



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The tenth question stated, “They say, ‘The most important aim of Nadwa is to annihilate the differences among Ahl al-qibla; to unite Muslims of different faith of Ahl as-Sunna and ahl al-bid’a; to do away with disagreements; to bring them all into a state of benefaction and sweet taste like milk and sugar; to render the simultaneous beat of hearts and the sharing of one another’s sorrow and loss; to make known that all who say kalimat ashshahâda are brothers even if their beliefs would be different. This is aimed on account of the command in the hadîth, “Oh Muslims! Be brothers to one another!” Disagreement on anything or speaking ill of one another is unnecessary. Such unity is a command, a fard, of Allâhu ta’âlâ. The salât, fast and tâ’a of only those who unite in this way are acceptable. Those who do not unite in this way will not attain to happiness in this and the next worlds. Moreover, unless Ahl al-qibla do not love one another, they cannot possess îmân and enter Paradise. Though men’s every kind of sins may possibly be forgiven, discord and enmity among them will not be forgiven.’ ”
The syncretist propaganda of Nadwa was answered by Imam Ahmed Rida Khan by saying, “The above statements are not in accordance to Islamic teachings, they are harmful and lead to heresy. The Sharia commands enmity and prohibits friendship and alliance with deviants. A hadith in Sahih Muslim even shows that we should run from them to avoid hearing their speech. The hadîth reported from ‘Âbdullah ibn ’Umar (radiy-Allâhu ’anh) by Abu Dâwûd says, “Do not visit them when they get sick!” The hadîth reported from Jâbir by Ibn Mâja (radiy-Allâhu ’anh) states, “Do not greet them when you encounter them!” The hadîth reported by ’Ukailî from Anas ibn Mâlik (radiy-Allâhu ’anh) says, “Do not keep company with them! Do not eat or drink with them! Do not intermarry with them!” This hadîth forbids friendship, eating and marrying with ahl al-bid’a. It is written in Hindiyya and Bahr ar-râiq, “Zindîqs, Bâtînîs, Ibâhîs and all the groups with beliefs that cause kufr are mushriks (polytheists) like idolaters and worshippers of stars. Marriage with such mushriks or intercourse with their females as jâriyas is harâm.” After giving many examples of how it is necessary to show enmity towards the people of innovation, and mentioning how he was writing a booklet on how to deal with the deviants, the Imam states clearly that “the aim of Nadwatul Ulema is the same as that of the damned Satan” i.e. that their line of work was exactly in line with the Satanic agenda for that part of the world, and corrupting the faith of Muslims so that they would no longer agree on the norms that ruled the state and would have to adopt non-Islamic governing principles.
He outlines one of their key tactics, which is to introduce a new heretical faith, under the disguise of ‘Muslim unity, “they introduce a new religion with their statement, ‘It is fard to unite Muslims’”. He mentions that it was a belief of Nadwa, like all cults similar to them, that all no believer would escape damnation except if he held their sectarian views, i.e. that it was not correct to have theological debate with deviants, and whoever disagreed would not have their worship accepted and nor would attain blessings and happiness.” Imam Ahmed Rida views this statement of their to be deviance on account of the implied denial of the Quranic verses which describe the forgiveness of Allah. For the reason that they regard an essential of faith (i.e. disputation with deviants) to be unlawful, Imam Ahmed Rida rightly views them to have dissented from Ahlus Sunnah, especially seeing how many hadiths there are about hostility towards deviants, “Their words, “Dispute with and hostility towards men of bid’a are sinful. This sin will not be forgiven. Pardon of it is impossible,” show that they have dissented from the right path of Ahl as-Sunna wa ’l Jama’a” (fatawa al haramayn, p.16). His advice to the believers was that there should be disassociation and enmity with the people of innovation as their existence was a sin, and he said that they should not be forgiven, they were outside the folds of forgiveness as they have exhibited clear exit from the folds of Sunni orthodoxy and because of their clear denial of the fundamental Sunni beliefs, and they could not be simply ignored on the basis of this, and that they needed to repent. They also changed the meanings of the words of the hadith that says, “Servants of God, be brothers to one another”, and they interpreted it to mean that anyone who recites the testimony of faith should not have argument and disagreement with another reciter of the same formula, i.e. all deviant sects should unite and Ahlus Sunna should also join with them. The Imam says, “As for the meaning of the words in the hadith, it is that you should become brothers by abandoning innovation and accepting the Sunni way, and this way, you (i.e. deviants) can earn the honour of becoming brothers to the People of Truth, instead of the opposite, which is that these people may remain on their innovations whilst ordering the People of Truth to tolerate them and sink to their level.” (fatawa al haramayn, p.17)

The Nadwa states, “whoever asks questions that aggravates the differences between the Sunnis and the deviant sects, he will be met with silence”, now you tell me, is there any helping the Sunnah with this attitude or is it rather a great harm?”



The Answer: “Indeed, in this is a great harm for the Sunnah and its adherents, and of course, it is a curse for the scholars to delay and be silent over questions asked by the lay people, and they will of course become confused. The hadith even curse such scholars who make it their way to remain silent and refrain from speaking out against deviants. The Holy Quran’s verse states, “And when Allah took a covenant from those who were given the book, that they should clearly expound it and not hide its verses” (Aal E Imran, v.187). The reason why this group chooses to hide and keep silent on the truth they know is simply because they do not actually even regard the beliefs of Ahlus Sunnah to be knowledge, and guiding people towards that belief is not guidance according to them, or they believe themselves to be exempted from the Quranic verses and hadith, there is no doubt that they are belittling the way of the people of prophetic tradition in this way.
Question 13: The question asked along the lines of “the Nadwa are deviant”, “they give speeches and write booklets”, “is it permissible, bearing in mind how little knowledge they have, and especially since their way of thinking is rather twisted?”, also, “bear in mind that they have made it one of their principles that, ‘nobody is allowed to criticise anyone else’.”
The answer was along the lines of: “No it is not allowed. There is a hadith which states, “When the matter of teaching Islam is delegated to people not fit for the job, know the day of judgement is close”, this is recorded by al Bukhari and it’s narrated by Abu Hurayrah radiallahu anhu. Another hadith states “Other than the Antichrist, I seriously fear for my nation the deceiving, misguided religious leaders”, this was recorded by Imam Ahmed and narrated by Abu Dharr al Ghaffari. Ibn Adi and ad Daylami narrate from Abu Amamah, “Sometimes you find an ignorant worshipper and transgressive, sinful scholars, so filter out the ignorants from the worshippers and the sinners from the scholars”. And from the same companion, Abu Nuyam mentions in ‘Hilya’, “In the end of times you will find the maggots of qurra’ (reciters of scripture/callers to Islam), so whoever reaches that time, let him seek refuge in Allah from them”. And al Hakim mentions in his ‘tarikh’ from Anas the hadith, “Woe to/ I feel sorrow for my nation from the evil scholars”, and from Ahmed and Ibn Adi from Umar Ibn Al Khattab, and at Tabarani in his ‘kabir’, and al Bazzar from Imran Ibn Husayn, the hadith, “Among all the things I fear for my nation, I fear those scholars among them with hypocritical tongues”.
An example of Nadwi propaganda:
The question was asked about one of the claims of a leader of Nadwa who said, “The Hanafi, Shafi’i, Maliki and others are all guilty of disbelief according to later scholars because some of them permit an action and other prohibit it, and prohibiting a halal action is disbelief. And another one of them said that, “Indeed these four madhabs have huge difference between themselves in matters of law and even in matters of belief”. The answer given was that this is a huge lie and slander, and that there is no difference between the four Mujtahids in belief and nor do any of them qualify for luzum al kufr. This is nothing but Satanic subterfuge. And luzum al kufr in matters of prohibitions and permitted acts is only when they are proven through decisive evidence. You cannot blame or disrespect the Imams of Islam, every one of them is worthy of reward, for the one who reaches the truth through his ijtihad gets two rewards and the one who is mistaken gets one reward. The four Caliphs even themselves had difference of ijtihad, even with the Prophet on some issues, would you apply the kufr fatwa to them too?” (pg.20)
Another example is shown in the fifteenth question where the man asks, quoting one of the leaders of Nadwa, who he has referred to with the name of ‘Walid’, who said that since the most noble of men is the most god-conscious, this man will be the most god-conscious regardless of which sect he comes from, meaning that spiritual grace and honour can be attained by anybody, even if he has heretical and false beliefs, which is obviously not true.
The answer given showed that of course this is a lie, and the Imam said, “Whichever ‘Islamic’ sects are apart from Ahlus Sunnah are people of innovation and desires, and whomsoever prays and abstains from major sins such as fornication and drinking, he does not automatically become of the leaders of the righteous. And transgression in matters of faith is worse than the one who commits fornication or takes interest.
ON ISMAILIS:

From Farq Baynal Firaq, Abdul Qahir Baghdadi, Eng. trans. Kate Chambers:

“The danger caused by the Batiniyya to the Muslim sects is greater than the danger caused by the Jews Christians and Magians , greater than materialists and other non believing sects, greater than the Antichrist.” (p.107)

The historians relate that those who laid the foundations of the batiniyya cult were descendants of the magians who were still attached to the religion of their ancestors, but were afraid of the Muslim swords. The ignorant among them used to appoint an asas, a man whose task is to instruct the members of his sect in the fundamentals of the sectarian beliefs. Although the term properly belongs to the beliefs of the baatiniyya, Baghdadi has extended its meaning as in this case. The asas secretly preferred the teachings of the magians, and they interpreted the verses and hadith in according to the fundamentals of these teachings. (p115)


The dualists view that the first and second causes regulate the world is exactly like the view of the magians about attributing all created substances to two makers, one of whom is pre-existent and the other generated (p116). Only the batiniyya designate the two makers as first and second, whereas the magians speak of them as Yazdan and Ahriman. (Yzdan is the name of ahura mazda, shahrastani, p.181). “this is the intrigue concealed in the heart of the batiniyya, they have appointed an asas to initiate people into it. “they could not practise the worship of fire openly so they resorted to artifice by instructing the muslims: it is proper that all mosques be fumigated with incense and that an incense burner be introduced into every mosque in which at least ambergris and aloe wood be placed. The baramika made a suggestion to al Rashid that he keep aloe wood burning in the middle of the kaba continuously, he detected that by this he intended fire worship in the kaba, desiring it to become a fire temple. This was one of the reasons for al rashids arrest of the baramika (p117)

After the batinyya had interpreted the fundamentals of religion in polytheistic fashion, they also eemloyed artifice in interpreting the precepts of the law in such a manner as would entail abolition of muslim lse, or lead to the adoptiong of tenets similar to those of the magians. what corooborates the fact that this was their intention in their allegorical explanation of the law is that they allowed their ahderents to marry daughters and sisters and they allowed wine bibbinf and all other sorts of dissipation. This is confirmed with even greater certainty by the fact that the fellow who appeared in their midst in the Bahrain and in al absa after Suleiman ibn hasan al karmatil, instituted the practice of sdomoy among his followers and prescribed a death sentence for the one boy who refued tto yield to one hwo wished to have sexual relations with him. (p118)

THEIR MAGIAN ORIGINS:

The historians relate that those who laid the foundations of the batiniyya cult were descendants of the magians who were still attached to the religion of their ancestors, but were afraid of the Muslim swords. The ignorant among them used to appoint an asas, a man whose task is to instruct the members of his sect in the fundamentals of the sectarian beliefs. Although the term properly belongs to the beliefs of the baatiniyya, Baghdadi has extended its meaning as in this case. The asas secretly preferred the teachings of the magians, and they interpreted the verses and hadith in according to the fundamentals of these teachings. (p115)

“what confirms even more positively all that we have asserted regarding the inclination of the batinyya to the religion of the magians is that we cannot discover on the face of the earth any magian who does not sympathise witht hem, and does not hope for their conquest of the country, believing that the government will then be restored to them. The ignorant among them generally adduce proof for this belief from what the magians tell in the name of zaradusht, who predicted to kushtashp that the rule would pass from the Persians to the Romans and Greeks, then it would be restored to Persia. Afterwards it would be passed from the Persians to the arabs and would finally return to Persia. Jamasp, the astrologer, sustained him in this prediction, holding that the kingdom would return to the Persians after 1500 years from the time of the appearance of zaradusht. According to al biruni, the end of the period as predicted by jammasp ended in 1242, Seleucid Era, (930-31) (p.119)

THE ESSENCE OF ‘BATINI’ BELIEFS:

From ‘Distinction Between the Sects’ (Farq Bayn al Firaq)

p. 80: Beliefs regarding Prophets: They contend that the prophets are men who aspire to supremacy, and that they govern the general public by laws and artifice, seeking lordship by claiming for themselves prophecy and the Imamate



• Pg. 81 – by fasting the abstention from revealing the secret of the Imam is intended, and not abstinence from food. Harlotry according to them is the divulgence of their secrets contrary to the covenant and bond.
• They hold that whoever knows the meaning of worship is thereby freed of the duty of performing it.
• They interpreted Quranic ayah: “Serve your Lord until you attain absolute certainty” (Sura 15 v 99), they stretched the words absolute certainty to mean knowledge of the esoteric thus using the Quran to dismiss the religious obligation.
• Al-Kairuani states in his epistle to Sulayman ibn al Hassan: Behold, I enjoin you to instil doubt into peoples’ hearts regarding the Quran, the Torah, i.e. Psalms and the Gospels, and to urge them to relinquish the precepts of the Law, to reject the dogmas of an afterlife and resurrection (Ibid line 21, 46 last line), to reject the belief in angels in heaven, and to reject the belief in Jinn on earth. I bid you further to urge them tO accept the view that a multitude of people existed before Adam; this will be of assistance to you in teaching the pre-existence of the world. In this we find a corroboration of our claim that the Batiniyya are materialists who teach the eternity of the world and disacknowledge the Maker (Ibid pg. 38, line 20).
• Pg. 82 – What substantiates our charge that they favour the abrogation of the Law is that al-Kairuani also writes in his letter to Sulayman ibn al Hasan: it is urgent that you thoroughly comprehend the tricks and contradictions of the prophets in their various declarations. For example, Isa son of Maryam said to the Jews: I shall not abolish the law of Moses. Then he abolished it by consecrating Sunday in place of the Sabbath, and he reversed the Qibla of Moses in the opposite direction. For this reason the Jews killed him, as his words were contradictory.
• Pg. 82 – There is no wonder so great as the wonder over a person who pretends to be intelligent, yet if he has a beautiful sister or daughter, does not make one of them his wife by virtue of her beauty, but declares her unlawful to himself and marries her to an outsider. But if the stupid one possessed sense he would understand that he has better title to her sister or his daughter than the stranger.
• The true aspect of this is simply that their master (i.e. Muhammad) forbade to them the enjoyment of the good and inspired into their hearts fear of a Hidden Being who cannot be apprehended. This is the God in whose existence they believe. He related traditions to them about the existence of what they will never witness, such as resurrection from the graves, retribution, paradise and hell. Thus he soon subjugated them and reduced them to slavery to himself during his lifetime, and to his offspring after his death. In this way he arrogated to himself the right to enjoy their wealth, for he says: “I ask you no reward for it except friendliness to my relatives” (42:23). His dealings with them were on a cash basis, but their dealings with him were on credit. He required of them an immediate exchange of their lives and property for a future promise which would never be realised. Is Paradise aught save this world and its enjoyment? Or are hell and its torture anything but the state to which the observers of the Law are reduced, namely: weariness and exertion in prayer, fasting, the holy war and the pilgrimage?
• Finally he declares to Sulaiman ibn al Hassan in this epistle: You and your brethren are the heirs who will inherit Firdaus, and in this world you have acquired its pleasures and luxuries which are forbidden to the ignorant, those held in check by the precepts of the lawgivers. Congratulations to you upon the freedom from their power which you have attained.
• Pg. 83 – in what we have related one finds evidence that the goal of the Batiniyya is to teach the doctrine of the Materialists, to allow the things which are forbidden, and to relinquish works.
• The Batiniyya avail themselves of strategic devices according to Degrees which they name: Perception, Familiarization, Instilling doubt, Leave in Suspense, Intoxication, Concealing, Laying the Foundation, Sealing the Bond by Oath and Covenant and finally Ungodliness and Renunciation.

They say: It is a pre-requisite for a missionary of their heresy that he be skilful in dissembling and well versed in the methods of interpreting the exoteric so as to give it an esoteric meaning. He must at the same time distinguish between one whose conquest and seduction may be attempted and one who offers no prospect. They make the following recommendations to their missionaries: “Hold no discussions in a house where there is a light, meaning by the light one who knows dogmatic theology and the various ways of speculation and analogy.

• Pg. 84 – Those among whom the doctrine of the Batiniyya makes progress fall into several divisions.
First there is the general public whose comprehension of the essentials of knowledge and speculation is trifling, like the Nabateans or the Kurds, or the descendants of the Magians.
The second group include the Shu’ubiyya (Persian nationalists) who believe in the superiority of the Persians to the Arabs, and are eager for the restoration of the kingdom to the Persians.
Pg. 85 – The third group consists of the senseless among the Banu Rabi’a owing to their jealousy of the Mudar because the Prophet came from. It is for this reason that Abdallah ibn Khazim al Sulami said in his inaugural sermon in Khusaran: the Rabi’a have always been embittered against God ever since He raised His Prophet from the Mudar. Because of the envy nurtured by the Rabi’a against the Mudar. Because of the envy nurtured by the Rabi’a against the Mudar, the Banu Hanifa invested Musailima the Liar, hoping that there would be a prophet among the Banu Rabi’a as there had been among Mudar. When the gullible Persian or the Raba’ite envious of the Mudar becomes more familiarised with the statement of the Batini: Your people have better title to the government that the Mudar, he inquires of him regarding the occasion when the power will be restored to his people. When he asks him about it he answers him: Verily, the law of Mudar will continue for a fixed limit of time. Its end is drawing night and after its termination the government will come back to you”. Then he expounds to him the allegorical interpretation of the fundamentals of the Law of Islam step by step. If he accepts this from him, he becomes a godless person and a Khurrami, finds works burdensome, and derives pleasure from allowing to himself the things which are forbidden. This is an exposition of the degree of Perception among them.

• Abd al Kathir says: One who had joined the movement of the Batiniyya but whom God aided to regain His truth and guided him in loosening their bonds, related to me that when they bound him by his pledges they said to him: Behold, those who are called prophets such as Nuh, Ibrahim, Musa, Isa and Muhammad and all those who claimed the spirit of prophecy were nomians and necromancers who aspired to chieftaincy over the public, and they deceived them with incantations and enslaved them with their precepts.


• Pg. 88 – Concerning their method of beguiling the simpletons by instilling doubt – it is achieved by way of asking them questions about the precepts of the Law, misleading them to believe the opposite of their obvious meaning. Often they have many questions so we tell them that the knowledge of it rests with our Imam and with the one who was authorised to reveal our secrets. When it is established as a certainty in the mind of the duped one that their Imam or the one authorised by him are the individuals who knew the explanations, he is convinced that what is meant by the external interpretation of the Quran and the Sunna is not the exoteric explanation. With this trickery they make him relinquish the fulfilment of the precepts of the Law. Once he gets habituated to the relinquishment of worship, and allows himself the forbidden things, they life the veil for him and say to him: if we had an eternal God, free from want of anything, He would have no profit from the bowing and kneeling ofmankind, nor from Tawaf, nor from Saiee. When he accepts this from them he is stripped by that time of a belief in the unity of his Lord and becomes a renegade and a Zindiq.

• Pg – 87 – Sealing the Bond by Oath and Covenant, Ungodliness and Renunciation: Their missionary says to the one who takes the oath: You have imposed upon yourself a covenant with God and an agreement with Him and a pledge to Him and to His apostles, and any or all covenants or agreements which God made with the prophets that you will conceal whatever you hear from me and whatever you know that concerns me or the Imam who is the master of your age or his partisans and followers in this country and in the other countries or those who obey him, whether male or female. Do not reveal of this either much or little and do not bare anything which may lead to it, whether by writing or allusion, except what the Imam, master of the time, permits you or what the one to whom this permission was given in connection with his missionary activities allows you. You will then act in this matter to whatever limit he extends to you. You have now taken upon yourself the task of fulfilling your promise concerning this, and charge yourself equally in states of good will or anger, desire or fear. Say, Amen. When he says Amen, he says to him: You further take upon yourself that you will protect me and those whom I will name to you from whatever you will protect yourself by the covenant with God and your agreement with Him and your pledge to Him and to His apostles; and you will maintain a sincere relationship with them both openly and secretly. You will not act treacherously towards the Imam or his patronisers or the members of his mission with respect to their lives or their property.


 - Qadianis:

-          Conclusion: On Our Selection of ‘Schisms’.



- On the development of foreign influences within Islam, its manifestations, and what can be taken from it.

sunnism:Those who adopt the structures of judaism and christianity develop a exclusivist and restricted experience and rigid hermeneutic, and give out verdicts literalistically, they do not see the bigger picture, they view the fatwa and the mufti higher than the prevalent reality, inherent psychological problems prevent them from embracing a larger perception of truth, it is this kind of mentality that rejected muhammad as a prophet and it is this kind of mentality that leads to the mahdi killing hundreds of literalist scholars at the end of times due to their failure to submit to their authority and their obsessive adherence to the four law schools of juristic interpretation and their stubbornness upon the concept of the ‘closure of ijtihad’. shah waliallah criticises them in fauz al kabir, ghazali criticises them in ihya ulum, suhrawardi maqtul was slaughtered due to these people, al hallaj was put to death by people with these mentalities, ahmed zarruq was denied legitimacy by people with this mindset, ahmed ibn idris was declared an apostate by people with this mindset, said nursi criticised these jurists and many others.
- List of potential ‘sects’ & ‘schisms’ a person can identify, the hadith on sects, religious communities, and the futility of excessive heresiography:
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