QADIANIYYAH IN THE LIGHT OF ISLAM

 

 

 

Q # 4060

 

If someone is not a qadiani but knows that they believe in a false prophet and accepts qadianis as a madhab in Islam, are they out of Islam? I believe that they are out of Islam, and I am acting on that belief in my conduct towards such people.

 

Published Date: 1999-09-07

 

Praise be to Allaah.

 

Definition:

 

Qadianiyyah is a movement that started in 1900 CE as a plot by the British colonialists in the Indian subcontinent, with the aim of diverting Muslims away from their religion and from the obligation of jihaad in particular, so that they would not oppose colonialism in the name of Islam. The mouthpiece of this movement is the magazine Majallat Al-Adyaan (Magazine if Religions) which was published in English.

 

Foundation and prominent personalities:

 

Mirza Ghulam Ahmad Al-Qadiani (1839-1908 CE) was the main 

tool by means of which Qadianiyyah was founded. He was born in the village of Qadian, in the Punjab, in India, in 1839 CE.

 

He came from a family that was well known for having betrayed its religion and country, so Ghulam Ahmad grew up loyal and obedient to the colonialists in every sense.

 

Thus, he was chosen for the role of a so-called prophet, so that the Muslims would gather around him and he would distract them from waging jihaad against the English colonialists.

 

The British government did lots of favours for them, so they were loyal to the British. Ghulam Ahmad was known among his followers to be unstable, with a lot of health problems and dependent on drugs.

 

Among those who confronted him and his evil da’wah was

 

 Shaykh Abu’l-Wafa’ Thana’ al-Amritsari, the leader of Jama’iyyat Ahl al-Hadeeth fi ‘Umoom al-Hind (The All-India 

Society of Ahl al-Hadeeth). The Shaykh debated with him and refuted his arguments, revealing his ulterior motives and Kufr and the deviation of his way.

 

When Ghulam Ahmad did not come to his senses, Shaykh Abu’l-Wafa’ challenged him to come together and invoke the curse of Allaah, such that the one who was lying would die in the lifetime of the one who was telling the truth.

 

Only a few days passed before Mirza Ghulam Ahmad al-Qadiani died, in 1908 CE, leaving behind more than fifty books, pamphlets and articles, among the most important of which are:

 

Izaalat al-Awhaam (Dispelling illusions), I’jaaz Ahmadi (Ahmadi miracles), Baraaheen Ahmadiyyah (Ahmadi proofs), Anwaar al-Islam (Lights of Islam), I’jaaz al-Maseeh (Miracles of the Messiah), al-Tableegh (Conveying (the message)) and  Tajalliyyaat Ilaahiyyah (Divine manifestations).

 

Noor al-Deen (Nuruddin): the first Khaleefah of the Qadianis. The British put the crown of Khilaafah on his head, so the disciples (of Ghulam Ahmad) followed him. Among his books is: Fasl al-Khitaab (Definitive statement).

 

Muhammad Ali and Khojah Kamaal al-Deen: the two leaders of the Lahore Qadianis. They are the ones who gave the final shape to the movement.

 

The former produced a distorted translation into English of the Qur’aan. His other works include:

 

Haqeeqat al-Ikhtilaaf (The reality of differences), al-Nubuwwah fi’l-Islam (Prophethood in Islam) and al-Deen al-Islami (The Islamic religion). As for Khojah Kamaal al-Deen, he wrote a book called al-Mathal al-A’laa fi’l-Anbiya’ (The highest example of the Prophets), and other books.

 

This Lahore group of Ahmadis are those who think of Ghulam Ahmad as a Mujaddid (renewer or reviver of Islam) 

only, but both groups are viewed as a single movement because odd ideas that are not seen in the one will surely be found in the other.

 

Muhammad Ali: the leader of the Lahore Qadianis. He was one of those who gave the final shape to Qadianiyyah, a colonialist spy and the person in charge of the magazine which was the voice of the Qadianiyyah.

 

He also produced a distorted translation into English of the Qur’aan. Among his works are Haqeeqat al-Ikhtilaaf (The reality of differences), and al-Nubuwwah fi’l-Islam (Prophethood in Islam), as stated above.

 

Muhammad Saadiq, the mufti of the Qadianiyyah.

His works include:

 

Khatim al-Nabiyyeen (The seal of the Prophets).

 

Basheer Ahmad ibn Ghulam. His works include: Seerat al-Mahdi (the life of the Mahdi) and Kalimat al-Fasl (Decisive word).

 

Mahmood Ahmad ibn Ghulam, his second Khaleefah. Among his works are: Anwaar al-Khilaafah (Lights of the caliphate), Tuhfat al-Mulook and Haqeeqat al-Nubuwwah (The reality of prophethood).

 

The appointment of the Qadiani Zafar-Allaah Khan as the first Foreign Minister of Pakistan had a major effect in supporting this deviant sect, as he gave them a large area in the province of the Punjab to be their world headquarters, which they named Rabwah (high ground) as in the aayah (interpretation of the meaning): “…

 

And We gave them refuge on high ground (rabwah), a place of rest, security and flowing streams.”

[Al-Mu’minoon 23:50].

 

Their thought and beliefs

 

Ghulam Ahmad began his activities as an Islamic daa’iyah (caller to Islam) so that he could gather followers around him, then he claimed to be a mujaddid inspired by Allaah.

 

Then he took a further step and claimed to be the Awaited Mahdi and the Promised Messiah. Then he claimed to be a Prophet and that his prophethood was higher than that of Muhammad (peace and blessings of Allaah be upon him).

 

The Qadianis believe that Allaah fasts, prays, sleeps, wakes up, writes, makes mistakes and has intercourse – exalted be Allaah far above all that they say.

 

The Qadiani believes that his god is English because he speaks to him in English.

 

The Qadianis believe that Prophethood did not end with Muhammad (peace and blessings of Allaah be upon him), but that it is ongoing, and that Allaah sends a messenger when there is a need, and that Ghulam Ahmad is the best of all the Prophets.

 

They believe that Jibreel used to come down to Ghulam Ahmad and that he used to bring revelation to him, and that his inspirations are like the Qur’aan.

 

They say that there is no Qur’aan other than what the “Promised Messiah” (Ghulam Ahmad) brought, and no hadeeth except what is in accordance with his teachings, and no Prophet except under the leadership of Ghulam Ahmad.

 

They believe that their book was revealed. Its name is al-Kitaab al-Mubeen and it is different from the Holy Qur’aan.

 

They believe that they are followers of a new and independent religion and an independent Sharee’ah, and that the friends of Ghulam are like the Sahaabah.

 

They believe that Qadian is like Madeenah and Makkah, if not better than them, and that its land is sacred. It is their Qiblah and the place they make hajj to.

 

They called for the  Abolition of jihaad and blind obedience to the British government because, as they claimed, the British were “those in authority” as stated in the Qur’aan.

 

In their view, every Muslim is a Kaafir unless he becomes a Qadiani, and everyone who married a non-Qadiani is also a kaafir.

 

They allow alcohol, opium, drugs and intoxicants.

 

Intellectual and ideological roots

 

The westernizing movement of  Sir Sayyid Ahmad Khan paved the way for the emergence of the Qadianiyyah, because it had already spread deviant ideas.

 

The British made the most of this opportunity so they started the Qadiani movement and chose a man from a family that had a history of being agents of the colonialists.

 

In 1953 CE, there was a popular revolution in Pakistan which demanded the removal of Zafar-Allaah Khan from the position of Foreign Minister and that the Qadiani sect should be regarded as a non-Muslim minority. In this uprising around ten thousand Muslims were martyred, and they succeeded in having the Qadiani minister removed from office.

 

In Rabee’ al-Awwal 1394 AH (April 1974), a major conference was held by the Muslim World League in Makkah, which was attended by representatives of Muslim organizations from around the world.

 

This conference announced that this sect is Kaafir and is beyond the pale of Islam, and told Muslims to resist its dangers and not to cooperate with the Qadianis or bury their dead in Muslim graveyards.

 

The Majlis al-Ummah in Pakistan (the central parliament) debated with the Qadiani leader Mirza Naasir Ahmad, and he was refuted by Shaykh Mufti Mahmood (may Allaah have mercy on him).

 

The debate went on for nearly thirty hours but Naasir Ahmad was unable to give answers and the Kufr of this group was exposed, so the Majlis issued a statement that the Qadianis should be regarded as a non-Muslim minority.

 

Among the factors that make Mirza Ghulam Ahmad an obvious Kaafir are the following:

 

His claim to be a Prophet

 

His abolition of the duty of jihaad, to serve the interests of the colonialists.

 

His saying that people should no longer go on Hajj to Makkah, and his substitution of Qadian as the place of pilgrimage.

 

His anthropomorphism or likening Allaah to human beings.

 

His belief in the transmigration of souls and incarnation.

 

His attributing a son to Allaah and his claim to be the son of God.

 

His denying that Prophethood ended with Muhammad (peace and blessings of Allaah be upon him) and his regarding the door of Prophethood to be open to “any Tom, Dick or Harry”.

 

The Qadianis have strong ties with Israel. Israel has opened centers and schools for them, and helped them to publish a magazine which is their mouthpiece, to print books and publications for distribution worldwide.

 

The fact that they are influenced by Judaism, Christianity and al-Baatiniyyah is clear from their beliefs and practices, even though they claim to be Muslims.

 

Their spread and positions of influence

 

Most of the Qadianis nowadays live in India and Pakistan, with a few in Israel and the Arab world. They are trying, with the help of the colonialists, to obtain sensitive positions in all the places where they live.

 

The Qadianis are very active in Africa and in some western countries. In Africa, they have more than 5,000 teachers and dai’yahs working full-time to call people to Qadianiyyah. Their wide-spread activity proves that they have the support of the colonialists.

 

The British government is also supporting this movement and making it easy for their followers to get positions in world governments, corporate administration and consulates. Some of them are also high-ranking officers in the secret services.

 

In calling people to their beliefs, the Qadianis use all kinds of methods, especially educational means, because they are highly-educated and there are many scientists, engineers and doctors in their ranks. In Britain, there is a satellite TV channel called Islamic TV which is run by the Qadianis.

 

From the above, it is clear that:

 

Qadianiyyah is a misguided group, which is not part of Islam at all. Its beliefs are completely contradictory to Islam, so Muslims should beware of their activities, since the  ‘Ulama’ (scholars) of Islam have stated that they are Kaafirs.

 

For more information see: Al-Qadianiyyah by Ihsaan Ilaahi Zaheer.

 

(Translator’s note: this book is available in English under the title “Qadiyaniat: an analytical survey” by Ehsan Elahi Zaheer)

 

Reference: Al-Mawsoo’ah al-Muyassarah fi’l-Adyaan al-Madhaahib wa’l-Ahzaab al-Mu’aasirah by Dr. Maani’ Hammad al-Juhani, 1/419-423

 

The following statement was published by the Islamic Fiqh Council (Majma’ al-Fiqh al-Islami):

 

After discussing the question put to the Islamic Fiqh Council in Capetown, South Africa, concerning the ruling on the Qadianis and their off-shoot which is known as Lahoriyyah, and whether they should be counted as Muslims or not, and whether a non-Muslim is qualified to examine an issue of this nature:

 

In the light of research and documents presented to the members of the council concerning Mirza Ghulam Ahmad al-Qadiani, who emerged in India in the last century and to whom is attributed the Qadiani and Lahori movements, and after pondering the information presented on these two groups, and after confirming that Mirza Ghulam Ahmad claimed to be a prophet who received revelation, a claim which is documented in his own writings and speeches, some of which he claimed to have received as revelation, a claim which he propagated all his life and asked people to believe in, just as it is also well-known that he denied many other things which are proven to be essential elements of the religion of Islam

 

In the light of the above, the Council issued the following statement:

 

 

Firstly: the claims of Mirza Ghulam Ahmad to be a prophet or a messenger and to receive revelation are clearly a rejection of proven and essential elements of Islam, which unequivocally states that Prophethood ended with Muhammad (peace and blessings of Allaah be upon him) and that no revelation will come to anyone after him.

 

This claim made by Mirza Ghulam Ahmad makes him and anyone who agrees with him an apostate who is beyond the pale of Islam. As for the Lahoriyyah, they are like the Qadianiyyah: the same ruling of apostasy applies to them despite the fact that they described Mirza Ghulam Ahmad as a shadow and manifestation of our Prophet Muhammad (peace and blessings of Allaah be upon him).

 

Secondly: it is not appropriate for a non-Muslim court or judge to give a ruling on who is a Muslim and who is an apostate, especially when this goes against the consensus of the scholars and organizations of the Muslim Ummah.

 

Rulings of this nature are not acceptable unless they are issued by a Muslim scholar who knows all the requirements for being considered a Muslim, who knows when a person may be deemed to have overstepped the mark and become an apostate, who understands the realities of Islam and kufr, and who has comprehensive knowledge of what is stated in the Qur’aan, Sunnah and scholarly consensus. The ruling of a court of that nature is invalid.

 

And Allaah knows best.

 

Majma’ al-Fiqh al-Islami, p. 13

 

Sheikh Muhammed Salih Al-Munajjid

 

ISLAM Q&A

THE BARELWI SECT (PART 3/3)

 

WHY WE SHOULD NOT STAND UP FOR TAZEEM AND SING IT

 

BELIEFS AND PRACTICES, FATWAS,

 

 

 

Why we should not stand up for tazeem? Should be singing the tazeem?

 

Wa Alaikum As Salaam,

 

ﺍﻟﺠﻮﺍﺏ ﻭ ﺑﺎﻟﻠﻪ ﺍﻟﺘﻮﻓﻴﻖ

 

Those who stand for the Tazeem and sign it, say that they do so on account of their love and respect for the Prophet (s.a.w). This however, is not acceptable since this practice has not been established in the teachings of Islam. The following explanation will shed light in this matter:

 

‘Tazeem’ literally means to show respect and reverence to someone. Based on this meaning and understanding, one would say that it is essential to show ‘tazeem’ (respect) to the Prophet (S.A.S.), as this is from the teachings of the Holy Quran.

 

However, many people misuse the word ‘Tazeem’ for ‘Qiyaam’ (standing for the Prophet) and while saying that it is essential to show ‘tazeem’ to the Prophet (S.A.S.) they emphasize on the act of standing for the Prophet (S.A.S.) in functions etc. This misunderstanding is so grave among such people that they condemn Muslims who do not stand (do Qiyaam) in functions etc. as having no love, respect and reverence for the Prophet (S.A.S.). This is a grave error which they must correct, since their understanding is opposing to the teachings of Islam.

 

As for the act of showing respect (tazeem), love and honouring the Prophet (S.A.S.), these are clear instructions which Allah has given in the Holy Quran.

 

In addition, the believers have been ordered in the Quran to ask Allah to send blessings upon the Prophet (S.A.S.) and that they should send greetings and salutions upon him.

 

The verse (33:56) of the Holy Quran states, ‘Allah and his angels send salaah, on the Prophet. O you who believe! Send Salaah, upon him and greet him (send salaams) with salutation’.

 

(Sura Al Ahzaab (33) verse 56).

 

Here is this verse, the words salaah and salaam have been used. The word ‘salaah’ in the Arabic language has been used for several meanings. Like that of mercy, supplication, praise and commend.

 

According to the commentators (Mufasireen), of the holy Quran, when the word ‘Salaah’ is connected to Allah it has the meaning of praise, mercy and blessings. As such, the words, ‘Allah sends ‘Salaah’ upon the Prophet’ means that Allah sends his mercy and blessing upon him.

 

In this regard, Imam Bukhari has quoted the statement of Abul A’aliyah ( A.R.) who states ‘Allah’s ‘Salaah’ upon the Prophet’ is that he praises him in front the angels’.

 

The great companion, Abdullah bin Abbas (R.A.) has stated ‘Allah’s sending ‘Salaah’’ means that Allah blesses him. Imam Tirmizi has quoted from Sufyan Thawri from many scholars that ‘Allah’s ‘Salaah’ upon the Prophet’ is that He sends his mercies upon him

 

(Tafseer Ibn Katheer Vol.3 Pg.506)

 

The commentators have further stated that the ‘angel’s Salaah upon the Prophet (S.A.S.)’ is their making supplication for him and asking Allah to forgive him.

 

(Tafseer Ibn Katheer from the statement of Abul A’aliyah and Sufyaan Thawri Vol.3 Pg.509)

 

In this manner, the commentators of the Holy Quran have also stated that the command to the believers that they must send salaah upon the Prophet (S.A.S.) means that they should invoke Allah’s blessings upon him and they must continue to ask Allah to bless him.

 

(Ma’ariful Quran Vol.7 Pg.221).

 

As can be seen, the Arabic words used in the above verse is that of salaah and salaam.

 

Hence, the act of asking Allah to bless the Prophet (S.A.S.) and sending greetings to him is normally referred to as Salaah and Salaam.

 

Here another misunderstanding has come about with respect to this term. Some Muslims have taken the words ‘‘Salaah’ and Salaam’ to refer to the act of (Qiyaam) standing for the Prophet (S.A.S.).

 

This misunderstanding on the part of some, leads them to falsely accuse other Muslims who do not stand in functions, saying that they do not send Salaah and Salaam upon the Prophet (S.A.S.). This is also a grave error which must be corrected since it is against the teachings of Islam.

 

The correct understanding of ‘Salaah’ as mentioned in the verse is that the believers must ask Allah to bless the Prophet (S.A.S.) and ‘Salaam’ means that they must send the greetings of salaams to him. As such, the words which are normally uttered ‘Allahumma Salli ala Muhammad …….. Are words of ‘Salaah’, which have been taught to the Ummah by the Prophet (S.A.S.) himself.

 

In this regard, the authentic tradition has been recorded by Imam Bukhari which states that Kaab bin Ujrah (R.A.) reports that the Prophet of Allah ( S.A.S.) was asked, ‘O Messenger of Allah, as for Salaam upon you, we know how to do it. But how is ‘Salaah’ upon you’? The Prophet (S.A.S.) said, ‘Say,

 

Allahumma Salli ala Muhammad Wa ala aale Muhaamad Kamaa Sallaita ala aale Ibraheema Innaka hammedum Majeed.

Allahumma Barik ala Muhammad Wa ala aale Muhammad Kama barakta ala aale Ibraheema Innaka hameedum Majeed.

 

(Bukhari, Tafseer Ibn Katheer Vol.3 Pg.507).

 

The above hadith quoted by Imam Bukhari shows that when the verse of Sura Ahzaab was revealed commanding the believers to send ‘Salaah’ and Salaam to the Prophet (S.A.S.), the companions of the Prophet (S.A.S.) wanted to know the manner in which they should send ‘Salaah’ upon him. As such, they asked to explain the method of doing it.

 

As for Salaams, (greetings) they already knew about it since they were taught to send greetings in their tashahud.

 

This understanding of the hadith has been clearly highlighted in another tradition recorded by Imam Tirmizi.

 

The hadith states that Abdur Rahman bin Abi Laila narrates from Kaab bin Ujrah (R.A.) who states, ‘When the verse, ‘Certainly Allah and His angels send blessings (‘Salaah’) upon the Prophet.

 

O you who believe send blessings (‘Salaah’) upon, him and greet him with salaams (greetings),’ we (the companions) said, ‘O Messenger of Allah, we know how to send greetings/ salutations (salaams) upon you, but how should we send (blessings) ‘Salaah’ upon you’?

 

The Prophet (S.A.S) said, ‘Say, Allahumma salli ala Muhammad wa ala aale Muhammad kama salaita ala Ibraheema wa ala aale Ibraheema innaka hameedum Majeed.

 

Wa baarik ala Muhammad wa ala aale Muhammad kama barakta ala Ibraheema wa ala aale Ibraheema innaka hameedum Majeed’. Having quoted this, Hafiz Ibn Katheer, states, ‘The meaning of the statement, ‘we know how to send greetings to you’ means that they knew how to salute him since they were taught the tashahud’.

 

(Tafseer ibn Katheer vol.3 pg.507).

 

Similar tradition has been narrated by different compilers of hadith with almost the same meaning. Imam Bukhari has narrated another narration from Abu Saeed Al Khudri with similar words of asking Allah to send blessings upon the Prophet (S.A.S.).

 

Imam Ahmad has narrated a similar tradition from Abu Humaid As Sa’idi (R.A.), Imam Muslim has narrated a similar hadith from Abu Mas’ud Al Ansari (R.A.). Abu Dawood, Imam Tirmizi, Nasai, Ibn Jareer, Ibn Khuzaimah, Ibn Habban, Hakim have all narrated such traditions.

 

All the above traditions clearly show that the Prophet (S.A.S.) taught the sahabah (companions) and by extension the entire Ummah the manner of sending ‘‘Salaah’ and Salaam’ upon him. It is therefore impermissible for any Muslim to invent a new method in this regard and then classify it as the way of sending ‘‘Salaah’ and Salaam’ to the Prophet (S.A.S.).

 

As for the act of standing for the Prophet (S.A.S.) (Qiyam) which is erroneously called ‘Tazeem’, there is no source in the shariah that supports this and as such, we do not find this custom among the sahabahs, Tabieen, Tabut Tabieen and all others from the early centuries of Islam.

 

Instead, we find that the Prophet (S.A.S.) has himself condemned this act of standing for him. In this regard Imam Tirmizi has mentioned the following traditions.

 

1) ’The chapter of the dislike for the standing for a person’. Imam Tirmizi says from Abdullah ibn Abdur Rahman from Affan from Hammad ibn Salamah from Humaid from Anas, he said: ‘There was no person more beloved to us than the messenger of Allah (May the peace and blessings of Allah be upon him). However, whenever we saw him we did not stand because we knew of his dislike for this’.

 

This is an undisputed sound and authentic tradition among the great scholars of hadith from the sahabah, tabieen and tabut tabieen. There is absolutely no one from among the accepted, famous and renowned muhaddithin (traditionalists) who have mentioned that this hadith is weak or unsound. As such there is a unanimous agreement among the scholars that the above hadith is sound, good and authentic.

 

The point which is established from this hadith is that Anas is saying that the Rasool (May the peace and blessings of Allah be upon him) was the most beloved of all people to the sahaba. The extent of their love as proven from authentic traditions is that they would do anything for him.

 

History shows that the sahaba sacrificed their lives for him, they gave their wealth for his cause, and they turned against their dear and beloved ones for the sake of his companionship. They were sad when he was sad and they were happy when he was happy.

 

The like of this love, which they had for the Rasool, cannot be found in the world today among the Muslims.

 

However, with all this love, (they had for him which would have prompted them to stand), they respected his wishes very much (which is a great indication of their love for him) and did not stand. Not only did he stop them from standing, but also the hadith says,” He disliked it “.

 

The fact, which is established here is that the sahaba not standing for the Rasool, was an expression of their undying love for him, an action that was taught to the sahaba by the Rasool (May the peace and blessings of Allah be upon him) himself.

 

After understanding that this hadith is sound and authentic, it will be a great form of injustice and fabrication to dismiss it as being weak. If anyone says it is weak, they must provide sufficient reliable and authentic information to prove it for certainly there is no differing opinions among the scholars of hadith with respect to its soundness and authenticity.

 

2) ‘The Chapter of the dislike of standing for a person’. Imam Tirmizi says from Mahmood ibn Ghailan from Qabisa from Sufyan from Habib ibn As Shaheed from Abu Mijlaz. He said: Muawiyyah came out and Abdullah ibn Zubair and Ibn Safwan stood up upon seeing him. He said to them: ‘Be seated’ for I heard the messenger of Allah (May the peace and blessings of Allah be upon him) saying:

 

‘Whosoever, is happy that people should stand for him, then let him take a place in the fire of hell’.

 

The above tradition has been mentioned by both Imam Tirmizi and Abu Dawood and has been considered as good, sound and authentic by both of them along with the other scholars of hadith. No one from among the authentic, reliable and famous scholars of hadith has considered it to be weak or has even differed in their opinions regarding its soundness.

 

This tradition shows clearly that the sahaba practiced whatever they learnt from the Rasool (May the peace and blessings of Allah be upon him). As such in the above tradition, when the people stood out of respect) for Hazrat Muawiyyah, he immediately ordered them to sit He then explained why he did not want them to stand for him by saying, ‘I have heard the messenger of Allah (may the peace and blessings of Allah be upon him saying,

 

‘Whosoever is happy that people should stand for him, then let him prepare his destination in the fire of hell’.

 

It is understood from this hadith that the prophet (May the peace and blessings of Allah be upon him) did not encourage people to stand up for each other. It is for this reason he used such a harsh statement.

 

3) ‘The Chapter of a man standing up for another man’. Abu Dawood reports from Abu Bakr ibn Abi Shaiba from Abdullah ibn Numair from Misar from Abu Anbas from Abu Adabas from Misar from Abu Adbas from Abi Marzook from Abi Ghalib from Abu Umamah he said: The messenger of Allah (may the peace and blessings of Allah be upon him) came out to us leaning on a staff and we stood up for him.

 

He said: ‘Do not stand as the none Arabs do, exalting and showing greatness to one another’.

 

This hadith has been narrated by Imam Abu Dawood and is a sound and authentic tradition. There are no differences among the scholars of hadith regarding its soundness.

 

It is established in this hadith that the sahaba wanted to show their love and respect for the Prophet (may the peace and blessings of Allah be upon him) and as such, they stood up. However as soon as they stood up for him he said to them” Do not stand”

 

For those who are aware of the Arabic Language they would see that the Prophet said, ‘Laa Taqoomoo’, which is the negative imperative tense, meaning that he is commanding them be saying. ‘Do not stand’. Further in the hadith, he explains to them that this act of standing for each other in order to show your respect or to show greatness to someone is a non-Arab practice which should not be adopted by Muslims. It is for this reason, he said

 

“Do not stand” as the non-Arabs do, exalting and showing greatness to each other.

 

It is clearly understood from this hadith that the sahaba once stood for the rasool (May the peace and blessings of Allah be upon him) out of respect, but he stopped it and commanded them by saying, “Do not stand”. As such, full respect, love and obedience to the Rasool (May the peace and blessings of Allah be upon him) would be achieved by being obedient to his command, which he gave to the sahaba .

 

The result of this statement along with the hadith narrated by Annas is that the sahaba never stood for the messenger of Allah (May the peace and blessings of Allah be upon him) out of respect, love or obedience. Since they were all prohibited by the Rasool (may the peace and blessings of Allah be upon him) himself from doing so.

 

This therefore brings about the Ijma (unanimous agreement) of the sahaba of not standing for the Rasool (May the peace and blessings of Allah be upon him).

 

It is thus very unfortunate that during his lifetime, while he was alive, he prohibited his followers from standing for him, and now that he has gone back to Allah, people are neglecting his wishes and have considered his prohibition as being permitted.

And Allah Knows Best.

 

Mufti Waseem Khan

 

2016/2/22

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