Index to Sufi Ijaazah Fraud: Exposing the Religious Malpractice of Fake Traditionalist

[al-boriqee]

بسمالله الرحمان الرحيم
الحمد لله رب العالمين، وصلى الله وسلم وبارك على نبينا محمد وعلى آله
وصحبه أجمعي
وبعد
السلام عليكم ورحمة الله وبركات

I intend for this to be an official open source compilatory thread for anyone to add content related to the topic. I do recall that I posted something along these lines elsewhere very briefly. I did bring some material in other forums so i will compile them here topically inshallah and add others from whom I can gather the material from

Asalamu Alaykum Warahmatullah

[al-boriqee]

The profound Hanafi scholar, Sheikh 'Abd al-Fattah Abu Ghuddah states:

"From the most special qualities of this Muhammadan Ummah, is the quality of al-Isnad with the purpose of proclaiming the purified Shari'ah and its sciences from the Salaf to the Khalaf. The Isnad used to be the first and foremost condition in every narrated science. Even if it was a single word, the successor will take from the predecessor, as will the follower from the one preceded, until Allah Ta'ala favoured the Ummah by firmly establishing the legal texts and its sciences, until it became firmly grounded, and protected from any change or alteration, thus the scholars became tolerant/lenient in the matter of Isnad, thereby relying upon the prevalence of compilations, and establishment of the signposts of this religion." (al-Isnad min al-Din)

Brief Explanation:

This basic message, yet intriguing considering the fraudulent malpractices of todays ash'ari/sufi climate, is crystal clear.

In a nutshell, the Intellectual realm of Islam is basically divided between the age of Tadween, and then "Post-Tadween" age. In the age of tadween, the ijaazah system was necessary considering the foundational role play of the period. Once the foundations of hadeeth, usool, Fiqh, and the Qur'an and its sciences were established, then from this foundation can then we can move forward to expand on this. This was what the ijaazah was for, to ensure orthodoxy.

the only purpose of ijaza is for a person to narrate a work, irrespective of whether or not he understands what he is relating.

superbly correct given that many non sunnis boast of their ijaazahs as if they are authorized to give the correct understanding of matters relating to our deen when it serves of nothing more except to narrate something.

if one looks at Alamaah 'Abd al-Fattah Abu Ghudda's work on Ijazat and it will give you an insight into how Ijaza system works, and why it has been technically defunct, at least since Ibnu-Salah's time.

@Bassam Zawaadi
Akhee, I've seen you've inquired about the "hanbali seal" on facebook. If I may point you towards a direction by which you, me, and a lot of us would benefit from, and that is to locate this book by this shaykh Abdul-Fattah Abu Ghudda, and considering he is a classic Hanafi mujtahid yet unfortunately studied under al-Kawthari, it would be of great service and benefit to the ummah of Muhammad that either this entire work be translated to english or at least to bring forth much of its content or extractions from it. This book of his is entirely dedicated to the subject of ijaazah.

[al-boriqee]

The source of this riwayah cannot be posted here however its benefit can be utilized

As salaamu alaykum wa rahmatullahi wa barakatuh.

This is an important issue as it is one of the main tools of ahl ul Bidah to try to discredit "Wahhabi" Salafi Scholars like Shaykh Al-Albaani and others.

I asked this question to Sh. Ahmad Bazmool hafidhahullah.

He breifly replied that it is not necessary for one to have an ijazah in general from a scholar nor to have an ijazaah for hadeeth or a particular book. I asked the shaykh this question after he recited to us his sanad going back to shaykh ul Islam ibnu Taymiyyah (rahimahullah) for the book Muqadimah fi usool at Tafseer. It was amazing.

At any rate, he pointed out that having an ijaazah is not necessary because it is highly possible that one who has an ijaazah does not understand the material / issues as well as one who does not have an ijaazah.

Also he mentioned that sometimes an ijaazah can be a frivolous issue. He mentioned that at times a scholar may give a general ijaazah. This means he gives you permission to teach what he has wrote or taught you, but you are not one of his regular students, he does not know your level of accuracy in memorization or the likes, nor does he directly test your understanding of what he wrote or taught. He gave us himself as an example. He said right now I am giving you my sanaad and giving you an ijaazah in this book, but do I know how well all of you have understood? No. So it can be an issue with very little weight behind it.

End of paraphrasing.

This reminds me of a quote that someone once read out of a book of Fataawa from Shaykh Muqbil in which he gave anyone who has read his books or listened to his tapes a general ijaazah to teach from him. Also going a step further stating that anyone has has done so can call themselves one of his students.

At any rate, the ijaazah and the sanad has its firm place in Al-Islam that cannot be denied especially in relation to Quraan and hadeeth. And it is truly remarkable to hear the scholars refer to them when they teach. So I hope that someone will follow up with more words of clarification concerning the importance / need for ijaazah in the past and in our times. But what I took from the Shaykh was that the Ijaazah / sanad has its place but that it should not be overemphasized as some of the Sufis of the west do. After all, what good is a sanad to the prophet SalAllahu alayhe wa sellem for a hadeeth if you have a deviant understanding of Islam?

And Allah knows best.

wa salaam,

Abul Hasan Yusuf Al-Nebraski

[al-boriqee]

http://www.islamictube.com/watch/da8...lbaani-Ijaazah

[al-boriqee]

From Allaamah al-Imaamul-Muhadditheen Ubaydullah Al-Mubaarakfuree the author of the book Mir’aatul-Mafaateeh fee Sharh Mishkaat Al-Masaabeeh who died in the year 1414 H. in an Ijaazah of his for Ash-Sheikh Rabee, and here is the text:

And to proceed:

Says the servant in need of Allah, Abul-Hasan Ubaidullah Ar-Rahmaanee, As-Salafee, Al-Atharee, Al-Mubaarakfuree, Ibn Al-Allaamah Ash-Sheikh Abdus-Salaam Al-Mubaarakfuree the author of Seeratul-Bukhaaree: Indeed our brother with Allah, the noble scholar, Ash-Sheikh Rabee ibn Haadee ibn Umair Al-Madkhalee from the village of Al-Jaraadiyah on the outskirts of Saamitah in the southern region of the Kingdom of Saudi Arabia, teacher in the college of Hadeeth at the Islaamic University in Al-Madeenah, requested from me Ijaazah (permission) for the narrating of Hadeeth from me, and his isnaad (chain of narration) reaches the isnaad of the Imaams of Hadeeth from the authors of As-Sihaah and other than them, and he wrote to me that he studied firstly in Al-Madrasah As-Salafiyyah in Saamitah, then in Al-Mahad Al-Ilmee there, then in the Islaamic University of Madinah, and he graduated from it receiving the university’s degree in the year 1385 H., then in the year 1396 H. he received the degree of Masters, then his doctorate in the year 1400 H from the University of Al-Malik Abdul-Azeez in Jeddah, and he mentioned to me also that he heard from Al-Allaamah Ash-Sheikh Ibn Baaz, May Allah preserve him, in the Prophet’s Masjid much of Saheeul-Bukhaaree and Muslim and part of Jaami’ut-Tirmidhee, and was in the constant company of Al-Allaamah, Ash-Sheikh, Naasirud-Deen Al-Albaanee, and benifitted also from Ash-Sheikh Hammaad ibn Muhammad Al-Ansaaree and other than him from the major scholars, and he was sent by the Islaamic University of Al-Madeenah to Al-Jaami’tus-Salafiyyah in Banaaras, India to teach after graduting from the Islaamic University before he received his Masters and Doctorate degrees, and whenever I went to Al-Jaami’tus-Salafiyyah during his stay there he would sit with me and discuss knowledge based issues, and he traveled also to the town of Mubaarakfur many times and met me in my home, and I found him the possessor of abundant knowledge, and great virtue, a possessor of sound understanding, and an upright character, upon the way of the Salifus-Saalih, may Allah be pleased with them, in belief and action, following the Book [of Allah] and the Sunnah, aiding them and defending them, harsh upon the people of innovation and desires, refuting the blind followers whom the greater part of their efforts in the recital of Hadeeth is the conformity of Hadeeth with the madhab of their Imaam, so may Allah bless him in his knowledge, and bless the Muslims with a long life for him…”

This was written by the Sheikh the 19th of Dhul-Qa’dah in the year 1401 H.

Just to note, I myself have the same isnad as Shaykh Rab'i except that I have an extra person and then to another person whereas Rabee has it directly from this illustrious Imaam rahimahullah.

Oh, and just to rub it in on the heretics. this is OUR Imaam, the salafi, the athari, Ubaydullah al-Mubarakfuree, who has many asaneed to the Messenger of Allah

[al-boriqee]

The following is one of the shortest of all the asaneed that the Imaam of the Hanaabilah has back to Ahmad bin Hanbal, and of course from Ahmad to the Prophet alaihi salatu salam. It begins with the great scholar ‘Abdullah ibn ‘Aqeel and ending with the Prophet salallahu alaihi wa sallam.

Bear in mind, this is just sanad from among 8 in which Abdullah ibn Aqeel possesses within the Hanbali madhaab, and each of them have different chains.


‘Abdullah Ibn ‘Aqil
1. Nasir al-Sa’di
2. Ibrahim b. Salih b. ‘Isa
3. Ahmad b. Ibrahim b. ‘Isa
4. ‘Abd al-Rahman b. Hasan Aal al-Sheikh
5. ‘Abdullah b. Muhammad b. ‘Abd al-Wahhab
6. Muhammad b. ‘Abd al-Wahhab
7. ‘Abd al-Wahhab b. Sulayman
8. Muhammad b. Nasir
9. Nasir b. Muhammad
10. Muhammad b. ‘Abd al-Qadir
11. Ahmad b. Yahya b. ‘Atwa
12. ‘Ali b. Sulayman al-Mardawi
13. al-Zayn ‘Abd al-Rahman b. Sulayman Abu Sha’r
14. Ibn al-Lahham
15. Ibn Rajab
16. Ibn al-Qayyim
17. Ibn Taymiyya
18. ‘Abd al-Haleem Ibn Taymiyya
19. al-Majd Ibn Taymiyya
20. Ibn al-Minni
21. Abu Bakr al-Dinawari
22. Abu al-Khattab al-Kalwadhani
23. al-Qadhi Abu Ya’la
24. Ibn Hamid al-Warraq
25. Ghulam al-Khallal
26. al-Khallal
27. al-Marrudhi
28. Ahmad b. Hanbal
29. Sufyan b. ‘Uyayna
30. 'Amr b. Dinar
31. ‘Abdullah b. ‘Umar
32. The Prophet – alaihi salatu salam

It is interesting that the enemies of the sunnah attack us for their delusional ideas that "we have no ijaazahs". They are just perpetrating a fraud.

May Allah sanctify his soul and admit him to Firdous.

[al-boriqee]

In a debate I had with some beligernent ignoramous individuals who did not know a shred of what they professed to follow, during the course of that discussion, they tried to employ the ijaazah fraud on me. I kept silent while continuing the discussion.

Then I mentioned my ijaazah and then I was banned.

One of the posters commented to the admin saying

Which post specifically was it that caused Al-Boriqee to be blocked from posting in the thread or checking his PMs?

Was it his last post where he showed that he (br. Ali Al-Boriqee) indeed has an Ijazah with a complete Sanad linking him back to the Prophet s.a.w? (According to the views on this forum, this would Guarantee that his beliefs were indeed correct and authentic.)

In response to this, a heretic dumped his ash'ari fanaticism of what his innovating madhaab concocted with regards to the ijaazah fraud by stating

3 - both ijaza's and lineage to the prophet are excellent add on's for respect to our shuyukh of the ahlus sunnah - they are not guarantees of someone being right - the only guarantee we have is of the prophet himself. it sounds circular again, but this is, in itself, a matter of our 'aqidah! we are not rafidis who believe non-prophets to be free of sin and error, or indeed even deviancy and bid'ah. indeed, we ahlus sunnah believe that a person with an ijaza too can go astray. we believe even the wilayah of a wali can become null and void due to his 'aqaid/adherence to shari'ah going astray. we believe even the progeny of the prophets can fall into deviancy*:

قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ

translation of meaning: and nuh called on to his lord and said: my lord! Indeed my son is from my family and your promise is true, and you are the judge over all judges. he said: o nuh! he is indeed not from your family as his deeds are not righteous… [11:45-46]

based on this and points 1 and 2 above, it is futile for the sunni brethren to bring the issue of ijazas into this topic, as it only gives the mischief making mujassimin room to play with youse, plus if some sunni did imply that ijaza is a guarantee of being right, he is wrong. (this is a point for the sunni brothers, the mujassim need not respond to this)

* fiqh point for sunnis - we offer the noble ashraaf (the prophet's, sal allaahu 'alaihi wa sallam, progeny) their due respects as long as their deviancy does not reach kufr. if they disbelieve we have no reason to accord them any honor anymore as proven by the verse above.

OH, so now this imbecile is employing some decency and balance by applying the orthodox sunni/salafi understanding of our own ijaazah system (a system that we, the salafis, made up), but when a heretic claims to have an ijaazah, this balanced appraoch is thrown out the window and utilized to validate his kufr.

This was one of the worse double standards I have ever witnessed comming from these jahmis I have ever witnessed.

The irony is is that we, as ahlu-sunnah, get hammered by these heretics for advocating the very same truths that this spineless heretic has just done here.

ajeeb

[al-boriqee]

If anyone can grab the Kitabul-M'arifat Anwaa 'Ilmul-Hadeeth, most famously kown as the Muqadimmah of Ibnu-Salah, then they will come across material by which if analysed and compared with modern sufi applications and understandings of ijaazah, will find that all of these modern fraudsters of religious malpractice do not even qualify to be a recipient of a sanad.
Particularly interesting is parts 23 and 24 of his work.

Moreover, there is another problem that brings confusion to the topic, and I'll save this for the next post inshaa'Allah

[al-boriqee]

One such example is the basic ash'ari/sufi expression that so and so received "ijaazah" to teach "Matn Abi Shuj'ah" for instance.

This right here is a problem. Receiving an ijaazah to narrate this text IS NOT an isnaad to the prophet alayhi salatu salam. All it is, is that the ijaazah is merely the permission to narrate the text back to the author. This by itself does not connect the one given the ijaazah to the prophet alayhi salatu salam.

Thus one aspect of the confusion is their confusing between ijaazah bi rasoolihi, which only takes place in the realm of hadeeth, and ijaazah bi mutoon, which is license to narrate a text of a particular author.

Furthermore, there is more confusion, but for the next post

[al-boriqee]

Another aspect ot the confusion that the heretics employ in their religious malpractice that is manifested in their dialectic of the ijaazah fraud is that the basis, the asl, of the ijaazah is to dictate the "text". In other words, in todays modern cults like the jahmis who call themselves ash'aris and as well as the sufis, their usual adoption and reception of "ijaazahs" is based on dictation.

Strangely enough for those who have no knowledge of the methodology of ahlu-sunnah, that is the salafis, the salafis are the last bastion of people who still implement the stringent form of precision in ijaazah. Not all salafis, but particularly the Mauritanians remain the last bastion of people who incorporate as a pre-requisite that the student must not only dictate to the teacher the text, but as well as what they understood from it so as to ensure that not only the words are preserved, but the fahm as well.

NONE of the heretics among the jahmis who parade themselves as ash'aris or sufis have these forms of ijazaat at their disposal, and if they do, it is too few and far in between.

[al-boriqee]

Always love to quote our brother Harris hamaam

Originally Posted by Harris Hammam

The rotteh Ash`ari, Abul Hasan al-PDF, caught red-handed, requesting for Ijazah for himself, his wife and his children, from the "pseudo-Salafi Wahhabis" on the Arabic Multaqa:

من يريد الاستجازة من الشيخين احمد ومحمد بن ابى بكر الحبشى فليكتب اسمه هنا - ملتقى أهل الحديث

Found out a couple of posts later:

من يريد الاستجازة من الشيخين احمد ومحمد بن ابى بكر الحبشى فليكتب اسمه هنا - ملتقى أهل الحديث

[al-boriqee]

الإخوة الذين يسألون عن الإجازة الشيخ

أقول:

مبدئيا : ما هي الوسائل الذي يفعلها المرء للحصول على إجازة؟؟

الجواب : هو أن تحفظ البخاري مثلا ، ثم تذهب لشيخ مسند وتقرأ عليه بعض أحاديث البخاري ، ثم يعطي لك ورقة بخطه

طيب ، ... هل لو أنك لم تقرأ هذه الأحاديث على شيخك ، هل سينقص علمك شئ ؟؟!

هل لما قرأت هذه الأحاديث على شيخك ، هل إزداد علمك؟؟!!


إذن الإجازات في زماننا ، هي بمثابة الملح على الطعام لا أكثر ولا أقل ! ، فكم من رجل معه عشرات الإجازات ، وجاهل بالسنة لركوده في العلم، و قلة إطلاعه!

فكان فطاحل العلماء في زمان الألباني مقرون له بالعلم خاضعون له بشنوفه

في العلوم ، مقرون بحفظه وثبته ، أمثال الإمام محمد الأمين الشنقيطي ، وأمثال العلامة أبو خبزة المغربي ، والمختار الشنقيطي وأمثال محمد عبد الرزاق حمزة ، وكل هؤلاء العلماء معهم إجازات بعدد شعر رأسك!

فكان من الممكن بإشارة من الشيخ ، أن يأخذ إجازة منهم ، وبكل سهولة! ، لكن الشيخ لم يكن يعني كثيرا بالإجازة

فاعترافهم للألباني بالعلم أكبر عنده من مائة إجازة ، وإلا فما الفرق بين الإجازة الخطية وإعترافهم له بالعلم والحفظ ؟؟!!

ما الفرق؟؟

ما الفرق بين من يقول ، (أنا أشهد لك بالعلم والحفظ )، وبين أن يكتب لك ورقة خطية!!

وقد ذكرت مسبقا أن الألباني له إجازة بجميع مرويات العلامة محمد راغب الطباخ_وهو من هو_

مع العلم أن هذه الإجازة لم يطلبها الألباني ، بل العلامة محمد راغب هو الذي أعطاها له بمبادرة منه ، ولا يوجد عالم أخذ إجازة بمبادرة شيخه

فعندما رأى مؤرخ حلب ومحدثها الشيخ محمد راغب الطباخ نبوغ الفتى، وإقباله على العلم أجازه بمروياته، وهي مذكورة في ثبته " الأنوار الجليلة في مختصر الأثبات الحلبية ".
و كان الألباني يقول عن هذه الإجازة: " هي لا تعني لي شيئاً، وإنما نرد بها فقط على الحاقدين ".

ولكن المؤكد أن من سيطر الحقد على قلبه، لا يقنع بإجازة، بل ولا بعشرات الإجازات!

والسلام...،،

الى وهابية المنتدى ، من هم شيوخ الألباني في علم الحديث؟

Translated by Harris Hammaam hafidhahullah

Al-Marjani writes:

All authentic and sound Hadith, whether they are narrated and have reached critical mass, are famous or are solitary reports, are worthy of being relied upon. They are present in the books of those great scholars whose judiciousness, trustworthiness in narration, sharp understanding, insight, complete expertise in the disciplines of Hadith, expansive memory power, longevity of study, precision, total awareness, possession of all the tools necessary in this field, ranking at the highest of levels in research and accuracy are all known.

These books became increasingly famous in the various cities, and their copies spread in the lands. Every single scholar within the Ummah embraced them with acceptance. They zealously turned to mastering them with eagerness. The spent a great amount of effort in narrating them and understanding their content through investigation, reading, commentating, studying ever since their authors compiled them in every era until ours for around a thousand years, to such an extent that, due to their widespread acceptance, their ability to guarantee certainty and their strength, any one narration of Hadith or Athar or story that is found therein is tantamount to having heard it directly from the tongues of their compilers.

Anything like this is not in need of chains of narration [to their authors].

One of the strongest levels of taking on the responsibility of narration is finding [it in a book], which has been considered an accepted method in the field of Hadith and has been adopted by the preservers of the Shariah and the safeguarders of the correct religion.

The later researchers amongst the Imams of the Madhhabs have explicitly stated the obligation of practising upon any authentic material one attains via finding [in books, i.e. Wijadah], and have reported this from many of the early scholars. The Hadith of the Prophet (peace be upon him) that proves this claim has also been discussed. This is also because suspending action upon narration along with all its [classical] stipulations [as were found in the era of the Salaf] would result in the shutting of the door to practising on the Sunnah down upon the later generations. So realise this, and Allah is the Creator of everything and is the Disposer of all affairs.

Compare these strong, established narrations [that are reported in these books] to those flimsy poor statements, those absurd compilations, and those textual sequences picked out from failed books written by the half-baked ignorants and the weaklings of the earlier generations. Yet, these books are sold in the alleyways of Constantinople, the marketplaces of India, and the suburbs of Bukhara.

And to Allah I complain regarding my coincidence with this era, in which aspirations are very low and the ignorants are institutionalised and are assisted to such an extent that no person wanted to refute them is able to do so, yet their insight leads to no solid belief. Whomsoever Allah leads astray, he has no guide, and Allah guides whomsoever He wishes to the straight path.

[al-boriqee]

Yet another aspect to this whole kerfuffle caused by the ruckus makers among the modern day heretics, particulrly the jahmis who claim to be ash'aris and sufis, which adds confusion for the people is the forms of ijaazah.

Two right off the bat that come to mind is
1. ijaazah of sam'a=listening
2. ijaazah of hudhur=attendence

most of these idiots receive the ijaazah of hudhur and very few of them recieve the ijaazah of sam'a.

[Harris Hammam]

Nice thread.

I was going to mention on IA that had Isnad in our era been the sign of being on the Haqq, then how do the Hanafi Ijazah fraudsters explain why there are multiple Mu`tazilites in the Hanafi Fiqh chains of narration in the centuries immediately after Imam Abu Hanifah.

And if their Ash`arism is the Haqq, and Hanbali Fiqh is a Sunni Madhhab, then they need to provide one Musalsal Bi-'l-Ashaa`irah chain to Imam Ahmad.

Let's see how important Ijazah is now for them.

[ISLAMDEFENDER]

This is the chain of Shaykh Mubashar Ahmad Rabbani Hafidhaullah and other scholars of hadeeth in Pakistan
.
http://www.youtube.com/watch?v=I1yOz...46E9647B79B01E

[Abu Turab]

I saw these Asharites even have isnaad and ijaza going back to Abdullah al-Ansari. This is so funny, and even funnier with these pseudo ijaza gurus like Abul Hasan Hussain Ahmad al-Muftari if you have ijaza and asanid going back to Abul Hasan al-Ashari then where is the "authentic untampered" Ibana or Maqalat or ijaza or isnaad to any of al-Ashari's books ? and why so much controversy surrounding al-Ashari: No one from these Ijaza fraudsters is able to answer what was the fiqh madhhab of al-Ashari ?

[Asyrop Al-Indunisy]

"Compare these strong, established narrations [that are reported in these books] to those flimsy poor statements, those absurd compilations, and those textual sequences picked out from failed books written by the half-baked ignorants and the weaklings of the earlier generations. Yet, these books are sold in the alleyways of Constantinople, the marketplaces of India, and the suburbs of Bukhara."

akhee, so I may ask, there are questionable books with questionable content with questionable fahm and those "Allah isn't contained in place" jahmis can use them freely?! that's why the habaib in Indonesia can out of nowhere produce quotes that even I can't help but doubt? (crazy, even their tullab even says that the shahabah as in Abu Bakar,Umar,Uthman and Ali CELEBRATED MAULID! now they can accuse us on tahrif anytime, but this is intellectual betrayal of the highest order)

[al-boriqee]

asalamu alaykum akhee

I don;t understand your question

[ubaid88]

Wow, How come i didn't saw this thread before.

[Daniel]

Awesome thread.

I believe M.M. Azami actually mentioned that there was difference of opinion early on as to whether ijaza is even a legitimate system.

Added comment: I'm 28 years old, Muslim for only 10 and speaking Arabic for only three. I can make a phone call right now and take an ijaza in Aqeeda Tahawiya and Bayquniya if I wanted to be a fraudster, yet as someone with sense could understand from my age and short time understanding the language, I still wouldn't be qualified to teach anything other than alif ba ta despite buying into such a system.