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Hisham Kabbani
  Exposing Kabbani 20 : Distortion and Defamation
Author: Abu Hudhayfah
Article ID : NDV070020  


Kabbani’s practice when attempting to refute the Salafis and others appears to be to distort their views and present them in this distorted fashion to the unwary reader. This is not the way of sincere Believers in Allaah but is rather a trait of the Jews and Christians, whose only ammunition in trying to destroy the credibility of Islaam and the Muslims before the ignorant masses was to resort to deception.

And if the Naqshabandi Sufis have to speak ill of the Companions of the Prophet to win their point, so be it! They unashamedly exclaim that: "... he (Uthman ibn Affaan) sometimes held on firmly to his own desires instead of putting them completely in line with the Prophet’s" and they say that he was unable to "totally leave his own desires behind." They believe about ‘Umar ibn al-Khattaab that "... he did at times set his will against the will of the Prophet," and that behaviour of this nature meant that the "soul is kept from awakening, it remains passive." (see the Naqshbandi work by Nazim, Mercy Oceans’ Hidden Treasures, pp. 38-39, 43-44). Little wonder then that Kabbani says: "We ask Allah to guide all Muslims in their belief and to bring all who have strayed back to the truth... back to the guidance of Abu Bakr and ‘Ali..." (p.2). What happened to the guidance of ‘Umar and Uthmaan? Obviously, we see from the examples quoted above that ‘Umar and Uthmaan, may Allaah be pleased with them both, being unable to set their desires and will in line with the Prophet’s as the Naqshabandi’s would have us believe, do not warrant inclusion in Kabbani’s du’a! This is despite the fact that the Prophet sallallahu ‘alayhi wa sallam ordered us to adhere to the way of all four Rightly-Guided Khaleefas in an authentic hadeeth which Kabbani mistranslates as: "Follow my Sunna and the Sunna of my rightly guided companions after me." (p.2) but which should read: "... and the Sunnah of the Rightly-Guided Khaleefahs after me."

And if it is found that there is a remote possibility that a Companion has understood something differently to Kabbani he simply looks for a text which describes such Companions as: "... uneducated beduin unversed in the minutiae of language and the subtleties of speech which elude the mind." (refer to Kabbani, p. 130, citing al-Khattabi). Somehow the ‘uneducated’ Companions were unable to understand the import of the Prophets words, but Kabbani will explain for us what they meant!

The noble Imaam, ‘Abdullah ibn al-Mubaarak (d.181H), said: "If the good qualities of a person outweigh his bad qualities, then his bad qualities are not mentioned."

[Siyar A’lam an-Nubalaa (8/352) of adh-Dhahabee]

If this is the principle applied to the generality of the Muslims, how much more then is it applicable to the Companions of the Prophet, particularly since there is a textual prohibition about speaking ill of any of them. Due to the great importance of this subject and the significance of speaking about the Companions in unfavourable terms, the scholars and Imaams of the Sunnah have consistently warned against those who unleash their tongues against the Companions:

Imaam Ahmad said in Usool-us-Sunnah (no.67): "Whoever disparages and degrades a single one of the Companions of the Messenger of Allah sallallahu ‘alayhi wa sallam or dislikes them on account of something that occurred from him, or mentions his shortcomings, then he is an innovator."

Al-Qurtubee wrote in his commentary to Soorah al-Fath 48:29: "So everyone who belittles any of them or throws doubt upon his veracity as a narrator has thereby opposed Allaah - the Lord of all creation - and tried to abolish the basis of the Sharee’ah of the Muslims... so anyone who attributes falsehood to them or to a single one of them, then he is outside the Sharee’ah, a denier of the Qur’aan, trying to cast doubt upon the Messenger of Allaah sallallahu ‘alayhi wa sallam and whoever attributes falsehood to any of them has indeed reviled them... and the Messenger of Allaah sallallahu ‘alayhi wa sallam has cursed those who revile his Companions, so the one who attributes falsehood to the smallest of them enters into the curse of Allaah which the Messenger of Allaah sallallahu ‘alayhi wa sallam bore witness to..."

At-Tahaawee wrote in his famous ‘Aqeedah at-Tahaaweeyah (no.93): "We love the Companions of the Messenger of Allaah sallallahu ‘alayhi wa sallam and do not go to extremes in love for any particular one, nor do we declare ourselves free from any of them. We hate those who hate them or who mention them with other than good. We do not make mention of them except with good. Love of them is Deen, Imaan and Ihsaan and hatred of them is Kufr, hypocrisy and tyranny."

The reader should not be surprised at this attitude of the Naqshabandi’s towards the Companions of the Prophet. The Naqshabandi shaykhs teach their followers that they are personally responsible for the completion of the development of the Companions after their deaths. One of the teachers of Kabbani said: "... we have been given a miraculous favour from the Lord that if we notice an incompleteness on the part of anyone, and point it out, it will become complete. When I was pointing out that some of the Sahaba were sometimes using their own wills and not putting their desires in line with the Prophet’s thus causing their incompleteness, at that moment Allah Almighty completed for them their development there in the grave, and so, they are very happy indeed." (Nazim, Mercy Oceans’ Hidden Treasures, pp. 66-67).

Kabbani then has the boldness to say that pseudo-Salafi authors (as he calls them): "... are prone to correct everyone great and small including the companions." (p.215)

If this is the attitude of Kabbani and his followers towards the Companions, what then of other Muslims, such as the scholars and Imaams of the Sunnah who are certainly less in stature than the Companions - do the Naqshabandis also complete their development for them in their graves?

It comes as no surprise, therefore, to find Kabbani aligning himself with those who have declared both ibn Taymiyyah and ibn al-Qayyim to be either disbelievers or, at the very least, deviants. Despite the fact that their excellence has been affirmed by a host of trustworthy scholars.

For example, Kabbani says: "Shaykh al-Islam al-Taqi al-Subki said of him (ibn Taymiyyah): ‘His learning exceeded his intelligence.’" (p.218)

Whereas al-Subki is also recorded as having said:

"As for what you (i.e. adh-Dhahabee) say with regard to ash-Shaykh Taqi ad-Deen (ibn Taymiyyah), then I am convinced of the great scope, the ocean-like fullness and vastness of his knowledge of the transmitted and intellectual sciences, his extreme intelligence, his ijtihaad and his attainments in that which surpass description. I have always held to this opinion. Personally, his status in my eyes is greater and more esteemed, for the asceticism, piety, religiosity, his helping the truth and standing firm on it for the sake of Allaah alone, his adherence to the path of the Salaf and his abundant taking from it, and his strangeness in this time, nay any time."

(ad-Durar al-Kaamina of ibn Hajar under the biography of ibn Taymiyyah (1/159) and Dhail Tabaqaat al-Hanaabilah (2/392) of ibn Rajab al-Hanbalee)

As for al-Subki’s son, Taaj ad-Deen al-Subki, he went to extremes in criticising ibn Taymiyyah. Such that as-Sakhaawee endorsed the following words about him, following his statement: "Did any of the Hanbalees raise their heads (i.e. become prominent)?"

"This is from the strangest of things, and the most sectarian/partisan of attitudes, and this is why the Qaadee of our time, and Shaykh of the madhhab al-Izz al-Kanaanee wrote under this statement: 'And likewise Allaah did not raise the heads of the Mu'attila' and then he said about Taaj ad-Deen Subki: 'He is a man having little manners, lack of scholarly integrity, ignorant of Ahl as-Sunnah and their ranks.'"

(al-I'laan bi at-Tawbeekh liman Dhamma at-Taareekh (94-95) of as-Sakhaawee)

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