Beruflich Dokumente
Kultur Dokumente
1265-1346 AH
Notable Rulings
The Imam ruled that all Sufi groups today are phoney and part of Satanic secret
societies to undermine Islam and Muslim Orthodoxy. [Al-Mawahib ur-
Rabbaniyyah: fil Ajwibati `an Asilat il-Qazaniyyah, pp. 195-197]
A very strong position was taken against bank notes that are referred to as
money. The Imam rightly diagnosed this money as debt notes and stated that
the true nature of money is that of stale or dead. [Al-`Uqud ul-Yaqutiyyah, pp.
209-256]
If there are numerous jumu`ah prayers occurring in one place, this is permitted
in so far as there is valid reason for them such as in the case of overcrowding or
uneven distribution of population throughout the different masjids. [Al-`Uqud ul-
Yaqutiyyah, pp. 159-162]
Only three people are required for Jumu`ah prayer to be valid. This was
especially novel as the position of the school was always that it was forty men.
[Al-`Uqud ul-Yaqutiyyah, pp. 159-162]
It is impermissible for Muslims except under pain of death, loss of limb or
lifetime incarceration to transact with banks on a regular basis with things
such as loans, usurious gain and such. [Al-Mawahib ur-Rabbaniyyah: fil Ajwibati
`an Asilat il-Qazaniyyah, pp. 183-187]
Imam `Abdul Qadir Ibn Badran may Allah have mercy on him was one of the
first maraji` to allow family photos or portraits in order to establish family
lineage and also keep evidence or record of family. [Al-Mawahib ur-Rabbaniyyah:
fil Ajwibati `an Asilat il-Qazaniyyah, pp. 203-205]
It was also stated by the marja` that it was valid for men to wear silver jewellery,
such as rings but even necklaces (this was a rare and minority ruling while most
were of the opinion that such things are effeminate). [Al-`Uqud ul-Yaqutiyyah, pp.
167-179]
As was the case with Imam Muhammad `Alawi al-Maliki, Imam ad-Dumi
despised the beliefs of the movement built by Muhammad ibn `Abdul Wahhab,
undermined its beliefs and affirmed Orthodoxy but often believed that the
founder was either separate to or innocent of the false beliefs in the movement.
[Al-Madkhal ila Madhhab il-Imam Ahmad ibn Hanbal, pp. 446-447]
Both he and Imam Al-`Alawi al-Maliki came out of the time period in which many
of the salafi theology books were not openly shown and the regime claimed to
foster togetherness.
It was wrongly attributed to the Imam that he denied the Second Coming of the
Messiah and that of Al-Imam Mahdi, based upon statements he made about
hadith in that regard and verses. [Al-Mawahib ur-Rabbaniyyah: fil Ajwibati `an
Asilat il-Qazaniyyah, pp. 47-103; Al-`Uqud ul-Yaqutiyyah, pp. 63-86 ]
However such an attribution can be shown to be mistaken when someone reads
through all the Imams books and especially cross references with one of his final
texts, Al-Madkhal, where it can be read that that he considers both doctrines part
of Muslim theology and whoever denies them as being gravely astray. [Al-
Madkhal ila Madhhab il-Imam Ahmad ibn Hanbal, pp. 49-80]