A Clear and Decisive Answer Concerning ʿAbd al-Munʿim al-Lībī, Chairman of QSS
al-ʿAllāmah Rabīʿ ibn Hādī al-Madkhalī
A clarification from Shaykh Rabīʿ ibn Hādī al-Madkhalī concerning the ḥizbī, Ḥalabī defender, ʿAbd al-Munʿim, chairman of QSS.
al-ʿAllāmah Rabīʿ ibn Hādī al-Madkhalī
A clarification from Shaykh Rabīʿ ibn Hādī al-Madkhalī concerning the ḥizbī, Ḥalabī defender, ʿAbd al-Munʿim, chairman of QSS.
Shaykh al-Islām explains where different groups go to extremes, thus causing division within the Ummah, and he draws parallels with how the previous religions divided even after Allāh granted knowledge to them.
Shaykh ʿAbd al-Muḥsin al-ʿAbbād, Shaykh Ṣāliḥ al-Fawzān, Shaykh Ṣāliḥ al-Luhaydān
A collection of statements and fatāwá from the scholars such as al-ʿAllāmah ʿAbd al-Muḥsin al-ʿAbbād, al-ʿAllāmah Ṣāliḥ ibn Fawzān al-Fawzān and al-ʿAllāmah Ṣāliḥ al-Luhaydān. The essay establishes that the aforementioned Scholars openly oppose the ʿArʿūrī principles of Abū al-Fitan (al-Mubtadiʿ) al-Maʿribī, such as calling the Companions 'ghuthāʾiyyah' (scum), the principle 'we correct, but we do not destroy the individual', referring to following of the Scholars as taqlīd, al-mujmal wa-al-mufaṣṣāl (referring the general back to the specific) and much more...
An exposé of the shananigans of Abū Usāmah Khalīfah and his grand attempt to distort 'Salafīyyah', praising and excusing every opponent of it and attacking and belittling every supporter of it.
The first in a series of translations from the refutations of Shaykh Rabīʿ ibn Hādī upon the fallacious manhaj of Abū al-Fitan al-Miṣrī, then al-Maʿribī.
Shaykh Ṣāliḥ ibn Fawzān al-Fawzān
What may happen to a person who accompanies the ardent worshipper who happens to be a person of innovation? Should he accompany him? Is this from the manhaj of the salaf? Or is he secure since he is an intelligent person who can always tell the truth from falsehood?
al-ʿAllāmah Abū ʿAbd al-Raḥmān Muqbil ibn Hādī al-Wādiʿī (d. AH 1421)
A just refutation against the one known as Suhayb Ḥasan. The Noble Shaykh exposes the obscene ignorance of this one whose insanity has caused him to consider himself a contemporary of Shaykh Rabīʿ al-Madkhalī. He has also spoken in favour of the existence of multiple parties, thus opposing the fundamental principle of unity practiced by Ahl al-Sunnah. Perhaps his greatest contention with the Salafī manhaj lies in his claim that the science of al-Jarḥ wa-al-Taʿdīl no longer exists in our time (thus eliminating the praise and disparagement of men and specifying it to the authentication of narrations only).
Abū al-Ḥasan Mālik Ādam al-Akhdar
The speaker delivers an evidence-filled class of learning from some of the fatāwá of Shaykh Ṣāliḥ al-Fawzān about the innovation of al-Muwāzināt (counterbalancing between the good and bad points when criticizing). Included as well is an extremely needed refutation upon the likes of Yāṣir Qādhī, the ḥizbī chameleon.
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
[1] The statement of Allāh:
"وَأَنَّ هَـٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ"
“And verily, this is my straight path, so follow it, and follow not other paths, for they will separate you from His path.”
[Sūrah al-An‘ām, 6:153]
[2] Jābir ibn ʿAbdillāh (رضي الله عنه) said: “We were with the Prophet (ﷺ), and he (ﷺ) drew a line [in the sand]. He (ﷺ) then drew two lines to its right and two to its left. He (ﷺ) then placed his hand on the middle line and said: ‘This is the path of Allāh.’ He (ﷺ) then recited the verse: ‘And verily, this is my straight path, so follow it, and follow not other paths, for they will separate you from His path.’” [Reported by Ibn Mājah and others, and Shaykh al-Albānī authenticated it.]
This verse is, as al-‘Allāmah al-Qurṭubī [d. AH 671] said, a great verse. It is a crushing blow to the innovators, the people of misguidance and the ḥizbīs who have innovated partisanship and differing and produced misguidance. It is a crushing blow for all of them because they deviated from the path of Allāh and followed those Shayāṭīn who call to those groups [of misguidance] and [deviated] paths.
Translator’s note:
The shaykh (حفظه الله) then went on to describe the Ḥadīth in a similar manner.
Narrated and translated by Musa Shaleem Mohammed who heard it directly from the Shaykh during his explanation of Fatḥ al-Majīd on October 13th, 2016.
Reviewed by: Dr. ʿAbdulilāh Laḥmāmī.
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
Source: al-Muṣāraʿah, pg. 386.
Translated by: Musa Shaleem Mohammed
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
He (حفظه الله) stated:1
Al-Barbahārī—who died 329 years after the Hijrah—is Abū Muḥammad al-Ḥasan ibn ‘Alī ibn Khalaf, and he was the shaykh of the Ḥanbalī scholars in Iraq in his time. He was a muḥaddith [i.e. a scholar of Ḥadīth], a ḥāfiẓ [i.e. a great memoriser], and a faqīh [i.e. a scholar of fiqh], and Sharḥ al-Sunnah—in which he established the creed of Ahl al-Sunnah wa-al-Jamāʿah in issues such as Allāh’s Names and Attributes and the [various] issues of īmān—is from his books.
Only a person of desires and innovation who is prejudiced towards Ahl al-Sunnah wa-al-Jamāʿah will defame their creed and methodology as “criticising the people who cling to the narrations is from the signs of the people of innovation.”2 This only originates from an ignorant or a stubborn person who is vindictive.
Consequently, manifesting the Sunnah, acquainting the Muslims with it, and suppressing innovations utilising the principles the Sharīʿah mandated is obligatory.
A Muslim should [always] avoid becoming preoccupied with trivial matters and those who engage in them so as to avoid stooping to their level. He should [always] attempt to recognise the things that are of greater importance—which will enable him to attain religious honour—and to avoid the things that will cause him humiliation and dishonour,
وَلِلَّـهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ
“And honour belongs to Allāh, His Messenger (ﷺ), and to the believers.”
[Sūrah al-Munāfiqūn, 63:8].
Endnotes:
[1] Majālis Tadkīriyyah, pg. 111-112.
[2] This statement is ascribed to Abū Ḥātim al-Rāzī (رحمه الله) in Sharḥ Usūl ʿItiqād Ahl-Sunnah, vol. 1, pg. 197.
Translated by: Musa Shaleem Mohammed
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
Benefit: "I Mix with the People of Bidʿah to Bring them Close"
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
And from among his (shayṭān’s) repertoire of schemes and ploys is that he invites the slave (of Allāh) with his good character, cheerfulness and joyfulness to types of sin and wickedness. As a result, he will meet and greet him (the sunnee) with that which will not enable him to rescue himself from his evil except his display of displeasure, giving an angry look and turning away from him. So, the enemy will act kindly towards him, greeting him with joyfulness, a glowing face and beautiful speech. Then, he will attach himself to him, and have a strong desire to save himself from his clutches; however, he will be unable to. As a result, the enemy (Iblīs) will continue to move among them (the deviant, innovator that works for Shayṭān and against the sunnee slave) until he achieves his desired goal. Finally, he enters upon the slave with his plots by way of good character and a shining face. It is for this reason, the 'Doctors of the Heart' have advised (us) with turning away from the People of Innovation, not extending to them the greetings of sʿaláms and happy, glowing faces or even meeting them (at all) unless it is with gloominess and sternness!"
In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
In an attempt to bring a follower of ʿAbdullāh al Habashi to the right path, I received the following response. Please refute the following claims they made so that I can send it back to the brother. Jazak Allāh Khair....
2. Ibn Taymīyyah said: "Angels are the helpers of Allāh" and this is clear blasphemy because Allāh does not need anything. The logical proof is the one who needs something is imperfect, and the imperfect doesn't deserve to be worshipped. Also in Surat Āl-ʿImrān, āyah number 97, Allāh said which means: "Allāh does not need any of the worlds." This means: Allāh does not need anything. Also, Ibn Taymiyyah said: "The world (by its kind), exists without a beginning" and this is clear blasphemy because Muslim scholars judged as a blasphemer the one who believes the world is eternal. Among them are Al-Mutawalli (a Shafiʿī scholar), Qaḍi ʿIyāḍ (Malikiyy scholar who died in the year 544 AH), Ibn al-Daqiq al-ʿĪd (who was famous for teaching both the Malikiyy and Shafiʿī schools, and died 702 AH), and the famous Ḥāfiẓ, Ibn Hajar al-Asqalaniyy.
3. Ibn Taymīyyah is a blasphemer by him saying this: "10.1.2 HENCE ALLĀH'S ISTIWAA UPON HIS THRONE MEANS: That He is above and established upon it in a manner that befits Him. It is one of His Attributes that pertain to His Actions. And this is proven by the Book, the Sunnah, and the Consensus of the Salaf."
4. First of all saying that He is above is blasphemy because the scholar Abū Manṣur al-Bagdadiyy who died in the year 429 AH, in his book Al-Farq Baynul-Firaq, conveyed the consensus that Allāh exists without a place, so that means Allāh has no above, or below, in front of, or behind, a left or a right. Also, Abū Jaʿfar at-Tahawiyy (d. 322 AH) wrote a famous book called 'Al-Aqidah At-Tahawiyyah he said in this book which means: "Allāh is supremely clear of all Boundaries, extremes, sides, organs and instrument. The six directions do not contain him, for these are attributes to all created things." This proves that what Ibn Taymiyyah said is false and blasphemy. Also, the Messenger of Allāh Prophet Muḥammad said: O Allāh you are Ad-dhahir, there is not above you and you are al-Batin there is nothing underneath you" and now you're telling me that Ibn Taymiyyah is not a BLASPHEMER.
Bismillāh, wa al-hamdulilāh, wa al-ṣʿalátu wa-al-sʿalámu ʿalá rasūl Allāh, wa baʿd:
The person who sent this e-mail has only regurgitated a few old doubts concocted by the Aḥbāsh. In shaʿ Allāh, this is a humble effort to shortly address these fallacies and shed some light on the underlying reason for this onslaught. Alhamdulillāh, books have been written in English and Arabic exposing the deviations of this group so the reader should try and refer back to them for a more detailed account. Why do the Ahbaash declare Ibn Taymīyyah and other scholars to be infidels? The reason is obvious. Ibn Taymīyyah, during his lifetime and later, through his writings, commanded the people to worship Allāh alone and shun all forms of Shirk. This treatment is not peculiar to Ibn Taymīyyah, and anyone who warns the people about supplicating to the dead and asking for their assistance will be treated in exactly the same fashion. Ask the noble brother ʿAbd al-Ḥafīz, a brother who has been a propagator of the Sunnah for many years in Philadelphia, USA, and who is currently the Imām of a well-known Sunni Masjid there, about the harm that some of the callers to Tawḥīd endured in Philadelphia at the hands of the Aḥbāsh.
Why?
Well, the founder of this movement condones and propagates these types of acts so anyone who warns against them is an obstacle in their path. The father of this movement, ʿAbdullāh āl-Ḥabashī, who was supposedly the Muftī of Ṣumālīa, even though most Ṣumālīs had never heard of him, said: “The problem with the people who pronounce takfīr upon anyone who practises tawaṣṣul and istigāthah with the Prophets and Awliyāʾ after their death and when not in their presence is their misunderstanding of the verses and aḥadīth that they rely on…”(Al-Maqālāt As-Sunniyyah 1st edition: 45). He also said: “It is obligatory not to rebuke the Muslim that says: ‘Help, O Messenger of Allāh.’ He should not be criticised” (Al-Dūr al-Mufeed: 194).
The First Doubt:
There is blasphemy in Majmūʿ al-Fatawá, volume number 4, page 374 on the right side, on the 4th line. Ibn Taymīyyah said: "Allāh firmly established himself on the throne and leaves a space beside Him for Prophet Muḥammad."
1. This translation is inaccurate to say the least “..leaves a space beside Him for Prophet Muḥammad” is not mentioned anywhere in the quote that they allude to. If they are deliberately adding or twisting words, how can we rely on anything they claim without verification!
2. Let us compare what Ibn Taymīyyah said to what they allege he said: فقد حدث العلماء المرضيون وأولياؤه المقبولون أن محمدا رسول الله يجلسه ربه على العرش “If this is understood, then it (should be known) that reputable scholars and respectable Awliyaa have mentioned that Allāh will sit Muhammed upon the throne...” (Majmūʿ al-Fatāwá́: 4/374).
3. It can be seen from the above quote that Ibn Taymīyyah was not elaborating on his belief in this issue; all he was doing is conveying the opinion of some scholars on this matter. If merely transmitting these words is blasphemy, then they have to accuse other illustrious scholars who committed no crime but relaying this opinion of the same thing and amongst them is Ibn Ḥajr al-ʿAsqʿalánī (Fat‘h: 11/435), Ibn Jarīr al-Tabarī (8/134-135), al-Dhahabī (al-ʿUlūʿ: 2/1180-1182) and others.
4. What does Ibn Taymīyyah actually believe? Ibn Taymīyyah believes that all the aḥadīth about this topic are fabricated and that we should not treat scholarly opinions like we do ḥadīth of the Prophet (ṣallallāhu ʿalayhī wa-sallam). As highlighted by Ibn Taymīyyah, this statement is ascribed to Mujāḥid, the famous scholar of Tafsīr, but there is no authentic ḥadīth to support this. So do they accuse Mujāḥid, the famous Tābʿī Mufassir, who the actual statement was meant to have emanated from, of blasphemy as well? By Allāh, the scholars of the Muslims are not safe from these people’s vile tongues and bloody pens.
Ibn Taymīyyah (Dār al- Taʿāruḍ 5/237-238) said: كحديث قعود الرسول صلى الله عليه وسلم على العرش رواه بعض الناس من طرق كثيرة مرفوعة وهي كلها موضوعة وإنما الثابت أنه عن مجاهد وغيره من السلف “
Like the ḥadīth which mentions the Messenger (ṣallallāhu ʿalayhī wa-sallam) sitting upon the throne. This has been narrated and ascribed to the Prophet by some people with many different chains of narration however they are all fabricated. This has only been authentically relayed from Mujāḥid and others from the scholars of the past.”
Ibn Taymīyyah continues:لكن لا بد من الفرق بين ما ثبت من ألفاظ الرسول وما ثبت من كلام غيره“
It is incumbent to differentiate between what has authentically been reported from the words of the Prophet (ṣallallāhu ʿalayhī wa-sallam) and what has been authentically relayed from other than him…”
5 Finally, whether the statement of Mujāḥid – about the Prophet sitting on the throne - is authentic or not, and some scholars state that it is not, it is impermissible to take this as part of the religion or creed because there is no proof for this in the Qurʾān or the Sunnah (Mukhtasir al-ʿUlūʿ: 19-21).
The Second Doubt:
Also Ibn Taymīyyah said: "The world (by its kind), exists without a beginning" and this is clear blasphemy because Muslims scholars judged as blasphemer the one who believes the world is eternal. Among them are al-Mutawallī (a Shafiʿī scholar), Qaḍī ʿIyāḍ (Malikī scholar who died in the year AH 544), Ibn al-Daqīq al-ʿĪd (who was famous for teaching both Malikī and the Shafiʿī school and died AH 702), and the famous Hafiḍ Ibn Ḥajar al-Asqʿalánī.
The Aḥbāsh have once again just parroted the accusations of the adversaries of Ibn Taymīyyah like Muḥammad Zāhid al-Kawtharī and others who preceded him.
2. Ibn Taymīyyah, Minḥāj al-Sunnah (1/437-438), states: “But the Muslims and adherents to all other religions…state that everything besides Allāh is created and brought into existence after non-existence…” Similar words appear in other books like Dār aʿ-Tʿāruḍ (2/267), Majmūʿ al-Fatāwá́ (6/230) and the list could go on and on.
[1] Quotes and References were taken from the book Firqāt al-Aḥbāsh.
Prepared by Abū ʿAbdullāh
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