A refutation of Shia Cult

In the Holy Quran, we read explicit verses in the virtues of the companions of the Prophet (S)

محمد رسول الله والذين معه اشداء على الكفار رحماء بينهم تراهم ركعا سجدا يبتغون فضلا من الله ورضوانا سيماهم في وجوههم من اثر السجود ذلك مثلهم في التوراة ومثلهم في الانجيل كزرع اخرج شطأه فازره فاستغلظ فاستوى على سوقه يعجب الزراع ليغيظ بهم الكفار وعد الله الذين امنوا وعملوا الصالحات منهم مغفرة واجرا عظيما

[048:029] Muhammad, (SAW), is the messenger of Allah. He and his followers are tough on the unbelievers; but they are kind to each other. You see them bowing, and falling down prostrate (before Allah) seeking His favors and His acceptance. The distinctive effect of prostrating (before their Creator) is apparent on their faces. Such is their description in the Torah. About them, the Gospel quotes the parable, “It is as if the seed is sown in the field…

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Biography:Ibn Qayyim R.A

Muhammad ibn Abu Bakr (alsoknown as Ibn Qayyim (“The son of the principal”) or Ibn Qayyim al-Jawziyyah (“Son of the principal of the (school of)
Jawziyyah”)) (1292–1350 CE /691 AH–751 AH) was a SunniIslamic jurist, commentator on the Qur’an and theologian.
Although he is sometimes
referred to as “the scholar of the heart” given his extensive works pertaining to human
behavior and ethics, Ibn Qayyim’s scholarship was focused on the sciences of Hadith and Fiqh. Continue reading at Wiki

Imam Tayimiah R.A: Brief biography

Taqi ad-Din Ahmad ibn
Taymiyyah (January 22, 1263–1328 CE), full name: Taqī ad-Dīn Abu ‘l-ʿAbbās Aḥmad ibn ʿAbdal-Ḥalīm ibn ʿAbd as-Salām IbnTaymiya al-Ḥarrānī (Arabic: ﺗﻘﻲ
ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ
ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻟﺤﺮﺍﻧﻲ ), was
an Islamic scholar (alim),
theologian and logician born in Harran, located in what is now Turkey, close to the Syrian border. He lived during the troubled times of the Mongol
invasions. He was a member of the school founded by Ahmad
ibn Hanbal and sought the returof Islam to what he viewed as earlier interpretations of the
Qur’an and the Sunnah.
Continue reading at Wikipedia

Imam Tayimiah R.A: Counter views – End

Ibn Taymiyyah:
Ibn Taymiyah (d. 728/1328) was
a theologian who was sent to
the jail by the
consensus (Ijma’a) of prominent
Sunni scholars of his time (in
Egypt and
Damascus) because of his
heretical beliefs. He was
considered an innovator
and a heretic and some Sunni
scholars went so far as to
declare his
writings as Kufr. Now he has
become a Muslim scholar for
Wahhabis! I don’t
want to go into the details of the
charges against Ibn Taymiyah
which was
raised by prominent Sunni
scholars about his heretical
beliefs such as his
idea that Allah has limbs and
these limbs are physical (Haqiqi)
and so on
since it needs thousands of lines
by itself. Among those Sunni
scholars who
denounced him, are Taqi al-Din
Subki, Ibn Hajar al-Haythami, Ibn
Hajar al-
Asqalani, al-Izz ibn Jama’a,
Muhammad Zahid al-Kawthari,
Abu Hayyan al-
Andalusi, Shaykh Ahmad Ibn
Zayni dihlani, Shaykh Mohammad
Ouwayss from al-
Azhar, and many others. In their
fatwa, they called Ibn Taymiyah
as a
misguided person who was
deserting the Sunni tenets. I
refer Sunni brothers
to their authentic Fiqh book
called “The Reliance of the
Traveller” for a
biography of Ibn Taymiyah.
************************
Now, as for Ibn Taymiyyah: A
number of prominent Muslim
scholars of great repute -have-
in fact pronounced kufr on Ibn
Taymiyyah, although the
majority of scholars of ahl-al-
Sunnah
have not pronounced kufr on
him. Many have, however,
criticized
him for innovation (bid`ah).
Among those who criticized him
are
-Ibn Hajar al-`Asqalani (FatH al-
Baaree, [Vol 12, p202], [V
13, p 410]),
-Ibn Hajar al-Haytami ([al-
Fataawaa al-Hadeethiyyah p116,
p203], [Haashiyah, p443, p489])
-Taqi al-Deen al-Subki ([al-sayf al-
Saqeel], [al-durrah al-
maDiyyah]
Others include Taj al-Deen al-
Subki, al-Hafiz al-Dhahabi, Ibn
Daqeeq al-`Eed and Zayn al-Deen
al-`Araaqee.
Firstly, we should realize that
those scholars who pronounced
kufr on him based their verdicts
on very real evidence from Ibn
Taymiyyah’s own books. One of
the
primary contentions of these
group of scholars was that Ibn
Taymiyyah believed in – eternity
of the
universe, which is that he said
that some kind of creation
always
existed. Also a
large number of scholars, of
both former and latter times,
have
criticized some of Ibn
Taymiyyah’s opinions as
innovations. It
cannot be denied that in some
issues, Ibn Taymiyyah (though he
may have had good intentions)
has contradicted the consensus
(ijmaa`) of the Muslim scholars.
Some of these issues are
doctrinal (e.g. he believed that
Allah can be described with
(limits), compare this to the
mainstream Sunni creed as
presented by Imam al-Shafi`ee,
for example in ,
p8, or Abu Haneefah (al-fiqh al-
akbar, p57), al-Tahawi (al-
`aqeeedah al-TaHaawiyyah), al-
Bayhaqi (al-Asmaa’ waS-Sifaat,
p410), etc),
others are related to fiqh
(jurisprudence) (e.g. his
opinion that three divorces
pronounced together do not all
take
effect – this fatwaa incidentally
was the reason that Ibn Rajab
al-Hanbali forsook Ibn
Taymiyyah).
*****************************
*****************************
****************
The following article is written
by a Sunni brother. This also
shows the
fact that ortodox Sunnis beleive
that Allah can be seen but we
don’t know
how? He talks but we don’t
know how? He is stablished on
the trone but
we don’t know how? On the
other hand Wahhabis attribute
physical entities
to it, while shia do not beleieve
Allah has hand at all. Shia also
beleive
he can not be seen at all, and so
on.
From: mas@Cadence.COM
(Masud Khan)
Subject: The Aqeedah of Ahl al-
Sunnah wa’l Jamma’ah
Date: 3 May 1994 23:13:19 GMT
THE AQEEDAH OF AHL AL-SUNNAH
WA’L JAMA’AH – in contrast with
the Aqueedah
of the “Salafi” sect.
What follows are some examples
of the anthropomorphic nature
of the neo-
‘Salafite’ Aqeedah, and how it
varies from the actual Aqeedah
transmitted
to
us by the earliest generations of
the Muslim Ummah. Today’s
‘Salafiyya’
claim to have the original and
pristine Aqeedah of the first
three pious
generations of Islam; but in
reality it is the Aqeedah of the
likes of Ibn
Taymiyya and his disciple Ibn al-
Qayyim al-Jawziyyah when it
comes to
describing Allah and His
attributes and so on. The
following four points
points have derived directly from
the works of the “Salafi” scholars
(al-
Harras and al-Uthaimin)
themselves. In comparison to
these points I have
also quoted from the Aqeedah
of Imam Abu Ja’far al-Tahawi’s
[d. 321 AH;
Rahimullah] and others for you
to compare and contrast. Imam
Tahawi’s
Aqeedah represents the
Aqeedah as transmitted by the
scholars of his
Madhab (which represents in
the main the Aqeedah of the
Salaf-us-Salihin) –
Imam al-Azam Abu Hanifa, Imam
Abu Yusuf and Imam al-Shaybani
(Allah
mercy be upon them) – three of
the greatest Ahl al-Sunnah
scholars.
1 The Vision of Allah in the
Hereafter
Imam al-Tahawi (Rahimullah)
said with regard to this issue in
“al-Aqeedah
at-Tahaweeah” [English trans. by
I.A. A’zami, under the title ‘Islamic
Belief’], “Belief of a man in the
‘seeing of Allah by the people of
the
Garden’ is not correct if he
imagines what it is like, or
interprets it
according to his own
understanding, since the
interpretation of his
‘seeing’ or indeed, the meaning
of any subtle phenomena which
are in the
realm of Lordship, is by avoiding
its interpretation and strictly
adhering
to the submission. This is the din
of Muslims. Anyone who does
not guard
himself against negating the
attributes of Allah, or likening
Allah to
something else
(anthropomorphism), has gone
astray and has failed to
understand Allah’s glory,
because our Lord, the Glorified
and the Exhalted,
can only possibly be described in
terms of Oneness and Absolute
Singularity
and no creation is in anyway like
Him.”
In contrast, Muhammad Khalil
Harras (a ‘Salafi’ scholar) said in
his “Sharh-
ul-Aqeedat-il-Wasitiyyah (of Ibn
Taymiyya, pg. 73): “The Mutazila
deny the
vision. This denial is based on
refusing to accept Allah in any
direction
for it is necessary for a thing
being seen to be in the direction
of the
seer..” Thus, al- Harras claims
that for Allah to be seen in the
Hereafter,
He (Allah) must have a direction!!
In comparison, Imam al-
Shahrastani [d.
1153 CE; Rahimullah] said in his
“Kitab al-Milal wa’l Nihal (Muslim
Sects
and Division, trans. by A,K, Kazi
and J.G. Flynn, pg. 85): “Imam
Ash’ari
(Rahimullah) says, however, that
the vision of God does not entail
direction, place, form, or face to
face encounter either by
impingement of
rays or by impression, all of
which are impossible.”
2 The Speech of Allah
Imam al-Tahawi (Ramimullah)
said: “The Qur’an is the word of
Allah. It
came from Him as speech
without it being possible to say
how…(next
^^^^^^^^^^^^^^^^^^^^^^^^^
^^^^^^^^^^^
paragraph): It is not created, as
is the speech of human beings,
and anyone
who hears it and claims that it is
human speech has become an
unbeliever.
Allah warns him and censures
him and threatens him with Fire
when He says,
Exalted is He: ‘I will burn him in
the Fire.’ [al-Muddaththir 74:26]
When
Allah threatens with the Fire
those who say ‘This is just
human speech’ [al-
Muddaththir 74:25] we know
for certain that it is speech of
the Creator of
mankind and it is totally unlike
the speech of mankind.”
In contrast al-Harras stated in
“Sharh-ul-aqeedat-il-wasitiyyah
of Ibn
Taymiyya” [pg. 87]: “His
statement, voice and speech
take place with
letters
and sounds. One to whom He (ie
Allah) speaks he hears. This
includes the
refutation of the stand taken by
the Ash’aria (e.g. Imam al-Ghazali,
Rahimullah, in his ‘Ihya ‘ulum al-
din’) that speech of Allah is
primeval
and is
without letter or sound.”
NB- Imam ibn Tahir al-Baghdadi
(d. 429/1037; Rahimullah) said
with regards
to this issue: “Another group (of
anthropomorphists) is
represented by
those who draw a resemblance
between God’s Word and the
word of His
creatures. They hold thatGod’s
speech consists of sounds and
letters
belonging to the same species
as the sounds and letters which
are ascribed
to mankind.” (vide: ‘al-Farq bayn
al-firaq’, English trans. by
A.Halkin: as
‘Moslem Schisms and Sects’, v2,
p35)
3 Allah’s Hands
al -Harras stated without any
definite proof (pg. 44, above
reference):
“How can ‘hand’ be interpreted
to mean power when the text
proves
mentioning of palm, fingers,
right and left, closing, opening,
etc. which
can happen only in the case of a
real hand.”
Imam al-Tahawi said [no.34 in
his above mentioned book]:
“Anyone who
describes Allah as being in
anyway the same as a human
being has become an
^^^^^^^^^^^^^^^^^^^^^^^^^
^^^^^^^^^^
unbeliever. All those who grasp
this will take heed and refrain
from saying
things such as unbelievers say,
and they will know that He, in His
attributes,
is not like human beings.”
^^^^^^^^^^^^^^
^^^^^^^^^^^^^^^^^^^^^^^^
4 Allah’s establishment on the
Throne
Imam Malik (Rahimullah) was
asked about Allah’s
establishment on the
Throne; he said: “Establishment
(Istiwa) is known, the how of it
is
^^^^^^^^^^
unknown, belief in it is
obligatory, and questions about
it are
reprehensible innovation (bid’ah)
.” (see Reliance of the Traveller,
pg.
854). In contrast, Muhammad as-
Saleh al-‘Uthaimin (a leading
‘Saudi’
scholar) said in ‘The Muslim’s
Belief’ (pg.11, this work was
heard and
approved by the foremost
‘Saudi’ Mufti – Abd al-Aziz ibn
B’az, trans. M.H.
al-Johani): “‘His (Allah’s) settling
on the Throne’ means that He is
sitting in person on his Throne
in a way that is becoming His
majesty and
Greatness. Nobody except He
knows exactly how He is sitting.”
Imam al-
Shahrastani (Rahimullah) stated
that the leader of the heretical
sect
called the ‘Karramites – Abu
Abdullah Muhammad ibn Karram
declared: “God is
firmly seated on the Throne and
that he is sitting in person on
the upper
side of it…” (Muslim Sects and
Divisions, pg. 92 trans. A.Kazi and
J.Flynn).
The above are CLEAR proofs that
the ‘Salafi/Wahabi’
interpretation of Allah
(swt) is in essence
athropomorphic, the claim that
indivduals like Ibn
Taymiyya, Bin Ba’z and al-Albani
have the same Aqeedah as Ahl al-
Sunnah
wa’l Jama’ah is blatantly untrue
and misleading to Muslims in

Imam Tayimiah R.A: Counter views – I

From: dabbous@milou.inria.fr
(Walid Dabbous)
Subject: Re: Ahl al-Sunnah and
Ibn Taymiya
Dear brothers,
as-Salamou alykum wa
rahmatoullahi wa barakatouh,
I agree with brother Masud
when he says that we can NOT
rely
on ibn taymiyya in matters os
aqueedah in the end part of his
posting (I only pur the
beginning here above).
Someone was defending ibn
taymiyya a few weeks, so please
find a contribution on this
subject taken from the aqueedah
of Ahl-es-Sunna wal Jamaa
(ashaira wa maturidiyya).
In article , U58369@
uicvm.uic.edu writes:
|> Assalamo Alaikum Wa
Rahmatullahi Wa Barakatu
|>
|> Concerning the accusation of
Ibn Taymiyyah that he attempted
to ascribe
human
|> qualities to Allah Subhana wa
Ta’ala: Some of the people who
lived in
the same
|> era as Ibn Taymiyyah accused
him of this and they had no
proof to back
up their
|> accusations whatsoever. The
people after them received this
information
from
|> what Ibn Batutah collected.
As most of us know, Ibn Batutah
was not a
scholar
|> either of hadith OR aquidah.
Besides, he never met nor heard
Ibn
Taymiyyah
|> speak. The biography of Ibn
Taymiyyah shows that he always
strongly
opposed
|> those people who attempted
to ascribe human qualities to
Allah Subhana
waTa’ala
|> (See Hayat Sheikh al-Islam Ibn
Taymiyyah by Muhammad al-
Baytar). You
can find
|> more proofs in Ibn
Taymiyyah’s book, Sharh Hadith
An-Nuzool (Commentary
on the
|> Hadith of Nuzool). There are
many proofs that Ibn Taymiyyah
had the
same be-
|> lief and aquidah as the
Sahabah and the scholars of As-
Salaf. To show
just one
|> example: Ibn Taymiyyah says
in his book, al-Aquidah al-
Wasitiya, pg. 9,
…and
|> >from the belief in Allah is the
belief in what Allah ascribed for
himself in
|> the Quran and in the Sunnah
without falsifying or denying or
“takeef”
(ie-to
|> question how his attributes
are). And he quotes this ayah
from the
Quran, Sur-
|> ah al-Shurah, Ayah 11:
|> …there is nothing
whatsoever like unto Him and He
is the one
|> that hears and sees.
|> And Ibn Taymiyyah explains
that the Muslims from Ahl al-
Sunnah wa
Jama’ah
|> don’t deny
|> what Allah ascribed to Himself
& don’t falsify His words. And
they
believe
|> in all His names and ayat. And
they don’t make comparisons
between
Allah and
|> his creatures because there is
nothing like Him. And Allah
knows best
about
|> everything and about Himself.
|> This is one of many examples
that proves that Ibn Taymiyyah
never
claimed
|> “tashbeeh” (ie-never
attempted to ascribe human
qualities to Allah).
|>
I read many of ibn taymiyya
books and the books wrote by
other
scholars to refute him. It is very
clear that ibn taymiyya was
refuted
by the majority of scholars. he
was accused not to belong to the
Salafi school. I showed this in a
previous message and I will
repost
this message soon in sha’a Allah.
The scholars of Ahl eSunna wal
Jamaa
from the 4 schools refuted his
opinions and ibn taymiyya
always tried
to escape from punishment by
saying the 2 shahadas.
ibn taymiyya and his disciple ibn
aljawziyya (different from the
great
hanbali scholar Ibn alJawzi) are
not considered to belong to the
salafi school. ibn taymiyya was
put in jail because of many of his
wrong teachings concerning the
aqeeda. He was not put in jail by
some
tyranic ruler. He was put in jail to
preserve the people from his
ideas. (See Rihlat Ibn Battoutah
where ibn battoutah said: when i
came to damascus there was a
man called ibn taymiyya
speaking about
religion science, but there was
something strange in his mind…
Once
he was doing “kutbat aljuma’a”
and he said yanzilou rabbuna ila
assam’a adunya, then he went
down two steps on the minbar
and he said
“kanuzuli hatha” (like my
descending). the people of
damascus jumped
on him and wanted to kill him.
al-‘imam al-mujtahid asSubkiy
wrote
many books to refute ibn
taymiya. This event of ibn
Taymiya is
registered by the bokks of
history and they are available
and may be
the Muslims need to read them
or some of their contents. Ibn
Taymiyah
was put in jail by the agreement
of the Muslim scholars of Egypt
and
ashSham. His imprisonment
came as a result of the ijma^ of
the
scholars of his age..
In addition, not only ibn
battouta spoke about ibn
taymiyya but a lot
of scholars wrote books and
letters to warn the people from
this man.
i have a long list of these Ulema
and their books. I have a lot of
their
books also.
Among the great Ulemas from
ahl es-Sunna wal jama’a who
refuted him and
decalred that his is out of the
right way of islam:
1) “aSubki” in his “aRasae’l
aSubkiyya firrad ala ibn
taymiyya”,
2) ibn hajar alhaytami, in al-
Fatawa al-Hadithiyya
3) Abou hayyan alandaloussi in
an-Nahr almaadd
4) ibn hajar alaskalani in fath
albari page 410 fascicle 13 kitab
atawhid.
from the 12th hegire century
5) Sheikh ahmad ibn Zayni
dihlane in finat alwahhabiyya,
6) sheikh Muhammad ibn
darwiche al-Hout from beirut in
his book
Rasail fi akidat ahl-esunna
waljamaa.
from the 20th century
7) sheikh muhammad Ouwayss
from alAzhar in his book ibn
taymiyya laysa
salafiyyan, and many others.
In fact, there are many sayings
of ibn taymiyya related to TAJSIM,
in
his own books. He pretended in
his fatawa, (al-asma’a was-sifat)
that
the ahl-esSunna wal Jamaa did
not refute Mujassima (those who
attributed body to Allah). He
even said that there isn’t any
single
text from the Salaf to refute
mujassima. While in fact,
al-‘imam Ahmad
said that the person commits
kufr if he says Allah is a body
(jism)
even if he says that Allah is a
body not like other bodies (jism
la
kalajsam). He was quoted saying
that “The terms are taken from
language and al-‘Islam and the
people of language have put this
term
(body) on something that has
length, width, thickness, image,
structure and components and it
was not narrated in ash-shari^ah
(Islamic law). Therefore, it is
invalid and cannot be used” (end
of
quotation of Imam Ahmad). al-
bayhaqiyy narrated that about
Ahmad in
his book manaqib Ahmad and
az-Zarkashiyy narrated the first
saying of
Ahmad. Notice that Ahmad did
not accept the term (body not
like other
bodies) because it does not befit
Allah and the language does not
accept that. I also quoted the
saying of al-Imam al-Ash^ary
from
Kitab An-Nawader:
“If someone belives that Allah is
a body then he ignores Allah
and he is a kafir”.
To be continued..
In sha’a Allah
Walid Dabbous
*****************************
*****************************
****************

Imam Tayimiah R.A: Pro views

From: mas@Cadence.COM
(Masud Khan)
Subject: Ahl al-Sunnah and Ibn
Taymiya
Ibn Taymiya and his writings
and those of his students have
recently
been used by “Wahabbis” and
“Reformists” to provide evidence
against
madhaib and the Aqueedah of
Ahl al-Sunnah wal Jamaat (The
Four Schools).
As can be seen from the
following brief biography, taken
from “The
Reliance of the Traveller” which
is an AUTHENTIC book of fiqh, Ibn
Taymiya (Rahim-ullah) was
considered an innovaitor and a
heretic and
some scholars went so far as to
declare his writings as Kufr.
—-
Ibn Taymiya is Ahmad Ibn Abd al-
Salaam ibn Abdullah, Abu al-
Abbas Taqi
al-Din ibn Taymiya al-Harrani,
born in Harran, east of
Damascus, in
661/1263. A famous Hanbali
scholar in Qur’anic exegesis
(tafsir),
hadith and jurisprudence, Ibn
Taymiya was a voracious reader
and
author of great personal
courage who was endowed
with a compelling
writing style and a keen
memory. Dhahabi wrote of him,
“I never saw
anyone faster at recalling the
Qur’anic verses dealing with
subjects
he was discussing, or anyone
who could remember hadith
texts more
vividly.” Dhahabi estimates that
his legal opinions on various
subjects amount to three-
hundred or more volumes.
He was imprisoned during much
of his life in Cairo, Alexandria,
and
Damascus for his writings,
scholars of his time accusing
him of
believing Allah to be a corporeal
entity because of what he
mentioned
in his al-aqida al-Hamawiyya and
al-Wasitiyya and other works,
such as
that Allah’s ‘hand’, ‘foot’, ‘shin’
and ‘face’ are literal (haqiqi)
attributes, and that He is upon
the Throne in person. The error
in
this is suggesting such
attributes are literal is an
innovation and
unjustifiable inferance from the
Qur’anic and hadith texts that
mention them, for the way of
early Muslims was mere
acceptance of such
expressions on faith without
saying how they are meant, and
without
additions, subtractions, or
substituting meanings imagined
to be
synonyms, while acknowledging
Allah’s absolute transcedence
beyond the
characteristics of created things,
in conformity with the Qur’anic
verse “There is nothing
whatsoever like unto
him” [Qur’an 42:11]. As
for figurative interpretations
that preserve the divine
transcendence,
scholars of tenents of faith have
only had recourse to them in
times
when men of reprehensible
innovation (bid’a), quoting
hadiths and
Qur’anic verses, have caused
confusion in the minds of
common Muslims
as to whether Allah has
attributes like those of His
creation or
whether He is transcendently
beyond any image conceivable
to the minds
of men. Scholars’ firmness in
condemning those who have
raised such
confusions has traditionally
been very uncompromising, and
this is no
doubt the reason that a number
of the Imams of the Shafi’i
school,
among them Taqi al-Din Subki,
Ibn Hajar Haytami and al-Izz ibn
Jama’a,
gave formal legal opinions
(fatawa) that Ibn Taymiya was
misguided and
misguiding in tenents of faith,
and warned people from
accepting his
theories. The Hanafi scholar
Muhammad Zahid al-Kawthari
has written
“Whoever thinks that all the
scholars of his time joined in a
single
conspiracy against him from
personal envy should rather
impugn their
own intelligence and
understanding, after studying
the repugnance of
his deviations in beliefs and
works, for which he was asked
to repent
time after time and moved from
prison to prison until he passed
on to
what he’d sent ahead.”
While few deny that Ibn Taymiya
was a copious and eloquent
writer and
hadith scholar, his career, like
that of others, demonstrates
that a
man may be outstanding in one
field and yet suffer from radical
deficiencies in another, the most
reliable index of which is how a
field’s Imams regard his work in
it. By this measure, indeed, by the
standards of all previous Ahl al-
Sunnah scholars, it is clear that
despite voluminous and
influential written legacy, Ibn
Taymiya cannot
be considered an authority on
tenents of faith (aqueeda), a
field in
which he made mistakes
profoundly incompatible with
the beliefs of
Islam, as also with a number of
his legal views that violated the
scholarly consensus (ijma) of
Sunni Muslims. It should be
remembered
that such matters are not the
province of personal reasoning
(ijtihad),
whether Ibn Taymiya considered
them to be so out of sincere
conviction,
or whether simply because, as
Imam Subki said, “his learning
exceeded
his intelligence.” He died in
Damascus in 728/1328.
Taken From:
English/Arabic Traditional
Sunni Manual of Shari`ah
_____________________________

Why must we follow. The importance of expert religous authorities and rulings

Question) Why do we need an
Imam ?? Isn’t Taqleed = Blind
Following ?? Please explain the
statements of Mujtahid Imams.
Answer)
Extracting Law and Taqleed:
There are certain
commandments in the Quran
and Sunnah which a lay person
can understand. For example:
“Do not back bite” (Surah al-
Hujaraat: 12)
There are some statements
which seem to contradict other
verses of the Quran or a Hadith.
For example, the Prophet S.A.W
said in a Hadith:
“Whoever has an Imam, then the
Imam’s recitation is his
recitation.”
This seems to indicate while the
Imam is reciting in Salaat, the
follower should remain silent.
However, another Hadith says:
“There is no salaat for he who
does not recite Surah Al-Fatiha.”
This seems to indicate that
everyone should recite Surah
Fatiha. The question arises
whether the first Hadith should
be taken as the primary sourch
referring to the Imam or the one
who offers salaat individually and
the second Hadith explained as a
corrobborating evidence; or
should we make the second
hadith the base and the first
Hadith refers to the Imam’s
recitation after he recites Surah
Fatiha.
Needless to say from the above
examples, the process of
extrapolating rules from the
Quran and Sunnah can be
complicated. One soultion is that
we exercise our understanding
and insight in such issues in
order to make our judgments
and rulings. Another solution
could be that instead of making
independent rulings ourselves,
we look into what the
predecessors ruled concering
these issues.
Visit this link for more details on
this: http://
http://www.cometoislam.com/fiqh/
legal/8-9.htm
The concept of Taqleed in the
Quran:
“O you who believe! Follow Allah’
follow the Messenger and those
of authority (Amr) amongst you.”
“And when there comes to them
a matter concerning (public)
safety or fear, they relay it. If they
had only referred it to the
Messenger and to those of
authority (Amr), those who can
investigate and extract
(information) among them
would know (the rumor’s
validity)…”
Visit this link for more details on
this: http://
http://www.cometoislam.com/fiqh/
legal/14-15.htm
Blind Following:
Ibn Hamam and Ibn Nujaim, both
define Taqleed thus:
“Taqleed is to follow the opinion
of a person – whose opinion is
not a proof in Islamic law –
without asking for his [the
person followed] proof.”
This statement has clarified the
fact that a person who practices
Taqleed (the Muqallid) does not
hold the opinion of the one
whom he follows (the Mujtahid)
as a source of Islamic law
because the source for Islamic
law are confined to the Quran
and Sunnah (both Ijma and Qiyas
[analogy] are derived from the
Quran and Sunnah). The only
reason why a Muqallid follows an
Imam is because of the
conviction that the Mujtahid has
inisights into the Quran and
Sunnah (which he, the follower,
does not posses) by which the
Mujtahid is able to understand
their meanings, in this regard the
follower has relied upon the
Imams’ opinion. Perceived in this
perspective Taqleed cannot in all
fairness, perceived be equaled
with shirk nor blind following.
Visit this link for more details on
this: http://
http://www.cometoislam.com/fiqh/
legal/12-13.htm
The Statements of Mujtahid
Imams themselves:
Contentions that the Imams
themselves have prohibited the
following of their opinions until
they have discovered the proofs
and that if their opinions conflict
with any Hadith, they should
smite their opinions against the
wall and practice the Hadith, are
of course true. However, to do
justice to such statements, one
would have to conclude that they
are NOT addressed to people
who do not possess the faculty
of Ijtihad. Rather, they were
appealing to those scholars who
were capable of Ijtihad. Shah
Waliyyullah of Delhi has
summarized such statements
thus:
“These statements can be
assessed against those who have
some ability to exercise
Ijtihad…….”
Visit this link for more details on
this: http://
http://www.cometoislam.com/fiqh/
legal/94-95.htm
Imam Abu Hanifa RUA:
Imam Abu Hanifa RUA was a
Tabi, who met 4 Sahaba RAU. He
was born in one of the Best
generations. His time was very
close to Prophet SAW. Opinions
of MODERN DAY scholars hold NO
weight against the rulings of the
people of “Khair ul Quroon” (the
best 3 generations).
Following an Imam:
Everyone has to do the Taqleed
of someone. There is not a single
person who doesn’t do the
Taqleed. As of those who deny
the Taqleed of four Imams, they
do the Taqleed of Ibn Tamiya. We
always need someone to guide
us.
The way of “Ahle-Sunnah Wal
Jamaat” is that we follow the
opinions and practices of the
Best of the Generations. Sahaba
RAU directly learned from
Prophet S.A.W and understood
the meaning far better than
anyone can understand now.
Conclusion:
I once began to believe that it
was not necessary to follow an
Imam. However, I only held this
view until I learned the other
side. After reading the books of
both Ahle-Hadees and Ahle-
Sunnah I, personally, came to the
conclusion that Ahle-sunnah wal
Jamaat is the way.
Therefore, I can only invite and
ask brothers and sisters to do
thorough research on this
subject. Read the books that
support and explain why we
should do Taqleed of one of the
Imams and answer all the
questions raised by Ahle-Hadees.
Well, at least look at both sides.
This link contains books that
explain the importance of
Taqleed:
http://www.cometoislam.com/
fiqh/fiqh.htm

Tombs of four imams

Image

Unsung, unknown saint heroes.

churumuri

K. JAVEED NAYEEM writes: Last week, Mysore saw the passing away of a man whom most people of any substance will perhaps never miss. But the less fortunate ones amongst us, whose number is legion and who are considered a burden on society, both while they are alive and strangely even after they are dead, will perhaps begin to notice his absence from their midst very soon.

Ghulam Hussain, the nondescript and soft spoken man whom I knew over the past 30 years, bid a silent adieu to this world and to his most humble and thankless existence without me even knowing that he was dead. I discovered that he was not only dead but buried too only when I picked up Star of Mysore on the evening of that fateful day of his departure.

He was perhaps the only person in our midst who served the living and…

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mffhere.wordpress.com

 In the Name of Allah, the Most Gracious, the Most Merciful.
 
A symposium by erudite scholars on the Greatest of the Imams, Nu’man bin Thabit Abu Hanifa (May Allah have Mercy on him) was held on the 30th of January, 2010 under the title The Legacy of Imam Al A’zam Abu Hanifa (Rahimahullah) – A sign from among the Signs of Allah (Subhanhu wata’ala). It has beautiful explanations & amazing insight and will clear many misconceptions that people may have regarding Imam Abu Hanifa, InshaAllah.
  
Contents & Speakers:
  
– Usul ul Fiqh by Mufti Muhammad ibn Adam al-Kawthari (Darul Iftaa)
  
– The Sacrifice and Character of Imam Abu Hanifah by Shaykh Zahir Mahmood (As-Suffa Insititute)
  
– Great Muqallids of the past (taqleed) by Shaykh Ahmad Ali (Al Mahad Al Islam)
  
– Aqeedah by Mufti Abdur-Rahman ibn…

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mffhere.wordpress.com

In the name of Allah, Most Gracious, Most Merciful
 
Below is an excellent answer which deals with the issue of taqleed and thereafter is a small illustrious example of taqleed. A few good books and articles are also linked for further understanding on the subject.
 
The answer addresses the following points concisely:

Why are there differences of opinions?

– Differences of opinion arising from the understanding of the Noble Qurān.

– Differences of opinion arising from the Noble Ahādith.

– There were many mujtahids in the past. Why do I have to restrict myself to following one of the four madhāhib?

– If all four madhāhab are correct why do I have to restrict myself to only one madhhab?

– Why do I have to follow an Imām of fiqh? Why can’t I follow an Imām of hadīth? It is unanimously accepted that the Sahīh of Imām…

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MUSLIMOLOGY

Bismillah, alhamdulillah, was-salat wa salam ala Rasulullah

This next section has to do with the Muslim world on the world stage. AHM deals with the life of Muslims in the West, as well as the relationship between East and West, and how Islam circumscribes politics. He does deal with certain regions of the world by name (Europe, Turkey, India, etc.) but I will be adding those sections here shortly.

Spirituality and Politics
20. Remember: the history of Islam is the history of the Muslim ego.
-Most of the Muslim conquest were done for glory or prestige and this is the case again today

54. If you put down your tasbih you will not pick up a rifle safely.
-The importance of spirituality (inward mujadaha) in tandem with physical outward jihad or else we will have a bad beginning in our battles

45 Sufism is the belief that we should not…

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MUSLIMOLOGY

While working on my commentary of Shaykh Abdal Hakim Murad’s Contentions, I corresponded with the noble shaykh and he shared some of his own commentary on the more difficult ones that I struggled in commenting on or thought perhaps…there was more to their meaning than the obvious. It was surprising to learn that even he forgot what some of them meant…and also great to finally know what some of the more ambiguous contentions meant. I meant to post it earlier on, but alas, forgot.

Here is his commentary verbatim, reproduced by his permission.

82.       He did not say: ‘Guide us to the gay path.’ (happy/joy)

He said ‘Straight path’.

3.     Some drink deeply at the Fountain of Life; others merely gargle.

The Fountain of Life ‘ab-i hayat’ is dhikr, which saves us from spiritual death. Dhikr should be internalised and enter the heart, not simply played with inside the mouth.

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MUSLIMOLOGY

Christ

99 Jesus was humanly perfect; Christ was inhumanly so.
-How can The Christian relate to a divine Christ but they can relate to the Prophets and their very human encounter with the divine

55 Christ is the Hodegetria.
-The iconic artpiece of Mary holding Jesus as a baby and pointing to him alayhi salam, which is basically what the Quranic verse is, ‘So she pointed to him. They said, “How can we speak to one who is in the cradle a child? [Jesus] said, “Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet. And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive. And [made me] dutiful to my mother, and He has not made me a wretched tyrant. And peace is on me the day I…

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MUSLIMOLOGY

This section is quite difficult but I have tried my best here. I will most definitely have to review it and add more to this. And for the Jewish people that may come across this, this isn’t anti-semitic or politicized, its merely a discussion on the relationship between Islam and Judaism, hopefully it will be beneficial and lead to greater peace and understanding.

Judaism

-Abdal Hakim Murad says in one of his papers, ‘What matters about Islam is that it did not produce the modern world. If modernity ends in a technologically-induced holocaust, then survivors will probably hail the religion’s wisdom in not authoring something similar. If, however, it survives, and continues to produce a global monoculture where the past is forgotten, and where international laws and customs are increasingly restrictive of cultural difference, then Islam is likely to remain the world’s great heresy. In that case, Kepnes’ description of…

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Lets pay heed: Abdul Hakim Murad

O you who believe! Let not your
wealth nor your children distract
you from remembrance of Allah.
Those who do so, they are the
losers. ( 63:9)
This verse in the Qur’an is an
invitation for humanity to make a
relatively small effort in this
world, in return for the eternal
reward of the hereafter. It is a
call to save ourselves from
becoming fixated on our wealth
and on providing our children
with the latest gadget and
games, which ultimately are mere
distractions from our
remembrance of the creator.
But humans are short-termist;
we think primarily of our
pleasures now rather than the
harmony and serenity of the
world to come. Chapter 102 of
the Qur’an says that we are
distracted by competing in
worldly increase, until we finally
end up in our graves where we
will be questioned about our
excesses.
Does this mean that it is wrong
to own things? Of course not, as
money and offspring can be
positive things in the life of a
believer, and we do of course
have basic needs which need to
be met. But we must remember
that the pleasures of
consumption are quickly gone,
while lasting benefit comes only
from using our wealth to uphold
the rights of others; namely the
orphan, the traveller, and the
needy. Wealth is thus truly ours
only once it has been given away.
Those who are genuinely
distracted by worldly increase,
and who make it an end in and
of itself rather than as a means
towards something better are in
effect guilty of a form of idolatry.
Ours is an age that has made
idols of the great banks and
finance houses, driven to frenzy
by competition amongst
billionaires who are kept awake
at night by the thought that a
rival might make a business deal
more quickly than them. A
banker who can asset strip
companies and throw its
employees out onto the street is
someone who is in the grip of an
obsession that has thrown him
beyond of the normal frontiers of
humanity.
Neo-classical economics has
traditionally focused on four
things: land, labour, capital and
money, the first three of which
are finite, while the fourth,
money, is theoretically infinite,
and is therefore where human
greed has been particularly
focussed. Thus arose a system
where someone could, with
approval, set up a bank with only
£1, and then lend £100 using
property and other assets
promised by others as security.
The lender now has £100
including interest, which they
earned by just sitting there and
doing nothing. On the basis of
this £100, they can then lend
£1000, and on and on, until the
cancerous growth lubricated by
greed becomes so huge that it
leads to a fundamental
breakdown in the system. Such a
system based on usury, with
interest as the bizarre “price of
money” which itself becomes a
commodity, was once prohibited
by all faiths. People had a simple
and natural intuition that the
commoditisation of a
measurement of value would
open the door to trading in
unreal assets, and ultimately to a
model of finance that would
destroy natural restraints and
even, potentially, the planet.
In the classical Islamic system, by
contrast, money is the substance
of either gold or silver. With a
tangible and finite asset being
the only measure of value, there
is a great deal more certainty
about the value of assets and the
price of money. This basic
wisdom was though not just a
theoretical ideal; it succeeded.
Muslim society at its height was
mercantile, and it was successful.
Never was money assigned its
own value and never was it seen
as an end in and of itself.
Since the abolition of the gold
standard however, theoretical
limits on the price of money
were removed. Last year’s
meltdown, whose final
consequences were
unguessable, was a sign of the
inbuilt dangers of a usurious
world. Humans are naturally
short-termist but in times of
crisis we must take stock. As
with the related environmental
crisis, now is the time to be
smarter and more self-restrained.
The believer is in any case allergic
to the mad amassing of wealth,
since he or she expects true
happiness and peace only in the
remembering of God and in the
next world.
Now is the time to think seriously
about finding an economic
system to replace the one whose
dangers have just been revealed.
Upon the conquest of Mecca, a
verse of the Qur’an was revealed
commanding people to give up
what remained of their interest-
based transactions, upon which
a new system based on the value

Dua is the most powerful weapon of a momin!

Majestic Islam

Bismillah ar-Rahman ar-Raheem

We all will be tested by Allah (SWT) and therefore we will pass through times which would seem difficult to us. But indeed Allah (SWT) will be preparing us to be strong and firm on our Imaan. At such times or occasions the best way to ask help from Allah (SWT) is the way Allah (SWT) and Prophet (SA) taught us to do.

Below are some Dua/Ayah with their translation which we must recite at the time of difficulty to seek tauba and help from Allah (SWT).

Please share your information and knowledge for the same purpose using the comment section.

You can also Download The PDFand save it to your computer.

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