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Salafi Aqeeda - THE FLAMING FALCON SWOOPING DOWN ON THE DISSENTERS OF THE HANBALI MADHHAB

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The Chains of Narration for Ahaadeeth are Preserved by the Ash'ari Scholars

One of the most popular Wahhabi/Pseudo-Salafi website, dedicated to the science of the hadeeth (ulûm al hadîth) which reunites all the Wahhabi/Pseudo-Salafi students and teachers around the world.

[...]

These Wahhabi/Pseudo-Salafi scholars did all that, which they were capable of doing to find “one” hadeeth, out of a million ahadeeth, which doesn't have an Ash'ari or a Sufiin its chain of narration (Sanad). 

But to their disappointment, they were incapable of doing so. On the contrary, they did manage to find “one hadeeth” which defeats the above challenge, only then to see a “Sufi”scholar stepping forward and refuting their claim.

And we can see at the end of the discussion an honest member, أبو الحسين بن بنان, who claims in message #43, that:

“after much effort and many search, they are forced to admit that all chains of transmission go through Sufi and Ash'ari scholars”… Here is his message:  الإخوة الكرام ... من اطلاعي عبر السنوات وصلتُ إلى قناعة أنه لا يوجد إسناد يخلو منالأوصاف التي يبحث الإخوة عن سندٍ يخلو منها ... وبعد قراءتي لما ساقه إخواننا من أولهذا الموضوع لم تتغيّر قناعتي، فأرجو أن نضع فيما يأتي إسناداً حديثياً واحداً محرَّراً خالياًلعله يكون كسراً لتلك الحال المطّردة ... والله المستعان

And if you look at the message #38, you can see a memberwho wonders as to how the whole religion (aqida, fiqh, etc.) could have been transmitted by « ahl al bida » (people of innovation, Ash'aris and Sufi in this instance).

He even say that the Book of Allah, the Holy Qur'an, we received it from the Ash'ari and Sufi and mufawwid !

And he wonders how people of perversion would have been reliable in transmission of religion?! La hawla wa la quwatta illa billah ! If that is not ungratefulness, then what is? Here is a part of his message (#38) : ولابد أن نبحث عن سند صحيح خالياً ممن قد بين شيخ الإسلام أنهم أهل بدعة والبدعة لاتخرج عن كونها مفسقة أو مكفرة فكيف نتلقى ديننا فقه وعقيدة عن أهل البدع فهذا لايجوز ثملابد من سند للتلقي يكون متواتر قطعي فلا يعقل أن لانجد سند في ديننا ليس فيه أهل بدعة ولايعقل أن نتلقى جميع دين الإسلام بطرق ظنية حتى في القرآن الكريم كلام ربنا عز وجل نتلقاهعن اشعرية أوصوفية أو مفوضة فكيف كان أهل الفسق في يوم من الأيام أمناء على نقلالشريعة؟

We would have wished this brother to take the problem on the other side.

It is inconceivable as to how the whole Ummah is uponfalsehood and misguidance, as opposed to the righteous path of the “pious predecessors” him and his sect are upon. ? Our Messenger sallallâhu alayhi wa sallam told us to “stick with the majority” in case of divergence (which is clearly TheAsh'aris and Maturidis) And also Allah says in the Qur’an : ( Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian) (Surat al Hijr -15-, verse 9) Is it possible that Allah would have chosen Ahl al Bid’a wa dalâl (people of innovation and error = still understand Ashari and Sufi) to preserve and transmit His book?

[...]

Read more : Here

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Why 12th Rabi Ul Awwal ?

Why 12th Rabi Ul Awwal ?

http://salafiaqeedah.blogspot.co.uk/2011/02/monday12th-rabi-ul-awwal.html

Milad-un-Nabi (صلى الله عليه وآله وسلم)

http://salafiaqeedah.blogspot.co.uk/2010/03/milad-un-nabi-part3.html

Maulud Within Maulud In Old Mekah Mawlid al-Nabi

http://salafiaqeedah.blogspot.co.uk/2010/03/milad-un-nabi-part1.html

The Hadith of Thuwaiba (Milad un Nabi)

http://salafiaqeedah.blogspot.co.uk/2010/03/milad-un-nabi-part2.html

The World's Greatest 'Eid

http://salafiaqeedah.blogspot.co.uk/2011/02/worlds-greatest-eid.html

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"The Top of the Minaret is closer to Allah than it's Bottom" ?

Wahhabi/Salafi

Aqidah

"The top of the minaret is closer to Allah than its bottom"

ثم أكد المعارض دعواه في أن الله في كل مكان بقياس ضل به عن سواء السبيل  فقال ألا ترى أنه من صعد الجبل لا يقال له أنه أقرب إلى الله  فيقال لهذا المعارض المدعي ما لا علم له من أنبأك أن رأس الجبل ليس بأقرب إلى الله تعالى من أسفله لأنه من آمن بأن الله فوق عرشه فوق سماواته علم يقينا أن رأس الجبل أقرب إلى الله من أسفله وأن السماء السابعة أقرب إلى عرش الله تعالى من السادسة والسادسة أقرب إليه من الخامسة ثم كذلك إلى الأرض كذلك روى إسحاق بن إبراهيم الحنظلي عن ابن المبارك أنه قال رأس المنارة أقرب إلى الله من أسفله وصدق ابن المبارك لأن كل ما كان إلى السماء أقرب كان إلى الله أقرب وقرب الله إلى جميع خلقه أقصاهم وأدناهم واحد لا

---

'Uthman Ad-Daarimi in his refutation to Al-Marisi states:

Quote:

ﮫﻠﻔﺳأ ﻦﻣ ﷲا ﻰﻟإ بﺮﻗأ ةرﺎﻨﻤﻟا سأر لﺎﻗ ﮫﻧأ كرﺎﺒﻤﻟا ﻦﺑا ﻦﻋ ﻲﻠﻈﻨﺤﻟا ﻢﯿھاﺮﺑإ ﻦﺑ قﺎﺤﺳإ ىور

Ishaq bin Ibraheem Al-Handhali narrated that Ibn Al-Mubarak said:

 The top of the minaret is closer to Allah than it's bottom.

Read more: Here

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“THAT'S MY MADHAB”?

We often come across Ghayr Muqalideen/Wahabis saying that:

“Imam ash-Shafi'i (rah) and other Imams said that when hadith is proven Sahih then that is my Madhab or When you find a Sahih hadith opposing my opinion then take the hadith and throw away my Qawl etc... From such quotes of great scholars the Ghayr Muqalideen/Wahabis/Salafis try to misguide innocent Muslims that this wording applies on all people whether layman i.e. even if anincompoop like Wahabi sees some sahih hadith and starts acting "ON DHAHIR (APPARENT)" meaning of it then It is fine to reject the Qawl of Imam.

This is the biggest daleel rather Dajl which Wahabis use in order to fool innocent people.

Now here is Mawt-e-Wahabi Ba Zubaan-e-Nawawi (rah) Explaining this quote from Imam ash-Shafi'i (rah) Imam al-Nawawi (rah) said:

Here

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Najdi Hatred of Dala’il al-Khayrat

Quote:

" The book "Dala'il Al-Khayrat" and the Bid`ahs it contains

(Part No. 2; Page No. 167)

Fatwa no. 15880

A: The book in question entitled ''Dala'il Al-Khayrat''

is known by trustworthy scholars as misleading, for it over-praises the Messenger (peace be upon him), andincludes supplications by calling upon him and claiming that his light is of Allah's Light, and that his light revealed all secrets as quoted by the questioner. Such praying and over-praising are baseless.

People should not be deceived by this book. It should not be read, except by someone who wants to refute and warn against it. There are many authentic books that explain how to invoke Allah's peace and blessings upon the Prophet (peace be upon him) such as Jala' Al-Afham Fi Al-Salah Wa Al-Salam `Ala Khayr Al-Anam by Ibn Al-Qayyim.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions. The Permanent Committee for Scholarly Research and Ifta' "

---

  Quote:          “ ... he (ibn abd-al Wahhab najdi) burned many books containing prayers for the Prophet, among them Dala'il al-Khayrat and others, similar in content and theme. In this fashion, he destroyed countless books on Islamic law, commentary on the Qur'an, and the science of hadith whose common fault lay in their contradiction of his own vacuous creed. While doing this, however, he never ceased encouraging any follower to interpret Qur'an and hadith for himself and to execute this informed only by the light of his own understanding, darkened though it be through errant belief and heretical indoctrination.”  Read: Here

---

The Story of Dala’il al-Khayrat

Dala’il al-Khayrat, the most celebrated manual of Blessings on theProphet (Allah bless him and give him peace) in history, was composed by the Sufi, wali, Muslim scholar of prophetic descent, and baraka of Marrakesh Muhammad ibn Sulayman al-Jazuli (d. 870AH/1465CE).

Read Here

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Idol Worship

WORSHIPING SOMETHING WITH SIZE OR SHAPE IS BLATANT IDOL WORSHIP 

There is no difference between someone who believes that Aļļaah is a body, and says “but I don’t know how,” and a hindu that only worships one idol that he has not seen yet, and says about it “I don’t know how.”

Both are worshiping something physical that they don’t know the shape of, but that has a shape; they are two things of the same kind.

 Al-Qurtubīy in his commentary in the Qur’ān narrates from his Shaykh Ibn Al-’Arabīy, the famous ĥadiitħ scholar of Andalus, regarding those who say Allāh has a body:

 “The sound verdict is that they are blasphemers, because there is no difference between them and those that worship idols and pictures. ” (4/14).

Note that the meaning of “body” or “jism” in Arabic  is something with size.

For more on this, see “The difference between the Wahabi creed and Islam” and do not miss the comments here and here if you want to an exposure of the word games this sect employs.

Read more : Here

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ILM UL GHAYB

 “Rasul Ullah (salallaho alaihi wasalam) said: My Ummah was presented to me in their shapes of clay like they were presented to Adam (as) and I have known who shall believe and who shall do kufr, When Munafiqeen found out about this they laughed and said: Muhammad(salallaho alaihi wasalam) claims that he knows about Imaan and Kufr of people before their birth whereas we are with him and he does not recognize us,...”

“Munafiqeen doubted the knowledge of Prophet (صلى الله عليه و آله وسلم) by saying the Prophet (s) knows about Imaan and Kufr of people who are yet to be born whereas he does not recognize us, ...”

Read more: Here

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FATWA ON THE HERESY OF THE WAHHABISM

The following is a translation from the book Ashadd al-jihad:

Muhammad ibn Sulaiman al-Madani ash-Shafi'i (rahmat-Allahi 'alaih), [who passed away in Medina in 1194 A.H. (1780),] was questioned about Muhammad ibn 'Abd al-Wahhab an-Najdi. 

He said,

 “This man is leading the ignoramuses of the present age to a heretical path. He is extinguishing Allahu ta'ala's light. But Allahu ta'ala will not let His light be extinguished in spite of the opposition of polytheists, and He will enlighten everywhere with the light of the 'ulama' of Ahl as-Sunnat."

The [collection of the] questions and his answers at the end of Muhammad ibn Sulaiman's fatwas are as follows:

Read Here

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Tafsir of Ayat-ul-Kursi

A Gift to The World

The title given to Surah al-Baqarah's 255th ayah by Prophet Muhammad (Peace be upon him) is “Ayat al Kursi” which would mean:

 “The verse (sign) of (Allah)’s Dominion” Literally Kursimeans the “Footstool” but literal meaning cannot apply heretherefore metaphorical meaning has to be taken into account as this magnificent verse explains Allah’s Existence, Sovereignty, Power, Knowledge rather the Dominion of Allah azza Wajjal.

Here we have divided the explanation of this verse into three sections for easy understanding

A) Translation of Ayat al Kursi

B) Fadhail (virtues) of Ayat al Kursi according to hadith and also its benefits

C) Finally Step by step explanation of this ayah

    The Greatest Ayah of Al- Qur'an

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ

Translation of verse:   Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His Kursi extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.. [The Glorious Qur'an 2:255]

The part which says “His Kursi extends over the heavens and the earth” has been underlined above because many translators translate Kursi as throne (Yusuf Ali, Marmaduke Pickthal, Arberry and others) whereas others translate it as “Knowledge (shakir)” and some as Power (Muhammad Asad)” while some left it as Kursi (Imam Ahmed Reza Khan Fadhil Baraili and others).

So what Kursi actually means when it is referred to Allah,will be clarified in the lateral part of the article

Read Here

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In Honour of the Beloved Prophet Muhammad (صلى الله عليه وسلم)

In Honour of the Beloved Prophet

Muhammad (صلى الله عليه وسلم)

http://salafiaqeedah.blogspot.co.uk/2012/09/prophet-muhammad.html

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Wrong beliefs Vs Correct beliefs

Wrong (Salafi) beliefs 

Vs 

Correct (Sunni) beliefs

Salafis say Allah performs Jogging / Trotting  (Astaghfirullah) may Allah protect us from such deviant interpretation, have a look for yourself: In Fatawa al-Aqida by Muhammad b. Salih b. Uthaimin, page 112, he says: Quote: وأي مانع يمنع من أن نؤمن بأن الله تعالى يأتي هرولة "What could forbid us from believing that Allah performs jogging/trotting [harwala]?" [!!!] Quote: “If My slave comes to Me walking, I go to him running”. Sahih Al-Bukhari, vol. 9, Book 93, Number 627 Ibn Baz cites the hadith in his Fatawa and adds: “Interpreting such hadith metaphorically and avoiding relying upon their literal meanings is the practice of the heretic Jahmiyyah and Mu’taziliyyah”. Fatawa Ibn Baz, vol. 5, p. 374 Al-Albani is very explicit on the point: “Running is an attribute of Allah that we lack a base for denying”. Fatawa Al-Albani, p. 506 Again, Ibn Baz adds: Question: Is running an attribute of Allah? Answer: Yes, as it has been shown in the holy divine hadith....."and if he comes to Me walking, I go to him running. narrated bukhari and muslim. Ibn Baaz, The Everlasting Garden for Scientific Research and Legal Opinions Vol.3 Page 196. The heading of the subject where this fatwa was isued is called "Sifat al-harwala" , the attribute (Sifa) of running. The fatwa issued here is number 6932 Book title: Fatawa al-Janna al-Da'ima Lilbuhuth al'ilmiyah wa al'ifta Author: Ahmed bin Abd Alrazaq al Dewish Published in Riyadh by the Ministry of Scientific Research and Fatwa Management. Date: 1996 Description: A collection of fatwas by various prominent scholars. In Fatawa al-Aqida by ibn Uthaimin, page 112: “What could forbid us from believing that Allah performs jogging?” 

Sunni Aqidah:

Compare that to what is quoted from al-Khattabi: Allah Almighty is not described by movement, since movement and stillness follow one after the other in the same entity: it is specifically possible to attribute movement to whatever can be attributed stillness, and both of them are among the accidents of originated matter (min a`rad al-hadath) and the attributes of creatures. Whereas Allah is exalted high above them, {There is nothing whatsoever like unto Him.} (42:11) Shaykh Gibril also said regarding the hadith: "If My servant comes near Me one hand-span I come near him one cubit. If he comes near Me one cubit I come near him an arm's length. If he comes to Me walking, I come to him running." In al-Bukhari, Muslim and others. --- Imam al-Tirmidhi said in his Sunan: "It is narrated from al-A`mash regarding the explanation of this hadith, 'Whosoever comes near Me one cubit I come near him an arm's length,' that it means with forgiveness and mercy. Thus did some of the people of learning explain it. They said: Its meaning is only that He says, 'If the servant draws near Me by obeying Me and doing what I commanded, I am very swift to draw near him with My forgiveness and My mercy.'"وَيُرْوَى عَنْ الْأَعْمَشِ فِي تَفْسِيرِ هَذَا الْحَدِيثِ مَنْ تَقَرَّبَ مِنِّي شِبْرًا تَقَرَّبْتُ مِنْهُ ذِرَاعًا يَعْنِي بِالْمَغْفِرَةِ وَالرَّحْمَةِ وَهَكَذَا فَسَّرَ بَعْضُ أَهْلِ الْعِلْمِ هَذَا الْحَدِيثَ قَالُوا إِنَّمَا مَعْنَاهُ يَقُولُ إِذَا تَقَرَّبَ إِلَيَّ الْعَبْدُ بِطَاعَتِي وَمَا أَمَرْتُ أُسْرِعُ إِلَيْهِ بِمَغْفِرَتِي وَرَحْمَتِي "Qatada said: 'Allah is fastest in forgiving.... What is meant is to express the swiftness of the response and forgiveness of Allah, as we narrated from Qatada." Al-Bayhaqi, al-Asma' wal-Sifat (Kawthari ed. p. 285-286; Hashidi ed. 2:51-54). "He did not mean by this hadith a coming-near in terms of distance, for such is impossible and inexistent. All he meant was the servant's coming-near in terms of good works, and the coming-near of Allah in terms of answer and acceptance." Al-Baji, al-Muntaqa (1:357) "The meaning of His coming closer to us by descending to the nearest heaven, or by His drawing-near a cubit and an arm's length, is that He treats us with munificence (ikram) in the manner of the liege-lord that walks towards his servants and condescends to them, turning to them with full attention (muqbilan `alayhim) and examining their needs one by one." Ibn `Abd al-Salam, al-Ishara ila al-Ijaz (p. 106). "This hadith is among the narrations of the Divine Attributes and it is impossible take it in its outward meaning. We already spoke many times about the hadiths on the Divine Attributes. Its meaning is, 'Whoever comes near Me with obedience to Me, I come near him with My mercy and success, and help, and if he does more, I do more. If he comes walking and hastens to obey Me, I come running, that is, I pour mercy over him and overtake him so that I do not make him need to walk much in order to attain his goal.' The message is that his reward is many times over proportional to his coming near." Al-Nawawi, Sharh Sahih Muslim (17:3-4). Quote: “Allah Can Jog/Trot [Harwala] Acc To Ibn Uthaimin [And Explaining The Hadith Qudsi: "Whoever comes near Me..."]  Regarding the hadith: "If My servant comes near Me one hand-span I come near him one cubit. If he comes near Me one cubit I come near him an arm's length. If he comes to Me walking, I come to him running." In al-Bukhari, Muslim and others. Imam al-Tirmidhi said in his Sunan: "It is narrated from al-A`mash regarding the explanation of this hadith, 'Whosoever comes near Me one cubit I come near him an arm's length,' that it means with forgiveness and mercy. Thus did some of the people of learning explain it. They said: Its meaning is only that He says, 'If the servant draws near Me by obeying Me and doing what I commanded, I am very swift to draw near him with My forgiveness and My mercy.'" "Qatada said: 'Allah is fastest in forgiving.... What is meant is to express the swiftness of the response and forgiveness of Allah, as we narrated from Qatada." Al-Bayhaqi, al-Asma' wal-Sifat (Kawthari ed. p. 285-286; Hashidi ed. 2:51-54). "He did not mean by this hadith a coming-near in terms of distance, for such is impossible and inexistent. All he meant was the servant's coming-near in terms of good works, and the coming-near of Allah in terms of answer and acceptance." Al-Baji, al-Muntaqa (1:357) "The meaning of His coming closer to us by descending to the nearest heaven, or by His drawing-near a cubit and an arm's length, is that He treats us with munificence (ikram) in the manner of the liege-lord that walks towards his servants and condescends to them, turning to them with full attention (muqbilan `alayhim) and examining their needs one by one." Ibn `Abd al-Salam, al-Ishara ila al-Ijaz (p. 106). "This hadith is among the narrations of the Divine Attributes and it is impossible take it in its outward meaning. We already spoke many times about the hadiths on the Divine Attributes. Its meaning is, 'Whoever comes near Me with obedience to Me, I come near him with My mercy and success, and help, and if he does more, I do more. If he comes walking and hastens to obey Me, I come running, that is, I pour mercy over him and overtake him so that I do not make him need to walk much in order to attain his goal.' The message is that his reward is many times over proportional to his coming near." Al- Nawawi, Sharh Sahih Muslim (17:3-4). Re: In Fatawa al-Aqida by Muhammad b. Salih b. Uthaimin, page 112, he says: "What could forbid us from believing that Allah performs jogging/trotting {harwala}?" A: "Whoever possesses one iota of reason harbors no doubt whatsoever that change, displacement, and removal are among the attributes of bodies." Imam al-Haramayn, al-Nizamiyya (Kawthari ed. p. 20) "Since you understand that the one who 'descends' towards you is near to you, content yourself with the knowledge that He is near you, and do not think in terms of bodily nearness." Ibn al-Jawzi, Daf` Shubah al-Tashbih (Saqqaf ed. p. 196).

[Ibn al-Jawzi:] "After they imagined a huge image on the Throne, they took to interpreting away all that contradicts its being located on the Throne. For example His saying: 'and whoever comes to Me walking, I come to him running,' concerning which they said: 'Coming near is not meant {literally}, but only the nearness of rank and favor.' They also said that the statement of Allah should come unto them in the shadows of the clouds (2:210) must be understood literally to mean the coming of His very Essence. So they declare it permissible one year and they declare it forbidden another. ... They said: 'We affirm this according to its external sense!' Then they placated the commonality by adding: 'But we do not affirm limbs.' It is as if they said: 'So-and-so is standing but he is not standing.' ... Those are less intelligent than Juha.... I mentioned some of their statements only so that one should not accept any of them. For CAUTIONING AGAINST SUCH PEOPLE IS WORSHIP." Ibn al-Jawzi, Sayd al-Khatir (p. 91-95). ---

Juha was told by his mother to guard the door, he took it off its hinges and walked away with it, whereupon the house was ransacked. When his mother blamed him he said:

‘you only told me to watch the door, not the house!

Read more Here

[salafiaqida-blog]

THE WAHHABIS IN MADINA

40 - Sulaiman Khan I, the seventy-fifth Khalifa of Islam and the tenth Ottoman Sultan (rahmat-Allahi 'alaih) had restored the walls around the blessed city of Medina; the city had not suffered any assault of bandits for 274 years owing to its strong walls, and Muslims had lived in comfort and peace in the city till early 1222 A.H. (1807), when they fell prey to the hands of  Sa'ud.

Read more here

[salafiaqida-blog]

Terrorism and the Illuminati: A Three-Thousand-Year History

Read here:

http://salafiaqeedah.blogspot.co.uk/2012/08/terrorism-and-illuminati-three-thousand.html

[salafiaqida-blog]

Wahhabism - Myth or Reality ?

Is it right to call someone a Wahabbi?

The Permissibility of Calling a Wahhabi a Wahhabi

WAHHABIYYAH (Ibn Baz Defends the ‘Wahhabiyya’ and calls them such!)

Here

[salafiaqida-blog]

Al-Shaykh Jamil Effendi al-Siqdi al-Zahawi (b.1863 - d.1936)

THE DOCTRINE OF

 AHL AL-SUNNA

VERSUS THE "SALAFI" MOVEMENT

Here

[salafiaqida-blog]

Letters from Najd

A few years back the Saud University in Riyad made available a number of letters written by ibn Abdul Wahhab Najdi that appear to contradict the excessive nature of his declarations of kufr and shirk on those who do not espouse his cause or views.

The culprit - according to the letters of Ibn Abdul Wahhab Najdi  - who spread these nefarious views, was one called Sulaiman b. Suhaim.

 I will recount one of the letters in full as it is quoted by Sayyid Muhammad Alawi al-Maliki in his book Mafahim Yajib an Tusahhah.

Read: Here