|
Post by IbnNurAlShanti on Aug 27, 2015 16:12:11 GMT
Ali al-Qari Narrates The Saying of Imam Abu Hanifah Who Declares As Blasphemers Those Who Say ‘I do not know if Allah is on Earth or in the sky’
Ali al-Qari was a great Hanafi scholar born in Afghanistan. He studied and died in Makkah. He was also called ‘Mulla al-Qari’. He said in his explanation of the book ‘al-Fiqh al-Akbar’ by Abu Hanifah, pages 333 et 334:
To answer this [i.e. some false accusations against Abu Hanifah], we can quote the Shaykh, the Imam Ibn ‘Abd as-Salaam who, in his book Hal ar-Ramuz, said that Abu Hanifah, may Allah have mercy upon him:
The one who says : ’I do not know if Allah is in the sky or on Earth, has committed blasphemy, because he has attributed a place to Allah (al-Haqq), and the one who imagines that Allah is in a place is an anthropomorphist (mushabbih).’Taken from: sunnism.wordpress.com
|
|
|
Post by IbnNurAlShanti on Aug 27, 2015 16:05:19 GMT
Imam Ibn Asakir Explains The Belief of Imam Ashari: Allah Exists Without A Place
In his book dedicated to Imam al-Ashari and entitled Tabyin Kadhib al-Muftari fima nusiba ila l-imam al-Ash’ari, Imam Ibn Asakir said, p.150:Also, the ‘Najjariyyah’ say that the Creator, may He be exalted, is in all places without being diffused and without a direction, whereas the ‘Hashawiyyah’ and the ‘Mujassimah’ say that He is present on the Throne, that the Throne is His place, and that He is sitting on it. As for him [i.e. al-Ash’ari], he chose a middle way between the two, and he said that Allah existed and there was no place, then He created the Throne and the Kursi’, He does not need a place, and He is, after having created the places, as He has always been before He created them.
Points to remember:- Imam Ibn Asakir died in 571 after the Hijrah, i.e. more than 800 years ago.
- He explains here that the belief of Imam al-Ash’ari is that Allah does not need places.
|
|
|
Post by IbnNurAlShanti on Aug 27, 2015 15:48:22 GMT
Al-Hafidh al-Bayhaqi Confirms The Belief That Allah Exists Without A Place
Imam al-Bayhaqi, in his book al-Asma wa s-Sifat said, p.400:
“Some of our companions [i.e. other scholars] have used, as [another] proof to deny a place for ALLAH, the saying of the prophet sallallaahu ‘alayhi wa sallam which means: “You are adh-Dhaahir therefore nothing is above You, You are al-Baatin therefore nothing is beneath You”. Therefore, if there is nothing above Him and nothing below Him, it is the case that He is not in a place.“
Points to remember:
- Imam al-Bayhaqi died in 458 after the Hijrah, i.e. almost 1000 years ago!
- He confirms the belief that God exists without a place.
- Do remember his name. He was a great respected Hafidh in the hadith science, and his book al-Asma wa s-Sifat has become a reference in terms of the Muslims’ belief.
Taken from: sunnism.wordpress.com
|
|
|
Post by IbnNurAlShanti on Aug 27, 2015 15:40:25 GMT
Al-Hafidh Ibn Hajar al-Asqalani Interprets A Hadith and Confirms from Imam al-Khattabi That Allah Is Not In A place
Imam Ibn Hajar al-Asqalani , in volume 13, page 414, of his book Fath al-Bari, while explaining a hadith relating the Mi’raj (ascension to the skies) of the Prophet sallallaahu ‘alayhi wa sallam, said:
“Al-Khattabi said that in this version there is another term narrated by Sharik which makes it different from the other [versions] and which has not been narrated by anyone else. It is [where it is said] : “fi’lan bihi, i.e. from Jibril to Allaah (al-Jabbaar) and [Sharik] said : “wa huwa makaanuhu” [i.e. literally it would mean ‘and it is his place’], and [later on] the Prophet said “O My Lord alleviate for us [the number of prayers]. He [i.e. al-Khattabi] said : a place cannot be attributed to Allaah, therefore here it is the place of the Prophet which is meant, i.e. that he returned where he was standing before leaving.’ End of quote. Points to remember: - Imam Ibn Hajar al-Asqalani died in 852 of the Hijri calendar, i.e. more than 500 years ago.
- His commentary of Sahih al-Bukhari, entitled “Fath al-Bari” is a must-have book for any serious student of Islamic studies, and for any scholar.
- In this extract, he explains one of the various versions of the hadith which narrates the ascension of the Prophet sallallaahu alayhi wa sallam. The apparent meaning of this version would attribute a place to Allaah. Ibn Hajar narrates from al-Khattabi that the pronoun in (makaanuhu , i.e. ‘hu’) refers to the Prophet and his palce, not to Allaah as Allaah cannot be attributed with a place.
Taken from: sunnism.wordpress.com
|
|
|
Post by IbnNurAlShanti on Aug 26, 2015 22:56:42 GMT
Some Examples of Hadith Graded Weak by Nasir Al-Din Al-Albani Found in Pseudo-Salafi Aqida Text Kitab Al-TawhidForget fada’il al-a’mal, what follows are some examples of Hadith considered weak by ‘Shaykh’ Al-Albani found in the Salafi ‘Aqida text of Muhammad Ibn Abdul Wahhab – Kitab Al-Tawhid: 1. He cites in Chapter 1: The Virtue of At-Tawhid and what Sins it Expiates Abu Sa’eed AI-Khudri narrated that Allah’s Messenger said,
“Musa (Moses) said: ‘O my Lord, teach me something by which I can remember You and supplicate to You…..”
Pseudo-Salafi Hadith specialist Nasir Al-Din Al-Albani listed it as Da’eef (weak) in Al-Targhib wa’l Tarhib (923).
2. He cites in Chapter 5 (English Version E.V.): The hadith of Imran Ibn Husain (ra), that Allah’s Messenger saw a man with a brass ring in his hand, and he asked him: “What is this?” He replied: “It is for protection from al-waahinah.” The Prophet answered:
“Remove it at once, for verily, it will not increase you except in weakness, and were you to die whilst wearing it, you would never be successful.”
Wahhabi Hadith specialist Nasir Al-Din Al-Albani listed it as Da’eef (weak) in Al-Targhib wa’l Tarhib (2015).
3. He cited in ( Chapter 19- E.V.) : The hadeeth of Ibn `Abbas (ra) that he said: “Allah’s Messenger said:
“Cursed those women who visit the graves and those who take them as places of worship and hang lights around them.” Wahhabi Al-Albani lists it as Da’eef (weak) in Al-Jamee’ (4691).
4. He cited in (Chapter 23- E.V.) : The hadeeth of Qutun Ibn Qabeesah informed us from his father that he heard the Prophet say: “Verily, al-‘iyaafah, at-tarq and at-tiyarah are all acts of sorcery.Wahhabi Al-Albani lists it as Da’eef (weak) in Al-Targhib wa’l Tarhib (1794).
5. He listed in (Chapter 23- E.V.) : The hadeeth of Abu Hurairah (ra) where he said:“Whoever tied a knot and blew on it has committed an act of sorcery, and whoever commits an act of sorcery has committed an act of Shirk, and whoever wore an amulet will be left to its control.” Wahhabi Al-Albani lists it as Da’eef (weak) in Al-Targhib wa’l Tarhib (1788).
6. He listed in ( Chapter 26- E.V.) : The hadeeth of `Uqbah Ibn `Amir (ra), that he said: “At-tiyarah was mentioned before the Messenger of Allah and he said: “The best form of it is al-f`al, for it does not prevent a Muslim (from achieving his objective). Whenever any of you sees something he dislikes, he should say: “Oh, Allah ! None but You Brings good things. None but You can prevent evil things. There is no power and no strength except in You.” Wahhabi Al-Albani lists it as Da’if (weak) Sunan Abu Dawud (843).
7. He listed in ( Chapter 30- E.V.) : The hadeeth of Abu Sa’eed Al-Khudri (ra), in a marfoo’ form that he said: “It is from a lack of certainty (of faith) that a person pleases people and by so doing, invokes Allah’s Anger, and that he praises them for the livelihood which Allah has given him and that he blames them for the things not bestowed by Allah . Not even the avarice of the greediest of people can bring Allah’s Blessings, nor can the aversion of the one who hates it prevent it.” Wahhabi Al-Albani put it in his Silsila Da’ifa (1482) and said : “It is mawdu'” (fabricated).
8. He listed in ( Chapter 62- E.V.) : The hadeeth of Jubair Ibn Mut’im (ra) that he said: “A bedouin Arab came to the Prophet and said: “Oh, Messenger of Allah ! The people are enfeebled, families are starving and wealth has perished, so ask your Rabb to send us some rain and we will seek Allah’s intercession upon you and yours upon Allah .” The Prophet said:
“Subhaan Allaah! Subhaan Allaah!” 1 He continued to do so until the effect of it was apparent in the faces of his Companions. Then he said: “Woe to you! Do you not know Who Allah is? Allah’s Sublimity is far greater than that! There is no intercession of Allah upon anyone.” Wahhabi Al-Albani said about this hadith: “It is weak”, in : Takhrij Al-Meshkat (5727)
Acknowledgement : Othman Muhammad Nablusi. Taken from: wahhabisrefuted.wordpress.com/
|
|
|
Post by IbnNurAlShanti on Aug 26, 2015 18:44:59 GMT
Weak Hadith and Fabrications in Muhammad ibn Abdul Wahhab’s Kitab Al-TawhidPseudo-Salafis are constantly criticising some of the ‘Ulema of Ahl Al-Sunna for narrating weak ahadith in their books for the encouragement of good character and the practice of good deeds. Yet, we find their books of Islamic ‘Aqida are filled with such weak narrations and even fabrications! In the next series of posts examples of weak hadith and fabrications in the pseudo-salafi gospel Kitab Al-Tawhid by Muhammad Ibn Abdul Wahhab will be provided insha’Allah. 1- Muhammad ibn Abdul Wahhab’s shocking interpretation of a weak / fabricated Hadith included in his book whereby he attributes shirk to Adam and Eve! (Kitab At-Tawhid, Chapter: 48): ( Allah, says): “It is He Who created you from a single being and made from it its mate, in order that he might dwell with her. When he united with her [in intercourse], she bore [i.e. becomes pregnant with] a light burden and she continued to carry it. When she grew heavy, they both prayed to Allah, their Lord: “If You give us a righteous child, good in every respect, we vow we shall be of the grateful ones.” But when He gave them a righteous child, they ascribed to others a share in that which He had given them: But Allah is Exalted High above the partners they ascribe to Him” (Qur’an 7:189-190 ) Allah, Most Glorified, Most High, informs us in these verses that He created mankind from a single human being, Adam (as) and that He created from him a wife, Hawwa`, in order that they might live together in peace and harmony and that He created in them the desire for sexual intercourse and made it permissible to them, in order that they might enjoy complete stability and repose and that their progeny might continue to multiply. And when she became pregnant, they both called upon Allah , asking Him to give them a healthy, strong, righteous child and swearing that if He did so, they would be eternally be grateful to Him. But when Allah answered their supplications and gave them that which they had requested, they named him `Abdul Harith, thus ascribing others as partners with Allah ; and Allah is far above that which they attributed to Him.On-line Translation Source(Please note is not advisable to rely on the English translations – for the Arabic version click HERE) وجاء في الكتاب الأصلي : قول الله تعالى: ( فلما آتاهما صالحاً جعلا له شركاء فيما آتاهما ) (114) الآية. قال ابن حزم: اتفقوا على تحريم كل اسم معبَّد لغير الله؛ كعبد عمر، وعبد الكعبة، وما أشبه ذلك، حاشا عبد المطلب. وعن ابن عباس رضي الله عنه في الآية قال: لما تغشـاها آدم حمـلت، فأتاهما إبليس فقال: إني صاحبكما الذي أخرجتكما من الجنة لتطيعاني أو لأجعلن له قرني أيل، فيخرج من بطنك فيشقه، ولأفعلن ولأفعلن ـ يخوفهما ـ سِّمياه عبد الحارث، فأبيا أن يطيعاه، فخرج ميتاً، ثم حملت، فأتاهما، فقال مثل قوله، فأبيا أن يطيعاه، فخرج ميتاً، ثم حملت، فأتاهما، فذكر لهما فأدركهما حب الولد، فسمياه عبد الحارث فذلك قوله تعالى: ( جعلا له شركاء فيما آتاهما ) (115) رواه ابن أبي حاتم. وله بسند صحيح عن قتادة قال: شركاء في طاعته، ولم يكن في عبادته. وله بسند صحيح عن مجاهد في قوله: ( لئن آتيتنا صالحاً ) (116) قال: أشفقا ألا يكون إنساناً، وذكر معناه عن الحسن وسعيد وغيرهما. This narration about Adam and Eve is a weak narration, and many Huffaz have stated that this story is, in fact, a fabrication. For example: – Imam Ibn Kathir said in his tafsir (Arabic version 2/287) : “These narrations were obtained / received from the People of the Book (Jews and Christians) “. (هذه الآثار متلقاة عن أهل الكتاب) – Ibn Hazm said in Al-Fisal : “the story that is attributed to Adam which states that when Allah answered his supplications and gave him that which he had requested and he named his son “Abdul Harith”, this story is a superstitious fabricated lie and does not have a correct sanad. The verse was revealed for the Mushriks and taken upon its apparent meaning”. (وهذا الذي نسبوه إلى آدم من أنه سمى ابنه عبد الحارث خرافة موضوعة مكذوبة… ولم يصح سندها قط، وإنما نزلت الآية في المشركين على ظاهرها) – Imam Al Qurtubi said (سورة الأعراف -آية190) : “this story cannot be relied upon by those with a heart” (لا يعوِّل عليها من كان له قلب) – And finally, the Pseudo-Salafis themselves have admitted that the narration is fabricated according to M. Salih Al-Uthaimin! Leaving aside the shocking interpretation of the fabricated hadith by MIAW (which really has no excuse) one is left perplexed as to why ‘salafis’ protest the inclusion of weak hadith in books encouraging good behaviour when their own aqida books contain such narrations by their own admission? Many more examples are to follow, insha’Allah. [Acknowledgement: Othman Muhammad Nabulsi] Taken from the following link: wahhabisrefuted.wordpress.com/
|
|
|
Post by IbnNurAlShanti on Aug 26, 2015 18:06:26 GMT
Muhammad Ibn Abdul Wahhab Accuses Adam (alayhisalaam) of Shirk! By Shaykh Mohammad Yasir al-Hanafi WILL ANY SALAFI DARE GIVE A FATWA? 'KITĀB AL-TAWHEED' ACCUSING ADAM عليه السلام and HAWWA, (NAUZUBILLAH) OF COMMITTING SHIRK!! ? It is well known that Salafis use weak and fabricated ahadith in AQEEDAH, and if they are really desperate, they will use the 'correct' version of the "Bible shareef". If they can't support their creed, they will sleep and find the evidences in their dreams. Shaykh Muhammad Zahid al-Kawthari in his introduction to ibn ‘Asakir’s 'Tabyin Kadhib al-Muftari' notes that: "The anthropomorphists are the ones who seem to need this [relating of dreams]: when unable to prove their point while awake, they go to sleep, to find the proofs they are looking for while asleep, to fill their books with them" (Tabyin kadhib al-muftari (21–22). In one of the most famous 'creed' books of the pseudo-Salafis, Kitāb Al-Tawheed which is written by Mohammad Ibn Abdul Wahhab, he relates a story of Adam عليه السلام and Hawwa of committing Shirk! On page 314, chapter 50 he relates: Allah says: "It is He Who created you from a single being and made from it its mate, in order that he might dwell with her. When he united with her [in intercourse], she bore [i.e. becomes pregnant with] a light burden and she continued to carry it. When she grew heavy, they both prayed to Allah, their Lord: "If You give us a righteous child, good in every respect, we vow we shall be of the grateful ones." But when He gave them a righteous child, they ascribed to others a share in that which He had given them: But Allah is Exalted High above the partners they ascribe to Him" (Qur'an 7:189-190) Allah, Most Glorified, Most High, informs us in these verses that He created mankind from a single human being, Adam عليه السلام and that He created from him a wife, Hawwa`, in order that they may live together in peace and harmony and that He created in them the desire for sexual intercourse and made it permissible to them, in order that they might enjoy complete stability and repose and that their progeny might continue to multiply. And when she became pregnant, they both called upon Allah, asking Him to give them a healthy, strong, righteous child and swearing that if He did so, they would be eternally grateful to Him. But when Allah answered their supplications and gave them that which they had requested, they named him `Abdul Harith (slave or worshiper of the cultivator). Thus, they ascribing others as partners with Allah; and Allah is far above that which they attributed to Him.)) This interpretation of Ibn Abdul Wahhab is against the tafasir of ahl al-sunnah, such as Imam Ibn Kathir etc, who have deemed this to be a lie and a fabrication. Now my brothers, this is their CREED book, "Book of Tawheed", which slanders a great Prophet of Allah of committing SHIRK!! Next time a salafi talks to you regarding authenticity of aqeedah, know that he's having a laugh. Allahu musta'an. May Allah save the Ummah from their Fitna. Amin
|
|
|
Post by IbnNurAlShanti on Aug 24, 2015 21:08:08 GMT
Are Salafis Trained To Practice Double Standards By Shaykh Mohammad Yasir al-Hanafi Salafis have a big problem with the stories in Fadha'il A'maal. Alhamdulillah, I've proven in the past that their CREED BOOKS have far more strange stories than our books on virtues, but for some reason no pseudo-salafi is willing to issue a barbaric fatwa against their books, especially Kitāb Al-Ruh. I wonder why? It's only fair that they also question those books which were written hundreds of years before Fadha'il A'maal. Some may argue, "Akhi we don't promote Kitāb Al-Ruh", this is absurd! The salafis should define the word "promote" to us. If Saudi Arabia is printing the book in its hundreds and thousands and nearly every book store in Saudi Arabia sells it, as well as the fact that you can find it online in different languages; such as al-Maktabah al-Shamela which has it under the section of AQEEDAH, how is this NOT promotion? If it isn't then I wonder what is. Anyway, I've compared Fadha'il A'maal and Kitāb al-Ruh in my previous video, and believe me Fadha'il A'maal is far more authentic; even though Kitāb al-Ruh is under the section of CREED and Fadha'il A'maal is a book of virtues. Another story in Fadha'il A'maal which the pseudo-salafis have a problem with, is where a person is given a piece of bread by the Prophet ﷺ in a dream. He eats half of it and then when he wakes up, he finds the other half of the bread is in his hand. But guess what is in Kitāb al-Ruh? Allah bless Hafiz Ibn al-Qayyim, he's mentioned a story on page 224 (al-Maktabah al-Asriyyah print), that a person in his dream was given PIG to eat by a black person, when this person ate the PIG (not bread) in his dream and then woke up, for TWO MONTHS he could smell the PIG in his mouth! ? I wonder what the over-zealous salafis have to say about this story in their CREED BOOK? It would be nice to see their Fatwa menu regarding this story. Shukran. (Shaykh) Mohammad Yasir al-Hanafi
|
|
|
Post by IbnNurAlShanti on Aug 23, 2015 22:36:58 GMT
Answering Part Two of "Response To the Mistakes of Hanafi Fiqh Channel" By Abdur Rahman Hasan In his failed attempt at answering Shaykh Mohammad Yasir al-Hanafi's series "The True Creed of The Salaf", Abdur Rahman Hasan picked on Shaykh Mohammad Yasir's use of the word "mutakallimun" (theologians) who use rationalistic and dialectic argumentation. Abdur Rahman Hasan was very unfair in the manner in which he brought his quotes. He failed to mention that there is a distinction between blameworthy and praiseworthy kalam. By bringing only those statements of the scholars in admonishing those who engage in blameworthy kalam, he attempted to assert that this was a major error by Shaykh Mohammad Yasir. Much like his previous episode, which was riddled with errors from start to end as we have demonstrated above, this episode was also completely devoid of any real benefit.
Firstly we recommend one reads the following links to understand what ilm al-Kalam is as stated by the classical scholars:
Kalam and Islam
Imam Taqi al-Din al-Subki on the Importance of Ilm al-Kalam
Imam Abu Mansur ‘Abd al-Qahir al-Baghdadi on the `Ulema of Kalam
The above links are sufficient to inform one regarding the truth about ilm al-kalam and the differences between the blameworthy and praiseworthy however we can take it further. As Abdur Rahman Hasan and his ilk falsely ascribe themselves to the Athari aqidah which is the methodology of Imam Ahmad Ibn Hanbal, we will provide quotes and evidences to prove that the Hanbali scholars as well as Imam Ahmad Ibn Hanbal approved the use of kalam:قال الإمام العلامة السفاريني الحنبلي: تعريف علم الكلام الذي هو التوحيد وأصول الدين: العلم بالعقائد الدينية عن الأدلة اليقينية، أي العلم بالقواعد الشرعية الاعتقائدية المكتسبة من أدلتها اليقينية [لوامع الأنوار ٥/١] Imām al-Allāmah al-Saffarīni said: "The definition of ilm al-Kalām that agrees with tawhīd and the fundamentals of the religion, are those such as the knowledge of aqīdah from definitive proofs, namely the knowledge of the principle beliefs of shari'ah that are acquired through certainty." [Lawami' al-Anwar 5/1]
Imām Saffarini has also mentioned that the purpose of this knowledge is to refute the deviant groups and to repel them. He says:
و ليس القصد بالأوضاع الكلامية إلا دفع شُبَه الخصوم والفرق الضالة عن الطرق الحقية، فإنهم طعنوا في بعض منها بأنه غير معقول، فبُيِّن لهم بالقواعد الكلامية معقولية ذلك البعض "It is not intended by the subjects of kalām except to repel the enemies [of Islam] and the deviant sects that are away from the path of truth. Indeed there have been some who have attacked [the religion] and their reasoning has been a lack of rationality [of certain matters in the religion], however the rationality [of these matters] is made clear to them by the principles of kalām." [Lawami' al-Anwar 5/1]
واستمداده من الكتاب والسنة والإجماع والنظر الصحيح "It's derivation is from the book [Qur'an], sunnah, consensus and sound discernment." [71/13]ودخل علم علماء الصحابة بذالك، فإنه كلام وأصول وعقائد، وإن لم يكن يسمى في ذلك الزمان بهذا الاسم حيث كان متعلقا بجميع العقائد بقدر الطافة البشرية "Knowledge was taken in by the scholars of the sahabah by that which is indeed kalām, usul and beliefs (aqa'id). Although it was not named as such in that time with this name (i.e kalām), wherever it relates, it is the whole of the beliefs as much as it is among the groups of people." [70/11]
قال الإمام ابن حمدان الحنبلي في صفة الفتوى: وعلم الكلام المذموم هو أصول الدين إذا تكلم فيه بالمعقول المحض أو المخالف للمنقول الصريح، فان تكلم فيها بالنقل فقط والعقل الموافق له فهو أصول الدين وطريقة أهل السنة وعلم السنة وأهلها Imām Ibn Hamdān al-Hanbali states in Sifat al-Fatawa: "The knowledge of kalām is blameworthy in regards to the principles of the religion when they are spoken of using purely reason or when they contradict what has been explicitly imparted [from Qur'an and sunnah]. Therefore, that which is spoken of by using only the texts and what rationally favours them, is from the principles of the religion and the way of ahl al-sunnah, the knowledge of the sunnah and its family."
وقد نقل عن الامام احمد قوله: لست بصاحب كلام ولا أري الكلام في شيء إلا ما كان في كتاب الله أو سنة رسوله. وقيل أحمد كنا نأمر بالسكوت فلما دعينا إلي الكلام تكلمنا. قال حمدان يعني زمان المِحنة للضرورة في دفع شبههم It was recorded about Imam Ahmad that he stated: "I am not a person of kalām and I do not see anything in kalām, the only kalām that I see is in the book of Allah and the sunnah of His prophet." He would also say, "We would order to remain silent [regarding kalām] but when we were invited to it, then we spoke." Imam Hamdān states: "Meaning in times of tribulations it was necessary to repel the people of falsehood."قال يوسف بن عبد الهادي المقدسي الحنبلي كتاب مقبول المنقول من علمي الجدلو الأصول: وذهب ابن حامد والقاضي ابي يعلى والتميمي وغيرهم الى أنه مشروع ونص عليه أحمد Imam Yusuf bin 'Abd al-Hadi al-Maqdisi al-Hanbali states in his book "Maqbūl al-Manqūl min 'ilm al-jadūl al-usūl": "Ibn Hāmid, Qādhi Abu Ya'la, al-Tamimi and other than them approved that it (kalām) is legislated in the shari'ah and it was recorded upon that from Imam Ahmad."
سئل الإمام أحمد: تريد لرجل أن يشتغل بالصوم والصلاة ويسكت عن الكلام في أهل البدع؟ فكلح وجهه وقال: اذا هو صام وصلى واعتزل الناس أليس إنما هو لنفسه؟ فقلت: بلى قال: فإذا تكلم كان لهو لغيره يتكلم أفضل - طبقات الحنابلة ٢١٤/٢، الآدب الشرعية ٢٢٧/١ Imam Ahmad was asked: "Do you wish that a man busies himself in fasting and praying and remains silent in the speech of the people of innovations?" Imam Ahmad frowned and said: "When he fasts and prays, removing himself from the people, is that not only for himself?" I said: "Of course." Imam Ahmad said: "When he speaks for himself and for others then that is best." [Tabaqat al-Hanabila 214/2, al-Adab al-Shari'ah 227/1]
Imam Ahmad authored many books in refutation of the heretics and the libertarians (qadariyyah) regarding the ambiguous verses of the Qur'an and other than them and he utilised rational evidences against them as mentioned by Imam Ibn Muflih in his al-Adab al-Shari'ah, he states: ووجدت في كتاب لولد ولد القاضي أبي يعلى ذكر فيه خلافا في المذهب وكلام أحمد في ذلك قال والصحيح أن الكلام مشروع مأمور به وتجوز المناظرة فيه والمحاجة لأهل البدع ووضع الكتاب في الرد عليهم وإلى ذلك ذهب أئمة التحقيق القضي والتميمي في جماعة المحققين تمسكوا في ذلك. وقال: وما تمسك به الأولون من قول أحمد فهو منسوخ قال أحمد في رواية حنبل قد كنا نأمر بالسكوت فلما دعينا إلى أمر ما كان بد لنا أن ندفع ذلك وتبين من أمره ما ينتفي عنه ما قالوه ثم استدل لذلك بقوله تعلى: (وَحَٰدِلْهُم بِاْلَّتىِ هِىَ أَحْسَنُ) [النحل: ١٢٥] وبأنه قد ثبت عن رسوله الجدال ولأن بعض اختلافهم حق وبعضه باطل ولا سبيل إلي التميز بينهما إلا بالنظر فعلمت صحته - الآداب الشرعية ٢٢٧/١ "I found in the book of Qadhi Abu Ya'la's grandson, mention regarding the differences in the [Hanbali] school [regarding kalām] and the authentic opinion from the statements of Imam Ahmad that kalām is legislated [in shari'ah] and permitted to be used in debate as evidence against the people of innovation. Books were written in refutation upon them and in agreement with that were the scholars of verification such as Qadhi [Abu Ya'la] and [Imam] al-Tamimi from among a great number of scholars who agreed with that. He stated, "Regarding those formers who opined to the [earlier] view of Imam Ahmad, then it has been abrogated." He narrates from Imam Ahmad that he stated: "We would order to remain silent until we were invited to order that which became necessary upon us to repel that [deviance]." He demonstrated that from his statements as he used as evidence the verse of Allah: "And debate with them with what is best." [Surah al-Nahl: 120] and that is established from the debates of His Prophets (alayhimussalam)* because some of their [the deviants] arguments are true and some of it is falsehood and there is no way to differentiate the truth except distinguishing the two by looking and understanding it's truth." [al-Adab al-Shari'ah 227/1]
*Such as Ibrahim (alayhissalam) as mentioned by Imam al-Ghazzali in his book on logic in refutation of the Batinites, "al-Qistas al-Mustaqīm"
For those who can understand Arabic, Shaykh Saif al-Asri posted the following on his Facebook page regarding ilm al-kalam:
|
|
|
Post by IbnNurAlShanti on Aug 14, 2015 14:57:47 GMT
Do Not Do Takfir By Mufti Dr. Abdur Rahman Ibn Yusuf Mangera This short clip was taken from the lecture titled 'Rights of a Muslim When Death Draws Near ' which is part of the series on the works of Imam Sha'rani's Adab al-Suhba. In this clip Mufti Dr. Abdur Rahman Ibn Yusuf Mangera speaks on the dangers of takfir (anathematisation). YouTube Link
|
|