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Post by IbnNurAlShanti on May 5, 2015 0:59:12 GMT
Part 2:
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Post by IbnNurAlShanti on May 5, 2015 0:57:14 GMT
The videos below are from a three day course titled 'Why Follow A Madhab' held at Darul Islah Wattarbiyah, Burnley. In this section Maulana Inayatullah gives a thorough and comprehensive explanation of prayer according to the Hanafi school of jurisprudence with authentic proofs and evidences from outside of the books of the Hanafi school itself.
Part 1:
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Post by IbnNurAlShanti on May 5, 2015 0:50:33 GMT
Shaykh Dr. Abul Hasan Husain Ahmad narrates the thulathiyat of Imam Bukhari through his different chains back to Imam Bukhari. The thulathiyat are the 22 narrations in which there are only 3 narrators between Imam Bukhari and the prophet (sallalahu alayhi wa sallam). Shaykh narrated this on 25/12/13 during his two day Aqeedah Tahawiyyah course at Darul Islah Wattarbiyah, Burnley.
Those who recited the ahadith were; Mufti Shuhab Uddin Saheb (Bradford), Mufti Sufyan Kaype (Rochdale) and Mufti Dilwar Hussain (Oldham).
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Post by IbnNurAlShanti on May 5, 2015 0:44:53 GMT
Mufti Abdur Rahman Ibn Yusuf of ZamZam Academy and White Thread Press publishers speaks at the launch of Kitab al-Hikam (Book of Wisdoms) in Burnley, a compilation of sufi aphorisms by Sheikh Ibn Ata'illah al-Iskandari. The book also contains the commentary of the aphorisms titled Ikmal al-Shiyam (Perfection of Morals) by Sheikh Abdullah Gangohi. Described as "one of the greatest books in recent times on tasawwuf" Mufti Abdur Rahman explains why.
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Post by IbnNurAlShanti on May 5, 2015 0:39:52 GMT
The correct translation of fana' would be annihilation and it does not mean that everything literally ceases to exist in reality apart from Allah, rather it is a concept of removing oneself from seeing and experiencing anything other than Allah. It does not mean that this person becomes nothing in the literal sense and therefore ceases to exist, it means that the person who has reached such a station has removed all realities from within their heart and mind to turn their entire focus towards Allah and His remembrance. Ibn al-Qayyim explains this in his Madarij as-Salikeen;
The meaning and purpose of fana is not to be fused or in unison with Allah but instead comprehend the true reality of Allah alone without distraction from anything else that exists. The individual who reaches such a state may momentarily feel as though they have reached union with Allah however this is incorrect and it occurs because such an experience is overwhelming and difficult to comprehend as ones senses are removed, but as this stage is not constant or permanent, later they realise that they are distinct from Allah and they only felt contrary to that because the reality of everything else including themselves was removed. Ibn al-Qayyim explains further; Likewise, Shaykh Zakariyyah Khandelvi (rahmatullahi alayhi) explains this phenomenon in his Shari'at and Tariqat: Indivisible and Inseparable;
Ibn al-Qayyim's statement regarding such a person being excused from utterances that may indicate pantheism or nihilism supports the above, he further writes in his Madarij;
I hope and pray that this brings some clarity to you and grants you a better understanding of fana'. May Allah forgive me for any shortcomings.
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Post by IbnNurAlShanti on May 4, 2015 23:49:21 GMT
Mufti Abdur Rahman ibn Yusuf Mangera discusses the propaganda of this age of abandoning the four schools of thought and opting for a modern methodology of following the Qur'an and sunnah directly. He explains how the pseudo-salafi movement is in reality a reattempt at devising a new school of thought which though may seem appealing in theory, lacks any validity in practicality, especially when put into contrast with the unanimous validity of the existing four schools. A thorough discussion, broken down into a very easily understandable explanation on how fallacious the re-inventing of the wheel in Islamic scholarship is, enumerating just how nobody truly goes back to the Qur'an and sunnah as ultimate sources but rather creating a "fifth madhab" which has no real basis; especially as it contradicts the very principles that it is based upon. A must watch for any Muslim who is sincere about finding the truth in these testing times.
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Post by IbnNurAlShanti on Apr 26, 2015 19:22:29 GMT
A very common slogan that the pseudo-salafis like to throw around and attack our dear brothers and sisters with is the question "Why do you blind follow?" This troubles some of our brothers and sisters making them feel guilty but in reality this question is a farce as Shaykh Mohammad Yasir demonstrates in the video below; YouTube Link
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Post by IbnNurAlShanti on Apr 21, 2015 17:19:10 GMT
Many Salafi brothers raise an objection, questioning why we follow one Imam in Fiqh when they themselves only follow one Imam in Qira'at/Qur'an!
Is Qira'at/Qur'an more important or Fiqh? I'm sure everybody will agree that Qira'at/Qur'an is more important. So, when the Salafi brothers follow only one Imam in Qira'at, Imam Asim Al-Kufi (rahmatullahi alaih), who was from Kufa, why can't they adhere to one Imam in Fiqh? Take for example Imam Abu Hanifah (rahmatullahi alaih) who was also from Kufa! Why take your Qira'at from Kufa and not the Fiqh? It will be absurd and incorrect to say, that we are reading in Imam Asim Al-Kufi's Qira'at and not the Prophet's ﷺ. Everybody knows that this particular Qira'at has been transmitted from the Prophet ﷺ, though the Imam is not from Makkah or Madinah. In the same manner, Imam Abu Hanifah's Fiqh and the Fiqh of other great Imam's is also derived from the Qur'an & Sunnah. In addition to this, following one school of thought is acting upon the Quran and Sunnah because the schools of the great a'immah are based upon Qur'an and Sunnah, and not the modern day Gospels or Torah.
Shaykh Mohammad Yasir explains this in the following video which was recorded during a course held by Shaykh Mumtaz Ul Haq:
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Post by IbnNurAlShanti on Feb 9, 2015 14:38:12 GMT
Introduction
There is a very little known fact that is now becoming apparent and clear to the masses. This fact is that a particular faction who lay claim to following Islam according to the salaf (first three generations of Islam) are in reality establishing and encouraging beliefs which are built upon spurious and fabricated narrations that cannot be taken into contention, whilst falsely projecting these beliefs onto the salaf. The beliefs in question are no doubt packed with tashbih (anthropomorphism) and tajseem (corporealism); that is to ascribe physical limbs/body parts to Allah azza wa jal as well as likening Him to His creation and we seek refuge in Him from such matters.
What is it that has brought these people to accept such strange beliefs and falsely promote them as the beliefs of our pious predecessors? The answer to this lies in the reality that these in dividuals are using a medieval scholar as the yardstick by which they measure up the salaf, thus this scholars every word is blindly followed and assumed to be the beliefs and practices of the salaf. The scholar in question is none other than Ibn Taymiyyah (Rahimahullah), though he was a great scholar of his time he made a number of serious blunders which he was taken to task for by scholars of his time and later. It should also be noted that along with Ibn Taymiyyah (Rahimahullah), these individuals blindly follow his student Ibn Al Qayyim (Rahimahullah) who too had problematic beliefs and ideas. It is unfortunate that the authorities among them have taken up these problematic beliefs pioneered by Ibn Taymiyyah (Rahimahullah) and have attempted to ascribe this to our pious predecessors, also encouraging the masses to take them up and further propagate them.
One of the problematic beliefs presented by Ibn Taymiyyah (Rahimahullah) which was also taken up by his student Ibn Al Qayyim (Rahimahullah) in his works was regarding the interpretation of the Qur’anic verse, “And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.” (17:79). It was the belief of Ibn Taymiyyah (Rahimahullah) that the interpretation of the “praised station” (al-maqaam al-mahmood) was that Allah azza wa jal would seat the prophet ﷺ with Him on his throne. Ibn Taymiyyah (Rahimahullah) writes;
“It has been narrated by accepted scholars and accepted saints that Allah will seat the prophet ﷺ on the throne with Him.” [Majmoo Al Fatawa, Vol 2, page 486, chapter titled “Creed of The Salaf” (Dar Al Hadith Al Qahirah edn]
On the next page he stated;
“This has only been rejected by some Jahmiyyah”
This is a highly suspect belief that is reminiscent of the beliefs of the Christians as they say,
"[Jesus, High Priest of a Better Covenant] Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven," [Hebrews 8:1]
The great scholar Imam Zahid Al-Kawthari (Rahimahullah) said about this, “Whoever imagines that our Lord sits on the Throne and leaves space at His side for His Prophet to sit, has followed the Christians who hold that ‘Isa was raised to heaven and sat next to his Father – Allah azza wa jal is clear of the partnership they ascribe to Him!” [Maqalat, pg. 358 (Translated by GF Haddad)]
It was this particular erroneous belief that my esteemed teacher Moulana Muhammad Yasir highlighted through his social network profile (Facebook) and unfortunately some individuals from the salafi group defended this and one individual went to the extent of writing a reply in defence of Ibn Taymiyyah’s (Rahimahullah) position on this. This person is Raza Hassan who goes by the name “Ahlul Isnaad”. It was under the guidance of Maulana Muhammad Yasir that I compiled an exposition of this persons errors which he made in blindly defending such a preposterous belief, my response has been collected into this small book with the intention that it will bring clarification to those seeking the truth so that we may attain the pleasure of Allah azza wa jal. As this was a reply to an article we have kept the same format of bringing the authors statements and responding to each of them. All the objections by the individual have been left in their original form and the answers to each of their objections and evidences have been given below them. All references for our replies have been provided in the footnotes and where possible the original Arabic statements have also been added within the text.
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Post by IbnNurAlShanti on Feb 9, 2015 14:19:54 GMT
Shaykh Mohammad Yasir discusses Imam Maliks statement; “The establishment is known, the how is unknown; asking about it is an innovation, and belief in it is obligatory.” He explains what this statement really means and how the so called salafis of today distort it to support their deviant beliefs. YouTube Link
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