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Belief of Hanbalis / Atharis (past) vs "Salafis"

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  • Originally posted by Abu Sulayman View Post
    As for those who want to broaden their understanding, then I really repeat my advice (especially in the context of this thread here!):
    Listen to the lessons and lectures of the Shaykh Muhammad 'Abd al-Wahid al-Hanbali!
    A little video about the Shaykh, may Allah ta'ala protect him:

    نبذة عن الشيخ محمد عبد الواحد الحنبلي

    https://m.youtube.com/watch?v=OJnk5pyfHdU

    These are some infos about the Shaykh and it also includes the names of some of his teachers:


    نبذة عن الشيخ محمد عبد الواحد الحنبلي
    بسم الله الرحمن الرحيم
    هو الشيخ الفاضل الفقيه الأصولي (أبو عبد الله) محمد بن عبد الواحد بن كامل من أرض الكنانة المباركة , من مواليد 21 ذي الحجه 1402القاهرة النشأة و مراحلها: نشأ حفظه الله نشأة إسلامية علمية في بيت أدب ودين وعلم فوالده #الشيخ_الأزهري عبد الواحد كامل عُرف بالديانة والأخلاق وحبه للسنة ونشره للخير بروافده والعلم بدلائله , وقد ربي قرة عينه , وفلزة كبده علي (القرأن الكريم) حفظا وفهما وعلما وعملا , فكانت تلك التنشئة المصونة عن رذائل الأقوال والأعمال , وعن سفاسف التفريط والإهمال , هي الجذور الشامخة التي أمتدت في أعماق نفس (الشيخ محمد عبد الواحد)فأثمرت شجرة طيبة أصلها ثابت وفرعها في السماء تؤتي أكلها كل حين بإذن ربها , يغذوها ماء الإيمان و العقيدة، وتعلوها الثمار النضيدة. التحق حفظه الله ب #الأزهر الشريف -منارة العلم و منبره- منذ نعومة أظفاره فنهل من علومه وآدابه وأخلاقه فوق التي تربي عليها ونشأ في جوانبها , مجتازا كل مراحله (الابتدائية-الإعدادية-الثانوية-الجامعية) بنجاح مبارك, فكان التحاقه ب #كلية_الشريعةالإسلامية بجامعة #الأزهر,فوافقت هوى في نفسه الطُلعة للإفادة,والآملة للزيادة، فنهل من معين فقهها ومنبع أصولها,إضافةً إلي تلقيه العلم عن عدد كبير من العلماء بالأزهر,لم يذكر لنا منهم إلا بضعا يشهد لهم بعلو مكانتهم وشرف منزلتهم وعمق العلم في نفوسهم فأنهاها بنجاح مبارك
    #منهجه: اتباع #السلف في فهم نصوص القرآن والسنة وعدم الخروج عن منهجهم وقد سئل – بارك الله فيه – في درس من دروسه العلمية المباركة : لماذا تعتني بكتب السلف عن غيرها من الكتب المعاصرة مع أهمية الجميع ؟ فأجاب حفظه الله تعالي - : لأنه كلما تعلم المرء عن السلف كلما كان أقرب لفهم المعقول والمنقول عن الله ورسوله , و مما يؤثر عنه حفظه الله في هذاالصدد – الاعتناء بكتب السلف - : يجب أن نكون سلفيين لفظا ومعني .فما أحسن ما قال؟؟ وما أفهمه لواقع الأمه حفظه الله- تأثره: تأثرحفظه الله إلي حدكبير بمنهج #شيخ_الإسلام #إبن_تيمية- رحمه الله - وكان له أكبر الأثرفي حرصه علي تعليم #العقيدة الصحيحة والمنافحة عنها والقيام بأمر هذا الدين ضد خصومه فعلم وأدب ونشر الخير نسأل الله أن يتم على الشيخ أمره وان يبارك في عمره وينفع به المسلمين في مشارق الأرض ومغاربها .

    شيوخه الذين أخذ عنهم يقاربون الخمسين منهم : 1-شيخ #الحنابلة عبد الله بن عبد العزيز #العقيل رئيس المجلس الأعلي بالقضاء بمدينة عنيزه سابقا وقد أجاز الشيخ بجميع مروياته لاسيما الإجازات في كتب #الفقه #الحنبلي ورسائله . 2-الدكتور محمد #يسري 3-الأستاذ الدكتورمحمد إبراهيم #الحفناوي أستاذ ورئيس قسم الفقه بكلية الشريعه #جامعة_الأزهر 4-أستاذ الدكتور محمد حسني عبد الحكيم أستاذ الفقه بكلية الشريعة جامعة الأزهر 5-الأستاذ الدكتور عبد الفتاح الشيخ أستاذ #أصول الفقه #بكلية الشريعة 6-الأستاذ الدكتور بركات عبد الفتاح رحمه الله أستاذ أصول فقه بكلية الشريعة 7-الأستاذ الدكتور أحمد طه #الريان أستاذ الفقه بكلية الشريعة

    شروحه: 1-شرح #كتاب_التوحيد (كامل). 2-التعليق علي تيسير العزيزالحميد (كامل) 3-شرح العقيدة الواسطية (كامل) 4-شرح #العقيدة_السفارينية (كامل) 5-شرح الأصول الثلاثة و القواعد الأربعة (كامل) 6-شرح الفتوي الحمويه الكبري (كامل) 7-شرح الرسالة #التدمرية (كامل) 8-شرح جزء كبير من شرح #الأصفهانية 9-التعليق على نونية #إبن_القيم كاملة (كامل) 10- التعليق على الوابل الصيب (كامل) 11-شرح هداية الراغب (كامل) 12- شرح #الروض_المربع (كامل) 13-شرح #زاد_المستقنع 14-شرح منظومة السعدي في القواعد الفقهية (كامل) 15- شرح منظومة العثيميين في القواعد و الأصول (كامل) 16-شرح متن الورقات مع حاشية المحلي (كامل) 17- شرح قواعد الأصول و معاقد الفصول (كامل) 18-شرح تلخيص #روضة_الناظر(كامل) 19-شرح #الكوكب_المنير 20-شرح #الإقناع للحجاوي 21-شرح #حلية_طالب العلم للشيخ بكر أبوزيد (كامل) 22-التعليق على الجامع لأخلاق الراوي وأداب السامع للخطيب #البغدادي (كامل) 23-التعليق على الأداب الشرعية لإبن #مفلح 24-التعليق على رسالة #الحافظ #إبن_رجب (الرد علي من اتبع غير #المذاهب_الأربعة) 25-شرح اقتضاء الصراط المستقيم لشيخ الإسلام 26-التعليق على غذاء الألباب في شرح منظومة الأداب للسفاريني ملحظ مهم: (كل ما سبق من الشروح صوتي لدينا منه بعضه ولم يأذن الشيخ برفع كل ما لدينا ولكن قد أذن برفع شرح كتاب الطهاره من زاد المستقنع علي مذهب #الإمام_أحمد شرحا مبسطا مصورا فيه المسائل ضابط فيه #المذهب وهو نافع جدا للمبتدئين نسأل الله أن ينفعنا وإياكم بعلم شيخنا ) مواعيد دروس الشيخ : يوم الأثنين من كل أسبوع نصيحة الشيخ لطلبة العلم: الإخلاص في الطلب مع العمل بالعلم والمتابعة علي السنة والحرص كل الحرص علي تصحيح العقيدة وإدراك الواقع و التحديات القائمة وأن ينشغل المرء بعيوب نفسه عن عيوب الآخرين . .((حرره بعض طلاب العلم)). صفحة الشيخ محمد عبدالواحد الحنبلي : https://goo.gl/qbkE2Z قناة محبي الشيخ محمد عبدالواحد الحنبلي اضغط هنا : https://goo.gl/y4xMJ3 #نبذة عن الشيخ_محمد_عبد_الواحد #الحنبلي من هو الشيخ محمد عبد الواحد #ترجمة للشيخ محمد عبد الواحد محمد عبد الواحد #التمذهب #المذاهب_الاربعة #المذاهب الإسلامية المذهب #الحنفي المذهب #المالكي المذهب #الشافعي المذهب #الحنبلي
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    Last edited by Abu Sulayman; 23-04-20, 09:41 PM.

    Comment


    • Originally posted by AmantuBillahi View Post
      Sharh as-Sunnah by Imam al-Barbahari al-Hanbali (d. 329):

      https://abdurrahmanorg.files.wordpre...ud-burbank.pdf

      Brief biography on Imam al-Barbahari:

      https://abdurrahman.org/2017/10/23/s...l-barbahaaree/







      Comment


      • Repost:

        Originally posted by AmantuBillahi View Post
        History of Ilm al-Kalam:



        Notes from Yasir Qadhi's Ilm al-Kalam lecture:

        https://m2w4k5m5.stackpathcdn.com/wp...erspective.pdf

        The Theological Implications of Ibrahim and the Story of the Stars (Ibn Taymiyyah vs the Mutakalimin):

        https://muslimmatters.org/2009/07/27...n-yasir-qadhi/

        Comment


        • The first chapter of this PhD dissertation provides a great outline of the historical relationship between the Hanbalis and Ash'aris:

          https://archive.org/details/YasirQad...e/n17/mode/1up

          The Genesis of the Salafi and Ash'ari divide - Download link:

          https://www.amjaonline.org/wp-conten...asir-Qadhi.pdf

          Comment


          • Yeah yeah... you claim that belief in Allah ta’ala is inherently known, yet we see that most people on this planet were and are polytheists, atheist and agnostics!
            So even if one accepts your statement, there still remains the rational need to prove the existance of the Creator!
            But "Salafis" do not care about this. With their ignorant way they are unknowingly pushing Muslim societies towards atheism and agnosticism! "Congratulations" to you for aiding the disbelievers in their disbelief!
            Wallahu ta'ala al-musta'an!!

            By the way: Never trust "Salafis" and their likes with whatever they claim. When you recheck the issues, you’ll see that they almost always mix truth with falsehood and present to you a false picture.
            Last edited by Abu Sulayman; 23-04-20, 10:20 PM.

            Comment


            • Imam Abu Hanifa in Al-Fiqh Al-Akbar makes statements about the hand, face, and self and them being attributes, we must consider two things in particular: 1 – Imam At-Tahaawi makes no mention of hands, a face, or a self in his ‘aqeedah. And his book has been accepted as the one that represents the ‘aqeedah of Imam Abu Hanifa and his two companions, Abu Yusuf and Muhammad Ash-Shaibaani. 2 – Secondly, we must understand any comment made in Al-Fiqh al-Akbar – as in other works - according to its context in History. According to Al-Fiqh al-Akbar, Allah has two general classifications of attributes known as ‘Attributes of the Essence’ and ‘Attributes of Action.’ Attributes of the Essence are the essential qualities of His being. As for attributes of action, they are things that happen outside of His being. And since He is the one responsible for those occurrences, they are attributed to Him and called ‘Attributes of Action.’ Imam Abu Hanifa explains this in his book when he says: “He doesn’t resemble anything of His creation, and nothing of His creation resembles Him. He has always and will always exist with His names and His attributes of the (divine) essence and those (attributes) of action. As for those of the essence, they are: life, power, knowledge, speech, hearing, seeing, and will. And as for those of action, they are: creating, providing, producing, originating, manufacturing, and other attributes of action.”

              So the attributes of Allah’s divine essence are seven: 1. 2. 3. 4. 5. 6. 7. Life Power Knowledge Speech Hearing Seeing Will As for the attributes of action, he states things like: 1. 2. 3. 4. 5. 6. Creating, Providing, Producing, Originating, Manufacturing, And other attributes of action Then, Imam Abu Hanifa says, “He has always and will always exist with His names and attributes. He has not acquired any new name or attribute.” So according to Imam Abu Hanifa, Allah has 7 confirmed attributes of the essence [2.], while he places no limit to His attributes of action, since the possibilities of what can exist are limitless.

              As for restricting the attributes of the essence to merely seven, this is not to say that these are the only attributes that Allah has. It is merely to say that this is the number that both revelation and reason have been able to conclude. As for the standard view of Maaturidis, the attributes of the essence are 8. As for Ash’aris, they divide attributes a bit further to the point that some of them have stated 13 [3.] and some have stated 20 [4.]. In the end, most of that is just a difference in semantics. And the true difference is with relationship to what Ash’aris call ‘Abstract Attributes’, which are the 7 that Abu Hanifa mentions in Al-Fiqh Al-Akbar, while Maaturidis add an eighth called ‘Takween.’ At any rate, Imam Abu Hanifa doesn’t make mention of the hand, face, and self until he enumerates the attributes of the essence. So if Allah hasn’t acquired any new name or attribute, there are truly no other definitive attributes of essence other than those mentioned above[5], and the hand, face, and self aren’t included among them. So what are we to understand from all of this? How do we reconcile between Abu Hanifa’s saying after mentioning the seven attributes of the essence: “He has always and will always exist with His names and attributes. He has not acquired any new name or attribute.” And between his saying, “He has a hand, a face, and a self. So what He, High is He, mentions in the Qur’an of the mention of the face, hand, and self, are all attributes of His with no modality (or description).”? The ‘hand, face, and self’ are references to either one of Allah’s true attributes of the essence as stated in the first clause by Imam Abu Hanifa, Or they are references to one of His attributes of action.[9] One cannot deny that by such words being annexed to Allah’s name or pronoun in the Qur’an, they are being ‘attributed’ to Him directly even if calling them ‘attributes’ doesn’t coincide with the original linguistic definition of what an attribute is. So calling them attributes would be a metaphorical application as opposed to a literal application. And if it is a metaphorical application, it would have to be accepted that such named ‘attributes’ are metaphorical ‘attributes.’ So the hand, face, and self would have to be a metaphorical ‘hand, face, and self,’ which are references to one of Allah’s true attributes, since there is nothing like unto Him. And ‘hand’ in its original linguistic understanding applies only to created beings. Abdur-Rahman ibn Al-Jawzi says while mentioning the mistakes of some Hanbali scholars in the area of scriptural interpretation of the problematic verses of the Qur’an, “And those writers who I have mentioned have erred in seven areas. The first of them is that they called the ‘reports’ ‘attributes.’ When they are merely annexations/possessive forms. And not every possessive form is an attribute. For Allah, High is He, has said: ((And I have blown into him from My spirit)) [Al-Hijr: 29]. And Allah doesn’t have an attribute known as a ‘spirit.’ So those who have called ‘the possessive form’ (idaafa) ‘an attribute’ are guilty of innovation.” The linguist, Tha’lab says in Taaj al-‘Aroos, “A ‘na’t’ is a description given to a specific part of the body like the word ‘lame’ (‘araj). A ‘sifa’ (attribute) is for non-specificity (‘umoom), like the word ‘magnificent’ (‘azeem) and ‘generous’ (kareem). So Allah is described with a ‘sifa’. But He is not described with a ‘na’t.’” What this would mean is that the word ‘sifa’ (attribute) is being used metaphorically to mean ‘na’t’, which is another word for ‘attribute’ or ‘trait.’ The difference is that a ‘na’t’ describes a specific part of a body, like ‘lame’ or ‘blind’. For this reason, Imam Bukhaari uses the word ‘nu’oot’ (plural of na’t), instead of ‘sifaat’ (plural of sifa) to refer to those reports that make mention of Allah’s anger, laughter, foot, hand, and face even though He isn’t a body and doesn’t have a body. This would have to be the accepted interpretation. Otherwise, we must accept that Imam Abu Hanifa contradicts his self by f irst limiting the attributes of the essence to the 7 mentioned above, and then later adding Allah’s face, hand, and self. Another important question is ‘Why doesn’t Imam Abu Hanifa add to what he considered attributes ‘the shin, the side, the eyes, the foot, and the spirit?’ This is important because Allah annexes His name or personal pronoun to each of these things in the Qur’an or the Messenger does so in the hadith. So if I am to accept that Allah has a face, self, and hand, simply because He annexes such things to His name or pronoun, I should also accept that He has eyes, a spirit, a foot, a side, a shin, a she-camel, a house, and any other thing that He has attached His name or pronoun to.

              And if the Salafis agree with Abu Hanifa’s creed, they should only accept as attributes those things that Abu Hanifa declared to be attributes. This would mean that Salafis have to stop saying that Allah has a foot, a shin, a side, and eyes. If they use Abu Hanifa’s words about the face, hand, and self as being proof that they follow the minhaaj and understanding of the Salaf, they should only say what the Salaf said and stop adding to their words. As for referring to these problematic verses and hadiths as ‘Attribute Verses’ (Aayaat as-Sifaat) or ‘Reports of Attributes’ (Akhbaar as-Sifaat), this was the specific terminology that scholars used to refer to them even though they didn’t actually mean that such ascriptions mentioned in scripture were attributes of Allah. Imam Ibn Al-Jawzi’s words above clarify the error of this sort of designation. So hopefully that should resolve any confusion about the issue.

              Comment


              • A short video about the historical dispute between Ash'aris and Hanbalis by the Shaykh Muhammad 'Abd al-Wahid al-Hanbali:

                تاريخ الصراع بين الحنابلة و الأشاعرة

                https://m.youtube.com/watch?v=phWvv5Uxp00

                The Shaykh clarifies that there was a historical dispute between them and that this dispute sometimes got stronger and sometimes weaker and that there were major scholars from both sides who attacked eachother, but at the same times there were scholars from both sides who tried to call to more unity. The dispute started with what is called as the "Fitna of Ibn al-Qushayri" and both Ibn al-Subki and Ibn Rajab mentioned this issue from their point of view.
                There were also periods where these two Sunni groups were very much united.
                The Shaykh says that the differences can not be denied (in the issue of Ta`wil or the issue of Harf wa Sawt for example), but at the same time they should not be exaggerated and one should look at the issue from a scientific point of view.

                He says: That which the Hanbali Madhhab settled upon is that Ash'aris are Sunnis (as mentioned in Lawami' al-Anwar and al-'Ayn wal Athar), but are mistaken in some issues.
                (My comment: This is also the view of Ash'aris towards the Hanabila.)

                What is interesting is that he mentions the Shaykh Ibn Taymiyya in this context and that his differences with the Ash’aris was only in his books and that in real and practical life he befriended major Ash’aris of his time and thought very highly of them!
                Last edited by Abu Sulayman; 24-04-20, 08:34 PM.

                Comment


                • English translation of the words of the Shaykh Muhammad 'Abd al-Wahid al-Hanbali:

                  Then where did these inexperienced young men [nābitah] get their extreme arrogance and foolishness from?!
                  _________
                  I mentioned earlier the extolling and respect of Ibn Taymiyyah for the Imams of the Ash'arites, and his praise for some of the great Ash’arites of his time, and quoted his words in this regard.

                  In addition, this is the position of his most famous student, Ibn al-Qayyim (may Allah have mercy on him), where he reconciled with Imam Taqi al-Subki (may Allah have mercy on him), after the death of Ibn Taymiyah (may Allah have mercy on him) and a year before the death of Ibn al-Qayyim.

                  Ibn Katheer said:
                  “On Tuesday, the 16th of Jumada II: The reconciliation between the Chief Justice Taqi al-Din al-Subki and Sheikh Shams al-Din Ibn Qayyim al-Jawziyyah took place at the hands of Ameer Saif al-Din ibn Fadl, the King of the Arabs, in the grove of the Chief Justice, after having a grudge over his - Ibn Qayyim’s - propagation of the fatwa on the matter of divorce.”

                  NB: They did not touch on disputes related to aqeedah, nor did he say to him: You are a grave worshipper, an Ash’arite, an advocate of shirk and you wrote a book about istighathah [asking the deceased] and a refutation of my sheikh Ibn Taymiyah and exaggerated in rebuking him, so I can’t reconcile with you, or let’s leave it between us so that we don’t mislead the public.

                  Neither did Ibn Katheer conceal it, lest the public go astray, nor criticized Ibn al-Qayyim for reconciling with one of the heads of his opposers in creed and conduct.


                  - end of quote -

                  Comment


                  • Shaykh al-'Awni: I wish I would be an Ash'ari like al-Baqillani!

                    The following is an interesting quote taken from the facebook account of the Shaykh Hatim al-'Awni. (I translated it a longer time ago, but didn’t post it until now.)

                    It very much represents the mindset upon which mainstream Hanbalis settled upon not just regarding Ash’aris, but also regarding the Shaykh Ibn Taymiyya:

                    يؤذيهم أشد الأذى أن أكون سلفيا وأنتقد السلفية المعاصرة ، فأشاعوا عني أني صوفي وأشعري وشيعي .
                    ومع ذلك يقول عني غلاة هذه الطوائف والجماعات : إنني وهابي وناصبي .
                    وقد علم الجميع أني قد انتقدت الخطأ في التكفير في دعوة الشيخ محمد بن عبد الوهاب ، وانتقدت أداء هيئة كبار العلماء عندنا في المملكة ، ومن يفعل ذلك لا يرده خشية أحد أن يصرح بمعتقده ! فليس بعد صراحتي هذه صراحة ، ولا يتهمني بالتقية في هذا الباب إلا مفتر عليّ .
                    وهم يدركون ذلك تمام الإدراك ، لكنهم يودون أن يُسقطوا نقدي بادعاء أني أشعري أو غير ذلك .
                    وقد قال لي أحد طلبة العلم قبل يومين : سمعت بعض طلبة للعلم بمصر يقولون : إنك أشعري !!
                    فقلت له : تمنيت أن أكون كالباقلاني أو الجويني أو الغزالي أو العز ابن عبد السلام أو النووي في علمهم وتعبدهم وزكاء نفوسهم .. وفي أشعريتهم أيضا ، فليس في ذلك إلا غاية الشرف ورفعة القدر . ومن يبلغ أن يصل إلى قرب علم هؤلاء الأئمة ، بما فيهم من صواب وخطأ .
                    وأن أكون أشعريا في علم أولئك وفضلهم أشرف وأكرم من أن أكون كأحد من المعاصرين : سلفيا كان أو أشعريا . فما من المعاصرين أحد بلغ علم واحد من أولئكم ولا نصيفه !!
                    وأما عقيدتي فأنا سلفي :
                    في الصفات أرفض التفسير والكلام عن المعنى بأكثر مما جاء في النص ( أمروها كما جاءت ) ( تفسيرها قراءتها) ، وأرفض التأويل بالدلائل العقلية المخالفة لظواهر النصوص ، وهذا هو مذهب أهل الحديث . وخلاف شيخ الإسلام ابن تيمية في هذا الباب خلاف لفظي ، رغم تشديده فيه وتشنيعه على مخالفيه ( عند التحرير) في تفريقه بين تفويض المعنى وتفويض الكيف .
                    وفي القدر : أرى السكوت عن الخوض في كيفية علاقة مشيئة الرب بمشيئة العبد ، مع الإيمان بأن لا خالق إلا الله تعالى ، وأن أفعال العباد مخلوقة لله تعالى . ومع الإيمان بأن للعبد مشيئة وإرادة واختيارا ، نفيا للجبر الرافع لحقيقة التكليف .
                    وفي الإيمان : أن الإيمان اعتقاد وقول وعمل ، يزيد بالطاعة ، وينقص بالمعصية . وأن هناك تلازما بين الظاهر والباطن ، فلا يؤمن القلب إلا وظهرت آثار الإيمان على أعماله ، ولا يكفر شخص بعمل إلا وقد كفر قلبه .
                    وأرى أن أول واجب على العبد هو اليقين بأنه لا إله إلا الله وأن محمد رسول الله .
                    وأن العقل والنقل لا يتعارض فيهما اليقيني ، إنما يقع توهم التعارض بين ظن ويقين أو ظن وظن . فيقدم الأقوى منهما : يقينا ، أو ظنا أقوى ، وأنفي احتمال تعارض صريح المعقول بصحيح المنقول .
                    ومع ذلك فأنا أصرح وما زلت أن الأشعرية من أهل السنة ، وأن خلافهم مع أهل الحديث خلاف حادث بعد اتفاق ، وأن الاختلاف الحقيقي بينهم محصور في فروع العقائد الظنية ، وأما بقية خلافهم فهو لفظي غير حقيقي .
                    هذه قناعتي العلمية ، والتي أناظر عليها ، وأقتنع بها علميا ، لا تقليدا لأحد ، ولا دعوة للتجمع والتعايش فقط !!

                    It hurts them in the greastest manner that I'm a Salafi who criticizes the modern Salafi movement, so they spread a rumor about me that I'm a Sufi and Ash'ari and Shi'i; and this even though the extremists of these groups and movements claim me to be a Wahhabi and a Nasibi.

                    All have come to know that I've [indeed] criticized the mistake in [exaggerating in] Takfir in the call of Shaykh Muhammad bin 'Abd al-Wahhab and that I've criticized the work of the Haya`a Kibar al-Ulama` (Council of Senior Scholars) in our country (i.e. Saudi Arabia); and the one doing so does not - out of fear from anyone - withhold from clearly [and openly] stating his beliefs!

                    So there is no clarity after this clarity [and straightforwardness] of mine, so no on accuses me of Taqiyya in this issue except the one slandering me. They are very much aware of this, but they are trying to bring down my criticism by claiming that I'm Ash'ari or other than it.

                    One of the students of knowledge told me before two days: I've heard some of the students of knowledge in Egypt saying that you're an Ash'ari!!

                    So I told him: I would hope to be [someone] like al-Baqillani or al-Juwayni or al-Ghazali or al-'Izz ibn 'Abd al-Salam or al-Nawawi in their knowledge and their worship and their righteousness... and in their Ash'arism also (!), for their is nothing in this except the utmost of honor and the highness of rank. Who [is there that] reaches these leading scholars (A`imma) in knowledge; and this includes their correct stances and their mistakes. For me to be an Ash'ari with the knowledge of these likes [of leading scholars] and their nobility is more honorably and more respectable than to be one of the modern-day people: No matter whether Salafis or Ash'aris, for none of them have reached even half of the knowledge of these [leading scholars]!!

                    As for my beliefs, then I'm a Salafi (i.e. I have the same creed as the Salaf al-salih):

                    - Regarding the [divine] attributes: I reject explanation (Tafsir) or speaking with more regarding the meaning than the [authentic] texts have come with [following thereby the principles of] "Pass them on as they have come" [and] "Their explanation is their reading". I [also] reject interpretation (Ta`wil) from the apparent of the texts based upon rational proofs, and this is the way of the Ahl al-Hadith. The difference of Shaykh al-Islam Ibn Taymiyya in this issue is only in wording, even though he's strict in this and attacks the opponents - during the discussion [regarding the correct stance] - in the distinction between Tafwidh al-Ma'na (consignment of meaning) and Tafwidh al-Kayf (consignment of modality).

                    - Regarding the [divine] predestination (Qadar): I believe in staying silent regarding the [exact] modality of the connection between the will of the Lord and the will of the slave, while at the same time having the belief that there is no creator except Allah ta'ala and that the actions of the slaves [of Allah] are created by Allah ta'ala; while at the same time [also] believing that the slave has a will and [is able to] choose [his actions] thereby rejecting the [position of] al-Jabr (which says that the slaves of Allah are forced to do their actions and have no will) which nullifies the reality of Taklif (obligation to believe and act upon it)

                    - Regarding belief (Iman): That belief means having faith (I'tiqad) and stating [this] (Qawl) [with the tongue] and acting [according to this] ('Amal); it increases with obediance [to Allah] and decreases with disobediance and that there is a necessarily connection between the outward and the inward [of a person], so that a heart does not believe until the signs of faith are also visible from his actions and that a person does not disbelieve with an action except that his heart has also disbelieved.

                    - In my position the first obligation upon the slave is to have conviction that there is no God except Allah (i.e. the one and only real God) and that Muhammad is the Messenger of Allah ,[sallallahu 'alayhi wa sallam].

                    - That reason ('Aql) and revelation (Naql) does not contradict each other in that which is certainly established (Yaqini) from them, rather there only happens an illusion of contradiction between that which is speculative (Dhann) and that which is certain (Yaqin) or that which is speculative with that which is speculative, so that which is stronger is given precedence: Either certainty [over speculation] or something speculative that is stronger [than something else also speculative]. I reject the possibility of [real] contradiction between that which is clear from reason and that which is authentically transmitted.

                    With all of this I state and keep on doing so, that the Ash'aris are from Ahl al-Sunna and that their disagreement with the Ahl al-Hadith is one after their agreement with them and that their real difference is exclusively in the detailed issues of beliefs which are [only] speculative (i.e. Ijtihad is possible in these issues!), but as for the rest of their differences then it's only in wording and not real (i.e. not in meaning).

                    This is my academic conviction and my argumentation is based upon this, not by blindly following anyone nor for the sake of unity or living together [peacefully] alone!!

                    - end of quote -


                    (Note: The Shaykh regards Tafwidh [al-Ma'na] as the correct position without that of Ta`wil. He has clarified this in other posts too.
                    This is in line with mainstream Hanbalis.)

                    Comment


                    • Originally posted by Abu Sulayman View Post

                      A little video about the Shaykh, may Allah ta'ala protect him:

                      نبذة عن الشيخ محمد عبد الواحد الحنبلي

                      https://m.youtube.com/watch?v=OJnk5pyfHdU

                      These are some infos about the Shaykh and it also includes the names of some of his teachers:


                      نبذة عن الشيخ محمد عبد الواحد الحنبلي
                      بسم الله الرحمن الرحيم
                      هو الشيخ الفاضل الفقيه الأصولي (أبو عبد الله) محمد بن عبد الواحد بن كامل من أرض الكنانة المباركة , من مواليد 21 ذي الحجه 1402القاهرة النشأة و مراحلها: نشأ حفظه الله نشأة إسلامية علمية في بيت أدب ودين وعلم فوالده #الشيخ_الأزهري عبد الواحد كامل عُرف بالديانة والأخلاق وحبه للسنة ونشره للخير بروافده والعلم بدلائله , وقد ربي قرة عينه , وفلزة كبده علي (القرأن الكريم) حفظا وفهما وعلما وعملا , فكانت تلك التنشئة المصونة عن رذائل الأقوال والأعمال , وعن سفاسف التفريط والإهمال , هي الجذور الشامخة التي أمتدت في أعماق نفس (الشيخ محمد عبد الواحد)فأثمرت شجرة طيبة أصلها ثابت وفرعها في السماء تؤتي أكلها كل حين بإذن ربها , يغذوها ماء الإيمان و العقيدة، وتعلوها الثمار النضيدة. التحق حفظه الله ب #الأزهر الشريف -منارة العلم و منبره- منذ نعومة أظفاره فنهل من علومه وآدابه وأخلاقه فوق التي تربي عليها ونشأ في جوانبها , مجتازا كل مراحله (الابتدائية-الإعدادية-الثانوية-الجامعية) بنجاح مبارك, فكان التحاقه ب #كلية_الشريعةالإسلامية بجامعة #الأزهر,فوافقت هوى في نفسه الطُلعة للإفادة,والآملة للزيادة، فنهل من معين فقهها ومنبع أصولها,إضافةً إلي تلقيه العلم عن عدد كبير من العلماء بالأزهر,لم يذكر لنا منهم إلا بضعا يشهد لهم بعلو مكانتهم وشرف منزلتهم وعمق العلم في نفوسهم فأنهاها بنجاح مبارك
                      #منهجه: اتباع #السلف في فهم نصوص القرآن والسنة وعدم الخروج عن منهجهم وقد سئل – بارك الله فيه – في درس من دروسه العلمية المباركة : لماذا تعتني بكتب السلف عن غيرها من الكتب المعاصرة مع أهمية الجميع ؟ فأجاب حفظه الله تعالي - : لأنه كلما تعلم المرء عن السلف كلما كان أقرب لفهم المعقول والمنقول عن الله ورسوله , و مما يؤثر عنه حفظه الله في هذاالصدد – الاعتناء بكتب السلف - : يجب أن نكون سلفيين لفظا ومعني .فما أحسن ما قال؟؟ وما أفهمه لواقع الأمه حفظه الله- تأثره: تأثرحفظه الله إلي حدكبير بمنهج #شيخ_الإسلام #إبن_تيمية- رحمه الله - وكان له أكبر الأثرفي حرصه علي تعليم #العقيدة الصحيحة والمنافحة عنها والقيام بأمر هذا الدين ضد خصومه فعلم وأدب ونشر الخير نسأل الله أن يتم على الشيخ أمره وان يبارك في عمره وينفع به المسلمين في مشارق الأرض ومغاربها .

                      شيوخه الذين أخذ عنهم يقاربون الخمسين منهم : 1-شيخ #الحنابلة عبد الله بن عبد العزيز #العقيل رئيس المجلس الأعلي بالقضاء بمدينة عنيزه سابقا وقد أجاز الشيخ بجميع مروياته لاسيما الإجازات في كتب #الفقه #الحنبلي ورسائله . 2-الدكتور محمد #يسري 3-الأستاذ الدكتورمحمد إبراهيم #الحفناوي أستاذ ورئيس قسم الفقه بكلية الشريعه #جامعة_الأزهر 4-أستاذ الدكتور محمد حسني عبد الحكيم أستاذ الفقه بكلية الشريعة جامعة الأزهر 5-الأستاذ الدكتور عبد الفتاح الشيخ أستاذ #أصول الفقه #بكلية الشريعة 6-الأستاذ الدكتور بركات عبد الفتاح رحمه الله أستاذ أصول فقه بكلية الشريعة 7-الأستاذ الدكتور أحمد طه #الريان أستاذ الفقه بكلية الشريعة

                      شروحه: 1-شرح #كتاب_التوحيد (كامل). 2-التعليق علي تيسير العزيزالحميد (كامل) 3-شرح العقيدة الواسطية (كامل) 4-شرح #العقيدة_السفارينية (كامل) 5-شرح الأصول الثلاثة و القواعد الأربعة (كامل) 6-شرح الفتوي الحمويه الكبري (كامل) 7-شرح الرسالة #التدمرية (كامل) 8-شرح جزء كبير من شرح #الأصفهانية 9-التعليق على نونية #إبن_القيم كاملة (كامل) 10- التعليق على الوابل الصيب (كامل) 11-شرح هداية الراغب (كامل) 12- شرح #الروض_المربع (كامل) 13-شرح #زاد_المستقنع 14-شرح منظومة السعدي في القواعد الفقهية (كامل) 15- شرح منظومة العثيميين في القواعد و الأصول (كامل) 16-شرح متن الورقات مع حاشية المحلي (كامل) 17- شرح قواعد الأصول و معاقد الفصول (كامل) 18-شرح تلخيص #روضة_الناظر(كامل) 19-شرح #الكوكب_المنير 20-شرح #الإقناع للحجاوي 21-شرح #حلية_طالب العلم للشيخ بكر أبوزيد (كامل) 22-التعليق على الجامع لأخلاق الراوي وأداب السامع للخطيب #البغدادي (كامل) 23-التعليق على الأداب الشرعية لإبن #مفلح 24-التعليق على رسالة #الحافظ #إبن_رجب (الرد علي من اتبع غير #المذاهب_الأربعة) 25-شرح اقتضاء الصراط المستقيم لشيخ الإسلام 26-التعليق على غذاء الألباب في شرح منظومة الأداب للسفاريني ملحظ مهم: (كل ما سبق من الشروح صوتي لدينا منه بعضه ولم يأذن الشيخ برفع كل ما لدينا ولكن قد أذن برفع شرح كتاب الطهاره من زاد المستقنع علي مذهب #الإمام_أحمد شرحا مبسطا مصورا فيه المسائل ضابط فيه #المذهب وهو نافع جدا للمبتدئين نسأل الله أن ينفعنا وإياكم بعلم شيخنا ) مواعيد دروس الشيخ : يوم الأثنين من كل أسبوع نصيحة الشيخ لطلبة العلم: الإخلاص في الطلب مع العمل بالعلم والمتابعة علي السنة والحرص كل الحرص علي تصحيح العقيدة وإدراك الواقع و التحديات القائمة وأن ينشغل المرء بعيوب نفسه عن عيوب الآخرين . .((حرره بعض طلاب العلم)). صفحة الشيخ محمد عبدالواحد الحنبلي : https://goo.gl/qbkE2Z قناة محبي الشيخ محمد عبدالواحد الحنبلي اضغط هنا : https://goo.gl/y4xMJ3 #نبذة عن الشيخ_محمد_عبد_الواحد #الحنبلي من هو الشيخ محمد عبد الواحد #ترجمة للشيخ محمد عبد الواحد محمد عبد الواحد #التمذهب #المذاهب_الاربعة #المذاهب الإسلامية المذهب #الحنفي المذهب #المالكي المذهب #الشافعي المذهب #الحنبلي
                      -
                      this is the truth about this man
                      http://www.al-jasem.com/archives/2013


                      So you claimed that no one refuted him now listen to this. He also lied about removing the video when He couldn’t debate with this shaykh.
                      https://m.youtube.com/watch?v=6TZ57i8h3JY

                      he said he used to read for ibn uthaymeen and he attend his classes and he himself said he doesn’t have much ilm he just attend azhari school. And now he is accusing ibn uthaymeen and insulting him what a great shaykh to follow
                      لا حول ولا قوة الا بالله.
                      he is a Muqalid and that is really the only thing we can say about him.

                      https://m.youtube.com/watch?v=9KAgI9IQAcc

                      Abu Umayyah reported: The Prophet, peace and blessings be upon him, said, “Verily, among the signs of the Hour is that knowledge will be sought from the young.

                      Source: al-Mu’jam al-Kabīr 908

                      Grade: Sahih (authentic) according to Al-Albani

                      Comment


                      • Originally posted by Farah. A View Post

                        this is the truth about this man
                        http://www.al-jasem.com/archives/2013


                        So you claimed that no one refuted him now listen to this. He also lied about removing the video when He couldn’t debate with this shaykh.
                        https://m.youtube.com/watch?v=6TZ57i8h3JY

                        he said he used to read for ibn uthaymeen and he attend his classes and he himself said he doesn’t have much ilm he just attend azhari school. And now he is accusing ibn uthaymeen and insulting him what a great shaykh to follow
                        لا حول ولا قوة الا بالله.
                        he is a Muqalid and that is really the only thing we can say about him.

                        https://m.youtube.com/watch?v=9KAgI9IQAcc

                        Abu Umayyah reported: The Prophet, peace and blessings be upon him, said, “Verily, among the signs of the Hour is that knowledge will be sought from the young.

                        Source: al-Mu’jam al-Kabīr 908

                        Grade: Sahih (authentic) according to Al-Albani
                        Seriously!? Quoting some "Salafis" are somehow now a proof against him?

                        Then: Your MIAW is the one who started to brake traditional learning and he himself rejected his teachers and his teachers rejected him. All "Salafi" Mashayikh are his followers and their so called "chain of knowledge" stops at him!
                        Your link acts as if him speaking out against the liar IAW is somehow a point against him! Why does your link to mention that the Hanabila in general in the time of IAW spoke out against him? Why don't they mention that this evil made Takfir upon the Hanabila of his region? Why?

                        By the way: Why are mentioning the grading of al-Albani here? What's the point of mentioning him, when you have the major Hadith scholars?!
                        This just shows what kind of cultist mentality you "Salafis" have. You people throw out 1400 years of traditional learning and rely only some innovators and heretics for your religion. Wallahul musta'an!
                        Last edited by Abu Sulayman; 26-04-20, 02:44 PM.

                        Comment


                        • The "Salafi" link acts as if speaking out against MIAW (d. 1206 AH) is somehow a grave mistake, while we know that MIAW had NOT a single Ijaza to teach a single Islamic science and ALL his teachers were against him and he was against them! Yet these "Salafis" have turned him the absolute authority upon this Ummah!

                          Remember this is the same who said in one of his letters:

                          وأنا أخبركم عن نفسي والله الذي لا إله إلا هو لقد طلبت العلم واعتقد من عرفني أن لي معرفة وأنا ذلك الوقت لا أعرف معنى لا إله إلا الله، ولا أعرف دين الإسلام قبل هذا الخير الذي من الله به. وكذلك مشايخي ما منهم رجل عرف ذلك، فمن زعم من علماء العارض أنه عرف معنى لا إله إلا الله أو عرف معنى الإسلام قبل هذا الوقت أو زعم عن مشايخه أن أحداً عرف ذلك فقد كذب وافترى ولبس على الناس ومدح نفسه بما ليس فيه

                          And I inform you about myself - I swear by Allah whom there is none worthy to worship except Him - I have sought knowledge and those who knew me believed that I had knowledge while I did not know the meaning of La Ilaha illa Allah at that time and did not know the religion of Islam before this grace that Allah favored. As well as my teachers (Mashayikh) no one among them knew that. And if someone from the scholars of al-'Aridh (the lands of Najd and surrounding areas) claims that he knew the meaning of La Ilaha illa Allah or knew the meaning of Islam before this time, or claims on behalf of his teachers that someone from them knew that, then he has lied and said falsehood and deceived the people and praised himself with something he does not possess.
                          - end of quote -

                          This is the same man who made Takfir upon the major Hanabila of the region! ("فأما ابن عبد اللطيف وابن عفالق وابن مطلق فحشوا بالزبيل أعني : سبابة التوحيد واستحلال دم من صدق به أو أنكر الشرك، ولكن تعرف ابن فيروز أنه أقربهم إلى الإسلام وهو رجل من الحنابلة، وينتحل كلام الشيخ وابن القيم خاصة ومع هذا صنف مصنفا أرسله إلينا قرر فيه هذا الذي يفعل عند قبر يوسف وأمثاله هو الدين الصحيح")


                          Now I ask a simple question in order to show the level of ignorance of MIAW:
                          Did MIAW know 'Ilm al-Balagha?
                          If the answer is "no, he didn't" (and even one of the heads of the Najdis proudly acknowledged that as if ignorance is a good thing!), then how did this man dare to speak regarding the meaning of the Qur`an al-karim? How did he dare to attack senior scholars? How?!!?
                          Last edited by Abu Sulayman; 26-04-20, 03:03 PM.

                          Comment


                          • From another thread:

                            Originally posted by Abu Sulayman View Post
                            Words of wisdom by the Shaykh Muhammad 'Abd al-Wahid al-Hanbali, translated into English:


                            Listen to me, habib, I care for you:
                            ______
                            Once, people warned against all those who disagreed with them, they destroyed the ummah’s efforts throughout more than a thousand years, monopolized the Sunnah, piety, and commitment to Deen, and falsely accused their opponents in many of the branch [furū’] issues with leniency, dilution, weak commitment, lack of piety, they preferred matters of fiqh based on emotional arguments, and deluded their students that the four schools of thought upon which tens of thousands of scholars have succeeded one another for more than a thousand years; differs from Fiqhu Daleel [Proof based Fiqh] and glorification of the Qur’an and Sunnah ..

                            They refuted the early imams of the Deen from all sects, and warned against many of their books, and one, at the beginning of his religiosity, knew nothing of these Imams except bad: “So and so is an innovator, so and so is a Sufi, so and so is an Asha’ari, so and so is lenient, so and so is weak in Hadith, and so and so has little precision in matters of Aqeedah.”

                            And all of these so and sos are among the major imams of Muslims!!??
                            They demolished those who contradicted them from their contemporaries, and said evil words about them. They didn’t preserve for them their virtue nor seniority.
                            They concealed the differences of opinion in many issues where difference is justified, and made their selected opinion a sign of the sunnah, and gave one understanding of the text [Ayah,Hadith] the holiness of the text itself!

                            They held a grudge against titles of imam and virtue as descriptions of the great scholars, denounced the virtues of their opponents, then granted those grand titles exclusively to their sheikhs and those who revere them!
                            ---
                            ---
                            Then these sheikhs appointed themselves to give fatwas, teach and write books, and recommended each other.

                            After which, some of their students, who had learned their method, learned fiqh based on the way of the salaf and imams, and opened the books, thus they discovered the complete ignorance of their sheikhs in fiqh, usool [legal theory], language and most tools of ijtihad. They were shocked by the great amount of lying, fraud, injustice and misunderstanding!

                            They looked at the objective standard conditions of a mufti who meets the obligation to seek fatwa from, =conditions which scholars have put in place more than a thousand years ago, succeeding one another in agreement upon them, no one contested them before these later times = and found them not applicable to these sheikhs!

                            They were certain after having looked at the methods of the imams of Deen: that it isn’t permissible for their sheikhs to give fatwa, that they are not upon the guidance of the Salaf in learning fiqh, and that they are ignorant causing corruption even if they intend reform.

                            These former students saw some of their peers in seeking knowledge, upon discovering what they discovered = deviate and relapse, some of them left religiosity, some of them left religion altogether, others procured an evil opinion towards everything these Sheikhs say and after being a friend became a foe of all their historical symbols [personalities]....


                            - end of quote-
                            I say: Imagine that "Salafi" Mashayikh claim MIAW to be a Mujaddid and Imam and so on and this while this man was IGNORANT of a basic science like 'Ilm al-Balagha! This is the degree of ignorance of these "Salafis"! Yet they dare to speak against others! Or worse: Speak regarding the meaning of the Qur`an al-karim while being ignorant to this degree!
                            Last edited by Abu Sulayman; 26-04-20, 03:14 PM.

                            Comment


                            • Every time I reply to your comment, you put my comment aside and keep posting like three long comments and we lose the main point. How can I reply to all of that!
                              Anyway calling the people who follow the Quran and Sunnah liars is enough to make me stop replying to you.
                              please stop copying and pasting things you haven’t read about. you are blindly following this shaykh.

                              I honestly don’t have time now to reply to all of that and I don’t know which part we should discuss because we lost the main point but in shaa Allah I will try after Ramadan because it is a waste of time now.

                              Comment


                              • this is the truth about this man
                                http://www.al-jasem.com/archives/2013
                                These are the major points that the above link mentions "against" the Shaykh (for those who don't know Arabic):

                                1. Speaking out against those whom these innovators regard falsely as "Sunnis":
                                - Speaking out against Muhammad bin 'Abd al-Wahhab (so what?!?! This man openly made Takfir of major scholars!)
                                - Criticizing al-Albani (and then?! This man was not qualified to speak regarding the science of Hadith, yet he acted like a major Muhaddith!)
                                - Speaking out against so called "Salafi scholars" who give Fatawa not based upon any Madhhab, but rather their own [unqualified] Tarjih (he did well in doing so!)
                                - Speaking out against the so called "scholars of Saudi Arabia" (so what?! He did well!)
                                - Attacking Muhammad Sa'id Raslan (who cares?!)

                                2. Praising those who these "Salafi" innovators regard as "innovators":
                                - al-Buti
                                - Sayyid Qutb
                                - Salman al-'Ouda
                                - 'Abd al-'Aziz al-Taraifi
                                (One may praise any of them, while not agreeing with all their stances. What's the issue here? Infact one may even regard some of them as innovators, while still thinking positive of some of their stances. Is that so difficult to understand?)

                                3: Not supplicating and advising the so called "Wulat a-'Umur" and to be in their group and to be patient regarding their oppresion.
                                (Which "Wulat al-Umur" are these people speaking about!? These worthless governments are your Wulat al-Umur and not ours! They are all not legitimate from a Shar'i point of view and the only reason for not rebelling is that it will lead to more corruption (as seen in the so called "Arab spring")!)
                                - Insulting 'Abd al-Fattah al-Sisi (I say: So what? He's deserving that!)
                                - Allowing the open criticism of these so called "Wulat al-Umur" and regarding their leadership as illegitimate (and then? He's right!)
                                - Describing the protestors at al-Rabi'a al-'Adawiyya square as heroes (and then? Where is the problem?)

                                4. He's abusive in speech and has no Adab according to these adabless and abusive "Salafis"
                                (This is the greatest joke! "Salafis" are the last people on this planet who could criticize others regarding this!)

                                As for the fifth and the sixth point, then it's about him "daring" to give Fatawa and "claiming" to be Hanbali.
                                (Comment: It's a known issue that he adheres STRICTLY to the Mu'tamad (relied upon positions) of the Hanbali Madhhab, while you "Salafis" give Fatawa according to your desires and without any real principles. So it's better for you to stay silent on this!)

                                Summary: There is literally nothing in this link that can be used against the Shaykh in reality!

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