Ibnul-Jawziyy, may Allah raise his rank and benefit us by him, said:
“Life does not remain upon one situation. (Rather), a time of poverty, a time of wealth, a time of honor, and a time of humiliation. The truly successful person is the one who adheres to one origin (throughout all their different states and situations) and it is God-fearingness (taqwa) [which is fulfilling all the obligations and refraining from all the sins].”
One of the pious people said:
“It might occur that a Muslim would have many major sins on him and then an affliction befalls him after which he returns to being like how he was when his mother gave birth to him (i.e., his sins would all be erased).”
I remind myself and you to have patience with whatever hardship you may be facing now. Allah knows best how much you are benefitting from it. Be patient, seeking the reward from Allah. The awliya‘ welcomed hardships because they knew it was an opportunity for their status to be erased.
The pious scholar, Abul Faraj Ibnul-Jawiyy, may Allah raise his rank, said in advising his son:
“O my son, when you are really pious, you see good things one after another. And the pious person does not seek the praise of people through his good deeds and he does not expose himself to anything that would harm his Religious status. And the one who observes the rules revealed by Allah will be protected by Allah. The Prophet, sallallahu ^alayhi wa sallam, said to Ibn ^Abbas, radiyallahu ^anhuma, (when he was young):
“Abide by the rules revealed by Allah and Allah will protect you. Abide by the rules of Allah and you will sense the help of Allah in difficult situations.”
And Allah knows best
Piety is fulfilling all the obligations and refraining from all the sins. The one who does this is a pious person. The pious one may be wealthy, he may be poor, he may be physically fit, or physically weak. It is not a condition that the pious person would be from a specific lineage or that he is of a specific race, or has a known social status amongst the people. It is a condition, however, that he fulfills ALL the obligations Allah ordered him with, and refrains from ALL the sins–and this cannot be achieved except by learning and implementing.
May Allah make us amongst the highly pious.
A lesson given by the scholar of Hadith, the jurist, Shaykh ^Abdullah the son of Muhammad Al-^Abdariyy, Al-Harariyy, may Allah have mercy upon him. The lesson was given in the year 1398 H. It is about explaining the Hadith: “Indeed Allah does not accept every arrogant that lusts for wealth in a sinful way.”, and that the good money for the pious man is praised. Shaykh Samir the son of Sami Al-Qadi and Shaykh Nabil the son of Muhammad Ash-Sharif heard this lesson from Shaykh ^Abdullah.
He, may Allah have vast mercy on him, said:
All praise is due to Allah, the Lord of the universe. May Allah raise the rank of our master Muhammad ﷺ and the rank of his family and his Companions. May Allah protect the nation of the Prophet ﷺ.
Thereafter, we narrated with the connected authentic chain to the authentic book of Ibn Hibban, may Allah have mercy upon him, that the Prophet ﷺ said:
“Indeed, Allah does not accept every arrogant one that lusts for wealth in a sinful way, who maximizes his talk in order to get money, like a carcass sleeping all night and like a donkey during the day only concerning himself with feeding his desires of eating different types of food and maximizing engaging in pleasures in a way that busies him from fulfilling what Allah made an obligation; knowledgeable about the worldly matters and ignorant about what Allah made an obligation upon him to know of the Islamic Knowledge.”
The Prophet ﷺ named some people in this Hadith and described them with these attributes. The first attribute is for the person to be arrogant.
The second attribute is the one who lusts for wealth in a sinful way. This means that he is keen to gather wealth with a corrupt intention which is to gather wealth our of love for money so he can get it to fulfill his forbidden desires and in order to boast and be arrogant and look down on the slaves of Allah. He does not gather money from a permissible source in order to spend it in a permissible way, because the one who gathers the money to spend in a permissible way, not so he can look down on people and not so he can boast and not so he can get to his forbidden desires, then that is not dispraised because the Prophet ﷺ did not dispraise money without restriction and he did not praise money without restriction.
Some money is dispraised, and some money is praised. The dispraised money is the money that the person gathers from the forbidden sources and so he does not care whether he gets it from a permissible source or from a forbidden source. Or he gathers the money to fulfill the forbidden desires, that is, so that he indulges in the forbidden desires or to boast and look down on people, or to be arrogant. This is the dispraised money.
As for the money that the Muslim gathers from a permissible source, with the intention to provide for himself and to benefit himself, someone else, to spend it on his children, his parents, or other than them among his relatives; without the intention to use it as a means to boast or be arrogant with the people. That money is not dispraised. Our proof for that is what is narrated by Imam Ahmad and Ibn Hibban with the connected authentic chain that the Prophet ﷺ said to ^Amr the son of Al-^As: “The good money is praised for the pious man.”
The good money is the money the person earns in a permissible way. The pious man is the Muslim who fulfills the obligations and fulfils the right of the people. He knows what Allah made an obligation upon him and he fulfills it. He knows what Allah made forbidden and he avoids it. He prays just as Allah ordered and he fasts just as Allah ordered. He pays Zakah, just as Allah ordered. He orders with the good and he forbids the unlawful; because ordering the lawful and forbidding the unlawful is among the obligations which Allah made an obligation upon His slaves, and that is the situation of those who Allah praised in the verse in the chapter of Al-^Imran that means: {You are the best of nations. You order with the lawful and you forbid the unlawful. And you believe correctly in Allah.}
As for the nation of the Prophet ﷺ, they are the best of all the nations of the Prophets. They have the most righteous, pious Muslims, scholars, and jurists, to the extent that Prophet Jesus, peace be upon him said about the nation of our master Muhammad ﷺ that they are: “Scholars and Hulama [pious and pure], from the extent of their knowledge in the revealed laws, it is as if they are Prophets.” Abu Nu^aym narrated it in the Hilyah.
Allah described this nation of Muhammad ﷺ that it is their habit that they order with the lawful and forbid the unlawful. In the past, there were people who had this attribute, but today they have lessened, but despite that, the nation is not void of them because Allah described this nation with that. We have narrated from the authentic book of Ibn Hibban that the Prophet ﷺ also said: “The one who does not respect our elders and is not merciful to our youth, and does not order with the lawful or forbid the unlawful, is falling short in following our way.” This means that if he does not have these four attributes, he would not be a perfect Muslim in the Religion.
The saying of the Prophet ﷺ: “Indeed, Allah does not accept every arrogant one…” contains dispraise for the arrogant one. So if he joins with that the attribute of being someone who lusts for wealth and gathers it without caring whether he gathers it from a permissible source or a forbidden source, he is stingy from paying what Allah has ordered to spend on, then such a person has increased in evil and corruption. Then, if he adds to that being someone who, due to his sever desire to get money, maximizes his speech in the ways of gathering money; and if he adds to that being like a carcass at night, spending the entire night asleep without taking care to acquire good deeds by praying some of the night, and being like a donkey during the day, that is, his concern is to be eating different types of food, and to maximize fulfilling the desires to the point that it distracts him from fulfilling what Allah made and obligation upon him. Then, if he adds to the last attribute which is to know a lot about the ways to gather money while being ignorant about what Allah made an obligation upon him to know of the Islamic Knowledge, then such a person is among the worst of Allah’s creations.
Furthermore, there is no way to fulfill all the obligations and to avoid what Allah made forbidden except by learning the obligatory knowledge of Islam. This is the knowledge about which the Prophet ﷺ said: “Seeking the obligatory knowledge of the Religion is an obligation upon every Muslim.” Therefore, the one who turns away from learning will perish without him even knowing. To Allah we belong, and He will judge us in the end. Furthermore, the scholars of fiqh from the four schools did not neglect to clarify these things. Therefore, let the one who believes in the hereafter fear Allah.
We have been made to narrate from the authentic book of Al-Bukhariyy, from the saying of ^Aliyy ibn Abi Talib, may Allah raise his rank, that he said: “This worldly life is ending and the hereafter is coming. Therefore. be among those who work for the hereafter and don’t be among those who chase the worldly matters. Today is the time to work before you are called to account and in the hereafter is the recompense after the time for deeds has passed.”
Subhanallah, we are working hard today to get into the Rawdah as this is our last day on this journey.
We arrived about an hour and 45 minutes before the fajr. Even walking here, there are still people out and about. People with their small children, the elderly you would not expect to see at 3am.
I wondered for many days why some places are cordoned off. I see now that all the places where this is done is under the lights. The amount of creatures striving for one more day of fun, only to find themselves wiped out on the ground, is astounding.
We’re began one again our seemingly long journey to the women’s area. The gate/ number were enter from its right at the front of the masjid. Which towers the beginning I was cringing from the walk. But today I feel the blessing of being able to say salam as we go past the Green Dome every time. The walk is far. From the section #1 which is away– the qiblah to the back at 23 or 25. But the experience I would do again.
We arrived early in hours of this experience of getting in to the Rawdah. For anyone who reads this and doesnt know, this is the area where the original Masjid occupied. Interesting ib that place has the reward of 1,000 prayers. Also it is the place where the grave of our beloved is.
We only slept for a couple hours. The sisters wanted to shop last night. Whew, what an experience. It is so tough when you find so many things away much less than you already bought them. But, such is life. I’m too shy to go through the motions of returning them.
The merchants’ stores are largely filled with the same wares. So many, many different types of dhikr beads. The plain wooden. The shiny. The ones like gems. Then are expertly filled to catch the eyes and draw you in. I hope that whoever’s hands they fall into that the is an enormous amount of dhikr made. So many little pieces of colorful wood and plastic that are such a benefit to the one using them properly. Many lifetime by them as gifts, and the blessings spread and multiply. Subhanallah. This religion is so amazing, alhamdulillah. How could one not believe in its complete authenticity?
Oh, that’s right, shopping. I suppose I’ll have to add some pictures. The business that are selling their wares are small little spaces, barely the size of a middle class American’s bedroom. Filed with bright lights to highlight those stunning tasbih, and so many pieces of “costume” jewelry. The bright shining gold stars people in, no matter what their interest.
These types of vendors who are lodged as cells in the bottom parts of the various hotels that surround the Haram, sell the rocks that kuhl is made from (most crush and sell it like this in small babies) this kuhl had an amazing shiny quality tooi it that would make you not even think it is kuhl, they sell so much perfume oils (scents of so many variations), you would find a tay of small locks for your suitcase, single disposable razors (???), finger counters, all sorts of variations of knick-knacks.
These vendors are skilled, of course, in recognizing someone like me. They got me with quite a bit! But, I don’t think they are truly out to be rich. This is hard work. Usually a father and son, or relatives. Open from 8 or 9 am until at least midnight. The benefits closer to the masjid assume you will not go off the beaten path. And, unfortunately, I learned that late!
But the are delicious food vendors, too. Not quite as interested in haggling, so I don’t feel I paid too much.
Yesterday.. actually a few hours ago, our journey was to a specific place to buy things, and we dropped so much. Barely even n made it to the place, and they were kicking us out.
More about that later.
Soooooo…. this morning’s trek arrived is here when barely anyone was here
قيل:
رفضت دار الإفتاء المصرية الفتاوى التى خرجت بأن والدى الرسول صلى الله عليه وسلم من المشركين وأنهما فى النار، حيث قالت الدار فى بحث لأمانة الفتوى أعادت نشره برقم (2623 ) أن الحكم فى أبوَى النبى صلى الله عليه وسلم أنهما ناجيان وليسا من أهل النار، وقد صرح بذلك جمع من العلماء، وصنف العلماء المصنفات فى بيان ذلك، منها: رسالتا الإمام السيوطى “مسالك الحنفا فى نجاة والدَى المصطفى” و”التعظيم والمِنّة بأنَّ والدَى المصطفى فى الجنة”.
وقالت الدار إن العلماء استدلوا على ذلك بأنهما مِن أهل “الفَترة”، لأنهما ماتا قبل البعثة ولا تعذيب قبلها، لأن مَن مات ولم تبلغه الدعوة يموت ناجيًا، لتأخر زمانهما وبُعدِه عن زمان آخر الأنبياء، وهوسيدنا عيسى- عليه السلام-، ولإطباق الجهل فى عصرهما، فلم يبلغ أحدًا دعوةُ نبى من أنبياء الله إلا النفر اليسير من أحبار أهل الكتاب فى أقطار الأرض كالشام وغيرها، ولم يعهد لهما التقلب فى الأسفار ولا عمَّرا عمرًا يمكن معه البحث عن أخبار الأنبياء، وهما ليسا من ذرية عيسى عليه السلام ولا من قومه، فبان أنهما مِن أهل الفترة بلا شك. ومَن قال: إن أهل الفترة يُمتَحَنُون على الصراط فإن أطاعوا دخلوا الجنة وإلا كانت الأخرى، فإن العلماء نصُّوا على أن الوالدين الشريفين لو قيل بامتحانهما فإنهما من أهل الطاعة، قال الحافظ ابن حجر: “إن الظن بهما أن يطيعا عند الامتحان”.
وأضافت أمانة الفتوى أن الطبرى أورد فى تفسيره عن ابن عباس –رضى الله عنهما- أنه قال فى تفسير قوله تعالى: {وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى}[الضحى: 5]، قال: “مِن رِضا محمد -صلى الله عليه وآله وسلم- أن لا يَدخُل أحدٌ مِن أهل بيته النار”.
وقالت الفتوى الطريق الثانى الذى سلكه القائلون بنجاة أبوَى النبى-صلى الله عليه وآله وسلم: أنهما ناجيان؛ لأنهما لم يثبت عنهما شرك، بل كانا على الحنيفية دِين جدهما إبراهيم- عليه السلام-، ولقد ذهب إلى هذا القول جمعٌ من العلماء منهم الفخر الرازى فى كتابه “أسرار التنزيل”.
واستدل أهل هذا الطريق بقوله تعالى: {الَّذِى يَرَاكَ حِينَ تَقُومُ * وَتَقَلُّبَكَ فِى السَّاجِدِينَ}. [الشعراء: 218، 219]، أى أنه -صلى الله عليه وآله وسلم- كان يتقلب فى أصلاب الساجدين المؤمنين مما يدل على أن آباءه لم يكونوا مشركين، قال الرازى: “قال -صلى الله عليه وآله وسلم: ((لَم أَزَل أُنقَلُ مِن أَصلابِ الطّاهِرِينَ إلى أَرحامِ الطّاهِراتِ))، وقال تعالى: {إِنَّمَا الْمُشْرِكُونَ نَجَسٌ}. [التوبة: 28]، فوجب ألا يكون أحدٌ مِن أجداده -صلى الله عليه وآله وسلم-مشركًا”.
كما رفضت أمانة الفتوى القول بأن القول إنهما خير من المؤمنين مع كفرهما، لأن هذا يعنى القول بتفضيل الكافرين على المؤمنين؛ وأضافت “ولكى نخرج من هذا المحظور وجب أن نقول بأنهما مؤمنان.
أما الرواية الثالثة التى استندت إليها أمانة الفتوى فى قولها بنجاة والدى الرسول، بأن الله تعالى أحياهما له -صلى الله عليه وآله وسلم- حتى آمَنا به، وأضافت أن هذا المسلك مال إليه طائفة كثيرة مِن حفاظ المحدِّثين وغيرهم، منهم: الخطيب البغدادى وابن شاهين وابن المُنَيِّر والمحب الطبرى والقرطبى، واحتجوا لمسلكهم بأحاديث ضعيفة، ولكنها ترقى إلى الحسن بمجموع طرقها.
وأنهت أمانة الفتوى بحثها بتوجيه النصيحة لشباب الدعوة إلى الله أن يتقوا الله فى الأمة ولا يبالغوا فى إطلاق الأحكام قبل الفهم والبحث، وإن ضاقت بهم ملكاتهم العقلية والعلمية فقد وصف لهم رسول الله- صلى الله عليه وآله وسلم- الدواء مِن هذا المرض فقال: ((إنَّما شِفاءُ العِى السُّؤالُ))، فعليهم سؤال أهل العلم بدلا مِن إيقاع أنفسهم فى اللعن والخروج من رحمة الله بالتعدى على جناب الحبيب- صلى الله عليه وآله وسلم، وأضافت أن القاضى أبا بكر بن العربى أحد أئمة المالكية سُئِل عن رجل قال: إنّ أبا النبى-صلى الله عليه وآله وسلم- فى النار، فأجاب بأن مَن قال ذلك فهو ملعون؛ لقوله تعالى: {إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِى الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُهِينًا}. [الأحزاب: 57]. قال: “ولا أذًى أعظم مِن أن يقال عن أبيه إنه فى النار”.فليتقوا الله وليخشوا لَعنَه وإيذاءَ حبيبه -صلى الله عليه وآله وسلم- المستوجب للعن فاعله، ونصيحتنا لهم أيضًا بألا يشغلوا الأمة بخلاف لا طائل مِن ورائه.
The Authority of Fatwa in Egypt refuted the so-called Salafi’s misunderstanding and the erroneous statement about the two parents of the Prophet, sallallaahu `alayhi wa sallam.
It brought three basic routes for the proof that they will not be tortured in the Hereafter and in their graves. The fact of the matter is that the Prophet’s parents are saved from blasphemy and they will be in Paradise.
Many Sunni `ulamaa’ said so among them Imam AsSuyootiyy who wrote two books about this matter.
The Prophet’s parent died before the revelation and did not receive the call of Islam taught by Prophet `Eesaa and are thus not mukallaf.
A hadith narrated by Imamut Tabariyy in his Tafseer of Sooratud Duhaa said that Allah will keep Prophet Muhammad satisfied. Among that none of his household will be admitted to Fire.
His parents followed the creed of Prophet Ibrahim as many scholars said and among them is Imamur Raaziyy. He referred to a hadith that the Prophet sallallaahu `alayhi wa sallam said: he has been kept being transferred from the backs to the wombs of the pure men and women. By the verse that means the blasphemers are filth (atTawbahb 28), it has to be that none of his grandparents is a polytheist.
Another narration states that Allah revived them after their death and they believed in him. Many hafiz of hadith have approved this saying. Among them are alKateebul Baghdaadiyy, Ibn Shaheen, Ibnul Munayyir, alMuhibbut Tabariyy and alQurtubiyy. The sum up of the hadith texts they referred to makes the narration Hasan.
The Fatwa Authority advised the youths to fear Allah and refrain from issuing judgments before learning, comprehending and asking. When they have limited mental and knowledge-handling capabilities and faculties they need to remedy this sickness by asking the people of Islamic Knowledge as the Prophet, sallallaahu `alayhi wa sallam, said what means: the cure for having no knowledge about an issue is to ask.
Let them do so instead of falling into cursing and attacking the honorable status of our beloved Prophet sallallaahu `alayhi wa sallam. The Qadiy Ibnul `Arabiyyul Maalikiyy damned the person who said the Prophet’s parents are in Fire because he is harming the Prophet, sallallaahu `alayhi wa sallam, as mentioned in Sooratul Ahzaab 57. He said: there is no harm greater than saying about his father is in Fire.
The Fatwa Authority advised and said let those people fear Allah and his damning and stay away from harming his Beloved Prophet, sallallaahu `alayhi wa sallam, which necessitates the curse upon its committer. Let them also avoid getting the Muslim Nation engaged in such non-productive disagreement.
📕📒📗Advice on studying and learning:
Imam Al-Mawardiyy said in his book Adabud-dunya wad-din:
“It was said that the one who does not study at length and does not toil will not obtain knowledge. Studying for a long time is toil with which no one will be patient except the one who regards knowledge as gain and ignorance as loss. One will bear with the labor of studying to achieve the relaxation of knowledge and to negate of oneself the disgrace of ignorance. Verily, the achievement of a great matter is done through a great matter. Seeking is proportional to desire. Toil will be in accordance with the (sought) relaxation.”
t.me/lionsofthedeen
It was said in a Hadith that One of the Companions said: “My aunt took me when I was sick to the Prophetﷺ and she said ‘O Rasulullah, my nephew is sick, he is hurt, he feels pain.’ The Prophetﷺ then passed his hand over my head.” And it was narrated in other narrations that this Companion’s head did not get any white hair on his head after the Prophetﷺ had wiped his head with his hand.
The Prophetﷺ then made du^a’ that this person would be blessed. Then the Prophetﷺ made wudu’, and this Companion said: “I drank some of the wadu’ of the Prophetﷺ.” [This word “wadu’ “ in Arabic might mean the water left from what that Prophetﷺ used to make wudu’, the leftover water that he had immersed his hand in to make wudu’, or the water that had dripped from the wudu’ that had touched the organs of the Prophetﷺ.] Either way, this Companion did so seeking the blessings from this water that had touched the Prophet ﷺ. This shows clearly the misguidance of the Wahhabiyys when they said that seeking blessings from what had touched the Prophetﷺ (making tabarruk) haram.
t.me/lionsofthedeen
Imams of Ahlus Sunnah, Imams of the Mutakallimun, Shaykhs of al-Islam, Imam al-Ilm al-Kalaam!
Sayyiduna Imam Abu Mansur al-Maturidi 242-333AH. Descendant of the Sahabi, Sayyiduna Abu Ayyub al-Ansari رضي الله عنه
Sayyiduna Imam Abu al-Hasan al-Ash’ari 260-324 AH. Descendant of the Sahabi, Sayyiduna Abu Musa al-Ashari رضي الله عنه.
Imam al-Maturidi and Imam al-Ash’ari رضي الله عنهما Were From the Salaf Us-Saliheen رضوان الله عليهم أجمعين (First Three Centuries After The Prophetic Age). They never met, their students eventually did. When they met and discussed Aqeedah issues, they discovered that these were ‘two sides of the same sword!
They Simply Defended And Upheld The Transmitted Beliefs Of The Qur’an and Sunnah, As Upheld By Mainstream Sunni Islam (as-Sawad al-Adh’am) In Each Generation Before Them, From The Extremes Of Excessive Literalism and Excessive Rationalism.
Their Teachings and Methodology Were Accepted As The Standard Of Mainstream Sunni Islam By Clear General Consensus (Ijmah) Of The Scholarly Community (Ahlus Sunnah Wa’l Jama’ah) In Their Own Times And In Every Generation.
There is no (Doctrinal) difference between Ash’aris and Maturidis, hence both groups are Ahlus Sunnah Wa’l Jama’ah i.e. the as-Sawad al-Adham.
Two foremost Imams of the Mutakallimun of Ahlus Sunnah, known in their time as the Imams of Guidance!
They did not innovate anything new. Their creed was in accordance with the Sahaba al-Kiraam (Salaf us-Saliheen – the Pious predecessors) رضي الله عنهم.
Imam Abu Mansur al-Maturidi رضي الله عنه surpasses Imam Jafar at-Tahawi رضي الله عنه as a transmitter and commentator of Imam Abu Hanifa’s رضي الله عنه legacy in Kalam. Both Imam al-Maturidi and Imam at-Tahawi followed Imam Abu Hanifa and his companions in the position that belief (al-Imaan) consists in; “Conviction in the Heart and Affirmation by the Tongue.”
Imam Abu al-Hasan al-Ash’ari, رضي الله عنه surpasses Imam ash-Shafi`i رضي الله عنه as a transmitter. Imam al-Ash’ari followed Imam ash-Shafi’i and his companions in the position that belief (al-Imaan) consists in; “Conviction in the Heart and Affirmation by the Tongue and Practice with the Limbs.”
The supreme imams of Orthodox Muslims in the field of beliefs (Aqeedah) and Oneness of Allah عزوجل (al-Tawheed), and most experts in Orthodox belief and its proof and defense (al-Mutakallimun) insisted on the unbelief of every Sectarian (Mubtadi‘) whose heresy was in itself outright unbelief, or directly implied unbelief as, for example, whoever held that what he worshipped had an image (Sūrah), or a limit (Hadd), or extremity (Nihāyah), or that (what he worshipped might move or be still. There is no difficulty for anybody who has a mind to comprehend the unbelief of the Karrāmiyah, the anthropomorphist’s (al-Mujassimah), for claiming that He عزوجل , the Transcendent, is a body, and has a limit, and an extremity underneath Him عزوجل , and that Heعزوجل contacts His throne, and that He عزوجل is the site of occurrences, and that speech and will recur to Him عزوجل again and again, (whereas the truth of the matter is that His speech and His will are preeternal and one and single).
The Maturidis and Ash’aris are the elite of Ahlus Sunnah and the supporters of the laws (Shari’ah) of the Religion. They stood up to refute the innovators of misguidance (Ahl al-Bid’ah) among the Qadariyyah, Mu’tazila , Khawarij, Rawafidh and others. The one who slanders them, in fact, slanders Ahlus Sunnah Wa’l Jama’ah. The one in charge of Muslims has to discipline such people in a way to stop others from imitating them!
“One who departs from what Shaykh al-Islam Imam al-Mutakallimun Sayyiduna Abu al-Hasan al-Ashari and Shaykh al-Islam Imam al-Mutakallimun Sayyiduna Abu Mansur al-Maturidi رضي الله عنهما reported is not a Sunni. These two Imam’s followed the footprints of the Prophet صلى الله عليه وعلى آله وصحبه وسلم and his Companions رضوان الله عليهم أجمعين.”
[Imam Ahmad Shihab ad-Din al-Qalyubi رحیم اللہ in Kanz ar-Raghibin]
The Maturidiyyah according to the Prophet صلى الله عليه وعلى آله وصحبه وسلم!
The Prophet صلى الله عليه وعلى آله وصحبه وسلم said, “Verily, you shall conquer Constantinople and truly what a wonderful leader will her leader be, and truly what a wonderful army will that army be!”
[Ahmad, al-Hakim, ad-Dhahabi, as-Suyuti, al-Haytami]
Both the leader and his army were Hanafis Maturidis Sufis
The Asha’irah according to the Prophet صلى الله عليه وعلى آله وصحبه وسلم!
The Prophet SallAllahu Alayhi Wa Aalihi Wa Sahbihi Wa Sallam said; “The Ash`aris among people are like a precious parcel containing musk.”
[Ibn Sa`d, al-Qushayri, as-Subki, Ibn Asakir]
“The best of men are the men of the Yemen. Faith is Yemen.”
[Ahmad, Tabarani, al-Haytami]
”The various parts of the Ahlus Sunnah Wa’l Jama’ah in Aqeedah (Beleifs) as the al-Ash’ari and the al-Maturidi, in Fiqh (jurisprudence) such as the al-Hanafi, al-Maliki, ash-Shafi’i and al-Hanbali, in Tasawwuf (Sufism) such as the al-Qadri, al-Chisti, an-Naqshabandi and as-Sohurwardi, this is the truth.”
[Shaykh Shah Abd al-Aziz al-Hanafi al-Maturidi al-Naqshbandi MuHadith al-Dehlawi رحیم اللہ]
al-Qur’an “And hold fast, all of you together, to the rope of Allah and be not divided.”
Allah has forbidden separation, and disagreement with consensus (ijma) is separation.
Hence, if Allah has forbidden separation then surely we must all unite on the unanimously accepted Aqeedah of our pious predecessors. This unanimity (in Aqeedah) was transmitted by the two great Imam’s, Imam Abu al-Hasan al-Ash’ari and Imam Abu Mansur al-Maturidi رضي الله عنهما and the scholars who followed their path.”
[Imam Ibn Hajar al-Haytami ash-Shafi’i al-Ash’ari رحیم اللہ in al-Fatawa al-Hadithiyya]
This unanimity was transmitted by the two great Imam of Ahle Sunnah Wa’l Jama’ah Shaykh ul-Islam Abu Mansur al-Maturidi and Shaykh ul-Islam Abul al-Hasan al-Ashari RadiAllahu Anhuma and and the scholars who followed their path.”
“‘Man of Bid’ah’ means one whose beliefs are different from the Ahl as-Sunnah faith. The Ahl as-Sunnah faith, is the faith of Imam Abu Mansur al-Maturidi and Imam Abu al-Hassan al-Ash’ari, and those who followed them. One who brings forth something which is not approved by Islam becomes a man of Bid’ah.”
[Imam Ibn Hajar al-Haytami ash-Shafi’i al-Ash’ari رحیم اللہ in al-Fatawa al-Hadithiyya]
”The way of Imam Abu Mansur al-Maturidi and Imam Abu al-Hasan al-Ash’ari رضي الله عنهما is the same way that the esteemed scholars follow the notable for schools of law (Hanafi, Maliki, Shafi’i and Hanbali) who know the permissible from the prohibited, who are engaged in giving victory to the religion of the Prophet صلى الله عليه وعلى آله وصحبه وسلم.”
[Shaykh ul-Islam Imam Taj ud-din as-Subki ash-Shafi’i al-Ash’ari رحیم اللہ]
“Imam Abu al-Hasan al-Ash’ari (and Imam Abu Masur al-Maturidi) رضي الله عنهما is one who defended the creed and one who authored books and works refuting the atheists and others among the Mu’tazilah, Jahmiyyah, Khawarij, Rawafid and all other innovators of misguidance.”
[Imam al-Khatib al-Baghdadi ash-Shafi’i al-Ash’ari رحیم اللہ in Tarikh al-Baghdad]
“Agreement has formed in subscribing to Ash’ari and Maturidi doctrine (Aqeedah) among the Shafi’is, the Malikis, the Hanafis and the nobility of the Hanbalis.”
[Shaykh Abd as-Salam ibn Mashish al-Alami رحیم اللہ]
”It requires sound understanding to see how the al-Ash’ari and al-Maturidi Aqeedah has not deviated from transmitted sources (i.e. the Qur’an, Sunnah and the way of the Salaf us-Saliheen رضي الله عنهما.) Sound understanding requires sound reasoning and looking beyond the superficial aspects of the school which make it appear otherwise, such as many of the Ash’ari and Maturidi text in Aqeedah not containing a lot of quotes from the Qur’an and Sunnah, most of the Ash’ari and Maturidi scholars being referenced as scholastic theologians (Mutaklimeen), Ash’ari and Maturidi scholars speaking with the language of the philosopher etc. These are some of the things that I heard which makes one believe that the Ash’ari and Maturidi School is not based on transmitted sources.”
[Imam Abdullah ibn Alawi al-Haddad ash-Shafi’i al-Ash’ari رحیم اللہ]
“The people of Hadith are all in agreement that Imam Abu al-Hasan al-Ash’ari and Imam Abu Mansur al-Maturidi رضي الله عنهما was Imams of Hadith and their school is the same as the people of Hadith. They presented the essentials of the Religion according to the methodology of Ahlus Sunnah and they refuted the factions of misguidance. They were a drawn sword against the Mu’tazilah, Khawarji, Rawafid etc. and all the innovators, and the apostates. The one who slanders them or defames them, in fact, speaks ill of the entire Ahlus Sunnah.”
[Imam al-Qushayri ash-Shafi’i al-Ash’ari رحمة الله عليه in al-Risala]
“The Ahlus Sunnah among the Malikis, the Shafi’is, the majority of the Hanafis speak with the tongue of Imam Abu al-Hasan al-Ash’ari and Imam Abu Mansur al-Maturidi رضي الله عنهما and argue with their arguments.”
[Imam Ibn Musa al-Mayurqiرحمه الله ]
“The Believer should adapt himself to the Sunnah and to the Jama’ah. The Sunnah is the way shown by RasoolAllah صلى الله عليه وعلى آله وصحبه وسلم. The Jama’ah is composed of the things done unanimously by the Sahaba al-Kiram رضوان الله عليهم أجمعين who lived in the time of the four caliphs of Khulafa’ ar-Rashideen (and others in their path) رضوان الله عليهم أجمعين. A Muslim must prevent the multiplication of the people of Bid’ah and keep away from them, and should not greet them (as given in many Hadith on this issue). Imam Ahmad ibn Hanbal RadiAllahu Anh, the Imam of our Madhab, said that greeting a man of Bid’ah meant loving him since it had been declared in a Hadith, ‘Disseminate (your) greeting (Salaam)! Love one another in this way!”
[Shaykh Abd al-Qadir al-Jilani al-Hanbaliرحمه الله ]
“The Ahlus Sunnah consist of three groups: the textualists al-Atharis (Hanbali Mufawid), whose Imam is Ahmad ibn Hanbal, the Ash’aris, whose Imam is Abu al-Hasan al-Ash’ari, and the Maturidis, whose Imam is Abu Mansur al-Maturidi رضي الله عنهم…. and they are all one group, the saved sect (al-Firqatun Najiyyah), and they are Ahl al-Hadith, the Ahlus Sunnah Wa’l Jama’ah.”
[Imam Muhammad Saffarini al-Nabulusi al-Hanbali رحمه الله in Lawami` al-Anwar]
”When we use the term ‘Ahlus Sunna Wa’l Jama’ah’, what is meant are the Ash’aris and the Maturidis.”
[Imam Ibn Hajr al-Haytami ash-Shafi’i al-Ash’ari, Imam al-Baydawi ash-Shafi’i al-Ash’ari]
The Prophet said: “He who deviates from the largest group of Muslims, even as much as a hand span, has himself cut off his connection with Islam”.
[Abu Dawud]
”Allah will never let my Ummah agree upon misguidance, and the hand of Allah is over the group (Jama’ah), so follow the great mass of believers (as-Sawad al-‘Adham), and whoever dissents from them departs to hell”
[at-Tirmidhi, al-Hakim]
The Majority of the scholars of the Ummah is Asha’irah and Maturidiyya. The the Ummah has always been Asha’irah and Maturidiyyah and that’s the majority.
”The Sunnis are the Ash’ari and the Maturidi.”
[Imam Ibn Hajr al-Haytami ash-Shafi’i al-Ash’ari رحیم اللہ in Fatawa al-Hadithiyya]
”The Ahlus Sunnah Wa’l Jama’ah are the Maturidi and Ash’ari.’’
[Imam Ibn Abideen ash-Shaami al-Hanafi al-Maturidi رحمه الله in Radd al-Muhtar]
‘’Asha’irah and Maturidiyya (Ahlus Sunnah Wa’l Jama’ah) are same, however they differed in Furoo’ issues (Hanafi, Maliki, Shafi’i and Hanbali) not in Usool (Aqeedah).
“The Ahlus Sunnah Wa’l Jama’ah (i.e. al-Maturidi Wa al-Ash’ari) is the successful group and it is this group which weighs or determines its thoughts and its according to the scales of the Holy Qur’an”.
[Imam Abu Hamid al-Ghazali ash-Shafi’i al-Ash’ari رحیم اللہ in al-Mujarribaat]
“As the Prophet صلى الله عليه وعلى آله وصحبه وسلم has stated, follow this ‘as-Sawad al-Adham’, and when the four Madhabs (i.e. Hanafi, Maliki, Shafi’I’ and Hanbali) are within the as-Sawad al-Adham then the following of any one of them, is followance of the Sawad al-Adham. Therefore, refuting any one of them is refuting the Sawad al-Adham “.
[Shaykh Shah Wali’ullah al-Hanafi al-Maturidi al-Naqshbandi MuHaddith al-Dehlawi رحمه الله in Aqdul al-Jayyad]
“Imam Abu Mansur al-Maturidi and Imam Abu al-Hasan al-Ash’ari رضي الله عنهما were contemporaries, and both were striving for the same cause. The difference was that Imam al-Ashʿari was geographically closer to the camps of the opponent [the Muʿtazila]. Baṣra had been the birthplace of the Muʿtazila ideology and the place from where it grew and spread, and it was also one of the main fronts in the ideological war between the Muʿtazila and the scholars of Hadith and Fiqh. Though imam Abu Mansur al-Maturidi was far from this battlefield, its echoes had reached the lands where he lived, and hence, there were Muʿtazila in Transoxiana mimicking the Muʿtazila of Iraq. It was Māturīdī who stood up to combat them.”
[Shaykh Muhammad Abu Zahra al-Azhari رحمه الله in Tarikh al-Madhahib al-Islamiyyah]
“By Sawad-e-Azam is meant those who are called the Ahlus Sunnah wa’l Jama’ah. i.e. the MAturidis and Ash’aris.”
[Imam Sufyan as-Souri in al-Mizaanul Kubra]
“Each Believer must protect his faith by learning the creed (Aqeedah) of one of the imams who are incontestably worthy of respect, and well-grounded in knowledge (i.e. from among the followers of Imam Abu al-Hasan al-Ash’ari and Imam Abu Masur al-Maturidi رضي الله عنهما, as indicated in the passages before).”
[Imam Abdallah ibn Alawi al-Haddad ash-Shafi’i al-Ash’ari رحیم اللہ]
“Salvation depends on the fact that every single belief of the Ahlus Sunnah Wa’l Jama’ah be so firm that one will remain firm even if the sky and the earth vanishes.”
[Imam Ahmad Rida al-Hanafi al-Maturidi al-Qadri رحیم اللہ]
The Sunni Scholars works in compliance with and defends the actual teachings of Ahlus Sunnah Wa’l Jama’ah. Throughout the world, this association is spreading the teachings of Aqeedah of Imam Abu Mansur al-Maturidi and Imam Abu al-Hasan al-Ash’ari رضي الله عنهما and the teachings of Fiqh according to the four Imams, i.e. Imam Abu Hanifa, Imam Malik, Imam Ash-Shafi’i, Imam Ahmad ibn Hanbal رضي الله عنهم. However, some people who did not learn the proper teachings of Ahlus Sunnah, they are misrepresenting the actual teachings of Ahlus Sunnah.
To defend the creed of Ahlus Sunnah is an obligation and it is in this regard this advisory note is being presented and our aim is not to spread tribulations and discord in the Muslim community.
So a Traditional Sunni Muslim is a follower of one of the four Madhabs AND a follower of one of the two schools of creed, crystal clear and simple, do not let anyone else tell you otherwise!
It is in summary the followers of Imam Abu al-Hasan al-Ash’ari and Imam Abu Mansur al-Maturidi in Aqeedah, and this saved group is represented by the adherents of one of the four schools – Hanafi, Maliki, Shafi’i and Hanbali today.!
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ
الصلوۃ والسلام علیک یا سیدی یارسول اللہ
وعلٰی آلک واصحابک یا سیدی یا حبیب اللہ
t.me/lionsofthedeen
Islamic Reminders 