Sunday, 27 November 2011

Tampering of Tafsir as-Sawi by the Wahhabi/Salafis


Tampering of
Tafsir as-Sawi
by the
Wahhabi/Salafis
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Allah says in the Qur'an, Surah al-Fatir 35 Verse 6

"Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blazing Hellfire."


Imam Ahmad bin Muhammad as-Sawi al-Maliki
who died in the year 1241 AH(1825AD over 170 years ago) in his book "Hashiat al-Allamah as-Sawi" which is part of the interpretation of Al-Qur'an book:
"Tafsir al-Jalalayn", in his tafsir to this ayah, Imam as-Sawi says:
"This Ayah was revealed about the Khawaarij ho misinterpret the Qur'an and Hadeeth, legitimising the killing and confiscating the property of other Muslims (under the impression that they are mushriks and upon kufr). As it is seen now, the equal, who are a group in the land of al-Hijaaz (its a region in the west of present-day Saudi Arabia) called 'al-Wahaabiyyah', who think they are following the truth but they are liars whom which the Shaytaan overwhelmed and made them forget the dhikr of Allah. They are the followers of Shaytaan (Hizbush Shaytaan). Surely the followers of Shaytaan are the losers and we ask Allah, the all generous, to amputate their origin."

قال الشيخ أحمد بن محمد الصاوي المالكي الصاوي المتوفى سنة 1241 هـ أي منذ أكثر من 170 سنة في حاشيته على تفسير الجلالين كتاب "حاشية العلامة الصاوي على تفسير الجلالين".
المجلد الخامس ص 78 في تفسير قول الله تعالى {إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا إِنَّمَا يَدْعُو حِزْبَهُ} (فاطر الآية 6). "وقيل هذه الآية نزلت في الخوارج الذين يحرّفون تأويل الكتاب والسنة ويستحلون بذلك دماء المسلمين وأموالهم كما هو مُشَاهَدٌ الآن في نَظَائِرهم وهم فرقة بأرض الحجاز يقال لهم الوهابية يحسبون أنهم على شيء ألا إنهم هم الكاذبون استحوذ عليهم الشيطان فأنساهم ذكر الله أولئك حزب الشيطان ألا إن حزب الشيطان هم الخاسرون نسأل الله الكريم أن يقطع دابرهم". انتهى كلام الشيخ الصاوي المالكي.
حاشية العلامة الصاوي على تفسير الجلالين للفقيه أحمد بن محمد الصاوي المالكي المتوفي 1241 هـ
Imam As-Sawi Al-Maliki Warned us from Wahhabis 170 Years Ago!
( 192 AH years ago)
Hashiat al-Allamah as-Sawi by 
Imam as-Sawi al-Malik
Below is the quoted statement from the original book:


Now
Wahhabi/Salafis Tampering of Tafsir as-Sawi
Here is The New Version printed by the Wahhabis:

This is the new version printed by the wahhabis/Salafis, they tampered that statement where Imam As-Sawi warns against them by name calling them as "Hizbu-Shaytan" and they remove that part out in the tafseer to Surah al-Fatir Ayah 6: as seen in the next scan:
large scan

Here the part where Imam as-Sawi mentioned "As it is seen now, the equal, who are a group in the land of al-Hijaaz (its a region in the west of present-day Saudi Arabia) called 'al-Wahaabiyyah', who think they are following the truth but they are liars" has been edited taken away...

As you can see scholars over a hundred years warned from the Wahhabis until our day. This reminds us of the great Muhaddith Sheikh Abdullah al-Harariy who was exerted great efforts in warning from the wahhabis over 60 years ago, and people only realized their extreme danger in our current days after what they have seen from extreme fatwas and radical groups killing by the name of Islam and Salafis, and Islam and true Salaf are innocent and clear of their beliefs.

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THE WAHHABIES
Followers of SATAN
- الوهابية

Watch ^video in English
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ADHM
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(b.1198–d.1252 AH / 1783AD–1836AD)

Specifies that the Present
Wahhabis are Khawaarij
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More Examples of Wahhabi/Salafi 
Tampering, Altering and Forging Texts by Salafi publishing houses

- "THE MOST EXTREME TAMPERING TO SAHIH BUKHARI BY MUHSIN KHAN":Here
- Why exactly does Muhsin Khan find it Impossible to Translate?Here
-Salafis Tamper Abu Uthman al-Sabuni's Book:Here
- Salafis who have deliberately removed this report from the English version of Tafsir Ibn Kathir:Here
- Salafi Abridgement' [read: Tampering] of Ibn Kathir's Tafsir:Here
 -Wahabi Tampering of Shaykh `Abd al-Qadir al-Gilani's (tampered) Ghunya:Here
 -Wahhabi Tampering of `Uthman ibn `Abd Allah ibn Jami's al-Fawa'id al-Muntakhabaat:Here
 -Wahabbi Tampering of al-Qawl al-Hasan fima Yustaqbah wa `amma Yusann:Here
- The False Attribution by the Wahhabis of the book "Juz’un fi-Dhikri I‘tiqād as-Salaf fi-l-Huruf wa-l-Aswat" to Imam al-Nawawi:Here
 -Tampering of Imam Nawawis ® stand on constructing and maintaining structures upon the graves of prophets and saints in Rawdha Talibeen:Here
- Tampering of Imam al-Nawawi's Adhkar:Here
- Tampering of the latest edition of ‘Al-Suhub al-Wabilah ‘ala dara’ih al-Hanabila’ published by the Imam Ahmad bookshop?Here
-Tampering of Abu Hayyan al-Andalusi's an-Nahrul-Madd:Here
- False Attribution of a Book to Imam Abu Muhammad al- Juwayni:Here
- Selective Salafi ' Translation ' of Ibn Rajab's book on 'the Strangers':Here
 -Mistranslation of Hadith "A Man Reciting Surat Al-Mulk in The Grave":  by Dar-us-Salam:Here
-Textual Tampering By The "Salafis" of Sayyid `Abd al-Jalil al-Tabataba'i's al-Qawl al-Hasan fima Yustaqbah wa `amma Yusann:Here
Wahhabi 'Editing' of Ijtima' al-juyush al-Islamiyya by the editor 'Awwad 'Abdullah al-Mu'tiq:Here

Not to Forget 
The Master of Disguising and Fabrication

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Thursday, 17 November 2011

THE SCHOLARS OF THE SUFIS


THE SCHOLARS OF THE SUFIS
THEY ARE THE GENUINE FOLLOWERS OF THE SALAF
Quotes from pages 59-61 & 164-165
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CHAPTER IX
A SELECTION OF THE WORDS OF THE SUFIS
ON SPIRITUAL STATIONS AND TRANSIENT STATES
§
DIVINE ONENESS [TAWHĪD]

Yūsuf b. Husayn al-Rāzī29—may Allah have mercy upon him—said:
“Someone stood up in the presence of Dhū al-Nūn al-Misrī30—may Allah have mercy upon him—and enquired about Divine Oneness [tawhīd]. Dhū al-Nūn explained: „It is that you know that the power of Allah, the Exalted, is in all things without admixture, that He creates all things without difficulty, that He is the source of everything He produces, and that His act of creation is not caused by anything. There is no disposer over the affairs in the celestial realms or in the lower realms besides Allah, the Exalted. Whatever you may imagine, Allah, the Exalted, is totally dissimilar from it.
Junayd—may Allah have mercy upon him—was asked about Divine Oneness.
He replied: “Rendering Allah One by realising fully His Uniqueness through the perfection of His solitude; that He is the One and Only who begets not, nor is He begotten; by negating opposites, rivals, and the like, and rejecting that which is worshipped besides Him; [affirming this Divine Oneness] without resemblance [to the creation], modality, image, or form.
29 He is: Yūsuf b. Husayn al-Rāzī, Abū Yaʿqūb—may Allah have mercy upon him. He was the Shaykh of Ray and Jibāl in his time. He was a scholar and man of letters. His spiritual path consisted of dropping all claims to prestige, abandoning ostentation, and practicing sincerity. He died in the year 334 Hijra… [continued on p. 164].
30 He is: Dhū al-Nūn al-Mirī, Abū al-Fay Thawbān b. Ibrāhīm—may Allah have mercy upon him. He was a master of this discipline and one of the rarities of his time in Sacred Knowledge, scrupulousness, spiritual states, and etiquette. When the people of scrupulousness were mentioned in the presence of [the Caliph] al-Mutawakkil, he would cry and say: “When the people of scrupulousness are mentioned, they cant compare with Dhū al-Nūn.” He was thin and of reddish complexion. He died in the year 245 Hijra… [continued on p. 165].
[59]
“He is One deity, the Unique, to whom all turn in need, and there is nothing like unto Him, and He is the All-Hearing and All-Seeing.”
The Sufis were in unanimous agreement that Allah, the Exalted, is described with every attribute with which He described Himself, and is named with every name with which He named Himself. He is Pre-eternal with His names and attributes and does not resemble the creation in any way whatsoever.
He is not a corporeal body [jism], shape [shabaḥ], image [ṣūra], atom [jawhar], or an accident [ʿaraḍ]. He is neither described with movement [ḥaraka] nor stillness [sakana].
Nothing is added or subtracted from Him.
He neither possesses dimensions [abʿāḍ] and parts [ajzā’], nor limbs [jawāriḥ] and appendages [aʿḍā’].
He is not located in directions [jihāt] or places [amkina] and He is not subject to imperfections. He is not overtaken by slumber and He cannot be delimited by allusions.
He is neither encompassed by a place nor subject to time. Spatial contact [with objects] is [rationally] impossible for Him, as is indwelling in locations.
He is not encompassed by thoughts, He is not covered by veils, and visions apprehend Him not. His Divine Entity is not qualified by a modality and His actions are not performed with burden.
The Sufis have said that the pillars of Divine Oneness are seven:
[1] singling out the eternal from the contingent,
[2] declaring the Pre-eternal [Allah] divinely transcendent above having the contingent comprehend Him,
[3] giving up attempts at equating the attributes,
[4] removing the principle of causality [ʿilla] from the Divine Lordship,
[5] Exalting the Real [Allah] above being subject to contingent power and bound by it,
[6] declaring Him divinely transcendent above being subject to [mental] discrimination and consideration, and
[7] exalting Him above analogy [qiyās].
THE DIVINE ATTRIBUTES
The Sufis are in unanimous agreement that Allah, the Exalted, possesses real attributes by which He is described, such as: Knowledge, Omnipotence, Majesty, Mightiness, Pre-eternality, Life, Honour, Clemency [ilm], Wisdom, Will, and Speech. They unanimously agree that these attributes are not corporeal bodies,
[60]
CHAPTER IX: SPIRITUAL STATIONS & TRANSIENT STATES
accidents, or atoms.
They believe that He possesses real Hearing, Sight, a Face, and a Handdissimilar from the hearing and sight of others and not resembling other hands and faces.
The attributes of Allah, the Exalted, are not physical limbs, parts, or appendages. When we speak of His attributes, we negate their opposites, affirm them in themselves, and maintain that they subsist with Allah, the Exalted.
The Sufis have differed about „coming‟ [ityān], „arriving‟ [majī’], and „descent‟ [nuzūl]. The majority of them said that they are attributes befitting Him and are not to be expressed any further than their recitation and narration.
They said that faith in them is obligatory and that it is unnecessary to investigate them.
Muammad b. Mūsā al-Wāsiī31—may Allah have mercy upon him—said:
“Just as His Divine Entity is not an effect [of something else], similarly, His attributes are not effects [of something else]. The manifestation of His timeless self-reliance [amadiyya] causes [one to] despair from uncovering the realities of the attributes or the subtleties of the Divine Entity.”
The majority of them said that it is impossible that Allah, the Exalted, originates an attribute that He did not possess in beginningless pre-eternity [azal]. They said that He did not acquire the name „Creator‟ only after creating the creation, or the name „Originator‟ after originating existence, or the name „Fashioner‟ after fashioning images.
Had He only acquired those names after these acts, He would have been imperfect in beginningless pre-eternity and would have become perfect by the creation. Exalted and transcendent is Allah above that! All of His attributes by which He describes Himself are beginningless.
31 He is: Muammad b. Mūsā al-Wāsiī, Abū Bakr al-Farghānī —may Allah have mercy upon him. He was originally from Fergana and was from the Shaykhs of the folk and one of the senior companions of Junayd and Sufyān al-Thawrī—may Allah have mercy upon them. No one spoke about the fundamentals of Sufism quite like him. He was a scholar in theology and in the outward sciences. He entered Khorasan and settled in Merv. He died in the year 320 Hijra… [continued on p. 165].
[61]
which may appear in the passing whims of your heart—Allah, the Exalted is far removed from all of that and is Greater, more Glorious, and more Tremendous.”
He died in the year 291 after Hijra. May Allah have mercy upon him.

ʿABD AL-WĀID B. ZAYD
He is: ʿAbd al-Wāḥid b. Zayd, one of the notable companions of Hasan al-Bas—may Allah have mercy upon both of them. For over forty years, he would pray the morning prayer with the ablution of the evening prayer. His statements include:
 “The best state a servant can have with Allah, the Exalted, is compliance with Him; if He keeps him in this world due to his obedience, it is more beloved to him, and if He takes him [in death], it is more beloved to him.”

ABŪ YAʿQŪB AL-RĀZĪ
He is: Yūsuf b. Husayn al-Rāzī, Abū Yaʿqūb—may Allah have mercy upon him. He was the Shaykh of Ray and Jibāl in his time. He was a scholar and man of letters. His spiritual path consisted of dropping all claims to prestige, abandoning ostentation, and practicing sincerity. He died in the year 334 after Hijra. His statements include:
“O Allah! We spend the night as seedlings of Your bounty, so do not make us the harvest of Your chastisement!”
 “He who wishes to be saved from the transgression of knowledge must engage in devout worship; and he who wishes to be saved from the transgression of wealth must engage in renunciation of it.”
 “If you see an aspirant busying himself with dispensations and extraneous knowledge, know that nothing shall come of him!”
[164]
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APPENDIX: BIOGRAPHIES
DHŪ AL-NŪN AL-MIS
He is: Dhū al-Nūn al-Miṣrī, Abū al-Fayḍ Thawbān b. Ibrāhīm—may Allah have mercy upon him. He was a master of this discipline and one of the rarities of his time in Sacred Knowledge, scrupulousness, spiritual states, and etiquette. When the people of scrupulousness were mentioned in the presence of [the Caliph] al-Mutawakkil, he would cry and say:
“When the people of scrupulousness are mentioned, they can’t compare with Dhū al-Nūn.”
He was thin and of reddish complexion. He died in the year 245 after Hijra. His statements include:
 “Life is made good by keeping the company of the righteous and goodness is gathered in a pious companion: if you forget, he will remind you, and if you remember, he will assist you.”
 “O assembly of aspirants! Whoever among you desires the spiritual path, let him meet with the scholars while displaying ignorance, meet with the ascetics while displaying covetousness [for the world], and meet with the Gnostics while displaying silence.”
 He was once asked about the people of lowly character. He replied: “He who neither knows the path to Allah, the Exalted, nor seeks to know it.”
 “From the signs of Allah’s Divine displeasure with a servant is when the servant fears poverty.”
 “From the signs of being expelled from Allah’s Divine presence is being kept from His remembrance.”
 “He who looks to the people’s faults will be blind to his own faults.”
ABŪ BAKR AL-FARGHĀNĪ
He is: Muḥammad b. Mūsā al-Wāsiṭī, Abū Bakr al-Farghānī—may Allah have mercy upon him. He was originally from Fergana and was from the Shaykhs of the folk and one of the senior companions of Junayd and Sufyān al-Thawrī—may Allah have mercy upon them. No one spoke about the fundamentals of...
[165]
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علماء الصوفية
هم السلفية الحقيقيون
THE SCHOLARS OF THE SUFIS
THEY ARE THE GENUINE FOLLOWERS OF THE SALAF
Shaykh ʿAbd al-Hādī Kharsa
Translated by Suraqah Abdul Aziz
With a Biography & Introduction
By Shaykh Gibril Fouad Haddad
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Sunni Publications © 2011
Preview released by
&
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 ADHM

Sunday, 13 November 2011

Ibn Qudamah al-Maqdasi (d.620AH)


Imam Ibn Qudamah
and the Asha'ris

Salafi theologian Muhammad ibn Ibrahim said about al-lum'ah:

(128- قول صاحب اللمعة ( ) وجب الايمان به لفظًا)
واما كلام صاحب اللمعة فهذه الكلمة مما لوحظ في هذه العقيدة، وقد لوحظ فيها عدة
كلمات أخذت على المصنف، إذ لا يخفى ان مذهب أَهل السنة والجماعة هو الايمان بما ثبت
في الكتاب والسنة من أَسماء الله وصفاته لفظًا ومعنى، واعتقاد أَن هذه الأَسماءَ
والصفات على الحقيقة لا على المجاز، وأَن لها معاني حقيقة تليق بجلال الله وعظمته.
وادلة ذلك أَكثر من أَن تحصر. ومعاني هذه الأَسماء ظاهرة معروفة من القرآن كغيرها
لا لبس فيها ولا اشكال ولا غموض، فقد أخذ أَصحاب رسول الله صلى الله عليه وسلم عنه
القرآن ونقلوا عنه الأَحاديث لم يستشكلوا شيئًا من معاني هذه الآيات والأَحاديث
لأَنها واضحة صريحة، وكذلك من بعدهم من القرون الفاضلة، كما يروى عن مالك لما سئل
عن قوله سبحانه: (الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى) ( ) قال: الاستواءُ معلوم،
والكيف مجهول والايمان به واجب، والسؤال عنه بدعة. وكذلك يروى معنى ذلك عن ربيعة
شيخ مالك، ويروى عن أُم سلمة مرفوعًا وموقوفًا.
أما كنه الصفة وكيفيتها فلا يعلمه إلا الله سبحانه، إذ الكلام في الصفة فرع عن
الكلام في الموصوف، فكما لا يعلم كيف هو -إلا هو- فكذلك صفاته. وهو معنى قول مالك:
والكيف مجهول.
أَما ما ذكره في ((اللعمة)) فانه ينطبق على مذهب المفوضة وهو من شر المذاهب
واخبثها. والمصنف رحمه الله إمام في السنة ومن أَبعد الناس عن مذهب المفوضة وغيرهم
من المبتدعة. والله أَعلم. وصلى الله على محمد وآله وصحبه وسلم.
(
ص-ف 328 في 28-7-85هـ).
The shaykh ended the answer by saying:

"As for that which is mentioned in ((Al-Lum'ah)) then it is in accordance with the way of the mufawwidah which is the worst and most disgusting of ways. The author, may Allah have mercy upon him is an Imam of the Sunnah and from the furthest people away from the mufawwidah and other than them from the people of innovation. Allah knows best and may the peace and blessings of Allah be upon Muhammad, his Family and his Companions."
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The following is also an interesting scan from:
page 57 of "Fundamentals of the Salafee Methodology: An Islaamic Manual for Reform" ascribed to the late Nasir al-Albani with numerous footnotes (which was provided elsewhere by Shaykh Abul Hasan):

[page 57 of "Fundamentals of the Salafee Methodology: An Islaamic Manual for Reform" ascribed to the late Nasir al-Albani]

One of the quotes mentioned therein is from the Salafi theologian Abdar Razzaq Afifi who mentioned in a fatwa that Imam ibn Qudama was a Mufawwid based on what is in his Luma al-I'tiqad:
عبد الرزاق عفيفي - -
عن بعض عبارات الامام ابن قدامة في لمعة الاعتقاد التي يفهم منها التفويض ؟
فاجاب:
مذهب السلف هو التفويض في كيفية الصفات لا في المعنى ، وقد غلط ابن قدامة في لمعة
الاعتقاد ، وقال : بالتفويض ولكن الحنابلة يتعصبون للحنابلة ، ولذلك يتعصب بعض
المشايخ في الدفاع عن ابن قدامة ، ولكن الصحيح ان ابن قدامة مفوض
المصدر:-
فتاوى ورسائل عبد الرزاق عفيفي
الطبعة الثانية - ص 347 - فتاوى العقيدة سؤال رقم 4



Salafi theologian
al-Fawzan's
answer to a question in the book Sharh Lum'atul Itiqad follows:

Q: Is it true that Ibn Qudama in Rawdatun Nadhir say that the Ayat of Sifat are from the Mutashabih? And his words over there (in that book) the same over here?


Answer:
What is considered is what's written here, however he divided the Sifat into two kinds, one is Wadih (clear) other Mushkil (difficult/ambigious), and this is wrong, All of the Sifat of Allah ta'ala are clear, there's no difficulty/ambiguity found in it. As for what's in the Rawdat, indeed he divided it according to the method of the later scholastic theologans such as the 'Asharis and others. And it's said (Yuqal) that Rawdah is taken from the book of al-Ghazali, and Ghazali is 'Ashari. And sometimes he (ibn Qudamah) missed this point.
(Page 296-297 of Sharh Luma'at)

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Ibn Qudama al-Hanbali

A Mufawwid
A – ‘Allama Ibn Qudama considers the Ayat of Attributes to be from the Mutashabihat, as is stated in Rawdatun Nadhir. After stating this position, he says the correct stoppage in the ayah that talks about Muhkamat and Mutashabihat is “No one knows it’s interpretation except Allah ta’ala. Those grounded in knowledge say we believe in it…
The point where Ibn Qudama considers the correct stopping point is after except Allah ta’ala, meaning He’s the only one that knows the Mutashabihat, and no one else. And Ibn Qudama has stated that from the Mutashabihat is the Ayat on Sifat, thus concluding that the knowledge of Sifat is only known to Allah ta’ala, just like the Huruf al-Muqat’at.
It’s clear from his statement his position on it.
This is the position of Tafwid al-Ma’ana, as propounded by the Ash’irah and Maturidiya and in opposition to todays salafi scholars whom I will quote regarding their statements on the Mutashabihat.
B – Another indication of tafwid al-Ma’ana is Ibn Qudama’s statement in Lum’atul Itiqad, wherein he states, “What is difficult from those (ayat of Sifat) affirmation of it’s wording is necessary, and to leave delving into it’s meaning, and we leave it’s knowledge to the one who Spoke it (Allah ta’ala), we place it’s responsibiltiy on the one who transmited it, following the path of those grounded in knowledge, about whom Allah ta’ala praised in His Clear Book by His statement, “and Those firmly grounded in knowledge say we believe in it, all of it is from our Lord.”

C – It’s clear from his statement where he says we affirm the wording, yet we relegate the meaning to Allah ta’ala. Ibn Qudama goes on to say Allah ta’ala censures those who seek the interpretation of the Mutashabih (the ayat of sifat amongst them), “He said regarding the censure of those who seek interpretation of the Mutashabih of Quran, “As for those who have deviancy in thier hearts because of which they go after the Mutashabih, intending to spread fitnah and seeking it’s interpreation, and no one knows it’s interpretation except Allah ta’ala. Ayah”
Clearly the intent of Ibn Qudama is to drive home the point that only Allah alone knows the Mutashabihat, and the Ayat of Sifat are from the Mutashabihat according to Ibn Qudama. And thus we don’t know it’s interpreations.
D – Another passage he states after the hadith “Allah ta’ala will be seen on the day of judgement”, “and similar to these ahadith, we believe in them, and affirm them, without modality and meaning, and we don’t reject any of it…’ Again Ibn Qudama is driving home the point that the meaning as well as the modality is unknown.
The rules of arabic grammar state that when Waw is used, as it’s used in Ibn Qudama’s words, the default meaning of it is dissimilarity between the thing before and after the particle waw. So, Kayf and Ma’ana are two different things, not same, as some of tried to distort.
In response to these passages, it’s interesting to note what salafi scholars have said, and their criticism of Ibn Qudama.
Shaykh Salih’s criticism of Ibn Qudama:
Shaykh Salih Fawzan says regarding point B mentioned above, “this sentence isn’t accepted from the Shaykh (ibn Qudama), Allah ta’ala have mercy on him, it’s as if he’s dividing the texts of the Attributes into two kinds, one kind the meaning and interpreation is apparent, and this we believe in, as well as it’s meaning and interpretation, and the second kind, the meaning isn’t apparent to us, and this we relegate to Allah ta’ala, and this is wrong. Because meaning is known of all of the text of the Names and Attributes. Nothing from them is obscure or from the Mutashabihat, so the text of Names and Attributes aren’t from the Mutashabih nor do they enter into the category of Mutashabih, as Ibn Taymiyya explained…”

On Page 75 Shaykh Muni’ says, “What is correct is that the Ayat of Sifat aren’t from the Mutashabihat.”
Disparity regarding Ibn Qudama’s quote of Imam Ahmed’s words: “Without Modality and Meaning”:

Shaykh Fawzan says regarding “without Meaning”: “the meaning that the innovators have given, and that is ta’wil”, while Shaykh Muni’ says, “it means the essence, we don’t delve into the essence of the attribute.”

Shaykh Fawzan answering question regarding Sifat from Mutashabih, pg 296;
Q: “Is it true that Ibn Qudama in Rawdatun Nadhir mentioned the Ayat of Sifat in the Mutashabih, and are his words there the same as here (in Luma’)?
Answer: The correct and considered opinion is his words here, however he divided the Sifat into two categories, clear and obscure/difficult, and this wrong. All of the Attributes are clear, nothing from it is difficult. As for what’ in the Rawdah, he agreed with the later Usulis such as the Asharis and others, and it’s said that rawdah is taken from Mustasfah of Imam Ghazali, and Imam Ghazzali is Ashari’, it’s possible that he missed this note (him being an Ashari’?).
Shaykh Muhammed bin Ibrahim Aal as-Shaykh says regarding Ibn Qudama:
As for what he mentioned in al-Luma’, it’s in agreement with the Madhab of Mufawwidah (relegating it’s meaning to Allah ta’ala), and this is from the worst of Madhahib, and the author is an Imam in regards to the Sunnah, and he’s the most distant of people from the Mufawwidah madhab and other innovative groups. And Allah ta’ala knows best.”
Shaykh ‘Afifi affirming Ibn Qudama to be a Mufawwid –
An objection is raised regarding Ibn Qudama’s statements above and his other statements regarding leaving it upon the dhahir (the apparent). The only way to reconcile this contradition, as it’s well known Ibn Qudama considers the Ayat of Sifat to be from the Mutashabih and only Allah knows their meaning, is that the position of Ibn Qudama is to leave the words alone. Not to give explantion of it (it’s meaning) nor it’s interpreation that would take away the apparent meaning, such as Qudrah for Yad.
So ibn Qudama’s position is we leave Yad alone without saying it means such as such, and also we leave it’s interpreation being Qudrah, as that would nullify the Sifah.
As for those who say, we know the meaning of Yad for humans, as well as for Allah ta’ala. I ask, the meaning for yad for humans is a limb consisting of flesh and bone, what is the meaning, if you say you know it, of Yadullah?
Another posting will be done regarding Salafis opinion on the Mutashabih and the Hanbali scholars, as well as the argument why would Allah ta’ala reveal something of which we don’t understand, InshAllah.
Works cited:
Sharh Luma’atul Itiqad by Shaykh Salih Fawzan
Sharh Luma’tul Itiqad by Muhammed bin Ahmed al-Muni’
Sharh Luma’tul Itiqad by Shaykh Uthaymin

(Posted by muhammedm on July 5, 2010)
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"The Imaam of Al-Hanabilah"
Ibn an-Najjaar describes him as: "The Imaam of Al-Hanabilah (Hanbalis) in Damascus Mosque, he was a trust worthy, noble figure, extremely generous, of a clean character, a cautious worshipper, follower of the Salaf in methodology, emitting light (of knowledge and piety) and respectful. One may benefit from his sighting before even hearing his speech! [Sharh Lum`atul-I`tiqaad]
Ibn Taymiyyah said about him, "No one possessing more understanding of the religion entered Shaam, after Al-Awzaa'ee, other than Shaykh al Muwaffaq (Ibn Qudamah)" [ Siyar A'laam An-Nubalaa']
Ibn Kathir said about him , "He was the Shaikh ul Islam, an Imaam, a Scholar, outstandingly proficient. there was not found in his time nor before it by a long span of time, anyone possessing more Fiqh than him." [al-Bidaayah wan-Nihaayah]
Ibn Rajab said about his books "He generated benefit to all the Muslims on a general level, and to the scholars of the (Hanbali) Madhab on a specific level. These books spread widely and grew very popular, according to the nobility of his intention and sincerity when writing them." [ Dhayl Tabaqaatil-Hanabilah’ Volume # 2 Page # 133]
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IBN QUDAMAH AL MAQDISI AL HANBALI (d. 620AH) ON USING TAWASSUL TO REQUEST FOR NEEDS

Imam Muwaffaq ad-Din Ibn Qudamah al-Maqdisi, the mujtahid of the Hanbali madhab, in his book “Al Wasiyyah”, writes under the subheading “Talab al Haja (request of need)”:
وإذا كانت لك حاجة إلى الله تعالى تريد طلبها منه فتوضأ ، فأحسن وضوءك ، واركع ركعتين ، وأثن على الله عز وجل ، وصلَ على النبي صلى الله عليه وسلم ، ثم قل : لا إِلَهَ إِلاَّ الله الحَلِيمُ الكَريمُ، سُبحَانَ رَبِّ العَرشِ العَظيمِ الحَمْدُ للهِ رَبِّ العَالمِينِ، أَسأَلُكَ مُوجِبَاتِ رَحمَتِكَ وَعَزَائمَ مَغفِرَتِكَ وَالغَنيمَةَ مِنْ كُلِّ بِرٍّ، وَالسَّلامَةَ مِنْ كُلِّ إِثْمٍ، لا تَدَعْ لي ذَنباً إِلاَّ غَفَرْتَهْ وَلا هَمَّاً إِلاَّ فَرَّجْتَهْ، وَلا حَاجةً هِيَ لَكَ رِضاً إِلاَّ قَضَيتَهَا يَا أَرحَمَ الرَّاحمين وإن قلتاللهم إني أسألك وأتوجه إليك بنبيك محمد صلى الله عليه وسلم نبي الرحمة يا محمد إني أتوجه بك إلى ربي فيقضي لي حاجتي،وتذكر حاجتك وروي عن السلف أنهم كانوا يستنجحون حوائجهم بركعتين يصليهما ثم يقول : اللهم بك أستفتح وبك أستنجح ، وإليك بنبيك محمد صلى الله عليه وسلم أتوجه ، اللهم ذلل لي صعوبة أمري ، وسهل من الخير أكثر مما أرجو ، واصرف عني من الشر أكثر مما أخاف .
“When seeking for a need to be fulfilled from Allah ta’ala then perform the ablution and two units of nawafil prayer, relying on Allah ta’alaa and sending salutations on the Prophet (s) and say the following …“O Allah, I ask you and turn to you by Your Prophet Muhammad (s), the Prophet of Mercy. Ya Muhammed!!! I turn by you to my Lord and your Lord aza wajjal for Him to settle my need for me. The early Muslims [i.e. the Salaf] had their needs fulfilled by saying this” Scans :Here

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Edited by ADHM