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Are the Salafis Ahlul Bidah?

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The answer to the question is as clear as daylight to anyone who is aware of just a few of the
perverted beliefs of the scholars whom ALL Salafis take as Imams since it is the leaders of a
group who actually define a group. This brief article will expose a number of these abominable
beliefs, and in doing so provide just a glimpse into the catastrophic consequences of the Salafi
methodology, in both Aqeedah and Fiqh, which have caused even their most knowledgeable
scholars to fall into Kufr and Shirk.
Despite each one of the innumerable number of salafi sects that have mushroomed thus far
within record time a natural consequence of abandonment of rigid taqleed of the 4 madh-habs
claiming to have arrived at the correct interpretation of Quran and Sunnah, there are very few
matters on which all the salafi sects agree on. However, every single salafi breed, even those
who are in desperate denial regarding their status as salafis, agree and follow the methodology of
Aqeedah expounded by Ibn Taymiyyah, particularly in respect to the extremely literal
interpretation of the Sifaat of Allah (azza wa jal).
Hence, we will limit ourselves below mainly to the beliefs of Kufr and Shirk held by Ibn
Taymiyyah regarding Allah (azza wa jal). These abominable beliefs expose adequately the
catastrophic consequences of the Salafi methodology. The fact a person of Ibn Taymiyyahs
vastness of knowledge and we have no qualms in claiming that he possessed more knowledge
than the combined knowledge of all the self-appointed salafi mujtahids today can fall so
tragically into beliefs of clear kufr and shirk, is a manifest proof for the danger of adopting even
the slightest independence from rigid and complete taqleed of the accepted madh-habs of fiqh
and aqeedah the danger being infinitely multiplied for everyone today, who all possess far
lesser knowledge than Ibn Taymiyyah.
To re-emphasize this last point, the purpose here is less to do with the person of Ibn Taymiyyah
than it is to do with the absolutely catastrophic consequences of the Salafi methodology in both
Fiqh and Aqeedah, which manifested itself so vividly in someone as knowledgeable as Ibn
Taymiyyah, and whose poisonously corrupt teachings are now being rabidly propagated
worldwide by all sects of salafism today.
Itll be interesting to observe how those who are quickest to judge others on the Zaahir (the
apparent meaning), opposing any taweel whatsoever to exonerate any opponent, will now
desperately resort to the most uniquely far-fetched taweel of the completely innovated and
depraved Kalaam and beliefs below, approved by their leading Imams:

Whoever Does Not Profess That (The Belief in Allahs


Limits) Has Disbelieved (Kufr) in The Revelation and
Denied The Verses of Allah. !!!
In his Muwaafaqah, vol. 2, p. 29, Ibn Taimiyyah states that whoever does not profess that Allah
(azza wa jal) has a limit has disbelieved in revelation and denied the verses of Allah:
Allah, exalted is He, has a limit which nobody but Him knows. It is not permitted for anybody
to imagine himself a demarcation to his limit, and rather he must believe in it and consign the
knowledge of it to Allah. Allahs place also has a limit, namely [His place] on the Throne above
His heavens; so that means two limits.[Here he cited a number of texts from the Quran which
in his opinion show that Allah has a physical limit then he says:] This and what is like it are
proofs that all show that [Allah has a] limit and whoever does not profess that has disbelieved in
the revelation and denied the verses of Allah.


Valid Salafi Ikhtilaaf Allah Has Different Number of


Limits!!!
In a lengthy discussion involving salafi kalaam, Ibn Taymiyyah refutes Qadi Abi Yalas
contention that Allah (azza wa jal) has only one limit and that limit exists from only below Him
(azza wa jal). Ibn Taymiyyah proves using some depraved kalaam that limiting Allah (azza wa
jal) to just one limit is incorrect and that He (azza wa jal) must have more limits from other sides
too:

(
)

(

)
As for what Qadi said of affirming limit (hadd) from the direction of Arsh only (faqat)it is
the view of a group of the people that affirm (the attributes), and the majority hold the contrary
view and that is correct.
Ibn Taymiyyah then argues that the fact the limit (hadd) of Allah is not known (as mentioned in a
statement supposedly attributed to Imam Ahmad) shows that the limit is not limited to the
direction of Arsh, as that is known to us hence there are limits in the other directions which we
do not know!

A Note About One of the Greatest Salafi Books of Aqeedah


Ibn Taymiyyah and Ibnul Qayyim took their deviant Aqeedah methodology from Uthman ibn
Said ad-Darimi, whose book, an-Naqdh, is recognised by the leading Imams of all salafis as one
of the greatest books on Aqeedah..
Ibnul Qayyim explicitly states in the quote below, his own and Ibn Taymiyyahs approval and
acceptance of what he describes as, one of the greatest books ever written about the Sunnah,
and one which Ibn Taymiyyah would recommend to the extreme and extol greatly:
Al-Naqd al Bishr al-Mursi and al-Radd al-Jahmiyah [two books by Uthman ibn Said alDrimi] are among the greatest books ever written about the sunnah [that is, belief] and the
most beneficial and it behooves every student of the sunnah who desires to learn what the
Companions and Followers and the imams used to believe to read his two books. Shaikh alIslam Ibn Taimiyah, may Allah show him mercy, used to recommend this book in the extreme,
and he used to extol it greatly. In these two books tauheed and the names and attributes are
discussed according to rational proofs and transmitted texts in a way that is not to be found in
other than them. [Ijtima al-Juyoosh al-Islaamiyah]
,
.
.

NOTE: Uthman ibn Said al-Darimi (Abu Saiid) is not to be confused with another al-Drimi,
the famous author of the Sunan. The book an-Naqdh, one of the greatest books of Aqeedah for
the Salafis, was written in refutation of the famous Mutazalite, Bishr ibn Ghiyth al-Mursi
(218 /833; Baghdad). The two represent opposite extremes: the anthropomorphists who went to
such extremes that they affirmed physical attributes to Allah (azza wa jal), and their opposite
counterparts who went to such extremes that they denied real attributes of Allah (azza wa jal).

Allah Possesses Limits and Restriction, Otherwise He is


Nothing!!!
In refutation of the assertion that Allah (azza wa jal) is beyond possessing a limit (Hadd),
restriction (Ghayah), or end (Nihayah), Abu Said (al-Darimi) states:
The opponent also claimed that Allah does not possess a Hadd (limit), Ghayah (restriction), or
Nihayah (end). He said: And this is the basis upon which Jahm (ibn Safwan) built his
misguidance and derived all of his errors. It has not reached us that anyone besides Jahm in the
world preceded him with it. Someone who was discussing this with him (Jahm) said to him: I
have come to know your intent oh non-Arab. You intend that Allah is nothing, because all of the
creation have known that there is nothing that is called a thing except that it has a Hadd
(limit), a Ghayah (restriction) and an attribute, and that what has no limit, restriction or
attribute is nothingness.
So that which is a thing must necessarily be described with attributes. Nothingness is
described with no limit or restriction. Your statement: He has no limit means that He is
nothing.
Abu Said (al-Darimi) states:

Allah Taala has a limit that no one knows but Him and it is not allowed for anyone to imagine
a limit to His limit in himself, however, he is to believe in the limit and relegate the knolwedge of
that to Allah. His place (Makan) also has a limit and He is upon His Arsh above the seven
heavens- so these are two limits.
. . :
: . .
.
. : . .
. . . .
.
Elsewhere in his refutation of al-Mureesi he re-iterates this claim:
The Muslims and unbelievers are agreed that Allah is in the sky and they attributed that limit to
Him.

If Allah Wills, He May Settle/Rest/Sit on the Back of A


Mosquito!!!
Ibn Taimiyyah, approvingly quoting his Imam in Aqeedah, al-Darimi, declared in two different
places in his Bayaan Talbees al-Jahmiyyah:
If He wanted He could board/get on the back of a mosquito and it would hold Him up/carry
Him by His power and the gracefulness of His Lordship; so what about a great throne greater
than the seven heavens and the seven earths?


By using the same rational justification and reasoning employed above, a person can just as
reasonably claim that Allahs is actually able to descend (nuzool) onto the surface of the Earth,
jog (harwala) to the nearest mosquito, sit or mount (juloos or istaqarra) upon the back of the
mosquito, and move (harakat) towards the Kabah Sharif.
Attaching the typical disclaimers such as, without kayf (how), In a manner that befits Him,
unlike creation, to beliefs such as those mentioned above, does not alter their Kufr
anthropomorphic nature.
Todays Mujassimahs (salafis) merely parrot the kufr tajseemi literalism of their Imams in
Aqeedah. For example, the prominent Salafi Shaykh, al-Uthaymeen, quotes Ibnul Qayyim who
cites what appears to be a narration that is non-existent (i.e. a fabricated attribution) in Imam
Ahmads Musnad, to support their kufr belief that Allah (azza wa jal) physically sits on his
creation:
( : 4/1303
... : (1))
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With respect to the sitting, Ibn al-Qayyim has reported in As-Sawaaiq 1303/4 from Kharijah bin
Musab with respect to the saying of Allah the Exalted :The ayah: Ar-Rahmanu Alal Arshi
Istawa, How can the Istawa (ascension) be anything other than sitting (juloos)? and the

mention of sitting has been reported in the Hadeeth from Imam Ahmad from Ibn Abbas, may
Allah be pleased with them both, in a Marfu fashion. And Allah Knows best. [Majmu Fatawa
(vol. 1, no. 57)]
The source of Ibn Taymiyyahs belief regarding Allahs ability to sit upon the back of a creature
regardless of whether the creature be a mosquito, a camel, a horse, a created throne is alDarimi who stated:
Verily, Allah is greater than all things and bigger than all creation, and the throne is not
carrying Him by [its] glory and strength, nor are the carriers of the throne carrying it by their
strength, nor could they bear His throne; but they carried it by His power. It has reached us that
when they carried the throne, and above it was the Almighty, in His glory and His splendor, they
became weak from carrying it, and they became lowly, and knelt down on their knees, until they
were taught to read: There is no power, nor might, except with Allah. Then, they bore it by the
power of Allah and His will. And if it were not for that, the throne would not be able to bear Him
(i.e. Allah), nor the carriers [of the throne], nor the heavens, nor the earth, nor those in them.
Had He willed, He would have settled on the back of a mosquito, so it would bear Him, by His
power and the subtlety of His Lordship. Thus, what of the great throne, that is bigger than the
heavens and the earth? And how do you deny, O vain one, that His throne bears Him, when the
throne is bigger than the seven heavens and the seven earths? And had the throne been in the
heavens and the earth, they would not have contained it, but it is above the seventh heaven. So
how can you deny this, when you claim that Allah is in the earth in all its places, yet the earth is
less than the throne in greatness and vastness. So how is it that the earth bears Him according to
your claim, but the throne which is greater and more vast than it does not?







He (Allah azza wa jal) is a Body and Has a Direction. !!!


In his Bayaan Talbees al-Jahamiyyah, Ibn Taimiyyah using his own twisted version of Kalaam,
clearly affirms that Allah (azza wa jal) has a body and a direction:
It is known that the vision [of Allah in the afterlife] which the Lawgiver has told [us] about
cannot be affirmed while negating [for Allah] what they regard as a body. Rather, affirming it
[i.e. vision] necessitates [affirming for Allah] what they regard as a body and direction. It is
clear that whoever tries to combine these two [i.e. affirmation of vision and negation of body
and direction] is stubbornly refusing what is established by reason and by the senses.

.

Allah (azza wa jal) Has a Size !!!


Ibn Taymiyyah argues that is impossible for Allah (azza wa jal) not to have a size:

( Talbs alJahmiyyah)
Salafi shaykh Haitham Hamdan, an administrator of the multaqa hadith forums, defends this
abhorrent aqeedah with typically stupid salafi Kalaam:
Yes this is what this great scholar is saying. And Salafis agree with him. It is impossible for a
creature to be present outside the human mind (not to be a mere mental being); and not have a
size. A mere mental being does not have a size or place. Example: numbers. They are mere
mental beings with no existence outside the human mind. It is OK for them not to have a size.
Something that exists outside the mind must have a size and place.

Hell-Fire Will Shut Down Eventually!!!


The writings of Ibn Taymiyyahs own students have confirmed that this was the final view held
by Ibn Taymiyyah, after having held the correct belief in his previous works. For example, Ibnul
Qayyim reveals how he sought guidance from his shaykh, Ibn Taymiyyah, during his very last
days, regarding the question of everlasting chastisement:
I had asked Shaykh al-Islam [about everlasting chastisement]. He said to me, This issue is
very great, and he gave no reply concerning it. Some time had passed after that when I saw in
the commentary of Abd b. Hamid [or Humayd] al-Kiththi one of those traditions I have
mentioned. So, I sent the book to [Ibn Taymiyya] while he was in his last session (fi majlisihi alakhir). I marked that place [in the book], and I told the messenger, Say to him, This place is
difficult for him [i.e. Ibn Qayyim], and he does not know what it is. Then, he wrote his famous
work about it. whoever has the grace of knowledge, let him bring it forth, and above each one
having knowledge is one who is All-Knowing. (Shifa al-alil,pp. 564-65 see autobiographical
note).
The famous work which Ibn Taymiyyah wrote during his final days is called, Al-Radd ala man
qala bi-fana al-janna wa al-nar.
Using some twisted salafi kalaam, Ibnul Qayyim shows how to get round the categorically
explicit verses of the Quran which emphasize the eternal nature of the punishment of the hellfire, by analogizing it with a worldly prison:
Yes, considering the ayats that are so clear in meaning, it is impossible to deny that kafirs will
forever remain in Jahannam and will never be able to leave Jahannam. As a result, they will be
punished there as long as Jahannam exists. But when the time comes Allahu taala will
annihilate Jahannam; in this way, in agreement with the clear meanings of the ayats, there will
never be exit from Jahannam for kafirs..There is a difference between a convict who leaves a
prison that continues to exist and a convict whose imprisonment ends because the prison is
damaged and destroyed.
Although some Salafi scholars such as al-Albani and Sulayman al-Ashqar have treated this belief
as merely a tolerable slip of Ibn Taymiyyah and Ibnul Qayyim- a belief which happens to be
only Kufr other Salafis have accepted this view to be an acceptable difference of opinion!
More will be added here from the Salafi Imams regarding this Kufr belief that goes against the
Ijma (consensus) of the whole Ummah.

Those at the Top of Skyscrapers Are Closest to Allah (azza


wa jal)!!!
Perhaps the following tenet of Aqeedah expounded below by al-Darimi, is the reason why
todays Najdis are vociferously competing with each other in building the tallest skyscrapers:
Al-Darimi states:
He [al-Mursi] said: Dont you see that you cannot say that whoever went up on a mountain is
closer to Allah. It should be said to this objector who claims that about which he has no
knowledge: Who told you that the top of the mountain is not nearer to Allah than the bottom of
it? Because those who believe that Allah is above His Throne and above His skies know for
certain that the top of the mountain is closer to the sky than the bottom of it and that the seventh
sky is closer to the Throne of Allah than the sixth, and that the sixth is closer to it than the fifth
and so on down to the earth. Similarly, Ishq ibn Ibrahm al-Hanzali [ibn Rahaweh (d. 238)]
reported that Ibn al-Mubrak said: The top of the minaret is closer to Allah than the bottom of
it. Ibn al-Mubrak told the truth for whatever is closer to the sky is closer to Allah.
Notwithstanding, Allah is close to all His creation the near and the far and He is not far away
from anything in His creation. Yet some of His creation is closer to Him than other as we
explained about the skies and the earth. Likewise, with His angels, for the bearers of the Throne
are closer to Him than all the [other] angels that are in the seventh sky.

Allahs Chair is So Vast That After Sitting Down Upon It,


Only a Space of Four Fingers Remain !!!
al-Darimi states:
Verily, His chair can hold the skies and the earth, and verily He sits down on it and there is no
space left over in it except the space of four fingers, and he extended his four fingers.
.

THE MASK RIPPED OFF BY THEIR OWN


HANDS
It is only recently that the Salafis themselves have published and propagated the Kitaabs, Naqdh
Daarami, Kitaabut Tauheed of Ibn Khuzaimah, and As-Sunnah of Abdullah Bin Al-Imaam
Ahmad (this is not a reference to Imaam Ahmad Bin Hambal), which explicitly expose the real
Kufr nature of the Salafi Aqeedah. If the Salafis had not published these three kitaabs, these
corrupt beliefs of Kufr and Shirk held by the likes of Ibn Taymiyyah, would have remained
somewhat concealed.
In Ghazwal Juyoosh on page 88, Ibn Qayyim, the student of Ibn Taimiyyah, mentions that the
latter frequently emphasised the need to publish Daarimis book, An-Naqdh. Ibn Taimiyyah held
this book in the highest regard. In the introduction of An-Naqdh of Daarimi, it is mentioned that
this book is being published in accordance with the instruction and directive of Ibn Taimiyyah
and Ibn Qayyim, and both are in agreement with the views expressed by Daarimi.

Thus, the haze and the veil which had concealed the vile anthropomorphic concepts of Ibn
Taimiyyah have been lifted. In view of the publication of the aforementioned three books of kufr,
every person now has access to the views, beliefs and concepts of Ibn Taimiyyah. Everyone can
ascertain first-hand the kufr of the Salafis. Sight should not be lost of the fact that the Salafis
themselves of our age have published these three books of kufr which are loaded with
anthropomorphic copro-kufr beliefs and concepts.
Despite the Salafis of our age denying and concealing on the basis of their doctrine of Taqiyah,
their actual beliefs of a physical deity with physical limbs akin to the gods of the Greeks and
Hindus, their publication of the books of kufr held in high esteem by their imaam, Ibn
Taimiyyah, has ripped off their evil mask behind which they have tried to hide their
anthropomorphic understanding of Allah Azza Wa Jal.
May Allah Taala save us from all this kufr which deranged minds have conjectured. Says the
Quraan:
So has Allah cast rijs (filth) on those who have no intelligence.

ATTITUDE OF SALAF-US-SAALIHEEN TOWARDS


DEVIATIONS
It is worth reminding that the Salaf-us-Saliheen, whom many deceptively claim to follow, did not
recognise any such stupid unity slogan as trumpeted by modernists of all breeds today. The
slightest deviation from the Haqq was abominable to the Salaf-us-Saliheen. In their eyes there
was no such creature as a good deviant or a moderate deviant. Deviation has no moderation.
One persons stupid idea of moderate is another stupid persons idea of extremism and vice
versa. Furthermore, those who pipe the stupid unity slogan are extremely selective with the
type of deviants they are willing to consort with. While they will regard as deviants other sects
who differ with them significantly, they will suddenly bury their heads in the sand, and resort to
farfetched taweel (baseless interpretation) to explain away the perverted beliefs held by the
leading Salafi Imams, only a glimpse of which has been revealed in this short article.
Those who hold a softspot for a particular salafi breed of their inclination, will of course find
the contents of this article extremely difficult to digest, since the Salaf-us-Saliheen have made
explicitly clear that such a softspot is in fact Nifaaq an abominable type of hypocrisy lurking
only in darkened hearts. A future article will expound in more detail regarding this extreme
attitude towards deviations held by the Salaf-us-Saliheen who would regard the danger posed to
the Ummah by deviant sects to be worse than that of the Kuffaar, and who would adhere firmly
and unwaveringly to the teaching of Rasulullah (sallallahu alayhi wasallam) that honouring a
deviant aids in the destruction of the Deen and causes the Arsh to shudder.
In fact, the Zulm (oppression) of the Kuffaar upon this Ummah is merely a punishment by
Allah (azza wa jal) for our flagrant tolerance for such deviations. as indicated by numerous
Aayaat of the Quran and Ahadith,

IJMA (CONSENSUS) OF THE SALAF-US-SALIHEEN ON


DISSOCIATING (BARAA) FROM THE PEOPLE OF DEVIATED SECTS
ANOTHER UNPALATABLE (GHAREEB) TEACHING OF THE DEEN
NEGLECTED BY THE UMMAH RESULTING IN THE PUNISHMENT OF
ALLAH (AZZA WA JAL)
A GLIMPSE INTO THE ATTITUDE OF THE SALAF-US-SALIHEEN
NOTE: Deviates or Men of innovation refer to those who have innovated into Islam that
which is not part of it, such as attributing direction (jiha), body (jism), size, sitting (juloos), etc.
and other human qualities to Allah (azza wa jal), as the Salafi sect does, or attributing
Knowledge of the Unseen (Ilmul Ghayb), Omnipresence (Haazir Naazir), Mukhtaar Kul (divine
choice and power), and other divine qualities to Rasulullah (sallallahu alayhi wasallam), as the
Barelwi sect does.
Fudhayl ibn Iyaadh said:
Do not trust a deviant concerning your Deen. Do not seek his advice in your affairs. Do not sit
with him since whoever sits with a deviant, Allah will cause him to become BLIND. (Note:
Far worse than sitting is listening to the deeni talks of deviants, regardless of the benefits
every single deviant has.)
Indeed, I love those whom Allah loves. They are those whom the Companions of Muhammad
(sallallaahu alayhi wa sallam) are safe. I hate those whom Allah hates. They are the people of the
deviant sects and innovations.
Whoever sits with a deviate, then beware of him. Whoever sits with a deviant has not been
given wisdom.
I (would) love that there was a fort of iron between me and a deviate.
That I eat with a Jew and a Christian is more beloved to me than that I should eat with a
deviate.
The souls [are part] of pre-arranged armies; so whichever of them knew each other will come
together, and those who did not will be separate. And it is not possible that a person of Sunnah
assists a deviate except due to Nifaaq (an abominable type of hypocrisy lurking in filthy hearts).
I met the best of people, all of them people of the Sunnah and they used to forbid from
accompanying the people of innovation.
Allah has angels who seek out the gatherings of Dhikr so look to whose gathering you sit in
let it not be with the person of innovation since Allah will not look to them, and the sign of
Nifaaq is that a man gets up and sits with an deviant.
Do not sit with a man of innovation; Allah has rendered his deeds futile and taken out the light
of Islam from his heart, and if Allah loves a servant he grants him good and pure food (i.e. not
doubtful).
Imam Ahmad ibn Hanbal (rahmatullahi alayh), said:
The graves of Ahlus Sunnah who committed major sins are (still) gardens (from Paradise)
whilst the graves of the deviants who were pious ascetics are pits (from the Fire). The sinners

from Ahlus Sunnah are (still) the friends of Allah, whereas the pious ascetics of deviated sects
are the enemies of Allah.
It is neither permissible for anyone to sit with the people of deviated sects, nor mix with them,
nor socialize with them.
Aboo Al-Jawzaa (d. 83H) said,
That apes and pigs live next to me is more loved by me than if one of them (a person of a
deviated sect) lives next to me.
Imam Sufyan Ath-Thawri (rahimahullah) said:
If you loved a man for the sake of Allah and then he introduced a deviation in Islam [or you
became aware of his deviance] and you did not hate him for it, then you did not really love him
for the sake of Allah.
Qaadee Aboo Yalaa said,
There is consensus (Ijmaa) among the sahaabah and the taabieen on dissociating and cuttingoff (Baraa) from the people of deviated sects.
Saeed ibn Jubair said,
That my son accompanies a sinful and cunning scoundrel who is from Ahlus Sunnah is more
beloved to me than that he accompanies a devotional and worshipful person from a deviant sect.
Al-Hasan Al-Basree said,
Do not sit with a deviate, for surely he will disease your heart.
Muhammad ibn an-Nadr al-Haarithee said:
Whoever listens to a deviant and knows that he is a deviant then protection is taken away
from him, and he is left to himself.
Ibraheem Ibn Maysarah (d. 132H) said,
Whoever honours (or praises) a deviant has aided in the destruction of Islaam.
Many reliable authorities have also related the above statement as a Hadith of Rasulullah
(sallallahu alayhi wasallam).
Aboo Anas Hamad Al-Uthmaan said:
The evil of the Jews and Christians is open and clear to the common Muslims; as for the people
of deviated sects, then their harm is not clear to every person. This is why the Scholars see that to
refute the people of deviated sects takes precedence over refuting the Jews and Christians.
Saeed Ibn Jubayr said,
For my son to accompany a wicked sinner is more beloved to me than for him to accompany a
deviant who performs great worship.
Aboo Qilaabah said,
Do not sit with the people of deviated sects, and do not debate with them, for indeed, I do not
feel safe that they will not drown you in their misguidance and confuse you with regards to that
which you used to know.
Imam Shaatibee expounding on the Ijma (consensus) of the Salaf-us-Saaliheen states:

For indeed the saved sect and they are Ahlus-Sunnah Wal-Jamaaah are commanded with
disassociating themselves from the people of deviant sects, expelling them and punishing
severely anyone that follows in their direction, whether by killing or other than that. The scholars
have warned us against accompanying and sitting with them. That is the best way for showing
hostility and hatred to them.
Imam Shaatibee states that deviates must be exposed and banished:
When these groups begin to call to their misguidance and beautify it in the hearts of the
common people and those who have no knowledge, then indeed, the harm that these individuals
cause to the Muslims is just like that of the harm that the Devil causes. So they are devils from
among mankind.
Therefore, it must be openly proclaimed that they are people of innovation and misguidance, and
that they are associated with the deviant sects, if there is sufficient evidence that shows that they
are from among them. So the likes of these individuals must be exposed and banished.
[Al-Itisaam, 2/228]
[More beliefs of Kufr and Shirk of the Salafi Imams will added to this article soon inshaAllah.]
QUESTION:
I understand that many classical, accepted scholars have warned against Ibn Taymiyyah or even
pronounced him to be deviant or Kaafir. However, what about the many accepted scholars who
had praised Ibn Taymiyyah? Why is there so much discrepancy amongst the classical scholars on
the deviance or non-deviance of Ibn Taymiyyah?
ANSWER:
To be added soon insha-Allah

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