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Back to Refutations
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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:
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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!
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.
. . :
: . .
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. : . .
. . . .
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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.
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?
( 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.
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.
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