Ahbash attack Shaykh Salek

Discussion in 'Aqidah/Kalam' started by abu Hasan, May 23, 2021.

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  1. abu Hasan

    abu Hasan Administrator

    he will get a fitting reply. in sha'Allah. we will demonstrate how hollow his knowledge is and as a well known adage goes, empty vessels make a lot of noise.
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  2. abu Hasan

    abu Hasan Administrator

    whatever issues he may have with sh. salek, the jahil has no knowledge of sunni scholarship and the texts that are teeming with the position.

    much like someone who discovered a bottle cap in the backyard, and decides that there is a huge treasure buried there - begins digging up the place.

    his attribution to ibn hajar about tasarruf is a laugh. and like his misguided sheykh he too is purposely distorting the text to mean what he wants.
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  3. AbdalQadir

    AbdalQadir time to move along! will check pm's.

    Is this Abdullah and Shaykh Salek both based in san Francisco?
    Well known to whom? Where's he based too?
  4. Abu Ismail Jaafar

    Abu Ismail Jaafar New Member

    As salamu 'alaykum wa rahmatu Allahi wa barakatuh to the dear brothers here. I am from currently Wahhabi-dominated Philippines, and am active in the "Sunni" counter-attack against them. The unfortunate thing is the Ash'aris/Sufis here are identified with the Deobandis/Tablighis (hence the scare quotes when I wrote "Sunni" earlier). The same Deobandis are in a weird alliance with the Ahbash here. We need your du'as, dear brethren.
  5. abu Hasan

    abu Hasan Administrator

    matalib wafiyyah, p213-4
    matalib harari, p213.png
  6. abu Hasan

    abu Hasan Administrator

    durrah harari, p100

    durar harari, p100.png
  7. abu Hasan

    abu Hasan Administrator

    see attached pdfs.

    tahrif in the sense, he tried to distort the words of the authors from their intended meaning. for example, in tahawiya is the statement: "we do not mention saHabah except in a good manner" and "we do not forsake any of them". harari said: the meaning is in general. in specific cases we praise those who deserve praise and condemn when it is deserving"

    he distorts and skews and bends the whole argument out of shape only to satisfy his satanic whim.

    durar al-bahiyah, p99.

    durar harari, p99.png
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  8. AbdalQadir

    AbdalQadir time to move along! will check pm's.

    Can you give references for this? Need it for myself.

    I agree with your assessment of Harari's cult. Just like the devbandis, just watch their reactions when you speak against their Shaykh. They will easily say Imams Ghazali and Suyuti made mistakes, but just try convincing them Abdullah Harari too can make a mistake and watch them blast you from the top of mimbars!
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  9. abu Hasan

    abu Hasan Administrator

    if he wants dalil from kitab and sunnah, even when it is explicit, he claims that it is metaphorical and not literal. how can you satisfy a shiyi following the methods of khawarij?

    وليس يصح في الأذهان شيء
    إذا احتاج النهار إلى دليل
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  10. abu Hasan

    abu Hasan Administrator

    the poster is a moron who has neither knowledge nor comprehension. he is like that village idiot who found a couple of prescriptions scribbled by a doctor and began acting as if he were a heart surgeon. it is the nuhusah of his "sheikh' harari, who insulted saHabah, that he is incapable of understanding a simple concept even though he is an arab.

    my advice to such people: babies should not try to drive a vehicle. they should first learn to stand up on their two legs and walk before challenging fast riders on horses for a race.

    so instead of acting like a screeching monkey, pick up al-haytami's tat'hir al-janan and do tawbah from following a Dall, muDill, misguided heretic like abdallah harari, who shamelessly tried to do taHrif in his shuruh of taHawiyah and nasafiyah.

    what else can you expect from a follower of a muftari kazzab, i.e. abdullah harari.

    (also see attachments in this message; i think this is shaykh gfh's piece).

    laa Hawla wa la quwwata illa billah.

    as for this issue, there is nothing new in this kind of raving. the wahabis have been doing for ages - there is an idiom in urdu that the washerman's dog belongs neither to the house, nor to the washing area. the habashis are like that - they are neither proper sunnis, nor wahabis, nor shia nor rawafid - pariahs whom no one accepts and they have collected beliefs from here and there according to the whims and fancies of their high-priest abdullah harari.

    coming back to this man's issue. he first leveled baseless accusations and with what little he has read here and there. posted a few verses of the qur'an, which he has no clue of and then forcibly put words in shaykh salek's mouth. now that the heat is turning up, from the little fire he has lit, he is waving his hands madly to try and douse it.

    he said nobody among shaykh murabit al-Haaj's student held the belief. so when shaykh salek disproved him, the poor man is grabbing at straws to save himself from drowning.

    the above is the answer to his first paragraph.

    he first quoted ibn Hajar al haytami and i quoted from al-jawhar al munazzam of haytami:

    jawhar munazzam, p80.png

    this is not a sharh of burdah. this is from a book of fiqh. we also quoted from his shuruh of burdah and hamziyah.

    the same ibn Hajar al-haytami in his sharh of mishkat (fat'h al-ilah) 4/414:

    fath al-ilah, v4p414.png

    the reason i am quoting al-haytami is because, this ignorant fellow misquoted him from al-iylam to prove that claim of "giving anyone anything" is kufr.

    so let them begin to scrub their books from referring to ibn Hajar al-haytami!

  11. SaadSohail

    SaadSohail Well-Known Member

    Mawlana Abu Hasan,
    Please (if you find time), do give your comments on the following, in sha Allah.

    The following was posted on facebook (from an AICP member).

    ردًّا على الفيديو الذي نشره السالك بن سدينا مؤخرا
    بسم الله والحمد لله والصلاة والسلام على رسول الله
    فقد بيّنا في مقالِنا السابق حقيقة المُعتَقَد الذي صرّح به السالك ورددنا عليه ردًّا علميا من الكتاب والسنة وأقوال العلماء الذين تكلموا عن المسألة بعينها كالقرافيّ والهيتميّ، فما كان من السالك، بدل أن يرجع إلى الحق أو يرد علينا ردًّا علميا، إلا أن يظهر شدة يأسه محاولا أن يحفظ ماء وجهه بتلاعبه بالمسألة وتغييره مسارها حتى يموه به على المسلمين.
    فلنبرز حقيقة مُعتَقَد السالك:
    أقول: إن السالك يزعم أنَّ الرسول صلى الله عليه وسلم يملك الكون والآخرة، وأنَّ العالم تحت قبضة الرسول يعطي منه من يشاء ويمنع من يشاء، فأنت أيّها المسلم على حسب هذا المُعتَقَد الفاسد تستطيع أن تطلب من الرسول مباشرة أن يعطيك ولدًا، وأن الرسول يمكنه أن يفعل ذلك لأن الكون كله ملك له، يعطيك الولد إن شاء مباشرة!!! كما لو طلبت من صديق لك أن يعطيك قميصه مثلا، فصديقك يمكن أن ينفّذ لك طلبك بإعطائك قميصه لأنه ملك له ومالك الشيء يتصرف فيه كما يشاء. بل إنَّ السالك صرح في محاضراته أنك تستطيع أن تطلب من الرسول أن يعطيك الكون كاملا؛ لأن الكون كله ملكه! هذا هو المعتقد الذي صرح به، نعوذ بالله من ذلك.
    فلا تسمح لنفسك أخي المسلم والقارئ أن يتلاعب بعقلك وأن يحاول تغيير المسار.
    هذا المعتقد الفاسد، لو سمعه أي مسلم سينفر منه وسيستقبحه لكونِه ظاهرَ الفساد. حتى المُترجِم كان خائفًا مُصفرّ الوجه عندما كان يترجم كلامهُ وهذا ظاهرٌ. من قال هذا الكلام القبيح ومن أين أتى به؟ هل ورد في القرآن الكريم؟ هل ورد في السنة الصحيحة؟ هل ذَكَرهُ علماء العقيدة؟ إذا فمن أين أتى به السالك؟ من أين جاء بهذا المعتقد الفاسد؟ هل غفل عنه السلف الصالح وهل غفل عنه علماء العقيدة وأصحاب المتون حتى أظهره هو؟ أين هو من الرد العلمي ومن التحقيق ومن تأصيل المسائل على طريقة أهل السنة والجماعة؟ أهكذا يتعامل أهل العلم مع المسائل بالتهرُّب من الرد وطريقة الحيل والخديعة؟
    الجواب أنّه أتى به من هواه، من فهمه هو الخاص لبعض القصائد كالبردة، قال صاحب البردة "فمن جودك الدنيا وضرتها"، فزعم السالك أنّ كل ما في الكون ملك لرسول الله صلى الله عليه وسلم. هل هذا دليل بالله عليكم؟ السالك نفسه قال لي في إحدى دروسي السابقة معه، وعندي تسجيل له أرسلته لمن حوله الآن وسأرفقه في هذا البيان إن شاء الله، يقول فيه إن من القوادح عند العلماء أخذ المسألة من غير مكانها، كأن تأخذ الفقه من السير وكتب التاريخ، أو تأخذ النحو من كتب الفقه. فهلّا طبق هذا الكلام على نفسه؟ يأخذ العقائد من الأمداح والأشعار وهي معروفة بالمبالغة والمجاز؟ فضلا عن فهمه الخاص لها الذي لم يذكره أحد قبله؟ يا له من استدلال واهٍ يضحك الثكلى!
    وقد ذكرنا له كلام العلماء في هذه المسألة بعينها، فما هو رده عليه؟ الهيتمي قال في قواطع الإسلام أنَّ من دعا الله تعالى أن يجعل التصرف في العالم بما أراد يكون الداعي قد وقع في الردة بهذا الدعاء، لأنه يكون قد طلب من الله تعالى شيئا دلَّ القاطعُ العقلي على نفيه مما يُخِلُّ بجلال الربوبية. فهذا نصٌ صريح في عين المسألة، فلو كان لغير الله تصرف في جميع الكائنات بما أراد يعطي ويمنع كان ذلك مما يُخِلُّ بجلال الربوبية. فما هو قول السالك في هذا؟ وما هو قوله فيما قاله القرافيّ وقد نقله الهيتميّ بعد ذكره لهذه المسألة مباشرة؟
    قال القرافي المالكي في الفروق في كلامه عن النهي عن طلب الداعي من الله تعالى ثبوتَ ما دلَّ القاطع العقلي على نفيه مما يُخِلُّ ثُبُوتُهُ بجلال الربوبية قال مثل:" أن تعظم حماقة الداعي وتجرؤه فيسأل الله تعالى أن يفوض إليه من أمور العالم ما هو مختص بالقدرة والإرادة الربانية من الإيجاد والإعدام والقضاء النافذ المحتم، وقد دل القاطع العقلي على استحالة ثبوت ذلك لغير الله تعالى فيكون طلب ذلك طلبا للشركة مع الله تعالى في الملك وهو كفر، وقد وقع ذلك لجماعة من جهال الصوفية فيقولون فلان أعطي كلمة كن ويسألون أن يعطوا كلمة كن التي في قوله تعالى {إنما قولنا لشيء إذا أردناه أن نقول له كن فيكون} [النحل: 40] وما يعلمون معنى هذه الكلمة في كلام الله تعالى ولا يعلمون ما معنى إعطائها إن صح أنها أعطيت، وهذه أغوار بعيدة الروم على العلماء المحصلين فضلا عن الصوفية المتخرصين فيهلكون من حيث لا يشعرون ويعتقدون أنهم إلى الله تعالى متقربون وهم عنه متباعدون عصمنا الله .تعالى من الفتن وأسبابها والجهالات وشبهها".
    فقول القرافي نص في المسألة أيضا، فهل يقول السالك أنه لا بأس بأن يعطى الرسول كلمة "كُن" المشار إليها هنا بما أنه إعطاء والمُعطى لا يكون شريكا بزعمه؟!
    وعندما تكلم عن الإذن المتقدم يوم القيامة، فسره أن مراده هو قول أنا لها أنا لها وأن الروايات الأخرى تقول فأستأذن ربي، لم يقل إنه قال أن الرسول لا يحتاج إلى إذن ولا يطلب الإذن. هذا ما قاله السالك, أن الرسول لا يحتاج إلى الاذن ولا يطلب الاذن, أرأيتكم كيف لفق وتلاعب هنا?
    ثم أي الروايات الأخرى يريد على زعمه؟ كل روايات الشفاعة العظمى التي ورد فيها قوله عليه الصلاة والسلام "أنا لها أنا لها", كلها فيها "فأستأذن على ربي". هذا تلفيق آخر.
    هذا نموذج من تلاعبه لمحاولة إنقاذ نفسه من هذه الورطة, وما فعل شيئا إلا ووسع الحفرة على نفسه, بدل أن يرأف بنفسه وبمن تبعه في هذه الضلالة.
    لذا أنصح من يتابع الموضوع أن ينظر في الدليل قبل أي شيء. وليذكر لنا السالك أدلته ويردَّ على ما ذكرنا ردًّا علميًا إن كانت له القدرة على ذلك.
    وليعلم المتابعون أن الحق لا يعرف بالرجال وإنما الرجال يعرفون بالحق.
    ولو أردت أن أنشر ما عندي من تسجيلات لفعلت، أو أنشر أسماء علماء ممن اطّلع على محاضرات السالك كاملة واطّلع على ردودنا ثم أقرّها - ولله الحمد - لفعلنا ذلك؛ لكن الذي نريد أن نثبِّت الناس عليه هو معرفة الحق وطلب الدليل. فلم يقدّم السالك على معتقده الفاسد هذا أي دليل لا من الكتاب ولا السنة ولا الإجماع. فاعرفوا يا إخوتي هذا وافهموه، لا تلتفتوا إلى الحِيَل التي يقوم بها الآن فهذا سبيل المُفلِس الذي يريدُ أن يهرب من الواقع.
    قدّمنا بحثًا وافيًا ولله الحمد، والمسألة واضحة جدًا لا تحتاج إلى قول عالم، لكن اضُطرِرنا للرد بما أن السالك روَّج لهذا المعتقد الفاسد. وليردَّ عليه ردًا علميًا إن كان يستطيع.​
  12. abu Hasan

    abu Hasan Administrator

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  13. abu Hasan

    abu Hasan Administrator

    response from shaykh salek.

    (given below is a translation of the conversation. i do not know who translated it, but i received this in my whatsapp)


    In regard to some severely erroneous and misplaced claims that words sheikh Salek recently said were somehow shirk:

    This video proves that at least three claims by some individuals, may Allah guide them, against sheikh Salek are completely false. Those people claimed that sheikh was saying shirk, inventing things in the deen, or contradicting the beliefs of sheikh Murabit Al Hajj and his top students...

    Shaykh Salek bin Siddina spoke to Murabit Ahmad Faal, among the greatest of the students of Murabit al Hajj, and from the greatest of sheikhs among them. Sheikh Salek asks for his opinion on his own recent talks, in which some people have distorted what he said, denied it, and spread their false understanding of it. He asks him what his thoughts are about the content, while explaining to us what he meant by it, and clarifying it is not a belief invented by him.

    It is important to know before reading, that the word "tasarruf" or تمليك التصرف will not be translated throughout the explanation. This is because a misunderstanding of that very word possibly gave some room for the people who do not understand Arabic to be decieved about the sheikh's intent. *Tasarruf means permission to act, or authority to distribute or dispose of affairs.* It does NOT mean omnipotence and God-like will (a'oothu billah), nor supreme control, as some people were made to believe. ** We all have some level of granted tasarruf that is beneath comparison to the true tasarruf of Allah, no matter how much we are given.

    This meaning was evident in the title of sheikh's video, comparing the tasarruf of the U.N. to the tasarruf of the prophet ﷺ. The point was to clarify that, in the realm of means, the created and finite tasarruf of the prophet ﷺ should not be viewed as beneath that of the U.N. or any other creation. The talk highlighted the absurdity of those who recognized the power and authority of the U.N... Saying they have the ability to help, harm, and distribute, while simultaneously saying that the prophet ﷺ having that authority is somehow shirk.

    Because of the intentional spread of the distorted meaning, combined with any possible unclear translation or communication, sheikh Salek has agreed to clarify the real meanings in the presence of the great scholar Murabit Ahmad Faal. This is significant, since some people have claimed that the sheikh made up his stances, or that it was somehow aaginst the beliefs of Murabit Al Hajj or his students. To leave behind no doubt as to this being within sunni beliefs, far from shirk, and not contradictory to the teachings of our scholars, pay close attention. Keep in mind the translation may use paraphrasing or summary, but the full meaning is intended to be delivered without fabricating or distorting the conversation.


    Sheikh Salek says:
    “Recently, I gave some talks, and I have mentioned this in more than one class, about the belief that Allah has given the Prophet Muhammad ﷺ tasarruf in all the universe by His permission. The proofs for this are many. Among them the verse in the Quran, “perchance that Allah will raise you to a praiseworthy station” [Quran 17:79] The scholars who explained this verse say that عسى (perchance) from Allah means it is a certainty.

    Another proof is the Hadith where, on the day of judgment, all will seek intercession, going from one prophet to another. All the prophets will apologize (unable to fulfill that intercession) one by one. When they reach the prophet Muhammad ﷺ, he will immediately accept, saying “I am the one for this position.” (Hadith in Muslim) This portion of the hadith alone is an indication of a permission that is granted to him already and permitted for him. Other narrations do specify that he ﷺ adds "So I then ask my lord for permission.."

    I had mentioned that this “tasarruf” is as the scholars like ibn Mahshish have stated, “there is not a matter except that the Prophet ﷺ is به منوط (entrusted with it or depends upon him.)" This was also said by Al Busairi, who was counted by Sulaiman Al Jamal as one of the scholars of the 'arifeen. It was stated in his famous poem, Al-Burdah. That means that these words are part of a text that was commented on and approved by possibly 50 or more great scholars such as ibn Hajar al Haythami, Mulla Ali Qari, and Al Bajuri. It was also approved, narrated, passed down or mentioned by many scholars like ibn Hajar al Asqalani, and As-Sawi without them contradicting or finding anything wrong with these lines:

    ‎فَاِنَّ مِنْ جُوْدِكَ الدُّنْيَا وَضَرَّتَهَا"
    "‎وَمِنْ عُلُوْمِكَ عِلْمُ اللَّوْحِ وَالْقَلَمٖ

    "From your generosity and excellence, this world and the next (came to be)

    And from your knowledge is the knowledge of the tablet and the pen."

    In fact, it is explained in the sense that nothing can be from his generosity without being under his tasarruf. It is understood that it does not make him at all comparable or equal in comparison to the tasarruf or knowledge of Allah. Far be it that any honor he ﷺ is granted could make him equal, a partner, or in the slightest bit like Allah. All of Allah's attributes have the reality of beginninglessness and are everlasting. This one aspect alone, is sufficient to negate any possibility of a given blessing from Allah making the one who is given it equal to Allah.

    The nature of Allah is supreme. There are many reasons that negate the possibility, and remove the confusion that somehow any creation could be able to equal Allah in any of His attributes in the slightest. All of Allah's attributes, including His supreme knowledge and tasarruf are uncreated and eternal. Before the creation even existed Allah was the creator. He was the knower before the existence of that which He knows, the one who willed before the one who was willed existed, etc.. So, even if Allah granted him tasarruf over the universe, how could this ever equate him to Allah in any way at all?

    It is due to people's shortcomings in their knowledge, and lack of learning the basic texts, that they could understand those scholars' sayings outside their intended perimeters. This (ignorance) could lead people to be confused, thinking the one who said such statements is equalling the prophet ﷺ to Allah or likening him to Allah. Rather, the Prophet ﷺ is given this rank by Allah, and he is the “maf’ul bihi”, the object of Allah’s doing or action. This means that the real giver, doer and knower alone is Allah. This is something that is given. How could saying that he ﷺ is given the tasarruf over the universe have anything to do with saying that he ﷺ is equal or similar to Allah at all?"

    Sheikh Salek concludes by asking Murabit Ahmad Faal "I wanted to know what your response is to this. Is this correct, or does this have any deficiency?

    *Here, Murabit Ahmad Faal responds that there is no deficiency, agreeing with sheikh Salek!*

    **But sheikh continues to ask for emphasis, and for a clear Arabic response, he asks "Saying the prophet ﷺ is granted complete tasarruf over anything at all in the entire universe, with permission to act upon it as he wills, with permission granted by Allah, where is the shirk in this? Tell us in Arabic O Murabit, where is the shirk in this!?"

    Murabit Ahmad Faal responds: "It is far from that (shirk)! Rather, the believer is the one who honors the prophet ﷺ the pinnacle of honor and holiness (that a creature can achieve)."**

    Sheikh Salek asks again: "Do you think that this could ever be shirk with Allah?"

    The response: "Never! No, no there is no shirk."

    In their remaining discussion, they marvelled together at how astounding it is that people could somehow think that any given degree or blessing granted by The Giver, could somehow equalize or liken the recipient to Allah. They agree that the recepient is clearly being acted upon, and Allah is the only true doer. They agreed that even if Allah were to choose to grant the prophet Sallahu alayhi wa sallam the universe from beginning to end, it would not at all make him a partner or equal to Allah even slightly.

    Sheikh Salek then clarified that "Murabit Ahmad Faal has taken upon himself the task of clarifying these matters further. However, the most important thing for people to take away from this is that the understanding of equalling, likening, or partnering the prophet ﷺ with Allah is far from the intended and clarified meaning. In fact, that understanding has bewildered the minds (and he repeated this many times due to how crazy of a false interpretation was given). As for compiling the proofs and presenting the statements of the scholars in this regard, we will give him (Murabit Ahmad Faal) time to do so."

    Afterwards, Sheikh Salek quoted ibn Mahshish and other scholars that the Prophet ﷺ was granted the keys of the universe, that the granting of Allah is eternal, that Allah grants us every goodness through him, etc.. all with Murabit Ahmad Faal agreeing and approving with complete ease. This clearly indicates that the stated meanings are NOT sheikh Salek's own view and invention.

    In conclusion, they agree that "The Arabic language is very vast (the same word can have many meanings), but this (misunderstanding and distortion) traces back to the narrowness of their understanding (insisting upon understanding the words in a distorted way)."

    Again... "The Arabic language is vast, but this all traces back to the narrowness of their understanding."


  14. faqir

    faqir Veteran

  15. AbdalQadir

    AbdalQadir time to move along! will check pm's.

    Just downloaded the book and was scrolling through it, and came across this. I knew they say he "made a mistake" but wasn't really expecting something like this.

    Shocking beyond words how shallow their knowledge base is. Hasnain shah would be happy to see this.


    Attached Files:

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  16. AbdalQadir

    AbdalQadir time to move along! will check pm's.

  17. Aqdas

    Aqdas Staff Member

  18. AbdalQadir

    AbdalQadir time to move along! will check pm's.

    There's two types of people in this - the adab-sidis who will get hung in their own web of adab if they directly attack any truth-telling shaykh. they generally always find a sophisticated fancy schmancy tawil for anything on any matter, theirs or others'. they can't afford to openly refute anything, coz then that also makes them fair game - the likes of faraz, hanson, keller, etc. they're sneaky and 'smart' about handling their apprehensions against the truth

    then there's the people like the Ahbash, who have among other issues, problems in understanding and reading too, but they're open about their positions.

    the devbandis belong to both these groups. you'll also see people like zameel "rebutting" directly, and also like ibn adam "disagreeing with adab"and injecting his sweet poison

    they deny the hadith of Jabir, because of their comprehension issues. anyway, that's not a big issue to comment on the sanad of the hadith itself. the meaning of the hadith itself is sound unless one is a wahabi idiot or a jahil wannabe-wali peer explaining it with concepts of hulool or juziyyah or something. same for durood Taj (noorum min noorillaah) meaning is sound lest one is afflicted by wahabi comprehension or jahil khateebs. many such examples can be found in Quran or rigorously authenticated ahadith that no one can deny.

    anyway, at least as far as subcontinentals are concerned, jahil maulvis and khateebs hung up on laffazi to win wah-wah's from the audience haven't done much of a favor to Sunni awam when talking about this point and explaining Ala Hazrat's aqidah in a clear and crisp manner. when talking about the Prophet 3alaihis salam's Noor, i would advise anyone not to comment on our own or someone else's stance lest they read Ala Hazrat's or other imams' explanations on it (not poetry) and are well versed with basic creedal matters.

    we have to be self critical too, and our modern khateebs and peers have done little to advance anything more than naatkhwani, fazail, and karaamaat and the awam is in shambles on basic Ash3ari or Maturidi creed. (this is not meant as a defense of ahbash. just mentioned coz the topic came up)
    Last edited: Dec 18, 2020
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  19. Unbeknown

    Unbeknown Senior Moderator

    short of a potent electric shock - devbandits will enjoy any garrulous drama under the sun - including their own humiliation.

    they always remind me of maniacal monkeys from Kipling's yarns.

    I remember now, in one of his works, Abdullah Hariri has also denied the Noor of the Prophet (صلى الله عليه وسلم).

    the guy doesn't see that it's him who's quoting "narrations" and imposing his own baatil ta'weelat whereas ibn hajar has explained the correct import of the ahadith, which is in keeping with everything the ahlussunnah has stood for and defended for more than 14 centuries now.

    The numbskull is trying to explain away Imam ibn Hajar just cause he can't digest the fact that the Beloved of Allah (May Allah bless him) is far far higher than his pigmy comprehension.

    Like his brother, the wahabi, he is incensed that some influential scholar has spoken with firmness and fearlessness in praise of the Oft-Praised Prophet (peace be upon him) - his pea-sized breast writhes in agony due to it's inability to swallow the Truth in all its loftiness and immensity.

    The glory of the Beloved scares him and he retreats into a dingy hole of "ta'weel" and whines his insanity in a feeble attempt at moral courage.

    bad hain magar Unhin ke hain, baaghi nahi hain hum
    najdi na aae usko ye manzil khatar ki hai

    صل الله عليه وسلم

    The disease is upon him and the Sunnis stand unharmed, untarnished and unapologetic.

    gaiz mein jal jaae be-deenon ke dil
    Ya Rasul Allah ki kasrat kijiye

    صل الله عليه وسلم
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  20. AR Ahmed

    AR Ahmed Veteran

    Refuting allegations on Shaykh Salek ibn Siddina
    دامت بركاتهم العليه
    Responding to the unsound claims of Abdullah al-Khatib al-Habashi
    The Jama`at al-Habashiya al-Harariya claim that Sayyidi Shaykh Salek دامت بركاتهم العليه is misguided and such and such. I am not going to challenge them a debate; however, if they are truly courageous and not a coward, he should debate Shaykh Salek دامت بركاتهم العليه
    This individual writes:
    "I know this statement and it doesn't give the meaning that Salik claimed at all. So it does not hold these meanings:
    1- That the Prophet owns the entire universe
    2- The the Prophet has tassarruf in all creations
    3- That the Prophet can directly be asked for anything (even the entire universe as your shaikh mentioned) and he can give it because he owns the universe
    4- That the world is in the Prophets Qabdah"
    As for 1-3, Imam Mulla Ali Qari has written that Prophet ﷺ can give as he wishes (see mirqat sharah mishkat)
    Mullah Ali Qari رحمة الله تعلى عليه says:
    يؤخذ من إطلاقه عليه السلام الأمر بالسؤال أن الله تعالى مكنه من إعطاء كل ما أراد من خزائن الحق
    Translation: The Prophet (Peace be upon him) saying to “ASK” refers to Allah giving him capability to grant anything from the “TREASURES OF ALLAH” [Mirqat Sharh al Mishkaat (2/615)]
    He also said:
    وذكر ابن سبع في خصائصه وغيره إن الله تعالى أقطعه أرض الجنة يعطي منها ما شاء لمن شاء
    Translation: Imam Ibn Sabih and others have mentioned it in qualities of Prophet (Peace be upon him) that Allah has granted the land of Jannah to Prophet (Peace be upon him) so that he can grant whosoever he wishes [Mirqaat Sharh al Mishkaat (2/615)]
    In full:
    سل أي اطلب مني حاجة وقال ابن حجر أتحفك بها في مقابلة خدمتك لي لأن هذا هو شأن الكرام ولا أكرم منه ويؤخذ من إطلاقه عليه السلام الأمر بالسؤال أن الله تعالى مكنه من إعطاء كل ما أراد من خزائن الحق ومن ثم عد أئمتنا من خصائصه عليه السلام أنه يخص من شاء بما شاء كجعله شهادة خزيمة بن ثابت بشهادتين رواه البخاري وكترخيصه في النياحة لأم عطية في آل فلان خاصة رواه مسلم قال النووي للشارع أن يخص من العموم ما شاء وبالتضحية بالعناق لأبي بردة بن نيار وغيره وذكر ابن سبع في خصائصه وغيره إن الله تعالى أقطعه أرض الجنة يعطي منها ما شاء لمن شاء
    “Ask” meaning request me for you need. Ibn Hajar said: I will give you a gift in return of your service as this is the shan of honorable and there is no one more honorable then Prophet peace be upon him. The order of Prophet (Peace be upon him) to “ASK” refers to Allah enabled him to grant anything from the treasures whatever he wanted. That is why our scholars considered this the specialty of Prophet peace be upon him that he can grant anything special to anyone he wants like He peace be upon him made the single testimony of Khuzaima bin Thabit equal to two testimonies which is narrated by al Bukhari, And he peace be upon him granted permission to Umm Atiya to wail on such specific tribe which is narrated by Muslim. al Nawawi said: Messenger is allowed to make general into specific. And how he peace be upon him allowed Abi Barda bin Niyaz to offer sacrifice of small domestic kid and there are other examples. Ibn Sab`a mentioned it in the specialties of Prophet (Peace be upon him) that Allah has granted the land of Jannah to Prophet (Peace be upon him) so that he can grant whosoever he wishes. [Mirqaat al mafatih under the hadith no. 896]
    Shaykh Sayyid mihr ali shah also says this hadith is mutlaq and this quote from mulla ali qari رحمة الله تعلى عليه still in full proves ikhtiyar because ikhtiyar means ability to grant people specialties from the treasures and making general into specific. As mentioned in the sharh of mishkat. As for what could be quoted - it refers to asking in a way that is bil istiqlal and bid dhaat:
    ولا يسأل غيره ; لأن غيره غير قادر على العطاء والمنع ودفع الضر وجلب النفع ، فإنهم لا يملكون لأنفسهم نفعا ولا ضرا ، ولا يملكون موتا ولا حياة ولا نشورا ، ولا يترك السؤال بلسان الحال أو ببيان المقال في جميع الأحوال ، ففي الحديث : من لم يسأل الله يغضب عليه
    إذ السؤال إظهار شعائر الانكسار ، والإقرار بسمت العجز والافتقار والإفلاس عن ذروة القوة والطاقة إلى حضيض الاستكانة والفاقة ، ونعم ما قيل :
    الله يغضب إن تركت سؤاله وبني آدم حين يسأل يغضب
    ( ” وإذا استعنت ” ) أي : أردت الاستعانة في الطاعة وغيرها من أمور الدنيا والآخرة ( ” فاستعن بالله ” ) : فإنه المستعان وعليه التكلان في كل زمان ومكان . ” ”
    Do not ask anyone (other than Allah) because others are not able (Qadir) to give, prevent and remove harm, attract benefit, for indeed the others do not possess the ability to benifit or harm, give death or life and nor resurrection. AND DO NOT LEAVE ASKING (ALLAH) IN ALL OF THE CASES.. as the Hadith states whoever do not ask Allah angers him ”
    As for asking the Prophet ﷺ (Istighatha) , this is proven as a form of wasilah from Imam al-Subki's Shifa al-Siqam. I ask that these individuals from al Jama`at al Habashiyya do public tawbah and ihtiyati tajdid al-iman for slandering and attacking a Sunni scholar.
    Walhamdulillah Rab al-Alamin
    Last edited: Dec 18, 2020
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