abu imaan an-nepalee
25th August 2004, 03:28 PM
As-sallamu 'alaikum Wa Rahmatullahi Wa Barakatuhu
Some people say that ahl sunnah and others close to them differ regarding the vision of ALLAH Ta'ala on yaum al-Qiyaamah. Yet fail to bring forward even one book of aqeedah from the hanabilah/'athariyyah or even the maturiddiyah, asha'irah to show this view.
The same is regarding 'adhabul qabr and other matters of creed.
Some people claim that the preference of Abu Bakr and 'Umar (RadiALLAHU 'anhuma) is an issue of ikhtilaf!!!?!?!?!
Some people claim that it is NOT kufr to say the qur'an is created but ONLY bid'a! And you cam pray behind shi'a and 'mu'tazilah' who say this!
Some people claim ALLAH Ta'ala only creates the raw materials and has nothing to do with the creation of other things!!?!?!?!??
Some people claim that these matters are not even fundamental matters of the deen!?!?!?!
Anyway, here is a little something from Imaam Ibn Qutaybah(Rahimahullah)
The book is: Kitab ta'wil mukhtalif al-Hadith, I have myself the edition of Makhtabat al-Kuliyat al-Azhariyyah, the tahqeeq is said to be done by; Min: 'Ulemah al-Azhar ash-Sahreef.
Al-Khatib: Al-Imaam, Al-Muhaddith, Al-Mufassir, 'Abdullah Ibn Muslim Abu Muhammed ibn Qutaybah, Born in Kufa in 213 ah and died in Baghdad in 276 ah-(Rahimahullah)
Apologies in advanced for my bad transliteration skills,
Points taken from this quote:
Certain beliefs are from the usool, there is no ikhtilaf, abandoning of those who differ and possible excommunicating from islam, these aqaa'id are 'amm passes on generation to generation known amongst the masses.
.
And so we have the Imaam as he mentions on page 15 concerning the ashabul kalaam whom he means the jumhoor of the mu'tazilah and their followers:
[quote]
"If their differences were in the fields of furu and sunan (i.e. the details), they would in our view, be absolved from guilt, -though there is NO EXCUSE for them in the view of what they claim for themselves-just as the jurists are absolved from the guilt in their differences. The jurists would constitute a model for them. But their differences are on the issues of Tawheed and sefaat ALLAH Ta'ala [Wa lakin ikhtilafahum, fi tawheed wa fis-sefaat ALLAH Ta'ala] and His Power [wa Quduratihi], and the blessings of the people of Jannah, and the punishment of the people of the Hellfire [wa fi na'eem ahl jannah, wa 'adhab ahl naar], and the punishment of the barzakh [wa 'adhab al-Barzakh], and on the tablet [wa fi lawh], and other than that which even a Prophet would not know about them unless he recieved revelation from ALLAH Ta'ala.[wa fi ghayr dhalik min al-Amoor al-lati la ya'lamuhum Nabbi illah bi-Wahy min ALLAH Ta'ala]
And the Imaam carries on on page 16:
"And if we wished-Rahmak ALLAH-to abandon ashabul-hadith and turn away from them to ashab al-Kalaam, and to follow them, then we would pass from unity to disunity, from order to dispute, from civility to barbarity, from agreement to difference,for ashabul-hadith are unified upon the following: that whatever ALLAH Ta'ala wills is and whatever he does not will is not, ['an maa sha ' ALLAH kaana, wa maa lam yash'a la yakuun] and that HE is the creator of good and evil,[innahu Khaliq khayr was-shar] and that the Qur'an is the speech of ALLAH Ta'ala and is not created, [wa 'ala an al-Qur'an kalaam ALLAH ghayr makhluq], and that ALLAH Ta'ala will been seen on Yaum al-Qiyaamah [wa 'ala an ALLAH Ta'ala yaara yaum al-Qiyamah], and upon the superiority of the two shaykhs [i.e. Abu Bakr and 'Umar-RadiALLAHU 'anhuma] [wa 'ala taqdeer ash-shaykayn], and al-Imaan in 'the punishment in the grave [wa 'ala Imaan fi 'adhabul qabr], they do not differenciate from these fundamentals [laa yukhtilafu fi hadihil-Usool], whoever departs from them on these matters is opposed, despised accused of heresey and abandoned
And page 18 we have the mention of this knowledge being passes generation to generation to the point of the 'awaam-common masses knowing it [as is the case with 'ilm ad-daroura]:
"Further authority is derived from the masses of the people [an-naas], [dahma'ihim] [NB: in the footnote of the book this word-dahma'ihim-is refered to in qamoos as 'jamaa'at an-naas-the collective of the peoples! wa ALLAHU 'a'lam], and the common people [wa 'awaamahum] from every town and IN EVERY AGE [fi kulli 'asr!] for verily from the signs of truth [Haqqun] is agreement and the satisfaction of their hearts. For if a man was to stand up in their places of meeting and markets places and proclaim the madhab that ashabul hadith have made ijmaa upon as mentioned earlier [see previous paragraph] , there would be no opponent in their midst to deny these beliefs. And if he stood up to proclaim the beliefs of ashabul-kalaam, whose beliefs oppose these beliefs [that has ijmaa upon it] he would scarcely last for the twinkling of an eye!"
So alhamdulillah this is the statement of Al-Imaam Ibn Qutaybah(Rahimahullah) showing how these beliefs shoulds be understood and adopted, and showing how these beliefs are known from every generation, and passed on like wise, and in reflection we find a statement of Imaam Ahmed [Rahimahullah] in Tabaqaat al-Hanabilah where he mentions the aformentioned beliefs and other and declares:
"and this is what the scholars from east to west and across the horizon agree upon and they do not differ upon that"
Alhamdulillah we seek only the deen that the salaf were upon as was said in the mutawatir ahadith narrated by around 19 sahaba(RadiALLAHU 'anhum),: "The Best of people are my generation, then the one that follows it, then the one that follows it" [Nadhm al-Mutawatirah-Al-Kattani(Rahimahullah), Al-Azhar al-Mutanathirah-As-Suyuti (Rahuimahullah).
So brothers and sisters beware of these strange people whom Ibn Qutaybah(Rahimahullah) made mention of nearly 1200 years ago! We have amongst our midsts today, stay firm upon the path of Ahl Sunnah and let the deluded remain deluded Wa Billahi Tawfeeq!
Some people say that ahl sunnah and others close to them differ regarding the vision of ALLAH Ta'ala on yaum al-Qiyaamah. Yet fail to bring forward even one book of aqeedah from the hanabilah/'athariyyah or even the maturiddiyah, asha'irah to show this view.
The same is regarding 'adhabul qabr and other matters of creed.
Some people claim that the preference of Abu Bakr and 'Umar (RadiALLAHU 'anhuma) is an issue of ikhtilaf!!!?!?!?!
Some people claim that it is NOT kufr to say the qur'an is created but ONLY bid'a! And you cam pray behind shi'a and 'mu'tazilah' who say this!
Some people claim ALLAH Ta'ala only creates the raw materials and has nothing to do with the creation of other things!!?!?!?!??
Some people claim that these matters are not even fundamental matters of the deen!?!?!?!
Anyway, here is a little something from Imaam Ibn Qutaybah(Rahimahullah)
The book is: Kitab ta'wil mukhtalif al-Hadith, I have myself the edition of Makhtabat al-Kuliyat al-Azhariyyah, the tahqeeq is said to be done by; Min: 'Ulemah al-Azhar ash-Sahreef.
Al-Khatib: Al-Imaam, Al-Muhaddith, Al-Mufassir, 'Abdullah Ibn Muslim Abu Muhammed ibn Qutaybah, Born in Kufa in 213 ah and died in Baghdad in 276 ah-(Rahimahullah)
Apologies in advanced for my bad transliteration skills,
Points taken from this quote:
Certain beliefs are from the usool, there is no ikhtilaf, abandoning of those who differ and possible excommunicating from islam, these aqaa'id are 'amm passes on generation to generation known amongst the masses.
.
And so we have the Imaam as he mentions on page 15 concerning the ashabul kalaam whom he means the jumhoor of the mu'tazilah and their followers:
[quote]
"If their differences were in the fields of furu and sunan (i.e. the details), they would in our view, be absolved from guilt, -though there is NO EXCUSE for them in the view of what they claim for themselves-just as the jurists are absolved from the guilt in their differences. The jurists would constitute a model for them. But their differences are on the issues of Tawheed and sefaat ALLAH Ta'ala [Wa lakin ikhtilafahum, fi tawheed wa fis-sefaat ALLAH Ta'ala] and His Power [wa Quduratihi], and the blessings of the people of Jannah, and the punishment of the people of the Hellfire [wa fi na'eem ahl jannah, wa 'adhab ahl naar], and the punishment of the barzakh [wa 'adhab al-Barzakh], and on the tablet [wa fi lawh], and other than that which even a Prophet would not know about them unless he recieved revelation from ALLAH Ta'ala.[wa fi ghayr dhalik min al-Amoor al-lati la ya'lamuhum Nabbi illah bi-Wahy min ALLAH Ta'ala]
And the Imaam carries on on page 16:
"And if we wished-Rahmak ALLAH-to abandon ashabul-hadith and turn away from them to ashab al-Kalaam, and to follow them, then we would pass from unity to disunity, from order to dispute, from civility to barbarity, from agreement to difference,for ashabul-hadith are unified upon the following: that whatever ALLAH Ta'ala wills is and whatever he does not will is not, ['an maa sha ' ALLAH kaana, wa maa lam yash'a la yakuun] and that HE is the creator of good and evil,[innahu Khaliq khayr was-shar] and that the Qur'an is the speech of ALLAH Ta'ala and is not created, [wa 'ala an al-Qur'an kalaam ALLAH ghayr makhluq], and that ALLAH Ta'ala will been seen on Yaum al-Qiyaamah [wa 'ala an ALLAH Ta'ala yaara yaum al-Qiyamah], and upon the superiority of the two shaykhs [i.e. Abu Bakr and 'Umar-RadiALLAHU 'anhuma] [wa 'ala taqdeer ash-shaykayn], and al-Imaan in 'the punishment in the grave [wa 'ala Imaan fi 'adhabul qabr], they do not differenciate from these fundamentals [laa yukhtilafu fi hadihil-Usool], whoever departs from them on these matters is opposed, despised accused of heresey and abandoned
And page 18 we have the mention of this knowledge being passes generation to generation to the point of the 'awaam-common masses knowing it [as is the case with 'ilm ad-daroura]:
"Further authority is derived from the masses of the people [an-naas], [dahma'ihim] [NB: in the footnote of the book this word-dahma'ihim-is refered to in qamoos as 'jamaa'at an-naas-the collective of the peoples! wa ALLAHU 'a'lam], and the common people [wa 'awaamahum] from every town and IN EVERY AGE [fi kulli 'asr!] for verily from the signs of truth [Haqqun] is agreement and the satisfaction of their hearts. For if a man was to stand up in their places of meeting and markets places and proclaim the madhab that ashabul hadith have made ijmaa upon as mentioned earlier [see previous paragraph] , there would be no opponent in their midst to deny these beliefs. And if he stood up to proclaim the beliefs of ashabul-kalaam, whose beliefs oppose these beliefs [that has ijmaa upon it] he would scarcely last for the twinkling of an eye!"
So alhamdulillah this is the statement of Al-Imaam Ibn Qutaybah(Rahimahullah) showing how these beliefs shoulds be understood and adopted, and showing how these beliefs are known from every generation, and passed on like wise, and in reflection we find a statement of Imaam Ahmed [Rahimahullah] in Tabaqaat al-Hanabilah where he mentions the aformentioned beliefs and other and declares:
"and this is what the scholars from east to west and across the horizon agree upon and they do not differ upon that"
Alhamdulillah we seek only the deen that the salaf were upon as was said in the mutawatir ahadith narrated by around 19 sahaba(RadiALLAHU 'anhum),: "The Best of people are my generation, then the one that follows it, then the one that follows it" [Nadhm al-Mutawatirah-Al-Kattani(Rahimahullah), Al-Azhar al-Mutanathirah-As-Suyuti (Rahuimahullah).
So brothers and sisters beware of these strange people whom Ibn Qutaybah(Rahimahullah) made mention of nearly 1200 years ago! We have amongst our midsts today, stay firm upon the path of Ahl Sunnah and let the deluded remain deluded Wa Billahi Tawfeeq!