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The Difference Between A Sunni & The Wrongfully Called Salafis

The Difference Between a Sunni and Salafi

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Yadan - A Deeper Look Into A Deep Misunderstanding By Abdullah Ali Al-Amin

YADAN

A DEEPER LOOK INTO A DEEP MISUNDERSTANDING

BY ABDULLAH ALI AL AMIN

Asalaamu Alaikum Wa Rahmatullahi Wa Barakatahu,

THE MISUNDERSTANDING

During my discourses in the subject of Aqeedah (creed) I have noticed there are commonly used defense mechanisms among different sects and groups. By this I mean each group has specific arguments, statements, proofs, etc. that they turn to ether right away in the beginning to the discourse or once you have them intellectually cornered. I would like to focus on one of these in particular that is often used by the Wahabiyyah (i.e. so called Salafiyyah).

I have found one of their most favorite verses to turn to in the justification for their creed is verse 75 in Surah (chapter) 38. Within this verse Allah subhana wa ta'alaa says,

قَالَ يَـٰٓإِبۡلِيسُ مَا مَنَعَكَ أَن تَسۡجُدَ لِمَا خَلَقۡتُ بِيَدَىَّ‌ۖ أَسۡتَكۡبَرۡتَ أَمۡ كُنتَ مِنَ ٱلۡعَالِينَ

"O Iblis, what prevents you from prostrating yourself to him whom I created with my two hands."

The Wahabis turn to this verse as a justification due to one part of the verse in particular, "with my two hands" or yadan. From this verse they develope the idea that He subhana wa ta'alaa only made Adam alayhi salaam and object of prostration for the Angels because He subhana wa ta'alaa created Adam alayhi salaam with "His two hands". For them this would be to reject the notion that the word in the verse, yadan, could mean one of its other definitions such as qudra (power) because of the reality that Allah's power is one not two. So the definition or modality if you will most be something other than this. As result they embrace the methodology of the mujassima (anthropomorphists) without any hesitation by declaring the word yadan to mean literally "two hands" but soften the blow of these anthropomorphic statement by often following it with "by not like our hands" or "in a way that meets his essence". This belief is in fact an evil innovation and a vile deviancy from the path of Ahluls Sunnah wal Jamaat!

I would like to take the time now to take a deeper look into this deep misunderstanding. I have borrowed much of what will be contained in this article from the works of Shaykh ibn al Jawzi al Hanbali raheema'Allah ta'alaa and Shaykh Ibn Razi raheema'Allah ta'alaa in order to make sure the explanation stays within the boundaries of factual proofs and logic and not simply rhetoric or ramblings.

THE RESPONSE TO THE NOTION OF THE WAHABIYYAH

I would like to start first by making a response to the belief of the Wahabiyyah as was explained above. If a person were to spend long hours with careful procession on a project, something of great value to them, they may say something have completion that goes like, "I created this thing with my own two hands". A potter who had made a priceless vase, a carpenter who built an exquisite table, a architect who designed a new look, etc. are all examples of situations where one would have such a love, compassion, kindness, admiration, etc. for what they had "created with their own two hand".

Imam Hassan al Basri raheema'Allah ta'alaa once said when commenting on the word of Allah subhana wa ta'alaa, "“The term ‘hand’ means the blessing (minna) or kindness (ihsan) of God". The ignorance of the Wahabiyyah in the fields of the Arabic language is the greatest weakness when having to do with matters of Aqeedah. In order to grasp the reality of verses such as the one we are dealing with would mean to first grasp even the most minor knowledge of what we are actually dealing with, this is the first obstacle. The only reason that the Wahabiyyah would mention in their justification for their beliefs surrounding this verse the notion that this verse could mean qudra (power) is because this is the only word they are taught to believe the true Sunni Muslims see as a definition for the word "yad" or "yadan" in plural form or at least this is what they force themselves to believe. Rather we see right away that it is not as simple as this and when one breaks past the barriers of ignorance and rises into the realms of higher learning they will find facts such as the one stated above of Imam Hassan al Basri raheema'Allah ta'alaa, this allows us to move forward in our deeper look into this matter.

The Wahabiyyah attempt to justify the later part of their argument and their main point by first setting up a context for the verse itself. This context being that the verse is having to do with the "choosing" (istifa) of Adam alayhi salaam over all other creation. However this verse could not have anything to do with choosing as the statement is no one which is uniquely made about Adam alayhi salaam. According to this logic of the Wahabiyyah the cattle and beasts would have to be on the same level or status of Adam alayhi salaam! Allah subhana wa ta'alaa says in verse 71 of Surah 36,

أَوَلَمۡ يَرَوۡاْ أَنَّا خَلَقۡنَا لَهُم مِّمَّا عَمِلَتۡ أَيۡدِينَآ أَنۡعَـٰمً۬ا فَهُمۡ لَهَا مَـٰلِكُونَ

"Have they not seen how We have created for them of Our Hands the cattle, so that they are their owners"

The verse containing yet again the plural of the word "yad", but yet not applied in the unique way that the Wahabis initially claim in their justification. This is perhaps because the word itself is not unique, but rather the definition along with its proper context by its true understanding.

Shaykh ibn Razi raheema'Allah ta'alaa explains in his commentary on the verse, "Furthermore we say: why isn't it possible to say that His words "...created with My Two Hands" explain Allah's immense concern with creating him and bringing him into being? When someone wishes to emphasize the completion of important matters, he might say: "This is something I did with my own two hands." It is known that the creation with other than this type of divine concern is what occurred with other than Adam alayhi salaam (i.e. that the other creation were not created with the same level of Divine concern).”

There you have it. As you see we brought up this point briefly earlier in the article. While the notion of “yadan” in this verse may be wrong, so is the notion that it could mean two literal hands based on the context of choosing (istifa). Rather two forms of divine concern.

Insha’Allah ta’alaa this matter is clear and Allah will allow this short piece to be of benefit for the seeker of knowledge on this matter. All that which was correct, good, authentic, and truth is from Allah subhana wa ta’alaa and whatever is evil, wrong, incorrect, or misguidance is indeed from myself and the Shaytaan (i.e. Satan).

- Abdullah Ali Al-Amin

The Nur uz Zamaan Institute

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An Intro. Into The History of Ahluls Sunnah wal Jammat: Imam Khalil Abdullahi

THE NUR UZ ZAMAAN INSTITUTE PRESENTS

AN INTRODUCTION INTO THE HISTORY OF
AHLULS SUNNAH WAL JAMAAT

BY IMAM KHALIL ABDULLAHI


Imam Khalil Abdullahi introduces us to the history of Ahluls Sunnah wal Jammah through this brief yet informative text. Knowing where we come from helps us better understand in what direction we must go.

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Salaah - Its Importance Its Condition & Common Misconceptions Concerning It: Brother Ahmed Hannah

THE NUR UZ ZAMAAN INSTITUTE PRESENTS

SALAAH
Its Importance Its Condition & Common Misconceptions Concerning It

By Ahmed Hannah

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Al Fiqh Al Akbar (Written By Imam Abu Hanifah) With Commentary by Shaykh Muhammad ibn Yahya an-Ninowy

CLICK HERE TO DOWNLOAD AL FIQH AL AKBAR (WRITTEN BY IMAM ABU HANIFAH) WITH COMMENTARY BY SHAYKH MUHAMMAD IBN YAHYA AN NINOWY.

Nahw Al Wadih Volumes 1-3 (Arabic Only)

Three Vol. Of Study Material For Students Of Arabic Only

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Aqeedah At Tahawiyyah & The Mujassima Lesson One

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These lessons have been featured on The Deen Over Dunya show as a reading and commentary of the classical text Aqeedah at Tahawiyyah. An amazing text on the subject of Aqeedah or foundational required knowledge for each and every believer.

While the text may be short, the understanding and explanation of it is known to be incredibly vast and large, thus we present to you these 6 full lessons reading, and explaining, helping us better understand the Aqeedah of Ahluls Sunnah wal Jammah. The lectures also does (or will) cover the fitnah of the modern day Mujassima (Wahabiyyah or Wrongfully called Salafiyyah) and their deviancy from the Aqeedah of Ahluls Sunnah wal Jammah.

This lecture can be downloaded from The Deen Over Dunya Show Archive.

Stand Strong Upon The Sunnah: Imam Khalil Abdullahi

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Imam Khalil Abdullahi of the Nur uz Zamaan Institute delivers a powerful Jummah khutbah on the obligation of standing strong and firm upon the Sunnah of our Prophet Muhammad (saw). He makes it clear that the greatest way to defend our Prophet (saw) is to be an example of what he (saw) taught.

Imam An-Nawawi on Hadith al-Jariyah (Hadith of The Slave Girl)

From Imam Sharaf al-Din An Nawawi raheema’Allah ta’alaa….

The Prophet (saw)asked her, “Where is Allah?” and she said, “In the sky (Fi al-sama’)”; whereupon he asked her, “Who am I?” and she said, “You are the Messenger of Allah”; at which he said, Free her, “for she is a believer”.

This is one of the Ḥadith which concerns the attributes [of Allah]. There are two schools of thought (madhhab) in regards to such Hadith both of which I have discussed repeatedly in the chapter Kitab al-Iman. The first madhhab is to believe in it without concerning oneself with its meaning, while maintaining categorically that Allah, hallowed is He, does not resemble anything, and maintaining that He transcends the attributes of created things [which madhhab is called tafwid ]. The second madhhab is to interpret (ta’wīl) the Ḥadīth in a way which is commensurate with His greatness.

Those who prefer to interpret said that in the present Hadith the Prophet (saw) meant to examine her to see whether or not she was one of those who worships idols on the earth, or one of those who maintain the uniqueness of Allāh (muwahhidūn) and believe that the creator, the disposer, and the one who effects [all things] is Allāh, no one else. For when [those who maintain the uniqueness of Allāh (muwahhidun)] supplicate [the Transcendent God], they turn [their attention, or their hands] to the sky just as when they pray [the ritual prayer] they face the Ka‘bah; yet, that does not mean that Allah is located in the sky just as it does not mean that He is located in the direction of the Ka‘bah. Rather, they turn [their attention, or their hands] to the sky because the sky is the prescribed direction of orientation (al-Qiblah), just as the Ka‘bah is the prescribed direction of orientation (al-Qiblah) for the ritual prayer (al-Salah).

So when she said that He is in the sky, it was known that she was one of those who maintain the uniqueness of Allāh (muwahhid), and not a worshipper of idols.

al-Qāḍī ‘Iyāḍ said : There is no disagreement whatsoever among any of the Muslims–their fuqahā’ (experts on the rules of the Sharī‘ah), their muhaddithūn (experts in the science of Ḥadīth transmission, and criticism), their mutakallimūn (ulamā’ of Kalām; that is, dialectic theology), their polemicists (naḍhār) and their ordinary followers (muqallid)–that the outward meaning of those texts [from either the Sunnah or the Qur‘ān] in which it is mentioned that Allāh is in the sky is not meant [literally]; for example, the words of the Exalted: “Are you assured that He who is in the sky will not cause the earth to swallow you up?” These and similar texts [which mention that Allāh is in the sky or seem to imply that] are not to be taken literally (‘alā ẓāhirihī); rather, according to them all [that is, all the Muslims and the experts of every field of the Sharī‘ah as mentioned above], they are to be taken idiomatically (mu’awwalan). So whoever from among the muḥaddithūn, and the fuqahā’, and the mutakallimūn asserted the upward direction (jihat al-fauq) without specifying limit or modality did so only by interpreting in the sky to mean over the sky [that is, He whose authority, or power is over the sky]. Whereas, whoever from among the great majority of polemicists (naḍhār), and mutakallimūn, and the people of transcendence (asḥāb al-tanzīh) denied that He had any limit, and maintained the impossibility of ascribing any direction to Him, hallowed is He, they interpreted the texts in a variety of ways according to the requirement of the context. They mentioned interpretations similar to what we mentioned previously [that is, in his commentary which, however, al-Nawawī did not cite].

Then he [al-Qāḍī ‘Iyāḍ] said: I wish I knew what exactly it is that has united the People of the Sunnah and the Truth, all of them, on the necessity of refraining from thinking about the reality (al-dhāt) [of Allāh], as they were ordered [by the Lawgiver], and the necessity to keep silent about what perplexes their intelligences (al-‘aql), and to prohibit explaining how (al-takyīf) [is the divine reality], and in what form (al-tashkīl) [is it]. They kept silent and refrained from [thinking or speaking about the divine reality (al-dhāt)] not because they had any doubt about the Existent, or about His existence [but because they recognized that His reality is beyond comprehension]. Their silence does not impair their belief in His uniqueness (al-tauḥīd); rather, it is the essence of al-tauḥīd [for the recognition that He is other than whatever we imagine Him to be is a requirement of the transcendent perspective of al-tauḥīd]. Some of the ulamā’ overlooked [some of the strict requirements of the divine transcendence] and indulged in using the term direction (al-jihah) [in relation to Allāh] fearing to take unwarranted liberties [in interpreting the revealed texts of the Sharī‘ah]. But it raises the question of whether or not there is any difference between explaining how (al-takyīf) [is the divine reality] and between ascribing directions to Him. No doubt, the course which offers salvation from deviation for those for whom Allāh has ordained success is to restrict oneself to using such terms as the Law (al-Shar’) itself has used like “and He enforces His will over (fauqa) His slaves,” or the words “then He subdued [or took control; istawā] of the Throne,” while understanding such terms with reference to the verse which comprehends the universal principle of transcendence (tanzīh); namely, His word: “Nothing is like Him.” For reason can not accept anything which contravenes this universal principle of the Law. And that is the discourse of the Qāḍī, may Allah Most High have mercy on him.

Sharh Sahih Muslim (Dar Ihya al-Turath al-Arabied 5:24-25)

The Enemy of The State: Tariq Abdul Rashid

Nur uz-Zamaan Institute presents "Enemy of The State" presented by brother Tariq Abdul Rashid. The full lecture can be viewed by clicking here.

REMEMBERING AL-HAJJ MALIK ASH-SHABAZZ

REMEMBERING AL-HAJJ MALIK ASH-SHABAZZ

THE VANGUARD - THE HERO - THE BELIEVER

On February 21rst, 1965 Al-Hajj Malik ash-Shabazz raheema’Allah ta’alaa, more commonly known simply as Malcolm X, was assassinated in front of his wife, children, friends, and students. After the reign of gunfire and pandemonium that left Shaykh ash-Shabazz raheema’Allah ta’alaa riddled with bullet holes, the room grew silent. The only thing that could be heard were was the weeping of Shaykh ash-Shabazz’s family and friends and the screams of anger and vengeance outside where one of the assassins had been dragged out and beaten. On that day America lost of a hero, students of freedom and justice lost a teacher, a wife lost a husband, children lost a father, warriors lost a comrade, and the growing Muslim American community lost a voice. Despite these great losses, the Muslim American community also gained something that day. Shaykh Al-Hajj Malik ash-Shabazz gained his martyrdom on that day insha’Allah ta’alaa and the Muslim American community gained a legacy. A legacy of being at the forefront of the fight for freedom, justice, equality, and all that which is good. The people of America witnessed this work and sacrifice of Shaykh ash-Shabazz who once said,

"We declare our right on this earth...to be a human being, to be respected as a human being, to be given the rights of a human being in this society, on this earth, in this day, which we intend to bring into existence by any means necessary."

By any means necessary, these words were the bricks that were used to pave the path of the Muslim in America, but what have we done with it? I could write another article remembering the life of Shaykh ash-Shabazz, I could tell you what kind of man he was, I could tell you what kind of husband he was, I could tell you what kind of father he was, I could tell you what kind of friend he was, I could tell you what kind of speaker he was, I could tell you many things about the man Shaykh Al-Hajj Malik ash-Shabazz. However these are things most of you already know and if not can easily find a way to learn. These are things that have not been forgotten, rather what people have seem to forgotten is NOT THE MAN but what the man CAME WITH. Ya Muslimeen of America, we remember the man who we lost, but have forgotten the legacy he left us! We have forgotten the obligations he reminded us of if in fact we want the honor of calling ourselves Muslims! For the time that Shaykh ash-Shabazz lived as the man he died as the people of America saw not just a man calling and working for justice and peace, but they saw a Muslim man calling and working for justice and peace. What do they see today? What is the image of the Muslim in America today? Have we fulfilled the legacy left to us by Shaykh ash-Shabazz? Have we carried the torch he lit, or have we just let it die out? My dear brothers and sisters, guests and curious onlookers, and friends and enemies I call you to remember not the man, but what the man taught you. Do you remember when Shaykh ash-Shabazz told you,

"Our objective is complete freedom, justice and equality by any means necessary."

Yet the objectives of the Muslim American today is not complete freedom but complete conformity, not complete justice but silence and denial, and not equality but just takes whatever their so-called leaders give them. I guess we forgot about this. Well how about when Shaykh ash-Shabazz told us,

"Without education, you're not going anywhere in this world."

&

"Education is our passport to the future, for tomorrow belongs to the people who prepare for it today."

Yet let’s look at our youth, how many of them are going somewhere in this world or have a passport to the future? How many of our children can name you the titles of the newest albums and movies, but barely remember a single Surah of Al-Qur’an or a single Hadith with its isnad? How many of our sons have shaven the beards and instead of calling themselves names like Muhammad instead call themselves Moe? How of our daughters have taken of their Hijabs and have chosen to free mix and fornicate? Most importantly how many of these youth’s parents are there to tell them what they are doing is wrong and teach them what is right? I can only assume we have forgotten these words of our Shaykh, but how about when he said,

"When a person places the proper value on freedom, there is nothing under the sun that he will not do to acquire that freedom. Whenever you hear a man saying he wants freedom, but in the next breath he is going to tell you what he won't do to get it, or what he doesn't believe in doing in order to get it, he doesn't believe in freedom. A man who believes in freedom will do anything under the sun to acquire...or preserve his freedom."

&

"Power in defense of freedom is greater than power in behalf of tyranny and oppression."

&

"You can't separate peace from freedom because no one can be at peace unless he has his freedom."

&

"You don't have to be a man to fight for freedom. All you have to do is to be an intelligent human being."

&

"If you're not ready to die for it, put the word 'freedom' out of your vocabulary."

&

"The price of freedom is death."

Muslim Americans today represent everything that these words are not. Muslims cry for freedom, but the minute they realize that freedom costs something whether it is speaking, action, or death they run for the hills. Many may talk about freedom and it may be the most used word in their vocabulary, but how many of us are honestly ready to work for it, to fight for it, and to die for it? Muslims may talk about peace, but lack the understanding that sometimes in order to get peace you have to first put it aside in order to get justice, because without actual freedom and equality there is not actual peace and actual freedom and equality can only be delivered through actual justice.

My Muslim American brothers and sisters you may remember the man, but you have forgotten what he has taught you and you have forgotten the legacy he left you. It is time for us to remember Shaykh Al-Hajj Malik ash-Shabazz ash-Shaheed raheema’Allah ta’alaa, but this time let’s remember him by remembering what our role is. Let us fulfill the legacy insha'Allah ta'alaa!

"Let there arise out of you a group of people inviting to all that is good (Islam), enjoining all that which is good and forbidding all that which is evil. And it is they who are the successful."

(Al-Qur’an; Surah 3:104)

- Abdullah al-Amin Jones

Usool Ud-Deen By Shaykh Usman Dan Fodio & Qawaaid Al Iman Compiled By Imam Khalil Abdullahi

The Nur uz Zamaan Institute presents yet another book from Shaykh ul-Islam Usman Dan Fodio translated by Imam Khalil Abdullahi and Imam Naeem Abdullahi, Usool ud-Deen or The Foundations of The Religion. Within the same you will find Qawaaid al Iman or The Principles of Iman compiled by Imam Khalil Abdullahi.

Download the book by clicking on the link below, jazakAllahuK
hairun.

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The Elimination Of Every Associating Element Which Occurs To The Souls Of Humans From Our Lord the Holy

TANZIH RABBANA AL-QUUDDUUS

THE ELIMINATION OF EVERY ASSOCIATING ELEMENT

WHICH OCCURS TO THE SOULS OF HUMAN FROM OUR LORD THE HOLY

BY SHEHU USMAN DAN FODIO

TRANSLATED BY MUHAMMAD SHAREEF BEN FARID

In the name of Allah, the Compassionate, the Merciful. Peace and Blessings of Allah be upon our master Muhammad and upon his family and companions.

Says, the poorest slave, in great need of the mercy of his Lord, Uthman the son of Muhammad the son of Uthman, known as ibn Fudiyu. May Allah enclose him in His mercy. Amen,

To continue: This is the book called:

The Elimination of Every Associating Element

Which Occurs to the Souls of Humans from our Lord the Holy

I say and success is with Allah, that concerning this subject, that what Ali ibn Abi Talib (r.a.) said about it is sufficient. He said it at the time when a Jew asked him, “When was the existence of your Lord?” And he (r.a.) answered, “He existed when existence did not exist, when modality did not exist. There was neither beginning to Him nor end to Him. In fact, all ends discontinue without Him. For He is,” the utmost limit of all limits.” After that the Jew accepted Islam. (This was mentioned by Abdul Rauf in Al- Kawakib Ad-Duria.)

And the statement of Al-Hassan (r.a.) is also sufficient concerning this subject, He said, at the time Nafi ibn Al-Azraq asked him, to describe his Lord the Majestic the Exalted (And he said) , “I describe my God by what He described himself. Senses cannot comprehend him neither can He be measured by the analogy of men. He is near without connection and He is far without deficiency. He is one and not divided. He is known by means of the signs and He is described by means of all perfections. There is no god except Allah, the Greatest the Exalted.” (It was also mentioned by Abdul Rauf in Al-Kawakib Ad-Duria.)

And the speech of the secret Abdul Qadir Al-Jaili is also sufficient concerning this subject. (He said) “Our Lord Allah is near in His sublimity and He is exalted in His proximity. He is the Creator of created beings by means of His omnipotence. And He is the Predestinator of all matters by means of His wisdom. He encompasses all things by knowledge. His mighty word has been fulfilled and His mercy has become universal. There is no god except Him. He has refuted all those who claim equality with Him. And He has disproven those who call to themselves publicly or by belief inwardly that He is a likeness to Him or is His namesake. Glory belongs to Allah to the number of His creation, to the extent of the beauty of His Throne to the limit of His satisfaction with Himself, to the extension of His words and to the utmost degree of His knowledge.

He is Knower of the unseen world and the manifest one, He in the universally Compassionate, the individually Merciful, the Ruler, the Holy One, the Mighty and the Wise. He is One, Single, Unique and Eternal, He neither begets nor is He begotten and there is no one like Him. There is nothing like unto Him. He is the All-Hearing the All-Perceptive. There is no likeness to Him. There is no equal to Him. There is no aide to Him and no assistant, There is no associate to Him and no second in command. There is no disputing rival to Him. He is without a body, in order to reach Him. He is without limbs or non-essential qualities in order that He may die He is not in possession of assembled parts, in order that He may be divided. He is Subduer, Judge, Powerful, Merciful, Veiler (of faults), Creator, Unique, Worshipped, and Living never dying. He is Eternal never ceasing. His sovereignty is everlasting and His omnipotence is endless. He is abiding never slumbering. He is honorable never damaging, To Him belongs the most beautiful names, and the most exalted attributes and the loftiest metaphors. The imaginations cannot portray Him and He cannot be comprehended by analogy. The intellects cannot designate him and the thoughts cannot delineate Him. On the contrary, it is He who takes the soul to account for what it has earned. He has already enumerated, counted and bypassed them. They all will be brought to Him on the Day of Resurrection alone. He gives to eat but He is not fed. He provides provision but He is not provided for. He dispatches what has been destined to its (appointed time).

There is no designated schedule for him in the management of His kingdom. He is living through life unmatched and unprecedented. He is known through knowledge without transmitter. He is Powerful by power without restriction. He is abiding and he never forgets. He is Vigilant and He never neglects matters. He depresses creation and He enlarges it. He approves of things and He dislikes things. He forgives and shows compassion. There is nothing like him.” (It was mentioned by Abu Muhammad Abdur-Rahim in Muhjah mukhtasa Al-Buhjah.)

And the speech of Ali ibn Haita is also sufficient concerning this subject. (He said) “The Haqq (Allah) is over and beyond anything that created beings can comprehend with their intelligences, their knowledge’s and their perceptions.” (It was mentioned by Abdul Rauf in Al-Kawakib Al-Duria), It is impossible to mention all that is relevant to this subject.

And here is ended the book called Tanzeeh Rabbana Al-Quddus with praise to Allah and the best of His assistance.

All praises are due to Allah the Lord who has benefited us with the blessing of Iman and Islam, and who has guided us by our master and our protector Muhammad upon him be the best prayers and the most abundant peace from Allah the most High. Oh Allah bestow Compassion to the community of Muhammad, with a universal compassion. Ameen.

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