![WriteAmoon's tweet photo. Consider al-Madkhali’s manner of expression here. Does it befit Ahl al-Sunnah to say about the Companions of the Messenger (Salla Allahu alayhi wa salam) that they were unsuccessful in matters of politics, and then associate them with spreading rumors and falling into fitnah?
The political conduct of the Noble Companions, may Allah be pleased with them all, was in accordance with the Shariah. They practiced commanding what is right and forbidding what is wrong. They called creation to Allah, and made every possible effort to prevent people from misguidance and disobedience. They succeeded in this—that is, they achieved success in Shariah-based governance and politics.
Ibn ʿAqil, may Allah have mercy on him, said:
“Politics is any action by which people are brought closer to righteousness and farther away from corruption.”
[Al-Turuq al-Hukmiyyah fi al-Siyasah al-Sharʿiyyah, p. 12]
This double standard, this nifaq concerning manhaj, and this selective application of justice clearly demonstrate that the Madkhalis real objective is not to defend the Companions. Rather, it is to conceal the deviation of their “Shaykh,” Rabiʿ al-Madkhali, and to target their opponents.
If the same standard that was applied to Sayyid Qutb and Mawdudi were applied equally to Rabi al-Madkhali, the reality of the Madkhali manhaj would become evident by itself.
Imam Ahmad ibn Hanbal (may Allah have mercy on him) said:
“If you see someone speaking ill of the Companions of the Messenger of Allah (Salla Allahu alayhi wa salam), then have doubts concerning his Islam.”
[Sharh Usul Iʿtiqad Ahl al-Sunnah wa al-Jamaʿah, p. 1252]
Thus, defending the sanctity and greatness of the Companions of the Messenger (Salla Allahu alayhi wa salam) is a religious trust. Whoever speaks against the Companions must have his words evaluated according to the scholarly standard, his deviation and misguidance made clear, and people warn against his deception. This is the responsibility of the people of haqq.
May Allah Almighty grant us genuine love for all the Noble Companions (may Allah be pleased with them), recognition of their status, the courage to speak the truth, and steadfastness in the face of falsehood.](https://pbs.twimg.com/media/HU7pwXNXwAAV_Pc.jpg)
Olivia
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How wonderful it is when a person makes their presence on social media a means of benefiting others, their words a bridge to goodness, and their posts a source of lasting benefit whose impact continues for as long as Allah wills.
May Allah grant us sincerity in our words and deeds, and enable us to do everything seeking His pleasure alone.
Among the issues discussed in the books of the Salaf concerning which many students of knowledge have gone astray in their understanding, due to studying the texts in isolation without a shaykh to explain the scholars’ statements, their contexts, and their technical terminology—are the following:
The issue of the one who says the Qur’an is created.
The issue of ruling by other than what Allah has revealed.
The issue of faith (īmān) and disbelief (kufr).
The issue of the excuse of ignorance and the nullifiers (mukaffirāt).
The issue of the necessary implication of a statement (lāzim al-qawl) and its consequence (ma’āl).
The issue of the attributes (al-ṣifāt), specifically the distinction between ithbāt al-maʿnā and tafwīḍ al-kayfiyyah.
The issue of the speech of Allah, and the difference between al-kalām al-nafsī and al-kalām al-lafẓī, and between al-naw and al-āḥād.
The issue of divine decree (al-qadar), and the difference between al-mashīʾah al-kawniyyah and al-irādah al-sharʿiyyah.
The issue of applying the statements of the Salaf by quoting their words in the context of refuting a particular group, and then treating those statements as a general rule applicable to every case.
For this reason, learning directly from the people of knowledge is essential, for not everyone who is skilled at reading the books of the Salaf is skilled at understanding their intended meaning.
Books are to be read, but they do not make one independent of a shaykh. Texts are to be memorised, but they require a proper understanding of their contexts, familiarity with the terminology of those who uttered them, and an understanding of the circumstances in which their wording is unrestricted and those in which it is qualified.
— Written by our brother, Abū Hammām al-Atharī (may Allah benefit others through him)
@MuhammadS9128 Tread carefully and approach matters with hikmah, akhi.
May Allah protect you, safeguard you from all harm, and guide your steps.
@SaudIbnAbdo Have you ever considered that this is because your ruler enacts laws that contradict and oppose the Shariʿah, thereby setting himself up as a rival to Allah?
Consider al-Madkhali’s manner of expression here. Does it befit Ahl al-Sunnah to say about the Companions of the Messenger (Salla Allahu alayhi wa salam) that they were unsuccessful in matters of politics, and then associate them with spreading rumors and falling into fitnah?
The political conduct of the Noble Companions, may Allah be pleased with them all, was in accordance with the Shariah. They practiced commanding what is right and forbidding what is wrong. They called creation to Allah, and made every possible effort to prevent people from misguidance and disobedience. They succeeded in this—that is, they achieved success in Shariah-based governance and politics.
Ibn ʿAqil, may Allah have mercy on him, said:
“Politics is any action by which people are brought closer to righteousness and farther away from corruption.”
[Al-Turuq al-Hukmiyyah fi al-Siyasah al-Sharʿiyyah, p. 12]
This double standard, this nifaq concerning manhaj, and this selective application of justice clearly demonstrate that the Madkhalis real objective is not to defend the Companions. Rather, it is to conceal the deviation of their “Shaykh,” Rabiʿ al-Madkhali, and to target their opponents.
If the same standard that was applied to Sayyid Qutb and Mawdudi were applied equally to Rabi al-Madkhali, the reality of the Madkhali manhaj would become evident by itself.
Imam Ahmad ibn Hanbal (may Allah have mercy on him) said:
“If you see someone speaking ill of the Companions of the Messenger of Allah (Salla Allahu alayhi wa salam), then have doubts concerning his Islam.”
[Sharh Usul Iʿtiqad Ahl al-Sunnah wa al-Jamaʿah, p. 1252]
Thus, defending the sanctity and greatness of the Companions of the Messenger (Salla Allahu alayhi wa salam) is a religious trust. Whoever speaks against the Companions must have his words evaluated according to the scholarly standard, his deviation and misguidance made clear, and people warn against his deception. This is the responsibility of the people of haqq.
May Allah Almighty grant us genuine love for all the Noble Companions (may Allah be pleased with them), recognition of their status, the courage to speak the truth, and steadfastness in the face of falsehood.
![WriteAmoon's tweet photo. Consider al-Madkhali’s manner of expression here. Does it befit Ahl al-Sunnah to say about the Companions of the Messenger (Salla Allahu alayhi wa salam) that they were unsuccessful in matters of politics, and then associate them with spreading rumors and falling into fitnah?
The political conduct of the Noble Companions, may Allah be pleased with them all, was in accordance with the Shariah. They practiced commanding what is right and forbidding what is wrong. They called creation to Allah, and made every possible effort to prevent people from misguidance and disobedience. They succeeded in this—that is, they achieved success in Shariah-based governance and politics.
Ibn ʿAqil, may Allah have mercy on him, said:
“Politics is any action by which people are brought closer to righteousness and farther away from corruption.”
[Al-Turuq al-Hukmiyyah fi al-Siyasah al-Sharʿiyyah, p. 12]
This double standard, this nifaq concerning manhaj, and this selective application of justice clearly demonstrate that the Madkhalis real objective is not to defend the Companions. Rather, it is to conceal the deviation of their “Shaykh,” Rabiʿ al-Madkhali, and to target their opponents.
If the same standard that was applied to Sayyid Qutb and Mawdudi were applied equally to Rabi al-Madkhali, the reality of the Madkhali manhaj would become evident by itself.
Imam Ahmad ibn Hanbal (may Allah have mercy on him) said:
“If you see someone speaking ill of the Companions of the Messenger of Allah (Salla Allahu alayhi wa salam), then have doubts concerning his Islam.”
[Sharh Usul Iʿtiqad Ahl al-Sunnah wa al-Jamaʿah, p. 1252]
Thus, defending the sanctity and greatness of the Companions of the Messenger (Salla Allahu alayhi wa salam) is a religious trust. Whoever speaks against the Companions must have his words evaluated according to the scholarly standard, his deviation and misguidance made clear, and people warn against his deception. This is the responsibility of the people of haqq.
May Allah Almighty grant us genuine love for all the Noble Companions (may Allah be pleased with them), recognition of their status, the courage to speak the truth, and steadfastness in the face of falsehood.](https://pbs.twimg.com/media/HU7pwXPXkAEG4VY.jpg)
Rabee Al-Madkhali the crypto Shi@
Insults sahabah
• Muawiya was not a scholar
• Sahabah failed in politics
• Ibn Masʿūd was not suitable for politics
• Sahabah did not succeed in politics
Rabee Al-Madkhali the crypto Shi@
Insults sahabah
• Muawiya was not a scholar
• Sahabah failed in politics
• Ibn Masʿūd was not suitable for politics
• Sahabah did not succeed in politics
I hold al-Tahawi, al-Tirmidhi, and al-Tabari in high esteem, so your claim is mistaken. Please enlighten me on how my “scholars” have attacked these imams, and provide references so I can review them for myself.
And be sincere as I am not one to argue simply for the sake of arguing.
Or maybe it’s simply because this noble Imam defended the creed of the Salaf and, to this day, remains a thorn in the side of the deviants
Shaykh al-Islam Ibn Taymiyyah authored more than three hundred works. Among his writings that stand as a thorn in the side of those who seek to corrupt the Din are the following:
When you find the Yahud attacking Shaykh al-Islam, it is because of his book "Qawa'id Ibn Taymiyyah fi al-Radd 'ala al-Yahudiyyah".
When you find Nasarah criticizing Shaykh al-Islam, it is because of his book "Al-Jawab al-Sahih li-man Baddala Din al-Masih".
When you find the ‘Almaniyyun attacking Shaykh al-Islam, it is because of his book Bughyat al-Murtad fi al-Radd 'ala al-Falasifah wal-Qaramitah".
When you find the Mulhidun attacking Shaykh al-Islam, it is because of his book Al-Radd 'ala al-Mantiqiyyin al-Mutakallimin, wa Ibtal Kalam al-Falasifah"
When you find the Shia attacking Shaykh al-Islam, it is because of his book "Minhaj al-Sunnah" in refuting the Shiites..
When you find the Rafidah attacking Shaykh al-Islam, it is because of his book al-Radd ‘ala Ahl Kisrawan al-Rafidiyyah"
When you find the Ghulat among the Sufiyyah attacking Shaykh al-Islam, it is because of his book al-Radd ‘ala Kitab al-Istighatha and his debate with the Shaykh of the Rifa‘i tariqah.
When you find the Jahmiyyah and the Ibadiyyah attacking Shaykh al-Islam, it is because of his book Talbis al-Jahmiyyah in refutation of the foundations of their theological innovations.
When you find the Ghulat among the Ash‘ariyyah declaring Shaykh al-Islam a disbeliever, it is because of his confrontation of them and his exposure of their theological contradictions.
And whoever hates the Messenger of Allah, insults the family of his household, his Companions, and the honor of the Messenger of Allah — you will find al-Sarim al-Maslul ‘ala Shatim al-Rasul.
So do you now understand why Ibn Taymiyyah is attacked from every direction?!
May Allah have mercy on an Imam who exhausted the corrupt ones — both in his life and after his passing.
Ibn Taymiyyah is a prophet to some it seems
@OJ_Smoke_ Anyone whose heart is not engulfed in darkness will see the nifaq of Al Saʿud, and clarifying their nifaq only brings us closer to an Ummah that will regain its izzah.
@IPhone988241027 Anyone who has studied the works of the Salaf should know better than to engage in a conversation with an unstable fool who lacks even a basic understanding of Usul al-Din.
Go and study under a righteous, qualified scholar before your time in this world comes to an end.
Don’t your own scholars attack the Salaf and label Imams such as Shaykh al-Islam Ibn Khuzaymah as mujassimah who had mistakes in Aqidah?
It looks like your problem isn’t really with Shaykh Ibn Taymiyyah — it’s with the understanding of the Salaf themselves on this chapter. Go study.
No one who has seriously studied the works of the Salaf would take your interpretation of Imam al-Dhuhli’s words, as you don’t even understand that dalalat al-maqal takes precedence over dalalat al-hal, which is an established ijma.
Go and study Fiqh instead of barking on matters that are above your level.
This is how the scholars of the sultan view obedience to a tyrannical, disbelieving ruler…
Al-Hafid Ibn Rajab said:
“The scholars of the worldly life despise the scholars of the Akhirah, and they exert their utmost effort to harm them—just as they strove to harm Saʿid ibn al-Musayyib, al-Hasan (al-Basri), Sufyan, Malik, Ahmad, and other rabbani scholars.
This is because the scholars of the Hereafter are the successors of the Messengers, while the evil scholars resemble the Yahuud—they are the enemies of the Messengers, the killers of the Prophets, and those who oppose anyone who commands justice among the people.
They are the most hostile and envious toward the believers. Due to their intense love for the worldly life, they do not venerate knowledge nor religion; rather, they venerate wealth, status, and closeness to kings.”
— From Majmu‘ Rasa’il Ibn Rajab (may Allah have mercy on him).
THE RULERS OF SAUDI ARABIA ARE MUSLIMS NOT KUFFAR!!!
🎤- Shaykh Saleh Al Fawzan :
#أسرار_صناعة_الإنسان_في_السيرة_النبوية
لم يكن النبي ﷺ في حياة أصحابه مجرّد معلّم ينقل إليهم الأحكام وكفى؛ بل كان أحبَّ الناس إلى قلوبهم، وأعظمهم قدرًا في نفوسهم، وأغلى عليهم من أرواحهم، يجدون في قربه الأنس، وفي هديه النور، وفي اتباعه الطريق إلى رضا الله عز وجل والجنة.
وهنا سرٌّ عظيم من أسرار صناعة الإنسان في السيرة النبوية: أن المحبة إذا استقرّت في القلب، صنعت فيه استعدادًا للاقتداء لا تصنعه الأوامر المجردة وحدها. فالمحب لا يكتفي بمعرفة ما يقوله محبوبه، بل يحرص على معرفة ما يحبه، ويتأثر بأخلاقه، ويتطلع إلى التشبّه به.
وتأمّل موقف عمر بن الخطاب رضي الله عنه، حين كان النبي ﷺ آخذًا بيده، فقال له عمر: "يا رسول الله، لأنت أحبُّ إليَّ من كل شيء إلا من نفسي". فاستدركه النبي ﷺ أن كمال هذه المحبة يقتضي أن يكون أحبَّ إليه من نفسه.
فقال عمر: "فإنه الآن والله لأنت أحبُّ إليَّ من نفسي"، فأجابه النبي ﷺ: "الآن يا عمر"، (رواه البخاري)
إنه مشهد يكشف كيف كان النبي ﷺ يربّي القلوب، ويرتقي بها في مراتب الإيمان؛ فلم يكتفِ بمحبة عمر له، بل وجّهها حتى تكون محبةً تتقدّم على هوى النفس ورغباتها.
وانظر إلى ربيعة بن كعب الأسلمي رضي الله عنه، الذي كان يخدم النبي ﷺ، فلما قال له رسول الله ﷺ: "سل"، لم يطلب مالًا ولا منصبًا ولا متاعًا من الدنيا، وإنما قال: "أسألك مرافقتك في الجنة". فسأله النبي ﷺ إن كان يريد غير ذلك، فأكد أنه لا يريد سواه، فقال له ﷺ: "فأعنّي على نفسك بكثرة السجود"، (رواه مسلم)
وهنا تتجلّى العلاقة بين المحبة والعمل! لقد بلغت محبة ربيعة أن أصبحت أمنيته الكبرى مرافقة النبي ﷺ في الآخرة، لكن النبي ﷺ لم يترك هذه الأمنية شعورًا يتردد في القلب، بل ربط بلوغها بالمجاهدة والعبادة وكثرة السجود.
وفي صلح الحديبية، حين شاهد عروة بن مسعود الثقفي معاملة الصحابة للنبي ﷺ، رأى من تعظيمهم له ومسارعتهم إلى أمره ما أدهشه، حتى قال لقريش إنه وفد على الملوك، وما رأى ملكًا يعظّمه أصحابه كما يعظّم أصحاب محمدٍ محمدًا. ثم تأمل كيف وصف حالهم بقوله: "وإذا أمرهم ابتدروا أمره". (رواه البخاري).
لقد رأى عروة بأم عينه أن محبة النبي ﷺ لم تكن عبارات ترددها ألسنة أصحابه فحسب، بل كانت ظاهرة في أدبهم معه وتعظيمهم له واستجابتهم لتوجيهه.
كانت في حقيقتها منظومة محبة متكاملة .. تنبض مسابقة وحسن اتباع!
وحتى بعد انتقاله ﷺ إلى الرفيق الأعلى، بقي هديه حيًّا في قلوبهم واختياراتهم. فهذا عمر بن الخطاب رضي الله عنه يقبّل الحجر الأسود ويقول: "ولولا أني رأيت النبي ﷺ يقبّلك ما قبّلتك". (رواه البخاري).
فما كان تعلّقه بالحجر، بل كان اتباعًا لما رأى رسول الله ﷺ يفعله، وإدراكًا أن التعبّد لله قائم على الاتباع، لا على الأهواء والأمزجة.
ولم تكن تلك المحبة مقصورة على العمل في الدنيا؛ بل امتد أثرها إلى الرجاء في الآخرة. فقد قال النبي ﷺ لرجل سأله عن الساعة وذكر محبته لله ورسوله: "أنت مع من أحببت".
يقول أنس بن مالك رضي الله عنه: "فما فرحنا بشيء فرحنا بقول النبي ﷺ: أنت مع من أحببت".
ثم ذكر حبه للنبي ﷺ وأبي بكر وعمر، ورجاءه أن يكون معهم وإن لم يبلغ أعمالهم. (رواه البخاري).
فتأمّل كيف صارت المحبة بابًا للأمل، وكيف أصبح حسن تقدير الصالحين باعثًا على طلب صحبتهم في الآخرة، مع الاعتراف بالتقصير عن بلوغ مراتب أعمالهم.
وهذا هو السر التربوي الذي ينبغي أن نتعلّمه من السيرة: أن القلوب إذا أحبّت القدوة الصالحة، سَهُل عليها أن تتعلّم منها، وأن تُراجع نفسها على ضوء هديها، وأن تجاهد لتقترب من أخلاقها.
ولذلك لا يكفي في تربية الأجيال أن نعرّفهم بأحكام الإسلام منفصلة عن سيرة نبيهم ﷺ؛ بل نحتاج أن نعرّفهم بالنبي الذي جاء بهذه الأحكام: برحمته، وحلمه، وتواضعه، وصدقه، وعدله، وعبادته، وصبره، حتى يعرفوا من الذي يقتدون به، ولماذا يحبونه، وكيف يتبعونه.
فقد جعل الله اتباع رسوله ﷺ برهانًا على صدق محبته، فقال سبحانه: ﴿قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ﴾ (آل عمران: 31).
فليست الغاية أن نُنشئ إنسانًا يعرف من سيرة النبي ﷺ أحداثها ومواقفها فحسب، بل أن نُنشئ إنسانًا يحب النبي ﷺ حتى يصبح هديه حاضرًا في حياته؛ في صدقه إذا تكلّم، ورحمته إذا تعامل، وعدله إذا حكم، وصبره إذا ابتُلي، وعبادته إذا خلا بربه، وجهاده إذا جاهد أعداء الله ورسوله ﷺ!
وهنا ينبغي أن يكون السؤال: إذا كنّا نحب النبي ﷺ حقًّا، فأين أثر هذه المحبة في أخلاقنا وعباداتنا وقراراتنا اليومية وغاياتنا الحياتية؟
فالمحبة التي صنعت جيل الصحابة رضي الله عنهم، لم تكن محبةً اعتذار، بل محبةً تُصدّقها الأعمال، وتظهر آثارها في صناعة الإنسان المؤمن حقا.
وإن كان الصحابة رضي الله عنهم قد سبقونا بصحبة نبيّنا ﷺ، وقرّت أعينهم برؤيته والأنس بجواره، فليس لنا إلا أن نسأل الله تعالى أن يجعلنا ممن قال فيهم نبيه الحبيب ﷺ: "مِنْ أَشَدِّ أُمَّتِي لِي حُبًّا نَاسٌ يَكُونُونَ بَعْدِي، يَوَدُّ أَحَدُهُمْ لَوْ رَآنِي بِأَهْلِهِ وَمَالِهِ". رواه مسلم.
اللهم آمين.
From the wonders of the strength of Ibn Taymiyyah's memory, may Allah have mercy on him, is that he had memorized "al-Muhalla" by Ibn Hazm!
His student Salah al-Din al-Safadi said:
"He has adorned himself with 'al-Muhalla' and has taken upon its memorization what he has undertaken, such that if he wished, he could recite it from memory...!"
O Allah, grant us from such openings.
@Deee_luul Both parties are two sides of the same coin. They pursue the same goals through different methods, which makes voting pointless.
Beyond that, as a Muslim you are not permitted to vote, because it goes against the Din as Legislation and Sovereignty belong to none but Allah.
@trappo0593 Imam al-Shafiʿi رحمه الله was neither a Sufi nor an Ashʿari in ʿaqidah, and he would have been appalled by what is being displayed in this video.
Fear Allah and return to the way of the Salaf, whose creed was upon the Athar and who refuted beliefs that contradicted it.
You think Sufis are rationally thinking?
I mean… just take a look, as this is modern-day Sufism in a nutshell.
Genuinely how do sufis cope w Gilani being a salafi(athari-hanbali)
@Ghareebfc The Madkhaliah seem to struggle with basic comprehension, so I’m hardly surprised you arrived at that conclusion. Either that, or you’re simply not Somali.
Clarifying the Shubuhat Regarding Shaykh Hassan Hussein Abu Salman’s Statement on Ghanimah
May those who convey false information about the scholars fear Allah.
A reminder that gheebah is no light matter in the Din, especially when it concerns Muwahidin. Do not jeopardize your Akhirah for attention.
As the saying goes: “Seek your fortune in silence, for the silent one is held in awe.”
https://t.co/fXRNgYbPjY
Al-Saffarini (may Allah have mercy upon him) said:
“Adi ibn Hatim said: ‘Backbiting is the pasture of the wicked.’ And Abu ‘Asim al-Nabil said: ‘No one mentions among the people what they dislike, except a lowly person who has no religion.”
Ghidha’ al-Albab (1/106)
Our Shaykh Abu Salman al-Somali,, may Allah preserve him, said:
“I do not—praise be to Allah—oppose criticism of movements and groups. For criticizing actions and evaluating human efforts can serve to purify the religion and rectify the Ummah from matters that may become attached to the religion and give rise to tribulations and innovations, provided that such criticism is conducted upon a sound and impartial scholarly basis.
But if it is not conducted in such a manner, then it leads to discrediting scholarly figures, transgressing against the righteous members of the Ummah, undermining good examples, stirring up resentments, causing hearts to become divided, and tearing apart bonds of unity and solidarity.”
So to those who speak ill without knowledge or justice: it is wiser to remain silent on matters above your level, lest you bring ruin to yourselves.
Speaking about the Din of Allah is no light matter, and history is full of lessons concerning the consequences of speaking about it without knowledge, proper qualification, or due caution.
May Allah forgive our shortcomings and keep us firm upon Tawhid until our final breath.
Hassan gave Bay’ah to Albaghdadi
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