|-| Fajr |-|

As-salamu `alaykum wa rahmatullah

Some quotes…

It is said that a man who was overburdened by worries went to a wise man and said, “I’ve come to you because I can’t find a solution or a way out of the problems I’m in.” The wise man said to him, “I will ask you two questions and I want you to answer them both.” The man said, “Ask.”

He said, “Did you come into this world with all these problems?”

He said, “No!”

He said, “Will you leave this world taking all these problems with you?”

He said, “No!”

He said, “A matter that you did not come with, nor will you leave with… it’s more appropriate that it need not take all this energy from you nor overburden you like this. Be patient over the matters of this world, and let your gaze towards the heavens be longer than your…

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Mohamed Ghilan

Disclaimer: This post is quite long as it deals with an extensive subject.

While writing my last post Ash’ari – What’s in a name?, I was getting a rush of many things I wanted to state, but in the interest of keeping it short I opted to not mention much of what I would’ve liked to. Doing so has bothered me a great deal and therefore I decided to follow it up with another more elaborate exposition on this issue of Salafi/Wahhabi and Ash’ari labels. I still won’t get into the issue in exhausting detail, because that would mean I should write a book instead, which I’m not worthy of undertaking such a task. However, I will seek to highlight the main points here, because I’ve been finding that for those who do not study the matter, these labels are confusing more than anything. By that I mean that…

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The Ash'aris

Shaykh Sa’id Abd al-Latif Foudah in his Naqd al-Tadmuriyya states:

When our scholars among the Ash‘arīs said that the apparent meanings of the texts mentioning certain ascriptions—such as hand, eye, face, shin, and so on—are not intended, they only meant the meanings that the anthropomorphists claimed were intended. The anthropomorphists claimed that the apparent meaning of eye is the well known body part, that the apparent meaning of hand is a physical limb, that face is that which is on the head and that contains two eyes, and that the shin is a body part. When the scholars of Ahl al-Sunna saw that the anthropomorphists were claiming that the Qur’ānic texts indicated these meanings and ascribed them to Allah, they refuted them and said: “These apparent meanings are not intended because there are many semantical and circumstantial elements showing that they are not intended.” What this means is that the…

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Ibn Taymiyyah wrote: ‘The saved-sect is described as being ahl al-sunnah wa’l-jama‘ah. They are the overwhelming multitude (al-jumhur al-akbar) and the great majority (al-sawad al-a‘zam). The other sects are followers of aberrant views, schism, innovations and deviant desires. None even comes near to the number of the saved-sect, let alone its calibre. Instead, each such sect is extremely small [in number] (bal qad takunu’l-firqatu minha fi ghayati’l-qillah).’

The Humble "I"

divisionsThe Qur’an goes to great lengths to stress the need and obligation of Muslim unity. For instance, it states in a celebrated verse: Hold fast, altogether, to the rope of God and be not divided. [3:102] It also says: Be not like the idolaters; who split up their religion and become sects, each party rejoicing in what it has. [30:31-32]

Given these verses; and given the many demands in the Sunnah for Muslim unity; and given the great virtue, rank and status this ummah is depicted with in the Revelation; those hadiths that speak of the Muslims splitting into seventy-odd sects, all except one destined for Hell, seem to contradict that spirit of honour and unity.

Understandable, then, why some scholars deem these hadiths on iftiraq or “splitting-up” as awkward; struggling to fit them into the general spirit of excellence the ummah is distinguished by. For what merit is there in…

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FacetoFloor's Weblog

The Difference Between the Sunni and Quasi-Salafi (Wahhabi) Doctrines

I want to, in-sha’ Allah, shed a little more clarity on the controversy between the Sunni `aqidah and that of the quasi-salafis (Wahhabis).  Sadly, many of those who profess to follow traditional Sunni scholarship and `aqidah have only exacerbated the confusion, for they (these pseudo-traditionalists) have now tried to “close the door” on discussing matters of kufr (disbelief) and riddah (apostasy).

Every (genuine) Muslim believes that Allah is One and that there is only correct belief in Allah.  If the person has a blasphemous belief in Allah, then he is not a Muslim.  Plain and simple.  Consequently, you cannot have two people who self-identify as Muslims, yet they have two opposing and contradictory beliefs in Allah—for they would be praying to two different beings.   They may both be, but one must necessarily be, wrong.  This requires us to establish what the…

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