ACCUSATIONS MADE AGAINST THE CREED OF THE FIRST THREE GENERATIONS

The strange thing is those making the accusation are often those most absorbed with the topic.

قال ابن قدامة:

Imam Muwaffaq ud-Din Ibn Qudamah (d.620), may Allah have mercy upon him, said the following:

وإن قالوا: قد اعتقدتم التشبية منها -أي من نصوص الصفات- فقد كذبوا علينا ونسبوا إلينا ما قد علم الله تعالى براءتنا منه، ثم ليس لهم اطلاع على قلوبنا وإنما يعبر عما في القلب اللسان وألسنتا تصرح بنفي التشبيه والتمثيل والتجسيم

And if they should say, “Well, that which you believe is likening Allah to the creation” – meaning the belief that the explicit texts on the Attributes have an existing reality – then they have lied against us and attributed to us that Allah, Exalted be He, knows we are innocent of in reality. So they need not try to gain access to know what is in our hearts regarding what we believe. They merely have to look at what we have said and declared explicitly, especially with the fact that we have negated likening Allah to His Creation, giving likeness to Him or declaring Him having a body or created things.

فليس لهم أن يتحكموا علينا بأن ينسبوا إلينا ما لم يظهر منا ولم يصدر عنا والإثم على الكاذب دون المكذوب كما أن حد القذف على القاذف لا على المقذوف.

It is not for them to make judgement against us based upon what they attributed to us that is not apparent of us and what has not been narrated from us. It is not for us to rebuke this attribution. Rather, the sin goes upon the liar and not the one accused of lying. And the same thing holds for the fact that the judicial punishment is carried out on the one that accuses one of being a fornicator and not the one accused.

وكفانا مدحا وبراءة أن خصومنا لا يجدون لنا عيبا يعيبوننا به هم فيصادقون ونحن به مقرون وإنما يعيبوننا بكذبهم ولو قدروا على عيب لما احتاجوا إلى الكذب.

Suffice it to say that we are praised by others and innocent of having been accused by those who attempt to debate with us. They don’t find in us any of the flaws they attribute to us. And upon examination they admit this point, they know it and we know it. We affirm the Attributes. They only attribute these things to us due to their lies. And if they had taken account of the flaw that they attribute to us which comes to be a lie, it is in fact they who are guilty of what they accuse us of in the first place.

تحريم النظر في كتب الكلام، صفحة (56)

Tahrim un-Nazar fi Kutub il-Kalam, p.56

As written by the Shaikh, Mustafa Hamdu `Ulayyan

STATEMENT OF SHAIKH MUSTAFA HAMDU `ULAYYAN ON WHO ONE MAY TAKE RULINGS FROM

The late Imam and Marja`, Ahmad ibn Salih Ash-Shami, may Allah have mercy upon him, penning a ruling. The responsibility of a ruling is no light matter.

إفتاء:

On the topic of rulings

لا تبرأ ذمة المستفتي بسؤال

One may not ask for a ruling or take a ruling from:

من ليس أهلا للإفتاء

(1) the one who is not qualified;

ممن عُرِف بتساهل وانحراف وابتداع

(2) the one known to be liberal, negligent, corrupt or engaged in open innovation;

فلا يجوز سؤال سلفي يعتقد التجسيم والتركيب والجوارح لله،

(3) the one from the salafi cult that has the theology that Allah possesses a body, limbs, limits and attributes these to Allah;

ولا تكفيري يرى تضليل أكثر المسلمين وتكفير ولاة أمورهم،

(4) the one engaged in takfir as religion and declares most Muslims as being astray and makes takfir on the rulers over them;

ولا مدع للاجتهاد لا يلتزم بالمذاهب الأربعة،

(5) the claimant to ijtihad that does not adhere to the four Madhhabs;

ولا شيعي يسب الصحابة وأمهات المؤمنين.

(6) and the shi`ii that curses the Companions and Mothers of the Believers.

As written by the Shaikh, Mustafa Hamdu `Ulayyan

THE SUMMARY OF AL-KHIRAQI IN FIQH

The popularly known Summary of Al-Khiraqi, one of the finest fiqh references ever penned and a standout of texts on the topic written in the fourth age

مكانة مختصر الخرقي

The Rank of the Summary of Imam Al-Khiraqi

قال ابن بدران في المدخل ص214: ” ولم يُخْدم كتاب في المذهب مثل ما خُدم هذا المختصر، ولا اعتُني بكتاب مثل ما اعتُني به، حتى قال ابن عبد الهادي في الدر النقي: قال شيخنا عز الدين المصري: ضبَطتُ للخرقي (300) شرح.

[Imam `Abdul Qadir] Ibn Badran in his Introduction, p.214, remarked: “No book in the madhhab has received the level of service like what was done with this Summary. Nor was there any book embraced like the way this one was embraced. It reached the extent that [Imam] Ibn `Abdul Hadi remarked in Ad-Durr un-Naqi: Our Shaikh, `Izz ud-Din Al-Masri said, ‘I personally counted some 300 commentaries on the Summary of Al-Khiraqi’.”

وقال في المقصد الأرشد: قال أبو اسحاق البرمكي: عدد مسائل الخرقي 2300 مسألة. وبالجملة فهو مختصر بديع لم يشتهر متن عند المتقدمين اشتهاره “.اهـ.

The author of Al-Maqsad ul-Arshad also said: Abu Ishaq Al-Barmaki said, “The number of issues covered in Al-Khiraqi’s text reaches 2300. In general, it is an ingenious summary that in its time among the predecessors had no equal to it in popularity”.

As written by the Shaikh, Mustafa Hamdu `Ulayyan

STATEMENT OF SHAIKH MUSTAFA HAMDU `ULAYYAN ON THE WRITTEN LEGACY OF TAQI UD-DIN IBN TAYMIYYAH

The after effects of animals (disguised as human beings) that went and desecrated the grave of Imam Taqi ud-Din Ibn Taymiyyah (661-728). And this is besides those also travelling from far away locations to urinate at the site of his burial. The question is this: what god do these people worship? This is not the One that sent revelation down to us. Anyone that has this position should stay away from myself.

طريقتنا في التعامل مع تراث ابن تيمية طريقة معتدلة متوسطة وهي طريقة محققي الحنابلة

Our way with respect to working with the written legacy of [Imam Taqi ud-Din] Ibn Taymiyyah is the well balanced and moderate way which is the way of the researchers of the Hanbali School.

لا طريقة غلاة السلفية ولا طريقة غلاة الأشعرية.

And it is not the way of the extremists from the Salafis or the extremists from the Ash`aris.[1]

فافهم والزم.

Understand this well and take hold of the principle.

As written by the Shaikh, Mustafa Hamdu `Ulayyan.


[1] Or the latter day Maturidis that have dogpiled on with little or no knowledge of the discussion in the last 100 years while they themselves must contend with the morbid show of Islam in the former Soviet bloc or British Commonwealth failed nation states.

THE RULING REGARDING A MISSING HUSBAND

حكم امرأة المفقود عند الحنابلة :

The ruling in the Hanbali School regarding the wife of a missing husband

المفقود هو من انقطع خبره فلم تُعلم حياته ولا موته .

The missing husband is the one who news of him has ceased and neither his life nor death is known currently.

وله نوعان عندنا :

According to our School there are two branches of understanding:

النوع الأول  الغياب الذي ظاهر غيبته السلامة فتتربص تمام تسعين سنة منذ ولد ثم تعتد عدة وفاة وهذا من مفردات المذهب ..

Firstly, in light of the absence of the individual, his safety appears established although missing. The woman is to wait a total of 90 years from the birth of the man and then go into the `iddah for the death of a husband after that. And this is from the peculiar matters of the madhhab.

 ولا شك أن في هذا ضرراً عليها فلا تتزوج ولا تقسم تركته لأجل ذلك قالوا: إن الحاكم له اجتهاد كما لو فقد وعمره تسعون فللحاكم ان يجتهد والغالب في هذه الأزمنة العثور عليه ، وذلك بفضل المواصلات ولوجود الهواتف والإذاعات ونحوها وهذا التقدير بتسعين سنة للتوقيف

There is no doubt that this ruling upon her possesses harm indeed. She may neither marry nor have the inheritance divided due to that. They say, “The judge has the ijtihad to make just as in the same way if he was missing and he was 90 years of age. It is for the judge to make ijtihad. And for the most part in these times, he should adhere to the dominant reality that includes communications. These communications include things like all forms of transportation, the presence of phones, radios and the like. So this stipulation of 90 years is then yielded or restricted based upon the above mentioned”.

فلا مجال للعقل فيه لانه ورد عن سادتنا الصحابة رضي الله عنهم ولكن لنا ان نقول ماورد عن الصحابة قضايا اعيان وقضايا الاعيان ليست توقيفية لأن قضايا الاعيان يعني ان ننظر لكل مسألة بعينها واذا كان قضايا اعيان فهو اجتهاد فالقول الراجح فيه هنا ان نرجع للحاكم او من ينيبه ..

There is no doubt for anyone with intellect in the matter as it is narrated from our masters from the Companions, may Allah be pleased with them. But we may say what was narrated from the Companions in terms of individual judgements and the judgements of individuals and these are not restricted. What this means is that we look into the judgements of individuals and for each case is a particular ruling. So the judgement of individuals comes down to an ijtihad. So the dominant and depended upon ruling here is that we return to the judge or to his representative.

فمن الناس من اذا مضى سنة واحدة عرفنا أنه ميت لانه رجل اشتهر في اي مكان ينزل فاذا فقد يكفي طلبه بسنة واحدة  فما دامت الامور تختلف باحتلاف احوال الشخص واختلاف السلطان والنظام فهنا يجب ان نرفع الامر للحاكم…

So there are some people who when they disappear and a year has passed, we know that he is dead on account of his having been a man well known in a place where he lived or similar affairs. So it is thus sufficient to seek him for one year. When all the different affairs have been exhausted, the various means of authorities and regimes for examination into the different conditions of the said individual, at this point we have a right to raise the issue with the judge.

النوع الثاني المفقود الذي ظاهر غيبته الهلاك  :

Secondly, we have the one who is missing and the dominant ruling is that in his absence, he can be assumed to be dead.

كالمفقود بين اهله أو في مفازة أو بين الصفين في حال الحرب او الخارج من الليل ولم يدر اين هو وانقطع خبره ..

And this covers the case of the one missing among his family, a group of people or some rows of people at the time or war, outside at night and it is not known where he is and news about him has stopped.

 فتتربص اربع سنيين منذ فُقد فإن لم يظهر له خبر يُقسم ماله و تعتد زوجته عدة وفاة ( اربعة اشهر وعشرا) وتحل بعدها للأزواج ، ولا يفتقر هذا التربص لحكم حاكم بضرب المدة وعدة الوفاة والفرقة لأنها فرقة تتبعها عدة الوفاة فلا تتوقف على ذلك كقيام البينة بموته و لا تفتقر ايضاً لطلاق ولي زوجها بعد اعتدادها لوفاة لتعتد بعدة ثلاث قروء لأنه لا ولاية لوليه في طلاق امرأته ..

In this case, the woman is to wait four years from the time he disappeared. And if no news comes of him, his wealth is divided and the woman goes into the `iddah for the death of her husband, which is four months and ten days. It is then after that point that she is valid to marry. This waiting does not require the ruling of a judge for the duration of time, the `iddah of the deceased or the separation. This is the case as the separation follows the `iddah for the death of the husband and is not restricted to that, like establishing the judgement with an oath for his death. And the ruling of a judge is also not required for a wali giving talaq to the husband after her `iddah for the death of her husband. This is the case as her `iddah covers three monthly cycles as there is no guardianship in the affair of the talaq of his wife.

منقول بتصرف من كتاب فقه الاسرة لشيخنا الدكتور د.مصطفى عليان الحنبلي المقدسي حفظه الله …

And this was narrated from the book, Fiqh of the Family by our Shaikh, the Dr. Mustafa `Ulayyan Al-Hanbali Al-Maqdisi, may Allah preserve him.

STATEMENT OF SHAIKH MUSTAFA HAMDU `ULAYYAN ON THE BATTLE BETWEEN EXTREMIST SALAFIS AND EXTREMIST ASH`ARIS

طريقتنا في التعامل مع تراث ابن تيمية طريقة معتدلة متوسطة وهي طريقة محققي الحنابلة لا طريقة غلاة السلفية ولا طريقة غلاة الأشعرية. فافهم والزم.

Our way with respect to working with the written legacy of [Imam Taqi ud-Din] Ibn Taymiyyah is the well balanced and moderate way which is the way of the researchers of the Hanbali School. And it is not the way of the extremists of the Salafis or the extremists of the Ash`aris.[1] Understand this well and take hold of the principle.

As written by the Shaikh, Mustafa Hamdu `Ulayyan.


[1] Or the latter day Maturidis that have dogpiled on with little or no knowledge of the discussion in the last 100 years while they themselves must contend with the morbid show of Islam in the former Soviet bloc or British Commonwealth failed nation states.