Category Archives: Quick Message

IS I`TIKAF OR STANDING GUARD THE MORE REWARDABLE ACTION?

The Shaikh, `Umar Abdur-Rahman Al-Masri (d.1438), may Allah have mercy upon him, inspecting munitions and standing guard during the Great Afghan War with other mujahidin. Although blind from childhood, he was able to assemble, disassemble and reassemble weapons, stand guard and memorise things quickly without the need of reading Braille.

الاعتكاف والرباط أيهما أكثر أجرا ؟

When looking at I`tikaf or Ribat, which is greater in reward?

قال الإمام أحمد بن حنبل – رضي الله عنه – : الخروج الى عبادان (من الثغور) أحب إلي من الاعتكاف، وليس يعدل الجهاد والرباط شيء..

الإنصاف 7/563

The Imam, Ahmad ibn Hanbal,[1] may Allah be pleased with him, remarked, “Heading out to defend or camp at the borders in Jihad[2] is more beloved to me than I`tikaf. There is no one thing among these deeds that equals Jihad and guarding the borders”.[3]

كتبه الشيخ مصطفى حمدو عليان

As mentioned by the Shaikh, Mustafa Hamdu `Ulayyan.


[1] 164-241 (AD780-855). He is Abu `Abdullah Ahmad ibn Muhammad ibn Hanbal Ash-Shaibani. The Imam of the Hanbali School. He learned from some of the premier students of the Companions and their students, such as Imams Sufyan ibn `Uyainah, Abu Yusuf ibn Ibrahim, Muhammad ibn Idris Ash-Shafi`ii and Muhammad ibn Al-Hasan Ash-Shaibani. In addition having memorised one million ahadith, he was a tireless campaigner for the Orthodox faith, suffering torture as well as incarceration for preaching against the cults. cf.Muhammad ibn Muhammad As-Sa`di’s Al-Jawhar ul-Muhassal fi Manaqab il-Imam Ahmad ibn Hanbal, pp.5-17; 58-124

[2] Ar.ribat

[3] Al-Insaf, vol.7, pp.562-563

30 MUHARRAM 1444: A FRESH START AFTER A BUSY 1443

Neither the writer or Morocco, the closest portion of Dar ul-Islam that shares a sky with us, saw the hilal for the month of Safar. Thus Muharram 1444 is 30 days

As-Salaamu `Alaikum wa Rahmatullah,

Greetings to the readers:

We have reached 30 days into the new year of 1444 and we are very joyous at haven’t been given the opportunity by our Lord to see a new year (please be advised this post is late by three days from posting due to other pressing obligations but I still wanted to post this here). I would like to start by thanking the more than 160 followers of the blog that read, commented and gave us a glance in the last 355 lunar days or the last 48 weeks, whichever you prefer!

I cannot fully put into words how happy I am with have been able to share the words of the marja` people in addition to occasionally throwing in some articles from myself. The last year of 1443 had remarkable things happening that I would like to review.

To my great disappointment, I was not able to put up the article on hunting that I desired to upload due to other commitments, but I have redoubled my efforts to do so in this year of 1444 so please keep a careful eye on the blog.

Further to this, I was also unable to do manuscript comparison of the Divine Lightning Arabic manuscripts, thus I reprinted the original in a larger font. Although that has happened, I hope in this year to finish the Arabic/English printing of the text, which will complete all the first addition books and free up time to complete newer projects.

So let’s take a look through 1443…

I was elated to hand over to readers articles that covered statements from the marja` people or their students on topics such as the Ud’hiyyah, du`aa and other acts of noble worship. This year also saw the continued expansion of time wasters debating the legacy of the long-deceased Imam, Taqi ud-Din Ibn Taymiyyah. This sad state of affairs did nothing more than alienate more people from Islam that were already in some sort of spiritual battle with the Shaitan.

And this assisted in the spread of secularism in the aftermath of the intellectual and physical war between Salafiyyah and extremist Ash`aris/AICP/Sufi/Wahhabi in the Levant and Egypt. Secularists in Egypt have been particularly adept at defeating both parties together and spreading their false ideas.

In spite of this, most Muslims, long tired of these debates have stayed well away and focused themselves on the theology of the First Three Generations. This then brought on a discussion on who one might take knowledge from as well as wider benefits taken from the text of Imam Al-Khiraqi.

Fear and Conspiracy Theories

Facemasks in Makkah became a point of discussion and a wise response was given in order to assist believers, some of whom had fallen into conspiracy theories and others who were panicking or unnecessarily afraid. This also lead onto a discussion on conspiracy theories surrounding the c-19 injections and medicine in particular, both interventional and replenishing.

This aside, we were also able to get further spiritual fruit on the infallibility of the prophets, the virtues of Imams Ash-Shafi`ii and Ahmad ibn Hanbal as well as important points on Usul ul-Hadith.

Allah blessed us to discuss food and the rulings around it.

The Qur’an, timewasters and the Creed of the Khalaf

The recitation of the Qur’an through the narratives of Imams Warsh and Qalun was a welcome discussion that many believers knew but the review was still useful in order to reflect along with the sunnah of recitation according to the Quraish.

At some point, the Shaikh, Mustafa Hamdu `Ulayyan, gave a huge exposition including 41 quotes from the leading luminaries of the Ummah regarding Iman in the Names and Attributes of Allah and the emphasis they put upon following the First Three Generations. This gave the readers fresh eyes in considering the oft quoted talking point “The way of the Salaf is safer while the way of the Khalaf is wiser”. Never again will someone see this quote the same way.

A number of rulings taken from `Abdullah Badran were uploaded, spanning subjects such as sawm on the white days, Monday and Thursdays and which has greater rank. Included in this were conversations centred around demonstrations, television and internet use and wider ramifications upon the Muslims.

The Shaikh, `Abdullah Khalaf Ad-Dahayyan, may Allah have mercy upon him, received a much deserved biography along with an outline on his daily worship and written legacy.

Ramadan 1443

When Ramadan 1443 arrived, we were all exhilarated to see the month the Qur’an, the month of sawm. We were blessed to release Imam Abu Muhammad Al-Barbahari’s (d.329), may Allah have mercy upon him, text Exposition of the Sunnah.

Our Ramadan 1443 class: Exposition of the Sunnah

The recordings were a pleasure to have with the gathering of believers that listened in person and online. Other subjects surrounding Ramadan also came up, like I`tikaf, Tahiyyat ul-Masjid, sexual avarice, tawbah, reading from the mushaf in Salat ut-Tarawih, drinking water in Tarawih and much more.

Ramadan 1443 was 29 days and the believers were pleasantly surprised with having discharged the Zakat ul-Fitr and also had the rulings discussing it to hand to obtain greater understanding or even a much needed review for those seeking optional acts of worship.

Allah blessed us to cover the biography of the most voluminous writer of history.

Madhhabists, cursing Sahabah and other bothersome twaddle

Then we saw in this year the Shaikh, Mustafa Hamdu `Ulayyan attempt to bring balance to some students of knowledge who had made madhhab adherence into almost sectarian parties in order to check one’s sunnitude.

And with the democratisation of knowledge comes the tearing down of symbols and people of respect, the first casualties being the prophets and then right after the Companions. We sadly remember the desecration of the graves of Anas ibn Malik and also Hujr ibn `Adi among many others during the liberal democratic march occurring in Dar ul-Islam.

Fake conspiracy theories about c-19 continued to chug on while fake claimants to fiqh hung their shingle out, calling to the gates of the Fire in order that they might be followed by others seeking the same fate.

No qada’ and no holiness

1443 found people still stubbornly clinging to the lazy, arrogant and baseless understanding that one is not dutybound to make up salah missed, even though the Prophet, peace and blessings of Allah be upon him, did so and his Companions, may Allah be pleased with him, did so and commanded others to do so.

Imam Taqi ud-Din Ibn Taymiyyah’s (d.728), may Allah have mercy upon him, ruling continues to be misused even though he had an exalted understanding of the holiness of Allah and those using this did not.

Keep in mind that this ruling is also in contravention to Consensus and thus cannot be obeyed. Put next to that the continuation of the fake Sufi lodges, false mujtahids and other tragedies and you have a disaster waiting to happen.

In spite of this, we still have every age being populated with people of Ijtihad, good texts for grounding in fiqh, the extent of what the prohibition on blood consumption entails, fatawa using the strongest rulings in each school and so many other things.

Now picture this…

In this year of 1444, we now hope to cover a lot of ground. It is our firm intention to publish seven books (Allah! Make it so!), complete all the second edition works needed for publishing, use my team to streamline publishing and books and also to record more online classes (in that order!). In addition, we hope to present more documentation against sectarianism, articles on Usul ul-Fiqh, the long awaited details on hunting, gaining knowledge vs. education, a history of medicine and vitamins in the Muslim world, how one might handle misfortunes and a good collection of biographies and much, much more, if Allah wills.

This year may be one of my busiest but also my most fruitful. It is our sincere hope and desire that Allah will give His Support to these intentions, bless the previous year and allow all the readers to take something away from this blog and all the resources offered.

And with Allah is every success.

Until next time,

Al-Hajj Abu Ja`far Al-Hanbali  

FATWA USING NARRATIVES AND STRONG STATEMENTS WITHIN A SCHOOL AND NOT THE WEAK OR DIVERGENT

The Imam, Salih Ash-Shami

الإفتاء بالأقوال والروايات القوية داخل المذهب:

Giving fatwa with strong and well-established narratives within the School

الحنابلة يُجوِّزون الإفتاء بالأقوال والروايات القوية داخل المذهب ولكنهم لا يجوزون الإفتاء بغير المذهب بخلاف الشافعية في الأمرين..

The Hanbali scholars have given allowance go giving fatwa with strong and well-established statements and narratives[1] within the School but they do not allow giving fatwa outside of that point[2] which is opposite to the Shafi`iis according to two statements on the topic.[3]

كتبه الشيخ مصطفى حمدو عليان

As written by the Shaikh, Mustafa Hamdu `Ulayyan


[1] What this indicates is that one may not give rulings or build rulings on top of rulings, statements or narratives that have been found by the School to be weak, divergent or unaccounted for, which accomplishes the following: (1) minimising mistakes that may happen in ijtihad, (2) ensuring that the rulings or analogies are built upon well researched, strong and well-established rulings rather than divergent ones that could have unforeseen consequences and (3) minimising the unforeseen consequences that come from giving mistaken rulings and what comes from that.

[2] This means talfiq is mostly rejected, for the following reasons: (1) it encourages scholars within the School that have reached the level of mujtahid to make ijtihad, (2) it minimises building weak rulings on top of statements from another School that might have been deemed weak or divergent (by the researchers of the said School), which could have unforeseen circumstances and (3) it minimises unmitigated use of analogy when there is a weak hadith that might be adapted on the topic and thus render the ijtihad that would render that ruling unnecessary.

[3] This refers to the fact that they have two discussions on the matter.

THE VISION OF A RIGHTEOUS MAN

The righteous ones will at times see visions and dreams of portents to come

Imam Ibn Al-Jawzi,[1]  may Allah have mercy upon him, narrated the following report:

Ahmad ibn Al-Fath[2] said: “I was asleep one night and saw a vision in which Bishr ibn Al-Harith[3] was present sitting in a tree lined and shaded area and in front of him was a clothe spread in the ground with food that he was eating. I said, ‘Abun-Nasr, What did Allah do with you and your affair?’ Bishr replied, ‘He had mercy upon me, forgave me my sins and opened up the Paradise for me to have admittance. At the time of my admittance, He said: Eat of all that is therein of its fruits and drink from its rivers. Take enjoyment of all that which you forbade yourself in the earthly life’.

Ahmad ibn Al-Fath then said, “I asked Bishr, ‘So where was your brother in Islam, Ahmad ibn Hanbal?’[4] Bishr responded thusly, ‘He was still at the Gate of the Paradise making intercession for those of Muslim Orthodoxy that had held firm and declared the Qur’an was the Speech of Allah and uncreated’. I then asked, ‘And so then what happened with Ma`ruf Al-Karkhi?’[5] Bishr shook his head to and fro and said, ‘Oh, the case of that one! Between us and him is a veil.[6] This is the case as Ma`ruf did not worship Allah out of longing for His Paradise or Fear of His Fire. Rather, his longing was for Allah and due to this He rose him to the highest ranks. He then lifted the veil between Himself and Maruf and gave him the most holy and glorious of affair. So whoever should have any need that he seeks from Allah, let him go to the grave of Maruf Al-Karkhi and make supplication there. Indeed such a supplication is sure to be answered, if Allah so wills’.” [cf.Bahr ud-Dumu, pp.49-50]


[1] 511-597 (AD1116-1202). He is Abul Faraj Jamal ud-Din `Abdur-Rahman ibn `Ali ibn Muhammad ibn `Ali ibn `Ubaidullah ibn `Abdullah. Theologian, astronomer, jurist, renewer of the faith, he wrote more books than any other author in history. cf. Ibn Rajab’s Adh-Dhailu `ala Tabaqat il-Hanabilah, vol.3, pp.336-363.

[2] He is Abu Bakr Ahmad ibn Al-Fath ibn Musa Al-Baghdadi. One of the students of Bishr ibn Al-Harith, he taught extensively and preached vigorously for the Orthodox faith and suffered through the Inquisition and came through it vindicated. cf.Al-Baghdadi’s Tarikh Baghdad, vol.4, pp.343-344

[3] 152-227 (AD774-849). He is Abu Nasr Bishr ibn Al-Harith ibn `Abdur-Rahman ibn `Ata’ Al-Marwazi Al-Baghdadi. Known as Bishr Al-Hafi (“the barefooted”), he travelled and took knowledge from countless luminaries such as Imams Malik ibn Anas, Sharik, `Abdullah ibn Al-Mubarak and others. Countless others narrated from him while Imam Ahmad also mentioned him in high regard.cf.Adh-Dhahabi in Siyar, vol.10, pp.469-477

[4] 164-241 (AD780-855). He is Abu `Abdullah Ahmad ibn Muhammad ibn Hanbal Ash-Shaibani. The Imam of the Hanbali School. He learned from some of the premier students of the Companions and their students, such as ImamsSufyan ibn `Uyainah, Abu Yusuf ibn Ibrahim, Muhammad ibn Idris Ash-Shafi`ii and Muhammad ibn Al-Hasan Ash-Shaibani.  In addition having memorised one million ahadith, he was a tireless campaigner for the Orthodox faith, suffering torture as well as incarceration for preaching against the cults. cf.As-Sa`di’s Al-Jawhar ul-Muhassal fi Manaqab il-Imam Ahmad ibn Hanbal, pp.5-17; 58-124

[5] d.200 (AD816). Abu Mahfuz Ma`ruf ibn Al-Faizan Al-Karkhi. Scholar, theologian and wandering teacher and friend of the orphans, homeless and unwanted, he was a friend of Imam Ahmad ibn Hanbal, may Allah have mercy on him. He suffered persecution from the nascent Mu`tazilah but remained resilient upon the faith of the Orthodox. cf.Al-Hussain’s Tabaqat ul-Hanabilah, vol.1, pp.340-346

[6] The us and them refers to the one having the dream along with Bishr ibn Al-Harith and Ma`ruf Al-Karkhi.

THE PATH OF KNOWLEDGE AND THE TRANSMISSION OF LEGACY FROM STUDENT TO TEACHER

Books that have been transmitted and commented upon ceaselessly are those that are depended upon. This has to be grasped by the student of knowledge and understood when taking knowledge from valid teachers. Anything besides is a barrier or impediment to learning right knowledge.

قاعدة مهمة من العلامة ابن داود الحنبلي:

Important Principle uttered by the senior scholar, `Abdullah ibn Dawud Al-Hanbali[1]

جميع الكتب (ومنها بعض كتب ابن تيمية وابن القيم) التي لم يكثر اشتغال الناس بها ولا شرحوها ولا حرروها ونقحوها ونقلوها = لا يعتمد عليها

Any and all books – and this includes some of the works of Taqi ud-Din Ibn Taymiyyah[2] and Ibn ul-Qayyim[3] – in which the people have not busied themselves with study, commenting upon them, isolating and analysing, checking, correcting and transmitting, they in fact are not depended upon for use.[4]  


[1] d.1225 (AD1810). `Afif ud-Din `Abdullah ibn Dawud Az-Zubairi Al-Basri Al-`Iraqi Al-Hanbali. Preacher, teacher, heresiographer and soldier, this particular scholar was born and lived most of his life in Az-Zubair, the great stronghold of Orthodox scholarship that was a suburb of Al-Basrah. He studied under its premier scholars, but decided to go to Al-Ahsa’ in Arabia to continue his studies. He learned from the scholars Muhammad ibn Fairuz and his son, `Abdul Wahhab Al-Ahsa’ii among others. cf.Al-Makki in As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, pp.254-255

[2] 661-728 (AD1263-1328). He is Taqi ud-Din Abul `Abbas Ahmad ibn `Abdul Halim ibn `Abdus-Salam ibn Taymiyyah. Scholar in many disciplines, this particular figure had more than seven foundational issues in which he was divergent from the Orthodox creed. He and his works were corrected by his contemporaries and also most of his students. However, Muhammad ibn `Abdul Wahhab and his followers built their creed on these divergences. Please see Ibn Rajab Al-Hanbali’s Adh-Dhail `ala Tabaqat ul-Hanabilah, vol.3, pp.320-335;Al-Makki’s As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, vol.2, pp.675-680 (Bakr Abu Zaid interpolations)

[3] 691-751 (AD1292-1350). He is Shams ud-Din Abu `Abdullah Muhammad ibn Abi Bakr ibn Ayyub ibn Sa`d ibn Qayyim Al-Jawziyyah. Born in Damascus and coming from a family of scholars, he studied extensively until he was conferred with the rank of mujtahid murajjih. He is the sole narrator of the opinions and explanations of the rulings given by Taqi ud-Din Ibn Taymiyyah. Although a great peg of knowledge (but not depended upon in the school for ruling), he possessed much of the same types of divergences found in his teacher. Please see Ibn Rajab’s Adh-Dhailu `Ala Tabaqat il-Hanabilah, vol.4, pp.368-372.

[4] This is an important point as people in the English-speaking world often busy themselves with online debates, studying books that are not transmitted, commented upon or handed down with commentary but insist that they are “studying”, “deening”, “getting that knowledge” and other unlettered language stemming from hip-hop pop culture that stand as little more than advertisements of the bankruptcy of the minds of such individuals.

1 SHAWWAL1443: `EID UL-FITR AND A 29 DAY RAMADAN!

Yesterday we went to the hillock and due to overcast weather were not able to see the hilal, however we received news from Morocco from their 41 zones of sighting that they indeed did see the hilal.

Thus today was 1 Shawwal, 1443, which is `Eid ul-Fitr. We enjoyed Salat ul-Eid and exchanging pleasantries with Muslim brothers afterward and enjoying one another’s time. May Allah richly bless all those who fasted in the month.

And for those able, let them fast the six days of Shawwal and increase their reward.

Until next time,

Al-Hajj Abu Ja`far Al-Hanbali

DEATH OF SHAIKH `ABDUL WAHID KAAMIL ASH-SHANNAWI, FATHER OF THE SHAIKH, MUHAMMAD `ABDUL WAHID

جامع الأزهر

إنا لله وإنا إليه راجعون ..

To Allah we belong and to Him is the return.

تتقدم قناة مدرسة الحنابلة باسم شيخنا الدكتور مصطفى عليان الحنبلي بخالص العزاء للشيخ محمد عبدالواحد الحنبلي بوفاة والده الشيخ عبدالواحد كامل الشناوي ..

It has been announced by our Shaikh, Mustafa `Ulayyan Al-Hanbali – through the site Madrasah Al-Hanabilah – that the Shaikh, Muhammad `Abdul Wahid Al-Hanbali, has suffered the loss of his father, the Shaikh, `Abdul Wahid Kaamil Ash-Shannawi.

سائلين المولى عز وجل أن يتغمده بواسع رحمته وأن يحشره تحت لواء سيد المرسلين مع الذين أنعم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن أولئك رفيقا ..

We ask the Lordly Master, Might and Majestic, that he envelop him in His Encompassing Mercy and gather him under the banner of the Master of the Messengers with those Allah has shown favour to among the prophets, truthful ones, martyrs and pious ones. And how good is their company!

As mentioned by the Shaikh, Mustafa Hamdu `Ulayyan

PROPHETS ARE PROPHETS AT BIRTH AND ALWAYS INFALLIBLE

The Mountain of Light, where the Cave of Hira’ is located.

درة من درر الامام العلامة ابن عقيل شيخ الحنابلة :

One of the outstanding statements of the senior scholar, Abul Wafa’ Ibn `Aqil, Shaikh of the Hanbalis, may Allah have mercy upon him:

ونبينا – صلى الله عليه وسلم – قبل بعثه، ونزول الوحي عليه، لم يكن على دين قومه، بل كان متديناً بما يصحُّ عندَهُ أنَّهُ من شريعةِ إبراهيم،

Our Prophet, peace and blessings of Allah be upon him, before he was commanded to preach and before he received revelation, was not upon the religion of his people. On the contrary, he was upon the remnant of what he knew to be authentic of the Law of Ibrahim.

لا يلوذُ بأصنامهم، ولا يتعرضُ لأزلامِهم، ولا يَسْمُرُ مع سامرِهم، بل كان يَتَحنَّثُ بحراء،

He was not polluted through worship of idols, nor did he fall into casting lots and the like. And he also did not fall into the slips that they fell into with regard to their sins, great or small. Indeed he avoided the idolatry and was in the cave of Hira’ doing so.

قال أحمد: من قال: إن النبي – صلى الله عليه وسلم – كان على دين قومه، فهو قولُ سوءٍ، أليس كان لا يأكل من ذبائحهم على النصب؟وبذلك قال أصحاب الشافعي …

Imam Ahmad ibn Hanbal said, “Whoever said that the Prophet, peace and blessings of Allah be upon him, was upon the religion of his people is indeed guilty of saying an evil word. Does this individual not know that he did not eat from their sacrifices that were made upon the stone alters?” And this is the same as what was said by the students of Imam Ash-Shafi`ii.

*الواضح في أصول الفقه 4 /194

cf. Al-Wadih fi Usul il-Fiqh, vol.4, pp.193-194

As cited 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.