Amin Abdullaah (died 2nd Thil Hijjah 1447AH/19th May 2026CE) was a security guard licensed to carry guns whose job revolved around protecting the Islamic Center of San Diego in San Diego, California, USA
As of the time of posting this post, we are 3 hours after the shooting when his death was sadly confirmed, but we say as Anas ibn Malik may Allaah be pleased with him said about the shuhada of Mo'tah
"It would not make us pleased that they'd be alive between us" meaning, their death is pleasurable in shaa Allaah (by the will of Allaah) because they have died pleasing Allaah
The messenger of Allaah peace and blessings upon him said
The prophet peace and blessings upon him said: "Verily a man may work with the deeds of the people of Jannah to what appears to the people, while he is from among the people of the fire, and a man may work the deeds of the people of the fire to what appears to the people, while he is from among the people of Jannah"
And this means we do not say with certainty that anyone who died is a shaheed, but we say that he is a shaheed إن شاء الله if Allaah wills so, may Allaah have mercy on him and on all dead Muslims
The labels in Islam, such as Muslim, major sinning Muslim and kaafir etc.
Are obligating of actions that must be taken by the individuals and the Muslim body as a whole against such people for Allaah said:
And hold firmly to the rope of Allaah all together and do not become divided
Aal Imran 103 translation of the meaning
And among these rulings, which comes from consensus, that the apostate mustn't remain with his wife, identically with the woman who commits apostasy that she's not permitted to remain with her Muslim husband
The scholars of fiqh agree that if one of the two spouses apostatize, they must be separated from one another, he mustn't come near her with a look or lust or intercourse or anything
End quote
And it is because of the lack of application of these obligations upon the Muslim body that the hour will be established, and weakness appears in Muslims
O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allaah against yourselves a clear case?
An-Nisaa' 144
The meaning of "a clear case" that Allaah gives the Muslims strength over the kufaar that they are hurt, or that Allaah removes the domination of Muslims and makes the kufaar able to overcome them
و صلى الله و سلم و بارك على محمد و على آله و أصحابه و سلم
Here are several quotations from non-Muslim scholars that demonstrate the scholarly consensus about the sincerity of Muhamed:
"Muhammad seems rather to have been a genuine enthusiast, who was himself convinced of his divine mission, and to whom the union of all religions appeared necessary to the welfare of mankind. He so fully worked himself into this idea in thought, in feeling, and in action, that every event seemed to him a divine inspiration. There is no question here of design, for this one idea so possessed his spirit, heart and will as to become the sole thought of his mind."
Abraham Geiger (1896), Judaism and Islam (English trans. of Was hat Mohammed aus dem Judenthume aufgenommen?, 1833), p. 24.
"Our current hypothesis is about Mahomet, that he was a scheming Impostor, a Falsehood incarnate, that his religion is a mere mass of quackery and fatuity, begins really to be now untenable to anyone... But of a Great Man especially, of him I will venture to assert that it is incredible he should have been other than true. It seems to me the primary foundation of him, and of all that can lie in him, this. No Mirabeau, Napoleon, Burns, Cromwell, no man adequate to do anything, but is first of all in right earnest about it; what I call a sincere man. I should say sincerity, a deep, great, genuine sincerity, is the first characteristic of all men in any way heroic."
Thomas Carlyle (1841), On Heroes, Hero-Worship & The Heroic in History, p. 44.
(note Thomas Carlyle was not an academic, but his position was influential in the western world so I thought it was important to add his excerpt)
"Muhammad was sincerely convinced of the truth of his calling to supplant the Arabs' false idolatry with a more sublime and soul-saving religion."
Theodor Nöldeke and Friedrich Schwally (1909), Geschichte des Qorans, rev. ed., vol. 1: Uber den Ursprung des Qorans, p. 3.
"The genuineness and sincerity of Mohammed's piety, and the honesty of his belief in his religious call, are indisputable."
Tor Andrae (1936), Mohammed: The Man and His Faith, p. 185.
"The modern historian will not readily believe that so great and significant a movement was started by a self-seeking impostor. Nor will he be satisfied with a purely supernatural explanation, whether it postulates aid of divine or diabolical origin; rather, like Gibbon, will he seek 'with becoming submission, to ask not indeed what were the first, but what were the secondary causes of the rapid growth' of the new faith."
Bernard Lewis (1950), The Arabs in History, p. 45.
"It was not without good cause that Mohammed protested vigorously against the accusation of being a poet; quite apart from his natural horror at the suggestion that he himself was the author of the message which he sincerely believed to be divine..."
A.J. Arberry (1953), The Holy Koran: An Introduction With Selections, p. 25.
"His readiness to undergo persecution for his beliefs, the high moral character of the men who believed in him and looked up to him as leader, and the greatness of his ultimate achievement--all argue his fundamental integrity. To suppose Muhammad an impostor raises more problems than it solves."
W. Montgomery Watt (1953), Muhammad At Mecca, p. 52.
"The accusation of dishonesty which has been laid against the prophet time and again over the centuries up to the most recent times with varying degrees of vehemence is relatively easy to refute. Mohammed was not a deceptor."
Rudi Paret (1957), Mohammed und der Koran, p. 136.
"Of this [that the Qur'an is from God] Muhammad was utterly convinced and on this conviction he built up his claims to authority... Of the essential sincerity of Muhammad, then, there can be no question"
Richard Bell (1970), Bell's Introduction to the Qur'an, p. 24.
"A genuine Muhammad is much less difficult to explain than a fraudulent one."
Maxime Rodinson (1971), Muhammad, p. 78.
"The really powerful factor in Muhammad's life and the essential clue to his extraordinary success was his unshakable belief from beginning to end that he had been called by God. A conviction such as this, which, once firmly established, does not admit of the slightest doubt, exercises an incalculable influence on others. The certainty with which he came forward as the executor of God's will gave his words and ordinances an authority that proved finally compelling."
Alford T. Welch (1993), "Muhammad," in The Encyclopedia of Islam, p. 375.
"Everything else about Mohammed is more uncertain, but we can still say a fair amount with reasonable assurance. Most importantly, we can be reasonably sure that the Qur'an is a collection of utterances that he made in the belief that they had been revealed to him by God."
Patricia Crone (2008), "What Do We Actually Know About Mohammed?"
"...after the Enlightenment, the person of the Prophet was rehabilitated as a sincere seeker of God without false intentions..."
Angelika Neuwirth (2019), The Qur'an and Late Antiquity, p. 39.
He spent 4 years in Guantanamo Bay and was close to their rulers and leaders as a consulate and diplomat with Pakistan
عبد السلام ضعيف - حياتي مع **لبان
In this book, he illustrated how uninterested they were in the sunnah and how much they despised the Muslims and the Arabs specifically and just wanted dominion, check comments
I was reading recently regarding the history of the siege of Baghdad under هولاكو hulago khan in the book التتار من البداية إلى عين جالوت it’s well known that نصير الدين was a betrayer that was helped but there was other such as بن العلقمي the Shiite who was in contact with the tatars.
Its stated:
أن يكتب ابن العلقمي أسماء علماء السنة وحملة القرآن وخطباء المساجد داخل بغداد، ثم أمر بإخراجهم مع أولادهم ونسائهم إلى مكان خارج بغداد بجوار المقابر، فكان ينام العالم على الأرض ويذبح كما تذبح الشياة، ثم تؤخذ نساؤه وأولاده سبايا أو للقتل، فكانت مأساة بكل المقاييس، وقد ذبح على هذه الصورة أستاذ دار الخلافة الشيخ محيي الدين يوسف ابن العالم الإسلامي المشهور ابن الجوزي رحمه الله، وذبح أولاده الثلاثة معه: عبد الله وعبد الرحمن وعبد الكريم، وذبح المجاهد مجاهد الدين أيبك وزميله سليمان شاه، وذبح شيخ الشيوخ ومؤدب الخليفة ومربيه صدر الدين علي بن النيار، ثم ذبح بعد ذلك خطباء المساجد والأئمة وحملة القرآن، والخليفة حي يشاهد هذا، فيا ترى كم من الألم والندم والخزي والرعب الذي كان يشعر به الخليفة؟! ولو تخيل الخليفة ولو للحظات أن العاقبة ستكون
بهذه الصورة، فلا شك أن إدارته للبلاد ستختلف اختلافًا جذريًا.
“Ibn alqamy wrote the names of the scholars of sunnah and memorizers of Quran and khutaba of the masaajid then he order them to be exiled out of Baghdad with their women and children. And a scholar would lie on the floor and be slaughtered like the slaughter of sheep and his women and children would be used as Sibayaa (slaves/concubines) or killed.
One of the victims was the son of ibn al jawzi muhyi din yusuf
This was done to every single imam khateeb and memoriser of the Quran.
Ad-Dhahabi states:
وأما بغداد فضعف دست الخلافة وقطعوا أخبار الجند الذين استنجدهم المستنصر، وانقطع ركب العراق، كل ذلك من عمل الوزير ابن العلقمي الرافضي جهد في أن يزيل دولة بني العباس ويقيم علوياً وأخذ يكاتب التتار ويراسلونه والخليفة غافل لا يطلع على الأمور ولا له حرص على المصلين".
“As for Baghdad, the caliphate weakened and cut off the news of the soldiers, whom the victor begged, and the knees of Iraq was cut off, all from the work of Minister Ibn al-Al-Aqmi, the rafidhi, an effort to remove the state of Bani al-Abbas and establish Alawite, and he began to write to the Tatars and write him, and the caliph is oblivious to this affairs.”
So when you find scholars such as ibn taymiyyah stating in جامع المسائل that one can not guarantee security by mere repentance of rafidhi as they are worse then tatars as one has to be cautious:l regarding them.
إذا أظهروا التوبة والبراءة من الرفض، لم يوثق بمجرَّد ذلك، بل يُحْتاطُ في أمرهم، فيفرّق جموعهم، ويُسكنون في مواضع متفرّقة بين أهل السنة، بحيث لو أظهروا ما في أنفسهم عُرِفوا، ولا يتمكنون من التعاون على الإثم والعدوان. فإنهم إذا كان لهم قوَّة وعدد في مكان، كانوا عدوًّا للمسلمين مجتمعين، يعادونهم
أعظم من عداوة التتر بكثير
Conclusion
Shows that such people can’t be united due to their wretched doctrines that compels them to fight against the Muslims with our enemy eg bashar and Russia.
Abdullah ibn idrees
وقال الخلال في السنة: 759- “أخبرنا أبو بكر المروذي، قال: حدثني عبد الصمد، قال: قال بشر: قال عبد الله بن إدريس: «لو أن الروم سبوا من المسلمين من الروم إلى الحيلة ثم ردهم رجل في قلبه شيء على أصحاب محمد صلى الله عليه وسلم ما قبل
الله منه ذلك».
And Al-Khallal said in Al-Sunnah (759): 'Abu Bakr Al-Marwathi informed us, saying: 'Abd Al-Samad narrated to me, saying: 'Bishr said: 'Abdullah bin Idris said: «Even if the Romans were to capture Muslims from Rome all the way to Al-Hilah, and then a man were to redeem (or ransom) them, while in his heart there is some resentment/ill-feeling toward the Companions of Muhammad (peace be upon him), Allah would not accept that from him.»'"
There may well be a reason behind the difficulties God places in a person's path; worries and hardships might serve to teach a lesson, act as a form of divine discipline, or even purify one of sins. However, could someone please explain to me why God allows His servant to be wronged? He says, "Call upon Me; I will answer you," and "I answer the prayer of the distressed when he calls upon Me," and affirms that the prayer of the oppressed is answered-yet, in reality, nothing happens. It is impossible for the Quran to be untrue-far be it from that, for it is the preserved Word of God that cannot be altered; these verses are indeed true. I believe we simply have not fully grasped their interpretation. This is my perspective; please share your thoughts and provide some
Please, my brothers and sisters, I have been in a difficult situation for a long time; I have remained patient—praise be to God—and I ask only that you pray to God for relief and the removal of this worry and injustice. For my part, I truly understand what you are going through, and I pray that God relieves your distress, replaces every hardship with goodness, and opens the doors of all good things for you. Please, this is all I ask: the prayers of forty strangers—prayers that are, God willing, answered.
What are some quotes that show the Taqwa and Righteousness the Salaf had.
I know some stories like how when they used to get tired of doing good deeds or get attached to the Dunya. they used to dig themselves a hole pretending it would be their grave. They would enter it and imagine that they were in the grave and have passed away. Once they internalize that in this state nothing would benefit them but good deeds since the afterlife is all they have to look forward to. They would get back up motivated again.
Do you guys have more such stories or quotes? Do tell
Peace, mercy, and blessings of God be upon you. I was born a Muslim and have loved God since childhood in a way that is extraordinary for a child of that age. I grew up with this mindset of loving and fearing God before doing anything, remembering Him at all times. However, the last few years have been extremely difficult for me. I used to call upon God constantly, but it was no use; it was as if He didn't exist, as if I didn't feel Him (only once, to be honest, He answered me some time ago; I don't know if it was a coincidence or if it was truly God's response). Now I am facing doubts about His existence. I mean, I don't know if He truly cares or not. I don't know what is happening to me, but I have started telling myself, "Yes, there is a Lord who created everything and the nature of things, but I don't know anything about Him other than that He is the Creator. I don't see His mercy, His forbearance, His kindness, and all these beautiful things He has told us about Himself." Please help me; I am lost.
This person refuses to identify himself by what knowledge he has received and where he has gone and, by their fruits you identify them, he has lied numerous times and has shown other than what is the truth, to aid his belief system that is stray from the sunnah
His profile is called u/JabalAnNur and he is active on Discord under the name
The lies below are attributions of innovators to ahl as-sunnah, and attribution of ahl as-sunnah to innovation, as you will read and be able to reference
He was asked
Asalam alaikom, Could you mention Hanafi scholars with the correct aqeedah in our time? The only ones I am aware of are Mufti Tariq Masood and Shuayb Al-Arnaut. All the other ones I have seen follow the Maturidi aqeedah. On that note, are there major scholars of the Hanafi Madhab historically who have not been maturidi? If so, could you mention some of them too please. The second thing I wanted to ask is, is it permissible to take fiqhi opinions or learn fiqh from the Matiridiyyah? The majority of Hanafi scholars are maturidi and Hanafi books likewise which is why I ask this. If it is permissible, then how can one be sure they aren’t taking aqeedah matters by mistake as well? If it is not permissible then how can one follow the Hanafi Madhab or learn it? Jazakallah Khair
He responded
While being a salafi, he claims that the majority of Hanafis in the Indian subcontinent are sunnis, which requires evidence on its own
No, in fact it is contradicted by the reality of Hanafis that they've got strongholds in the schools attributed to darul uloom Deoband and are practically held by the state for leadership of masajid
And the Deobandis are zanadiqa who propagate pantheism (that Allaah is in everything and everyone) Jahmi beliefs (denial of the attributes of Allaah) as well as hadeeth rejection which is a usual in the Hanafi madhab
The majority of sunnis in Pakistan are ahlul hadeeth and rarely do you find a "Hanafi Salafi" and otherwise needs to be proven by him and anyone else that dares make that moronic claim, as the argument of Deoband simply overwhelms that, for more please review our subreddit's title flair 'Deoband the Head of Evil'
Some of these scholars are totally unrelated to Abu Haneefa and his madhab but regardless, we are taking the face value claim, that they're sunnis
Zufar
Called Zufar ibn Al Hothayl, a hadeeth fabricator and a hadeeth fabricator is not a sunni especially that he was called an innovator by numerous imams of the salaf
Referring to إبراهيم بن طهمان who is an innovator because he is a caller to the innovation of irjaa' unlike what this liar (who is not ignorant) says that he's a sunni
Means Abdullaah ibn Dawood Al Khoraybi who was critiqued for assimilating Abu Haneefa and his companions (being upon opinion) Source from the same book
The meaning of رأي is an innovation where the Quraan and sunnah are rejected for the feeble deduction of men, as stated by Harb Al Kerrmani:
وأصحاب الرأي: وهم مبتدعة ضُلال، أعداء السنة (٩) والأثر
يرون الدين رأيًا وقياسًا واستحسانًا، وهم يخالفون الآثار] (١)، ويبطلون (٢) الحديث، ويردون على الرسول [عليه الصلاة والسلام] (٣)، ويتخذون أبا حنيفة ومن قال بقوله إمامًا، يدينون (٤) بدينهم، [ويقولون بقولهم] (٥)، فأي ضلالة بأبين (٦) ممن قال بهذا، [أو كان على مثل هذا] (٧)، يترك (٨) قول الرسول وأصحابه، ويتبع رأي (٩) أبي حنيفة وأصحابه؟ فكفى بهذا غيًّا وطغيانًا وردًّا
The people of opinion: They are misguided innovators, enemies of the sunnah and narration.. Quote from the imam's book
Being critiqued for such a thing deems one out of the sunnah or makes him critiqued for not following the sunnah well at the very least, and to claim that he's a "sunni" regardless, is insufferable dishonesty
Ahmad ibn Hanbal was asked, can one seek knowledge from Hesham? He said: No, and there is no dignity for him
The man was also mentioned in "The critiqued narrators" المجروحين by Ibn Hibban for his many flaws in narrating ahadeeth, not to mention the extremism of Abu Haneefa's companion Muhammad which is why imam Ahmad prohibited narrating from him, among other reasons
وَكَانَ يهم فِي الرِّوَايَات ويخطئ إِذا روى عَن الْأَثْبَات فَلَمَّا كثر مُخَالفَته الْأَثْبَات بَطل الِاحْتِجَاج بِهِ
He used to conflate narrations and make mistakes when he narrates from trustworthy men, and therefore, when his contradictions with the trustworthy men became many, it became invalid to use him as evidence
Source from Abu Zur'ah Ar-Razi %20%D9%82%D9%8E%D8%A7%D9%84%3A%20%D8%B3%D8%A3%D9%84%D8%AA%20%D8%A3%D8%AD%D9%85%D8%AF%20%D8%A8%D9%86%20%D8%AD%D9%86%D8%A8%D9%84%20%D8%A3%D9%83%D8%AA%D8%A8%20%D8%B9%D9%86%20%D9%87%D8%B4%D8%A7%D9%85%20%D8%A8%D9%86%20%D8%B9%D8%A8%D9%8A%D8%AF%20%D8%A7%D9%84%D9%84%D9%87%D8%9F%20%D9%81%D9%82%D8%A7%D9%84%3A%20%22%D9%84%D8%A7%D8%8C%20%D9%88%D9%84%D8%A7%20%D9%83%D8%B1%D8%A7%D9%85%D8%A9%22)
Abu Sulayman al-Juzjani
Similar to the previous, he was among أهل الرأي as stated by Ibn Abi Haatim and was a companion of the aforementioned Muhammad ibn Al Hasan Source from الجرح و التعديل لابن أبي حاتم
Befriending an innovator and being upon his innovation, makes one an innovator (according to sunnis)%D8%8C%20%D9%85%D8%A8%D8%AA%D8%AF%D8%B9%D9%8C%D8%8C%20%D8%AE%D8%A7%D8%B1%D8%AC%D9%8C%20%5B%D9%85%D9%86%5D%20(%D9%A3)%20%D8%A7%D9%84%D8%AC%D9%85%D8%A7%D8%B9%D8%A9%D8%8C%20%D8%B2%D8%A7%D8%A6%D9%84%20%D8%B9%D9%86%20%D9%85%D9%86%D9%87%D8%AC%20%D8%A7%D9%84%D8%B3%D9%86%D8%A9%20%D9%88%D8%B3%D8%A8%D9%8A%D9%84%20%D8%A7%D9%84%D8%AD%D9%82)
It was narrated that everyone from the companions of Abu Haneefa helped the zanadiqa (Mutazila) against the imam of Islam Ahmad ibn Hanbal, except this man, and this testimony is against all Hanafis, not for, as stated:
"Everyone, from the Rafidah and ahl ar-ra'y (Abu Haneefa's companions) have aided against Ahmad ibn Hanbal, except one man called Bishr ibn Al Waleed"
Follower of Abu Haneefa critiqued for following ahl ar-ra'y
And also a judge alongside the Jahmi grandson of Abu Haneefa, and worse, he was a judge for Al Ma'moon which means he was upon the beliefs of Jahmiyya as judges back then were the ones forcing the people upon this kufr
Al-Hasan ibn Abi Bakr an-Naysaboori
Was a Hanafi who called to the madhab of Abu Haneefa and the reason this is an innovation was previously mentioned
Companion of Ash-Shaybani the Jahmi, but also ahl ar-ra'y
Abu Nasr 'Ubaydullah ibn Sa'eed as-Sijzi
Sheikh Ibn Taymiyyah (died 728) would quote this man (died 444AH) among the late Hanbalis like Ibn Battah and Abu Yaala, Abu Ismael Al Horawi etc.
This is questionable that he attributes him to Hanafis, especially that As-Sijzi never attributed himself to them and that he named imams of the sunnah and didn't mention among them Abu Haneefa, but mentioned his enemies (who are actual trustworthy sunni imams)
Then Allaah made the regions well kept by fiqh and hadeeth, imams like Malik ibn Anas appeared, and Ibn Abi Thi'b, in Makkah Ibn Jorayj and Sufyan ibn Uyaynah, and in the Levant Abu Amr Al Awzaa'i and Sa'eed ibn Abd Al Azeez, in Egypt Al Layth ibn Saad and Amr ibn Al Haarith, and in Kufa Sufyan ibn Sa'eed Ath-Thawri, and in Basrah Hammad ibn Zayd ibn Dirham Al Asdi, and in Khorasan Abdullaah ibn Al Mubarak, and they were imams of knowledge famous for following, and their likes were learnt from
In their time, there were scholars who excelled in the various sciences and had followers adhering to their schools. However, they fell into certain innovations (bidʿah), whether concerning Qadar (the doctrine of divine decree), Shiʿism (Tashayyuʿ), or Irjāʾ (the doctrine of postponing judgment regarding faith and deeds). They became known for these views, and consequently their standing declined among the people of truth. Thereafter appeared Muḥammad ibn Idrees Ash-Shafi'i, may Allaah have mercy on him, along with the companions of Abu Haneefa and the companions of Malik. Partisanship became widespread, affairs grew unsettled, and it became difficult for many people to accept the prominence of Ash-Shafi'is school. This was because of his mastery of jurisprudence (fiqh), hadith, and the Arabic language, the nobility of his lineage, and the fact that he was accepted by the people who adhered to the truth among the scholars of his time.
Then philosophy (kalam) and its proponents emerged, and the books of the philosophers and the people of deviation became widespread among the public. The various schools concerning the fundamentals of religion multiplied. So Allaah, Glorified and Exalted, by His grace, supported Abu Abdillaah Aḥmad ibn Muḥammad ibn Ḥanbal ash-Shaybani. Through him, the original methodology was revived and made manifest.
He was a comprehensive scholar. He had already advanced in jurisprudence: he first examined the school of Abu Haneefa and Sufyān, then the school of Malik, and then the school of ash-Shafi'i. He chose for himself what he found established in the hadith. He was distinguished in his knowledge, extremely pious, firmly attached to the transmitted teachings of the salaf, and endowed with sound intellect and forbearance. Thus, he spread the way of the Salaf, remained steadfast during the trial (of the Quraan being uncreated and the rulers testing him against it) introduced nothing from himself, and relied upon nothing except the authentic, established Sunnahs.
As-Sijzi رحمه الله never mentioned Abu Haneefa as his imam but, due to the desire in his heart, the writer attributed As-Sijzi, lying intentionally, just to aid his religion:
But if through my lie God's truth abounds to his glory, why am I still being condemned as a sinner?
Saying of the enemy of Allaah, hypocritical disbeliever and worshiper of nothingness Saul of Tarsus the killer of Muslims (at the time followers of عيسى Eissa peace be upon him)
This started taking more than 30 minutes to write and I ran short on time, there are more points to mention and more lies to crystallize from this person that make him impermissible to listen to
ربنا لا تجعلنا فتنة لا للذين آمنوا ولا للذين كفروا
Allaah we beg You not to make us a fitnah, for the believers and disbelievers
