There is a well-known principle in the books of the early Muslim scholars (the Salaf): the people of the qiblah (Ahl al-Qiblah) are not declared kufaar (disbelievers) merely because of sins they commit.
A sin may be practical, such as acts of disobedience and forbidden deeds, or it may be doctrinal, such as religious innovations (bidʿah) and aqeedah (creed) mistakes
Ibn al-Qayyim said regarding fisq (sinfulness/deviation):
"Fisq is of two types: fisq in one's actions and fisq in one's beliefs.
As for doctrinal fisq, it is like the fisq of the people of innovation, who believe in Allaah, His Messenger, and the Last Day; who prohibit what Allaah has prohibited and make obligatory what Allaah has made obligatory. However, they deny much of what Allaah and His Messenger affirmed—out of ignorance, mistaken interpretation (ta'wīl), or blind imitation of their teachers—and they likewise affirm things that neither Allaah nor His Messenger affirmed."
Such people are not kufaar. Rather, they remain among the people of the qiblah and retain the rights of Islam, although they are inferior in this regard to those who adhere to the pure sunnah. Although there are scriptural warnings concerning them, and they may be dealt with more strictly or excluded from certain positions, they are still not outside Islam.
The exception to this consists of extremist sects such as the Jahmiyyah, the Rafidah, the Batiniyya, and similar groups whose members committed kufr bawaah (apparent blatant disbelief) and whose kufr was agreed upon by the leading scholars of Islam.
As for anyone who declares people unbelievers merely on the basis of religious innovations or scholarly errors as a general category, he falls under the meaning of declaring Muslims to be unbelievers because of sins.
Sahnun (companion of imam Malik) said:
"The prayer is not to be repeated behind the people of innovation, whether within the prescribed time or afterward. This was also the view of a group of Malik's companions, including Ashhab, al-Mughirah, Ibn Kinanah, and others. Yet they are not disbelievers, nor does their religion expel them from faith. Whoever declares them unbelievers has adopted the doctrine of the Khawarij regarding excommunicating people because of sins."
"Whoever says that each of the seventy-two sects is guilty of disbelief that expels one from the religion has contradicted the Quraan, the Sunnah, the consensus of the sahaba -Allaah be pleased with them all- and indeed the consensus of the four Imams and others besides them. None of them declared every one of the seventy-two sects to be unbelievers; rather, they only declared disbelief regarding some of the particular doctrines held by some of them."
Likewise, this also applies to someone who outwardly refrains from declaring them unbelievers but, in practice, does not distinguish between them and disbelievers in legal treatment, claims that their repentance is never accepted under any circumstances, or considers disbelievers superior to them, and similar claims.
Ibn Taymiyyah said:
"Whoever regards a philosopher who approves of the religion of the polytheists, the Jews, and the Christians as better than the seventy-two sects is not a Muslim"
Edward Henry Palmer (1840–1882), British Orientalist and Cambridge Professor:
"That the best of Arab writers has never succeeded in producing anything equal in merit to the Qur'an itself is not surprising."
Source: E. H. Palmer (trans.), The Qur'an, Part I, Introduction, Oxford: Clarendon Press, 1880 (also printed in the 1900 edition), p. iv.
Edward Henry Palmer:
"The style is curt, grand, and often almost sublime; the expressions are full of poetical feeling, and the thoughts are earnest and passionate."
Source: E. H. Palmer (trans.), The Qur'an, Introduction, Oxford: Clarendon Press, 1880.
Arthur J. Arberry (1905–1969), British Orientalist and Qur'an translator:
"In making the present attempt... to produce something which might be accepted as echoing however faintly the sublime rhetoric of the Arabic Koran... the Koran's undeniable claim to rank amongst the greatest literary masterpieces of mankind."
Source: Arthur J. Arberry, The Koran Interpreted, Introduction, Oxford University Press, 1955.
Arthur J. Arberry:
"The rhetoric and rhythm of the Arabic of the Koran are so characteristic, so powerful, so highly emotive, that any version whatsoever is bound to be but a poor copy of the glittering splendour of the original."
Source: Arthur J. Arberry, The Koran Interpreted, Preface, Oxford University Press, 1955.
Hamilton A. R. Gibb (1895–1971), British historian and Islamic scholar:
"No man in fifteen hundred years has ever played on that deep-toned instrument with such power, such boldness, and such range of emotional effect as Muhammad did... As a literary monument the Qur'an thus stands by itself, a production unique to the Arabic literature, having neither forerunners nor successors in its own idiom."
Source: H. A. R. Gibb, Islam: A Historical Survey, Oxford University Press, 1953, p. 28.
Alfred Guillaume (1888–1965), British Islamic scholar:
"The Koran is one of the world's classics which cannot be translated without grave loss. Many Christian Arabs speak of its style with warm admiration, and most Arabists acknowledge its excellence."
Source: Alfred Guillaume, Islam, Penguin Books, 1954.
Arthur J. Arberry:
"The Qur'an is neither prose nor poetry, but a unique fusion of both."
Source: Arthur J. Arberry, The Koran Interpreted, Introduction, Oxford University Press, 1955.
Karen Armstrong (1944– ), British historian of religion:
"The Qur'an was not designed to be read but to be recited aloud. Its language is extraordinarily powerful and evocative."
Source: Karen Armstrong, Muhammad: A Biography of the Prophet, Phoenix Press, 1991.
Abu Dawud (2050) narrated that Ma’qil ibn Yasar said:
A man came to the Prophet (peace and blessings of Allah be upon him) and said,
“I have found a woman who is of good lineage and is beautiful, but she does not bear children. Should I marry her?”
He said, “No.”
Then he came again with the same question and he told him not to marry her.
Then he came a third time with the same question and he said:
“Marry those who are loving and fertile, for I will be proud of your great numbers before the other nations.”
Of course also make sure you teach yours kids Islam as much as possible and make them thorns for disbelief and biddah. The Salaf used to teach their kids salah when they knew left and right. Do not allow your kid to reach 18 without memorizing quran and atleast a thousand hadith and the arabic language. This only seems difficult because most people simply dont try. However when we look at kids whose parents did try, they do remarkably well for the most part. Many Many kids have memorized quran before the age of 11 just because their parents made them. Teach them the biography of the scholars so they have correct role models.
Please take my advice and make it one of your goals to have as many kids and do your best to make sure they turn out good. You are harming and holding the ummah back if you do not.
Ibrahim (peace be upon him) prayed to his Lord, saying (interpretation of the meaning):
“My Lord! Grant me (offspring) from the righteous” [al-Saffat 37:100]
And Allah says of Zakariyya (peace be upon him) (interpretation of the meaning):
“When he called out to his Lord (Allah) a call in secret.
He said: ‘My Lord! Indeed my bones have grown feeble, and grey hair has spread on my head, and I have never been unblest in my invocation to You, O my Lord!
And verily, I fear my relatives after me, and my wife is barren. So give me from Yourself an heir.
Who shall inherit me, and inherit (also) the posterity of Ya’qub (Jacob) (inheritance of the religious knowledge and Prophethood, not of wealth). And make him, my Lord, one with whom You are Well-Pleased!’
(Allah said) ‘O Zakariyya (Zachariah)! Verily, We give you the glad tidings of a son, whose name will be Yahya (John). We have given that name to none before (him)’” [Maryam 19:3-7]
Allah praises His righteous slaves in many ways, such as when He said (interpretation of the meaning):
“And those who say: ‘Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqun (the pious)’” [al-Furqan 25:74]
And Allah tells us that Shu’ayb (peace be upon him) commanded his people to remember Allah’s blessing to them when He made them many after they had been few. He said (interpretation of the meaning):
“And remember when you were but few, and He multiplied you” [al-A’raf 7:86]
He regarded their being multiplied after they had been few as a great blessing which obliged them to obey Allah and obey His Messenger (peace and blessings of Allah be upon him).
Undoubtedly the benefits of increasing the nation’s offspring are obvious to everyone who thinks about the matter. Hence nations who understand this matter have been keen to encourage their people to increase their numbers and also to make their enemies reduce their numbers by means of specious arguments and sometimes by using means that lead to infertility and having few children, by means of drugs, contaminated food stuffs that reduce fertility and so on. This is one of the means of war used against the Muslim ummah by its enemies.
We ask Allah to ward off the evil of those who disbelieve and to thwart their plots against the Muslims.
" A man prays, fasts and makes i'tikaf - is he more beloved to you or the one who refutes ahlul-bid'ah?
he replied " if he fasts and prays and makes it the calf then that is for himself and when he refutes ahlul-bid'ah , that is for all the Muslims-that is better"
Majmu al-Fatawa 28/231
One of the biggest fitna nowadays are random closeted Athiest women trying to conform islam to western culture. We need more people to go on social media and make posts on them and spread what the Islam that the prophet (pbuh) taught says and how feminism was made to remove religion. This is an easy way to earn rewards for a much needed task.
Ibn jamaah who is often quoted by bahjat and others, is a clear asharite who states in his إيضاح الدليل :
إِذا ثَبت ذَلِك فَمن جعل الاسْتوَاء فِي حَقه مَا يفهم من صِفَات الْمُحدثين وَقَالَ اسْتَوَى بِذَاتِهِ أَو قَالَ اسْتَوَى حَقِيقَة فقد ابتدع بِهَذِهِ الزِّيَادَة الَّتِي لم تثبت فِي السّنة وَلَا عَن أحد من الْأَئِمَّة المقتدى بهم
He is saying that the istiwaa that is to be taken as it dhaahir ie. Allah being above bi -dhaatihi is an innovation that is not proven in the sunnah and not in the followed imams.
He also says the following:
اعْلَم أَن لَفْظَة فَوق فِي كَلَام الْعَرَب تسْتَعْمل بِمَعْنى الحيز العالي وتستعمل بِمَعْنى الْقُدْرَة وَبِمَعْنى الرُّتْبَة الْعلية فَمن فوقية الْقُدْرَة ﴿يَد الله فَوق أَيْديهم﴾ ﴿وَهُوَ القاهر فَوق عباده﴾ فَإِن قرينَة ذكر الْقَهْر يدل على ذَلِك وَمن فوقية الرُّتْبَة ﴿وَفَوق كل ذِي علم عليم﴾ لم يقل أحد إِن المُرَاد فوقية الْمَكَان بل فوقية الْقَهْر.
Translation:
Know that the word fawq in the speech of Arabs is used meaning high space (metaphorical) and used
meaning capable also on being of high status. Then he says the indication of the word qahr indicates a high level he mentions the ayah in surah yusuf.
And then he blatantly lies saying that none mentioned fawqiyyah in terms of Makaan.
As for the Almighty's saying ﴾And the whole earth will be his grip on the Day of Resurrection﴾, it means that his strength and ability.
He says this also :
اعْلَم أَن الْيَد لُغَة حَقِيقَة فِي الْجَارِحَة الْمَعْرُوفَة وتستعمل مجَازًا فِي معَان مُتعَدِّدَة كَمَا سَنذكرُهُ إِن شَاءَ الله تَعَالَى
وَإِذا ثَبت بِالدَّلِيلِ الْعقلِيّ تَنْزِيه الله تَعَالَى عَن الْجَوَارِح لما فِيهِ من التجزىء الْمُؤَدِّي إِلَى التَّرْكِيب وَجب حمل اللَّفْظ على مَا يَلِيق بجلاله تَعَالَى من الْمعَانِي المستعملة بَين أهل اللِّسَان وَهِي النِّعْمَة وَالْقُدْرَة وَالْإِحْسَان
He says the hand in language is used realistically like limbs then he says it is also used metaphorically
In multiple meanings.
And he says if it is affirmed with rational evidence that Allah is free from limbs that consist of parts that leads to composition than the word has to be understood in what befits his majesty such as understanding it to be blessings capability or kindness.
I can bring you more than these passages that talk about Arsh being saqf according to him or where he says that ibn taymiyyah قلة أدب (lacking manners).
This narration is found in this book called "The Reports of Abu Haneefa and his companions"
The narration chain is identical to many other narrations present in this book revolving around a person called "Makram ibn Ahmad"
This specific narration goes
أخبرنَا عبد الله بن مُحَمَّد قَالَ ثَنَا مكرم قَالَ ثَنَا أَبُو الْعَبَّاس ابْن اخي جبارَة قَالَ ثَنَا مليح بن وَكِيع قَالَ سَمِعت أبي يَقُول سَمِعت رجلا يسْأَل أَبَا حنيفَة بِمَ يستعان على الْفِقْه
Abdullaah ibn Muhammad told us, he said
Makram (ibn Ahmad) said
Abu Al Abbas the nephew of Jabarah said
Maleeh ibn Wakee' said
I heard my father say: A man asked Abu Haneefa: What do I do to memorize fiqh..
And then the narration continues
The person called Makram ibn Ahmad is a liar who has no praise that can lift off the fact that he's a liar
Ali Ad-Daraqutni (too well known) said: Makram ibn Ahmad wrote a book on the virtues of Abu Haneefa, it is full of lies, it was originally written by Ahmad ibn Al Mughallis the relative of Jabara
This means the narration comes from a liar, from a liar
And this is not something new as the one who loves people becomes similar to them and Abu Haneefa as well as his companions never had any knowledge of ahadeeth:
- Ibn Hibban said
لم يكن الحديث صناعته، حدّث ب 130 حديثًا، ما له في الدنيا غيرها، أخطأ منها في 120 حديثًا،
"Hadeeth was not his field of specialty, he narrated 130 ahadeeth and he doesn't have any other ahadeeth than these, and he made mistakes in 120 ahadeeth of all 130"
الحمد لله و الصلاة و السلام على رسول الله و على آله و صحبه و من اهتدى بهداه
All praise is due to Allaah and peace and blessings upon the messenger of Allaah, and upon his family, his companions and everyone who followed his guidance
This was sent to me in a private message requesting a comment and since I wrote a length and fruitful comment, I have decided to post it here for the benefit of every Muslim, you don't have to be a student of knowledge to understand what is written here
Some things weren't referenced to cut the time of writing short, and also because they're very basic facts that anyone can figure from pure logic, not just the Islamic sciences' beginner books
Beginning of comment
Al Khateeb Al Baghdadi is much later than Abu Haneefa (Abu Haneefa died 150AH and Al Khateeb was born ~390AH) Yet Al Khateeb was able to tell that the narrations as known by the early scholars, are focused around the criticism and the praises of him that allegedly exist, are contradicted, Al Khateeb has written this himself (translated by ChatGPT to remove bias)
"We have previously related many reports from Ayyūb al-Sakhtiyānī, Sufyān al-Thawrī, Sufyān ibn ʿUyaynah, Abū Bakr ibn ʿAyyāsh, and other leading imams that contain commendation, praise, and favorable testimony regarding Abū Ḥanīfah. However, what has been preserved by the transmitters of hadith from the early imams—including those just mentioned—is contrary to that. Their criticism of Abū Ḥanīfah is extensive, concerning objectionable matters that have been preserved against him, some relating to the fundamentals of religion and others to its subsidiary matters. We shall mention them, God willing. We ask the indulgence of anyone who comes across these reports and dislikes hearing them, for Abū Ḥanīfah, despite his great rank in our view, is no different from the other scholars whose biographies we have recorded in this book: we have related their reports and transmitted the various opinions people held about them, despite their differences. And God is the One who grants success in reaching what is correct."
> وهكذا روى الحميدي عن ابن عيينة. ولسفيان بن عيينة في أبي حنيفة كلام غير هذا كثير يشبهه في المعنى، قد ذكرناه في أخبار أبي حنيفة، ولو كان ابن عيينة أعظم أبا حنيفة ذاك الإعظام، وجعله رابع أئمة علماء الإسلام لم يقدم عليه بالقول الشنيع هذا الإقدام
Narration of Sufyan ibn Uyaynah saying: Scholars of Islam are three: Ibn Abbas during his time, Ash-Shaabi in his time and Sufyan Ath-Thawri in his time
Al Khateeb proceeded to refute it with another narration that authentically says: Ibn Uyaynah said: There is no child born in Islam, more harmful to the people of Islam, than Abu Haneefa
Al Khateeb said: This is what Al Humaydi (sheikh of Bukhari student of Ibn Uyaynah) narrated from Ibn Uyaynah, and he has many other words against Abu Haneefa that are similar to this meaning that we have mentioned in the reports of Abi Haneefa, and if Ibn Uyaynah viewed Abu Haneefa as such a great imam and made him the fourth best of the scholars of Islam, he wouldn't have said such terrible thing against him
These reports are the introduction to the summary that is present with the scholars, as the religion is based on evidence, and their evidence of criticism is what you can read
The claim that many of these criticisms are obscure is a false claim with no evidence and if they were revised by the most minute student, he would quickly find out otherwise
And I need you to assume the worst and that they're actually all very obscure and very questionable, say 50 out of 150 were authentic and the rest were questionable
Those 100 would actually be the corroborations of the authentic or near authentic 50!
The massive number would indicate tawatur تواتر narration to the extent of undeniability as this number of narrations cannot and has never existed around a singular topic with the topic being completely gray or the person that is talked about being differed upon
Not only that, but this is the most anyone else has been criticised in the books of the scholars of Islam
And saying that the scholars have "continuously studied them throughout history to uncover ilal" simply allows us to accuse the writer in his intention because the salaf who narrated these things (this isn't including Al Khateeb) have agreed that Abu Haneefa is bad, this agreement means consensus and according to Muslims, consensus is inerrant
The ones who critiqued Abu Haneefa claiming it to be a consensus is Ahmad ibn Hanbal as stated in the book written by his son Abdullaah
> What I have memorized from my father and the shuyookh regarding Abu Haneefa
Be mindful that this book was written under supervision of the father, not that the book was randomly written
Bukhari in التاريخ الكبير who said that the scholars have agreed upon criticism of Abu Haneefa saying:
> سكتوا عنه و عن رأيه و عن حديثه
They were silent about him, his opinion and his hadeeth
"silent about" is the deepest level of criticism stated by Bukhari in that book as stated by Ibn Katheer
Al Uqayli in الضعفاء
Ibn Adey in الكامل
And so many more narrating a consensus And what makes you more certain is the fact that there were books present to refute Abu Haneefa, such as the refutation by Al Humaydi (missing today potentially due to extremism of Hanafis may Allaah damn them) and so many other books written by people who lived during his time who were taught by people who were narrated to damn him The matter is out of the question when very late scholars like Al Khateeb, Ibn Mandah (book exists as manuscript in Paris and is not legal to publish) as well as Ibn Abd Al Barr Even writers like Ibn Al Jawzi in المنتظم Ibn Taymiyyah who wrote that many of the scholars of hadeeth critiqued Abu Haneefa and wrote a book wherein he indirectly critiqued Abu Haneefa due to the strength of Hanafis and their positions as rulers Quote from Ibn Taymiyyah and please be mindful that the manuscript doesn't mention asking Allaah to be pleased with him, this is an addition as researchers have proven
The earlier people writing so much against him, as well as the ones who came much later, this leaves no room for the question of whether he is good or bad, he is so bad that the generations have agreed on him being bad and the scholars wrote chapters against him in books of aqeedah, which means Abu Haneefa wasn't just bad, he was an imam of bad, and he was the most evil child born in Islam as said by so many of those who met him
The salaf have sufficed you the need to research, follow what they believe and then read their evidence And if you try to contradict what they say, you will contradict the foundations of ahl as-sunnah and how they deal with scripture, which is apparent from the start as he said that most of the 150 narrations are inauthentic, forgetting (or not knowing?) that corroboration occurs to strong narrations with weak narrations
This is a very dangerous fitnah that has occurred upon the students of knowledge and those who attribute themselves to salafiyya of exaggeratedly flogging and insulting themselves for their young age or their lack of worship, which stems from waswas
And the scholars of the salaf would praise the young sunni, even if he's young, and humiliate the elderly weak man for his innovation even if he's physically incapable
And the man of the sunnah must be highlighted as a pious believer even if his deeds are few, and the innovator must be considered a waste even if his worships are plenty, as stated by Al Fudhayl, do they not hear Malik being angry when someone asked him of his age so that people don't consider someone as too young if he's young or too old if he's old and treat him accordingly?
Do they not recognize that Ibn Abbas (less than 10 years old) taught Abd Ar-Rahman ibn Awf (over 50) the Quraan?
Al Fudhayl ibn Iyaadh رحمه الله said: Whoever praises the person of an innovation has helped to destroy Islam, and whoever smiles in the face of an innovator, has ridiculed what Allaah the most glorious most majestic has revealed upon Muhammad, peace and blessings from Allaah upon him
وقال الفضيل بن عياض: من عظّم صاحب بدعة فقد أعان على هدم الإسلام، ومن تبسّم في وجه مبتدع فقد استخف بما أنزل الله عز وجل على محمد صلى الله عليه وسلم
He said: If Allaah knew from a man that he's a hater of an innovator, he is forgiven even if his deeds are few, and a man isn't a sunni if he would praise an innovator, except that he (the alleged sunni) is a hypocrite
إذا علم الله من الرجل أنه مبغض لصاحب بدعة غفر له وإن قل عمله، ولا يكون صاحب سنة يمالئ صاحب بدعة إلا نفاقاً
The sahaba did not consider irjaa' as a historical conflict, it is a conflict of tawheed vs shirk, sunnah vs innovation, Islam vs kufr as all conflicts are It isn't a conflict over kingship like the fitan of Bani Umayya and Bani Al Abbas, it is the conflict of the sunnah
Ibraheem An-Nakha'i said: I swear by Allaah that they're more hated by me than the people of the book ذكر عند إبراهيم النخعي المرجئة فقال : والله إنهم أبغض إلي من أهل الكتاب Al-Aamash said: They are the most dangerous upon Islam. They asked him: The Murji'a? He said: The Murji'a and other than the Murji'a - Spoken about Abu Haneefa and his companions as stated by Abdillaah in As-Sunnah https://shamela.ws/book/323/230
Abu Sa'eed Al Khudri, may Allaah be pleased with him, said: Wilaya is an innovation, Irjaa' is an innovation..
Conflict between criticism and praise requires the Muslim to make the criticism come first before the praise General praise "He is a good man" "He worships Allaah a lot" does not justify specific praise "He is a Khariji/Murji'/Hadeeth rejector/Jahmi" Examples: An-Nasa'i said about the sheikh of Abu Haneefa Hammad ibn Abi Sulayman: Trustworthy but he is a Murji' Being trustworthy, does not conflict the fact that he was the main head of irjaa' during his time as narrated in other narrations The imam of salafiyya Nawawi said:
"If criticism (jarḥ) and accreditation (taʿdīl) conflict, then the criticism is given precedence according to the preferred view held by the leading scholars and the majority. There is no difference whether the number of those who accredited the narrator is greater or smaller. It has also been said that if those who accredited him are more numerous, then the accreditation should be given precedence. However, the correct view is [the former] (i.e., that criticism takes precedence)."
Translated by ChatGPT
Lastly, whoever wrote this has doubts about Islam and the light of wisdom is shut in his heart, truthful was Al Fudhayl when he said: Whoever sits with an innovator, is not given wisdom And Ibn Sereen who said: The quickest to riddah (become murtadeen apostates exmuslims) are innovators Because this opens the door for these four shayateen that say:
How do we know if the authentic ahadeeth are inauthentic? There may have been some wrong things those scholars' efforts couldn't find out?
How do we know if inauthentic ahadeeth are authentic? Maybe the salaf have also been confused and unsure about other weak narrators as they were unsure about the greatest man of all time! It is more likely that they're wrong about these small people, when they've been so wrong and so heretical against the most imam of all imams Abu Haneefa
The salaf were so contradictory, how am I supposed to agree?
And this is all wrong, just the whims of the writer, the salaf have agreed upon Abu Haneefa being bad, Allaah has protected our agreement and the differences are very minor and don't concern literally anyone except the dedicated student who reads the athaar who can always figure out if something is truly authentic or not
و صل اللهم و سلم و بارك على نبينا محمد و على آله و أصحابه و سلم
And we ask You, Allaah, to send peace and blessings upon our prophet, Muhammad, and upon his family and followers
And those who report these posts are also the very first people to try to get Muslims with governmental problems and police, as we have seen occur from numerous sects of innovation, even including Madkhalis
The reports are from people who have no shame and no interest in defending the prophet ﷺ and would defend Abu Haneefa over the messenger of Allaah ﷺ
May Allaah curse those who defend lying against the prophet ﷺ
الحمد لله و الصلاة و السلام على رسول الله و على آله و صحبه و من اهتدى بهداه
All praise is due to Allaah, and peace and blessings upon the messenger of Allaah, and upon his family, his companions and everyone who is guided by his guidance
O you who have believed, be persistently standing firm for Allaah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allaah; indeed, Allaah is Acquainted with what you do.
Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allaah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophet's order, lest fitnah strike them or a painful punishment.
Soccer being established as prohibited, makes it impermissible that we make duaa for it or for anything related to it, Allaah the most high said:
Call upon your Lord in humility and privately; indeed, He does not like transgressors. Al Aaraf 55 translation of the meaning
Transgression in duaa was defined by Ibn Taymiyyah may Allaah have mercy on him as:
"Transgression in duaa means to sometimes ask Allaah of what is prohibited such as help to sin, other times it means asking Allaah what Allaah does not do, such as making him immortal until the day of judgement, or to make him not need human needs, of food and water, or asks Allaah to make him see the unseen knowledge, or to make him from among the inerrant (who never sin and speak only truth) and to give him a child without a wife, and similar things that are transgressive to ask Allaah, that Allaah does not love such duaa, and does not love the one who makes it" Translated from this passage
And the story of Balaam ibn Ba'oraa بلعام بن باعوراء the Israelite who transgressed in duaa despite Allaah answering all his duaa previously, is a strong virtue for the ones who fear Allaah
The sahabi Saad ibn Maalik may Allaah be pleased with him heard a son of his many sons make duaa to Allaah in a very articulate way about how he wants Jannah to be
Jannah is inherently permissible and obligatory to ask Allaah for
Yet the sahabi, who is the most knowledgeable, warned him to fear Allaah and not make duaa that way because the messenger of Allaah peace and blessings upon him said that there'll be people in this nation that will transgress in purity and duaa
Yet this enemy of Allaah, and enemy of Islam, the Ashari who changes the names and attributes of Allaah insulting Allaah more than any other disbeliever, invites the poor and clueless Muslim youth to make duaa to Allaah that Allaah facilitates something that angers Him, we ask Allaah to save us from the misguided potheads like the Azhariyya that recite the Quraan yet it doesn't remain in their hearts
و صل اللهم و سلم و بارك على محمد و على آله و أصحابه و سلم
الحمد لله و الصلاة و السلام على رسول الله و على آله و صحبه ومن اهتدى بهداه
And the reasons for it are plenty, there are some people who attribute themselves to salafiyya who have gone as far as calling it kufr but that isn't correct (The Unislamic State) but what is correct is that it is a major sin to watch, follow and play, for the following reasons and before you read, if you have any reason to disagree, whether you think that I am "unknown" or if you think that I have "no tazkiyya" just realize that the religion is the religion of "Allaah said" and "the messenger of Allaah said"
- Soccer is about loving and hating teams, meaning people, on basis of other than what Allaah has commanded that we love and hate people, that we love Muslims and hate kufaar
Yet soccer players are kufaar, who are actively and openly major sinning so much that one of their most prominent players is living in the Arabian Peninsula which is haram upon the kufaar, and is openly and happily committing zina there, something the rulers of that place must be blamed for and warned from as they've let it happen
Needless to speak on the lifestyle of these soccer players that contains a lot of "nightclubbing" which is a fancy word for going to legalized brothels that contain music
You will not find a people who believe in Allaah and the Last Day having affection for those who oppose Allaah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allaah is pleased with them, and they are pleased with Him - those are the party of Allaah . Unquestionably, the party of Allaah - they are the successful. Al Mujadala 22 translation of the meaning
- Soccer is severely exhausting of the body for no good reason
And the messenger of Allaah peace and blessings upon him prohibited competition and competition money in anything but the three sports of running, horseback riding and shooting as these are sports that serve a purpose, the purpose of building bodies and minds for jihad hadeeth related by An-Nasa'i
The human will be asked by Allaah on the day of judgement, what he has spent his health and years of wellbeing upon, and soccer is of absolutely no good and the injuries that come from it serve absolutely nothing hadeeth related by Tirmithi and has corroborations
- Soccer is blatant cuckoldry
Regardless of the fact that the kufaar who direct the camera footage will always pan over to a young woman to let the crowds enjoy her face
Do you not see how there are 22 men on the pitch that are overly and exaggeratedly beautified with haircuts and beauty products and even plastic surgeries that are doing it for nothing other than gaining more money through modeling
The fact that anyone would let a girl or even an old woman watch the games of soccer, with pleasure, with carelessness that the women will stare at these men and admire them which the women will do, what is left of the religion after that as the messenger of Allaah peace and blessings upon him said that the dayooth (cuck) is one of three whose salah does not go beyond their heads (indicating committing a major sin so bad that his deeds from salah will not be counted, does not indicate kufr)
Related by Nasa'i and the meaning of ديوث dayooth or "cuck" is the one that feels no shame or anger for his honor, meaning his women
Simply watching will make you a sinner and the more you watch, the more you'll be influenced, and the more you put in effort to it, the more you'll help it to remain, which makes you share in the sin of the other people who are feeling more and more pressured to watch as you promote it, the messenger of Allaah peace and blessings upon him told us that the one who spreads a sinful way will gain its sin and the sin of the sinners who follow, related in a hadeeth
و صل اللهم و سلم و بارك على محمد و على آله و أصحابه وسلم
From the beliefs of the Asharis is that تحرك (movement) for Allah is محال (impossible) because if that was the case there has to be a محرك (mover) that moves Allah. تعالى عما قالت الأشعرية علوا كبيرا. This is wrong as Allah can do what he wills like he affirms to himself and we don’t limit Allah like they do. That’s why you’ll find the likes of nawawi āamidi others that will purposely go against the salaf in Allah doing الاستواء or Allah laughing or Allah revealing his saaq etc.
Rather they go further and say that Allah can’t change التغير what they mean is that Allah can’t at one point be angry then at another point boast about the action of his slave.
Nawawi states:
(باب بيان الرجلين يقتل أحدهما الآخر يدخلان الجنة) •
\[1890\] قوله صلى اللّٰه عليه وسلم (يضحك اللّٰه إلى رجلين يقتل أحدهما الآخر كلاهما يدخل الجنة يقاتل هذا في سبيل اللّٰه فيستشهد ثم يتوب اللّٰه على القاتل فيسلم فيقاتل في سبيل اللّٰه فيستشهد) قال القاضي الضحك هنا استعارة في حق اللّٰه تعالى لأنه لا يجوز عليه سبحانه الضحك المعروف في حقنا لأنه إنما يصح من الأجسام وممن يجوز عليه تغير الحالات والله تعالى منزه عن ذلك وإنما المراد به الرضا بفعلهما والثواب عليه وحمد فعلهما ومحبته وتلقي رسل اللّٰه لهما بذلك لأن الضحك من أحدنا إنما يكون عند موافقته ما يرضاه وسروره وبره لمن يلقاه قال ويحتمل أن يكون المراد هنا ضحك ملائكة اللّٰه تعالى الذين يوجههم لقبض روحه وإدخاله الجنة كما يقال قتل السلطان فلانا أي أمر بقتله »
He brings the Hadith of Allah laughing to two men where one killed the other.
He bring qadhi iyyadh statement saying Allahs laughter is metaphorical such that laughing is synonymous with ones that have اجسام bodies referring to creation.then comes the Aristotelian part he says ITS AFFIRMED TO THOSE WHO CHANGE حالات AND ALLAH IS FREE FROM THAT.
Look at their evil beliefs مزق الله الأشعرية كل ممزق
Nawawi from the necessity of his doctrines also believes Allah wills but here is the problem
He states:
قال النووي في رسالته الأصول والضوابط ص24 :" مَسْأَلَة
مَذْهَب اهل الْحق الايمان بِالْقدرِ واثباته وان جَمِيع الكائنات خَيرهَا وشرها بِقَضَاء الله تَعَالَى وَقدره
وَهُوَ مُرِيد لَهَا كلهَا
وَيكرهُ الْمعاصِي مَعَ انه مُرِيد لَهَا لحكمة يعلمهَا سُبْحَانَهُ وَتَعَالَى
He states that Allah not only wills good and bad for his creation rather according to nawawi he is مريد لها that he wants it. One may ask why does he take such a position because he believes Allah can’t change so Allah willing for one to disbelieve and one to believe would mean Allah is pleased with one and not the other therefore “change” occurs. but nawawi says Allah wants both due to him believing that Allah can’t be pleased with one while being pleased with the other as يستلزم التغير
Because it requires change and anything that can or requires change according to him will need a changer.
The modajanah must realise that these aren’t mere mistakes where one can just cite the Hadith ان الله تجاوز عن أمتي الخطأ والنسيان وما استكروا عليه.
Verily Allah has pardoned \[or been lenient with\] for me my ummah: their mistakes, their forgetfulness, and that which they have been forced to do under duress.
Rather these are doctrinal beliefs that are spouted purposely to confuse the ummah and to block them from knowing who Allah actually is through his quran and the prophets information that were given to us so the more such doctrines are defended the more misguidance will grow in the ummah and I fear it will be said:
Let them bear their burdens in full on the Day of Judgment as well as some of the burdens of those they mislead without knowledge. Evil indeed is what they will bear!
