Islamophobes & 72 Firaq | Muslims' Corner Response

Shaykh Ibn Taymiyyah, may Allah have mercy on him, said: "As for identifying the misguided sects, the earliest we know who spoke about condemning them were Yusuf ibn Asbat and then Abdullah ibn al-Mubarak, both of whom were esteemed leaders among the prominent scholars of Muslims. They said: The roots of heresies are four: 1. The Rawafid (Shia), 2. The Khawarij, 3. The Qadariyyah, 4. The Murji'ah. It was said to Ibn al-Mubarak: 'And the Jahmiyyah?' He replied: 'Those are not even from the Ummah of Muhammad,' and he used to say: 'We can recount the words of Jews and Christians, but we cannot recount the words of the Jahmiyyah.'"

Majmu' al-Fatawa (350/3)

Allah's perfection is not dependent on His creations; rather, His perfection is intrinsic to His essence and attributes. Creation (khalq), which is a characteristic of perfection, is an active attribute that resides with Him. The creation itself is not an attribute of Allah, so His perfection does not depend on it. The dependence of His perfections on His attributes is not considered impossible by those who believe that knowledge, power, and will are attributes of perfection that reside with Allah. Their relation to something separate does not imply that Allah's perfection requires something external. Power is a perfection that pertains to what is possible, creation is a perfection that pertains to what is created, knowledge is a perfection that pertains to what is known, hearing is a perfection that pertains to what is heard, and sight is a perfection that pertains to what is seen. This does not necessitate that He needs what is heard, seen, known, or created for His perfection; rather, His perfection is due to His attributes that reside within His essence. #Asmaa_Sifaat #Kalam

Whoever reads the books of al-Mutakalimoon (the theologians), such as the Mu'tazilites and those who came after them, will realize that they were "obsessed" with the philosophical culture they were trying to refute. They adopted its tools and attempted to "rationalize" many beliefs to make them appear coherent. Look at Al-Qadi Abdul Jabbar, for instance, when he speaks about proving Allah's ability to resurrect and the correctness of the re-creation of the remaining attribute. He says: "Everything that is within Allah's power to create remains as long as its existence does not depend on a cause that does not remain, so its re-creation is valid. Whatever fails some of these conditions, its re-creation is not valid!" Forget about the "convoluted" language and its complexity that evokes sorrow, but look at this intellectual infatuation that makes an issue like Allah's ability to resurrect the dead as He wills and when He wills—He has absolute power that human minds cannot comprehend—seem to need rationalization to be acceptable to minds! This is the case with most theological issues; they seek to "solve a problem" that exists only in their minds, captivated by primitive philosophical thinking tools full of problems and absurdities! Today, you do not feel the need to rationalize the divine power to resurrect and bring the dead back to life. You inherently understand that Allah has absolute power, the nature of which humans cannot comprehend. Just as He created life initially, He can resurrect the dead as He wills. The matter is easy for Him, and believing in it is simple for those who believe in Allah and His sublime attributes and in the message of Muhammad ﷺ as reason directs. Thus, there is no need to try to justify the resurrection in this intellectual manner. The truth is, the more I delve into Ilmu al-Kalam (the study of theology), the more I am convinced that the early scholars who criticized this field, like Imam Malik, Imam Al-Awza'i, Imam Al-Shafi'i, and their peers, understood the fragility of this domain and its reliance on mental illusions without definitive evidence. It is like swimming outside the circle of certainty. Their minds, may Allah be pleased with them, were larger and more expansive, contrary to the common view that theologians had great minds. They might have been "intelligent," but there is a huge difference between "mind (aql)" and "intelligence (zakaa')." Not every intelligent person is wise (rational); the intelligent one might lead himself to peril! #Mu'tazilah #Kalam

Abdullah ibn Umar R. reported: The Prophet, peace and blessings be upon him, said, “The curse of Allah is upon the one who insults my companions.” Source: al-Mu’jam al-Awsaṭ 7015 Grade: Hasan

Regarding those who Slanders the Sahaba, Imam Malik (Rahimahullah) said, “These are the people who wanted to blame the Prophet pbuh, but were unable to do so, so they blamed his companions; So that people are compelled to speak ill of the Messenger, because they will say that if he were good, his companions would be good." -Ibn Taymiyyah, As-Saremul Maslul p. 580.

A Christian may say, “You believe that the Qur’an is uncreated and eternal, well, we feel the same about Jesus. You say that there are two eternal and uncreated things, the Qur’an and God, and we say there are three uncreated and eternal persons, the Father, Son, and Holy Ghost. Yet you call me an idolater and accuse me of worshipping three gods. Do you worship two gods then?” Answer: Obviously, we Muslims do not worship the Qur’an and we never will. But why not? Is it not the speech of God? Sure it is. Speech, however, is not a “separate and distinct personality” of God but rather an attribute or reflection of Him that cannot be separated. God’s attribute of Mercy (Rahma) is certainly never detached from Him and is also uncreated. His eternal Word is precisely identical. The Christian believes that God is in three persons and that Jesus, the revelation of God, is a person or entity in his own right. The Qur’an, however, is a revelation of God’s only person. There is no plurality in God’s holy person whatsoever. Besides, is Jesus really uncreated? Paul calls him “the firstborn of all creation” in Colossians 1:15. There are a total of ninety-nine attributes that Allah, most Exalted, has revealed to us in the Qur’an. The Qur’an itself embodies many of these attributes and is frequently referred to as “Light,” “Truth,” and “Mercy.” These ninety-nine attributes are reflections of the one essence of God that help us to understand His Will and to develop and maintain a relationship with Him by familiarizing ourselves with him personally. For example, you may think that you are merciful or loving, yet Allah is infinitely more merciful and loving as He is called al-Rahman and al-Wadud, the most Merciful and most Loving, respectively. Dr. Ali Ataie #Short_Q_Series

A Christian may say, “You believe that the Qur’an is uncreated and eternal, well, we feel the same about Jesus. You say that there are two eternal and uncreated things, the Qur’an and God, and we say there are three uncreated and eternal persons, the Father, Son, and Holy Ghost. Yet you call me an idolater and accuse me of worshipping three gods. Do you worship two gods then?” Answer: Obviously, we Muslims do not worship the Qur’an and we never will. But why not? Is it not the speech of God? Sure it is. Speech, however, is not a “separate and distinct personality” of God but rather an attribute or reflection of Him that cannot be separated. God’s attribute of Mercy (Rahma) is certainly never detached from Him and is also uncreated. His eternal Word is precisely identical. The Christian believes that God is in three persons and that Jesus, the revelation of God, is a person or entity in his own right. The Qur’an, however, is a revelation of God’s only person. There is no plurality in God’s holy person whatsoever. Besides, is Jesus really uncreated? Paul calls him “the firstborn of all creation” in Colossians 1:15. There are a total of ninety-nine attributes that Allah, most Exalted, has revealed to us in the Qur’an. The Qur’an itself embodies many of these attributes and is frequently referred to as “Light,” “Truth,” and “Mercy.” These ninety-nine attributes are reflections of the one essence of God that help us to understand His Will and to develop and maintain a relationship with Him by familiarizing ourselves with him personally. For example, you may think that you are merciful or loving, yet Allah is infinitely more merciful and loving as He is called al-Rahman and al-Wadud, the most Merciful and most Loving, respectively. Dr. Ali Ataie #Short_Q_Series

Refuting Ash'ariyyah: Their Implicit belief in Qur'anic Texts being Created. The Ash’aris believe that the Quran that we have which is contained in the Mushaf is in fact created, because Allah Speaks without sound or letters. Here I will try to refute their claims possible in 3 Portions insha'Allah. Portion-1: The Eternal And Uncreated Nature of The Qur'an . ⭐Main Argument: The Qur'an's content whether read or written, is eternal and Uncreated But the medium (Ink, voice, paper) are created. 🚨Possible Objection from Ash'ariyyah: Writing or printing the Qur'anic verse involves retyping it, implying it isn't eternal, Thus all Texts which were printed aren't eternal ⭐ Counter Arguments: 1. Reading & Writing • Objection to Ash'ariyyah: If writing or printing a Qur'anic verse means retyping which according to them implies created because our hands are involved here to write or print, Then what we "Read" is also created because Our voice is involved here to recite. Both of these thoughts are incorrect and deviant. • Response to Ash'ariyyah: The act of reading produces sound which is created but what we recite is eternal. More specifically The Medium and Actions are created But The message we recite or read is Uncreated. Same goes for printed or written texts. The ink and paper are created as medium, but the texts with its essence and meaning are Uncreated. 2. Exact Copy: • Objection to Ash'ariyyah: Their thoughts about our claim of the rewritten or printed Qur'anic verses are Eternally implies claiming New Uncreated/Eternal verses, which is a nonsensical thought indeed. • Response to Ash'ariyyah: Rewritten or Printed means Copying the exact Message from the Qur'an, which is Eternal because An Exact copy of texts retains its Eternal Nature. 🌼 Scholars Stance: Sheikh Ibn Taimiyyah said in Majmu' al-Fatawa (12/85): "And Ahmad Ibn Hanbal Rahimahullah rejected the saying of one who said, "When Allaah created the letters..." it is related from him (Ahmad) that he said, "Whoever said a letter from the letters of the alphabet is created then he is a Jahmite because he has traversed a path towards innovation, and whoever said that (the letter) is created then he has said that the Qur'an is created." And Ahmad as well as others from the Imaams have explicitly stated that Allaah has never ceased speaking when He wills and He made it clear that Allaah speaks with His will..." Ibn Al-Qayyim clarified this in his book As-Sawaa’iq Al-Mursalah; he said: “If it is said: "Are the letters of the Mu'jam (Arabic lexicon) eternal or created?" Then, the answer is that the letter is of two kinds: the letter which is uttered by the creature is created, but the letters of the Quran are not created. If it is said: "How could the same letter be created and not created?" Then the answer is that it is not the same in itself but the same in its kind.." Imam Al-Bukhari clarified his belief with regard to this matter in his book entitled ''The actions of men are created'' as he said: 'Their movements, voices, provisions, and writings are created, whereas the Quran which is recited, written in the Mus-haf (the text of the book of the Quran) and which people learnt by heart, are the Words of Allaah and are not created.' Allaah Says (what means): {Rather, it [i.e. the Quran] is distinct verses [preserved] within the breasts of those who have been given knowledge.}[Quran 29:49]. As a matter of fact, what Imaam Al-Bukhari said, is exactly the belief of Ahlus-Sunnah Wal-Jamaa'ah.

Al-Hakam ibn al-A’raj reported: I went to Ibn Abbas, may Allah be pleased with him, and I said, “Tell me about fasting the day of Ashura.” Ibn Abbas said, “When you see the crescent of the month of al-Muharram, count the days and wake up to fast on the ninth day.” I said, “Is this how the Messenger of Allah, peace and blessings be upon him, fasted it?” Ibn Abbas said, “Yes.” Source: S‌ah‌i‌h‌ Muslim 1133 Grade: Sahih (authentic) according to Muslim

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