1) The document discusses differing interpretations of Quranic verses related to theological issues like free will, predestination, and divine mercy.
2) It analyzes verses about God creating different religious communities and the reasons for religious disagreements. Some interpret these verses as indicating predestination, while others emphasize free will.
3) The author presents various scholarly opinions on reconciling verses about religious differences with others about divine guidance and mercy, without conclusively taking a side.
This document provides a summary of the key beliefs and doctrines contained in the "Al-Aqidatu-n-Nasafiyyah" text by Imam An-Nasafi. It discusses Allah's attributes, the creation of the world and beings, prophethood, the afterlife, and other core Islamic concepts over the course of 3 sentences or less for each topic.
The document discusses the difference between the form and reality of sacred law and spirituality. It states that the form involves outward adherence to religious rulings, while the reality involves deeper spiritual perfection. It argues that the "greater jihad" refers to struggling against one's physical desires and maintaining spiritual equilibrium, not just struggling against the self. Overall it aims to elucidate the stages of spiritual progress from outward adherence to inward truth.
Barzakh refers to the intermediate state between death and the Day of Judgment. The document discusses what happens in Barzakh, including that souls temporarily leave the body during sleep and return upon waking. In Barzakh, some souls reside in paradise, some in hell, and others sleep until the Day of Judgment. The document also describes punishments in the grave, life for souls in Barzakh, and how Imam Ali could see believers seated in groups in Wadi as Salaam graveyard.
1. In Islam, God is strictly monotheistic and unitarian - the one and only God who created the universe and controls everything within it.
2. God has many names that describe different aspects of the divine nature, including the all-powerful, all-knowing, ever-living creator and sustainer of the world.
3. While humans cannot fully comprehend God, the Quran provides attributes to help understand God, such as the merciful, compassionate, and forgiving nature of God.
Here the Quran clearly states that repentance is accepted from apostates who repent, and that the punishment for apostasy is from God, not murder by other humans. Taking a human life for apostasy has no basis in the Quran.
The document provides a preface on supplications and ziyaarat (salutations) in Islam. It discusses:
1) Supplications are profound lessons in monotheism, creed, and ethics. They explain Islamic laws and injunctions.
2) Ziyaarat are conversations with Allah's infallible proofs - the Prophet and Imams. Recognizing and loving them through ziyaarat is obligatory to approach Allah.
3) Proper manners for supplication include knowing what you say, sincerity of heart, dependence on Allah even when content, recognizing Allah's greatness, and expecting your needs to be fulfilled.
This document discusses life after death (Al-Akhirah) in 3 parts: death, the hereafter, and scenes of the hereafter. It defines death as the separation of the soul from the body and defines Al-Akhirah as life after death beginning with resurrection. It explains that the hereafter is necessary for God to be just. Scenes of the hereafter include resurrection, judgment where deeds are weighed, and recompense - either reward in paradise for obedience or punishment in hell for sins and wrongdoings. The document encourages preparing good deeds for the next life.
This document provides a summary of the key beliefs and doctrines contained in the "Al-Aqidatu-n-Nasafiyyah" text by Imam An-Nasafi. It discusses Allah's attributes, the creation of the world and beings, prophethood, the afterlife, and other core Islamic concepts over the course of 3 sentences or less for each topic.
The document discusses the difference between the form and reality of sacred law and spirituality. It states that the form involves outward adherence to religious rulings, while the reality involves deeper spiritual perfection. It argues that the "greater jihad" refers to struggling against one's physical desires and maintaining spiritual equilibrium, not just struggling against the self. Overall it aims to elucidate the stages of spiritual progress from outward adherence to inward truth.
Barzakh refers to the intermediate state between death and the Day of Judgment. The document discusses what happens in Barzakh, including that souls temporarily leave the body during sleep and return upon waking. In Barzakh, some souls reside in paradise, some in hell, and others sleep until the Day of Judgment. The document also describes punishments in the grave, life for souls in Barzakh, and how Imam Ali could see believers seated in groups in Wadi as Salaam graveyard.
1. In Islam, God is strictly monotheistic and unitarian - the one and only God who created the universe and controls everything within it.
2. God has many names that describe different aspects of the divine nature, including the all-powerful, all-knowing, ever-living creator and sustainer of the world.
3. While humans cannot fully comprehend God, the Quran provides attributes to help understand God, such as the merciful, compassionate, and forgiving nature of God.
Here the Quran clearly states that repentance is accepted from apostates who repent, and that the punishment for apostasy is from God, not murder by other humans. Taking a human life for apostasy has no basis in the Quran.
The document provides a preface on supplications and ziyaarat (salutations) in Islam. It discusses:
1) Supplications are profound lessons in monotheism, creed, and ethics. They explain Islamic laws and injunctions.
2) Ziyaarat are conversations with Allah's infallible proofs - the Prophet and Imams. Recognizing and loving them through ziyaarat is obligatory to approach Allah.
3) Proper manners for supplication include knowing what you say, sincerity of heart, dependence on Allah even when content, recognizing Allah's greatness, and expecting your needs to be fulfilled.
This document discusses life after death (Al-Akhirah) in 3 parts: death, the hereafter, and scenes of the hereafter. It defines death as the separation of the soul from the body and defines Al-Akhirah as life after death beginning with resurrection. It explains that the hereafter is necessary for God to be just. Scenes of the hereafter include resurrection, judgment where deeds are weighed, and recompense - either reward in paradise for obedience or punishment in hell for sins and wrongdoings. The document encourages preparing good deeds for the next life.
The Meaning of the Qur'an is a fresh English rendering of Tafhim-ul-Qur’an, Maulana Syed Abu Ala Moududi’s monumental and masterly Urdu translation of the Qur’an and a selection of his commentary. The translator has undertaken the delicate and difficult task of rendering this work in English under the guidance of the Maulana himself. Here is a work with a difference, by a dedicated scholar of an entirely different sort. An immense wealth of profound understanding of the Qur’an is here, a vast treasure of knowledge and deep insight, and a valuable exposition of some social, political, economic and legal teachings of the Qur’an.
This comprehensive Tafsir answers contemporary questions, and makes the Qur’an fully relevant to the concerns of day, yet it loses nothing of its timelessness nor sacrifices any of the traditional understanding. It demonstrates the unity and coherence of the Qur’an by centring everything on its message, like gems hung on a single string.
This Tafsir is particularly suitable for Muslims with no direct access to the Arabic original.
The Meaning of the Qur'an is a fresh English rendering of Tafhim-ul-Qur’an, Maulana Syed Abu Ala Moududi’s monumental and masterly Urdu translation of the Qur’an and a selection of his commentary. The translator has undertaken the delicate and difficult task of rendering this work in English under the guidance of the Maulana himself. Here is a work with a difference, by a dedicated scholar of an entirely different sort. An immense wealth of profound understanding of the Qur’an is here, a vast treasure of knowledge and deep insight, and a valuable exposition of some social, political, economic and legal teachings of the Qur’an.
This comprehensive Tafsir answers contemporary questions, and makes the Qur’an fully relevant to the concerns of day, yet it loses nothing of its timelessness nor sacrifices any of the traditional understanding. It demonstrates the unity and coherence of the Qur’an by centring everything on its message, like gems hung on a single string.
This Tafsir is particularly suitable for Muslims with no direct access to the Arabic original.
This document provides an outline and summary of a presentation on human relations in Islam. It discusses the peaceful relations between the Prophet Muhammad and Jews/Christians, passages from the Quran promoting tolerance and justice, and sayings of the Prophet emphasizing kindness towards others. The presentation aims to promote understanding and cooperation between people of different faiths.
1. The document discusses Islamic beliefs around al-Qadr or divine predestination. It explains that everything, both good and bad, occurs by Allah's will and knowledge which was decreed in the Preserved Tablet.
2. While events are decreed by Allah, humans still have free will over their own actions and will be held accountable for their choices. Allah gave humans the power to choose but controls all circumstances.
3. Belief in al-Qadr is obligatory in Islam. It does not mean humans have no free will or that supplication is useless, rather Allah answers prayers in accordance with his divine decree. Humans are still commanded to worship and obey Allah.
The Meaning of the Qur'an is a fresh English rendering of Tafhim-ul-Qur’an, Maulana Syed Abu Ala Moududi’s monumental and masterly Urdu translation of the Qur’an and a selection of his commentary. The translator has undertaken the delicate and difficult task of rendering this work in English under the guidance of the Maulana himself. Here is a work with a difference, by a dedicated scholar of an entirely different sort. An immense wealth of profound understanding of the Qur’an is here, a vast treasure of knowledge and deep insight, and a valuable exposition of some social, political, economic and legal teachings of the Qur’an.
This comprehensive Tafsir answers contemporary questions, and makes the Qur’an fully relevant to the concerns of day, yet it loses nothing of its timelessness nor sacrifices any of the traditional understanding. It demonstrates the unity and coherence of the Qur’an by centring everything on its message, like gems hung on a single string.
This Tafsir is particularly suitable for Muslims with no direct access to the Arabic original.
What does “Islam” mean?
The word الإسلام [Islam] is an infinitive word derived from س ل م [silm] root in if‘al pattern and used as noun and infinitive. The word silm means “release/keeping away; and to be distant from fear, doubt, trouble, lack of peace, unhappiness, fight, war, pain, suffering, material and spiritual inconveniences, weakness and decaying, and all the negativities.” This word is also the root of salim, selam, teslim, Islam etc. The word’s “Islam” form means “strengthening” [removal from problems, worries, fear, unhappiness, fights, wars, and similar negative things]. Hence, the religion Islam means the “the religion that strengthens humans [entire range of principles that protects and secures people by putting a distance between them and problems, worries, war, weakness, spiritual illness, unhappiness, and similar things].”
Quranic passages themes & their importance(o level islamiyat )Mukhtar Ahmad
I AM AN O LEVEL ISLAMIYAT SENIOR TEACHER IN BEACONHOUSE SCHOOL SYSTEM.
I am writing a new research based book of o level islamiyat for teachers & students named " IDEAL ISLAMIYAT "
1. The Islamic conception of God is strictly monotheistic - God alone has absolute and independent existence, and everything else exists only by His will.
2. God has many names in Islam that describe His attributes, such as Al-Rahman (The Merciful) and Al-Rahim (The Compassionate). He is also seen as the Creator, Sustainer, and Judge of humanity.
3. Muslims are commanded to have constant awareness of God through acts like remembrance (dhikr) and obedience to His laws as revealed in the Quran and teachings of Muhammad. They are also to repent when failing to fulfill God's requirements.
Presentation haqiqat-of-muhammad-v2-170913Sadiq Alam
The document discusses the importance of understanding the haqiqat (true essence or inner reality) of Rasulullah Muhammad (peace be upon him). It argues that without recognizing his haqiqat, we cannot properly give him the honor and respect due to him. It explores how Rasulullah was the first thing created by Allah and the light sent to humanity. It also discusses how focusing on Rasulullah's outward human form versus his inner spiritual realities impacted how he described himself. The document emphasizes that Rasulullah attained the highest level of transparency and oneness with Allah through divine love.
This document discusses the conflict between Islam and secularism. It argues that secularism is a contemporary manifestation of jahiliyyah (ignorance) and is fundamentally at odds with Islamic monotheism. Secularism restricts Islam to the mosque and seeks to govern society without Islamic law, which constitutes polytheism. The document outlines how secularism entered Muslim lands through the influence of hypocritical secularists, using Turkey as an example. It concludes that secularism has no place in Muslim societies due to Islam's all-encompassing nature and the historical compatibility of Islam with science.
1) On the Day of Judgement, the book of deeds containing all of one's actions will be opened and one will remember everything they have done.
2) People will be judged based on whether their good deeds outweigh their bad deeds, and they will receive their book in their right or left hand accordingly.
3) Sending salawat (blessings) upon Prophet Muhammad and his family is considered the most weighty deed that can help increase the measure of one's good deeds and make them heavier on the scale.
1. The documents discuss Allah's relationship to the created world through several passages from the Quran. They describe Allah as the sole creator and sustainer of all things, with perfect knowledge and authority over everything in the heavens and earth. The passages emphasize Allah's uniqueness, majesty, and that nothing can be compared to Him. Muslims are instructed to worship only Allah and avoid shirk by developing a strong understanding of tawhid through contemplating the signs of Allah's power in nature.
1) The document discusses the importance of engaging with the Quran through the heart, mind, body and soul. It emphasizes emotional involvement, intellectual reflection, physical acts like recitation, and spiritual purification.
2) It warns that those who turn away from remembering Allah and reflecting on the Quran will face negative consequences on the Day of Judgment, being forgotten, blind and burdened.
3) True engagement with the Quran requires love for the book, attachment to it, and interacting with it at every moment through emotions, thoughts, actions and spiritual striving to live according to its teachings.
This passage from the Quran emphasizes Allah's supreme power and knowledge. It states that Allah has knowledge of all things, both hidden and visible. No one shares in His sovereignty or attributes. He is perfect in His wisdom, power and attributes. Human vision cannot comprehend Him but His knowledge encompasses all things. The passage highlights Allah's uniqueness and oneness as the sole Creator and Sustainer of the universe.
Allah has 99 names that indicate his divine attributes. This document defines the meaning and provides evidence from the Quran or hadith for 15 of Allah's names:
1) Allah means the one God worthy of worship.
2) Rab means the creator and sustainer of all.
3) Ahad means the one without any partners.
4) Rahman and Raheem mean the most gracious and most merciful respectively.
5) Hayy means the ever-living who never dies.
1. The document discusses the Islamic concept of Tawheed or monotheism through an analysis of Surah Al-Fatiha and Surah Ikhlas from the Quran.
2. It explains the three categories of Tawheed - Tawheed of Lordship, Tawheed of Worship, and Tawheed of Allah's names and attributes.
3. Both surahs emphasize strict monotheism and reaffirm that Allah is the one and only God who is eternal and without peer.
This document discusses the three types of nafs (self) mentioned in the Quran:
1) Al-nafs al-ammārah bil-sū' - The self prone to evil
2) Al-nafs al-lawwāmah - The self-reproaching soul that feels guilt over sins
3) Al-nafs al-mutmainnah - The tranquil soul at peace with God
It provides details on each type from Quranic verses and hadith. The purpose of understanding these three selves is to help people purify themselves through struggle and obedience to reach the highest level of being a tranquil soul pleased with God.
The document contains several groups of three or four related quotes on different topics. Some of the groupings include:
- Three quotes on ideas and uncertainty from Émile-Auguste Chartier, Kevlin Henney, and Virginia Satir.
- Four programming principles from Andrew Hunt and David Thomas: test early, test often, test automatically.
- Three types of programs from Meir M Lehman: S-programs, P-programs, and E-programs.
- Four stages of the PDSA cycle from Deming: plan, do, study, act.
Presented at GOTO Nights (20th September 2016)
The SOLID principles are often presented as being core to good code design practice. Each of S, O, L, I and D do not, however, necessarily mean what programmers expect they mean or are taught. By understanding this range of beliefs we can learn more about practices for objects, components and interfaces than just S, O, L, I and D.
This talk reviews the SOLID principles and reveals contradictions and different interpretations. It is through paradoxes and surprises we often gain insights. We will leave SOLID somewhat more fluid, but having learnt from them more than expected.
The Meaning of the Qur'an is a fresh English rendering of Tafhim-ul-Qur’an, Maulana Syed Abu Ala Moududi’s monumental and masterly Urdu translation of the Qur’an and a selection of his commentary. The translator has undertaken the delicate and difficult task of rendering this work in English under the guidance of the Maulana himself. Here is a work with a difference, by a dedicated scholar of an entirely different sort. An immense wealth of profound understanding of the Qur’an is here, a vast treasure of knowledge and deep insight, and a valuable exposition of some social, political, economic and legal teachings of the Qur’an.
This comprehensive Tafsir answers contemporary questions, and makes the Qur’an fully relevant to the concerns of day, yet it loses nothing of its timelessness nor sacrifices any of the traditional understanding. It demonstrates the unity and coherence of the Qur’an by centring everything on its message, like gems hung on a single string.
This Tafsir is particularly suitable for Muslims with no direct access to the Arabic original.
The Meaning of the Qur'an is a fresh English rendering of Tafhim-ul-Qur’an, Maulana Syed Abu Ala Moududi’s monumental and masterly Urdu translation of the Qur’an and a selection of his commentary. The translator has undertaken the delicate and difficult task of rendering this work in English under the guidance of the Maulana himself. Here is a work with a difference, by a dedicated scholar of an entirely different sort. An immense wealth of profound understanding of the Qur’an is here, a vast treasure of knowledge and deep insight, and a valuable exposition of some social, political, economic and legal teachings of the Qur’an.
This comprehensive Tafsir answers contemporary questions, and makes the Qur’an fully relevant to the concerns of day, yet it loses nothing of its timelessness nor sacrifices any of the traditional understanding. It demonstrates the unity and coherence of the Qur’an by centring everything on its message, like gems hung on a single string.
This Tafsir is particularly suitable for Muslims with no direct access to the Arabic original.
This document provides an outline and summary of a presentation on human relations in Islam. It discusses the peaceful relations between the Prophet Muhammad and Jews/Christians, passages from the Quran promoting tolerance and justice, and sayings of the Prophet emphasizing kindness towards others. The presentation aims to promote understanding and cooperation between people of different faiths.
1. The document discusses Islamic beliefs around al-Qadr or divine predestination. It explains that everything, both good and bad, occurs by Allah's will and knowledge which was decreed in the Preserved Tablet.
2. While events are decreed by Allah, humans still have free will over their own actions and will be held accountable for their choices. Allah gave humans the power to choose but controls all circumstances.
3. Belief in al-Qadr is obligatory in Islam. It does not mean humans have no free will or that supplication is useless, rather Allah answers prayers in accordance with his divine decree. Humans are still commanded to worship and obey Allah.
The Meaning of the Qur'an is a fresh English rendering of Tafhim-ul-Qur’an, Maulana Syed Abu Ala Moududi’s monumental and masterly Urdu translation of the Qur’an and a selection of his commentary. The translator has undertaken the delicate and difficult task of rendering this work in English under the guidance of the Maulana himself. Here is a work with a difference, by a dedicated scholar of an entirely different sort. An immense wealth of profound understanding of the Qur’an is here, a vast treasure of knowledge and deep insight, and a valuable exposition of some social, political, economic and legal teachings of the Qur’an.
This comprehensive Tafsir answers contemporary questions, and makes the Qur’an fully relevant to the concerns of day, yet it loses nothing of its timelessness nor sacrifices any of the traditional understanding. It demonstrates the unity and coherence of the Qur’an by centring everything on its message, like gems hung on a single string.
This Tafsir is particularly suitable for Muslims with no direct access to the Arabic original.
What does “Islam” mean?
The word الإسلام [Islam] is an infinitive word derived from س ل م [silm] root in if‘al pattern and used as noun and infinitive. The word silm means “release/keeping away; and to be distant from fear, doubt, trouble, lack of peace, unhappiness, fight, war, pain, suffering, material and spiritual inconveniences, weakness and decaying, and all the negativities.” This word is also the root of salim, selam, teslim, Islam etc. The word’s “Islam” form means “strengthening” [removal from problems, worries, fear, unhappiness, fights, wars, and similar negative things]. Hence, the religion Islam means the “the religion that strengthens humans [entire range of principles that protects and secures people by putting a distance between them and problems, worries, war, weakness, spiritual illness, unhappiness, and similar things].”
Quranic passages themes & their importance(o level islamiyat )Mukhtar Ahmad
I AM AN O LEVEL ISLAMIYAT SENIOR TEACHER IN BEACONHOUSE SCHOOL SYSTEM.
I am writing a new research based book of o level islamiyat for teachers & students named " IDEAL ISLAMIYAT "
1. The Islamic conception of God is strictly monotheistic - God alone has absolute and independent existence, and everything else exists only by His will.
2. God has many names in Islam that describe His attributes, such as Al-Rahman (The Merciful) and Al-Rahim (The Compassionate). He is also seen as the Creator, Sustainer, and Judge of humanity.
3. Muslims are commanded to have constant awareness of God through acts like remembrance (dhikr) and obedience to His laws as revealed in the Quran and teachings of Muhammad. They are also to repent when failing to fulfill God's requirements.
Presentation haqiqat-of-muhammad-v2-170913Sadiq Alam
The document discusses the importance of understanding the haqiqat (true essence or inner reality) of Rasulullah Muhammad (peace be upon him). It argues that without recognizing his haqiqat, we cannot properly give him the honor and respect due to him. It explores how Rasulullah was the first thing created by Allah and the light sent to humanity. It also discusses how focusing on Rasulullah's outward human form versus his inner spiritual realities impacted how he described himself. The document emphasizes that Rasulullah attained the highest level of transparency and oneness with Allah through divine love.
This document discusses the conflict between Islam and secularism. It argues that secularism is a contemporary manifestation of jahiliyyah (ignorance) and is fundamentally at odds with Islamic monotheism. Secularism restricts Islam to the mosque and seeks to govern society without Islamic law, which constitutes polytheism. The document outlines how secularism entered Muslim lands through the influence of hypocritical secularists, using Turkey as an example. It concludes that secularism has no place in Muslim societies due to Islam's all-encompassing nature and the historical compatibility of Islam with science.
1) On the Day of Judgement, the book of deeds containing all of one's actions will be opened and one will remember everything they have done.
2) People will be judged based on whether their good deeds outweigh their bad deeds, and they will receive their book in their right or left hand accordingly.
3) Sending salawat (blessings) upon Prophet Muhammad and his family is considered the most weighty deed that can help increase the measure of one's good deeds and make them heavier on the scale.
1. The documents discuss Allah's relationship to the created world through several passages from the Quran. They describe Allah as the sole creator and sustainer of all things, with perfect knowledge and authority over everything in the heavens and earth. The passages emphasize Allah's uniqueness, majesty, and that nothing can be compared to Him. Muslims are instructed to worship only Allah and avoid shirk by developing a strong understanding of tawhid through contemplating the signs of Allah's power in nature.
1) The document discusses the importance of engaging with the Quran through the heart, mind, body and soul. It emphasizes emotional involvement, intellectual reflection, physical acts like recitation, and spiritual purification.
2) It warns that those who turn away from remembering Allah and reflecting on the Quran will face negative consequences on the Day of Judgment, being forgotten, blind and burdened.
3) True engagement with the Quran requires love for the book, attachment to it, and interacting with it at every moment through emotions, thoughts, actions and spiritual striving to live according to its teachings.
This passage from the Quran emphasizes Allah's supreme power and knowledge. It states that Allah has knowledge of all things, both hidden and visible. No one shares in His sovereignty or attributes. He is perfect in His wisdom, power and attributes. Human vision cannot comprehend Him but His knowledge encompasses all things. The passage highlights Allah's uniqueness and oneness as the sole Creator and Sustainer of the universe.
Allah has 99 names that indicate his divine attributes. This document defines the meaning and provides evidence from the Quran or hadith for 15 of Allah's names:
1) Allah means the one God worthy of worship.
2) Rab means the creator and sustainer of all.
3) Ahad means the one without any partners.
4) Rahman and Raheem mean the most gracious and most merciful respectively.
5) Hayy means the ever-living who never dies.
1. The document discusses the Islamic concept of Tawheed or monotheism through an analysis of Surah Al-Fatiha and Surah Ikhlas from the Quran.
2. It explains the three categories of Tawheed - Tawheed of Lordship, Tawheed of Worship, and Tawheed of Allah's names and attributes.
3. Both surahs emphasize strict monotheism and reaffirm that Allah is the one and only God who is eternal and without peer.
This document discusses the three types of nafs (self) mentioned in the Quran:
1) Al-nafs al-ammārah bil-sū' - The self prone to evil
2) Al-nafs al-lawwāmah - The self-reproaching soul that feels guilt over sins
3) Al-nafs al-mutmainnah - The tranquil soul at peace with God
It provides details on each type from Quranic verses and hadith. The purpose of understanding these three selves is to help people purify themselves through struggle and obedience to reach the highest level of being a tranquil soul pleased with God.
The document contains several groups of three or four related quotes on different topics. Some of the groupings include:
- Three quotes on ideas and uncertainty from Émile-Auguste Chartier, Kevlin Henney, and Virginia Satir.
- Four programming principles from Andrew Hunt and David Thomas: test early, test often, test automatically.
- Three types of programs from Meir M Lehman: S-programs, P-programs, and E-programs.
- Four stages of the PDSA cycle from Deming: plan, do, study, act.
Presented at GOTO Nights (20th September 2016)
The SOLID principles are often presented as being core to good code design practice. Each of S, O, L, I and D do not, however, necessarily mean what programmers expect they mean or are taught. By understanding this range of beliefs we can learn more about practices for objects, components and interfaces than just S, O, L, I and D.
This talk reviews the SOLID principles and reveals contradictions and different interpretations. It is through paradoxes and surprises we often gain insights. We will leave SOLID somewhat more fluid, but having learnt from them more than expected.
Presented at NDC London (5th December 2014)
Ralph Johnson defined architecture as "the decisions that you wish you could get right early in a project, but that you are not necessarily more likely to get them right than any other". Given our inability to tell the future how can we design effectively for it? Much project management thinking is based on the elimination of uncertainty, and advice on software architecture and guidance for future-proofing code often revolves around adding complexity to embrace uncertainty. In most cases, this is exactly the opposite path to the one that should be taken.
The talk looks at how uncertainty, lack of knowledge and options can be used to partition and structure the code in a system.
Keynote presented at DevWeek (24th March 2015)
Trees. Both beautiful and useful. But we’re not talking about the green, oxygen-providing ones. As abstract structures we see trees all over the place – file systems, class hierarchies, ordered data structures, etc. They are neat and tidy, nested and hierarchical – a simple way of organising things; a simple way of breaking large things down into small things.
The problem is, though, that there are many things – from modest fragments of code up to enterprise-wide IT systems – that do not comfortably fit into this way of looking at the world and organising it. Software architecture, design patterns, class decomposition, performance, unit tests... all of these cut across the strict hierarchy of trees. This keynote will look at what this means for how we think and design systems, whether large or small.
Clean Coders Hate What Happens To Your Code When You Use These Enterprise Pro...Kevlin Henney
Presented at ACCU (24th April 2015)
It is all to easy to dismiss problematic codebases on some nebulous idea of bad practice or bad programmers. Poor code, however, is rarely arbitrary and random in its structure or formulation. Systems of code, well or poorly structured, emerge from systems of practice, whether effective or ineffective. To improve code quality, it makes more sense to pick apart the specific practices and see their interplay — the cause — than to simply focus on the code itself — the effect. This talk looks at how a handful of coding habits, design practices and assumptions can systematically balloon code and compound its accidental complexity.
Este documento es una guía de aplicación sobre el sistema nervioso para estudiantes de primer grado de secundaria. Incluye preguntas sobre las partes del sistema nervioso periférico, los nervios craneales y espinales, los tipos de receptores y estímulos, y las zonas del sistema nervioso afectadas por diferentes enfermedades y condiciones como la epilepsia, Parkinson y Alzheimer. También incluye preguntas sobre los efectos de un derrame cerebral y por qué ciertas drogas son estimulantes, narcóticas o alucinógen
I have presented these slides at the Energy Harvesting 2013 event funded by the EPSRC in London in March 25th.
This contains Morgan's involvement in developing a piezoelectric based commercial solution for the emerging energy harvesting technology.
Este documento describe las principales herramientas ofimáticas como Word, Excel, PowerPoint, Access y Outlook. Explica cómo se usan comúnmente estas herramientas en actividades laborales como la redacción de documentos, hojas de cálculo, presentaciones y administración de correo electrónico y contactos. También identifica las causas del mal uso de estas herramientas y riesgos para la seguridad de la información como la falta de interés y comprensión de los usuarios.
The document discusses social media usage statistics and provides information about Previsite, a social media marketing company for real estate. It notes that Facebook has 850 million monthly users who upload 250 million photos daily. It also discusses focus groups that revealed real estate brokers' interest in automating social media marketing, increasing SEO, and generating more leads. Previsite was founded in 2000 and provides services to help brokers build their brands on social media, drive website traffic, increase SEO, and integrate their business into social media platforms.
The Numbers Magic (Amsterdam Node Meetup Presentation)icemobile
An Amsterdam Node Meetup presentation by Luca Maraschi on December 16th 2014:
NaN is a Number and (0.1 + 0.2 === 0.3) is not true!JS, and so node.js, are infamous for their number’s management, but are we all right about this? Do we know where this come from? Is it fixable? Can we?
An historical odyssey (excursus) from the origin of floating point calculation till modern languages, which will take us analysing the real business value of IEEE754 and floating point precision, with real case scenarios and their resolution in production.
E book - Hiring tool kit for Smart RecruitersTalview
Talview E-book for recruiters gives a complete working tool kit for recruiters for a better and quality hiring. The E-book is divided into brief Six chapters where it gives complete information about the innovative change in the Talent Acquisition Department.
Social Selling Social Media Conversions Webinar With Milk it Academy by Doyle...Doyle Buehler
Doyle Buehler gives a presentation on social selling. He discusses how social media is not about likes, cute pictures or engagement, but rather about having meaningful conversations to build an online community. The goal is to move this audience into one's own digital ecosystem through delivering value and influencing them, in order to facilitate conversions and sales. Buehler provides tips on defining goals and metrics, setting up marketing funnels, creating landing pages, running social media ads, and monitoring performance.
This document discusses the challenges, pitfalls, and biases that can occur when working with social data in the real world. It notes that both social data and other data sources are flawed, and combining them is difficult. It outlines several potential issues including selection bias from non-representative social media users, confusion between correlation and causation, confirmation bias from seeking evidence to support hypotheses, overfitting models to random patterns in the data, and underfitting by missing hidden signals. The document provides general tips like being explicit about assumptions, looking for patterns before analysis, attempting to disprove findings, and keeping models as simple as possible.
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This is a presentation from a introductory machine learning workshop that I conducted. This was held as a part of run up to Fifth Elephant 2014, a conference on big data and analytics.
The Meaning of the Qur'an is a fresh English rendering of Tafhim-ul-Qur’an, Maulana Syed Abu Ala Moududi’s monumental and masterly Urdu translation of the Qur’an and a selection of his commentary. The translator has undertaken the delicate and difficult task of rendering this work in English under the guidance of the Maulana himself. Here is a work with a difference, by a dedicated scholar of an entirely different sort. An immense wealth of profound understanding of the Qur’an is here, a vast treasure of knowledge and deep insight, and a valuable exposition of some social, political, economic and legal teachings of the Qur’an.
This comprehensive Tafsir answers contemporary questions, and makes the Qur’an fully relevant to the concerns of day, yet it loses nothing of its timelessness nor sacrifices any of the traditional understanding. It demonstrates the unity and coherence of the Qur’an by centring everything on its message, like gems hung on a single string.
This Tafsir is particularly suitable for Muslims with no direct access to the Arabic original.
The Meaning of the Qur'an is a fresh English rendering of Tafhim-ul-Qur’an, Maulana Syed Abu Ala Moududi’s monumental and masterly Urdu translation of the Qur’an and a selection of his commentary. The translator has undertaken the delicate and difficult task of rendering this work in English under the guidance of the Maulana himself. Here is a work with a difference, by a dedicated scholar of an entirely different sort. An immense wealth of profound understanding of the Qur’an is here, a vast treasure of knowledge and deep insight, and a valuable exposition of some social, political, economic and legal teachings of the Qur’an.
This comprehensive Tafsir answers contemporary questions, and makes the Qur’an fully relevant to the concerns of day, yet it loses nothing of its timelessness nor sacrifices any of the traditional understanding. It demonstrates the unity and coherence of the Qur’an by centring everything on its message, like gems hung on a single string.
This Tafsir is particularly suitable for Muslims with no direct access to the Arabic original.
This introduction summarizes the document, which discusses the importance of understanding the world of jinn and devils. It makes three key points:
1) Humans spend vast resources trying to discover life on other planets, but ignore understanding the existence of jinn that live among us and try to misguide us.
2) The Quran and hadith provide crucial information about jinn that uncover secrets of their existence and nature of their enmity with humans.
3) The work is divided into six chapters covering the characteristics of jinn, their purpose of creation, Satan's enmity with humans, his methods of misleading them, devils appearing as humans, and the wisdom of creating Satan.
The document provides an overview of what is known about jinn from Islamic texts. It discusses that jinn were created before humans from smokeless fire. They are obscured from human sight. There are different types of jinn including those that fly, snakes and dogs. While some deny their existence, Islamic texts provide clear evidence of their reality from the Quran and hadith. The document aims to clarify beliefs about jinn and refute those who reject their existence.
The document provides an overview of the Jinn, beginning with their origin and creation. It states that Jinn were created from smokeless fire before mankind. It discusses their different names in Arabic and types. It rejects claims by some that deny the existence of Jinn, arguing that a lack of knowledge about something does not prove it does not exist. The document aims to clarify beliefs about Jinn using evidence from the Quran and hadith.
The document provides context on Jesus' status in Islam through summaries of Quranic passages. It discusses how Islam views Jesus as an important prophet who was chosen by God and born miraculously to Mary. The passages describe Mary's lineage and virtuous upbringing. They also explain that Jesus spoke as an infant and was given many honors, but that he remained a human servant of God, not divine. The document aims to clarify Jesus' respected but not deified status for Muslims.
This document discusses how the message of Prophet Muhammad addressed humanity's needs by liberating people from worshipping others besides God and from superstitious beliefs. It established monotheism by teaching that only Allah alone deserves worship. It abolished the class system and slavery and established equality. It freed the human mind from idol worship and beliefs contrary to reason. The message promoted using intellect and science to discover truth about the universe while prohibiting intoxicants that cloud judgment.
Prophet Muhammad addressed key needs of humanity through the message of Islam, including:
1) Liberating people from worshipping others besides God and establishing a just system without slavery or racial discrimination.
2) Freeing the human mind from superstitions and irrational beliefs by promoting rational thinking and pure monotheism.
3) Establishing principles of tolerance and coexistence by prohibiting religious compulsion and protecting religious minorities.
4) Spreading a message of comprehensive mercy for all people and creatures through righteous teachings.
Prophet Muhammad addressed key needs of humanity through the message of Islam, including:
1) Liberating people from worshipping others besides God and establishing a just system without slavery or racial discrimination.
2) Freeing the human mind from superstitions and irrational beliefs by promoting rational thinking and establishing monotheism based on reason.
3) Fostering tolerance and coexistence among people of different faiths by prohibiting religious compulsion and guaranteeing rights and protection for religious minorities.
4) Conveying a message of comprehensive mercy for all humanity regardless of race or faith, as well as for animals and the natural world.
[Salafi publications] reading in kashf al shubhaat part 1Khalid Abdul Kareem
The document summarizes the first part of Muhammad bin Abdul-Wahhab's treatise "Kashf ush-Shubuhaat" on the meaning of Tawheed. It explains that Tawheed means singling out Allah alone for worship. While the Mushriks affirmed Allah's lordship, they rejected His sole right to worship by calling upon other beings like angels and prophets. The Messengers including Noah and Muhammad were sent to abolish this practice of shirk and revive the worship of Allah alone as taught by Ibrahim. The Mushriks exaggerated the status of righteous people and called upon them instead of Allah directly. [END SUMMARY]
This document discusses the obligation of migration (hijrah) from lands of disbelief to lands of Islam. It defines key terms like "dar" (land/place) and discusses different types of lands - Dar al-Islam (land of Islam), Dar al-Kufr (land of disbelief), Dar al-Murakkabah (mixed land).
It argues that hijrah has two purposes - to escape fitnah (trials) in lands of disbelief and to aid in fighting enemies of Allah by joining Muslims. It says the more one lives in lands of kufr, the more desensitized they become. Muslims should migrate and live among other Muslims to freely practice their religion and call others to Islam.
The document discusses the meaning of tawassul in Arabic and in the Quran. [1] Tawassul means to draw near to what one seeks or desires and to approach that which one longs for. [2] The Quran uses the word al-waseelah to mean seeking the means to draw nearer to Allah through righteous actions and worship. [3] The document will examine the different types of tawassul, whether they are prescribed in Islam, and address various doubts about the topic.
Prophet Muhammad brought several important developments for humanity according to the document. First, he established the worship of one God alone, freeing people from servitude to others. Second, he liberated the human mind from superstition and irrational beliefs. Third, he promoted tolerance and coexistence among people of different faiths by prohibiting religious compulsion. Fourth, his message emphasized comprehensive mercy for all people and creatures.
The Meaning of the Qur'an is a fresh English rendering of Tafhim-ul-Qur’an, Maulana Syed Abu Ala Moududi’s monumental and masterly Urdu translation of the Qur’an and a selection of his commentary. The translator has undertaken the delicate and difficult task of rendering this work in English under the guidance of the Maulana himself. Here is a work with a difference, by a dedicated scholar of an entirely different sort. An immense wealth of profound understanding of the Qur’an is here, a vast treasure of knowledge and deep insight, and a valuable exposition of some social, political, economic and legal teachings of the Qur’an.
This comprehensive Tafsir answers contemporary questions, and makes the Qur’an fully relevant to the concerns of day, yet it loses nothing of its timelessness nor sacrifices any of the traditional understanding. It demonstrates the unity and coherence of the Qur’an by centring everything on its message, like gems hung on a single string.
This Tafsir is particularly suitable for Muslims with no direct access to the Arabic original.
This document is an introduction to a book about the evils of the tongue. It discusses how success is defined in Islam as purifying one's soul to earn Paradise and avoid Hellfire. While material pursuits lead to failure, following Allah's guidance by obeying His commands and avoiding prohibitions leads to success.
The misuse of one's tongue can negate efforts to achieve spiritual success, as evidenced by hadiths of the Prophet Muhammad (peace be upon him). He warned that evil words may lead one to the depths of Hell, and that controlling one's tongue is key to entering Paradise. Due to the dangers of the tongue, the book aims to study its major evils so readers can restrain it
This document discusses the testimony of faith (shahadah) that there is no god but Allah. It explains that the shahadah is the greatest statement uttered by prophets and humans, and all of creation and religious obligations are based on its acceptance. Fulfilling the duties of the shahadah ensures paradise, while failing it leads to hellfire. However, some deviant groups have tried to distort the meaning of the shahadah and reduce it to words without impacting one's life. The document aims to explain the true meaning and obligations of the shahadah.
This document discusses the importance of implementing Allah's governance on Earth through Islamic law (Sharia). It notes that nations before who oppressed were destroyed, and Muslims were made rulers to establish the Sharia. It argues the Ummah has suffered trauma from losing the Sharia. The author aims to clarify the relationship between humanity and Sharia, and why leaving Sharia leads to societal disintegration. It seeks to discuss debates around Sharia and democracy, and define tawhid al-hakimiyyah or Allah's authority as the sole legislator. The introduction thanks scholars who upheld tawhid and calls readers to support the Sharia through word and action.
This document provides an introduction to a larger work on establishing Allah's governance on Earth. It begins by thanking scholars who have supported the concept of haakimiyyah (Allah's authority). It then introduces the author and editor of the work and their credentials. The introduction explains that the work will discuss issues like the state of the world without sharia law, the relationship between sharia and humanity, and debates around implementing sharia. It concludes by thanking scholars who have advocated for haakimiyyah and establishing Islamic rule.
This document discusses the importance of implementing Allah's governance on Earth through Islamic law (Sharia). It notes that nations before who oppressed were destroyed, and Muslims were made successors to establish Sharia. It argues Sharia must be dominant to protect tawhid (monotheism) and prevent societal problems. It aims to clarify debates around Sharia and democracy, and asserts that demanding implementation of divine governance (Hakimiyyah) is not a bid'ah (innovation) but rather an important issue. The author thanks scholars who support this cause and have struggled for it.
The document discusses Islamic manners related to appearance and cleanliness. It emphasizes the importance of maintaining a clean and well-groomed appearance in accordance with Islamic teachings. This helps establish a distinct Muslim personality and brings people together. Specific manners mentioned include the importance of washing regularly, including before Friday prayers; arriving from a journey looking neat and presentable; and dressing properly when visiting others, even family and friends. Maintaining good manners and appearance is an important part of Islamic teachings.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise has also been shown to increase gray matter volume in the brain and reduce risks for conditions like Alzheimer's disease and dementia.
1. This treatise provides counsels to help believers follow the path of the Afterlife as desired by God and the Prophet Muhammad.
2. It was written to obey God's command to spread guidance and knowledge, and to attain the rewards promised for doing so.
3. The author hopes the counsels will benefit readers and that God will help him fulfill his religious purposes despite his own shortcomings. He seeks God's forgiveness.
The document discusses the value of time, particularly for students and scholars of knowledge. It begins by stating that time is one of Allah's greatest blessings and is the substance of life. It then discusses how the Quran emphasizes the importance of time and how scholars in the past treasured every moment to seek knowledge. The document aims to inspire today's students to better appreciate and make use of their time.
The poem discusses three pivotal topics in Islamic theology and spirituality: the doctrine of Imam Ash'ari concerning creed ('aqidah), the jurisprudence of Imam Malik concerning Islamic law (fiqh), and the spiritual path of Imam Junayd al-Baghdadi concerning moral refinement (tasawwuf). The author composed the poem in poetic form to benefit the unsophisticated by introducing them to these essential Islamic sciences.
AhlusSunnahWahJammat of Youtube is a Pervert ConvertYousef al-Khattab
Neville is a new convert who has started trolling the author. The author is glad to meet Neville and see who has been trolling them. In 3 sentences or less, the document introduces Neville as a new convert who is trolling the author, and the author is interested to meet this person.
This document provides summaries of positions held by several prominent Islamic scholars from the Hijaz region who lived between 1330-1410 AH/1912-1989 CE.
The scholars are reported to have held the following beliefs:
1) Allah is free of all attributes of creation such as body parts or occupying space.
2) It is permissible to ask Allah for things through prophets and righteous Muslims.
3) Visiting the prophet's grave and seeking blessings from his relics is praised and practiced by Muslims throughout history.
4) Commemorating the prophet's birth is a good innovation that brings rewards.
This document provides recipes and instructions for making homemade pickles and relishes. It discusses two main types of pickles: fermented pickles and fresh pack or quick process pickles. Fermented pickles are produced by curing cucumbers or other vegetables in a salt brine for several weeks, which allows bacteria to convert sugars into lactic acid to preserve the pickles. Fresh pack pickles are made by packing vegetables in jars and covering them with a hot vinegar solution before heat processing. The document provides detailed guidelines for selecting ingredients, ratios of vinegar, salt and spices, and proper processing methods to safely preserve homemade pickles and ensure a high quality product.
The document discusses the purpose of life in Islam. It states that prophets were sent by God to teach people how to live according to God's will and achieve success in this life and the afterlife. Muhammad is described as the final prophet, who reformed mankind and established Islam. The key points made are:
1) Islam teaches that the purpose of life is to worship God and submit to His will through prayer, good deeds, and following the teachings of Muhammad.
2) This world is a temporary test, and the afterlife in paradise or hell is eternal. People should strive to do good, repent of sins, and prepare for the afterlife.
3) The Quran is said
Why The Wahabia Pseudo Salafis Are Not Ahlus SunnahYousef al-Khattab
This document contains a refutation of the beliefs and interpretations of the Wahhabi creed. It begins by establishing that following the beliefs and interpretations of Ahlu Sunnah Wal Jamaah is an obligation, and that the Wahhabis attempt to discredit the mainstream Muslim tradition. It then discusses the validity of Islamic legal schools of jurisprudence and provides names that have been attributed to the Wahhabis. The document proceeds to refute specific Wahhabi beliefs that attribute a body to Allah and reject logic and scholarly reasoning. It provides textual proofs from the Quran and hadiths that contradict the Wahhabi interpretations. It also cites scholarly texts and consensus that validate the beliefs of Ahlu Sunnah
The Divine Text-Answering Muhammad Abdul Wahab's MovementYousef al-Khattab
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise has also been shown to boost self-esteem and can serve as a healthy way to manage stress.
Learned discussion about the meaning of the verse of istiwa and the hadith of...Yousef al-Khattab
A Repudiation of The Blasphemy That Allah is in the Sky and that He Ascends the Throne
Being A Learned Discussion About the Meaning of the Verse of Istiwa and the Hadith of the Slave Girl
Shaykh al-Albānī met with Shaykh al-Būtī to discuss his book "Abandoning the Madhhabs is the Most Dangerous Bid‘ah Threatening the Islamic Sharī‘ah". Shaykh al-Albānī took issue with two main points: 1) The title of the book, arguing it did not justify such a dangerous claim. 2) That Shaykh al-Būtī misunderstood the message of Shaykh al-Khajnadī, which Shaykh al-Albānī believed they actually agreed on. Shaykh al-Būtī responded by defending the title and
The document discusses the challenges facing a small town's local government. It notes that the town has an aging population and declining tax revenue. This has made it difficult to maintain basic services and infrastructure. However, the local leaders are working to address these issues in a few key ways:
1) They are trying to attract younger residents and businesses to boost the economy.
2) Efforts are underway to share services and consolidate departments with neighboring municipalities to reduce costs.
3) Grants and private donations are being sought to help repair roads and update other aging systems.
Najd is a part of Saudi Arabia and old name of Present day Riyadh Yousef al-Khattab
The document discusses the historical region of Najd in central Saudi Arabia. It provides context that Najd was cursed in several hadiths of Prophet Muhammad as the place from which fitna would emerge. The document analyzes several sahih hadiths citing Najd and argues they refer to present-day Riyadh and predict the rise of the Wahhabi movement from there, which the document claims is killing and harming Muslims. Maps and analysis aim to show Najd refers to eastern Saudi Arabia rather than other places mentioned.
Yousef Al-Khattab posted that Allah exists without a physical place and is the creator, not the created. He is thankful to Allah for another day of life. He wants to eliminate what he sees as the false ideology of Wahhabism/Salafism that promotes the idea that Allah can be compared to His creation. This sparked a discussion among commenters about accurately describing Allah without likening Him to His creation or ascribing gender. They emphasize that Allah is beyond human understanding.
A Summary of Facts Comparing the Beliefs of Muslims vs. Those of Ibn Taymiyya...Yousef al-Khattab
This document compares the beliefs of Muslims, Ibn Taymiyyah, and philosophers on 14 key issues. It finds that on most issues, Muslim beliefs disagree with philosophers, while Ibn Taymiyyah's beliefs are either identical or similar to philosophers' beliefs on many issues. The document analyzes in detail 4 examples where Muslims disagree with philosophers but Ibn Taymiyyah agrees or his view is identical to philosophers. It concludes Ibn Taymiyyah adopted some philosophical beliefs to support his view that God has physical attributes like size and location.
1. The Grand Mufti of Egypt called for more open dialogue about the internet and social media to correct misconceptions, rather than censorship.
2. While services like Twitter can promote a loss of values, blocking access is not the solution and people will find ways around censorship.
3. He advocated using modern methods of dialogue rather than an "outdated" approach of accepting or rejecting opinions by force, and called for an end to killing in Syria.
1. &
MODERN SALAFISM & ITS EFFECT ON MUSLIM DISUNITY
PAPER SUBMITTED TO THE CONFERENCE OF THE INTERNATIONAL
ISLAMIC UNIVERSITY OF MALAYSIA
SA‘ĪD ‘ABD AL-LA ĪF FOUDAH
Released by www.marifah.net 1430 H
All praise belongs to Allah, the Lord of the worlds. May peace and prayers be upon our Master
Mu ammad, the best of the Prophets and Messengers, and may peace and prayers be upon his family,
Companions, the followers of the Companions, their followers, and all who receive his guidance until the
Day of Judgment. O Allah! Inspire us with uprightness and guide us with Your guidance and subtle mercy
unto the Straight Path; the path of the clear truth, and give us a good end [death], o Lord of the worlds!
PRELIMINARY STATEMENT
Allah, the Exalted, revealed this upright religion of Islam to the best of His creation, our Master
Mu ammad, the best of the Prophets and Messengers. He made him the seal of the Prophets and
Messengers and made him a witness over his nation, and He made his nation a witness over other nations.
Allah, the Exalted, said: And your Lord would not have destroyed the cities due to injustice while their
people were reformers. And if your Lord had willed, He could have made mankind one nation; but they
will not cease to differ. Except whom your Lord has given mercy, and for that He created them. But the
word of your Lord is to be fulfilled that: “I will surely fill Hell with jinn and men all together.” [Hūd:
117-119] Imām Fakhr al-Dīn al-Rāzī said in his exegesis, al-Tafsīr al-Kabīr:
Know that He, the Exalted, did not destroy the cities except due to injustice. There are
numerous points to this.
1-What is meant by injustice here is polytheism [shirk]. The Exalted said: Indeed, polytheism is
the tremendous injustice [Luqmān: 13]. This means that if the inhabitants of the cities are
reformers and [upright] in their transactions and dealings between them, Allah does not destroy
them merely on account of the fact that they are pagans. The upshot of this is that the punishment
that entails complete extermination does not descend upon a people merely because they believe
in polytheism and things that are disbelief; rather that punishment only descends when they
commit wrongdoings in their transactions with others and endeavour to harm and commit
injustice. For this reason, the jurists said that the rights of Allah are based upon ease and pardon,
whereas the rights of the servants are based upon stricture and narrowness.
It is mentioned in the report: “Dominion shall remain even with disbelief, but it shall not remain
with injustice.” Therefore, the meaning of the verse And your Lord would not have destroyed the
cities unjustly… is that He will not destroy them merely on account of their polytheism so long as
they are reformers and so long as they deal with each other with what is right and correct. This is
Ahl al-Sunna’s interpretation of the verse. They said that the proof for it is that the people of Nū ,
Hūd, āli , Lū , and Shu‘ayb were only punished with complete extermination – as Allah, the
1
2. Exalted mentioned about them – because of the harm and oppression to which they subjected the
creation.
2-The second point regarding its interpretation is the view chosen by the Mu‘tazila, that had He,
the Exalted, destroyed them even though they were reformers, He would not be exalted above
oppression, so consequently, He did not do that, and rather He destroyed them due to their wrong
actions. Then He, the Exalted, said: And if your Lord had willed, He could have made mankind
one nation… . The Mu‘tazila understand this verse to refer to the will of compulsion and
obligation, which we discussed earlier. Then He, the Exalted, said: …but they will not cease to
differ. Except whom your Lord has given mercy . This refers to the man’s differing with regards to
religious beliefs, behaviours, and actions.
You should know that there is no way for us to fully enumerate the various doctrines of
the world here. Whoever wishes may read our book titled al-Riyā al-Mūniqa. With that however,
we will mention a comprehensive categorization of all the schools of thought. We say: people are
divided into two groups. One group attests to the physical sciences, such as our knowledge that
fire is hot and that the sun shines, as well as the self-evident knowledge, such as our knowledge
that negation and affirmation cannot be united together. The other group denies these things, and
they are the Sophists. Those who attest to these things [the first group] are the great majority of
the inhabitants of the world. They are further divided into two groups. One group submits that it is
possible to arrange these self-evident sciences in a manner that results in non-self evident
scientific results. The other group eschews investigation into the sciences, and they [the latter] are
few in number.
The first group are the great majority of the inhabitants of the world and they are further divided
into two groups. One group of them does not affirm an original starting point for this physical
universe, and they are the minority. The other group affirms that it has a starting point, and they
are further divided into two groups. One group of them says that this starting point [creation] is
intrinsically necessary for the Divine Entity – and they are the majority of the philosophers of this
age. The other group says that He [the Divine] is possessed of free will in His actions – and they
are the majority of the inhabitants of the world.1 They are further divided into two groups. One
group of them says that He [the Creator] did not send a Messenger to the servants, and the other
group says that He did send a Messenger. The former are the Barāhima and the latter are the
possessors of Sacred Laws and religions: the Muslims, the Christians, the Jews, and the Magians.
Each group has their own inestimable differences. The intellects are shaky and paths of pursuit
are obscure and the disputes of imagination and surmise are unending. If it is seen as good for one
who spends his life in the field of medicine to say: “The life-span is short and the field of medicine
is vast; grasping it is difficult and there is danger in experimentation”, then it is good, a fortiori, for
the same to be said regarding these lofty pursuits and obscure areas of research.
It might be said: “You interpreted His words: but they will not cease to differ , saying that it
refers to the differences in religions; what is your proof for that, and why can it not be interpreted
as differences in skin colour, language, provision, and works?” We say in response: the proof for it
is the verse before that, if your Lord had willed, He could have made mankind one nation . It is
necessary to interpret this differing as one that prevents them from being one nation. In the verse
1
i.e., it is not intrinsically necessary for Allah to create the universe. [t]
2
3. right after it, it states: Except whom your Lord has given mercy , hence, it is necessary to
interpret this differing in such a way that allows for it to be given exception by His words: Except
whom your Lord has given mercy – and this is all we have said.
Allah, the Exalted, said: Except whom your Lord has given mercy . Our companions [colleagues]
inferred from this verse that guidance and faith are not obtained save with Allah’s act of creation
thereof. This is because the verse proves that the removal of disagreements in matters of religion
cannot be obtained except by he who is shown special mercy by Allah. That mercy is not an
expression denoting the giving of power and intellect and the sending of Messengers and Books
and the elimination of excuses, for all of these things are found with the disbelievers [as well]. All
that remains is to say that this mercy is when Allah creates right guidance and gnosis within man.
Al-Qā ī said something to the effect that the phrase Except whom your Lord has given mercy
means for a person to become one of the people of Paradise and reward, with Allah showing him
mercy by bestowing reward. Another possible interpretation is “Except he who is shown mercy by
Allah with His subtle kindness, becoming a believer due to His subtle kindness and ease.” Both of
these latter interpretations are extremely weak. The reason for the weakness of the first one is
because His statement: but they will not cease to differ. Except whom your Lord has given
mercy indicates that this differing only ceases due to this mercy, which entails that this mercy
must take the role of a preceding cause for the removal of this differing, and that the reward
follows after the differing ceases. In that case, differing takes the role of a cause and that which is
caused; therefore it is farfetched to interpret this mercy as reward.
Regarding the second view that interprets this mercy as subtle kindness, we say: all of the subtle
acts of kindness that He does for the believer are also done for the disbeliever. This mercy here is
specific for the believer, so it must be something additional to those subtle acts of kindness.
Moreover, it should be asked: does or does not the receiving of these subtle acts of kindness entail
that the existence of faith is preponderant over its non-existence? If that is not entailed, then the
presence or absence of those subtle acts of kindness in relation to the obtainment of this objective
would be one and the same, and would not be a subtle act of kindness for him.
If it is in fact entailed, then [as we] clarified in our books on the rational sciences, whenever there
is preponderance there is obligation [i.e. something is necessary]; consequently, obtaining faith is
from Allah. That which proves that the obtainment of faith is only by Allah’s creation is that as
long as faith is not distinguished from disbelief and as long as knowledge is not distinguished from
ignorance, it is not possible to bring faith and knowledge into being. This distinction is only
obtained when it is known that one of these two beliefs is concomitant with what is believed and
that the other is not. This knowledge can only be obtained when one knows that belief in himself.
How can that be when it entails that it is not valid for a servant to endeavour to gain/form
knowledge of something until after he knows it, which further entails forming what is formed and
obtaining what is already obtained [ta īl al- ā il], both of which are impossible. It is therefore
established that ending differences in the religion and gaining knowledge and guidance cannot be
obtained save with Allah’s creation thereof – and this is the desired conclusion.
The Exalted said: and for that He created them . There are three opinions regarding this
statement. [One] Ibn ‘Abbās said “And for mercy He created them.” This is the preferred opinion
of the majority of the Mu‘tazila. They said: “It is impermissible to say that they were created for
differences, and this is proven from various angles. The first angle is that it is more fitting that the
pronoun refers to that which is mentioned in the closest proximity to it, rather than referring to
3
4. that which is further away. That which is in closest proximity here is [the word] mercy, and that
which is further away is [the word] differing. The second angle is to state: had He, the Exalted,
created them for differing and [at the same time] wanted them to have faith, it would be
impermissible for Him to punish them for that, as their differing would be considered obedience
to Him. The third angle is to state: if we explain the verse, giving it this meaning, it would be
concomitant with the statement of the Exalted: And I have not created men or jinn except to
worship Me .”
If it is retorted: “But if the verse meant ‘And for mercy He created them’, He would have said
‘And for that [tilka] He created them’, and not: ‘And for that [dhālika] He created them.’”2, we
respond by saying: the feminine structure of the word mercy [ra ma] is not literal; it is interpreted
as bounty and forgiveness, as in His statement: This [hādha3] is a mercy from my Lord [al-Kahf:
98] and: And do not sow corruption upon the earth after its reformation [al-‘Arāf: 56].
[2]The second view posits that it means: “and He created them for differing”. The third view,
which is the preferred view, is that He created the people of mercy for mercy, and the people of
differing for differing. Abū āli narrated from Ibn ‘Abbās that he said: “Allah created the people
of mercy so they do not differ, and [He created] the people of torment in order that they differ;
and He created Paradise and its denizens and created the Hell-fire and its denizens.” There are
many angles supporting this interpretation and its correctness. [A] The unequivocal evidence
which proves that neither knowledge nor ignorance can be obtained within the servant save by
Allah’s creation thereof. [B] It can be said that since He, the Exalted, ruled that some will differ
and that some are the people of mercy, and He knew that, it is therefore impossible for that to be
reversed, for otherwise that would entail knowledge transforming into ignorance, which is
impossible. [C] The Exalted said right after that: And the word of your Lord was completed:
[that] I shall most certainly fill the Hell-fire with jinn and men all together . This is an explicit
statement showing that the Exalted created some people for guidance and Paradise, and some
people for misguidance and the Fire – and this strengthens this interpretation.
Ibn ‘A iyya said in al-Mu arrar al-Wajīz fī Tafsīr al-Kitāb al-‘Azīz (3/215):
And had your Lord willed… As Qatāda said, it means “He would have made them one
believing nation, so that do not disbelieve and so they are not punished, however; the Exalted and
Sublime did not will that, and consequently, they shall not cease differing in their religious beliefs,
doctrines, and opinions.” This is the interpretation posited by the majority [of exegetes].
Al- asan, ‘A ā’, Mujāhid, and others said that those shown mercy and made as exceptions are the
believers and that they do not differ. One group says that they shall not cease differing with
regards to felicity and wretchedness, and this is close to the first meaning, for it is the fruit of
religious beliefs and differing in them. This interpretation would include the believers, as they
differ with the disbelievers. Al- asan also said that they shall never cease differing regarding
[their respective levels of] poverty and wealth. Al-Qā ī Abū Mu ammad said: “This statement is
farfetched. The meaning of the verse is that Allah excluded from the pronoun in “they will not
2
The point being is that in Arabic, the word for mercy, “ra ma” is a feminine noun, which means that the demonstrative
pronoun that signifies it must also be feminine. In Arabic, the demonstrative pronoun that designates feminine nouns is tilka,
and the demonstrative pronoun that designates masculine nouns is dhālika. [t]
3
Hādha is a demonstrative pronoun for masculine nouns/objects that are close up. [t]
4
5. cease” the people whom He had shown mercy by guiding them to faith and giving them divine
success towards it.
Except whom your Lord has given mercy, and for that He created them The exegetes
differ about the meaning of His statement and for that He created them . One group said that
He created them for the aforementioned day that is witnessed (the Day of Judgement). Another
group said that it is an allusion to His earlier words: From them are the wretched and the
felicitous , in other words, for that He created them.
Al-Qā ī Abū Mu ammad said: “Even though these two meanings are correct, the distant
[linkage] of the pronoun is not good.” Ash’hab narrated from Mālik that He [Allah] said that as an
allusion to the fact that one group shall be in Paradise and another group shall be in the Blazing
Fire. Al-Qā ī Abū Mu ammad said: “So, the allusion to that came with two matters: differing and
mercy. This was stated by Ibn ‘Abbās and was the preferred view of al- abarī, and the pronoun in
‘created them’ refers to both [groups]. Mujāhid and Qatāda said that it [the pronoun] refers back
to the mercy that is mentioned in His statement Except whom your Lord has given mercy . In
other words, He created those shown mercy for mercy. Al- asan said ‘And that indicates the
differing found in His statement: they will not cease differing ’”
Al-Qā ī Abū Mu ammad said: “This can be retorted against by asking how He could create them
for differing and is that the intent behind their creation? A separate point can be made, that the
principle in the Sacred Law is that Allah, the Exalted and Sublime, created some for felicity and
some for wretchedness, and then made easy the path for which each were created. This is explicitly
mentioned in the rigorously authentic adīth. After that, He made the differing with the truth of
the religion a sign of wretchedness to which punishment is connected. Hence, it is valid to
understand His statement to mean: “And for differing He created them” – that is, due to the fruit
of differing and its resultant wretchedness.
It is also valid to interpret the governing particle lām as a “lām of becoming” [lām al- ayrūra], that
is, in order that their affair leads to that, even if they did not intend to differ themselves. Al-Qā ī
Abū Mu ammad said: “The meaning of His words And I have not created man or jinn except
that they worship Me is: “In order that I command them with worship and make it a duty upon
them.” Hence, He expressed it by way of mentioning the fruit of the command and its end result.”
His statement: And the word of your Lord was completed: [that] I surely fill the Hell-fire with
jinn and men all together means that His decree was carried out and His command was
actualized. The lām particle in I shall most certainly fill… is a particle of swearing an oath [lām
al-qasam], as the word consists of an oath. The word Jinn is a plural that does not have a singular
form. It is from [the verb] ajanna, which is when something is concealed. The letter hā’ in Jinna
اis for hyperbole. Now, if the word Jinn can be used in the singular, then Jinna is its plural.
The erudite scholar, Abū al-Su‘ūd said in his exegesis (4/248):
And had your Lord willed He could have made mankind one nation united upon the
truth and the religion of Islam in such a way that not a single person would differ about it,
however; He did not will that, so they will not agree upon the truth. And they will not cease to
differ about the truth. In other words, they will be in opposition to it, as the Exalted said: And
5
6. none differed over it except those who were given it – after the clear proofs came to them – out of
jealous animosity among themselves
Except whom your Lord has given mercy : except a folk who, by Allah’s bounty, were
guided to the truth, agreeing upon it and not differing over it. In other words, they did not oppose
it. Interpreting this as differing in an unrestricted sense that includes both the one who is right and
the one who is wrong is invalid, as per the exception mentioned. And for that : that is, due to the
aforementioned differing He created them , that is, those mentioned after the exception – those
who differ. The governing particle of lām [here] refers to either punishment or mercy…so the
pronoun refers to people entire and the lām takes on a figurative meaning that is general for both
meanings. But the word of your Lord is to be fulfilled : that is, His Divine threat or His
statement to the Angels: “I will surely fill Hell with jinn and men all together.” . This means:
from the disobedient of both [men and jinn] all together, or both of them all together and not one
[only].
Allah, the Exalted, said: Say: “He is the One able to send upon you affliction from above you or
from beneath your feet or to confuse you [so you become] sects and make you taste the violence of one
another.” Look how We diversify the signs that they might understand [al-An‘ām: 65]. And Imām
Muslim narrated in his a ī collection (4/2216 # 2890) from ‘Āmir b. Sa‘d, from his father: One day, the
Messenger of Allah went to ‘Āliya, until he happened upon the Mosque of Banū Mu‘āwiya. He entered
and offered two units of prayer and we prayed behind him. He then supplicated to his Lord for a long
time and then turned to us and said: “I asked my Lord for three things. He granted me two [of them] and
denied me one. I asked my Lord that He does not destroy my nation by famine and He granted that to
me. I asked him that He does not destroy my nation by flood and He granted that to me. I then asked
Him that he does place infighting among them and He denied me.”
From all of this we can conclude that the Islamic nation will experience divisions in opinions, schools of
thought, and beliefs, and that this is all a test from Allah, the Exalted. Consequently, the people must see
to it that they behave in a way that is best.
INTRODUCTION
As a term, the “Islamic nation” includes within it every individual who affiliates his or herself with
Islam, so long as he or she has not left it by believing that which necessitates disbelief: and provided that
he or she believes in that which is known by necessity to be from the religion, whether it is from the issues
of doctrine, such as faith in Allah’s existence and that He is All-Powerful, belief in the Prophethood of
our Master Mu ammad and that he is the seal of all the Prophets and Messengers and that his Sacred
Law abrogates all previous revealed laws (whether or not it is submitted that they are altered or not), or
from the issues of action, such prayer, Zakāt, fasting, ajj, and other practical rulings in the Sacred Law
that are affirmed and that do not accept independent scholarly judgement [ijtihād].
It is well-known that some doctrinal positions are self-evident and that whoever opposes them has
disbelieved, whereas other doctrinal positions are unequivocal but not self-evident, in which the one who
opposes them is declared an innovator (and some might impute him with disbelief), and yet other
doctrinal positions are speculative and not self-evident, in which case the one who opposes them is not
declared an innovator.
6
7. In the adīth narration it is mentioned that this Islamic nation shall split into seventy-three sects. Now, I
know that many people disagree regarding the authenticity of this adīth’s chain of narration, however
we also know that the number mentioned is not necessarily exact – meaning, it is not explicit that the
number of sects will grow until they reach that exact number, although it would not be problematic if they
did reach that number.
Some people have adopted the viewpoint that disagreement is intrinsically harmful and that it leads to
decline. If it is said that the Islamic nation, the nation of the Prophet , will split into more sects than the
sects of the Jews and Christians, it is questioned that how can it be said that this nation is preferred over
other nations?
At first glance, this might seem like a good question, however; we do not submit that disagreement is
completely blameworthy or that differing entails that the status of this nation will decline vis-à-vis other
nations. Although we might submit that some forms of disagreement do in fact lead to disunity, we do not
submit that every form of disagreement leads to this so-called decline; even though we believe that this
nation will split or has split into more sects than the sects of the Jews and the Christians, still this splitting
that will or has taken place within the nation of the Prophet does not imply – in general – that its state
has diminished, because the group of the people of truth: Ahl al-Sunna wa al-Jamā‘a, has historically
been and continues to be the overwhelming majority, and the number of practicing scholars among them
are more numerous than the scholars from all the other sects combined.
That is not the case with the sectarian divisions among the Jews and Christians. Their sects were like or
equal in number, which in turn entailed their weakness as nations. With the Islamic nation this is not the
case. Because Ahl al-Sunna wa al-Jamā‘a are greater in number and because they have historically
possessed more scholars in various places, the presence of other sects has not affected them as much as it
has the other nations. The negative effects that sectarianism has had on other nations have not affected
the Islamic nation in the same way. No matter how much the opponents object to this adīth, and no
matter how many doubts are raised about its chain of narration, present day reality confirms that this
nation has in fact differed. It is of no benefit to say – after this differing has already occurred – that the
adīth in question cannot be relied upon because it is weak or because its chain of narration has
problems. Both present day reality and sense perception confirm a large portion of the meaning in this
adīth.
From all of that, we conclude that sectarian division is a reality in this nation and that we have our
differences just like other nations. According to the scholars of Islam and many thinkers in this field, what
is important is the relationship between coexistence and cooperation among the Muslims, and the
presence of these disagreements.
Although I shall address this at the conclusion of my talk, I would like to bring it to your attention here as
well, as it is important in relation to the main subject. It is not hidden to you all that disagreements have
occurred ever since the first generations, i.e. the generation of the Companions and the Followers. The
Khawārij, the early Shiites, the first Qadirites, and others, all manifested in the Islamic nation during the
first generations that were described with goodness. Nay; many of the sects that were present in that time
are no longer existent in our time or the time before us. This proves that there is no inherent link between
sectarian differences and decline. How can this be asserted when the Prophet bore witness to the
goodness of the early generations?
7
8. All of the aforementioned sects became sects because they split from Ahl al-Sunna wa al-Jamā‘a – the
people of the truth. Differences occurred because they opposed the people of the truth, which is why each
sect was distinguished from Ahl al-Sunna by specific ideas and fundamentals. Ahl al-Sunna remained,
distinguished by their general affiliation to Islam, and its scholars saw no pressing need to announce their
distinction from others or vice versa, until tens of years later when the opponents gained in strength and
proclaimed their differences with Ahl al-Sunna: going to extremes and claiming that they were in fact the
people of the Sunna to the exclusion of everyone else. When Ahl al-Sunna wa al-Jamā‘a observed this
behaviour from their opponents, the scholars and verifiers among them went out of their way to write
books and distinguish between truth and falsehood. Perhaps that was one of the greatest causes allowing
for the Mu‘tazilite, the Shiite, the Kharijite, and the Qadirite to be distinguished with unique signs,
whereas one who is not a part of those sects is considered to be upon the default foundation of old,
namely the foundation of Ahl al-Sunna wa al-Jamā‘a.
THE CONCEPT OF A SALAF AND A KHALAF
Here, we shall endeavour to explain the concept of the salaf and the khalaf according our scholars who
are well-considered, and according to the Wahhābīs and others who are in agreement with them. We
shall explain the universal foundations upon which these concepts are based. They shall serve as
foundational principles for studying the effect of the Wahhābīs and those who follow Ibn Taymiyya.
The Concept of a Salaf and a Khalaf according to our Scholars
As is well-known to you, the esteemed attendees and scholars, within our scholarly heritage there
is a concept of a salaf and a khalaf. This concept is only temporal in nature, and it is not a concept that
marks a separate reality between those present in early times and those who came later, in the sense that
those who are not from the Salaf are despised and those who are from the Salaf are praised
unrestrictedly.
When the verifying scholars of Ahl al-Sunna would speak about the terms “salaf” and “khalaf”, they
primarily meant their respective time periods. And when they would praise the Salaf, they would intend
those among them who were known to be from Ahl al-Sunna; who were for the most part identified with
the first three generations.
It is no secret to the esteemed scholars that based on this definition, many of the sects we mentioned were
present during the time of the Salaf, such as the Qadirites who appeared in the time of the Companions
and Followers, the extreme Shiites, and many sects among the anthropomorphists who appeared in the
early history of Islam. It is impossible to say that all of these sects were praiseworthy and good merely
because they existed – without any choice of their own – in an early time period.
Due to the depth of knowledge our scholars possessed, they would distinguish between the Salaf who
were from the people of the truth, and the Salaf who proclaimed their differences with the former. The
scholar’s praise for the Salaf is incontrovertibly reserved for the Salaf who were from Ahl al-Sunna wa al-
Jamā‘a; not for others, even if they were from the Salaf temporally.
In light of this definition, the scholars called those who came after these generations the “khalaf”, and
with that in mind, the terms salaf and khalaf were originated. Considering this, some of Ahl al-Sunna are
among the Salaf and some are among the Khalaf. The verifying scholars distinguished between the Salaf
and Khalaf in a general sense insofar as methodology is concerned; the distinction is not between truth on
8
9. one side and falsehood on the other. In other words, most of the Salaf took to dealing with the issues and
pursuing the sciences in a general sense (barring some issues and circumstances). This was the
predominant situation during their time, but it was not universal. Conversely, the Khalaf pursued these
sciences and dealt with these issues in a detailed fashion and with scholarly verification and investigation.
They eschewed generalities. Having said that, this is not a universal judgement of them in the sense that
no one among them took an alternative route. This was the predominant situation during their time.
These facts serve as the basis for the scholars’ statement about figurative interpretation [ta’wīl] and non-
committal [tafwī ] and realising the doctrine of Divine transcendence that: “The way of the Salaf was
non-committal – although some of them engaged in figurative interpretation – and the way of the latter-
day scholars is figurative interpretation – although some of them take a position of non-committal.” Both
the position of figurative interpretation and non-committal are well-considered and relied upon by Ahl
al-Sunna, past and present. Both positions lead to the doctrine of Divine transcendence, which is the
doctrine of the people of truth.
Consequently, according to our scholars, both the Salaf and the Khalaf are from Ahl al-Sunna, and
neither group is opposed to it [the way of Ahl al-Sunna] or deviated. We believe in the continued
connection of truth between the scholars of the Salaf and the Khalaf from the Ash‘arīs and Māturīdīs:
they are united upon one creed and never has there appeared a time in which there was mutual boycott or
disunity between them.
The Concept of a Salaf and a Khalaf according to our Opponents
We mentioned that the basis for our understanding lies in the natural progression of time and the
continuous development of the sciences and the respective generalities and details between the two eras.
By opponents, we primarily mean the Wahhābis: those who follow Shaykh Mu ammad b. ‘Abd al-
Wahhāb, and by extension, the secularists (as we shall soon explain).
Let us now take a moment to focus on Wahhābīte thought, or Taymite thought (i.e. the followers of Ibn
Taymiyya) as I sometimes like to call it. Their view-point can be summed up in the following: the Salaf
were upon the true creed and their affair remained for a while. Afterwards their occurred a disconnection
and the innovators from other sects became dominant, and that has continued unabated till today –
barring of course, the specific time periods in which certain callers to their doctrine appeared. The most
important of these callers, according to the Wahhābīs, are Ibn Taymiyya and his student Ibn Qayyim al-
Jawzīyya, both of whom appeared in the eighth century Hijra.
Were you to ask the Wahhābīs and the modern-day Salafis about a fully connected chain of scholars
spread across the world who were known by the common people for their teaching of the religion (which
is only fitting for the people of truth whom the Messenger of Allah described as being victorious and
upon the truth, unharmed by those who oppose them, until the affair of Allah [the Last Hour] arrives),
they would not be able to produce a single one, and they would only be able to name individuals from the
eighth century, individuals in the ninth century, and some individuals in the fourth century, and so on.
They will never be able to provide proof for a continued connection through the times and places in
which the Islamic nation has spread.
The most they will mention to you are disconnected and disparate individuals in separate times and
places; and this in my view is one of the biggest proofs demonstrating the falsehood of their ideas, beliefs,
and rulings in which they oppose Ahl al-Sunna wa al-Jamā‘a. Because of this fact, they employ various
stratagems in order to somehow prove that some Ash‘arī scholars were in fact from their own, arguing
9
10. that they were scholars of adīth or Qur’ānic exegetes, such as Imām Ibn ajar al-‘Asqalānī, Imām al-
Nawawī, al-Bayhaqī, and Ibn ‘Asākir. After some time, when they discover that these scholars were in
explicit agreement with the doctrine of the Ash‘arīs, they retract their statement and declare their
innocence from them, or perhaps some Wahhābīs suffice by saying that these scholars “were in
agreement with the Ash‘arīs in certain issues only, and not in the fundamentals of their doctrine”.
These are mere claims for which they will never find any evidence. The Wahhābīs reason that these
scholars were in agreement with the Ash‘arīs because the Ash‘arīs were the majority, and thus, they were
influenced not because of their [the Ash‘arī’s] doctrine, but because of their close companionship to
them. They are seemingly unaware that this theory of individual scholars becoming affected and
influenced by doctrines, if affirmed, is an insult to these very scholars.
It is clear to us now that the reality of the Wahhābī school is the belief that the people of this time and
those before them are disconnected from the creed of the Salaf. This is why they do not rely upon the
opinions and views of many scholars or hold them in a position of esteem unless they are from their own
ranks.
The Effect of this upon the Secularists
This understanding that is deeply embedded in the minds of the Wahhābīs and modern-day
Salafis has proven to be the greatest cause disconnecting the present day Umma from its past. It is no
secret that this mental separation weakens the Umma both in ideas and beliefs, and leaves them to fall
victim to attacks from those who oppose them in the fundamentals of the religion. It is also no secret that
if this disconnection is true, it will serve as the greatest opening, allowing the secularists to find fault with
the fundamentals of the religion.
This has in fact occurred; there are groups of secularists who find fault with the fundamentals of the
religion and who do not attest to the fundamentals of Ahl al-Sunna wa al-Jamā‘a. Most of their objections
stem from this point of view; a refusal to submit to the understandings and rulings issued by the scholars
over successive generations, whether concerning issues of creed, issues of jurisprudence, or other issues.
They claim that these opinions are merely the opinions of other humans and that they are not obliged to
hold fast to them, rather; they claim that they must go back to the original sources and commit to a re-
reading of the religious texts and reach new conclusions that are suitable for this day and age.
The secularists have adopted the fundamental premise of the Wahhābīs and added to it by going well
beyond the Salaf. They claim to refer back to the Book and the Sunna directly, resulting in what is today
called a “modern reading of our heritage”, a “modern reading of the Qur’ān”, or a “modern reading of
our history”: these things are nothing more than gross distortions, reminding us of the distortions of the
Qarmatites and Batinites of old!
STATEMENTS FROM THE CALLERS OF MODERN-DAY SALAFISM
Here, we shall reproduce statements from some of the pillars of modern-day Salafism and those who laid
down its ground work. These statements are reproduced as examples only; it is not our intention to
discuss the history of this movement. We shall endeavour to explain some of them in a manner that is
fitting.
10
11. MU AMMAD B. ‘ABD AL-WAHHĀB
1- The Scholastic Theologians are Disbelievers
Shaykh Mu ammad b. ‘Abd al-Wahhāb said:
Having said that, the scholastic theologians and their followers are from the most clever
and intelligent of people; they are possessed of such astuteness, memorization, and
understanding, which would bewilder one possessed of reasonable intelligence. Both they and
their followers attest to the fact that they oppose the Salaf; even the Imāms of the theologians,
when they refuted the philosophers’ figurative interpretations of the verses of commands and
prohibitions, who said, for instance, that “What is meant by fasting is concealment of our secrets;
and what is meant by ajj is the visiting of our Shaykhs; and what is meant by Jibrīl is the active
intellect”, and other types of falsehood – when they [the theologians] refuted them, saying that
this explanation goes against what is well-known by necessity from the religion of Islam, the
philosophers retorted: “You deny Allah’s elevation above His creation and His rising above the
Throne, even though both are mentioned in the Books upon the tongues of the Messengers and
are agreed upon by all of the Muslims and the adherents of the other religions – so how can our
figurative interpretation be considered a distortion, yet yours is considered correct?” – when
presented with this retort, none of the theologians are able to respond.
What this means is that their doctrine, along with being corrupt in and of itself and in opposition
to the intellects, is also opposed to the religion of Islam, the Book, the Messenger, and the Salaf
entire. They mention in their books that they oppose the Salaf, while at the same time their
innovation has spread to scholar and ignorant alike, covering the whole world.
I adjure you to contemplate this issue; the Salaf have many words and writings on the
fundamentals of the religion, the invalidation of the words of the theologians, and writings
charging them with disbelief. Those who mentioned this among the latter-day Shāfi‘īs include: al-
Bayhaqī, al-Baghawī, and Ismā‘īl al-Taymī. Those after them include al- āfi al-Dhahabī, and
those before them include: Ibn Surayj, al-Dāraqu nī, and others.
All of them were upon this, so examine closely the books of these individuals; if you bring me a
single word stating that even a single man among them refrained from censuring the theologians
and did not accuse them of disbelief, do not accept anything from me ever again! With all of this
and its manifest clarity, [the contrary] has spread among you, to the point where you claim that
Ahl al-Sunna are the theologians – and Allah’s help is sought!”
For this, you should examine the books of these individuals; if you bring me a single word stating
that even a single man among them refrained from censuring the theologians and did not accuse
them of disbelief, do not accept anything from me ever again! With all of this and its manifest
clarity, [the contrary] has spread among you, to the point where you claim that Ahl al-Sunna are
the theologians – and Allah’s help is sought!” 4
See – may Allah have mercy upon you – how he explicitly mentions the charge of disbelief against the
theologians, and then attributes that to al-Bayhaqī and others. This attribution to al-Bayhaqī is
undoubtedly false, as he was a theologian upon the way of al-Ash‘arī. In addition to that, see how he
4
The first treatise found in Tārīkh Najd, by Shaykh usayn b. Ghannām, edited by Dr. Nā ir al-Dīn al-Asad (page
222)
11
12. exaggerated and claimed that there is a consensus that they are imputed with disbelief! This clearly
illustrates the disconnection between the Umma and its scholars that we said is an implication of the
Wahhābī doctrine.
2 – Those who perform the act of Tawassul are described as Pagans
In his essay found in al-Durar al-Saniyya he said:
And I shall mention to you something of what Allah mentioned in His Book as a
response to the words used as an argument against us by the pagans of our time. We say:
responding to the people of falsehood is from two routes: a general route and a detailed route.
The general route is the mighty affair and the great benefit for the one who truly understands it,
and that is the statement of the Exalted: It is He who has revealed unto you the Book, wherein
are plain verses, which are the foundation of the Book; others are ambiguous. As for those in
whose hearts is deviation: they seek out that which is ambigous of it, seeking mischief, and seeking
its explanation – yet none know its explanation save Allah [ l-‘Imrān: 6]
It is authentically reported from the Messenger of Allah that he said: “When you see those who
follow what is ambiguous of it, [know that] they are those named by Allah, so beware of them.” To
illustrate this, when one of the pagans say: Indeed, the friends of Allah: no fear shall come upon
them, nor shall they grieve , and that intercession is the truth, and that the Prophets possess rank
with Allah, or when he mentions some words from the Prophet by which he seeks to infer from
it something that supports his falsehood, and you do not understand the meaning of the words he
says – answer him by saying: “Indeed, Allah mentioned that those who have deviance in their
hearts follow what is ambiguous”, and mention what I told you, that Allah said that the pagans
attested to godhood [rubūbiyya], and that He charged them with disbelief because of their
attachment to the Prophets, the Angels, and the saints, even though they said: These are our
intercessors with Allah . This matter is clear-cut and manifest; no one is able to change its
meaning. [So say] “That which you have mentioned to me, o pagan, from the Qur’ān or from the
words of the Prophet , I understand not its meaning, however I am absolutely sure that Allah’s
words do not contradict each other and that the words of the Prophet do not oppose the words
of Allah.” This is a good and upright answer; however none understand it save he who is granted
success by Allah. Do not belittle it, because it is as the Exalted said: And it is not received save by
those who are patient, and it is not received save by he who possesses a great portion
… If he retorts by saying: “These verses were revealed regarding those who worshipped
idols; how can you make the righteous like idols, and how can you make the Prophets like idols?”,
then answer him with the aforementioned response. If he attests that the disbelievers bore witness
that godhood in its entirety is for Allah, and that they did not intend anything from what they did
other than [gaining] intercession, yet he still wishes to made a distinction between their action and
his action using that argument, mention to him that among the disbelievers were those who called
upon/worshipped the righteous; and among them were those who called upon/worshipped the
saints, regarding whom, Allah said: Those whom they worship seek a means of approach unto
their Lord, which of them is closest ; and they call upon/worship ‘Īsā b. Maryam and his mother,
and Allah, the Exalted, said: The Messiah, the son of Maryam is nothing more than a Messenger
before whom there were other Messengers; and his mother is veraciously truthful. Both of them
used to eat food; see then, how We clarify to them the signs, and see then, how they deny. Say:
“Do you worship besides Allah that which cannot harm or benefit you, and Allah, He is the All-
Hearing, the All-Knowing?”
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13. Also mention His statement: On the Day in which they will all be gathered, then the Angels will
say: “Were these the ones who used worship you?” They will say: “Glorified are You! You are our
Protector besides them; rather they used to worship the jinn; most of them used to believe in
them!” So, say to him: “You know that those who intended the idols [with worship] were charged
by Allah with disbelief, and He also charged those who intended the righteous [with worship] with
disbelief, and the Messenger of Allah fought them.” If he retorts: “The disbelievers want from
them, however I bear witness that Allah is the One who harms and benefits and that He is the
disposer of the affairs; I only want from Him, and the righteous possess nothing of the matter;
however I go to them, hoping for their intercession by Allah”, the answer is: this is identical to the
statement of the disbelievers! Read to him their statement: We do not worship them except for
them to draw us closer to Allah , and: These are our intercessors with Allah …
…It can also be said to him: “Regarding your statement, that ‘polytheism [shirk] is the
worship of idols’, do you mean to say that polytheism is restricted to this and that relying upon the
righteous and calling upon them is not included in it?” This is refuted by what Allah mentioned in
His Book regarding the disbelief of he who attaches himself to the Angels, ‘Īsā, and the righteous.
He must submit to you that whoever associates anyone from the righteous in the worship of Allah,
then he is the type of pagan mentioned in the Qur’ān – and this is the conclusion that is sought
after…
Latter-
3 - The Belief of the Latter-Day People is Paganism
He said:
…If you are aware that this, what the pagans of our time call “creed”, is the paganism
mentioned in the Qur’ān and the paganism against which the Messenger of Allah fought, know
then that the paganism of the earlier people is less in severity than the paganism of the people of
our time, and that is due to two things:
1-The earlier ones would only associate partners or call upon the Angels, the saints, and the idols
along with Allah during times of ease. During times of severity they would be sincere to Allah in
the religion, as the Exalted said: And when you are grasped by harm in the sea, those whom you
call upon besides Him are lost. And when He saves you [by delivering you unto] land you turn
away. And mankind is exceedingly ungrateful , and: Say: “What do you think: if the punishment
of Allah comes to you or the Last Hour; shall you call upon Allah – if indeed you are truthful?”
Nay, you shall call upon Him to remove that which you are praying about – if He wills – and you
shall forget that which you associate as a partner , and: And when harm afflicts man, he calls
upon his Lord, turning to Him…say: “Take delight in your disbelief for a short while. Indeed, you
are from the companions of the Fire.” , and: And when the waves envelop them like shadows
they worship Allah, sincerely in their religion
Whoever understands this issue that Allah clarified in His Book, that the pagans whom the
Messenger of Allah fought used to call upon Allah and call upon others in times of ease, and
that during times of difficulty and severity they would call upon Allah alone and without any
partners, and they would forget their masters [sādāt] – the distinction between the paganism of
our time and the paganism of the early ones will be clear to him, however; where is he whose heart
deeply understands this issue? Allah’s help is sought.
2-The early ones worship along with Allah, people who were close to Him: Prophets, saints,
Angels, or stones or trees that are obedient to Allah and not disobedient. The people of our times
13
14. however, call besides Allah, those who are from the most corrupt of people; those upon whom
they call are reported to have committed lewd acts such as fornication, theft, abandonment of
prayer, and so on. The one who possess this belief in the righteous or that which does not disobey
– such as a piece of wood or a stone – is not as bad as the one who possess this belief in someone
whose corruption and depravity is witnessed and attested to.
When you ascertain the fact that those whom the Messenger of Allah fought were sounder in
intellect and less severe in their paganism than these people, you should also know that they have
a misconception that they mention in response to what we have said. And it is from the greatest of
their obfuscations, so listen attentively for its answer. They say: “Those who were mentioned in
the Qur’ān did not bear witness that there is no god but Allah. They belied the Messenger, denied
the Resurrection, belied the Qur’ān and called it sorcery. We, on the other hand, bear witness that
there is no god but Allah and that Mu ammad is the Messenger of Allah; we confirm our belief in
the Qur’ān; we have faith in the Resurrection; and we pray and we fast; how then can you make us
out to be like them?”…
4 - Charges of Disbelief against Fakhr al-Dīn al-Rāzī and Specific Charges of Disbelief, as opposed to
al- al-
Non-
General Non-Specific Charges of Disbelief
In the twenty first treatise found in Tārīkh Najd (page 348), Mu ammad b. ‘Abd al-Wahhāb
mentioned a charge of disbelief against Imām Fakhr al-Dīn al-Rāzī and quoted it from Ibn Taymiyya with
approval. He quoted Ibn Taymiyya saying: “And greater than that still, is that some of them compiled
things of apostasy, as al-Fakhr al-Rāzī did in his compilation on the worship of celestial bodies. This is
apostasy from Islam by the agreement of the Muslims.” Mu ammad b. ‘Abd al-Wahhāb commented on
these words of Ibn Taymiyya, saying:
Look to his words to see the distinction between the subtle/obscure beliefs and the specific
disbelief that we are discussing. Contemplate his charges of disbelief upon their leaders: so-and-so
and so-and-so specifically, and see their explicit apostasy. Contemplate his explicit mention of the
consensus regarding Fakhr al-Dīn’s apostasy from Islam, even though he is one of the four Imāms
according to your scholars. Does this fit with what you have understood from his words [in which
he allegedly said] that a specific person cannot be charged with disbelief?
There are many fallacies here. One is the alleged consensus regarding al-Fakhr al-Rāzī’s disbelief, and
another is their [Ibn Taymiyya and Ibn ‘Abd al-Wahhāb] claim that Fakhr al-Dīn al-Rāzī wrote about the
worship of celestial bodies. Notice also that he [Ibn ‘Abd al-Wahhāb] explicitly stated that Ibn Taymiyya
made specific charges of disbelief. This is contrary to the claim of some of their followers who say they
would only mention general charges of disbelief and would not specify individuals.
As we mentioned earlier, it is not our intent to engage in an inductive and detailed reading of Shaykh
Mu ammad b. ‘Abd al-Wahhāb’s words, or the words of anyone else. We only wish to present supporting
proofs from their works that establish the extremism of this view-point.
Wahhā Anthropomorphism
The Wahhābī’s Position Regarding Anthropomorphism and Corporeality
The Wahhābī’s position regarding anthropomorphism and negating Allah’s transcendence above
resemblance to the creation is well-known and famous. They affirm a limit and direction for Allah, the
Exalted; they believe that contingent acts subsist within Allah; and they believe that He sits upon the
Throne with contact and physical movement, etc. There is no doubt whatsoever that these beliefs oppose
the creed of Ahl al-Sunna wa al-Jamā‘a. In this creed, the Wahhābīs have followed their first Imām, Ibn
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15. Taymiyya. They have taken all of this from him. They understood his words from the explanations of his
student, Ibn Qayyim al-Jawzīyya. For reference, one may peruse Ibn Taymiyya’s Naq Asās al-Taqdīs,
Manhāj al-Sunna, and other books. I have written many books on this topic, establishing that Ibn
Taymiyya believed in anthropomorphism and its implications, that he completely opposed the Ash‘arīs,
and that he had his own complete doctrine to which he invited others. His statements were not mere slips
of the pen or ecstatic expressions as some would like to believe.
MU AMMAD RASHĪD RI Ā (D.1345 HIJRĪ)
ASHĪ IJRĪ
As I see it, Mu ammad Rashīd Ri ā was one of the founders of the Salafi School – in its general
meaning – who outlined its foundations and fundamentals. Within his books, he laid the down the ground
work for the idea that the effects of the latter-day scholars have been disrupted, claiming that he was an
independent scholar [mujtahid] who had the right to go back to the original sources and examine them as
the early major Mujtahids did. He claimed that he was only obliged to follow that to which his research
and investigation led him. There is no doubt that he was affected in this by his Shaykh, Mu ammad
‘Abduh, and by Jamāl al-Dīn al-Afghānī.
Rashīd Ri ā expressed many views and opinions that affirm this attitude, in addition to his many well-
known disputes with the Shaykhs and administration of al-Azhar and his battles with Shaykh Yūsuf al-
Dajawī and his companion, and Shaykh al-Kawtharī, and those who supported them.
1- His Explicit Agreement with the Wahhābī call
Wahhā
In an important book of his called al-Manār wa al-Azhar, he said:
Intermediaries between the Creator and the creation a
nd refutation against some scholars regarding it
On pages 318 and 533 there are two lengthy articles on the subject of intermediaries between the
creation and the Creator: a subject in which the innovators have gone to extremes and in which
they have fallen into clear idolatry and have taken equals with Allah, the Exalted. Shaykh al-Islām
A mad b. Taymiyya wrote an essay by the same name in which he refuted their obfuscations.
Around that time it was published and had a great effect upon the people because it thwarted
them [from that] by explaining its odious misguidance and defending the doctrine of Divine unity
which is the foundation of Allah’s religion upon the tongues of all of His Prophets. It delighted the
people of Divine unity and the followers of the Book and the Sunna and it perturbed the
innovators among the grave-worshippers and shrine-worshippers.
One of the scholars endeavoured to refute it, gathering treatises on the issue and topics related to
it, such as visitation of the graves and the innovations that occur along with that – works written by
some deceased superstitious people – and he wrote an introduction to those many blameworthy
innovations, supporting them with contradictory and conflicting theories.
Hence, we wrote those two articles in refutation against him. That was the first time a well-known
scholar from al-Azhar in our era wrote and distributed a book in support of pagan beliefs and
superstitious innovations, supporting them with theories and statements that go against the
Mighty Book, the Lofty Sunna, the way of the pious predecessors, and the texts of the Mujtahid
Imāms. We explained this in the utmost detail – and our experience with that man was other than
this…
15
16. It is obvious that the style adopted by Rashīd Ri ā was the exact same style as Mu ammad b.
‘Abd al-Wahhāb. You see in his words here the exact same expressions used by Ibn ‘Abd al-
Wahhāb, such as “superstitious”, “grave-worshippers”, “shrine-worshippers”, “clear idolatry”,
“pagan beliefs”, and “superstitious innovations”. Mu ammad Rashīd Ri ā indicated that his
focus on this matter was a testimony to al-Manār’s (the magazine he used to publish) efforts in
reforming al-Azhar; as both he and his Shaykh, Mu ammad ‘Abduh were dedicated to what they
called the “reformation of al-Azhar”.
2- Ri ā’s Accusation against al-Azhar and Some of its Scholars, saying they were “Grave-worshippers”
al- “Grave-worshippers”
Grave-
attempting to spread Grave-Worship among People
On page 22 of al-Manār wa al-Azhar:
I criticised Nur al-Islam magazine, al-Azhar’s official publication, for the articles and verdicts they
published from him [Shaykh Yūsuf al-Dajawī] in support of common innovations among the laity of
the Umma – especially the innovations and evil acts that take place at the graves and the calumny
against Salafism in general and Wahhābism in particular; especially in this time in which the Islamic
world from east to west and all in between, such as Egypt – may Allah safeguard her – has been
affable towards the Saudi state, defended it, and censured the Egyptian state for not recognizing
it…
Elsewhere in his book, he said:
Perhaps most of the Azharī sermonizers who are spread about here and there have the same
orientation as al-Manār and those who read its Qur’ānic exegesis. Indeed, I know the most choice
among them…al-Manār was the first to propose to al-Azhar the establishment of this blessed
group. Shaykh al- awāhirī aspires to make all of them superstitious grave-worshippers who
oppose al-Manār and stand in the way of its call. Each time he tests someone who is set to be
appointed or sent abroad, most of his focus is set at discovering what that individual believes
regarding the Salafi concept of Divine unity and blameworthy innovation related to grave-
worship. His usual way of ascertaining that is to ask that person’s opinion regarding al-Manār
[magazine], its Qur’ānic exegesis, and its author – and he might add to those questions other
things that set him apart from his opponents and malign their call to the Book, the Sunna, and
following the Salaf. It has been established within al-Azhar that this is his desire and those who
have to take the test seek to avoid his anger using whatever permissible dissimulation they can. It
has reached the point that if someone gives a misleading impression and says: “Zayd and ‘Amr are
scholars who serve the religion; both make mistakes and are correct at other times”, then he will
lose al- awāhirī’s respect; he is not pleased with those who call to Islam and guide its people
unless they make up things, fawn flattery towards him, and say what they don’t believe.
His Allegiance to Āl-Sa‘ūd
Sa‘ū
Rashīd Ri ā openly announced his agreement and following of Āl-Sa‘ūd in their call and said
that they resembled the Children of Israel during the days of our Master Mūsā a. He encouraged them
to have patience and he gave them glad tidings of victory from Allah, the Exalted, against their enemies
among the “grave-worshippers” and “pagans”.
He said in al-Manār wa al-Azhar:
The First Sermon I Delivered to Ibn Sa‘ūd and His Response
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17. I said to Ibn Sa‘ūd in the first sitting I had with him after arriving at Mecca: Certainly, you were
harmed before and after, yet you were patient and Allah gave you victory as He promised those
who are patient. It is fitting that your people take the example and consider what Allah mentioned
with respect to the Children of Israel and Mūsā a: They said: “We have been harmed before you
came to us and after you have come to us.” He said: “Perhaps your Lord will destroy your enemy
and grant you succession in the land and see how you will do.” . Alas, see to it that you perfect
your works by being thankful for this new bounty. Indeed, Allah is looking to see how you will do,
that He may reward you for it. He [Ibn Sa‘ūd] said in response: “By Allah! We fear nothing but
the Qur’ān!” Contemplate this answer, o people of insight.
Wahhā Well-
His Position Regarding the Wahhābī Call and His Rejection of the Well-established Schools such as the
Ash‘arī Māturī
Ash‘arīs and Māturīdīs
It is well-known that Shaykh Mu ammad ‘Abduh was Mu ammad Rashīd Ri ā’s role-model, and that
the former was the first one to distance himself from the Ash‘arī and Māturīdī schools and claim
independent Ijtihād and maintain that he was able to pick and choose opinions as he wished – even if the
opinions he preferred were philosophical or overly rationalistic in nature.
Rashīd Ri ā said:
As far as the author of al-Manār is concerned, let the esteemed ones present here and all who
read al-Manār know that he does not follow any of the Imāms in his creed, so how is it conceivable
that he follows Shaykh Mu ammad b. ‘Abd al-Wahhāb – assuming that he does in fact have a
school of thought that is distinct from the school of Imām A mad and the Salaf of this nation? He
who does not follow Imām al-Ash‘arī, even though he grew up following his doctrine, has more
right that he does not follow Shaykh Mu ammad b. ‘Abd al-Wahhāb.
It is not hidden that his claim of not following Mu ammad b. ‘Abd al-Wahhāb does not contradict his
agreement with him, his following of his ideas, and his support for the latter’s call. The most this indicates
is that he asserted Ijtihād for himself in this matter, which is either accepted or rejected.
These words stem from the firm fundamentals that he took from his Shaykh, Mu ammad ‘Abduh. When
Shaykh ‘Ulaysh spoke to him [‘Abduh] about his lessons on the book al-‘Aqā’id al-Nasafiya and about the
fact that he had opposed the Ash‘arīs and preferred the doctrine of the Mu‘tazila, he confirmed that.
Rashīd Ri ā mentions in his famous book, Tārīkh al-Ustādh al-Imām (1/134):
Shaykh ‘Ulaysh said: “It has reached me that you are teaching the commentary of al-‘Aqā’id al-
Nafasiya.” He [‘Abduh] said: “Yes.” Shaykh ‘Ulaysh said: “It has reached me that you have
preferred the doctrine of the Mu‘tazila over the doctrine of the Ash‘arīs.” He [‘Abduh] said: “If I
don’t blindly follow al-Ash‘arī, why should I blindly follow the Mu‘tazila? I eschew the blind
following of all of them and instead follow the proofs.” Shaykh ‘Ulaysh said: “Someone reliable
informed me of that.” He [‘Abduh] said: “Let this reliable person come before us and distinguish
between the two doctrines in order than he then inform us of which of the two I preferred.”
The basis for the claim of following the Salaf rests on abandoning the independent efforts of the past
scholars and not relying on them, claiming that one – even if he is not qualified – is able to engage in
Ijtihād and extrapolate legal rulings from the source texts. If this viewpoint gains ascendency it will most
certainly lead to the belittlement of the rank of Ijtihād and will encourage and goad every person of weak
understanding who aspires for leadership to claim Ijtihād for himself – and the tribulations and problems
that will result in are not hidden.
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18. THE EFFECT OF SALAFISM ON THE UNITY OF THE MUSLIMS
1- Separation and disconnection between the current generations and more than ten centuries of
scholarship and detailed research in every science and subject, resulting in a loss of the Umma’s efforts.
2- Weakening the stance of the current generations in their confrontations with the severe and multiple
attacks against the religion of Islam. This is accomplished by disconnecting the current generations from
the previous scholars of Islam and preventing them from benefiting from them or relying upon them. This
results in our severe weakness in the modern sciences – as we see with our own eyes in many fields.
3- A manufactured disconnect between the present and the past, resulting in accusations against the beliefs
of the general body of Islamic scholars. This of course results in weakening confidence in them and
doubting their knowledge and sciences. He who loses sight of his past will undoubtedly lose sight of where
he is and where he is going.
4- Inclination to charge one’s opponents with disbelief or blameworthy innovation, resulting in severe
psychological disorders and doubts regarding everything transmitted to us by those of the past. The least
of these effects is the feeling of emotional withdraw, which could in turn push some weak minded
individuals – as most of those who adopt this position are – and motivate them to pursue extreme courses
of action in their dealings with others.
5- Undoubtedly, these effects and results affect them because they were ignorant regarding the distinction
between the unequivocal and the speculative in both doctrine and jurisprudence. They declared some
speculative matters unequivocal and opposed certain unequivocal matters. All of this stems from ideas
and ways that suffer from major gaps and errors.
CONCLUSION
On Disagreements and their Resultant Problems
There is no doubt that the science of theology is the most appropriate science for researching the
disputes between the various Islamic sects and attempting to know which of them is correct and incorrect,
or which of them is more correct than the others. It is legally encouraged for the Muslims to argue about
the affairs of their religion, contrary to those who believe that it is unlawful. This is because
disagreements do in fact exist, and working to either remove or diminish differences is obligatory as much
as humanly possible. It is impossible to remove these disagreements or even attempt to remove them
without recourse to theology and arguing in a way that is best. There is no doubt that speaking about
matters related to the fundamentals of the religion – what is conventionally known as creed – is sought
after and desired.
Neglecting disagreements and attempting to forget them or sweep them under the rug will never be a
viable alternative to attempting to reach what is closest and reach the truth and what is correct. The fact
that it is impossible to reach an agreement that is inclusive of all of the Muslims cannot justify sweeping
disagreements under the rug. The fundamentals of theological rhetoric indicate that differences do in fact
exist. It is also established in the upright religion that it is obligatory for Muslims to work together. So
here we have two basic premises:
A. Disagreements exist and will continue
B. Cooperation between the Muslims is obligatory
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19. So, if we say that it is impossible for us to work together as Muslims until we are all in complete
agreement in doctrine – both in its fundamentals and subsidiary branch issues – then this implies that
cooperation is impossible, which is a false conclusion.
If we say that cooperation is obligatory and that it is conditional upon agreement, that means we must
forget our disagreements and sweep them under the rug. Now of course this is also incorrect because it
entails neglecting that which is real and ignoring that which cannot be ignored. Every sect claims that it is
correct and on the truth; how then can each sect be commanded to ignore that in which they claim they
are right?
The sound view based upon the fundamentals of theological rhetoric calls for everyone – with a certain
degree of investigation – to gather between the two premises. The first premise is taken from the sensory
world and sense perception, and it is regarding the means of knowledge. The second premise is taken
from the unequivocal texts of the religion. It is incorrect to neglect or ignore either of them.
The logical conclusion is that it is obligatory to work together while maintaining one’s disagreement with
the other, and that it is obligatory to adopt practical measures in which these two premises and realities
are kept. In sum, it is obligatory to work together with others while taking note of disagreements. In this
circumstance, one must either base cooperation on that in which there is disagreement or that in which
there is agreement, and obviously constructive work can only be based on that in which there is
agreement.
Obligatory actions that must be carried out need to be based on the points in which there is agreement
between the Muslims, while at the same time not neglecting the unique features of each Islamic sect and
making sure to continue arguing in a way that is best.
Some people look to the disagreements among the Muslims as impending threats and dangers that must
be eradicated, and that they are harms that lead the Umma to its own destruction. We hold a dissenting
viewpoint and say that even though the existence of well-considered disagreements between the major
sects results in some harms, it results in greater benefits overall. The most important of these benefits is
constant investigation and continual research into these fundamentals. This in turn results in competition
in refuting the obfuscations of the external opponents who do not belong to the religion – as Imām al-
Ghazālī said when he argued with the philosophers: “I am not addressing you with the tongue of the
Ash‘arīs alone; I am addressing you with the tongue of all the Islamic sects entire: all of them are united
against you.”
And Allah grants all success
Sa‘īd Foudah
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