| Posted By |
Topic: Is Muhammad Abduh the founder of Salafiyyah?
|
|
 baraawe3
|
|
|
|
Abu Abdul fattah Ali Mohamed
(CARDIFF, UK)
|
|
Member
Posts: 38
Joined: Nov 2006
|
 | quote: |
| This doubt is being thrown around by the people of faslehood. Hopefully we can use this thread to rebuke this false claim. |
|
Barakalaahu Feekum
|
|
| yasin3683
|
|
|
|
ibn Ahmad Maher ibn Ahmad
(U.S.A.)
|
|
Member
Posts: 950
Joined: Nov 2006
|
Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma ba'd
wa fika BarakAllaah, ya akhee
The Origin of Salafiyah is the Book, the Sunnah and Ijmaa'.
Shaikh Ubayd al-Jabiree (hafidhahullaah) said: | quote: |
| Ad-Da'watus-Salafiyyah was not founded by any specific person. And perhaps this is the reason why people ask when did ad-Da'watus-Salafiyyah begin? So I say that Ad-Da'watus-Salafiyyah was not founded or established by any one specific person. Rather, the Prophets and Messengers were sent with this da'wah by Allaah the Glorified and Exalted. Therefore, my son, the origin of ad-Da'watus-Salafiyyah is the text (Quran and Sunnah) and Ijma` (consensus of the scholars) and its origin is not based upon a simple notion, concept or opinion. So the leaders of ad-Da'watus-Salafiyyah are the Prophets ('alayhimus-salaam) and they are the Imaams of the creation. |
|
Shaikh Ubayd al-Jabiree's article is here:
Questions and Answers Concerning ad-Da'watus-Salafiyyah, by Shaikh Ubayd al-Jabiree
Also, Shaikh Al-Albani (rahimahullaah) said similiar. In showing the deviance of all the astray groups, he illustrated all these astray groups had a founder who, of course, was not a companion of the Prophet (salallaahu 'alaihi wa sallam), whereas Allaah (subhanahu wa ta'aala) [url=http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=10314]legislated Salafiyah[/url] [the correct Islam; The Saved Sect].
As for the Shaikh Muhammad ibn 'Abdul-Wahhaab (rahimahullaah), then he was not the founder of Salafiyah or any group or sect or movement, as the genuine scholars have exhaustingly explained and proven. Two centuries ago, many in the Arabian Peninsula were mired in shirk and bid'ah, just as the Prophet (salallaahu 'alaihi wa sallam) told us:The Hour will not be established until a large portion of my Ummah will worship idols (worship other than Allaah)."
Upon observing many people in the Arabian Peninsula acting in opposition to what Allaah revealed to Prophet Muhammad (salallaahu 'alaihi wa sallam) due to their grave-worshipping, adoption of superstitious beliefs, and committing bid'ah, this shaikh simply called these people back to Tawheed, back to the Qur`an and authentic Sunnah without adding anything or taking anything away from Allaah's Religion. Allaah put blessing in this shaikh's call, and Allaah guided [and is guiding] many people by his hand. [May Allaah continue to guide many by his hand until the Sun rises from the West. Ameen.]
So, of course, the people of desires and deviance slandered this scholar when in fact he quoted to them nothing but Allaah's ayat and the Prophet's ahadith - verbatim - saying to them "Allaah said", "His Messenger said", "the companions said." No opinions, no additions, no desires, no deletions. [There are many accounts proving this, and anyone who has read any of the shaikh's beneficial books will attest to the abundance of proofs he mentions.]
In truth, Shaikh Muhammad ibn 'Abdul-Wahhab was a reviver - he did not bring anything new - he simply revived what shaytan had fooled many into opposing [the Qur`an and authentic, pure Sunnah]. This was in accordance to what the noble Prophet (salallaahu 'alaihi wa sallam) said in his statement: Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid {a reviver}).
Sadly, some of the people who oppose Shaikh Muhammad ibn 'Abdul-Wahhab today, it is feared that they oppose what Allaah sent down to the Prophet Muhammad (salallaahu 'alaihi wa sallam). [And refuge in Allaah is sought from this!] These people know they cannot openly declare opposition to Allaah and His Messenger, or people will leave them, and their deviance will become obvious even to the ignorant. So these people slander this shaikh (may Allaah have mercy on him and reward him Jannat al-Firdaous) to fool the ignorant and keep them away from learning and prioritizing Tawheed, and correcting their 'aqidah. And of course, prioritizing Tawheed was the da'wah of all the Messengers ('alaihim u salaam).
Allaah said: | quote: |
| And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allaah (Alone), and avoid (or keep away from) Taghut (all false deities)."(An-Nahl 16:36) |
|
| quote: |
| And We did not send any Messenger before you (O Muhammad) but We inspired him (saying): Laa ilaaha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else)."(Al-Anbiya 21:25) |
|
As the Seerah (biography) of the Prophet clearly shows - and may Allaah reward our dear scholars for teaching us - the da'wah of Prophet Muhammad (salallaahu 'alaihi wa sallam) was exclusively Tawheed for the first 10 years. It was during the 11th year of his Prophethood that Allaah enjoined on them the Salat, and it was not until after the Hijrah that the remaining pillars [Zakat, Ramadan, and Hajj] and many of the hukum were sent down by Allaah. And even then, the Prophet (salallaahu 'alaihi wa sallam) continued teaching Tawheed through the remainder of his 23 years, such that even right before his death, he taught the companions Tawheed by his statement: | quote: |
| May Allaah curse the Jews and Christians who took the graves of their Prophets as masaajid. |
|
Worship Allaah alone (singling Him out in worship) and follow none but Prophet Muhammad (salallaahu 'alaihi wa sallam). This was the call of Shaikh Muhammad ibn 'Abdul-Wahhaab.
May Allaah make sincere those who seek sincerity, and may Allaah guide those who are sincere. Ameen. And Allaah knows best regarding all matters.
_______________________________________________________________________________________________________
The following is from a [url=http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=10785]khutbah[/url] given by student of knowledge Kashif Khan:
Al Imam Ahmad ibn Hanbal (rahimahullaah ta'aala) said in the introduction of his book "Ar-Rad 'alal Jahmiyyah" (The Refutation upon the Jahmiyyah): | quote: |
| All praise is for Allaah, Who leaves a group after the Messengers from amongst the people of knowledge who negate the changes, distortions of those who go to the extreme. And the changes of those who are ignorant. [This group] is those who call people from misguidance to guidance, and are patient upon harm. How many are they who have gone astray whom they helped bring back to guidance? How many are those [whose eeman] have been killed by Iblees whom they have helped give life to again? How beautiful is their effect upon the people, and how ugly is the effect of the people upon them? |
|
Shaikh Salih al-Fawzaan stated that without a doubt from amongst this group that Shaikh ul-Islaam Ahmad ibni Hanbal (rahimahullaah ta'aala) is speaking of is The Mujaadid (Reviver) Shaikh Muhammad ibn 'Abdul-Wahhab (rahimahullaah). For indeed, he has a great status amongst them that he revived the 'aqidah of al-Islam, and he removed the acts of Jahiliyyah from the bedouins. He fought against shirk in 'ibaada (worship). He fought against those who distorted the sharee'ah. He ordered that which is good and forbade that which is evil. He was the imam, al-'Allaamah, Al-Mujaahid, as-saabir, the caller to Allaah upon baseerah (knowledge), The Mujaadid, Shaikh Muhammad ibn 'Abdul-Wahhab bin Sulaiman al-Musharafi, at-Tameemee, An-Najdi. He was born in the year 1,115 Hijri in the city of 'Uyayna, in a house of knowledge. His father 'Abdul-Wahhab was a Judge and a faqi. His grandfather Sulaiman was a Mufti of Najd, and the leader of its 'ulemma. His uncles and the sons of his uncles (his cousins) - all of them - were people of knowledge. His city was filled with 'ulemma. And upon their hands did he learn this religion of al-Islam.
He memorized the Qur`an by a young age. He read the books of fiqh, and tafsir and hadith to his father and to the scholars of his country. So much so that he benefited from them all that which he could benefit by a young age. But he wanted more. He wanted to gain more in knowledge. He traveled to Makkah. He traveled to al-Madinah, and to Baghdad, and he continued to gain knowledge. And in his travels, he came upon the books of ash-shakhain: Shaikh ul-Islaam ibnu Taymiyyah and Imam Ibnul-Qayyim (rahimahumullaah ta'aala). And many of these books, he would copy with his own hands. So he would write out the books with his own hands, and built a library of their books that were copied with his own hands. When he saw the condition of the people of his time, and saw how it opposed the Qur`an and the Sunnah and what the Salafu-Saleh [Prophet, companions] were upon in 'aqidah and manhaj, he began to give da'wah.
He continued to give da'wah, going from place to place, and then he found aid in the city of Dhur'eeyah. He found aid upon the hand of its ameer Muhammad ibni Sa'ud (rahimahullaah ta'aala). And indeed Allaahu subhanahu wa ta'aala said:
...And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him... (At-Talaq 65:2-3)
Shaikhul-Islaam, with his allegiance to the ameer Muhammad ibni Sa'ud, spread the message of at-Tawheed from one corner of the Arabian Peninsula to the next. He wrote books, he answered the doubts of those who presented them. From his famous books, ya ikhwaan, was the book Kitab at-Tawheed.
And we want to [narrate] baarakAllaahu feekum (may Allaah bless you) - because of the importance of this topic of at-Tawheed - a story which is mentioned regarding this book.
Shaikhul-Islaam would teach this book from cover to cover. And once he would finish the book, he would go back to the beginning and he would start it all over again. And when this happened on a number of occasions, his students asked that another book be started, that they had learned this affair of at-Tawheed. They wanted to continue on to another affair. The shaikh, willing to test them and their understanding, set up a test for them. And he said to them that on such and such day there will be no dars (lesson) because he had to travel to see someone who had fornicated with his own mother. And his students were astonished and surprised. That was clear by the voices they made.
When [the shaikh] returned, the students asked as to what happened to this individual. Shaikhul-Islaam said it was not as he had explained - that he had commited fornication with his own mother - but rather a man was commiting shirk by slaughtering a small animal in the name of other than Allaah. When he explained this, the astonishment from his students left them. They were no longer astonished. So the astonishment that was present when they heard a man was commiting fornication with his own mother was great. But when they heard of someone commiting shirk with a small animal, the astonishment was absent, as though this action [shirk] was less serious than the former action [fornication with his mother].
Shaikhul-Islaam, through this test, knew that his students did not understand this affair of at-Tawheed, and he began the book all over again. So we want to choose, ya ikhwaan, between today and tomorrow some small chapters that speak of, firstly, what the Messenger of Allaah (salallaahu 'alaihi wa sallam) put forth to eradicate shirk from this earth. And, secondly, the fear of shirk. We will be discussing these two chapters, in sha` Allaah. The majority of what we will share will come from the explanation of Shaikh Salih al-Fawzaan (hafidhahullaah) from his book E'anat ul Mustafeed bi sharhee Kitabu Tawheed (A Beneficial Aid Toward Understanding Kitaab-ut Tawheed). And we will make some additions from the explanations of Shaikh Saalih al-'Uthaimeen and from Fathul Majeed, and some other books bi idhnillaahi ta'aala.
Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk
If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan. |
|
|
|
| ibnwaheed
|
|
|
|
unspecified Hassan bin Waheed
(Teaneck, NJ, USA)
|
|
Member
Posts: 54
Joined: Jun 2008
|
|
| abu.iyaad
|
|
|
|
Member
Posts: 182
Joined: Sep 2002
|
| Muhammad Abduh Makes Ta'weel (Tahreef) of the Attribute of ar-Rahmah (Mercy) Upon the Way and Style of the Ash'ariyyah and Mu'tazilah |
|
In Tafsir al-Manar, volume 1, page 46 there occurs, from the statement of Rasheed Ridaa:
Translation: "The Ustaadh,the Imaam (i.e. Muhammad Abduh) said, in meaning: And ar-Rahmaan and ar-Raheem are derived from ar-rahmah (mercy) which is a meaning that (produces) pain in the heart that incites the one [afflicted] with it, and carries him to [show] benevolence (al-ihsaan) to others. And this well-known meaning to men is impossible for Allaah, the Most High, because in men it is a pain in the soul and its healing is to show benevolence (al-ihsaan), and Allaah the Most High is free of [being subject] to pains and excitations, hence the intended meaning of ar-rahmah with respect to him is its effect which is benevolence (al-ihsaan)."
Thus, this is ta'weel of the attribute of ar-rahmah to al-ihsaan upon the way of the Ash'ariyyah and Mu'tazilah.
|
|
.-=abu.iyaad=-.
-=amjad bin muhammad=-
-rafiq-
|
|
| abu.iyaad
|
|
|
|
Member
Posts: 182
Joined: Sep 2002
|
| Muhammad Abduh Makes Ta'weel (Tahreef) of the Attribute of ar-Rahmah (Mercy) Upon the Way and Style of the Ash'ariyyah and Mu'tazilah |
|
In Tafsir al-Manar, volume 1, page 76 there occurs, from the statement of Rasheed Ridaa:
Translation: "What we have quoted from our Shaykh regarding the meaning of ar-rahmah (p. 46), he has followed the philosophers of the Ashaa'irah and the Mu'tazilah and their exegetes such as az-Zamakhsharee and al-Baydaawee out of unmindfulness. Its outcome (i.e. the meaning of ar-rahmah in the view of the Ashaa'irah and Mu'tazilah) is that ar-rahmah is not from the attributes of the Essence (dhaat) or from attributes of meanings established with His Essence (dhaat), the Most High, due to the impossibility of (the application) of its linguistic meaning to Him, and therefore, [in their view] it is obligatory to make ta'weel of it by it's imperative which is al-ihsaan (benevolence) rendering it to be amongst the attributes of action (sifaat ul-af'aal) such as [those denoted by the names of] al-Khaaliq and ar-Raaziq. And some of them have said it is possible to make ta'weel of it to [mean] "iraadat ul-ihsaan" (desiring benevolence), and thus it would return to the attribute of al-iraadah, and hence it (ar-rahmah) is not an independent attribute ..."
So this is an affirmation from Rasheed Ridaa that his teacher (Muhammad Abduh) was upon the ways of the Ashaa'irah and Mu'tazilah in making ta'weel of the attributes, in this case ar-rahmah (mercy). If it was due to unmindfulness, then certainly Muhammad Abduh could not have had sound knowledge of the Salafi Aqeedah.
Whilst it is very clear from the Tafsir al-Manar that Ridaa was influenced by the aqeedah of the early Salaf, it is stupendous and laughable that the Ash'aris claim that Muhammad Abduh (or even Rasheed Ridaa) was the "founder of Salafiyyah".
|
|
.-=abu.iyaad=-.
-=amjad bin muhammad=-
-rafiq-
|
|
| abu.iyaad
|
|
|
|
Member
Posts: 182
Joined: Sep 2002
|
| Muhammad Abduh Claims That the Correct Viewpoint Regarding Af'aal ul-`Ibaad (Actions of the Servants in Relation to al-Qadaa wal-Qadar) is that of the Ashaa'irah - that of al-Kasb |
|
In his book "Risaalat ut-Tawheed" Muhammad Abduh discusses the issue of the actions of the servants and talks about the differences that exist on this subject. In the five pages he devotes to this, he concludes that all actions are decreed by Allaah and that the Servants "earn" (i.e. al-kasb") their deeds, using here the phrase "al-kasb". And this is the view of the Ash'arees.
The honest and intelligent amongst the Ash'arees had to admit that they were in fact Jabariyyah (those who hold that the servants are compelled in their actions and have no choice) despite this polemical attempt to take what they believed was a middle path, by inventing the idea of "al-kasb".
Here are the scans from the book:
Some excerpts from the above, from pages 37-38:
| quote: |
Amongst them is the one speaking of the authority of the servant over all his actions and their absolute independence and this is manifest deception, and amongst them are those who spoke with al-jabar (being forced or compelled to act with no free will), explicitly stating it and amongst them are those who spoke with it but freed (himself) from its name - and this (al-jabar) is a destruction of the Sharee'ah, an erasing of the [religious] duties, and nullification of the judgement of the self-evident intellect which is the pillar of faith
And the claim that belief in the servants earning of his deeds (kasb al-`abd li-af`aalihi) leads to association (of partners)with Allaah, which is the greatest oppression, is the claim of the one who has not looked at the meaning of associating (partners with Allaah) based upon what has come in the Book and the Sunnah.
For ishraak (associating partners with Allaah) is the belief that [something or someone] other than Allaah has an effect over [and above] what Allaah has bestowed upon him of the outward asbaab (ways and means) and that something of [all the] things has authority that [is in a realm] outside of the ability (qudrah) of the creatures, and this is the belief of the one who aggrandizes [what is] besides Allaah, seeking aid from him in that in which the servant has no power over, such as seeking aid in a war through other than the strenght of armies, and seeking cure from diseases through other than the treatments that Allaah has guided us to and seeking aid in [attaining] the worldly happiness and that of the hereafter through other than the paths and ways that Allaah has legislated for us.
This is the Shirk which the idol-worshippers used to be upon, and those that were similar to them. Then the Islamic Sharee'ah came along to erase that and to return the affair back to Allaah in regards to that which is over and above the human ability (al-qudrat ul-bashariyyah), and the created ways and means (al-asbaab al-kawniyyah),and to corroborate two mighty affairs which are two pillars of happiness (success) and the support (pillar) of human actions:
The first: That the servant earns (yaksibu) with his desire (iraadah) and his power of ability (qudrah) that which is a means towards his happiness (success), and
The second: That the power (qudrah) of Allaah is the origin (marji`) of all of the created things (kaa'inaat) and that from its effects are those that come in between a servant and between the performance of what he desires and that there is nothing besides Allaah that has the ability to extend aid to the servant in that which his earning (kasb) has not acquired. |
|
And he says later on page 39:
| quote: |
I repeat the saying that faith in the uniqueness of Allaah does not necessitate upon the mukallaf (the one obligated with duties) except the belief that Allaah directed him through his faculties, and thus he is an earner (al-kaasib) of his faith and of whatever Allaah obligated upon him from the remainder of the actions; and the belief that Allah's power (qudrah) is above his own power (qudrah) and that it alone (i.e. Allaah's power) has the highest authority in completing the desire of the servant by ending the preventative barriers [stopping him from action] or bringing forth the completing ways and means [facilitating action for him] - from that which the servant does not know or which is not under his will (iraadah).
|
|
We should note that Abduh was not very well grounded in the aqeedah - having had a history of Sufism and philosophy in his life - and for this reason he speaks of those who were upon al-jabar in concept and spoke of it in meaning but never used the name for it (al-jabar), then he goes on to affirm the notion of "al-kasb" of the Ash'arees, which is in fact al-jabar, but without using its name!
Then we have in another book of Muhammad Abduh - and this is an extremely revealing book which we shall cover in later posts inshaa'Allaah. It is called Risaalat ul-Waaridaat, which is essentially a book on the mysticism and philosophy which he took from that wandering, misguided, strayer, Jamal ud-Deen al-Afghaani, an Iranian rationalist philosopher and Shi'ite mystic, pretending to originate from Afghanistan.
Here Muhammad Abduh provides the answer to the issue of resolving the conflict between complete free will on the one hand (the Qadariyyah) and the complete predetermination on the other (the Jabariyyah), by invoking the belief of wahdat ul-wujood (unity of existence).
He says on page 21:
| quote: |
| Why do you not comprehend that which I have incorporated for you in these sayings in that a reconciliation has occurred between the two great factions regarding the [matter] of actions, are they specifically attributed to Allaah, or [are they] by the ability [qudrah] of the servants? For there is no difference between them in reality. For Allaah is the doer when the servant is the doer, and the servant is the doer when the Lord is the doer, and the existence (al-wujood), in all its levels (of existence) has the freedom to choose [is mukhtaar]. |
|
He means that as all existence is one (wajdat ul-wujood), then when Allaah acts, the servant is acting and when the servant is acting Allaah is acting, and thus this answer of his provides a reconciliation in the matter of the issue of al-qadar and al-jabar!!!!
And the Soofee Ash'arees say this man is a founder of Salafiyyah! More on why they are led to this claim in later posts inshaa'Allaah.
We should note that Abduh's book Risaalat ut-Tawheed was written by Abduh after Risaalat ul-Waaridaat.
|
|
.-=abu.iyaad=-.
-=amjad bin muhammad=-
-rafiq-
|
|
| abu.iyaad
|
|
|
|
Member
Posts: 182
Joined: Sep 2002
|
| Muhammad Abduh Upon the Manhaj of the Ash'arees in Claiming the Khabar ul-Ahad Amounts to Dhann Only and Cannot Be Used in Matters of Belief |
|
Muhammad Abduh stated in his Tafseer of Juz 'Ammaa p. 182:
| quote: |
| That which is obligatory to believe is that the Qu'ran provides certain definitive [knowledge] and that it is the Book of Allaah through at-tawaatur (large-scale, successive transmission) from the infallible [Prophet] (sallallaahu alayhi wasallam). This is what is obligatory to believe in [with respect to] what it affirms and [obligatory] to not believe in what it negates. And [the Qur'an] has come with the negation from him (alayhis salaam) of magic [being done upon him] when it attributed the saying of affirming that magic was done to him to the Mushriks, his enemies. It rebukes them for this claim of theirs. Therefore, he was not under the spell of magic absolutely. And as for the hadeeth, then assuming that it is authentic, it is aahaad, and the aahaad (hadeeths) are not to be taken in the subject of beliefs (aqaa'id) and the innocence of the Prophet from the affect of magic upon his intellect is one of the beliefs whose negation cannot be accepted except by [that which provides] certain truth [al-yaqeen],and it is not permissible that it (the negation of this matter of belief) be accepted by way of presumed and supposed truth, upon [the understanding] that the hadeeth that reaches us by the route of aahaad (solitary transmission) amounts (only) to presumed truth (dhann) for the one to whom it is deemed authentic. As for the one for whom evidences are established that it is not authentic, then proof is not established against him by way of it... |
|
How amazing that the Ash'arees claimed that the likes of this wandering strayer, Muhammad Abduh, founded Salafiyyah, and here he is outlining one of the fundamental principles of the likes of the Ash'arees and the Matureedees (regarding the khabarul aahaad) - on account of which he denies that magic was done upon the Prophet (sallallaahu alayhi wasallam).
Muhammad Abduh also covers this topic in his "Risaalat ut-Tawheed" which we shall cover in the next post inshaa'Allaah, to show the similarities between it and what has been stated by the Ash'arees.
|
|
.-=abu.iyaad=-.
-=amjad bin muhammad=-
-rafiq-
|
|
|
29-04-2009 @ 12:13 AM
