Ayatollah may be the last mujadid of this ummah
- Thread starter TekNiKo
- Start date
Absolutely! They are making mass takfir of a Muslim people, its insane.
reer
VIP
were the ashari and maturidis who made takfir also wahhabis? stop this jahilnimo. the ulama made takfir on scholars and differentiated with the laymen.
reer
VIP
ibn abidin the major hanafi scholar. stop calling major ulama extremists.
https://shamela.ws/book/21687/103
I say, and many of the prominent Islamic scholars of the Ottoman Empire have repeatedly emphasized, that the legal ruling concerning the Shi'ah (as mentioned) continues to be supported by the authoritative opinion in issuing fatwas regarding them. Many of these scholars have elaborated extensively on this issue and authored treatises on it. Among those who issued fatwas on this matter is the renowned scholar and commentator, Abu al-Su'ud Efendi al-‘Imadi, whose words were transmitted by the distinguished scholar al-Kawākibī al-Ḥalabī in his commentary on his jurisprudential work titled Al-Farā’id al-Sunniyyah.
Among the points quoted from Abu al-Su'ud is his statement on the misdeeds of the Shia, and as he described, all scholars of the time have agreed upon the permissibility of killing them. He also stated that anyone who doubts their apostasy is considered an apostate themselves. According to the great Imam (the "Imam al-A'zam"), Sufyan al-Thawri, and al-Awza'i, if they repent and return from their disbelief to Islam, they are spared from death and are expected to be pardoned, like other non-Muslims who repent.
However, according to Malik, al-Shafi’i, Ahmad ibn Hanbal, Lays ibn Sa'd, and other major scholars, their repentance is not accepted, and their conversion to Islam is not considered valid, and they are subject to execution as a punishment.
Thus, our great Imam (referring to a particular interpretation in the Hanafi school) firmly asserts that their repentance is accepted, and this contradicts the view held by the majority of scholars. I am inclined to believe that this is the correct position, and this is an important issue that should be clarified and given particular attention, as much confusion surrounds it. It has often occurred to me to compose a treatise on this topic, presenting what I have clarified in my marginal notes on Al-Durr al-Mukhtar and other works. Therefore, it is not inappropriate to mention in this context what can help clarify the goal and assist the Islamic judges and rulers. If it requires some elaboration in the discussion, we say: "And success is by Allah's help."
Know that what was mentioned by the martyr, al-Sadr, regarding the statement that "the repentance of one who insults the two Shaykhs (Abu Bakr and Umar) in both worlds (i.e., this life and the hereafter) will not be accepted," has been attributed to him in Al-Bahr (a classical commentary) from the explanation of Al-Quduri. However, in Al-Nahr (another jurisprudential work), it was stated that this opinion does not exist in the original text of Al-Jawharah (a foundational work in Hanafi fiqh), but rather it appeared in the margin of some copies of the text and was later included as part of the main body of the text, even though it has no connection with the preceding content.
Moreover, the renowned scholar al-Ḥamawi mentioned in his commentary on Al-Ashbāh (a work on Islamic legal maxims) that after quoting the opinion from Al-Nahr, he clarified this point.
https://shamela.ws/book/21687/103
I say, and many of the prominent Islamic scholars of the Ottoman Empire have repeatedly emphasized, that the legal ruling concerning the Shi'ah (as mentioned) continues to be supported by the authoritative opinion in issuing fatwas regarding them. Many of these scholars have elaborated extensively on this issue and authored treatises on it. Among those who issued fatwas on this matter is the renowned scholar and commentator, Abu al-Su'ud Efendi al-‘Imadi, whose words were transmitted by the distinguished scholar al-Kawākibī al-Ḥalabī in his commentary on his jurisprudential work titled Al-Farā’id al-Sunniyyah.
Among the points quoted from Abu al-Su'ud is his statement on the misdeeds of the Shia, and as he described, all scholars of the time have agreed upon the permissibility of killing them. He also stated that anyone who doubts their apostasy is considered an apostate themselves. According to the great Imam (the "Imam al-A'zam"), Sufyan al-Thawri, and al-Awza'i, if they repent and return from their disbelief to Islam, they are spared from death and are expected to be pardoned, like other non-Muslims who repent.
However, according to Malik, al-Shafi’i, Ahmad ibn Hanbal, Lays ibn Sa'd, and other major scholars, their repentance is not accepted, and their conversion to Islam is not considered valid, and they are subject to execution as a punishment.
Thus, our great Imam (referring to a particular interpretation in the Hanafi school) firmly asserts that their repentance is accepted, and this contradicts the view held by the majority of scholars. I am inclined to believe that this is the correct position, and this is an important issue that should be clarified and given particular attention, as much confusion surrounds it. It has often occurred to me to compose a treatise on this topic, presenting what I have clarified in my marginal notes on Al-Durr al-Mukhtar and other works. Therefore, it is not inappropriate to mention in this context what can help clarify the goal and assist the Islamic judges and rulers. If it requires some elaboration in the discussion, we say: "And success is by Allah's help."
Know that what was mentioned by the martyr, al-Sadr, regarding the statement that "the repentance of one who insults the two Shaykhs (Abu Bakr and Umar) in both worlds (i.e., this life and the hereafter) will not be accepted," has been attributed to him in Al-Bahr (a classical commentary) from the explanation of Al-Quduri. However, in Al-Nahr (another jurisprudential work), it was stated that this opinion does not exist in the original text of Al-Jawharah (a foundational work in Hanafi fiqh), but rather it appeared in the margin of some copies of the text and was later included as part of the main body of the text, even though it has no connection with the preceding content.
Moreover, the renowned scholar al-Ḥamawi mentioned in his commentary on Al-Ashbāh (a work on Islamic legal maxims) that after quoting the opinion from Al-Nahr, he clarified this point.
ص103 - كتاب العقود الدرية في تنقيح الفتاوى الحامدية - باب الردة والتعزير - المكتبة الشاملة
ص103 - كتاب العقود الدرية في تنقيح الفتاوى الحامدية - باب الردة والتعزير - المكتبة الشاملة
shamela.ws
Muslim unity is daruuraat, we need to put our differences aside for the sake of unity in the ummah. Who benefits from shia and sunni slaughtering each other except the kuffar?
reer
VIP
abdul qahir baghdadi the ashari. stop calling people wahhabis for disagreeing with you as if youre crazy sufis. @World is abdul qahir al baghdadi shabab?
https://www.arrabita.ma/blog/بيان-الفرق-التي-انتسبت-إلى-الإسلام-ولي/
The correct view among us is that the name "Millah of Islam" applies to anyone who acknowledges the occurrence of the world, the oneness of its Creator, His eternity, justice, and wisdom, while rejecting any form of anthropomorphism (tashbih) or negation (ta'til) regarding Him. Moreover, this person must believe in the prophethood of all of God's messengers, the validity of the prophethood of Muhammad (peace be upon him) and his message to all people, the support for his law (Shari'ah), the truth of all that he brought, and that the Qur'an is the source of the rulings of his law. This includes the obligation of the five daily prayers directed towards the Ka'bah, the obligatory payment of zakat, fasting during Ramadan, and performing the pilgrimage (Hajj) to the House of Allah in general.
Anyone who believes in this is considered part of the community of Islam. After this, further examination is necessary. If their faith is not mixed with a major heresy that leads to disbelief, they are a monotheistic Sunni. However, if they follow a major heretical belief, further consideration is needed. If they follow the heresies of the Batiniyyah (esoteric sects), the Bayaniyyah, the Mughiriya, the Mansuriyyah, the Janahiyyah, the Sabe'iyyah, or the Khattabiyyah (all of which are forms of Shi'ism or sectarian deviance), or they follow the beliefs of the Hululiyyah (those who believe in divine incarnation), the doctrine of reincarnation, the Maimuniya, or the Yazidiyya (sects of the Khawarij), or the beliefs of the Khabbatiyyah or the Hamariyyah (from the Qadariyyah), or if they forbid what the Qur'an has explicitly permitted or permit what the Qur'an has prohibited, then they are not considered part of the Ummah of Islam.
However, if their heresy resembles the heresies of the Zaydi or Imami Shi'ah, or the heresies of most Khawarij, or those similar to the beliefs of the Mu'tazilah, the Najariyyah, the Jahmiyyah, the Darariyyah, or the Mujassimah (those who anthropomorphize God), then they remain within the Ummah of Islam in certain rulings. For instance, they would be buried in Muslim cemeteries, receive their share of the spoils of war if they fought with Muslims, and they would not be prevented from entering the mosques or praying in them. However, in other rulings, they are excluded from the Ummah of Islam, meaning their funeral prayers would not be performed, their descendants would not be prayed upon, their slaughtered meat would not be permissible, and it would not be lawful for a Sunni to marry a woman from among them, nor for one of them to marry a Sunni woman.
https://www.arrabita.ma/blog/بيان-الفرق-التي-انتسبت-إلى-الإسلام-ولي/
The correct view among us is that the name "Millah of Islam" applies to anyone who acknowledges the occurrence of the world, the oneness of its Creator, His eternity, justice, and wisdom, while rejecting any form of anthropomorphism (tashbih) or negation (ta'til) regarding Him. Moreover, this person must believe in the prophethood of all of God's messengers, the validity of the prophethood of Muhammad (peace be upon him) and his message to all people, the support for his law (Shari'ah), the truth of all that he brought, and that the Qur'an is the source of the rulings of his law. This includes the obligation of the five daily prayers directed towards the Ka'bah, the obligatory payment of zakat, fasting during Ramadan, and performing the pilgrimage (Hajj) to the House of Allah in general.
Anyone who believes in this is considered part of the community of Islam. After this, further examination is necessary. If their faith is not mixed with a major heresy that leads to disbelief, they are a monotheistic Sunni. However, if they follow a major heretical belief, further consideration is needed. If they follow the heresies of the Batiniyyah (esoteric sects), the Bayaniyyah, the Mughiriya, the Mansuriyyah, the Janahiyyah, the Sabe'iyyah, or the Khattabiyyah (all of which are forms of Shi'ism or sectarian deviance), or they follow the beliefs of the Hululiyyah (those who believe in divine incarnation), the doctrine of reincarnation, the Maimuniya, or the Yazidiyya (sects of the Khawarij), or the beliefs of the Khabbatiyyah or the Hamariyyah (from the Qadariyyah), or if they forbid what the Qur'an has explicitly permitted or permit what the Qur'an has prohibited, then they are not considered part of the Ummah of Islam.
However, if their heresy resembles the heresies of the Zaydi or Imami Shi'ah, or the heresies of most Khawarij, or those similar to the beliefs of the Mu'tazilah, the Najariyyah, the Jahmiyyah, the Darariyyah, or the Mujassimah (those who anthropomorphize God), then they remain within the Ummah of Islam in certain rulings. For instance, they would be buried in Muslim cemeteries, receive their share of the spoils of war if they fought with Muslims, and they would not be prevented from entering the mosques or praying in them. However, in other rulings, they are excluded from the Ummah of Islam, meaning their funeral prayers would not be performed, their descendants would not be prayed upon, their slaughtered meat would not be permissible, and it would not be lawful for a Sunni to marry a woman from among them, nor for one of them to marry a Sunni woman.
reer
VIP
hamas are getting help from them. that doesnt mean you as a random dude start simping for rafidha scholars who have been takfir'ed for over a thousand years.
Where are the Sunni Imaams helping Filistine? Are the KSA imaams kuffar for siding with their rulers who signed Yahuud pact?
reer
VIP
ok bro go refute the hanbali ashari maturidi scholars who made takfir on their beliefs centuries ago.
Ok I agree on any Sheikh of course they are
more knowledgable than me but do you agree Sunni Imaams in Saudi and UAE have left Islam by siding with rulers who signed with Yahuud?
reer
VIP
sunni incompetency is irrelevant to ulama of ahlu sunna making takfir on shia beliefs.
See your avoiding the question, isnt it kufr ? I can bring many daliil from classical scholars that allying with kuffar at the expense of the Muslims (gaza) is clear kufr. I guess only harsh on Shiica eh?
Have you not seen how atrocious the Rawafidh have been to Ahlul Sunnah in Syria, Lebanon, Iraq, Iran, Yemen, Afghanistan? They are kuffar who make takfir on the Sahaba and curse them including the Mothers of the Believers. @TekNiKo you need to stop with the rage bait and get a life you filthy Kafir.
World
VIP
He’s an extremist.
Calling the Mutazila or Zaidi Shia kuffar, is not something any Ashari would say. Salafi Shawkani served as the Grand Mufti of the Zaidi Shia state in Yemen and he believed following madhab was a type of shirk and even he didn’t accuse them of being kuffar, in fact he wrote very fondly of his Zaidi Imam who appointed him. They are basically Mutazila in aqeedah and Hanafi in fiqh.
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Using this principle you can pretty much takfir every Muslim scholar including the ones in Somalia as the majority support governments allied to the USA. Even dacish and AS for the most part don’t make chain takfir of scholars who support certain government due to a religious tawil or hold off from takfir on specific governments.
Anyway, I’m failing to see the point of your circular baiting here. There are no Sunni scholars or any school of thought which holds that a Shia ayatollah can be mujadid of the ummah. It is something you’ve made up and has no basis in Islamic Sunni orthodoxy.
World
VIP
Mutazila are kuffar? @reer
Mutazila rationalists were more advanced in the 8th century than Somalis are today. Because we have been infected by Al Shabab and Wahhabi ideology.
Built in 836:
Water basin built in 836:
The ideology of accusing others of being kuffar only brings deaths and destruction to any country cursed to be infected by it. Whereas the Mutazila were responsible for the golden age of Islam. I’m closer to them than Wahhabis.
Mutazila rationalists were more advanced in the 8th century than Somalis are today. Because we have been infected by Al Shabab and Wahhabi ideology.
Built in 836:
Water basin built in 836:
The ideology of accusing others of being kuffar only brings deaths and destruction to any country cursed to be infected by it. Whereas the Mutazila were responsible for the golden age of Islam. I’m closer to them than Wahhabis.
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reer
VIP
read his statement again. he doesnt takfir zaidis. you have aproblem with making takfir on a set that holds beliefs like the Quran being distorted. the longlist of scholars who made takfir on their leaders' beliefs are not extremists. asharis maturidis hanbalis have all made takfir on their beliefs.
And among the Rafidah (Shia), if one prefers Ali – may Allah be pleased with him – over the three (i.e., Abu Bakr, Umar, and Uthman), then he is an innovator. And if one denies the caliphate of Abu Bakr or Umar, then he is a disbeliever.
ص135 - كتاب تبيين الحقائق شرح كنز الدقائق وحاشية الشلبي - الأحق بالإمامة - المكتبة الشاملة
ص135 - كتاب تبيين الحقائق شرح كنز الدقائق وحاشية الشلبي - الأحق بالإمامة - المكتبة الشاملة
shamela.ws
imam fakhr al din az zaylaci medieval hanafi scholar:
Al-Margīnānī said: "It is permissible to pray behind a person who has desires and innovation, but it is not permissible behind a Rafidī (Shia), a Jahmī (who denies attributes of Allah), a Qadari (who denies divine predestination), a Mushabbih (one who anthropomorphizes Allah), or one who says that the Qur'an is created."
https://shamela.ws/book/23023/134
an nasafi a leading maturidi scholar:
Apostasy occurs by insulting the two Shaykhs, Abu Bakr and Umar, may Allah be pleased with them. He explicitly stated in the Khilāṣah and al-Bazzāziyyah that if a Rafidī insults the two Shaykhs or criticizes them, he becomes a disbeliever. And if he favors Ali over them, he is an innovator.
https://shamela.ws/book/12227/1708
badr al aini:
In Sharh Bakr, the original answer is that anyone who is from the people of our Qiblah and does not act according to his statement is not judged as a disbeliever, and it is permissible to pray behind him. However, this does not apply if the people of his group have become disbelievers, such as the Jahmi, the Qadari who claims the creation of the Qur'an, the extremist Rafidi who denies the caliphate of Abu Bakr - may Allah be pleased with him, and the Mushabbih (those who anthropomorphize Allah). It is not permissible to pray behind them.
https://shamela.ws/book/427/987
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