“Salafi” forgeries & manipulations
“Salafi” forgeries & manipulations
GF Haddad
It seems that every fifteen minutes another textual tampering or distortion of meaning is born at the hands of a certain sect, and to refute them is like trying to reason with Gog and Magog. However, the following reply is not addressed to them.
Qadi Iyad: “It was from this standpoint, of this high estimate of Imam Malik, that ash-Shafi’i argued convincingly against Muhammad ibn al-Hasan ash-Shaybani, the student of Abu Hanifa, in support of the superiority of the knowledge of Malik over that of Abu Hanifa when the two of them argued with each other on this point. (Etc.)
This is without doubt a forged report as indicated by Imam al-Bayhaqi himself when he cited it in Manaaqib al-Shafi`i.
Al-Qurtubi al-Maliki (d.671) said, “and not a single person from the righteous salaf rejected that His Istawaa upon His Throne was literal, and He specified the Throne because it is from the greatest of His creation. And they were ignorant of the kayfiyyah of His Istawaa.and Imaam Maalik said, -al-Istawaa is known’ meaning in the language, -and the nature is not know known, and to ask about (how) is a bid’ah’” [ -al-Jaami lil Ahkaam al-Qur'aan' of al-Qurtobee under the verse -then He rose over His Throne', see -Mukhtasar al-Uluw' (pg. 286).]
The above is cut-and-paste and a lie against the great Ash`ari Maliki Imam al-Qurtubi. The authentic position of al-Qurtubi from his Tafsir is thus:
1. The original quote from al-Qurtubi in al-Dhahabi’s `Uluw [full edition, 600 pages edited by Hasan al-Saqqaf] here states (p. 574): “for its reality cannot be known.” This is also what is found in al-Qurtubi’s Tafsir. This tampering is one among many examples of the mendacity of al-Albani and his followers! The reason for this particular tahrif is that when the Salafiyya were faced with the reality of Tafwid (committal) among the Salaf, they invented the subdivision of Tafwid al-Kayfiyya (‘committal of modality’!) so as to deny that the Salaf actually practiced Tafwid al-Ma`na (‘committal of meaning’!) which is pure and unadulterated nullification (ta`teel). So when proof to actual committal of meaning comes up, they deny it or manipulate it, as in this case.
2. Al-Qurtubi stated verbatim: “Istiwa’ is one of the Attributes of acts (min sifat al-af`al) according to the majority of the explanations.” Al-Qurtubi, Tafsir (18:281). This is is the exact same position of Imam Abu al-Hasan al-Ash`ari RadyAllahu `anh and the position of the entirety of the Ash`ari School. There is no disagreement over the fact that istiwa’ is real. Anyone that denies it is a kafir since it is in the Qur’an. What is rejected is vulgar, meddlesome, ignorant literalism and the attribution of istiwa’ to Allah SWT as an attribute of the Essence as if the Throne existed without beginning, like the Essence!
3. The continuation of al-Qurtubi’s words quoted in Mukhtasar al-`Uluw (p. 286) states: “And He mentioned His Throne specifically because it is the greatest of His creations. However, they actually did not know the modality or howness of his Istiwa’ for its haqiqa cannot be known.” This shows that al-Qurtubi understood the modality of istiwa’ to be the same as the actuality of istiwa’. Why do the Hashwiyya (gross anthropomorphists) not mention this when they cite from Mukhtasar al-`Uluw?
4. Then al-Qurtubi continues, in his Tafsir (al-A`raf 54): “I SAY: the `Uluw [exaltation] of Allah Most High and His irtifa` [elevation] are an expression of the `uluw of His Majesty, Attributes, and Dominion. Meaning: There is nothing above Him whatsoever in the sense of Majesty and its qualities, nor with Him as a partner. Rather, He is the Most High in absolute and unconditional terms – exalted is He!” Why do the Hashwiyya not mention this when they cite from Tafsir al-Qurtubi?
5. To cite Imam al-Qurtubi in support of literalism and anthropomorphism in the Attributes is the height of ignorance and impertinence, as his strong Ash`ari position is clear as the sun in his book on the Names and Attributes of Allah SWT titled al-Asna fi Sharh al-Asma’, in print in two volumes. But it is the historical proof against the Mujassima of Ahl al-Bid`a that just as their predecessors lied, they have no choice but to lie also. The examples of Tahreef and distortion in their books today are simply beyond count. See the introduction and appendices to our translation of Sayyid Yusuf al-Rifa`i’s Nasiha to the Ulema of Najd for many examples of such tampering and misreprentations of the Ulema of Islam and their books. (Forthcoming at the Islamic Supreme Council of America publications insha Allah.)
The Reviver of the Sunnah, Abu Muhammad al-Baghawee said, “.The Finger is an Attribute from amongst the Attributes of Allah, and likewise everything of this nature that occurs in the Book and Sunnah, for example the Face (Wajh), Eye (Ayn), Hand (Yad), Leg (Rijl), Coming (Ityaan and Majee), and the Descent to the Lowest Heaven, His Rising over His Throne, Laughter (Dahk), Joy (Farh).so these and their likes are Attributes of Allah in which it is obligatory to have faith in, and to leave them upon their literal meanings turning away from ta’weel and distancing from tashbeeh, with the belief that none of the Attributes of the Creator resemble anything from the attributes of the creation, just as His Self does not resemble the selves of the creation. Allah said, -there is nothing like Him, and He is the Hearing, the Seeing’ And it was upon this that the salaf of this nation, and the scholars of the Sunnah were upon, they accepted them all with faith and stayed away from tamtheel and ta’weel. And they relegated the knowledge (of their kayfiyyah) to Allah.” [-al-Mu'jam al-Lateef' (no.66) of adh-Dhahabee who quotes from him with his own chain of narration. See also -Sharh as-Sunnah' (1/168+) of al-Baghawee verified by the Salafi Hanafi Imam Shuaiyb al-Arnaut who according to Keller should be an anthropomorphist)
Yet another example of manipulation: What Imam al-Baghawi said is that "they relegated their knowledge to Allah." He never said "They relegated the knowledge (of their kayfiyyah) to Allah."
As for Shaykh Shu`ayb, whoever said he is a "Salafi"? Rather, most of his marginal comments on the hadiths of the Attributes in his editions of the Musnad of Imam Ahmad, Sahih Ibn Hibban, Sharh al-Sunna of al-Baghawi, and Riyad al-Salihin of al-Nawawi, show clearly that he follows the Ash`ari position. Now watch them turn against him just like the Yahud, after first praising him, turned against `Abd Allah ibn Salam when they learnt he was now a Muslim.
[for an updated version see below 
]
Hajj Gibril
GF Haddad ©
More tamperings of Salafis
Someone wrote:
1. “Abu Haneefah (RH) said, when asked of his opinion of the one who says, ‘I do not know whether Allah is above the heavens or on the earth.’ – “He has disbelieved, because Allah says, “The Most Merciful rose above the Throne.” , and His Throne is above His seven heavens.’ He was then asked , ‘what if he said that Allah is above His Throne but he does not know whether the Throne is in the heavens or on the earth?’ He said, ‘He has disbelieved, because He has denied that He is above the heavens, And whosoever denied that He is above the heavens has disbelieved.” ['al-Uluww' of adh- Dhahabee, also 'Sharh Aqueedah at-Tahaawiyyah' of ibn Abee al-Izz al-Hanafee]“
Mawdu` and a lie in its attribution to the Imam. Al-Dhahabi himself states [Mukhtasar p. 136 #118; al-`Uluw p. 391 #327] that everything above was reported from the Imam by Abu Muti` al-Hakam ibn `Abd Allah al-Balkhi who is DISCARDED as a narrator according to Imam Ahmad, Ibn `Adi, Abu Dawud, a liar according to Abu Hatim, and a forger according to al-Dhahabi himself as reported by Ibn Hajar in Lisan al-Mizan (2:407)!.
Even so, the text mentioned by the Hanafi authorities is: “Whoever says, ‘I do not know whether my Lord is in the heaven or on earth’ is a disbeliever and, similarly, whoever says, ‘He is on the Throne and I do not know whether the Throne is in the heaven or on earth ‘ is a disbeliever.”
As to its meaning: al-Bayadi said in Ishaaraat al-Maraam: “This is because he implies that the Creator has a direction and a boundary, and anything that possesses direction and boundary is necessarily created. So this statement explicitly attributes imperfection to Allah Most High. The believer in [divine] corporeality and direction is someone who denies the existence of anything other than objects that can be pointed to with the senses. They deny the Essence of the Deity that is transcendent beyond that. This makes them positively guilty of disbelief.” As quoted in al-Kawthari, “Khuturat al-Qawl bi al-Jiha” (“The Gravity of the Doctrine That Attributes Direction [to Allah Most High]“) in his _Maqalat_ (p. 368-369).
Imam Abu Mansur al-Maturidi states something similar in Sharh al-Fiqh al-Akbar, and others.
2.”Abdullah bin Nafi’ reported: Malik bin Anas said: ‘Allah is above the heavens, but His knowledge encompasses everything. Nothing escapes His knowledge.’” [Abdullah bin Ahmad, as-Sunnah, and others. ]
From Mutarrif ibn ‘Abd Allâh – al-Bukhârî’s shaykh – and Habib ibn Abî Habib on the h.adîth of descent (“Our blessed Lord descends in the lat third of the night”): “It is our Blessed and Exalted Lord’s command which descends 1 ; as for Him, He is eternally the same, He does not move or go to and fro.”2 Ibn Rushd in Sharh. al-’Utbiyya – a commentary on an early work of Mâlikî jurisprudence by Muh.hammad ibn Ah.mad ibn ‘Abd al-’Aziz al-’Utbî al-Qurt.ubî (d. 254) – stated that Mâlik’s position is: “The Throne is not Allâh’s location of settledness (mawdi’ istiqrâr Allâh).”3 The report attributing to Imâm Mâlik the words: “Allâh is in the heaven and His knowledge is in every place” is a condemned (munkar), anomalous (shâdhdh) report of questionable authenticity narrated through Ah.mad ibn H.anbal from Surayj ibn al-Nu’mân al-Lu’lu’i 4 from ‘Abd Allâh ibn Nâfi’ al-Sa’igh from Mâlik.5 Imâm Ah.mad himself declared ‘Abd Allâh ibn Nâfi’ al-Sa’igh weak (da’îf), Abû Zur’a frowned at his name and declared him “condemned” (munkar), al-Bukhârî questioned his memorization, and Ibn ‘Adi stated that he transmitted oddities (gharâ’ib) from Mâlik.6 As for the content of the report, Shaykh ‘Abd al-Fattah Abû Ghudda noted in his commentary on Ibn ‘Abd al-Barr’s al-Intiqa’ that it is contradicted by what is firmly established in mass-transmitted narrations from Mâlik and by al-Sa’igh’s other report from Mâlik omitting the above words.7 The report is made further dubious by the fact that Mâlik was well-known to condemn any statements about the Essence and Attributes of Allâh Most High other than sound reports, particularly statements that suggest anthropomorphism.8 Al-Awzâ’î said: “Whoever holds on to the rare and unusual positions of the scholars has left Islâm.”9
NOTES
1 The bracketed words are only in the wording cited by al-Qâdî ‘Iyâd in his Tartîb al-Madârik (2:44). 
2 Narrated from Mutarrif by Ibn ‘Abd al-Barr in al-Tamhîd (7:143) with a weak chain because of Jâmi’ ibn Sawada as per al-Dâraqut.nî in Ibn H.ajar’s Lisân (2:93). Also narrated from Salih ibn Ayyûb from Habib ibn Abî Habib – who is very weak – by al-Dhahabî in Syar A’lâm al-Nubalâ’ (8:418). The latter reported in his Mîzân (1:452) from Ibn ‘Adi’s Kamil (2″818) the opinion that all of Ibn Abî Habib’s narrations are forged but this is an extreme statement in light of three factors: (a) Ibn ‘Abd al-Barr in al-Tamhîd (24:177) mentioned Habib as merely weak, adding: “His reports from Mâlik are full of mistakes and condemned matters”; (b) Salih ibn Ayyûb said: “I mentioned this report to Yah.yâ ibn Bukayr and he said: “Excellent, by Allâh! and I did not hear it from Mâlik.” Narrated by al-Dhahabî who describes Ibn Bukayr in Tadhkirat al-H.uffâz. (2:420) as “the muh.addith of Egypt, the Imâm and trustworthy h.adîth Master… one of the vessels of knowledge together with truthfulness and complete reliability… Where is the like of Ibn Bukayr in his leadership in the Religion, his insight in fatwâ, and the abundance of his learning?” (c) Ibn ‘Abd al-Barr in al-Tamhîd (7:143) also narrates this report from Habib, then goes on to narrate it from Mutarrif, adding: “It is possible that the matter be as Mâlik said, and Allâh knows best.” It is established that Jâmi’ did narrate from Mutarrif, as stated by al-Mizzî in Tahdhîb al-Kamâl (28:71).
3 As quoted in Fath. al-Bârî (1959 ed. 7:124 #3592).
4 Misspelt Shurayh in al-Saqqâf’s edition of al-’Uluw (p. 396 #340) and al-Mahdî’s edition of al-Shari’a (p. 293 #663-664). Shurayh ibn al-Nu’mân al-Sa’idi al-Kûfî is a Tâbi’î who died before al-Sa’igh was born.
5 In Ibn ‘Abd al-Barr’s al-Intiqa’ (p. 71), al-Dhahabî’s Mukhtasar al-’Uluw (p. 247), and al-Ajurrî’s al-Shari’a (p. 293 #663-664).
6 Al-Dhahabî, Mîzân (2:513-514 #4647); al-’Uqayli, al-Du’afa’ (2:311), Ibn ‘Adi, al-Kamil (4:242 #1070=4:1556); Abû Hatim, al-Jarh wa al-Ta’dil (5:183); Ibn H.ajar, Tahdhîb al-Tahdhîb (6:46-47 #99). Dr. Nur al-Dîn ‘Itr, however, states in his margins on al-Dhahabî’s al-Mughnî fî al-Du’afa’ (1:513 #3396) that al-Sa’igh is very reliable when narrating from Mâlik and that Ibn H.ajar declared him trustworthy (thiqa) in al-Taqrîb. Yet, the latter grading was downgraded to “truthful” (sadûq) by al-Arna’ût and Ma’rûf in al-Tahrir (2:277 #3659). Al-Albânî in his notes in Mukhtasar al-’Uluw (p. 140) criticized al-Kawthari for citing al-Sa’igh as weak in his introduction to al-Bayhaqî’s al-Asmâ’ wa al-Sifat (p. 0), but he himself cites him as weak in al-Silsila al-Da’ifa (2:231-232) as pointed out by Shaykh H.asan al-Saqqâf in his edition of al-’Uluw (p. 397 n. 708)!
7 In Ibn ‘Abd al-Barr, al-Intiqa’ (p. 71 n. 3 and p. 73).
8 For example, Mâlik said: “Allâh is neither ascribed a limit nor likened with anything” (lâ yuhaddad wa lâ yushabbah). Ibn al-’Arabi, Ahkam al-Qur’ân (4:1740).
9 Cited by al-Dhahabî, Siyar A’lâm al-Nubalâ’ (1997 ed. 7:99).
3. Imaam adh-Dhahabee said in the final lines of his most excellent work, ‘al-Uluww lil-’Aliyyil-Ghaffaar’ (pp.286-287):
I have this edition in front of me and the title is incorrectly reported. The actual title is: Mukhtasar al-`Uluw i.e. the abridgment – in 300 pages – edited by the chief innovator of our time, Nasir Albani. The complete edition is not that of Albani but that of Hasan al-Saqqaf – in over 600 pages – which I also have.
Now, if it was a “most excellent work” then why did al-Dhahabi disclaim it later in his adult career (he wrote the book as a young man)? He wrote on its manuscript with his own hand, “I have realized it [this book] contains baseless narrations and statements by many people that spoke loosely, and so I neither subscribe to those expressions nor follow those people in them – may Allah forgive them – nor do I consider them binding upon me as long as I live, and this is my firm conviction, and I know that Allah – there is nothing whatsoever like Him.” As reported by the Hadith Master Ibn Nasir al-Din al-Dimashqi in his handwriting on the front page of the original manuscript of al-`Uluw.
“Al-Qurtubee said concerning the saying of Allah, the Most High, “Then he ascended (istawaa) the Throne”, We have explained the sayings of the Scholars regarding this issue in the book ‘al-Asnaa fee Sharh al-Asmaa al-Husnaa’ and we mentioned fourteen different sayings therein”
I have that book also and al-Qurtubi in it makes abundantly clear that he is against the position of the anthropomorphists!
up until he said, “And the Salaf of the very first times – may Allah be pleased with them all – never used to negate direction (al-jihah) for Allah and nor did they used to express this (negation). Rather, they, and all of the others, used to speak with its affirmation for Allah, the Most High just as His Book has spoken about it and just as His Messengers informed of it. And not a single one of the Salaf denied that his ascending (istawaa) the Throne was real and true (haqeeqah) (as opposed to metaphorical, majaaz).”
The continuation of al-Qurtubi’s words quoted in Mukhtasar al-`Uluw (p. 286) states:
“And He mentioned His Throne specifically because it is the greatest of His creations. However, they actually did not know the modality or howness of his Istiwa’ for the reality of its modality cannot be known.”
NOTE: The original in al-Dhahabi’s `Uluw [full edition, 600 pages edited by Hasan al-Saqqaf] here states (p. 574): “for its reality cannot be known.” This is also what is found in al-Qurtubi’s Tafsir. This tampering is one among many examples of the mendacity of al-Albani and his followers! The reason for this particular tahrif is that when the Salafiyya were faced with the reality of Tafwid among the Salaf, they invented the subdivision of Tafwid al-Kayfiyya so as to deny that the Salaf actually practiced Tafwid al-Ma`na. So when proof to the latter comes up, they deny it or manipulate it, as in this case.
THEN al-Qurtubi continues, in his Tafsir: “I SAY: the `Uluw [exaltation] of Allah Most High and His irtifa` [elevation] are an expression of the `uluw of His Majesty, Attributes, and Dominion. Meaning: There is nothing above Him whatsoever in the sense of Majesty and its qualities, nor with Him as a partner. Rather, He is the Most High in absolute and unconditional terms – exalted is He!”
See the introduction and appendices to our translation of Sayyid Yusuf al-Rifa`i’s Nasiha to the Ulema of Najd for many more examples of their tampering and misreprentations of the Ulema of Islam and their books.
As for the Ghunya: it is not an integrally preserved text and the copies we have today are corrupt. As for the book Ijtima` al-Juyush al-Islamiyya it is crammed with forgeries – like al-Sunna by `Abd Allah ibn Ahmad – and Ibn al-Qayyim is a notorious Mujassim.
In conclusion:
Those who call themselves Salafiyyah do not mind lying about the Ulema they quote; make up their own definitions of tafwid and ta’wil; and generally have no idea of the accurate positions of the Salaf and the latter are innocent of them. Allah is our refuge from their bid`a and dalala. And Allah knows best.
Hajj Gibril
GF Haddad ©
[March 10, 2001]
This entry was written by
sufi786 and posted on
February 7, 2007 at 12:01 pm and filed under
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Shaykh Sulayman and the rest of his shaykhs-- authored,
Shaykh Yusuf al-Qaradawi,
Shaykh `Abd al-Qadir al-Gilani,
Sheik Abbas,
Sheik Mohammed Alawi al-Malki,
Sheikh Sayed Hashim al-Rifa'ie of Kuwait,
Sidi Muhammed Saâ`id Al Jamal,
Signs of Kharijism,
Some Of The Beliefs Of Ibn 'Abdul-Wahhab,
Spiritual Study,
Sufi literature,
Sufi saint,
Sufis,
Sufis were,
Sufism in Islam,
Sufism in Saudi Arabia,
Sufyan al-Thawri,
Sultan Mahmud Khan 'Adli II (rahmat-Allahi 'alaih),
Sultan al-`ulama' al-`Izz ibn `Abd al-Salam al-Sulami,
Sunni and Shia representatives,
TASAWWUF,
TAWASSUL,
TERRORIST,
THE FIRST WAHHABI MISSION,
THE MASSACRE AND LOOTING OF THE MUSLIMS OF TA'IF,
THE MEANING OF WHERE IS ALLAH? IN THE HEAVEN,
THE MUJASSIMA ACCUSE AHL AL-SUNNA OF TAJSIM !,
THE OTHER SIDE OF SALAFISM,
THE OTTOMANS CLEAR THE BLESSED CITIES OF THE WAHHABITE,
THE PERMISSIBILITY OF CELEBRATING THE MEELAD-UN NABI (s,
THE WAHHABIS IN MADINA,
THE WAHHABITE PERSECUTION IN MECCA,
THEY DENY THE EQUALITY OF ALL HUMAN BEINGS IN ALLAH'S C,
THEY DENY THE STATUS OF PROPHETS AS INTERMEDIARIES BETW,
THEY QUOTE QUR'AN AGAINST HADITH,
TO PRAISE AND ASK HELP OF THE PROPHET,
TO PRAISE AND ASK HELP OF THE PROPHET(sas),
TONY BLAIR,
TOTURE IN SAUDI ARABIA,
Tasawwuf/Sufism in Islam,
Tawassul is asking Allah for goodness by a prophet,
The "Salafis" deny absolutely that Allah gives permissi,
The Methodology Of Ibn 'Abdul-Wahhab,
The Murabitun hate to hear about Mahdi and `Isa,
The Noble Prophet (sallal laahu alaihi wasallam) has hi,
The Permissibility Of Visiting The Grave Of The Prophet,
The Permissibility of Asking Allah for Things by Some o,
The Prophet said in the hadith of the Great Intercessio,
The Prophet said: The people were displayed in front of,
The Scholars Refute Ibn 'Abdul-Wahhab,
The Sufi orders,
The Wahhabis entered Mecca in Muharram 1218 A.H. (1803),
The affliction of envy for Allah's Friends,
The bandits captured Medina after Mecca and plundered t,
The chief of the bandits,
The claim that it is shirk for a creature to say "I am,
The denial of the reality of intercessors on the Day of,
The fighting started between the Wahhabis and the Princ,
The first "Salafi" attack attributes shirk to the expre,
The matter of Ibn 'Abdul-Wahhab started to evidence its,
The term "Salafi" was revived as a slogan and movement,
The three Wahhabis who repented of their beliefs ratifi,
The way of Truth is the Way of the People of the Prophe,
The work of the mujtahid Imams of Sacred Law,
There were so many villages burnt and Muslims killed th,
They announced that they would kill those who would vis,
They stayed in Mecca and Medina and did not let the pil,
This group has been condemned by hundreds of scholars o,
This is another one of the fundamental "Salafi" tenets,
Those who believe so claim that it is grave polytheism,
U.K,
U.K politics,
UNITED KINGDOM,
Ulama,
Uthaymin,
WAR ON TERRORISM,
WARN YOUR BRETHREN OF THE "SALAFI" SECT,
WHABISM,
WHO ARE THE "SALAFIS"?,
Wahhabi Shaykh's views of the Shaykh:Murid [i.e. teache,
Wahhabis,
Wahhabism,
We should ask these people who regard the actions of th,
Western secular capitalism,
What is Sufism?,
When the 'ulama' of Ahl as-Sunnat silenced the Wahhabis,
Who needs the Imams of Sacred Law when we have the Qur,
Who or what is a Salafi? Is their approach valid?:,
Why Muslims Follow Madhhabs,
Why can’t we take our Islam from the word of Allah an,
Zakariyya ibn Muhammad Ansari,
[Among the names and attributes of the Prophet is:] al-,
`Ukkasha ibn Mihsan stood up (qama ilayhi) and said to,
a refutation of the slanderous booklet entitled "the Ot,
al-Harith al-Muhasibi,
all the Muslims had died as disbelievers or polytheists,
although the Imams of the Sunna have said that he who c,
among latter-day Muslims,
an attempt to camouflage their actual enormities by acc,
and Ahmad,
and My servant continues to draw near to Me with supere,
and Palestine,
and Sa'ud,
and a manifest Messenger" (43:29); "They gave AL-HAQQ t,
and another Prophet passed by alone. And then I looked,
and another Prophet passing by with only a small group,
and another Prophet passing by with only five (persons),
and dishonest sympathizers of the group that will maint,
and each Prophet advises them to seek another Prophet a,
and he confirms that he is able to fulfill their reques,
and his prayer was accepted,
and in the hadith in Bukhari: "And Muhammad is HAQQ.".,
and is then given permission to bring out people from t,
and it is Islamically lawful (halal) to shed his blood,
and it was not permissible to bury those who became Wah,
and performing the tawassul(5) by him as shirk(6). Addi,
and presents the views of the anti-Sufi movement known,
and that those who did not come would suffer the "Wahha,
and the Descent to the Lowest Heaven,
and their propagandists,
and there are seventy thousand of them in front of them,
and they relied solely upon their Lord." On hearing thi,
and this is kufr. The fact that they label Naqshbandis,
and we seek refuge in Allah from misguidance.,
and were he to ask refuge in Me,
another crime punishable by death,
approximately a hundred years ago,
aqidah of Ahlus-s-Sunnah wa-l-Jama'ah,
as soon as I lifted up my head I saw La ilaha illa 'lla,
as they call themselves,
asks the dead for help and intercession or says,
attributed to Shaykh Nazim but in actuality written abo,
barely considered citizens. It's still illegal to posse,
because,
because they do not expect any more good to come from t,
becomes a polytheist,
bid'a groups,
bid`a or innovation,
book called,
but look towards the horizon." I looked and saw a very,
but shrines,
but walk away and say only,
buy or sell this book many years ago and instructed tha,
by the followers of Muhammad Abduh (the student of Jama,
by which he referred to the real Muslims.,
by which they believe that there is no knowledge in all,
childish rulings of the "Salafis.",
congregation of Muslims,
dhikr,
during which I have sometimes heard the question: "Who,
ego's love,
etc. Should this not be his first duty as the Head of D,
etter that al-Hafiz Imam ad-Dhahabi,
extremist,
extremist sect,
fana,
fiqh,
flagrant attack on the Imaan and Aqeeda of Sunni Muslim,
for it is easy to deny the intercession of everybody el,
four madhhabs of fiqh,
fuqaha,
gave up demolishing Hadrat Hamza's shrine,
gnostics,
great Imams of islam,
great scholars,
great scholars of Islam,
had been banned by Saudi Arabia's conservative religiou,
hadith (a collection of the sayings of the prophet),
has been the object of my research for some years now,
he Decisive Answer to the Lost "Salafi",
he claims that the prophets and awliya' do not feel or,
he father of mankind,
he is a jahil and ignoramus. Yet the "Salafis" say in t,
his children and of ash-Shafi'i,
his father,
his hand with which he strikes,
his seeing with which he sees,
horseracing,
instead of taking it from the madhhabs or "schools of j,
intercedes,
its basic claim was that the religion had not been prop,
kING saud went on demolishing the remaining graves belo,
make him one of them." Then another man stood up (qama,
may Allah be please with him,
mufti of Cyprus and world head of the Naqshbandi Tariqa,
mushrik,
nor can any of the information in it be attributed to h,
nor to see auguries and omens in birds,
of whose beliefs and teachings the majority of Muslims,
one becomes a polytheists.,
polytheist,
prophets or walis,
reproduce,
revisionist fashion,
righteous believer,
sacred law,
said,
salafis CHANGE THE WORDING OF THE QUR'AN TO PASS ANTHR,
salafis DENY THE IMPENDENCY OF THE LAST DAY,
salafis THEY CLAIM NAQSHBANDIS COMMIT SHIRK BUT THEY TH,
salafis THEY DENY THE EQUALITY OF ALL HUMAN BEINGS IN A,
salafism Like similar movemand themselveents that have,
sall-Allahu 'alaihi wa sallam,
sallallahu `alayhi wa sallam,
sama,
sects of islam,
seeking to rely upon him for intercession,
self-purification,
self-purification and tasawwuf in Islam,
sent a written order to the Governor of Egypt,
shariah,
since it has been clearly and decisively proven to be j,
so I asked Gabriel: "Are these people my followers?" He,
some over-eager admirers did not accept this and contin,
specifically "waves upon waves of people,
spirituality,
stranglehold Saudi Arabia's clerics,
such as gambling,
sufi,
sufi saints,
sunnah,
tasawwuf in Islam,
terrorism,
the "Salafis" have put a limit on Allah's power to gran,
the 'ulama' of Mecca prepared and signed a declaration,
the Noble Prophet (sallal laahu alaihi wasallam) replie,
the filthy,
the other being that it means the Qur'an. Allah also sa,
the people of Mecca and Medina were not worshiping Alla,
the scholars--even his brother,
these masses started to believe that whoever does not b,
they expose themselves by the fact that although they c,
they mean that if one calls even Rasulullah (sall-Allah,
thinking that his blessed soul is present (hadir),
this much respect is sufficient for the Prophet.",
those who deduce shari‘a rulings from Qur’an and ha,
to punish the bandits.,
to which no address or location is given.,
torture and death. They became servants and slaves to S,
until recently,
upon our Prophet and them blessings and peace,
views of many respected scholars revealing the deviatio,
views of the anti-Sufi movement known as Wahhabism or a,
wali,
wasila,
when he was brought down onto the earth,
when performing tawassul by the Prophet is shirk." He p,
whether they be angels,
which are divinely protected from error,
which are not?",
which had been collected in the Khazinat an-Nabawiyya (,
which is their denial of the status of Prophets as inte,
who had been appointed by the honored Muslim Sultan as,
who had murdered thousands of Muslims were hung in fron,
who ruthlessly massacred Muslims in order to disseminat,
with the directive to spread Islam among nonMuslims.,
with the pious Salaf:,
world politics,
would suffer the "Wahhabite justice",
wrote to Ibn Taymiyyah when he realized that his former,
yet he had its door removed. After supervising the oper with tags
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“Salafi” forgeries & manipulations
“Salafi” forgeries & manipulations
GF Haddad
It seems that every fifteen minutes another textual tampering or distortion of meaning is born at the hands of a certain sect, and to refute them is like trying to reason with Gog and Magog. However, the following reply is not addressed to them.
Qadi Iyad: “It was from this standpoint, of this high estimate of Imam Malik, that ash-Shafi’i argued convincingly against Muhammad ibn al-Hasan ash-Shaybani, the student of Abu Hanifa, in support of the superiority of the knowledge of Malik over that of Abu Hanifa when the two of them argued with each other on this point. (Etc.)
This is without doubt a forged report as indicated by Imam al-Bayhaqi himself when he cited it in Manaaqib al-Shafi`i.
Al-Qurtubi al-Maliki (d.671) said, “and not a single person from the righteous salaf rejected that His Istawaa upon His Throne was literal, and He specified the Throne because it is from the greatest of His creation. And they were ignorant of the kayfiyyah of His Istawaa.and Imaam Maalik said, -al-Istawaa is known’ meaning in the language, -and the nature is not know known, and to ask about (how) is a bid’ah’” [ -al-Jaami lil Ahkaam al-Qur'aan' of al-Qurtobee under the verse -then He rose over His Throne', see -Mukhtasar al-Uluw' (pg. 286).]
The above is cut-and-paste and a lie against the great Ash`ari Maliki Imam al-Qurtubi. The authentic position of al-Qurtubi from his Tafsir is thus:
1. The original quote from al-Qurtubi in al-Dhahabi’s `Uluw [full edition, 600 pages edited by Hasan al-Saqqaf] here states (p. 574): “for its reality cannot be known.” This is also what is found in al-Qurtubi’s Tafsir. This tampering is one among many examples of the mendacity of al-Albani and his followers! The reason for this particular tahrif is that when the Salafiyya were faced with the reality of Tafwid (committal) among the Salaf, they invented the subdivision of Tafwid al-Kayfiyya (‘committal of modality’!) so as to deny that the Salaf actually practiced Tafwid al-Ma`na (‘committal of meaning’!) which is pure and unadulterated nullification (ta`teel). So when proof to actual committal of meaning comes up, they deny it or manipulate it, as in this case.
2. Al-Qurtubi stated verbatim: “Istiwa’ is one of the Attributes of acts (min sifat al-af`al) according to the majority of the explanations.” Al-Qurtubi, Tafsir (18:281). This is is the exact same position of Imam Abu al-Hasan al-Ash`ari RadyAllahu `anh and the position of the entirety of the Ash`ari School. There is no disagreement over the fact that istiwa’ is real. Anyone that denies it is a kafir since it is in the Qur’an. What is rejected is vulgar, meddlesome, ignorant literalism and the attribution of istiwa’ to Allah SWT as an attribute of the Essence as if the Throne existed without beginning, like the Essence!
3. The continuation of al-Qurtubi’s words quoted in Mukhtasar al-`Uluw (p. 286) states: “And He mentioned His Throne specifically because it is the greatest of His creations. However, they actually did not know the modality or howness of his Istiwa’ for its haqiqa cannot be known.” This shows that al-Qurtubi understood the modality of istiwa’ to be the same as the actuality of istiwa’. Why do the Hashwiyya (gross anthropomorphists) not mention this when they cite from Mukhtasar al-`Uluw?
4. Then al-Qurtubi continues, in his Tafsir (al-A`raf 54): “I SAY: the `Uluw [exaltation] of Allah Most High and His irtifa` [elevation] are an expression of the `uluw of His Majesty, Attributes, and Dominion. Meaning: There is nothing above Him whatsoever in the sense of Majesty and its qualities, nor with Him as a partner. Rather, He is the Most High in absolute and unconditional terms – exalted is He!” Why do the Hashwiyya not mention this when they cite from Tafsir al-Qurtubi?
5. To cite Imam al-Qurtubi in support of literalism and anthropomorphism in the Attributes is the height of ignorance and impertinence, as his strong Ash`ari position is clear as the sun in his book on the Names and Attributes of Allah SWT titled al-Asna fi Sharh al-Asma’, in print in two volumes. But it is the historical proof against the Mujassima of Ahl al-Bid`a that just as their predecessors lied, they have no choice but to lie also. The examples of Tahreef and distortion in their books today are simply beyond count. See the introduction and appendices to our translation of Sayyid Yusuf al-Rifa`i’s Nasiha to the Ulema of Najd for many examples of such tampering and misreprentations of the Ulema of Islam and their books. (Forthcoming at the Islamic Supreme Council of America publications insha Allah.)
The Reviver of the Sunnah, Abu Muhammad al-Baghawee said, “.The Finger is an Attribute from amongst the Attributes of Allah, and likewise everything of this nature that occurs in the Book and Sunnah, for example the Face (Wajh), Eye (Ayn), Hand (Yad), Leg (Rijl), Coming (Ityaan and Majee), and the Descent to the Lowest Heaven, His Rising over His Throne, Laughter (Dahk), Joy (Farh).so these and their likes are Attributes of Allah in which it is obligatory to have faith in, and to leave them upon their literal meanings turning away from ta’weel and distancing from tashbeeh, with the belief that none of the Attributes of the Creator resemble anything from the attributes of the creation, just as His Self does not resemble the selves of the creation. Allah said, -there is nothing like Him, and He is the Hearing, the Seeing’ And it was upon this that the salaf of this nation, and the scholars of the Sunnah were upon, they accepted them all with faith and stayed away from tamtheel and ta’weel. And they relegated the knowledge (of their kayfiyyah) to Allah.” [-al-Mu'jam al-Lateef' (no.66) of adh-Dhahabee who quotes from him with his own chain of narration. See also -Sharh as-Sunnah' (1/168+) of al-Baghawee verified by the Salafi Hanafi Imam Shuaiyb al-Arnaut who according to Keller should be an anthropomorphist)
Yet another example of manipulation: What Imam al-Baghawi said is that "they relegated their knowledge to Allah." He never said "They relegated the knowledge (of their kayfiyyah) to Allah."
As for Shaykh Shu`ayb, whoever said he is a "Salafi"? Rather, most of his marginal comments on the hadiths of the Attributes in his editions of the Musnad of Imam Ahmad, Sahih Ibn Hibban, Sharh al-Sunna of al-Baghawi, and Riyad al-Salihin of al-Nawawi, show clearly that he follows the Ash`ari position. Now watch them turn against him just like the Yahud, after first praising him, turned against `Abd Allah ibn Salam when they learnt he was now a Muslim.
[for an updated version see below
]
Hajj Gibril
GF Haddad ©
More tamperings of Salafis
Someone wrote:
1. “Abu Haneefah (RH) said, when asked of his opinion of the one who says, ‘I do not know whether Allah is above the heavens or on the earth.’ – “He has disbelieved, because Allah says, “The Most Merciful rose above the Throne.” , and His Throne is above His seven heavens.’ He was then asked , ‘what if he said that Allah is above His Throne but he does not know whether the Throne is in the heavens or on the earth?’ He said, ‘He has disbelieved, because He has denied that He is above the heavens, And whosoever denied that He is above the heavens has disbelieved.” ['al-Uluww' of adh- Dhahabee, also 'Sharh Aqueedah at-Tahaawiyyah' of ibn Abee al-Izz al-Hanafee]“
Mawdu` and a lie in its attribution to the Imam. Al-Dhahabi himself states [Mukhtasar p. 136 #118; al-`Uluw p. 391 #327] that everything above was reported from the Imam by Abu Muti` al-Hakam ibn `Abd Allah al-Balkhi who is DISCARDED as a narrator according to Imam Ahmad, Ibn `Adi, Abu Dawud, a liar according to Abu Hatim, and a forger according to al-Dhahabi himself as reported by Ibn Hajar in Lisan al-Mizan (2:407)!.
Even so, the text mentioned by the Hanafi authorities is: “Whoever says, ‘I do not know whether my Lord is in the heaven or on earth’ is a disbeliever and, similarly, whoever says, ‘He is on the Throne and I do not know whether the Throne is in the heaven or on earth ‘ is a disbeliever.”
As to its meaning: al-Bayadi said in Ishaaraat al-Maraam: “This is because he implies that the Creator has a direction and a boundary, and anything that possesses direction and boundary is necessarily created. So this statement explicitly attributes imperfection to Allah Most High. The believer in [divine] corporeality and direction is someone who denies the existence of anything other than objects that can be pointed to with the senses. They deny the Essence of the Deity that is transcendent beyond that. This makes them positively guilty of disbelief.” As quoted in al-Kawthari, “Khuturat al-Qawl bi al-Jiha” (“The Gravity of the Doctrine That Attributes Direction [to Allah Most High]“) in his _Maqalat_ (p. 368-369).
Imam Abu Mansur al-Maturidi states something similar in Sharh al-Fiqh al-Akbar, and others.
2.”Abdullah bin Nafi’ reported: Malik bin Anas said: ‘Allah is above the heavens, but His knowledge encompasses everything. Nothing escapes His knowledge.’” [Abdullah bin Ahmad, as-Sunnah, and others. ]
From Mutarrif ibn ‘Abd Allâh – al-Bukhârî’s shaykh – and Habib ibn Abî Habib on the h.adîth of descent (“Our blessed Lord descends in the lat third of the night”): “It is our Blessed and Exalted Lord’s command which descends 1
; as for Him, He is eternally the same, He does not move or go to and fro.”2 
Ibn Rushd in Sharh. al-’Utbiyya – a commentary on an early work of Mâlikî jurisprudence by Muh.hammad ibn Ah.mad ibn ‘Abd al-’Aziz al-’Utbî al-Qurt.ubî (d. 254) – stated that Mâlik’s position is: “The Throne is not Allâh’s location of settledness (mawdi’ istiqrâr Allâh).”3 
The report attributing to Imâm Mâlik the words: “Allâh is in the heaven and His knowledge is in every place” is a condemned (munkar), anomalous (shâdhdh) report of questionable authenticity narrated through Ah.mad ibn H.anbal from Surayj ibn al-Nu’mân al-Lu’lu’i 4 
from ‘Abd Allâh ibn Nâfi’ al-Sa’igh from Mâlik.5 
Imâm Ah.mad himself declared ‘Abd Allâh ibn Nâfi’ al-Sa’igh weak (da’îf), Abû Zur’a frowned at his name and declared him “condemned” (munkar), al-Bukhârî questioned his memorization, and Ibn ‘Adi stated that he transmitted oddities (gharâ’ib) from Mâlik.6 
As for the content of the report, Shaykh ‘Abd al-Fattah Abû Ghudda noted in his commentary on Ibn ‘Abd al-Barr’s al-Intiqa’ that it is contradicted by what is firmly established in mass-transmitted narrations from Mâlik and by al-Sa’igh’s other report from Mâlik omitting the above words.7 
The report is made further dubious by the fact that Mâlik was well-known to condemn any statements about the Essence and Attributes of Allâh Most High other than sound reports, particularly statements that suggest anthropomorphism.8 
Al-Awzâ’î said: “Whoever holds on to the rare and unusual positions of the scholars has left Islâm.”9 
NOTES
1 The bracketed words are only in the wording cited by al-Qâdî ‘Iyâd in his Tartîb al-Madârik (2:44).
2 Narrated from Mutarrif by Ibn ‘Abd al-Barr in al-Tamhîd (7:143) with a weak chain because of Jâmi’ ibn Sawada as per al-Dâraqut.nî in Ibn H.ajar’s Lisân (2:93). Also narrated from Salih ibn Ayyûb from Habib ibn Abî Habib – who is very weak – by al-Dhahabî in Syar A’lâm al-Nubalâ’ (8:418). The latter reported in his Mîzân (1:452) from Ibn ‘Adi’s Kamil (2″818) the opinion that all of Ibn Abî Habib’s narrations are forged but this is an extreme statement in light of three factors: (a) Ibn ‘Abd al-Barr in al-Tamhîd (24:177) mentioned Habib as merely weak, adding: “His reports from Mâlik are full of mistakes and condemned matters”; (b) Salih ibn Ayyûb said: “I mentioned this report to Yah.yâ ibn Bukayr and he said: “Excellent, by Allâh! and I did not hear it from Mâlik.” Narrated by al-Dhahabî who describes Ibn Bukayr in Tadhkirat al-H.uffâz. (2:420) as “the muh.addith of Egypt, the Imâm and trustworthy h.adîth Master… one of the vessels of knowledge together with truthfulness and complete reliability… Where is the like of Ibn Bukayr in his leadership in the Religion, his insight in fatwâ, and the abundance of his learning?” (c) Ibn ‘Abd al-Barr in al-Tamhîd (7:143) also narrates this report from Habib, then goes on to narrate it from Mutarrif, adding: “It is possible that the matter be as Mâlik said, and Allâh knows best.” It is established that Jâmi’ did narrate from Mutarrif, as stated by al-Mizzî in Tahdhîb al-Kamâl (28:71).
3 As quoted in Fath. al-Bârî (1959 ed. 7:124 #3592).
4 Misspelt Shurayh in al-Saqqâf’s edition of al-’Uluw (p. 396 #340) and al-Mahdî’s edition of al-Shari’a (p. 293 #663-664). Shurayh ibn al-Nu’mân al-Sa’idi al-Kûfî is a Tâbi’î who died before al-Sa’igh was born.
5 In Ibn ‘Abd al-Barr’s al-Intiqa’ (p. 71), al-Dhahabî’s Mukhtasar al-’Uluw (p. 247), and al-Ajurrî’s al-Shari’a (p. 293 #663-664).
6 Al-Dhahabî, Mîzân (2:513-514 #4647); al-’Uqayli, al-Du’afa’ (2:311), Ibn ‘Adi, al-Kamil (4:242 #1070=4:1556); Abû Hatim, al-Jarh wa al-Ta’dil (5:183); Ibn H.ajar, Tahdhîb al-Tahdhîb (6:46-47 #99). Dr. Nur al-Dîn ‘Itr, however, states in his margins on al-Dhahabî’s al-Mughnî fî al-Du’afa’ (1:513 #3396) that al-Sa’igh is very reliable when narrating from Mâlik and that Ibn H.ajar declared him trustworthy (thiqa) in al-Taqrîb. Yet, the latter grading was downgraded to “truthful” (sadûq) by al-Arna’ût and Ma’rûf in al-Tahrir (2:277 #3659). Al-Albânî in his notes in Mukhtasar al-’Uluw (p. 140) criticized al-Kawthari for citing al-Sa’igh as weak in his introduction to al-Bayhaqî’s al-Asmâ’ wa al-Sifat (p. 0), but he himself cites him as weak in al-Silsila al-Da’ifa (2:231-232) as pointed out by Shaykh H.asan al-Saqqâf in his edition of al-’Uluw (p. 397 n. 708)!
7 In Ibn ‘Abd al-Barr, al-Intiqa’ (p. 71 n. 3 and p. 73).
8 For example, Mâlik said: “Allâh is neither ascribed a limit nor likened with anything” (lâ yuhaddad wa lâ yushabbah). Ibn al-’Arabi, Ahkam al-Qur’ân (4:1740).
9 Cited by al-Dhahabî, Siyar A’lâm al-Nubalâ’ (1997 ed. 7:99).
3. Imaam adh-Dhahabee said in the final lines of his most excellent work, ‘al-Uluww lil-’Aliyyil-Ghaffaar’ (pp.286-287):
I have this edition in front of me and the title is incorrectly reported. The actual title is: Mukhtasar al-`Uluw i.e. the abridgment – in 300 pages – edited by the chief innovator of our time, Nasir Albani. The complete edition is not that of Albani but that of Hasan al-Saqqaf – in over 600 pages – which I also have.
Now, if it was a “most excellent work” then why did al-Dhahabi disclaim it later in his adult career (he wrote the book as a young man)? He wrote on its manuscript with his own hand, “I have realized it [this book] contains baseless narrations and statements by many people that spoke loosely, and so I neither subscribe to those expressions nor follow those people in them – may Allah forgive them – nor do I consider them binding upon me as long as I live, and this is my firm conviction, and I know that Allah – there is nothing whatsoever like Him.” As reported by the Hadith Master Ibn Nasir al-Din al-Dimashqi in his handwriting on the front page of the original manuscript of al-`Uluw.
“Al-Qurtubee said concerning the saying of Allah, the Most High, “Then he ascended (istawaa) the Throne”, We have explained the sayings of the Scholars regarding this issue in the book ‘al-Asnaa fee Sharh al-Asmaa al-Husnaa’ and we mentioned fourteen different sayings therein”
I have that book also and al-Qurtubi in it makes abundantly clear that he is against the position of the anthropomorphists!
up until he said, “And the Salaf of the very first times – may Allah be pleased with them all – never used to negate direction (al-jihah) for Allah and nor did they used to express this (negation). Rather, they, and all of the others, used to speak with its affirmation for Allah, the Most High just as His Book has spoken about it and just as His Messengers informed of it. And not a single one of the Salaf denied that his ascending (istawaa) the Throne was real and true (haqeeqah) (as opposed to metaphorical, majaaz).”
The continuation of al-Qurtubi’s words quoted in Mukhtasar al-`Uluw (p. 286) states:
“And He mentioned His Throne specifically because it is the greatest of His creations. However, they actually did not know the modality or howness of his Istiwa’ for the reality of its modality cannot be known.”
NOTE: The original in al-Dhahabi’s `Uluw [full edition, 600 pages edited by Hasan al-Saqqaf] here states (p. 574): “for its reality cannot be known.” This is also what is found in al-Qurtubi’s Tafsir. This tampering is one among many examples of the mendacity of al-Albani and his followers! The reason for this particular tahrif is that when the Salafiyya were faced with the reality of Tafwid among the Salaf, they invented the subdivision of Tafwid al-Kayfiyya so as to deny that the Salaf actually practiced Tafwid al-Ma`na. So when proof to the latter comes up, they deny it or manipulate it, as in this case.
THEN al-Qurtubi continues, in his Tafsir: “I SAY: the `Uluw [exaltation] of Allah Most High and His irtifa` [elevation] are an expression of the `uluw of His Majesty, Attributes, and Dominion. Meaning: There is nothing above Him whatsoever in the sense of Majesty and its qualities, nor with Him as a partner. Rather, He is the Most High in absolute and unconditional terms – exalted is He!”
See the introduction and appendices to our translation of Sayyid Yusuf al-Rifa`i’s Nasiha to the Ulema of Najd for many more examples of their tampering and misreprentations of the Ulema of Islam and their books.
As for the Ghunya: it is not an integrally preserved text and the copies we have today are corrupt. As for the book Ijtima` al-Juyush al-Islamiyya it is crammed with forgeries – like al-Sunna by `Abd Allah ibn Ahmad – and Ibn al-Qayyim is a notorious Mujassim.
In conclusion:
Those who call themselves Salafiyyah do not mind lying about the Ulema they quote; make up their own definitions of tafwid and ta’wil; and generally have no idea of the accurate positions of the Salaf and the latter are innocent of them. Allah is our refuge from their bid`a and dalala. And Allah knows best.
Hajj Gibril
GF Haddad ©
[March 10, 2001]