Reply op leugens over al Albanee Ra7iemmoe Allah
+ Plaats Nieuw Onderwerp
Pagina 1/8 12 ... LaatsteLaatste
Resultaten 1 tot 10 van de 74
  1. #1
    Very Important Prikker
    Ingeschreven
    Oct 2001
    Locatie
    Dordrecht
    Berichten
    2.940
    Post Thanks / Like
    Reputatie Macht
    22

    Standaard Reply op leugens over al Albanee Ra7iemmoe Allah

    G.F.Haddad
    AL-ALBANI, Concise Guide to the Chief Innovator of Our Time[with a list of works concerning him

    Bismillah Ira7mannie Ra7iem inna salatu wa salam 3ala ashraffiel ama ba3d,

    Assalam 3alaikom,

    ik hoop dat mensen open en eerlijk zijn en zelf kunnen denken. Dit stuk door GF Haddad is geschreven om sektaristische verlangens en lusten te kunnen volgen en rechtvaardigen.Het staat vol met onnoemelijk veel leugens, verdraaiingen,tegenstrijdigheden en laster……

    Het is niet mij doel om Al Albani Ra7iemmoe Allah als foutloos of zondeloos neer te zetten, want alleen de Profeet vrede zij met hem was foutloos in het overbrengen van Boodschap.

    Dit is eerder een beroep op de visie en eerlijkheid van de oprechte moslim. Aangezien Haddad beweert dat ichtilef een Ra7ma is, laat hij dit op een erg rare manier blijken ….. Hij kent volgens mij erg veel hadeeths niet omdat hij zich blijft vasthouden aan enkele geleerden van zijn madhab of een sufi tareeqah…Want sommige punten zijn ronduit ontluisterend….Ik geloof ook stellig dat de beste man nooit een boek van al Albanee Ra7iemmoe Allah gelezen heeft of weet waarover hij het heeft…..

    Al Albanee Ra7iemmoe Allah werd als oprecht mustahied beloond voor zijn istihad, zoals de Profeet vrede zij met hem aangaf:

    Bucharie: Naratted By Al A'Raj:

    That he heard Allah's Appostle saying: "If a judge gives a verdict according to the best of his knowlidge and his verdict is correct ( i.e agrees with Koran and the sunna ) he will receive a double reward, and if he gives a verdict according to the best of his knowlidge and his verdict is wrong ( i.e agrees with Koran and the sunna ) even than he will receive a single reward


    Vooraf wil ik de lezers het belang van geleerden aangeven:

    De Profeet vrede zij met hem! zei:

    ''...De waarde/vergelijking van de geleerde ten opzichte van de aanbidders is gelijk aan de waarde van de volle Maan opzichte van de rest van de Sterren. En zeker de geleerden zijn de erfgenamen van de Profeten. Zeker de Profeten lieten geen dirham en dinars achter maar lieten KENNIS achter. Dus ieder die het neemt, neemt het als een genadevol deel.'' {Abu Dawoed, at-Tirmidhi,Ibn Maadjah´)´

    De Profeet vrede zij met hem! zei:

    ''De voortreffelijkheid van een geleerde tegenover een gewone dienaar is als mijn voortreffelijkheid tegenover de laagste van jullie. Voorwaar Allah de Verhevene, Zijn engelen, de bewoners van de Hemelen en de aarde en zelfs de mieren en de vissen in het water maken een smeekbede voor iemand die het goede aan de mensen onderwijst.'' { At-Tirmidhi}

    Koran:

    16:43. En Wij zonden vóór u, slechts mannen aan wie Wij een openbaring gaven - vraagt daarom aan degenen, die de vermaning bezitten als gij het niet weet - met duidelijke tekenen en geschriften.

    In dit stukje komt alles naar voren behalve respect. Het ergste vond ik dat men bepaalde geleerden pakt tegen al Albanee Ra7iemmoe Allah, terwijl al Albanee Ra7iemmoe Allah hun istihad ook respecteert en gebruikt, zoals Ibn Tamiyah, al Bucharie e.a Ra7iemhom Allah.

    Verder zijn er gedeeltes van uitspraken gepakt of zelfs zaken gesuggereerd……Ook vergeet men dat al Albanee Ra7iemmoe Allah meer dan 50 jaar bezig is geweest in hadeeth leer en andere kunsten. Dan is het normaal dat hij van mening kan veranderen. Kijk alleen naar alle hadeeth boeken en andere gerelateerde boeken van fikh,3aqeedah,sira,tafseer en rijal van ahadeeth……Al deze meningen en bewijzen probeerde hij te implementeren in zijn fatawa en werken…Kijk ook vooral hoeveel verschillende bronnen hij altijd gebruikte in zijn werken.

    Hier een voorbeeld uit as sifat as salat an anbie:

    http://www.qss.org/articles/salah/19.html#RTFToC1

    Muhaddithien van alle tijden en alle madhahib…..Jammer dat je om dit gelasterd wordt. Ik vraag me af of ze ook zulke topics maken van andere geleerden van hun madhab…

    Iemand op prikbord plaatse dit en een ander vroeg me om bewijzen uit de Koran en sunna bij mijn beweringen. Insha Allah zal dat afdoende zijn. Ik zal proberen op alle punten te reageren. Behalve de laatste 3 aangezien dat niet te bewijzen is uit kitab wa sunna en niet van belang is voor de discussie.

    Ik wil wel zeggen dat ik het knap vind van al Albanee Ra7iemmoe Allah dat men maar 35 puntjes kan neerzetten over zijn werk....We zullen zien hoeveel er van waar is......

    Ik zeg nu, Allahoel musta3an wat een laster naar een dode....Kijk op wie de titel slaat na mijn laatste post insha Allah....

    Wa salam
    "Als iemand de Boodschapper tegengaat, zelfs nadat de leiding duidelijk aan hem is overgebracht en een ander pad volgt dan dat van de gelovigen, Wij zullen hem laten op het pad dat hij heeft gekozen en hem in de Hel doen belanden. Wat een slechte bestemming ( koran 4:115 )

  2. #2
    Very Important Prikker
    Ingeschreven
    Oct 2001
    Locatie
    Dordrecht
    Berichten
    2.940
    Post Thanks / Like
    Reputatie Macht
    22

    Standaard De achtergrond.van al Albanee Ra7iemmoe Allah

    Gf Haddad
    Nasir al-Albani is the arch-innovator of the Wahhabis and "Salafis" in our time. A watch repairman by trade, al-Albani is a self-taught claimant to hadith scholarship who has no known teacher in any of the Islamic sciences and has admitted not to have memorized the Book of Allah nor any book of hadith, fiqh, `aqîda, usûl, or grammar.
    Hier begin het al. De Sjich Ra7iemmoe Allah had wel degelijk leraren, hier de ijazaa van de Sjich Ra7iemmoe Allah:

    Shaykh al-Albaanee has ijaazah in hadeeth from the late ’Allaamah Shaykh Muhammad Raaghib at-Tabbaagh with whom he studied hadeeth sciences, gaining authority to transmit from him. The Shaykh himself refers to this ijaazah in Mukhtasarul-’Uluww (p. 72) and in Tahdeerus-Saajid (p. 63). He has a further ijaazah from Shaykh Bahjatul-Baytaar (through whom his isnaad stretches back to Imaam Ahmad). These are mentioned in the book Hayaatul-Albaanee (the Life of al-Albaanee) by Muhammad ash-Shaybaanee. This sort of ijaazah is given only to those who have excelled in hadeeth and can be trusted to accurately convey a hadeeth. A copy of the ijaazah is in the possession of his student, ’Alee Hasan al-Halabee. So it is not correct to say that the Shaykh is self-taught from books, without authority and without ijaazah

    Bron:

    http://www.troid.org/articles/manhaj...alalbaanee.htm

    Iets suggeren zonder bewijzen en verdraaien en liegen zijn ook innovaties om dit te rechtvaardigen in de islaam, praten zonder kennis ook….Dus Haddad is of een ontwetend persoon of een mubtadie. Simpel.

    Gf Haddad
    He achieved fame by attacking the great scholars of Ahl al-Sunna and reviling the science of fiqh with especial malice towards the school of his father who was a Hanafi jurist. A rabid reviler of the Friends of Allah and the Sufis, he was expelled from Syria then Saudi Arabia and lived in Amman, Jordan under house arrest until his death in 1999.

    Raar ik dacht dat hij eerder faam verwierf door zijn werken over hadeeth en onder kunsten. Maar ja, deze leugens vind men altijd tegen Ullama…

    Grappig dat zijn vader als Hanafi jurist genoemd word, zou deze zijn zoon niet geleerd hebben ? Hmmmwah…..Verder is de zogenaamde aanvaller op de Hanafi madhab een oprecht persoon i.t.t de auteur….

    1) Want was Abu Hanifa Ra7iemmoe Allah sufi ?
    2) Had hij de Asharia 3aqeedah ( de naam zegt het al………Ashari Ra7iemmoe Allah is later zelfs teruggekeert van diens standpunten en volgde de 3aqeedah van Imaam Ahmed zie bijv.zijn boek al Ibaana…….).

    Als je bedoeld dat al Albanee Ra7iemmoe Allah niet blind achter een madhab bleef dan klopt dat. Zie straks mijn gezegden van de 4 madhahib….Kijk ook in de tijd van de metgezellen radi Allahu 3anhoma, was er madhab Abu Bakr e.d ? Of verbeterden de sa7aba radi Allahu 3anhoma elkaar ook ? En vroeg de minder geleerde sa7aba radi Allahu 3an niet een willekeurige sa7abi radi Allahu 3an die meer kennis had....? De stichters van de 4 madhahib hebben de moslims nooit gedwongen blind achter hen te blijven...Zou raar zijn,dat betekent dat het werk van de andere 3 madhabs voor niets was, dan heb ik het niet eens over de uitgestorven madhahib.....Welke moet je kiezen van de 4 ? Ze zijn toch alle 4 goed ? Of toch niet ?

    Iemand van de volgelingen van de madhabs heeft de deur van istihad gesloten…….Raar dat de stichters dit niet deden……Of de Profeet vrede zij met hem of de salaf ? Maar ja, blind volgen….Stekenlind….

    Gf Haddad
    He remains the qibla of the people of Innovation, self-styled re-formers of Islam, and other "Salafi" and Wahhabi sympathizers, and the preferred author of book merchants and many uneducated Muslims.Most of the contemporary Sunni scholars warned of his heresy and many of them wrote articles or full-length works against him such as:
    Dit stukje sla ik over want aan titels hebben we niets. Ik kan ook Saqaf en Buti e.a hun dwalingen blootleggen….Maar dat zou teveel ruimte innemen…En heeft geen nut. Aangezien aanvallen op punten meer zeggen…Wat zeiden de geleerden over hem Ra7iemmoe Allah ?


    The Scholars' Praise for Him:

    The senior scholars and Imaams of this time praised him and they would ask him questions, go to visit him, seek religious verdicts from him and exchange letters with him. And if they, may Allaah preserve those of them who are living and have mercy on those who have died, were to be counted, all of them would not be able to be accounted for .


    At the head of them was the noble Shaikh and great scholar, ‘Abd-ul-‘Azeez Ibn ‘Abdillaah Ibn Baaz,[4] for he had great esteem and profound respect for him. May Allaah have mercy on them both.[5]

    Shaikh ‘Abdul-‘Azeez Al-Hudda said: "The Shaikh, the great scholar, the ocean (of knowledge), Muhammad Al-Ameen Ash-Shanqeetee (rahimahullaah) - the one whom no one’s knowledge of the Science of Tafseer and the Arabic Language was comparable to his during his lifetime - used to respect Shaikh Al-Albaanee so remarkably to the point that when he would see him passing by, and he was giving his class in the masjid of Madeenah, he would stop his class to stand and give Salaam to him out of respect for him."

    The great scholar, the teacher, Muhibb-ud-Deen Al-Khateeb said: "And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad Naasir-ud-Deen Nooh Najaatee Al-Albaanee."

    The great scholar Muhammad Haamid Al-Fiqee (rahimahullaah) said: "...the brother, the Salafee, the Scholar, Shaikh Naasir-ud-Deen."

    The former Muftee of the kingdom of Saudi Arabia, Shaikh Muhammad Ibn Ibraheem Aali Shaikh (rahimahullaah) said: "And he is the upholder of the Sunnah, a supporter of the truth and an opposition to the people of falsehood."

    During his lifetime, the father, the Shaikh, 'Abd-ul-'Azeez Ibn Baaz (rahimahullaah) said: "I have not seen under the surface of the sky a person knowledgeable of the Hadeeth in our current time the likes of the great scholar, Muhammad Naasir-ud-Deen Al-Albaanee."

    And he (rahimahullaah) was asked about the hadeeth of the Prophet (saws): "Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid)." So he was asked who is the mujaddid of this century? He replied: "Shaikh Muhammad Naasir-ud-Deen Al-Albaanee. He is the mujaddid in my opinion and Allaah knows best."


    Shaikh Muhammad Ibn Saalih Al-‘Uthaimeen (rahimahullaah) said: "From what I came to know of the Shaikh through my gatherings with him - and they were few - was that he was very serious about acting upon the Sunnah and fighting against the innovations. And this was regardless of whether it was about the Belief or about actions. As for through my readings of his written works, then I have come to know that about him, and also that he possesses a vast amount of knowledge of Hadeeth, in terms of reporting them and investigating them. And Allaah has benefited many people through what he has written such as about knowledge, aspects of the Manhaj, and concern for the science of Hadeeth. And he has had an enormous influence on the Muslims, all praise be to Allaah."

    The great scholar, Shaikh Zayd Ibn Fayaad (rahimahullaah) said about him: "Indeed, Shaikh Muhammad Naasir-ud-Deen Al-Albaanee is from the most prominent and distinguished personalities of this era. He had great concern for the Hadeeth - its paths of transmission, its reporters and its levels of authenticity or weakness. This is an honorable task from the best things in which hours can be spent and efforts can be made. And he was like any other of the scholars - those who are correct in some matters and err in other matters. However, his devotion to this great science (i.e. of Hadeeth) is from that which requires that his prestige be acknowledged and his endeavors in it be appreciated."

    Shaikh Muqbil Ibn Haadee Al-Waadi'ee (rahimahullaah) said: "Indeed, there cannot be found an equal in terms of the knowledge of Hadeeth like that of Shaikh Muhammad Naasir-ud-Deen Al-Albaanee. Allaah has given benefit through his knowledge and his books numerous times more than what has been accomplished by those zealots for Islaam who act upon ignorance - those who organize reformation and revolutionary movements. And that which I sincerely believe and am convinced about is that the Shaikh Muhammad Naasir-ud-Deen Al-Albaanee is from the mujaddideen (reformers/revivers) whom the Prophet (saws) spoke the truth of when he said: ’Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid).’ Reported by Abu Dawood and authenticated by Al-‘Iraaqee and others."


    The Basis of His Da'wah:

    The students of the Shaikh - those who learned from him through the university or through his private gatherings of knowledge or through his written works - are many and widespread throughout all parts of the world, all praise be to Allaah. They are spreading the authentic knowledge and calling the people to the pure methodology with strength and firmness.

    The Shaikh spent all of his life calling to Allaah upon sound proofs and evidences, basing his call on the methodology of Tasfiyah and Tarbiyah, which is based on knowledge and self-purification. So he was a noble instructor and a truthful educator (enforcing Tarbiyah).[6] By Allaah, we were brought up and raised tremendously by his methodology (manhaj), his agreeable countenance, his good manners, his high morals, his elevated character and his soft heart.

    His Characteristics:

    The Shaikh, may Allaah have mercy on him, had many praiseworthy characteristics. Among the most clear, manifest and highest of them was his profound precision with regard to knowledge, his diligence, perseverance, his tolerance (with others), his firmness upon the truth, his quickness to return to correctness,[7] his patience with the hardships of knowledge and Da’wah, and his taking of insults and harms for the sake of the Da’wah, bearing that with patience and consideration.

    One of the greatest things that distinguished the Shaikh from many of his (Muslim) brothers amongst the people of knowledge was his strong support for the Sunnah and its adherents,[8] his firmness upon the methodology of the Salaf As-Saalih, his love for those who called to it, and his refutation against the deviants from all levels and various positions, with an extreme clearness and a rare clarity.

    His Fame:

    The Shaikh, rahimahullaah, received a tremendous acceptance from the righteous Muslims all over the world. He gained wide and vast fame and notoriety in all of the different regions of the world, even though he did not seek after it nor strive for it. On the contrary, he would run away and flee from it. And he would always repeat these words: "Love for fame will break one’s back." May Allaah have mercy on him.

    No one amongst mankind had a blessing or bounty over him in any of the worldly affairs. His knowledge was his mediator and his patience was his guide.[9] He was persistent (in his efforts), perseverant, patient, always struggling, earnest and hard working.

    The Last Part of His Life:

    The Shaikh, rahimahullaah, did not cease to be devoted to the knowledge, persistent in authoring works, diligent in teaching and educating until he reached the age of eighty-six. He did not stop authoring books, writing letters and doing referencing and checking of ahaadeeth - because of his heart's attachment to that - until the last two months of his life, when he grew very weak. This was until Allaah took his soul in death right before sunset (Maghrib) on Saturday when eight days remained for the end of the month Jumaadaa al-Aakhira of the year 1420H (10/2/1999).


    His Death and Its Effect on the Ummah:


    The Shaikh’s Janaazah (funeral) prayer was performed on the evening of the same day that he died. Scores of people, whose number exceeded that of five thousand persons, prayed over him in a musalla (place of prayer). Despite the fact that his body was prepared, he was prayed over and then buried, his burial was completed at the earliest time possible, in compliance with his final Will, in which he encouraged that the prophetic Sunnah be adhered to and acted upon.

    The scholars, students of knowledge and common people were all affected by his loss. When the news of his death was conveyed, he was remembered and praised by the high and respected people of knowledge, such as Shaikh ‘Abdul-‘Azeez Ibn ‘Abdillaah Aali Shaikh, Chief Muftee of the Kingdom of Saudi Arabia, Shaikh Muhammad Ibn Saalih Al-‘Uthaimeen, Shaikh ‘Abdullaah Ibn Jibreen, Shaikh Saalih Ibn ‘Abdil-‘Azeez Ibn Muhammad Aali Shaikh and others.


    Dit is de biography van onze Sjich Ra7iemmoe Allah voor alle duidelijkheid:

    http://www.islam-boeken.nl/auteur_de...n%20al-Albanie

    Nog meer info ( kleine verhaaltjes over de Sjich Ra7iemmoe Allah ):

    http://www.fatwa-online.com/jewelsof...anee/index.htm

    Ik zal met de hulp van Allah aantonen dat de volgelingen van Al Albanee Ra7iemmoe Allah geleerder zijn dan de blinde sufi/ashari en Hanafi ( claimen ze zogenaamd, kijk wat Abu Hanifa zei ) volgelingen ….Echt dit is dwaling ten top. Maar goed bismillah…De punten nu van laster.
    "Als iemand de Boodschapper tegengaat, zelfs nadat de leiding duidelijk aan hem is overgebracht en een ander pad volgt dan dat van de gelovigen, Wij zullen hem laten op het pad dat hij heeft gekozen en hem in de Hel doen belanden. Wat een slechte bestemming ( koran 4:115 )

  3. #3
    Very Important Prikker
    Ingeschreven
    Oct 2001
    Locatie
    Dordrecht
    Berichten
    2.940
    Post Thanks / Like
    Reputatie Macht
    22

    Standaard Punt 1

    Among Albani's innovations in the Religion:
    1- In his book Adab al-Zafaf he prohibits women from wearing gold jewelry - rings, bracelets, and chains - despite the Consensus of the Ulema permitting it.

    Uit de context getrokken, net als altijd. Kijk hier:

    http://www.themuslimwoman.com/HerDress/CircularGold.htm

    Kijk ook de bewijzen uit welke boeken:

    Are Women Forbidden to Wear Circular Shaped Gold (Bangles, Bracelets, Beads, Chains, Necklaces, Rings, Circular Jewelry) ?

    Know that women, like men, are prohibited to wear gold rings. Likewise gold bangles or necklaces. This is based on specific hadith narrated about the prohibition with regard to women. And so because of these specific hadith, it is clear that women are included in the above mentioned hadith which are stated in a general way and not explicitly to men. The following are the authenticed hadith which have been narrated in this respect:

    FIRST: "Whoever would like to put a ring of fire on his beloved, let him put on him (1) a ring of gold, and whoever would like to put a necklace of fire on his beloved, let him put on him a necklace of gold, and whoever would like to put a bracelet of fire on his beloved, let him put on him a bracelet of gold. Rather, go to silver and play with it, play with it, play with it." (Abu Dawud and Ahmad: Hasan)

    (1) The word for "beloved" (i.e. Habeeb) is neuter and could be either male or female, but the construction for "put on him" uses a pronoun which can only be male singular (i.e. -hu). Since when do males, old or young, wear rings, necklaces or bracelets of either gold or silver?? Then if we take it to refer to small boys - then we are saying that minors are punishable for acts they commit - which is obviously incorrect, or rather that they are punishable for acts of their fathers, who dress them with that!! And taking it to refer to males does not solve anything, since the majority of scholars who forbid gold for men also forbid silver. So the end of the hadith remains a problem for them.)

    SECOND: On the authority of Thaubaan (RA) who said: "Bint Hubaira came to the Prophet (SAW) wearing large rings of gold on her hand. The Prophet (SAW) began hitting her hand with a small stick which he had saying,

    "Would it please you for Allah to put rings of fire on your hand?"

    And so she went to Fatimah to plead her case." Thaubaan said: "The Prophet (SAW) went to Fatimah and I was with him. She had taken a gold chain from around her neck and she said: 'Tihs was given to me by Abu Hassan (i.e. Ali, her husband), and the chain was in her hand. The Prophet (SAW) then said,

    "O Fatimah would you be pleased if the people were to say that Fatimah the daughter of Muhammad has a chain of fire on her hand?"

    Then he became harsh with her, and left without sitting. She took the chain, sold it, and bought the freedom of a number of slaves. When that reaches the Prophet (SAW) he said,

    "All praise be to Allah who has saved Fatimah from the fire." (Ahmad, an Nasaa'ee and others: Saheeh)


    THIRD: On the authority of Aisha (RA) that the Prophet (SAW) saw two twisted bracelets made of gold on her wrist. He said,

    "Cast them away from yoursel, and put in their place two bracelets made of silver and dye them yellow with Saffron." (An Nasaa'ee and others: Sahih)


    FOURTH: On the authority of Umm Salama (RA) wife of the Prophet (SAW), who said: " I put some gold bead-shaped ornaments around my neck. The Prophet (SAW) came in and turned away from it. I said to him: 'Will you not look at its beauty?' He said,

    "It if from your ornaments which I have turned away."

    Then I broke the necklace, and he turned to face me." The narrator said: "They believed that thte Prophet (SAW) then said,

    "How will it harm one of you women if you make earrings out of silver, and then dyed them (yellow) with Saffron?" (Ahmad and others: Sahih)


    ..... 31 pages in defence to Shaikh Naasir's (rahmatullahi alay) view on the gold question excluded here .....

    Information from The Etiquettes of Marriage & Wedding in the Pure Tradition of the Prophet (SAW)

    By Shaikh Muhammad Naasirudeen Al-Albaani (Rahmatullahi Alay)


    Geen goud algemeen, cirkelvormig goud……Nogmaals zie de bewijzen aub…Ik heb ook de andere visie gelaten in de link van Ibn Baz Ra7iemmoe Allah. Dit om een eerlijk beeld te geven...

    Conclusie van punt 1: Al Albanee Ra7iemmoe Allah doet istihad en heeft bewijzen. Ook wordt het goud algemeen genoemd door Haddad maar zegt al Albanee dat het gaat over circelvormig goud......M.a.w welke innovatie ? Zijn de hadeeths er niet ? Punt weerlegd. Duidelijk.
    "Als iemand de Boodschapper tegengaat, zelfs nadat de leiding duidelijk aan hem is overgebracht en een ander pad volgt dan dat van de gelovigen, Wij zullen hem laten op het pad dat hij heeft gekozen en hem in de Hel doen belanden. Wat een slechte bestemming ( koran 4:115 )

  4. #4
    Very Important Prikker
    Ingeschreven
    Oct 2001
    Locatie
    Dordrecht
    Berichten
    2.940
    Post Thanks / Like
    Reputatie Macht
    22

    Standaard Punt 2 t/m punt 6

    2- He claims that 2.5% zakât is not due on money obtained from commerce, i.e. the main activity whereby money circulates among Muslims
    Ik kon hier niets over vinden. Ik ga insha Allah navraag doen.

    3- He absolutely prohibits fasting on Saturdays.
    Ik kon niet zijn woorden vinden wederom, daarom een alternatief. Ik wil voorop stellen dat men de woorden van de Sjich vaak verdraait en verzwaard, bijv. zeggen dat hij iets verbied. Daar kom ik straks op terug....

    De Ullama verschillen van mening hierover.Dus zou hij niet de afradende mening mogen aanhouden ? Raar voor lui die ichtilef als Ra7ma zien !!!!!! Het gaat hier om 1 dag nemen zonder de vrijdag ervoor of zondag erna;

    Kijk hier:

    Question #9618: Fasting on Saturdays

    Question :

    someone has told me that it's forbidden to fast on Saturdays (except Ramadan).Is it true?

    Answer :

    Praise be to Allaah.

    The scholars differed concerning fasting on Saturdays. Some of them said that it is not makrooh at all. Others spoke in more detail and said that if a Saturday is singled out for fasting, then it is makrooh, but if it is joined to the Sunday that follows it or the Friday that comes before it, then it is not makrooh. This is more likely to be the correct answer. And Allaah knows best.
    Fataawa Manaar al-Islam, 2/366. (www.islam-qa.com)


    Bron:

    http://63.175.194.25/index.php?ln=en...&QR=9618&dgn=4

    Kijk wanneer de Joden sabat houden.....Kijk verder ook naar de sunna....

    Conclusie punt 3: Er is verschil van mening over, dus vanwaar de kritiek ?

    Aanvulling:

    http://www.salafitalk.net/st/viewmes...=10&topic=3157

    4- He prohibits retreat (i`tikaf) in any but the Three Mosques
    Bij punt 3 zei ik al dat men de woorden verdraaid van de Sjich....Okee:

    Bestudeer de woorden van de Sjich Ra7iemmoe Allah zelf aub:

    Furthermore, I came upon an authentic hadeeth that clearly specifies the "masaajid" mentioned in the previous ayah to mean the three masaajid: Masjid Al-Haraam, Masjid An-Nabawee and Masjid Al-Aqsaa. The hadeeth is: "There is no 'Itikaaf except in the three masaajid."

    [8] Reported by At-Tahaawee and Al-Isma'eelee and Al-Baihaqee with an authentic chain of narration on Hudhaifah Ibn Al-Yamaan RAA. And it is referenced in As-Saheehah (no. 2786) along with the narrations from the Sahaabah that comply with it, and all of them are authentic


    According to what I came across, those among the Salaf who held this opinion were Hudhayfah Ibn Al-Yamaan, Sa'eed Ibn Al-Musayyib and 'Ataa. However, he ('Ataa) did not mention Masjid Al-Aqsaa. Others held the opinion that it was any congregating masjid (in which the Jumu'ah prayer is held), without restriction. And yet others disagreed saying it can even be done in the masjid of one's home. And there is no doubt that adhering to what complies with the hadeeth about it is what deserves to be followed. And Allaah, Glorified and Exalted, knows best

    Kijk mijn laatste onderstreepte stuk, waar staat het verbod ? Er staat alleen een aanrader !!!!!

    Bron:

    http://www.al-manhaj.com/Page1.cfm?ArticleID=74

    Conclusie punt 4: Hij geeft aan welke mening hij sterker vind..Hij verbied nergens iets. Ook noemt hij bijv. Hudayfa Radi Allahu 3an die deze mening volgt…. En anderen van de selef…

    5- He claims that it is lawful to eat in Ramadan before Maghrib as defined by the Law, and similarly after the true dawn.
    Wat een leugens. De eerste punten gaven al een slecht vermoeden. Ik beloof jullie dit is nog niets....

    Kijk wat hij Ra7iemmoe Allah wel zei….:

    By Allaah this is a grievous lie! In ‘Tamaam al-Minnah’ (pp.’s 425+) after agreeing with the author of ‘Fiqh as-Sunnah’ that eating deliberately breaks one’s fast [this is indicated by his not following up this statement with anything] he follows with the statement, "the author does present the opinion for the one who breaks his fast of Ramadaan deliberately, does he have to make it up (Qadaa) or not? The clear opinion is the second (option)…."

    So the only thing that al-Albaanee says of the one who breaks his fast deliberately is that he cannot make it up with the exception of the one who breaks it due to sexual intercourse because of the evidence that occurs concerning that. This is the opinion reported from the Four Caliphs, ibn Mas’ud and Abu Hurayra.

    This is from one perspective, then from the other Shaykh Alee Hasan says in his superb refutation to the aforementioned book of Saqqaaf, ‘al-Eeqaaf’ (pg. 53), "the words of Our Shaykh (al-Albaanee) are directed towards the permissibility of eating before the Adhaan (of Maghrib) if the sun has set, and is observed to have set, yet the adhaan is said late." As for the second half of the accusation then "the truth of the opinion of our Shaykh is that it concerns the adhaan which is said before the true dawn (al-Fajr as-Saadiq) so he allowed eating (after this adhaan)…" And al-Haafidh ibn Hajr indicated in ‘al-Fath al-Baaree’ (4/199) to the practice of some people of delaying the adhaan of Maghrib, and being early with the Adhaan of Fajr and that this was a rejected innovation. "


    Conclusie punt 5: Mubtadien proberen ahlul sunna altijd te pakken ook zonder bewijzen...In dit geval Saqaf....

    6- He compares Hanafi fiqh to the Gospel.1
    Bij punt 2 en 4 was het al verdraainig, 5 regelrechte leugen en nu bij 6 laster....Ach ja. Bedankt voor de hassanat !!!!

    Weer een leugen van Saqaaf….Kijk ook hoe verschrikkelijk ta3asob hij is voor de Hanafi madhab, kijk ook waarin hij deze NIET volgt……Net als de auteur van dit stukje…De vergelijking van al Albanee Ra7iemmoe Allah is mooi…Ik zal iets vergroten….…Kijk ook hier voor een Rad op Saqaf en zijn begrip over mustala7 ahadeeth en 3aqeedah:

    http://www.troid.org/articles/manhaj...ffalsehood.pdf

    Okee, kijk dit. Wat is er nu echt gezegd:

    Saaqaf: He compares the Hanafi fiqh to the Gospel as mentioned above (In his commentary to Mundhiri’s ‘Mukhtasar Sahih Muslim’ 3rd ed….)"

    Saqqaaf repeats in his book (on pg.26), "that he likens the fiqh of Islaam as exemplified in the four madhhabs and others to the Corrupted Gospel!"


    al-Albaanee brings a footnote to the hadeeth in Saheeh Muslim concerning Jesus’ (AS) descent to this earth at the end of which occurs, "and he will lead you with the Book of your Lord and the Sunnah of your Prophet." - ‘This makes it clear that Jesus will rule by our Sharee`ah, and pass verdicts based upon the Qur’aan and Sunnah, not upon the Gospel or the Hanafee fiqh or the likes." ( klopt 100 % weerleg het anders maar !!!!!!!!!!!!!!!)

    To the intelligent reader it is clear that no such comparison has been made in this statement. Furthermore it is clear that Saqqaaf has added the statement of the four madhhabs from himself as is his habit, then he understands from this phrase of the Shaykh that al-Albaanee has abused the Hanafee madhhab and this far from the truth. Rather this phrase has been mentioned by a number of scholars of the past because it is mentioned in some of the works of the Hanafees that when Jesus returns, he will rule by the Hanafee madhhab, hence the origin of the above statement from al-Albaanee.

    Al-Albaanee says in a footnote to his ‘Mukhtasar Saheeh al-Bukhaaree’ (2/443), "and some of the partisan Hanafees have capitalised on this (statement) and have brought to public notice that I have abused the Hanafee madhab! The truth is that I pointed to a refutation of some of the partisan People of Knowledge from amongst them who made clear that Jesus (AS) shall rule by the Hanafee madhhab! And this is widely believed in some of the non-Arab lands. Shaykh al-Barzanjee said in ‘al-Ishaa’a li Asraat as-Saa’a’, "it has occurred that some of the ignorant Hanafees claimed that both Jesus and the Mahdee shall follow the Madhhab of Imaam Abu Haneefah, and I came across the work of Shaykh Alee al-Qaaree called ‘al-Mashrab al-Wardee fee Madhab al-Mahdee’ in which he quoted this saying and he refuted it completely and declared the one who said it to be ignorant….""

    In the introduction to later editions of ‘Mukhtasar Saheeh Muslim’ (New Print, 1411H pp 5-11) al-Albaanee replied in full to this accusation. This indicates the fallacy of what Kabbani writes as a footnote (pg. 79), "the comparison was removed from later editions." "

    Conclusie bij punt 6: ´Al is de leugen nog zo snel de waarheid achterhaald haar wel !!!!´ Allahoe Akbar....
    "Als iemand de Boodschapper tegengaat, zelfs nadat de leiding duidelijk aan hem is overgebracht en een ander pad volgt dan dat van de gelovigen, Wij zullen hem laten op het pad dat hij heeft gekozen en hem in de Hel doen belanden. Wat een slechte bestemming ( koran 4:115 )

  5. #5
    Very Important Prikker
    Ingeschreven
    Oct 2001
    Locatie
    Dordrecht
    Berichten
    2.940
    Post Thanks / Like
    Reputatie Macht
    22

    Standaard Punt 7 heel belangrijk

    7- He calls people to imitate him rather than the Imams of the Salaf such as the founders of the Four Schools, and his followers invalidate the hadiths that contradict his views.
    Hahahaha, dit is erg zeg. Allahoel musta3an.

    Hij Ra7iemmoe Allah riep mensen op om de weg van de 4 imams te volgen. In tegenstelling tot deze Sufi leugenaar die dit artikel maakte. Kijk in sifat as salat an nabi:

    http://www.qss.org/articles/salah/01.html#RTFToC4



    Sayings Of The Imaams Regarding Following The Sunnah And Ignoring Their Views Contradictory To It

    It would be beneficial if we gave some of these here, for perhaps this will admonish or remind those who follow the opinion of the Imaams - nay, of those far below the Imaams in rank - blindly18, sticking to their madhhabs or views as if these had descended from the heavens! But Allaah, Mighty and Sublime, says:

    "Follow (O men!) the revelation given to you from your Lord, and follow not, as friends and protectors, other than Him. Little is it you remember of admonition."19

    1) Abu Haneefah (rahimahullaah)

    The first of them is Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it:

    1. "When a hadeeth is found to be saheeh, then that is my madhhab."20

    2. "It is not permitted21 for anyone to accept our views if they do not know from where we got them."22


    In one narration,

    "It is prohibited23 for someone who does not know my evidence to give verdicts24 on the basis of my words."

    Another narration adds,

    "... for we are mortals: we say one thing one day, and take it back the next day."

    In another narration,

    "Woe to you, O Ya'qub25! Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow."26

    3. "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallaahu 'alaihi wa sallam), then ignore my saying."27 ( Kijk nu of de auteur van dit stuk Abu Hanifa volgt...Ik denk het niet....)...


    2) Maalik ibn Anas (rahimahullaah)

    As for Imaam Maalik ibn Anas, he said:

    1. "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it."28

    2. "Everyone after the Prophet (sallallaahu 'alaihi wa sallam) will have his sayings accepted and rejected - not so the Prophet (sallallaahu 'alaihi wa sallam)."29

    3. Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during ablution. He said, 'The people do not have to do that.' I did not approach him until the crowd had lessened, when I said to him, 'We know of a sunnah about that.' He said, 'What is that ?' I said, 'Laith ibn Sa'd, Ibn Lahee'ah and 'Amr ibn al-Haarith narrated to us from Yazeed ibn 'Amr al-Ma'aafiri from Abu 'Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashi who said, 'I saw the Messenger of Allaah (sallallaahu 'alaihi wa sallam) rubbing between his toes with his little finger.' He said, 'This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes."30


    3) Shaafi'i (rahimahullaah)

    As for Imaam Shaafi'i, the quotations from him are most numerous and beautiful31, and his followers were the best in sticking to them:

    1. "The sunnahs of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), then the correct view is what the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has said, and it is my view."32

    2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is made clear to someone, it is not permitted33 for him to leave it for the saying of anyone else."34

    3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sallallaahu 'alaihi wa sallam), and leave what I have said."


    In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying."35

    4. "When a hadeeth is found to be saheeh, then that is my madhhab."36

    5. "You37 are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh."38

    6. "In every issue where the people of narration find a report from the Messenger of Allaah (sallallaahu 'alaihi wa sallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death."39

    7. "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sallallaahu 'alaihi wa sallam), then know that my intelligence has departed."40

    8. "For everything I say, if there is something authentic from the Prophet (sallallaahu 'alaihi wa sallam) contrary to my saying, then the hadeeth of the Prophet (sallallaahu 'alaihi wa sallam) comes first, so do not follow my opinion."41

    9. "Every statement on the authority of the Prophet (sallallaahu 'alaihi wa sallam) is also my view, even if you do not hear it from me."42


    4) Ahmad ibn Hanbal (rahimahullaah)

    Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even "disliked that a book consisting of deductions and opinions be written."43 Because of this he said:

    1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took."44

    In one narration:

    "Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions, take it; next are their Successors, where a man has a choice."

    Once he said

    "Following45 means that a man follows what comes from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions; after the Successors, he has a choice."46

    2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sallallaahu 'alaihi wa sallam) and his Companions)."47

    3. "Whoever rejects a statement of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is on the brink of destruction."48
    d:

    --------------------------------------------------------------------------------

    Al Albanee Ar7iemmoe vervolgt:

    These are the clear, lucid sayings of the Imaams (Allaah Exalted be pleased with them) about sticking to the Hadeeth and forbidding the following of their opinion without clearly- visible evidence, such that mere opinion and interpretation is not acceptable.

    Hence, whoever adhered to whatever of the Sunnah that was proved authentic, even if it opposed some of the Imaams' sayings, he would not be conflicting with their madhhab, nor straying from their path; rather, such a person would be following all of them and would be grasping the most trustworthy hand-hold, which never breaks. However, this would not be the case with the one who abandoned any of the authentic Sunnah simply because it contradicted their views; nay, such a person would be being disobedient to them and opposing their above mentioned sayings, while Allaah says:

    "But no, by Your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction."49.

    He also says:

    "Then let those beware who withstand the Messenger's order, lest some trial befall them or a grievous penalty be inflicted on them."50

    Haafiz Ibn Rajab al-Hanbali (rahimahullaah) says:

    "Therefore it is obligatory on anyone who hears of a command of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) or knows it, to explain it to the Ummah, advise them sincerely, and order them to follow his command, even if it contradicts the opinion of someone great. This is because the authority of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has the most right to be respected and followed, over and above the opinion of anyone great who has unknowingly contradicted the Messenger's command in any matter. This is why the Companions and those after would refute anyone who contradicted the authentic Sunnah, sometimes being very stern in their refutation51, not out of hatred for that person, for they loved and respected him, but because the Messenger of Allaah was more beloved to them, and his command was superior to the command of any other created being. Hence, when the order of the Messenger and that of someone else conflicted, the order of the Messenger would be more fitting to be enforced and followed. None of this would stop them respecting the person they had opposed because they knew that he would be forgiven52; in fact, the latter would not mind his instruction being opposed when the command of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) was clearly shown to be opposite."53

    Indeed, how could they mind that, when they had ordered their followers to do so, as we have seen, and had enjoined on them to abandon any of their views which contradicted the Sunnah. In fact, Imaam Shaafi'i (rahimahullaah) told his companions to attribute the authentic Sunnah to him also, even if he had not adopted it or had adopted something contradictory to it. Hence, when the analyst Ibn Daqeeq al-'Eid (rahimahullaah) collected together, in a bulky volume, the issues in which one or more of the four Imaams' madhhabs had contradicted the authentic hadeeth, he wrote at the beginning of it, "It is prohibited to attribute these answers to the Mujtahid Imaams, and obligatory on the jurists who follow their opinions to know of these so that they do not quote them regarding these and thus lie against them."54


    The Imaams' Followers Leaving their Views if these Contradicted the Sunnah

    Due to all that we have mentioned, the disciples of the Imaams, a number of people from those of old, and a few from those of later time55, would not accept all of their Imaam's views; they actually ignored many when they found them to be clearly against the Sunnah. Even the two Imaams, Muhammad ibn al-Hasan and Abu Yoosuf (rahimahullaah) differed from their shaikh Abu Haneefah "in about a third of the Madhhab"56, as the books of masaa'il prove. Similarly is said about Imaam al- Muzani57 and other followers of Shaafi'i and other Imaams; were we to start giving examples, the discussion would become exceedingly, long, and we would digress from what we set out to do in this Introduction, so we shall limit ourselves to two instances:
    1) Imaam Muhammad says in his Muwatta'58(p. 158), "As for Abu Haneefah, he did not regard there being a prayer to ask for rain, but we hold that the imaam prays two rak'ahs and then supplicates and holds out his wrapping garment ..."

    2) We have 'Isaam ibn Yoosuf al-Balkhi, one of the companions of Imaam Muhammad59 and a servant of Imaam Abu Yoosuf60, who "would give verdicts contrary to Imaam Abu Haneefah because he did not know the latter's evidence, and other evidence would present itself to him, so he would give verdicts using that."61 Hence, "he would raise his hands on bowing (in prayer) and on rising from it"62, as is the mutawaatir sunnah of the Prophet (sallallaahu 'alaihi wa sallam); the fact that his three Imaams (i.e. Abu Haneefah, Abu Yoosuf and Muhammad) said otherwise did not prevent him from practising this sunnah. This is the approach which every Muslim is obliged to have, as we have already seen from the testimony of the Four Imaams, and others.


    To sum up:

    I sincerely hope that no follower of an Imaam will race to condemn the principles of this book and abandon benefiting from the sunnahs of the Prophet (sallallaahu 'alaihi wa sallam) which it contains, with the argument that they are contrary to his Madhhab. I hope that such a person will instead consider what we have given of the exhortations of the Imaams towards the obligation to act on the Sunnah and ignore their sayings contradictory to it. I hope also that he will realise that to condemn the attitude of this book is to condemn whichever Imaam he is following, for we have taken these principles from those Imaams, as we have explained. Therefore, whoever refuses to be guided by them on this path is in great danger, for such refusal necessitates turning away from the Sunnah, the Sunnah to which we have been ordered to refer in cases of difference of opinion and on which we have been commanded to depend.

    I ask Allaah to make us among those about whom He says,

    "The answer of the believers, when summoned to Allaah and His Messenger, in order that he may judge betweeen them, is no other than this: they say, "We hear and we obey" - it is such as these that will attain Success. It is those who obey Allaah and His Messenger, and fear Allaah, and keep their duty to Him, who will triumph."63


    Conclusie punt 7: In de inleiding zagen we al dat de Sjich opriep naar de weg van de salaf. Hier zien we dat de stelling dat hij niet opriep tot de 4 imaams een regelrechte laster is....Hij roept alleen op tot hun zuivere leer, qua minahj en 3aqeedah. Iets wat Haddad niet volgt.....Duidelijk weer een punt weerlegd. Het gaat snel nu...
    "Als iemand de Boodschapper tegengaat, zelfs nadat de leiding duidelijk aan hem is overgebracht en een ander pad volgt dan dat van de gelovigen, Wij zullen hem laten op het pad dat hij heeft gekozen en hem in de Hel doen belanden. Wat een slechte bestemming ( koran 4:115 )

  6. #6
    Very Important Prikker
    Ingeschreven
    Oct 2001
    Locatie
    Dordrecht
    Berichten
    2.940
    Post Thanks / Like
    Reputatie Macht
    22

    Standaard Punt 8 en 9

    8- He prohibits the make-up performance of prayers missed intentionally
    Weer een leugen, moge Allah deze mensen leiden of hun ruggen breken…

    Zijn woorden:

    What is the commandment regarding one who misses Witr
    prayer, intentionally or forgetfully?


    The ruling is the same as for obligatory prayer-. one who
    has an excuse can make up for it; one with no excuse
    cannot make up for it. Hence, one who misses it
    intentionally has no way of making up for it, just like
    obligatory prayer, whereas one who forgot or fell asleep
    until after the adhaan for Fajr can pray it either before
    the sunnahs of Fajr if there is time, otherwise after the
    sun has risen above the horizon appreciably.


    Conclusie punt 8: Hij verbied niets, maar zegt alleen dat men het niet kan goedmaken……Hoe kan dat als je de tijd al moedwillig hebt laten lopen ? Salat is toch op vastgestelde tijden ? Dit is zielig...

    9- He claims that it is permissible for menstruating women and those in a state of major defilement (junub) to recite, touch, and carry the Qur'an.
    Niet alleen hij hoor, Ra7iemmoe Allah en mogen we ook zijn istihad zien ? Nee he, komt je niet uit he ?

    Okee hier een stukje van mij en zuster Oegtah:

    Ik heb gemerkt dat er duidelijkheid nodig was omtrent het reciteren van de Koran tijdens de menstruatie. Onderstaande fatawa zijn hopelijk duidelijk voor iedereen.

    Kan een vrouw de Koran aanraken, lezen of reciteren terwijl zij ongesteld is?

    Dit is afkomstig uit het boek van Dr Bilal Philips ‘"Islamic Ruling on
    Menstruation and Post Natal Bleeding" pagina 12:

    Het aanraken en reciteren van de Koran. Het is toegestaan voor menstruerende vrouwen om de Koran te lezen en aan te raken.

    Kanttekening bij de hierboven gemaakte verklaring: Al hebben veel geleerden de menstruerende vrouw en de mensen die in junub (onrein vanwege seksule gemeenschap) verkeren verboden om de Koran te lezen of aan te raken, Imaam al_Bukhaarie nam het standpunt in dat er geen authentiek bewijs is die deze bewering onderbouwt en dat het in feite was toegestaan.

    Als onderbouwing van zijn visie noemde hij het standpunt van sommige van de vroegere geleerden die het reciteren en aanraken van de koran ook toestonden om aan te tonen dat de verbieding van het reciteren van de koran voor de menstruerende vrouw niet unaniem was onder de vroegere geleerden. (Fath-al-Baaree, vol. 1 p. 305)


    Ibn Taymeeyah zei: "Het verbod van het lezen van de Koran voor de menstruerende vrouw heeft geen basis in zowel de Koran als de sunna. De overlevering die toegeschreven is aan de profeet “De menstruerende vrouw of de persoon in junub (onreinheid wegens seksuele gemeenschap) mag niets uit de koran lezen ” is NIET authentiek volgens de unanieme mening van de hadith geleerden.
    Ongetwijfeld menstrueerden de vrouwen gedurende de tijd van de profeet en als het reciteren uit de Koran verboden was zoals het gebed, dan zou de profeet dat uitgelegd hebben aan zijn opvolgers en zijn vrouwen, en het zou overgeleverd zijn aan ons.
    Gevolg is, omdat er geen verbod is overgeleverd van de profeet , is het niet toegestaan om het haraam te verklaren wetende dat hij het niet verbood. En als hij het niet verbood, ook al waren er veel gevallen van menstruatie gedurende zijn tijd, is het duidelijk dat het niet haraam is. (al-Majmoo' vol. 26 p. 191)


    Ibraaheem an-Nakha'ee (geleerde onder de studenten van de sahaba) zei:

    Er is geen kwaad in een menstruerende vrouw die een een Koranische vers reciteert.” (Dit was ook de mening van Imam Maalik )
    (Vol. 1 p. 182 chap.. 9 of Sahih AlBukhari)

    Imaam Al-Bukhari noemde deze frequentie met de bedoeling om te bewijzen dat, omdat de profeet verzen van de Koran naar de heidenen stuurde die in een staat van onreinheid verkeerden, het mogelijk is voor een menstruerende vrouw om de Koran te lezen.

    Fatawah of Islamitische Regels over belangrijke zaken door Sheikh Nasir-ud-Din-Al Albani

    V. - Is het verboden om de Koran te reciteren zonder de woedoe (rituele reininging)


    A. – Er word de voorkeur gegeven om te reciteren met woedoe. De hadeeth (overlevering) van de profeet die tayammum maakt om te antwoorden op ‘as-“Salamu’Alaykum”. Het is niet verboden om te reciteren zonder woedoe. Wat betreft de vrouw die ongesteld is of pas bevallen is, niets weerhoud haar ervan om te reciteren uit de Koran. De hadeeth dat At-Tirmidee overleverde van ibn Umar dat de profeet (vrede zij met hem) zei: “De vrouw die ongesteld is en de man in junub mogen niet reciteren uit de koran” dit is een ‘munkar’ hadeeth, omdat de imaam van Sunna Ahmad Ibn Hanbal zei dat deze niet authentiek is.

    Liever nemen we de hadeeth van Aisha (radiya Allahoe ‘anha) dat de profeet (vrede zij met hem), tijdens het maken van haar Hajj en ze was ongesteld, tegen haar zei: “Doe alles wat de pelgrims doen behalve het gebed en de tawaaf .”

    Leest de pelgrim geen Koran? Daarom is deze hadith een duidelijk bewijs voor het toestaan van een vrouw om de Koran te reciteren/lezen tijdens haar menstruatie. En daarom is het niet toegestaan om een vrouw tijdens haar menstruatie ervan te weerhouden van het reciteren van de Koran, bewerende dat zij niet rein is!

    Als Allah haar ervan had weerhouden de Koran te reciteren dan zouden we die weerhouding volgen en dat zou de einde van de zaak zijn.
    Maar Hij openbaarde een onderscheid tussen gebed en zijn onderdelen : omdat sommigen zeggen dat het lezen van de Koran een van de pilaren van het gebed is, dus waarom maken we de reiniging niet een voorwaarde net als bij het gebed? Daarom zeggen wij: Niet alleen reciteren van de koran is een onderdeel van het gebed , maar ook, het gebed begint bij het zeggen van ‘Allahu Akbar’. Dus dan zouden we ook moeten zeggen dat het een voorwaarde is dat je woedoe moet doen voor het zeggen van ‘takbeer’! En het zelfde geldt voor ‘tasbeeh’ en ‘tahmeed’ etc. We zien dat sommige van de metgezellen de voorkeur gaven om de woedoe te hebben bij het aanraken van de Koran, dus dat het de voorkeur heeft. Maar om het verplicht te maken en te zeggen dat het verboden voor een vrouw is om tijdens haar menstruatie de koran aan te raken dan heeft dat absoluut geen bewijs.

    Bron:

    http://www.uh.edu/campus/msa/articles/tape_.html#wudhu

    Mensen beroepen zich vaak op deze aya......Dat men de Koran niet mag reciteren zonder wudu en-of met menstruatie...

    Hier zijn wat bewijzen..Over die aya:
    wa la yemessehoe illa elmotahharoen.

    Lees aub voorafgaande aya in Surat al Waqiha...
    56: 77. Voorzeker, dit is de nobele Koran,

    78. In een welbewaard Boek

    79. Dat niemand aanraakt dan de gereinigden.


    En dan..
    85:

    21. Voorwaar, het is een glorierijke Koran,
    22. Op een welbewaard paneel ( law7ien ma7fod )....


    Ik leg die analogie, dat de Koran in law7ien ma7fod zit ( wat bekend is ). Daarbij komt dat iedereen de Koran aanraakt, de kaffir, muslim etc. Lees aub nog eens de fatawa van Al Albani Ra7iemmoe Allah. Hij legt uit waarom hij denkt dat het al law7in ma7fod is i.p.v de Koran in aya 78 van surat al Waqiha..En dat er i.p.v mensen engelen bedoeld wordt met aya 79.

    Hier de eerste fatwa, waarom hij Ra7iemmoe Allah la7ien ma7fod zegt…
    Question:

    What is meant in the aayah LA YAMASSUHU ILLAAL
    MUTAHHAROONA (Sooratul-Waaqi'ah, aayah 79), and what is
    the ruling regarding taking the Qur'aan to the land of the unbelievers?



    Ans. What is referred to in the aayah is
    the angels , and it is Allaah's informing us of these angels. It does not refer to the Qur'aan but to the 'Lawhul-Mahfoo' (Preserved Tablet). So this mushaf in the Preserved Tablet is only touched by the Purified Ones, who are the nearest angels. As for the mushaf which is with us, then it is touched by the righteous, the wicked, the believer and the unbeliever. So Allaah ta'aala does not refer here to the people, good and bad, but to the nearest angels. As regards travelling with the mushaf to the land of the enemy, then it is not permissible unless it can be protected from being handled wickedly or captured. So in that case it is allowed to take it to their land and be read and studied.

    Bron:

    http://www.uh.edu/campus/msa/articles/tape_.html#land

    Wat zegt Ibn Kathir Ra7iemmoe Allah over de aya ( ik had t al nagekeken in Arabische tafsier van hem ):

    Allah swears to the Greatness of the Qur'an

    The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an.'' Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of:

    [ÝóáÇó ÃõÞúÓöãõ]

    (Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear.'''

    [ÝóáÇó ÃõÞúÓöãõ ÈöãóæóÞöÚö ÇáäøõÌõæãö ]

    (Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky,'' and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said,

    [æóÅöäøóåõ áóÞóÓóãñ áøóæú ÊóÚúáóãõæäó ÚóÙöíãñ ]

    (And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,'

    [Åöäøóåõ áóÞõÑúÁóÇäñ ßóÑöíãñ ]


    (That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad is a Glorious Book,

    [Ýöì ßöÊóÜÈò ãøóßúäõæäò ]

    (In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about :


    [áÇøó íóãóÓøõåõ ÅöáÇøó ÇáúãõØóåøóÑõæäó ]

    (Which none touches but the pure ones.) he said, "The Book that is in heaven.'' Al-`Awfi reported from Ibn `Abbas about :

    [áÇøó íóãóÓøõåõ ÅöáÇøó ÇáúãõØóåøóÑõæäó ]

    (Which none touches but the pure ones.) that `the pure ones' means: "The angels.'' Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about :

    [áÇøó íóãóÓøõåõ ÅöáÇøó ÇáúãõØóåøóÑõæäó ]

    (Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it.'' And he said, "In the recitation of Ibn Mas`ud it is: (ãóÇ íóãóÓøõåõ ÅöáøóÇ ÇáúãõØóåøóÑõæäó) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said:

    [áÇøó íóãóÓøõåõ ÅöáÇøó ÇáúãõØóåøóÑõæäó ]

    (Which none touches but the pure ones.) "It does not refer to you, because you are sinners!'' Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said:

    [æóãóÇ ÊóäóÒøóáóÊú Èöåö ÇáÔøóíóÜØöíäõ - æóãóÇ íóäÈóÛöì áóåõãú æóãóÇ íóÓúÊóØöíÚõæäó - Åöäøóåõãú Úóäö ÇáÓøóãúÚö áóãóÚúÒõæáõæäó ]

    (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)'' This saying is a good saying, and does not contradict those before it. Allah said,

    [ÊóäÒöíáñ ãøöä ÑøóÈøö ÇáúÚóÜáóãöíäó ]

    A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth....

    Bron:

    http://www.tafsir.com/default.asp?sid=56&tid=52213

    In tafsier van Qourtobie Ra7iemmoe Allah zeggen ook de meeste riwajas dat het in aya 78 over law7ien ma7fod gaat en en 79 over Mala´ika....

    Taalkundig uitgelegd door Al Albani Ra7iemmoe Allah.. ( met aanvulling van mij ).

    THE AAYAH [AL-WAAQI'AH AAYAH 79] LAA YAMASSUHU ILLAL MUTAHHAROONA

    Ans.
    The Book is described in the previous aayah ( aya 78 )as being
    'Maknoon' (Hidden), and the Qur'aan is not hidden.

    Imaam Maalik in his Muwatta in tafseer of this aayah
    says: "That the best that I have seen regarding this
    aayah is that it is like:

    FEE SUHUFIN MUKARRAMATIN - MARFOO'ATIN
    MMUTAHHARATIN - Bl'AIDEE SAFARATIN - KIRAAMIN
    BARARATIN [Sooratul 'Abasa ayaat 80:13-16]

    80: 13. (Geschreven ) op Edele bladeren,

    14. Verheven en gereinigd,

    15. In de handen van schrijvers ( Engelen ),

    16. Edel, deugdzaam.


    It is not permissible for the people to call themselves 'mutahharoon' (made pure/purified), but rather 'mutatahharoon' (those who cleanse themselves) - as in the aayah that Allaah loves the mutatahhareen

    2:222. En zij vragen u omtrent de menstruatie. Zeg (hun): "Het is iets schadelijks, blijft dus gedurende de menstruatie van de vrouwen weg en gaat niet tot haar in, voordat zij hersteld zijn. Maar wanneer zij zich hebben gereinigd, gaat tot haar in, zoals Allah het u heeft bevolen. Allah bemint hen, die zich tot Hem wenden en zich rein houden ( lees dan in het Arabisch )...

    Ook een hadieth, na wudu kan men zeggen: Allahoma aj3alna mina tawabien wa aj3alna minnal mutatahierien . ( Sahih, staat in citadel van de moslim ).

    and the aayah concerning the people of Qubaa ( ( at tauba ).

    9:108. Sta er nooit in (voor het gebed). Een Moskee, die van het begin af op godsvrucht was gesticht is zeker waardiger dat gij er in zijt. Er zijn daarin mensen die gaarne gelouterd willen worden en Allah heeft degenen, die zich louteren lief. ( lees dan in het Arabisch ).

    This is the saying of Imaam
    Ibn al-Qayyim
    In his book "Aqsaamul Qur'aan".

    Bron:

    http://www.uh.edu/campus/msa/articles/tape_.html#ayat

    Ibn Al Qayim Ra7iemmoe Allah is een leerling van Ibn Tamiya Ra7iemho Allah een van de grootste Ullama !!!

    Kijk vooral dit artikel. Het is veel leeswerk, maar alle bewijzen staan samen genoemd en onderzocht:

    http://www.uh.edu/campus/msa/articles/zara.html

    Conclusie punt 9:Al Albanee Ra7iemmoe Allah niet alleen, en hij heeft ook bewijzen. Bijv. ook Ibn Hazm deelde deze mening Ra7iemmoe Allah...Wederom niets aan de hand
    "Als iemand de Boodschapper tegengaat, zelfs nadat de leiding duidelijk aan hem is overgebracht en een ander pad volgt dan dat van de gelovigen, Wij zullen hem laten op het pad dat hij heeft gekozen en hem in de Hel doen belanden. Wat een slechte bestemming ( koran 4:115 )

  7. #7
    Very Important Prikker
    Ingeschreven
    Oct 2001
    Locatie
    Dordrecht
    Berichten
    2.940
    Post Thanks / Like
    Reputatie Macht
    22

    Standaard Punt 10 t/m 13

    10- He claims over and over that among the innovations in religion existent in Madina is the persistence of the Prophet's grave in the mosque.
    Klopt, bestudeer de tareeg maar. Dit punt kom ik op terug….Sub7an Allah….Deze lui houden van shirk...


    11- He claims that whoever travels intending to visit the Prophet or to ask him for his intercession is a misguided innovator.
    Allereerst deden de sa7aba radi Allahu 3anhoma dat niet na zijn 3alajhi salat was salam dood….Kijk wat de Sjich Ra7iemmoe Allah zegt:

    129. And the Sunnah is to go to visit the mosqe as the Prophet said: do not journey accept to three mosques...

    ( bewijs is deze hadeeth: It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not travel to visit any mosques except three: al-Masjid al-Haraam [in Makkah], this Mosque of mine [in Madeenah] and al-Masjid al-Aqsa [in Jerusalem].” Narrated by al-Bukhaari, 1189; Muslim, 1397. )

    so when he reaches it and prays upon entering then he may go to the grave. And it should be known that traveling to visit his grave - peace and blessings be upon him - and other graves is one thing, and visiting without traveling is something else - contrary to what has become widespread amongst the later people - among them holders of doctorates who have confused the two - and have further declared that Ibn Taimiyyah in particular and the salafis in general deny the authenticity of visiting the Prophets graves - and this is a clear untruth. See the matter fully explained in our refutation of Doctor Bootee who produced a succession of such sayings in the magazine 'Islamic civilization'. Then I produced a particular treatise called 'in defense of the Prophetic hadith....

    Verder kijk naar veel Ullama Ra7iemhom Allah van vroeger:

    Uitleg van hadeeth:

    http://63.175.194.25/index.php?ln=en...&QR=2534&dgn=4

    Fouten van pelgrims:

    http://63.175.194.25/index.php?ln=en...QR=36860&dgn=4

    http://63.175.194.25/index.php?ln=en...QR=36647&dgn=4

    Ettiqute voor moskee bezoek:

    http://63.175.194.25/index.php?ln=en...QR=36863&dgn=4

    http://63.175.194.25/index.php?ln=en...QR=34464&dgn=4

    Hoe de salam geven ?

    http://63.175.194.25/index.php?ln=en...QR=26286&dgn=4

    Conclusie bij punt 11: M.a.w Selefia is niet tegen het bezoeken van het graf, wat men valselijk toeschrijft.Alleen mag de nia niet zijn….De sufi auteur wil gewoon shirk blijven doen en is daarom boos….

    Fatwa over intercessie:

    http://63.175.194.25/index.php?ln=en...QR=13490&dgn=4

    Duidelijk hoor, al Albanee Ra7iemmoe heeft gelijk…


    12- He claims that whoever carries dhikr-beads in his hand to remember Allah Most High is misguided and innovating.
    Deed de Profeet vrede zij met hem dat dan ‘? Of de sa7aba radi Allahu 3anhoma ?

    Al Albani Ra7iemmoe Allah zijn woorden:

    Shaykh Muhammad Naasir al-Deen al-Albaani said in Al-Silsilat al-Da’eefah (1/110), where he quotes the (weak) hadeeth “What a good reminder is the subhah [masbahah],”

    “In my view, the meaning of this hadeeth is invalid for a number of reasons:

    Firstly, the subhah [masbahah] is bid’ah and was not known at the time of the Prophet (peace and blessings of Allaah be upon him). It happened after that, so how could he (peace and blessings of Allaah be upon him) have encouraged his Sahaabah to do something that was unknown to them? The evidence for what I have said is the report narrated by Ibn Waddaah in Al-Bid’ wa’l-Nahy ‘anhaa from al-Salt ibn Bahraam, who said: ‘Ibn Mas’ood passed by a woman who had a [masbahah] with which she was making tasbeeh, and he broke it and threw it aside, then he passed by a man who was making tasbeeh with pebbles, and he kicked him then said, “You think you are better than the Sahaabah, but you are following unjustified bid’ah! You think you have more knowledge than the Companions of Muhammad (peace and blessings of Allaah be upon him)!”’ Its isnaad is saheeh to al-Salt, who is one of the trustworthy (thiqah) followers of the Taabi’een.

    Secondly, it goes against the guidance of the Prophet (peace and blessings of Allaah be upon him). ‘Abd-Allaah ibn ‘Amr said, ‘I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) counting the tasbeeh on his right hand.’”

    He also said (1/117): “If there is only one bad thing about the masbahah, which it is that it takes the place of the Sunnah of counting on the fingers, even though all are agreed that counting on the fingers is preferable, then that is bad enough. How rarely I see people counting their tasbeeh on their fingers!


    Moreover, people have invented so many sophisticated ways of following this bid’ah, so you see the followers of one of the [Sufi] tareeqahs wearing the masbahah around their necks! Or some of them counting with the beads whilst talking or listening to you! Or another one – the like of whom I have not seen for some time – riding his bicycle through a street crowded with people, with the masbahah in one of his hands! They are showing the people that they are not distracted from the remembrance of Allaah for even an instant, but in many cases this bid’ah is a cause of their neglecting what is obligatory (waajib). It has happened many times – to others as well as myself – that when I greet one of these people with salaam, they answer only by waving and not by saying the words of the greeting. The bad results of this bid’ah are innumerable, and no one can say it better than the poet:

    ‘All goodness is in following that which went before (the salaf)

    All badness is in the innovations of those who came later.’”

    And Allaah knows best.

    Bron:

    http://63.175.194.25/index.php?ln=en...&QR=3009&dgn=4

    De sunna is vingers:

    As regards counting this tasbeeh, the Sunnah is to use the fingers of the right hand, although it is permitted to use the left hand. The evidence that the right hand is preferable was reported by Abu Dawood (may Allaah have mercy on him), who said: “ ‘Ubayd-Allaah ibn ‘Umar ibn Maysarah and Muhammad ibn Qudaamah, among others, told us: ‘Aththaam told us from al-A’mash from ‘Ataa’ ibn al-Saa’ib from his father from ‘Abd-Allaah ibn ‘Amr who said: ‘I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) counting the tasbeeh.’ Ibn Qudaamah said: ‘With his right hand.’” (Sunan Abi Dawood, Kitaab al-Salaat, Baab al-Tasbeeh bi’l-hasaa).

    It was said in Haashiyat al-Tahtaawi: “It is correct that he (peace and blessings of Allaah be upon him) used to count the tasbeeh on his right hand. It was reported that he said: ‘Count with your finger tips, for they will be asked and they will be made to speak.’ Ibn Hijr said: Counting the tasbeeh with the fingertips is better than using the subhah (prayer-beads or “rosary”).

    The sunnah is to count with the fingertips by putting them on the palm of the hand. As to precisely which finger of the right hand one should start with, I have no specific information on this.

    And Allaah knows best.

    Bron:

    http://63.175.194.25/index.php?ln=en...&QR=2355&dgn=4

    Conclusie punt 12:Sterkre fatwa van al Albanee Ra7iemmoe Allah. De sunna van vingers tellen vervangen voor een innovatie…Het begint eenzijdig te worden....

    13- He invented a location to Allah Most High above the Throne which he named al-makân al-`adamî - "the non-existent place."
    Allereerst bewijzen voor Istiwa ( wat deze lui ontkennen...):

    http://www.selefiepublikaties.com/Artikelen/tauw3.htm

    Hierna de weerlegging van de claim van Hadda bij punt 13:

    Before answering this it is necessary to make one aware of 3 principles that the scholars use in criticising:

    1) The terminologies that the scholar under criticism uses are to be understood as he meant them to be understood.

    2) If a certain phrase can be understood in one of two ways - one that conforms to the usul of that scholars and the second that contradicts it - then the phrase is to be understood in the way that confirms to that usul.

    3) The implications of a certain phrase are not to be taken as the madhhab of that scholar in the case that they contradict his usul.

    These three basics are commonly ignored by the sufis unfortunately as this case will show.

    Firstly al-Albaanee himself does NOT say that Allaah is in a makaan (place) as testified to by a three cassette debate with him and the students of Saqqaaf (in which he totally destroyed them) entitled 'hal lillaahi makaan'.

    Luister hier voor de audio:

    http://arabe.ilmsahih.com/palfile/pa...=category&id=8

    Luister ook deze:

    http://www.troid.org/audio/manhaj/in.../habashees.htm

    Kun je gelijk horen of hij deze terminologie gebruikt….De hele audio gaat over dit onderwerp…..

    What he does do is discuss the intended meaning behind those scholars that did use the term makaan with reference to Allaah (e.g. Uthmaan bin Sa`eed ad-Daarimee etc..). He states that either one means by makaan 'makaan al-wujoodee' meaning, according to his terminology, a place subject to time and place, or that one means by makaan 'makaan al-adamee' meaning a place that is not subject to time and place i.e. that which is outside creation. He then goes on to say that none of the scholars of Ahlus Sunnah ever intended the first meaning when they said Allaah is in a makaan.

    The interested reader can refer to Albaanee's introduction to 'Mukhtasar al-Uluw' for confirmation of what I write.

    So this is a clear example of the sufis deliberately misunderstanding the intent of al-Albaanee when he discussed this.

    A final point here to note is that when we understand the meaning of the scholars when they used makaan (whether they should have even used this word or not is not the point here) then we can understand the ridiculous nature of the claim of those that say: they have confined Allaah to a locality. This is beacuse the implications of a phrase are not to be taken as the madhab of that scholar in the case that it contradicts his usul (not to mention when he clearly means something totally different!)

    Subanallah! so many laughable allegations about the Shaykh, perhaps they are not even worthy of a refutation.


    Wat zeiden de 4 stichters van de wetscholen over istiwa ? En andere Ullama ?

    Below is a translation of some points from 'Khalq Af`aal al-Ebaad' of Imaam Bukhaaree (RH), pp.13+. All narrations quoted are authentic insha`Allaah according to the takhreej done of the works quoted. The narrators are mainly Taabi`ee and those that came immediately after.

    "6) Wahb bin Jareer said, ‘The Jahmiyyah are heretics, they think that He has not risen over His Throne.’

    13) Ibn al-Mubaarak said, ‘we do not say as the Jahmiyyah say that Allaah is on the earth, rather He has risen over His Throne.’

    14) And it was said to him, ‘how should we know our Lord?’ He said, ‘above the Heavens, over/upon (`alaa) His Throne’

    29) Sufyaan ath-Thawree was asked about the verse, "and He is with you wheresoever you are". He said, ‘His Knowledge.’

    64) Sadqa said, ‘I heard Sulaiman at-Taimi saying, ‘if I were asked, "where is Allaah?" I would say, "above (fee) the heaven". And if it said, "where was the Throne before the Heaven?" I would say, "over the water." And if it is said, "where was the Throne before the water?" I would say, "I do not know."’

    And Imaam Bukhaaree said, ‘and that (i.e. his answer) was because of the saying of Allaah, "and they cannot encompass anything of His Knowledge except what He wills." i.e. except what He explains.’

    [This shows that the question ‘where is Allaah’ was considered allowed by the Salaf, and how could it be otherwise when the Prophet (sallallaahu ’alayhi wa sallam) himself asked the slave girl, "where is Allaah" as is established firmly in the saheeh of Imaam Muslim. So do not be misguided by the neo-Jahmiyyah of today, Saqqaaf and al-Habbashee and their likes who try to declare the above hadeeth of Muslim as weak, and make out that the above question is a bid`ah, having only the classical Jahmiyyah as their precedents.]

    66) Muhammad bin Yusuf said (one of the teachers of Bukhaaree), ‘the one who says that Allaah is not over (`alaa) His Throne is a kaafir. And the one who thinks that Allaah did not speak to Moses is a kaafir.’

    103) Ibn Mas`ud (RA) said about His saying, "then He rose over His Throne", - ‘the Throne is over the water, Allaah is above (fawqa) the Throne and He knows what you are upon.’

    104) Qataada said about His saying, "and He is Allaah in the Heaven and in the Earth" - ‘the One Who is worshipped in the heaven and in the earth.’"

    Zie vervolg svp.....
    "Als iemand de Boodschapper tegengaat, zelfs nadat de leiding duidelijk aan hem is overgebracht en een ander pad volgt dan dat van de gelovigen, Wij zullen hem laten op het pad dat hij heeft gekozen en hem in de Hel doen belanden. Wat een slechte bestemming ( koran 4:115 )

  8. #8
    Very Important Prikker
    Ingeschreven
    Oct 2001
    Locatie
    Dordrecht
    Berichten
    2.940
    Post Thanks / Like
    Reputatie Macht
    22

    Standaard Punt 13 t/m 18

    Vervolg van punt 13

    Below are further points translated from ‘Sharh Usul I`tiqaad Ahlus Sunnah’ of al-Laalikaa`ee (d.414, pp396+)

    "660) Abdullaah bin Abbaas (RA) said, ‘Verily Allaah was above His Throne before He created anything, then He created the creation and decreed what was to exist until the Day of Judgement.’

    662) Bashr bin Umar said, ‘I heard more then one of the Mufassir say about the verse, "The Most Merciful istawaa upon the Throne" - istawaa means rose above.’

    665) Rabee`(one of the teachers of Maalik) was asked about the verse, "The Most Merciful rose over His Throne" - ‘how did He rise?’ He replied, ‘al-Istawaa (rising) is known, and the how is not comprehensible, and from Allaah is the message, and upon the Messenger is the preaching, and upon us is believing.’

    670) Maqaatil bin Hayaan said about His saying, "and there is no secret discourse of 3 people except He is the fourth, or of 5 people and He is the sixth" - ‘He is above His Throne, and nothing is hidden from His knowledge.’

    673) Imaam Ahmad was asked, ‘Allaah is above the seventh heaven, above His Throne, distinct from his creation, and His Power and Knowledge are in every place?’ He replied, ‘yes, above the Throne and His Knowledge is in every place.’

    675) Imaam Ahmad was asked about the verse, "and He is with you wheresoever you are", and the verse, "there is no secret discourse of 3 people except that he is the fourth." – he replied, ‘(meaning) His Knowledge, He is the Knower of the seen and the unseen, His knowledge encompasses everything, and our Lord is above the Throne without setting limits and giving description, and His Kursi is as the expanse of the heavens and the earth with His Knowledge.’
    "

    Imaam Awzaa`ee said, "we used to say, while the Taabi`een were many, ‘indeed Allaah is above His Throne, and we believe in what occurs in the Sunnah to do with His Attributes’" [ Related by al-Bayhaqi in ‘Asmaa was Sifaat’ (pg. 408) and ibn Hajr declared it’s chain of narration to be good as in ‘Fath al-Baaree’ (13/406).]

    Imaam Abdullaah bin Ahmad quoted Abdullaah ibn Mubaarak as saying, ‘...I bear witness that You are above Your Throne above the seven heavens and this is not as the enemies of Allaah say, the heretics.’ [ ‘Sharh as-Sunnah’ of Imaam Abdullaah]

    He also quoted Abdullaah ibn Mubaarak as saying, ‘we know that our Lord is above the seven heavens over the Throne, and we do not say as the Jahmiyyah say that he is here,’ pointing with his hand to the earth. [Ibid.]

    Abu Haneefah (RH) said, when asked of his opinion of the one who says, ‘I do not know whether Allaah is in the heavens or on the earth.’ -

    ‘He has disbelieved, because Allaah 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 Allaah 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.]


    Dit ontkennen de ´Hanafis die de 3aqeedah van Abu Hassan al asharie volgen,kijk strax......

    Ibn Khuzaymah (the Imaam of the muhadditheen of his time) said, ‘whosoever does not affirm that Allaah is above His heavens, over/upon (`alaa) His Throne and He is distinct from His creation, must be forced to repent. If he does not repent then he must be beheaded and thrown in the garbage dump so that the Muslims and thimmis (Jews and Christians living under the Islamic State) would not suffer from his stinking smell.’ [‘at-Tawheed’ of ibn Khuzaimah, also quoted by al-Haakim in ‘al-Ma`rifah’]

    Imaam Abul Hasan al-Ash`aree (d.290) in ‘al-Ibaanah’ brings a whole chapter on ‘Istawaa’ (Allaah Rising over His Throne), in the course of his discussion he said, ‘and some people say, from the Mu`tazila and Jahmiyyah and Hururiyya, about the saying of Allaah, "The Most Merciful rose upon His Throne", that he istawla (conquered), Milak (owned), Qahr (dominated), and that Allaah is in every place, and they denied Allaah being above His Throne, as the People of Truth say...’

    [‘al-Ibaanah’ (pg. 120+) containing an excellent refutation of the above claim. This also refutes clearly what Abu Mansur al-Baghdaadee states in his ‘Farq bayna al-Firaq’ that, "The majority go the way of saying that the meaning of "Istawaa" is establishing dominance (al-qahr) and victory (al ghalaba), that is, the Merciful vanquished the Throne (al-rahmanu ghalaba al-`arsh) and overcame it (wa qaharahu). He mentioned the Throne specifically because it is the greatest of created things (a`dhamu al-makhluqat)."

    It should be said to him, ‘establish the throne and then sit on it’, what majority? When the totality of the Salaf held that Istawaa meant that Allaah has risen over His Throne. Not only that but the very Imaam that Abu Mansur claims to follow, al-Ash`aree refutes his very claim as being misguidance!]


    M.a.w de volgelingen van asharia 3aqeedah volgen niet de 3aqeedah van hun Hanafi madhab, nog Abu Hassan al Ashari....Want hij, Ahmed en Abu Hanifa erkende isiwaa !!!!!!!!!!!!!!!!

    The quotes on this run into the hundreds from the salaf, and the books written on this by the early scholars of Islaam are many but we do not wish to lengthen the discussion beyond what is necessary.

    Bron:

    http://www.troid.org/articles/manhaj...ntaymiyyah.htm

    Conclusie punt 13. De ontkenners van istiwaa ( Haddad en zijn maten ) volgen niet de 3aqeedah van Asharia voor zijn dood nog van de Hanafi madhab. Daarbij liegen ze weer over al Albanee Ra7iemmoe Allah. Wat een dwaling.....

    14- He claims in Tamam al-Minna that masturbation does not annul one's fast.
    Weer een leugen:

    [56] Question: What is the ruling concerning masturbation?

    Answer: We have no doubts regarding the forbiddance of such a practice. And this is due to two reasons, the first of which is the saying of Allaah, the Most High, concerning the description of the believers:

    "Successful indeed are the believers. Those who offer their prayer with full submissiveness. And those who turn away from false and vain talk. And those who pay the Zakaah. And those who guard their chastity – Except with their wives or (slaves) that their right hands possess, for (in that) they are free from blame. But whoever seeks beyond that, then those are the transgressors." [Surah Al-Mu’minoon: 1-8]

    Imaam Ash-Shaafi'ee used this ayah as proof for the forbiddance of masturbating. This is since, in this ayah, Allaah has placed two ways for the true believers to fulfill their desires - either by marrying free women or by enjoying the slave women and female war captives. Then He says:


    "But whoever seeks beyond that, then those are the transgressors"


    meaning: Whosoever desires a way by which to transmit his desires, apart from these two ways of marriage and taking female war captives, then he is a transgressor and a wrongdoer.

    As for the second reason, then it has been medically established that there are unhealthy consequences for the one who does such an act, and that there are harms to the health caused by this practice, especially for those who constantly engage in it day and night.

    It is reported on the Prophet, sallAllaahu 'alayhi wa sallam, that he said: "Do not harm and do not be harmed."

    Thus it is not permissible for a Muslim to engage in anything that will cause harm to himself or to others. There is one more thing that must be mentioned and it is that those who engage themselves in this practice fall under the statement of Allaah:

    "Will you exchange that which is lower for that which is better?" [Surah Al-Baqarah: 61]

    Also there has been reported on the Prophet, sallAllaahu ' alayhi wa sallam, that which further confirms this forbiddance and it is his saying:
    "O you group of young men! Whosoever amongst you is able to marry then let him marry, for indeed it is the best means for lowering one's gaze and the best way to protect one's private parts. And whosoever is not able, then let him fast, for indeed it will be a shield for him." [Al- Asaalah, Magazine)

    En:

    What is the commandment regarding masturbation?

    And those who safeguard their private parts,
    except upon their wives or that their right hands
    possess, for which they are not blamed. But those
    who seek beyond that, they are the
    transgressors.'' (Mu'minoon 23:5-7 & Ma'aarij
    70:29-31)


    As Imaam Shaafi'i says regarding this aayah, there are
    only two ways to satisfy one's lusts; apart from that,
    the person is a transgressor, doing injustice to himself.

    Conclusie punt 14: Astagfir Allah....Wat een laster.....

    15- He published "corrected" editions of the two Sahihs of al-Bukhari and Muslim, which he deceitfully called "Abridgments" (mukhtasar) in violation of the integrity of these motherbooks.
    Dit is afgunst en jaloerzie, meer kan ik er niet van maken…..Raar dat de ahadeeth oorspronkelijk niet in boeken verzameld waren maar dat men nu loopt te klagen. Ach ja. Zou de auteur ook moeten klagen over Bucharie en muslim zelf…..Die haalden ook ahadeeth uit andere bronnen….Moge Allah de nifaq verwijderen van deze mensen. Amien. Ik denk dat deze man niets te doen heeft….

    Conclusie punt 15: Dit is zielig.

    16- He published newly-styled editions of the Four Sunan, al-Bukhari's al-Adab al-Mufrad, al-Mundhiri's al-Targhib wa al-Tarhib, and al-Suyuti's al-Jami` al-Saghir, each of which he split into two works, respectively prefixed Sahih and Da`if in violation of the integrity of these motherbooks.
    Zie vorig punt…..jammer. Wat zou de schrijver van fath al Bari vinden ? Sjar7 van bijv. Muslim of Riyaad as Sali7ien e.d. ? Dit is echt zielig echt waar….Deze genoemde boeken bevatten verschillende ahadeeth met ketens die niet altijd authentiek zijn. Wij van de ahlul sunna accepteren alleen ahadeeth die of hassan of sa7ee7zijn……Dus ja, hij wilde de Umma hiermee een dienst bewijzen, aangezien wij niet allemaal kunnen kwalificeren….Zwak dit…Astagfir Allah…

    Conclusie punt 16: moge Allah ons behoeden voor mensen als Haddad. Ameen

    17- He said: "Many of those who interpret figuratively [the Divine Attributes] are not heretics (zanâdiqa), but they say what heretics say," and "figurative interpretation is the very same as nullification (al-ta'wîl `ayn al-ta`tîl)."2
    Dit zeiden onder andere: Ibn Qudamah al Maqdisi Ra7iemmoe Allah:

    http://www.al-ibaanah.com/pdf_files/...ufficiency.pdf

    en Ibn Tamiyah Ra7iemmoe Allah ook. Wat zeiden de selef over de tawheed wal asma´ie wa sifat ? Interpreteeerden ze deze ? Vergeleken ze deze met de schepping ? Ontkenden ze deze ? Kijk in dit artikel voor enorm veel bewijzen van ook de 4 imams:

    http://www.troid.org/articles/manhaj...ntaymiyyah.htm

    Hierin staan zo overdreven veel bewijzen tegen de dwaling van deze sufi leugenaars.

    Conclusie punt 17: De Sjich volgt de selef.

    18- He suggests that al-Bukhari is a disbeliever for interpreting the Divine Face as dominion or sovereignty (mulk) in the verse (Everything will perish save His countenance( (28:88) in the book of Tafsir in his Sahih: "Except His wajh means except His mulk, and it is also said: Except whatever was for the sake of His countenance." Albani blurts out: "No true believer would say such a thing" and "We should consider al-Bukhari innocent of that statement."3
    Figuurlijk interpreteren van de Tawheed wal Asma´ie wa sifat is niet van de selef, dat klopt….Hij zegt wel ´no true believer´, niet ´they are disbelievers´ raar zeg deze sufi zoekt allerlei puntjes…..Kijk ook hoe de Sjich Ra7iemmoe Allah al Bucharee verdedigt:

    He is not in need of anyone to recommend him because Allaah Himself has already done so by making his book the most accepted book in the opinion of the masses of Muslims after the book of Allaah, in spite of whatever differences they have among themselves over other issues.

    Bron: http://www.bilalphilips.com/qa/fatwaa03.htm

    Conclusie punt 18: Dus wederom zwak…Woorden verdraaien en kijk hoe deze schrijver bijv. Ad Dhahabi noemt als antrophormist....Veel van de zaken van ad Dhahabi volgt al Bucharie ook.....Vreemd....Over het het Atribuut Gezicht heeft al Albanee gelijk.....Verder zou ik de woorden van al Albanee zelf willen zien...Kijk hoeveel er al verdraaid is in dit artikel van Haddad....
    "Als iemand de Boodschapper tegengaat, zelfs nadat de leiding duidelijk aan hem is overgebracht en een ander pad volgt dan dat van de gelovigen, Wij zullen hem laten op het pad dat hij heeft gekozen en hem in de Hel doen belanden. Wat een slechte bestemming ( koran 4:115 )

  9. #9
    Very Important Prikker
    Ingeschreven
    Oct 2001
    Locatie
    Dordrecht
    Berichten
    2.940
    Post Thanks / Like
    Reputatie Macht
    22

    Standaard punt 19 t/m 21

    19- In imitation of the Mu`tazila, tawassul (seeking means), istighâtha (asking for help), and tashaffu` (seeking intercession) through the Prophet or one of the Awliyâ' he declared prohibited acts in Islam (harâm) tantamount to idolatry (shirk) in his booklet al-Tawassul as did his friends Bin Baz and those who obey them such as al-Qahtani in al-Wala' wa al-Bara' and others, in flat rejection of the numerous sound and explicit narrations to that effect, such as al-Bukhari's narration of the Prophet from Ibn `Umar - Allah be well-pleased with him -: "Truly the sun shall draw so near on the Day of Resurrection that sweat shall reach to the mid-ear, whereupon they shall ask (istaghâthû) help from Adam - upon him peace -, then from Musa - upon him peace - , then from Muhammad who will intercede (fa yashfa`u)... and that day Allah shall raise him to an Exalted Station, so that all those who are standing [including the unbelievers] shall glorify him (yahmaduhu ahlu al-jam`i kulluhum)."
    Het gaat om nu, vergelijk dit slappe bewijs voor hun shirk met dit:

    Sjafa3a van de Profeet vrede zij met hem, van de site van de leerling van Bin Baz Ra7iemmoe Allah ( aangezien hij deze noemde ):

    http://63.175.194.25/index.php?ln=en...QR=21672&dgn=4

    Precies wat de sufi Haddad zegt. Maar zijn kritiek is over NU smeken bij het graf en aangezien het nu nog niet Joum al Qiama is, vergelijkt hij 2 verschillende zaken die totaal anders zijn. Wat een dwaling....

    Ahlul sunna/ selefia verwerpt tawassul ook niet. Maar de Shirk van Haddad en zijn maten wel:

    Tawassul:

    http://63.175.194.25/index.php?ln=en...e&QR=979&dgn=4

    Tawassul: Islamic vs. bid’ah ( sufis als altijd ):

    http://63.175.194.25/index.php?ln=en...&QR=3297&dgn=4

    Conclusie bij punt 19: Haddad doet shirk en probeert daarvoor de sjafa3a van de Profeet vzmh te gebruiken om dit goed te praten. Er zijn erg veel bewijzen die dit verbieden. Daarbij komt hij met de awalien van Allah die hij wil vragen voor Allah....Mwah. Dit punt is duidelijk. Al7amdullilah. Ik vraag Allah wel....


    20- He denies that the name of the Angel of death is `Azrâ'îl and claims such a name has no basis other than Israelite reports, although `Iyad reports the Consensus on the Umma on it in al-Shifa'.
    Dit zegt Haddad erg vaak als het hem uitkomt.
    Geef maar sa7ee7 bewijs hiervoor. Vooralsnog heeft de sjich Ra7iemmoe Alalh een punt:

    Question :

    Is there any evidence to show that the name of the Angel of Death is Azraa’eel?.


    Answer :

    Praise be to Allaah.

    It is widely assumed that the name of the Angel of Death is Azraa’eel, but there is nothing in the Qur’aan or saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him) to indicate that this is his name. Rather this is narrated in some reports which may be from among the Israa’eeliyyaat (reports from Jewish sources).

    Based on this, we cannot be certain whether this is his name or not. So we cannot affirm that the name of the Angel of Death is Azraa’eel, nor can we deny it. Rather we should refer this matter to Allaah and call him as Allaah calls him, the ‘Angel of Death”. Allaah says (interpretation of the meaning):

    “Say: The angel of death, who is set over you, will take your souls. Then you shall be brought to your Lord”

    [al-Sajdah 32:11]


    But the name of the Angel of Death is not given in the Qur’aan or in the saheeh ahaadeeth. His name is mentioned in some reports as Azraa’eel, but Allaah knows best.

    Allaah says (interpretation of the meaning):

    “Say: The angel of death, who is set over you, will take your souls. Then you shall be brought to your Lord”

    [al-Sajdah 32:11]


    Al-Sindi said: There is no marfoo’ hadeeth [one that can be traced back to the Prophet (peace and blessings of Allaah be upon him)] which mentions his name.

    Al-Manaawi said in Fayd al-Qadeer (3/32), after stating that the Angel of Death is known by the name ‘Azraa’eel: I have never seen anyreport giving his name as such .

    Shaykh al-Albaani said in his comment on the words of al-Tahhaawi, “We believe in the Angel of Death who is appointed to take the souls of all creatures”:

    This (“the Angel of Death”) is what he is called in the Qur’aan. With regard to the name ‘Azraa’eel which is widely known among the people, there is no basis for this, rather it comes from the Israa’eeliyyaat.


    Shaykh Ibn ‘Uthaymeen said:

    “The Angel of Death” is well known by the name ‘Azraa’eel, but this is not correct, rather this was narrated from Jewish sources. So we should not believe in this name, and we should call the one who is appointed over death “the Angel of Death,” as Allaah called him in the verse (interpretation of the meaning):

    “Say: The angel of death, who is set over you, will take your souls. Then you shall be brought to your Lord”

    [al-Sajdah 32:11]

    Fataawa Ibn ‘Uthaymeen, 3/161

    And Allaah knows best.


    Bron:

    http://63.175.194.25/index.php?ln=en...QR=40671&dgn=4

    Conclusie punt 20: De Sjich Ra7iemmoe Allah geeft bewijzen uit de Koran voor de naam Malik al Mawt en geeft als Muhaddith aan dat de naam Azraa’eel? niet uit de sa7ee7 sunna komt of de Koran....Hij houdt dus de Koran aan al7amdullilah. Mischien bedoeld Haddad overeenstemming bij Sufis.....

    21- Like the rest of Wahhabi and "Salafi" innovators he declares Ash`aris, Maturidis, and Sufis to be outside the fold of Ahl al-Sunna and even outside the fold of Islam, although Allah Most High and His Prophet praised them!
    Allereerst is tot zover wel duidelijk dat de auteurs van dit stuk leugenaars zijn, die de boel verdraaien. Over de sufi´s spraken vele Ullama:

    http://63.175.194.25/index.php?ln=en...QR=20375&dgn=4

    http://63.175.194.25/index.php?ln=en...&QR=5638&dgn=4

    http://63.175.194.25/index.php?ln=en...&QR=4983&dgn=4

    Ibn Qudamah al Maqdisi Ra7iemmoe Allah was een ´Aliem van de ahlul sunna en volger van een van de madhahbs…..Wat vind hij van Sufis ?

    http://www.al-ibaanah.com/pdf_files/...Condemning.pdf

    Ik zie geen takfeer……..Ook in 3aqeedatul wasitiyah van Ibn Tamiyah Ra7iemmoe Allah.

    Het punt is dat zij veel bid3as doen en zelfs shirk. Dit is te zijn in de eerder weerlegde punten van het stuk van Haddad, maar takfeer over hen zie ik niet....Okee sufis gehad, nu verder met Asharia:

    Upon revelation of the verse (Allah shall bring a people whom He loves and who love Him( (5:54), the Prophet pointed to Abu Musa al-Ash`ari - Allah be well-pleased with him - and said: "They are that man's People."4 Al-Qushayri, Ibn `Asakir, al-Bayhaqi, Ibn al-Subki, and others said that the followers of Abu al-Hasan al-Ash`ari - i.e. Ash`aris who were mostly Sufis - are included among Abu Musa's People for in every place that a people are affiliated to a Prophet, what is meant is the followers of that Prophet.
    Simpele manier van redeneren. Abu Hassan al Ashari Ra7iemmoe Allah heeft 3 stadia doorlopen in zijn leven, op het laats volgde hij de 3aqeedah van Imam Ahmed Ra7iemmoe Allah, waarom zijn volgelingen niet ? Hier bewijs:

    Question :

    Is it permissible to study fiqh or ‘uloom al-hadeeth (sciences of hadeeth) with an Ash’ari individual?.

    Answer :

    Praise be to Allaah.

    The Ash’aris are a sect that is named after Imam Abu’l-Hasan al-Ash’ari (may Allaah have mercy on him).

    Al-Ash’ari passed through three stages – as mentioned by Ibn Taymiyah in Majmoo’ al-Fataawa, 4/72 – which may be summed up as follows:

    1) a Mu’tazili stage;
    2) then following Ibn Kilaab;
    3) then following Ahl al-Sunnah, chiefly Imam Ahmad ibn Hanbal. Al-Ash’ari clearly stated his final position in his three books: Risaalah ila Ahl al-Thaghr, Maqaalaat al-Islaamiyyeen, and al-Ibaanah. Whoever follows al-Ash’ari at this stage is in accordance with Ahl al-Sunnah wa’l-Jamaa’ah in most issues. Whoever follows his path at the second stage is going against al-Ash’ari himself, and is going against Ahl al-Sunnah in many issues.

    Shaykh Ibn ‘Uthaymeen said in al-Fataawa, 3/338:

    Those later scholars who called themselves after Abu’l-Hasan al-Ash’ari were following the second of his stages of ‘aqeedah. They followed the method of misinterpreting most of the divine attributes, and this only affirmed the seven attributes mentioned in the following line of verse:

    “Ever-Living, All-Knowing, Able (to do all things), He speaks, He wills, He hears and He sees.”

    They also differed with Ahl al-Sunnah as to how these attributes are to be understood.


    The Standing Committee issued a fatwa (no. 6606, vol. 3/220):

    The Ash’aris are not kuffaar, rather they erred in their interpretation of some of the Divine attributes.

    Based on this, it is better for a Muslim to study Islamic knowledge and sharee’ah only with scholars who are well known for their knowledge and sound belief (‘aqeedah), and to keep away from those who follow bid’ah and go against Ahl al-Sunnah, including the Ash’aris. This is something that is easy to do – praise be to Allaah – because the means of learning have become readily available to all people. The knowledge of the scholars of Ahl al-Sunnah is available through many means such as Islamic tapes, books, and leaflets; there are Islamic bulletin boards and sites on the internet, and many easy ways of accessing knowledge – praise be to Allaah.

    O Allaah, teach us that which will benefit us, benefit us by that which we learn and increase us in knowledge.

    For more information see Question no. 10693.

    And Allaah knows best.


    Bron:

    http://63.175.194.25/index.php?ln=en...QR=34531&dgn=4

    Kijk ook de bewijzen die ik eerder postte uit het boek al Ibanah van al Asharie Ra7iemmoe Allah.

    Daarnaast is er meer mis.

    http://63.175.194.25/index.php?ln=en...QR=10693&dgn=3

    Daarnaast was Abu Musa al Asharee radi Allahu 3an een sa7abi radi Allahu 3an en Abu Hassan al ashari Ra7iemmoe Allah een 3aliem……Die hem in het begin van zijn da3wah niet volgde qua minhaj en 3aqeedah pas in de 3e stage, wal7amdullilah. Dus de hadeeth slaat niet op waarop Haddad hem wil laten slaan....

    Daarbij is de auteur van dit stuk van mening dat je een madhab MOET volgen, hun 3aqeedah( van sufis en Asharies ) is daar tegengesteld aan….). Lekker eerlijk. Ook volgen ze zijn 2e stadium, niet zijn laatste......Raar maar waar....

    Kijk ook wat Ibnul Qudamah Ra7iemmoe Allah zegt over ontkenners van Atributen van Allah:

    http://www.al-ibaanah.com/pdf_files/...ufficiency.pdf

    En eerder gegeven:

    http://www.troid.org/articles/manhaj...ntaymiyyah.htm

    En deze:

    http://www.allaahuakbar.net/ashariyyah/index.htm

    Vergelijk dit met de 3aqeedah van al Albanee Ra7iemmoe Allah en anderen. Precies identiek met de 4 wetscholen en Ullama van Ahlul sunnati wal jama3a….

    As for Maturidis, they are referred to in the narration of the Prophet from Bishr al-Khath`ami or al-Ghanawi with a sound (sahîh) chain according to al-Hakim, al-Dhahabi, al-Suyuti, and al-Haythami: "Truly you shall conquer Constantinople and truly what a wonderful leader will her leader be [Mehmet Fatih Sultan - Allah be well-pleased with him -], and truly what a wonderful army will that army be!" Both the leader and his army were classic Hanafi Maturidis and it is known that Mehmet Fatih loved and respected Sufis, practiced tawassul, and followed a Shaykh. Moreover, enmity against Ash`aris, Maturidis, and Sufis, is nifâq and enmity against the Umma of Islam as most of the Ulema of Islam are thus described
    Ik denk zelf dat de liefde van een sultan gebruiken nifaq is….Want de Sufis zijn zwaar weerlegd, maar omdat hij van hen hield zijn ze ineens goed ? Wal ya3adoe Billah, wist hij wie ze waren ? Raar dat de auteur zo leurt met Hanafi madhab, kijk wat deze zegt over hun sufi 3aqeedah !!!!!!!! De Marturaduri 3aqeedah is bijna identiek met Ashari´a….Voor de rest zijn er al zoveel leugens geweest dat ik dit niet geloof…Haddad komt met allerlei indirect en uit de context getrokken bewijzen. Zwak.

    Conclusie punt 21: De selefies doen geen takfeer over de sufi´s,Asharia of Maturidis. Ten tweede komt Haddad met indirect bewijs wat hij als altijd verdraait. Ten derde volgt hij niet de 3aqeedah van zijn Hanafi madhab, want Abu Hanifa was geen sufi met ashraia 3aqeedah ( 2e stadium van zijn leven,wat zij volgen ). Al Albani Ra7iemmoe Allah daartgen volgt de authentieke 3aqeedah van de ahlul sunnati wal jama3a.....Wat een gedraai.
    "Als iemand de Boodschapper tegengaat, zelfs nadat de leiding duidelijk aan hem is overgebracht en een ander pad volgt dan dat van de gelovigen, Wij zullen hem laten op het pad dat hij heeft gekozen en hem in de Hel doen belanden. Wat een slechte bestemming ( koran 4:115 )

  10. #10
    Very Important Prikker
    Ingeschreven
    Oct 2001
    Locatie
    Dordrecht
    Berichten
    2.940
    Post Thanks / Like
    Reputatie Macht
    22

    Standaard Punt 22 t/m 25

    22- In at least five of his books5 he calls for the demolition of the Green Dome of the Prophet's Mosque in al-Madina al-Munawwara and for taking the Prophet's grave outside the Mosque
    De vraag is was deze koepel er al tijdens zijn leven 3alajhi salatu wa salam ?

    Question :

    It is well known that it is not permissible to bury the dead in the mosque, and it is not permissible to pray in any mosque in which there is a grave. So why were the graves of the Messenger (peace and blessings of Allaah be upon him) and some of his companions incorporated into the Prophet’s Mosque?

    Answer :

    Praise be to Allaah.

    It was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

    “May Allaah curse the Jews and the Christians, for they have taken the graves of their Prophets as places of worship.” (Saheeh, agreed upon. Al-Bukhaari, al-Janaa’iz, 1330; Muslim, al-Masaajid, 529).

    It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that Umm Salamah or Umm Habeebah told the Messenger of Allaah (peace and blessings of Allaah be upon him) about a church that they had seen in Abyssinia (Ethiopia) and the images that were inside it. He (peace and blessings of Allaah be upon him) said: “Those are people who, when a righteous slave or a righteous man among them died, they would build a place of worship over his grave and put those images in it. They are the most evil of creation before Allaah.” (Agreed upon; al-Bukhaari, al-Salaah, 434; Muslim, al-Masaajid, 528).

    Muslim narrated in his Saheeh that Jundub ibn ‘Abd-Allaah al-Bajali said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘Allaah has taken me as a close friend (khaleel) as He took Ibraaheem as a close friend. If I were to take anyone among my ummah as a close friend, I would have taken Abu Bakr as a close friend. Those who came before you took the graves of their Prophets and righteous people as places of worship. Do not take graves as places of worship, for I forbid you to do that.” (Muslim, al-Janaa’iz, 970).

    Muslim also narrated that Jaabir (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade plastering over graves, sitting on them, and building over them.” (Muslim, al-Janaa’iz, 970).

    These saheeh ahaadeeth and others all indicate that it is haraam to build mosques over graves, and that those who do that are cursed. They also indicate that it is haraam to build over graves, to erect domes over them or to plaster over them, because these actions lead to shirk involving the graves and worshipping their occupants instead of Allaah, as happened in ancient times and is still happening today. So the Muslims, no matter where they are, must beware of doing that which the Messenger of Allaah (peace and blessings of Allaah be upon him) has forbidden, and not be deceived by what many people do. For the believer must follow the truth and truth may be known through evidence from the Qur’aan and Sunnah, not by people’s opinions or what they do .

    [GLOW=royalblue]The Messenger Muhammad (peace and blessings of Allaah be upon him) and his two companions [Abu Bakr and ‘Umar] (may Allaah be pleased with them) were not buried in the mosque, rather they were buried in the house of ‘Aa’ishah, but when the mosque was expanded during the time of al-Waleed ibn ‘Abd al-Malik, the room was incorporated into the mosque, at the end of the first century AH. His action does not come under the ruling of burial in the mosque, because the Messenger (peace and blessings of Allaah be upon him) and his two companions were not moved to the land of the mosque, rather the room in which they are buried was incorporated into the mosque because of the expansion. No one can use this as evidence that it is permissible to build structures over graves or to take graves as places of worship, or to bury people inside mosques, because of the saheeh ahaadeeth quoted above which forbid that. What al-Waleed did is not evidence for going against the proven Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him). And Allaah is the Source of strength.[/GLOW]

    Shaykh Ibn Baaz, Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, part 4, p. 337 (www.islam-qa.com)

    Bron:

    http://63.175.194.25/index.php?ln=en...QR=21960&dgn=4

    Daarbij nemen veel mensen deze andere situatie als excuus voor shirk. Ze gaan graven in hun moskeeen bouwen of bidden daar, terwijl er verboden voor zijn...Hij Ra7iemmoe Allah zegt alleen breng het graf terug naar de oorspronkelijke staat voor de annexatie aan de moskee….Ik zie daar de fout niet van in….Wel als je shirk doet als suffis….

    Kijk ook deze fatwa over shirk in haar vormen:

    http://63.175.194.25/index.php?ln=en...QR=21394&dgn=4

    Conclusie punt 22: Ik zie het probleem niet, kijk de shirk bij het graf van de Profeet vrede zij met hem, de mensen hun handelingen bij andere graven hierdoor en vooral de geschiedenis getuigt dat het graf van de Profeet vrede zij met hem eigenlijk de kamer van Aisha radi Allahu 3anha was i.p.v een deel van de moskee.....

    23- He states: "I have found no evidence for the Prophet's hearing of the salaam of those who greet him at his grave" and "I do not know from where Ibn Taymiyya took his claim6 that he hears the salaam from someone near." This and the previous item are among his greater enormities and bear the unmistakable signature of innovation and deviation.7
    • see: <The Prophet in Barzakh >
    • see ahadith: <Proof-texts of the Life of the Prophet in His Grave
    Kijk mijn andere punten…..Het is nu wel duidelijk dat Haddad graven aanbidt…Nu plaats hij pakketten ahadeeth, maar kijk de ahadieth die ik noem en vooral de boeken ervan…..

    Nog een voorbeeld:

    Question :

    Some people believe that the Prophet Muhamamd [(peace and blessings of Allaah be upon him)] is "Shaheed" and is in BArzakh where he can hear us if we send 'darood' on him and also if we ask his 'wasta' [by virtue of his closeness to Allah]in praying to God.

    Answer :

    Praise be to Allaah.

    The Prophet (peace and blessings of Allaah be upon him) is alive in his grave in the sense of the life of al-barzakh, so he enjoys the blessings that Allaah has prepared for him as a reward for his great good actions that he did in this world. But the life in the grave is not like the life of this world, or the life in the Hereafter. Rather it is the life of al-barzakh which comes in between his life in this world and his life in the Hereafter. Hence we know that he died as other Prophets and other people before him died.

    Allaah says (interpretation of the meaning):

    “And We granted not to any human being immortality before you (O Muhammad); then if you die, would they live forever?”

    [al-Anbiya’ 21:34]


    “Whatsoever is on it (the earth) will perish.

    And the Face of your Lord full of Majesty and Honour will remain forever”

    [al-Rahmaan 55:26,27]


    “Verily, you (O Muhammad) will die, and verily, they (too) will die”

    [al-Zumar 39:30]


    And there are other verses which also indicate that Allaah caused him to die. Moreover, the Sahaabah (may Allaah be pleased with them) washed him, shrouded him, offered the funeral prayer for him and buried him; if he had been alive in the worldly sense, they would not have done the same as is done for others who die.

    Faatimah (may Allaah be pleased with her) asked Abu Bakr (may Allaah be pleased with him) for her inheritance from her father (peace and blessings of Allaah be upon him) because she was convinced that he had died, and no one among the Sahaabah (may Allaah be pleased with them) differed with her concerning that. Rather Abu Bakr (may Allaah be pleased with him) responded to her request by saying that nothing could be inherited from the Prophets.

    1) The Sahaabah agreed unanimously to choose a khaleefah for the Muslims to succeed the Prophet (peace and blessings of Allaah be upon him), and that was done with the appointment of Abu Bakr (may Allaah be pleased with him) as khaleefah. If the Prophet (peace and blessings of Allaah be upon him) had been alive in a worldly sense, they would not have done that. So this indicates that there was consensus among them that he had indeed died.

    2) When the tribulations (fitan) and problems increased during the time of ‘Uthmaan and ‘Ali (may Allaah be pleased with them both), and before and after that, they did not go to his grave to consult him or ask him for a way out of those tribulations and problems, or the way to solve them. If he had been alive in a worldly sense, they would not have overlooked that when they were in such great need of someone to save them from the trials that surrounded them.

    With regard to the soul of the Prophet (peace and blessings of Allaah be upon him), it is in the highest part of ‘Illiyyeen, because he is the best of creation, and because Allaah has given him al-waseelah which is the highest position in Paradise.

    The life of al-barzakh is a special life. The Prophets and the shuhada’ (martyrs) are alive in al-barzakh as the Prophet (peace and blessings of Allaah be upon him) said:

    “The Prophets are alive and they pray in their graves.” (Narrated by al-Mundhiri and al-Bayhaqi who classed it as saheeh because of corroborating reports in al-Saheehayn.)

    Allaah says (interpretation of the meaning):

    “And say not of those who are killed in the way of Allaah, ‘They are dead.’ Nay, they are living, but you perceive (it) not”

    [al-Baqarah 2:154]


    This is a special life, the nature of which is known to Allaah. It is not like the life of this world in which the soul remains with the body.

    The basic principle concerning the dead is that they do not hear the words of the living sons of Adam, because Allaah says (interpretation of the meaning):

    “but you cannot make hear those who are in graves”

    [Faatir 35:22]


    Allaah confirmed that those whom he (the Prophet (peace and blessings of Allaah be upon him)) was calling to Islam could not hear, by likening them to the dead.

    There is nothing in the Qur’aan or in the saheeh Sunnah to indicate that the Prophet (peace and blessings of Allaah be upon him) can hear every du’aa’ or call from human beings. Rather it is proven that the only thing that reaches him (peace and blessings of Allaah be upon him) is the blessings and salaams of those who send blessings and salaams upon him.

    This was narrated by Abu Dawood, 2041, with a hasan isnaad from Abu Hurayrah (may Allaah be pleased with him) who said that the Prophet (peace and blessings of Allaah be upon him) said: “There is no one who sends salaams upon me but Allaah will restore to me my soul so that I may return his salaams.”

    This does not mean that he hears the words of the one who sends salaams. Rather it is possible that he comes to know of those salaams when the angels convey that to him. If we assume that he hears the words of the one who sends salaams, this is an exception from the general rule, as in the case of the dead hearing the footsteps of those who carry his bier, and as in the case of the slain kuffaar in the well at Badr who heard the call of the Messenger of Allaah (peace and blessings of Allaah be upon him) when he said to them: “Have you found your Lord’s promise to be true? For we have found our Lord’s promise to be true.” (See Fataawa al-Lajnah al-Daa’imah, 1/313, 318, 321).

    With regard to calling upon the Prophet (peace and blessings of Allaah be upon him) and asking him directly, this is the essence of shirk which the Prophet (peace and blessings of Allaah be upon him) was sent to forbid and to fight against its people. For more details on the ruling on that, see Question no. 10289, 11402, 1439. We ask Allaah to bring the Muslims back to the right path. And Allaah knows best. May Allaah send blessings and peace upon his Prophet Muhammad and his family and companions.

    Islam Q&A
    Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com

    Bron:

    http://63.175.194.25/index.php?ln=en...QR=21524&dgn=4

    Conclusie punt 23: Al Albanee Ra7iemmoe Allah had zeker wel bewijzen voor zijn stelling en het doel van Hadad wordt gelijk al weerlegd: shirk !!!!

    24- He considers it an innovation to visit relatives, neighbors, or friends on the day of `Eid and prohibits it.8
    Dit geloof ik niet, maar ik kon hier niets over vinden, punt 24 ( en 2 ) blijven dus openstaan.

    25- He gave the fatwa that Muslims should exit Palestine en masse and leave it to the Jews as it is part the Abode of War (dâr al-harb).9
    Wat zeggen sufis over jihad ?

    Maar okee: Waarom gaf hij de fatwa en aan wie ? In welke tijd ? Wat was de vraagstelling ? Hoe is de situatie nu ? Wat waren zijn bewijzen ? Sub7an Allah……

    Kijk deze fatawa over Hijra:

    http://63.175.194.25/index.php?ln=en...&QR=3021&dgn=4

    http://63.175.194.25/index.php?ln=en...&QR=7191&dgn=4

    http://63.175.194.25/index.php?ln=en...&QR=3225&dgn=4

    Kijk vooral de ayat uit Surat an Nisa….


    4:97. Voorwaar de engelen zullen tot hen die ze doen sterven, terwijl dezen hun eigen ziel onrecht aandoen, zeggen: "In welke toestand waart gij?" Zij zullen antwoorden: "Wij waren in het land machteloos." Zij (de engelen) zullen echter zeggen: "Was Allah's aarde u niet groot genoeg om daarop te verhuizen?" Zij zijn het, wier tehuis de hel zal zijn en dat is een kwade bestemming.

    98. Met uitzondering van de zwakken onder de mannen en vrouwen en kinderen, die geen middelen tot en beschikking hebben, noch een weg kunnen vinden.

    99. Dezen zijn het, wie Allah moge vergeven, want Allah is de Inschikkelijke, de Vergevensgezinde


    Kijk de situatie van de Palestijnen: geen eenheid,wapens,geld,mogelijkheden en het wordt steeds slechter. Er is geen amier en centraal gezag. Ze vechten zelfs onderling. Kijk ook Azzam Ra7iemmoe Allah die daar weg ging en naar Afghanistan en Kashmir ging.
    Daarbij is er niets bereikt in de laatste 50 jaar. Kijk ook de vele levens die dagelijks vallen. Moge Allah onze broeders en zusters bijstaan. Ameen.

    Conclusie punt 25: Je hoeft het niet eens te zijn met de fatwa, maar er zit zeker een wijsheid achter, vooral als je de vraagstelling bekijkt. Ook een andere fatwa over wapenstilstand van Bin Baz Ra7iemmoe Allah maar ja...
    "Als iemand de Boodschapper tegengaat, zelfs nadat de leiding duidelijk aan hem is overgebracht en een ander pad volgt dan dat van de gelovigen, Wij zullen hem laten op het pad dat hij heeft gekozen en hem in de Hel doen belanden. Wat een slechte bestemming ( koran 4:115 )

Gelijkaardige Onderwerpen

  1. Ahmadiyyah en haar leugens over Allah
    Door IbnRushd in forum Islam en meer
    Reacties: 6
    Laatste Bericht: 07-04-05, 11:59
  2. Reacties: 13
    Laatste Bericht: 31-12-03, 19:43
  3. Juwelen van leiding: Al Albani Ra7iemmoe Allah
    Door Ridouan in forum Islam en meer
    Reacties: 27
    Laatste Bericht: 25-11-03, 00:26
  4. Reacties: 6
    Laatste Bericht: 06-10-03, 23:00
  5. Reacties: 9
    Laatste Bericht: 18-06-03, 16:17

Bladwijzers

Bladwijzers

Forum Rechten

  • Je mag geen nieuwe onderwerpen plaatsen
  • Je mag geen reacties plaatsen
  • Je mag geen bijlagen toevoegen
  • Je mag jouw berichten niet wijzigen
  •