A Muslim Convert Once Before

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   Like the rest of Wahhabi innovators, Muhammad Naswir ad-Din al-Albani declared Ash’aris, Maturidis, and Sufis to be outside the fold of the Ahl as-Sunnah wa al-Jama’ah and even outside the fold of Islam, although Allah ( s.w.t. ) and His Prophet ( s.a.w. ) Praised them:   سُوۡرَةُ المَائدة يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ مَن يَرۡتَدَّ مِنكُمۡ عَن دِينِهِۦ فَسَوۡفَ يَأۡتِى ٱللَّهُ بِقَوۡمٍ۬ يُحِبُّہُمۡ وَيُحِبُّونَهُ ۥۤ أَذِلَّةٍ عَلَى ٱلۡمُؤۡمِنِينَ أَعِزَّةٍ عَلَى ٱلۡكَـٰفِرِينَ يُجَـٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوۡمَةَ لَآٮِٕمٍ۬‌ۚ ذَٲلِكَ فَضۡلُ ٱللَّهِ يُؤۡتِيهِ مَن يَشَآءُ‌ۚ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ (٥٤)   O you who believe!   If any from among you turn back from his faith, soon will Allah Produce a people whom He will Love as they will love Him, ― lowly with the believers, mighty against the rejecters, fighting in the Way of Allah, and never afraid of the reproaches of such as find fau...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   Many Muslims believe the most outrageous things just because someone said it is a hadits .   Just because something is found in Swahih al-Bukhari , for example, does not mean we should automatically accept it.   Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) did not, and so did many scholars, particularly of the Hanafi madzhab .   Since when did we start treating these books as if they are the second Qur’an?   Consider this hadits : It was narrated that Sayyidatina ‘Aishah bint Abu Bakr ( r.a. ) said that a spell was put on the Prophet ( s.a.w. ) until he imagined that he had done a thing when he had not done it.   One day, he made du’a , then he said, “Do you know that Allah has Shown me in what lies my cure?   Two men came to me and one of them sat at my head and the other at my feet.   One of them said to the other, ‘What is ailing the man?’   He said, ‘He has been bewitched.’ ...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   The Hanafi madzhab should return to its original position of ahadits scepticism.   It was always the madzhab that valued ijtihad , ra’yy and istihsan as tools of ifta’ , as opposed the Schools of Ahadits , the Shafi’i and Hanbali, with their blind adherence to text and proscription of actual thinking.   We should dispense with the dumbed down version of Islam.   Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) himself said that any narration that contradicts the Qur’an, that contradicts our established creed, that contradicts established facts, or contradicts reason, should be discarded without need to examine the chains.   This was an explicit criticism of Imam Abu ‘Abdullah Muhammad ibn Isma’il al-Bukhari ( r.a. ) and his position on ahadits .   And he was right.   One of the problems in Islam is that Sunni Muslims, particularly the pseudo- Hunafah of the Indian subcontinent and the Shafi...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   The following is my answer to a Quora question: “ Is Swahih al-Bukhari biased? ”   Swahih al-Bukhari is a jami’ , a listing of narrations, arranged according to subject matter.   It provides no commentary, no exegesis, no context.   It is meant as a resource.   There are a multitude of other books that comment on individual narrations, and their suitability as supporting evidence for various legal positions and opinions.   The problem we have, in this current age, is that much of Sunni Islam has sacralised Swahih al-Bukhari , and treat narrations recorded within as beyond reproach.   That is problematic, and it was never the case.   Numerous other scholars have rejected various narrations found in Swahih al-Bukhari on various grounds. The most notable of them are the Hanafi scholars, especially Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ).   There is a certain bias in our time, b...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   The following is my answer to a Quora question: “ Is there an Islamic library somewhere around the world that has all the collections of ahadits from the very first to the last? ”   No.   That would be impossible when we cannot fully quantify every act, every utterance of the Prophet ( s.a.w. ) after the advent of Revelation.   Even among the scholars, there is no ijma’ on what is or is not a narration, since there are differing opinions based on differing methodologies of authentication.   Even the ahadits of Swahih al-Bukhari are not necessarily accepted in Sunni Islam.   For example, many Maliki and Hanafi scholars rejected certain narrations found there.   These include narrations by Marwan ibn al-Hakam, who was instrumental in the murder of Sayyidina Husayn ibn ‘Ali ( r.a. ) and the Ahl al-Bayt , at Karbala.   Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) even wrote, in his Kitab ...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ The following is my answer to a Quora question: “ Does a Muslim become close to a kafir if he disbelieves all ahadits , regardless of whether they are swahih or not? ”   Within the context of Sunni Islam, it is quite acceptable to criticise individual ahadits , narrations, to question their legitimacy or their interpretation.   Throughout the history of Islam, there have been vigorous debates on ahadits , even those recorded in Swahih al-Bukhari , and Swahih Muslim , also known collectively as ash-Shaykhayn .   One scholar’s “ swahih ”, is another scholar’s “ hasan ”, is another scholar’s “ dha’if ”.   For example, Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) and the Hanafi madzhab , school of jurisprudence, in particular, have historically been the most vocal in their rejection of certain ahadits from Swahih al-Bukhari, and elsewhere .   What is not acceptable, however, is the dismissal of the entire...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   It is not universal in Sunni Islam that we all accept every hadits from Swahih al-Bukhari .   For example, Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) rejected any ahadits that the Prophet ( s.a.w. ) was affected by black magic since it is inconceivable that he could be touched by Satan and the jinn .   Various Maliki and Hanafi scholars have also rejected, amongst others, the ahadits on drinking camel urine, of Sayyidatin ‘Aishah bint Abu Bakr ( r.a. ) being six years old when she was married, the saliva of dogs being najis al-mughalazhah , the missing verses on rajm , and so forth.   And all of these are found in Swahih al-Bukhari , and some of them are even muttafaq ‘alayh .   It is not an article of faith we must accept something simply because it is from the Shaykhayn .   Imam Abu ‘Abdullah Muhammad ibn Isma’il al-Bukhari ( r.a. ) was a great Shafi’i scholar who had differences of opinion...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) said that the Speech of Allah ( s.w.t. ), is not heard. rather, what is heard is that which points to it.   Imam al-Maturidi ( r.a. ) said al-masmu’ , that which is heard, only applies to that which connects with the sense of hearing; that which connects with it are the sounds that point to the Pre-Eternal Attribute.   As for the actual Pre-Eternal Attribute, both Imam al-Maturidi ( r.a. ) and Imam Abu al-Hasan ‘Ali ibn Isma’il al-Ash’ari ( r.a. ) held that it has no connection with the senses and that the senses have no connection with it.   The disagreement is regarding whether a Pre-Eternal Attribute being heard or not.   For Imam al-Maturidi ( r.a. ), hearing is conditioned upon the connection of the senses, and for that reason he denied that Kalam Nafsi , Inner Speech, can be heard.   Imam al-Ash’ari ( r.a. ) said that it is heard – as is well known ...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) said that Allah ( s.w.t. ) Wills obedience or disobedience for all beings, be they essences or accidents, however; obedience occurs by Allah’s ( s.w.t. ) Will and Decree, and His Pre-Ordainment and Predestination, Pleasure, Love and Command.  Disobedience occurs by Allah’s ( s.w.t. ) Will and Decree, and His Predestination and Pre-Ordainment; not with His Pleasure, Love or Command.  In contrast, Imam Abu al-Hasan ‘Ali ibn Isma’il al-Ash’ari ( r.a. ) said that Allah’s ( s.w.t. ) Love and Pleasure are inclusive of all things just as His Will.   Shaykh Sa’id ‘Abd al-Lathif Fawdhah wrote, in Sharh Risalah al-Ikhtilaf bayn al-Asha’ira wa al-Maturidiyyah , “As for Imam al-Ash’ari, the ustadz reported that he believed that Allah’s ( s.w.t. ) Love is inclusive of every accident, be it an act of obedience or an act of disobedience.  This general statement suggests that Allah...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) said that some of the rulings that relate to taklif , legal responsibility, are known by the intellect, because the intellect is a tool by which the goodness and evil of some things can be comprehended, and it is a tool by which the obligation of faith is comprehended, as well as the obligation of gratitude to the Giver of Bounties.  The One Who Makes this known and obligatory is Allah ( s.w.t. ), however; it is through the medium of the intellect; just as the Messenger ( s.a.w. ) made the obligations known and the One Who Made things obligatory is, in reality, Allah ( s.w.t. ), but it was through the medium of the Messenger ( s.a.w. ).  Imam al-Maturidi ( r.a. ) said, “No one is excused by ignorance of his Creator, due to what he sees in Creation of the heavens and earth.”  He also said, “Had Allah ( s.w.t. ) not Sent a Messenger, still it would have been obligatory for Cr...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) said that the action of the servant is called an acquisition, and not creation; and that the Action of the Real is called Creation, and not acquisition – and both are inclusive of action.  Imam Abu al-Hasan ‘Ali ibn Isma’il al-Ash’ari ( r.a. ) said that “action” denotes a Real Bringing into existence, and the acquisition of the servant is called “action” only figuratively.  It has been said, “That which is permissible for the All-Powerful to be singularly, is called Creation, and that which is impermissible for the All-Powerful to be described with is acquisition.  The gist of this disagreement is that Imam al-Ash’ari held that the word ‘action’ is literal when applied to Allah since He is the Doer, and is figurative when applied to the servant.  Imam al-Maturidi, on the other hand, held that the word ‘action’ is also literal when applied to the servants.”  This is...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) said that the Creator of the universe is described with wisdom, hikmah , whether that wisdom takes the meaning of knowledge, ‘ilm ; or the meaning of perfection or mastery, ihkam .  Imam al-Maturidi ( r.a. ) said that Allah ( s.w.t. ), is described with wisdom, and that wisdom is a description of Allah’s ( s.w.t. ) Entity.  This refers either to the knowledge of the precise, or perfected actions, or it refers back to the Pre-Eternal Attribute of Takwin , Creation, that Imam al-Maturidi ( r.a. ) affirmed.  This means that mastery and precision are from the implications of Takwin .   Imam Abu al-Hasan ‘Ali ibn Isma’il al-Ash’ari ( r.a. ) said that if wisdom takes the meaning of knowledge, then it is an Eternal Attribute that Subsists with Allah’s ( s.w.t. ) Entity, and if it takes the meaning of perfection or mastery, then it is a contingent quality akin to Takwin , an...

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Shibab ad-Din Abu al-‘Abbas Ahmad ibn Muhammad ibn Hajr al-Haytsami ( r.a. ) wrote, in al-Fatawa al-Haditsiyyah , “The ‘man of bid’ah ’ means one whose beliefs differ from the Ahl as-Sunnah creed.  The Ahl as-Sunnah creed is the creed of Imam Abu Manswur al-Maturidi, and Imam Abu al-Hasan al-Ash’ari, and those who followed them.  One who brings forth something which is not approved by Islam becomes a man of bid’ah .”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) said that it is rationally impermissible for disbelief to be pardoned.  Imam Abu al-Hasan ‘Ali ibn Isma’il al-Ash’ari ( r.a. ) said that it is rationally permissible, but textually impermissible.  Imam al-Ash’ari’s ( r.a. ) view was based upon a rational judgement alone, whereas Imam al-Maturidi’s ( r.a. ) view was based on his understanding of Allah’s ( s.w.t. ) Will.  Disbelief, here, refers to wilful rebellion against the Divine, in the presence of clear proof.  An example would be when Abu Lahab ‘Abd al-‘Uzza ibn ʿAbd al-Muththalib disregarded the various signs, and prophetic miracles, and persisted in his opposition to the prophetic mission.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) said that the wretched person could become felicitous, and the felicitous person could become wretched.   Imam Abu al-Hasan ‘Ali ibn Isma’il al-Ash’ari ( r.a. ) said that there is no consideration given to either felicity, or wretchedness, except during the end, death, and the requital.   According to Imam al-Maturidi ( r.a. ), felicity is defined as Islam, and wretchedness is defined as disbelief.   According to Imam al-Ash’ari (r.a.), felicity is dying upon Islam, and wretchedness is dying upon disbelief. In summary, the difference between the Maturidi and the Ash’ari is when one has attained Salvation.   According to the Maturidi, Salvation or damnation swings upon our belief, and disbelief, every moment of our life.   According to the Ash’ari, there is no such state until the closing of the books of deeds, upon death.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Shihab ad-Din Ahmad ibn Ahmad al-Qaylubi ( r.a. ) said, “One who departs from what Abu al-Hasan al-Ash’ari and Abu Manswur al-Maturidi reported is not a Sunni.  These two followed the footprints of the Prophet ( s.a.w. ), and his companions.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) believed that being Legally Ordered with that in which there is no capacity to endure is impermissible, whereas being Burdened with that which cannot be borne is permissible.  This meant that the principles of shari’ah precluded burdening anyone for something they had no capacity to fulfill, whereas it is possible that we are given challenges we cannot bear as an Exercise of Divine Sovereignty, so that we recognise Allah ( s.w.t. ), as the only Succour.   Thus, Imam al-Maturidi ( r.a. ) distinguished between being legally ordered, and being burdened.  According to Imam Abu al-Hasan ‘Ali ibn Isma’il al-Ash’ari ( r.a. ), both are permissible since the Ash’ari school of theology did not recognise the distinction.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) said that being male is a condition for prophethood, and consequently, it is impermissible for a woman to be a prophetess.  Imam Abu al-Hasan ‘Ali ibn Isma’il al-Ash’ari ( r.a. ) said that being male is not a condition for it, and that being female does not negate it.  This is taken from Bidayah al-Kalam .   As can clearly be seen, there is no ijma’ , consensus, whether there is a possibility of female prophets.  There were as many scholars who believe there were, as those who believe there were not.  Yet, even in these discussions, none of these scholars doubted the Islam of each other over a mere difference of opinion on this matter.  It is the sign of ignorance of the religious sciences in this age, where we have Muslims who are willing to declare takfir on those who disagree.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) said, “Our Prophet ( s.a.w. ) will intercede for those people who belong to his community, even for those who have committed serious sins.   This is a Grace from Allah ( s.w.t. ).”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu Manswur Muhammad ibn Muhammad al-Maturidi ( r.a. ) said it is rationally, and textually impermissible, for the believers to abide eternally in the Hellfire, and for the disbelievers to abide in Paradise.  Imam Abu al-Hasan ‘Ali ibn Isma’il al-Ash’ari ( r.a. ) said that it is rationally permissible, but textually impermissible.   These are legalistic positions based solely on reading the text, and not born out of gnosis.  It does not mean that they are wrong, since they are only quoting from their understanding of the text, out of wara’ , caution.  This is what needed to be told to the Muslims then, so that they would not take the religion, and the struggles of the pious, against kufr , bid’ah , and shirk , for granted.