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Never see Ash'ariyyah in the same light, ever again! Aristotle of Stageira, Philo of Alexandria, Augustine of Hippo, the Sabeans of Harraan, the Mu'tazilites of Basrah and Baghdad and the Jahmite Ash'ari Heretics of Today Claiming Orthodoxy. Read the first article, the second article, the third article, the fourth article, the fifth article.
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Taqi ad-Din an-Nabahani: It is Haraam to Have I'tiqaad (Belief) in the Punishment of the Grave
We established in the previous article that an-Nabahani was simply a follower of the Mu'tazili, Ash'ari usool in rejecting the khabar ul-aahaad in affairs of aqaa'id (beliefs). Throughout an-Nabahani's books, he only quotes Ash'ari Scholars and their books and although he discusses the beliefs of the Jahmiyyah, Mu'tazilah, Qadariyyah, Jabariyyah and those whom he refers to as Ahl us-Sunnah (he means the Ash'aris), he considers all of their contradictory, conflicting and opposing views to be from the Islamic aqidah (see here) - thereby bringing to ruins his other fake principle that the intellect is the absolute, definitive source in beliefs - because beliefs as he claims are not permitted to be based upon speculation - however he permits all of the contradictory and conflicting doctrines of the various deviant sects (to whom he is greatly sympathetic) to be "the Islamic aqidah". In this article we want to quote from an-Nabahani's own words the implications of this fake doctrine (separating between beliefs and rulings) he inherited from the Mu'tazilah and Ash'ariyyah as it pertains to affairs of belief, in particular the issue of the punishment of the grave. Ad-Doosiyyah of Taqi ud-Din an-Nabahani Ad-Doosiyyah is a book of an-Nabahani - now this book is the foundational book of the followers of an-Nabahani and they like to keep this book hidden, which is why it is not readily available, because there is much in this book that reveals a lot about their doctrines and methodologies. In this book we have on page 7-8:
Before we translate this passage, we should mention the context. The passage occurs after he has brought the verses in the Qur'an that condemn the following of "dhann" (speculation) and he is using these verses in a manner unknown to the Salaf and the Imaams of the religion - namely to cast doubt over the vast majority of the Sunnah. Most of these verses relate to previous nations who fell into Shirk and made tabdeel (changed, altered) their religion, in its beliefs and rulings, and thus they were just merely following dhann (speculation) without any certainty that what they are upon is indeed from Allaah.
And al-Khateeb al-Baghdaadee (d. 463H) has enumerated these and other proofs in his book "al-Faqeeh wal-Mutafaqqih", to establish that the khabar al-waahid is proof in the religion (without distinction between beliefs and rulings), refer to (1/281) wherein he writes:
And prior to al-Khateeb, Imaam ash-Shaafi'ee brought extensive proofs to establish that the khabar ul-waahid is proof in the religion and there was no distinction between beliefs and rulings in that time - as is clear in all the books of aqidah that were authored by the Salaf in refutation of the deviants. He said, in ar-Risaalah, (أجمع المسلمون قديمًا وحديثًا على تثبيت خبر الواحد والانتهاء إليه), "The Muslims are unanimously agreed, both in the past and recently, upon affirmation of the khabar al-waahid, and settling upon it." So it is clear that the People of the Sunnah were aware of the attempts of the Ahl ul-Kalaam to cast doubt upon the Sunnah. And the distinction between beliefs (aqaa'id) and rulings (ahkaam) is an innovation of the people of Kalaam, which they invented in order to allow them to attack the aqidah of Ahl us-Sunnah. When the Imaams of Hadeeth proved that the khabar ul-waahid is acceptable for evidence in the religion, these Innovators then tried to distinguish between beliefs and rulings. As the vast majority of these people, by their own admission were ignoramuses of the Sunnah (such as al-Juwaynee, and al-Ghazaalee, and ar-Raazee from the heads of the Ash'aris and likewise the heads of the Mu'tazilah), then they were not in a position to speak about the Sunnah with authority, and hence they innovated and carried such false principles to enable them to cast doubt upon the aqidah of Ahl us-Sunnah wal-Jamaa'ah more readily. Translation of an-Nabahani's Speech Now coming back to what an-Nabahani has written above:
Towards the end of the first paragraph he says:
In the next paragraph, he continues:
Then he goes on to say:
And this false, evil, innovated speech, none has preceded him in this distinction between at-tasdeeq and al-i'tiqaad. And whoever takes a look at the books authored by the Imaams of the Salaf in the early centuries to defend the Islamic aqidah, will see that they speak of having tasdeeq and eemaan and i'tiqaad collectively. Imaam at-Tahawi (d. 321H) writes in his famous aqidah, in the opening passage, (هذا ذكر بيان عقيدة أهل السنة والجماعة), "This is a mention of the aqidah of Ahl us-Sunnah wal-Jamaa'ah", and he mentions therein many affairs from the khabar ul-aahaad. Imaam Ahmad (d. 241H) repeats often the phrase (والإيمان به ، والتصديق به), "and having faith (eemaan) in it, and attesting (tasdeeq) to it..." in relation to what has come in the Sunnah - whilst noting that an-Nabahani treats "eemaan" and "aqidah" to be the same. Documenting the use of "i'tiqaad" and "aqidah" from the works of the Imaams of the Sunnah in the second and third and fourth centuries in relation to the Sunnah is a separate article itself, but the intent here is just to allude to the fact that an-Nabahani is a straying innovator, inventing principles and distinctions from his own mind and from his Jahmi, Mu'tazili, Ash'ari heritage, and whoever is familiar with the works of aqidah of the early Salaf will know this with certainty. Then he continues:
From all of the preceding speech, and when one considers the generality of what an-Nabahani has stated throughout his books in that aqidah is only established through the aql (intellect) - which is the primary foundation - and then through a definitive text, and he means a Qur'anic verse or a mutawaatir hadeeth, then it is clear that he casts doubt upon the rest of the Sunnah in relation to beliefs (aqaa'id), stating that it is permissible to make tasdeeq, but it is haraam to have i'tiqaad. Further, we have also seen that he makes the intellect decisive over the revelation in that he makes the intellect to be the qualifier and specifier and independent instrument of understanding the verses of the Qur'an (outside of the domain of the Sunnah in general and the sayings of the Companions) - see this article. Built upon what has preceded above and in other articles, it is impermissible to study and learn doctrines from the books of the wandering, straying innovators, from whom is Taqi ud-Din an-Nabahani. For he is a follower of the Jahmiyyah, Mu'tazilah, Qadariyyah, Ash'ariyyah - a sympathizer of them - and he is not a follower of that path that the Companions were upon in creed, nor what their successors were upon, or their successors, or what the likes of Imaam Abdullaah Ibn al-Mubaarak, Imaam Sufyaan bin Uyainah, Imaam Maalik, Imaam ash-Shaafi'ee, Imaam Ahmad, Imaam Bukhaaree, Imaam Muslim and the generality of the Imaams of the Salaf were upon.
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