Conclusion

Posted on August 27, 2006. Filed under: 202 - Advanced Asma wa Sifaat |

In conclusion, I ask the readers to read every section of this rebuttal carefully, not to realise who is right and who is wrong, but to realise who is genuine and who is fake.

Firstly, academic discussions are carried out with those who are balanced, objective and truthful. Not those who are pretentious, liars and deceitful, for such people are only exposed for who they really are.

Secondly, it is a fact that the deviant sects have been historically struggling to infiltrate the four Sunni schools of Fiqh to gain legitimacy and hijack traditionalism for themselves. This is exactly how the Mu’tazilites gained legitimacy and placed the real Sunni traditionalists, like Imam Ahmad, on trial. The traditionalist movement in Islam has always been the strand that opposed an independent rational approach to Allah, i.e. the Hanbalis/Salafis.

Merlin Swartz states in his biography of Ibn al-Jawzi (in Kitab al-Qussas wal-Mudhakkirin), about the term ‘traditionalist’ that it is ‘reserved as a designation for that movement in medieval Islam whose adherents were known as ahl as-sunnah wa’l-hadith, that is, those who considered themselves adherents of sunna of the Prophet and who stood in sharp opposition to rationalist tendencies. The doctrinal position of the traditionalists is conveniently summarized in the Qadarite creed (Muntazam, VIII, 109). While the traditionalist movement included elements of each of the four schools of law, by the sixth century A.H., the Hanbalites had come to constitute the most important element in the traditionalist movement at least in ‘Iraq. For a history of this movement in the fifty (sic) century A.H., see the fundamentally important study by G. Makdisi, Ibn ‘Aqil et la resurgence de l’Islam traditionaliste, 293-384’.

Although, I cannot read French, nor do I have access to Makdisi’s aforementioned book, but the following quote from his brief account of Ibn Taymiyya is an eye-opener:

Opposition to the Ash’ariyah. Ibn Taymiyah lived in a period between those of two notable propagandists of the rationalist Ash’ari movement in theology: Ibn ‘Asakir (d. 1176) and Subki (d. 1370). The attempt of the Ash’ari movement to obtain legitimacy by infiltrating the Shafi’i madhhab (school) of law-an attempt that surfaced in the eleventh century-was still developing and had to face two implacable forces blocking its goal. The traditionalist movement was represented particularly by two madhhabs of law: the Hanbali and the Shafi’i. The former was the obvious obstructive force, while the latter included the Ash’ari faction, which was hard at work to gain the adherence of fellow Shafi’is to Ash’ari thought, an effort destined to fail in the face of the alliance between the traditionalists of the two madhhabs.
Already in the days of Ibn ‘Asakir the traditionalists had introduced an institution that was conceived to correct, among other things, the detrimental consequences of the exclusory principle in the madrasah, according to which only those students who chose to belong to the madhhab represented by the madrasah were admitted. This policy tended to be divisive, separating members of the traditionalist movement who belonged to all the Sunni madhhabs, while allowing the Ash’ariyah to stay within one madhhab, the Shafi’i. The new institution that helped to correct the situation was the Dar al-Hadith, wherein the principal subject of instruction was hadith rather than law, and students of any of the four madhhabs could attend. Thus a Hanbali professor, such as Ibn Taymiyah, could have students belonging to the Shafi’i madhhab, such as al-Birzali, Mizzi, and al-Dhahabi.

The attempt to hijack traditionalism and the effort to Ash’arise the Hanbalis has no doubt resurfaced. It is the manifestation of such efforts that we notice a new anonymous ‘Hanbali’, who in reality is a layman, spring up every now and then, pretending to be a spokesman for the Madhab, while being ignorant of virtually all Islamic sciences. Hence, it is no surprise that their efforts, instead of learning and teaching the Hanbali Madhab, the Usul and Fiqh thereof, are geared towards discrediting the Hijazi and Najdi Hanbalis, and most of all, Ibn Taymiyya and Ibn al-Qayyim.

Thirdly, the view that Ahl al-Sunnah are none other than the four schools, was a myth which began to lose ground when they finally learned some history and realised that the Hanbalis are by-and-large Salafis. In order to make this myth a reality, they launched a deceptive and perverted campaign to oust the Salafis from the Hanbali Madhab, by pretending to be Hanbalis (such as the so-called Abu Ja’far al-Hanbali of Hanbali Text Society), lying about their status and keeping the public in awe by boasting about their ‘ijazat’, which nowadays can easily be obtained through a discussion forum, from a person one has never met, let alone studied with. This campaign of lies and deception, of course, only damages their cause, for it is only a matter of time that Allah exposes the pretenders, as He just did with the author, and thereby reveals the inner dimensions of the hearts of such pretentious ascetics (Sufis) to expose the spiritual corruption to the public in broad daylight.

Fourthly, and more importantly, this episode clearly shows how easy it is for an anonymous trickster on the internet to dupe people into thinking of him as an authority on religion, as it also shows how careful one should be when referring to websites and forums infested with such fraudsters.

Fifthly and lastly, thanks but no thanks for such rotten ‘Apples and Oranges’, that are nothing but poisonous food for thought, and will bring us nothing but Jahmite diarrhoea, so here are your goods returned.

Al-Hamdulillah, for blessing us with Islam, protecting us from the Jahmites, and guiding us to Salafiyya, on the path of the Salaf such as the four Imams, and their followers in creed, from the four schools.

May Allah bless and sanctify the soul of Sheikh al-Islam, Taqi al-Din Ahmad b. Taymiyya al-Harrani al-Hanbali, whose words continue to shine like a drawn sword, for over seven centuries, smiting the necks of the Jahmites.

ay the peace and the blessings of Allah be on our noble Prophet.

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