Salafi’s No Longer Part Of Sunni Islam

ramadan, ramzan, ramzan guide, akbar al hanafiThis past August (2016) well over 200 senior Muslim Scholars from around the world met in Grozny, Chechnya for 3 days to decree what and who Sunni muslims are, the result was the Excommunication of the Salafi sect from Sunni Islam along with the Islamic universities of Saudi Arabia, which they stated are not teaching orthodox Islam, an issue the Saudi government has acknowledge in the past and unsuccessfully tried to address.

Participants came from 30 countries, including Russia, Syria, Turkey, India, Britain, Lebanon, Egypt, South Africa, Jordan, Qatar, Morocco, Kuwait, Uzbekistan and Azerbaijan, they warned, “Islam has undergone a dangerous deformation in the wake of efforts by extremists to void its sense in order to take it over and reduce it to their perception.”

The Conference in Grozny was organized in tandem with ulema of Chechenya which is a place with rich and long tradition of Ahlu Sunnah. It is the place where Sunni ulema initiated Jihad against the Russian occupation but after the jihad was hijacked and distorted by the Salafi/Wahhabiya/Khawarij, they had to take a different approach to the conflict, 52 or more scholars of Ahlus Sunnah were killed by the Khawarij there. Hence the conference is also relevant to the Muslims of Chechnya in conveying who Ahlus Sunnah are as well as dealing with the larger problem of takfiris who have hijacked Sunni Islam and Jihad all over the world.

The forum Also called for the establishment of a Council for Islamic Education, and also a Council of Ulema (Muslim scholars), which would rule on who is and is not a true follower of Sunni Islam in the future.

Shaykh Ahmed El-Tayeb, Grand Imam of al-Azhar, Egypt, defined what mainstream Sunni Islam is and excluded the Salafi Sect from it.

He Defined Sunni Islam As: “Ahl as-Sunnah wal-Jama’ah are the Ash’arites and Muturidis (adherents of the theological schools of Imam Abu Mansur al-Maturidi and Imam Abul-Hasan al-Ash’ari). In matters of belief (Aqeedah), they are followers of any of the four schools of Law (Hanafi, Shafi’i, Maliki or Hanbali) and are also the followers of the Sufism of Imam Junaid al-Baghdadi in doctrines, manners and [spiritual] purification.”

أهل السنة والجماعة هم الأشاعرة والماتريدية في الاعتقاد وأهل المذاهب الأربعة في الفقه، وأهل التصوف الصافي علما وأخلاقا وتزكية على طريقة سيد الطائفة الإمام الجنيد ومن سار على نهجه من أئمة الهدى

Sheikh Ahmad al-Tayeb excluded the “Salafists” from the term of Ahluls Sunna (Sunnis) stating that Salafist’s are not from among the Sunnis and a fatwa by the 200 scholars was issued at the end of the conference to that effect.

This conference by Islam’s leading scholars has made official and cemented what every Sunni scholar has already believed and given fatwa upon this sect over the past 100 years, and the Ijma (consensus) of the ummah (which this represents) is binding on muslims around the world.

Abd Allah ibn Mas`ud said about the Ijma of the Umma: Whatever the Muslims deem to be good is good in the eyes of Allah and whatever they consider bad is bad in Allah’s view.

This is because the Prophets (saws) said: “The heart of the believer is between two fingers of the Merciful, He turns it over as He wishes”? so what the Ummah deems evil is in fact Allah turning the heart of the muslims world against.

He (saws) also said “Verily Allah will not make Muhammad’s community agree on error.” and “My community shall never agree upon misguidance, therefore, if you see divergences, you must follow the greater mass or larger group.” and “Allah’s hand is over the group, and whoever dissents from them departs to hell.” The Salafi sect is not even 1% of the world Islamic population and the largest group the prophet prophesied about are Sunni muslims at around 85-90% of all muslim on earth.

The Mujtahid scholars of Islam cited this verse as a command to follow the Ijma of the Umma; “But him who breaks with the Messenger after guidance has become clear to him, and follows other than the way of the believers, him We shall consign to what he had turned to, and roast in Jahannam – an evil home – coming.” [Al-Qur’an 4:115]

All the clerics represented a strong stand against this terrorists sect and asserted that all Islamic scholars should make an effort to awaken the world about this group who are using the name of religion for personal geopolitical agendas. The fatwa not only affects the salafi;s but every group they have created since their inception in Egypt over 100 years ago, this includes the Muslim brotherhood, Hizb al Tahrir, the Tablighi Jammah and many others working under different name in various muslim countries.

The conference was held on 25-27 August 2016 in the city of Grozny, organized by the president of the Chechen Republic Ramzan Kadyrov, addressing the Chechen interior ministry personnel … Kadyrov described the Grozny conference as having the same effect on the “unbelievers” (meaning the salafis) as a bomb exploding, given that “the most authoritative Islamic scholars proved in the course of this forum that there is no scientific basis to substantiate their pernicious ideas.”

Al Fiqh Al Akbar: An Accurate Translation

بسم الله الرحمن الرحيم


Al Fiqh Al Akbar: An Accurate Translation (Pdf)

Modern translations of Imam Abu Hanifa’s al Fiqh al Akbar have attributed anthropomorphic (claiming that Allah has a form or body) views to the Imam. Salafi’s have claimed such beliefs regarding the Imam, despite the fact his most famous work on Aqeedah (Theology) was written to refute the heretical sects that arose in his time claiming the Anthramorphism of Allah, and to clearly define the Aqeedah of Ahl al Sunnah wal Jama’ah (Islam). This Work presents an accurate translation of al Fiqh al Akbar along with a discussion on the history of Aqeedah in relation to the work.

This work can similarly be downloaded from Apple iBooks.

Imam al Ghazali on the Foundations of Aqeedah

Taken from Imam al Ghazali’s Foundations of Islamic Belief

Shining Proofs of the Foundations of the Articles of Faith (composed in Jerusalem)


We say – In the Name of the Merciful, the Compassionate Allah. Praise be to Allah who distinguished the community of the sunnah (prophetic way) with the light of certainty and favored the people of truth by guiding them to the foundation of Religion; who saved them from the errors of the unrighteous and the wickedness of the unbelievers.

It is with His Grace that He led them to follow the example of the Master of the Messengers; who directed their footsteps in the way of his honored companions and enabled them to emulate the good, early generations, so that they protected themselves with the strong cord against the dictates of reason, and (to emulate) the lives and beliefs of the ancients with the clear method, combining thereby the products of reason and the ordinances of the religion.

Furthermore they found out that mere verbal repetition of the words “There is no god except Allah; Muhammad is the Messenger of Allah” is of no avail unless they completely understand what the fundamentals of the witness involve of principle and pillars. They also have known that the two witnessing phrases, despite their brevity, contain an affirmation of the existence of Allah Himself, His Attributes, and His Deeds, as well as an affirmation of the truthfulness of the Messenger – the praise and peace be upon him – And they also knew that establishing the faith upon these pillars, which are four, each one having ten principles: The first pillar concerning the knowledge of the Essence of Allah – the High – consists of ten principles. They are:

  • The knowledge that Allah – the High – exists.
  • He is Ancient
  • He is Everlasting.
  • He is not a substance.
  • He is not a body.
  • He is not a quality of a body (accident).
  • He is not subject to a direction.
  • He is not resident in a place.
  • He is seen.
  • He is One.

The second pillar concerns the attributes of Allah: It comprises of ten principles. They are the knowledge that:

  • He is Alive.
  • He is Knowledgeable.
  • He is Powerful.
  • He is the Willer.
  • He is the Hearer.
  • He is the Seer.
  • He is the Speaker.
  • His Essence is Exalted to contain a creation (a substratum for originated properties or a locus of phenomena).
  • His Words are ancient and eternal.
  • His Knowledge is ancient and eternal as His Will.

The third pillar concerns the Deeds of Allah: it consists of ten principles:

  • The actions of mankind are created by Allah – the High.
  • They are gained by the creation.
  • They are willed by Allah – the High.
  • Allah has been Gracious by creation and invention.
  • Allah is free to impose unbearable obligations.
  • Allah is free to punish the innocent.
  • While taking into consideration that which is best is not obligatory upon Him.
  • That there is nothing obligatory except by the Religion.
  • His sending of prophets is possible (not an obligation upon Him).
  • The prophecy of our Prophet Muhammad – the praise and peace be upon him – is true being confirmed by miracles.

The fourth pillar is concerning heard verses and the prophetic quotations mentioning the unseen. And consist of ten principles:

  • The affirmation of the assembly on the Day of Recompense.
  • The accounting.
  • The questioning (of the dead by the angels) Munkar and Nakeer.
  • The punishment of the grave.
  • The balance.
  • The Bridge over Hell.
  • The creation of Paradise and Hell.
  • The ruling of the imamate (Caliphate).
  • The excellence of the Companions is in accordance with the chronological order.
  • The conditions of the imamate (caliphate). Continue reading

Aqidah an Nasafi – العقيدة النسفية

العقيدة النسفية

قال النسفي رحمه الله

قالَ أهلُ الحقّ: حقائقُ الأشياءِ ثابتةٌ، والعلمُ بها مُتَحققٌ خلافًا للسوفسطائية. وأسبابُ العلمِ للخلقِ ثلاثةٌ: الحواسُّ السليمةُ، والخبرُ الصادقُ، والعقلُ. فالحواسُّ خمسٌ: السمعُ، والبصرُ، والشمُّ، والذوقُ، واللمسُ. وبكل حاسةٍ منها يُوقف على ما وُضِعَت هي له: كالسمعِ، والذوقِ، والشمِّ. والخبرُ الصادقُ على نوعين: (أحدهُما) الخبرُ المتواترُ، وهو الخبرُ الثابتُ على ألسنةِ قومٍ لا يُتصورُ تواطؤهُم على الكَذِبِ، وهو مُوجِبٌ للعلمِ الضروريّ، كالعلمِ بالملوكِ الخاليةِ في الأزمنةِ الماضيةِ والبُلدانِ النائيةِ، (والثاني) خبرُ الرسولِ المؤيَّدِ بالمعجزةِ، وهو يُوجبُ العلمَ الاستدلاليَّ، والعلمُ الثابتُ بهِ يُضاهي العلمَ الثابتَ بالضرورةِ في التيقنِ والثباتِ. وأما العقلُ: فهو سببٌ للعلمِ أيضًا، وما ثبتَ منه بالبديهةِ فهو ضروريٌّ كالعلمِ بأنَّ كلَّ الشىءِ أعظمُ من جزئِهِ، وما ثبتَ منهُ بالاستدلالِ فهو اكتسابيٌّ.

والإلهامُ ليسَ من أسبابِ المعرفةِ بصحةِ الشىءِ عندَ أهلِ الحقِّ، والعالمُ بجميعِ أجزائِهِ مُحدَثٌ، إذ هو أعيانٌ وأعراضٌ. فالأعيانُ ما له قيامٌ بذاتِهِ، وهو إما مركبٌ وهو الجسمُ، أو غيرُ مركبٍ كالجوهرِ وهو الجزءُ الذي لا يتجزأ. والعَرَضُ ما لا يقومُ بذاتِهِ ويَحدُثُ في الأجسامِ والجواهرِ كالألوانِ، والأكوانِ، والطُّعُومِ، والروائحِ. والمحدِثُ للعالم هو الله تعالى الواحدُ القديمُ الحيُّ القادرُ العليمُ السميعُ البصيرُ الشائي المريدُ ليس بِعَرَضٍ، ولا جسمٍ، ولا جوهرٍ، ولا مُصوَّرٍ، ولا محدودٍ، ولا معدودٍ، ولا متبعِّضٍ، ولا متجزّ، ولا مُتَركّبٍ، ولا متناهٍ، ولا يُوصف بالماهيةِ، ولا بالكيفيةِ، ولا يتمكَّنُ في مكانٍ، ولا يجري عليهِ زمانٌ، ولا يُشبههُ شىءٌ، ولا يَخرُجُ عن علمِهِ وقدرتِهِ شىءٌ. Continue reading

Al-Fiqh Al-Akbar

Al-Fiqh Al-Akbar

Al-Fiqh al-akbar (by Abu Hanifah, d. 767 CE)

Translated by Hamid Algar

Professor of Persian and Islamic Studies, University of California, Berkeley
(published in the journal Al-Bayan ca. 1980)

From The Heritage of Islamic Literature

One of the most regrettable features of the contemporary Muslim situation is an anarchy and confusion in the sphere of belief that might lead one to suppose the foundations of Islam to have been so obscured that the field is open to anyone to redefine the religion. We begin with the Fiqh al-Akbar of Imam al-A’zam Abu Hanifa, may God be pleased with him, a brief but comprehensive statement of the irreducible dogmas (‘aqa’id – sing.‘aqidah) of Islam.

In the Name of God the Compassionate, the Merciful

The root of the affirmation of God’s unity, and that which is correct conviction, consists of this, that one says:

1. I believe in God, and His angels, and His books, and His messengers, and resurrection after death, and that the good and evil of destiny are from God Most High. I believe too in the accounting and the scales, hell and paradise. All the foregoing is reality.

2. God is One, not in a numerical sense, but in the sense that He has no partner – “Say: He is God, One; God the Eternally Subsistent and Besought; He begets not, nor was He begotten; and there is none like unto Him.” He resembles nothing among His creation, nor does anything among His creation resemble Him. He has been, unceasing, and He is, unceasing, with His names and attributes, both those relating to His Essence and those relating to His acts. As for those relating to His Essence, they are life, power, knowledge, speech, hearing, sight, and will. As for those relating to His acts, they are creativity, sustenance, originating and fashioning ex nihilo, making, and other active attributes.

He has been, unceasing, and He is, unceasing, with His attributes and names; neither attribute nor name was created. He has always and unceasingly been a knower, by virtue of His knowledge, and His knowledge is a pre-eternal attribute. He has always and unceasingly been powerful, by virtue of His power, and His power is a pre-eternal attribute. He has always and unceasingly been speaking by virtue of His speech and His speech is a pre-eternal attribute. He has always and unceasingly been a creator, by virtue of His creativity, and His creativity is a pre-eternal attribute. He has always and unceasingly been an agent, by virtue of His activity, and His activity is a pre-eternal attribute; the object of His activity is creation, and His activity is uncreated. His attributes existed in pre-eternity, without being created or called into existence at a particular moment. Whoever says that they are created or summoned into existence at a particular moment, or is uncertain about the attributes and doubts them, is an unbeliever in God Almighty.

3. The Qur’an is the Word of God Almighty, written on collections of leaves (masahif), preserved in men’s hearts, recited on men’s tongues, and sent down to the Prophet, upon whom be God’s peace and blessings. Our uttering of the Qur’an is created, and our recitation of the Qur’an is created, but the Qur’an itself is uncreated. Continue reading