We Can’t Answer Him So Keep Away From That Guy!!!

[ Edit: I added links to the YouTube videos mentioned in the post. Also note that MuslimVlogGuy deleted his comments to my video some time ago–good thing I got screen caps, lol. ]

Earlier this week (Monday) I received a private message on Facebook from one of my buddies telling me of some self-deluded exaggerationist wannabe vanguards of Salafism warning others to keep away from me on Twitter. Being that I don’t have a Twitter account, I had to do a bit of searching to find the tweets. Here’s the exchange that took place (on all images in this post, click to enlarge to actual size):

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Forcing Others to Take a Position

A few years ago I translated and posted an answer given by Shaikh ‘Abdullah bin Salih al-‘Ubailan regarding testing people by individuals and personalities, and imposing opinions on them, so this isn’t a new topic that I’ll be posting about. The statement from Shaikh al-‘Ubailan was very brief, however, so I thought posting this talk by my dear friend, Abu Usamah Atthahabi, would be a nice treat for the visitors to my blog. As usual with his talks, this one’s a nice one; may Allah reward and bless Abu Usamah. In any case, here you go … video’s after the break.

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Abu Taubah Responds to His Accusers

I thought I’d post this, nice short, response by Abu Taubah, which was posted only a couple days ago onto YouTube.

al-Albani On Publishing Tapes & Books by Non-Salafis

Questioner:

I work in Islamic recordings (audio tapes). I had the opportunity to ask some people of knowledge about what is connected to the responsibility for the publication of the tapes of some of those who don’t traverse the methodology of the Predecessors, they belong, for example, to some of the groups on the scene, like the group al-Ikhwan al-Muslimîn or at-Tablîgh, or the like. Some of them (i.e., the scholars) gave verdicts that I should not record or publish these tapes at all, while some others said, “From them, choose what you see contains the proper [information] and does not have explicitness in opposing the methodology of the Predecessors.” So the confusion has not left me until now. I ask Allah, mighty and majestic is He, to end this confusion with what you opine and suggest to us in this field; may Allah reward you with good.

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Liberalism and Secularism: One and the Same

This is an article a brother sent me earlier today. I thought I’d share it with you guys. To quote the brother who sent it to me, it’s an article “that every Muslim daa’ee should read and understand well.”

Liberalism and Secularism: One and the Same

By STANLEY FISH

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Dr. Marranci: Burqu’ing freedom: the danger of ‘moral civilizing’

It’s been a while since I posted any articles from Dr. Marranci (in part because, like mine, his blog’s been a bit in active due to him being busy with various other things). He’s recently put up a nice article regarding the recent global trend seen with “democratic” places banning the face veil. It’s a great read for anyone interested. Here’s a bit from the beginning of the article:

The year 2010 appears to be marked by the ‘war on burqas’ (the Switzerland minarets being an exception). While Belgium has formally moved to ban niqabs and burqas, Italy used regional laws to fine Muslim women using niqabs, and Quebec has imposed a ban for anyone wearing one to enter government places, including hospital and casualty departments (see this article for more information). The majority of European nations, such as France, are still debating the matter. Both politicians and experts recognize that the number of people who wear a face veil (click here to avoid any confusion about them as often happens) on European streets are very few, and in Belgium they are even less than fifty. It would not be so unimaginable to suggest–even starting from my own observations–that today in the west there are more Muslim women wearing miniskirts than face veils.Many have been the opinions over whether the niqab or burqa are an Islamic requirement, innovation, or just one of numerous other styles of veiling. Al-Qaradawi has suggested that niqab is neither a requirement nor an innovation. In other words,it is a style within the tradition of Muslim dress. In another post I have discussed how increasingly, Muslim women, both by non-Muslims as well as Muslims, have been reduced to the ‘material culture’ of their dress styles. In this case, I wish to observe another aspect of the ‘war on burqa’.

The reasons provided for the direct or indirect ban of the face veil are of two orders: the first, quite hypocritical, suggests that the ban is imposed because of security legislation, often ‘rediscovered’ after decades, which forbids citizens to cover their faces in public. An example of this legalistic approach is Italy, which has rediscovered fascist left-overs that impose fines and prison time for those who disguise their face in public. The second is more honest and direct. Like the case of France, the ban is justified in terms of the traditions and morals of a country. In essence, the first case is nothing other than a camouflage of the latter. I think that it is reasonable to suggest that the attempt to ban face veils should be read within the discourse of ‘values’ and ‘morals’ rather than ‘security’ and ‘legal tradition’. In other words, we are entering the realm of ‘civilizational discourse’ and ‘ideology’.

Read on … Burqu’ing freedom: the danger of ‘moral civilizing’.

The Summarized & the Elaborated

Correlating the summarized to the elaborated, referred to in Arabic as حمل المجمل على المفصل (haml al-mujmal ‘alal-mufassal, literally: taking the summarized according to the elaborated). It is one of the supposedly heretic principles that Shaikh Mustafâ bin Ismâ’îl as-Sulaimânî, commonly referred to as Abul-Hasan al-Ma’ribî, is accused of innovating and introducing into the ranks of the People of the Sunnah and Congregation. In the introduction of the rather lengthy apologetic concerning this issue that Shaikh Abul-Hasan wrote defending himself from him his attackers and accusers titled, al-Jawâb al-Akmal ‘alâ Man Ankar Haml al-Mujmal ‘alal-Mufassal, he mentions that

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