Rifqan Ahl as-Sunnah in Published in Hardcopy

Back in December I was contacted by one of the brothers from Dar al-Arqam Publishing in the UK about participating in a couple of translation projects they had in mind. After some thought and consultation with a few dear friends, I agreed to take part. The main project eventually ended up falling apart due to news of another publisher already working on the intended book they wanted me working on. The other smaller project, however, was still a go.

While the book is pretty old now, they had asked me for the necessary permissions to have my translation of Abdul-Muhsin al-Abbad’s second edition of Rifqan Ahl as-Sunnah bi Ahl as-Sunnah printed. They felt that it was still very relevant in our current times considering all the controversies the Salafi community is still embroiled with and that it might help with some of those affected and influenced by the exaggertionist mentality. Despite the small intended audience for the book (even though it generally applies to all of the People of the Sunnah and not just those involved in the controversies), they felt that the benefit of having it printed and distributed warranted it being done. So, after speaking with the brothers at QSSC, permission was granted and some necessary corrections and editions were made to the existing published version  (i.e., the one I posted here on my blog). It was also decided that al-Abbad’s short essay Marratan Ukhra Rifqan Ahl as-Sunnah bi Ahl as-Sunnah would be translated (again–as it was already translated by the brothers at Madeenah.com) and added as an appendix.

The book is now printed and is available at al-Hidaayah Publishing & Distribution’s online shop (link) for whoever wants to pick up a copy.

Quote … Unquote … no. 17

When the tribulation occurred, the sensible [people] were incapable of warding off the foolish [people] and the senior-ranking [people], may Allah be pleased with them, became incapable of extinguishing the tribulation and hinder its people. This is the nature of the tribulation, just as He, exalted is He, said, «And be wary of a tributation that does not exclusively strike those of you who oppress» (8:25).[*] When the tribulation occurred, no one was safe from being dirtied by it except whoever Allah safeguarded.

Shaikh of Islam Ibn Taimiyyah
Minhâj as-Sunnah an-Nabawiyyah, vol. 4, pg. 343.
(As quoted by Abul-Hasan Mustafâ bin Ismâ’îl as-Sulaimânî in ad-Difâ’ ‘an Ahl al-Ittibâ’)

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Note:
[*] [t] I.e., a tribulation that strikes everyone indiscriminately, oppressor or not.

 

The Last Will & Testament of Muqbil bin Hadi al-Wadi’i

There’s been quite a few times where Shaikh Muqbil bin Hâdî’s last will and testament has been mentioned here on my blog (usually in the comments sections to posts), especially with respect to Shaikh Abul-Hasan al-Ma’ribî. Because of this I thought it might be a good idea to post it here for whoever wants to read it and see for themselves, since the brothers at Salafi Publications (as well others who are upon their exaggerationist mentality) love to make it seem like Shaikh Muqbil was wary of some sort of potential evil Shaikh Abul-Hasan was bound to inflict upon the world. It never made any sense to me (and to many others) how someone who Shaikh Muqbil supposedly believed posed such a great danger to Islam and Salafism would be someone that he advised others to refer matters to in his last will and testament.

In any case, I had a really hard time finding that old translation online, so I decided to retranslate it myself. You guys can read it  here, if you’re interested: The Last Will & Testament of Muqbil bin Hâdî al-Wâdi’î (PDF).

In the middle of translating the will, I was finally able to find it posted on some random blog post regarding the last will and testament (al-wasiyyah) itself, quoted as an example of what one looks like (Shaikh al-Albânî’s last will and testament was another example shown in the post). The post’s author referenced Shaikh Muqbil’s Salafi Publications’s website, but searching their site, I was unable to find it at all. For whoever wants to read their translation of the will (which differs from mine in some parts), you can do so by visiting this blog. You’ll find Shaikh Muqbil’s will about two thirds down the page, followed by Shaikh al-Albânî’s last will and testament.

al-Abbad on the Summarized & Elaborated, and Single Reports

I was digging through my draft folders on my harddrive and came across this old translation I did around 10 years ago (give or take some). Since there has been some mention of the principle of correlating the summarized to the elaborated (i.e., taking a person’s summarized, general speech to mean what he’s been known to say in more explicit and elaborated speech) fairly recently (see the recent squabble between SP’s Amjad Rafiq (here) and Musa Millington (here) concerning faith, disbelief, and irja’), I thought I’d touch up and post this short little bit from Shaikh ‘Abdul-Muhsin al-‘Abbâd on the issue. He also touches on the issue of single reports (khabar al-âhâd). which along with the summarized-elaborated principle, are a couple of the things Shaikh Abul-Hasan al-Ma’ribî is accused of innovating (NB: the opinion expressed and held by Shaikh al-‘Abbâd regarding single reports is the very opinion that Shaikh Abul-Hasan holds himself).

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What Occurred Between Imams al-Bukhari & adh-Dhuhli

In his Târîkh, al-âkim Abū ‘Abdillah said al-Bukhârî arrived at Nishapur in the year 250H and stayed [there] for a period [of time] narrating to [its] residents. He said [he] heard Muhammad bin Hâmid al-Bazzâr saying [he] heard al-Hasan bin Muhammad bin Jâbir saying [he] heard Muhammad bin Yahyâ adh-Dhuhlî saying, “Go to this knowledgeable righteous man and listen to him.” He said the people went to him and took an interest in listening to him, such that the disturbance [it caused] was evident in Muhammad bin Yahyâ’s sitting. He said after that, he began speaking about him.

Hâtim bin Ahmad bin Mahmūd said he heard Muslim bin al-Hajjâj saying [that]

when Muhammad bin Ismâ’îl arrived at Nishapur I had not seen the people of Nishapur do with a ruler or a scholar what they did with him, coming to meet him from a two or three days’ journey from the town. In his sitting, Muhammad bin Yahyâ said, “Whoever wants to meet Muhammad bin Ismâ’îl tomorrow should go meet him, for I am going to meet him.” So Muhammad bin Yahyâ and the general body of Nishapur’s scholars went to meet him. He entered the town and settled at the house of the Bukhârîs. Muhammad bin Yahyâ told us, “Do not ask him anything about [Allah’s] speech, for surely, if he were to reply with contrary to what we are upon it would sow dissension between us and him and every nâsibî, râfidî, jahmî, and murji’ in Khurasân will gloat.”

He said the people streamed into Muhammad bin Ismâ’îl until the house and the terraces were filled. When it was the second or third day from the day of his arrival a man stood to him and asked him about the articulation of the Qur’an. He [replied], “Our actions are created and our articulations are from our actions.” He said differing then occurred between the people. Some of them said he said, “My articulation of the Qur’an is created,” while some of them he did not. Differing occurred between them in that until some of them stood up to others. He said the people of the house then gathered and expelled them.

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Once Again, Gentleness, O People of the Sunnah

 I’m kind of late posting about this, as the article was published almost two weeks ago. Shaikh ‘Abdul-Muhsin al-Abbad has penned a new article titled, Marrah Ukhrâ Rifqan Ahl as-Sunnah bi Ahl as-Sunnah (trans. Once Again, Gentleness, O People of the Sunnah, with the People of the Sunnah), in which he readdresses some of the issues he touched upon in his very beneficial book, Rifqan Ahl as-Sunnah bi Ahl as-Sunnah, originally written about seven or eight years ago and then republished about three or four years ago with some additions (my translation of this second edition can be found and downloaded here).

I haven’t read through the article in its entirety yet, but I thought I’d post it for my visitors who are able to read Arabic and haven’t seen it yet: Marrah Ukhra, Rifqan Ahl as-Sunnah bi Ahl as-Sunnah (PDF) by Shaikh ‘Abdul-Muhsin bin Hamad al-‘Abbad.

Abul-Hasan’s Status with Shaikh Muqbil

Shaikh Abul-Hasan as-Sulaimânî’s (i.e., al-Ma’ribî) detractors would have you believe that he was refuted by his shaikh, Shaikh Muqbil bin Hâdî al-Wâdi’î, before his death. What they usually don’t tell you is that Shaikh Muqbil had some pretty lavish praises for his student, Shaikh Abul-Hasan; some of which are scattered throughout some of his printed books (this is all in addition to the fact that Shaikh Muqbil, may Allah have mercy on him, mentioned Abul-Hasan’s name in his final will and testament as one of the two students of his that people should refer to in cases of dispute; the other being Shaikh Muhammad bin ‘Abdil-Wahhâb al-Wasâbî). Below are some of the praises Shaikh Muqbil had for his student, as mentioned and collected by Shaikh Muhammad Muhsin al-Farhânî:

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