Bismillah, we start by the name of Allah the Creator, the one that does not need anything, He has no shape or form, He does not resemble any of the creations, Allah exists without a Place. We ask Allah to raise the rank of Prophet Muhammad, his kind Al family and Companions
AlMaghrib institute is a new face of Extreme Wahhabis luring youngsters.
Warn from them and be warned from their misguidance.The student of knowledge who acquired his knowledge from the proper channels with full Isnad, will see all the clear contradictions of AlMaghrib and its members such as
Yasir Qadhi and his Wahhabi crew. Below are few quotes which shows you how this institute is %100 Wahhabi pseudo-Salafi declaring Takfeer on the Muslims and bashing the great scholars and pious Awliya' of Allah and alluring youngsters with their new evil strategies to their agenda.
Here are some of their
quotes off their forum and audio recordings:
Yasir Qadhi of AlMaghrib said:
Quote
"The issue of asking Allah '...by the rank/status/body/honor of the Prophet.' This is an innovation."
(Source: http://forums2. almaghrib. org/showthread.php?t=11291&page=4&pp=10&highlight=Ammar)
Response: Here Yasir Qadhi is implying as the wahhabis do, that Tawassul, asking Allah for things by the status of the Prophet, is bad innovation. And we know that wahhabis claim this as shirk. But little did they know that the Prophet taught the tawassul to the companions and they taught it to the people (See hadith of the blind man narrated by Tabaraniy).
If performing tawassul had been wrong or blasphemy as wahhabis claim, then the believers, i.e., the Prophet, sallallahu ^alayhi wa sallam, his Companions, and the Salaf and Khalaf of this nation would not have done it. Yet it is mentioned in the sahih hadith of the Prophet that the Prophet used to ask Allah by saying:
which means: <<O Allah, I ask You by the status of those who ask You.{1} >> Without doubt, this is tawassul. The Prophet, sallallahu ^alayhi wa sallam, used to teach this supplication (du^a') to his Companions and order them to say it. This issue was expounded upon in different books and treatises refuting Ibn ^Abdul-Wahhab.
There is a hadith related by al-Hakim that mentions after Adam ate from the tree, he performed tawassul by our Prophet, sallallahu ^alayhi wa sallam. He did that, because he saw the name of the Prophet written on the ^Arsh, Adam said:
<<O Allah, by the dignity of this son [Muhammad], forgive this father [Adam].>>It was also related by Ibn Hibban, that upon the death of Fatimah Bint Asad, may Allah raise her rank, the Prophet, sallallahu ^alayhi wa sallam, with his own honorable hands, put her in her grave and said:
<<O Allah, forgive my mother{2}, Fatimah Bint Asad, and widen her place by the status of Your Prophet and the prophets who came before me. You are the most Merciful.>>There is a hadith classified as sahih{3}, that a blind man asked the Prophet, sallallahu ^alayhi wa sallam, to make a supplication (du^a') to Allah to return his sight. The Prophet ordered him to make ablution (wudu') and pray two rak^ahs and then say:
(اللّهم إني أسألك وأتوجّه إليك بنبيك محمد نبي الرحمة
يا محمد إني أتوجه بك إلى ربي في حاجتي لتقضى لي)
"Allahumma 'inni 'as'aluka, wa 'atawajjahu ilayka, bi Nabiyina Muhammad, Nabiy ar-Rahmah, Ya Muhammad, Inni 'atawajjahu bika 'ila Rabbi, Fi Hajati ........................ Li-tuqda li"."O Allah, I ask You and direct myself to You by Your Prophet, Muhammad, the Prophet of Mercy. O Muhammad, I ask Allah by you to fulfill my need. O Allah, enable him to intercede for me."The blind man did what the Prophet taught him to do{4} and Allah brought his sight back. Moreover, as related by at-Tabaraniyy, the tawassul made by the blind man was used by the Companions and Salaf after the death of the Prophet.
^Umar Ibn al-Khattab performed the tawassul by al-^Abbas (the uncle of the Prophet), may Allah reward their deeds, when he prayed the Salah of 'Istisqa'{5} with the people. There are other proofs mentioned in the books of the Islamic scholars but we will not recount them at length here.The one who pursues the saying of the Companions and their followers will find a great deal of proof about the validity of calling the prophet by saying "O Muhammad" in his presence as well as in his absence and in his life as well as after his death. In fact, many texts include the phrase which means, "O Muhammad". Calling the name of the Prophet, sallallahu ^alayhi wa sallam, is permissible. An example is the saying of the Companion, Bilal Ibn al-Harith, may Allah reward his deeds, when he went to the grave of the Prophet. He said: "O Messenger of Allah, ask Allah to send rain to your Nation." His saying contains this format{6}.
Shaykh Muhammad Ibn Sulayman al-Kurdiyy{7} was among the authors who wrote refuting Ibn ^Abdul-Wahhab. He was Ibn ^Abdul-Wahhab's own shaykh. Among what he said is as follows:
O Ibn ^Abdul-Wahhab, I advise you, for the sake of Allah, ta^ala, to hold your tongue regarding the Muslims. If you hear from anyone who asks for help from other than Allah that one has the power to effect things without the Will of Allah, then teach him the right thing about this issue, and show him the proofs which state no one other than Allah brings things from non-existence into existence. The one who rejects that is blasphemous. You have no right to label the majority of the Muslims as blasphemers{8} while you are deviant from the majority of the Muslims. In fact, it is more reasonable to consider the one who deviates from the majority of the Muslims as a blasphemer then to consider the Muslims as a nation as blasphemers--because the deviant one has followed a path other than the path of the believers.
In Surat an-Nisa', Ayah 115, Allah said:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا ﴿١١٥﴾ This ayah means: [Whomever contends with the Messenger after the right path was exposed to him and follows other than the way of the believers, Allah will leave him to whatever he followed and put him in Hell (Jahannam)].References:
{1}Ibn Majah and others related this hadith and the-Hafidh, Ibn Hajar, deemed it a strong hadith.
{2} The Prophet called her 'my mother' out of likening her to his real mother.
{3}Sixteen hafidhs of hadith classified this hadith as sahih, including at-Tirmidhiyy, at-Tabaraniyy, al-Bayhaqiyy, as-Subkiyy, among others.
{4}It is clear in the narrations of this hadith, the blind man was not in the session of the Prophet when he did as the Prophet ordered him.
{5} Salah of 'Istisqa' refers to performing a specific prayer which includes making supplication for rain.
{6}Al-Bayhaqiyy related this hadith and classified it as Sahih.
{7} Shaykh Muhammad Ibn Sulaym al-Kurdiyy was the one who wrote al-Hashiyah on the explanation of Ibn Hajar to the text of Bafadl.
{8} It is mentioned in a hadith it is easier for the devil to trick the lonely person who is away from other Muslims.
Yasir Qadhi of AlMaghrib said:
Quote
"The issue of undertaking a journey to 'pay respects' to a grave, regardless of who is buried in that grave. This is an innovation, and as evidence we have the authentic, muttafaq alayhi hadeeth of the prohibition to travel except to the three masjids."
(Source: http://forums2. almaghrib. org/showthread.php?t=11291&page=4&pp=10&highlight=Ammar)
Response:This is another claim from the wahhabis considering it prohibited to travel to visit the Prophet's grave or Awliya'. Then would you declare as a bad innovator, the great companion Imam Abu Ayoub al-Ansariy with shirk when he visited and rubbed his face on the grave of the Prophet? Or our Master Bilal al-Habashiy who came to Madinah to visit the Prophet's grave? What about the hadith which means:
"Whoever visits my grave will earn my intercession (shafa^ah)". Narrated by Daraqutniy.
Yasir Qadhi of AlMaghrib accusing Shirk on Sufis and Asharis said: Quote"The point is that Sufis have their own understanding of tawhid, and of course they are far more prone to shirk than the Asharis (due to their exaltation of saints)."
(Source:
http://forums2. almaghrib. org/showthread.php?t=13790&page=5&pp=10&highlight=Asharis)
Response: Another attempt from AlMaghrib Wahhabi group to bash all Sufis and Asharis.
Little did the wahhabis know that the greatest scholars of Aqeedah, Hadith, language, Fiqh were the Asharis, such as the ultimate Hafidh of Hadith and the seal of Huffadh is Imam Ibn Hajar al-^Asqalaniy was As^ariy? likewise Imam an-Nawawiy, al-Bayhaqiy, al-Qurtubiy, and many many others? But we know why wahhabis use their books, yet consider them as misguided. Because there Asharis and Maturidis were the pioneers of the Ummah.
الأشاعرة لخصوا عقيدة الرسول والصحابة أغلب أهل السنة والجماعة هم أشاعرة مثل البيهقي والنووي وابن حجر العسقلاني والسبكي، يتبعون طريقة الإمام أبي الحسن الأشعري في نصرة هذا المذهبAs for Sufis, didn't Yasir Qadhi know that even Ibn Taymiah the forefather of the wahhabi cult, called the head of the sufis of his time Imam al-Junaid as the great guiding Imam??
We all know that great sufis (not fake sufi claimers like hululis), Sufis like Imam ar-Rifa^iy, Abdul Qadir al-Jilaniy and others, were great scholars who spread Islam and piety in the east and west. But we also know their extreme hatred and takfeer to the awliya' and killing mureeds and and bombing graves of these awliya' in many Islamic countries.
Yasir Qadhi of AlMaghrib said:
Quote"We affirm the attributes but do not delve into the kayfiyyah; this is NOT a denial of the kayfiyyah, but rather an acknowledgment that only Allah is aware of it. As for the people of kalaam, as you correctly quoted them, they deny the actual existence of any kayfiyyah, which of course is one more way of actually denying the existence of the attribute."
(Source: http://forums2. almaghrib. org/showthread.php?t=20443&highlight=Asharis)
Response:Here Yasir Qadhi is affirming a Kayfiyyah (manners of beings) to Allah but justifying it by saying we don't know how this kayfiyyah is. When we all know that the great scholars of the Salaf said: "We affirm the attributes WITHOUT Kayfiyyah". And Imam Malik also said: "the attribute of Istiwa' is confirmed without a kayfiyyah" and in another narration he said: "the Kayfiyyah is impossible to be attributed to Allah". Because Allah does not resemble the creations in any way. So we cannot take the attributes of "Yad", "Wajh", "^ayn" and such literally to mean bodily parts or organs, because that would be likening Allah to the creations. Rather these are attributes that befit Allah without a kayf.
The catastrophe of the Mujassimah and Mushabbihah (Like the wahhabis), is that they attribute to Allah the body and form.And this is because they take the "Mutashabih" verses, that have several meanings, literally and on their apparent meaning. For example the word "Wajhullah" they think it means literally "the face of Allah", they think that "Yad" means hand, and that "Saq" means shin, and the "^Ayn" means eye when all applied to Allah, and that's how they ended up becoming Mujassimah (blasphemers who attribute to Allah the body and form). And that's how they delude that Allah is a body sitting on the throne, and claim that he puts two feet on a chair!!! This is what wahhabis teach now a days! We seek refuge with Allah from all of this blasphemy. God can not be as they thought or imagined. He has no body or form, He exists eternally without being in a place, and as Imam Ahmad bin Hanbal said: "Whatever you imagine in your minds, Allah is not like it". Imam ash-Shafi^iy said "The Mujassim (One who attributes body to God) is blasphemer".
If they understood faith properly, they would not have dared to say such blasphemy.
Where as us, Ahlus-Sunnah, our Aqeedah creed is as all scholars unanimously agreed upon such as the great Imam Shafi^iy scholar Imam as-Subki who said:
عقيدتنا ما قرره أهل السنة والجماعة مثل المجتهد الكبير الامام السبكي في طبقات الشافعية: "وها نحن نذكر عقيدة أهل السنة فنقول: عقيدتنا أن الله قديم أزليٌّ، لا يُشْبِهُ شيئا ولا يشبهه شىء، ليس له جهة ولا مكان، ولا يجري عليه وقتٌ ولا زمان، ولا يقال له أين ولا حيث، يُرَى لا عن مقابلة ولا على مقابلة، كان ولا مكان، كوَّن المكان، ودبَّرَ الزمان، وهو الآن على ما عليه كان، هذا مذهب أهل السنة، وعقيدة مشايخ الطريق رضي الله عنهم " ا.هـ.Which means:
"And now we mention the doctrine of Ahl al-Sunnah, we say: Our belief is that God is eternal, which means He has no beginning. He does not resemble any of the creations, and nothing is like him. He is not bound to a direction or a place. Time does not lapse on Him. And it cannot be said where is He, or how is he. He will be seen (in the hereafter by the believers) NOT in a place or direction. He existed when there was no place, He created the place, and He created time, and He is now on as He was eternally (He Exists without a Place) this is the doctrine of the Sunnis, and the doctrine of Mashaikh Scholars of the straight path, may God bless them".Also our belief is according to the great Imams of Ahlus-Sunnah such as
the Egyptian Sheikh Salim al-Bishriy (1335AH) who was the Sheikh of Al-Azhar mosque who said in in the book of "Furqan al-Qur'an" (printed with al-'Asma' was-Sifat for al-Bayhaqi) in page / 74, he said:
وكذلك ما قاله الشيخ سليم البشري المصري (1335 هـ) شيخ الجامع الأزهر في فرقان القرءان (مطبوع مع كتاب الأسماء والصفات للبيهقي) وذلك صفحة/ 74 ما نصه: "إعلم أيدك الله بتوفيقه وسلك بنا وبك سواء طريقه، أن مذهب الفرقة الناجية وما عليه أجمع السنيون أن الله تعالى منزه عن مشابهة الحوادث مخالف لها في جميع سمات الحدوث، ومن ذلك تنزهه عن الجهة والمكان كما دلت على ذلك البراهين القطعية"ا.هـWhich means:
"Know, may Allah support you with His guidance, and may Allah guide us and you the way to the straight path, that the doctrine of the saved people, and the belief of all Sunnis is that Allah the exalted is clear from resembling the creations. He is clear from the characteristics of the creations, that includes clearing Allah from being in a direction or a place as proved by the absolute Islamic evidence".Also all Muslims believe according to what al-Hafidh and al-Mujtahid Imam al-Bayhaqiy (may Allah have mercy upon him) Said in his book "al-I^tiqad wal-Hidayah" (Belief and Guidance):
وما يقوله الحافظ البيهقي رحمه الله: "وفي الجملة يجب أن يُعلم أن استواء الله سبحانه وتعالى ليس باستواء اعتدال عن اعوجاج، ولا استقرار في مكان، ولا مماسة لشيء من خلقه، لكنه مستو على عرشه كما أخبر بلا كيف بلا أين، وأن إتيانه ليس بإتيان من مكان إلى مكان، وأن مجيئه ليس بحركة، وأن نزوله ليس بنقلة، وأن نفسه ليس بجسم، وأن وجهه ليس بصورة، وأن يده ليست بجارحة، وأن عينه ليست بحدقة وإنما هذه أوصاف جاء بها التوقيف فقلنا بها ونفينا عنها التكييف، فقد قال تعالى: ليس كمثله شىء ، وقال: ولم يكن له كفواً أحد، وقال: هل تعلم له سمياً ، انتهى من كتابه الاعتقاد والهداية. والله أعلمWhich means:
"In general one must know that the Istiwa' of Allah (subjugating the throne) is not sitting or standing, nor settlement or rest in a place, nor touching to something of His creations. Rather His istiwa' on the throne is as he told, without a how (Kayf - manners of beings), and without a where (place). And that His "Itian" is not moving from one place to another, and that His "Maji'" is not a movement, and His "Nuzool" is not a movement, and that His self is not a body, and that His "Wajh" is not an image, and that his "Yad" is not an organ, and that His "^Ayn" is not a pupil. Rather these are attributes that are confirmed to be attributed to Allah, and so we affirm it and we clear these attributes from resemblance to the creations "Kayfiyah". For, Allah the almighty said in al-Qur'an {Laysa Kamithlihi Shay'} which means [Absolutely Nothing Resembles Allah], and He said: {Wa Lam Yakul-Lahu Kufuwan Ahad} which means [Allah has no equal or similitude], and He said: {Hal Ta^lam Lahu Samiya} which means [Nothing is like Allah]".Likewise the the creed of Imam al-Ghazaliy who said in his book, Ihya'u ^Ulum ad-Din, said: "... places do not contain Him, nor do the directions, earth, or heavens. He is attributed with an istiwa' over al-^arsh as He said in the Qur'an--with the meaning that He willed--and not as what people may delude. It is an istiwa' which is clear of touching, resting, holding, moving and containment. Al-^arsh does not carry Him, but rather al-^arsh and those that carry al-^arsh are all carried by Allah with His Power and are subjugated to Him. He is above al-^arsh and above the heavens and above everything--in status-- an aboveness that does not give Him proximity to al-^arsh or the heavens as it does not give Him farness from earth. He is higher in status than everything: higher in status than al-^arsh and the heavens, as He is higher in status than earth and the rest of the creation."
This is the true belief of Ahlus-Sunnah, clearing Allah for being a body or image or being in a place or on a place or in a direction, because He existed eternally before the creations, and He is clear from resembling the creations.
Note:Allah does not need anything, He Exists without a place, He is NOT like the creations. Whatever you imagine, Allah is not like that.
الله لا يحتاج لشىء الله موجود بلا مكان ليس كمثله شىء ولا يشبه شىء. مهما تصورت ببالك فالله لا يشبه ذلك
For more refutations see: http://alsunna.org/Refutations
For more details, see this interesting blog with more quotes from the author who said:
"I'm a Sunni devoted to exposing the Salafi-Wahhabi, Yasir Qadhi and his team's heterodox efforts in the Muslim Matters (muslimmatters . org) blog, the Al-Maghrib Institute (almaghrib . org), and its forums (forums . almaghrib . org)"
http://sunni1.wordpress.com/al-maghrib-institute-exposed/
There's no doubt that the Mujassim (the one who attributes a body or bodily parts to Allah) is a kafir as Imam Shafi^iy said. So that's why we warn from those who compromise in the religion and are refuse to consider the Mujassim as a kafir as Jifri did.. so we ask Allah to guide us and him.
لا اختلاف بين المسلمين أن المجسم كافر كما قال الإمام الشافعي لذلك نحذر ممن يجامل في الدين ويسكت عن تكفير الكافر المجسم كالجفري والله نسأل أن يلهمه الصواب