The M lik Scholars and the Ash ar Creed. SalafiManhaj 2009

Transcription

1 Studies in Contemporary Ash ar Polemics Vol.3 Shaykh, Dr Mustaph B h (hafidhahull h) THE M LIK SCHOLARS AND THE ASH AR CREED 1 The credible early Im ms who were companions of M lik were upon the aqeedah of the Salaf in terms of affirmation (of All h s Attributes), such as: AbdurRahm n bin al-q sim, 2 Abdull h bin 1 Abridged from Shaykh Mustaph B h, Ulama ul-maghrib wa Muq wamatuhum li l-bida, wa t-tawassuf wa l-qub riyyah wa l-maw sim [The Moroccan Scholars and their Resistance to Religious Innovation, Sufism, Grave-Worship and Rites] (Morocco: Jareedat us-sabeel, 1428 AH/2007 CE, First Edition), pp Shaykh, Dr Mustaph B h has also authored the following works: Ar Ibn ul-qatt n al-f s f Ilm Mustalah il-hadeeth min Khil l Kit bihi Bay n al-wahm wa l- h m (Rabat: Matba ah al-ma rif) Ith f ul-w f (Rabat: Matba ah al-ma rif) At-Tawassut Bayna M lik wa Ibn Il-Q sim fi l-mas il ilat Ikhtalaf f h min Mas il il- Mudawwanah, li-ab Ubayd al-jubayr al-m lik (Egypt: D r ud-diy ) Al-Ah deeth al-muntaqidah fi s-saheehayn, 2 vols. (Egypt: D r ud-diy ) Al-Lafth ul-mukarram bi-fadli shoor il-muharram,li-h fidh Ibn N siruddeen ad-dimishq (Abu Dhabi: D r ul-im m M lik) Al- Illah wa Ajn suh inda l-muhadditheen (Egypt: D r ud-diy ) Kal m ul-aqr n Ba duhum f Badh (Egypt: D r ud-diy ) Aqeedat ul-im m M lik as-salafiyyah (Egypt: D r ud-diy ) Tahreer ul-maq l f Muw zanat il-a m l wa Hukm Ghayri l-mukaliffeen fi l- Aqb wa l-m l, li-q d Ab T lib Aqeel bin Atiyyah al-q d at-tartoosh (d. 608 AH) along with Mar tib ul-ajz Yawm ul- Qiy mah, li-ab Abdull h al-humayd (d. 488 AH). Tanbeeh ul-q r ila Abateel Ahmad bin as-siddeeq al-ghum r Hukm ul-ghin f Madhhab il-m likiyyah Hij b ul-mara ah fi l-madhhab il-m lik, along with Hukm Mus fat ul-mara ah il-ajnabiyyah wa l- Khalwah bih fi l-madhhab il-m lik. 2 Ibn ul-qayyim stated in as-saw iq (vol.2, p.503 of the abridged version): And likewise Ibn ul-q sim, the companion of M lik clearly stated in his treatise: All h speaks with a Voice this is what he stated and then he said: m n that All h spoke to M s bin Imr n with a voice that M s heard from All h and not from anyone else. Whoever says other than this, or doubts this, has disbelieved this was transmitted by Ibn Shukr in ar-radd ala l-jahmiyyah. 1

2 Wahb and Abdul Azeez bin al-m jishoon. 3 Likewise were the students of M lik s students such as Sahn n 4 and Asbagh bin al-faraj. Likewise were those who followed M lik s madhhab such as Ab Umar ibn AbdulBarr, Ibn Ab Zayd al-qayraw n, Ab Umar at-talamank, Ab Bakr Muhammad bin Mawhab, Abdul Azeez bin Yahy al-kin n, Razayn bin Mu awiyah (author of Tajreed us-sihh h), al-aseel, Abu l-waleed bin al-fard, Ab Amru ad-d n, Makk al-qays, Ibn Ab Zamanayn and others. Adh-Dhahab stated in as-siyar (vol.17, p.557) from Ab Dharr al- Haraw : He obtained kal m and the view of Abu l-hasan from al-q d Ab Bakr bin at-tayyib and then spread that in Makkah. The Magh ribah (Moroccans) then took this from him and spread in throughout al-maghrib and al-andal s. Before that the Ulama of al-maghrib did not indulge into kal m rather they specialised in fiqh, hadeeth and Arabic linguistics and they did not indulge in intellectual rhetorical speculation. Al-Aseel was of this way, as was Abu l-waleed bin al-fard, Ab Umar at-talamank, Makk al-qays, Ab Amru ad-d n, Ab Umar bin AbdulBarr and other Ulama. As for Ab Dharr al-haraw al-m lik, even though he was well-known for inclining towards the Ash ar creed, most of the time he supported the Salaf s beliefs in many matters. Adh-Dhahab stated in as-siyar (vol.17, p.558) when mentioning the biography of Ab Dharr al-haraw : He authored a book entitled al-ib nah and stated within it: So if it is said what is the evidence that All h has a Face and Hand? (The answer is) All h says, And there will remain the Face of your Lord, Owner of Majesty and Honor. {ar-rahm n (55): 27} 3 Adh-Dhahab stated in as-siyar (vol.7, pp ) from Abdul Azeez bin al-m jishoon that he was asked about what the Jahmiyyah denied in their belief. Ibn al-m jishoon stated: To proceed: He mentioned a long chapter affirming All h s Attributes and leaving them as they have been transmitted. 4 Adh-Dhahab stated in as-siyar (vol.12, p.67) about Yahy bin Awn that he said: Sahn n and myself went to visit Ibn al-qas r while he was sick and Sahn n said: Why this worry? Ibn al-qas r said to him: death, and going to All h. Sahn n said to him: Do you not believe in the Messengers, the Resurrection, the Judgement, Paradise and the Fire? And that the best of this Ummah was Ab Bakr then Umar? And that the Qur n is All h s Speech that is Uncreated and that All h will be seen on the Day of Judgement? And that All h is above His Throne? And that the leaders should not be rebelled against with the sword even if they transgress? Ibn ul-qas r said: Ay wall hi! (Yes, by All h!) Sahn n then said to him: So die then if you should so will, die if you should so will. 2

3 And All h says, O Iblees, what prevented you from prostrating to that which I created with My hands? {S d (38): 75} So All h affirms a Face and Hand for Himself. Up to where he said: So if it is said: Do you say that All h is everywhere? It should be said in response: All h s refuge is sought! Rather All h is established above His Throne as He informed in His Book. Then Ab Dharr al-haraw stated: The Attributes of His Essence, which are and always will be descriptions of His Essence, are: Life, Knowledge, Ability, Hearing, Seeing, Speaking, Wanting, the Face, Two Hands, Two Eyes, Anger and Pleasure. This is what Ab Dharr al-haraw al-m lik stated and he stated similar in his book wherein he defends al- Ash ar. Ab Dharr al-haraw stated We have certainly clarified the deen of the Ummah and Ahl us-sunnah that these Attributes are to be taken as they have arrived without takyeef, tahdeed, tajness or tasweer. I (adh-dhahab ) say: this manhaj is the way of the Salaf as clarified by Abu l-hasan (al- Ash ar ) and his companions to submit to the texts of the Book and the Sunnah. This is what was stated by al-b qil n, Ibn Fawrak and the senior companions (of al- Ash ar s creed) up until the time of Abu l-ma l, then to the time of Shaykh Ab H mid. Difference and various views occurred and we ask All h for forgiveness. Of the most famous M lik scholars who opposed the Ash ar s was al-h fidh al-kabeer and the undisputed Im m, Ab Umar Y suf Ibn AbdulBarr and his words affirming the Attributes which the Ash ar s deny are famous. I will summarise by mentioning here just one quote from him wherein he stated (rahimahull h) in his book at-tamheed (vol.7, p.145): Ahl us-sunnah have concurred establishing the transmitted Attributes of All h in entirety as they have been mentioned in the Qur n and Sunnah, and one has to have m n in them. All h s Attributes are to be taken and accepted in a real-sense and not metaphorically or allegorically. Ahl us-sunnah do not ask how these Attributes are and do not restrict this to just a specific attribute. This is the belief that Ibn AbdulBarr relayed which is contrary to the Ash ar creed in general and in detail. All of the Ash ar s are agreed that the texts related to All h s Attributes are to be viewed metaphorically and allegorically and not to be regarded in a real-sense except for Seven Attributes. The Asha r s also falsely interpret the Attributes towards allegorical and metaphorical meanings. Some of the Ash ar s even regard taking the Attributes in a real-sense to be kufr and some of them view it as being fisq. Ibn AbdulBarr stated in J mi Bay n ul- Ilm wa Fadlihi (vol.1, p.117): Ism eel bin Abdurrahm n narrated to us: Ibr heem bin Bakr narrated to us saying: I heard Ab Abdull h Muhammad bin Ahmad bin Ish q bin Khuwayz Mind d al-misr al- 3

4 M lik state in his chapter al-ij r t (Leasing) from his book on differing: M lik said: It is not permissible to lease out books of the people of desires, innovation and astrology. He mentioned some books and said: The books of the people of desires and innovation according to our companions are the books of the people of kal m from the Mu tazilah and others he invalidated leasing or loaning out those books and then he said: and likewise the books of trying to know the future via astrology, Jinn incantations and the likes. He stated in his chapter on Shah d t when interpreting the statement of M lik that it is not permissible to accept the testimony of the people of innovation and desires that: Ahl ul- Ahw according to M lik, and all of our companions, are the people of kal m. Every Mutakallim is from the people of desires and innovation whether the person is an Ash ar or not. His testimony is not to be accepted in Islam whatsoever, (rather) he is to be boycotted and punished for his innovation and he has to be made to make tawbah. Ab Umar Y suf Ibn AbdulBarr said: Within the entire creed regarding All h s Names and Attributes there is nothing except that which has been documented in the Book of All h, authenticated from the Messenger of All h, agreed upon by the Ummah and has been transmitted from Akhb r ul-ah d. All of this has to be submitted to and accepted and not to be looked into (i.e. questioned). See Ibn AbdulBarr, J mi Bay n ul Ilm wa Fadlihi, vol.2, p.96. So contemplate how this Im m, Ibn AbdulBarr, transmitted from Ibn Khuwayzmind d al-misr al-m lik that Ahl ul-kal m are Ahl ul-bida and that the Ash ar s are included from them. Ibn AbdulBarr relayed all of this and did not reject the words of Ibn Khuwayzmind d and if he was not pleased with what Ibn Khuwayzmind d said he would have refuted it. Ibn AbdulBarr also stated in at-tamheed (vol.7, p.129): Within this is a proof that All h, Mighty and Majestic, is above the heavens over the Arsh above the seven heavens as the Jama ah say. This is of their proofs against the Mu tazilah and Jahmiyyah when they claim that All h, Mighty and Majestic, is everywhere and not over the Arsh. The proof for the accuracy of what the people of truth say is when All h says, The Most Merciful [who is] above the Throne established. {T H (20): 5} And All h say,...then He established Himself above the Throne. You have not besides Him any protector or any intercessor... 4

5 And All h says, {as-sajdah (32): 4} Then He directed Himself to the heaven while it was smoke... {Fusillat (41): 11} Ibn AbdulBarr then states in at-tamheed (vol.7, p.131): All of these verses are clear in invalidating the Mu tazilah s view and as for their claim that the verses are to be taken metaphorically and allegorically and their interpretation of istiw as being istawl then it has no meaning other than its apparent meaning in the language. In the language isteel means overpowering and none can overpower or supersede All h for He is One and Eternal. So it is true to say that it has to be taken in a real sense until the Ummah agree that the intent is metaphorical and allegorical. Istiw is well known in the Arabic language and understood, it means raised and elevated over something and being established. Thus there is no path to follow that which has been revealed to us from our Lord except upon that and All h s Speech has to be taken upon the most known and apparent way as long as this does not prevent submitting to what is obligatory to accept. If the claim of metaphor and allegory was acceptable to every claimant of it then no terms of expression would be affirmed. And All h, Mighty and Majestic, addressed the Arabs with what they could understand during the time of its address and was correct according to those listening and hearing. Istiw is well-known in the language and it is understood, for it is highness and elevation over something and being established. Ab Ubaydah said in regards to when All h says,...established. {T H (20): 5} That it means: raised and elevated above, he also said: the Arabs say: I established myself on the riding beast and I established myself over the house. Others have stated: istiw means: his youth has ended and he has become settled and established. This school of thought which interprets istiw to be istawl, which is the madhhab of most of the Ash ar s, was invalidated by Ibn AbdulBarr. Ibn AbdulBarr then said (at-tamheed, vol.7, p.134): Also from the proofs that All h, Mighty and Majestic, is above the Arsh and above the seven heavens is that all of the Muwahhiddeen, Arabs and non-arabs, are agreed that if a calamity befalls them they raise their hands toward the heavens and seek the help of their Lord, Blessed and Most High. This is so famous and well known with all that it does not need to be mentioned again...the Prophet (sallall hu alayhi wassallam) said to the slave girl whose master wanted to free her that she was a believer. The Prophet (sallall hu 5

6 alayhi wassallam) tested her by asking her where is All h? And she pointed towards the heavens, then the Prophet (sallall hu alayhi wassallam) asked her who am I? She responded: The Messenger of All h. The Prophet (sallall hu alayhi wassallam) said: Free her for indeed she is a believer. So the Messenger of All h (sallall hu alayhi wassallam) sufficed with her raising her head toward the heavens and this was enough. So Ibn AbdulBarr (rahimahull h) affirmed All h s Uluww over His creation as opposed to most of the Ash ar s, some of the Ash ar s even state believing in a direction of Uluww necessitates kufr! As you will see in my paper entitled Aq id ul-ash irah which will be completed soon insha All h. Of the famous M lik s who affirm the aqeedah of the Salaf, is Ab Umar at- Talamank (rahimahull h) 5 who stated in his book al-us l: The Muslims from Ahl us-sunnah have agreed that All h is established over His Throne with His Essence. Then he stated in the same book: Ahl us-sunnah are in agreement about All h s saying, The Most Merciful [who is] above the Throne established. {T H (20): 5} That All h s establishment over His Throne is real ( ala l-haqeeqah) and not metaphorical/allegorical (la ala l-maj z). Then he transmitted his chain of transmission back to Im m M lik who said: All h is above the heavens and His Knowledge is everywhere and then Ab Umar at-talamank stated in the book: The Muslims from Ahl us-sunnah have agreed that the meaning of All h s saying, And He is with you wherever you may be. {Al-Hadeed (57): 4} And the likes of such verses in the Qur n, is that: His Knowledge (is with you) and that All h is above the heavens with His Essence established over His Arsh how He wills. This was mentioned by Ibn Taymiyyah in his Fat w, vol.3, p.219 and Ibn ul-qayyim in his book Ijtim ul-juyoosh al-isl miyyah, p.76. Asbagh (rahimahull h) stated: All h is established over His 5 Im m al-muqr, al-muhaddith Ab Umar Ahmad bin Muhammad at-talamank (d. 429 AH/1038 CE). 6

7 Arsh and His Knowledge is in every place and His Knowledge encompasses every place. Mentioned by Ibn ul-qayyim in Ijtim ul-juy sh al-isl miyyah, p.76. Also from the M lik scholars who affirmed the aqeedah of the Salaf is Ibn Ab Zayd al-qayraw n who stated in the Muqaddimah of ar-ris lah, p.10: All h is above His Arsh with His Essence and His Knowledge is in every place. Adh-Dhahab said about him in Siyar A l m un-nubal (vol.17, p.12): I say: he was (rahimahull h) upon the way of the Salaf in Usool and was not known for kal m or ta weel. Ibn ul-qayyim stated in Ijtim ul-juyoosh, p.82 from Ibn Ab Zayd al-qayraw n : He mentioned the same as this in his book Naw dir and other books, and in his book al- Mufrad fi s-sunnah he totally affirmed Uluww and All h s istiw over His Arsh with His Essence. And then he transmitted from him lengthy speech wherein it can be witnessed that Ibn Ab Zayd al-qayraw n said: All h is above the Heavens on His Throne and not on the earth, His Knowledge is everywhere. Up to where he said: All of what we have mentioned prior is the view of Ahl us-sunnah and the people s Im ms in fiqh, hadeeth as we have clarified. These are also the views of M lik whether they are documented from his sayings or well-known from his madhhab. Also from the M lik Im ms are Ibn Ab Zamanayn Ab Abdull h Muhammad bin Abdull h al-m lik (d. 399 AH/CE). He has a book entitled Us l us-sunnah 6 in which he affirms the aqeedah of the Salaf, he states on page 88: Of the sayings of Ahl us-sunnah is that All h, Mighty and Majestic, created the Arsh and specified it with being raised up above and elevated over all that All h created. Then All h established Himself over the Arsh how He willed. Affirmation of Uluww and istiw negates the Ash ar belief from all aspects, indeed some of the Ash ar s even argue that affirmation of Uluww and istiw are principles of kufr. Abu l-q sim Abdull h bin Khalaf al-maqqar al-andal s al-m lik stated in the first volume of his book Kit b ul-ihtid li Ahl il-haq wa l-iqtid which is a summarised Sharh of Shaykh Abu l-hasan al-q sim s (rahimahull h) Sharh of the hadeeth of Nuz l: Within this hadeeth is a proof that All h is above the heavens on His Throne above the seven heavens without takyeef (delving into how? ) as Ahl ul- Ilm have stated. Then he relayed the texts which indicate this and invalidated the interpretation of istiw as being istawl, this is mentioned in Ijtim ul-juy sh al-isl miyyah, p.89. Of the later companions of M lik, who affirmed All h s istiw and explained it as being Uluww and refuted those who explain it as 6 Translator s note: See Ibn Ab Zamanayn, Usool us-sunnah (Madeenah, KSA: Maktabat al-ghurab al- Athariyyah, 1415 AH, 1 st Edn., ed. Abdull h al-bukh r ) 7

8 being isteel, is Abu l-waleed bin Rushd in al-bay n wa t-tahseel, vol.16, p Ibn ul-qayyim said in as-saw iq ul-mursalah (p.357 of the summarised version): The fourteenth side: The Jahmiyyah say that istiw is maj z (metaphorical/allegorical) yet Ahl us- Sunnah clearly say that All h is Established with His Essence over His Throne. The M lik Im ms emphasised this the most, for Im m Ab Muhammad Ibn Ab Zayd stated this position three instances in his books as can be seen mainly in ar-ris lah, then his book J mi un-naw dir and Kit b ul- d b. So whoever wants to come across this can refer to his books. Al-Q d AbdulWahh b also clearly mentioned this (All h s Uluww) and stated: All h is Established with His Essence over the Arsh. Al-Q d Ab Bakr al-b qil n also emphasised this, he was a M lik, and al-q d AbdulWahh b also relayed this from him. Abdull h al-qurtub in his book Sharh Asm ill hi l- Husn : Ab Bakr al-hadram mentioned that the following Im ms stated that All h is Established over His Throne with His Essence and over His Creation: Muhammad bin Jareer at-tabar ; Ab Muhammad bin Ab Zayd (who transmitted this belief from a group of Shuy kh of fiqh and hadeeth); al-q d AbdulWahh b, as is apparent from his book as he transmitted from al-q d Ab Bakr and Abu l-hasan al- Ash ar ; al-q d AbdulWahh b also relayed this with a text from al-q d Ab Bakr. This is also the view of al-q d Ab Bakr in Tamheed ul-aw il; the view of Ab Umar bin AbdulBarr; at-talamank and other Andalusian scholars and the view of al-khatt b in Sh ir ud-deen. Ab Bakr Muhammad bin Mawhab al-m lik stated in Sharh Ris lat Ibn Ab Zayd: (Ibn Ab Zayd) said: All h is above His Noble Arsh with His Essence this makes it evident that His Uluww over His Arsh is with All h s Essence. He is distinct from all of His creation without asking how this is, His Knowledge is in every created place, His Essence is not everywhere. Of the Magh ribah (Moroccans) who are famed for supporting the madhhab of the Salaf and opposing the madhhab of the Ash irah is Im m Ab Abdull h Muhammad bin Ahmad al- Misn w ad-dil al-f s (d AH). He authored Juhd al-maql al-q sir f Nusrat ish-shaykh Sayyidd AbdulQ dir. 7 I came across a copy of it in the General Treasury of Archives (of Morocco) and within the work he affirms the Salaf s aqeedah and refutes the Ash irah and as- Subk. Of the later Moroccan Ulama who are known for opposing the madhhab of the Ash ar s is Sult n al- Alaw Muhammad bin Abdull h and he was one of the just scholars and a number of his books have been printed while other works of his are in manuscript form. Sult n Muhammad bin Abdull h stated in Tabq ul-art b (p of the Qarawiyyeen version): I myself follow the four Im ms in matter of worship and we do not differentiate between any of them. As for matter not related to ib dah such as Nik h, tal q, selling, imprisonment, giving gifts, freeing slaves and the likes then I only follow the madhhab of 7 Which includes a copy which is in the General Archives and Treasury (no.579) and another copy which is in Qarawiyyeen, vol.2, p

9 M lik (rahimahull h) because I am M lik in my (fiqh) madhhab and Hanbal in belief. Yet I believe that in any case Im m Ahmad had the same belief of the other three Im ms and that they were all upon guidance from their Lord. 8 It was from the habit of Sult n Muhammad bin Abdull h that he would begin his books with saying: I am M lik in madhhab and Hanbal in belief. 9 He also had two chapters at the end of all of his books explaining what he meant by this. He stated in his book al-j mi as-saheeh il- As need al-mustakhraj min Sittat Mas need (p.92) 10 : Chapter Explaining My Saying in the Biography: M lik in Madhhab and Hanbal in Belief The Im ms (radi All hu anhum) all had the same one belief so I want to explain my saying I m M lik in madhhab and Hanbal in belief and clarify the intent of this so that some people will not misunderstand what I mean. I say this because Im m Ahmad, who All h made the Muslims firm due to his firmness, blocked the route to Ilm ul-kal m (theological speculative rhetoric) and stated that: the person of kal m will never ever succeed and you will not see a person reading into Ilm ul-kal m except that within his heart is a sickness. Im m Ab Abdull h boycotted al-h rith bin Asad al-muh sib al- Basr who combined between external and internal knowledge... When he died only four people prayed over him. Other Im ms also took this position on Ilm ul-kal m such as Im m ash-sh fi, Im m M lik, Im m Sufy n ath-thawr and Ahl ul-hadeeth, to the extent that Im m ash-sh fi (rahimahull h) stated: that the servant meets All h with every sin except shirk is better than meeting All h with having delved into Ilm ul-kal m! Im m ash-sh fi obligated people to not delve into Ilm ul-kal m until al- Ash ar began to use it in order to refute the Mu tazilah and their corrupt views and statements. Some M lik scholars followed al- Ash ar in this and they name al- Ash ar N sir us-sunnah and they were agreed on believing in the Book and Sunnah and not entering into Kal m. As for the Hanbal s then they denounced al- Ash ar for doing that and fired arrows of criticism at him and said to him: It is for you to be silent just as the guided Im ms of the Salaf us-s lih before were who viewed that delving into Kal m was a newly invented innovation in the deen, so within them is an example for you! Doesn t what befits you that which befitted them in being silent from entry into Kal m? May All h make us live on their religion as they lived it and let us die on what they died upon with the guidance of the Prophet, his family and his companions. 8 Al-Harakat ul-fiqhiyyah, vol.1, p For example refer to al-j mi as-saheeh al-as need (p.3) and Bughyat Dhuw il-bas ir wa l-alb b (p.82) which is a Royal manuscript (7307). 10 In manuscript form at the Royal Archives and Treasury, no

10 Then he appended a second chapter explaining that the belief of the four Im ms was one. An- N sir 11 stated in al-istiqs, vol.3, p.68: 11 Translator s note: He is Abu l- Abb s Ahmad bin Kh lid bin Muhammad bin Muhammad bin Ahmad bin Muhammad an-n sir and his lineage goes back to Abdull h bin Ja far bin Ab T lib, husband of the sister of Hasan and Husayn (radi All hu anhum). An-N sir was from a family that was known for virtue and knowledge which had migrated to the city of Sal (Salè), near Rabat in Morocco in 1220 AH/1805 CE. He was born on Saturday 22 Dhu l-hijjah 1250 AH/March 1835 CE in Sal, which at that time was a city that was known for Islamic sciences, Arab c language and the study of Islamic texts. He studied the Qur n (Warsh an N fi ) with al-hajj Muhammad Alaw as-sal w and Muhammad bin J l n al-h mid. He also studied the works of ash-sh tib, Ibn AbdulBarr, Ibn M lik and Ibn Subk with his cousin AbdusSal m bin Talhah. An-N sir studied the sciences of the Arab c language with his teacher All mah Muhammad bin Abdul Azeez as-sal w and studied a number of works on grammar, bal gh (rhetoric), logic, fiqh and usool ud-deen. He was pivotal in disseminating knowledge, conducting research and benefiting the general masses of people in Morocco, excelling in historical works. He was also concerned with socio-religious issues moreso that most scholars of the time. He was very eloquent and as a result his lessons would be full and would have an effect on those present. He was strongly influenced by the sunnah in all affairs and strongly opposed the people of innovation and refuted them, exhorting them to refer back to the Qur n and sunnah. He opposed the leaders and sects of desires who had entered into the deen that which was not from it, He also strongly safeguarded waking the Muslims from their heedlessness to the clear manhaj, (Biography by Ja far and Muhammad an-n sir, Kit b ul-istiqs li-akhb r Duwal al-maghrib al- Aqs (D r ul-bayd [Casablanca]: D r ul-kit b, 1954), vol.1, pp.14-15). From his most correct and authentic books in particular are his historical magnum opus, T rikh ul-istiqs and Ta dheem ul-minnah bi n-nasrati s-sunnah which according to Ja far and Muhammad an-n sir in their biography of him in the first volume of Kit b ul-istiqs, are filled with warning against this disease and these (false) opinions by paying attention to spreading authentic Islamic knowledge amongst the ummah and referring people to study from the books of the Salaf. He advised a number of governors in Morocco during his era on issues related to governance, economics and the deen, he thus travelled to the cities of Tanger, al- A r ish (Larache), Marr kush (Marrakech), D r ul-bayd (Casablanca), Sal (Sale), Tetw n (Tetoun), Ghum rah etc. initially he refused the posts as he thought that they would avert him from his scholastic efforts. He died on Thursday 16 Jumad Ul 1325 AH/12 October 1897 CE. He authored over thirty books (see ibid. pp.27-34) and his two main students were the jurist and author of Sal, al-hajj Tayyib Aw d and the historian Ab Abdull h Muhammad bin Ali ad-dak l as-sal w. From the titles of the works that he authored, there is nothing whatsoever that shows that he was S f and in fact the lengthy biography of him by Ja far and Muhammad an-n sir, there is no reference made whatsoever to Sufism. Furthermore, from the thirty works that he authored, none of the books have anything to do with Sufism, the contrary in fact, in the form of his books Ta dheem ul-minnah bi n-nasrati s-sunnah. There may have been some members of his extended family and clan that were S f s, but as for Abu l- Abb s there is nothing to suggest that he was. Kurt S. Vikør in his book Sufi and Scholar on the Desert Edge: Muhammad bin Ali al-sanusi and his Brotherhood (London: Hurst & Co., 1995) refers to Ahmad bin Kh lid an-n sir as being an historian and no where mentions him as being a S f, and refers to others from the N sir family as clearly being S f s. An-N sir died on 16 Jumad al-ul 1315 AH/October CE, raheemahull h. In the eighth volume of Kit b ul-istiqs fi t-tarikh al-maghrib al-aqs, a history of north-west Africa in nine volumes by an-n sir (rahimahull h) he discussed at length the da wah of Im m Muhammad ibn 10

11 AbdulWahh b. An-N sir states that Sult n Sulaym n ibn Muhammad ibn Abdull h al-alaw (who succeeded his father as king of Morocco) was given the pledge of allegiance in Fez in 1226 AH/1811 CE was thus a contemporary of the Im m and scholar Sa ud ibn Abdul Azeez ibn Muhammad ibn Saud. Sult n Sulaym n wanted to closely examine the da wah in Saudi and thus sent his son Ab Ish q Ibr heem (in 1226 AH/1811 CE) with a delegation of Moroccan scholars and notables with a letter from his father (Sulaym n). An-N sir stated: Many among those who accompanied Ibr heem during that hajj trip told us that they did not witness any deviation in Islamic Law from Im m Abdull h ibn Saud or his retinue. On the contrary, what they observed is steadfastness and care in performing the Islamic acts of worship, such as prayer, tah rah, fasting, forbidding evil and cleansing the Two Holy Sanctuaries of impure and evil practices that used to be committed therein without objection from anyone. When Abdull h ibn Sa ud met with Ibr heem he showed him the type of respect due to members of the Prophet s family. Ibn Saud sat next to Ibr heem as an acquaintance, among other things that Ibn Saud spoke about was that he asked the Moroccan delegation about this People claim that we commit deviation from the Prophet s sunnah. What part of the sunnah did you see us contradict and what did you hear about us from people before we met? Judge Ab Ish q Ibr heem az-zad g, the (Moroccan) scholar who led the discussion with the Saudi Im m said We heard that you say All h has settled on His throne in a humanly tangible manner that indicates His having a body. Abdull h Ibn Saud responded, We seek refuge in All h from this statement, we only repeat the statement of Im m M lik (rah mahull h) that Istiw 11 is known, 11 the kayfiyyah (how) is unknown, 11 asking about how it happened is an innovation and believing that istiw occurred is an obligation. Is anything wrong with this statement? the judge said No, this is also our belief. The judge then asked, We were told that you deny that the Prophet and his brothers from the Prophets, peace be upon the, are alive in their graves. When Ibn Sa ud heard the Prophet s name he raised his voice reciting the prayers and peace upon him, saying We seek refuge in All h from this idea too. We believe that he, and the rest of the Prophets, are alive in their graves, in a type of life that is above the life enjoyed by the martyrs See Shaykh Abu l- Abb s Ahmad bin Kh lid an-n sir, tahqeeq (verifying and checking) by Ja far and Muhammad an-n sir, Kit b ul-istiqs li-akhb r Duwal al-maghrib al- Aqsa (D r ul-bayd [Casablanca]: D r ul-kit b, 1954), Vol.8, pp An-N sir then commented: I believe that Sult n Sulaym n believed in this too and this is why he wrote his famous treatise in which he criticized the extreme austerity of the Sufis who lived during his time and warned against abandoning the sunnah and excessive engagement in bida (innovation). He also explained in his message the proper manner of visiting graves of righteous people and warned against excessive behaviour that commoners might commit at their vicinity as sincere advice to the Muslims, may All h increase him in goodness. Sult n Sulaym n also decided that a certain speech that emphasizes tawheed and rebukes bida be recited in all Mas jid where jumu ah is held. He also instructed S f zawiyas be closed down. See Shaykh Abu l- Abb s Ahmad bin Kh lid an-n sir, tahqeeq (verifying and checking) by Ja far and Muhammad an-n sir, Kit b ul-istiqs li-akhb r Duwal al-maghrib al- Aqsa (D r ul-bayd [Casablanca]: D r ul-kit b, 1954), Vol.8, p.123. In terms of the different prints of Kit b ul-istiqs then there is a more recent 11

12 Sult n S d Muhammad bin Abdull h (rahimahull h) used to forbid reading books of tawheed based on Kal m principles that had been published in compliance with the Ash ar madhhab. He used to encourage people to follow the madhhab of the Salaf which sufficed with beliefs extrapolated from what was apparent from the Book and Sunnah without ta weel. Al-Mushrif stated in al-hulal al-bahiyyah f Mul k id-dawlah al- Alawiyyah (p.159) 12 He also used to forbid reading books of tawheed based on Kal m principles that had been published in compliance with the Ash ar madhhab. He used to encourage people to follow the madhhab of the Salaf which sufficed with beliefs extrapolated from what was apparent from the Book and Sunnah without ta weel. Professor Ibr heem Harak t stated in at-tayar t us-siy siyah wa l-fikriyyah bi l-maghrib [Political and Ideological Trends in Morocco] p.117 of the D r ul-bayd Printing edition: From a second angle the da wah Salafiyyah emerged which was via the ruling authorities at the hand of Sult n Muhammad the Third. Professor Hasan al- Ib d stated in al-malik us-s lih (p.99 of the D r ul-bayd (Casablanca) Print): S d Muhammad bin Abdull h was not content with merely promoting his view and sufficing with that, rather he disseminated throughout the Moroccan nation attempting to rectify its aqeedah by referring back to Salaf aqeedah. He used to forbid reading books of tawheed based on Kal m principles that had been published in compliance with the Ash ar madhhab. He used to encourage people to follow the madhhab of the Salaf which sufficed with beliefs extrapolated from what was apparent from the Book and Sunnah without ta weel. For that reason he began all of his works, be they on hadeeth or fiqh with the aqeedah of Shaykh Ibn Ab Zayd al-qayraw n, as an example of the Salaf aqeedah which he was pleased with and held firm to. 13 It was stated in the text that he published for rectifying the teaching of aqeedah that it was necessary to suffice with the aqeedah of Ibn Ab Zayd al-qayraw n and that whoever wanted to annotated edition by M. Hajji, B. Boutaleb & A. Tawfiq (D r ul-bayd [Casablanca]: Mansurat Wizarat al-taqafa wa-l-ittisal, CE) in 8 volumes. The oldest edition is the 1949 CE edition which is in nine volumes. A summarized edition was also published into three volumes in 1418 AH/1997 CE again by D r ul-kit b in Casablanca and an-n sir himself published it himself in four volumes in Cairo in 1894 CE. It was translated into French by the Orientalists Grauille in 1906 CE, G.S. Colin in CE, Fumey in CE. This first edition mentioned in this footnote is available from the library at SOAS, University of London and the ninth volume discusses the Alaw dynasty in Morocco. 12 A manuscript in the General Archive Treasury, no For example refer to Bughyat Dhuw ul-bas ir wa l-alb b, p.83 a manuscript at the Royal Archive Treasury, no Also refer to his last book which is untitled which can be found within the same manuscript collection, p.147 of the book. 12

13 study Ilm ul-kal m should do that in his home and not in any Masjid. Professor Ahmad al- Umr n stated in al-harakat ul-fiqhiyyah [The Fiqh Movement], vol.1, p.312 distributed by the Moroccan Ministry of Awq f: He was the first Alaw king, indeed the first Moroccan king, after the fall of the Muwahhid State to call for a return to the Salaf aqeedah which the Moroccans had become convinced of since the Islamic conquest to the end of the Mur biteen epoch. This was in opposition to the creedal trend which the Muwahhiddeen emphasised which was the Ash ar aqeedah. Also of the later Moroccan Ulama who knew the belief in the Salaf s creed and rebuked those beliefs which opposed it was al- All mah, al-faqeeh Abdull h bin Idrees as-san s al-f s (d AH). AbdulHafeedh al-f s stated in Riy dh ul-jannah (vol.2, p.81) in his biography of as- San s al-f s : Resident of Tangier today is al- lim, al- All mah, al-muhaddith al-athar as-salaf and the long living traveller, Ab S lim. Then AbdulHafeedh al-f s stated (vol.2, p.82): He is Salaf in aqeedah and Athar in his madhhab and goes with what is apparent from the Book and Sunnah and rejects all other views and self-deduced subsidiary branches. He cautions against taqleed, makes apparent his madhhab, is well established on it and calls to it. He openly states his position in front of the rulers and he does not fear those in authority. He is stern in his arguments with those Ulama who are stuck in their ways, the people of innovation and the lying S f s. He never stopped doing this even with their huge enmity for him and this enmity was from the sweetness of acting according to what is apparent from the Book and Sunnah. AbdulHafeedh al-f s also said (vol.2, pp.84-85) after mentioning that Abdull h as-san s attended a gathering with Sult n Mawlay al-hasan: All of the notable Ulama in Fez attended the gathering such as our Shaykh, al- All mah al- Muhaqqiq Abu l- Abb s Ahmad bin at-t lib bin Sawdah and our Shaykh, al- All mah al- H fidh Ab S lim Abdull h al-k mil al-imr n al-hasan. Abdull h as-san s proclaimed within that gathering what he had taken from his notable scholars of the East in terms of the emphasis on returning back to the Book and Sunnah and acting according to them without analogies, views, and self-extrapolated subsidiary branches. He also rejected ta weel of the verses and ah deeth in regards to All h s Attributes and the Mutash bih t, and emphasised that they should remain interpreted upon the apparent meaning as they have been transmitted. The intent of these verses refers back to All h while belief in exaltation of All h as the Ummah s Salaf did. 13

14 There was therefore a major difference between him and those other Ulama due to his stance and they debated each other within the Sult n s gathering. They accused Abdullah as-san s of I tiz l, of adhering to the madhhab of people of bida and ahw and of rejecting wil yah and miracles. Some of these scholars wrote books against him which were full of abuse and foolery devoid of manners along with accusing him of I tiz l, they transmitted statements regarding the Mu tazilah and Khaw rij and applied such statements which were far from justice to him and in regards to Im m Ibn Hazm and Shaykh ul-isl m Ibn Taymiyyah (rahimahumull h). Yet Mawlay al-hasan was not a biased partisan and was not one to listen to all that he heard, so he listened to all sides. This was maybe something that he secretly wanted so that each side would manifest their knowledge and the correct one would be apparent from the falsifier and the ignoramus from the scholar. AbdulHafeedh al-f s also stated (vol.2, p.95): I remained with him for the period of his residency in Fez and I established a connection between myself and him. He held me in a good position when he saw my striving to listen to hadeeth and the narrations. Due to this contact it was possible for me to verify all that what had been ascribed to him such as the claim of I tiz l, bida and desires. I found that he was totally distinct from the Mu tazilah in all matters and he is free from all that has been ascribed to him in that regard, rather his aqeedah is sound. As for what he opposed those Fuqah in, in terms of emphasising a return to the Book and Sunnah and rebuking ta weel of the verses related to All h s Attributes- then he was not the first person to start this and was not the only person to pay particular attention to this. Rather this was the madhhab of the Salaf us-s lih from the Companions, T bi een and Mujtahid Im ms and of those guided people after them. As for the accusation made against him that he rejects wil yah and karam t then All h s refuge is sought that such a thing would emanate from him. Rather he rejected their false actions and he used to reject those claimants to Wil yah who used tasawwuf as a means and rope to catch people s wealth falsely and fraudulently claiming that they have a lofty status. They also claimed that such actions will suffice them from the burdens of worship and the reins of the Sharee ah. Al- All mah Ab Ja far an-nateef stated about him in Nadhr ul-aky s (p.6 of the manuscript): He was (rahimahull h) Salaf in his madhhab. Shaykh AbdulHafeedh al-f s in his book al- y t ul-bayyin t f Sharh wa Takhreej il-ah deeth al- Musalsil t (p.15) supported the aqeedah of the Salaf with lengthy speech and concluded that affirming All h s Attributes on their apparent meaning is the madhhab of the Salaf and this is the ijm of the Ulama. He also emphasised that affirmation of All h s Attributes based on their apparent meaning does not necessitate tajseem and tashbeeh as the Mu awwilah (those who make ta weel) claim. Then he mentioned lengthy speech in regards to the people of Morocco being 14

15 upon the Salaf s creed as is found in Im m Ibn Ab Zayd al-qayraw n s aqeedah. The situation remained in this way until Muhammad bin Tumart emerged, he was then given the title al- Mahd in the year 600 AH and he supported Ash ar beliefs. After this the Ulama after the Muwahhideen compared the two madhhabs and then chose the Ash ar madhhab. Up to where he said: The situation continued like this up to this century wherein the works of the Salaf have been made widespread also along with independent thought and the leaders of religious rectification from the later generations and also due to the people of the era using the printing press in abundance. This has also been due to the people of al-maghrib (the Western Islamic lands, i.e. North Africa) mixing with the people from the Eastern Islamic lands which has been made easy by land and sea transportation. So with this, a blessed religious revival emerged as did independent thinking along with most of the Islamic kingdoms being influenced by religious rectification. In this environment, Morocco took its fortune and today there are a group of Ulama who are well established on the madhhab of the Salaf, aiding it and calling to it within their books and lessons Shaykh AbdulHafeedh al-f s stated towards the end of his book al- y t ul-bayyin t (pp ): We mentioned in the section on the Salaf s history in regards to beliefs in Morocco that the Muwahhideen forced people by the sword to take the madhhab of the Mu awwilah and after their Empire fell the people returned back to the madhhab of the Salaf. The Ulama then began to have two views on creed and the condition continued in this way throughout this century and we nearly forgot to mention that Im m Ab Abdull h Muhammad bin Ahmad al-misn w ad-dil al-f s (d AH/1724 CE) who was one of the Ulama of the 11 th and 12 centuries (AH), who supported the madhhab of the Salaf and authored his book Juhd al-maql al-q sir f Nusrat ish-shaykh Sayyidd AbdulQ dir. 14 This was due to people defaming his Hanbal creed and following what had been stated about him and Shaykh ul-isl m Ibn Taymiyyah, and al-misn w supported them both. When the great Sult n Ab Abdull h Muhammad bin Abdull h bin Ism eel al- Alaw assumed the Throne of Morocco at the turn of the thirteenth Islamic century, he supported the madhhab of the Salaf. He mentioned in the beginning of his book al-fath h t al-kubr that he was M lik in his fiqh madhhab and Hanbal in his aqeedah and he would begin his books with the aqeedah of the Ris lah (of Ibn Ab Zayd) because it was upon the madhhab of the Salaf. At the end of his books he would append two chapters explain his statement that he was M lik in his fiqh madhhab and Hanbal in his aqeedah. He supported the madhhab of the Salaf and always proclaimed this within his writings and academic sessions. Abu l-q sim az-ziy n transmitted that Sult n Muhammad used to strongly criticise Ibn Bat tah s Rihlah and criticised his aqeedah and 14 Mentioned prior 15

16 falsification in regards to what he mentioned in his Rihlah about Shaykh ul-isl m Ibn Taymiyyah one day mentioning the hadeeth of Nuzool and then descending from the minbar saying: like my nuzool like this (i.e. allegedly making tamtheel and tashbeeh). He freed Ibn Taymiyyah from the aqeedah of tajseem and emphasised that Ibn Bat tah already believed this about Ibn Taymiyyah and thus wanted to make this apparent by ascribing this event to Ibn Taymiyyah. 15 When the Khil fah passed on to Sult n Muhammad s son Abu r-rab Sulaym n he in turn traversed the same manhaj as his father and there was some correspondence between him and Prince Sa d, the supporter of the Wahh b -Hanbal madhhab, when Hij z was conquered and purified from the innovations which were present there. Sult n Sulaym n sent a friendly delegation of his sons and some Moroccan Ulama. They presented some poetry to Prince Sa d which was read by the poet al- All mah al-muhaddith as-s f al-ad b Abu l-fardh Hamd n bin al-hajj. In it he praised them for their Sunn Salaf aqeedah and did not stop there rather he denounced the Sufism and innovation that had entered the Zaw y even though he was a N sir in his S f tareeqah. Sult n Sulaym n ordered that the pilgrimages of the innovators and sinners be ended and he wrote his famous treatise which he instructed all of the Khutab to read from the Man bir, and he guided the people to follow the Sunan and stay away from innovation. And if not for the resistance and opposition of the Z wiy Shaykhs of his time and their dissemination of tribulation throughout Morocco, along with the consolidation of his relatives and others, and the Sult n s preoccupation with all this if not for all of that then his da wah for rectification would have spread throughout Morocco, yet due to their presence the wind of change disappeared and with his death ideas for rectification and the madhhab of the Salaf died. When our Shaykh, Ab S lim Abdull h bin Idrees as-san s, made Hajj he returned to Morocco with what he had obtained via meeting Ahl ul-hadeeth wa l-athar such as Muhammad Nadheer Husayn al-hind, the famous Muhaddith and Athar, and others. A delegation of scholars went to Sult n al-hasan the First (rahimahull h) and he brought Shaykh Abdull h close him and instructed him to attend the hadeeth gathering. Shaykh Abdull h in his gathering with him proclaimed the obligation of returning to the Book and the Sunnah and to reject all other views and analogies. Shaykh Abdull h as-san s also supported the madhhab of the Salaf in beliefs and the dispute between him and those other scholars present intensified within that gathering in which each side was supporting his own madhhab and creed. However, Sult n Hasan did not just act upon what those other scholars said about him, like for example their claim that he was Mu tazil, Kh rij and an innovator, rather in reality the Sult n supported Shaykh Abdull h as-san s and gave him gifts more so than he would award the others. Due to the Sult n bestowing assistance to 15 Translator s note: In any case Ibn Bat tah was famed for exaggeration and in some instances blatant falsification of some of the things he claimed to have seen in his travels. He is thus criticised in historiography for many aspects of his Rihlah which he could not have possibly witnessed with his own eyes. 16

17 Shaykh Abdull h he remained upon his madhhab throughout his life and it was spread throughout Morocco, and many took it from him up until he died, may All h have mercy on him. This is how the madhhab of the Salaf spread throughout Morocco and today it is widespread by virtue of those who emphasised it and supported it with authentic evidences and it will become more manifest. He viewed the madhhab of the Salaf in regards to All h s Attributes to be the most accurate and that making ta weel of the Attribute of the Foot to be weak, he stated in al- y t ul-bayyin t (p. 173): It is not hidden from anyone that such an interpretation (of the Attribute via ta weel) is putting oneself before All h and His Messenger and is also heedlessness to the status of the Prophet (sallall hu alayhi wassallam) and his family. So with his eloquence, exposition and guidance for the Ummah in expounding the message it is not possible that his speech can be understood in a way other than what was apparent, or that he would address the Ummah with words which would make them fall into tashbeeh. All h did not send him (sallall hu alayhi wassallam) except to establish tawheed and guide humans away from shirk. Then he said: If the matter was how as has been mentioned then there is no need to make ta weel of any of the Mutash bih t relayed in the Qur n and authentic Sunnah. Rather they are to be believed in as they have arrived and the knowledge of the intent (and the how ) is deferred to All h. 17

18 TRANSLATOR S APPENDIX The famous Muslim historian al-maqr z stated in his monumental work Khutat: The madhdhab of Abu l-hasan al- Ash ar spread in Ir q from around 380 AH and from there spread to Sh m. When the victorious king Sal huddeen Y suf bin Ayy b took control over Egypt, his main judge Sadruddeen AbdulMalik bin s bin Darb s al-m r n and himself were adherents to this school of thought. The madhdhab was also spread by the just ruler N ruddeen Mahmood bin Zink in Damascus. Sal huddeen memorised a text authored by Qutbuddeen Abu l-ma l Mas ood bin Muhammad bin Mas ood an-naysab r and this ( Ash ar ) text was then studied and memorised by Sal huddeen s offspring. This gave prominence and status to the madhdhab (attributed) to al- Ash ar and was taken on board by the people during their rule. 16 This was continued by all of the successive rulers from Ban Ayy b (the Ayyubids) and then during the rule of the Turkish kings (Mamluks). Ab Abdull h Muhammad bin Tumart, one of the rulers of al-maghrib (Morocco), agreed with this ( Ash ar ) trend when he travelled to al- Ir q. He took the Ash ar madhdhab on board via Ab H mid al-ghaz l and when Ibn Tumart returned to al-maghrib he caused a clash 17 and began to teach the people of the land the Ash ar madhdhab and instituted it for the people. When he died AbdulMumin bin Al al-m s succeeded him and was referred to as the leader of the believers, him and his sons seized control of Morocco and were named the Muwahhidd n ( the montheists ). This is how the Muwahhid n state came to fruition in Morocco and they shed the blood of all who opposed the aqeedah laid down by Ibn Tumart, who they viewed as being the infallible Mahd. 18 Look how many were killed during that the numbers of which can only be enumerated by All h, Mighty and Majestic, this is well known within the history books. This was the reason for the spread of the madhdhab (attributed to) al- Ash ar and how it spread within the Islamic lands. This is to the extent that all other madh hib (of Sunn aqeedah) have been forgotten and people are ignorant of if to the extent that today there exists no other madhdhab (of Sunn aqeedah) contrary to it! Except for the madhdhab of the Hanbal s who follow Im m Ab Abdull h Ahmad bin Muhammad bin Hanbal (radi All hu anhu), for they were upon the way of the Salaf and did not view that any form of figurative interpretation be made about All h s Attributes. So after seven hundred years after 16 Furthermore, the Ash ar in Egypt during that time were active against the Fatimiyyah Raw fid who were ruling over Egypt, as a result the institution of a formal creed was a move to quell the development of the Raw fid within Egypt and Sh m. The Fatimid-Shi a built al-azhar University and when Sal huddeen defeated the Fatimids their teachings were replaced with what the Ash ar s there had codified. 17 Ibn Tumart, after debating with the scholars of Fez, was deemed to be a radical and was thus imprisoned for his beliefs and views at the bequest of the Mur bit (Almoravid) ruler at the time Ali bin Y suf. 18 Ibn Tumart actually declared himself to be a descendent of the Prophet (sallall hu alayhi wassallam) and the Mahd while he was promoting the Asharite creed in Morocco and North Africa and rebelling against the Murabitoon Muslim leaders! 18