October 10, 2011 | 1 Comment »
The brother gives the origin of the early deviations – lack of true knowledge from the earlier scholars – but then considers the later “stabs” at trying to correct the doctrinal and intellectual conflicts which arose as being “The development of classical Islamic theology”. What he’s actually describing is a spreading of acceptance of the developed deviant ideas. The original theology of the Prophet (s.a.w.s.), his companions (r.a.a) and the earliest scholars has always been available, and is still available. When he describes Al Ash’ari (r.a.a.) as moving away from Mu’tazili theology, Al Ash’ari’s failure to then seek out the scholars of his time with a sanad from the earliest scholars isn’t even raised as an issue – as though using ones own intellect to try and correct the mistakes of a known group of deviants is somehow acceptable or even logical given the continuing presence of a group upon the Truth handed down from the first generation.
The most obvious result of the Ash’ari mistakes is the enforced belief in two Qur’aans – one “created one” which we have with us, which we recite, and one uncreated one “with Allaah” (a.w.j.) of His “Eternal Speech without words or sounds”. If you are not sure what this actually means, read Ash’ari commentaries on ‘Aqeedah at Tahaawee and see how they try and get round the Imaam’s clear statements concerning the Speech of Allaah and the Qur’aan. Sheikh Nanowi’s is the most blatant misrepresentation and attempted cover-up, and it’s available on-line.
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