Are the Salafis Ahlul Bidah or Ahlus Sunnah?

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The answer is as clear as daylight to even a Jaahil (ignoramus) who has the slightest bit of sincerity
and is aware of just a few of the perverted beliefs of the scholars whom ALL Salafis take as Imams
since it is the leaders of a group who actually define a group. This brief article will expose a
number of these abominable beliefs, and in doing so provide just a glimpse into the catastrophic
consequences of the Salafi methodology, in both Aqeedah and Fiqh, which have caused even their
most knowledgeable scholars to fall into Kufr and Shirk.

Before proceeding, it is worth reminding that the Salaf-us-Saliheen, whom many deceptively claim
to follow, did not recognise any such stupid unity slogan as trumpeted by modernists of all
breeds today. The slightest deviation from the Haqq was abominable to the Salaf-us-Saliheen. In
their eyes there was no such creature as a good deviant or a moderate deviant. Deviation has no
moderation. One persons stupid idea of moderate is another stupid persons idea of extremism
and vice versa. Furthermore, those who pipe the stupid unity slogan are extremely selective
with the type of deviants they are willing to consort with. While they will regard as deviants other
sects who differ with them significantly, they will suddenly bury their heads in the sand, and resort
to farfetched taweel (baseless interpretation) to explain away the perverted beliefs that will be
shown below.

Those who hold a softspot for a particular salafi breed of their inclination, will of course find the
contents of this article extremely difficult to digest, since the Salaf-us-Saliheen have made explicitly
clear that such a softspot is in fact Nifaaq an abominable type of hypocrisy lurking only in
darkened hearts. A future article will expound in more detail regarding this extreme attitude
towards deviations held by the Salaf-us-Saliheen who would regard the danger posed to the
Ummah by deviant sects to be worse than that of the Kuffaar, and who would adhere firmly and
unwaveringly to the teaching of Rasulullah (sallallahu alayhi wasallam) that honouring a deviant

aids in the destruction of the Deen and causes the Arsh to shudder.

In fact, the Zulm (oppression) of the Kuffaar upon this Ummah is merely a punishment by Allah
(azza wa jal) for our flagrant tolerance for such deviations. as indicated by numerous Aayaat of the
Quran and Ahadith,

CONSENSUS (IJMA) OF ALL SALAFIS ON AQEEDAH METHODOLOGY OF IBN TAYMIYYAH

Despite each one of the innumerable number of salafi sects that have mushroomed thus far
within record time a natural consequence of abandonment of rigid taqleed of the 4 madh-habs
claiming to have arrived at the correct interpretation of Quran and Sunnah, there are very few
matters on which all the salafi sects agree on. However, every single salafi breed, even those who
are in desperate denial regarding their status as salafis, agree and follow the methodology of
Aqeedah expounded by Ibn Taymiyyah, particularly in respect to the extremely literal
interpretation of the Sifaat of Allah (azza wa jal).

Hence, we will limit ourselves below mainly to the beliefs of Kufr and Shirk held by Ibn Taymiyyah
regarding Allah (azza wa jal). These abominable beliefs expose adequately the catastrophic
consequences of the Salafi methodology. The fact a person of Ibn Taymiyyahs vastness of
knowledge and we have no qualms in claiming that he possessed more knowledge than the
combined knowledge of all the self-appointed salafi mujtahids today can fall so tragically into
beliefs of clear kufr and shirk, is a manifest proof for the danger of adopting even the slightest
independence from rigid and complete taqleed of the accepted madh-habs of fiqh and aqeedah
the danger being infinitely multiplied for everyone today, who all possess far lesser knowledge
than Ibn Taymiyyah.
To re-emphasize this last point, the purpose here is less to do with the person of Ibn Taymiyyah
than it is to do with the absolutely catastrophic consequences of the Salafi methodology in both
Fiqh and Aqeedah, which manifested itself so vividly in someone as knowledgeable as Ibn
Taymiyyah, and whose poisonously corrupt teachings are now being rabidly propagated
worldwide by all sects of salafism today.

ONE OF THE GREATEST BOOKS OF AQEEDAH ACCORDING TO SALAFIS

Ibn Taymiyyah and Ibnul Qayyim took their deviant Aqeedah methodology from Uthman ibn Said
ad-Darimi, whose book, an-Naqdh, is recognised by the leading Imams of all salafis as one of the
greatest books on Aqeedah.

Ibnul Qayyim explicitly states in the quote below, his own and Ibn Taymiyyahs approval and
acceptance of what he describes as, one of the greatest books ever written about the Sunnah,
and one which Ibn Taymiyyah would recommend to the extreme and extol greatly:

Al-Naqd al Bishr al-Mursi and al-Radd al-Jahmiyah [two books by Uthman ibn Said alDrimi] are among the greatest books ever written about the sunnah [that is, belief] and
the most beneficial and it behooves every student of the sunnah who desires to learn what
the Companions and Followers and the imams used to believe to read his two books.
Shaikh al-Islam Ibn Taimiyah, may Allah show him mercy, used to recommend this book in
the extreme, and he used to extol it greatly. In these two books tauheed and the names
and attributes are discussed according to rational proofs and transmitted texts in a way
that is not to be found in other than them. [Ijtima al-Juyoosh al-Islaamiyah]

,
.
.

NOTE: Uthman ibn Said al-Darimi (Abu Saiid) is not to be confused with another al-Drimi, the
famous author of the Sunan. The book an-Naqdh, one of the greatest books of Aqeedah for the
Salafis, was written in refutation of the famous Mutazalite, Bishr ibn Ghiyth al-Mursi (218 /833;
Baghdad). The two represent opposite extremes: the anthropomorphists who went to such
extremes that they affirmed physical attributes to Allah (azza wa jal), and their opposite

counterparts who went to such extremes that they denied real attributes of Allah (azza wa jal).

Itll be interesting to observe how those who are quickest to judge others on the Zaahir (the
apparent meaning), opposing any taweel whatsoever to exonerate any opponent, will now
desperately resort to the most uniquely far-fetched taweel of the completely innovated and
depraved Kalaam and beliefs below, approved by their leading Imams:

Allah Possesses Limits and Restriction,

Otherwise He is Nothing!!!
In refutation of the assertion that Allah (azza wa jal) is beyond possessing a limit (Hadd), restriction
(Ghayah), or end (Nihayah), Abu Said (al-Darimi) states:

The opponent also claimed that Allah does not possess a Hadd (limit), Ghayah (restriction), or
Nihayah (end). He said: And this is the basis upon which Jahm (ibn Safwan) built his misguidance
and derived all of his errors. It has not reached us that anyone besides Jahm in the world preceded
him with it. Someone who was discussing this with him (Jahm) said to him: I have come to know
your intent oh non-Arab. You intend that Allah is nothing, because all of the creation have known
that there is nothing that is called a thing except that it has a Hadd (limit), a Ghayah (restriction)
and an attribute, and that what has no limit, restriction or attribute is nothingness. So that which is
a thing must necessarily be described with attributes. Nothingness is described with no limit or
restriction. Your statement: He has no limit means that He is nothing.

Abu Said (al-Darimi) states:

Allah Taala has a limit that no one knows but Him and it is not allowed for anyone to imagine a
limit to His limit in himself, however, he is to believe in the limit and relegate the knolwedge of that
to Allah. His place (Makan) also has a limit and He is upon His Arsh above the seven heavens- so
these are two limits.

 . . :
: . .
. .

. . . : .
. . .

Elsewhere in his refutation of al-Mureesi he re-iterates this claim:

The Muslims and unbelievers are agreed that Allah is in the sky and they attributed that limit to
Him.

Whoever Does Not Profess That (The

Belief in Allahs Limits) Has Disbelieved
(Kufr) in The Revelation and Denied The
Verses of Allah. !!!
In his Muwaafaqah, vol. 2, p. 29, Ibn Taimiyyah states that whoever does not profess that Allah
(azza wa jal) has a limit has disbelieved in revelation and denied the verses of Allah:

Allah, exalted is He, has a limit which nobody but Him knows. It is not permitted for anybody to
imagine himself a demarcation to his limit, and rather he must believe in it and consign the
knowledge of it to Allah. Allahs place also has a limit, namely [His place] on the Throne above His
heavens; so that means two limits.[Here he cited a number of texts from the Quran which in his
opinion show that Allah has a physical limit then he says:] This and what is like it are proofs that all
show that [Allah has a] limit and whoever does not profess that has disbelieved in the revelation

and denied the verses of Allah.

Valid Salafi Ikhtilaaf Allah Has

Different Number of Limits!!!
In a lengthy discussion involving salafi kalaam, Ibn Taymiyyah refutes Qadi Abi Yalas contention
that Allah (azza wa jal) has only one limit and that limit exists from only below Him (azza wa jal).
Ibn Taymiyyah proves using some depraved kalaam that limiting Allah (azza wa jal) to just one
limit is incorrect and that He (azza wa jal) must have more limits from other sides too:

(
)

(
)

As for what Qadi said of affirming limit (hadd) from the direction of Arsh only (faqat)it is the
view of a group of the people that affirm (the attributes), and the majority hold the contrary view
and that is correct.

Ibn Taymiyyah then argues that the fact the limit (hadd) of Allah is not known (as mentioned in a
statement supposedly attributed to Imam Ahmad) shows that the limit is not limited to the
direction of Arsh, as that is known to us hence there are limits in the other directions which we
do not know!

If Allah Wills, He May Settle/Rest/Sit on

the Back of A Mosquito!!!
al-Darimi states:

Verily, Allah is greater than all things and bigger than all creation, and the throne is not carrying
Him by [its] glory and strength, nor are the carriers of the throne carrying it by their strength, nor
could they bear His throne; but they carried it by His power. It has reached us that when they
carried the throne, and above it was the Almighty, in His glory and His splendor, they became
weak from carrying it, and they became lowly, and knelt down on their knees, until they were
taught to read: There is no power, nor might, except with Allah. Then, they bore it by the power of
Allah and His will. And if it were not for that, the throne would not be able to bear Him (i.e. Allah),
nor the carriers [of the throne], nor the heavens, nor the earth, nor those in them.

Had He willed, He would have settled on the back of a mosquito, so it would bear Him, by His
power and the subtlety of His Lordship. Thus, what of the great throne, that is bigger than the
heavens and the earth? And how do you deny, O vain one, that His throne bears Him, when the
throne is bigger than the seven heavens and the seven earths? And had the throne been in the
heavens and the earth, they would not have contained it, but it is above the seventh heaven. So
how can you deny this, when you claim that Allah is in the earth in all its places, yet the earth is
less than the throne in greatness and vastness. So how is it that the earth bears Him according to
your claim, but the throne which is greater and more vast than it does not?

Ibn Taimiyyah, approvingly quoting his Imam in Aqeedah, declared in two different places in his
Bayaan Talbees al-Jahmiyyah:

If He wanted He could board/get on the back of a mosquito and it would hold Him up/carry Him
by His power and the gracefulness of His Lordship; so what about a great throne greater than the
seven heavens and the seven earths?

By using the same rational justification and reasoning employed above, a person can just as
reasonably claim that Allahs power is such that He is actually able to descend (nuzool) onto the
surface of the Earth, jog (harwala) to the nearest mosquito, sit or mount (juloos or istaqarra)
upon the back of the mosquito, and move (harakat) towards the Kabah Sharif.

Attaching the typical disclaimers such as, without kayf (how), In a manner that befits Him,
unlike creation, to beliefs such as those mentioned above, does not alter their Kufr
anthropomorphic nature.
Todays Mujassimahs (salafis) merely parrot the kufr tajseemi literalism of their Imams in Aqeedah.
For example, the prominent Salafi Shaykh, al-Uthaymeen, quotes Ibnul Qayyim who cites what
appears to be a narration that is non-existent (i.e. a fabricated attribution) in Imam Ahmads
Musnad, to support their kufr belief that Allah (azza wa jal) physically sits on his creation:

)) ( : 4/1303
... :(1
.

With respect to the sitting, Ibn al-Qayyim has reported in As-Sawaaiq 1303/4 from Kharijah bin
Musab with respect to the saying of Allah the Exalted :The ayah: Ar-Rahmanu Alal Arshi Istawa,
How can the Istawa (ascension) be anything other than sitting (juloos)? and the mention of sitting
has been reported in the Hadeeth from Imam Ahmad from Ibn Abbas, may Allah be pleased with
them both, in a Marfu fashion. And Allah Knows best. [Majmu Fatawa (vol. 1, no. 57)]

Those at the Top of Skyscrapers Are

Closest to Allah (azza wa jal)!!!
Perhaps the following tenet of Aqeedah expounded below by al-Darimi, is the reason why todays
Najdis are vociferously competing with each other in building the tallest skyscrapers:
Al-Darimi states:

He [al-Mursi] said: Dont you see that you cannot say that whoever went up on a mountain is
closer to Allah. It should be said to this objector who claims that about which he has no
knowledge: Who told you that the top of the mountain is not nearer to Allah than the bottom of it?
Because those who believe that Allah is above His Throne and above His skies know for certain
that the top of the mountain is closer to the sky than the bottom of it and that the seventh sky is
closer to the Throne of Allah than the sixth, and that the sixth is closer to it than the fifth and so on
down to the earth. Similarly, Ishq ibn Ibrahm al-Hanzali [ibn Rahaweh (d. 238)] reported that Ibn
al-Mubrak said: The top of the minaret is closer to Allah than the bottom of it. Ibn al-Mubrak
told the truth for whatever is closer to the sky is closer to Allah. Notwithstanding, Allah is close to
all His creation the near and the far and He is not far away from anything in His creation. Yet some
of His creation is closer to Him than other as we explained about the skies and the earth. Likewise,
with His angels, for the bearers of the Throne are closer to Him than all the [other] angels that are
in the seventh sky.

Allahs Chair is So Vast That After Sitting

Down Upon It, Only a Space of Four
Fingers Remain !!!
al-Darimi states:

Verily, His chair can hold the skies and the earth, and verily He sits down on it and there is no
space left over in it except the space of four fingers, and he extended his four fingers.

Allah is Above the Throne in the Same

Way as a Person Who Sits on a Chair is
Above the Chair!!!
Ibn Taimiyyahs Bayaan Talbees al-Jahmiyyah:

Al-arsh / the throne in Arabic is a seat with respect to what is above it and like a ceiling with
respect to what is below it, so since the Quran has referred to Allah a throne and that [throne] is
[presumably] not like a ceiling to Him it is known that it must be with respect to Him as a seat is to
others and that means that He must be above the Throne.

He (Allah azza wa jal) is a Body and Has

a Direction. !!!
In his Bayaan Talbees al-Jahamiyyah, Ibn Taimiyyah using his own twisted version of Kalaam,
states:

Thus it is known that we cannot affirm the vision [of Allah in the hereafter] which the Lawgiver
has told us about while we deny what they say about Him being a body; rather, affirming the
vision requires that He is a body and has a direction. So it is clear that whoever tries to combine
these two [positions; namely, affirming the vision and denying that He is a body and has a
direction] is refusing to accept both rational and phenomenal proof. He has established this with
proof so it is accepted from him.

Allah (azza wa jal) Has a Size !!!

Ibn Taymiyyah argues that is impossible for Allah (azza wa jal) not to have a size:

( Talbs al-Jahmiyyah)

Salafi shaykh Haitham Hamdan, an administrator of the multaqa hadith forums, defends this
abhorrent aqeedah with typically stupid salafi Kalaam:

Yes this is what this great scholar is saying. And Salafis agree with him. It is impossible for a
creature to be present outside the human mind (not to be a mere mental being); and not have a
size. A mere mental being does not have a size or place. Example: numbers. They are mere mental
beings with no existence outside the human mind. It is OK for them not to have a size. Something
that exists outside the mind must have a size and place.

Hell-Fire Will Shut Down Eventually!!!

Ibnul Qayyim reveals how he sought guidance from his shaykh, Ibn Taymiyyah, during his very last
days, regarding the question of everlasting chastisement:

I had asked Shaykh al-Islam [about everlasting chastisement]. He said to me, This issue is very
great, and he gave no reply concerning it. Some time had passed after that when I saw in the
commentary of Abd b. Hamid [or Humayd] al-Kiththi one of those traditions I have mentioned. So,
I sent the book to [Ibn Taymiyya] while he was in his last session (fi majlisihi al-akhir). I marked that
place [in the book], and I told the messenger, Say to him, This place is difficult for him [i.e. Ibn
Qayyim], and he does not know what it is. Then, he wrote his famous work about it. whoever has
the grace of knowledge, let him bring it forth, and above each one having knowledge is one who is
All-Knowing. (Shifa al-alil,pp. 564-65 see autobiographical note).

The famous work which Ibn Taymiyyah wrote during his final days is called, Al-Radd ala man qala
bi-fana al-janna wa al-nar.

Using some twisted salafi kalaam, Ibnul Qayyim shows how to get round the categorically explicit
verses of the Quran which emphasize the eternal nature of the punishment of the hell-fire, by
analogizing it with a worldly prison:

Yes, considering the ayats that are so clear in meaning, it is impossible to deny that kafirs will

forever remain in Jahannam and will never be able to leave Jahannam. As a result, they will be
punished there as long as Jahannam exists. But when the time comes Allahu taala will annihilate
Jahannam; in this way, in agreement with the clear meanings of the ayats, there will never be exit
from Jahannam for kafirs..There is a difference between a convict who leaves a prison that
continues to exist and a convict whose imprisonment ends because the prison is damaged and
destroyed.

More to be added from the Salafi Imams regarding this Kufr belief that goes against the Ijma
(consensus) of the whole Ummah.

THE MASK RIPPED OFF BY THEIR OWN

HANDS
It is only recently that the Salafis themselves have published and propagated the Kitaabs, Naqdh
Daarami, Kitaabut Tauheed of Ibn Khuzaimah, and As-Sunnah of Abdullah Bin Al-Imaam Ahmad
(this is not a reference to Imaam Ahmad Bin Hambal), which explicitly expose the real Kufr nature
of the Salafi Aqeedah. If the Salafis had not published these three kitaabs, these corrupt beliefs of
Kufr and Shirk held by the likes of Ibn Taymiyyah, would have remained somewhat concealed.

In Ghazwal Juyoosh on page 88, Ibn Qayyim, the student of Ibn Taimiyyah, mentions that the latter
frequently emphasised the need to publish Daarimis book, An-Naqdh. Ibn Taimiyyah held this
book in the highest regard. In the introduction of An-Naqdh of Daarimi, it is mentioned that this
book is being published in accordance with the instruction and directive of Ibn Taimiyyah and Ibn
Qayyim, and both are in agreement with the views expressed by Daarimi.

Thus, the haze and the veil which had concealed the vile anthropomorphic concepts of Ibn
Taimiyyah have been lifted. In view of the publication of the aforementioned three books of kufr,
every person now has access to the views, beliefs and concepts of Ibn Taimiyyah. Everyone can

ascertain first-hand the kufr of the Salafis. Sight should not be lost of the fact that the Salafis
themselves of our age have published these three books of kufr which are loaded with
anthropomorphic copro-kufr beliefs and concepts.

Despite the Salafis of our age denying and concealing on the basis of their doctrine of Taqiyah,
their actual beliefs of a physical deity with physical limbs akin to the gods of the Greeks and
Hindus, their publication of the books of kufr held in high esteem by their imaam, Ibn Taimiyyah,
has ripped off their evil mask behind which they have tried to hide their anthropomorphic
understanding of Allah Azza Wa Jal.

May Allah Taala save us from all this kufr which deranged minds have conjectured. Says the
Quraan:

So has Allah cast rijs (filth) on those who have no intelligence.

[More beliefs of Kufr and Shirk of the Salafi Imams will added here soon insha-Allah.]

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