Sultan Salahuddin Ayyubi, The Anti-Salafi

The Nusrat (Divine Assistance) of Allah was the only basis upon which Hazrat Sultan Salahuddin Ayyubi (rahmatullahi alayh) (known as Saladin in the west) achieved resounding success after success, throughout the entire length of his life-time, against the barbaric Crusaders from the West, who lived and breathed Christianity, and whose unspeakable atrocities left aghast even their own historians – atrocities which are replicated today on a far greater scale by their more modern, secular counterparts whose mass-scale genocide and pillaging of the whole world and its resources, via wars by proxy, installation and maintenance of brutal puppet rulers, mass-scale brutally enforced impoverishment and starvation of whole nations (UN sanctions), multi-trillion dollar propaganda industries to dupe the gullible masses, etc. etc. have left even countless non-Muslims today completely aghast with horror at the indescribable crimes perpetrated by their own “civilization”. 

The Nusrat of Allah was the only basis upon which a few desert tribes comprising of the Sahabah (radhiyallah anhum), living in stone-age conditions, and utilizing exclusively stone-age technology, conquered and brought true Islamic civilization to most of the known world within the space of a few decades – a feat which even western historians concede to be unrivalled, in terms of magnitude and swiftness, even in their own version of the recorded history of mankind.

The Nusrat of Allah was the only reason due to which the Ummah was able to afford to dispatch only 7000 Men of Taqwa to the shores of Andalus (Spain), despite possessing vast military resources and manpower at the time, in order to confront and utterly rout the army of 100,000 enemy soldiers awaiting them there, and usher in an Islamic civilization that went on to become the envy of the entire world, and whose ruins, which are merely remnants left in the wake of a typically brutal Kuffaar extermination process (the Spanish Inquisition), have retained enough magnificence, even to this day, to draw countless sightseers from around the world to marvel in awe of the beauty of its decayed relics.

And, the Nusrat of Allah will always be the only basis upon which the Ummah can ever acquire victory against the forces of evil that will forever confront it, right till the End of Times, during which one of the blessed armies of Islam will reconquer the lands of Islam with the most sophisticated stone-age “technology” ever devised for the benefit of mankind – the only vital “technology” missing in the Ummah today – as prophecised by Rasulullah (sallallahu alayhi wasallam) in the following authentic Hadith:

“The Hour will not arise until 70,000 of the descendants of Ishaaq march against it (Constantinople). When they arrive at it, they will settle around it, and they will not fight with weapons nor shoot an arrow. They will say, “Laa ilaaha illallaahu wallaahu akbar!” and one of the sides will collapse.  They will say for a second time, “Laa ilaaha illallaahu wallaahu akbar!” and the other side will collapse.  They will say for a third time, “Laa ilaaha illallaahu wallaahu akbar!” and it will be prized open for them, and they will enter it and take the spoils…..” [Saheeh Muslim]

This Nusrat of Allah without which there is no hope for recovery for the Ummah from its current, debilitated state, is completely dependent on absolute adherence to the Haqq – the very same Haqq fanatically adhered to by the likes of the Sahabah (radhiyallahu anhum) and the likes of Sultan Salahuddin Ayyubi.

But, as long as the Ummah continues it’s current wholesale, treacherous and blasphemous compromise of the sacred bounds of Allah’s Shariah, in the name of “benefits” or “progress” or “modernity” or “hikmat” or some satanic form of unity with all manner of Baatil (falsehood), the Ummah will continue to be deprived of the Nusrat of Allah, and will continue to flounder in utter disgrace and humiliation at the feet of the brutal Kuffaar crusaders.

Amongst the many aspects of Haqq upheld and vigorously propagated by Sultan Salahuddin Ayyubi, and which is never even alluded to by the increasingly liberal scholars of today, was Sultan Salahuddin’s rigidly staunch and “sectarian” intolerance of all deviant groups, particularly the deviant Salafis of his age, as shall be demonstrated in this article.

It should be borne in mind, particularly in this age of liberalism and satanic tolerance for every form of Baatil (falsehood), that in the meaning of the term “sectarian” adopted from the Kuffaar, typically and unthinkingly by many Muslims today, Islam is “sectarian”. Rasulullah (sallallahu alayhi wasallam) declaring Islam’s sectarian intolerance for all sects other than one, states:

“Indeed this Ummah will fragment into seventy-three sects, seventy-two [of them] will be in the Hell-fire, and one [of them] will be in Paradise” [Recorded in Abu Daud and many others] 

The solitary sect referred to in the Ahadith who will be in Paradise is also known as the Firqatun Naajiyah – the Saved Sect.

Since Aqeedah is the primary determinant for a person’s affiliation to a particular sect, it is worth examining the Aqeedah of Sultan Salahuddin, which must have been the Aqeedah of the Firqat-un-Naajiyah (the saved sect) referred to in the aforementioned Hadith, since it is absolutely inconceivable that Allah would have granted such unrivalled honour and Maqbooliyat (timeless and universal acceptance from the Ummah) that was bestowed upon Sultan Salahuddin, to a Bid’ati (deviant) who fervently adopts and promotes a deviant Aqeedah – a crime that is worse than repeated zina (adultery) and murder according to the Shariah. Furthermore, it is also inconceivable that a Bid’ati could have acquired the undeniable Nusrat which Sultan Salahuddin consistently and continuously received from Allah (azza wa jal) against the evil forces of both the Kuffaar and Bid’atis, throughout the entire length of his blessed life-time.

Even a perfunctory reading of the records of Muslim historians and biographies of Sultan Salahuddin makes it manifestly clear that he was a fervent upholder and propagator of the Ash’ari Madh-hab in Aqeedah which along with the Maturidi Madh-hab are the only authentic means through which the Aqeedah of the Salaf-us-Saaliheen has been mass-transmitted to us today. In fact, such was Sultan Salahuddin’s dedication to the propagation of the Ash’ari Aqeedah, that the Muhaddith, Shuayb al-Arnaut, was constrained to add the following footnote in the introduction to Imam adh-Dhahabi’s famous “Siyar al-A’lam”, where it attributes the expansive spread of Ash’arism in much of the Muslim world to Sultan Salahuddin:

“Salah Uddin was a fanatic Ashari as is well-known from his biography”

وكان صلاح الدين أشعريا متعصبا كما هو معروف من سيرته.

In light of Sultan Salahuddin being a “fanatic” Ash’ari, it is worth citing here the true non-Taqiyyah Fatwa of the Salafis in regards to the Ash’aris in general, leave aside a “fanatic” one such as Sultan Salahuddin, since Salafis are second only to the Shiah in the chameleon-like art of Taqiyyah (deception and covering up of true beliefs), and their opportunistic Takfeer and Tabdee’ (proclaiming others as deviant) methodology is based largely on “political correctness” (i.e. their Nafs), as borne out thoroughly by their propensity to excommunicate even their own siblings (rival Salafi sub-sects), whenever it is politically expedient to do so, despite all such siblings sharing the exact same spiritual father and “Mujaddid”, Muhammad Ibn Abdul Wahhab, and despite all such siblings sharing the exact same Taymiyyun beliefs in Aqeedah, which is the most integral part of the Deen and the primary identifying factor of a sect.

The Wahhabi authority, Shaykh Abdur Rahman ibn Hasan, the direct grandson of Muhammad ibn Abdul Wahhab, who himself is referred to as al-Imam al-A’zam (the Greatest Imam) in a Wahhabi gospel known as, “ad-Durar as-Sanniyah”, spills the true Salafi beans on the Ash’aris in the very same gospel as follows:

“This group which affiliates itself to Abul Hasan al-Ashari, describes the Lord of the Worlds with attributes of a non-existent and inanimate being…They deny the Oneness of Allah in Godhood, and permit the Shirk which Allah does not forgive (i.e. Shirk Akbar)…and they deny the oneness of His attributes by negating (them). So the Imams of Ahlus Sunnah and their followers have well-known publications in refutation of this obstinate, Kaafir group…” [ad-Durar as-Sanniyah]

وهذه الطائفة: التي تنتسب إلى أبي الحسن الأشعري ، وصفوا رب العالمين ، بصفات المعدوم والجماد؛ فلقد أعظموا الفرية على الله ، وخالفوا أهل الحق من السلف ، والأئمة ، وأتباعهم؛ وخالفوا من ينتسبون إليه ، فإن أبا الحسن الأشعري ، صرح في كتابه: الإبانة ، والمقالات ، بإثبات الصفات؛ فهذه الطائفة المنحرفة عن الحق ، قد تجردت شياطينهم لصد الناس عن سبيل الله ، فجحدوا توحيد الله في الإلَهية ، وأجازوا الشرك الذي لا يغفره الله ، فجوزوا: أن يعبد غيره من دونه ، وجحدوا توحيد صفاته بالتعطيل .

فالأئمة من أهل السنة ، وأتباعهم ، لهم المصنفات المعروفة ، في الرد على هذه الطائفة ، الكافرة المعاندة

Thus, it is a no-brainer that the Salafis of this age would have regarded Sultan Salahuddin Ayyubi as a flagrant Kaafir, openly or inside themselves (Taqiyyah), if he were around today to fervently propagate Ash’arism, Madh-habism, and Sufism as he did in the 6th Century. However, since Sultan Salahuddin is an undisputed Hero of the Ummah, whom Allah bestowed with unrivalled Maqbooliyat (universal and timeless acceptance by the Ummah), it is not “politically correct” to do so.

Even more revealing is the fact that despite the Salafis accepting that it is Kufr to extol a Kaafir, a number of Salafi sects, such as the specially Takfeeri-prone “Jihadi” Salafis, actually go as far as extolling this Hard-core Ash’ari Sufi who, according to the Salafi “Deen”, should be a Kaafir, or at the least an accursed Bid’ati, whose extolling is similarly prohibited by Ijma’ of the Salaf-us-Saaliheen, whom the Salafis fraudulently claim to follow. In fact, political correctness, expediencies, intestinal and other appetites, and other Nafsaani (base desires) factors which constantly fluctuate with the weather, determine and shape not only the Takfeer methodology, but also the entire “Deen” of the many Salafi sects slithering out there today, who are all ever-mutating breeds of the Chameleon species. 

Regarding Sultan Salahuddin’s fervent propagation of authentic Sufism and his establishment of Sufi Khanqahs wherever he went, the Salafi-inclined author, Dr. Ali Muhammad As-Sallabee, admits in his biography of Salahuddin, which he based on authentic historical sources:

“He [i.e. Salahuddin] established for them the first Sufi khanqah in Egypt, which was devoted especially to poor Sufis who came from all over the world, and he set up many endowments for them…When he moved to Egypt, he turned his house in Damascus into a Khanqah for the Sufis…”

Furthermore, Sultan Salahuddin established numerous Madrasahs based on the Shafi’i, Hanafi, and Maliki madh-habs for the propagation of Haqq and the demolishment of Baatil. 

To gain a glimpse into one of the primary objectives of Sultan Salahuddin in establishing such Madrasahs, let us turn our attention to the Salahiyyah Madrasah in Egypt, which was possibly the largest Madrasah ever founded by him, and which according to Muslim historians such as Ibn Jubayr was so monumentally massive that one could easily have mistaken it to be a separate town.

On the founding plaque of the Madrasah, are found the following lines:

“This Madrasa was built on the invitation of the Shaykh, Najm al-Din al-Khabushani, for the teaching of the jurisprudence (Fiqh) of the Shafi’is and the doctrine (Aqeedah) of the Ash’aris, in order to refute the al-Hashwiyya, and other than them from the people of Bid’ah.” [al-Jawhar us-Thameen, see also G. Wiet, “Historical Inscriptions on Stone, Cairo”]

في عام خمسمائة واثنين وسبعين هجرية أمر صلاح الدين الأيوبي ببناء مدرسة بجوار ضريح الإمام الشافعي، وتمّ بناؤها في رمضان عام خمسمائة وخمسة وسبعين هجرية قد بقي من هذه المدرسة لوحة كتب عليها خمسة سطور: «بنيت هذه المدرسة باستدعاء الشيخ نجم الدين الخبوشاني لتدريس فقه الشافعية وأصول الأشعرية للرد على الحشوية وغيرهم من المبتدعة

Take note of Sultan Salahuddin’s “sectarianism” here. Despite the precarious state of the Ummah during Salahuddin’s era, during which the Christian Crusaders and other Barbarians were wreaking havoc within the Ummah, ransacking and pillaging the very heartlands of the Ummah, never for a moment did Salahuddin consider some satanic form of “unity” with Baatil as an aid to victory. On the contrary, Sultan Salahuddin recognised that Nusrat of Allah was dependent on not only complete dissociation from all forms of Baatil, but also refuting such Baatil, hence his founding and establishment of Madrasahs wherever he went, in order to demolish the Baatil of al-Hashwiyya and other Bidatis.

The salient quality of all the Ahlul Haqq (the people on the truth), from the Ambiya (alayhis salaam) and the Sahabah of the Ambiya (alayhis salaam) to the Mujaddids of this Ummah, such as Sultan Salahuddin Ayyubi, has always been and will always be DISUNITY and DISSOCIATION from Baatil.

Haqq is not in need of Baatil. When Allah’s Decree arrives, and the Juggernaut of Haqq rises, all else falls helplessly by the wayside, utterly impotent to stem its invincible rise. And, fortunate are those who had already attached themselves tightly onto Haqq before its indomitable rise, and even more fortunate are those due to whom Allah’s Decree had arrived.

This disunity and dissociation from Baatil should not be confused with the merely permissible leeway the Shari’ah grants for the Ahlul Haqq to collaborate temporarily with deviates and even the Kuffaar, should a common goal be shared amongst them, and should the Ahlul Haqq be able to ensure safety from infiltration of any Baatil influence, such as, for example, the ever-present danger of Baatil influence inherent in collaboration with a satanic sect such as the Shiah who are even more advanced than the Salafis in the science of Back-stabbing and Taqiyya.


A future supplement to this short article will demonstrate conclusively that the Ash’ari and Maturidi Madh-habs in Aqeedah are authentic mass-transmissions of the Aqeedah of Rasulullah (sallallahu alayhi wasallam) and his Sahabah (radhiyallahu anhum), as opposed to the so-called Salafi “Athari” Aqeedah whose beliefs are accurately represented in the writings of one of their greatest chameleon-like “Mujaddids”, Ibn Taymiyyah, who explicitly stated, while in temporary non-Taqiyyah mode, that Allah has a body, size, and direction, that Allah has several limits from various sides, that Allah is actually able to sit on the back of a mosquito, and innumerable other abominable beliefs which are in complete conflict with the Aqeedah of the Salaf-us-Saaliheen whom Ibn Taymiyyah and the Salafis falsely and deceptively claim to follow. 

Since many Salafis today intentionally create ambiguity and employ their trademark Taqiyyah in order to deny the fact that their Aqeedah entails attributing a body or a spatial direction or other anthropomorphic concepts in respect to Allah, we place below, for now, a mere sample of quotes from their “Mujaddid”,  exposing thoroughly the anthropomorphism inherent in the Taymiyyun version of Ilm ul-Kalaam (Aqeedah), and which also demonstrates that the Salafi Aqeedah is in complete conflict with the Ash’ari/Maturidi Aqeedah – the only authentic mass-transmissions today of the Aqeedah of the Salaf-us-Saaliheen. 

Let us begin with Ibn Taymiyyah’s explicit, non-taqiyyah affirmation of body (tajseem) and direction (jiha) for Allah. In one of his many refutations of the Ash’aris, Ibn Taymiyyah employs some typically perverse Salafi Kalaam to “prove” that it is necessary for Allah to have a body and direction, according to how these terms are defined by the Ulama of Ahlus Sunnah wal-Jama’ah:

“It is known that the vision [of Allah in the afterlife] which the Lawgiver has told [us] about cannot be affirmed while negating [for Allah] what they regard as a ‘body’. Rather, affirming it [i.e. vision] necessitates [affirming for Allah] what they regard as a ‘body’ and ‘direction’. It is clear that whoever tries to combine these two [i.e. affirmation of vision and negation of ‘body’ and ‘direction’] is stubbornly refusing what is established by reason and by the senses.” (Bayaan Talbees al-Jahmiyyah) 

فقد علم أنه لا يمكن إثبات الرؤية التي أخبر بها الشارع مع نفي ما يقولون إنه الجسم ، بل إثباتها مستلزم لما يقولون إنه الجسم والجهة. فقد تبين أنه من جمع بين هذين فإنه مكابر للمعقول والمحسوس وهذا مما قد بينه بالدليل فيقبل منه اهــ

Ibn Taymiyyah employs more stupid Salafi Kalaam here to “prove” that it is impossible for Allah (azza wa jal) not to have a size: 

“As for a thing not be described with increase and decrease, nor the absence of that, and it is existent without having a size, then that is inconceivable.”  (Bayaan Talbees al-Jahmiyyah)

فأما كون الشيء غير موصوف بالزيادة والنقصان ولا بعدم ذلك وهو موجود وليس بذي قدر فهذا لا يعقل 

Ibn Taymiyyah explicitly affirms limits for Allah and the “Kufr” of denying limits for 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. Allah’s 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 Qur’an 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.” (Muwaafaqah, vol. 2, p. 29) 

والله تعالى له حدّ لا تعلمه أحد غيره ولا يجوز لأحد أن يتوهم لحده غاية في نفسه ولكن يؤمن بالحد ويكل علم ذلك إلى الله ، ولمكانه أيضا حد وهو على عرشه فوق سمواته ، فهذان حدان اثنان…فهذا كله وما أشبهه شواهد ودلائل على الحد ومن لم يعترف به فقد كفر بتنزيل الله وجحد آيات الله اهــ

Ibn Taymiyyah states that Allah is actually able to mount on the back of a mosquito, hence this is stupid Salafi Kalaamic “proof” that Allah is actually mounted on the throne:

“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?” (Bayaan Talbees al-Jahmiyyah) 

ولو قد شاء لاستقل على ظهر بعوضة فاستقلت به بقدرته ولطف ربوبيته ، فكيف على عرش عظيم أكبر من السموات السبع والأرضين السبع اهــ

More aspects of the anthropomorphism inherent in Salafi Aqeedah, as exposed in the writings of one of its greatest Imams, Ibn Taymiyyah, will be revealed in the supplement to this article inshallah


Now, the question remains: Who exactly were this elite group of Bid’atis, called al-Hashwiyyah, whose unique danger was such that it demanded a specially exclusive mention on the founding plaque of Sultan Salahuddin’s Madrasah, singled out from amongst the many groups of Ahlul Bid’ah who would have existed in his age?

The Hashwiyya are none other than the very same sect known as the Salafis in this age. The Ulama of Ahlus Sunnah have defined precisely the Aqeedah of al-Hashwiyya which set them apart from Ahlus Sunnah, and which is practically identical to the Aqeedah of ALL the numerous Salafi subsects to have mushroomed exponentially from the time of their bloodthirsty “mujaddid”, Ibn Abdul Wahhab, and who all share the exact same Taymiyyun Aqeedah – an Aqeedah which we name after their other great “Mujaddid”.

From amongst the numerous Ulama-e-Haqq of Ahlus Sunnah wa’l Jama’ah to have highlighted and defined the characteristics of the Hashwiyya, was Sultan-ul-Ulama Allamah Izz ud-Deen ibn Abdus Salaam, who lived close to Sultan Salahuddin’s era, and who possessed the Baseerat (divinely bestowed insight) to see through the veil of Taqiyyah that invariably shrouds this parasitical sect, and recognise the unique danger posed by this Special Force of evil – a Baseerat which not every Alim of Haqq is bestowed with.

In his short treatise on Aqeedah, “al-Mulha”, in which the attention he draws towards deviant sects is almost exclusively devoted to al-Hashwiyya, Shaykh Izz ud-Deen ibn Abdus Salam describes the characteristics of al-Hashwiyya in some detail. As we now quote excerpts from his treatise below, take note of the uncanny resemblance (tashbeeh) between the Hashwiyya and the Salafis of this age, including their anthropomorphism, their trademark Taqiyyah, and even their fans (salafi-lovers).

Allamah Izz ad-Deen defines the Hashwiyya as follows:

“The Hashwiyya anthropomorphists, those who liken Allah to creation are of two types: the first of them make no attempt to hide their anthropomorphic deviance. “And they think that they are [standing] on something. Nay! Indeed it is they who are the liars.” (58:18) 

The second type deceptively mask themselves with the Madh-hab of the Salaf-us-Saaliheen…[But] The Madh-hab of the Salaf is nothing other than the Oneness of Allah and His transcendence, not Tajseem and Tashbeeh. In a similar manner all of the people of Bid’ah claim that they are on the Madh-hab of the Salaf.”

..والحشوية المشبهة: الذين يشبهون الله بخلقه ضربـان:
أحدهما: لا يتحاشى من إظهار الحشو،  ويحسبون أنهم على شيء ألا إنهم هم الكاذبون  [المجادلة:18]. والآخر: يتستر بمذهب السلف؛ لسحت يأكله، أو حطام يأخذه…( يريدون أن يأمنوكم ويأمنوا قومهم ))[النساء:91]. ومذهب السلف: إنما هو التوحيد والتنزيه، دون التجسيم والتشبيه. وكذلك جميع المبتدعة: يزعمون أنهم على مذهب السلف…

Allamah Izz ud-Deen states for the edification of the Salafi-lovers of his age, whose diseased hearts compel them to adopt some satanic and selective form of “unity” and “hikmat” towards the Baatil of al-Hashwiyya, whilst at the same time being able to hypocritically condemn the Baatil of other sects:

“Jihaad is of two types: One type is with arguments and elaboration. And one type is with swords and spears. Now, would that I know what the difference is between refuting the al-Hashwiyya and other than them from people of Bid’ah? Were it not for some filthy disease in the hidden recesses of the hearts, and [deviant] beliefs held in secret, [they would not have objected to refuting the al-Hashwiyya]….When one of them [i.e. salafi-lover] is asked about an issue from amongst the issues related to the al-Hashwiyya anthropomorphism, they exhort silence [i.e. satanic “hikmat” and “unity”] regarding that. However, when he is asked about other than anthropomorphism from amongst the Bid’ahs, he proclaims the Haqq!”

والجهاد ضربان: ضرب بالجدل والبيان، وضرب بالسيف والسنان. فليت شعري! فما الفرق بين مجادلة الحشوية وغيرهم من أهل البدع؟! ولولا خبث في الضمائر، وسوء اعتقـاد في السرائر  يستخفون من الناس ولا يستخفون من  وهو معهم إذ يبيتون ما لا يرضى من القول [النساء:108]، وإذا سئل أحدهم عن مسألة من مسائل الحشو: أمر بالسكوت عن ذلك، وإذا سئل عن غير الحشو من البدع: أجاب فيه بالحق!! ولولا ما انطوى عليه باطنه من التجسيم والتشبيه لأجاب في مسائل الحشو بالتوحيد والتنزيه.

Other than their Tashbeeh and Tajseem (attributing bodily features to Allah), Allamah Izz al-Deen states another deviant belief of al-Hashwiyya that typifies them and sets them apart from Ahlus Sunnah, namely their belief that the recitation of the Qur’an by humans is uncreated:

“It is inconceivable that His speech is transformed into ink on tablets and pages or into a form visible to the eyes and the pupils, as claimed by the people of anthropomorphism and Nifaaq (hypocrisy). Rather, the act of writing is of the actions of the worshippers (of Allah), and it is inconceivable that their actions are pre-eternal…So woe to him who claims that Allah’s pre-eternal speech is a thing from the utterances of the worshippers…”

ولا يتصوّر في كلامه أن ينقلب مِداداً في الألواح والأوراق، شكلاً ترمقه العيون والأحداق؛ كما زعم أهلُ الحشو والنفاق. بل الكتابة: من أفعال العباد، ولا يتصور في أفعالهم أن تكون قديمة… فويلٌ لمن زعم أن كلام الله القديم: شيء من ألفاظ العباد، أو رسم من أشكال المداد.

Allamah Izz ud-Deen states that Imam Ahmad ibn Hanbal has nothing do with the Hashwiyya, despite their claims of affiliation to the great Imam:

“Ahmad ibn Hanbal and his illustrious companions, and the rest of the Ulama of the Salaf, are innocent before Allah, from what has been attributed to them and fabricated upon them.” 

وأحمد بن حنبل وفضـلاء أصحابه وسائر علماء السلف: برءاء إلى الله مما نسبوه إليهم واختلقوه عليهم. وكيف يظن بأحمد بن حنبل، وغيره من العلماء أن يعتقدوا: أن وصف الله القديم بذاته: هو عين لفظ اللافظين ومداد الكاتبين، مع أن وصف الله: قديم، وهذه الألفاظ والأشكال: حادثة؛ بضرورة العقل وصريح النقل؟!

Allamah Izz ud-Deen contrasts the openness of Ahlus Sunnah with the Taqiyyah that typifies al-Hashwiyya who prey on the ignorant masses:

“Those who declare His transcendence and those who declare His Oneness have not ceased to issue Fatwa accordingly, openly in public, at every gathering and every public place of assembly. They proclaim it loud and clearly in the Madrasahs and the Masjids. However, the Bid’ah of al-Hashwiyya has been kept hidden and in secrecy. They have not been able to proclaim it openly, but rather they have infiltrated it stealthily amongst the ignorant masses.”

وما زال: المنزهون والموحِّدُون يُفتُون بذلك على رؤوس الأشـهاد في المحافل والمشـاهد، ويجهرون به في المدارس والمساجد. وبدعةُ الحشوية كامنة خفية، لا يتمكنون من المجاهرة بهـا، بل يدسـونها إلى جهلة العوام، وقد جهروا بها في هذا الأوان!..

It must be pointed out that despite the Aqeedah of al-Hashwiyya being identical to their counterparts today, the Salafis, the deviance of the al-Hashwiyya during the era of Salahuddin was less severe than the Salafis of this age who have infected countless masses today with their deviance and have  overturned numerous parts of the Deen amongst the ignorant masses and “ulama”, which had been accepted by Ijma’ of the whole Ummah in the past. This is primarily due to the fact that far more Ulama-e-Haqq were present during the era of Sultan Salahuddin to subdue and smother the evil of this sect, in contrast to these worst of times, close to the Hour, in which the “scholarly”  landscape today is absolutely saturated with the twin species of devils whom Rasululullah (sallallahu alayhi wasallam) branded as Ulama-e-Soo and Dumb Devils (silent Ulama).  


Before ending this article, it is worth drawing attention to a particularly grave and ominous prophecy of Rasululullah (sallallahu alayhi wasallam) which correlates perfectly with a particular trait of the Hashwiyya, namely its unique propensity to raise its satanic horns time and time again throughout Islamic history, occasionally through some “mujaddid” of theirs, after having been subdued and cut off time and time again. 

Rasulullah (sallallahu alayhi wasallam) states on the authority of Hazrat Ibn Umar (radhiyallahu anhu):

“A people will emerge who recite the Qur’an but it will not go past their throats. Every time a faction of them emerges it will be cut off. Ibn Umar said: I heard the Messenger of Allaah (sallallaahu alayhi wasallam) say, “Every time a faction of them emerges it will be cut off”, more than twenty times [before saying] “until Dajjaal appears amongst them”. [Ibn Majah]

عَنْ ابْنِ عُمَرَ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَنْشَأُ نَشْءٌ يَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ كُلَّمَا خَرَجَ قَرْنٌ قُطِعَ قَالَ ابْنُ عُمَرَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ كُلَّمَا خَرَجَ قَرْنٌ قُطِعَ أَكْثَرَ مِنْ عِشْرِينَ مَرَّةً حَتَّى يَخْرُجَ فِي عِرَاضِهِمْ الدَّجَّالُ

The special danger posed by the Hashwiyya sect as borne out by the exclusive and special targeting of them by Sultan Salahuddin Ayyubi, Allamah Izz ad-Deen, and innumerable other scholars of Baseerat throughout the ages, along with the Hashwiyya’s unique propensity and track record of raising its satanic horns time and time again throughout Islamic history, make the Hashwiyya the best, and possibly the only candidate to fit the bill for what is amongst the most severe of warnings Rasulullah (sallallahu alayh wasallam) has ever issued regarding a deviant sect, repeating the warning twenty times in just one sitting. 

Sultan Salahuddin Ayyubi appeared during the 6th century. Allamah Izz ad-deen ibn Abdus Salaam appeared during the first half of the 7th century. Let us now quote the Shaykh-ul-Islam of the 8th century, Allamah Taj ud-Deen as-Subki, who describes the advent and miserable end of the “mujaddid” of the Hashwiyya of his era, Ibn Taymiyyah:

As for the Hashwiyya, they are a despicable, ignorant group who ascribe themselves to Ahmad, but Ahmad is innocent of them…They have not attached themselves to anyone except that his ending has been evil, and they have corrupted the Aqeedah of an isolated group from the Shafi’is, and others besides them, especially some of the Hadith scholars among them whose intellects were lacking or were overwhelmed by their misguidance, and thus they believed that they were speaking from Hadith. However, the most illustrious Muhaddith of his era in Damascus, Ibn Asakir, prohibited narrating to them and they were not able to attend his circle, and this occurred during the days of Nur ud-Deen ash-Shaheed while they were held in the utmost contempt.

Then, at the end of the seventh century came a man (i.e. Ibn Taymiyyah) who possessed the virtue of intelligence and expansive knowledge. However, he did not find a Shaykh to guide him. He was upon their Madh-hab (i.e. al-Hashwiyya’s) and he was brazenly dedicated to establishing his Madh-hab and he found far-fetched matters which with his brazen audacity would make binding…

He caused confusion in the Aqeedah of the Muslims and he incited dissension amongst them. His harm was not just limited to Aqeedah in the science of Kalaam, until he transgressed all bounds… The scholars agreed to imprison him for a long period, and the Sultan imprisoned him and he was prevented from writing and from anyone entering upon him with an ink well. He died in prison. Then some of his followers started to promulgate his Aqeedah and teach his rulings and disseminate them amongst the masses in secret while hiding it in public (Trademark Taqiyya), and great harm spread due to this… It (i.e. the Hashwiyya teachings) weighs upon the masses to do Takfeer on everyone other than themselves and their group…” [as-Saif us-Saqeel]

وأما الحشوية فهي طائفة رذيلة جُهَّال ينتسبون إلى أحمد وأحمد مبرأ منهم. وسبب نسبتهم إليه أنه قام في دفع المعتزلة وثبت في المحنة – رضي الله عنه – ، نقلت عنه كليمات ما فهمها هؤلاء الجهال فاعتقدوا هذا الاعتقاد السيئ وصار المتأخر منهم يتبع المتقدم، إلا من عصمه الله وما زالوا من حين نبغوا مستذلين ليس لهم رأس ولا من يناظر وإنما كانت لهم في كل وقت ثورات ويتعلقون ببعض أتباع الدول ويكفي الله شرهم، وما تعلقوا بأحد إلا كانت عاقبته إلى سوء , وأفسدوا اعتقاد جماعة شذوذ من الشافعية(1) وغيرهم ولا سيما بعض المحدثين الذين نقصت عقولهم أو غلب عليها من أضلهم فاعتقدوا أنهم يقولون بالحديث. ولقد كان أفضل المحدثين في زمانه بدمشق ابن عساكر(2) يمتنع من تحديثهم ولا يمكنهم أن يحضروا مجلسه وكان ذلك أيام نور الدين الشهيد وكانوا مستذلين غاية الذلة.

ثم جاء في أواخر المائة السابعة رجل له فضل ذكاء وإطلاع ولم يجد شيخا يهديه وهو على مذهبهم وهو جسور متجرد لتقرير مذهبه ويجد أموراً بعيدة فبجسارته يلتزمها فقال بقيام الحوادث بذات الرب سبحانه وتعالى وأن الله سبحانه ما زال فاعلاً وأن التسلسل ليس بمحال فيما مضى ما هو فيما سيأتي, وشق العصا، وشوَّش عقائد المسلمين وأغرى بينهم ,ولم يقتصر ضرره على العقائد في علم الكلام حتى تعدى وقال إن السفر لزيارة النبي – صلى الله عليه وسلم – معصية(1) وقال إن الطلاق الثلاث لا يقع وإن من حلف بطلاق امرأته وحنث لا يقع عليه طلاق. واتفق العلماء على حبسه الحبس الطويل فحبسه السلطان(2) ومُنع من الكتابة في الحبس وأن يدخل إليه أحد بدواة ومات في الحبس. ثم حدث من أصحابه من يُشِيع عقائده ويعلم مسائله ويلقي ذلك إلى الناس سراً ويكتمه(3) جهراً فعم الضرر بذلك, حتى وقفت في هذا الزمان على قصيدة نحو ستة آلاف بيت يذكر ناظمها فيها عقائده وعقائد غيره ويزعم بجهله أن عقائده عقائد أهل الحديث(1) فوجدت هذه القصيدة تصنيفاً في علم الكلام الذي نهى العلماء عن النظر فيه لو كان حقاً، فكيف وهي تقرير للعقائد الباطلة وبوح بها وزيادة على ذلك وهي حمل العوام على تكفير كل من سواه وسوى طائفته فهذه ثلاثة أمور هي مجامع ما تضمنته هذه القصيدة

Numerous other scholars of Ahlus Sunnah throughout the ages have warned and have given special attention to this elusive and satanic sect  which has repeatedly raised its satanic horns throughout Islamic history, to the point that, even a millennium later, during this present day, we find their exact clones in the form of the Salafis.

Even in the 7th century, this uniquely satanic sect had already built up a track record of rekindling the fire of fitnah after having been extinguished time and again in the past. Allamah Izz ud-Deen Ibn Abdus Salaam states in this regard:

“[From it’s beginning] This Bid’ati Group has never ceased having humiliation placed over them wherever they were found. “Every time they kindled the fire of war, Allah extinguished it. And they strive throughout the land for corruption, and Allah does not like the corrupters.” [5:64] No sooner does an opportunity rise for them but they pounce upon it, and no opportunity for Fitnah occurs but they take advantage of it.”

ولم تزل هذه الطائفة المبتدعة: قد ضربت عليهم الذلة أينما ثقفوا:  كلما أوقدوا ناراً للحرب أطفأها  ويسعون في الأرض فساداً و لا يحب المفسدين [المائدة:64]، لا تلوح لهم فرصـة إلا طاروا إليها، ولا فتنة إلا أكبوا عليها

In fact, the present day Hashwiyya, the Salafis, unwittingly confirm that they themselves are the deviant sect referred to in the aforementioned Hadith of Rasululullah (sallallahu alayhi wasallam). Other than the few Salafis today who imply the satanic notion that this most severe of warnings issued by Rasulullah (sallallahu alayhi wasallam) twenty times in one sitting, was a futile warning that should simply be dismissed, most of the Salafi sects unwittingly damn themselves by re-directing the application of this Hadith, not to the Ash’aris, nor to the Maturidis, nor to any other non-taymiyyun Bid’ati sect, but to their own siblings (fellow offsprings of Ibn Abdul Wahhab) who all share the exact same Taymiyyun Aqeedah, which is the primary determinant of a sect.

Ask a Salafi regarding which sect this Hadith and other similar Hadiths refer to and he will almost always point to some rival siblings of his who share the exact same Taymiyyun Aqeedah and who all claim spiritual and academic inheritance from their common father, Ibn Abdul Wahhab.

The Salafi misses the forest for the trees. He points to his fellow trees who point back at him and at each other, all of them stupidly oblivious to the fact that they are all correctly pointing at the very same Wahhabi forest which they themselves constitute, the seeds of which were originally sown in Najd, which along with Iraq, are the two places mentioned in authentic Hadiths to be the sources of unprecedented trials and tribulations, and the rising places of the (twin) horns of the Devil. Allah knows best.

Furthermore, the sinister freemasonic origins and Zionist infiltration of the Wahhabi movement, which is replicated in this age by the undeniable Zionist backing and infiltration of Salafi sects such as ISIS, make the Hashwiyya Salafis amongst the best candidates for the long-awaited Messiah of the Zionist Jews, Dajjal, to rise from amongst them, out of all the sects of Islam, and thus fulfill the inevitable materialisation of Rasululullah’s (sallallahu alayhi wasallam) prophecy.

We shall expound more on this issue in the future supplement to this article inshallah. We end, for now, with the following Dua which Allamah Izz ud-deen makes in the final part of his treatise on Aqeedah, in which he beseeches Allah to hasten the annihilation of this evil sect, as has been His Sunnah in the past:

“Thus, we ask Allah Ta’ala to hasten their annihilation as is His custom, and to decree its humiliation as has been His Sunnah, and according to the path of those who declare His transcendence and those who declare His Oneness, upon which the Khalaf and the Salaf have traversed. May Allah be pleased with all of them.”

فنسأل الله تعالى أن يعجل بإخمادها كعادته، ويقضي بإذلالها على ما سبق من سنته. وعلى طريقـة المنزهين والموحدين: درج الخلفُ والسلفُ رضي الله تعالى عنهم أجمعين.



“Every time they kindle the fire of war, Allah extinguishes it. And they strive throughout the land for corruption, and Allah does not like the corrupters.”


[Both verses “Authenticated” (i.e. regarded as authentic) by al-Albani al-Hashwiyya)]

Written by a student of the Deen

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