⚖️ The Fairness of the Salaf: Ibn Taymiyyah’s Praise for a Mu’tazili Scholar ⚖️

(Translated from the Facebook post of Shaykh Abdullah Muhammad Mushtaq, Jamia Darussalam Oomerabad)

Abdur Rahman al-Asamm was a Mu’tazili scholar. Regarding him, Shaykh al-Islam Ibn Taymiyyah (May Allah have mercy on him) states:

🖊️”And Abdur Rahman al-Asamm—although he was a Mu’tazili—was nevertheless among the distinguished figures (Fudala) and the scholars; he also authored a Tafsir. Included among his students was Ibrahim bin Isma’il bin ‘Ulayyah, and Ibrahim held debates with [Imam] Ash-Shafi’i and other scholars regarding Jurisprudence (Fiqh) and Principles of Jurisprudence (Usul al-Fiqh).

Collectively, these individuals possessed extreme intelligence and sharp understanding. If they deviated in a specific issue, it does not imply that they would also be misguided in those clear and apparent matters that even children comprehend.”

📚 Reference: Minhaj as-Sunnah an-Nabawiyyah (2/571)

💭 A Moment of Reflection
Now, just imagine if, in this current era, a credible scholar were to mention a virtue of an innovator (Mubtadi) or praise one of his works…
Then, one would only have to wait and listen to the speeches of one’s own associates [in reaction].

عبدالله محمد مشتاق

(Translated by Mohammed bin Thajammul Hussain Manna.)

***

B.E [Aeronautical Engineering], B.A [Islamic Studies]. Islamic Studies Teacher, Author of ‘The Biography of Prophet Muhammad (From Reliable and Credibly Established Narrations)’ [Three Volumes, 1400+ pages] which is the first book of Seerah in the English language that uses only authentic narrations for the storyline of the Biography of The Prophet [SalAllahu Alaihi Wa Sallam].

Download some chapters of the book from HERE for free.

An Observation Among Certain Later Ahlul-Hadith- Shaykh Nabeel Nisar (Jamia Ummul-Qura, Makkah)

Reflect with me—may Allah have mercy on you—upon this contradiction found among some of the later jurists of the Ahlul-Hadith:


📌If they wish to be rigid on the issue of restricting the Ramadan night prayers (Qiyam) to eight [rak’ahs], they declare the report of the Medinan Successor (Tabi’i), Yazid ibn Ruman, to be weak: “The people used to perform twenty-three rak’ahs during Ramadan in the time of Umar ibn al-Khattab.”

📌Yes, Yazid did not witness the time of Umar, but he is a Medinan and a client of the family of az-Zubayr ibn al-Awwam. He narrates from Abdullah and Urwah, the two sons of az-Zubayr. Thus, he is recounting what was famous and practiced by the people since the days of the Companions.


📌Furthermore, there are numerous reports from the Tabain (students of the Sahabah) that support the prevalence of this practice since the days of the Companions, including the report of the Meccan Successor and Jurist, ‘Ata ibn Abi Rabah, who said: “I witnessed the people praying twenty-three rak’ahs, including the Witr.”


📌Yet, they disregarded the reports of these two Successors of the Two Holy Sanctuaries—one Meccan and the other Medinan—while at the same time:

📌If they wish to be lenient on the issue of paying Zakat al-Fitr in cash, they cling to the report of the Kufan Successor, Abu Ishaq al-Sabi’i: “I witnessed them giving dirhams as the value of food for the Sadaqah of Ramadan (Zakat al-Fitr).”


📌Thus, the witnessing of a Kufan Tabai regarding the practice of the people of Kufa is cited as evidence to oppose the authentic, explicit Prophetic command: “(He) enjoined… a Sa’,” whereas the witnessing of the two Tabain of the Two Holy Sanctuaries regarding the practice of the people of the Two Holy Sanctuaries is not cited as evidence in an issue regarding which no Prophetic text exists that stipulates a restriction on the number [of rak’ahs].

So take heed, O people of insight!

(Translated from Arabic to English. Originally posted on Ustadh Nabeel Nisaar Sheikh’s Facebook account.)

Recognising Jamaat-e-Islami (The Ikhwan-ul-Muslimeen of the Indian Subcontinent)

The Salafi scholars of India have refuted the issues of Jamaat e Islami (of Syed Abul Ala Moududi) thoroughly.

In brief words, they’re the Ikhwan-ul-Muslimeen of India.They’re enemies of the Salafi Da’wah here and continually oppose the way of the Sahabah in their principles.

Link: https://drive.google.com/file/d/1DzidQ1GkikBWE8umYqGCybgtfwyOD0pq/view?usp=drivesdk

The Honor of the Kabah Lies in Revelation, Not Geometry Or Geography

The Honor of the Kabah

Lies in Revelation,

Not Geometry Or Geography

As Muslims, our hearts are naturally attached to Makkah. We love the House of Allah and often seek to share its magnificence with the world. However, in our enthusiasm, we sometimes circulate a popular claim: that the Kabah is located at the Earth’s exact “Golden Ratio point.”

This claim suggests that the city’s position is a unique mathematical and geometric center of the globe, a physical miracle designed by Allah (Subhanahu Wa Ta’ala). While this idea sounds appealing, it is scientifically inaccurate and, more importantly, unnecessary for our faith.

This article explores why this claim is a “hoax” scientifically and why true Islamic scholarship focuses on the spiritual, rather than geometrical, miracle of the Kabah.

1. What is the Golden Ratio?

The Golden Ratio, often represented by the Greek letter Phi ($\phi$), is a number approximately equal to 1.618. It is a mathematical ratio found in nature (like patterns in sunflower seeds or shells) and art, often associated with perfect balance.

The theory claims that if you measure the Earth’s map, Makkah falls exactly at this 1.618 ratio point. Let’s look at why the math doesn’t actually work.

2. The Latitude Claim (North-South): Close, But Not Exact

To understand this, we must first be clear on our terms.

  • Latitude (North-South): These are the horizontal lines that wrap around the Earth like a belt (e.g., the Equator). They measure how far “up” or “down” you are.
  • Longitude (East-West): These are the vertical lines that connect the North and South Poles. They measure how far “left” or “right” you are.

The Calculation: The distance between the North and South Poles is 180 degrees. If you divide this by the Golden Ratio (1.618), you get a point approximately 111.25 degrees from the South Pole.

The Reality: If you map this out, it lands at approximately 21.25° North. The actual latitude of the Kabah is 21.42° North.

  • The Difference: The gap is about 0.17 degrees.
  • In Distance: This equals approximately 19 kilometers (12 miles) south of the Kabah.

The Critical Flaw: This misses the mark significantly. The sacred boundary of the Haram (the Sanctuary) extends only about 11 to 12 kilometers to the South (at Idhat Libn). This means the theoretical “Golden Ratio point” is outside the Haram Sanctuary entirely. It lands in the non-sacred area known as Al-Hill. It is hard to call something a miracle when the math doesn’t even land inside the Sanctuary!

3. The Longitude Claim (East-West): A Human Invention

This is where the scientific claim falls apart completely.

Unlike Latitude (which has the Equator as a natural middle), Longitude has no natural starting point. The Earth is a spinning sphere. There is no natural “beginning” or “end” for East and West.

The line we use as “zero” today—the Prime Meridian—runs through Greenwich, England. Why? Because in 1884, humans voted to put it there. Before that, different civilizations used different starting lines.[1]

Because the starting line is human-made, you can technically draw a map starting anywhere to make a “Golden Ratio point” land on any city you want—New York, Tokyo, or Makkah. Therefore, claiming Makkah is the “natural center” of East and West is scientifically impossible, because the Earth has no East-West center.

4. The Religious Perspective: We Don’t Need Pseudoscience

As orthodox Muslims, we must be careful not to build our faith on shaky foundations. The great scholars of Islam have never relied on the “Golden Ratio” to prove the truthfulness or virtue of the Kabah.

The sanctity of the Haram is established by Divine Revelation (The Quran and Sunnah), not by geometry.

Allah says: “The first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing and a guidance for the worlds.” (Quran 3:96)

When we attach the truth of Islam to fragile scientific theories or hoaxes, we risk embarrassing the Ummah when those theories are disproven. The miracle of the Kabah is that it is the Qiblah of the believers, the place where the Prophets of Allah (Alaihimus Salam) worshipped Allah, and the site chosen by Allah for the rites of the Hajj, etc. This spiritual reality is far heavier on the scales than any map calculation, geometry or geography.

Summary

Here is the simple truth about Makkah and the Map:

  1. North and South: Some people say if you do a special math calculation between the North and South Poles, you land exactly on Makkah. This is not true. The numbers are close, but they do not match exactly.
  2. East and West: A ball has no beginning or end when you spin it sideways. Humans just drew a line on a map and said, “Let’s start here.” Because we can start the map anywhere we want, there is no real “center” of the Earth.
  3. The Real Miracle: We do not need a map to tell us Makkah is special. Makkah is special because Allah chose it. We love the Kabah because it is the House of Allah, and that is the only proof we need.

[1] Before the world agreed on Greenwich, UK, as the “Prime Meridian” in 1884, “0 degrees longitude” was a matter of cultural preference, not geographic reality. Different civilizations established their own starting lines based on politics and convenience:

  • Ancient India: Astronomers used the city of Ujjain as their central reference point for centuries.
  • France: The French measured the world relative to Paris, maintaining a scientific rivalry with Britain.
  • Islamic & Greek Scholars: Many classical geographers used the Canary Islands (the “Fortunate Isles”) as the zero point because it was the westernmost edge of the known world.
  • The USA: American maps often used Washington D.C. as the prime meridian.

These examples prove that the “East-West center” of the Earth changes depending on who draws the map. Therefore, you cannot claim any city is the objective “Golden Ratio center” of longitude, because the starting line for that measurement is entirely a human invention.

(-by Mohammed bin Thajammul Hussain Manna)

Is the Praise of Ahl-ul-Bid’ah a Cause for Expulsion from Salafiyyah?

❓ Is the Praise of Ahl-ul-Bid’ah a Cause for Expulsion from Salafiyyah?

(by Shaykh Abdullah Muhammad Mushtaq, Jamia Darussalam Oomerabad, Jamiah Ha’il (Saudi Arabia))


What is the ruling on praising the People of Innovation (Ahl-ul-Bid’ah)? I will not discuss this specific issue here. Rather, my discussion focuses on this: If someone praises a person of innovation, will he then be considered expelled from Salafiyyah? Will his Methodology (Manhaj) be considered incorrect?


📚 It is evident from the books of the Salaf that people have praised Ahl-ul-Bid’ah for various purposes in every era, and this has been done by individuals whose Salafiyyah cannot even be doubted.


🔹 The Stance of Shaykh al-Islam Ibn Taymiyyah (Rahimahullah)
Allama Ibn Taymiyyah has refuted the Rafidah (Shia) more than anyone else; yet, he felt no hesitation in mentioning their virtues in certain places.

Thus, he writes:
> “And among the Rafidah, there are those who are devout worshippers, scrupulous, and ascetics, but in this regard, they are not like others among the People of Desires (Ahl-ul-Ahwa). The Mu’tazila are more intelligent, more knowledgeable, and more religious than them; and lying and immorality are less prevalent among them than in the Rafidah.
> And the Zaydiyyah among the Shia are better than them: they are closer to truthfulness, justice, and knowledge.
> And among the People of Desires, there is no one more truthful nor more devout in worship than the Khawarij.
> Yet, despite this, Ahl-us-Sunnah exercise justice and fairness with them and do not oppress them; for oppression is conventionally forbidden regardless of the situation, as has been mentioned previously. Rather, Ahl-us-Sunnah possess more goodness for every one of these groups than they have for one another; indeed, they are better and more just towards the Rafidah than some Rafidah are towards others.”

(Minhaj as-Sunnah an-Nabawiyyah 5/157)

✨ In this passage, Allama Ibn Taymiyyah has mentioned certain virtues of the Rawafid, the Mu’tazila, and the Khawarij, and then declared Ahl-us-Sunnah to be the greatest well-wishers for them.

🔹 Evidence from the Science of Narrator Criticism (Jarh wa Ta’deel)

In the books of Jarh wa Ta’deel, you will find regarding many narrators that the scholars said: “Reliable (Thiqah), Truthful (Sadooq), but he is a person of innovation.”

For example, Ibn Abi Hatim stated:
> “Amr bin Ali said: Uthman al-Barri is truthful (Sadooq), but has many errors and delusions, and he was a person of innovation.”

Allama Al-Dhahabi says regarding Aban bin Taghlib:
> “Aban bin Taghlib Al-Kufi was a zealous Shi’i, but he is truthful (Sadooq). So, for us is his truthfulness, and upon him is his innovation. Ahmad bin Hanbal, Ibn Ma’in, and Abu Hatim declared him reliable (Thiqah). Ibn Adi cited him and said: ‘He was extreme in Shi’ism.’ Al-Sa’di said: ‘A deviant who openly declared his deviation.'”

Adh-Dhahabi continues:
> “Someone might say: How is the authentication (Tawthiq) of an innovator permissible when the limit of reliability requires probity (‘Adalah) and precision? How can one who is a person of innovation be just?
> The answer is that innovation is of two types: A minor innovation, such as the exaggeration in Shi’ism, or Shi’ism without exaggeration and without distortion; this was common among the Tabi’in and their successors, alongside [their] religion, piety, and truthfulness.”
(Mizan al-I’tidal: 1/5)

🔹 The Case of Bishr al-Marisi
Furthermore, Allama Adh-Dhahabi mentions a severe innovator in good terms. Bishr al-Marisi is well-known for his innovation, and due to his innovation, scholars declared him a disbeliever (Kafir).

Yet, in his biography, Adh-Dhahabi (Rahimahullah) writes:
> “And he who is declared a disbeliever due to an innovation—even if it is major—is not like the original disbeliever, nor like the Jew or the Magian. Allah refuses to make the one who believes in Allah and His Messenger and the Last Day, and fasts, prays, performs Hajj, and gives Zakat—even if he commits major sins, goes astray, and innovates—like the one who opposes the Messenger, worships an idol, discards the laws, and disbelieves. However, we seek refuge with Allah from innovations and their people.” (Siyar A’lam an-Nubala 10/202)

⚠️ Now estimate this: Scholars declared a man a disbeliever due to innovation, yet Allama Adh-Dhahabi mentions his faith, prayer, fasting, and worship.

🔹 Other Examples

1️⃣ Az-Zamakhshari: The Mu’tazili stance of Zamakhshari, the author of Al-Kashshaf, is well-known. Despite this, Allama Ibn Kathir (Rahimahullah) writes in his Tafsir:
> “The Allama (Great Scholar) Abu al-Qasim Mahmud bin Umar az-Zamakhshari said in his Tafsir…”

Here, despite Zamakhshari’s I’tizal, Ibn Kathir refers to him as “Allama” in his Tafsir.

2️⃣ Al-Alusi: Allama Al-Alusi is a Naqshbandi Sufi exegete (Mufassir), and his Tafsir contains a large number of Sufi issues. Despite this, Allama Al-Albani (Rahimahullah) has mentioned him as “Allama” in several places. For instance, he says in one place:
“If you have known this, then it is not correct to use the verse as evidence in any way. And the Investigating Scholar (Al-Allama Al-Muhaqqiq) Al-Alusi said in ‘Ruh al-Ma’ani’…”

(Tahdhir al-Sajid min Ittikhadh al-Qubur Masajid, 55)

🛑 Conclusion
From these texts, it becomes known that if someone praises a person of innovation or mentions them in good terms, the method of expelling him from the Manhaj (Methodology) is a matter that requires reconsideration (Mahall-e-Nazar).

✍️ Abdullah Muhammad Mushtaq

(Translated by Mohammed bin Thajammul Hussain Manna from the Shaykh’s Facebook page, the post was originally in Urdu.)