Two Have Been Afflicted Because of their Followers: Ja'far and Ahmad and some Translated works of Benefit Regarding the Matter of Creed

A neo-Muqatili Hanbali claimant recently wrote:

However, if a person says, ‘I don’t like the madhab of Ahmad and I am free of it’ as many of Jahmis like Abul-Layth do in terms of theology, then surely this would be heresy, sin and lack of respect, etc, but I don’t know if it would amount to apostasy…

This individual wrote these words in response to the recent article posted here that quotes Shaykh ul Islam Ibn Kamal as stating,

ولو قال إني بريء من ومذهب أبي حنيفة رحمه الله عنه أو قال: أنا بريء من مذهب الشافعي يكفر  . ومن استحل حراما علم حرمته في دين الإسلام كشرب الخمر فهو كافر    

And if someone were to say, ‘Verily I declare myself free from (بريء – disavowal) the madh-hab of Abu Hanifah or the Madh-hab of Imam Ash-Shafi’i then he has disbelieved…

So this neo-Muqatili self-professed-Hanbali claims that Imam Ahmad’s school is the school that he is upon; the belief that the attributes are to be taken literally, that tafwid is heresy, that any ta’wil is heresy, and that the asha’ris are deviant “Jahmis“. Unfortunately for this individual, the scholars have squelched his creed throughout the ages, branded it heresy, and filled the libraries of the Muslims with thousands of pages of refutations. Some have been translated into English, for the benefit of the western Muslims who may have been bamboozled by the pseudo-salafi propoganda machine. Some of those works include:

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Part 2: Ibn Uthaymeen & the Neo-Muqatilliyyah – Istiwaa ‘Alal ‘Arsh – Negating the Anthropomorphism

In the previous discussion we made the claim that Ibn Uthaymeen, and in reality the Wahhabi movement of today, have revived the madh-hab of Muqaatil, a madh-hab of creed laced with tajseem and tashbeeh (anthropomorphism). There is yet another issue that manifests the fact that Ibn ‘Uthaymeen (rahimahullah) was a neo-Muqaatili. In his work “Aqidat Ahlus Sunnah Wal-Jama’ah” he states after mentioning Yunus:3,

واستواؤه على العرش: علوه عليه بذاته علوَّاً خاصاً يليق بجلاله وعظمته لا يعلم كيفيته إلا هو.

[We believe that He "created the Heavens and the Earth in six days, then He settled Himself on the throne; He manages everything" (10:3).] His “settling on the throne” means that He is sitting in person (bi-dhaatih) on His throne in a way that is becoming to His majesty and greatness. No one save He knows the kayfiyyah (howness, modality etc) [of the sitting].

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