Classical Hanbalis VS the Neo-Hanbalis



Imaam Ahmad b. Hanbal believes tafweed ul ma’na wal Kayfiyyah in his Kitaab ul-I’tiqaad, and this is further seen when Imaam Muwaffaq ud-Deen points this out.

Wahhabis deny tafweed ul-Ma’na and call it deviant, labeling anybody who believes in tafweed as deviant Ash’ariyyah and even Jahmiyyah. They argue that you must believe that Allah has physical hands, physical location and even a form!  Imaam Ahmad refuted the Wahhabi creed before they even appeared!

Furthermore, Shaykh Abd ul-Qaadir al-Jilaani documents in the chapter Ma’rifah as-Saani in his al-Ghunyah that Allah is not a form that can be touched and that He does not have a body! Ibn Rajab al-Hanbali also documents the same in his Fadl ul Ilm us-Salaf alaa al-Khalaf that Allah does not possess a body and physical limbs!

Another thing that these fake Hanabli Wahhabis rant on about is location and spacial movements, attributing movement, direction and change to Allah, and they do so by taking the strictest and most literal interpretations from words such as Istiwaa and Nuzool, etc. However, Ibn Rajab al-Hanbali  whilst affirming his creed in the Istiwaa and the Nuzool, points out in in his Fath ul-Baari in no uncertain terms that describing Allah with change, movement, direction and location is  the greatest of  innovations.

Thus, it is the Wahhabis that are fake Hanbalis as they vie against such Hanbali scholars.


The real Hanbalis make a very big point out of the fact that the Prophet Muhammad, sal Allahu alayhi wasallam, seeing Allah on the night of Mi’raj when it comes to the creed. This was indeed one of the major points of creed set out by Imaam Ahmad b. Hanbal  his Usul us-Sunnah.

Imaam Abd ul-Ghani al Maqdasi even refutes the hadeeth of Aisha where she says “whoever says the Prophet has seen Allah is a liar” in his Iqtisaad fil I’tiqaad with the very hadeeth of the Messenger of Allah “Indeed I saw my Lord”.

Yet the fake Hanbalis, the Wahhabis clearly deny the seeing of Allah on the night of mi’raj despite the Hanaabilah being strong on the creedal point.


Wahhabis are clearly not upon the creed of the true Hanbalis, and accuse anybody of having the true Sunni beliefs as being a deviant Ash’ari and so forth. Yet the great Hanbali theologian and Mujaahid against the Khawaarij, Imaam as-Safareeni said there are three schools within the Ahl us-Sunnah, the Athaariyyah, the Ashaariyyah and the Marturidiyyah.

The sign of a fake Hanbali is that they are quick to spit venom against the Sunnis belonging to the Ash’ariyyah and the Martutridiyyah.

We have proven that these Wahhabis are not Hanbali in creed, what about Fiqh?


Well,  Imaam Muwaffaq ud-Deen approves of madh-habs and following one imaam in the furu in his lum’at ul-I’tiqaad yet Wahhabis say that taqleed is wrong and even at times, shirk.

It is also interesting to see that Imaam Muwaffaq ud-Deen documents the strongest position as having the hands below the naval in his Umdat ul-Fiqh, yet Wahhabis place their hands on their chest as if they had some womanly breasts to cover. In this regard they imitate the woman in their Salah.

Imaam Muwaffaq ud-Deen also agrees with 20 raka’ah of Taraaweeh and even states there is an ijmaa’a of the Sahaabah upon that. Yet we see the Fake Hanbali Wahhabis blindly following the opinions of Albani and his lazy 8 raka’ah position.

Most Wahhabis do not even claim to follow a madh-hab, yet when they are cornered they claim to be Hanbalis. Then in the next breath they say they throw madh-habs against the wall and follow only saheeh Ahaadeeth!

Imaam as-Safareeni documents in his risaalah that whoever does not follow a madh-hab is considered as a false Prophet!

So here we have it, the fake Hanbalis have been crushed and exposed, pants pulled down!


The point to top it all of though, is the fact they the Wahhabis consider anybody who calls upon the Prophet’s and the Awliyyah of Allah to be a Mushrik Kaafir. Yet the most agreed upon Hanbali scholar, the Shaykh ul-Islam of the Hanaabilah  Ibn Qudaamah al-Maqdasi encourages people to go to the grave of the Messenger of Allah, sal Allahu alayhi wasallam, and call upon him as the desert Arab did. He documents this in Kitaab ul-Wasiyyah and Kitaab ul-Hajj of his al-Mughni.


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