Series of Answers by the Great Scholar Ata Bin Khalil Abu al-Rashtah, Ameer of Hizb ut-Tahrir
To the Questions of the Visitors of his Facebook Page "Fiqhi"
Answer to a Question
To Nabil Bil'ati
Question:
Peace be upon you, and the mercy and blessings of Allah.
May Allah support you. Someone claims that Laylat al-Qadr is the night the Quran was revealed, that it has passed, and that there is no such thing as the "alleged" Laylat al-Qadr today. The text of the article states: ("As for this Laylat al-Qadr, it passed through history once and does not repeat. It derives its Qadr—meaning its distinguished status—from the descent of the Quran in it. The Almighty said:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
'Indeed, We sent it down during the Night of Decree.' (Surah Al-Qadr 97:1)
As for other nights erroneously calculated as Laylat al-Qadr, they have no place in the sentence (validity), because no Quran was revealed in them to derive a special status or place from that revelation.
If a stubborn person says: We are actually commemorating Laylat al-Qadr, as long as Laylat al-Qadr does not repeat. We say to him: In order to celebrate Laylat al-Qadr or revive it as requested by the alleged Hadith, whether we believe it is the Night of Decree or a commemoration of it, it must have one known timing like all other acts of worship such as fasting, Hajj, and prayer. This is because the Wise Legislator, when He prescribed or legislated an act of worship, specified for each a known, fixed timing with no room for 'guesswork.' As for this alleged Laylat al-Qadr, many Hadiths have been reported regarding its timing, making it one of the puzzles... etc.")
Then he mentions a Hadith from Muslim and attacks it:
يَا أَيُّهَا النَّاسُ! إِنَّهَا كَانَتْ أُبِينَتْ لِي لَيْلَةُ الْقَدْرِ. وَإِنِّي خَرَجْتُ لِأُخْبِرَكُمْ بِهَا، فَجَاءَ رَجُلَانِ يَحْتَقَّانِ مَعَهُمَا الشَّيْطَانُ، فَنُسِّيتُهَا
"O people! The Night of Decree was shown to me, and I came out to inform you of it. But two men came arguing with the Shaytan with them, so I was made to forget it."
He attacks it!! Then he concludes his statement with the following: ("The conclusion is that reviving the alleged Laylat al-Qadr, for which the Messenger himself did not know a timing, nor a specific shore on which the ship of obligation could dock, and considering that whoever prays it out of faith and seeking reward will be forgiven his previous sins, is a destructive idea. it spreads nothing among Muslims but hallucination, folly, and laxity in religion.") End of his article...
Please advise us, and may Allah bless you.
Answer:
Peace be upon you, and the mercy and blessings of Allah.
I have reviewed what you quoted in your question regarding that person who speaks ill of Laylat al-Qadr, claiming it is a night that has passed and gone... etc. Here is the following:
First: Regarding the method of approach:
It is clear from the text you quoted that its author does not adhere to any scientific rules or Shari'ah knowledge. Rather, he acts haphazardly and rejects many authentic (Sahih) and good (Hasan) Hadiths without any compelling reason, except for what his illusions dictate to him, which he has turned into "facts" in his mind to build upon and reject what has been proven from the Messenger of Allah ﷺ.
It is also clear from this quoted research that it is an attempt to undermine the purified Sunnah of the Prophet and make Muslims doubt the Hadiths narrated from the Prophet ﷺ, while claiming to return to the Noble Quran... This is a known and recognized approach. It is the approach of a group working to destroy Islam and fight it by fighting the purified Sunnah, which explains the Quran, clarifies its generalities, specifies its general meanings, restricts its absolute terms, and attaches the branch to its root... etc. Thus, attacking the purified Sunnah and casting doubt on the approved books of Hadith is a form of attacking the Quran and attacking Islam. The call to restrict reliance on the Quran alone is a call whose outward appearance contains mercy, but its inward reality is punishment.
It is also clear from the quoted text that its author doubts the Shari'ah matters that have been known and accepted among Muslims since the era of the Prophet ﷺ and his noble companions until this day. This is also a known approach adopted by Western kaffir Orientalists who delved into casting doubt on every self-evident matter accepted by Muslims. Then they were followed in this path by their minions from among the sons of Muslims. They began to cast doubt on the system of government in Islam, Jihad, belief in Al-Qada' wal-Qadar... etc. This is to weaken the Muslims' confidence in their religion and attempt to divert them from it and prevent them from returning to it after they (the enemies) collapsed its state and removed its laws from being applied in the lives of Muslims.
Accordingly, his article about Laylat al-Qadr is not a serious scientific research or a valid Shari'ah opinion or Ijtihad. Rather, it is a type of forbidden conjecture, manipulation of Shari'ah texts, and mockery of the Prophetic Hadiths... Therefore, it does not deserve a response because it lacks the minimum conditions for honest scientific research. If it were not for you sending us a question about it, we would not have addressed it.
Second: Evidence from the Quran regarding Laylat al-Qadr:
The writer misleads the reader into thinking that he takes what is in the Noble Quran and relies on it, and only rejects the Hadiths regarding Laylat al-Qadr. He says: ("As for this Laylat al-Qadr, it passed through history once and does not repeat. It derives its Qadr—meaning its distinguished status—from the descent of the Quran in it. The Almighty said: ﴿إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ﴾"). It is as if he is suggesting reliance on the Noble Quran and returning to it, but in reality, he is not...
He mentions the noble Ayah:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
"Indeed, We sent it down during the Night of Decree." (Surah Al-Qadr 97:1)
He interprets it according to his whims to serve his opinion, but he does not mention the other Quranic texts that indicate the opposite of his opinion. The text about Laylat al-Qadr appears in two places in the Noble Quran, and it is understood from both places that Laylat al-Qadr is a renewed, recurring night:
- Surah Al-Qadr:
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ * وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ * لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ أَلْفِ شَهْرٍ * تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ * سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ
"Indeed, We sent it down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months. The angels and the Spirit descend therein by permission of their Lord for every matter. Peace it is until the emergence of dawn." (Surah Al-Qadr 97:1-5)
By reflecting on this Surah, it becomes clear that Laylat al-Qadr is the night in which the Noble Quran was revealed, and it is not a night that passed and gone. Rather, it is a night that repeats with its virtue and the goodness in it. Before mentioning the evidence that indicates this from the Surah, we provide a brief explanation of the Surah from Tafsir al-Nasafi:
[Tafsir al-Nasafi (4/44): "... ﴿إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ﴾ He glorified the Quran by attributing its revelation to Him alone. He used its pronoun instead of its apparent name to dispense with the need to point it out and to raise the status of the time in which He revealed it. It was narrated that it was revealed as a whole on Laylat al-Qadr from the Preserved Tablet to the lowest heaven, then Jibril revealed it to the Messenger of Allah ﷺ over twenty-three years. The meaning of Laylat al-Qadr is the night of decreeing matters and fulfilling them...
Perhaps the reason for hiding it is so that whoever wants it will enliven many nights seeking to coincide with it. This is like hiding the Middle Prayer (Al-Salat al-Wusta), His Greatest Name (Ism Allah al-A'zam), and the hour of response on Friday... And in the Hadith: 'Whoever catches it should say: O Allah, You are Pardoning, You love pardoning, so pardon me.' ﴿وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ﴾ i.e., your knowledge has not reached the limit of its virtue..."] End of quote from Tafsir al-Nasafi.
The Surah contains more than one matter clarifying that Laylat al-Qadr is a recurring night that coincides with that blessed night in which the Quran was revealed. Sufficient for that is the Almighty's saying: ﴿تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ﴾. The angels descend on this night with Jibril, peace be upon him. The Quran used the mudari' (present/future) tense in the verbal sentence ﴿تَنَزَّلُ الْمَلَائِكَةُ﴾ to indicate continuity and recurrence, and did not use the past tense which indicates completion. This means very clearly that Laylat al-Qadr is a recurring night and that the angels every year on that night descend with Jibril, peace be upon him.
- The Almighty's saying at the beginning of Surah Ad-Dukhan:
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةٍ مُبَارَكَةٍ إِنَّا كُنَّا مُنْذِرِينَ * فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ
"Indeed, We sent it down during a blessed night. Indeed, We were ever warning. On that night is made distinct every precise matter." (Surah Ad-Dukhan 44:3-4)
It was stated in al-Nasafi (3/302): ["...And Laylat al-Qadr, in most sayings, is in the month of Ramadan. Then they said: He revealed it as a whole from the Preserved Tablet to the lowest heaven, then Jibril descended with it at the time of need to His Prophet Muhammad ﷺ. And it was said: the beginning of its revelation was on Laylat al-Qadr. And 'Blessed' means of abundant goodness because of the goodness and blessing that descend in it and the supplications that are answered. Even if there were nothing in it but the revelation of the Quran alone, that would be enough blessing. ﴿إِنَّا كُنَّا مُنذِرِينَ * فِيهَا يُفْرَقُ كُلُّ أَمْرٍ﴾ These are two resumed, combined sentences that explain the answer to the oath, as if it were said: We revealed it because it is Our nature to warn and caution against punishment, and Our revelation of it was specifically on this night because the revelation of the Quran is one of the wise matters and this night is the separation of every wise matter. The meaning of ﴿يُفْرَقُ﴾ is it is detailed and every matter of the servants' provisions, life spans, and all their affairs is written from this night to the Laylat al-Qadr that comes in the following year. ﴿حَكِيمٍ﴾ meaning possessor of wisdom, i.e., performed according to what wisdom requires..."] End quote.
It is clear from these Ayat also that Laylat al-Qadr in which the Quran was revealed is a recurring night. Sufficient for this is the Almighty's saying: ﴿فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ﴾, which undoubtedly indicates that every wise matter is distinguished on this night in a recurring manner because the Quran used the term ﴿فِيهَا يُفْرَقُ﴾, which is a mudari' verb indicating continuity and recurrence.
- Thus, it is clearly understood from the Quran that Laylat al-Qadr is a blessed night in which the Noble Quran was revealed, and that it is one of the nights of the blessed month of Ramadan. In it, the angels and the Spirit descend by their Lord's permission for every matter, where every wise matter is distinguished by a command from Allah. This night has great virtue, as the virtue of righteous deeds in it exceeds the virtue of the deeds of a thousand months... Through this, it appears that the Noble Quran establishes that Laylat al-Qadr is a renewed, recurring night, and that the noble Prophetic Hadiths reported regarding Laylat al-Qadr came confirming and establishing what came in the Quran as we explained below. If the author of the research quoted above acknowledges the Noble Quran and what is in it, then he has no room to reject those noble Hadiths.
Third: Evidence from the Purified Sunnah regarding Laylat al-Qadr:
- Many Hadiths have been reported in the Prophetic Sunnah that speak of Laylat al-Qadr being a recurring, renewed night. We mention two Hadiths that are sufficient to prove the requirement:
a. Al-Bukhari narrated in his Sahih from Abu Hurairah (ra) that the Prophet ﷺ said:
مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَاناً وَاحْتِسَاباً غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَنْ صَامَ رَمَضَانَ إِيمَاناً وَاحْتِسَاباً غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ
"Whoever prays on Laylat al-Qadr out of faith and seeking reward, his previous sins will be forgiven; and whoever fasts Ramadan out of faith and seeking reward, his previous sins will be forgiven."
In another narration also in Al-Bukhari from Abu Hurairah: The Messenger of Allah ﷺ said:
مَنْ يَقُمْ لَيْلَةَ الْقَدْرِ إِيمَاناً وَاحْتِسَاباً غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ
"Whoever stands (in prayer) during Laylat al-Qadr out of faith and seeking reward, his previous sins will be forgiven."
This Hadith is consistent with what is mentioned in the Noble Quran regarding Laylat al-Qadr, and it is clear from it that Laylat al-Qadr is recurring and renewed.
b. At-Tirmidhi narrated in his Sunan from Aisha that she said: "I said: O Messenger of Allah, if I know which night is Laylat al-Qadr, what should I say in it?" He said:
قُولِي اللَّهُمَّ إِنَّكَ عُفُوٌّ كَرِيمٌ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي
"Say: O Allah, You are Pardoning, Generous, You love pardoning, so pardon me."
Abu Isa said this is a Hasan Sahih Hadith. In another narration of the Hadith by Ibn Majah and others from Aisha, she said: "O Messenger of Allah ﷺ, if I coincide with Laylat al-Qadr, what should I supplicate?" He said:
تَقُولِينَ اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي
"You say: O Allah, You are Pardoning, You love pardoning, so pardon me."
This Hadith is also perfectly consistent with what is in the Noble Quran regarding Laylat al-Qadr, and it is clear from it that Laylat al-Qadr is recurring and renewed. This is how the Hadith is understood in its true sense, for we are commanded to follow the Sunnah just as we are commanded to follow the Book:
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا
"And whatever the Messenger has given you - take; and what he has forbidden you - refrain from." (Surah Al-Hashr 59:7)
- Furthermore, rejecting a Hadith is not done according to a person's whim, or because of his ignorance in understanding its meaning, or for a hateful need in his soul... etc. Rather, a Hadith is rejected in the manner described in the sciences of Hadith and Usul al-Fiqh, which is explained in its respective chapter to anyone who has a heart or gives ear while he is a witness:
A Hadith is rejected based on Riwayah (narration) and Dirayah (comprehension). It was stated in the book The Islamic Personality - Volume 3 regarding this subject:
[Conditions for Accepting the Ahad Report
The Ahad report is accepted if it fulfills its conditions in Riwayah and Dirayah. As for the conditions of its acceptance in Riwayah, they are that the narrator of the Hadith must be a Muslim, of age, sane, upright ('Adl), truthful, accurate in what he hears, and remembering it from the time of receiving it until the time of delivering it. The scholars of Usul and the scholars of Hadith terminology have explained the conditions of narration in detail, and the history of the men of Hadith and their narrators has detailed each narrator and what qualities are realized in him.
As for the conditions for accepting the Ahad report in Dirayah, it is that it does not contradict what is stronger than it, such as an Ayah or a Mutawatir or Mashhur Hadith... The result is that the Ahad report, if it contradicts an Ayah of the Quran, a Mutawatir Hadith, a Mashhur Hadith, or a reason ('Illah) explicitly stated in the Quran, Mutawatir, or Mashhur, the Hadith is not accepted in Dirayah, and if it does not contradict that, it is accepted. If the Hadith contradicts Qiyas (analogy), the Hadith is accepted and Qiyas is rejected.] End quote.
So if a person encounters a Hadith and does not know whether to take it or reject it, let him ask those who have knowledge of it. The Messenger ﷺ says:
أَلَا سَأَلُوا إِذْ لَمْ يَعْلَمُوا فَإِنَّمَا شِفَاءُ الْعِيِّ السُّؤَالُ
"Why did they not ask when they did not know? For indeed, the cure for ignorance is asking." (Narrated by Abu Dawood)
This is what a sane person who fears Allah and His Messenger does, not to attack the Hadith or mock it, otherwise, he would have a great sin for that. We will address a Hadith here as an example where the author of the article attacked or mocked it, and consequently the evil status that the author of the article has assumed:
The author of the article mocks the Hadith narrated by Muslim in his Sahih regarding the timing of Laylat al-Qadr and that the Prophet ﷺ was shown Laylat al-Qadr then made to forget it... saying: ("How could the Messenger ﷺ forget it while Allah Almighty says: ﴿سَنُقْرِئُكَ فَلَا تَنْسَى * إِلَّا مَا شَاءَ اللَّهُ﴾ and its meaning is We will make you recite so you will never forget..."). This person does not realize what he is saying! For the Ayah is about the Noble Quran; Allah (swt) makes the Messenger ﷺ recite the Noble Quran so he memorizes it and never forgets it. In its interpretation, it was stated:
a. Tafsir al-Qurtubi (20/18) "His saying (﴿سَنُقْرِئُكَ﴾ i.e., the Quran, O Muhammad, so We teach it to you ﴿فَلَا تَنْسَى﴾ i.e., so you preserve it, narrated by Ibn Wahb from Malik.
And this is glad tidings from Allah Almighty, He gave him good news that He gave him a clear sign, which is that Jibril recites to him what he recites of the revelation, and he is illiterate, he does not write nor read, yet he memorizes it and does not forget it...")
b. Tafsir al-Tabari (24/370) "And His saying: ﴿سَنُقْرِئُكَ فَلَا تَنْسَى * إِلَّا مَا شَاءَ اللَّهُ﴾ Allah, whose mention is exalted, says: We will make you recite, O Muhammad, this Quran, so you will not forget it, except what Allah wills.
Then the people of interpretation differed regarding the meaning of His saying: ﴿فَلَا تَنْسَى * إِلَّا مَا شَاءَ اللَّهُ﴾. Some of them said: This is information from Allah to His Prophet, peace and blessings be upon him, that He teaches him this Quran and preserves it for him, and a prohibition for him not to hasten in reciting it, as He, the Exalted, said: ﴿لا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ﴾ ('Move not your tongue with it to hasten with it. Indeed, upon Us is its collection and its recitation.')"
Thus, in these and other interpretations, the mentioned Ayah is about the Noble Quran. As for other matters, Allah may make His Messenger ﷺ forget something for a wisdom He knows. The text of the Hadith as in Muslim from Abu Sa'id al-Khudri (ra) who said: "The Messenger of Allah ﷺ observed I'tikaf during the middle ten days of Ramadan seeking Laylat al-Qadr before it was clarified to him. When they had passed, he ordered the tent to be dismantled, then it was clarified to him that it is in the last ten days. So he ordered the tent to be set up again. Then he went out to the people and said:
يَا أَيُّهَا النَّاسُ إِنَّهَا كَانَتْ أُبِينَتْ لِي لَيْلَةُ الْقَدْرِ وَإِنِّي خَرَجْتُ لِأُخْبِرَكُمْ بِهَا فَجَاءَ رَجُلَانِ يَحْتَقَّانِ مَعَهُمَا الشَّيْطَانُ فَنُسِّيتُهَا فَالْتَمِسُوهَا فِي الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ الْتَمِسُوهَا فِي التَّاسِعَةِ وَالسَّابِعَةِ وَالْخَامِسَةِ
'O people! The Night of Decree was shown to me, and I came out to inform you of it. but two men came arguing with the Shaytan with them, so I was made to forget it. So seek it in the last ten nights of Ramadan; seek it in the ninth, the seventh, and the fifth.' I said: O Abu Sa'id, you know more about the numbers than we do. He said: Yes, we have more right to that than you. I said: What are the ninth, the seventh, and the fifth? He said: When twenty-one have passed, the one that follows it is twenty-two, which is the ninth; when twenty-three have passed, the one that follows it is the seventh; when twenty-five have passed, the one that follows it is the fifth." Ibn Khallad said instead of yahtaqqan, yakhtasiman (disputing).
This Hadith was narrated by Al-Bukhari in brief from 'Ubadah bin as-Samit that the Messenger of Allah ﷺ came out to inform about Laylat al-Qadr, but two men from the Muslims were disputing. He said:
إِنِّي خَرَجْتُ لِأُخْبِرَكُمْ بِلَيْلَةِ القَدْرِ، وَإِنَّهُ تَلاَحَى فُلاَنٌ وَفُلاَنٌ، فَرُفِعَتْ، وَعَسَى أَنْ يَكُونَ خَيْراً لَكُمْ، التَمِسُوهَا فِي السَّبْعِ وَالتِّسْعِ وَالخَمْسِ
"I came out to inform you about the Night of Decree, but so-and-so and so-and-so were disputing, so it was taken away (the knowledge of its specific night), and perhaps it may be better for you. Seek it in the seventh, the ninth, and the fifth."
It was stated in the explanation of the Hadith by Ibn Hajar in Fath al-Bari:
["... His saying: 'He came out to inform about Laylat al-Qadr' i.e., by specifying Laylat al-Qadr. His saying: 'Fatalaha' with a fatha on the ha, derived from at-talahi with a kasra, which is dispute and quarrel... And his saying: 'so it was taken away' i.e., its specification was taken away from my memory. This is what is relied upon here. The reason for it is what Muslim clarified from the Hadith of Abu Sa'id in this story where he said: 'So two men came yahtaqqan' with a shadda on the qaf, i.e., each of them claiming that he is the one in the right (al-muhiqq), with them the Shaytan, so I forgot it. Qadi 'Iyad said: In it is evidence that disputing is blameworthy and that it is a cause for spiritual punishment, i.e., deprivation. And in it is that the place where the Shaytan is present, blessing and goodness are removed from it..."] End quote.
By scrutinizing the Hadith, it becomes clear that the Prophet ﷺ did not know when Laylat al-Qadr was in Ramadan, so he ﷺ observed I'tikaf in the middle ten days of Ramadan seeking Laylat al-Qadr. Then he ﷺ ordered the dismantling of the structure he built to observe I'tikaf in. Then Laylat al-Qadr was clarified to him as being in the last ten days of Ramadan. When he wanted to inform the people of its timing, two men from the Muslims disagreed, so the Messenger ﷺ was made to forget the timing of Laylat al-Qadr, and he commanded the people to seek it in the last ten days... The Prophet ﷺ explained the reason for being made to forget it, which was the disagreement of the two men. This shows the danger of dispute and disagreement in Islam and that it warrants punishment as shown in the explanation of the Hadith above. Likewise, there is a wisdom in the matter that suits the last ten days of Ramadan where motivation may wane. The non-specification of Laylat al-Qadr and making it in one of the nights of the last ten days drives people to strive in the last ten days, thus obtaining great goodness by that. Al-Nasafi said well in his Tafsir: ("Perhaps the reason for hiding it is so that whoever wants it will enliven many nights seeking to coincide with it. This is like hiding the Middle Prayer, His Greatest Name, and the hour of response on Friday...") So where is the problem in this Hadith for the author of the article to reject it? And why is it not correct for the Messenger ﷺ to be made to forget what he was shown if it was for a wisdom that required it?! It is clear that the author of the quoted text ignored this reason and this wisdom so that he could proceed with his rejection of the Hadiths of Laylat al-Qadr.
Thus, any Hadith is not rejected due to whim, ignorance, or hatred for Islam and Muslims. Rather, it is studied by its people in its proper context, and then asked about if not known, as stated in the previous Hadith of the Messenger of Allah ﷺ: "Why did they not ask when they did not know? For indeed, the cure for ignorance is asking."
Fourth: Through all of this, it becomes clear that the author of the quoted text has no share of the knowledge of the narrated (al-manqul) nor a share of the rational (al-ma'qul). He has no understanding of the science of Hadith nor of the Usul. He does not weigh matters with a correct scale nor does he establish the matter on a straight path. Rather, it appears from his opinion that he is attempting to destroy the religion and its structure and to make Muslims doubt its fundamentals and branches. If it were not for the questioner's inquiry about his words, we would not have occupied ourselves in responding to his illusions... In conclusion, we ask Allah (swt) to turn the plot of the plotters back against them and to protect the Ummah from their evils, and to raise the status of the religion and grant victory to His believing servants and extinguish the fire of the disbelievers, hypocrites, and biased doubters.
Your brother, Ata Bin Khalil Abu al-Rashtah
08 Ramadan 1444 AH Corresponding to 30/03/2023 CE
Link to the answer from the Ameer's (may Allah preserve him) page on Facebook