what type of muslim are you?

[AllahkaBanda]

@ibnishaq

asalaamu alaykum

i am wondering what kind of muslim you are.

i am a salafi/wahhabi.

I prefer calling myself, Muhammadi since we are followers of Prophet Muhammad As far callig yourself salafi, I do not see a problem with it as long as you are doing to show that you are different then the innovates, asharis, rafidis etc.

@healtymind

Wahhabis who follow Ibn Taymiyyah (d. 728/1328) confirm that the organs of
God is physical entity and Allah is firmly seated in the trone.

Sorry to disappoint you but “wahhabis” are not followers of Shaykh ul-Islam Ibn Taymiyyah . We simply follow Qur’an and Sunnah. No where Shaykh ul-Islam Ibn Taymiyyah said that Allah has body and organs, rather he said the opposite.

He said in at-Tadmuriyyah (p.20): “It is a must to affirm that which Allâh affirms For Himself, whilst negating any likeness to Him with His creation … Whosoever says: His knowledge is like my knowledge, His Power is like my power, or Love like my love, or Pleasure like my pleasure, or Hand like my hand, or Istawâ (Ascending) like my ascending - then he has resembled and likened Allâh to the creation. Rather, it is a must to affirm (Allâh’s Attributes) without any resemblance, and to negate (what Allâh negates for Himself), without ta’tîl (divesting Allâh of any of His affirmed Attributes).”He said in Majmû’ul-Fatâwâ (5/262): “Whosoever considers the Attributes of Allâh to be like the attributes of the creation - such that the Istawâ (Ascending) of Allâh is like the ascending of the creation, or His Nuzûl (Descending) is like the descending of the creation, or other than that - then he is a deviated innovator.”
He said, in the course of this topic: “Indeed, the term al-jism (body), al-’arad (organs), al-mutuhayyiz (extent) and their like, are all newly- nvented terminologies. We have mentioned many a time before, that the Salaf and the Imâms have not spoken about such things - neither by way of negation, nor by way of affirmation. Rather, they declared those who spoke about such matters to be innovators, and went to great lengths to censure them.”
This is what has been repeatedly affirmed by Shaykhul-Islâm - rahimahullâh - in many of his books, such as: Sharh Hadîthin-Nuzûl (pp.69-76), Majmû’al-Fatâwâ (3/306-310, 13/304-305), Minhâj us-Sunnah an-Nabawiyyah (2/134-135, 192, 198-200, 567). Indeed in Sharh Hadîthin-Nuzûl (p.71) -Shaykhul-Islâm has labelled ascribing Allâh with the term jism as being: “An innovation in the Sharî’ah, a corruption of the language and a contradiction to the [sound] intellect. Rather, it is repudiated by the Sharî’ah, the language and the [sound] intellect.”
Source

@healtymind

sometimes called the Salafi school, is an early modern, 18th century offshoot of the Hanbali madh’hab. Although defeated and deprived of influence in 1818, new life was breathed into the Wahhabi movement in the early 20th century by the ascendancy to power in the Arabian peninsula on the part of the Sa’udi dynasty. See the brief but useful summary of the Wahhabiyyah by Bulend Shanay of Lancaster University.

Even though this myth has been debunked 100 of times before let me give you the definition of salafiyyah: It is following the way of the Prophet and his Sahabah for they are our Salaf (predecessors) who preceded us, so following them is Salafiyyah. As for taking Salafiyyah as a special Manhaj (Methodology) such that everyone who differs with it is considered astray even if he was on the truth; then this is beyond doubt opposite to Salafiyyah.

@healtymind

The Shia firmly believe that Allah has NOT got a body, nor face, nor hands,
nor fingers, nor legs. Shaykh Saduq, one of the most distinguished of Shia
scholars says:

“Verily, Allah is One, Unique, nothing is like Him, He is Eternal;
Hearing, Seeing, Omniscient, Living, Omnipotent, above every need. He
cannot be described in terms of substance, nor body, nor form, nor
accident, nor line, nor surface, nor heaviness, nor lightness, nor
color, nor movement, nor rest, nor time, nor space. He is above all
the descriptions which can be applied to His creatures. He is away
from both extremes: Neither He is just a non-entity (as atheists and
in a lesser degree Mutazilites implied), nor He is just like other
things. He is Existent, not like other existing things.”

Ahla Sunna Wal Jama’h only confirms the apparent meaning of what is said in the Qur’an without negating “howness” to it. We simply affirm the attributes of Allah, how He described Himself, and how His Prophet has described Him, and how the companions understood. If you do not have this belief, then you are rejecting what Qur’an says!