Wrong Salafi Beliefs vs Correct Sunni Beliefs | Hadith | Islamic Texts

Wrong (Salafi) beliefs Vs Correct (Sunni) beliefs

Salafis say Allah performs Jogging / Trotting (Astaghfirullah) may Allah protect us from such deviant interpretation, have a look for yourself: In Fatawa al-Aqida by Muhammad b. Salih b. Uthaimin, page 112, he says: Quote: ‫وأي مانع يمنع من أن نؤمن بأن ال تعالى يأتي هرولة‬ "What could forbid us from believing that Allah performs jogging/trotting [harwala]?" [!!!] Quote: “If My slave comes to Me walking, I go to him running”. Sahih Al-Bukhari, vol. 9, Book 93, Number 627 Ibn Baz cites the hadith in his Fatawa and adds: “Interpreting such hadith metaphorically and avoiding relying upon their literal meanings is the practice of the heretic Jahmiyyah and Mu’taziliyyah”. Fatawa Ibn Baz, vol. 5, p. 374 Al-Albani is very explicit on the point: “Running is an attribute of Allah that we lack a base for denying”. Fatawa Al-Albani, p. 506 Again, Ibn Baz adds: Question: Is running an attribute of Allah? Answer: Yes, as it has been shown in the holy divine hadith....."and if he comes to Me walking, I go to him running. narrated bukhari and muslim. Ibn Baaz, The Everlasting Garden for Scientific Research and Legal Opinions Vol.3 Page 196. The heading of the subject where this fatwa was isued is called "Sifat al-harwala" , the attribute (Sifa) of running. The fatwa issued here is number 6932 Book title: Fatawa al-Janna al-Da'ima Lilbuhuth al'ilmiyah wa al'ifta Author: Ahmed bin Abd Alrazaq al Dewish Published in Riyadh by the Ministry of Scientific Research and Fatwa Management. Date: 1996 Description: A collection of fatwas by various prominent scholars. In Fatawa al-Aqida by ibn Uthaimin, page 112: “What could forbid us from believing that Allah performs jogging?”

Sunni Aqidah: Compare that to what is quoted from al-Khattabi: Allah Almighty is not described by movement, since movement and stillness follow one after the other in the same entity: it is specifically possible to attribute movement to whatever can be attributed stillness, and both of them are among the accidents of originated matter (min a`rad al-hadath) and the attributes of creatures. Whereas Allah is exalted high above them, {There is nothing whatsoever like unto Him.} (42:11) Shaykh Gibril also said regarding the hadith: "If My servant comes near Me one hand-span I come near him one cubit. If he comes near Me one cubit I come near him an arm's length. If he comes to Me walking, I come to him running." In al-Bukhari, Muslim and others. --Imam al-Tirmidhi said in his Sunan: "It is narrated from al-A`mash regarding the explanation of this hadith, 'Whosoever comes near Me one cubit I come near him an arm's length,' that it means with forgiveness and mercy. Thus did some of the people of learning explain it. They said: Its meaning is only that He says, 'If the servant draws near Me by obeying Me and doing what I commanded, I am very swift to draw near him with My forgiveness and My mercy.'"‫ويروى عن العمش في تفسير هذا الحديث من تقرب مني‬ ّ ِ َ ّ َ َ ْ َ ِ ِ َ ْ َ َ ِ ِ ْ َ ِ ِ َ ْ َْ ْ َ َ ْ ُ َ ‫شبرا تقربت منه ذراعا‬ ً َ ِ ُ ِْ ُ ّْ ََ ً ِْ ِ ِْ ْ ِ ْ َ ُ ْ َ َ ّ َ َ َ َ َ ِ َ ْ ّ َ ِ َ ِ ْ َ ْ ِ ِْ َ ‫يعني بالمغفرة والرحمة وهكذا فسر بعض أهل العلم‬ ‫هذا الحديث قالوا إنما‬ َ ِّ ُ َ َ ِ َ ْ َ َ ُ ْ َ َ َ َ ِ َ َ ِ ُ ْ َ ْ ّ َِ َ ّ َ َ َ ِ ُ ُ َ ُ َ ْ َ ‫معناه يقول إذا تقرب إلي العبد بطاعتي وما أمرت‬ ‫أسرع إليه بمغفرتي ورحمتي‬ ِ َ ْ َ َ ِ َ ِ ْ َ ِ ِ ْ َِ ُ ِ ْ ُ "Qatada said: 'Allah is fastest in forgiving.... What is meant is to express the swiftness of the response and forgiveness of Allah, as we narrated from Qatada." Al-Bayhaqi, al-Asma' wal-Sifat (Kawthari ed. p. 285-286; Hashidi ed. 2:51-54). "He did not mean by this hadith a coming-near in terms of distance, for such is impossible and inexistent. All he meant was the servant's coming-near in terms of good works, and the coming-near of Allah in terms of answer and acceptance." Al-Baji, al-Muntaqa (1:357) "The meaning of His coming closer to us by descending to the nearest heaven, or by His drawing-near a cubit and an arm's length, is that He treats us with munificence (ikram) in the manner of the liege-lord that walks towards his servants and condescends to them, turning to them with full attention (muqbilan `alayhim) and examining their needs one by one." Ibn `Abd al-Salam, al-Ishara ila al-Ijaz (p. 106). "This hadith is among the narrations of the Divine Attributes and it is impossible take it in its outward meaning. We already spoke many times about the hadiths on the Divine Attributes. Its meaning is, 'Whoever comes near Me with obedience to Me, I come near

him with My mercy and success, and help, and if he does more, I do more. If he comes walking and hastens to obey Me, I come running, that is, I pour mercy over him and overtake him so that I do not make him need to walk much in order to attain his goal.' The message is that his reward is many times over proportional to his coming near." AlNawawi, Sharh Sahih Muslim (17:3-4).

Quote: “Allah Can Jog/Trot [Harwala] Acc To Ibn Uthaimin [And Explaining The Hadith Qudsi: "Whoever comes near Me..."] Regarding the hadith: "If My servant comes near Me one hand-span I come near him one cubit. If he comes near Me one cubit I come near him an arm's length. If he comes to Me walking, I come to him running." In al-Bukhari, Muslim and others. Imam al-Tirmidhi said in his Sunan: "It is narrated from al-A`mash regarding the explanation of this hadith, 'Whosoever comes near Me one cubit I come near him an arm's length,' that it means with forgiveness and mercy. Thus did some of the people of learning explain it. They said: Its meaning is only that He says, 'If the servant draws near Me by obeying Me and doing what I commanded, I am very swift to draw near him with My forgiveness and My mercy.'" "Qatada said: 'Allah is fastest in forgiving.... What is meant is to express the swiftness of the response and forgiveness of Allah, as we narrated from Qatada." Al-Bayhaqi, al-Asma' wal-Sifat (Kawthari ed. p. 285-286; Hashidi ed. 2:51-54). "He did not mean by this hadith a coming-near in terms of distance, for such is impossible and inexistent. All he meant was the servant's coming-near in terms of good works, and the coming-near of Allah in terms of answer and acceptance." Al-Baji, al-Muntaqa (1:357) "The meaning of His coming closer to us by descending to the nearest heaven, or by His drawing-near a cubit and an arm's length, is that He treats us with munificence (ikram) in the manner of the liege-lord that walks towards his servants and condescends to them, turning to them with full attention (muqbilan `alayhim) and examining their needs one by one." Ibn `Abd al-Salam, al-Ishara ila al-Ijaz (p. 106). "This hadith is among the narrations of the Divine Attributes and it is impossible take it in its outward meaning. We already spoke many times about the hadiths on the Divine Attributes. Its meaning is, 'Whoever comes near Me with obedience to Me, I come near him with My mercy and success, and help, and if he does more, I do more. If he comes walking and hastens to obey Me, I come running, that is, I pour mercy over him and overtake him so that I do not make him need to walk much in order to attain his goal.' The message is that his reward is many times over proportional to his coming near." AlNawawi, Sharh Sahih Muslim (17:3-4). Re: In Fatawa al-Aqida by Muhammad b. Salih b. Uthaimin, page 112, he says: "What

could forbid us from believing that Allah performs jogging/trotting {harwala}?" A: "Whoever possesses one iota of reason harbors no doubt whatsoever that change, displacement, and removal are among the attributes of bodies." Imam al-Haramayn, alNizamiyya (Kawthari ed. p. 20) "Since you understand that the one who 'descends' towards you is near to you, content yourself with the knowledge that He is near you, and do not think in terms of bodily nearness." Ibn al-Jawzi, Daf` Shubah al-Tashbih (Saqqaf ed. p. 196). [Ibn al-Jawzi:] "After they imagined a huge image on the Throne, they took to interpreting away all that contradicts its being located on the Throne. For example His saying: 'and whoever comes to Me walking, I come to him running,' concerning which they said: 'Coming near is not meant {literally}, but only the nearness of rank and favor.' They also said that the statement of Allah should come unto them in the shadows of the clouds (2:210) must be understood literally to mean the coming of His very Essence. So they declare it permissible one year and they declare it forbidden another. ... They said: 'We affirm this according to its external sense!' Then they placated the commonality by adding: 'But we do not affirm limbs.' It is as if they said: 'So-and-so is standing but he is not standing.' ... Those are less intelligent than Juha.... I mentioned some of their statements only so that one should not accept any of them. For CAUTIONING AGAINST SUCH PEOPLE IS WORSHIP." Ibn al-Jawzi, Sayd al-Khatir (p. 91-95). --Juha was told by his mother to guard the door, he took it off its hinges and walked away with it, whereupon the house was ransacked. When his mother blamed him he said: ‘you only told me to watch the door, not the house! --Ibn al-Jawzi (the great Hanbali scholar) declares the anthropomorphists as disbelievers

In his book Daf’ Shubah at-tashbih, he says, towards the end, page 66, after having denounced the wrong understanding of the Mushabbihah of his times (i.e. the anthropomorphists; those who make Allah resemble His creations): ‘May the one who believes in this [i.e. all the anthropomorphistic beliefs (attributing organs to Allah) he has denounced throughout his book] be cursed, because he confirmed a created body to Allah. These are not Muslim.‘ Points to remember: Ibn al-Jawzi died in 597 after the Hijrah i.e. more than 800 years ago. He was A GREAT HANBALI SCHOLAR. Already at his time, there were people who were saying exactly what the so-called Salafi of nowadays (who also claim to be Hanbalis) say about Allah,and look at what he concluded at the end of his book on this issue: that those who believe in this are not Muslims. There are other extracts of his book on this website. Imam an-Nawawi explains that the one who says ‘There is no god but Allah, who lives in the sky’ does not become a believer

Imam an-Nawawi said, in his chapter on apostasy (ar-Riddah), in volume 7 page 303: The one who says ‘There is no god but the one who lives in the sky’ does not become a Muslim, as is the case if he says ‘There is no god but Allah,who lives in the sky, because ‘inhabiting’ is impossible, [does not apply] to Allah. Points to remember: Imam an-Nawawi died in 676 after Hijrah, i.e. more than 700 years ago. He was from Nawa, a village approximately 80km away from Damascus. He was a Shafi‘ i scholar and wrote several jurisprudence manuals in this school. The book Rawdat at-Taalibeen, from which this quote is taken, is one of those fiqh books. It comprises 8 volumes. The chapter dealing with apostasy (i.e. what takes a person out of Islam) spans 21 pages, from page 283 till 304. He is the author of “The Gardens of the Righteous” (Riyaad as-Saaliheen) and the collection of 40 hadiths which is so well-known nowadays. He has always been considered as a great scholar. Here he explains that attributing to Allah that He inhabits the sky is not Islam and that the one who says that Allah inhabits the sky is not a Muslim. He clearly says that this is impossible. If Allah were in the sky, as some people believe, then imam an-Nawawi would not have quoted this belief as an example of blasphemy! al-Hafidh Ibn Hajar al-Asqalani interprets a hadith and confirms from Imam al-Khattabi that Allah is not in a place

Imam Ibn Hajar al-Asqalani , in volume 13, page 414, of his book Fath l-Bari, while explaining a hadith relating the Mi’raj (ascension to the skies) of the Prophet sallallaahu ‘alayhi wa sallam, said: “Al-Khattabi said that in this version there is another term narrated by Sharik which makes it different from the other [versions] and which has not been narrated by anyone else. It is [where it is said] : “fi’lan bihi, i.e. from Jibril to Allaah (al-Jabbaar) and [Sharik] said : “wa huwa makaanuhu” [i.e. literally it would mean 'and it is his place'], and [later on] the Prophet said “O My Lord alleviate for us [the number of prayers]. He [i.e. al-Khattabi] said : a place cannot be attributed to Allaah,therefore here it is the place of the Prophet which is meant, i.e. that he returned where he was standing before leaving.’ End of quote. Points to remember from this quote: Imam Ibn Hajar al-Asqalani died in 852 of the Hijri calendar, i.e. more than 500 years ago. His commentary of Sahih al-Bukhari, entitled “Fath al-Bari“ is a must-have book for any serious student of Islamic studies, and for any scholar. In this extract, he explains one of the various versions of the hadith which narrates the ascension of the Prophet sallallaahu ^alayhi wa sallam. The apparent meaning of this version would attribute a place to Allaah. Ibn Hajar narrates from al-Khattabi that the pronoun in (makaanuhu , i.e. ‘hu’) refers to the Prophet and his palce, not to Allaah as Allaah cannot be attributed with a place. The Consensus of the founders of the four schools of Law on the fact that attributing a direction to God is blasphemy (as reported by Ibn Hajar al-Haytami)

In his book al-Minhaj al-Qawim, p.224, Ibn Hajar al-Haytami said: “Know that al-Qarafi and others have narrated from ash-Shaafi’i, Malik, Ahmad and Abu Hanifah, may Allah reward them, that those who say [about Allah] that He is in a direction or that He has a body, have committed blasphemy (al-qaa’ileen bi j-jihat wa t-tajsim), and they [i.e. these scholars] were right in saying so.” Points to remember from this quote: Imam Shihab ad-Din Ibn Hajar al-Haytami died in 974 after the Hijrah, i.e. about 450 years ago. He was a well-known Shafi’i scholar and used to be the student of the famous scholar Zakariyya al-Ansari. Here he narrates the Consensus of the founders of the four schools on the fact that attributing a direction or a body to Allah is blasphemy (kufr). His saying: 'and whoever comes to Me walking, I come to him running' Hadith:"Our Lord was in a heavy cloud" Istawa (Establishment) and Nazul (Descent) of Allah "Above His Arsh" The wahabi doctrine of flawed aboveness How to deal with the meaning of “istawa” The "Book Written Above the Throne" “We only follow Qur’an and Sunnah directly” ? Authentic Hanbali 'Aqeedah vs "Salafi" 'Aqeedah Salafi Aqidah Vs Sunni Aqidah Wahhabi:"The first thing that comes to the mind" ? Hearing Seeing Hand

The Pseudo-Salafi says:Allah has a "Sura- Form/Shape" Salafis say: “Allah is Attributed with Hesitation”

'Salafi God' Part-1 Salafi - SKY GOD!
'Space-Monster' Worshipers! Salafi Aqidah Pure Anthropomorphism Wahabi argues- Time,Space,Place,Direction & Limit It is impossible that Aļļah should be in time Q: "Where is Allah?" IBN TAYMIYYAH AND THE PHILOSOPHERS The Refutation of Him Who Attributes Direction to Allah by Ibn Jahbal Imam of Ibn Taymiyyah & his disciple Ibn al-Qayyim “...What he worships is not Aļļah, even if he called it Aļļah!” Does such a person become a Kafir? Istawa (Establishment) and Nazul (Descent) of Allah Istawa (Establishment) and Nazul (Descent) of Allah Existence of Lord Almighty is a widely discussed reality amongst people around the world (Muslims and non-muslims alike). There are four types of people in this regard a) Some deny it without proper investigation (i.e. atheists) b) Many make co-sharers with Him (like Christians, Hindus, etc...) c) And many believe in His Oneness (i.e. Muslims, Orthodox Jews, Knowledgeable Sikhs, Unitarian Christians etc...) d) However there are some who strictly but falsely claim to be protectors and right advocators of His Oneness (tawhid) like Jews and the so called “reformers of Islam (Salafis/Wahabis)” but if we take a close look at their beliefs we will find many similarities, for example seating the Lord literally upon on throne [Ibn Taymiyya said in his Fatawa: "The establishment of Allah over the Throne is real, and the servant's establishment over the ship is real (‫ول ـ تعالى ـ استواء على عرشه حقيقة، وللعبد استواء على الفلك‬ ّ ‫[ )،حقيقة‬Majmu` al-Fatawa, (5/199)].

The fourth category believe Him to have "literal hands, shins, legs, eyes, Allah literally laughs, Allah runs (i.e. does jogging - this is not a joke

because ^Ibn Uthaymeen the leading wahabi authority has accepted this in literal sense) etc…" [Refer to Wahabi Published English translation of Qur'an by Muhsin Khan/Hilali under 3:73 or Page # 81] This is something which is main belief of Literalists and they propagate that Istawa al'al Arsh mentioned in Qur'an is to be taken literally, and the descent of Lord (‫ )ينزل ربنا‬mentioned in hadith along with him being in the sky (fi al Sam'a) is also to be taken apparently. They declare Ahlus Sunnah wal Jama'h as people of Bidah because we give figurative explanation which suits Allah’s Majesty. Amongst the fundamental proofs which literalists cite are: 1) Istawa al-al Arsh and Salafi forgery We would like to start by exposing the Salafis/Wahabis on their deliberate fabrication/corruption to Tafsir Ibn Kathir. Remember the Salafis propagate this tafsir the most although it goes against them on many crucial Aqida issues. With the Grace of Allah and indeed Allah is the best of planners, He made Hafidh Ibn Kathir (rah) destroy the Wahabi literalistic ideology right under Tafsir of Surah al-Aa'raf Verse # 54. The Salafis after finding no leave-way (excuse) had no option but to forge/fabricate/corrupt the English translation published by their leading publishing house i.e. Dar us Salam, Najd (Riyadh) Saudi Arabia. Qur'an states (7:54):

َ َ ّ َ ّْ ‫إ ّ ربكم ٱل ٱلذى خلق ٱلس َم َوت وٱلرض فى ستة أيام ثم ٱستو ٰى على ٱلعرش يغشى ٱليل ٱلنهار‬ ِ ُْ ِ ْ َْ ََ َ َ ْ ّ ُ ٍ َّ ِ ّ ِ ِ َ ْ َْ َ ِ ٰ ٰ ّ َ ََ ِ ّ ّ ُ ُ ّ َ ‫ِن‬ ُ َ ِ َ ٰ ْ ّ َ ّ َ َ َ َُ ْ َْ َ ُ ْ َ ْ ُ َ َ ٓ ٓ‫ٍ َِ ْ ِۦ‬ ‫يطلب ۥحثيثا وٱلشمس وٱلقمر وٱلنجوم مسخ َٰر ۭت بأمر ِه ۗ أل له ٱلخلق وٱلمرتۗبارك ٱل رب ٱل َعلمين‬ ُ َ ّ َ ُ َ ُ ّ َ َ َ َ ْ َ َ ْ ّ َ ً ِ َ‫َ ُْ ُ ه‬ ُ Translation: Indeed your Lord is Allah Who created the heavens and the earth in six days, then in the manner befitting His Majesty, THEN HE DID ISTAWA (AS IT BEFITS HIS MAJESTY); He covers the night with the day, which hastily follows it, and made the sun and the moon and the stars subservient to His command; pay heed! Only He has the power to create and command; Most Auspicious (Propitious) is Allah, the Lord Of The Creation. [Tarjuma Kanz ul Imaan by Mujaddad and Imam of Ahlus Sunnah Ahmed Ridha Khan Fadhil Barailli - Surah al-Aa'raf (7:54)] This is the best translation of Qur'an and Imam Ahmed Ridha (rah) has kept the Mutashabih verses intact without translating them into Urdu or any other language. This is indeed the main belief of us Ahlus Sunnah i.e. we leave the verses as they are (not as wahabis perceive that leaving them as they were means taking literal meaning Naudhobillah). We can go in length to prove Tafwidh (attributing the meaning only to Allah without taking literal meaning) over Mutashabih verses but the point here is to prove the Salafi forgery/deception right inside Tafsir Ibn Kathir which is revered highly by them. First let us look at the arabic passage of what Imam al Hafidh Ibn Kathir (rah) actually said: ‫قال المام ابن كثير في التفسير القران العظيم‬ : ‫تفسير:}ثم ٱستو ٰى على ٱلعر ۚش{ فللناس في هذا المقام مقالت كثيرة جدا ليس هذا موضع بسطها وإنما نسلك في‬ ً ِ ْ َْ ََ َ َْ ّ ُ ‫هذا المقام مذهب السلف الصالح مالك والوزاعي والثوري والليث بن سعد والشافعي وأحمد بن حنبل وإسحاق بن‬ ‫راهويه وغيرهم من أئمة المسلمين قديما وحديثا وهو إمرارها كما جاءت من غير تكييف ول تشبيه ول تعطيل‬ ً ً ُ ِّ ‫والظاهر المتبادر إلى أذهان المشبهين منفي عن ال ل يشبهه شيء من خلقه و}ليس كمثل ۦه شى ۖء وهو ٱلسميع‬ َ ُ َ ٌ ْ َ ِ ِْ ِ َ َ ْ َ ُ ِ َْ ‫ٱلبصير‬ Original Translation: {Then He did Istawa (As it befits His Majesty) upon the Throne"} People have "TOO MANY POSITIONS ON THIS MATTER AND THIS IS NOT THE PLACE TO PRESENT THEM AT LENGTH" [‫ ]فللناس في هذا المقام مقالت كثيرة جدا ليس هذا موضع بسطها‬On ً this point, we follow the position of the righteous early Muslims (Salaf) i.e. Imam Malik, Imam al-Awza‘i, Imam Sufyan ath-Thawri, Imam Layth ibn Sa‘d, Imam ash-Shaf’i, Imam Ahmad bin Hanbal, Imam Ishaq ibn Rahawayh, as well as others among the Imams of the Muslims, past and present—(namely) "TO LET IT PASS AS IT HAS COME WITHOUT SAYING HOW IT IS MEANT"[، ‫ ,]وهو إمرارها كما جاءت من غير تكييف‬without any resemblance (to created things), and without nullifying it (wa la ta‘til):"THE OUTWARD (LITERAL)" meaning that comes to the minds of anthropomorphists is negated of Allah[ ‫ ]والظاهر المتبادر إلى أذهان المشبهين منفي عن ال‬for nothing created has any resemblance to Him: {"There is nothing whatsoever like unto Him, and He is the All-hearing, the All-seeing" (Qur’an 42:11)} [Tafsir Ibn Kathir Under 7:54] VS Salafi fabrication

Salafi fabrication: (and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning. However, we follow the way that our righteous predecessors took in this regard, such as Malik, Al-Awza`i, Ath-Thawri, Al-Layth bin Sa`d, Ash-Shafi`i, Ahmad, Ishaq bin Rahwayh and the rest of the scholars of Islam, in past and present times. Surely, we accept the apparent meaning of, Al-Istawa, without discussing its true essence, equating it (with the attributes of the creation), or altering or denying it (in any way or form). We also believe that the meaning that comes to those who equate Allah with the creation is to be rejected, for nothing is similar to Allah. [Taken from www.tafsir.com which has been down now so you can check in hard copy of Tafsir Ibn Kathir published by Dar us Salaam, Najd (Riyadh), Saudi Arabia] With the Grace of Allah ever since we refuted the Salafis on this point their www.tafsir.com website has been down, which contained the fabricated tafsir published by Dar us Salam. Forgery # 1: Ibn Kathir (rah) has nowhere said that there are several "CONFLICTING" opinions over it's meaning. The word conflicting is added by translator without putting in brackets in order to deceive people that this is what Imam Ibn Kathir actually said himself (Naudhobillah) Forgery # 2: Then they cunningly attributed a lie to Ibn Kathir by saying: "Surely, we accept the apparent meaning of, Al-Istawa" ... Audhobillah Min Dhalik !! whereas Ibn Kathir (rah) is saying: TO LET IT PASS AS IT HAS COME WITHOUT SAYING HOW IT IS MEANT"[ ‫ ]وهو إمرارها كما جاءت من غير تكييف‬nowhere does it say we accept the "APPARENT MEANING" where have the salafis taken the word "APPARENT" from? This is an extreme corruption to the text. If you read the next part carefully you will realize that Hafidh Ibn Kathir (rah) is actually rejecting the "APPARENT/DHAHIR" meaning. Forgery # 3: This one is most important! they said: "We also believe that the meaning that comes to those who equate Allah" whereas Ibn Kathir (rah) is actually saying: "THE OUTWARD (LITERAL)" meaning that comes to the minds of anthropomorphists is negated of Allah[، ‫.]والظاهر المتبادر إلى أذهان المشبهين منفي عن ال‬ The Salafis cleverly removed the wording "OUTWARD MEANING (‫ ")الظاهر المتبادر‬from in between to put dust in eyes of people that actually apparent/dhahir meaning is to be taken (Naudhobillah) May Allah save all Muslims from the Batil beliefs of Wahabi cult. We would like to conclude on the Istawa part of this article by showing the magnificent Tafsir of Imam al-Qurtubi al-Ash'ari (rah). All people should read the following beautiful verse of Glorious Qur'an which outlines the belief on Muhkam (plain and simple order giving verses) and Mutashabih (allegorical) verses

Qur'an states: ْ ِ ِ ُُ ِ َ ِ ّ ّ ََ ٌ ٰ ‫ُو ّ ِ أن َ َ ََ ْ َ ْ ِ ٰمنهَ َ ٌَ ّ ْ َ ٰ ٌ ُ ّ ُ ّ ْ ِ ٰ وأِ َ ُ ُ َ ب‬ ‫ه َ ٱلذ ٓىزل عليك ٱلك َتب ءا تٰي محك َمت هن أم ٱلك َتبخر مت َش َهت ۖ فأما ٱلذين فى قلوبهم‬ ِٰ َُ ُ ِْ َ َ ُ ُ َ ِ ِْ ْ ‫فيتبعون ما ت َشبه منه ٱبتغآء ٱلفتنة وٱبتغآء تأويل ۦه ۗ وما يعلم تأويل ُه إٓ ٱل ۗ وٱل ّرسخون فى ٱلعلم يقولون‬ ِ َ ُ ِ َ ٰ َ ّ ‫َ َ ّ ِ ُ زيَغَ َ ٰ َ َ ِ ْ ُ ْ ِ َ َ ْ ِ ْ َ ِ َ ْ ِ َ َ َ ْ ِ ِ ِ َ َ َ َْ ُ َ ْ ِ َ ۥٓ ِل‬ ُ ّ ٌ َْ ‫َ َ ّ ِ ِ ُل ّ ْ ِ ِ َ ّ َ َ َ َ ّ ّ ُ ِ ّ ُ ُ ۟ا َْ ْ ٰ ب‬ ِ ‫ءامنا ب ۦه ك ّ من عند ربنا ۗ وما يذكر إل أ ۟ولوٱلل َب‬ Translation: He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, “AND OTHERS ARE ALLEGORICAL”; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. But none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding. [Translation by Shakir: Surah Aali Imraan (3:7)] Imam al-Qurtubi (Rahimuhullah) writes under it: ِ ‫قال شيخنا أبو العباس رحمة ال عليه: متبعو المتشابه ل يخلو أن يتبعوه ويجمعوه طلبا للتشكيك في القرآن وإضلل‬ ً ِ ‫العوام، كما فعلته الزنادقة والقرامطة الطاعنون في القرآن؛ أو طلبا لعتقاد ظواهر المتشابه، كما فعلته المجسمة الذين‬ ِ ّ ً ِ ّ ‫جمعوا ما في الكتاب والسنة مما ظاهره الجسمية حتى اعتقدوا أن البارىء تعالى جسم مجسم وصورة مصورة ذات‬ ّ ِ ‫وجه وعين ويد وجنب ورجل وأصبع، تعالى ال عن ذلك؛ أو يتبعوه على جهة إبداء تأويلتها وإيضاح معانيها، أو كما‬ ‫:فعل صبيغ حين أكثر على عمر فيه السؤال. فهذه أربعة أقسام‬ ِ ‫.الول: ل شك في كفرهم، وأن حكم ال فيهم القتل من غير استتابة‬ ّ ‫الثاني: )الصحيح( القول بتكفيرهم، إذا ل فرق بينهم وبين عباد الصنام والصور، ويستتابون فإن تابوا وإل قتلوا كما‬ ّ ‫.يفعل بمن ارتد‬ ‫الثالث: اختلفوا في جواز ذلك بناء على الخلف في جواز تأويلها. وقد عرف أن مذهب السلف ترك التعرض لتأويلها‬ ّ ّ ‫مع قطعهم باستحالة ظواهرها، فيقولون أمروها كما جاءت. وذهب بعضهم إلى إبداء تأويلتها وحملها على ما يصح‬ ِ ِّ ‫.حمله في اللسان عليها من غير قطع بتعيين مجمل منها‬ ‫الرابع: الحكم فيه الدب البليغ، كما فعله عمر بصبيغ‬ Translation: The Exalted said: {But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings} Our Shaykh, Abul Abbas (Rahimuhullah) said: Furthermore, the followers of the allegorical verses (mutashabih) are not free from: Following it and collecting it, seeking to raise doubts in the Qur’an and (seeking to) misguide the laymen as done by the Zanadiqah (deviants), the Qaramitah, and the refuters of the Quran. Or seeking to believe in the "Outward (Zawahir)" meanings of the mutashabih as done by the Mujasmiya (deluded ones who give physical traits to Allah), those who collected from the Quran and Sunnah whatever gave a physical meaning when taken literally (dhahir). To the extent that they believed that the Creator is a physical body and a fashioned form, possessing a face and other things: hand, eye, side and finger. Exalted is Allah from that, with the most Supreme Exaltation. Or they sought out these (mutashabih) with a view to manifest its

interpretations and clarify its meanings. Or (they did) like Subaygh when he asked ‘Umar about them (the mutashabih) excessively. So there are four categorical (verdicts) on them The First: There is no doubt about their disbelief (kufr) and that the judgment of Allah concerning them is execution without even asking them to repent. The Second: The most sound (opinion) is to make takfīr on them (to consider them to be kafirs), since there is no difference between them and worshippers of idols and images. And they should be asked to repent. Thereafter, either they’ll repent, or if not, they should be executed as is done to an apostate (murtad). The Third: There is a difference of opinion concerning that (action) based upon the difference of opinion in the permissibility of (various) interpretations. And it is known that the madhhab of the Salaf (pious predecessors) was to leave the undertaking of interpreting them while being certain that the literal meaning (Zawahir) was impossible. So they would say, “Let it pass as it came!” And some of them (the Salaf) took the madhhab of manifesting its interpretations by interpreting it with meanings consistent with the (Arabic) tongue without definitively confirming a specific possible meaning. The Fourth: The judgment for him is to be taught a profound lesson as Amir ul Momineen Umar ibn al Khattab did to Subaygh [Tafsir ul Qurtubi under 3:7] If Salafis read this tafsir carefully they will be sure of their Imaan to be on wrong side. Plus even their misinterpretation of Salaf as-Saliheen is wrong because Salaf as Saliheen just left the Mutashabih verses “WITHOUT TAKING LITERAL MEANING WHICH IS IMPOSSIBLE AS RIGHTLY SAID BY IMAM AL-QURTUBI (RAH)” 2) Hadith of the Slave girl The Hadith of Muawiya ibn al-Hakam: He (the Holy Prophet) said: Bring her to me. So I brought her to him. He said to her: Where is Allah? She said: He is in the heaven (fi al sama') He said: Who am I? She said: Thou art the Messenger of Allah. He said: Grant her freedom, she is a believing woman. (Muslim: Book 4, Hadith# 1094) From this hadith they conclusively derive that ALLAH is literally in the sky as it is approved by Prophet (Peace be upon him) himself thus they make it part of their aqida and whosoever differs to them becomes a bidati/Jahimi etc… However their reasoning is not only false but also idiotic. Let’s see how: a) First of all the hadith is only ahad (singular and cannot be used for aqida) with this chain of narrators

b) Secondly there are overwhelming Quranic ayahs and ahadith with multiple chains of narrators which if taken literally prove their understanding false therefore even if the classification of hadith as ahad is not accepted still the hadith cannot be taken literally at any cost. [Note: This rule will also apply to other verses and ahadith which salafis take literally too] c) Third In Sharh of this hadith Imam an Nawawi (rah) the leading commentator of Sahih Muslim has given figurative explanation (according to Literalists the Ash'aris are Ahlul Bidah for giving figurative explanation, so this false fatwa of them applies on Imam Nawawi too, let alone Ibn Hajr al Asqalani and many other great scholars) Proof for (a) i.e. Hadith is ahad This version (where is Allah, in the sky) only comes from Muwaiya ibn al Hakam (ra) via the route of At'a bin Yassar thus is therefore ahad, It is fundamental principle that “AHAD NARRATIONS” cannot be taken as conclusive proof over “Aqida issues” Proof for (b) i.e. Ayahs and sahih ahadith which if taken literally will prove the above wording of hadith completely false Quran states: It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. (50:16) Our dear Salafis turn towards figurative explanation of ALLAH's closeness and say He is close "By his knowledge only" and they run towards aqwaal of different ulama on this (i.e. hypocrisy in simple words) Quran states: He is Allah in(fi) the heavens and “IN THE EARTH (‫ ”) وفى الرض‬He ِ ْ َِ knoweth both your secret and your utterance, and He knoweth what ye earn.(6:3) “Fi” in Arabic literally means ''In'' and is used for both Heaven and Earth, The Literalists will die but never believe ALLAH to be literally in earth Hadith in Sahih Bukhari states: Volume 1, Book 12, Number 720: Narrated Ibn 'Umar: The Prophet saw expectoration in the direction of the Qibla of the mosque while he was leading the prayer, and scratched it off. After finishing the prayer, he said, "Whenever any of you is in prayer he should know that Allah is in front of him. So none should spit in front of him in the prayer." Note: Ibn Taymiyyah is known to have compared existance of Allah to that of "moon and sun" while explaining this hadith i.e Allah azza Wajjal is infront of us just like Sun and Moon come in-front of us (Audhobillah Min Dhalik)

Proof for (c) i.e. Sharh of Imam an-Nawawi (rah) on the same hadith ‫هذا الحديث من أحاديث الصفات , وفيها مذهبان تقدم ذكرهما مرات في كتاب اليمان . أحدهما : اليمان به من غير‬ ‫خوض في معناه , مع اعتقاد أن ال تعالى ليس كمثله شيء وتنزيهه عن سمات المخلوقات . والثاني تأويله بما يليق‬ ‫به , فمن قال بهذا قال : كان المراد امتحانها , هل هي موحدة تقر بأن الخالق المدبر الفعال هو ال وحده , وهو الذي إذا‬ ‫دعاه الداعي استقبل السماء كما إذا صلى المصلي استقبل الكعبة ؟ وليس ذلك ; لنه منحصر في السماء كما أنه ليس‬ ‫منحصرا في جهة الكعبة , بل ذلك لن السماء قبلة الداعين , كما أن الكعبة قبلة المصلين , أو هي من عبدة الوثان‬ .‫العابدين للوثان التي بين أيديهم , فلما قالت : في السماء , علم أنها موحدة وليست عابدة للوثان‬ Translation: This is one of the "hadiths of attributes" and there are two positions about it as it was mentioned in the book of faith, First: is to have faith in it "Without discussing its meaning, while believing of Allah Most High that "there is nothing whatsoever like unto Him"and that He is exalted above having any of the attributes of His creatures. ''The second is to FIGURATIVELY EXPLAIN IT" in a fitting way, scholars who hold this position adduce that the point of the hadith was to ''test the slave girl : Was she a monotheist" who affirmed that the Creator, the Disposer, the Doer, is Allah alone and that He is the one called upon when a person making supplication (du'a) faces the sky--just as those performing the prayer (salat) face the Kaaba, since the sky is the qibla of those who supplicate, as the Kaaba is the qibla of those who perform the prayer or was she a worshipper of the idols which they placed in front of themselves? So when she said, In the sky, it was plain that she was not an idol worshipper (Sahih Muslim bi Sharh al-Nawawi, Volume No.5, Page Nos. 19-20, Published by Dar ul Fikr, Beirut, Lebanon) Imam Nawawi (rah) continues and gives conclusive answer over this issue, he quotes Imam Qadhi Iyad (rah) [Also Quoted by Imam Jalal ud din Suyuti rah in his Sharh of Sunnan Nasa'i] ‫قال القاضي عياض : ل خلف بين المسلمين قاطبة فقيههم ومحدثهم ومتكلمهم ونظارهم ومقلدهم أن الظواهر الواردة‬ , ‫بذكر ال تعالى في السماء كقوله تعالى : } أأمنتم من في السماء أن يخسف بكم الرض { ونحوه ليست على ظاهرها‬ ‫بل متأولة عند جميعهم‬ Qadhi Iyaad (rah) said: There is no disagreement amongst Muslims whether between Fuqaha, or hadith scholars, the theologians, polemicists and ordinary Muslims who do taqlid, they all say that outward meaning of texts such as Allah is in the sky is not meant, for example the words of the Exalted: “Are you assured that He who is in the sky will not cause the earth to swallow you up?"THESE AND SIMILAR TEXTS CANNOT BE TAKEN LITERALLY, RATHER THEY ARE TO BE EXPLAINED WITH INTERPRETATION (I.E. TAWEEL) [ibid] The same great Imam also says in his ''Majmu' sharh al Muhadhab'' The most well-known of the school of the theologians (mutakallimin) say that the divine

‫‪attributes are interpreted figuratively according to what befits them.(Volume No. 1, Page‬‬ ‫)52 .‪No‬‬ ‫‪Note: This is the same great Imam who is author of Kitaab al Adhkar which has been‬‬ ‫.‪grossly tampered by salafis, I wonder which Islamic text have they spared‬‬ ‫‪The great Hanafi Imam, Mullah Ali Qari (rah) says in his magnificent Mirqaat Sharh al‬‬ ‫:‪Mishqaat‬‬ ‫فقال لها أي للجارية رسول ال أين ال وفي رواية أين ربك أي أين مكان حكمه وأمره وظهور ملكه وقدرته فقالت في‬ ‫السماء قال القاضي هو على معنى الذي جاء أمره ونهيه من قبل السماء لم يرد به السؤال عن المكان فإنه منزه عنه‬ ‫كما هو منزه عن الزمان بل مراده من سؤاله إياها أن يعلم أنها موحدة أو مشركة لن كفار العرب كانوا يعبدون‬ ‫الصنام وكان لكل قوم منهم صنم مخصوص يكون فيما بينهم يعبدونه ويعظمونه ولعل سفهاءهم وجهلتهم كانوا ل‬ ‫يعرفون معبودا غيره فأراد أن يتعرف أنها ما تعبد فلما قالت في السماء وفي رواية أشارت إلى السماء فهم أنها موحدة‬ ‫يريد بذلك نفي اللهة الرضية التي هي الصنام ل إثبات السماء مكانا له تعالى ال عما يقول الظالمون علوا كبيرا‬ ‫ولنه لما كان مأمورا بأن يكلم الناس على قدر عقولهم ويهديهم إلى الحق على حسب فهمهم ووجدها تعتقد أن المستحق‬ ‫للعبودية إله يدبر المر من السماء إلى الرض ل اللهة التي يعبدها المشركون قنع منها بذلك ولم يكلفها اعتقاد ما هو‬ ‫صرف التوحيد وحقيقة التنزيه وقيل معناه أن أمره ونهيه ورحمته ووحيه جاءت من السماء فهو كقوله تعالى أأمنتم من‬ ‫في السماء تبارك قيل وقد جاء في بعض الحاديث أن هذه الجارية كانت خرساء ولهذا جوز الشافعي الخرس في‬ ‫العتق فقوله فقالت في السماء بمعنى أشارت إلى السماء كما في رواية قال شارح الوقاية وجاز الصم أي من يكون في‬ ‫أذنه وقرأ أما من لم يسمع أصل فينبغي أن ل يجوز لنه فائت جنس المنفعة فقال من أنا فقالت أنت رسول ال فقال‬ ‫رسول ال أعتقها أمر إجازة رواه مالك وفي رواية مسلم قال أي معاوية كانت لي جارية ترعى غنما قبل أحد بكسر‬ ‫القاف وفتح الباء أي جانبه وأحد بضمتين جبل معروف في المدينة والجوانية بتشديد الواو وموضع قريب أحد فأطلعت‬ ‫بتشديد الطاء أي أشرفت على الغنم ذات يوم أي يوما من اليام أو نهارا وذات زائدة فإذا الذئب قد ذهب بشاة من غنمنا‬ ‫إذا للمفاجأة واللم في الذئب للعهدية الذهنية نحو قوله تعالى إذ هما في الغار التوبة وأنا رجل من بني آدم آسف بهمزة‬ ‫ممدودة وفتح سين أي أغضب كما يأسفون لكن أي وأردت أن أضربها ضربا شديدا على ما هو مقتضى الغضب لكن‬ ‫صككتها صكة أي لطمتها لطمة فأتيت رسول ال فعظم بالتشديد والفتح ذلك على أي كبر النبي ذلك المر أو الضرب‬ ‫علي وفي نسخة بالتخفيف والضم قلت وفي نسخة فقلت يا رسول ال أفل أعتقها قال الطيبي رحمه ال فإن قلت كيف‬ ‫التوفيق بين الروايتين قلت الرواية الولى متضم‬ ‫من هذه اللطمة إعتاقها أفيكفيني إعتاقها للمرين جميعا والرواية الثانية مطلقة تحتمل المرين والمطلق محمول على‬ ‫المقيد ومما يدل على أن السؤال ليس عن مجرد اللطمة سؤال النبي الجارية عن إيمانها ا ه والظاهر أن العتاق عن‬ ‫اللطمة مستحب فيندرج في ضمن العتاق الواجب فليس من باب تداخل الكفارة كما توهم قال آتيني بها الباء للتعدية‬ ‫أي احضر بها إلي فأتيته بها فقال لها أين ال أي أين المعبود المستحق الموصوف بصفات الكمال قالت في السماء أي‬ ‫كما في الرض والقتصار من باب الكتفاء قال تعالى جل جلله وهو الذي في السماء إله وفي الرض إله الزخرف‬ ‫وقال ال عز وجل وهو ال في السموات وفي الرض النعام ويمكن أن يكون القتصار لدفع توهم الشركة في‬ ‫العبودية ردا على عبدة الصنام الرضية قال من أنا قالت أنت رسول ال قال اعتقها فإنها مؤمنة أي بال وبرسوله‬ ‫وبما جاء من عندهما وهذا يدل على قبول اليمان الجمالي ونفي التكليف الستدللي باب اللعان في المغرب لعنه لعنا‬ ‫ولعنه ملعنة ولعانا وتلعنوا لعن بعضهم بعضا وأصله الطرد قال النووي رحمه ال إنما سمى لعانا لن كل من‬ ‫الزوجين يبعد عن صاحبه ويحرم النكاح بينهما على التأبيد واللعان عند جمهور أصحابنا يمين وقيل شهادة وقيل يمين‬ ‫فيها شوب شهادة وينبغي أن يكون بحضرة المام أو القاضي جمع من المسلمين وهو أحد أنواع التغليظ فإنه يغلظ‬ ‫بالزمان والمكان والجمع قال المحقق ابن الهمام هو مصدر لعن سماعي ل قياسي والقياس الملعنة وكثيرا من النحاة‬ ‫يجعلون الفعال والمفاعلة مصدرين قياسيين لفاعل واللعن في اللغة الطرد والبعاد وفي الفقه اسم يجري بين الزوجين‬ ‫من الشهادات باللفاظ المعلومات سمى بذلك لوجود لفظ اللعن في الخامسة تسمية للكل باسم الجزء ولم يسم باسم من‬ ‫الغضب وهو أيضا موجود فيها لنه في كلمها وذاك في كلمه وهو أسبق والسبق من أسباب الترجيح وشرطه قيام‬

‫النكاح وسببه قذفه زوجته بما يوجب الحد في الجنبية وحكمه حرمتها بعد التلعن وأهله من كان أهل للشهادة فإن‬ ‫اللعان شهادات مؤكدات باليمان عندنا وأما عند الشافعي فأيمان مؤكدات بالشهادات وهو الظاهر من قول مالك وأحمد‬ ‫وتمام تحقيقه في شرحه للهداية‬ Translation: In another version of the same Hadīth there is the wording: “Where is your Lord?” It means that where is His place of decision, and His order, and the place where His dominion and power are manifested. {She said: “In the sky”} Imam al-Qadi [‘Iyad] said: “The meaning is that His command and His prohibition comes from the direction of the sky. The Prophet [sallallahu alayhi wa sallam] did not mean to ask her about the whereabouts of Allāh, since He transcends such an attribute as place, just as He transcends the attribute of time. Rather, the Prophet [sallallahu alayhi wa sallam] intended to find out by his question to her whether she was a monotheist declaring the uniqueness of Allah (muwahhidah), or whether she was a polytheist (mushrikah) because the Arabs were worshipping idols. Each clan amongst them had its special idol, which it worshipped and revered. Perhaps some of their ignorant and stupid people did not recognize any god whatsoever; therefore, the Prophet [sallallahu alayhi wa sallam] wanted to ascertain what she worshipped. So when she said “in the sky,” or, as in another version, she pointed to the sky, he [sallallahu alayhi wa sallam] understood that she was a monotheist declaring the uniqueness of Allāh. In other words , he wanted to preclude the gods on earth; that is, the idols. He did not mean to imply that He occupies a place in the sky, far-removed is Allāh from what the transgressors ascribe to Him in their insolence. Moreover, the Prophet [sallallahu alayhi wa sallam] had been ordered to speak to the people according to the extent of their intelligence, and to guide them to the truth in way which was appropriate to their understanding. So when the Prophet [sallallahu alayhi wa sallam] found that she believed that the one who deserves to be worshipped is the God who implements His purpose from the sky to the earth, not the gods which the pagans worshipped, he was satisfied with that much from her, and he [sallallahu alayhi wa sallam] did not charge her with sheer unity (Sirf al-tauḤīd )– the principle of transcendence (Ḥaqīqat al-tanzīh) Some [of the ulamā’] have said that the meaning is that His order and prohibition, His mercy and revelation comes from the sky. In that case, this hadīth is similar [in its implications] to His word [sallallahu alayhi wa sallam]: “Do you feel secure from Him who is in the sky…?” Furthermore, in some other [authentic] versions of this Ḥadīth it comes that this girl was dumb, and for that reason [Imām] al-Shafi‘ī [d. 204 / 820; Cairo] permitted the freeing of a slave even if he is dumb. In such case, the words in the Ḥadīth “She said, ‘In the sky.’” mean that she pointed to the sky [since she could not speak, obviously; and this is just what has come expressly in another version of the Ḥadīth: “She pointed to the sky.”] [Mullah Ali Qari in Mirqat Sharh al Mishqaat, Volume No. 6, Page nos. 452-453, Published by Dar ul Fikr, Beirut, Lebanon] Now let's turn towards the Second fundamental proof which Literalists use to justify their anthropomorphism and fool innocent Muslims in believing that Allah is an entity which literally comes down to lowest heaven in the last part of night (Naudhobillah), the hadith which they cite is this

3) The Hadith of Descent Book 004, Number 1656: (Sahih Muslim) Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Our Lord, the Blessed and the Exalted, descends every night to the lowest heaven when one-third of the latter part of the night is left, and says: Who supplicates Me so that I may answer him? Who asks Me so that I may give to him? Who asks Me forgiveness so that I may forgive him? Before Sharh of this hadith is given, one has to understand that Allah is closest to believers not only in the last part of night but everytime! However He has stressed upon being very close at last part of the night so that Muslims strive to do more Ibadah and wake up for Him. Similar metaphorical example is also given in a sahih hadith al Qudsi that If we walk towards Him, He runs towards us! This however does not mean that Allah is actually/literally running towards us. Mullah Ali Qari (rah) said of this hadith: You know that Imam Malik and al-Awazai, who are among the greatest of the early Muslims, both gave detailed figurative interpretations to the hadith, Another of them was Jafar al-Sadiq. Indeed a whole group of them [the early Muslims], as well as later scholars, said that whoever believes Allah to be in a particular physical direction is an unbeliever, as al-Iraqi has explicitly stated, saying that this was the position of Abu Hanifa, Malik, alShafi'i, al-Ashari, and al- Baqillani (Mirqat al-mafatih: sharh Mishkat al-masabih. 5 vols. Cairo 1309/1892. Reprint. Beirut: Dar Ihya al-Turath al-Arabi, n.d., 2.137) In Sharh of this hadith Imam Nawawi (rah) also quotes Imam Malik (rah) and Awazai (rah) the great Imams of our Islaaf who proved that such hadiths should be ''figuratively'' interpreted. Imam Nawawi (rah) said: .‫تأويل مالك بن أنس وغيره معناه تنزل رحمته وأمره وملئكته، كما قال: فعل السلطان: كذا إذا فعله أتباعه بأمره‬ ‫والثاني: أنه على إلستعارة ومعناه القبال على الداعين بالجابة واللطف وال أعلم‬ ِ Translation: Imam Malik bin Anas (rah) and others (including Imam Awzai) interpreted it by saying : ["your Lord descends"] means "His mercy, command, and angels descend," just as it is said, "The sultan did such-and-such," when his followers did it at his command.( ‫ )تنزل رحمته وأمره وملئكته كما يقال : فعل السلطان كذا إذا فعله أتباعه بأمره‬The second is that it is a ''METAPHOR (‫ ") الستعارة‬signifying [Allah's] concern for those making supplication, by answering them and kindness toward them (Sahih Muslim bi Sharh al-Nawawi, Volume No. 6, Page No.31, Published by Dar ul Fikr, Beirut, Lebanon). No acceptance by Imam Nawawi that Allah literally comes down (Naudhobillah) to the lowest heaven as falsely asserted by salafis.

  Imam Ibn Hajr al Asqalani (rah) says of this Hadith in his Fath al Bari ( ‫قوله : ) ينزل ربنا إلى السماء الدنيا‬ ‫استدل به من أثبت الجهة وقال : هي جهة العلو , وأنكر ذلك الجمهور لن القول بذلك يفضي إلى التحيز تعالى ال عن‬ ‫. ذلك‬ Translation: Those who ''assert direction'' for Allah have used this hadith as proof that He is in the direction of above-ness(uluww). The vast majority of the scholars reject this, because saying such leads to establishing boundaries for Him and Allah is exalted above that.[Fath ul Bari Sharh Sahih ul Bukhari, Volume No.3, Page No. 338 - Dar ul Fikr]

Ibn Baz the famous Salafi scholar gave a weird explanation to Imam Ibn Hajr’s quote by saying: ‫ذلك الجمهور قال العلمة بن باز حفظه ال مراده بالجمهور أهل الكلم وأما أهل السنة وهم الصحابة رضي ال عنهم‬ ‫ومن تبعهم بإحسان فإنهم يثبتون ل الجهة وهي جهة العلو ويؤمنون بأنه سبحانه فوق العرش بل‬ ‫تمثيلولتكييف والدلة على ذلك من الكتاب والسنة أكثر من أن تحصر فتنبه واحذر وال أعلم‬ Translation: Ibn Baz says: What he means by "the vast majority of the scholars" is the vast majority of the scholars of kalam. As for Ahl al-Sunna -- and these are the Companions and those who followed them in excellence – they assert a direction for Allah, and that is the direction of elevation, believing that the Exalted is above the Throne without giving an example and without entering into modality. The proofs from the Qur'an and the Sunna for this are innumerable, so take heed and beware. And Allah knows best. [Fath ul Bari with forgeries added by Bin Baaz, Published by Maktaba al Asriyyah, Beirut, Lebanon] Audhobillah min Dhalik, However let's see forward in the same passage what Imam Ibn Hajr has actually said and who he has quoted to conclude this issue, he has given detailed figurative explanation in light of other ahadith that it refers to Allah “Sending down (yunzilu) mercy and angel rather than He descending himself (yanzilu) and nowhere has he said that Ahlus Sunnah, companions and Islaaf pointed direction towards Allah. Imam Ibn Hajr writes: ‫فمنهم من حمله على ظاهره وحقيقته وهم المشبهة تعالى ال عن قولهم‬

Translation: Some say that the ''Literal meaning is meant in true sense'': these are the Mushabbiha and Allah is exalted above what they say. Then he also wrote: , ‫ومنهم من أجراه على ما ورد مؤمنا به على طريق الجمال منزها ال تعالى عن الكيفية والتشبيه وهم جمهور السلف‬ ‫ونقله البيهقي وغيره عن الئمة الربعة والسفيانين والحمادين والوزاعي والليث وغيرهم‬ Translation: Some have taken them as they have come, believing in them without specificity, declaring Allah to be transcendent above modality(kayfiyya) and likeness to creation (tashbih): these are the vast majority of the Salaf. That position is reported by Bayhaqi and others from the Four Imams, Sufyan ibn `Uyayna, Sufyan alThawri, Hammad ibn Salama, Hammad ibn Zayd, al-Awza`i, al-Layth, and others. Ibn Hajr al Asqalani (rah) continues ‫وقال ابن العربي : حكي عن المبتدعة رد هذه الحاديث , وعن السلف إمرارها , وعن قوم تأويلها وبه أقول . فأما قوله‬ ‫ينزل فهو راجع إلى أفعاله ل إلى ذاته , بل ذلك عبارة عن ملكه الذي ينزل بأمره ونهيه , والنزول كما يكون في‬ ‫الجسام يكون في المعاني , فإن حملته في الحديث على الحسي فتلك صفة الملك المبعوث بذلك , وإن حملته على‬ ‫المعنوي بمعنى أنه لم يفعل ثم فعل فيسمى ذلك نزول عن مرتبة إلى مرتبة , فهي عربية صحيحة انتهى . والحاصل‬ ‫أنه تأوله بوجهين : إما بأن المعنى ينزل أمره أو الملك بأمره , وإما بأنه استعارة بمعنى التلطف بالداعين والجابة لهم‬ ‫ونحوه‬ Translation: Imam(Abu Bakr) Ibn al-`Arabi(rah) said: "It is reported that the innovators have rejected these hadiths, the Salaf let them pass as they came, and others interpreted them, and my position is the last one. The saying: "He descends" refers to His acts not His essence, indeed it is an expression for His angels who descend with His command and His prohibition. And just as descent can concern bodies, it can also concern ideas or spiritual notions (ma`ani). If one takes the hadith to refer to a physical occurrence, then descent would be the attribute of the angel sent to carry out an order. If one takes it to refer to a spiritual occurrence, that is, first He did not act, then He acted: this would be called a descent from one rank to another, and this is a sound Arabic meaning." In sum it is interpreted in two ways: the first is: His command or His angel descends; the second is: it is a metaphor for His regard for supplicants, His answering them, and so forth. ‫وقد حكى أبو بكر بن فورك أن بعض المشايخ ضبطه بضم أوله على حذف المفعول أي ينزل ملكا , ويقويه ما رواه‬ ‫النسائي من طريق الغر عن أبي هريرة وأبي سعيد بلفظ " إن ال يمهل حتى يمضي شطر الليل , ثم يأمر مناديا‬ " ‫يقول : هل من داع فيستجاب له " الحديث . وفي حديث عثمان بن أبي العاص " ينادي مناد هل من داع يستجاب له‬ ‫الحديث . قال القرطبي : وبهذا يرتفع الشكال , ول يعكر عليه ما في رواية رفاعة الجهني " ينزل ال إلى السماء الدنيا‬ ‫فيقول : ل أسأل عن عبادي غيري " لنه ليس في ذلك ما يدفع التأويل المذكور‬ Translation: Abu Bakr ibn Furak said: Some of the masters have read it yunzilu (He sends down) instead of yanzilu (He descends), that is: He sends down an angel. This is strengthened by Nisa'i's narration through al-Aghurr from Abu Hurayra and Abu Sa`id alKhudri: "Allah waits until the first part of the night is over, then He orders a herald to say: Is there anyone supplicating so that he may be answered?..."There is also the hadith of `Uthman ibn Abi al-`As: "The gates of heaven are opened in the middle of the night and a herald calls out: Is there anyone supplicating so that he may be answered?..." Al-Qurtubi said: "This clears all ambiguity, and there is no interference by the narration of Rufa`at alJahni whereby "Allah descends to the nearest heaven and says: No-one other than I asks

about My servants" for there is nothing in this which precludes the above-mentioned interpretation. [Fath ul Bari, 3:339 - Dar ul Fikr] ‫وقال البيضاوي : ولما ثبت بالقواطع أنه سبحانه منزه عن الجسمية والتحيز امتنع عليه النزول على معنى النتقال من‬ ‫موضع إلى موضع أخفض منه , فالمراد نور رحمته , أي ينتقل من مقتضى صفة الجلل التي تقتضي الغضب‬ ‫والنتقام إلى مقتضى صفة الكرام التي تقتضي الرأفة والرحمة‬ Translation: Al-Baydawi said:"Since it is established with decisive proofs that the Exalted is transcendent above having a body or being circumscribed by boundaries, it is forbidden to attribute to Him descent in the sense of displacement from one place to another place lower than it. What is meant is the light of His mercy: that is, He moves from what is pursuant to the attribute of Majesty entailing wrath and punishment, to what is pursuant to the attribute of Generosity entailing kindness and mercy.""[ibid] Imam Ibn Hajr al Asqalani (rah) also states in his Fath al Bari that: " ‫قال ابن المنير : جميع الحاديث في هذه الترجمة مطابقة لها إل حديث ابن عباس فليس فيه إل قوله " رب العرش‬ ‫ومطابقته وال أعلم من جهة أنه نبه على بطلن قول من أثبت الجهة أخذا من قوله ) ذي المعارج ( ففهم أن العلو‬ ‫الفوقي مضاف إلى ال تعالى , فبين المصنف أن الجهة التي يصدق عليها أنها سماء والجهة التي يصدق عليها أنها‬ ‫عرش كل منهما مخلوق مربوب محدث , وقد كان ال قبل ذلك وغيره , فحدثت هذه المكنة , وقدمه يحيل وصفه‬ ‫بالتحيز فيها وال أعلم‬ Translation: And by including the hadith of Ibn `Abbas containing the words: "Lord of the mighty Throne" into this chapter, Bukhari warned those that might predicate spatial elevation to Allah (`uluw fawqi) that both the direction in which the heaven is believed to be and that in which the Throne is believed to be are created, lorded over, and brought into existence by Allah Who existed before all that and before everything else. Thus these places were created, and his existence, being eternal without beginning, precludes reference to him as being bounded by them. And Allah knows best. Imam Ibn Hajr al Asqalani (rah) explains in his Fath al Bari again ‫وقيل مناسبة التسبيح في الماكن المنخفضة من جهة أن التسبيح هو التنزيه فناسب تنزيه ال عن صفات النخفاض كما‬ ‫ناسب تكبيره عند الماكن المرتفعة , ول يلزم من كون جهتي العلو والسفل محال على ال أن ل يوصف بالعلو لن‬ ‫وصفه بالعلو من جهة المعنى والمستحيل كون ذلك من جهة الحس‬ Translation: The reality that the two directions of "above" and "below" are impossible for Allah but it does not mean that he cannot be described with the attribute of elevation (`uluw), for such description is only to denote highness, not that of sensory perception (Ibn Hajar, Fath al-bari 6:240 - Kitab ul Jihad, Published by Dar ul Fikr) 4) The Book over the throne Volume 9, Book 93, Number 643: (Sahih Bukhari) Narrated Abu Huraira:

I heard Allah's Apostle saying, "Before Allah created the creations, He wrote a Book (wherein He has written): My Mercy has preceded my Anger." and that (Book) is written with Him over the Throne." First of all ''With him'' refers to position of rank and definitely not location, because locations can never apply to him, if directed towards him then it contradicts the clear message in Surat al Ikhlaas and verses like "there is nothing whatsoever like unto Him" (Qur'an 42:11) Imam Ibn Hajr al-Asqalani (rah) explains in his Fath al Bari ‫إذا حملوه , وإن كان حامل العرش وحامل حملته هو ال , وليس قولنا إن ال على العرش أي مماس له أو متمكن فيه‬ ‫أو متحيز في جهة من جهاته بل هو خبر جاء به التوقيف , فقلنا له به ونفينا عنه التكييف إذ ليس كمثله شيء وبال‬ ‫التوفيق . وقوله " فوق عرشه " صفة الكتاب , وقيل إن فوق هنا بمعنى دون , كما جاء في قوله تعالى ) بعوضة فما‬ ‫فوقها ( وهو بعيد , وقال ابن أبي جمرة يؤخذ من كون الكتاب المذكور فوق العرش أن الحكمة اقتضت أن يكون‬ ‫العرش حامل لما شاء ال من أثر حكمة ال وقدرته وغامض غيبه ليستأثر هو بذلك من طريق العلم والحاطة , فيكون‬ ‫من أكبر الدلة على انفراده بعلم الغيب , قال : وقد يكون ذلك تفسيرا لقوله ) الرحمن على العرش استوى ( أي ما‬ ‫شاءه من قدرته وهو كتابه الذي وضعه فوق العرش‬ Translation: When we say: "Allah is above the Throne" (Allah `ala al-`arsh), it does not mean that He is touching it or that He is located on it or bounded by a certain side of the Throne. Rather, it is a report which is transmitted as is, and so we repeat it while at the same time negating any modality for there is nothing like Him whatsoever, and from Him is all success.As for "over His throne" (in the hadith) it refers to the Book. Some have taken it in the sense of "upwards from His Throne," as in Allah's saying: "a gnat, or anything above it" (2:26), but this is far-fetched. Ibn Abu Jamra (d. 695) said: "It may be said from the fact that the Book is mentioned as being "above the Throne" that the divine wisdom has decreed for the Throne to carry whatever Allah wishes of the record of His judgment, power, and the absolute unseen known of Him alone, so as to signify the exclusivity of His encompassing knowledge regarding these matters, making the Throne one of the greatest signs of the exclusivity of His knowledge of the Unseen. This could explain the verse alrahmanu `al al-`arshi istawa as referring to whatever Allah wills of His power, which is the Book He has placed above His Throne." [Fath ul Bari, 15:371 - Dar ul Fikr] Now these were the proofs in light of leading Commentators of Bukhari and Muslim (i.e. Imam Ibn Hajr al Asqalani - Rahimuhullah and Imam Nawawi - Rahimuhullah), plus the greatest Seerah Author i.e. Imam Qadhi Iyaad (rah), The expert in theology/hadith i.e. Imam Abu Bakr Ibn Arabi (rah) and many others! . We would like to conclude with the explanation of Imam Bukhari (Rahimuhullah) himself on "WAJH (FACE)" of Allah, according to Salafis all such attributes are to be taken literally and giving Taweel on any of them makes the person as Jahimi, now let us see if Salafis are true to their words. 28 ‫ـ سورة الق َص‬ ِ ‫ْ َص‬

{‫كل شىء هالك إل وجهه{ إل ملكه، ويقال إل ما أريد به وجه ال. وقال مجاهد }النباء{ الحجج‬ ُ َ ُ ْ ُ َْ َ ٌ ِ َ ُ َ َ َ ّ ُ ْ َ ِ ِ َ ِ ُ َ ّ ِ ُ َ َُ ُ َ ْ ُ ّ ِ ُ َ ْ َ ّ ِ ٌ ِ َ ٍ ْ َ ّ ُ ِ Here Imam Bukhari (rah) interpreted “Wajh (Face)” as "DOMINION OF ALLAH"[Sahih Bukhari, Kitab at-Tafseer] So we ask Salafis whether Imam Bukhari (rah) was a Jahimi/Bidati? And remember we have not diverted from topic because Salafis put all attributes of Allah in the same basket and take them all literally, refutation of Salafis on false interpretation of one attribute is refutation of whole Salafi sect. Literalism is a Fitnah which had to be confronted and these Imams did a perfect job. By Aamir Ibrahim (Edited by ADHM) Links to this post Newer Posts Older Posts Home Subscribe to: Posts (Atom)

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A.D.H.M View my complete profile

--------------------------------------------Narrated Aisha: Allah's Apostle recited the Verse: "It is He Who sent down upon you the Book, in which some verses have clear meaning, they are the substance of the Book, and others are those, in the meaning of which there is doubt. Those in whose hearts there is perversity pursue doubtful one desiring deviation and searching their own viewpoint of it, and its right interpretation is known to Allah alone. And those of firm knowledge say, 'We believed in it, all is from our Lord and none accept admonition save men of understanding". (3.7) Then Allah's Apostle said, "If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the Truth)] 'SO BEWARE OF THEM'. [Bukhari, Volume 6, Book 60, Number 70] --The Holy Prophet (sallal laahu alaihi wasallam) said: "Allah will never allow my Ummah to unite upon misguidance and incorrect beliefs. Allah's mercy, blessings and protection are with the largest group of Muslims. And he who deviates from this largest group of Muslims will be thrown into Hell."[Tirmidhi] --“...The Prophet (Sallal Laahu Alaihi Wasallam) remarked: "Leave him, as his slaying will serve no good purpose, as he is not the only individual but there are a host of others like him and if you compare their prayers and fasting to that of yours, you yourself will feel ashamed.These are the people who will recite the Quran but it will not go beyond their throats, with all these apparent virtues they will leave the fold of Deen just like the arrow leaves the bow." [Miskhat Shareef, PP. 535 ] - [Saheeh al-Bukhari, Vol:4, H558,807,808 & Vol:6, H577,578 & Vol:9, H527]

--When Abu Umama saw the heads of the rebels hoisted on poles in Damascus he wept and said: "The dogs of the people of the Fire." Then he was asked: "Is this from you or from the Messenger of Allah"? He said: "From the Messenger of Allah, and I have heard him say it not once (but more), nor twice (but more), nor three times (but more)" until he reached seven times. Then he was asked about his weeping and he said: "Out of compassion for them. They used to be Muslim and they became kafir." [Narrated by Tirmidhi (hasan), Ibn Majah, and Ahmad through several chains. [Sahih At-Tirmithi, Ibn Majah, Ahmad bin Hanbal] --Hazrat Abu Huzaifa(Radiallahu Anhu) narrates a Hadith concerning the leaders of the mischief makers: "I swear by Allah that the Holy Prophet (Sallalaahu Alayhi Wasallam) has not left out a single leader of Fitna from this day to the Day of Qiyamah. Their followers would number 300 or more and further gave their names and that of their tribe." [Abu Dawood] ------------------------------------------------------THE FLAMING FALCON... --SUFYAN AL-THAWRI PRAISED IMAM ABU HANIFA WHEN HE SAID: "WE WERE IN FRONT OF ABU HANIFA LIKE SMALL BIRDS IN FRONT OF THE FALCON" --SALAFI AQIDAH (IN A NUTSHELL) SALAFI AQEEDAH SALAFI AQIDAH VS SUNNI AQIDAH AUTHENTIC HANBALI 'AQEEDAH VS "SALAFI" 'AQEEDAH --SALAFI GOD "ABOVE THE THRONE" SPACE-MONSTER WORSHIPERS! “LITERALLY SITS ON THE THRONE” "THE FIRST THING THAT COMES TO THE MIND" --SKY GOD! --PURE ANTHROPOMORPHISM: PART 1 - PART 2 --THE WAHHABI TREE THE TWIGS & LEAVES THE CROWN THE BRANCHES THE TRUNK THE ROOTS THE SEED ---

"LORD OF SHIRK" --The Beliefs of Sheikh-ul-Najd --LORD OF NAJD THE RISE OF DARKNESS HORN OF SATAN --THE FORBIDDEN KINGDOM --BATTLE WITH THE HYPOCRITES SALAFI -VS- SALAFI CLASH OF THE TAYMIYYANS --Ibn Taymiyyah (Adh Dhahabi said about his teacher) --IMAM OF IBN TAYMIYYAH & HIS DISCIPLE IBN AL-QAYYIM --DOES SUCH A PERSON BECOME A KAAFIR? --“...WHAT HE WORSHIPS IS NOT AĻĻAAH, EVEN IF HE CALLED IT AĻĻAAH.” --THE PSEUDO-SALAFI SAYS: “ALLAH HAS A "SURA - FORM/SHAPE" --THE DIFFERENCE BETWEEN THE WAHABI CREED AND ISLAM --THE CLOCKMAKERS SON --HUSH-HUSHS OF AL-ALBANI --“WE ONLY FOLLOW QUR’AN AND SUNNAH DIRECTLY”? "WE ONLY CONFIRM WHAT HAS BEEN CONFIRMED FOR ALLAH AND HIS PROPHET WITHOUT DISTORTION WITHOUT NEGATION WITHOUT A DUE AND HOW WITHOUT EQUATED." --Wahhabi/Salafi "SPRINGWATER" ? --WAHHABI TYPE BELIEF HIDDEN 'ALMOST FOR 4 CENTURIES' THE WAHABI-TYPE BELIEF WAS THAT OF A FRINGE GROUP IN HIDING THROUGHOUT MOST OF THIS NATION'S HISTORY “HIDDEN” (IBN JIBREEN, MAJOR WAHABI ADMITS THIS IN HIS BOOK)

------------THE REFUTATION OF HIM (IBN TAYMIYYAH) WHO ATTRIBUTES DIRECTION TO ALLAH BY IBN JAHBAL --AL-QADI ABU BAKR AL-BAQILLANIYY "ABOVE THE THRONE" -----------AI-‘IIJIYY ON ALLAAH NOT BEING IN TIME -------------------------WAHHABI/SALAFI TIME-SPACE-PLACE-DIRECTION-LIMIT PART1 – PART2 –PART3 ----------------------A REVIEW OF IMAM MALIK’S REPORTED INTERPRETATION OF THE HADITH OF ALLAH’S NUZUL (DESCENT) --DID IMAM MALIK SAY: “ALLAH IS IN THE HEAVENS AND HIS KNOWLEDGE IS IN EVERY PLACE?” --------TAMPERING OF TAFSIR AS-SAWI BY THE WAHHABI/SALAFIS IMAM AHMAD BIN MUHAMMAD AS-SAWI AL-MALIKI (D. 1241 AH-1825AD) “AL-WAHAABIYYAH’ ARE THE FOLLOWERS OF SHAYTAAN (HIZBUSH SHAYTAAN)” --IMAM IBN ABIDIN AL- SHAMI (B.1198 - D.1252 AH / 1783AD–1836AD) SPECIFIES THAT THE PRESENT WAHHABIS ARE KHAWAARIJ --WHO WAS AHMED RAZA KHAN BARELVI? (SHAYKH MUHAMMAD AL-YAQUBI: DECLARES IMAM AHMED RAZA KHAN (RA) AS A MUJADDID OF ISLAM IN THE INDIAN SUBCONTINENT) --THE RISE OF WAHHABI FITNAH INDIAN SUBCONTINENT (1239 AH - 1823 CE) THE RISE PART1 DISSENT FROM THE ORIGINAL CREED PART2-PART3-PART4 -----------------------AQIDA OF THE ELDERS OF DEOBAND

PART1 FATWA THE FOREFATHERS OF DEOBANDI & TABLEEGHI SECT PART2 YOU JUDGE ! PART3 DEOBANDI & TABLIGHI ELDER'S "MOTHER TONGUE" --DEOBANDI ELDERS VS DEOBANDI ELDERS DEOBAND PLC --GUSTAKH-E-RASOOL --THE TABLIGH AL-JAMA'AT --“CAN I PRAY BEHIND WAHHABI/DEOBANDIS...?” --Q: “WHAT IS A WAHHABI/WAHHABIYYAH?” WAHHABISM - MYTH OR REALITY ? --WHY DID THE DEOBANDI "AKABIR" WRITE AL MUHANNAD ? --WHY DID “BARAHIN-E-QATIYAH” RUNAWAY TO JEDDAH THE SAME NIGHT? --THE WAHABI CONNECTION -----------HAAZIR & NAAZIR ? --DEOBANDI ISTIGHATHA "BESEECHING FOR HELP!" --LET’S NOT FORGET: IBN TAYMIYYAH’S KNOWLEDGE OF THE UNSEEN --WAHHABI DEC3PTION! PART1 & PART2 --THE QUR’AAN AND ALLAAH’S ATTRIBUTE OF SPEECH --TRUE TAWHID AND SHIRK --Q: "WHERE IS ALLAH?" ---IMAM IBN FŪRĀK AL-SHAFI’

WHAT IS MEANT WHEN WE SAY ALLAH IS ABOVE WHAT HE CREATED --HOW TO DEAL WITH THE MEANING OF “ISTAWA” --ISTIWÂ’ IS ADIVINE ACT --THE WAHABI DOCTRINE OF FLAWED ABOVENESS --"ABOVE HIS ARSH"? --REFUTATION OF WAHHABI/SALAFI AL-KHUMAYYIS & (THE HEIGHT OF TAKFIR BY WAHABIS) --THE HORRORS OF MODERN ISLAMIC ARCHITECTURE & “OFFICIALLY PROTECTED! --YAZID (LA) PART 1 - PART2 - PART3 --THE HADITH OF THE CITY OF CAESAR --WAHHABI “DRUMS OF BIDAH” PART 1 --SUNNI BIDAH HASANA-‘WHAT AN EXCELLENT BIDA’AH THIS IS!’ PART 2 -----------------------------IMAM ASH-SHAFI’I ON EVIL AND GOOD BIDA’AH A REFUTATION OF THE PSEUDO-SALAFI WEAKENING OF HIS NARRATION -----WHY DO THEY WEAR GREEN TURBANS? -----IMAM MAHDI & THE RETURN OF THE CALIPHATE --DHIKR : ALLAH, ALLAH ----WHY 12TH RABI UL AWWAL ?

----MILAD-UN-NABI (SALLALLAHU ALAIHE-E-WA-SALLAM) MAULUD WITHIN MAULUD IN OLD MEKAH MAWLID AL-NABI THE HADITH OF THUWAIBA (MILAD UN NABI) MILAD-UN-NABI (‫)صلى ال عليه وآله وسلم‬ --THE WORLD'S GREATEST 'EID --THE NOBEL PARENTS OF THE HOLY PROPHET (SALLALLAHU ALAIHE-E-WA-SALLAM) --IN DEFENCE OF THE PROPHET'S PARENTS AND ABU TALIB --WRITING ALAIH SALAM (‫ )عليه السلم‬WITH AHLE BAIT BY IMAM BUKHARI --THE WHOLE UNIVERSE WAS CREATED FOR ? --THE AUTHORITY OF THE HOLY PROPHET ‫صلى ال عليه و آله وسلم‬ --KNOWLEDGE OF UNSEEN ? KNOWLEDGE OF UNSEEN (ILM-AL-GHAYB) - "DID THE HOLY PROPHET MUHAMMAD (‫ )صلى ال عليه وسلم‬KNOW THE FUTURE?" --THE LIGHT OF THE PROPHET (‫ )صلى ال عليه وسلم‬AND HIS SPECIAL DISTINCTION --WHICH LIGHT (NUR)? --SHAYKH ‘ABD AL-QADIR AL-JILANI(RA) THE BOOK OF THE SECRET OF SECRETS AND THE MANIFESTATION OF LIGHTS (KITAB SIRR AL-ASRAR WA MAZHAR AL-ANWAR) --"WHO AMONG YOU IS LIKE ME?” --'READ', “I AM NOT A READER.” MA ANA BI QARI’IN Q:"WAS THE PROPHET (PEACE AND BLESSINGS BE UPON HIM) ILLITERATE?" --THE SHADOWLESS PROPHET --" YA MUHAMMAD " ASSALATU WASSALAMU 'ALAYKA YA RASULALLAH (SALLALLAHU ALAIHE-E-WA-SALLAM) ---

WHY DO THEY KISS THEIR THUMBS WHEN THEY HEAR THE BLESSED NAME OF THE HOLY PROPHET MUHAMMAD [SALLALLAHU ALAIHI WASALLAM] ? --THE PROPHETIC TITLE BEST OF CREATION (KHAYRU-L-KHALQ) --QASIDAT AL-BURDA QASIDAT AL-BURDA - IMAM AL BUSAIRI (RA) QASIDAT AL-BURDA -"SHIRK"? QASIDAT AL-BURDA - YASIR AL QADHI QASIDAT AL-BURDA - "THE CLOAK OF LOVE OR IGNORANCE? --WAHHABI/DEOBANDI FATWA: “DARUD TAJ IS SHIRK” --Q: “IS THIS DUROOD SHIRK? IS IT SHIRK TO RECITE THIS DAROOD : “ALLAHUMA SALL-E-WASALLIM ‘ALAA SAYEDINA MOHAMMADIN QAD DAQAT HEELATI ADRIKNI YA RASOOL ALLAH " ? --WHY DID JA’FAR IBN ABU TALIB DANCE IN THE PRESENCE OF THE PROPHET (‫?)صلى ال عليه وسلم‬ --WHY DO THE SUFIS ‘DANCE’ AL-RAQS-HADRA? --MUSIC, SINGING, DANCING AND ISLAM ? --IMAM AL-BUKHARI COMPILED A REFUTATION OF THE QADARIYYA AND OTHER SECTS TITLED: “KHALQ AF'ÂL AL-'IBÂD” AND WAS EXPELLED FROM NAYSÂBR BY THE HANBALÎS BECAUSE OF WHAT THEY PERCEIVED AS AN UNACCEPTABLE STAND IN KALÂM. --SALAFIS -VS- AL-FIQH AL-AKBAR DR AL-KHUMAYYIS ATTACKS IMAM ABU HANIFA WAS IMAM ABU HANIFA A "MURJIE" ? IMAM ABU HANIFA & IMAM MALIK -THE ENCOUNTER --SCIENCE OF BELIEF --THE AHL AS-SUNNAH WA'LJAMA'AH --WHO ARE THE AHLUS SUNNAH WAL JAMAAH (MAJORITY MUSLIMS)? --THE ASHARIS

--IMAM ABUL-HASAN AL-ASH’ARI --AQIDA - TENETS OF BELIEF IMAM AL-GHAZALI (RA) A RETURN TO PURITY OF CREED --IMAM IBN HAJAR AL-ASQALANI --IMAM AN-NAWAWI WAS AN ASHA’RI IN CREED PART1 - PART2 -PART3 --IZZ AL-DIN IBN ABD AL-SALAM AL-SULAMI --ʿ IZZ AL-DĪN B. ʿ ABD AL-SALĀM’S CATEGORIZATION OF THE TERM “BIDʿA” AND THE DISTINCTION BETWEEN ITS LEXICAL AND LEGAL DEFINITIONS --IMAM AL HARAMAYN IBNAL-JUWAYNI --THE ONLY LIVING SAHABI TREE --LETTER TO: YA RASUAL ALLAH ‫صلى ال عليه و آله وسلم‬ --THE TREE AT HUDAYIBIYYAH & REFUTATION TO SHAYKH FAAIK GAMIELDIEN --WAHHABI TERROR --EXTREME HATERED OF SUFIS --GRAVE WORSHIP? --THE MEANING OF WORSHIP! --"THE GRAVE WORSHIPPERS...”? WAHABI SAY:“FAKHR UD-DIN AR-RAZI (D. 606H) : THE GRAVE WORSHIPPERS WHO SEEK INTERCESSION ARE EQUIVALENT TO THE IDOL WORSHIPPERS WHO SEEK INTERCESSION” --REFUTING THE CHARGE OF GRAVE WORSHIP ---

BUILDING SHRINES/TOMBS AROUND THE GRAVES... --UHUD SUPPLICATION OF VISITING GRAVE YARDS (BILLBOARD AT UHUD GRAVESITE AND WOMEN FORBIDDEN CONTRADICTION) --IS ISAAL-E-THAWAAB A BIDAH? --THE PERMISSIBILITYOF RECITINGTHE QUR'AN AT THE GRAVES OF THE DEADANDDONATING THE REWARDS OF ITS RECITATION TO THE DECEASED --“YA SHAYKH MADAD!” ISTIGHATHA - ISTI’ANA – ISTAMDAD “BESEECHING FOR HELP!” AL-MADAD = "HELP!" --IMAM SHAFI'S TAWASUL THROUGH GRAVE OF IMAM ABU HANIFAH --IBN KATHIR ON TAWASSUL --DID THE HANBALI IMAMS PROHIBIT TAWASSUL ? --WHO BROUGHT THE THRONE OF BILQIS? --“THE GOD YOU WORSHIP IS UNDER MY FEET!" CREDIT: THE AHL AS-SUNNAH WA'LJAMA'AH Ibn Mas’ud: “Whatever the (majority of) Muslims see as right, then it is good to Allah, and whatever is seen by the (majority of) Muslims as evil, it is evil to Allah.” [Imam Ahmad, Hakim, Tabarani, Imam Bayhaqi, Haythami, Dhahabi,others]-----------------------------------------

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