''Also, the ‘Najjariyyah’ say that the Creator, may He عزوجل, is in
all places without being diffused and without a direction, whereas the ‘Hashawiyyah’ and the ‘Mujassimah’ say that He is present on the
Throne, that the Throne is His place, and that He is sitting on it. As for him [i.e. Imam Abu al-Hasan al-Ash’ari and Imam
Abu Mansur al-Maturidi رضي الله عنهما], they chose a
middle way between the two, and said that Allah عزوجل existed and there
was no place, then He created the Throne and the Kursi’, He does not need a
place, and He is, after having created the places, as He has always been before
He created them. He explains here that the belief of the
al-Asha'irah and the al-Maturidyyah is that Allah does not need places.''
[Imam Ibn Asakir ash-Shafi'i al-Ash'ari (d.571AH) in Tabyin
Kadhib al-Muftari fima nusiba ila l-Imam al-Ash’ari, p.150]
---
Ibn Taymiyyah said:
فقد ثبت بموجب هاتين المقدمتين صحة قول القائلين بالجهة وقول القائلين بأنه جسم وكونه جسما يستلزم القول بالجهة
“…. It is established from what necessarily
follows from these two premises, the
correctness of the saying of those who say that Aļļaah is in a direction,
and the saying of those who say that He
is a body, and that Him being a body necessarily implies Him being in a direction
(Bayaan Talbiis Al-Jahmiyyah, 2 / 125).” Read more: Here
----------------------------------------
Shaykh
al-Islam Taqi al-Din al-Subki (d. 756AH)
Ibn
Taymiyya and his followers being
from the deviant
Hashwiyya sect, and
that they were a minority
fringe group who
would teach their
beliefs in secret;
“As
for the Hashwiyya, they
are a despicable and ignorant lot
who claim to
belong to the school of Imam
Ahmad ibn Hanbal رضي
الله عنه (Hanbali
Aqeedah). They
have corrupted the
creed (Aqeedah)
of a few
isolated Shafi’is, especially
some of the Hadith scholars among them who are lacking in
reason. They
were held in utmost contempt, and
then towards the end of the seventh century
(AH) a man appeared
who was diligent, intelligent and well-read and did not find
a Shaykh to guide him,
and he is
of their creed and is brazen and dedicated to teaching his ideas.
He said that
non-eternal attributes can subsist in Allah عزوجل,
and that Allah عزوجل is
ever-acting, and that an infinite chain of events is not impossible
either in the past or the future.
He split
the ranks and cast doubts on the creed (Aqeedah) of the Muslims and
incited dissension amongst them. He did
not confine himself to creedal matters of theology, but transgressed
the bounds and said that travelling
to visit the tomb of the Prophet صلى
الله عليه وعلى آله وصحبه وسلم is
a sin.
The
scholars of Ahlus Sunnah agreed
to imprison him for a long time, and the Sultan imprisoned him and he
died in prison. Then some of
his followers started
to promulgate his
ideas and teach them
to people in secret while
keeping quiet in
public, and great harm came
from this.”
[al-Zabidi, Ithaf
al-Sada al-Muttaqin,
2:11. al-Zabidi is quoting from al-Subki’s
al-Sayf al-Saqil fi al-Radd ‘ala ibn Zafil,
see al-Rasa-il al-Subkiyya, 84-85]
"The Hashwiyya asserted direction for
Allah عزوجل while guarding
themselves from divesting Allah عزوجل of
His attributes (Ta`til), falling
thereby into likening Allah عزوجل to
creation (Tashbih).
Allah عزوجل has
granted success to Ahlus Sunnah in establishing the truth. They
have recognized the proper goal in establishing their method, and
understood that direction is denied and disallowed for
Allah عزوجل because
it pertains to bodies and
complements them; while vision of Him is firmly established because
it directly follows knowledge and attends it as its perfecting
component." [Imam
AbuHamid al-Ghazali ash-Shafi'i al-Ash'ari رحمه
الله in
al-Iqtisad fi al-i'tiqad]
----------------------------------------------------------------
The Salafi Masheikh Aqidah
Ibn
Baz, (1910- 1999)
Abdul
Aziz ibn Abdullah ibn Abdur-Rahaman ibn Mu-hammad ibn Abdullah alee
Baaz as Bin Baaz, was the Grand Mufti of Saudi Arabia from
1993 until his death in 1999.
Ibn
Baz said, Book: "The
Correct Belief and the Things that are Against this Belief." On
p. 58 of this book he states: "Second: Whoever places
intermediaries between himself and Allahu ta'ala, begs them, asks
them for intercession and trusts them, becomes kafir with ijma.
Ibn
Baz said:
أهل
السنة لا ينفون عن الله إلا ما نفاه عن
نفسه
9- ثم
ذكر الصابوني -
هداه
الله -
تنزيه
الله سبحانه عن الجسم والحدقة والصماخ
واللسان
والحنجرة ، وهذا ليس بمذهب أهل السنة بل
هو من أقوال أهل الكلام
المذموم
وتكلفهم ، فإن أهل السنة لا ينفون عن الله
إلا ما نفاه عن نفسه أو
نفاه
رسوله صلى الله عليه وسلم ولا يثبتون له
إلا ما أثبته لنفسه أو أثبته له
رسوله
صلى الله عليه وسلم ولم يرد في النصوص نفي
هذه الأمور ولا إثباتها
فالواجب
الكف عنها وعدم التعرض لها لا بنفي ولا
إثبات ، ويغني عن ذلك قول
أهل
السنة في إثبات صفات الله وأسمائه أنه لا
يشابه فيها خلقه وأنه سبحانه لا
ند
له ولا كفو له.
قال
الإمام أحمد رحمه الله:
(لا
يوصف الله إلا بما وصف به نفسه
أو
وصفه به رسوله صلى الله عليه وسلم لا
يتجاوز القرآن والحديث).
9_ Then
As-Sabuni –May Allah guide him- mentioned declaring
Allah transcendent beyond possessing body (al-jism), pupils
(al-hadaqa), auditory meatus (al-simâkh), tongue (al-lisân), and
larynx (al-hanjara);
[End of Sabuni's words- beginning
of Ibn Baz's words]
and this is not the position of Ahl al-Sunna but rather that of the
scholars of condemned kalâm and their contrivance , for Ahl
As-sunnah do not negate something about Allah except what He negates
about Hisself or what his Messenger صلى
الله عليه وسلم negated,
and they do not affirm for Him (Allah) except what He affirmed for
Hisself or what the Messenger of Allah صلى
الله عليه وسلم affirmed
for Him, and it was not mentioned in the nusoos (the Quran and
Sunnah) negation of these things (that As-Sabuni mentioned) or its
affirmation; so it is obligatory to stop there and not to confront it
with neither negation or affirmation, and what Ahl As-sunnah said
suffices in the affirmation of Allah's attributes and names that He
does resemble in it his creation, and that He (glorified be He) has
no match. Imam Ahmad [rahimahu Allah] said: "Allah is not to be
described except with what He described Himself with or what His
Messenger described Him with, it does not exceed the Quran and
Hadith".
Ibn
Baz said: Quote:
http://www.binbaz.org.sa/mat/4234
مسألة
في الصفات
في
حديث السبعة الذين يظلهم الله في ظله يوم
لا ظل إلا ظله، فهل يوصف الله تعالى بأن
له ظلاً؟
نعم
كما جاء في الحديث، وفي بعض الروايات:
((في
ظل عرشه))[1]
لكن
الصحيحين ((في
ظله))،
فهو له ظل يليق به سبحانه لا نعلم كيفيته
مثل سائر الصفات، الباب واحد عند أهل
السنة والجماعة.
والله
ولي التوفيق.
---
[1] أخرجه
البخاري في كتاب الأذان، باب من جلس في
المسجد ينتظر الصلاة، برقم 660،
ومسلم في كتاب الزكاة، باب فضل إخفاء
الصدقة، برقم 1031.مجموع
فتاوى ومقالات متنوعة المجلد الثامن
والعشرون
Issue
relating to the Attributes [of Allah]:
In
the hadith of the seven of those who will be shaded by Allah in His
shadow on the day that there is no shadow save His shadow, is this
attributing Allah the Exalted with a shadow?
Answer:
Yes,
as is reported in the Hadith and in some transmissions : "in the
shadow of His throne". But, in the Sahihayn it is : "in His
shadow" for He has a shadow that is befitting to Him, the
Glorious, and we do not know its modality (Kayf) just like the rest
of His attributes...
Ibn
Baz on his 'commentary' on
al-`Aqida al-Tahawiyya: Quote:
فمراده
بالحدود يعني التي يعلمها البشر، فهو
سبحانه لا يعلم حدوده إلا هو سبحانه
By
hudood (limits) the author means such as known by humans since no one
except Allah Almighty knows his limits. [see footnote 3: External
Link]
--
In
the same source and footnote cited above of Ibn Baz on
his 'commentary' on al-`Aqida al-Tahawiyya we find:
Quote:
All
the evidence from the Book and the authentic Mutawatir Sunnah prove
that He is in the direction above us. Dear reader, be alert
to this point which is the sole truth and anything else is falsehood.
Similar
statements are found on his
website such as the following:
Quote:
فالله
سبحانه في العلو في جهة العلو فوق
جميع الخلق
"...He
is High, in the direction of upwards, over the creation".
--
Ibn
Baz
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.]
--
Ibn
Baz, in the usual fashion of
Salafi leaders, submits this lie: “You,
Allah bless you, should understand that Sunnis, including the
prophet’s companions and the tabi’een, have been unanimous on the
fact that Allah is above the heavens, on the Throne”. [Fatawa Ibn
Baz, vol.2, p. 105.]
--
Ibn
Baz, said:
فمراده
بالحدود يعني التي يعلمها البشر، فهو
سبحانه لا يعلم حدوده إلا هو سبحانه
Translation:
(Imam at-Tahawi) meant by "Al-hudood (limits)" the ones
which are known to human. However incase of Allah nobody knows "HIS
LIMITS EXCEPT GOD HIMSELF" [Sharh of Aqida at-Tahwiyyah]
--
Ibn
Baz gave
a weird explanation to Imam Ibn Hajr’s quote by saying:
ذلك
الجمهور قال العلامة بن باز حفظه الله
مراده بالجمهور أهل الكلام وأما أهل السنة
وهم الصحابة رضي الله عنهم ومن تبعهم
بإحسان فإنهم يثبتون لله الجهة وهي جهة
العلو ويؤمنون بأنه سبحانه فوق العرش
بلا
تمثيلولاتكييف
والأدلة على ذلك من الكتاب والسنة أكثر
من أن تحصر فتنبه واحذر والله أعلم
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] [Read
what Imam Ibn Hajr actually said: Here ]
--
Ibn
Baz was asked about this
hadeeth (“Were it not for you the
universe would not have been created,”)
and he said: The
answer is that this was transmitted from the words of some of the
common people who have no understanding. Some
people say that the world was created for the sake of Muhammad (peace
and blessings of Allah be upon him) and
were it not for Muhammad the world would not have been created and
mankind would not have been created.
This
is false and has no basis, and these
are corrupt words. Allah
created the world so that He would be known and worshipped. He
created the world and He created mankind so that His names and
attributes, His power and knowledge, would be known and so that He
alone would be worshipped with no partner or associate, and so that
He would be obeyed – not
for the sake of Muhammad or
for the sake of Nooh or Moosa or ‘Eesa or any other Prophet (peace
be upon them all). Rather Allah created the universe so that He alone
would be worshipped, with no partner or associate. [Fatawa Noor ‘ala
al-Darb, 46.] (What
did ibn
Taymiyya say? Here)
--
Bin
Baz: It is not prescribed to
face towards the grave of the Prophet and raise your hands when
offering du ‘aa’ (supplication) (Majmoo' Fataawa ibn Baaz,
16/108-110)
--
Bin
Baz said: As for
this dome, it was constructed by some of the later ignorant rulers,
if it was to be removed there is nothing wrong in doing so, rather
this is the correct thing. However some of the ignorant folk will not
be able to endure this and may accuse those who remove it that they
are not upon the truth and that they hate the Prophet (Allah bless
him and give him peace). It is because of this the Saudi state has
left this dome as it is, because it was not made by them and they do
not wish for troubles and instability which might be created by some
people from the grave worshippers and those mushriks who hold extreme
beliefs regarding the dead.
Source: http://www.binbaz.org.sa/noor/1367
وأما
هذه القبة فهو موضوعة متأخرة من جهل بعض
الأمراء، فلو أزيلت فلا بأس بذلك، بل هذا
حق، لكن قد لا يتحمل هذا بعض الجهلة، وقد
يرمون من أزالها بأنه ليس على حق، وأنه
مبغض للنبي -عليه
الصلاة والسلام-،
فمن أجل هذا تركت الدولة السعودية هذه
القبة على حالها لأنها من عمل غيرها، ولا
تحب التشويش والفتنة التي قد يتزعمها بعض
الناس من عباد القبور، وأصحاب الغلو في
الأموات من المشركين،
--
Ibn
Baz: In his commentary of Fath
al-Majid, wrote:
أهل
مصر أعظم ءالهتهم أحمد البدوي
“The
greatest of the Gods of the people of Egypt is Ahmad al-Badawi”
أهل
الشام يعبدون ابن عربي
“The
people of Sham worship Ibn al-Arabi”
أنتشرت
في أهل الحجاز واليمن عبادة الطواغيت
والأشجار والأحجار والقبور
“…people
of Hijaz and Yemen worship idols, trees, stones and graves”
[Source: “Fathul
Majeed” Page 211- http://uqu.edu.sa/aasharaf/ar/181977 ]
--
Bin
Baz issued a Fatawa (Judicial
Decree) stating that: “It is absolutely Ja'iz (permissable) for
Palestinians to reconcile with Israel without any prior conditional
arrangements.” (Reported in the Arabic magazine "Minarul
Huda", published in Beirut)
--
Bin
Baz stated: “What
resulted from the Saudi government is for reasons of these well
played out developments against the oppression of the state of Iraq
towards the state of Kuwait by SEEKING HELP ALTOGETHER from the
ARMIES which are composed of a number of people from the MUSLIMS and
OTHER THAN THEM (kuffar) for resistance against military aggression
and defense of the lands (the Peninsula).
“ Thus that (the fatwa) is a permissible order, and on the contrary
its judgment is necessity, and it is a necessity on the Kingdom that
it (the Kingdom) establish this compulsory act for the defense of the
lands of Islam and the Muslims. The sanctity of the land and its
people is an imperative matter as well. On the contrary, it is
absolutely necessary and an obligatory duty. “So it (the Kingdom)
is excused and praiseworthy on its sudden, spontaneous action towards
this prudence and the avid desire for protection of the land and its
people from evil and defending it (the lands) from expected military
aggression. It has already been established that the president of
Iraq is not trusted by the common folk from the country of Kuwait. So
treachery is to be expected from him.
So
because of this, the necessity was called to take precaution and help
in a number of FOREIGN ARMIES for the protection of the land and its
people and in the avid desire for the safety and well being of the
land and its people from every thing. “ And we ask Allaah that He
assist it (the action) and that He put it (the action) on every good
and that He benefit the motives, make good the outcome, that He put
to rest every evil and that He make the plan of the enemies of Allaah
go astray and that He purify the Muslims of their evil and He, Mighty
and Majestic, is the best One to be responsible.” [Reference :
al-Fiqhiyyat ul Ma’aasira, No. 6, year 1990 regarding the Gulf
Crisis]
--
Bin
Baz said: “The
scholars of Islam are unanimously agreed that whoever supports the
kaafirs against the Muslims and helps them in any way is a kaafir
like them as Allaah says
(interpretation of the meaning): “O you who believe!
Take not the Jews and the Christians as Awliyaa’ (friends,
protectors, helpers), they are but Awliyaa’ of each other. And if
any amongst you takes them (as Awliyaa’), then surely, he is one of
them. Verily, Allaah guides not those people who are the Zaalimoon
(polytheists and wrongdoers and unjust)” [Abdul Aziz bin
Baaz in his Fataawa (1/274)]
--
Bin
Baz said: It
is not permissible for the Muslims to celebrate the birthday of the
Prophet (sallallaahu alaihi wa
sallam) on the 12th night from
Rabi Al-Awwal or any other time.
Because
the celebration of the Milad is an innovation in the religion. The
Prophet (sallallaahu alaihi wa sallam) never celebrated his birthday
in his lifetime, and he was the one who bought us this religion, and
the one who conveyed the laws to us. He never ordered anyone to do
that, neither did the Well-Guided Caliphs after him nor his
Companions nor those who faithfully followed them during the virtuous
generations. So it is known that it is an innovation about which the
Prophet (sallallaahu alaihi wa sallam) said: innovates into this
matter of ours, that which is not from it, shall have it rejected.
[1] Its authenticity is agreed upon, and in one of the versions
recorded my Muslim, as well as the one by Al-Bukhari mentioned
without a complete chain – yet in a manner that indicated his
approval: He who does a deed which is not from this matter of ours
(religion), it shall be rejected. [2] Milad is not something that the
Prophet (sallallaahu alaihi wa sallam) ordered, rather it was
introduced into the religion by people of the later generations, thus
it is rejected. The Prophet (sallallaahu alaihi wa sallam) used to
say in the Friday Khutbah: The best of speech is the speech of
Allaah, and the best of guidance is the guidance of Muhammad
(sallallaahu alaihi wa sallam), and newly invented matters are
misguidance. [3] An-Nasai included in his narration And every
misguidance is in the Fire. [4] The celebration of Milad should not
be replaced with studying in mosques and schools the events
associated to his birth from his Seerah (biography) during the
ignorance era and in Islam. There is no need to celebrate his
birthday, which is not legislated by Allaah, nor by His Prophet, and
has no legal proof.
[1]
Muslim no. 1718 ,[2]
Muslim no. 1718 ,[3]
Muslim no. 867 and Ibn Majah no. 45 ,[4]
An-Nasai no. 1579
[Shaykh
`Abdul-`Azeez Bin Baz,Fatawa
Islamiyah Vol. 1 Page 71]
--
More
info Here
--
al-Albani (1914-1999)
Mu-hammad Nasiruddin al-Albani
Quote: “He
also learnt from his father the art of clock and watch repair - and
became highly skilled in that and famous for it and derived his
earnings through it. He began to specialise in the field of Hadeeth
and its related sciences by the age of 20 - being influenced by
articles in 'al-Manaar' magazine.” [from: fatwa-online.com]
al-Albani said:
قال
في تعليقه على صحيح الترغيب والترهيب (
1 / 116 ) من
طبعة المكتب الإسلامي الثانية 1406
هـ*
ما
نصه :فائدة
هامة :
اعلم
أن قوله في هذا الحديث :
فإن
الله قبل وجهه .وفي
الحديث الذي قبله فإن الله عز وجل بين
أيديكم في صلاتكم لا ينافي كونه تعالى
على عرشه ، فوق مخلوقاته كلها كما تواترت
فيه نصوص الكتاب والسنة ، وآثار الصحابة
والسلف الصالح رضي الله عنهم ، ورزقنا
الاقتداء بهم ، فإنه تعالى مع ذلك واسع
محيط بالعالم وقد أخبر أنه حيثما توجه
العبد فإنه مستقبل وجه الله عزوجل ، بل
هذا شأن مخلوقه المحيط بما دونه ، فإن كل
خط يخرج من المركز إلى المحيط ، فإنه
يستقبل وجه المحيط ويواجهه .وإذا
كان عالي المخلوقات يستقبل سافلها المحاط
بها بوجهه من جميع الجهات والجوانب ، فكيف
بشأن من هو بكل شئ محيط ، وهو محيط ولا
يحاط به ؟ وراجع بسط هذا في كتب شيخ الإسلام
ابن تيمية كالحموية والواسطية وشرحها
للشيخ =
( * ) زيد
بن عبد العزيز بن فياض (
ص
203
- 213 )
He
said in his footnotes on Sahih at-Targhib wat-tarhib, from the 1406
Hijri edition of al-Maktab al-Islami ath-thani
Quote:
'Important
(point of) benefit: know that his statement in this hadith, 'Allah is
in front of his face,' and in the previous hadith, 'Allah Azza wa
jalla is in front of you during your Salat,' does not negate His
being on/above the throne (and) above all of his creations, as the
text of the Qur'an and the Sunnah, and the reports of the Companions
and Pious Predecessors report by tawatur (may Allah be pleased with
them and may He grant that we follow them). Despite that, Allah is
expansive and encompasses the world, and has informed us that
wherever the slave faces, he is facing the Face of Allah (azza wa
jalla). In fact, this is even the state of that of His creation which
surrounds something other than itself as all lines that come from the
center towards what it is surrounded by face the surrounding object.
So if a creation high up faces what it is lower than and is
surrounded by, with its surface, from all directions and sides, then
what about the One that surrounds everything, and He is surrounding
and not surrounded?
See
the detail of this in books of Shaykh al-Islam Ibn Taymiyah and like
Al-Hamawiyah and al-Wasitiyah and its sharh by Shaykh Zayd Bin Abdul
Aziz Bin Fayyad (p. 203 - 213)"
--
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]
--
al-Albani revived
the claim that Allah is in a place above the Throne which he called
“Al-Makan al-`Adami” ("the in existential place") in
his introduction to: al-Dhahabi's Mukhtasar al-`Uluw.
--
al-Albani demanded
in four or five of his books that the Noble Grave be brought
out of the Mosque in Madina and its Green Dome destroyed.
He
states: “I have found no evidence for the Prophet’s – Allah
bless and greet him – hearing of the salaam of those who greet him
at his grave” and “I do not know from where Ibn Taymiyya took his
claim: In Majmu`a al-Fatawa (27:384).
That
he – Allah bless and greet him – hears the salaam from someone
near.” This and the previous item are among his greater enormities
and bear the unmistakable signature of innovation and deviation.
In
his notes on: Nu`man al-Alusi’s al-Ayat al-Bayyinat (p. 80) and his
Silsila Da`ifa (#203).
[Also
In his book Ahkam al-Jana'iz wa Bida'uha in which he openly asks for
the removal of the grave of the Prophet, peace and greetings be upon
him, from the most noble Mosque! [He reiterates this foolishness in
his Tahdhir al-Sajid,Hijjat al-Nabi, and Manasik al-Hajj wa
al-'Umra.[T]
--
al-Albani has
said in "Sharh al-Aqeedah at-Tahaweeah, pg. 27-28" (8th
edition, Maktab al-Islami) by Shaykh Ibn Abi al-Izz al-Hanafi
(Rahimahullah),that any Hadith coming from the Sahih collections of
al-Bukhari and Muslim is Sahih,
not
because they were narrated by Bukhari and Muslim, but because the
Ahadith are in fact correct.
But
he clearly contradicts himself, since he has weakened Ahadith from
Bukhari and Muslim himself!
Quote: Here -Here and Here
--
al-Albani, issued
a Fatawa stating that: “The Intifada (Uprising) movement of the
Palestinian Muslims is absolutely Haraam.” The Fatawa also said
that: “If the Palestinian Muslims did not stop the Intifada
Movement and move out of the Israeli occupied land, then they would
be classed as sinners.” (Minarul Huda, Vol.34)
--
al-Albani declared
Imam Bukhari as ‘Mushrik’ (Nauzubillahi) for
translating ‘Wajhu’ as
‘dominion and sovereignty (mulk)
in verse كُلُّ شَيْءٍ هَالِكٌإِلَّا وَجْهَهُ ۚ (Meaning
– Everything will perish save His countenance (Al-Qasas – 88) in
the ‘Book of Tafsir in Sahih Bukhari.
al-Albani wrote
: “No
true believer would say such a thing” and “We
should consider Bukhari innocent of that statement”. (Introduction
to al-San’ani’s Raf al-Astar – page 24-25).
(More Info: Here)
---
Ibn
al- Uthaymeen (1925-2001) Abu
'Abd Allah Mu-hammad ibn Saalih ibn Muhammad ibn al-Uthaymeen
at-Tamimi an-Najdi.
He
made the following statements in his Fatawa: "No
human being seeks a means through something except he believes that
it possesses effectiveness towards the end he desires." He
made this statement in order to enable himself to declare those who
make tawassul, apostate.
"We
must not call the Messenger of Allah Habîbullâh ("the
Beloved of Allah") but only Khalîlullâh ("the Intimate
Friend of Allah"). "We should not ask the Prophet to
ask forgiveness for us because the deeds of a human being end the
moment he dies and he cannot even ask forgiveness for himself."
--
Ibn
al-Uthaimeen, page 112, is
quoted saying:
Quote:
وأي
مانع يمنع من أن نؤمن بأن الله تعالى يأتي
هرولة
"What
could forbid us from believing that Allah performs jogging/trotting
[harwala]?"
And
this is from the Lajnatud-Da'imah lil-Buhuthul `Ilmiyyah wal-Ifta /
The Permanent Committee for Scholarly Research and Fatawa (Kingdom of
Saudi Arabia):
Quote:
فتاوى
اللجنة الدائمة للبحوث العلمية والإفتاء
ج3ص196 :
( س
:
هل
لله صفة الهرولة ؟
ج
:
نعم
، على نحو ما جاء في الحديث القدسي الشريف
على ما يليق به قال تعالى :
إذا
تقرب إليّ العبد شبرا تقربت إليه ذراعا
وإذا تقرب إليّ ذراعا تقربت منه باعاً
وإذا أتاني ماشياً أتيته هرولة .
رواه
البخاري وسلم ).
Translation:
Q:
Is Jogging (Harwala) an attribute of Allah?
A:
Yes, as it has been shown in the Hadith Qudsi al-Shareef ..... "...
and if he comes to Me walking, I go to him running." Narrated by
al-Bukhari and Muslim.
--
In
Fatawa al-Aqida by ibn Uthaimin, page
112: “What
could forbid us from believing that Allah performs jogging?”
--
Ibn
al-Uthaimeen:
ونحن
نعلم معنى الاستواء ونؤمن به ونقره وهو
أنه سبحانه وتعالى علا عرشه واستوى عليه
علوا واستقرارا يليق به سبحانه وتعالى
ولكننا لا نعلم كيفية هذا الاستواء
We
know the meaning of istawa and we believe it and accept/approve it
and He subhanahu wa ta'ala is upon is His arsh and His establishment
thereupon is of aboveness andsettledness(istiqrar) Glorified and
Exalted be He. We don't know the howness of this al-istawa'.
Ibn
al-Uthaimeen in Majmu Fatawa
(vol. 1, no. 57) quoting Ibn al-Qayyim :
وأما
تفسيره بالجلوس فقد نقل ابن القيم في
الصواعق 4/1303
عن
خارجة بن مصعب في قوله تعالى :
)الرحمن
على العرش استوى((1)
قوله:
"وهل
يكون الاستواء إلا الجلوس".
ا.هـ.
وقد
ورد ذكر الجلوس في حديث أخرجه الإمام أحمد
عن ابن عباس رضي الله عنهما مرفوعاً.
والله
أعلم
with
respect to the sitting, Ibn al-Qayyim has reported in As-Sawaaiq
1303/4 from Kharijah bin Mus'ab with respect to the saying of Allah
the Exalted :The ayah: Ar-Rahmanu Alal Arshi Istawa, "How can
the ascension be anything other than sitting?" and the mention
of sitting has been reported in the Hadeeth from Imam Ahmad from Ibn
Abbas, may Allah be pleased with them both, in a Marfu' fashion. And
Allah Knows best
--
Ibn
al-Uthaimeen said:
وهذا
الملل الذي يفهم من ظاهر الحديث أن الله
يتصف به ، ليس كمللنا نحن ، لأن مللنا نحن
ملل تعب وكسل ، وأما ملل الله عز وجل فإنه
صفة يختص به جل وعلا ، والله سبحانه وتعالى
لا يلحقه تعب ولا يلحقه كسل ، قال تعالى
:
( وَلَقَدْ
خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ
وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ
وَمَا مَسَّنَا مِنْ لُغُوبٍ )
(قّ:38)
هذه
السماوات العظيمة والأرض وما بينهما
خلقها الله تعالى في ستة أيام :
الأحد
والاثنين والثلاثاء والأربعاء والخميس
والجمعة ، قال (وَمَا
مَسَّنَا مِنْ لُغُوبٍ )
يعني
ما تعبنا بخلقها في هذه المدة الوجيزة مع
عظمها
"This
malal [literally: boredom], which is understood as an attribute of
Allah from the literal/apparent meaning of the narration, is not like
our boredom, for our boredom constitutes of tiredness and laziness.
As for the boredom of Allah, the Powerful and Exalted, then that is a
special Attribute of the Most Powerful and High, and Allah (swt) is
neither ascribed with tiredness nor laziness....."
--
Ibn
al-Uthaymeen reinforces his
opinion concerning anthropomorphism by saying:
'SharH'
p. 42: "It is established that Allah the Exalted has feet
(al-qadam thaabit lillahi ta`aala), and the People of the Way of the
Prophet (ahl al-sunna) have explained the leg and the foot (al-rijl
wa al-qadam) as being literal...
...according
to what befits Allah (haqeeqatan `ala al-wajhi al-laa'iq billah);
whereas
the People of Figurative Interpretation (ahl al-ta'weel) have
explained 'al-rijl' as being the group which Allah will place in the
Fire, and 'al-qadam' as being those who are sent forth (muqaddameen)
to the Fire... and I reject and return their explanation to them on
the grounds that it contravenes the external meaning of the words (bi
annahu mukhaalifun li zaahir al-lafz)." ['SharH' p. 42]
--
Ibn
al-Uthaimeen regarding istawa:
ونحن
نعلم معنى الاستواء ونؤمن به ونقره وهو
أنه سبحانه وتعالى علا عرشه واستوى عليه
علوا واستقرارا يليق به سبحانه وتعالى
ولكننا لا نعلم كيفية هذا الاستواء
We
know the meaning of istawa and we believe it and and accept/approve
it and He subhanahu wa ta'ala is upon is His arsh and His
establishment thereupon is of aboveness and settledness (istiqrar)
Glorified and Exalted be He. We don't know the modality of this
al-istawa'.
--
Ibn
al-Uthaimeen says
in: عقيدة
أهل السنة والجماعة
al-Uthaimeen
said: ونؤمـن
بأن لله تعالى عينين اثنتين حقيقيتين
We
believe that Allah possesses two real eyes
"
The Muslim's Beleif " Shaikh Muhammad as-Saleh
Al-'Uthaimin
Quote:
" The Muslim's Beleif "- Chapter I
OUR
CREED -We believe that Allah is well above His creatures in His
Person and His Attributes, because He says: "He is the High, the
Great" (2:22); "He is Supreme over His servants, and He is
the Wise, the All-aware" (6:18 ). We believe that Allah
possesses two real eyes, because He said: "And build the ark
under Our eyes as We reveal" (11:37). The Prophet, peace be upon
him, said: "His veil is light. Had He removed it, the sublimity
of His countenance would have burnt all that His sight reached"
(Muslim and Ibn Majah).
The
Sunnites unanimously have agreed that He has two eyes. This is
supported by the Prophet's saying about the Dajjal (the anti-Christ)
that "he is one-eyed and your Lord is not one-eyed"
(Bukhari and Muslim).
[The
Muslim's Belief by Shaikh Muhammad as-Saleh Al-'Uthaimin, preface by
Shaikh Ibn Baz,Translated by Dr. Maneh Al-Johani ]
--
Ibn
al-Uthaymeen said, Quote: “ The
Prophet’s words [as they claim is his words, but aren’t -Ed.],
“Adam was created in His image” means that Allaah created Adam in
His image, “FOR HE HAS A FACE, AN EYE, A HAND, AND A FOOT, and Adam
had a face, an eye, a hand, and a foot… but that does not mean that
these things are exactly the same. “THERE
IS SOME SIMILARITY, BUT
IT IS NOT EXACTLY THE SAME” Similarly the first group to enter
Paradise are likened to the moon, but they are not exactly the same.
This confirms the view of Ahl al-Sunnah wa’l-Jamaa’ah, who say
that none of the attributes of Allaah can be likened to the
attributes of created beings, without distorting or misinterpreting,
or discussing how or likening Him to His creation.
See
Sharh al-‘Aqeedah al-Waasitah by Shaykh Muhammad ibn ‘Uthaymeen,
1/107, 293. – End Quote.
[https://islamqa.info/en/20652
[20652: Commentary on the hadeeth, “Allaah created Adam in His
image”]
--
Ibn
al-Uthaymeen said: Salafi
forums and an audio recording in the links below quote him as saying,
“May Allah make it easy for us to demolish it (the green dome).”
Source:
http://www.ahlalhdeeth.com/vb/showthread.php?t=233400
Audio
recording: https://www.youtube.com/watch?v=O2AcXRQEGE4
قال
الشيخ صالح العصيمي حفظه الله :
إن
استمرارَ هذه القبةِ على مدى ثمانيةِ
قرونٍ لا يعني أنها أصبحت جائزة ، ولا
يعني أن السكوتَ عنها إقرارٌ لها ، أو
دليلٌ على جوازها ، بل يجبُ على ولاةِ
المسلمين إزالتها ، وإعادة الوضع إلى ما
كان عليه في عهدِ النبوةِ ، وإزالة القبةِ
والزخارفِ والنقوشِ التي في المساجدِ ،
وعلى رأسها المسجدُ النبوي ، ما لم يترتب
على ذلك فتنةٌ أكبر منه ، فإن ترتبَ عليه
فتنةٌ أكبر ، فلولي الأمرِ التريث مع
العزمِ على استغلالِ الفرصة متى سنحت “
بدعِ
القبورِ ، أنواعها ، وأحكامها ” (
ص
253
--
Ibn
al- Uthaymeen said: Sheikh
ul-Islam ibn Taimiyah chose to explain in detail and said that if the
breast suckling by an adult was necessary and he suckled, then the
prohibition (of marriage) is established."
واﺧﺗﺎر
ﺷﯾﺦ اﻹﺳﻼم اﺑن ﺗﯾﻣﯾﮫ رﺣﻣﮫ هللا
اﻟﺗﻔﺻﯾل وﻗﺎل إذا دﻋت اﻟﺣﺎﺟﺔ إﻟﯽ
إرﺿﺎع اﻟﮐﺑﯾر وأرﺿﻊ ﺛﺑت اﻟﺗﺣرﯾم
[Fatawa
Nur Ala Aldarb by Ibn Uthaimeen, Volume 10 page 204]
--
Question: We
often see that word of Allah is
written on one side and on other side word Muhammad (Peace
be upon him) is written on walls, or they are written on "CHARTS",
books or some manuscripts of Qur'an. So
is it right to inscribe these words in this way?
Ibn
al Uthaymeen Answers:
“To
write these names in this way "IS
NOT CORRECT"
because this way "INDEED
THE MESSENGER (PEACE
BE UPON HIM) IS
MADE PARTNER AND EQUAL TO ALLAH TA'ALA"
If someone sees these words written in this way and he does not know
who has written them "THEN
HE WILL CONSIDER THEM BOTH EQUAL AND COMPARABLE"
hence it is "WAJIB"
to "WIPE
OUT (NAUDHOBILLAH)"
the name of
Messenger of Allah (Peace
be upon him ).
Now
remains the Pure name of Allah, then Sufis use this name
for Dhikr while saying "Allah, Allah, Allah"
hence "ALLAH'S NAME SHOULD BE WIPED OUT TOO (NAUDHOBILLAH)".
Therefore
do not write on walls, Charts
and etc.. the words Allah or
Muhammad (Peace be upon him).”
End
of Fatwa –Urdu translation done by
Dar Us Salam publication:
[Reference:
Salih al Uthaymeen's Fatawa Akraan-eIslam, Page # 179, Published by
Dar us Salaam Wahabi translation in Urdu]
--
Ibn
‘Uthaymin (d. 1421 AH/2001CE) said [as mentioned in
the book Majmu’ Fatawa wa Rasa`il Ibn ‘Uthaymin]:
The
expression of denying attributing likeness (Tamthil) [between the
Creator and the creation] is better than expressing the denying of
attributing similarity (Tashbih),and this is from three sides:
The
first: Attributing likeness (Tamthil) is that which the
Qur`an came to deny absolutely unlike attributing similarity
(Tashbih), which the Qur`an did not deny.
The
second: Denying attributing similarity (Tashbih) in an absolute
way is not correct, because every two existing beings / things must
have [at least] a common degree between them (Qadar Mushtarak) where
they are similar to each other while every one of them is different
in that which makes him special.
Life
(Hayat) for example is a proven description for the Creator and the
creation, so there is a common degree (Qadar Mushtarak) between them,
but the life of the Creator is [one] befitting Him and the life of
the creation is [one] befitting them.
The
third: That the people have disagreed regarding that which
is named as “Tashbih” to the degree that some of them turned the
affirmation of the attributes that Allah affirmed for Himself as
attributing similarity (Tashbih). So if we say “without attributing
similarity” some would understand from this statement the negation
of the attributes that Allah affirmed for Himself.
Ibn
‘Uthaymin also said [in the same book]: If
it is asked: What is the image
(Sura) that Allah and Adam are [both] upon?
Then
we say: Allah – ‘azza wa
jall – has a face, an eye, a hand, a foot -‘azza wa jall-, but
this does not necessitate that these [descriptions] are like that of
human beings, for
there is some [sort of] of similarity (!),
but not upon the way of likeness (Mumathala); just like the first
group from the people of paradise are similar to the moon (i.e.
shining), but without likeness.
Ibn
‘Uthaymin said in one of his
lectures (taken word by word from a “Salafi”
website!):
We
say for example “face of Allah” and we do not just
say “face” in general [terms], because the face
of Allah is befitting to His essence or befitting His essence.
Just
like when you say “face of a horse”
and “face of a cat”:
Do you understand from your statement “face of a horse” that it
is like (mithl) the “face of a cat”?
Never… (end
of quote)
---------------------------
^So
this is how these people speak of Allah ta’ala! Allah’s refuge is
sought from this ugly Tashbih to the degree that they do not
even shy away from mentioning animals while speaking about
Allah ta’ala!
So
the degree that Allah ta’ala is different from his creation –
according to the above statements made by Ibn ‘Uthaymin – is
similar to the difference between the first group to enter paradise
and the moon or similar to the difference between the face of a horse
and that of a cat!? Is this the Tawhid?! Well, this sounds
more like Wathaniyya (paganism)!
---
Ibn Jibreen (1930-2009)
Dr. Abdullah Bin Jibreen, one of the Kingdom’s senior Ulema
He admits that his
belief system was only taught in hiding! for 400 years!
---
Abdullah
b. Muhammad al-Ghunayman [Senior
Wahhabi scholar] said: ‘Allah Almighty – Laughs ’
In
"Sharh kitab al-Tawhid min Sahih al-Bukhari" by
al-Ghunayman:
قوله:
(( حتى
يضحك الله منه ))
صفة
الضحك تكاثرت عليها الأدلة، وهي صفة من
صفات الفعل، يجب الإيمان بها على ظاهر ما
دلت عليه النصوص، ولا يجوز تأويل الضحك
بلازمه، كما يقوله أهل الباطل، من الجهمية
ومن سار على نهجهم، من أن الضحك هو الرضا
أوالعطا، ونحو ذلك مما هو من مخلوقات الله
– تعالى -.قال
أبو سعيد الدرامي – رحمه الله -:
[ وادعى
المعارض أن ضحك الرب:
رضاه
ورحمته، وصفحه عن الذنوب، كقولك:
رأيت
زرعاً يضحك.فيقال
له:
كذبت
بأحاديث رسول الله – صلى الله عليه وسلم
الله عليه وسلم – إذ شبهت ضحكه بضحك الزرع؛
....ولم
نسمع عن أحد من أهل السنة أنه يشبه ضحك
الله – تعالى – أو شيئاً من أفعاله بشيء
من فعل المخلوقين، كما
ادعيت
أيها المعارض.
بل
نقول:
إن
الله – تعالى – يضحك كما يشاء، وكما يليق
به.
“His
saying: (Till Allah laughs from it), the attribute of laughter has
many proofs, and it is an attribute of an act, it is incumbent to
believe in it according to that which was shown by the texts, and it
is not permitted to interpret the laughter by incumbent, like the
people of falsehood say, from Jahmiah and whoso followed their path,
that the laughter is the satisfaction or the gift, and so on which
are from Allah Almighty's creatures .
Abu
Saed al-Darami said - May Allah Have Mercy on him -: [and it was
claimed by the opposition that the God's laugh: is his satisfaction
and mercy, and forgiveness of the sins, like you said: I saw/found
seed in a laugh.
It
was said to him: You lied about the narrations of Allah's prophet - -
as you likened his laugh with the seed's laugh, And we didn't hear
from anyone from Ahlul Sunnah likening Allah - Almighty's - laugh or
any of his acts with any of the creatures acts. like you claimed, o
opposer. We say: that Allah - Almighty - Laughs as He Wants, and as
fits Him.”
---
Salih Al-Fawzan states in his explanation of the
waasitiyyah, as translated by “Aboo Waheeda As-Salafee”:
“In it is affirmation of the ‘uluww (highness) of Allah over his
creations. Such that Prophet Musa (’alayhis salaam) affirmed this and called to
it. And then Fir’awn denied this.”
--
Wahhabi claims
Pharaoh’s saying: “O Haman! Build me a tall
building so I that I might reach the paths of the skies, and look upon Moses’
God,” (Ghaaafir, 36-37) proves that Moses
believed Allah is placed in the Sky. Read Here
---
(Edited by ADHM)
---
IBN TAYIMYYAH & IBN AL-QAYYIM
