Hazrat Moaz (RA) and Hazrat Moawwaz (RA)
are seen as the Heroes of the battle because they had slayed Abu Jahl.
^^
Hurqus
Zul-Khawaisara
('Abdullah bin Dhil Khawaisira At-Tamimi)
Wahabi Kharijism,
dates back to the time of the
Holy Prophet
(Sallallahu Alaihe-e-Wa-Sallam)
Amongst the clearest indications we have of this is the Hadith of Hurqus ibn Zuhair in Bukhari and Muslim.
After the Battle of Hunain the Holy Prophet
(Sallallahu Alaihe-e-Wa-Sallam)
-
in distributing the booty - gave preference to a number of non-Muslims. His aim was to attract them to Islam.
Hurqus rebuked the Prophet
صلى الله عليه وسلم
by saying to him:
"Be just in your distribution O Messenger of Allah."
http://www.sunnah.org/aqida/kharijites1.htm
Al-Karamiyyah
al-Darimi
`Uthman Ibn Sa`id al-Darimi al-Sajzi (d.280 A.H.)
Al-Darimi also said that the person who is on top of a mountain is closer to Allah than the one who is at the bottom of a mountain.
Abu Hamid Ibn Marzuq rahimahullah gives the following excerpts from:
`Uthman Ibn Sa`id al-Darimi al-Sajzi's
book
al-Naqd `ala Bishr al-Marisi
2. "al-Hayy [Allah] does what He wills, moves when He so wills, descends and ascends when He wills,... rises and sits, for the difference between the living and the dead is movement. Without doubt, every living thing moves, every dead thing is immobile." (p. 20)
3. "There is a limit for Allahu ta'ala and there is a limit for His makan [place]. He is above the skies, above the Arsh. These are His two limits." (p. 23)
4. "Everbody knows Allah and Allah's makan better than the Jahmiyya." (p. 25)
5. "As I said, if Allah had not had two hands with which He created Adam, it would not be permissible to say "In Thy hand is the good" [3/26, English ma'al from Pickthall] in Qur'an al-Kareem. (p. 29)
6. "The ta'wil of Rasulullah's words "Surely, He is not one-eyed" is that "Allah has two eyes." (p. 48)
7. "Allah sits on the kursi and there remains only four spans vacant." (p. 74)
8. "If Allah so willed, He could have settled on the back of a gnat thanks to His power and Rubbubiyyah, not to mention the magnificient Arsh." (p. 85)
9. "Without any doubt, the top of a mountain is closer to the sky than its bottom. The top of a minaret is also closer to Allah than its bottom." (p. 100)
10. "We don't accept the claim that maf'ulat are absolutely creations. We have agreed that movement, descent, walking, running, istiwa over the Arsh and the sky are qadim." (p. 121)
Abu ‘Abd Allah ibn Hamid
his disciple
Qadi Abu Ya’ la and Ibn al-Zaghuni
1-Abu `Abd Allah al-Hasan ibn Hamid al-Baghdadi al-Warraq al-Hanbali (d. 403.A.H) Abu Ya`la's teacher.
3- Abu al-Hasan `Ali ibn `Ubayd Allah al-Zaghuni al-Hanbali (d. 527.A.H), author of al-Idah and one of Ibn al-Jawzi's teachers.
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IBN AL-JAWZI
Abu al-Faraj ibn al-Jawzi al-Qurashi al-Taymi al-Bakri al-Baghdadi al-Hanbali al-Ash`ari
(was born in 509/510.A.H and died 597.A.H)
Ibn al-Jawzi took a staunch Ash`ari stance in doctrine and courageously denounced the anthropomorphism of his school in the interpretation of the divine Attributes in his landmark work Daf` Shubah al-Tashbih bi Akuff al-Tanzih ("Rebuttal of the Insinuations of Anthropomorphism at the Hands of Divine Transcendence"), also known as al-Baz al-Ashhab al-Munqadd `ala Mukhalifi al-Madhhab ("The Flaming Falcon Swooping Down on the Dissenters of the [Hanbali] School") which he began with the words:…
Ibn al-Jawzi:
"They held the attributes of God to be subject to human understanding and perception. They heard that God, Glorified and Exalted be He, Created Adam on his image, upon him be blessings and peace. On that basis, They acknowledged for Him an image and a physical form, a face attribute to His essence, two eyes, a mouth, uvulas, molar teeth, and lights for His face which represent His majestic splendor, two hands, fingers, a palm, a little [pinky] finger, a thumb, a chest, a thigh, two shins, and two feet. [They even went so far as saying]:
“We have not heard any mention of the head.” They [then] said: “It is possible for Him to touch and to be touched, and to bring the slave close to His being.” One of them said: “[…] He breathes.” Then they calm the common people by saying. “[These attributes] are not taken as commonly understood.”
Imam, Abul Faraj ibn al-Jawzi:
http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm
Daff Shubah al-Tashbih bi-Akuff al-Tanzih
(Rebuttal of the Insinuations of Anthropomorphism at the Hands of Divine Transcendence)
Ibn al-Jawzi:
“I have seen among the followers of our school some who held unsound discourses on doctrine. Three in particular have applied themselves to write books in which they distort the Hanbali madhhab:
Abu `Abd Allah ibn Hamid, his friend al-Qadi (Abu Ya`la), and Ibn al-Zaghuni.
I have seen them (Ibn Abi Ya`la, Ibn Hamid, and Ibn al-Zaghuni) descend to the level of popular belief, construing the divine attributes according to the requirements of what the human senses know. They have heard that Allah created Adam according to His/his likeness and form (`ala suratihi), so they affirm that Allah has a form and face in addition to His essence, as well as two eyes, a mouth, an uvula, molar teeth, a physiognomy, two hands, fingers, a palm, a little finger, a thumb, a chest, thighs, two legs, two feet!...
Then they placate the common people by adding:
`But not as we think.'... They have applied outward meanings with regard to the Divine Names and Attributes. Thus, they give the Divine Attributes a wholly innovative and contrived name for which they have no evidence either in the transmitted texts of Qur'an and Sunna or in rational proofs based on reason. They have paid attention neither to texts that steer one away from the apparent sense towards the meanings required for Allah, nor to the necessary cancellation of the external meaning when it attributes to Allah the distinguishing marks of creatures. They are not content to say: "attribute of act" (sifatu fi`l) until they end up saying: "attribute of essence" (sifatu dhat).
Then, once they affirmed them to be "attributes of essence," they claimed: we do not construe the text according to the directives of the Arabic language. Thus they refuse to construe "hand" (yad) as meaning "favor" and "power"; or "coming forth" (maji') and "coming" (ityan) as "mercy" and "favor"; or "shin" (saq) as "tribulation."
Instead they say: We construe them in their customary external senses, and the external sense is what is describable in terms of well-known human characteristics, and a text is only construed literally if the literal sense is feasible.
Then they become offended when imputed with likening Allah to His creation (tashbih) and express scorn at such an attribution to themselves, clamoring: "We are Ahl al-Sunna!" Yet their discourse is clearly couched in terms of tashbih. And some of the masses follow them.
Colleagues!
You are adherents and followers of our madhhab.
Your greatest Imam is Ahmad ibn Hanbal
may Allah have mercy on him,
who said while under the lash of the
Inquisition:
"How can I say what was never said?"
"Beware of innovating in his madhhab what is not from him!”
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continue to: Part3
