Salafi Aqeedah
Salafis say Allah is Surrounding the World
Salafi ^ 'shaykh' al-Albani says:
Quote:
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 )
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 )
Translation:
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)"
This is something similar to what was mentioned by the pseudo-Salafi theologian 'Shaykh'Haitham Hamdan who is an administrator of the Multaqa Ahl al-Hadeeth forum:
'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)"
This is something similar to what was mentioned by the pseudo-Salafi theologian 'Shaykh'Haitham Hamdan who is an administrator of the Multaqa Ahl al-Hadeeth forum:
Quote:
1) Allah SWT could be either inside the world or outside the world ... It is a matter of agreement among main stream Muslims that He is outside the world. Being inside the world means that He SWT mixes with impurities, an aspect of imperfection.
2) The universe is round (sperical).
3) Relative to itself, a sperical shape can only have two directions: a top and a bottom.
4) For a sperical shape, bottom is towards its center, above is away from its center.
5) Allah SWT is certainly away from the center of the world, so He is certainly above it.
2) The universe is round (sperical).
3) Relative to itself, a sperical shape can only have two directions: a top and a bottom.
4) For a sperical shape, bottom is towards its center, above is away from its center.
5) Allah SWT is certainly away from the center of the world, so He is certainly above it.
Wahaban^Um Abdullah of the Wahhabi/Salafi Forum/websites, also known as NMS and Musleemah, posted a diagram on her Ahl al-Hadeeth forum:
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Salafis object to
Muslims declaring Allah subhanahu wa ta'ala transcendent beyond possessing body, parts and limbs
Wahhabi/Salafi 'shaykh' ^Ibn Baz said:
Quote:
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- 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).
Translation:
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".
............
Similarly the Wahhabi editor of "I'itiqad A'immat Al-Hadith", a book attributed to Al-Hafidh Abu Bakr Al-Isma'ili (d. 371 H.) objected to the following statement:
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".
............
Similarly the Wahhabi editor of "I'itiqad A'immat Al-Hadith", a book attributed to Al-Hafidh Abu Bakr Al-Isma'ili (d. 371 H.) objected to the following statement:
ولا يعتقد فيه الأعضاء، والجوارح، ولا الطول والعرض، والغلظ، والدقة، ونحو هذا مما يكون مثله في الخلق، وأنه ليس كمثله شيء تبارك وجه ربنا ذو الجلال والإكرام.
"We do not believe that He (Allah swt) is composed of parts or limbs, nor do we believe that He is attributed with length or width.."
In his explanatory footnote the editor said, as translated Here and posted on the 'Salafi' Multaqa Ahl al-Hadeeth forum:
In his explanatory footnote the editor said, as translated Here and posted on the 'Salafi' Multaqa Ahl al-Hadeeth forum:
Quote
These terms are not from among the known terms to Ahlus-Sunnah wal- Jamaa`ah from among the Salaf (pious predecessors) of this nation, rather, it is from the innovated terms of the heretics, and expressing the truth with the Islaamic terms is the path of Ahlus-Sunnah wal-Jamaa`ah. So it is not needed for the seeker of the truth to pay attention to these types of terms and reliance upon them, and the Imaam, may Allaah have mercy upon him, the author, was not free from using these words. Indeed Allaah (), is attributed with the complete attributes and is described with the exalted descriptions. So regardless of the matter, the falsehood is rejected from the one who says it, regardless of whom it may be.
Note: In the introduction to the translation the editor of this text is mentioned to be the contemporary Pseudo-Salafi theologian 'Shaykh' Muhammad ibn `Abd al-Rahmân Al-Khumayyis.
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Pseudo Salafis say Allah has a Shadow
'Shaykh' Ibn Baz says:
'Shaykh' Ibn Baz says:
Quote:
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.
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.
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[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
[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
Translation:
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...
Note:
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...
Note:
Unlike 'shaykh' Ibn Baz, one of his own major colleagues from the Salafi theologians negates this so-called Attribute he affirms for Allah!
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Pseudo Salafis say Allah has a Limit
Says 'shaykh' Ibn Baz on his 'commentary' on al-`Aqida al-Tahawiyya:
Says 'shaykh' 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
see footnote 3: External Link
Similarly, one of their predecessors in such a belief, Abu Sa'id ad-Darimi, the author of al-Radd ala Bishr al-Marisi, said, as quoted by Ibn Taymiyah in Dar' at-Ta'arud without rebuke (2/28-29):
Quote:
The section on the Hadd (limit) and the 'Arsh
Abu Sa'id said:
The opponent also claimed that Allah does not possess a Hadd (limit), Ghayah (restriction), or Nihayah (end). He said: And this is the basis upon which Jahm (ibn Safwan) built his misguidnace and derived all of his errors. It has not reached us that anyone besides Jahm in the world proceeded him with it. Someone who was discussing this with him (Jahm) said to him: I have come to know your intent oh non-Arab. You intend that Allah is nothing, because all of the creation have known that there is nothing that is called a "thing" except that it has a Hadd (limit), a Ghayah (restriction) and an attribute, and that what has no limit, restriction or attribute is nothingness.
So that which is a "thing" must necessarily be described with attributes. Nothingness is described with no limit or restriction. Your statement: He has no limit means that He is nothing.
Abu Sa'id said:
Allah Ta'ala has a limit that no one knows but Him and it is not allowed for anyone to imagine a limit to His limit in himself, however, he is to beleive in the limit and relegate the knolwedge of that to Allah. His place (Makan) also has a limit and He is upon His 'Arsh above the seven heavens- so these are two limits.
Abu Sa'id said:
The opponent also claimed that Allah does not possess a Hadd (limit), Ghayah (restriction), or Nihayah (end). He said: And this is the basis upon which Jahm (ibn Safwan) built his misguidnace and derived all of his errors. It has not reached us that anyone besides Jahm in the world proceeded him with it. Someone who was discussing this with him (Jahm) said to him: I have come to know your intent oh non-Arab. You intend that Allah is nothing, because all of the creation have known that there is nothing that is called a "thing" except that it has a Hadd (limit), a Ghayah (restriction) and an attribute, and that what has no limit, restriction or attribute is nothingness.
So that which is a "thing" must necessarily be described with attributes. Nothingness is described with no limit or restriction. Your statement: He has no limit means that He is nothing.
Abu Sa'id said:
Allah Ta'ala has a limit that no one knows but Him and it is not allowed for anyone to imagine a limit to His limit in himself, however, he is to beleive in the limit and relegate the knolwedge of that to Allah. His place (Makan) also has a limit and He is upon His 'Arsh above the seven heavens- so these are two limits.
Ibn Taymiyya goes further himself even referring to Allah's place when he said as quoted in Muwaafaqat al-Manqul (2:29) (republished as Dar' Ta'aarud al-`Aqli wal-Naql (2:58-59):
Quote:
There is agreement one and all among the Muslims and the disbelievers [sic] that Allah Most High is in the heaven and they ascribed it to Him as a limit except al-Marrisi the misguided and his friends. Even little boys that have not reached puberty know this: when a boy is sad he raises his hand to his Lord and calls unto Him in the Heaven and nowhere else. Everybody knows of Allah and His place (makanih) better than the Jahmiyyah! [..]. All this and its like are corroborations and proofs for a limit, and whoever does not admit it has committed disbelief in the Divine Revelation and has denied the verses of Allah!
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Salafis say Allah is Located in a Direction
In the same source and footnote cited above of 'shaykh' Ibn Baz on his 'commentary' on al-`Aqida al-Tahawiyya we find:
In the same source and footnote cited above of 'shaykh' 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".
"...He is High, in the direction of upwards, over the creation".
Note!
Regarding the statement of Imam al-Tahawi:
- 38وتعالى ( 5 ) عن الحدود والغايات والأركان والأعضاء والأدوات لا تحويه الجهات الست كسائر المبتدعات (6
"He is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions as all created things are."
The pseudo-salafi 'shaykh' محمد بن مانع / Muhammad ibn Mani' states as quoted in this commentary on al-`Aqida al-Tahawiyya, Sharh wa Ta`liq - fn 6:
Quote
وما كان أغنى الإمام المصنف عن مثل هذه الكلمات المجملة الموهمة المخترعة ولو قيل إنها مدسوسة عليه وليست من كلامه لم يكن ذلك عندي ببعيد إحسانا للظن بهذا الإمام
Translation:
The Imam and author was in no need at all of using such general, ambiguous, newly-invented words. If it were said that this passage was forged against him I would not consider it improbable so as to keep a good opinion of this Imam.
The Imam and author was in no need at all of using such general, ambiguous, newly-invented words. If it were said that this passage was forged against him I would not consider it improbable so as to keep a good opinion of this Imam.
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Salafis say Allah performs Jogging / Trotting
In Fatawa al-Aqida Pseudo-Salafi 'shaykh' Muhammad b. Salih b. Uthaimin, 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]?"
"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 ).
( 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.
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.
Link to KSA Website
Note:
The pseudo salafi theologian Salih b. Fawzan al-Fawzan (rightly) negates what the Lajna' say is an 'attribute' of Allah:
Note:
The pseudo salafi theologian Salih b. Fawzan al-Fawzan (rightly) negates what the Lajna' say is an 'attribute' of Allah:
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:
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:
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 alDewishPublished 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:
In Fatawa al-Aqida by ibn Uthaimin, page 112:
“What could forbid us from believing that Allah
performs jogging?”
---
Salafis say Allah is Settled on the Throne
Says 'Shaykh' Ibn Uthaimeen:
Says 'Shaykh' Ibn Uthaimeen:
Quote
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
translation:
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'.
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'.
Salafis say al-Istawa' is Julus - Allah is Sitting
Says Pseudo Salafi 'Shaykh' al-Uthaimeen in Majmu Fatawa (vol. 1, no. 57) quoting Ibn al-Qayyim [provided by sh. Abul Hasan]:
Says Pseudo Salafi 'Shaykh' al-Uthaimeen in Majmu Fatawa (vol. 1, no. 57) quoting Ibn al-Qayyim [provided by sh. Abul Hasan]:
Quote
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
translation:
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
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
Note:
Shaykh Abul Hasan:
Ibn al-Qayyim is talking about a non-existent narration in the Musnad of Ahmad [i.e. he has fabricated] through Kharija who is actually matruk in hadith anyway!
Similar statements are found in the book Kitab al-sunna attributed to `Abd Allah ibn Ahmad ibn Hanbal (d. 290) by the pseudo-salafis, but whose stand in relation to the Sunna and anthropomorphism can be judged by the following excerpt:
10 حدثني أحمد بن سعيد أبو جعفر الدارمي قال سمعتُ أبي يقول سمعت خارجة يقول الجهمية كفار بلغوا نساءهم أنهن طوالق وأنهن لا يحللن لازواجهن لا تعودوا مرضاهم ولا تشهدوا جنائزهم ثم تلا : ﴿طه * مَا أَنزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى * إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى * تَنزِيلاً مِّمَّنْ خَلَقَ الأَرْضَ وَالسَّمَاوَاتِ الْعُلَى * الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾ ، وهل يكون الاستواء الا بجلوس.
Similar statements are found in the book Kitab al-sunna attributed to `Abd Allah ibn Ahmad ibn Hanbal (d. 290) by the pseudo-salafis, but whose stand in relation to the Sunna and anthropomorphism can be judged by the following excerpt:
10 حدثني أحمد بن سعيد أبو جعفر الدارمي قال سمعتُ أبي يقول سمعت خارجة يقول الجهمية كفار بلغوا نساءهم أنهن طوالق وأنهن لا يحللن لازواجهن لا تعودوا مرضاهم ولا تشهدوا جنائزهم ثم تلا : ﴿طه * مَا أَنزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى * إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى * تَنزِيلاً مِّمَّنْ خَلَقَ الأَرْضَ وَالسَّمَاوَاتِ الْعُلَى * الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾ ، وهل يكون الاستواء الا بجلوس.
Quote:
"Is istiwa other than by sitting (julus)?"
page 5, Kitab al-sunna (Cairo: al-Matba`a al-Salafiya, 1349/1930).
page 5, Kitab al-sunna (Cairo: al-Matba`a al-Salafiya, 1349/1930).
In the book:
Qudum Kataib al-Jihad li Ghazwi Ahl al-Zindiqah wa al-Ilhad , the pseudo-salafi 'shaykh' Abdul 'Aziz al-Rajihi says after quoting Kitab al-Sunna:
[Translation of excerpt from above]
Quote
"These words are correct undoubtedly. Yes; is istiwa anything other than sitting? This is one of the meanings of the word istiwa . . . . So the verse, "The All-Merciful rose over the Throne" means ascended and sat; however, it is in a way that befits His majesty. . .
Source (p. 101)
The contemporary salafi preacher Dr. Aidh al-Qarni also describes Allah as 'sitting' on His throne as can be seen in a recording of one of his khutbas. [edit: video now removed]
And finally, in his Tafsir named "an-Nahrul-Madd", the Grammarian Abu Hayyan al-'Andalusi reported about Ibn Taymiyah:
The contemporary salafi preacher Dr. Aidh al-Qarni also describes Allah as 'sitting' on His throne as can be seen in a recording of one of his khutbas. [edit: video now removed]
And finally, in his Tafsir named "an-Nahrul-Madd", the Grammarian Abu Hayyan al-'Andalusi reported about Ibn Taymiyah:
Quote
In his handwriting, a book of Ahmad Ibn Taymiyah, who was contemporary with us, which he called "Kitab-ul-‘Arsh", I read: Allah sits on al-Kursi and has left a space for the Messenger of Allah to sit with Him....
(see scan)
(see scan)
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Salafis Say Allah is Attributed With Boredom
Pseudo salafi theologian 'shaykh' al-`Uthaymin says:
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
Source
translation:
"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....."
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Pseudo Salafis say Allah has a Form / Image
Abd Allah al-Hashidi the "Salafi" editor of al-Bayhaqi's al-Asma' wal-Sifat (2:60) openly attributes form and shape to Allah Most High:
Abd Allah al-Hashidi the "Salafi" editor of al-Bayhaqi's al-Asma' wal-Sifat (2:60) openly attributes form and shape to Allah Most High:
Quote:
"As for our Lord, we affirm that He possesses a form (sura)"
and (2:67)
Quote:
"As for us we affirm a form (sura) for Allah unlike forms."
Similarly, the Egyptian 'Salafi' scholar Mohammed Khalil Harras......
هو العلاَّمة، السلفيُّ، المحقِّق، محمد خليل هرَّاس
كان رحمه الله سلفي المعتقد، شديدًا في الحقّ، قويّ الحجّة والبيان، أفنى حياته في التعليم والتأليف ونشر السنة وعقيدة أهل السنة والجماعة
كان رحمه الله سلفي المعتقد، شديدًا في الحقّ، قويّ الحجّة والبيان، أفنى حياته في التعليم والتأليف ونشر السنة وعقيدة أهل السنة والجماعة
....who salafis describe as:
"He was Salafi in creed, stern in establishing the truth, persuasive in establishing his proof, he spent his life teaching, authoring, and spreading the creed of Ahlus Sunnah wal Jama'a"
says on p. 39 of his commentary on "At-Tawhid" by Ibn Khuzayma:
"He was Salafi in creed, stern in establishing the truth, persuasive in establishing his proof, he spent his life teaching, authoring, and spreading the creed of Ahlus Sunnah wal Jama'a"
says on p. 39 of his commentary on "At-Tawhid" by Ibn Khuzayma:
Quote:
فالصورة لا تضاف إلى الله كإضافة خلقه إليه لأنها وصف قائم به
"So 'Image / form' is not attributed to Allah the way his creation is attributed to Him, because it (His image / form), is an attribute which subsists in His essence"
"So 'Image / form' is not attributed to Allah the way his creation is attributed to Him, because it (His image / form), is an attribute which subsists in His essence"
and on pg. 156:
Quote:
ثم تبدى الله لنا بصورة غير صورته التي رأيناه فيها أول مرة ، وقد عاد لنا في صورته التي رأيناه فيها أول مرة فيقول أنا ربكم
"Then he appeared to us with an image/form which is different then what we have previously seen, and He returned to us in the image/form we first saw him in and says: 'I am your Lord' "
"Then he appeared to us with an image/form which is different then what we have previously seen, and He returned to us in the image/form we first saw him in and says: 'I am your Lord' "
Note:
Salafi theologian Sulaiman al-Alwan is quoted on the Ahl al-Hadeeth forum calling out the pseudo salafis' own major reference in `Aqida Ibn Khuzayma, author of the book Kitab al-Tawhid (which was renamed Kitab al-Shirk by Fakhr al-Razi), for his supposed negation of 'image / form' as an attribute of God stating:
Quote
وأما تأويل ابن خزيمة-رحمه الله تعالى- لحديث ((خلق الله آدم على صورته)) فإنه خلاف الحق ، وهو معدود من أخطائه، والله يعفو عنه ، ولا يجوز لنا التشبث بأخطاء العلماء وزلاتهم ، فإن تتبع زلات العلماء من هوادم الإسلام
translation:
As for Ibn Khuzayma's interpretation (taw'il) of the hadith, 'Allah created Adam upon his image,' it stands contrary to the truth, and is to be counted among his errors, may Allah pardon him. It is not permissible for us to adhere to the errors and slips of the scholars, for following the slips of scholars is one of the things that tears down the edifice of Islam.
وأما تأويل ابن خزيمة-رحمه الله تعالى- لحديث ((خلق الله آدم على صورته)) فإنه خلاف الحق ، وهو معدود من أخطائه، والله يعفو عنه ، ولا يجوز لنا التشبث بأخطاء العلماء وزلاتهم ، فإن تتبع زلات العلماء من هوادم الإسلام
translation:
As for Ibn Khuzayma's interpretation (taw'il) of the hadith, 'Allah created Adam upon his image,' it stands contrary to the truth, and is to be counted among his errors, may Allah pardon him. It is not permissible for us to adhere to the errors and slips of the scholars, for following the slips of scholars is one of the things that tears down the edifice of Islam.
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Salafis Say Allah has a Waist [Haqwu]
A well known senior Salafi shaykh named Abdullah bin Aqeel says in his book "Tanbihat ala al-Akhta'a Al-'aqadiyyah fi Fath Al-Bari" (Warnings about the Mistakes in Aqidah mentioned in Fath Al-Bari), 1/31, as a refutation of Al-Hafidh Ibn Hajar who made ta'wil of haqw the following:
A well known senior Salafi shaykh named Abdullah bin Aqeel says in his book "Tanbihat ala al-Akhta'a Al-'aqadiyyah fi Fath Al-Bari" (Warnings about the Mistakes in Aqidah mentioned in Fath Al-Bari), 1/31, as a refutation of Al-Hafidh Ibn Hajar who made ta'wil of haqw the following:
Quote
لا حول ولا قوة إلا بالله!الواجب الإيمان بما دل عليه الحديث وإمراره كما جاء على حقيقته كباقي نصوص الصفات، والإيمان بمقتضى الحديث أن لله حقواً، كما أن له سمعاً ووجهاً وقدماً، كل ذلك على الحقيقة اللائقة بالله عز وجل من غير تحريف ولا تمثيل ولا تكييف ولا تعطيل.أما تنزيه الله عن الجارحة فكلام مجمل لم يصح نفيه عن الله ولا عن رسول الله صلى الله عليه وسلم، وعليه فلا يجوز نفيه ولا إثباته حتى يُستفصل عن مراد قائله، لأنه يحوي حقاً وباطلاً.وتكلُّف كونه مجازاً واستعارة مما يفضي إلى التعطيل ونفي الصفات الثابتة لله عز وجل. والواجب إثبات الصفات لله على الوجه اللائق بالله من غير تكييف ولا تمثيل، ومن غير تحريف ولا تعطيل، كما هو قول أهل السنة والجماعة، والله ولي التوفيق.
translation excerpted from above:
"What is obligatory is to believe in that which is indicated in the hadith and to pass it it along as it has come in its literal sense, as is the case for the other texts that pertain to the divine attributes, and to believe in the implication of this hadith, which is that Allah has a waist. . . ."
The author also objects to declaring Allah trancendent above having limbs saying:
"As for declaring Allah transcendent above limbs, such words are ambiguous and there are no sound texts from Allah or His Messenger (salla Allah 'alaihi wa sallam) negating it, so on that basis it is not permissible to negate it or affirm it."
The book that this qoute was taken from, was reviewed, edited and checked by some senior Salafi scholars like
"What is obligatory is to believe in that which is indicated in the hadith and to pass it it along as it has come in its literal sense, as is the case for the other texts that pertain to the divine attributes, and to believe in the implication of this hadith, which is that Allah has a waist. . . ."
The author also objects to declaring Allah trancendent above having limbs saying:
"As for declaring Allah transcendent above limbs, such words are ambiguous and there are no sound texts from Allah or His Messenger (salla Allah 'alaihi wa sallam) negating it, so on that basis it is not permissible to negate it or affirm it."
The book that this qoute was taken from, was reviewed, edited and checked by some senior Salafi scholars like
Abdul Aziz bin Salih Al-Fawzan and
Abdullah Ghunayman.
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Salafis Say Allah is Attributed with Hesitation:
'A conflict between Two Wills'
'Shaikh' Abdel Aziz Ar-Rajhi said:
'Shaikh' Abdel Aziz Ar-Rajhi said:
الأسئلة:س: أحسن الله إليكم هل يوصف الله بالتردد كما في الحديث القدسي (وما ترددت في شيء أنا فاعله ترددي في قبض نفس عبدي المؤمن…) الحديث؟
ج: نعم كما وصفه الرسول -عليه الصلاة والسلام- لكن هذا التردد ليس كتردد المخلوق الذي يدل على الضعف، ولكنه تعارض الإرادتين كما بين في الحديث، فالله تعالى يريد ما يريده عبده المؤمن، والمؤمن يكره الموت، فالله يريد ما يريده عبده المؤمن، ولكن الله قضى وقدر أنه يموت، فهذا تعارض إرادتين إرادة الموت؛ لأن الله قدره، وإرادة ما يريده العبد وهو كراهة الموت ولا ينافي هذا التردد ترجيح إحدى الإرادتين؛ لأن الموت لا بد منه نعم.
ج: نعم كما وصفه الرسول -عليه الصلاة والسلام- لكن هذا التردد ليس كتردد المخلوق الذي يدل على الضعف، ولكنه تعارض الإرادتين كما بين في الحديث، فالله تعالى يريد ما يريده عبده المؤمن، والمؤمن يكره الموت، فالله يريد ما يريده عبده المؤمن، ولكن الله قضى وقدر أنه يموت، فهذا تعارض إرادتين إرادة الموت؛ لأن الله قدره، وإرادة ما يريده العبد وهو كراهة الموت ولا ينافي هذا التردد ترجيح إحدى الإرادتين؛ لأن الموت لا بد منه نعم.
"Question: 'Is Allah (swt) attributed with Hesitation (taraddud)......?'
Answer (tr. Um Abdullah / NMS/ Musleemah): Yes, as the Messenger -Alayhi As-Salatu Wa-Salam- described Him, but this taraddud (hesitation) isn't like the hesitation of creation that indicates weakness, but it is a conflict between two wills as the hadith explains. Allah Ta'ala wants what the believing slave wants, and the believer does not like death, so Allah wants what His believing slave wants, but Allah Has decreed that He die, so this is a conflict between two wills, the will for him to die, because Allah decreed it, and the will of what the slave wants, which is hating death, and this hesitation does not go against the outweighting of one will over the other, because death is a must.
Answer (tr. Um Abdullah / NMS/ Musleemah): Yes, as the Messenger -Alayhi As-Salatu Wa-Salam- described Him, but this taraddud (hesitation) isn't like the hesitation of creation that indicates weakness, but it is a conflict between two wills as the hadith explains. Allah Ta'ala wants what the believing slave wants, and the believer does not like death, so Allah wants what His believing slave wants, but Allah Has decreed that He die, so this is a conflict between two wills, the will for him to die, because Allah decreed it, and the will of what the slave wants, which is hating death, and this hesitation does not go against the outweighting of one will over the other, because death is a must.
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Pseudo Salafis Say God Has the Attribute of Silence
Pseudo Salafi theologian 'shaykh' 'Alawi al-Saqqaf said:
Pseudo Salafi theologian 'shaykh' 'Alawi al-Saqqaf said:
قال الشيخ الفاضل علوي السقاف في " صفات الله عز وجل " ( ص 177 ) : يوصف ربنا عَزَّ وجَلَّ بالسُّكوت كما يليق به سبحانه ، )لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ(.وهذا ثابتٌ بالسنة الصحيحة ، وهي صفةٌ فعليَّةٌ اختيارية متعلقة بمشيئته سبحانه وتعالى
translation....
'Our Lord, Mighty and Majestic, bears the Attribute of Silence in a way that befits Him, and there is nothing like unto Him. He is The All-Hearing, The All-Seeing. This is established in the authentic Sunnah and it is a voluntary attribute of action that is attached to His Will, Glorified and Exalted is He....
['Alawi Al-Saqqaaf, 'The Attributes of Allah, Mighty and Majestic' (p.177)]
The book is available at this link.
'Our Lord, Mighty and Majestic, bears the Attribute of Silence in a way that befits Him, and there is nothing like unto Him. He is The All-Hearing, The All-Seeing. This is established in the authentic Sunnah and it is a voluntary attribute of action that is attached to His Will, Glorified and Exalted is He....
['Alawi Al-Saqqaaf, 'The Attributes of Allah, Mighty and Majestic' (p.177)]
The book is available at this link.
...................................
There is a book called Al Tabsir Fi Ma'aalim Al Deen which the salafis say is by Imam al-Tabari. In there is a related quote which the Salafi editor (a prominent Salafi theologian) Dr. Ali ibn Abd al-Aziz al-Shibl objected to:
In the above Imam al-Tabari is saying “He’s the speaker (al-Mutakallim) upon whom silence is not allowed (i.e. It is negated).”
The salafi editor of this work writes that this position is similar to “what the Asharis say regarding Kalam Nafsi” and continues to rejects Imam Tabari's words saying, “It is not allowed to negate silence (sukut).....”
The salafi editor of this work writes that this position is similar to “what the Asharis say regarding Kalam Nafsi” and continues to rejects Imam Tabari's words saying, “It is not allowed to negate silence (sukut).....”
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Senior Wahhabi scholar Abdullah b. Muhammad al-Ghunayman says:
‘Allah Almighty – Laughs ’
The book "Sharh kitab al-Tawhid min Sahih al-Bukhari" by wahabi scholar 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.
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.”
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.”
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Salafis believe that 'declaring Allah transcendent beyond possessing body (al-jism), pupils (al-hadaqa), auditory meatus (al-simâkh), tongue (al-lisân), and larynx (al-hanjara) ... is not the position of Ahl al-Sunna but rather that of the scholars of condemned kalâm and their contrivance'.
Salafis believe in a God surrounding the universe, who is 'settled' on a throne and is sitting.
Salafi believe that their God is located in a direction and has a limit.
Salafis believe in a God who has a form with a shadow, who jogs with Shins and gets bored and hesitates then laughs and is silent with a waist...
Then they have the audacity to say “we do not know its modality (Kayf)?”
To be continued... 
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Laughter - Of the hadith related in Sahih al-Bukhari from Abu Hurayra that the Prophet (Allah bless him and give him peace) said,
Allah Most High laughs about two men, one of whom kills the other, but both of whom enter paradise: the one fights in the path of Allah and is killed, and afterwards Allah forgives the killer, and then he fights in the path of Allah and is martyred,
the hadith master al-Bayhaqi records that the scribe of Bukhari [Muhammad ibn Yusuf] al-Farabri related that Imam al-Bukhari said,
"The meaning of laughter in it is mercy"
(Kitab al-asma’ wa al-sifat, 298).
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Also See: Daf Shubah al-Tashbih bi-Akaff al-Tanzih, page 81-82 (Ibn al Jawzi)
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The poet said:
“Every day the Earth laughs with a new daisy/From the crying of the sky.”
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