Friday, 14 September 2012

Wrong (Salafi) beliefs Vs Correct (Sunni) beliefs


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 الله 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 BaazThe 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.

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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.'"
وَيُرْوَى عَنْ الْأَعْمَشِ فِي تَفْسِيرِ هَذَا الْحَدِيثِ مَنْ تَقَرَّبَ مِنِّي
شِبْرًا تَقَرَّبْتُ مِنْهُ ذِرَاعًا
يَعْنِي بِالْمَغْفِرَةِ وَالرَّحْمَةِ وَهَكَذَا فَسَّرَ بَعْضُ أَهْلِ الْعِلْمِ
هَذَا الْحَدِيثَ قَالُوا إِنَّمَا
مَعْنَاهُ يَقُولُ إِذَا تَقَرَّبَ إِلَيَّ الْعَبْدُ بِطَاعَتِي وَمَا أَمَرْتُ
أُسْرِعُ إِلَيْهِ بِمَغْفِرَتِي وَرَحْمَتِي

"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." Al-Nawawi, 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." Al- Nawawi, Sharh Sahih Muslim (17:3-4).


Re: In Fatawa al-Aqida by Muhammad b. Salih b. Uthaiminpage 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, al-Nizamiyya (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 EssenceSo 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).

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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!


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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).



 

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How do I know God ?

by Shaykh Gilles Sadek

Watch video: Here