Sunday, 22 October 2017

Were it not for you, I would not have created the universe


23290: “Were it not for you, I would not have created the universe.”
“ Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked: 
Is the hadeeth which some people quote – “Were it not for you, Allah would not have created the Throne or the Kursiy (lit. Footstool) or the earth or the heavens or the sun or the moon or anything else” saheeh or not? 
He replied:
Muhammad (peace and blessings of Allah be upon him) is the leader of the sons of Adam (peace be upon him), and the best and noblest of creation, hence some people say that Allah created the universe because of him, or that were it not for him, Allah would not have created the Throne or the Kursiy or the earth or the heavens or the sun or the moon. 
But this hadeeth that is narrated from the Prophet (peace and blessings of Allah be upon him) is neither saheeh (sound) nor da’eef (weak), and it was not narrated by any scholar in a hadeeth from the Prophet (peace and blessings of Allah be upon him). Neither was it known from the Sahabah/Companions (may Allah be pleased with them). Rather it is the words of one who is unknown.” Full stop! [End of Quote]?
[Majmoo’ al-Fatawa, 11/86-96.]

The Standing Committee was asked: 
Can it be said that Allah created the heavens and the earth for the purpose of creating the Prophet (peace and blessings of Allah be upon him)?
What is the meaning of the hadeeth, “Were it not for you the universe would not have been created,” and does this hadeeth have any basis? 
They replied: 
The heavens and the earth were not created for the sake of the Prophet (peace and blessings of Allah be upon him), rather they were created for the purpose which Allah mentions (interpretation of the meaning): 
“It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds all things in (His) Knowledge.” [65:12] 

As for the hadeeth mentioned, it is falsely attributed to the Prophet (peace and blessings of Allah be upon him) and has no sound basis.  [Fatawa al-Lajnah al-Daimah, 1/312 ]

Shaykh Ibn Baz was asked about this hadeeth 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.]


Ibn Taymiyya explains (Majmu’ 11:95):

"These are fabricated report attributed to the Prophet [s], but the meaning is sound if understood and used correctly (as has been the practice of the scholars)."

“And it is possible to interpret [it] with a sound meaning, like His statement ([Allah] has made what is in the heavens and what is in the earth subservient to you), and His statement (And [He] has made the ships subservient to you, that they might run their course in the sea by His command, and He has made the rivers subservient to you. 

And He has made subservient to you the sun and the moon pursuing their courses, and He has made subservient to you the night and the day. 
And He gives you of all that you ask Him; and if you count Allah’s favors, you will not be able to number them) as well as other such verses that make it clear that [Allah] created all of creation for the sake of the children of Adam. 

It is well known that Allah has a great authority over it besides [what we have mentioned about] it and a vastly greater [one], but He [has stated this to] let the children of Adam know what is in it for their benefit, and how perfect are His blessings upon them.

“…Since the best of the righteous ones from the children of Adam {A} is Muhammad {S}, creating him was a desirable end of deep-seated purposeful wisdom, more so than for anyone else, and hence the completion of creation and the fulfilment of perfection was attained with Muhammad…

“…The best of the children of Adam is Muhammad {S} - Adam and his children being under his banner. 

He {S} said: “Truly, I was written as the Seal of the Prophets with Allah, when Adam was being kneaded in his clay”, that is, my prophethood was decreed and manifested when Adam was created before the breathing of the Spirit into him, just as Allah decrees the sustenance, lifespan, deeds and misery or happiness of the person, when He creates the embryo [but] before the breathing of the spirit in it.
“Since man is the seal and last of all creation, and its microcosm, and since the best of man is thus the best of all creation absolutely, then Muhammad - being the pupil of the eye, the axis of the mill, and the distributor to the collective - is as it were the ultimate purpose from amongst all the purposes of creation.

Thus it cannot be rejected if it is said “Due to him all of this was created”, or that “Were it not for him, all this would not have been created”. So if this statement [i.e. the fabricated report] and others like it are thus explained according to what the Book and the Sunna indicate, it is acceptable.

ويمكن أن يفسر بوجه صحيح كقوله. (سخر لكم ما في السماوات وما في الأرض)
وقوله: (وسخر لكم الفلك لتجري في البحر بأمره وسخر لكم الأنهار وسخر لكم
الشمس والقمر دائبين وسخر لكم الليل والنهار وآتاكم من كل ما سألتموه وإن تعدوا
نعمة الله لا تحصوها) وأمثال ذلك من الآيات التي يبين فيها أنه خلق المخلوقات لبني آدم
ومعلوم أن لله فيها حكما عظيمة غير ذلك [ص: 97 ] وأعظم من ذلك ولكن يبين لبني آدم ما
فيها من المنفعة وما أسبغ عليهم من النعمة.
فإذا قيل: فعل كذا لكذا لم يقتض أن لا يكون فيه حكمة أخرى. وكذلك قول القائل: لولا
كذا ما خلق كذا لا يقتضي أن لا يكون فيه حكم أخرى عظيمة بل يقتضي إذا كان أفضل
صالحي بني آدم محمد وكانت خلقته غاية مطلوبة وحكمة بالغة مقصودة [أعظم] من غيره
صار تمام الخلق ونهاية الكمال حصل بمحمد صلى اله عليه وسلم.
والله خلق السموات والأرض وما بينهما في ستة أيام وكان آخر الخلق يوم الجمعة وفيه خلق
آدم وهو آخر ما خلق خلق يوم الجمعة بعد العصر في آخر يوم الجمعة. وسيد ولد آدم هو
محمد صلى اله عليه وسلم - آدم فمن دونه تحت لوائه - قال صلى اله عليه وسلم (إني عند الله لمكتوب خاتم النبيين وإن
آدم لمنجدل في طينته) أي كتبت نبوتي وأظهرت لما خلق آدم قبل نفخ الروح فيه كما
يكتب الله رزق العبد وأجله وعمله وشقي أو سعيد إذا خلق الجنين قبل نفخ الروح فيه.
فإذا كان الإنسان هو خاتم المخلوقات وآخرها [ص: 98 ] وهو الجامع لما فيها وفاضله هو فاضل
المخلوقات مطلقا ومحمد إنسان هذا العين، وقطب هذه الرحى وأقسام هذا الجمع كان كأنها
غاية الغايات في المخلوقات فما ينكر أن يقال: إنه لأجله خلقت جميعها وإنه لولاه لما خلقت
فإذا فسر هذا الكلام ونحوه بما يدل عليه الكتاب والسنة قبل ذلك.

Were It Not For You, I Would Not Have Created Creation

لولاك لولاك ما خلقت الأفلاك

Ibn Taymiyyah’s writings about venerating the Prophet tend to be eclipsed by his more controversial thoughts and responsum. His exploration of the law laaka theme,therefore, helps to shed light on another aspect of his character often ignored or overlooked by his admirers and detractors alike. 

In the eleventh 11 volume of his Compendium of Legal Responses Ibn Taymiyyah,
 (Majma‘ Fataawaa (Riyadh: Daar al-‘alam al-Kutub, 1991), 11:96-98) he writes:

The superiority of our Prophet over the Angels was demonstrated on the Night of the Ascension (laylat al-mi‘raaj) when he arrived at a level where he could hear the ‘scratching of the pens’. He was now at a station higher than that of the Angels. Allah, Exalted is He, displays some of His tremendous power and amazing wisdom through righteous human beings, vis-a-via the Prophets and Saints, in ways which He does not do so through even the Angels.

For He assembled in the former qualities that are dispersed throughout the other types of creation.
So Allah created man’s body of the earth, but his spirit was created from the Highest Assembly (al-malaa’ al-a‘laa).

This is why it is said: ‘Man is a microcosm, but contains the macrocosm’. Now Muhammad, peace be upon him, is the master of humanity, the best of creation and the noblest of them in Allah’s sight.

This is why it has been said that, ‘Allah created the universe because of him’. Or Were it not for him, He would not have created the Throne, the Pedestal, the heaven, earth, sun or moon’.

But this is not a hadith of the Prophet, peace be upon him: neither authentic nor weak.
It was not related by any of those versed in the Hadith discipline on the authority of the Prophet, peace be upon him. Nor is it known to have come from any of the Companions.

In fact, it is not known who actually uttered it. 

It is possible, though, to explain it from a correct perspective, such as by Allah’s saying: 

He has subjected to you whatever is in the heavens and the earth. 45:13
And by His words: He subjected the ships to you that they may run upon the sea at His command, and He subjected the rivers to you. He subjected to you the sun and the moon, constant in their courses, and subjected to you the night and the day. And gave you of all you ask Him; and if you count the favours of Allah, you shall never number them. 14:32-34.

"There are other passages similar to these, all of which clarify that Allah created creation for humanity’s sake: even though it is known that Allah, in doing so, had in mind an immense wisdom besides this and far greater than this.

Here, though, He explains to humanity the benefits creation contains for them, and how they are immersed in Divine favours. Thus when it is said, ‘He did such and such [for this or that reason]’ it does not exclude the possibility of there being other wisdoms for the act.

Similarly, the statement' :Were it not for so and so, such and such would not have been created’, does not negate the possibility of their being another higher wisdom behind the act. Instead it implies that since the most pious of humanity is Muhammad, creating him was a desirable end of deep-seated wisdom more so than for creating anyone else, and that the completion of creation and the crown of its very perfection only occurred with Muhammad, peace be upon him... 

Now since man is the the seal of creation; the last of creation and its microcosm, then the best of them will also be the best of all creation in the absolute sense.
Since Muhammad is the essence of humanity, the axis of creation and the distributor of the collective, he is, as it were, the ultimate purpose behind creation.

So an objection cannot be raised against the saying, ‘For him all was created’, or ‘Were it not for him creation would not have been created’.
Thus, if these or similar words are explained according to what the Book or Sunnah indicate, they should be accepted.”

[Majma‘ Fataawaa (Riyadh: Daar al-‘alam al-Kutub, 1991), Vol.11, page 96-98]


[More Info: Here]

(Edited by ADHM)

Tuesday, 17 October 2017

The Hashwiyya Sect

''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 Hashwiyya Sect

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:
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?
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:
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:
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:
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.
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”

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
“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:]
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
'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:
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):
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 ).
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.
[ [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).”
Audio recording:
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 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)