%20beliefs%20%20Vs%20%20Correct%20(Sunni)%20beliefs.jpg)
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
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.
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.
---
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. Uthaimin, page
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
Essence. So
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).
---
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!
---
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
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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)
