Please PFA to know the fatwa on this issue for wahabies
From the Fatwas of the scholars of Azhar regarding the one who believes that Allah enters creations or is in a material direction. (ARABIC & ENGLISH)
ال ترجمة الان ج ل يزي ةا ضغط هنا
Fatwa of the scholars of Azhar on the one who believes that Allah settles in created things or that He has a direction
من ف تاوى ع لماء الأزهر ال شري ف ف ي م ع ت قد
ال ح لول وال جهة ال ح س ية .
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ان ج ل يزي ةا ضغط هناال ترجمة ال
Fatwa of the scholars of Azhar on the one who believes that Allah settles in created things...
The imam and great scholar, the muhaddith, The Renewer of the Religion, Abu Muhammad, Mahmud Ibn Muhammad Ibn Ahmad Ibn Khitaab, Al-Subkiyy, Al-Azhariyy, the founder of the Association of Islamic Law in Egypt, the author of Al-Manhal Al-^Athb Al-Mawruud Sharh Sunan Abiy Daawuud (an explanation of Abu Daawuud), who died 1352 h., may God have mercy upon him, said in his book "Ithaf Al-Kaa'inaat bi-Bayaan Mathhab Al-Salaf wa Al-Khalaf Fi Al-Mutashaabihaat", page 2:
Praise to the Lord of the Worlds, who is clear of the attributes of creation, like direction and body and place and physical highness, and may God raise the rank of Prophet Muhammad, who wiped out shirk and blasphemy and ordered us to believe that Allah is clear of created attributes and revealed to him in the Koran what means that Allah is one, doesn't have a partner or parts, that He does not need anything or anyone, does not beget and was not begotten and that He has no equal, and also revealed to him what means that Allah does not resemble anything and that He hears
and sees everything. May Allah also raise the rank of the Prophet's companions and all those who imitated his ways.
After that, Mahmud Ibn Muhammad Ibn Ahmad Ibn Khitaab, Al-Subkiyy says: The question asked:
Some of those who desire knowledge about the beliefs of the religion and to stand firm in the school of the salaf and khalaf with regard to the hadiths and aayaat that do not have a clear or well known meaning (called mutashaabihaat in Arabic) asked as follows:
What is the saying of the scholars, may Allah protect them, regarding the one who believes that God has a physical direction, and that He sits on the throne in a special place and says, "this is the belief of the salaf!" promotes this idea, and accuses those who deny this of blasphemy. All this while pointing to the 2 aayahs:
(If someone translated them literally, they would say "The Merciful established on the throne" and "Do you feel safe from who is in the sky?". In the first case one should know that istawa has some 14 different meanings in Arabic (not just to establish), and that the meaning of ^Arsh is something the scholars disagreed upon. The second Aayah is said to refer to the angels, because the sky is their abode. In other words, there is nothing which says that these two Aayas must be taken literally.)
Is this a valid or an invalid belief? If invalid, does the one who says so commit blasphemy so that all his previous works are annulled, such as prayer, fasting and other religious activities and is his marriage contract invalidated? If he dies in this state, before repenting, is he not washed and prayed for and buried in the graveyards of the muslims? Is the one who believed that what this one is saying is true, also a non-muslim, like him? What is your saying about what some people say that denying that Allah is attributed with the six directions (i.e. up, down, front, back and the two sides) is wrong, and that it entails denying His existence? Let us benefit from your showing of what the mathhab of the salaf and the khalaf in these two aayas, and other aayas, such as
(If translated literally, it would say "to Him ascend the good words.") and the hadith
(If translated literally, it would say "He descends to the sky of the world.") with a complete and satisfactory explanation.
Include the sayings of the scholars of hadith, Quran-explanation, fiqh and tawheed, and clarify completely, so that the tongues of those who speak thoughtlessly are silenced - those who liken Allah to His creation and believe that what the khalaf scholars did in terms of ta'weel (interpreting figuratively) is blasphemy, while claiming that this is the way of the Jahmiyyah, the blasphemous sect, and spread this rumor among the common people. May Allah reward you! The Answer of The Imam Abu Muhammad Mahmud Khitaab Al-Subkiyy
The answer of the Imam Abu Muhammad Mahmud Khitaab Al-Subkiyy: So I answered, by Allah's help, and said: In the name of Allah, the one who is merciful to muslims and non-muslims in this life, but only to muslims in the next. Praise to Allah, the Creator of true guidance, and may Allah raise the rank of the one who was given wisdom and clear speech, and of those who support him and his companions, whom Allah guided and gave success and steadfastness. After saying that, the judgment is that this belief is invalid, and the one who believes it is a non-Muslim by the consensus of those who count among the scholars. The proof in terms of reasoning
The proof of reasoning for this is that Allah's existence is eternal without a beginning, and does not resemble anything that has a beginning. The proof in terms of Quran and Hadith
In terms of what has been related, the proof is "He does not resemble anything, and He is All-Hearing, All-Seeing." (meaning of suurah 42, 11). (What Al-Subkiy has mentioned is enough for the sound minded, because Islam does not teach something contradictory - all its teachings are harmonious in meaning. However, in order to bring Hadiths as well as Quran and logical reasoning, he might have added that Al-Bayhaqiyy, Muslim and others, related the hadith of the Messenger of Allah, sallallahu ^alayhi wa sallam: "You are adh-Dhahir,hence there is nothing above You, and You are al-Batin, hence there is nothing underneath You." Then Al-Bayhaqiyy said (in his book "Al-Asmaa' wa as-Sifaat"): "If there is nothing above Him and nothing underneath Him, then He is not in a place.") The consequence of these proofs for the one who believes something contradictory to them
Accordingly, anyone that believes that Allah settled in a place, or was in contact with it or anything else that has a beginning, such as the ^Arsh (sometimes translated as "throne" - it is a creation with 4 legs, and is like the Kaabah for the Angles), or the Kursiyy (sometimes translated as "chair"), or the sky, or the earth, or anything else - he is a blasphemer absolutely and without a doubt. All his religious works are invalid, such as prayer, fasting and Hajj, and his wife is separated, and he must repent immediately. If he dies with this belief, then he is not washed, not prayed for, and he is not buried in the graveyard of the muslims. In addition, all those who believed that his belief is the truth take this same judgment. May Allah protect us from the evils of our selves and the liability of our bad deeds.
As for such a person's encouragement of others to have such blasphemous beliefs, and his telling them that the one who does not have it is a blasphemer; this (activity of his) is (another) blasphemy and an abhorrent lie with the intent to spread deviance. As for him taking as evidence, according to his invalid claim, the two aayas mentioned, and their likes, to show that Allah settles on the ^arsh, or sits on it, or descends in the sky or the like, as this group of people claims... They do this despite the fact that Allah's attribute of speech (which the revealed book of the Quran refers to) is not created, and it is one of the eternal attributes of Allah that existed before the ^Arsh or the sky, so Allah is attributed with "^ala al-^arsh istawa" before the ^arsh existed. Moreover, was He sitting, according to them, on the non existing ^arsh before it existed???!! Was He (according to them) in the sky before it existed???!!
(The revealed book of the Quran refers to Allah's attribute of speech (which does not have a beginning, or an end, and does not change - as is true for all of His attributes), just as the word "Allah" refers to the Creator and is not Him Himself. Words, languages, letters and sounds are all obviously created things - if someone is in doubt, let them say "bism-i-llaah-ir-Rahmaan-ir-Rahiim" without a beginning or an end! The word "Quran" in Arabic may refer to Allah's eternal attribute of speech or to the book. It is kufr to say that the Quran is created if one means Allah's attribute. It is a sin (but not kufr) to say so if one is referring to the book, because it is inappropriate and a bid^ah.)
These (sorts of claims) are something a rational being does not even hesitate about. Does sound reason accept that something eternal settles in something that has a beginning? Verily we are Allah's creation and we will return to be judged by Him! In summary, this careless person and his likes have claimed something that cannot be verified; neither by reason, nor by what has been related. They have committed blasphemy, and they think they have done something good! And the greatest calamity that they are struck by is that they claim to be salafis, while they are deviants from the true path, and disgracing the best among the muslims. There is no power or ability other than what Allah creates!
(Subki's saying that this belief "cannot be verified neither by reason, nor by what has been related" needs some explanation. In terms of reason it is clear, because Allah is eternal, and directions are not, as Subki has already pointed out. For more details, you may read the article Foundations of the Religion. The scholars all agreed that all Hadith and Quran sayings must be understood by their apparent meaning, with two exceptions only:
The first exception is if taking it literally would lead to the absurd, i.e. it is self contradictory, such as saying "a square circle" or "the part is larger than the whole." Saying that Allah is actually in a geographical direction leads to saying either that directions are eternal or that Allah changed from being without direction to having a direction. This cannot be, because direction is an attribute of space, and space is attributed with change, therefore it must be a creation. Moreover, it cannot be that Allah changes, because that would mean He needs a creator. For more on this, see the above article link. The second exception is if there are other hadiths and Quranic sayings that contradict the literal meaning. In this case there are many texts that contradicts the claim that Allah is in a direction, among them: "He does not resemble anything," as Subki mentioned.) The Salaf's way of dealing with mutashaabihaat
Concerning the way of the salaf (the scholars of the first 3 centuries) and khalaf (scholars after the salaf) in dealing with the aayahs and hadiths that do not have only one possible or well-known meaning: they all agreed that Allah is clear of and above the attributes of whatever has a beginning. Therefore, He does not have a place for Him on the Arsh or the sky or anywhere else. He is also not attributed with settling in or on anything that has a beginning, and not with transformation or movement or the like. Rather, He is as he was before the existence of the Arsh or the Kursi or the skies and other things that have a beginning. The Haafith (ibn Hajar al-Asqalani) said in al-Fath (Fath-ul-Baariy - the explanation of al-Bukhaariy): "the Fuqahaa' (fiqh scholars) all agreed, from east to west, upon the belief in the Quran and the hadiths that trustworthy people related from the Prophet (may Allah raise his rank) about the attributes of Allah, without likening them to creation or explanation."
They only disagreed on the matter of explaining the meaning of these aayahs, so the salaf (i.e. most of them) believe in them as they were related and that they are not literally meant, because of the saying of Allah which means, "He does not resemble anything and He is All-Hearing, All-Seeing", and leave the meaning be, due to the saying of Allah that means: "and noone knows their meaning except Allah" (suurah 3, 5 – more details later).
Accordingly, they say regarding the Aayah "Al-Rahman ^alaa al-^Arsh istawa" (if literally translated it would say "He established on the throne"), that He "istawa" in a sense that befits Him, and only He knows it, and regarding the aayah "'a 'amintum
man fii al-samaa'" (if literally translated it would say: "Do You feel safe from who is in the sky?") that we believe in it and the meaning that Allah gave it, while clearing Him of the attributes of whatever has a beginning and of settling (in a place.) They also say about the Aayah "yad-ullahi fawqa aydiyhim" (if literally translated it would say: "His hand is above their hands") that He has a "yad" not like our yad (i.e. our hand), and only Allah knows it. This was their way in dealing with these aayahs that do not have only a single possible meaning or only one famous meaning. A saying of Ibn Kathir and Nu^aym Ibn Hammaad about mutashaabihaat
The great salafi (i.e. that he was like the salaf in his ways, not that this is a mathhab) Imam Ibn Kathiir said: "As for the saying of Allah "thumma istawa ^alaa al-^arsh" (if someone translated it literally he would say "then He ascended the throne"), there are so very many sayings about this that this is not the place to mention them all, and we will rather take the way of the pious salaf, Malik, al-Awzaa^iy, Al-Thawriy, Al-Layth ibn Sa^d, Al-Shaafi3iy, Ahmad ibn Hanbal, Ishaaq in Raahwayh and other imams, new and old, which is to pass by them without giving them a how, or a likeness, or deny them. As for the apparent literal meanings that come to the minds of those who liken Allah to His creation; those are rejected, because He does not resemble anything, and there is nothing like Him, and he is All-Seeing, All-Hearing. Rather, it is like what the imams said, among them Nu^aym Ibn Hammaad Al-Khuzaa^iyy, the sheikh of Al-Bukhaariyy: "The one who likens Allah to His creation has committed blasphemy, and the one who denies what Allah has attributed to Himself has also committed blasphemy. There is no (meaning of) likening (to the creation) in any of what Allah has attributed to Himself or what the Prophet attributed to Him. So the one who affirms what has been related in plain aayahs and authentic hadiths in a way that is befitting with Allah' greatness, and denies that Allah has any flaws; he has taken the path of guidance." The like of the above is to be found in all tafseer books of the masterful imams. Examples of how the Salaf dealt with mutashaabihaat
They say about the hadith (which if translated literally, would say that) "our Lord descends to the sky of the world," that this has a meaning that befits Allah, and that only Allah knows it. Then there is another hadith, the Hadith of the slave girl related by Muslim and Abu Daawood where it is mentioned that the Prophet said to her: "aina Allah? and she said "fii as-samaa'" (which if translated literally, would be said to mean "where is Allah" and that she said " in the sky") and that he said "who am I?" and she answered "you are the Messenger of Allah." Then he said "free her, for she is a believer." This hadith is handled with the same approach as the aayah "'a 'amintum man fii as-samaa'" and likewise all other such hadiths and aayahs. They took this approach because of the aayah:
(This Aayah (suurah3, 5) means that: Allah revealed to Prophet Muhammad some Aayahs –called muhkamaat ( مممممم ) - that have only one meaning according to the Arabic language or only one famous meaning, such as those prescribing halaal and haraam, and other aayahs – called mutashaabihaat ( مم مم مممم ) - that do not. Those with deviance in their hearts will emphasize the latter kind of aayahs in order to spread deviance (i.e. by contradicting the meaning of the muhkamaat) through pretending that they are only explaining the meaning. Only Allah knows their meaning, and the very knowledgeable say "we believe in them, they are all from Our Lord", and only the sound minded take heed and ponder this.)
The salaf (i.e. the salaf in general, not all of them) said there is a full stop in the aayah after, "only Allah knows their meaning." As for the "steadfast in knowledge" mentioned after this in the Quran; this is the beginning of a new sentence (i.e. they do not know the meaning) to show that the great scholars believe in these aayahs, (i.e. without assigning a particular meaning.)
Regarding the Khalaf (scholars after the 3rd century); they say (i.e. it is more prevalent among them to say) that these aayahs and hadiths have a known meaning, so the meaning of "istawa" is "control", and the meaning of "man fii as-samaa'" (if literally translated it would say "who is in the sky") is that it is a figure of speech referring to His punishment, authority and orders, or it is simply a figurative way of praising Allah by attributing to him above-ness and greatness, and clearing him of lowliness or below-ness, NOT that He settles in it. This is because settlement is an attribute of bodies and signifies having a beginning, and Allah is clear of that. (Also, understanding it literally contradicts aayah 93 of surat Maryam, which means: "All those in the heavens and earth must come to Allah as a slave." It is possible also that the word "who" is referring to the angels, because the sky is their abode. Finally, the sky is below the ^arsh...
The meaning of (literally translated) "descending" in the hadith is that His Messenger or His Mercy descends. (The hadith attributes the so called "descending" to the last 3rd of the night, and since it is always the last 3rd of the night somewhere on earth, we know that the meaning is NOT that Allah is moving from one place to another.) As for the Prophet's approval of the slave-girl's hint towards the sky; this was a concise way from her of showing that she was not associating partners with Allah, because it was thereby known that she did not worship the idols on earth. (Also, some scholars said the hadith has weaknesses in its text, because Abd-ur-Razzaaq related it as without any mention of the words "aina?" or "fii as-samaa'".)
This is the way of the khalaf in all aayahs and hadiths of this kind, based on their saying that the full stop in the aayah about the aayahs that do not have a single possible, or well known, meaning comes after ""only Allah knows their meaning and those steadfast in knowledge," i.e. the steadfast in knowledge knows their meaning. Their proof is that the Quran is in Arabic, and this Arabic uses these expressions. However, the weightiest opinion is that of the salaf. (Note: he means of course that the majority of the salaf take this approach to this aayah, not absolutely all, since this would be consensus (ijmaa^.))
The one who attributes to the salaf or khalaf other than this is a deviant and a deviator. The one who claims that the way of the khalaf is the way of the Jahmiyyah is a transgressor and a liar, because the Jahmiyyah are the followers of Jahm Ibn Safwaan, who said that humans are forced to do what they do and denied all ability to humans, and claimed that Paradise and Hell will end. He also claimed that belief is only knowledge of Allah, whereas blasphemy is not knowing Him. He said that noone does anything except Allah, and that humans are said to have actions only as a figure of speech, in the same way one says that "the sun passed its zenith" or the "mill turned," without any actual real action or ability from them. He also claimed that Allah's knowledge has a beginning, and prevented people from saying that Allah is attributed with life, knowledge or will. He said "I don't attribute to Him an adjective that can be used for others, such as existing, alive, willing and such," and accepted to say that He has power, brings into existence, acts, creates, gives life and death, because only He has these attributes. He also claimed that Allah's attribute of speech has a beginning, as the Qadariyyah sect did, and refused to say that Allah speaks. Our companions said he was a blasphemer for all his deviances, and the Qadariyyah said he was an infidel for his claim that Allah creates the acts of humans, so all the nation said that he was a Kaafir. Here ends the quote (i.e. the above description of the Jahmiyyah) from the book "Al-Farq Baina Al-Firaq", written by the Imam Abu Mansuur ^Abd-ul-Qaadir Ibn Taahir Al-Baghdaadiyy, page 199. From this you know that the scholars of the Khalaf are free from the this sect and its claims.
As for the idea that denying that Allah is attributed with any of the six directions is a denial of His existence, this is obviously invalid since Allah existed before they existed, namely up, down, front, back, left and right. Rather, He existed before the world as a whole by consensus of ancient and later scholars. How then does someone that has even a tiny mind picture that clearing Him of being attributed with these 6 directions is the same as denying His existence??!! How can it be imagined that the Eternal Allah's existence depends on some things that have a beginning, or all of those that He created??!! You (Oh Allah) are clear of all imperfection!
This is a great lie! How (could it not be), when a number of the salaf and the khalaf have plainly stated that the one who believes that Allah is in a direction (i.e. up) is a
blasphemer, as was stated by Al-Baghdadiyy. This was also the saying of Abu Hanifa, Malik, Al-Shaafi^iyy, Abu Hasan Al-Ash^ariyy and Al-Baaqillaaniyy, as mentioned by the great scholar Mullaa Aliyy Qaariy in "Sharh al-Mishkaat" in the second volume on page 137. Allah said (what means that) real blindness is not that of the eyes, but that of the heart (suurah 22, 46.) and that if Allah has not created the light of guidance in someone's heart, then he will never be guided (suurah 24, 40.) We ask Allah to guide us all on the straight path and block the misguidance of the cursed Satan, and to raise the rank of The Last Of The Prophets, and whoever follows him in his works.
After writing this, I have shown this answer to a number of honorable scholars of Azhar University, and they have agreed and signed it, and they are the following distinguished companions of ours: Sheikh Muhammad Najdi, the sheikh of the Shaafi^i followers. Sheikh Muhammad Sabii^ Al-Dhahabi, the sheikh of the Hanbaliyy followers. Sheikh Muhammad Al-^Azbi Rizq, the lecturer in the higher section. Sheikh Abd-ul-Hamiid ^Ammaar, the lecturer in the higher section. Sheikh Ali Al-Nahraawi, the lecturer in the higher section. Sheikh Dusuuqi Abdullah Al-Arabi, from the Council of the Great Scholars. Sheikh Muhammad Al-^Azbi Rizq, the lecturer in the higher section. Sheikh Ali Mahfuuth, the lecturer in specialization section of Azhar. Sheikh Ibrahim ^Iiaarah Al-Daljamuuni , the lecturer in specialization section of Azhar. Sheikh Muhammad ^Alyaan, from great scholars of Azhar. Sheikh Ahmad Makki, the lecturer in specialization section of Azhar. Sheikh Muhammad Husain Hamdaan.
From the Fatwas of the scholars of Azhar regarding the one who believes that Allah enters creations or is in a material direction. (ARABIC & ENGLISH)
ال ترجمة الان ج ل يزي ةا ضغط هنا
Fatwa of the scholars of Azhar on the one who believes that Allah settles in created things or that He has a direction
من ف تاوى ع لماء الأزهر ال شري ف ف ي م ع ت قد
ال ح لول وال جهة ال ح س ية .
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ان ج ل يزي ةا ضغط هناال ترجمة ال
Fatwa of the scholars of Azhar on the one who believes that Allah settles in created things...
The imam and great scholar, the muhaddith, The Renewer of the Religion, Abu Muhammad, Mahmud Ibn Muhammad Ibn Ahmad Ibn Khitaab, Al-Subkiyy, Al-Azhariyy, the founder of the Association of Islamic Law in Egypt, the author of Al-Manhal Al-^Athb Al-Mawruud Sharh Sunan Abiy Daawuud (an explanation of Abu Daawuud), who died 1352 h., may God have mercy upon him, said in his book "Ithaf Al-Kaa'inaat bi-Bayaan Mathhab Al-Salaf wa Al-Khalaf Fi Al-Mutashaabihaat", page 2:
Praise to the Lord of the Worlds, who is clear of the attributes of creation, like direction and body and place and physical highness, and may God raise the rank of Prophet Muhammad, who wiped out shirk and blasphemy and ordered us to believe that Allah is clear of created attributes and revealed to him in the Koran what means that Allah is one, doesn't have a partner or parts, that He does not need anything or anyone, does not beget and was not begotten and that He has no equal, and also revealed to him what means that Allah does not resemble anything and that He hears
and sees everything. May Allah also raise the rank of the Prophet's companions and all those who imitated his ways.
After that, Mahmud Ibn Muhammad Ibn Ahmad Ibn Khitaab, Al-Subkiyy says: The question asked:
Some of those who desire knowledge about the beliefs of the religion and to stand firm in the school of the salaf and khalaf with regard to the hadiths and aayaat that do not have a clear or well known meaning (called mutashaabihaat in Arabic) asked as follows:
What is the saying of the scholars, may Allah protect them, regarding the one who believes that God has a physical direction, and that He sits on the throne in a special place and says, "this is the belief of the salaf!" promotes this idea, and accuses those who deny this of blasphemy. All this while pointing to the 2 aayahs:
(If someone translated them literally, they would say "The Merciful established on the throne" and "Do you feel safe from who is in the sky?". In the first case one should know that istawa has some 14 different meanings in Arabic (not just to establish), and that the meaning of ^Arsh is something the scholars disagreed upon. The second Aayah is said to refer to the angels, because the sky is their abode. In other words, there is nothing which says that these two Aayas must be taken literally.)
Is this a valid or an invalid belief? If invalid, does the one who says so commit blasphemy so that all his previous works are annulled, such as prayer, fasting and other religious activities and is his marriage contract invalidated? If he dies in this state, before repenting, is he not washed and prayed for and buried in the graveyards of the muslims? Is the one who believed that what this one is saying is true, also a non-muslim, like him? What is your saying about what some people say that denying that Allah is attributed with the six directions (i.e. up, down, front, back and the two sides) is wrong, and that it entails denying His existence? Let us benefit from your showing of what the mathhab of the salaf and the khalaf in these two aayas, and other aayas, such as
(If translated literally, it would say "to Him ascend the good words.") and the hadith
(If translated literally, it would say "He descends to the sky of the world.") with a complete and satisfactory explanation.
Include the sayings of the scholars of hadith, Quran-explanation, fiqh and tawheed, and clarify completely, so that the tongues of those who speak thoughtlessly are silenced - those who liken Allah to His creation and believe that what the khalaf scholars did in terms of ta'weel (interpreting figuratively) is blasphemy, while claiming that this is the way of the Jahmiyyah, the blasphemous sect, and spread this rumor among the common people. May Allah reward you! The Answer of The Imam Abu Muhammad Mahmud Khitaab Al-Subkiyy
The answer of the Imam Abu Muhammad Mahmud Khitaab Al-Subkiyy: So I answered, by Allah's help, and said: In the name of Allah, the one who is merciful to muslims and non-muslims in this life, but only to muslims in the next. Praise to Allah, the Creator of true guidance, and may Allah raise the rank of the one who was given wisdom and clear speech, and of those who support him and his companions, whom Allah guided and gave success and steadfastness. After saying that, the judgment is that this belief is invalid, and the one who believes it is a non-Muslim by the consensus of those who count among the scholars. The proof in terms of reasoning
The proof of reasoning for this is that Allah's existence is eternal without a beginning, and does not resemble anything that has a beginning. The proof in terms of Quran and Hadith
In terms of what has been related, the proof is "He does not resemble anything, and He is All-Hearing, All-Seeing." (meaning of suurah 42, 11). (What Al-Subkiy has mentioned is enough for the sound minded, because Islam does not teach something contradictory - all its teachings are harmonious in meaning. However, in order to bring Hadiths as well as Quran and logical reasoning, he might have added that Al-Bayhaqiyy, Muslim and others, related the hadith of the Messenger of Allah, sallallahu ^alayhi wa sallam: "You are adh-Dhahir,hence there is nothing above You, and You are al-Batin, hence there is nothing underneath You." Then Al-Bayhaqiyy said (in his book "Al-Asmaa' wa as-Sifaat"): "If there is nothing above Him and nothing underneath Him, then He is not in a place.") The consequence of these proofs for the one who believes something contradictory to them
Accordingly, anyone that believes that Allah settled in a place, or was in contact with it or anything else that has a beginning, such as the ^Arsh (sometimes translated as "throne" - it is a creation with 4 legs, and is like the Kaabah for the Angles), or the Kursiyy (sometimes translated as "chair"), or the sky, or the earth, or anything else - he is a blasphemer absolutely and without a doubt. All his religious works are invalid, such as prayer, fasting and Hajj, and his wife is separated, and he must repent immediately. If he dies with this belief, then he is not washed, not prayed for, and he is not buried in the graveyard of the muslims. In addition, all those who believed that his belief is the truth take this same judgment. May Allah protect us from the evils of our selves and the liability of our bad deeds.
As for such a person's encouragement of others to have such blasphemous beliefs, and his telling them that the one who does not have it is a blasphemer; this (activity of his) is (another) blasphemy and an abhorrent lie with the intent to spread deviance. As for him taking as evidence, according to his invalid claim, the two aayas mentioned, and their likes, to show that Allah settles on the ^arsh, or sits on it, or descends in the sky or the like, as this group of people claims... They do this despite the fact that Allah's attribute of speech (which the revealed book of the Quran refers to) is not created, and it is one of the eternal attributes of Allah that existed before the ^Arsh or the sky, so Allah is attributed with "^ala al-^arsh istawa" before the ^arsh existed. Moreover, was He sitting, according to them, on the non existing ^arsh before it existed???!! Was He (according to them) in the sky before it existed???!!
(The revealed book of the Quran refers to Allah's attribute of speech (which does not have a beginning, or an end, and does not change - as is true for all of His attributes), just as the word "Allah" refers to the Creator and is not Him Himself. Words, languages, letters and sounds are all obviously created things - if someone is in doubt, let them say "bism-i-llaah-ir-Rahmaan-ir-Rahiim" without a beginning or an end! The word "Quran" in Arabic may refer to Allah's eternal attribute of speech or to the book. It is kufr to say that the Quran is created if one means Allah's attribute. It is a sin (but not kufr) to say so if one is referring to the book, because it is inappropriate and a bid^ah.)
These (sorts of claims) are something a rational being does not even hesitate about. Does sound reason accept that something eternal settles in something that has a beginning? Verily we are Allah's creation and we will return to be judged by Him! In summary, this careless person and his likes have claimed something that cannot be verified; neither by reason, nor by what has been related. They have committed blasphemy, and they think they have done something good! And the greatest calamity that they are struck by is that they claim to be salafis, while they are deviants from the true path, and disgracing the best among the muslims. There is no power or ability other than what Allah creates!
(Subki's saying that this belief "cannot be verified neither by reason, nor by what has been related" needs some explanation. In terms of reason it is clear, because Allah is eternal, and directions are not, as Subki has already pointed out. For more details, you may read the article Foundations of the Religion. The scholars all agreed that all Hadith and Quran sayings must be understood by their apparent meaning, with two exceptions only:
The first exception is if taking it literally would lead to the absurd, i.e. it is self contradictory, such as saying "a square circle" or "the part is larger than the whole." Saying that Allah is actually in a geographical direction leads to saying either that directions are eternal or that Allah changed from being without direction to having a direction. This cannot be, because direction is an attribute of space, and space is attributed with change, therefore it must be a creation. Moreover, it cannot be that Allah changes, because that would mean He needs a creator. For more on this, see the above article link. The second exception is if there are other hadiths and Quranic sayings that contradict the literal meaning. In this case there are many texts that contradicts the claim that Allah is in a direction, among them: "He does not resemble anything," as Subki mentioned.) The Salaf's way of dealing with mutashaabihaat
Concerning the way of the salaf (the scholars of the first 3 centuries) and khalaf (scholars after the salaf) in dealing with the aayahs and hadiths that do not have only one possible or well-known meaning: they all agreed that Allah is clear of and above the attributes of whatever has a beginning. Therefore, He does not have a place for Him on the Arsh or the sky or anywhere else. He is also not attributed with settling in or on anything that has a beginning, and not with transformation or movement or the like. Rather, He is as he was before the existence of the Arsh or the Kursi or the skies and other things that have a beginning. The Haafith (ibn Hajar al-Asqalani) said in al-Fath (Fath-ul-Baariy - the explanation of al-Bukhaariy): "the Fuqahaa' (fiqh scholars) all agreed, from east to west, upon the belief in the Quran and the hadiths that trustworthy people related from the Prophet (may Allah raise his rank) about the attributes of Allah, without likening them to creation or explanation."
They only disagreed on the matter of explaining the meaning of these aayahs, so the salaf (i.e. most of them) believe in them as they were related and that they are not literally meant, because of the saying of Allah which means, "He does not resemble anything and He is All-Hearing, All-Seeing", and leave the meaning be, due to the saying of Allah that means: "and noone knows their meaning except Allah" (suurah 3, 5 – more details later).
Accordingly, they say regarding the Aayah "Al-Rahman ^alaa al-^Arsh istawa" (if literally translated it would say "He established on the throne"), that He "istawa" in a sense that befits Him, and only He knows it, and regarding the aayah "'a 'amintum
man fii al-samaa'" (if literally translated it would say: "Do You feel safe from who is in the sky?") that we believe in it and the meaning that Allah gave it, while clearing Him of the attributes of whatever has a beginning and of settling (in a place.) They also say about the Aayah "yad-ullahi fawqa aydiyhim" (if literally translated it would say: "His hand is above their hands") that He has a "yad" not like our yad (i.e. our hand), and only Allah knows it. This was their way in dealing with these aayahs that do not have only a single possible meaning or only one famous meaning. A saying of Ibn Kathir and Nu^aym Ibn Hammaad about mutashaabihaat
The great salafi (i.e. that he was like the salaf in his ways, not that this is a mathhab) Imam Ibn Kathiir said: "As for the saying of Allah "thumma istawa ^alaa al-^arsh" (if someone translated it literally he would say "then He ascended the throne"), there are so very many sayings about this that this is not the place to mention them all, and we will rather take the way of the pious salaf, Malik, al-Awzaa^iy, Al-Thawriy, Al-Layth ibn Sa^d, Al-Shaafi3iy, Ahmad ibn Hanbal, Ishaaq in Raahwayh and other imams, new and old, which is to pass by them without giving them a how, or a likeness, or deny them. As for the apparent literal meanings that come to the minds of those who liken Allah to His creation; those are rejected, because He does not resemble anything, and there is nothing like Him, and he is All-Seeing, All-Hearing. Rather, it is like what the imams said, among them Nu^aym Ibn Hammaad Al-Khuzaa^iyy, the sheikh of Al-Bukhaariyy: "The one who likens Allah to His creation has committed blasphemy, and the one who denies what Allah has attributed to Himself has also committed blasphemy. There is no (meaning of) likening (to the creation) in any of what Allah has attributed to Himself or what the Prophet attributed to Him. So the one who affirms what has been related in plain aayahs and authentic hadiths in a way that is befitting with Allah' greatness, and denies that Allah has any flaws; he has taken the path of guidance." The like of the above is to be found in all tafseer books of the masterful imams. Examples of how the Salaf dealt with mutashaabihaat
They say about the hadith (which if translated literally, would say that) "our Lord descends to the sky of the world," that this has a meaning that befits Allah, and that only Allah knows it. Then there is another hadith, the Hadith of the slave girl related by Muslim and Abu Daawood where it is mentioned that the Prophet said to her: "aina Allah? and she said "fii as-samaa'" (which if translated literally, would be said to mean "where is Allah" and that she said " in the sky") and that he said "who am I?" and she answered "you are the Messenger of Allah." Then he said "free her, for she is a believer." This hadith is handled with the same approach as the aayah "'a 'amintum man fii as-samaa'" and likewise all other such hadiths and aayahs. They took this approach because of the aayah:
(This Aayah (suurah3, 5) means that: Allah revealed to Prophet Muhammad some Aayahs –called muhkamaat ( مممممم ) - that have only one meaning according to the Arabic language or only one famous meaning, such as those prescribing halaal and haraam, and other aayahs – called mutashaabihaat ( مم مم مممم ) - that do not. Those with deviance in their hearts will emphasize the latter kind of aayahs in order to spread deviance (i.e. by contradicting the meaning of the muhkamaat) through pretending that they are only explaining the meaning. Only Allah knows their meaning, and the very knowledgeable say "we believe in them, they are all from Our Lord", and only the sound minded take heed and ponder this.)
The salaf (i.e. the salaf in general, not all of them) said there is a full stop in the aayah after, "only Allah knows their meaning." As for the "steadfast in knowledge" mentioned after this in the Quran; this is the beginning of a new sentence (i.e. they do not know the meaning) to show that the great scholars believe in these aayahs, (i.e. without assigning a particular meaning.)
Regarding the Khalaf (scholars after the 3rd century); they say (i.e. it is more prevalent among them to say) that these aayahs and hadiths have a known meaning, so the meaning of "istawa" is "control", and the meaning of "man fii as-samaa'" (if literally translated it would say "who is in the sky") is that it is a figure of speech referring to His punishment, authority and orders, or it is simply a figurative way of praising Allah by attributing to him above-ness and greatness, and clearing him of lowliness or below-ness, NOT that He settles in it. This is because settlement is an attribute of bodies and signifies having a beginning, and Allah is clear of that. (Also, understanding it literally contradicts aayah 93 of surat Maryam, which means: "All those in the heavens and earth must come to Allah as a slave." It is possible also that the word "who" is referring to the angels, because the sky is their abode. Finally, the sky is below the ^arsh...
The meaning of (literally translated) "descending" in the hadith is that His Messenger or His Mercy descends. (The hadith attributes the so called "descending" to the last 3rd of the night, and since it is always the last 3rd of the night somewhere on earth, we know that the meaning is NOT that Allah is moving from one place to another.) As for the Prophet's approval of the slave-girl's hint towards the sky; this was a concise way from her of showing that she was not associating partners with Allah, because it was thereby known that she did not worship the idols on earth. (Also, some scholars said the hadith has weaknesses in its text, because Abd-ur-Razzaaq related it as without any mention of the words "aina?" or "fii as-samaa'".)
This is the way of the khalaf in all aayahs and hadiths of this kind, based on their saying that the full stop in the aayah about the aayahs that do not have a single possible, or well known, meaning comes after ""only Allah knows their meaning and those steadfast in knowledge," i.e. the steadfast in knowledge knows their meaning. Their proof is that the Quran is in Arabic, and this Arabic uses these expressions. However, the weightiest opinion is that of the salaf. (Note: he means of course that the majority of the salaf take this approach to this aayah, not absolutely all, since this would be consensus (ijmaa^.))
The one who attributes to the salaf or khalaf other than this is a deviant and a deviator. The one who claims that the way of the khalaf is the way of the Jahmiyyah is a transgressor and a liar, because the Jahmiyyah are the followers of Jahm Ibn Safwaan, who said that humans are forced to do what they do and denied all ability to humans, and claimed that Paradise and Hell will end. He also claimed that belief is only knowledge of Allah, whereas blasphemy is not knowing Him. He said that noone does anything except Allah, and that humans are said to have actions only as a figure of speech, in the same way one says that "the sun passed its zenith" or the "mill turned," without any actual real action or ability from them. He also claimed that Allah's knowledge has a beginning, and prevented people from saying that Allah is attributed with life, knowledge or will. He said "I don't attribute to Him an adjective that can be used for others, such as existing, alive, willing and such," and accepted to say that He has power, brings into existence, acts, creates, gives life and death, because only He has these attributes. He also claimed that Allah's attribute of speech has a beginning, as the Qadariyyah sect did, and refused to say that Allah speaks. Our companions said he was a blasphemer for all his deviances, and the Qadariyyah said he was an infidel for his claim that Allah creates the acts of humans, so all the nation said that he was a Kaafir. Here ends the quote (i.e. the above description of the Jahmiyyah) from the book "Al-Farq Baina Al-Firaq", written by the Imam Abu Mansuur ^Abd-ul-Qaadir Ibn Taahir Al-Baghdaadiyy, page 199. From this you know that the scholars of the Khalaf are free from the this sect and its claims.
As for the idea that denying that Allah is attributed with any of the six directions is a denial of His existence, this is obviously invalid since Allah existed before they existed, namely up, down, front, back, left and right. Rather, He existed before the world as a whole by consensus of ancient and later scholars. How then does someone that has even a tiny mind picture that clearing Him of being attributed with these 6 directions is the same as denying His existence??!! How can it be imagined that the Eternal Allah's existence depends on some things that have a beginning, or all of those that He created??!! You (Oh Allah) are clear of all imperfection!
This is a great lie! How (could it not be), when a number of the salaf and the khalaf have plainly stated that the one who believes that Allah is in a direction (i.e. up) is a
blasphemer, as was stated by Al-Baghdadiyy. This was also the saying of Abu Hanifa, Malik, Al-Shaafi^iyy, Abu Hasan Al-Ash^ariyy and Al-Baaqillaaniyy, as mentioned by the great scholar Mullaa Aliyy Qaariy in "Sharh al-Mishkaat" in the second volume on page 137. Allah said (what means that) real blindness is not that of the eyes, but that of the heart (suurah 22, 46.) and that if Allah has not created the light of guidance in someone's heart, then he will never be guided (suurah 24, 40.) We ask Allah to guide us all on the straight path and block the misguidance of the cursed Satan, and to raise the rank of The Last Of The Prophets, and whoever follows him in his works.
After writing this, I have shown this answer to a number of honorable scholars of Azhar University, and they have agreed and signed it, and they are the following distinguished companions of ours: Sheikh Muhammad Najdi, the sheikh of the Shaafi^i followers. Sheikh Muhammad Sabii^ Al-Dhahabi, the sheikh of the Hanbaliyy followers. Sheikh Muhammad Al-^Azbi Rizq, the lecturer in the higher section. Sheikh Abd-ul-Hamiid ^Ammaar, the lecturer in the higher section. Sheikh Ali Al-Nahraawi, the lecturer in the higher section. Sheikh Dusuuqi Abdullah Al-Arabi, from the Council of the Great Scholars. Sheikh Muhammad Al-^Azbi Rizq, the lecturer in the higher section. Sheikh Ali Mahfuuth, the lecturer in specialization section of Azhar. Sheikh Ibrahim ^Iiaarah Al-Daljamuuni , the lecturer in specialization section of Azhar. Sheikh Muhammad ^Alyaan, from great scholars of Azhar. Sheikh Ahmad Makki, the lecturer in specialization section of Azhar. Sheikh Muhammad Husain Hamdaan.
On Sun, Dec 9, 2012 at 5:19 PM, <inthi_18@yahoo.com> wrote:
Allah exists with a physical space?
What hindu thoughts have wahhabis comeup wit itSent via BlackBerry® from DialogFrom: quranandahadith2020 <quranandahadith2020@gmail.com>Date: Sun, 9 Dec 2012 09:27:30 +0300To: Muhammad Shuaib Shaikh<shuaibshaikh777@gmail.com>Cc: Haq Haqqani<rightway786@gmail.com>; wasi bhai<wasi.bhai@gmail.com>; Abu Haneefah Omair<omair.shafiuddin@gmail.com>; <touseefuddin.syed@yahoo.com>; <callseries@sify.com>; <aman.peace.4u@gmail.com>; <discuss_islam_the_religion@yahoogroups.com>; <farrukhabidi@yahoo.com>; kareem biyabani<kareem_biyabani@yahoo.com>; tabligi dr<drahmeds@hotmail.com>; Abdullah Akbar<abdullahakbar@gmail.com>; A. Mohammed<am.email.groups@gmail.com>; AbdurRahman Mohammed<ashfaqur82@gmail.com>; <mjb_ksa@yahoo.com>; <Nuaman.bader@gmail.com>; Muhammad Shuaib Shaikh<mdshuaibshaikh@yahoo.com>; Muhammad Shuaib Shaikh<shuaibshaikh786@yahoo.com>; Iqbal Shaikh<shaikh.iqbal9999@yahoo.com>; Ahmed inthikab<inthi_18@yahoo.com>; <afzal_1220@yahoo.com>; ibnsuleman bhai<ibnsulemanbh3@gmail.com>; <kaleem.ma@tcs.com>; <r.hassan85@yahoo.com>; ghouse md<ghousemd@yahoo.com>; Mujeeb Abdul Rahman<mujeebrk1@gmail.com>; wasi bhai<wasibhai@gmail.com>Subject: Re: Zakir Naik accepts challenge in Sri Lanka&he fails to prove his argument on waseel50 Questions And Answers On IslamicMonotheismQ1 Who is your Rubb? (the Lord,the Creator etc).A. My Rubb is Allah Who has created me and all that exists. He nourishes meand all creatures by His Bounties.Q.2. What is your religion?A. My religion is Islam, which is submission and obedience to the Order oF Allahand His Messenger with love, hope and fear.Q.3. How did you know Allah?I know Him by His signs and creation like the day and night; the sun and themoon; the heaven and the earth, and all that is there in and between them.Q.4. Where is Allah?A. Allah is above the heavens raised over the Throne and separated from Hiscreatures.Q.5. Is Allah with us (in person)?A. Allah is settled over His Mighty Throne, but He is with us by His Knowledge,hearing ,seeing and other attributes. As He said: "Fear not verily! I am with youboth hearing and seeing (V,20. :46)Q.6. Who are the friends of Allah?A. Those people are the friends of Allah who are pious and righteous, fear Himmuch abstain from all kinds of sins and perform all kinds of goods, and holdfastto the Qur`an and Sunnah.Q. 7. How do you worship Allah?A. I worship Allah in a manner in which all my ibadah is dedicated to Him Alone. Ido not ascribe anyone with Him in worship.Q-8. Why did Allah send Messengers?A. Allah has sent Messengers so that they call the people to worship Him Alone,not ascribing any partner with Him, and in order that mankind should have noplea against Allah.Q-9 What is the meaning of Islam ?A. Islam means i.e. submission to Allah with Tawhid .Q-10 What are the pillars of Istam?A. 1. Testimony of Faith (There is no true God except Allah and Muhammadis the Messenger of Allah )2. To establish Salat (prayers).3. To pay Zakat.4. To observe Saum (fasting) in Ramadan.5. Hajj (pilgrimage to the Sacred House) if one can afford the journey.Q-11 What is Iman?A. Iman (Faith) means to believe in the heart, to confess by the tongue and to actwith the parts of the body.Q-12 Can there be any variation in Iman?A. By some words and deeds it may increase and by some words and deeds itmay decrease.Q-13 What do you mean by increase and decrease in Iman?A- Iman (Faith) increases by obedience to Allah and good deeds while itdecreases by sins and evil acts.Q-14 What are the pillars of Iman (Faith)A. The pillars of Iman are six i.e. to believe in:1. Allah.2. His Angels.3. His Messengers.4. His Books.5. The Last Day.6. Divine Preordainments good or bad.Q-15 What is Belief in Allah?A. The Belief in Allahi is that you should believe that Allah is the Sole CreatorSustainer Provider and the One in Whose Hand is the disposal of all affairs.Everything stands in need of Him, but He stands in need of none. He is the OnlyOne Who is worthy of being worshipped. He has the Best Names and PerfectAttributes.0-16 Who are the angels?A. The angels are creatures of light. They are Allah's obedient slaves, they dothat which they are commanded and are incapable of disobedience.Q-17 What do you mean by Belief in the Book and the Messengers?A. It means that Allah sent the Messengers like Moses, Jesus,Abraham. Noahetc. and sent down the books like the Torah, Injeel, Zaboor (Psalms) etc. to callthe people to worship Allah Alone, associating nothing with Him. He sealed(finalized) the Messengers with Prophet Muhammed and abrogated allprevious books with the Qur'an. Therefore the worship should be done accordingto the Qur'an and the Sunnah of the Prophet.Q-I8 What is meant by Belief in the Last Day?A. The Belief in the Last Day means to believe that Allah has ordained a fixedterm for everything, and a term for this world. He will assuredly raise the deadfrom their graves and will account for everyone their deeds in this world. On thatDay of Resurrection, rewards and punishments will be assigned. Every one willbe justly rewarded or punished.Q-19 What is meant by Belief Preordainment (Qadar)?A. The Belief in Preordainment (Qadar) means to believe that everything — goodor bad — happens or takes place according to what Allah has ordained for it. Hehas created everything in due proportion.Q-20 What is the cleaning of "There is no God but Allah"?A. It means there is no true deity except Allah Alone, Negating all false gods andaffirming that Allah is the only true God.Q-21 What is the meaning of ^Muhammad is the Messenger of Allah"?A. It means total submission to him in whatever he ordered, and avoiding whathe forbade and believing in all those matters he informed us about.Q-22 What are the conditions of the testimony of Faith?A. There are seven conditions of the testimony of Faith:1- Knowledge whick negates ignorance.2- Certainty which negates doubt.3- Sincerity and purity of intent which negates Shirk.4- Truthfulness which negates hypocrisy.5- Love and devotion which negates disdain of Allah`s religion.6- Submission which negates disobedince.7- Acceptance which negates rejection or denial.Q-23 What is the greatest thing that Allah has enjoined?A. The greatest thing Allah has enjoined is Tauhid (Monotheism).Q-24 What is Tauhid (Islamic Monotheism)?A. Tauhid means declaring Allah to be the only God who deserves to beworshipped in truth and confirming all attributes with which He has qualifiedHimself or that are attributed to Him by His Messenger.Q-25 What are the aspects of Tauhid?A. There are three aspects of Tauhid:1- Tauhid-ar-Rububiyah.2- Tauhid-al-Uluhiyah.3-Tauhid-al-Asma was-Sifat.Q- 26 What isTauhid-ar-Rububiyah?A. It is declaring Allah to be One and Unique in His work, Iike creation,sustenance, bringing to life and causing death etc.Q-27 What is Tauhid-al-Uluhiyah?A. It is declaring Allah as the Only God to whom all acts worship must bededicated such salat (prayers), Zakat, Sawm(fasting), supplications vowing etc.Q-28 What isTauhid-al-Asma was-Sifat?A. It is an affirmation of all the Divien Names and Attributes of Allah in a mannerthatsuits His Majesty, as mentioned in the Qur'an and the Sunnah.Q-29 How would you describe Ibadah?A. It is a comprehensive word comprising deeds and words that Allah loves andis pleased with whether manifested or hidden,Q-30 What are the conditions of Ibadah?A. There are two conditions ofIbadah:1. Sincerity to Allah.2. Submission to Allah's Messenger i.e. to act according to his Sunnah.Q-31 Write some types of Ibadah.A. Some types ofIbadah are the prayers, the obligatory charity,fasting, the pilgrimage, fear of Allah, hope in His Mercy, Seeking His aid. andother acts of worship which Allah has commanded and enjoined.Q-32 What is the greatest thing Allah has forbidden?A. The greatest thing Allah has forbidden is Shirk (polytheism).Q-33 What is polytheism?A. It means to believe that there is one who shares Allah in His acts i.e. ascribingpartners or setting up rivals to Allah in His rights.Q-34 What are the types of polytheism?A. There are three types of polytheism:1. The greater polytheism (Shirk Akbar).2. The lesser polytheism (Shirk Asghar).3. The inconspicuous polytheism (Shirk Khafi).Q-35 What is greater polytheism?A. The greater polytheism is to devote any form of worship to other than AllahAllah will never forgive one who dies upon Shirk,nor accept his good deeds, andhe would be cast out from the folds of Islam.Q-36 What are the types of greater polytheism?A. There are four types of greater polytheism:1- The polytheism in invocation i.e. involving supplications to other than Allah.2. The polytheism in intentions i.e. purpose and intentions not for the sake ofAllah but directed towards other deities.3, The polytheism in obedience i.e. rendering obedience to any authority againstthe Order of Allah.4. The potytheism in love i.e showing love to others which is due to Allah Alone.Q-37 What is lesser polytheism?A. The lesser polytheism is Ar-Riya, that means the acts of worship done to gainpraise or fame rather than to please Allah, this type of polytheism, however, doesnot cast the person committing it out of the fold of Islam.Q-38 What is inconspicuous polytheism?A. The inconspicuous polytheism implies being dissatisfied with the conditionsordained by Allah.Q-39 What is the proof of the inconspicuous polytheism?A.The proof of the above Shirk is the saying of the Prophet "Theinconspicuous polytheism is more hidden among this nation than the track of ablack ant over a black stone on a dark night" (Musnad Ahmad)Q-40 What are the types of Kufr (disbelief)?A. There are two types of Kufr :1. The majorKufr which cast its people out of Islam,2. The lessor cr minor Kufr which does not cast the one who commits it out ofIslam. It is Kufr of ungratefulness.Q-41 What are the types of major Kufr?A. There are five types of major Kufr :1. The Kufr of denial.2. The Kufr of arrogance associated with recognition of the truth.3. The Kufr of doubt.4-. The Kufr of disregard,5. The Kufr of hypocrisy.Q-42 What are the categories of hypocrisy ?A. There are two categories of hypocrisy:1. Hypocrisy in Belief.2. Hypocrisy in deeds and actions.Q-43 What is the hypocrisy in Belief?A. Hypocrisy in Belief is of six types:1. Denial of the Messenger.2. Denial of the thing with which the Messenger is sent.3. Hating the Messenger4.Hating the thing with which the Messenger is sent.5. Rejoicing at the disgrace of Islam.6. Disliking the prevalence of Islam.Q-44 What is the hypocrisy in deeds and actions?A. The hypocrisy in deeds and actions is of five types:1- When he speaks, he lies.2- When he promises., he breaks it.3. When he is entrusted, he betrays.4. When he disputes, he acts immorally.5. When he makes a pact, he makes acts treacherously.Q-45 Are good deeds accepted (by Allah) with the polytheism?A. Never! None of the deeds are accepted when mixed with polytheism.Allah says: " If they had joined in worship others with Allah all that they used todo would have been of no benefit to them" (V.6: 88)"Verily! Allah forgives not setting up partners in worship with Him, but He forgiveswhom He pleases sins other than that" '(V.4:116)Q-46 What are the nullifiers of Islam?A. The nullifiers of Islam are ten:1. Polytheism of worship.2. He who does not believe that the polytheists are disbelievers, or doubts theirinfidelity or holds their belief to be valid.3. He who sets up intermediaries between one's self and Allah, supplicatingthem, trusting them and asking them to intercede on his behalf.4. He who believes that the guidance of others is more perfect than the Prophet.5. He who hates anything that the Prophet was sent with.6. He who denies the religion of the Prophet or ridicules its reward orpunishment.7. Sorcery.8. Supporting the polytheists against the Muslims.9. He who believes that some people are exempted from abiding by the Shari`ahas Khidr was exempted by the laws of Musa.10. Turning away from the religion of Allah by neither learning nor applying it.Q- 47 What are the three fundamentals that every Muslim must learn?A. The three fundamentals are:I, Knowing Your Rubb (the Lord, the Creator, the Sustainer, and the One inWhose Hand is the disposal of all affairs).2. Knowing your religion (Islam).3. Knowing your Prophet MuhammadQ-48 What is Taghut?A. Everything that is worshipped. or followed or obeyed other than Allah isTaghut.Q-49 How many Taghut are there and who are their leaders?A. They are many but their leaders are Five:Q. 50-Who are the leaders of Taghut ?A. They are:1. Satan, may Allah curse him,2. Anyone who is worshipped with his consent.3. A person who calls the people to be worshipped instead of Allah.4. A person who claims the knowledge of Ghaib (unseen, hidden, invisible,absent etc).5.The ruler who rules by laws other than the law sent down by Allah.
On Sun, Dec 9, 2012 at 5:41 AM, Muhammad Shuaib Shaikh <shuaibshaikh777@gmail.com> wrote:
Devaint Muzafferuddin ahmed don't know how the fatwas are made of .he thinks that every one shoulg mug up like devaint zakir naik so that people may clap for him .So Muzafferuddin ahmed you are really a fool person as it was said by Muhammad saw that the people from Najd will emerged making fitna and with low mental understanding about deen.So brothers you now know that wahabies are playing with your time just to gumrah you ,so don't listen to them and recite this aayat.
"Qul Auzubillahi Ann Akoona Minal Jaheleen" specially from wahabies/ahle hadees
wahabies don't know that my quoted fatwas are made of quran and hadis rulings only but as they are opposing them ,wahabi trys to manipulate things so that he can assume him self as winners .
May Allah save us from this fitna and give hidayat to Muzafferuddin ahmed
On Sat, Dec 8, 2012 at 10:43 PM, Muzafferuddin ahmed <quranandahadith2020@gmail.com> wrote:
KEEP YOUR FATWAS WITH YOU. I PRESENTED QURAN AND AHADITHS. THE WINNERS ARE QURAN AND AHADITHS. I WILL BE TRUE WINNER WHEN I WILL DIE AT TAWHEED WITH COMPLETE EMAN, BEING MOMIN.YOU MENTALLY LOST INTELLIGENCE CASE INSTEAD OF WATCHING THIS USE LESS YOUTUBE MATERIAL READ GOOD BOOK AND FIRST READ QURAN. DR FARHAT HASHMI THERE IS GOOD TAFSIR. YOU CAN ALSO LISTEN.On Sat, Dec 8, 2012 at 8:05 PM, Muhammad Shuaib Shaikh <shuaibshaikh777@gmail.com> wrote:
I have said you keep your fitna stuff with you we all don't need your fitna stuff.That's why I quote you fatwas of our aalims that you all are devaint .
http://www.muftisays.com/qa/question/185/salafis.html
http://darulifta-deoband.org/showuserview.do?function=answerView&all=en&id=32202&limit=1&idxpg=0&qry=%3Cc%3EFAB%3C%2Fc%3E%3Cs%3EISS%3C%2Fs%3E%3Cl%3Een%3C%2Fl%3E
http://darulifta-deoband.org/showuserview.do?function=answerView&all=en&id=36362&limit=1&idxpg=0&qry=%3Cc%3EFAB%3C%2Fc%3E%3Cs%3EISS%3C%2Fs%3E%3Cl%3Een%3C%2Fl%3E
http://darulifta-deoband.org/showuserview.do?function=answerView&all=en&id=4343&limit=3&idxpg=0&qry=%3Cc%3EFAB%3C%2Fc%3E%3Cs%3EISS%3C%2Fs%3E%3Cl%3Een%3C%2Fl%3E
http://darulifta-deoband.org/showuserview.do?function=answerView&all=en&id=1309&limit=4&idxpg=0&qry=%3Cc%3EFAB%3C%2Fc%3E%3Cs%3EISS%3C%2Fs%3E%3Cl%3Een%3C%2Fl%3E
http://darulifta-deoband.org/showuserview.do?function=answerView&all=en&id=36619&limit=1&idxpg=0&qry=%3Cc%3EFAB%3C%2Fc%3E%3Cs%3ETAF%3C%2Fs%3E%3Cl%3Een%3C%2Fl%3E
On Sat, Dec 8, 2012 at 10:26 PM, Muzafferuddin ahmed <quranandahadith2020@gmail.com> wrote:
Dear Read it. The Quran and Ahadith mentioned. Read good article it will relieve your generations. Al-Hamdullilah our presentation these people eating dust and crying. Al-Hamdullilah by this way many people getting the truth and kicking them thats why these Sufis and Barailvis and Muhammad S. Shaik people crying.
On Sat, Dec 8, 2012 at 7:51 PM, Muhammad Shuaib Shaikh <shuaibshaikh777@gmail.com> wrote:
See how the wahabies start a endless discussion ,they have cult of their fitna .
On Sat, Dec 8, 2012 at 10:16 PM, Muzafferuddin ahmed <quranandahadith2020@gmail.com> wrote:
DEAR ALL,Read the mail of na-Haq hai Na-haqqani and read the following article about Biddah very clear meaning of biddah. Try to read itwill save you and your family specially children from this biddat which is mushrooming in the society.This article should be read alongside this one (on the completion and perfection of the Shariah) and this one (al-Shatibi's definition of bidah).Ahl al-Sunnah wal-Jamaa'ah, the followers of the Righteous Salaf, follow the Messenger (alayhis salaam) in all of their beliefs and understandings. Hence, all of their conceptions, thoughts and understandings are founded upon what is related in his Sunnah, because they believe that final authority rests with him, and they are the greatest of people in loving, respecting and giving precedence to him. This is opposed to the way of the people of innovation who raise other authorities above and over him and prefer their sayings over and above his, despite their lip service in the claim of love and obedience to him. There is nothing which illustrates this more clearly than in the issue of the understanding of bidah (البدعة). In this article we will present the Prophetic definition of bidah. Before proceeding into the main subject of the article, we will quickly mention the linguistic definition of bidah.The Linguistic Definition of BidahThe linguistic definition of bidah is provided by (الشيء المخترع على غير مثال سابق), "Something invented without having any prior example." This is based upon its usage in the Qur'an in the saying of Allaah, (قُلْ مَا كُنتُ بِدْعًا مِّنْ الرُّسُلِ), "Say: "I am not a new thing amongst the Messengers" (46:9), meaning Muhammad is not a new thing amongst the Messengers, as he has precedents and prior examples before him (Eesaa, Musa, Ibrahim and so on). Also the saying of Allaah, (بَدِيعُ السَّمَاوَاتِ وَالأَرْضِ), "The originator of the heavens and the earth" (2:117), meaning the one who originated them without them having any prior example. This definition of bidah incorporates all new things, religious or otherwise, since its general meaning extends to all things without restriction, be they praiseworthy or blameworthy, be they from the religion or not from the religion, as the general underlying concept behind the word bidah is "anything which has no prior example for it." And there are from the Salaf those who used the word bidah specifically upon its linguistic meaning (not its Shariah meaning) within certain contexts and situations (and this is what has allowed the Innovators to confuse and deceive others about the true nature of innovation intended by the Shariah).Shariah definitions of words differ from linguistic meanings because the Shariah may restrict, qualify, expand, or attach conditions (to the linguistic meaning) to give a new conceptual meaning which is employed by the Shariah to address the people. Examples include, prayer (الصلاة), belief, faith (الإيمان), charity (الزكاة) amongst others, all of which have intended Shariah meanings which are different to the original linguistic meaning afforded by the root words in the language. Thus, anyone who claims the Qur'an can be understood purely through the language, or primarily through language will go astray no doubt.The Shariah Definition of Bidah is Founded Upon Five Statements of the Messenger (alayhis salaam)The conception of the word bidah (البدعة) as intended by the Shariah and as conveyed by the Messenger (alayhis salaam) to his Ummah, and upon which warnings have been made is found completely in five ahaadeeth of the Messenger (alayhis salaam), and we will address them here one by one.1. The First Hadeeth of Aa'ishahBoth al-Bukhari and Muslim relate the hadeeth of Aa'ishah (radiallaahu anhaa), which is the foundation of the definition of bidah in the Shariah:عن عائشة رضي الله عنها قالت: قال رسول الله صلى الله عليه وسلم: مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌWhoever introduces into this affair of ours that which does not belong to it, will have it rejected.
Al-Shatibi's definition of bidah (see article here) is in fact founded upon this hadeeth, since this hadeeth has provided three very important conditions or restrictions which have made the meaning of bidah intended by the Shariah to be something unique. As such, nothing is considered a bidah in the Shariah sense except when these conditions are met.These three conditions are:
- (الإحداث) - Introducing something new
- (الإضافة) - Ascribing it to the religion
- (عدم الدليل الشرعي) - Absence of Shariah evidence [for this newly-introduced matter] in either a general way or a specific way
These three qualifications are found in the hadeeth itself:First, he (alayhis salaam) said, (مَنْ أَحْدَثَ), and this refers to bringing anything new without any prior example. At this point, this could refer to all newly-invented things, praiseworthy or blameworthy, religious, or otherwise. Second, he (alayhis salaam) then qualified and restricted this by saying (فِي أَمْرِنَا هَذَ), which has now made it specific to the religion, so this newly-invented thing must be ascribed to the Shariah and to the religion. This now excludes all worldly matters and customs which have no connection to the religion, and likewise all matters of sin and disobedience which are unlawful in the Shariah (like stealing, fornicating gambling and so on), since no one takes them as being from the religion when falling into them. Third, it could be the case that this newly-invented thing may have a basis in the Shariah, so he (alayhis salaam) further qualified the affair and said (مَا لَيْسَ مِنْهُ), which means, as explained by the Scholars, that it has no support from the Shariah, neither in a general sense (a general evidence) or in a specific sense (a specific evidence). An example of a general, non-specific evidence would be in the case of the compilation of the Qur'an into a single book (mushaf), since this comes under a general foundation in the Shariah which is the preservation of the religion (as one of the five essential matters it came to protect, religion, life, intellect, wealth, honour). So the compilation of the Qur'an exits from the Shariah definition of bidah. And an example of specific evidence would be that of the Tarawih prayer being prayed in congregation that was initiated by Umar bin al-Khattaab. This has a direct, specific evidence (the Prophet led the people in congregational Tarawih prayer for three nights in Ramadan in the mosque), and thus it exits from being a bidah in the Shariah sense. The same would apply to all legislated matters which have been forgotten or abandoned, and which are revived, they do not come under bidah with its Shariah meaning. And some scholars may refer to these matters as "good innovations" purely from a linguistic point of view, but what they really mean is revival of a forgotten Sunnah, and this is the meaning of the saying of Umar bin al-Khattaab (نعمة البدعة هذه), "What an excellent innovation this is" about his re-instituting the Tarawih prayer in congregation in the mosque.This is the same understanding of bidah that is found in the explanations of the overwhelming majority of Scholars such as Ibn Rajab al-Hanbali and Ibn Hajar al-Asqalani and others. And everything that comes under this definition is what is intended by the Messenger (alayhis salaam) in his saying (وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ), "Every innovation is misguidance." Ibn Rajab al-Hanbali said:فقوله صلى الله عليه وسلم كل بدعة ضلالة من جوامع الكلم لا يخرج عنه شيء وهو أصل عظيم من أصول الدين وهو شبيه بقوله صلى الله عليه وسلم من أحدث في أمرنا ما ليس منه فهو رد فكل من أحدث شيئا ونسبه إلى الدين ولم يكن له أصل من الدين يرجع إليه فهو ضلالة والدين بريء منه وسواء في ذلك مسائل الاعتقادات أو الأعمال أو الأقوال الظاهرة والباطنة وأما ما وقع في كلام السلف من استحسان بعض البدع فإنما ذلك في البدع اللغوية لا الشرعية فمن ذلك قول عمر رضي الله عنه لما جمع الناس في قيام رمضان على إمام واحد في المسجدSo his saying (sallallaahu alayhi wasallam) that "every innovation is misguidance" is from the comprehensive, concise words from which no matter (of innovation) [introduced in the religion] escapes from, and it is a mighty foundation from the foundations of the religion. It resembles his saying (sallallaahu alayhi wasallam), "Whoever introduced into this affair of ours that which does not belong to it will have it rejected." Hence, everyone who introduced something and ascribed it to the religion and it does not have any foundation in the religion to which it returns back to, then it is misguidance and the religion is free of it, irrespective of whether it is in the matters of belief, or actions or outward and inward statements. As for what occurs in the speech of some of the Salaf of considering some of the innovations to be good, then that is with respect to innovations with the linguistic meaning, not the Shariah meaning and from [the examples of that] is the saying of Umar (radiallaahu anhu) when he gathered the people together for praying in Ramadan behind a single imaam in the mosque. Jami' al-Ulum al-Hikam of Ibn Rajab in explanation of the hadeeth of al-Irbaad bin Saariyah (2/128).
And Ibn Hajar al-Asqalani said:والمراد بقوله كل بدعة ضلالة ما أحدث ولا دليل له من الشرع بطريق خاص ولا عامAnd what is intended by his saying "Every innnovation is misguidance" is whatever is newly-introduced and has no evidence in the Shariah in neither a general way nor a specific way. Fath al-Bari (13/253).
And he also said:و " المحدثات " بفتح الدال جمع محدثة والمراد بها ما أحدث ، وليس له أصل في الشرع ويسمى في عرف الشرع " بدعة " وما كان له أصل يدل عليه الشرع فليس ببدعة ، فالبدعة في عرف الشرع مذمومة بخلاف اللغة فإن كل شيء أحدث على غير مثال يسمى بدعة سواء كان محمودا أو مذموما ،And "the newly invented matters" (المحدثات), with the fathah on the daal, is the plural of novelty (محدثة) and what is intended by it is what has been newly-introduced and does not have any basis in the legislation. It is referred to in the usage of the Shari'ah as innovation (بدعة). As for what has a basis indicated by the Shari'ah then it is not an innovation. For "innovation" in the usage of the Shari'ah is blameworthy as opposed to its usage (with its) linguistic (meaning), for everything that has been newly-invented without any prior example is named "bid'ah" irrespective of whether it is praiseworthy, or blameworthy. Fath al-Bari (13/253).
2. The Second Hadeeth of Aa'ishahMuslim relates the hadeeth of Aa'ishah (radiallaahu anhaa) with his wording, in addition to the one above, that the Prophet (alayhis salaam) said:مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّWhoever did an action which is not upon our affair will have it rejected.
3. The Third Hadeeth of Ai'shah (through Ibn Isa)And Abu Dawud relates in his Sunan, from Ibn Isa, that the Prophet (alayhis salaam) said:مَنْ صَنَعَ أَمْرًا عَلَى غَيْر أَمْرنَا فَهُوَ رَدٌWhoever worked an affair in discrepancy with ours will have it rejected. Sahih. See Sahih al-Jami al-Saghir (no. 6369)
The second and third hadeeths both add further meaning to what has preceded in that whoever works an affair or does an action which is not in agreement with the Shariah in its details and particulars will have it rejected. Together with the first hadeeth, these three ahaadeeth cover a) what is newly-invented having no basis whatsoever and b) what may have a basis but which in its details and particulars deviates and differs from what is in the Shariah. Thus, both the bidah haqiqiyyah (proper innovation) and bidah idafiyyah (relative innovation) - [see this article] - are both clarified in the Sunnah, warned against, and rejected.4. The Hadeeth of al-Irbaad bin SaariyahThere occurs in the well known hadeeth of al-Irbaad bin Saariyah (radiallahu anhu) about the Prophet's farewell sermon:وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ؛ فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ , وَكُلَّ بِدْعَةٍ ضَلاَلَةٌAnd beware of the newly-introduced affairs, for every newly-introduced affair is an innovation, and every innovation is misguidance. Reported by Abu Dawud, Ibn Majah and al-Tirmidhi.
This hadeeth establishes that everything which falls under the confines of the first three ahaadeeth - bidah haqiqiyyah, bidah idafiyyah and which meet the three conditions of a) introducing, b) ascribing and c) absence of general or specific evidence -is a misguided innovation (بِدْعَةٌ ضَلاَلَةٌ). There are no exceptions to this because the precise nature of the bidah intended has already been qualified by the Messenger (alayhis salaam) in what has preceded. Thus, the word (كُلَّ) has already been qualified, it does not mean every innovation absolutely and unrestrictedly (with its linguistic meaning), but rather every innovation qualified as such by the Shariah and as intended by the Shariah, which has narrowed down, restricted and qualified the linguistic meaning.The Hadeeth of Jabir bin AbdullaahAl-Nasaa'ee relates with his wording, from Jaabir bin Abdullaah (radiallaahu anhu) the following:عن جابر بن عبد الله رضي الله عنهما قال: كان رسول الله صلى الله عليه وسلم إذا خطب يقول: أَمَّا بَعْدُ، فَإِنَّ أََحْسَنَ الحَدِيثِ كِتَابُ اللهِ، وَأََحْسَنَ الهَدْيِ هَدْيُ مُحَمَّدٍ، وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ مُحْدَثَةٍ بِدْعَةٌ ، وَكُلَّ بِدْعَةٍ ضَلَالَةٌ ، وَكُلَّ ضَلالَةٍ فِي النَّارThe Messenger (sallallaahu alayhi wasallam) used to say when delivering a sermon:
To proceed: Indeed, the best speech is the Book of Allaah and the best guidance is the guidance of Muhammad and the worst of affairs are the newly-invented matters, every newly-invented matter is an innovation and every innovation is misguidance, and every (instance of) misguidance is in the Fire.Sahih. Reported by al-Nasa'i, al-Bayhaqi, al-Aajurree and others.This hadeeth establishes that every innovation (as qualified and defined by whatever has preceded) which is misguidance is in the Hellfire, and this completes the understanding of bidah in the Shariah, upon the Prophetic Sunnah. This also connects with the other Prophetic statements such as the hadeeth of the seventy-two sects that are threatened with the Hellfire (all of whom split away from the Sunnah and Jamaa'ah and become sects due to innovations), and the hadeeth of the straight line and the lines to the right and left at the end of which there are devils, calling the people to these divergent paths.As for the doubts of the Innovators, then in order to justify their newly-introduced matters of worship into the religion, they deceive and confuse the people about the linguistic and Shariah definitions of the word bidah, and they provide instances where the word has been used in a linguistic sense only to deceive the people into thinking that the censure and rebuke of innovation in the Shariah sense is not absolute and general, and that it is permissible to innovate into the matters of worship. This is great deception indeed and a lie upon the Messenger himself and upon the Scholars of Islam whose words they twist.
On Sat, Dec 8, 2012 at 6:48 PM, Haq Haqqani <rightway786@gmail.com> wrote:
Dear AllOver all Allah Ki Lanat hai Wahabies/Ahle Hadees Per.If you drink Pepsi you do shirkIf you eat sandwitch you do shirkIf you become Ahle hadees/Wahabies (followers of Al abdul wahab najdi/Albani) you do shirkSo Wahabies/ahle hadees do touba now.
On Sat, Dec 8, 2012 at 6:43 PM, wasi bhai <wasi.bhai@gmail.com> wrote:
RASOOL K NAWASON KO DHOKA DENAY WALON PAR LAANAT,
UNKO DHOKAY SEY BULAKER QATAL KARNEY WALON PER LANAT,
KHULFAYE RASHIDEEN (RAZIALLAH TALA ANHU) KO BURA KAHNEY WALON PER LAANAT,
ALI (RAZIALLAH TALA ANHO) KO NABI YA MAULA KAHNEY WALON PER LAANAT,
QABRON KI POOJA KARNEY WALON PER LAANAT,
DARGAHON PER FARYAAD KARNEY WALON PER LAANAT,
DARGAHON KI KAMAEE KHANEY WALON PER LAANAT,
QAWWALIYAN GANEY BAJANEY AUR DHAMAL DALNEY WALON PER LAANAT,
NABI(PBUH) KO HAZIR NAZIR KAHNEY WALON PER LAANAT,
NABI(PBUH) KO MUKHTAR KUL KAHNEY WALON PER LAANAT,
NABI(PBUH) KO KHUDA KA DARJA DENEY WALON PER LAANAT
On 8 December 2012 17:42, Muzafferuddin ahmed <quranandahadith2020@gmail.com> wrote:
Dear All,I accept the challenge and said to them let we have debate. Leave Zakir Naik. Because these soofis are not that level. First of Let them have debate with me. The guy asked me to colombo. I told him first send me. Your CV and credentials and then I will send my CV and Credentials. Then he has to send me his views about the subject, then I will send my statement on the subject and points to be highlighted which we agree and not agree. This is the methodology of any debate. The guy Ahmed Intekhab start abusing me. Asking me to come colombo so and so date and I will give you the paper. I told the guy first of this is not the way of debate. We should have exchange all credentials. He must inform his reference books and scholars to whom he follows. That I can read their book and understand their point of view. I will send my scholars books and names that he has to read and understand. It require time.When I asked all this he ran away. He just say come colombo and I will give you. What he will give I do not know. He can send it may mail.So, Zakir Naik is very intelligent. He does not waste time to these free-loaders. Free Loaders Means Haram khori. They are getting from Dargah and other business.Tell you person we are ready to take this debate. I will show him all the waseelas and touseelas.Note: These are the Jews and Christian funded people they are useless. Now in the world all Hindu, Christian, Jews, Shia, Qadiyani, Barailvi and Soofis are against Zakir Naik. They all join hands to distort the image of Zakir Naik. Al-Hamdullilah this man brought many non-Muslims to in the fold of Islam. His peace TV is doing tremendous job. Many Young Muslims Qualified Muslims relinquishing all old-myth and dargah business and joining to tawheed. You must recognize these forces they are anti-Tawheed forces and They are against Islam and also against the message of Prophet Mohammed PBUH. Save yourselves from Hell fire. Be Away and kicked them out. They are burden on all Muslims.RegardsMuzafferuddin AhmedOn Sat, Dec 8, 2012 at 3:05 PM, Muhammad Shuaib Shaikh <shuaibshaikh777@gmail.com> wrote
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