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Wrong (Salafi) beliefs Vs Correct (Sunni) beliefs Salafis say Allah performs Jogging / Trotting (Astaghfirullah) may Allah protect us from such deviant interpretation, have a look for yourself: In Fatawa al-Aqida by Muhammad b. Salih b. Uthaimin, page 112, he says: Quote: رولة ه ي ت أ ي ي ل عا ت لة ال ن أ ي ن م ؤ ن ن ا ن م ع ن م ي ع ن مأ ي وا"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.

Wrong Salafi Beliefs vs Correct Sunni Beliefs

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Page 1: Wrong Salafi Beliefs vs Correct Sunni Beliefs

Wrong (Salafi) beliefs Vs Correct (Sunni) beliefs

Salafis say Allah performs Jogging / Trotting 

(Astaghfirullah) may Allah protect us from such deviant interpretation, have a look for yourself:

In Fatawa al-Aqida by Muhammad b. Salih b. Uthaimin, page 112, he says:Quote:

هرولة يأتي تعالى الله بأن نؤمن أن من يمنع مانع وأي"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:

Page 2: Wrong Salafi Beliefs vs Correct Sunni Beliefs

“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.'" م�ن�ي �ب �ق�ر� ت م�ن! �!ح�د�يث ال ه�ذ�ا �ير ��ف!س ت ف�ي ��ع!م�ش األ! ع�ن! و�ى .ر! و�ي

اع/ا �ذ�ر !ه. م�ن !ت. ب �ق�ر� ت ا !ر/ ب �ش � !م !ع�ل ال �ه!ل

� أ �ع!ض. ب �ر ف�س� �ذ�ا و�ه�ك �ح!م�ة و�الر� �ة �!م�غ!ف�ر �ال ب �ي �ع!ن ي�م�ا �ن إ .وا ق�ال �!ح�د�يث ال ه�ذ�ا

ت. م�ر!� أ و�م�ا �ي �ط�اع�ت ب !د. !ع�ب ال �ي� �ل إ �ب �ق�ر� ت �ذ�ا إ �ق.ول. ي �اه. م�ع!ن

ح!م�ت�ي �و�ر �ي ت ��م�غ!ف�ر ب �!ه �ي �ل إ ر�ع. س!. أ

"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

Page 3: Wrong Salafi Beliefs vs Correct Sunni Beliefs

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

Page 4: Wrong Salafi Beliefs vs Correct Sunni Beliefs

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!

---

Ibn al-Jawzi (the great Hanbali scholar) declares the anthropomorphists as disbelievers

Page 5: Wrong Salafi Beliefs vs Correct Sunni Beliefs

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

Page 6: Wrong Salafi Beliefs vs Correct Sunni Beliefs

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

Page 7: Wrong Salafi Beliefs vs Correct Sunni Beliefs

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)

Page 8: Wrong Salafi Beliefs vs Correct Sunni Beliefs

In his book  al-Minhaj al-Qawim, p.224, Ibn Hajar al-Haytami said:“Know that  al-Qarafi and others have narrated from ash-Shaafi’i, Malik, Ahmad and Abu Hanifah, may Allah reward them, that those who say [about Allah] that He is in a direction  or that He has a body, have committed blasphemy (al-qaa’ileen bi j-jihat wa t-tajsim), and they [i.e. these scholars] were right in saying so.”Points to remember from this quote:Imam Shihab ad-Din Ibn Hajar al-Haytami died in 974 after the Hijrah, i.e. about 450 years ago. He was a well-known Shafi’i  scholar and used to be the student of the famous scholar Zakariyya al-Ansari.Here he narrates the Consensus of the founders of the four schools on the fact that attributing a direction or a body to Allah is blasphemy (kufr).

His saying: 'and whoever comes to Me walking, I come to him running'

Hadith:"Our Lord was in a heavy cloud"

Istawa (Establishment) and Nazul (Descent) of Allah

"Above His Arsh" The wahabi doctrine of flawed abovenessHow to deal with the meaning of “istawa” The "Book Written Above the Throne"“We only follow Qur’an and Sunnah directly” ?Authentic Hanbali 'Aqeedah vs "Salafi" 'AqeedahSalafi Aqidah Vs Sunni AqidahWahhabi:"The first thing that comes to the mind" ?Hearing Seeing Hand

Page 9: Wrong Salafi Beliefs vs Correct Sunni Beliefs

The Pseudo-Salafi says:Allah has a "Sura- Form/Shape"Salafis say: “Allah is Attributed with Hesitation”

'Salafi God' Part-1 Salafi - SKY GOD!'Space-Monster' Worshipers!Salafi AqidahPure AnthropomorphismWahabi argues- Time,Space,Place,Direction & LimitIt is impossible that Aļļah should be in time

Q: "Where is Allah?"IBN TAYMIYYAH AND THE PHILOSOPHERSThe Refutation of Him Who Attributes Direction to Allah by Ibn Jahbal Imam of Ibn Taymiyyah & his disciple Ibn al-Qayyim“...What he worships is not Aļļah, even if he called it Aļļah!”Does such a person become a Kafir?

Istawa (Establishment) and Nazul (Descent) of Allah

 Istawa (Establishment) and Nazul (Descent) of Allah

Existence of Lord Almighty is a widely discussed reality amongst people around the world (Muslims and non-muslims alike).

There are four types of people in this regard 

a) Some deny it without proper investigation (i.e. atheists)

b) Many make co-sharers with Him (like Christians, Hindus, etc...)

c) And many believe in His Oneness (i.e. Muslims, Orthodox Jews, Knowledgeable Sikhs, Unitarian Christians etc...)

d) However there are some who strictly but falsely claim to be protectors and right advocators of His Oneness (tawhid) like Jews and the so called “reformers of Islam (Salafis/Wahabis)” but if we take a close look at their beliefs we will find many similarities, for example seating the Lord literally upon on throne [Ibn Taymiyya said in his Fatawa: "The establishment of Allah over the Throne is real, and the servant's establishment over the ship is real ( استواء وللعبد حقيقة، عرشه على استواء ـ تعالى ـ Iه ولل

حقيقة الفلك .[Majmu` al-Fatawa, (5/199)] (،على

Page 10: Wrong Salafi Beliefs vs Correct Sunni Beliefs

The fourth category believe Him to have "literal hands, shins, legs, eyes, Allah literally laughs,  Allah runs (i.e. does jogging - this is not a joke

because ^Ibn Uthaymeen the leading wahabi authority has accepted this in literal sense) etc…" [Refer to Wahabi Published English translation of Qur'an by Muhsin Khan/Hilali under 3:73 or Page # 81] This is something which is main belief of Literalists and they propagate that Istawa al'al Arsh mentioned in Qur'an is to be taken literally, and the descent of Lord ( ربنا mentioned in hadith along with him being in the sky (fi al (ينزلSam'a) is also to be taken apparently. 

They declare Ahlus Sunnah wal Jama'h as people of Bidah because we give figurative explanation which suits Allah’s Majesty. Amongst the fundamental proofs which literalists cite are:

1) Istawa al-al Arsh and Salafi forgery

We would like to start by exposing the Salafis/Wahabis on their deliberate fabrication/corruption to Tafsir Ibn Kathir. Remember the Salafis propagate this tafsir the most although it goes against them on many crucial Aqida issues. With the Grace of Allah and indeed Allah is the best of planners, He made Hafidh Ibn Kathir (rah) destroy the Wahabi literalistic ideology right under Tafsir of Surah al-Aa'raf Verse # 54. The Salafis after finding no leave-way (excuse) had no option but to forge/fabricate/corrupt the English translation published by their leading publishing house i.e. Dar us Salam, Najd (Riyadh) Saudi Arabia. 

Qur'an states (7:54): 

Page 11: Wrong Salafi Beliefs vs Correct Sunni Beliefs

L �ام ي� �ة�أ ف�ىس�ت �ر!ض

� و�أل! ��ذ�ىخ�ل�ق�لس�م�Oو�Oت ل �ه. لل .م. �ك �ن�ر�ب ش�  إ !ع�ر! ل ع�ل�ى Oى��و ت س! .م� ٱث !ق�م�ر�  ٱ ل �و �م!س لش� �و /ا �يث ث �ح .ه. .ب �ط!ل ي ��ه�ار لن �!ل �ي ل .غ!ش�ى ٱي ٱ ۥ ٱ ٱ ZZ��م�ين !ع�Oل ل Xب �ر �ه. لل �ك ��ار �ب ت م!ر.

� و�أل! ل!ق. �!خ ل �ه. ل �ال� أ ]�م!ر�ه

� �أ ب Lت O�خ�ر �Xج.وم�م.س ٱو�لن ٱ � ٱ ٱ � ۦ �� ٱت

Translation: Indeed your Lord is Allah Who created the heavens and the earth in six days, then in the manner befitting His Majesty, THEN HE DID ISTAWA (AS IT BEFITS HIS MAJESTY); He covers the night with the day, which hastily follows it, and made the sun and the moon and the stars subservient to His command; pay heed! Only He has the power to create and command; Most Auspicious (Propitious) is Allah, the Lord Of The Creation. [Tarjuma Kanz ul Imaan by Mujaddad and Imam of Ahlus Sunnah Ahmed Ridha Khan Fadhil Barailli - Surah al-Aa'raf (7:54)]

This is the best translation of Qur'an and Imam Ahmed Ridha (rah) has kept the Mutashabih verses intact without translating them into Urdu or any other language. This is indeed the main belief of us Ahlus Sunnah i.e. we leave the verses as they are (not as wahabis perceive that leaving them as they were means taking literal meaning Naudhobillah). We can go in length to prove Tafwidh (attributing the meaning only to Allah without taking literal meaning) over Mutashabih verses but the point here is to prove the Salafi forgery/deception right inside Tafsir Ibn Kathir which is revered highly by them. 

First let us look at the arabic passage of what Imam al Hafidh Ibn Kathir (rah) actually said:  

كثير ابن االمام العظيم  في قال القران التفسير :{تفسير :� ش ر ع� ر� ٱ ع�ى ع� ى� ع� ع� ر� ٱ ع�� �بسطها } ث موضع ليسهذا / جدا كثيرة مقاالت المقام هذا فللناسفيسعد بن والليث والثوري واألوزاعي مالك الصالح السلف مذهب المقام هذا في نسلك وإنما �ا وحديث �ا قديم ا�مس�مين أائمة من وغي ه� راه�يه بن إا�ح�ق و حنبل بن أاحمد و وا�ش�ف�يأذهان إلى المتبادر والظاهر تعطيل وال تشبيه وال تكييف غير من جاءت كما إمرارها وهو

} �ص�ير. !ب ل م�يع. لس� �و�ه.و kى!ء ��ه�ش !ل �م�ث ك �!س �ي ل و خلقه من شيء يشبهه ال الله عن منفي ٱالمشبهين ٱ => ء ۦ

Original Translation: {Then He did Istawa (As it befits His Majesty) upon the Throne"} People have "TOO MANY POSITIONS ON THIS MATTER AND THIS IS NOT THE PLACE TO PRESENT THEM AT LENGTH" [ المقام هذا ليسهذا   فللناسفي / جدا كثيرة مقاالت

بسطها On this point, we follow the position of the righteous early Muslims [موضع(Salaf) i.e. Imam Malik, Imam al-Awza‘i, Imam Sufyan ath-Thawri, Imam Layth ibn Sa‘d, Imam ash-Shaf’i, Imam Ahmad bin Hanbal, Imam Ishaq ibn Rahawayh, as well as others among the Imams of the Muslims, past and present—(namely) "TO LET IT PASS AS IT HAS COME WITHOUT SAYING HOW IT IS MEANT"[ ، جاءت كما إمرارها وهو

تكييف غير without any resemblance (to created things), and without nullifying it (wa ,[منla ta‘til):"THE OUTWARD (LITERAL)" meaning that comes to the minds of anthropomorphists is negated of Allah[ المتبادر عن  والظاهر منفي المشبهين أذهان إلى for nothing created has any resemblance to Him: {"There is nothing whatsoever like [اللهunto Him, and He is the All-hearing, the All-seeing" (Qur’an 42:11)} [Tafsir Ibn Kathir Under 7:54]

VS

Page 12: Wrong Salafi Beliefs vs Correct Sunni Beliefs

Salafi fabrication

Salafi fabrication: (and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning. However, we follow the way that our righteous predecessors took in this regard, such as Malik, Al-Awza`i, Ath-Thawri, Al-Layth bin Sa`d, Ash-Shafi`i, Ahmad, Ishaq bin Rahwayh and the rest of the scholars of Islam, in past and present times. Surely, we accept the apparent meaning of, Al-Istawa, without discussing its true essence, equating it (with the attributes of the creation), or altering or denying it (in any way or form). We also believe that the meaning that comes to those who equate Allah with the creation is to be rejected, for nothing is similar to Allah.

 [Taken from www.tafsir.com which has been down now so you can check in hard copy of Tafsir Ibn Kathir published by Dar us Salaam, Najd (Riyadh), Saudi Arabia]

With the Grace of Allah ever since we refuted the Salafis on this point their www.tafsir.com website has been down, which contained the fabricated tafsir published by Dar us Salam. 

Forgery # 1: Ibn Kathir (rah) has nowhere said that there are several "CONFLICTING" opinions over it's meaning. The word conflicting is added by translator without putting in brackets in order to deceive people that this is what Imam Ibn Kathir actually said himself (Naudhobillah)

Forgery # 2: Then they cunningly attributed a lie to Ibn Kathir by saying: "Surely, we accept the apparent meaning of, Al-Istawa" ... Audhobillah Min Dhalik !! whereas Ibn Kathir (rah) is saying: TO LET IT PASS AS IT HAS COME WITHOUT SAYING HOW IT IS MEANT"[  تكييف غير من جاءت كما إمرارها nowhere does it say we [وهوaccept the "APPARENT MEANING" where have the salafis taken the word "APPARENT" from? This is an extreme corruption to the text. If you read the next part carefully you will realize that Hafidh Ibn Kathir (rah) is actually rejecting the "APPARENT/DHAHIR" meaning.

Forgery # 3: This one is most important! they said: "We also believe that the meaning that comes to those who equate Allah" whereas Ibn Kathir (rah) is actually saying: "THE OUTWARD (LITERAL)" meaning that comes to the minds of anthropomorphists is negated of Allah[ ، الله عن منفي المشبهين أذهان إلى المتبادر .[والظاهر

The Salafis cleverly removed the wording "OUTWARD MEANING ( المتبادر "(الظاهرfrom in between to put dust in eyes of people that actually apparent/dhahir meaning is to be taken (Naudhobillah)

May Allah save all Muslims from the Batil beliefs of Wahabi cult.

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We would like to conclude on the Istawa part of this article by showing the magnificent Tafsir of Imam al-Qurtubi al-Ash'ari (rah). All people should read the following beautiful verse of Glorious Qur'an which outlines the belief on Muhkam (plain and simple order giving verses) and Mutashabih (allegorical) verses 

Qur'an states: 

  ��Oب �ت !ك ل �!ك �ي ع�ل �ل ��نز أ �ذ�ى[ ل �ٱه.و <@  ٱ ىعم Aع رح ث�م @> ىعي ع=ا ثه رن �Oب�  �م �ت !ك ل Xم. أ <B  ه.ن� ري Cع ر� D� �ب ث�� ثق �فى عن �Eي �� ع ٱ ��م ع �عأ عف ء� @> Dىع �ب ىعش ع� ثم ث Fع ثأا م�ا  عو ��ع.ون �ب �ت ف�ي �.ون �ق.ول ي � !م !ع�ل ل ف�ى �س�خ.ون O�لر �و �ه. لل �ال� إ �ه.[ و�يل

! �أ ت �م. �ع!ل ي و�م�ا ��ه و�يل! �أ ت ��غ�آء !ت �و�ب �ة !ن !ف�ت ل ��غ�آء !ت ب !ه. م�ن ��ه ب O��ش ٱت ٱ � ٱ ۥ � ۦ ٱٱٱ

��Oب !ب �ل أل! .وا .ول �أ �آل إ �ر. �ذ�ك ي و�م�ا �ا �ن ب �ع�ند�ر م�ن! nل. ك ��ه ب �ا ٱء�ام�ن اا و ا � ۦ

Translation: He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, “AND OTHERS ARE ALLEGORICAL”; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. But none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding. [Translation by Shakir:  Surah Aali Imraan (3:7)]

Imam al-Qurtubi (Rahimuhullah) writes under it:

: �ا ط�ب ويجم��ه ي�ب��ه أان يخ�� لا ا�م�ش�به �ب�� م� ��يه ا��ه رحمة ا��ب�س أاب� �شيخن ق�لالقرآن؛ في الطاعنون والقرام�طة الزنادقة فعلته كما ، Iالعوام �وإضالل القرآن في للتشكيكوالسنة الكتاب في ما جمعوا الذ�ين المجس�مة فعلته كما المتشابه، ظواهر العتقاد / طلبا أو

وجه ذات مصوIرة وصورة مجسم جسم تعالى البارىء أن اعتقدوا حتى الج�سمية ظاهره مماوإيضاح تأويالتها إبداء جهة على يتبعوه أو ذلك؛ عن الله تعالى وأصبع، ورجل وجنب ويد وعين

. أقسام أربعة فهذه السؤال فيه عمر على أكثر حين �يغ صب فعل كما أو :معانيها،

استتابة  :األوIل غير من القتل فيهم الله حكم وأن كفرهم، في شك ال .

ويستتابون) : (الثاني والصور، األصنام عباد وبين بينهم فرق ال إذا بتكفيرهم، القول الصحيح Iارتد بمن يفعل كما قتلوا وإال تابوا .فإن

.  :ا�ث��ث السلف مذهب Iأن عرف وقد تأويلها جواز في الخالف على بناء ذلك جواز في اختلفوا . وذهب جاءت كما وها Iر�أم فيقولون ظواهرها، باستحالة قطعهم مع لتأويلها التعرIض تركبتعيين قطع غير من عليها اللسان في حمله يصح ما على �ها وحمل تأويالتها إبداء إلى بعضهم

منها .مجمل

بصبيغ : الرابع عمر فعله كما البليغ، األدب فيه الحكم

Translation: The Exalted said: {But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings} Our Shaykh, Abul Abbas (Rahimuhullah) said: Furthermore, the followers of the allegorical verses (mutashabih) are not free from: Following it and collecting it, seeking to raise doubts in the Qur’an and (seeking to) misguide the laymen as done by the Zanadiqah (deviants), the Qaramitah, and the refuters of the Quran. Or seeking to believe in the

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"Outward (Zawahir)" meanings of the mutashabih as done by the Mujasmiya (deluded ones who give physical traits to Allah), those who collected from the Quran and Sunnah whatever gave a physical meaning when taken literally (dhahir). To the extent that they believed that the Creator is a physical body and a fashioned form, possessing a face and other things: hand, eye, side and finger. Exalted is Allah from that, with the most Supreme Exaltation. Or they sought out these (mutashabih) with a view to manifest its interpretations and clarify its meanings. Or (they did) like Subaygh when he asked ‘Umar about them (the mutashabih) excessively.

So there are four categorical (verdicts) on them

The First: There is no doubt about their disbelief (kufr) and that the judgment of Allah concerning them is execution without even asking them to repent.

The Second: The most sound (opinion) is to make takfīr on them (to consider them to be kafirs), since there is no difference between them and worshippers of idols and images. And they should be asked to repent. Thereafter, either they’ll repent, or if not, they should be executed as is done to an apostate (murtad).

The Third: There is a difference of opinion concerning that (action) based upon the difference of opinion in the permissibility of (various) interpretations. And it is known that the madhhab of the Salaf (pious predecessors) was to leave the undertaking of interpreting them while being certain that the literal meaning (Zawahir) was impossible. So they would say, “Let it pass as it came!” And some of them (the Salaf) took the madhhab of manifesting its interpretations by interpreting it with meanings consistent with the (Arabic) tongue without definitively confirming a specific possible meaning.

The Fourth: The judgment for him is to be taught a profound lesson as Amir ul Momineen Umar ibn al Khattab did to Subaygh [Tafsir ul Qurtubi under 3:7]

If Salafis read this tafsir carefully they will be sure of their Imaan to be on wrong side. Plus even their misinterpretation of Salaf as-Saliheen is wrong because Salaf as Saliheen just left the Mutashabih verses “WITHOUT TAKING LITERAL MEANING WHICH IS IMPOSSIBLE AS RIGHTLY SAID BY IMAM AL-QURTUBI (RAH)”

2)  Hadith of the Slave girl

The Hadith of Muawiya ibn al-Hakam: He (the Holy Prophet) said: Bring her to me. So I brought her to him. He said to her: Where is Allah? She said: He is in the heaven (fi al sama') He said: Who am I? She said: Thou art the Messenger of Allah. He said: Grant her freedom, she is a believing woman. (Muslim: Book 4, Hadith# 1094)

From this hadith they conclusively derive that ALLAH is literally in the sky as it is approved by Prophet (Peace be upon him) himself thus they make it part of their aqida

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and whosoever differs to them becomes a bidati/Jahimi etc… However their reasoning is not only false but also idiotic. Let’s see how:

a) First of all the hadith is only ahad (singular and cannot be used for aqida) with this chain of narratorsb) Secondly there are overwhelming Quranic ayahs and ahadith with multiple chains of narrators which if taken literally prove their understanding false therefore even if the classification of hadith as ahad is not accepted still the hadith cannot be taken literally at any cost. [Note: This rule will also apply to other verses and ahadith which salafis take literally too]c) Third In Sharh of this hadith Imam an Nawawi (rah) the leading commentator of Sahih Muslim has given figurative explanation (according to Literalists the Ash'aris are Ahlul Bidah for giving figurative explanation, so this false fatwa of them applies on Imam Nawawi too, let alone Ibn Hajr al Asqalani and many other great scholars)

Proof for (a) i.e. Hadith is ahad

This version (where is Allah, in the sky) only comes from Muwaiya ibn al Hakam (ra) via the route of At'a bin Yassar thus is therefore ahad, It is fundamental principle that “AHAD NARRATIONS” cannot be taken as conclusive proof over “Aqida issues”

Proof for (b) i.e. Ayahs and sahih ahadith which if taken literally will prove the above wording of hadith completely false

 Quran states: It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. (50:16)

Our dear Salafis turn towards figurative explanation of ALLAH's closeness and say He is close "By his knowledge only" and they run towards aqwaal of different ulama on this (i.e. hypocrisy in simple words)

Quran states: He is Allah in(fi) the heavens and  “IN THE EARTH  ( �ض االر! He ”( و�ف�ىknoweth both your secret and your utterance, and He knoweth what ye earn.(6:3)

“Fi” in Arabic literally means ''In'' and is used for both Heaven and Earth, The Literalists will die but never believe ALLAH to be literally in earth

Hadith in Sahih Bukhari states: Volume 1, Book 12, Number 720:

Narrated Ibn 'Umar: The Prophet saw expectoration in the direction of the Qibla of the mosque while he was leading the prayer, and scratched it off. After finishing the prayer, he said, "Whenever any of you is in prayer he should know that Allah is in front of him.

Page 16: Wrong Salafi Beliefs vs Correct Sunni Beliefs

So none should spit in front of him in the prayer." Note: Ibn Taymiyyah is known to have compared existance of Allah to that of "moon and sun" while explaining this hadith i.e Allah azza Wajjal is infront of us just like Sun and Moon come in-front of us (Audhobillah Min Dhalik)

Proof for (c) i.e. Sharh of Imam an-Nawawi (rah) on the same hadith

اإليمان , . كتاب في مرات ذكرهما تقدم مذهبان وفيها الصفات أحاديث من الحديث هذاشيء : , ليسكمثله تعالى الله أن اعتقاد مع معناه خوضفي غير من به اإليمان أحدهماالمراد . , : كان قال بهذا قال فمن به يليق بما تأويله والثاني المخلوقات سمات عن وتنزيههدعاه , , إذا الذي وهو وحده الله هو الفعال المدبر الخالق بأن تقر موحدة هي هل امتحانهافي ; منحصر ألنه وليسذلك ؟ الكعبة استقبل المصلي صلى إذا كما السماء استقبل الداعيأن , , كما الداعين قبلة السماء ألن ذلك بل الكعبة جهة في منحصرا ليس أنه كما السماءقالت , , : فلما أيديهم بين التي لألوثان العابدين األوثان عبدة من هي أو المصلين قبلة الكعبة. لألوثان , عابدة وليست موحدة أنها علم السماء  في

 Translation: This is one of the "hadiths of attributes" and there are two positions about it as it was mentioned in the book of faith, First: is to have faith in it "Without discussing its meaning, while believing of Allah Most High that "there is nothing whatsoever like unto Him"and that He is exalted above having any of the attributes of His creatures. ''The second is to FIGURATIVELY EXPLAIN IT" in a fitting way, scholars who hold this position adduce that the point of the hadith was to ''test the slave girl : Was she a monotheist" who affirmed that the Creator, the Disposer, the Doer, is Allah alone and that He is the one called upon when a person making supplication (du'a) faces the sky--just as those performing the prayer (salat) face the Kaaba, since the sky is the qibla of those who supplicate, as the Kaaba is the qibla of those who perform the prayer or was she a worshipper of the idols which they placed in front of themselves? So when she said, In the sky, it was plain that she was not an idol worshipper (Sahih Muslim bi Sharh al-Nawawi, Volume No.5, Page Nos. 19-20, Published by Dar ul Fikr, Beirut, Lebanon)

Imam Nawawi (rah) continues and gives conclusive answer over this issue, he quotes Imam Qadhi Iyad (rah) [Also Quoted by Imam Jalal ud din Suyuti rah in his Sharh of Sunnan Nasa'i]

ونظارهم : ومتكلمهم ومحدثهم فقيههم قاطبة المسلمين بين خالف ال عياض القاضي قالفي : { من أأمنتم تعالى كقوله السماء في تعالى الله بذكر الواردة الظواهر أن ومقلدهم

جميعهم } , عند متأولة بل ظاهرها على ليست ونحوه األرض بكم يخسف أن السماء

Qadhi Iyaad (rah) said: There is no disagreement amongst Muslims whether between Fuqaha, or hadith scholars, the theologians, polemicists and ordinary Muslims who do taqlid, they all say that outward meaning of texts such as Allah is in the sky is not

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meant, for example the words of the Exalted: “Are you assured that He who is in the sky will not cause the earth to swallow you up?"THESE AND SIMILAR TEXTS CANNOT BE TAKEN LITERALLY, RATHER THEY ARE TO BE EXPLAINED WITH INTERPRETATION (I.E. TAWEEL) [ibid]

The same great Imam also says in his ''Majmu' sharh al Muhadhab''

The most well-known of the school of the theologians (mutakallimin) say that the divine attributes are interpreted figuratively according to what befits them.(Volume No. 1, Page No. 25)

Note: This is the same great Imam who is author of Kitaab al Adhkar which has been grossly tampered by salafis, I wonder which Islamic text have they spared.

The great Hanafi Imam, Mullah Ali Qari (rah) says in his magnificent Mirqaat Sharh al Mishqaat:

وأمره   حكمه مكان أين أي ربك أين رواية وفي الله أين الله رسول للجارية أي لها فقالونهيه أمره جاء الذي معنى على هو القاضي قال السماء في فقالت وقدرته ملكه وظهوربل الزمان عن منزه هو كما عنه منزه فإنه المكان عن السؤال به يرد لم السماء قبل مناألصنام يعبدون كانوا العرب كفار ألن مشركة أو موحدة أنها يعلم أن إياها سؤاله من مرادهسفهاءهم ولعل ويعظمونه يعبدونه بينهم فيما يكون مخصوص صنم منهم قوم لكل وكانالسماء في قالت فلما تعبد ما أنها يتعرف أن فأراد غيره معبودا يعرفون ال كانوا وجهلتهم

يقول عما الله تعالى له مكانا السماء إثبات ال األصنام هي التي األرضية اآللهة نفي بذلك يريد موحدة أنها فهم السماء إلى أشارت رواية وفيإلى ويهديهم عقولهم قدر على الناس يكلم بأن مأمورا كان لما وألنه كبيرا علوا الظالمون

إلى السماء من األمر يدبر إله للعبودية المستحق أن تعتقد ووجدها فهمهم حسب على الحقالتوحيد صرف هو ما اعتقاد يكلفها ولم بذلك منها قنع المشركون يعبدها التي اآللهة األرضال

كقوله فهو السماء من جاءت ووحيه ورحمته ونهيه أمره أن معناه وقيل التنزيه وحقيقةكانت الجارية هذه أن األحاديث بعض في جاء وقد قيل تبارك السماء في من أأمنتم تعالى

إلى أشارت بمعنى السماء في فقالت فقوله العتق األخرسفي الشافعي جوز ولهذا خرساءلم من أما وقرأ أذنه في يكون من أي األصم وجاز الوقاية شارح قال رواية في كما السماءالله رسول أنت فقالت أنا من فقال المنفعة جنس فائت ألنه يجوز ال أن فينبغي أصال يسمعلي كانت معاوية أي قال مسلم رواية وفي مالك رواه إجازة أمر أعتقها الله رسول فقالمعروففي جبل بضمتين وأحد جانبه أي الباء وفتح القاف بكسر أحد قبل غنما ترعى جاريةعلى أشرفت أي الطاء بتشديد فأطلعت أحد قريب وموضع الواو بتشديد والجوانية المدينة

قوله نحو الذهنية للعهدية الذئب في والالم للمفاجأة إذا غنمنا من بشاة ذهب قد الذئب فإذا زائدة وذات نهارا أو األيام من يوما أي يوم ذات الغنمأي سين وفتح ممدودة بهمزة آسف آدم بني من رجل وأنا التوبة الغار في هما إذ تعالىلكن الغضب مقتضى هو ما على شديدا ضربا أضربها أن وأردت أي لكن يأسفون كما أغضبكبر أي على ذلك والفتح بالتشديد فعظم الله رسول فأتيت لطمة لطمتها أي صكة صككتهايا فقلت نسخة وفي قلت والضم بالتخفيف نسخة وفي علي الضرب أو األمر ذلك النبيقلت الروايتين بين التوفيق كيف قلت فإن الله رحمه الطيبي قال أعتقها أفال الله رسول

متضم األولى الرواية

تحتمل مطلقة الثانية والرواية جميعا لألمرين إعتاقها أفيكفيني إعتاقها اللطمة هذه مناللطمة مجرد عن ليس السؤال أن على يدل ومما المقيد على محمول والمطلق األمرين

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في فيندرج مستحب اللطمة عن اإلعتاق أن والظاهر ه ا إيمانها عن الجارية النبي سؤالأي للتعدية الباء بها آتيني قال توهم كما الكفارة تداخل باب من فليس الواجب اإلعتاق ضمنبصفات الموصوف المستحق المعبود أين أي الله أين لها فقال بها فأتيته إلي بها احضرجالله جل تعالى قال اإلكتفاء باب من واإلقتصار األرض في كما أي السماء في قالت الكمال

السموات في الله وهو وجل عز الله وقال الزخرف إله األرض وفي إله السماء في الذي وهوعبدة على ردا العبودية في الشركة توهم لدفع االقتصار يكون أن ويمكن األنعام األرض وفيوبرسوله بالله أي مؤمنة فإنها اعتقها قال الله رسول أنت قالت أنا من قال األرضية األصنامباب اإلستداللي التكليف ونفي اإلجمالي اإليمان قبول على يدل وهذا عندهما من جاء وبماالطرد وأصله بعضا بعضهم لعن وتالعنوا ولعانا مالعنة والعنه لعنا لعنه المغرب في اللعانالنكاح ويحرم صاحبه عن يبعد الزوجين من كال ألن لعانا سمى إنما الله رحمه النووي قالشوب فيها يمين وقيل شهادة وقيل يمين أصحابنا جمهور عند واللعان التأبيد على بينهما

التغليظ شهادةوينبغيأنيكونبحضرةاإلمامأوالقاضيجمعمنالمسلمينوهوأحدأنواعال سماعي العن مصدر هو الهمام ابن المحقق قال والجمع والمكان بالزمان يغلظ فإنهقياسيين مصدرين والمفاعلة الفعال يجعلون النحاة من وكثيرا المالعنة والقياس قياسيالشهادات من الزوجين بين يجري اسم الفقه وفي واإلبعاد الطرد اللغة في واللعن لفاعلالجزء باسم للكل تسمية الخامسة في اللعن لفظ لوجود بذلك سمى المعلومات باأللفاظأسبق وهو كالمه في وذاك كالمها في ألنه فيها موجود أيضا وهو الغضب من باسم يسم ولمفي الحد يوجب بما زوجته قذفه وسببه النكاح قيام وشرطه الترجيح أسباب من والسبق

مؤكدات شهادات اللعان فإن للشهادة أهال كان من وأهله التالعن بعد حرمتها وحكمه األجنبيةمالك قول من الظاهر وهو بالشهادات مؤكدات فأيمان الشافعي عند وأما عندنا باإليمان

للهداية شرحه في تحقيقه وتمام وأحمد

Translation: In another version of the same  Hadīth there is the wording: “Where is your Lord?” It means that where is His place of decision, and His order, and the place where His dominion and power are manifested. {She said: “In the sky”} Imam al-Qadi [‘Iyad] said: “The meaning is that His command and His prohibition comes from the direction of the sky. The Prophet [sallallahu alayhi wa sallam] did not mean to ask her about the whereabouts of Allāh, since He transcends such an attribute as place, just as He transcends the attribute of time. Rather, the Prophet [sallallahu alayhi wa sallam] intended to find out by his question to her whether she was a monotheist declaring the uniqueness of Allah (muwahhidah), or whether she was a polytheist (mushrikah) because the Arabs were worshipping idols. Each clan amongst them had its special idol, which it worshipped and revered. Perhaps some of their ignorant and stupid people did not recognize any god whatsoever; therefore, the Prophet [sallallahu alayhi wa sallam] wanted to ascertain what she worshipped. So when she said “in the sky,” or, as in another version, she pointed to the sky, he [sallallahu alayhi wa sallam] understood that she was a monotheist declaring the uniqueness of Allāh. In other words , he wanted to preclude the gods on earth; that is, the idols. He did not mean to imply that He occupies a place in the sky, far-removed is Allāh from what the transgressors ascribe to Him in their insolence. Moreover, the Prophet [sallallahu alayhi wa sallam] had been ordered to speak to the people according to the extent of their intelligence, and to guide them to the truth in way which was appropriate to their understanding.

So when the Prophet [sallallahu alayhi wa sallam] found that she believed that the one who deserves to be worshipped is the God who implements His purpose from the sky to the earth, not the gods which the pagans worshipped, he was satisfied with that much

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from her, and he [sallallahu alayhi wa sallam] did not charge her with sheer unity (Sirf al-tauḤīd )–the principle of transcendence (Ḥaqīqat al-tanzīh) Some [of the ulamā’] have said that the meaning is that His order and prohibition, His mercy and revelation comes from the sky. In that case, this hadīth is similar [in its implications] to His word [sallallahu alayhi wa sallam]: “Do you feel secure from Him who is in the sky…?” Furthermore, in some other [authentic] versions of this Ḥadīth it comes that this girl was dumb, and for that reason [Imām] al-Shafi‘ī [d. 204 / 820; Cairo] permitted the freeing of a slave even if he is dumb. In such case, the words in the Ḥadīth “She said, ‘In the sky.’” mean that she pointed to the sky [since she could not speak, obviously; and this is just what has come expressly in another version of the Ḥadīth: “She pointed to the sky.”] [Mullah Ali Qari in Mirqat Sharh al Mishqaat, Volume No. 6, Page nos. 452-453, Published by Dar ul Fikr, Beirut, Lebanon] 

Now let's turn towards the Second fundamental proof which Literalists use to justify their anthropomorphism and fool innocent Muslims in believing that Allah is an entity which literally comes down to lowest heaven in the last part of night (Naudhobillah), the hadith which they cite is this

3) The Hadith of Descent

Book 004, Number 1656: (Sahih Muslim)

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Our Lord, the Blessed and the Exalted, descends every night to the lowest heaven when one-third of the latter part of the night is left, and says: Who supplicates Me so that I may answer him? Who asks Me so that I may give to him? Who asks Me forgiveness so that I may forgive him?

Before Sharh of this hadith is given, one has to understand that Allah is closest to believers not only in the last part of night but everytime! However He has stressed upon being very close at last part of the night so that Muslims strive to do more Ibadah and wake up for Him. Similar metaphorical example is also given in a sahih hadith al Qudsi that If we walk towards Him, He runs towards us! This however does not mean that Allah is actually/literally running towards us. Mullah Ali Qari (rah) said of this hadith:

You know that Imam Malik and al-Awazai, who are among the greatest of the early Muslims, both gave detailed figurative interpretations to the hadith, Another of them was Jafar al-Sadiq. Indeed a whole group of them [the early Muslims], as well as later scholars, said that whoever believes Allah to be in a particular physical direction is an unbeliever, as al-Iraqi has explicitly stated, saying that this was the position of Abu Hanifa, Malik, al-Shafi'i, al-Ashari, and al- Baqillani (Mirqat al-mafatih: sharh Mishkat

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al-masabih. 5 vols. Cairo 1309/1892. Reprint. Beirut: Dar Ihya al-Turath al-Arabi, n.d., 2.137)

In Sharh of this hadith Imam Nawawi (rah) also quotes Imam Malik (rah) and Awazai (rah) the great Imams of our Islaaf who proved that such hadiths should be ''figuratively'' interpreted. Imam Nawawi (rah) said:

  : : كذا السلطان فعل قال كما ومالئكته، وأمره رحمته تنزل معناه وغيره أنس بن مالك تأويل : . باإلجابة الداعين على اإلقبال ومعناه �الستعارة إ على أنه والثاني بأمره أتباعه فعله إذا

أعلم والله واللطفTranslation: Imam Malik bin Anas (rah) and others (including Imam Awzai) interpreted it by saying : ["your Lord descends"] means "His mercy, command, and angels descend," just as it is said, "The sultan did such-and-such," when his followers did it at his command.( : بأمره أتباعه فعله إذا كذا السلطان فعل يقال كما ومالئكته وأمره رحمته (تنزلThe second is that it is a ''METAPHOR (االستعارة )" signifying [Allah's] concern for those making supplication, by answering them and kindness toward them (Sahih Muslim bi Sharh al-Nawawi, Volume No. 6, Page No.31, Published by Dar ul Fikr, Beirut, Lebanon).

No acceptance by Imam Nawawi that Allah literally comes down (Naudhobillah) to the lowest heaven as falsely asserted by salafis.

 Imam Ibn Hajr al Asqalani (rah) says of this Hadith in his Fath al Bari الدنيا : ( ) السماء إلى ربنا ينزل قولهيفضي : , بذلك القول ألن الجمهور ذلك وأنكر العلو جهة هي وقال الجهة أثبت من به استدل

ذلك عن الله تعالى التحيز . إلى Translation: Those who ''assert direction'' for Allah have used this hadith as proof that He is in the direction of above-ness(uluww). The vast majority of the scholars reject this, because saying such leads to establishing boundaries for Him and Allah is exalted above that.[Fath ul Bari Sharh Sahih ul Bukhari, Volume No.3, Page No. 338 - Dar ul Fikr]

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 Ibn Baz the famous Salafi scholar gave a weird explanation to Imam Ibn Hajr’s quote by saying:

وهم السنة أهل وأما الكالم أهل بالجمهور مراده الله حفظه باز بن العالمة قال الجمهور ذلكالعلو جهة وهي الجهة لله يثبتون فإنهم بإحسان تبعهم ومن عنهم الله رضي الصحابة

العرشبال فوق سبحانه بأنه ويؤمنونوالله   واحذر فتنبه تحصر أن من أكثر والسنة الكتاب من ذلك على واألدلة تمثيلوالتكييفأعلمTranslation: Ibn Baz says: What he means by "the vast majority of the scholars" is the vast majority of the scholars of kalam. As for Ahl al-Sunna -- and these are the Companions and those who followed them in excellence – they assert a direction for Allah, and that is the direction of elevation, believing that the Exalted is above the Throne without giving an example and without entering into modality. The proofs from the Qur'an and the Sunna for this are innumerable, so take heed and beware. And Allah knows best. [Fath ul Bari with forgeries added by Bin Baaz, Published by Maktaba al Asriyyah, Beirut, Lebanon] Audhobillah min Dhalik, However let's see forward in the same passage what Imam Ibn Hajr has actually said and who he has quoted to conclude this issue, he has given detailed figurative explanation in light of other ahadith that it refers to Allah “Sending down (yunzilu) mercy and angel rather than He descending himself (yanzilu) and nowhere has he said that Ahlus Sunnah, companions and Islaaf pointed direction towards Allah. Imam Ibn Hajr writes:

قولهم عن الله تعالى المشبهة وهم وحقيقته ظاهره على حمله من فمنهمTranslation: Some say that the ''Literal meaning is meant in true sense'': these are the Mushabbiha and Allah is exalted above what they say.

Then he also wrote:الكيفية عن تعالى الله منزها اإلجمال طريق على به مؤمنا ورد ما على أجراه من ومنهموالسفيانين , األربعة األئمة عن وغيره البيهقي ونقله السلف جمهور وهم والتشبيه

وغيرهم والليث واألوزاعي والحمادينTranslation: Some have taken them as they have come, believing in them without specificity, declaring Allah to be transcendent above modality(kayfiyya) and

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likeness to creation (tashbih): these are the vast majority of the Salaf. That position is reported by Bayhaqi and others from the Four Imams, Sufyan ibn `Uyayna, Sufyan al-Thawri, Hammad ibn Salama, Hammad ibn Zayd, al-Awza`i, al-Layth, and others. Ibn Hajr al Asqalani (rah) continues

قوم : , , وعن إمرارها السلف وعن األحاديث هذه رد المبتدعة عن حكي العربي ابن وقالملكه . , عن عبارة ذلك بل ذاته إلى ال أفعاله إلى راجع فهو ينزل قوله فأما أقول وبه تأويلهافي , , حملته فإن المعاني في يكون األجسام في يكون كما والنزول ونهيه بأمره ينزل الذيأنه , بمعنى المعنوي على حملته وإن بذلك المبعوث الملك صفة فتلك الحسي على الحديثانتهى , . صحيحة عربية فهي مرتبة إلى مرتبة عن نزوال ذلك فيسمى فعل ثم يفعل لماستعارة : , بأنه وإما بأمره الملك أو أمره ينزل المعنى بأن إما بوجهين تأوله أنه والحاصل

ونحوه لهم واإلجابة بالداعين التلطف بمعنى Translation: Imam(Abu Bakr) Ibn al-`Arabi(rah) said: "It is reported that the innovators have rejected these hadiths, the Salaf let them pass as they came, and others interpreted them, and my position is the last one. The saying: "He descends" refers to His acts not His essence, indeed it is an expression for His angels who descend with His command and His prohibition. And just as descent can concern bodies, it can also concern ideas or spiritual notions (ma`ani). If one takes the hadith to refer to a physical occurrence, then descent would be the attribute of the angel sent to carry out an order. If one takes it to refer to a spiritual occurrence, that is, first He did not act, then He acted: this would be called a descent from one rank to another, and this is a sound Arabic meaning." In sum it is interpreted in two ways: the first is: His command or His angel descends; the second is: it is a metaphor for His regard for supplicants, His answering them, and so forth. 

عن , األغر طريق من النسائي رواه ما ويقويه ملكا ينزل أي المفعول حذف على أوله بضم ضبطه المشايخ بعض أن فورك بن بكر أبو حكى وقديقول " , : مناديا يأمر ثم الليل شطر يمضي حتى يمهل الله إن بلفظ سعيد وأبي هريرة أبيمن " . " هل مناد ينادي العاص أبي بن عثمان حديث وفي الحديث له فيستجاب داع من هلرواية " . : , في ما عليه يعكر وال اإلشكال يرتفع وبهذا القرطبي قال الحديث له يستجاب داعليس " : " ألنه غيري عبادي عن أسأل ال فيقول الدنيا السماء إلى الله ينزل الجهني رفاعة

المذكور التأويل يدفع ما ذلك فيTranslation: Abu Bakr ibn Furak said: Some of the masters have read it yunzilu (He sends down) instead of yanzilu (He descends), that is: He sends down an angel. This is strengthened by Nisa'i's narration through al-Aghurr from Abu Hurayra and Abu Sa`id al-Khudri: "Allah waits until the first part of the night is over, then He orders a herald to say: Is there anyone supplicating so that he may be answered?..."There is also the hadith of `Uthman ibn Abi al-`As: "The gates of heaven are opened in the middle of the night and a herald calls out: Is there anyone supplicating so that he may be answered?..." Al-Qurtubi said: "This clears all ambiguity, and there is no interference by the narration of Rufa`at al-Jahni whereby "Allah descends to the nearest heaven and says: No-one other than I asks about My servants" for there is nothing in this which precludes the above-mentioned interpretation. [Fath ul Bari, 3:339 - Dar ul Fikr] 

عليه : امتنع والتحيز الجسمية عن منزه سبحانه أنه بالقواطع ثبت ولما البيضاوي وقالينتقل , , أي رحمته نور فالمراد منه أخفض موضع إلى موضع من االنتقال معنى على النزول

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التي اإلكرام صفة مقتضى إلى واالنتقام الغضب تقتضي التي الجالل صفة مقتضى منوالرحمة الرأفة تقتضي

 Translation: Al-Baydawi said:"Since it is established with decisive proofs that the Exalted is transcendent above having a body or being circumscribed by boundaries, it is forbidden to attribute to Him descent in the sense of displacement from one place to another place lower than it. What is meant is the light of His mercy: that is, He moves from what is pursuant to the attribute of Majesty entailing wrath and punishment, to what is pursuant to the attribute of Generosity entailing kindness and mercy.""[ibid]

Imam Ibn Hajr al Asqalani (rah) also states in his Fath al Bari that:

عباسفليسفيه : ابن حديث إال لها مطابقة الترجمة هذه في األحاديث جميع المنير ابن قالأثبت " " من قول بطالن على نبه أنه جهة من أعلم والله ومطابقته العرش رب قوله إالفبين ( ) , تعالى الله إلى مضاف الفوقي العلو أن ففهم المعارج ذي قوله من أخذا الجهةعرشكل أنها عليها يصدق التي والجهة سماء أنها عليها يصدق التي الجهة أن المصنفوقدمه , , , األمكنة هذه فحدثت وغيره ذلك قبل الله كان وقد محدث مربوب مخلوق منهما

أعلم والله فيها بالتحيز وصفه  يحيلTranslation: And by including the hadith of Ibn `Abbas containing the words: "Lord of the mighty Throne" into this chapter, Bukhari warned those that might predicate spatial elevation to Allah (`uluw fawqi) that both the direction in which the heaven is believed to be and that in which the Throne is believed to be are created, lorded over, and brought into existence by Allah Who existed before all that and before everything else. Thus these places were created, and his existence, being eternal without beginning, precludes reference to him as being bounded by them. And Allah knows best.

Imam Ibn Hajr al Asqalani (rah) explains in his Fath al Bari again

تنزيه فناسب التنزيه هو التسبيح أن جهة من المنخفضة األماكن في التسبيح مناسبة وقيلجهتي , كون من يلزم وال المرتفعة األماكن عند تكبيره ناسب االنخفاضكما صفات عن اللهالمعنى جهة من بالعلو وصفه ألن بالعلو يوصف ال أن الله على محال والسفل العلو

الحس جهة من ذلك كون والمستحيلTranslation: The reality that the two directions of "above" and "below" are impossible for Allah but it does not mean that he cannot be described with the attribute of elevation (`uluw), for such description is only to denote highness, not that of sensory perception (Ibn Hajar, Fath al-bari 6:240 - Kitab ul Jihad, Published by Dar ul Fikr)

4) The Book over the throne

Volume 9, Book 93, Number 643: (Sahih Bukhari)

Narrated Abu Huraira:

I heard Allah's Apostle saying, "Before Allah created the creations, He wrote a Book (wherein He has written): My Mercy has preceded my Anger." and that (Book) is written with Him over the Throne."

Page 24: Wrong Salafi Beliefs vs Correct Sunni Beliefs

First of all ''With him'' refers to position of rank and definitely not location, because locations can never apply to him, if directed towards him then it contradicts the clear message in Surat al Ikhlaas and verses like "there is nothing whatsoever like unto Him" (Qur'an 42:11)

Imam Ibn Hajr al-Asqalani (rah) explains in his Fath al Bari

العرش , , على الله إن وليسقولنا الله هو حملته العرشوحامل حامل كان وإن حملوه إذاله , فقلنا التوقيف به جاء خبر هو بل جهاته من جهة في متحيز أو فيه متمكن أو له مماس أي

صفة . " " عرشه فوق وقوله التوفيق وبالله شيء ليسكمثله إذ التكييف عنه ونفينا بهوهو , , ( ) فوقها فما بعوضة تعالى قوله في جاء كما دون بمعنى هنا فوق إن وقيل الكتاباقتضت , الحكمة أن العرش فوق المذكور الكتاب كون من يؤخذ جمرة أبي ابن وقال بعيد

بذلك هو ليستأثر غيبه وغامض وقدرته الله حكمة أثر من الله شاء لما العرشحامال يكون أنيكون , , : وقد قال الغيب بعلم انفراده على األدلة أكبر من فيكون واإلحاطة العلم طريق من

الذي ( ) كتابه وهو قدرته من شاءه ما أي العرشاستوى على الرحمن لقوله تفسيرا ذلكالعرش فوق وضعه

 Translation: When we say: "Allah is above the Throne" (Allah `ala al-`arsh), it does not mean that He is touching it or that He is located on it or bounded by a certain side of the Throne. Rather, it is a report which is transmitted as is, and so we repeat it while at the same time negating any modality for there is nothing like Him whatsoever, and from Him is all success.As for "over His throne" (in the hadith) it refers to the Book. Some have taken it in the sense of "upwards from His Throne," as in Allah's saying: "a gnat, or anything above it" (2:26), but this is far-fetched. Ibn Abu Jamra (d. 695) said: "It may be said from the fact that the Book is mentioned as being "above the Throne" that the divine wisdom has decreed for the Throne to carry whatever Allah wishes of the record of His judgment, power, and the absolute unseen known of Him alone, so as to signify the exclusivity of His encompassing knowledge regarding these matters, making the Throne one of the greatest signs of the exclusivity of His knowledge of the Unseen. This could explain the verse al-rahmanu `al al-`arshi istawa as referring to whatever Allah wills of His power, which is the Book He has placed above His Throne." [Fath ul Bari, 15:371 - Dar ul Fikr]

Now these were the proofs in light of leading Commentators of Bukhari and Muslim (i.e. Imam Ibn Hajr al Asqalani - Rahimuhullah and Imam Nawawi - Rahimuhullah), plus the greatest Seerah Author i.e. Imam Qadhi Iyaad (rah), The expert in theology/hadith i.e. Imam Abu Bakr Ibn Arabi (rah) and many others!.We would like to conclude with the explanation of Imam Bukhari (Rahimuhullah) himself on "WAJH (FACE)" of Allah, according to Salafis all such attributes are to be taken literally and giving Taweel on any of them makes the person as Jahimi, now let us see if Salafis are true to their words.

28 �!ق�ص�ص ال سورة  ـ

Page 25: Wrong Salafi Beliefs vs Correct Sunni Beliefs

{ و�ج!ه�ه. � �ال إ kك� ه�ال Lى!ء �ش Xل. } {ك } . �اء. !ب �ن األ kد�اه �م.ج �و�ق�ال ��ه الل و�ج!ه. ��ه ب �ر�يد. أ م�ا � �ال إ .ق�ال. و�ي �ه.، !ك م.ل � �ال إ

!ح.ج�ج. الHere

Imam Bukhari (rah) interpreted “Wajh (Face)” as "DOMINION OF ALLAH"[Sahih Bukhari, Kitab at-Tafseer]

So we ask Salafis whether Imam Bukhari (rah) was a Jahimi/Bidati?

And remember we have not diverted from topic because Salafis put all attributes of Allah in the same basket and take them all literally, refutation of Salafis on false interpretation of one attribute is refutation of whole Salafi sect.

Literalism is a Fitnah which had to be confronted and these Imams did a perfect job.

By Aamir Ibrahim

(Edited by ADHM)Links to this post

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Page 28: Wrong Salafi Beliefs vs Correct Sunni Beliefs

---------------------------------------------Narrated Aisha: Allah's Apostle recited the Verse: "It is He Who sent down upon you the Book, in which some verses have clear meaning, they are the substance of the Book, and others are those, in the meaning of which there is doubt. Those in whose hearts there is perversity pursue doubtful one desiring deviation and searching their own viewpoint of it, and its right interpretation is known to Allah alone. And those of firm knowledge say, 'We believed in it, all is from our Lord and none accept admonition save men of understanding". (3.7) Then Allah's Apostle said, "If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the Truth)] 'SO BEWARE OF THEM'. [Bukhari, Volume 6, Book 60, Number 70]---The Holy Prophet (sallal laahu alaihi wasallam) said: "Allah will never allow my Ummah to unite upon misguidance and incorrect beliefs. Allah's mercy, blessings and protection are with the largest group of Muslims. And he who deviates from this largest group of Muslims will be thrown into Hell."[Tirmidhi]---“...The Prophet (Sallal Laahu Alaihi Wasallam) remarked: "Leave him, as his slaying will serve no good purpose, as he is not the only individual but there are a host of others like him and if you compare their prayers and fasting to that of yours, you yourself will feel ashamed.These are the people who will recite the Quran but it will not go beyond their throats, with all these apparent virtues they will leave the fold of Deen just like the arrow leaves the bow." [Miskhat Shareef, PP. 535 ] - [Saheeh al-Bukhari, Vol:4, H558,807,808 & Vol:6, H577,578 & Vol:9, H527]

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---When Abu Umama saw the heads of the rebels hoisted on poles in Damascus he wept and said: "The dogs of the people of the Fire."Then he was asked: "Is this from you or from the Messenger of Allah"? He said: "From the Messenger of Allah, and I have heard him say it not once (but more), nor twice (but more), nor three times (but more)" until he reached seven times. Then he was asked about his weeping and he said: "Out of compassion for them. They used to be Muslim and they became kafir." [Narrated by Tirmidhi (hasan), Ibn Majah, and Ahmad through several chains. [Sahih At-Tirmithi, Ibn Majah, Ahmad bin Hanbal]---Hazrat Abu Huzaifa(Radiallahu Anhu) narrates a Hadith concerning the leaders of the mischief makers: "I swear by Allah that the Holy Prophet (Sallalaahu Alayhi Wasallam) has not left out a single leader of Fitna from this day to the Day of Qiyamah. Their followers would number 300 or more and further gave their names and that of their tribe." [Abu Dawood]-------------------------------------------------------THE FLAMING FALCON ... ---SUFYAN AL-THAWRI PRAISED IMAM ABU HANIFAWHEN HE SAID:"WE WERE IN FRONT OF ABU HANIFA LIKE SMALL BIRDS IN FRONT OF THE FALCON"---SALAFI AQIDAH (IN A NUTSHELL)SALAFI AQEEDAHSALAFI AQIDAH VS SUNNI AQIDAHAUTHENTIC HANBALI 'AQEEDAH VS "SALAFI" 'AQEEDAH---SALAFI GOD"ABOVE THE THRONE"SPACE-MONSTER WORSHIPERS!“LITERALLY SITS ON THE THRONE”"THE FIRST THING THAT COMES TO THE MIND"---SKY GOD! ---PURE ANTHROPOMORPHISM: PART 1 - PART 2---THE WAHHABI TREETHE TWIGS & LEAVESTHE CROWNTHE BRANCHESTHE TRUNKTHE ROOTSTHE SEED---

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"LORD OF SHIRK"---The Beliefs of Sheikh-ul-Najd---LORD OF NAJDTHE RISE OF DARKNESSHORN OF SATAN---THE FORBIDDEN KINGDOM---BATTLE WITH THE HYPOCRITESSALAFI -VS- SALAFICLASH OF THE TAYMIYYANS---Ibn Taymiyyah(Adh Dhahabi said about his teacher)---IMAM OF IBN TAYMIYYAH & HIS DISCIPLE IBN AL-QAYYIM---DOES SUCH A PERSON BECOME A KAAFIR?---“...WHAT HE WORSHIPS IS NOT AĻĻAAH, EVEN IF HE CALLED IT AĻĻAAH.”---THE PSEUDO-SALAFI SAYS:“ALLAH HAS A "SURA - FORM/SHAPE"---THE DIFFERENCE BETWEEN THE WAHABI CREED AND ISLAM---THE CLOCKMAKERS SON---HUSH-HUSHS OF AL-ALBANI---“WE ONLY FOLLOW QUR’AN AND SUNNAH DIRECTLY”?"WE ONLY CONFIRM WHAT HAS BEEN CONFIRMED FOR ALLAH AND HIS PROPHET WITHOUT DISTORTION WITHOUT NEGATION WITHOUT A DUE AND HOW WITHOUT EQUATED."---Wahhabi/Salafi " SPRING WATER" ?---WAHHABI TYPE BELIEFHIDDEN'ALMOST FOR 4 CENTURIES'THE WAHABI-TYPE BELIEF WAS THAT OF A FRINGE GROUP IN HIDING THROUGHOUT MOST OF THIS NATION'S HISTORY“HIDDEN”(IBN JIBREEN, MAJOR WAHABI ADMITS THIS IN HIS BOOK)

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-------------THE REFUTATION OF HIM (IBN TAYMIYYAH)WHO ATTRIBUTES DIRECTION TO ALLAHBY IBN JAHBAL---AL-QADI ABU BAKR AL-BAQILLANIYY"ABOVE THE THRONE"------------AI-‘IIJIYY ON ALLAAH NOT BEING IN TIME--------------------------WAHHABI/SALAFITIME-SPACE-PLACE-DIRECTION-LIMITPART1 – PART2 –PART3-----------------------A REVIEW OF IMAM MALIK’SREPORTED INTERPRETATION OF THEHADITH OF ALLAH’S NUZUL (DESCENT)---DID IMAM MALIK SAY:“ALLAH IS IN THE HEAVENS AND HIS KNOWLEDGE IS IN EVERY PLACE?”---------TAMPERING OF TAFSIR AS-SAWIBY THE WAHHABI/SALAFISIMAM AHMAD BIN MUHAMMAD AS-SAWI AL-MALIKI(D. 1241 AH-1825AD)“AL-WAHAABIYYAH’ ARE THE FOLLOWERS OF SHAYTAAN (HIZBUSH SHAYTAAN)”---IMAM IBN ABIDIN AL- SHAMI(B.1198 - D.1252 AH / 1783AD–1836AD)SPECIFIES THAT THE PRESENTWAHHABIS ARE KHAWAARIJ---WHO WAS AHMED RAZA KHAN BARELVI?(SHAYKH MUHAMMAD AL-YAQUBI: DECLARES IMAM AHMED RAZA KHAN (RA) AS A MUJADDID OF ISLAM IN THE INDIAN SUBCONTINENT)---THE RISE OF WAHHABI FITNAHINDIAN SUBCONTINENT(1239 AH - 1823 CE)THE RISEPART1DISSENT FROM THE ORIGINAL CREEDPART2-PART3-PART4------------------------AQIDA OF THE ELDERS OF DEOBAND

Page 32: Wrong Salafi Beliefs vs Correct Sunni Beliefs

PART1FATWATHE FOREFATHERS OF DEOBANDI & TABLEEGHI SECTPART2YOU JUDGE !PART3DEOBANDI & TABLIGHI ELDER'S "MOTHER TONGUE"---DEOBANDI ELDERS VS DEOBANDI ELDERSDEOBAND PLC---GUSTAKH-E-RASOOL---THE TABLIGH AL-JAMA'AT---“CAN I PRAY BEHIND WAHHABI/DEOBANDIS...?”---Q: “WHAT IS A WAHHABI/WAHHABIYYAH?”WAHHABISM - MYTH OR REALITY ?---WHY DID THE DEOBANDI "AKABIR" WRITEAL MUHANNAD ?---WHY DID “BARAHIN-E-QATIYAH” RUNAWAY TO JEDDAH THE SAME NIGHT?---THE WAHABI CONNECTION------------HAAZIR & NAAZIR ?---DEOBANDI ISTIGHATHA"BESEECHING FOR HELP!"---LET’S NOT FORGET:IBN TAYMIYYAH’S KNOWLEDGE OF THE UNSEEN---WAHHABI DEC3PTION!PART1 & PART2---THE QUR’AAN AND ALLAAH’S ATTRIBUTE OF SPEECH---TRUE TAWHID AND SHIRK---Q: "WHERE IS ALLAH?"----IMAM IBN FŪRĀK AL-SHAFI’

Page 33: Wrong Salafi Beliefs vs Correct Sunni Beliefs

WHAT IS MEANT WHEN WE SAYALLAH IS ABOVE WHAT HE CREATED---HOW TO DEAL WITH THE MEANING OF“ISTAWA”---ISTIWÂ’ IS ADIVINE ACT---THE WAHABI DOCTRINE OF FLAWED ABOVENESS---"ABOVE HIS ARSH"?---REFUTATION OF WAHHABI/SALAFIAL-KHUMAYYIS&(THE HEIGHT OF TAKFIR BY WAHABIS)---THE HORRORS OF MODERN ISLAMIC ARCHITECTURE&“OFFICIALLY PROTECTED!---YAZID (LA)PART 1 - PART2 - PART3---THE HADITH OF THE CITY OF CAESAR---WAHHABI “DRUMS OF BIDAH”PART 1---SUNNIBIDAH HASANA-‘WHAT AN EXCELLENT BIDA’AH THIS IS!’PART 2------------------------------IMAM ASH-SHAFI’ION EVIL AND GOOD BIDA’AHA REFUTATION OF THE PSEUDO-SALAFI WEAKENING OF HIS NARRATION------WHY DO THEY WEAR GREEN TURBANS?------IMAM MAHDI&THE RETURN OF THE CALIPHATE---DHIKR : ALLAH, ALLAH-----WHY 12TH RABI UL AWWAL ?

Page 34: Wrong Salafi Beliefs vs Correct Sunni Beliefs

-----MILAD-UN-NABI(SALLALLAHU ALAIHE-E-WA-SALLAM)MAULUD WITHIN MAULUD IN OLD MEKAH MAWLID AL-NABITHE HADITH OF THUWAIBA (MILAD UN NABI)MILAD-UN-NABI ( وسلم وآله عليه الله ( صلى---THE WORLD'S GREATEST 'EID---THE NOBEL PARENTS OF THE HOLY PROPHET(SALLALLAHU ALAIHE-E-WA-SALLAM)---IN DEFENCE OF THE PROPHET'S PARENTS AND ABU TALIB---WRITING ALAIH SALAM ( السالم WITH AHLE BAIT BY IMAM BUKHARI ( عليه---THE WHOLE UNIVERSE WAS CREATED FOR ?---THE AUTHORITY OF THE HOLY PROPHET

وسلم آله و عليه الله صلى---KNOWLEDGE OF UNSEEN ?KNOWLEDGE OF UNSEEN (ILM-AL-GHAYB) - "DID THE HOLY PROPHET MUHAMMAD ( وسلم عليه الله "?KNOW THE FUTURE ( صلى---THE LIGHT OF THE PROPHET ( وسلم عليه الله AND HIS SPECIAL ( صلىDISTINCTION---WHICH LIGHT (NUR)?---SHAYKH ‘ABD AL-QADIR AL-JILANI(RA)THE BOOK OF THE SECRET OF SECRETS AND THE MANIFESTATION OF LIGHTS(KITAB SIRR AL-ASRAR WA MAZHAR AL-ANWAR)---"WHO AMONG YOU IS LIKE ME?”---'READ', “I AM NOT A READER.” MA ANA BI QARI’INQ:"WAS THE PROPHET (PEACE AND BLESSINGS BE UPON HIM) ILLITERATE?"---THE SHADOWLESS PROPHET---" YA MUHAMMAD "ASSALATU WASSALAMU 'ALAYKA YA RASULALLAH(SALLALLAHU ALAIHE-E-WA-SALLAM)

Page 35: Wrong Salafi Beliefs vs Correct Sunni Beliefs

---WHY DO THEY KISS THEIR THUMBS WHEN THEY HEAR THE BLESSED NAME OF THE HOLY PROPHET MUHAMMAD [SALLALLAHU ALAIHI WASALLAM] ?---THE PROPHETIC TITLEBEST OF CREATION(KHAYRU-L-KHALQ)---QASIDAT AL-BURDAQASIDAT AL-BURDA - IMAM AL BUSAIRI (RA)QASIDAT AL-BURDA -"SHIRK"?QASIDAT AL-BURDA - YASIR AL QADHIQASIDAT AL-BURDA - "THE CLOAK OF LOVE OR IGNORANCE?---WAHHABI/DEOBANDI FATWA:“DARUD TAJ IS SHIRK”---Q: “IS THIS DUROOD SHIRK?IS IT SHIRK TO RECITE THIS DAROOD :“ALLAHUMA SALL-E-WASALLIM ‘ALAA SAYEDINA MOHAMMADIN QAD DAQAT HEELATI ADRIKNI YA RASOOL ALLAH " ?---WHY DID JA’FAR IBN ABU TALIB DANCE IN THE PRESENCE OF THE PROPHET ( وسلم عليه الله ?( صلى---WHY DO THE SUFIS ‘DANCE’ AL-RAQS-HADRA?---MUSIC, SINGING, DANCING AND ISLAM ?---IMAM AL-BUKHARI COMPILED A REFUTATION OF THE QADARIYYA AND OTHER SECTS TITLED: “KHALQ AF'ÂL AL-'IBÂD”AND WAS EXPELLED FROM NAYSÂBR BY THE HANBALÎS BECAUSE OF WHAT THEY PERCEIVED AS AN UNACCEPTABLE STAND IN KALÂM.---SALAFIS -VS- AL-FIQH AL-AKBARDR AL-KHUMAYYIS ATTACKS IMAM ABU HANIFAWAS IMAM ABU HANIFA A "MURJIE" ?IMAM ABU HANIFA & IMAM MALIK -THE ENCOUNTER---SCIENCE OF BELIEF---THE AHL AS-SUNNAH WA'LJAMA'AH---WHO ARE THE AHLUS SUNNAH WAL JAMAAH(MAJORITY MUSLIMS)?

Page 36: Wrong Salafi Beliefs vs Correct Sunni Beliefs

---THE ASHARIS---IMAM ABUL-HASAN AL-ASH’ARI---AQIDA - TENETS OF BELIEFIMAM AL-GHAZALI (RA)A RETURN TO PURITY OF CREED---IMAM IBN HAJAR AL-ASQALANI---IMAM AN-NAWAWI WAS AN ASHA’RI IN CREED

PART1 - PART2 -PART3---IZZ AL-DIN IBN ABD AL-SALAM AL-SULAMI---ʿIZZ AL-DĪN B.ʿABD AL-SALĀM’SCATEGORIZATION OF THE TERM “BIDʿA” AND THEDISTINCTION BETWEEN ITS LEXICAL AND LEGAL DEFINITIONS---IMAM AL HARAMAYN IBNAL-JUWAYNI---THE ONLY LIVING SAHABI TREE---LETTER TO: YA RASUAL ALLAH

وسلم آله و عليه الله صلى---THE TREE AT HUDAYIBIYYAH&REFUTATION TO SHAYKH FAAIK GAMIELDIEN---WAHHABI TERROR---EXTREME HATERED OF SUFIS---GRAVE WORSHIP?---THE MEANING OF WORSHIP!---"THE GRAVE WORSHIPPERS...”?WAHABI SAY:“FAKHR UD-DIN AR-RAZI (D. 606H) : THE GRAVE WORSHIPPERS WHO SEEK INTERCESSION ARE EQUIVALENT TO THE IDOL WORSHIPPERS WHO SEEK INTERCESSION”---REFUTING THE CHARGE OF

Page 37: Wrong Salafi Beliefs vs Correct Sunni Beliefs

GRAVE WORSHIP---BUILDING SHRINES/TOMBS AROUND THE GRAVES...---UHUDSUPPLICATION OF VISITING GRAVE YARDS(BILLBOARD AT UHUD GRAVESITE AND WOMEN FORBIDDEN CONTRADICTION)---IS ISAAL-E-THAWAAB A BIDAH?---THE PERMISSIBILITYOF RECITINGTHE QUR'AN AT THE GRAVES OF THE DEADANDDONATING THE REWARDS OF ITS RECITATION TO THE DECEASED---“YA SHAYKH MADAD!”ISTIGHATHA - ISTI’ANA – ISTAMDAD“BESEECHING FOR HELP!” AL-MADAD = "HELP!"---IMAM SHAFI'STAWASUL THROUGH GRAVE OFIMAM ABU HANIFAH---IBN KATHIR ON TAWASSUL---DID THE HANBALI IMAMS PROHIBIT TAWASSUL ?---WHO BROUGHT THE THRONE OF BILQIS?---“THE GOD YOU WORSHIP IS UNDER MY FEET!"CREDIT: THE AHL AS-SUNNAH WA'LJAMA'AHIbn Mas’ud: “Whatever the (majority of) Muslims see as right, then it is good to Allah, and whatever is seen by the (majority of) Muslims as evil, it is evil to Allah.” [Imam Ahmad, Hakim, Tabarani, Imam Bayhaqi, Haythami, Dhahabi,others]-----------------------------------------