Wrong Salafi Beliefs vs Correct Sunni Beliefs

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Wrong (Salafi) beliefs Vs Correct (Sunni) beliefsSalafis 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: "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 Mutaziliyyah. Fatawa Ibn Baz, vol. 5, p. 374 Al-Albani is very explicit on the point: Running is an attribute of Allah that we lack a base for denying. Fatawa Al-Albani, p. 506 Again, Ibn Baz adds: Question: Is running an attribute of Allah? Answer: Yes, as it has been shown in the holy divine hadith....."and if he comes to Me walking, I go to him running. narrated bukhari and muslim. Ibn Baaz, The Everlasting Garden for Scientific Research and Legal Opinions Vol.3 Page 196. The heading of the subject where this fatwa was isued is called "Sifat al-harwala" , the attribute (Sifa) of running. The fatwa issued here is number 6932 Book title: Fatawa al-Janna al-Da'ima Lilbuhuth al'ilmiyah wa al'ifta Author: Ahmed bin Abd Alrazaq al Dewish Published in Riyadh by the Ministry of Scientific Research and Fatwa Management. Date: 1996 Description: A collection of fatwas by various prominent scholars. In Fatawa al-Aqida by ibn Uthaimin, page 112: What could forbid us from believing that Allah performs jogging?

Sunni Aqidah: Compare that to what is quoted from al-Khattabi: Allah Almighty is not described by movement, since movement and stillness follow one after the other in the same entity: it is specifically possible to attribute movement to whatever can be attributed stillness, and both of them are among the accidents of originated matter (min a`rad al-hadath) and the attributes of creatures. Whereas Allah is exalted high above them, {There is nothing whatsoever like unto Him.} (42:11) Shaykh Gibril also said regarding the hadith: "If My servant comes near Me one hand-span I come near him one cubit. If he comes near Me one cubit I come near him an arm's length. If he comes to Me walking, I come to him running." In al-Bukhari, Muslim and others. --Imam al-Tirmidhi said in his Sunan: "It is narrated from al-A`mash regarding the explanation of this hadith, 'Whosoever comes near Me one cubit I come near him an arm's length,' that it means with forgiveness and mercy. Thus did some of the people of learning explain it. They said: Its meaning is only that He says, 'If the servant draws near Me by obeying Me and doing what I commanded, I am very swift to draw near him with My forgiveness and My mercy.'" "Qatada said: 'Allah is fastest in forgiving.... What is meant is to express the swiftness of the response and forgiveness of Allah, as we narrated from Qatada." Al-Bayhaqi, al-Asma' wal-Sifat (Kawthari ed. p. 285-286; Hashidi ed. 2:51-54). "He did not mean by this hadith a coming-near in terms of distance, for such is impossible and inexistent. All he meant was the servant's coming-near in terms of good works, and the coming-near of Allah in terms of answer and acceptance." Al-Baji, al-Muntaqa (1:357) "The meaning of His coming closer to us by descending to the nearest heaven, or by His drawing-near a cubit and an arm's length, is that He treats us with munificence (ikram) in the manner of the liege-lord that walks towards his servants and condescends to them, turning to them with full attention (muqbilan `alayhim) and examining their needs one by one." Ibn `Abd al-Salam, al-Ishara ila al-Ijaz (p. 106). "This hadith is among the narrations of the Divine Attributes and it is impossible take it in its outward meaning. We already spoke many times about the hadiths on the Divine Attributes. Its meaning is, 'Whoever comes near Me with obedience to Me, I come near

him with My mercy and success, and help, and if he does more, I do more. If he comes walking and hastens to obey Me, I come running, that is, I pour mercy over him and overtake him so that I do not make him need to walk much in order to attain his goal.' The message is that his reward is many times over proportional to his coming near." AlNawawi, Sharh Sahih Muslim (17:3-4).

Quote: Allah Can Jog/Trot [Harwala] Acc To Ibn Uthaimin [And Explaining The Hadith Qudsi: "Whoever comes near Me..."] Regarding the hadith: "If My servant comes near Me one hand-span I come near him one cubit. If he comes near Me one cubit I come near him an arm's length. If he comes to Me walking, I come to him running." In al-Bukhari, Muslim and others. Imam al-Tirmidhi said in his Sunan: "It is narrated from al-A`mash regarding the explanation of this hadith, 'Whosoever comes near Me one cubit I come near him an arm's length,' that it means with forgiveness and mercy. Thus did some of the people of learning explain it. They said: Its meaning is only that He says, 'If the servant draws near Me by obeying Me and doing what I commanded, I am very swift to draw near him with My forgiveness and My mercy.'" "Qatada said: 'Allah is fastest in forgiving.... What is meant is to express the swiftness of the response and forgiveness of Allah, as we narrated from Qatada." Al-Bayhaqi, al-Asma' wal-Sifat (Kawthari ed. p. 285-286; Hashidi ed. 2:51-54). "He did not mean by this hadith a coming-near in terms of distance, for such is impossible and inexistent. All he meant was the servant's coming-near in terms of good works, and the coming-near of Allah in terms of answer and acceptance." Al-Baji, al-Muntaqa (1:357) "The meaning of His coming closer to us by descending to the nearest heaven, or by His drawing-near a cubit and an arm's length, is that He treats us with munificence (ikram) in the manner of the liege-lord that walks towards his servants and condescends to them, turning to them with full attention (muqbilan `alayhim) and examining their needs one by one." Ibn `Abd al-Salam, al-Ishara ila al-Ijaz (p. 106). "This hadith is among the narrations of the Divine Attributes and it is impossible take it in its outward meaning. We already spoke many times about the hadiths on the Divine Attributes. Its meaning is, 'Whoever comes near Me with obedience to Me, I come near him with My mercy and success, and help, and if he does more, I do more. If he comes walking and hastens to obey Me, I come running, that is, I pour mercy over him and overtake him so that I do not make him need to walk much in order to attain his goal.' The message is that his reward is many times over proportional to his coming near." AlNawawi, 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, alNizamiyya (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

In his book Daf Shubah at-tashbih, he says, towards the end, page 66, after having denounced the wrong understanding of the Mushabbihah of his times (i.e. the anthropomorphists; those who make Allah resemble His creations): May the one who believes in this [i.e. all the anthropomorphistic beliefs (attributing organs to Allah) he has denounced throughout his book] be cursed, because he confirmed a created body to Allah. These are not Muslim. Points to remember: Ibn al-Jawzi died in 597 after the Hijrah i.e. more than 800 years ago. He was A GREAT HANBALI SCHOLAR. Already at his time, there were people who were saying exactly what the so-called Salafi of nowadays (who also claim to be Hanbalis) say about Allah,and look at what he concluded at the end of his book on this issue: that those who believe in this are not Muslims. There are other extracts of his book on this website. Imam an-Nawawi explains that the one who says There is no god but Allah, who lives in the sky does not become a believer

Imam an-Nawawi said, in h