Salafi Aqidah Vs Sunni Aqidah

---

Wahabi/Salafi Aqidah:



Salafi's say:
"al-Istawa' means Istiqrar / Settlement upon the Arsh"






Ibn Uthaimeen regarding istawa:



We know the meaning of istawa and we believe it and and accept/approve it and He
subhanahu wa ta'ala is upon is His arsh and His establishment thereupon is
of aboveness and settledness (istiqrar) Glorified and Exalted be He. We don't
know the modality of this al-istawa'.



See: Here

-----------------


Sunni Aqidah:

Imam Abu Hanifa
in
Wasiyya al-Imam al-Azam ila Abi Amr Uthman al-Batti (p. 10).

We assert that Allah established Himself over the throne without His need (hja)
nor settlement (istiqrr) upon it, for He it is Who preserves the Throne and
other than it without needing any of them.

From
al-Hafiz ibn Hajar al Asqalani's
Fath al-Bari:
) : (
:


Here is a translation of part of what is mentioned above:

The Mu`tazila said its meaning is "establishing dominion through subjugation and
overpowering" (al-istila' bi al-qahr wa al-ghalaba), citing as a proof the saying of the
poet: Bishr established mastery over Iraq without sword and without shedding blood.

The Anthropomorphists
(al-jismiyya) said:

"Its meaning is settledness (al-istiqrar)."

This meaning was also rejected by
Imam al-Izz Ibn Abdas Salaam

(b.578H- d.660H) (1182CE-1261CE)

The Belief of the People of Truth

(Al-Mulha F Itiqd Ahl al-Haqq)

Sultn al-Ulam al-Izz Ibn Abd al-Salm

(Sultan of the Scholars, al-`Izz ibn `Abd al-Salam al-Sulami)

Here is a short translation [Shaykh GF Haddad]:
What Allah Is Not

He is not a body endowed with form. He is not a substance confined by boundary or
measurement. He resembles nothing and nothing resembles Him. Directions and
sides do not encompass Him. Neither the earths nor the heavens contain Him.

His Preternity (Beginninglessness)

He was before He brought place and time into existence, and He is now as He ever
was. (1)

His Acts

He created creatures as well as their actions. He decreed the extent of their
sustenance and the term of their lives. Every benefit from Him is from His favor, and
every punishment is from His justice. (He will not be questioned as to what He does,
but they will be questioned.) (21:23)


He established Himself over the glorious Throne in the way that He says
and the meaning He intends, established in a manner transcending
contact (mumssa), settledness (istiqrr), fixity (tamakkun), indwelling
(hull), or movement (intiql). (2)



Exalted is Allah the Greatest, the Most High, far above the claims of the people of
error and misguidance! Never can the Throne carry Him, rather the Throne and the
Throne-Bearers are carried up by the subtlety of His infinite might, and all are
powerless (maqhrn) in His grasp. (3)

The footnotes to the above also contain some important quotes:

Footnotes for the above:
(1)- Cf. hadith of the Prophet r: kna allhu wa l shaya maahu / ghayruhu /
qablahu Allah existed and nothing existed together with Him / other than Him /
before Him. Narrated from Burayda by al-Hakim in al-Mustadrak (2:341), who
declared it sound (sahh) al-Dhahabi concurred and from Imran ibn Husayn by
Bukhari, Ibn Hibban with two sound chains in his Sahih (14:7 #6140, 14:11 #6142),
and Ibn Abi Shayba in his Musannaf. See Appendix, Allah is now as He ever was.



(2) See the appendix entitled Istiw is a Divine Act in the translation of Bayhaqis
al-Asma wa al-Sifat, published separately. Note that the Salafis deny most of the
above: The Salafis and Ibn Taymiyya assert that settledness takes place over the
Throne. Ibn Taymiyya strenuously asserts that Allah descends, and can be above
(fawq) and below (taht) without how. and that the school of the Salaf is the
affirmation of everything that the Quran stated concerning aboveness (fawqiyya),
belowness (tahtiyya), and establishment over the Throne. Abu Zahra, al-Madhahib
al-Islamiyya (p. 320-322). Ibn Rushd in Sharh al-Utbiyya stated that Maliks
position is: The Throne is not Allahs location of settledness (mawdi
istiqrr Allh).As quoted in Fath al-Bari (1959 ed. 7:124 #3592).



(3) We assert that Allah established Himself over the throne without His
need (hja) nor settlement (istiqrr) upon it, for He it is Who preserves
the Throne and other than it without needing any of them. Abu Hanifa,
Wasiyya al-Imam al-Azam ila Abi Amr Uthman al-Batti (p. 10). Allah established
Himself over the Throne in the sense that He said and the meaning that He wills,
with an establishment that transcends touch, settlement, location, immanence, and
displacement. The Throne does not carry him, rather the Throne and its carriers are
carried by the subtleness of His power, subdued under His grip. Al-Ashari, al-Ibana
an Usul al-Diyana, Mahmud ed. (p. 21); Sabbagh ed. (p. 35),The carrier of the
Throne and of its carriers is in reality Allah Himself. Abu Sulayman al-Khattabi (d.
386) as quoted in Bayhaqi, al-Asma wa al-Sifat (al-Hashidi ed. 2:279-280).



The Belief of the People of Truth

(Al-Mulha F Itiqd Ahl al-Haqq)

Read the full Pdf : Here


Here is how Ibn Hajar quoted Ibn Rushd's saying from Imam Malik:


" "
.

And finally, here is
Imam al-Bayhaqi on Istiwa
and rejection of Istiqrar, in his al-I'tiqad:

>>

>> "

55
:

" :
" :
:
:
.
.




: : :

---

Wahabi/Salafi Aqidah:

Salafis object to declaring:
Allah subhanahu wa ta'ala transcendent beyond possessing body, parts and
limbs:



^Ibn Baz said:

9- - -






( : .
).

9_ Then As-Sabuni May Allah guide him- mentioned declaring Allah
transcendent beyond possessing body (al-jism), pupils (al-hadaqa),
auditory meatus (al-simkh), tongue (al-lisn), and larynx (al-hanjara);
[End of Sabuni's words-]





[beginning of Ibn Baz's words] ...and this is not the position of Ahl al-
Sunna but rather that of the scholars of condemned kalm and their
contrivance ,

for Ahl As-sunnah do not negate something about Allah except what He negates
about His self or what his Messenger negated, and they do not affirm
for Him (Allah) except what He affirmed for Hisself or what the Messenger of Allah
affirmed for Him, and it was not mentioned in the nusoos (the Quran
and Sunnah) negation of these things (that As-Sabuni mentioned) or its affirmation;
so it is obligatory to stop there and not to confront it with neither negation or
affirmation, and what Ahl As-sunnah said suffices in the affirmation of Allah's
attributes and names that He does resemble in it his creation, and that He (glorified
be He) has no match. Imam Ahmad [rahimahu Allah] said: "Allah is not to be
described except with what He described Himself with or what His Messenger
described Him with, it does not exceed the Quran and Hadith".


----


Sunni Aqidah:


Compare this statement to what Imam Abu Ja'far at-Tahawi says in point
number 38 of his creedal work:
38. He is beyond having limits placed on Him, or being restricted, or having parts or
limbs. Nor is He contained by the six directions as all created things are.

So what then is the shaykh's opinion of Imam Abu Ja'far at-Tahawi?
Our liegelord `Ali ibn Abi Talib, Allah be well-pleased with him is reported by Abu
Nu`aym in Hilyat al-Awliya' (1:73) to have said:

"He glorious and exalted spoke to Musa directly (takliman) without
limbs, without organs, without lips, and without uvula!"

Similarly, Shah Wali Allah al-Dihlawi said in his al-I`tiqad al-Sahih, printed with
Siddiq Hasan Khan's commentary on the margins of Nu`man al-Alusi's Jala' al-
`Aynayn:

"He is neither an indivisible substance, nor an accident, nor a body, nor
is He spatially bounded, nor does He possess direction."
---
Imam al-Kawthari said about Ibn Taymiyya's similar obfuscation:

"These words are complete impudence. What did he do with all the verses declaring
Allah Most High to be far removed from anything like unto Him?
Does he expect that the idiocy that every single idiot can come up with be addressed
with a specific text?
Is it not enough that Allah Most High said: {There is nothing whatsoever like Him}
(42:11)? Or does he consider it permissible for someone to say: Allah eats this, chews
that, and tastes this, just because no text mentions the opposite?
This is disbelief laid bare and pure anthropomorphism."

[Al-Kawthari, Maqalat (p. 350-353).]

Also, in Imam al-Kawthari's it is mentioned that Imam
Abd al-Qhir al-Baghddi mentioned in his book al-Asm wa l-Sift:

.


Indeed, Abu al-Hasan al-Ashari [(d. 324 / 936; Baghdad) the supreme imam of
orthodox Muslims in the field of beliefs and al-tauhd], and most experts in orthodox
belief and its proof and defense [al mutakallimun] insisted on the unbelief of every
sectarian [mubtadi] whose heresy was in itself outright unbelief, or directly implied
unbelief as, for example, whoever held that what he worshipped had an image
[srah], or a limit [hadd], or extremity [nihyah], or that [what he worshipped]
might move or be still. There is no difficulty for anybody who has a mind to
comprehend the unbelief of the Karrmiyah, the anthropomorphists [al-
mujassimah] of Khursn, for claiming that He, the Transcendent, is a body, and has
a limit, and an extremity underneath Him, and that He contacts His throne, and that
He is the site of occurrences, and that speech and will recur to Him again and again,
[whereas the truth of the matter is that His speech and His will are preeternal and
one and single].

-----------




Wahabi/Salafi Creed:




Salafis On Allah possessing limits


Ibn Baz
on his 'commentary' on al-`Aqida al-Tahawiyya:


By hudood (limits) the author means such as known by humans since no one except
Allah Almighty knows his limits.

See footnote 3: Here


---------------------------




Sunni Aqidah:

This is, of course, in complete contradiction to what Imam Abu Ja'far al-
Tahawi himself says:

38. He is beyond having limits placed on Him, or being restricted, or having parts or
limbs. Nor is He contained by the six directions as all created things are.
By the way, Abu Sa'id ad-Darimi, the author of al-Radd ala Bishr al-Marisi, said, as
quoted by Ibn Taymiyah in Dar' at-Ta'arud without rebuke (2/28-29):

Ibn Taymiyya said:
The section on the Hadd (limit) and the 'Arsh

Abu Sa'id said:
The opponent also claimed that Allah does not possess a Hadd (limit), Ghayah
(restriction), or Nihayah (end). He said: And this is the basis upon which Jahm (ibn
Safwan) built his misguidnace and derived all of his errors. It has not reached us that
anyone besides Jahm in the world proceeded him with it. Someone who was
discussing this with him (Jahm) said to him: I have come to know your intent oh
non-Arab. You intend that Allah is nothing, because all of the creation have known
that there is nothing that is called a "thing" except that it has a Hadd (limit), a
Ghayah (restriction) and an attribute, and that what has no limit, restriction or
attribute is nothingness.

So that which is a "thing" must necessarily be described with attributes. Nothingness
is described with no limit or restriction. Your statement: He has no limit means that
He is nothing.

Abu Sa'id said:
Allah Ta'ala has a limit that no one knows but Him and it is not allowed for anyone to
imagine a limit to His limit in himself, however, he is to beleive in the limit and
relegate the knolwedge of that to Allah. His place (Makan) also has a limit and He is
upon His 'Arsh above the seven heavens- so these are two limits.

Ibn Taymiyya himself said in Muwaafaqat al-Manqul (2:29) (republished as Dar'
Ta'aarud al-`Aqli wal-Naql (2:58-59):

Quote
There is agreement one and all among the Muslims and the disbelievers [sic]
that Allah Most High is in the heaven and they ascribed it to Him as a limit except
al-Marrisi the misguided and his friends. Even little boys that have not reached
puberty know this: when a boy is sad he raises his hand to his Lord and calls unto
Him in the Heaven and nowhere else. Everybody knows of Allah and His place
(makanih) better than the Jahmiyyah! [..]. All this and its like are corroborations and
proofs for a limit, and whoever does not admit it has committed disbelief in the
Divine Revelation and has denied the verses of Allah!
---


Imam at-Tahawi (rah) the great Hanafi scholar said in his magnificent book called "Aqida at-
Tahwiyyah"

38. He is "BEYOND HAVING LIMITS" placed on Him, or being restricted, or having "PARTS OR
LIMBS" . Nor is He contained by the "SIX DIRECTIONS" as all created things are.

Bin Baaz, the leading authority of Wahabis got baffled on this and said:



Translation: (Imam at-Tahawi) meant by "Al-hudood (limits)" the ones which are known to
human. However incase of Allah nobody knows "HIS LIMITS EXCEPT GOD HIMSELF"


[Sharh of Aqida at-Tahwiyyah]

Now Remember Imam at-Tahawi (rah) was a Hanafi Muqalid and his Aqida at-Tahwiyyah
actually refutes Wahabism as it proves Allah not having limbs, limits, nor direction etc... The Wahabis
cleverly wrote Sharah on this so that innocent Muslims can be confused in believing things like Allah
has Limits which He Knows ... Audhobillah Min Dhalik !

---
So it is clear that they believe in a God with limits who has a place -
contrary to Imam Abu Ja'far al-Tahawi and the rest of Ahl al-Sunnah!


---

Wahabi/Salafi Aqidah:



Salafis say al-Istawa' is Julus - sitting

al-Uthaimeen in Majmu Fatawa (vol. 1, no. 57) quoting Ibn al-Qayyim:

(( 1 .. ." " : )
.

"with respect to the sitting, Ibn al-Qayyim has reported in As-Sawaaiq 1303/4
from Kharijah bin Mus'ab with respect to the saying of Allah the Exalted :The ayah:
Ar-Rahmanu Alal Arshi Istawa,
"How can the ascension be anything other than sitting?"
and the mention of sitting has been reported in the Hadeeth from Imam Ahmad
from Ibn Abbas, may Allah be pleased with them both, in a Marfu' fashion. And Allah
Knows best"

------------------------


Sunni Aqidah:

Ibn al-Qayyim is talking about a non-existent narration in the Musnad of Ahmad
[i.e. he has fabricated] through Kharija who is actually matruk in hadith anyway!
This also reminded me of the book Kitab al-sunna attributed to `Abd Allah ibn
Ahmad ibn Hanbal (d. 290) by the pseudo-salafis, but whose stand in relation to
the Sunna and anthropomorphism can be judged by the following excerpts:
10

* : *

*
.
Quote
"Is istiwa other than by sitting (julus)?"
page 5, Kitab al-sunna (Cairo: al-Matba`a al-Salafiya, 1349/1930).
Quote
"He saw Him on a chair of gold carried by four angels: one in the form of a man,
another in the form of a lion, another in that of a bull, and another in that of an eagle,
in a green garden, outside of which there was a golden dais."
Page 35, Kitab al-sunna (Cairo: al-Matba`a al-Salafiya, 1349/1930).
The contemporary salafi preacher Dr. Aidh al-Qarni also describes Allah as
'sitting' on His throne as can be seen in a recording of one of his khutbas.
And finally, in his Tafsir named "an-Nahrul-Madd", the Grammarian Abu Hayyan al-
'Andalusi reported about Ibn Taymiyah:

Quote
In his handwriting, a book of Ahmad Ibn Taymiyah, who was contemporary with
us, which he called "Kitab-ul-Arsh", I read: Allah sits on al-Kursi and has left a
space for the Messenger of Allah to sit with Him.... (see scan)

As for us:

Ibn `Asakir in Tabyin Kadhib al-Muftari (p. 150-151) as quoted here says:
The Mushabbiha and Hashwiyya said: Descent is the descent of His person (dhat)
through movement (haraka) and displacement (intiqal), and istiwa' is His sitting on
the Throne and indwelling on top of it. Al-Ash`ari took the middle road and said:
Descent is one of His attributes and istiwa' is one of His attributes and an action He
did pertaining to the Throne, called istiwa'.

Imam al-Bayhaqi in al-Asma wa al-Sifat :
The Preternal One (al-Qadm) is thus elevated over His Throne but neither sitting on
(q'id) nor standing on (q'im) nor in contact with (mumss), nor separate from
(mubyin) the Throne - meaning separate in His Es-sence in the sense of physical
separation or distance. For "contact" and its opposite "separation," "standing" and its
opposite "sitting," are all the characteristics of bodies (ajsm), whereas "Allah is One,
Everlasting, neither begetting nor begotten, and there is none like Him." (112:1-4)
Therefore what is allowed for bodies is impermissible for Him.

---Anyone notice any similarities with the beliefs expounded by some of the above
'salafis' and the following:



In the ^Bible they wrote :

Revelation 4:2-11

(9) And when the living creatures give glory and honour and thanks to Him Who sits
on the throne, to Him Who lives forever and ever, (10) the twenty-four elders will fall
down before Him Who sits on the throne, and will worship Him Who lives forever
and ever, and will cast their crowns before the throne, saying, For Thou hast
maintained my just cause; Thou dost sit on the throne judging righteously.Psalms
9:4.



They wrote:

God reigns over the nations, God sits on His holy throne. Psalms 47:8

...I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe
filling the temple. Isaiah 6:1

Isaiah Chapter 6, it is written :

1 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high
and lifted up, and his train filled the temple.

In the book called Revelation 19:1-10 they wrote:

"And after these things I heard a great voice of much people in heaven, saying,
Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

For true and righteous are his judgments: for he hath judged the great whore, which
did corrupt the earth with her fornication, and hath avenged the blood of his servants
at her hand. And again they said, Alleluia. And her smoke rose up for ever and ever.



And the four and twenty elders and the four beasts fell down and worshipped God
that sat on the throne, saying, Amen; Alleluia.

The Vision of Rabbi Ishmael Babylonian Talmud Berakhot 7a:

It was taught: Said Rabbi Ishmael ben Elisha: Once I entered into the inner sanctum
to offer incense. And I beheld Akatriel Yah LORD of Hosts sitting upon a throne, high
and lifted up.


---







Allah's Refuge is sought!

---

Wahabi/Salafi Aqidah:



Salafis say the Vision of Allah is in a direction
Dr. Muhammad Khalil Harras [described here as "a great Salafi Aalim and
research scholar"] writes in his Sharh Aqidah al-Wasitiyyah, page 73:

Quote
The Mutazila deny the vision. This denial is based on refusing to accept Allah in any
direction for it is necessary for a thing being seen to be in the direction of the seer...


---

--------------



Sunni Aqidah:

Imam Abu Ja'far al-Tahawi says:

35. The Seeing of Allah by the People of the Garden is true, without their vision being
all-encompassing and without the manner of their vision being known. As the Book
of our Lord has expressed it: "Faces on that Day radiant, looking at their Lord." (al-
Qiyama 75:22-3) The explanation of this is as Allah knows and wills. Everything that
has come down to us about this from the Messenger, may Allah bless him and grant
him peace, in authentic traditions, is as he said and means what he intended. We do
not delve into that, trying to interpret it according to our own opinions or letting our
imaginations have free rein.



No one is safe in his religion unless he surrenders himself completely to Allah, the
Exalted and Glorified and to His Messenger, may Allah bless him and grant him
peace, and leaves the knowledge of things that are ambiguous to the one who knows
them.



And again:



38. He is beyond having limits placed on Him, or being restricted, or having parts
or limbs. Nor is He contained by the six directions as all created things are.

The father of the idea's spread by the Ahlul Bid'a wal Dalala today was no
doubt ibn Taymiyya and his pupil Ibn al Qayyim al Jawziyya, in the name
of the Salaf.

Here is a recent list of works on the Taymiyyan way as mentioned by DR
GF Haddad:

1. Fataawaa Ibn Taymiyya fil-Meezaan [Ibn Taymiyya's Fatwas under Investigation].
By the Mauritanian Shaykh al-Sayyid Muhammad Ahmad Miskah ibn al-`Ateeq al-
Ya`qubi, Allah reward him. 500 p. (Damascus 2000.)


2. Al-Kaashif al-Sagheer `an `Aqaa'id Ibn Taymiyya [Minor Exposure of the Beliefs
of Ibn Taymiyya]. By Sa`id `Abd al-Latif Fawdah. 500 p. (Amman 2000).

3. Risaala fil-Radd `ala Ibn Taymiyya fi Mas'alati Hawaaditha laa Awwala Laha
[Epistle in Refutation of Ibn Taymiyya in the Question of 'Created Matters without
Beginning']. By al-Imam Baha' al-Din al-Ikhmeemi al-Misri (700-764). Ed. Sa`id
`Abd al-Latif Fawdah. 128 p. (Amman 1998) This was written in refutation of Ibn
Taymiyya's belief that the world is of a pre-eternal nature and exists with Allah since
pre-eternity as an "ever-abiding created object" (makhluqan da'iman!), thus making
it necessarily existent in His Essence (mujaban bi al-dhat) and [making Him] not
acting deliberately (la fa`ilan bi al-ikhtyar), elevated is He beyond that! Dr. al-Buti in
Kubra al-Yaqeenaat al-Kawniyya pointed out that this is nothing other than
Aristotelian philosophy and, before him, Imam Abu Ishaq al-Isfarayini said that
whoever holds such a doctrine is considered a kafir.

4. Risaala Shareefa feemaa Yata`allaqu bi Kam al-Baaqi min `Umr al-Dunya [Noble
Epistle Concerning the Remainder of the Life of this World]. by Imam al-San`ani.
Ed. al-Wasabi al-Mathani. (San`a', 1992). This is a refutation of the same heresy as
in #3.

5. Al-Qawl al-Wajeeh fi Tanzeeh Allah Ta`ala `an al-Tashbeeh [The Eminent
Discourse Concerning Divine Transcendence beyond All Resemblance to Created
Things]. By Shaykh al-Sayyid Abul-Hasanayn `Abd Allah ibn `Abd al-Rahman al-
Makki al-Hashimi rahimahullah. 111 p. (Amman 1995.)

6. Al-Salafiyya al-Mu`aasira: Munaaqashaat wa Ruduud [Contemporary Salafism:
Discussions and Refutations]. By Shaykh al-Sayyid Abul-Hasanayn al-Makki al-
Hashimi rahimahullah. 230 p. (Amman 1996.)

7. Al-Farq al-`Azeem bayn al-Tanzeeh wal-Tajseem wayaleeh al-Muqtataf fi Naqd al-
Tuhaf [THe Tremendous Difference between Transcendence and
Anthropomorphism]. By Sa`id `Abd al-Latif Fawdah. 72 p. (Amman 2001.) Contains
a valuable commentary on al-Shawkaani's `Aqida titled al-Tuhaf fi Madhhahib al-
Salaf.

8. Tasheeh al-Mafaaheem al-`Aqdiyya fil-Sifaat al-Ilaahiyya [The Redress of
Doctrinal Understandings of the Divine Attributes]. By Shaykh `Isa ibn Maani` al-
Himyari. 300 p. (Cairo 1998.)

------------









Wahabi/Salafi Aqidah:



Salafis say Allah has 'Two Real Eyes'
al-Uthaimeen says in:


al-Uthaimeen said:


We believe that Allah possesses two real eyes

^The author is trying to establish an attribute of TWO REAL EYES for Allah
subhanahu wa ta'ala.




--------------------------------------------------


Sunni Aqidah

Ibn Hazm stated in Al-Fisal fil-Milal (2:166):
"Saying: 'He has two eyes' is null and void and part of the belief of the
anthropomorphists... Allah[subhanahu wa ta'ala] said`ayn (literally: 'eye') and
a`yunin (literally 'eyes')... so it is not permissible for anyone to describe Him as
possessing 'two eyes' because no text has reached us to that effect."
Just to elaborate on Ibn Hazm's words:
The Qur'an states `ayni (literally: "My Eye") (see 20:39) in the singular and
(literally: "Our Eyes") (see 52:48, 54:14) in the plural but never two eyes in the dual
and nothing about 'two real eyes'.

Quote:

{ }

So wait patiently (O Muhammad) for the Decision of your Lord, for verily, you are
under Our Eyes. [Soorah at-Toor: 58]

{ . }

And We carried him on a (ship) made of planks and nails, Floating under Our Eyes,
a reward for him who had been rejected! [Al-Qamar: 13-14]


{ }

And I endued you with love from Me, in order that you may be brought up under My
Eye. [TaaHaa: 39]

Some of the narrations from our Nabi salallahu alayhi wa sallam brought by some in
their support for their belief:

"The Antichrist (al-dajjal) is A'war (one-eyed) whereas your Lord is not
A'war (one-eyed)"

[Narrated from Ibn `Umar in al-Bukhari, Muslim, and the Sunan]

Ibn al Jawzi in Akhbar al-Sifat said (point 40):

In the same category are the following verses: In order that you might be reared
under My (watchful) eyes. And build an ark under Our eyes. The expression Under
Our eyes is taken by (some) exegetes to mean under our command (amr), and by
others to mean under Our oversight (maran minna). Abu Bakr b. al-Anbari pointed
out that among the Arabs the plural (pronoun) is sometimes used even when the
referent is singular; hence, one may say: We travelled to Basra (when one really
means I travelled to Basra). This use of the plural derives from the practice of kings
who are in the habit of saying our command or our prohibition. The Qadi (Abu
Yala) maintained that eye is an attribute added to the divine essence (zaida ala dh-
dhat). Already before him Abu Bakr b. Khuzayma said, in connection with the above
verses: Our Lord has two eyes by which He sees. Ibn Hamid said: We must believe
that God has two eyes. This view, however, is an innovation for which there is no
justification in scripture. (Champions of this view) attribute two eyes to God only
through a kind of inferential reason (Dalil al-Khitab) based on the Prophets
(sallallahu alaihi wa sallam) statement: He is not one eyed. These words, however,
were meant only to deny that imperfection of any sort can be ascribed to God.



In points 217-219, ibn al Jawzi said:

In the Sahihs of Bukhari and Muslim there is a tradition from Anas b. Malik in which
it is reported that the Prophet (sallallahu alaihi wa sallam) said while discussing (the
signs of) the Antichrist (dajjal): He will have one eye (awar), but your Lord is not
one-eyed.

The Ulama maintain that the chief aim of this saying is to assert that God cannot be
described in any way that might imply imperfection, for being one-eyed is obviously
an indication of imperfection. The Prophet (sallallahu alaihi wa sallam) did not mean
to ascribe to God bodily organs, for there is nothing praiseworthy in the attribution
of such to God.


Ibn `Aqil said: The ill informed sometimes assume that since (the Prophet)
denied that God is one eyed He meant to establish by a kind of inferential reason
(dalil al-khitab) that God has two eyes. This is a serious misunderstanding (of the
saying), for by denying that God is one-eyed (the Prophet) merely intended to negate
(the possibility of) imperfection in Him.
Salafi say:

As Ataa has narrated from Aboo Hurayrah (ra) from the Prophet (sallAllaahu alayhi
wa sallam) said, When the slave stands in Prayer, he stands between the Two Eyes of
ar- Rahmaan

(Narrated by Ibn al-Qayyim in As-Sawaaiq Al-Mursalah (256))

This is probably the weakest of dalils.

First off if we take the hadith literally, would it mean that there is a big gap between
Allahs two eyes?

More importantly the sanad for that tradition has been declared weak by the scholars
that the salafiyya refer to: Naasir ad-Deen Al-Albaanee said in As-Silsilah Al-
Dhaeefah (1024), Dhaeef Jiddan. Also narrated by Al-Uqaylee in Al-Dhuafaa (pg.
24), and Al-Bazzaar in his Musnad (553 Kashf Al-Astaar). And Ibn al-Uthaymeen
also declared it Dhaeef in his long Sharh to Al-Aqeedah Al-Waasitiyyah (1/313-314).

Next is the narration of Abu Hurayra that The Prophet salallahu alayhi wa
sallam recited the verse "Lo! Allh commands you that you restore deposits to their
owners, and, if you judge between mankind, that you judge justly. Lo! excellent is
this which Allh admonishes you. Lo! Allh is ever Hearer, Seer" (4:58) whereupon
he sallallahu alayhi wa sallam placed his thumb on his ear and his index finger on his
eye.

Abu Iyad al-Salafi & Dawud Burbank state in their reference to this very
Hadith:

19 Abu Daawood (3/1324) and it is saheeh

Indeed the hadith is narrated by Abu Dawud, and Ibn Hibban (1:498 #265) with a
sound chain, also from his shaykh Ibn Khuzayma in al-Tawhid, al-Hakim (1:24), al-
Lalikai in Sharh Itiqad Ahl al-Sunna (3:410 #788) and al-Bayhaqi in al-Asma wal-
Sifat.

Yet, where has the Prophet salallahu alayhi wa sallam said that Allah
subhanahu wa ta'ala has TWO eyes?

The Hadith is cited by Ibn Hibban.

What follows is his own commentary (see: 1:498 #265):

Ibn Hibban says:
"By placing his fingers on his ear and eye the Prophet [salallahu alayhi wa sallam]
wanted to let people know that Allah Almighty does not hear by means of the ear that
has an auditory meatus and curves, nor does He see with the eye that has eyelids, a
pupil, and a white part. Highly exalted is our Lord above any likeness with His
creatures in any way whatsoever! Rather, He hears and sees without organ (la) in
any way He wishes."

Imam Al-Bayhaqi said of the same hadth in Al-Asma wal-Sifat (Hashidi ed.
1:462-463):
What is meant by the gesture narrated in this report is the verification that Allh is
described as possessing hearing and sight. He therefore pointed to the two places of
hearing and sight in us to affirm that Allah possesses the Attributes of hearing and
sight.

We can go on and on quoting scholars but what is the point when there is no decisive
evidence?
---



Wahabi/Salafi Aqidah:



Salafis say Allah is Surrounding the World

al-Albani:

Quote

said:

( 1 / 111 ) 1041 :

: : .




.



( ) * ( = 342 - 312 )

He said in his footnotes on Sahih at-Targhib wat-tarhib, from the 1406 Hijri
edition of al-Maktab al-Islami ath-thani, and I quote,

'Important (point of) benefit:

"know that his statement in this hadith, 'Allah is in front of his face,' and in the
previous hadith, 'Allah Azza wa jalla is in front of you during your Salat,' does not
negate His being on/above the throne (and) above all of his creations, as the text of
the Qur'an and the Sunnah, and the reports of the Companions and Pious
Predecessors report by tawatur (may Allah be pleased with them and may He grant
that we follow them). Despite that, Allah is expansive and encompasses the world,
and has informed us that wherever the slave faces, he is facing the Face of Allah (azza
wa jalla). In fact, this is even the state of that of His creation which surrounds
something other than itself as all lines that come from the center towards what it is
surrounded by face the surrounding object. So if a creation high up faces what it is
lower than and is surrounded by, with its surface, from all directions and sides, then
what about the One that surrounds everything, and He is surrounding and not
surrounded?

See the detail of this in books of Shaykh al-Islam Ibn Taymiyah and like Al-
Hamawiyah and al-Wasitiyah and its sharh by Shaykh Zayd Bin Abdul Aziz Bin
Fayyad (p. 203 - 213)"

---
al-Albani is saying that the world is physically surrounded or encompassed by
Allah, implying that the world is physically inside of Him practically likening Him to
a pregnant woman!







Sunni Aqidah:


There are plenty of quotes from the salaf and khalaf denying that Allah is in any
direction or place.
Here is one for now:
Imam al-Hafidh al-Bayhaqi said in his book, Al-Asma' was-Sifat, on page 400
[Kawthari edition]:

".... What was mentioned towards the end of the hadith is an indication of denying
Allah has a place and denying the slave is alike to Allah, wherever he was, in
proximity or remoteness. Allah, the Exalted, is adh-Dhahir--hence, it is valid to know
about Him by proofs. Allah is al-Batin--hence, it is invalid that He would be in a
place."

He also said:

"Some of our companions used as a proof to refute the place to Allah the saying of the
Prophet, sallallahu 'alayhi wa sallam :'You are adh-Dhahir and there is nothing above
You, and You are al-Batin and there is nothing underneath You.' Therefore, if there is
nothing above Him and nothing underneath Him, He is not in a place."

---

Wahabi/Salafi Aqidah:


Salafis say Allah has 'Fingers'
Mu-hammed Ibn Abdul Wahab an Najdi, the founder of wahhabism said:
Quote:


The agreement between the Scripture of the Jews and Islam, in that they
both confirm that Allah has Fingers, though they are unlike our fingers and
exactly how they are is unknown to us.





(ibn abdul wahab- kitab at tawhid_chapter 64- Translated by Sameh Strauch
Published by International Islamic Publishing House)

-----------------------------------------------


Sunni Aqidah:

Muhiyudeen Shaikh Abd Al Qadir Al Jilani al Hanabali (rahimahullah) in his
Kitab sirr al Asrar wa Mazhar al Anwar said:

" Our Master the Prophet (sallallahu alaihi wassallam) said, ' The hearts of the
children of Adam are between the two fingers of the All-Merciful. He turns them
whichever way He wills.'

The two fingers of Allah are His attributes of the irresistible power of
punishment and the loving and delicate beauty of the beneficence. "

(chapter 14, interpreted/translated by Shaykh Tosun Bayrak al-Jerrahi al-Halveti)
(get the book from:

here
---

Wahabi/Salafi Aqidah:





Salafis say: "Allah has a Shadow"

Ibn Baz says: Quote


http://www.binbaz.org.sa/mat/4234





[)) (( : 1 )) (( ]
. .
-----------------------
[1] 666
1601 .



Issue relating to the Attributes [of Allah]:

In the hadith of the seven of those who will be shaded by Allah in His
shadow on the day that there is no shadow save His shadow, is this
attributing Allah the Exalted with a shadow?
Answer: Yes, as is reported in the Hadith and in some transmissions : "in
the shadow of His throne". But, in the Sahihayn it is : "in His shadow" for
He has a shadow that is befitting to Him, the Glorious, and we do not
know its modality (Kayf) just like the rest of His attributes...

---------------------


Sunni Aqidah:

Shaykh Gibril commented:


Even in the compilations usually adduced by the anthropomorphists - let alone the
commentaries of the impeccable Ahl al-Sunna - the hadiths mentioning the words "in
His shade" (al-Bukhari, Muslim, Muwatta') are understood in the context of the
hadiths mentioning "in the shade of His Throne" (al-Tirmidhi, Ahmad and others).
No one to my knowledge has claimed such a Divine attribute as "the shade" even
among those who did their best to gather all the attributes from a literalist
perspective such as Ibn Khuzayma, al-Harawi al-Ansari, and Abu Ya`la.


Thus Ibn Mandah in al-Tawhid has a chapter entitled "Another exposition showing
that the shade of the Throne is used to shade whomever Allah wishes among His
servants" which he begins by mentioning the hadith "in the shade of His Throne"
then he follows it up with the hadith "in His shade."


Similarly Ibn Hibban in his Sahih has a section-title mentioning "the shade of His Throne"
but the only hadith in that section has the wording "His shade."


Similarly, Qadi `Iyad in Sharh Sahih Muslim explains "His shade" as a possessive adjective
of possession (milk) and that what is meant here is the shade of the Throne, to which Ibn
Hajar in Fath al-Bari adds: "and honor (tashrif)," adding that he considers its explanation as
"the shade of His Throne" preponderant in light of the narration mentioning it explicitly.


Ibn Rajab in his own Fath al-Bari also said "What is meant by 'His shade' is the shade of His
Throne" in light of the hadiths mentioning the latter explicitly.


It is true, as Ibn Baz said, that the hadiths mentioning "His shade" are in the two
Sahihs, contrary to the hadiths mentioning "the shade of His Throne." What he
missed, however, is that the latter as a whole are even more authentic since, as al-
Dhahabi said in al-`Uluw, they are mass-transmitted.
---

Wahabi/Salafi Aqidah:



Salafis say Allah performs Jogging / Trotting

In Fatawa al-Aqida by Mu-hammad 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 alDewishPublished 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?
---
Salih bin Uthaymeen the leading authority of Wahabi cult said in
his Aqida section of Fatawa (Pg. 112) and this is also mentioned in Lajna
(3/196)

1912 :
:
: :
.

Question: Is Running/jogging (al-Harwala) amongst the Sift of Allah?

Uthaymeen answers: Yes! as it has been mentioned in the Hadith al-Qudsi al-
Shareef ..."and if my servant comes to Me walking, I go to him running." Narrated
by al-Bukhari and Muslim. End Quote


--------------------------------------------

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." Al-Nawawi, Sharh Sahih Muslim (17:3-4).

---
Quote: Allah Can Jog/Trot [Harwala] Acc To Ibn Uthaimin [And Explaining The Hadith Qudsi:
"Whoever comes near Me..."]

Regarding the hadith: "If My servant comes near Me one hand-span I come near him one cubit. If he
comes near Me one cubit I come near him an arm's length. If he comes to Me walking, I come to him
running." In al-Bukhari, Muslim and others.

Imam al-Tirmidhi said in his Sunan: "It is narrated from al-A`mash regarding the explanation of
this hadith, 'Whosoever comes near Me one cubit I come near him an arm's length,' that it means with
forgiveness and mercy. Thus did some of the people of learning explain it. They said: Its meaning is
only that He says, 'If the servant draws near Me by obeying Me and doing what I commanded, I am
very swift to draw near him with My forgiveness and My mercy.'"


"Qatada said: 'Allah is fastest in forgiving.... What is meant is to express the swiftness of the response
and forgiveness of Allah, as we narrated from Qatada." Al-Bayhaqi, al-Asma' wal-Sifat (Kawthari ed. p.
285-286; Hashidi ed. 2:51-54).

"He did not mean by this hadith a coming-near in terms of distance, for such is impossible and
inexistent. All he meant was the servant's coming-near in terms of good works, and the coming-near
of Allah in terms of answer and acceptance." Al-Baji, al-Muntaqa (1:357)

"The meaning of His coming closer to us by descending to the nearest heaven, or by His drawing-near
a cubit and an arm's length, is that He treats us with munificence (ikram) in the manner of the liege-
lord that walks towards his servants and condescends to them, turning to them with full attention
(muqbilan `alayhim) and examining their needs one by one."
Ibn `Abd al-Salam, al-Ishara ila al-Ijaz (p. 106).

"This hadith is among the narrations of the Divine Attributes and it is impossible take it in its outward
meaning. We already spoke many times about the hadiths on the Divine Attributes. Its meaning is,
'Whoever comes near Me with obedience to Me, I come near him with My mercy and success, and
help, and if he does more, I do more. If he comes walking and hastens to obey Me, I come running,
that is, I pour mercy over him and overtake him so that I do not make him need to walk much in order
to attain his goal.' The message is that his reward is many times over proportional to his coming near."
Al- Nawawi, Sharh Sahih Muslim (17:3-4).

Re: In Fatawa al-Aqida by Muhammad b. Salih b. Uthaimin, page 112, he says: "What could forbid us
from believing that Allah performs jogging/trotting {harwala}?"

A: "Whoever possesses one iota of reason harbors no doubt whatsoever that change, displacement,
and removal are among the attributes of bodies." Imam al-Haramayn, al-Nizamiyya (Kawthari ed. p.
20)

"Since you understand that the one who 'descends' towards you is near to you, content yourself with
the knowledge that He is near you, and do not think in terms of bodily nearness."
Ibn al-Jawzi, Daf` Shubah al-Tashbih (Saqqaf ed. p. 196).

[Ibn al-Jawzi:] "After they imagined a huge image on the Throne, they took to interpreting away all
that contradicts its being located on the Throne. For example His saying: 'and whoever comes to Me
walking, I come to him running,' concerning which they said: 'Coming near is not meant {literally},
but only the nearness of rank and favor.' They also said that the statement of Allah should come unto
them in the shadows of the clouds (2:210) must be understood literally to mean the coming of His very
Essence. So they declare it permissible one year and they declare it forbidden another. ... They said:
'We affirm this according to its external sense!' Then they placated the commonality by adding: 'But
we do not affirm limbs.' It is as if they said: 'So-and-so is standing but he is not standing.' ... Those are
less intelligent than Juha.... I mentioned some of their statements only so that one should not accept
any of them. For CAUTIONING AGAINST SUCH PEOPLE IS WORSHIP."
Ibn al-Jawzi, Sayd al-Khatir (p. 91-95).

GF Haddad 2009-02-16

http://mac.abc.se/ho...IbnUthaimin.txt



---



Wahabi/Salafi Aqidah:






Salafis say Allah has a 'Form'

Abd Allah al-Hashidi the "Salafi" editor of al-Bayhaqi's al-Asma' wal-Sifat (2:60)
openly attributes form and shape to Allah Most High:

Quote
"As for our Lord, we affirm that He possesses a form (sura)"
and (2:67)

Quote
"As for us we affirm a form (sura) for Allah unlike forms."
Similarly, the Egyptian 'Salafi' scholar Mohammed Khalil Harras......

....who salafis describe as:
"He was Salafi in creed, stern in establishing the truth, persuasive in establishing his
proof, he spent his life teaching, authoring, and spreading the creed of Ahlus Sunnah
wal Jama'a"
says on p. 39 of his commentary on "At-Tawhid" by Ibn Khuzayma:
Quote


"So 'Image' is not attributed to Allah the way his creation is attributed to Him,
because it (His image), is an attribute which subsists in His essence"


and on pg. 156:


Quote



"Then he appeared to us with an image which is different then what we have
previously seen, and He returned to us in the image we first saw him in and says: 'I
am your Lord' "

------------------------------

Sunni Aqidah: Meanwhile scholars of Ahl al-Sunna like Ibn
`Abd al-Salam in his Mulha state:

"He is not a body endowed with form."
Similarly Ibn al-Jawzi in Daf` Shubahi al-Tashbih (al-Kawthari ed. 1998 repr. p.
35) states:

"Know that it is obligatory upon every Muslim to firmly hold that it is impermissible
to attribute to Allah Most High form (sura), which consists in physiognomy (hay'a)
and features (ta'lif)."
Imam al Khattabi said:
What is upon us and all Muslims to believe is that our Lord does not possess a sura
(image) or hay'a (form), for an image implies a modality (kayfiya) and that is negated
from both Allah and His attributes.
( 388 [ ) ] :

"
"

Al-Subk said: Al-Ash'ar and most of the Scholars of kalm have declared as
disbelievers any innovator whose innovation constitutes or leads to disbelief. For
example, if he claims that the object of his worship possess an image (sra), or a
limit (hadd) and boundary (nihya), or that it is permissible to attribute to him
movement and stillness. [Cited in al-Kawthar, Maqlt (p. 374)]
---
Having a certain shape means that there must be someone who specified it.
Anything that has a shape will also have a border- physical limit (or size), because
of its shape.
Aah is not specified or created, and is definitely eternal; it must be true that Aah
exists without shape and physical limits
[Ta-Ha 20:50]
He said, "Our Lord is One Who gave everything its proper shape, then showed the
path."
Allah exists without any need for a shape, place, direction or a limb (hand)

O People, you are the desolate in absolute need of Aaah, and Aaah is the One that
does not need anything or anyone, and He is the One that deserves all praise. (Faair
,15)


I MAM AMAD I BN ANBAL S AI D:
"Aaah taaalaa did not change or experience any substitution (in His attributes),
and has not been attributed with any limits before creating the Ars and not after
creating it
(Itiqaad Al-Imaam Al-Mubajjal Ibn anbal, P. 297)

Al-Bayhaqiyy:

O Aaah, You are the First, so there is nothing before You, and You are the Last so
there is nothing after You. You are Al-aahir so there is nothing above You. And
You are Al-Baain, so there is nothing below you.

If there is nothing above Him and nothing below Him, then he is not a body or in a
direction, and He does not have phys-ical specification.

---

Wahabi/Salafi Aqidah:


Salafis say, Allah has ShinS




Mujasmi inclinations, Kindly *Note* how Muhsin/Hilali change a
singular shin into plural **SHINS (LEGS)** Audhobillah min Dhalik, If
this is not Anthropomorphism, then what is? Plus they attribute a lie to
vast majority of religious scholars of the Quran who not only kept silent
on Mutashabihaat but rather gave metaphorical explanations
Reference: The Noble Quran, Page No.81. English Translation by Dr
Muhammad Taqi ud-Din Hilali and Dr Muhammad Muhsin Khan,
Published by King Fahd Complex, Madinah, Kingdom of Saudi Arabia.
---
Muhammad Taqi Al-Din Al-Hilali and Muhammad Muhsin Khan
in 'Interpretation of the Meanings of the Noble Quran' -
the official Wahhabi translation of the Quran in the English language - say:

Quote

"All that has been revealed in Allahs Book as regards the Qualities of Allah, the Most
High, like His Face, Eyes, Hands, Shins (Legs), His Coming, His rising over His
Throne and others, of all the Allahs Messenger qualified Him in the true authentic
[sic] Prophets [Hadith] as regards His Qualities like His Descent or His Laughing
and others, the religious scholars of the Quran and Sunna believe in these Qualities
of Allah and they confirm that these are really His Qualities, without Tawil
(interpreting their meanings into different things) or Tashbih (giving resemblance or
similarity to any of the creatures) or Ta`il (i.e. completely ignoring or denying them,
i.e. there is no Face, or Eyes, or Hands, or Shins for Allah).



Here

----------------------------------------------

Sunni Aqidah:

Anyone know where they derive plural shins from?
Maybe one shin is not enough for them like one eye?
Attached is the position of Ahl al-Sunnah as exposed by Ibn al-Jawzi :

Attached File(s) Here: and Pdf




We say to him:

What do you say concerning the mention of "several eyes" (ayun), the mention of
the "flank" (janb), the mention of the single "shin" (saq), and the mention of the
"several hands" (aydi)? If we take these literally then we must affirm a being that
has one face with many eyes, a single side, many hands, and a single shin! What
being on earth is possibly uglier? And if you take the liberty of interpreting this and
that to be dual or singular, then why does Allah not mention it, nor the Prophet, nor
the Salaf of the Community?

Ibn Jahbal Al-Kilabi, The Refutation of Him (Ibn Taymiyya) who Attributes
Direction to Allah (al-Raddu ala Man Qala bil-Jiha),

Introduction by Shaykh Wahbi Sulayman Ghawji, translation and notes by Gibril
Fouad Haddad [Aqsa Publications, Birmingham UK 2008:
http://www.aqsapublications.com], Chapter Seven. The Absurdity of His
Literalism, pp. 221-223)
---


Wahabi/Salafi Aqidah:



Salafis say Allah has a Waist
1
[Haqwu]

A well known senior Salafi shaykh named Abdullah bin Aqeel says in his book
"Tanbihat ala al-Akhta'a Al-'aqadiyyah fi Fath Al-Bari" (Warnings about the
Mistakes in Aqidah mentioned in Fath Al-Bari), 1/31, as a refutation of Al-Hafidh
Ibn Hajar who made ta'wil of haqw the following:

Quote


!

.

.

.
-------------------------------------------------------

Sunni Aqidah:
Notice how he clearly and explicitly states that "haqw" is an attribute of the Divine
Essence, and that it is to be understood literally!

And notice how he responds to Ibn Hajar by saying that it is not permissible
to negate that Allah swt has limbs or parts!


Another interesting fact is that the book that this quote was taken from, was
reviewed, edited and checked by some senior Salafi scholars like Abdul Aziz bin
Salih Al-Fawzan and Abdullah Ghunayman.


The Hanbali Imam, Ibn al-Jawzi explained [Kitab Akhbar as-Sifat p. 242,
243] the narration from Abu Hurayrah that the Prophet (alayhis salam) said, Allah
created the creation and upon finishing, the Rahim (womb) got up and took hold of
the waist of Ar-Rahman (i.e. The Merciful - Allah ). Allah said to it, What is wrong?
The womb said, I seek refuge with you from Al-Qateeah(i.e. the one who severs the
ties of the family). Allah said, Would you be pleased if I bestow my favors on him
who keeps your ties, and withhold My favors from he who severs your ties? The
womb responded, Certainly Oh Lord! Allah said, That is granted! Abu Hurayrah
said, If you want you can recite [the verse] Would you then if given authority, do
mischief in the land and cut the ties of kinship (arhaamukum)? [47:22]


This tradition may be construed in one of two ways. It may mean that God shows special
regard for kinship (rahim); and so He strengthens those who strengthen it, weakens those
who weaken it, and sees to it that its rights are respected - in the same way that one shows
special regard for one's kinfold over those to whom one is not related by blood.

Or it may mean that the term rahim is derived from [the same root as] the name Rahman, as if
to emphasise [rahim's] imporance by calling attention to the derivation of the term. This latter
interpretation is supported by a tradition in which 'Abd ar-Rahman b. 'Awf reports, on the
authority of the Prophet, that God said: "I am Rahman! I have created rahim and have
dervived its name from mine.

Hence those who strengthen it, I will strenthen them, and those who sever it, I will scatter
them." In another tradition, not cited in the canonical collections the following words are
found: "Rahim is a branch (shajna) which is joined to the waist (haqw) of Rahman."

A variant of this tradition reads: "When God created humankind, rahim stood up and seized
the waist of Rahmanand said: 'This is the place of refuge from the severing [of kinship ties]'"

Since [the above] sayings contain figures of speech ( amthal), whose meaning we have
already explained, the reference to (rahim's) clinging to the waist of Rahman also ought to be
constured [metaphorically], viz., as a request for aid (istijara) and protection (it'isam).

This is born out by a tradition in the two Sahihs in which 'A'isha reports that the Prophet
said:

"Those who strenghten me, God will strengthen them, and those who weaken me, God will
weaken them.'" Abu Bakr al-Bayhaqi said: "The waist (haqw) is equated with loin cloth
(izar); hence the tradition [referring to rahim's attachment to God's waist] means that it is
attached to [or seeks the protection of] God's power ('izz)."


1 Elsewhere sidi Ibn Ahmad provided the following on the meaning of Haqwu:

Hans Wehr: Loin, Groin. Hans Wehr gives the expression: - Shaddada
Haqwaihi meaning To Gird Ones Loins. Gird means to tie a belt around.

Al-Qamoos by Dr. Roohi Balbakee: Loin, Groin

E.W. Lane: The waist; synonym : the place where the waist-wrapper called is
bound; i.e., the flank; another synonym is called or which is composed of
two parts collectively called .


Lisan-al-Arab

: : : :
: . : . .




Al-Haqw: The Waist. It was said that (it is) that which the Arab kilt (or the
LOINcloth as some would have it) wraps around. Its plural forms are Ahqin, Ahqaa,
Hiqiyy, and Hiqaa. And in the Saheeh Narrations, the Haqw is the waist and the
lateral aspects of the pelvic girdle upon which the Arab kilt is dawned. It is said: He
clung to the coattails of so-and-so (Literally: He took hold of the waist of fulaan). And
in the hadith pertaining to the ties of the womb, it was said: The womb/kinship came
to pass and it took hold of the flank of The Throne. When God made the womb
anxious (regarding the mercy) of The Most Merciful; He eased (that anxiety) by
willing that the womb/kinship be (forever) neigh onto Him, as He has willed that
relatives and kinsman remain loyally bound to one another. Therefore, in this
circumstance, Haqw is to be understood upon its allegorical and
metaphorical meanings.

---









Wahabi/Salafi Aqidah





Salafis say Allah has a Literal Leg and Feet
Dr. Ahmad Hijazi Saqqa wrote

Shaykh Ibn `Uthaymin reinforces his anthropomorphism by saying (Sharh p. 42):

Sh. al-`Uthaymin said:
"It is established that Allah Most High has feet (al-qadam thbit lillhi ta`l),
and Ahl al-Sunna have explained the leg and foot (al-rijl wa al-qadam) as being
literal according to what befits Allah (haqqatan `al al-wajhi al-l'iq billh);
whereas the "People of Figurative Interpretation" (Ahl al-Ta'wl) have
explained al-rijl as being the group which Allah will place in the Fire, and al-qadam
as being those who are sent forth (muqaddamn) to the Fire... and I reject and
return their explanation to them on the grounds that it contravenes the
external meaning of the words (mukhlifun li zhir al-lafz)."


------------------------------------


Sunni Aqidah:


Shaykh Buti mentioned that Bayhaqi related from al-Khattabi, after the latter cited the hadith
of Anas ibn Malik narrated by Bukhari and Muslim:

The Gehenna will keep asking: is there more? until the Lord of Might places His qadam (lit.
"foot") in it. Then it will say: Enough! Enough! Then it will gather up its parts together. And
there will still remain room in Paradise until Allah gives rise to a creation which he will then
place in the remainder of Paradise. After mentioning what has been said about Allah's qadam
and rijl (lit. "leg") through different chains of transmission Bayhaqi said:

Abu Sulayman al-Khattabi said: "It is likely that those who mentioned al-qadam and al-rijl
without attributing it to Allah (i.e. by saying: "Allah's qadam" etc.) did so because of their
great fear, and to avoid misinterpretation in the matter. Abu `Ubayd used to say used to say:
"As for us we narrate those hadiths but we do not smear them with meanings." Abu
Sulayman says: It is even more relevant for us not to be forward in that from which those
who have more knowledge, antiquity, and seniority than us stood back.

However, the people of the time in which we live have joined two parties. The first [the
Mu`tazila and Jahmiyya] altogether disavow this kind of hadith and declares them forged to
begin with, which implies their giving the lie to the scholars who have narrated them, that is,
the imams of our religion and the transmitters of the prophetic ways, and the intermediaries
between us and Allah's Messenger. The second party [the Mushabbiha] gives its assent to the
narrations and appplies their outward meanings literally in a way bordering
anthropomorphism.


As for us we steer clear from both views, and accept neither as our school. It is therefore
incumbent upon us to seek for these hadiths, when they are cited and established as authentic
from the perspectives of transmission and attribution, an interpretation (ta'wil) extracted
according to the known meanings of the foundations of the Religion and the schools of the
scholars, without rejecting the narrations to begin with, as long as their chains are acceptable
and narrators trustworthy

[Al-Khattabi, Ma`alim al-sanan `ala sunan Abi Dawud (Hims ed.)5:95. Cited in al-Buti, al-
Salafiyya marhalatun zamaniyyatunmubarakatun la madhhabun islami (Damascus: dar al-
fikr, 1408/1988) p. 140.]
Abu Sulaiman said: "The meaning of the qadam here is possibly a reference to those whom
Allah has created of old or "sent forth" for the Fire in order to complete the number of its
inhabitants. Everything that is "sent forth" is a qadam, in the same way that the verbal noun
of demolishing (hadama) is a hadm or ruin, and that of seizing (qabada) is qabd or a seizure.
Likewise Allah said: "They have a sure foundation (qadam sidq) with their Lord" (10:2) with
reference to the good works which they have sent forth. This explanation has been
transmitted to us from al-Hasan al-Basri.

It is supported by the Prophet's saying in the aforementioned hadith: "As for Paradise, Allah
will create for it a special creation." Both meanings (i.e. respectively pertaining to the Fire
and Paradise) are in agreement with the sense that Paradise and hellfire will be provided with
an additional number of dwellers to complete their respective numbers, at which point they
will be full.

[al-Khattabi, Ma`alim al-sunan (Hims ed.) 5:95.]
---

Wahabi/salafi Aqidah:

Salafis say Allah is Attributed With Malal
[literally: Boredom]

See the following kalam of Sh. al-`Uthaymin:

( :

: ( )

38 )
)

( :





"This malal [literally: boredom], which is understood as an attribute of
Allah from the literal/apparent meaning of the narration, is not like our
malal [literally: boredom], for our malal constitutes of tiredness and
laziness. As for the malal of Allah, the Powerful and Exalted, then that is
a special Attribute of the Most Powerful and High, and Allah (swt) is
neither ascribed with tiredness nor laziness....."








----------------------------------------



Sunni Aqidah:

And contrast this with the kalam of Ibn al-Jawzi who says in his Daf Shubah al-
Tashbih
p 92 English translation by Ustadh Abdullah:

Quote



Bukhari and Muslim related in the two Sahihs that 'A'isha, may God be pleased
with her, reproted that the Prophet [sallallahu alayhi wa sallam] appeared while she
was hosting a woman. He said, "Who is this? She said: "Fulana. She is asking me
about her prayer." He said: "Burden yourself with what you have the capacity to do!
For God, Exalted be He, does not get bored until you get bored." In another report,
the wording is ,"God, Exalted by He, does not grow weary until you grow weary."


The scholars state, "The meaning of the hadith is God, Exalted be He, does not get
bored even if you get bored as the poet said: 'Hudhayl burned Mina with
rags/Mischief does not get bored utnil they get bored."



The true meaning is it (mischief) does not get bored even if they get bored [of doing a
certain thing]. Otherwise, Hudhayl would have superiority over them (the people of
Mina). And some people said, "Whoever gets bored of something [they] abandon it."
So the meaning is He does not abandon giving reward as long as they do not abandon
doing good works.


As for "boredom" it means, "the dislike of something to consider it annoying for the
soul to have an aversion towards it, and to grow weary of it," which is impossible in
His regard, Exalted be He. If this was possible it would mean to affirm for Him
change and for created things to take up residence in His being.

In Kitab Akhbar as-Sifat he also quotes Qadi Abu Ya'la as saying 'It is
possible to attribute malal to God, though not the kind that is a sa'aama'.

Further details in relation to this hadith can also be found from al-Bayhaqi in al-
Asma' wal-Sifat, bab: ma jaa' fil-malaal where al-Khattabi's views are also
mentioned.

What is the source of this?
see:

(You can find it in his sharh of Riyadh al-Salihin)


---

Wahabi/salafi Aqidah:



Salafis On Allah's 'Highness' and Firawn:

Ibn Taymiyya said:
Allah's Names and Attributes in the Qur'an
[....]

Highness:
[....]
And He has said:
"O Haman! Build me a tower, that I may reach the roads, - the roads of heavens, and
that I may climb up to the God of Moses, though verily I think he [Moses] is a liar."
(Ghafir 40/36-37)

Al-Aqidah al-Wasitiyya

http://islamicweb.co.../taimiyah_5.htm
http://www.al-eman.c...toc.asp?BID=275


Salih Al-Fawzan
states in his explanation of the waasitiyyah,
as translated by Aboo Waheeda As-Salafee:

In it is affirmation of the uluww (highness) of Allah over his creations.
Such that Prophet Musa (alayhis salaam) affirmed this and called to it.
And then Firawn denied this.
-----------------------------

Sunni Aqidah:

Qadi Abu Bakr ibn al-Arabi said:

[...] They (i.e. the anthropomorphists) say: All the firm believers in the oneness of
Allah raise their hands to the heavens when supplicating him, and if Musa had not
said to Pharaoh: My Lord is in the Heaven. Pharoah would not have said: Oh
Haamaan! Build for me a lofty tower in order that I may survey the god of Moses!
(28:38)

We say: You are lying about Musaa (alayhis salaam), he never stated such!
However, your conclusion shows that you are indeed the followers of Firawn, who
believed that the Creator lies in directions, and thus he desired to climb up to Him on
a ladder. He congratulates you for being of his followers, and he is certainly your
Imam!

Here Refer also to: Here


And from the tafsir of Imm al-Tabarn from his Tafsr al-Kabr under
[28:38]:

{

{ :

.

Pharaoh thought in his ignorance that by his tower he would be able to
reach to the Sky, and thought that the God of Musa is a body that can be
looked at, just as the anthropomorphists say. Allah is greatly clear of and
above that.
---
comment
Quote:

Abul Hasan Mashallah! I have seen all this before and these innovators have yet
to reply appropriately. The strange thing with these Ahlul Hawa is that they claim to
agree with Imam al-Tahawi's creedo, but they blatantly go against it with their
distortive explanations using such Mubtadi'in like: Ibn Abi'l Izz (declared a Mubtadi
by Mulla Ali al-Qari), Bin Baz, Salih al Fawzan and the latest Sharh on Tahawiyya by
the distorting enemy of al-Asha'ira: Safar al-Hawali - who was exposed even by his
own pseudo-Salafi brethren. This al-Hawali went as far as attacking al-Albani on the
issue of Irja, as did the latest Mubtadi: Falih al Harbi! This is their latest trend:
Refuting and exposing each other! May Allah guide them and keep us away from
their Fitna. Amin.
---

Sulayman ibn `Abd Allah ibn Mu-hammed ibn `Abd al-Wahhab
(d. 1817 CE)

the Wahhabi founder's grandson, declared as unbeliever anyone who used the term
"in person" in relation to Allah being in a place, whether one place or an
infinite number:

"Whoever believes or says: Allah is in person (bi dhatihi) in every place, or in
one place: he is a disbeliever (kafir). It is obligatory to declare that Allah is distinct
from His creation, established over His throne without modality or likeness or
examplarity. Allah was and there was no place, then He created place and
He is exalted as He was before He created place."
---
Also read:


It is impossible for anthropomorphists to prove the existence of a Creator that is not
brought into existence.


Refuting Yaser Qadis opposition to proving Allaahs existence

---


Aboveness, Change, Descent (Nuzuul), Direction/Place, Face, hand/yad,
Interpretation (ta'wil), Istawa, Literalism

---








---------------------------------------------
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]
---
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-THAWRIPRAISED IMAM ABU HANIFA
WHEN HE SAID:"WE WERE IN FRONT OF ABU HANIFA LIKE SMALL BIRDS IN FRONT
OF THE FALCON"
---
SALAFI AQIDAH(IN A NUTSHELL)
SALAFI AQEEDAH
SALAFI AQIDAH VS SUNNI AQIDAH
AUTHENTIC HANBALI 'AQEEDAH VS "SALAFI" 'AQEEDAH
---
SALAFI GOD
"ABOVE THE THRONE"
SPACE-MONSTERWORSHIPERS!
LITERALLY SITS ON THE THRONE
"THE FIRST THING THAT COMES TO THE MIND"
---
SKY GOD!
---
Imam of Ibn Taymiyyah & his disciple Ibn al-Qayyim
Pure Anthropomorphism
:PART 1 - PART 2
---
THE WAHHABI TREE
THE TWIGS & LEAVES
THE CROWN
THE BRANCHES
THE TRUNK
THE ROOTS
THE SEED
---
"LORD OF SHIRK"
---
THE BELIEFS OF SHEIKH-UL-NAJD
---
LORD OF NAJD
THE RISE OF DARKNESS
HORN OF SATAN
---
THE FORBIDDEN KINGDOM
---
BATTLE WITH THE HYPOCRITES
SALAFI -VS-SALAFI
CLASH OF THE TAYMIYYANS
---
The Reality of ibn Taymiyya
--------
"Oh!, Sheikh"
IBN TAYMIYYAH
(ADH DHAHABI SAID ABOUT HIS TEACHER)
---
IMAM OF IBN TAYMIYYAH & HIS DISCIPLE IBN AL-QAYYIM
---
DOES SUCH A PERSON BECOME AKAAFIR?
---
...WHAT HE WORSHIPS IS NOTAAAH, EVEN IF HE CALLED ITAAAH.
---
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 QURAN 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 BELIEF HIDDEN '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)
-------------
THE REFUTATION OFHIM (IBN TAYMIYYAH)
WHO ATTRIBUTES DIRECTION TO ALLAH
BY IBN JAHBAL
---
AL-QADI ABU BAKR AL-BAQILLANIYY
"ABOVE THE THRONE"
------------
AI-IIJIYY ON ALLAAH NOT BEING IN TIME
--------------------------
WAHHABI/SALAFI
TIME-SPACE-PLACE-DIRECTION-LIMIT
PART1 PART2PART3
-----------------------
A REVIEW OF IMAM MALIKS
REPORTED INTERPRETATION OF THE
HADITH OF ALLAHS NUZUL (DESCENT)
---
DID IMAM MALIKSAY:
ALLAH IS IN THE HEAVENS AND HIS KNOWLEDGE IS IN EVERY PLACE?
---------
TAMPERING OF TAFSIR AS-SAWI
BY THE WAHHABI/SALAFIS
IMAM AHMAD BIN MUHAMMAD AS-SAWI AL-MALIKI
(D. 1241 AH-1825AD)
AL-WAHAABIYYAHARE THE FOLLOWERS OF SHAYTAAN(HIZBUSH SHAYTAAN)
---
IMAM IBN ABIDIN AL- SHAMI
(B.1198 - D.1252 AH / 1783AD1836AD)
SPECIFIES THAT THE PRESENT WAHHABIS 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 FITNAH
INDIAN SUBCONTINENT
(1239 AH - 1823 CE)
THE RISE
PART1
DISSENT FROM THE ORIGINAL CREED
PART2-PART3-PART4
------------------------
AQIDA OF THE ELDERS OF DEOBAND
PART1
FATWA
THE FOREFATHERS OF DEOBANDI & TABLEEGHI SECT
PART2
YOU JUDGE !
PART3
DEOBANDI &TABLIGHI ELDER'S "MOTHER TONGUE"
---
DEOBANDI ELDERS VS DEOBANDI ELDERS
DEOBAND PLC
---
GUSTAKH-E-RASOOL
---
THE TABLIGHAL-JAMA'AT
---
CAN I PRAY BEHIND WAHHABI/DEOBANDIS...?
---
WHAT IS A WAHHABI/WAHHABIYYAH?
WAHHABISM - MYTH OR REALITY ?
---
IMAM AL-BUKHARI COMPILED A REFUTATION OF THE QADARIYYA AND OTHER SECTS
TITLED:KHALQ AF'L AL-'IBD
AND WAS EXPELLED FROM NAYSBR BY THE HANBALS BECAUSE OF WHAT THEY
PERCEIVED AS AN UN ACCEPTABLE STAND IN KALM.
---
WHY DID THE DEOBANDI "AKABIR" WRITE
AL MUHANNAD ?
---
WHY DID BARAHIN-E-QATIYAH RUNAWAY TO JEDDAH THE SAME NIGHT?
BARAHIN-E-QATIYAH
---
THE WAHABI CONNECTION
------------
HAAZIR & NAAZIR?
---
Wahhabi/Deobandi
Imkan e Kidhb -Waque Kidhb - Khlaf e Wayid
---
DEOBANDI ISTIGHATHA
"BESEECHING FOR HELP!"
---
IBN TAYMIYYAHS KNOWLEDGE OF THE UNSEEN ?
---
WAHHABIDEC3PTION!
PART1 & PART2
---
THE QURAAN AND ALLAAHS ATTRIBUTE OF SPEECH
---
TRUE TAWHID AND SHIRK
---
Q: "WHERE IS ALLAH?"
----
IMAM IBN FRK AL-SHAFI
WHAT IS MEANT WHEN WE SAY
ALLAH IS ABOVE WHAT HE CREATED
---
HOW TO DEAL WITH THE MEANING OF
ISTAWA
---
THE WAHABI DOCTRINE OF FLAWED ABOVENESS
---
"ABOVE HIS ARSH"?
---
REFUTATION OF WAHHABI/SALAFI
AL-KHUMAYYIS &
(THE HEIGHT OF TAKFIR BY WAHABIS)
---
Signs of the Last Hour
Time to Move The Mountains
---
THE HORRORS OF MODERN ISLAMICARCHITECTURE
&
OFFICIALLY PROTECTED!
---
YAZID (LA)
PART 1 - PART2 -PART3
---
THE HADITH OFTHE CITY OFCAESAR
---
WAHHABI DRUMS OF BIDAH
PART 1
---
SUNNI
BIDAH HASANA-WHAT AN EXCELLENT BIDAAH THIS IS!
PART 2
------------------------------
IMAM ASH-SHAFII
ON EVIL AND GOODBIDAAH
A REFUTATION OF THE PSEUDO-SALAFI WEAKENING OF HIS NARRATION
------
WHY DO THEY WEARGREEN TURBANS?
------
IMAM MAHDI
&
THE RETURN OF THE CALIPHATE
---
DHIKR : ALLAH, ALLAH
-----
WHY 12TH RABI UL AWWAL ?
-----
MILAD-UN-NABI
(SALLALLAHU ALAIHE-E-WA-SALLAM)
MAULUD WITHIN MAULUD IN OLD MEKAH MAWLID AL-NABI
THE HADITH OF THUWAIBA(MILAD UN NABI)
MILAD-UN-NABI( )
---
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 ( ) WITH AHLE BAITBY IMAM BUKHARI
---
THE WHOLE UNIVERSE WASCREATED FOR ?
---
THE AUTHORITY OF THE HOLY PROPHET

---
KNOWLEDGE OF UNSEEN ?
KNOWLEDGE OF UNSEEN (ILM-AL-GHAYB) - "DID THE HOLY PROPHET MUHAMMAD
( ) KNOW THE FUTURE?"
---
THE LIGHT OF THE PROPHET ( ) AND HIS SPECIAL DISTINCTION
---
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 QARIIN
Q:"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)
---
WHY DO THEY KISS THEIR THUMBS
WHEN THEY HEAR THE BLESSED NAME OF THEHOLY PROPHET
MUHAMMAD[SALLALLAHU ALAIHI WASALLAM] ?
---
THE PROPHETIC TITLE
BEST OF CREATION
(KHAYRU-L-KHALQ)
---
QASIDAT AL-BURDA
QASIDAT AL-BURDA - IMAM AL BUSAIRI (RA)
QASIDAT AL-BURDA -"SHIRK"?
QASIDAT AL-BURDA - YASIR AL QADHI
QASIDAT AL-BURDA - "THE CLOAK OF LOVE OR IGNORANCE?
---
WAHHABI/DEOBANDIFATWA:
DARUD TAJ IS SHIRK
---
Q: IS THIS DUROODSHIRK?
IS IT SHIRK TO RECITE THIS DAROOD :
ALLAHUMA SALL-E-WASALLIM ALAA SAYEDINA MOHAMMADIN QAD DAQAT HEELATI
ADRIKNI YA RASOOL ALLAH " ?
---
Dalail al-Khayrat by Muhammad ibn Sulayman al-Jazuli (d.870AH/1465CE)
Wahhabi say: ''Dala'il Al-Khayrat'' is known by trustworthy scholars as misleading, for it over-
praises the Messenger (peace be upon him)
---
WHY DID JAFAR IBN ABU TALIB DANCEIN THE PRESENCE OF THE PROPHET (
)?
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WHY DO THE SUFIS DANCE AL-RAQS-HADRA?
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MUSIC, SINGING, DANCING AND ISLAM ?
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SALAFIS -VS- AL-FIQH AL-AKBAR
DR AL-KHUMAYYIS ATTACKS IMAM ABU HANIFA
WAS IMAM ABU HANIFA A "MURJIE" ?
IMAM ABU HANIFA & IMAM MALIK -THE ENCOUNTER
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SCIENCE OF BELIEF
---
THE AHL AS-SUNNAH WA'LJAMA'AH
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WHO ARE THE AHLUS SUNNAH WAL JAMAAH
(MAJORITY MUSLIMS)?
---
THE ASHARIS
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IMAM ABUL-HASAN AL-ASHARI
---
AQIDA - TENETS OF BELIEF
IMAM AL-GHAZALI (RA)
A RETURN TO PURITY OF CREED
---
IMAM IBN HAJAR AL-ASQALANI
---
IMAM AN-NAWAWI WAS AN ASHARI IN CREED

PART1 - PART2 -PART3
---
IZZ AL-DIN IBN ABD AL-SALAM AL-SULAMI
---
IZZ AL-DN B.ABD AL-SALMS
CATEGORIZATION OF THE TERM BIDA AND THE
DISTINCTION BETWEEN ITS LEXICAL AND LEGAL DEFINITIONS
---
IMAM AL HARAMAYN IBNAL-JUWAYNI
---
THE ONLY LIVINGSAHABI TREE
---
LETTER TO: YA RASUALALLAH

---
THE TREE AT HUDAYIBIYYAH
&
REFUTATION TO SHAYKH FAAIK GAMIELDIEN
---
WAHHABI TERROR
---
EXTREME HATEREDOF 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
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REFUTING THE CHARGE OF
GRAVE WORSHIP
---
BUILDING SHRINES/TOMBSAROUND THE GRAVES...
---
UHUD
SUPPLICATION OF VISITING GRAVE YARDS
(BILLBOARD AT UHUD GRAVESITE AND WOMEN FORBIDDEN CONTRADICTION)
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IS ISAAL-E-THAWAAB A BIDAH?
---
THE PERMISSIBILITY OF RECITING THE QUR'AN AT THE GRAVES OF THE DEAD AND
DONATING THE REWARDS OF ITS RECITATION TO THE DECEASED
---
YA SHAYKH MADAD!
ISTIGHATHA - ISTIANA ISTAMDAD
BESEECHING FOR HELP! AL-MADAD = "HELP!"
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IMAM SHAFI'S
TAWASUL THROUGH GRAVE OF
IMAM ABU HANIFAH
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IBN KATHIR ON TAWASSUL
---
DID THE HANBALI IMAMS PROHIBIT TAWASSUL ?
---
WHO BROUGHT THE THRONE OF BILQIS?
---
THE GOD YOU WORSHIP IS UNDERMY FEET!"
CREDIT: THE AHL AS-SUNNAH WA'LJAMA'AH
Ibn Masud: 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]---------------------------------------
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