التوحيد at-Tawhid

Author Topic: TUHFAT'UL MADANIYYAH FI'L AQIDAT'IS SALAFIYYAH  (Read 1298 times)

Tullab'ul Ilm

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TUHFAT'UL MADANIYYAH FI'L AQIDAT'IS SALAFIYYAH
« on: October 04, 2016, 01:54:42 AM »


التحفة المدنية في العقيدة السلفية
الشيخ العالم العلامة حمد بن ناصر بن عثمان آل معمر
(1160هـ1225 - هـ)

At-Tuhfat’ul Madaniyyah fi’l Aqîdat’is Salafiyyah
The Creed of Muhammad bin Abd’il Wahhab In Regards to the Names and Attributes of Allah Ta’ala

Hamad bin Nasir bin Uthmaan Al-i Mu'ammar (1160-1225H)




Khutbat’ul Ha’ajah

Our Da’wah (Call)

Shaykh Hamad bin Nasir (rahimahullah)

Muqaddimah (Preface) of Shaykh Hamad bin Nasir & The Question

The Response & A Mujmal I’tiqâd (Concise Creed) Regarding al-Asmâ wa’s Sifât (The Names and The Attributes)

Chapter: Affirming the Sifat (attribute) of al-Uluww (the Highness) from Kitaabullah (the Book of Allah; the Qur’an)

Affirming the Sifat of al-Uluww (Highness) from the Sunnah (of Rasulullah)

Chapter: The Statement Regarding Kayfiyyah (Howness)

Chapter: Al-Istiwah (the Rising over) and its Meaning

Chapter: Ijmaa' (consensus) of Ahl’ul Ilm (People of the Sacred Knowledge) upon affirming (the Sifat) al-Uluww

Chapter: The Meaning of “Its Dhaahir (Apparent) Meaning was not Intended”

Chapter: That which He Ta’ala Described Himself with and what His Rasul (Sallallahu Alayhi wa Sallam) Described Him Ta’ala with

Chapter: What the Muta’akhirun (the Later-day Scholars) Debated over from the al-Faadh (Words/Utterance)

Chapter on Affirming (the Sifat) al-Yadd (the Hand)

Chapter on Mentioning some of that which has been Narrated from the Sahaabah (Companions), the Tâbi’în, and the Atbâ’u Tâbi’în in regards to the Matter of Uluww of the Rabb Tabaraka wa Ta’ala upon His creation, and that He is upon His Majid Arsh (Mighty Throne) which is above His Samawaat (Heavens)

Chapter in regards to the Statements of the Four Aimmah (radiyallahu anhum)


Referring to the Statement of Imam Abu Hanifah (radiyallahu anh)

Referring to the Statement of the Imam of Daru’l Hijrah (Madinah), Imam Malik (radiyallahu anh)

Referring to the Statement of Imam Muhammad bin Idris ash-Shafii (radiyallahu anh)

Referring to the Statement of Imam Ahmad bin Hanbal (radiyallahu anh)


Chapter: The Aqidah of Muhammad bin Abd’il Wahhab (rahimahullah)

Chapter: The Statements of the Ulamaa


Referring to the Statement of the Imam, Hafidh of the west, and Shaykh’ul Islam Uthman bin Sa’id ad-Darimi

The Statement of Imam, Hafidh Abu Isa at-Tirmidhi in his Jami

The Statement of Imam Abu Ja’far Muhammad bin Jarir at-Tabari

Referring to the Statement of Imam of the Shafii in his time, Abi’l Abbas bin Sariij (radiyallahu anh)

Referring to the Statement of Imam Tahawi the Imam of the Hanafii in his time in regards to Hadith, Fiqh, and the knowledge of the statements of the Salaf

Referring to the Statement of Imam Abi Muhammad Abdullah bin Sa’id Kullab, the Imam of the Taaifah (sect) Kullabiyyah

Referring to the Statement of Imam Abi’l Hasan al-Ash’ari, Owner of many books and the Imam of the Taaifah al-‘Ash’ariyyah

Referring to the Statement of the Student of al-‘Ash’ari; Imam Abi’l Hasan Ali bin Mahdi at-Tabarani al-Mutakallim (Kalaam scholar)

Referring to the Statement of the Imam the Zahid Abi Abdullah Ibnu Battah

Referring to the Statement of the Shaykh of the Maliki in his time; the Imam Abi Muhammad bin Abi Zayd al-Qayrawani

Referring to the Statement of the Qadi Abi Bakr bin at-Tayyib al-Baqilani al-Ash’ari

Referring to the Statement of Shaykh’ul Islam Abi Uthman Isma’il bin Abdur Rahman an-Naysaburi as-Sabuni

Referring to the Statement of the Imam, the Alim, the Allamah, the Hafidh of Maghrib (Morocco, Tunisia, Algeria), Imam of the Sunnah in His Time, Abi Umar Yusuf bin Abdullah bin Abd’il Barr an-Numari al-Andalusi, the Owner of the Books (“at-Tahmid” and “al-Istidhkar”) and the precious Works

Referring to the Statement of Imam Abi’l Qasim Abdullah bin Khalaf al-Maqri’ al-Andalusi

Referring to the Statement of Hafidh Abi Bakr al-Khatib (rahimahullahu Ta’ala)

Referring to the Statement of the Imam, Alim of the East, Abi’l Ma’ali Abd’ul Malik bin Abdullah al-Juwayni ash-Shafii

Referring to the Statement of Hafidh Abi’l Qasim Isma’il bin Muhammad Ibn’ul Fadl at-Tamimi al-Asbahani, Compiler of the Book (“at-Targhib wa’l Tarhib”)

Referring to the Statement of the Imam, the Alim, the Allamah Abi Abdullah al-Qurtubi, the Owner of “Tafsir al-Kabir”

Referring to the Statement of the Imam Muhyi’s Sunnah Abi Muhammad al-Husayn bin Mas’ud al-Baghawi, the Owner of “Ma’Alim at-Tanzil”

Referring to the Statement of the Imam the Alim, the Allamah, the Hafidh Imad’ud Din Isma’il bin Umar bin Kathir


The State of the Muta’akhirun
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

Tullab'ul Ilm

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Re: TUHFAT'UL MADANIYYAH FI'L AQIDAT'IS SALAFIYYAH
« Reply #1 on: October 04, 2016, 02:13:43 AM »
Khutbat’ul Ha’ajah1

إن الحمدَ لله نحمدُه ونستعينه ونستغفره، ونعوذُ بالله من شرور أنفُسِنا ومن سيئات أعمالنا، من يهده الله فلا مضلَّ له، ومن يُضلل فلا هادي له
 
وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمداً عبده ورسوله

يا أيها الذين آمنوا اتقوا الله حقَّ تقاته ولا .تموتنَّ إلا وأنتم مسلمون

يا أيها الناس اتقوا ربكم الذي خلقكم من نفسٍ واحدة وخلق منها زوجها وبث منهما رجالاً كثيراً ونساء واتقوا الله الذي تساءلون به والأرحام إن الله كان عليكم رقيباً

يا أيها الذين آمنوا اتقوا الله وقولوا قولاً سديداً يُصلح لكم أعمالكم ويغفر لكم ذنوبكم ومن يُطع الله ورسوله فقد فاز فوزاً عظيماً

فإن أصدق الحديث كلامُ الله، وخير الهدي هديُ محمد، وشرَّ الأمور محدثاتُها، وكل محدثةٍ بدعة، وكل بدعة ضلالة، وكل ضلالة في النار

أما بعد

“All thanks and praise is due to Allah, we seek His help and forgiveness. We seek refuge in Allah from the evil within ourselves and the consequences of our evil deeds. Whoever Allah guides will never be led astray, and whoever Allah leads astray will never find guidance.

I bear witness there is no -true- God -deserving to be worshiped- but Allah, alone without any partners, and I bear witness that Muhammad is His servant and His Messenger.


يا أيها الذين آمنوا اتقوا الله حقَّ تقاته ولا .تموتنَّ إلا وأنتم مسلمون
“O ye who believe! Fear Allah as He should be feared and do not die except as Muslims in submission to Him.” (Al-i Imran 3/102);

يا أيها الناس اتقوا ربكم الذي خلقكم من نفسٍ واحدة وخلق منها زوجها وبث منهما رجالاً كثيراً ونساء واتقوا الله الذي تساءلون به والأرحام إن الله كان عليكم رقيباً
“O mankind! Fear your Guardian Lord, Who created you from one soul and created out of it his mate and from them twain scattered (like seeds) countless men and women. Fear Allah, through Whom ye demand your mutual (rights), and (be heedful) the wombs (that bore you): for Allah ever watches over you..” (an-Nisa 4/1);

يا أيها الذين آمنوا اتقوا الله وقولوا قولاً سديداً يُصلح لكم أعمالكم ويغفر لكم ذنوبكم ومن يُطع الله ورسوله فقد فاز فوزاً عظيماً
“O you who believe! fear Allah, and make your utterance straight forward. That He may make your conduct whole and sound, and forgive you your sins: He that obeys Allah and His Messenger, has already attained the great victory..” (al-Ahzab 33/70-71)

Verily, the most truthful speech is Kalaamullah, the best guidance is the guidance of Muhammad (sallallahu alayhi wa sallam), and the worst affairs are newly invented matters. Every newly invented matter is a Bid’ah (religious innovation), and every Bid’ah is Dalalah (misguidance), and every misguidance is in the (Hell)fire.

Wa ba’d (to proceed).”



Quote
Footnotes:

1- This Dua (prayer) that is well-known as “Khutbat’ul Ha’jah (The Sermon of Necessity)” is recited by Rasulullah (sallallahu alayhi wa sallam) during his Jumu’a Khutbah (Friday Sermon) and other occasions, it was also taught to the Sahabah by Rasulullah (sallallahu alayhi wa sallam). It was recorded by Tirmidhi, Abu Dawud, Nasai, Abu Ya’la, Bayhaqi, Imam Ahmad with a Sahih (sound) Sanad (chain of narration) and some of it was narrated by Muslim. Shaykh’ul Islam Ibnu Taymiyyah (rahimahullah) stated the following regarding it:

فَهَذِهِ الْخُطْبَةُ عِقْدُ نِظَامِ الْإِسْلَامِ وَالْإِيمَانِ

“This Khutbah is a knot between the Islamic system and the Iman.” (Ibnu Taymiyyah, Majmu’ul Fatawa, 14/223)
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

Tullab'ul Ilm

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Re: TUHFAT'UL MADANIYYAH FI'L AQIDAT'IS SALAFIYYAH
« Reply #2 on: October 13, 2016, 12:08:52 PM »
بسم الله الرحمن الرحيم
Our Da’wah (Call)

Our sole purpose primarily, is to circulate the Aqidah of Tawhid everywhere we are able to reach. This is the call of all the Rasul (messenger) and Nabi (prophet) from Adam (alayhi salam) to the Khatam’ul Anbiya (the last of the prophets) Muhammad (sallallahu alayhi wa sallam), striving against all types of Kufr and Shirk that nullify Tawhid and exposing fake deities and Taaghout which call people to worship them. Allah Ta’ala states the following Ayah in this regards:

وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلّٰهِ فَإِنِ انْتَهَوْا فَإِنَّ اللّٰهَ بِمَا يَعْمَلُونَ بَصِيرٌ
“And fight them on until there is no more persecution, and religion becomes Allah's in its entirety.” (al-Baqarah 2/193; al-Anfal 8/39)

In addition, the Aqidah of “al-Wara wa’l Bara” which is one of the most important Rukn (pillar) of Tawhid, the Takfir of the Mushrikin fixed to the Aqidah of “al-Wara wa’l Bara”, accordingly the limits of Imaan and Kufr becoming evident is one of the hallmarks of our Da’wah. The removal of the doubts regarding the matters of Aqidah, especially in the matters of Imaan and Kufr that are innovated by the Dai (caller) of Baatil (falsehood) is also one of our purposes. We aspire to establish the Wasat (medium) Aqidah of Ahl’us Sunna wa’l Ja’maah that is far from Ifrat (taking maters to the extreme) and Tarfit (neglecting its true meaning).

After Tawhid, the most important topic we call to is the Sunnah. Connotation especially to the matters of Aqidah but not limited to it; accepting and practicing every matter of Islam as Rasulullah (sallallahu alayhi wa sallam) and his Ashaab counseled and lived, also rejecting every Bid’ah innovated after them. Rasulullah (sallallahu alayhi wa sallam) in a Sahih (authentic) Hadith stated that his Ummah (nation) will be divided into seventy-three sects and that only one of them will be saved. Rasulullah (sallallahu alayhi wa sallam) named them as Firqa’i Naajiyah (the Saved Group) and described their affair stating:


مَا أَنَا عَلَيْهِ وَأَصْحَابِي
“(Those who follow) my path and the path of my Ashaab (companions)... ”2

The Ahl’us Sunnah wa’l Ja’maah is the only group that follows this noble path.

No individual or group entered the saved group by merely identifying themselves as Ahl’us Sunnah. The most apparent quality of the Ahl’us Sunnah is submitting to the Salaf’us Salihin (the righteous predecessors) whom are the best of the people and the first three generations (of beginning of the Islam) and staying away from the Bid’ah and Munkar (evil) that was innovated by the Khalaf (later generations). As narrated in the Sahih (of Bukhari) from Imran bin Husayn (radiyallahu anh) Rasulullah (sallallahu alayhi wa sallam) stated:


خَيْرُ أُمَّتِي قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، - قَالَ عِمْرَانُ فَلاَ أَدْرِي: أَذَكَرَ بَعْدَ قَرْنِهِ قَرْنَيْنِ أَوْ ثَلاَثًا - ثُمَّ إِنَّ بَعْدَكُمْ قَوْمًا يَشْهَدُونَ وَلاَ يُسْتَشْهَدُونَ وَيَخُونُونَ وَلاَ يُؤْتَمَنُونَ، وَيَنْذُرُونَ وَلاَ يَفُونَ، وَيَظْهَرُ فِيهِمُ السِّمَنُ
“The best of my followers are those living in my generation (i.e. my contemporaries). And then those who will follow the latter. -Imran (radiyallahu anh) added: I do not remember whether he mentioned two or three generations after his generation- There will come after you, people who will bear witness without being asked to do so, and will be treacherous and untrustworthy, and they will vow and never fulfill their vows, and fatness will appear among them."3

After Rasulullah (sallallahu alayhi wa sallam) and his Ashaab, the Rabbani Ulama took on the mission of calling to Tawhid and the Sunnah fitting the Hadith:

الْعُلَمَاءُ خُلَفَاءُ الأَنْبِيَاءِ إِنَّ الأَنْبِيَاءَ
“The scholars are the successors of the prophets."4

At this point, our goal is to become a bridge between Ilm and the people by conveying the legacy concerning the Ilm (sacred knowledge) of the Rabbani Ulama, which attained the mission of calling to Tawhid and the Sunnah after the prophets. The source of this Ilm reaches Rasulullah (sallallahu alayhi wa sallam) through Jibril-i Amin (alayhi salam) to the Lord of the Worlds (Jalla wa Jalaluhu). The Ulama will represent this Ilm until the Day of Qiyamah (Doomdsay). Since Rasulullah (sallallahu alayhi wa sallam) stated:

لاَ يَزَالُ مِنْ أُمَّتِي أُمَّةٌ قَائِمَةٌ بِأَمْرِ اللّٰهِ، لاَ يَضُرُّهُمْ مَنْ خَذَلَهُمْ، وَلاَ مَنْ خَالَفَهُمْ، حَتَّى يَأْتِيَهُمْ أَمْرُ اللّٰهِ وَهُمْ عَلَى ذٰلِكَ
"A group of people amongst my followers will remain obedient to Allah's orders and they will not be harmed by anyone who will not help them or who will oppose them, till Allah's Order (the Last Day) comes upon them while they are still on the right path."5

That is why it is also our goal to spread the books of the Ulamaa (pl. Alim; scholars) whom had been stand bearers of the Aqidah of the Ahl’us Sunnah wa’l Jama’ah throughout history and the Ilm that they inherited from Rasulullah (sallallahu alayhi wa sallam). In order to reach this goal; we take the Manhaj (methodology of attaining Ilm) of the Salaf’us Salihin whom are praised by Rasulullah (sallallahu alayhi wa sallam) as base for us. We would like to convey the legacy of the A’immah (pl. Imam) of Hadith and Sunnah who had not been affected from Kalaam (theological rhetoric) and philosopy, persistent upon the Aqidah of Rasulullah (sallallahu alayhi wa sallam) and his Ashaab, in short; the scholars among the Firqa-i Najiyaah and “Taifat’ul Mansura (Victorious Group)”.

Our call (Inshallah) will never be calling people to our own views that have no base from the Salaf nor to groups that have been consituted by the Asabiyyah (tribalism/nationalism) of Jaahiliyyah (the prelslaamic days of ignorance).

Tawfiq (success) is lies in Allah Ta’ala...



Quote
Footnotes:

2- Tirmidhi, Hadith no: 2641.

3- Bukhari, Hadith no: 3650.

4- Bazzar, Musnad al-Bazzar, 10/68.

5- Bukhari, Hadith no: 3641.
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

Tullab'ul Ilm

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Re: TUHFAT'UL MADANIYYAH FI'L AQIDAT'IS SALAFIYYAH
« Reply #3 on: May 01, 2017, 02:47:28 PM »
Hamad bin Nasir bin Uthmaan Al-i Mu'ammar (1160-1225H)

Hamad bin Nasir bin Uthman bin Muammar an-Najdi at-Taymi from the Al-i Muammar Ahl’ul (the people of) Uyaynah. Shaykh (rahimahullah) was born in 1160H. He was a well-known scholar and a Da'i (caller) of the Najd area. He was one of the students of Muhammad bin Abd’il Wahhab (rahimahullah). He is the author of many Risalah (pamphlet) and Fatawa (pl. Fatwa; religious verdicts) among them are:

al-Fawakih’ul Adhaab fi’r Raddi Ala Man Lam Yahukm’is Sunnati wa’l Kitaab, Rasa'ail wa Fatawai’sh Shaykh Hammad bin Nasir bin Uthman bin Muammar (Second Volume of  Matbuu Dhaman Majmuat’ur Rasa'il wa’l Masaail’in Najdiyyah), Uddat Rasaa'il fi Masaa'il Fiqhiyyah (Second Volume of Matbuu Dhaman Majmuat’ur Rasa'il wa’l Masaail’in Najdiyyah) and Majmuat’ur Rasa'il wa’l Masaail wa’l Fatawa.

He died in 1225H may Allah have mercy upon him and his descendents.
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

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Re: TUHFAT'UL MADANIYYAH FI'L AQIDAT'IS SALAFIYYAH
« Reply #4 on: June 07, 2017, 10:29:01 AM »

[MUQADDIMAH]

بسم الله الرحمن الرحيم. الحمد لله رب العالمين. والصلاة والسلام على محمد، وعلى آله وصحبه أجمعين

Bismillahirrahmanirrahim (in the name of Allah; The most Beneficent, The most Merciful). al-Hamdulillahi Rabb’il Alamin (Praise be to Allah, Lord of the Worlds). May peace and blessings be upon Muhammad, upon his family and all of his Sahaabah (companions).

[Question:] What do you say –may Allah make constant the benefit with your exaltedness- regarding the Ayaat (pl., Ayah; verses of Qur’an) concerning the Sifaat (pl. Sifah; attributes) and the Ahadith (pl., Hadith) that occur in respect to this (the Sifaat), like in the statement of Allah Ta’ala:

الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى
"ar-Rahman (the Most Gracious) Istawa (rose over) the (Mighty) Throne." (Ta-Ha 20/5)

And like His statement:

يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ
"The Yad (hand) of Allah is above their hands." (al-Fath 48/10)

And the statement of the Nabi (sallallahu alayhi wa sallam):

ينزل ربنا كل ليلة إلى سماء الدنيا
"Our Lord Nuzul (descends) every night to the lowest heaven."

And his (sallallahu alayhi wa sallam) statement:

قلب المؤمن بين إصبعين من أصابع الرحمن
"The heart of the Mu’min (believer) lies between two fingers from the Fingers of ar-Rahman."

(What is your opinion on) these and other than them which cause suspicion of Tashbih (anthropomorphism)?

So please advise us with reference to I’tiqaad (creed) of the Shaykh Muhammad bin Abd’il Wahhab (rahimahullahi ta’ala) regarding this matter. What is his Madhhab (school of thought) and what is your Madhhab, those after him? Do you take whatever was narrated (in the Qur’an and Ahadith) regarding this matter upon its Dhaahir (apparent) with Tanzih (elevating Allah and exalting Him above defects and deficiencies)? Or do you make Ta’wil (interpretation)? Do expound these; respond to them with a healing (the sick hearts and minds regarding the Sifaat of Allah Ta’ala) response and gain ample Ajir (rewards).

(May peace and blessings of Allah be upon our master Muhammad, his family, and his companions).
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

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Re: TUHFAT'UL MADANIYYAH FI'L AQIDAT'IS SALAFIYYAH
« Reply #5 on: August 20, 2017, 01:38:28 PM »

الجواب
الحمد لله رب العالمين
[مجمل الاعتقاد في الأسماء والصفات]

[The Response:] al-Hamdulillahi Rabb’il Alamin (Praise be to Allah, Lord of the Worlds)!..

[A Mujmal I’tiqâd (Concise Creed) Regarding al-Asmâ wa’s Sifât (The Names and The Attributes of Allah Ta'ala)]

Our saying regarding the Ayaat (pl, Ayah; verses of the Qur’an) of Sifaat and Ahadith (pl, Hadith) that had been narrated regarding it is (the same as):

That which Allah (Ta’ala) and His Rasul (sallallahu alayhi wa sallam) say and whatever the Salaf (predecessor) of the Ummah (Islamic nation), Aimmah (pl. Imam) of the Ummah among the Sahaabah, Tabi’in, Aimmat al-Arbaa (the Four Imam) and other than them from the Ulamaa (pl, Alim; scholars) say.

So we describe Allah Ta’ala as He described Himself in His Kitaab (Book i.e. Qur’an) and as His Rasul Muhammad (sallallahu alayhi wa sallam) described Him without committing neither Tahrif (distortion) nor Ta’til (neglect/deny) and also without committing neither Takyif (questioning its howness) nor Tamthil (likening/comparison to creation).

Rather, we believe in Allah Subhanahu as:


لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ
"There is nothing like Him, and He is as-Sami (the All-Hearer), al-Basir (the All-Seer)." (ash-Shura 42/11)

Therefore, we neither negate anything from Him, which He had described Himself with, nor do we move the words away from its place. We also do not deviate to Ilhad regarding the Asmaa (Names) of Allah Ta’ala and His Ayaat. Likewise, neither do we commit Takyif nor do we liken His Ta’ala’s Sifaat to the Sifaat of His creation. This is because nothing is comparable to Allah Subhanahu. Neither has He Ta’ala an equivalent nor has He Ta’ala a Nidd (partner). Allah can not be compared to His creation. Allah Subhanahu wa Ta’ala is Mighty and Exalted from what the Dhalimin (pl. Dhaalim; wrongdoers) say.

So He Subhanahu, "There is nothing like Him." (ash-Shura 42/11) neither in His Dhaat (Essence) nor in His Sifaat (attirbutes) nor in His Afaal (actions). Rather He Ta’ala will be described as He described Himself and as His Rasul (sallallahu alayhi wa sallam) described Him; without committing Takyif and Tamthil as in opposition to Musabbihah (anthropomorphists) and without Tahrif and without Ta’til as in opposition to the Mu’attilah (nullifiers).

So our Madhhab (school of thought) is the Madhhab of the Salaf (predecessor): Ithbaat (affirmation) without Tashbih (resemble), and Tanzih (exaltation) without Ta’til. It is the Madhhab of Aimmah of Islam such as Malik, Shafii, (Sufyan) ath-Thawri, al-Awzai, (Abdullah) Ibnu Mubarak, Imam Ahmad and Ishaq bin Rahawayh. It is also the I’tiqaad (creed) of Mashaayikh (pl, Shaykh) to whom followed such as Fudayl bin Iyad, Abi Sulayman ad-Darani and Sahl bin Abdullah at-Tustari and other than them.

So indeed there is no conflict between these Aimmah regarding Usoul’ud Din (Fundamentals of Islam). Likewise Abu Hanifa (radiyallahu anh), his I’tiqaad that is constant from him is also in agreement with their I’tiqaad. It is the I’tiqaad which was uttered by the Kitaab and the Sunnah.

Imam Ahmad (rahimahullah) said:


لا يوصف الله إلا بما وصف به نفسه، أو وصفه به رسوله صلى الله عليه وسلم، لا يتجاوز القرآن والحديث

"Allah will not be described except by that which He described Himself or as His Rasul (sallallahu alayhi wa sallam) described Him. Limits of the Qur'an and the Hadith can not be exceeded."

Likewise the Madhhab of others (among the scholars) is also the same as we say. We will express their statements Inshallahu Ta’ala (If Allah Ta’ala wills).

The Madhhab of Shaykh’ul Islam Muhammad bin Abdi’l Wahhab (rahimahullahu ta’ala); It is the Madhhahib (pl, Madhhab) of all of these mentioned Aimmah.

Indeed he (rahimahullah) describes Allah Ta’ala as He described Himself, and as His Rasul (sallallahu alayhi wa sallam) described Him Ta’ala. He does not exceed the limits of the Qur'an and the Hadith. He submits to the way of the Salaf of the past. They are those who know the best in this Ummah regarding Nafy (negation) and Ithbaat (affirmation). They are the most severe among the people regarding Ta’dhim (glorify) of Allah and exalting Him from what does not befit His Jalal (Exaltedness).

So indeed, the meaning that is understood from the Kitaab and the Sunnah can not be rejected by/with Shubuhaat (pl, Shubha; doubts). So its rejection will be accounted as Tahrif of the statement from its subject. "Meaning of such Lafdh (utterance) can not be considered and its intent can not be known" can not be said. Doers of such will resemble those who do not know the Kitaab except unfounded suspicions.

Rather, they are clear verses that Dallah (indicate) upon the most honorable and exalted meaning which is settled in the chests (hearts) of those whom Ilm (sacred knowledge) and Iman (faith) has been given.

Just like the truth of other Kamaal (perfect) Sifaat had been settled in their heart, likewise the truth of them (the Khabari i.e. divinely informative Sifaat) are settled in the hearts of those whom Ilm and Iman given on the condition of (the principle) Ithbaat without Tashbih, and Tanzih without Ta’til.

In their presence these topics are all one topic. Their hearts are well pleased with it and with it their soul are tranquil. They understand His Kamaal (perfection) with His Sifaat and specifications of His Jalaal. Their hearts will become tranquil with what the ignorant of Mu’attila don’t like and what those rejecters hate.

They (to whom Ilm and Iman given) know that: Surely the Hukm (ruling) of Sifaat is the Hukm of Dhaat. As the Dhaat of Allah Subhanahu does not resemble any other Dhaat, His Ta’ala’s Sifaat does not resemble any other Sifaat. So whatever comes regarding Sifaat from Masum (i.e. Muhammad sallallahu alayhi wa sallam) they receive it with Qabul (acceptance) and they accept it with Marifah (knowledge), Iman and Iqrar (confession). Indeed in their knowledge this is the Sifat of the One (i.e. Allah Ta’ala) to Whom there is neither similarity/resemblance regarding His Dhaat nor His Ta’ala’s Sifaat.

Imam Ahmad said the following when he was asked about Tashbih:


هو أن يقول: يد كيدي، ووجه كوجهي

"Tashbih is saying: His Yad (hand) is like my hand, His Wajh (face) is like my face."

So when it comes to Ithbaat of Yad; His Ta’ala’s Yad (hand) is not like other hands, and His Wajh (face) is not like other faces. Its Ithbaat is as same as the Ithbaat of; His Dhaat not being like other Dhawat (pl. Dhaat), His Hayat (Life) is being not like the Hayat of others, His Sam (Hearing) and Basar (Seeing) not being like other hearing or seeing (of the creation).

And He Subhanahu is described with the Kamaal Sifaat, far from every shortcoming and Ayb (defect). He Subhanahu; in His Kamaal Sifaat there is nothing comparable to Him. He is Hayy (the Ever Living), Qayyum (Who sustains everyone and everything), Sami (The All-Hearing), Basir (The All-Seeing), Alim (the All-Knowing), Khabir (All-Aware), Ra’uf (full of kindness), and Rahim (The Merciful).


خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ
"He has created the heavens and the earth, and all that is between them in six Days. Then He established (Istawa) upon the Throne." (al-Furqan 25/59; as-Sajda 34/4);

وكلم موسى تكليما
"and to Musa Allah spoke direct." (an-Nisa 4/164);

وتجلى للجبل فجعله دكا
"When his Lord manifested Himself to the Mount, He made it as dust." (al-A’raf 7/143)

None of His Sifaat is like anything among things. So His Ta’ala’s Ilm (knowledge) is not like Ilm of anyone neither His Qudrah (power) is like Qudrah of anyone, nor is His Ta’ala’s Rahmah (mercy) like Rahmah of anyone and His Ta’ala’s Istiwa (rising over) is not like Istiwa of anyone. Neither His Ta’ala’s Sam (hearing) nor His Ta’ala’s Basar (seeing) is like anyone’s Sam or Basar. Neither is His Ta’ala’s Takallim (speaking) like anyone’s Takallim nor is His Ta’ala’s Tajalli (manifesting) is like Tajalli of anyone.

Rather we have I’tiqaaad (belief) in that: Allah Exalted be His name in His Ta’ala’s Adhamah (greatness) and His Kibriyah (pride), His beautiful names, and His Uluww (elevated) Sifaat; He Ta’ala is not like anything among His creation. Whatever came from the Sifaat which the Shari’ah Itlaq (generalized) upon the Khaliq (creator) and upon the Makhluq (creation) there is no similarity between them regarding the Haqiqi (literal) meaning since Sifaat of the Qadim (One has no beginning) are in the opposition with Sifaat of the Makhluq. As His Ta’ala’s Dhaat is not like any other Dhawaat likewise His Ta’ala’s Sifaat isn’t like the Sifaat (of others). Between the Sifaat of His Ta’ala and the Sifaat of those, Who He Ta’ala created there is no similarity except by the concurrence of the Lafdh. Allah Subhanahu had informed us that in Jannah (Paradise) there is meat, milk, honey, silk and gold.

Ibnu Abbaas (radiyallahu anhuma ajmain) said:


وقد قال ابن عباس: ليس في الدنيا مما في الآخرة إلا الأسماء

"There is nothing in Dunya (the worldly life), from what is in the Akhirah (Hereafter) except for the (concurrence of the) names."

So as the Ghayb (unseen) creation (such as the properties in Jannah) aren’t equivalent to the existing (such as the properties in worldly life) even though there is Ittifaaq (agreement between them) upon the names. In the same manner, even though both the Khaliq (creator) Jalla wa A’la (the Exalted and Almighty) and the Makhluq have the same names (for their attributes) the difference between them both are greater then the difference between the Makhluq and the Makluq. Ittifaaq is (merely) on the names.

Also, indeed Allah Subhanahu has already named Himself as Hayy, Alim, Sami, Basir, Malik (King), Ra’uf and Rahim. He Ta’ala has already named some of His creations as Hayy (one who has life) and some of them as Alim (one who knows), some of them as Sami (one who hears) and Basir (one who sees), some of them as Ra’uf (one who is kind) and Rahim (one who has mercy). However (Allah) the Hayy is not like the Hayy (among the creation) neither is (Allah) Alim like the Alim (among the creation) nor (Allah) the Sami like the Sami (among the creation), neither is (Allah) the Basir like the Basir (among the creation) nor (Allah) the Ra’uf like the Rauf (among the creation) nor (Allah) the Rahim like the Rahim (among the creation).

Allah Subhanahu wa Ta’ala states:


اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ
"Allah! None has the right to be worshiped but He, the Ever Living, the One Who sustains and protects all that exists." (al-Baqarah 2/255)

And He Ta’ala states:

وَتُخْرِجُ الْحَىَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الَمَيِّتَ مِنَ الْحَىِّ
"You bring the living out of the dead, and You bring the dead out of the living." (Al-i Imran 3/27);

And He Ta’ala states:

وَهُوَ الْعَلِيمُ الْحَكِيمُ
"He is al-Alim (the All-Knower), al-Hakim (the All-Wise)." (at-Tahrim 66/2);

And He Ta’ala states:

وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ
"...and they gave him glad tidings of a son endowed with knowledge." (adh-Dhariyat 51/28)

Allah Ta’ala states:

إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرً
"Truly, Allah is Sami (Ever All-Hearer), Basir (All-Seer)." (an-Nisa 4/58)

And He (Ta`ala) states:

إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَـهُ سَمِيعاً بَصِيراً
"Verily We created man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight." (al-Insan 76/2)

And He Ta’ala states:

إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ
"Truly, Allah is Rauf (full of kindness), Rahim (the Most Merciful) towards mankind." (al-Baqarah 2/143)

And He Ta'ala states:

لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ
"Now hath come unto you a Rasul (Messenger) from amongst yourselves: it grieves Him that ye should suffer, ardently anxious is He over you: to the Believers is He Rauf (full of kindness), Rahim (the Most Merciful)." (at-Tawbah 9/128)

There is no similarity between the Sifaat of the Khaliq (Creator) and the Sifaat of the Makhluq (creation), except for Ittifaaq (agreement) in the names.
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

Tullab'ul Ilm

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Re: TUHFAT'UL MADANIYYAH FI'L AQIDAT'IS SALAFIYYAH
« Reply #6 on: August 20, 2017, 01:39:06 PM »

[Affirming the Sifat (Attribute) of al-Uluww (the Highness) from Kitaabullah (the Book of Allah; the Qur’an)]

The Salaf of the Ummah and it’s A’immah (pl. Imam) made Ijmaa (consensus) that;

Allah Subhanahu is Fawqa (above) His Samawaat (pl. Sama; skies, heavens),

He Ta’ala is over His Arsh (throne), and that;

He Ta’ala is distant from His creation,

His Arsh and whatever else is other than the Arsh (throne) is in need of Him, and;

He is Ghani (Self sufficient) from everything,

He neither needs His Arsh nor anything other than it,

There is nothing like Him Ta’ala neither in His Dhaat (Essence) nor His Sifaat (attributes) or His Afaal (actions).

So whoever says: “Allah does not have Ilm (Knowledge), Qudrah (strength), nor does He have Kalaam (speech), and He does not get pleased (Ridha) nor does He get angry (Ghadab), and He did not Istiwa over the Arsh…” then he is a Mal’un (cursed) Mua’ttil (denier of the attributes of Allah Ta’ala).

So whoever says: “If” and whoever says: “His Ilm (knowledge) is like my Ilm, His Qudrah (strength) is like my Qudrah, or His Kalaam (speech) is the resembles my Kalaam, or His Istiwah (rising over) is like my Istiwah, or His Nuzul (descend) is like my Nuzul.” So indeed he is Mumathil Mal’un (cursed one who draws parallels to Allah).

And whosoever says this; indeed he will be asked for Istitaaba (to repent). So if he repents (that is good) otherwise he will be killed with Ittifaaq (agreement) of the Aimmah (Imams) of the Din.
 
Therefore, the Mumathil worships the idol, and the Mu’attil worships non-existence. The Kitaab and the Sunnah in them is the Huda (guidance), as-Sadaad (Haqqaniyyah i.e. rightness) and the path of Rushd (guidance of the one who does not need a prerequisite), so whoever clings on to both of them is guided, and whosoever abandons them is misguided.

This is Kitaabullah, from its beginning to its end; and this is the Sunnah of Rasulullah (sallallahu alayhi wa sallam); and this is Kalaam (the speech) of the Sahaabah (companions) and the Tabi’in (followers i.e. the generation after the Sahaabah) and other Aimmah. This is already Dallah (an indication) for what is Nass (textual proof) or in Dhaahir (apparent) that; indeed Allah Subhanahu is above His Arsh (throne), above the skies, has made Istiwah over His Arsh.

We will mention some of them (statements). Allah Subhanahu wa Ta’ala states:


الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى
“ar-Rahman (the Most Gracious) Istawah over the Throne.” (Ta-Ha 20/5)

Allah Ta’ala states:

اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ
“Allah it is Who created the heavens and the earth and that which is between them, in six Days. Then He Istiwa over the Arsh (throne).” (al-Furqan 25/59; as-Sajdah 32/4)

And He Subhanahu informed us regarding His Istiwa over His Arsh in six places (i.e. Ayah) in His Book. So He Ta’ala mentioned it in Surat’ul A’raf, Yunus, ar-Ra’d, Ta-Ha, al-Furqan, (Alif-Laam-Mim Tanzilu…) as-Sajdah, and al-Hadid. And He Ta’ala states:

إِذْ قَالَ اللَّهُ يَاعِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ
“(And remember) when Allah said: O Isa! Lo! I am gathering thee and causing thee to ascend unto Me.” (Al-i Imran 3/55);

بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ
“But Allah raised him up unto Himself.” (an-Nisa 158);

إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ
“Unto Him al-Kalaam’ut Tayyib (good words) ascend, and Amal’us Saalih (the pious deed) doth He exalt.” (Fatir 35/10);

أَءَمِنتُمْ مَّن فِى السَّمَآءِ أَن يَخْسِفَ بِكُمُ الاٌّرْضَ فَإِذَا هِىَ تَمُورُ  أَمْ أَمِنتُمْ مِّن فِى السَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَـصِباً فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ
“Have ye taken security from Him Who is in the heaven that He will not cause the earth to swallow you when lo! it is convulsed? Or have ye taken security from Him Who is in the heaven that He will not let loose on you a hurricane? But ye shall know the manner of My warning.” (al-Mulk 67/16-17)

Allah Ta’ala informed that Fir’awn (Pharaoh) said:

يَاهَامَانُ ابْنِ لِي صَرْحًا لَعَلِّي أَبْلُغُ الْأَسْبَابَ أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ كَاذِبًا
“O Haman! Build for me a tower that haply I may reach the roads. The roads of the heavens, and may look upon the God of Musa, though verily I think him a liar.” (Ghafir 40/36-37)

So Fir’awn belied Musa (alayhi salam) in his (Musa’s) saying:

إن الله في السماء
“Indeed Allah is in the sky.”

Allah Ta’ala states:

تَنْزِيلُ الْكِتَابِ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ
“The revelation of the Scripture is sent down from Allah al-Aziz (the Mighty), al-Hakim (the Wise).” (az-Zumar 39/1; al-Jathiyah 45/2; al-Ahqaf 46/2);

تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ
“(It is) a revelation sent down from Hakim (the Wise), Hamid (the Owner of Praise).” (Fussilat 41/42)

In addition, He Ta’ala states:

قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ
“Say: Ruh (The holy Spirit) hath sent it down from thy Lord with truth.” (an-Nahl 16/102)

Ponder upon Allah Ta’ala’s statement in Surat’ul Hadid:

هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ
“He it is Who created the heavens and the earth in six Days; then He Istiwa over the Throne. He knoweth all that entereth the earth and all that emergeth there from and all that cometh down from the sky and all that ascendeth therein; and He is with you wheresoever ye may be. And Allah is Seer of what ye do.” (al-Hadid 57/4)

So His saying:

هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ
“He it is Who created the heavens and the earth in six Days.” (al-Hadid 57/4)

encompass the invalidation of the saying of the Malahidah (pl, Mulhid; heretics) that al-Alam (existence) is Qadim (pre-eternal), and that it does not have beginning, and that He Ta’ala did not create it with His Qudrah and with His Mashiah (will). Those who confirm the existence of the Rabb claimed that Alam is both in Azal (eternal) and Abad (everlasting) with His Ta’ala’s Dhaat (essence) and it is not Makhluq (created) just as the opinion of Ibn Sina (Avicenna) and his followers among the Malahidah.
 
And the statement of Allah Ta’ala:


ثُمَّ اسْتَوَى عَلَى الْعَرْشِ
“Then He Istiwa over the Throne.” (al-Hadid 57/4)

encompasses the invalidation of the saying of the Mua’ttilah whom say: “There is nothing upon the Arsh except the non-existence, that Allah definitely did not Istiwa over His Arsh, and that two hands are not raised toward Him and that it is not Ja’iz (permissible) to point out towards Him with fingers to the Fawqa (above).” Just as the Nabi (sallallahu alayhi wa sallam) pointed out in the greatest gathering place during the Hajjat’ul Wada (the Farewell Pilgrimage). Nabi (sallallahu alayhi wa sallam) raised his finger towards the Sama and pointed out to the people while saying:

اللهم اشهد “O Allah! Be my witness!..”

And this Hadith will appear soon Inshallahu Ta’ala (with the permit and will of Allah). So He Ta’ala informed in this Karim (gracious) Ayah that He is over His Arsh, and that He Ta’ala states:

يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا
“He knoweth all that entereth the earth and all that emergeth therefrom and all that cometh down from the sky and all that ascendeth therein…” (al-Hadid 57/4)

Then He Ta’ala states:

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ
“and He is with you wheresoever ye may be.” (al-Hadid 57/4)

Therefore, He Ta’ala informed that; He Ta’ala along with His Uluw upon His creation and His ascending is distant from them and He Ta’ala is with them -wherever they may be- with His Ilm.

Imam Malik said:


الله في السماء، وعلمه في كل مكان لا يخلو منه شيء

“Allah is in the Samaa, and His Ilm is in every place and nothing is hidden from Him.”

And Nu’aym bin Hammad said the following when he was asked about the meaning of this Ayah:


وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ
“And He is with you wheresoever you may be.” (al-Hadid 57/4)

معناه: أنه لا يخفى عليه خافية بعلمه

“It’s meaning is: None of Khafi (obscure) matters become Khafi to His Ta’ala’s Ilm.”

And this will come along with what is similar to it from the saying of Imam Ahmad and Abi Zura’ah and other then them.

The meaning of the statement of Ta’ala:


وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ
“And He is with you wheresoever you may be.”

is not that He Ta’ala is mixed with the creation, this is because that the Lughah (language) doesn’t necessitate this, and it on the Khilaph (contrary) of what has been made Ijmaa (consensus) upon by the Salaf of the Ummah and its scholars. It also contradicts the Fitra (the innate instinct of man) that Allah Ta’ala created His creation upon. Rather the moon is an Ayah (sign) among the Ayaat (pl, Ayah; signs) which is among the littleness creation. Its place is in the Sama, it is along with the traveller or the non-traveller wherever they may be they are with it. He Subhanahu above His Arsh is watching His creation; He is dominant over them, He is aware of them and such like, are among traits of his Rububiyyah (Lordship).

Allah Ta’ala has informed that He has the high position of authority (al-Maarij 70/3), the Malaikah (pl, Malak; angels) and the Ruh (Jibril) ascend towards Him (al-Maarij 70/4), and that He is al-Qaahir (Irresistibly Supreme) above His slaves (al-An’am 6/18), and that His Malaikah fears their Lord Who is high above them (an-Nahl 16/50). So all of this Kalaam Allah Ta’ala mentioned regarding His being above His slaves and being over His Arsh is true in meaning and upon Haqiqah (real). There is no need for Tahrif (distortion) however shall be vindicated from the deceptive Dhann (presumption).

And He Subhanahu informed that He is close to His creation as in the statement of Allah Ta’ala (in His) Ayat:


وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ
“And when My servants question thee concerning Me, then surely I am near.” (al-Baqarah 2/186)

His Ta’ala’s saying:

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
“We verily created a man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein.” (Qaaf 50/16)

The Nabi (Sallallahu Alayhi wa Salllam) said:

إن الذي تدعونه أقرب إلى أحدكم من عنق راحلته
“Allah to whom you direct your Du'a (supplication) is nearer to every one of you than the necks of your saddle.”

And the statement of Allah Ta’ala:

مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَى مِنْ ذَلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا
“There is no Najwa (secret conference) of three but He is their fourth -nor of five but He is their sixth- nor of less than that or more but He is with them wheresoever they may be.” (al-Mujadila 58/7)

Whatever is in the Book and the Sunnah from the evidences that indicate upon His Qurbah (closeness) and His Ma’iyyah (withness) will not negate what is mentioned regarding Uluww (Highness) and Fawqiyyah (aboveness). Indeed He Subhanahu is Ali (high) in His being close and He is close in His Uluww (highness).

The Salaf of the Ummah made Ijmaa upon that Allah Subhanahu wa Ta’ala is above the heavens over His Arsh and that He Subhanahu wa Ta’ala is with His creation with His Ilm wherever they may be, that He Subhanahu wa Ta’ala knows what they do.

Hanbal Ibn Ishaaq said:


قيل لأبي عبد الله: ما معنى

“It was said to Abi Abdullah (i.e. Imam Ahmad Bin Hanbal): What is the meaning of (the Ayah):

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ
“And He is with you wheresoever you may be.” (al-Hadid 57/4)

قال: علمه محيط بالكل، وربنا على العرش بلا حد ولا صفة

He said: “His knowledge encompasses everything and our Lord is upon the Arsh with no Hadd (limit) nor with any description.”

And this Kalaam will come along with additional statements from Kalaam of Imam Ahmad (rahimahullah) and other than him Inshaallahu Ta’ala.
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

Tullab'ul Ilm

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Re: TUHFAT'UL MADANIYYAH FI'L AQIDAT'IS SALAFIYYAH
« Reply #7 on: September 27, 2017, 03:40:55 AM »

[Affirming the Sifat of al-Uluww (Highness) from the Sunnah (of Rasulullah)]

Indeed the Ahadith (pl. Hadith) narrated from Rasulullah (sallallahu alayhi wa sallam) in this Baab (chapter) are many: Those Ahadith narrated by Muslim (rahimahullah) in his Sahih, Abu Dawud (rahimahullah), Nasa’i (rahimahullah), and others are among them.

Narrated on the authority of Mu'awiyah bin al-Hakam as-Sulami (radiyallahu anh) that he said:


لطمت جارية لي، فأخبرت رسول الله صلى الله عليه وسلم فعظم ذلك علي، فقلت: يا رسول الله، أفلا أعتقها؟ قال: بلى، ائتني بها. قال: فجئت بها إلى رسول الله صلى الله عليه وسلم، فقال لها: أين الله؟ قالت: في السماء، فقال: فمن أنا؟ قالت: أنت رسول الله، قال: اعتقها، فإنها مؤمنة
“(...) I slapped my Jariyah (slave girl). Then I informed Rasulullah (sallallahu alayhi wa sallam) about what had happened. He (sallallahu alayhi wa sallam) regarded it as a serious action on my part. I said: O Messenger of Allah, should I not set her free? He (sallallahu alayhi wa sallam) said: Yes, bring her to me. Therefore, I brought her to Rasulullah (sallallahu alayhi wa sallam). Rasulullah (sallallahu alayhi wa sallam) said to her: Where is Allah? She said: Above the heavens. Rasulullah (sallallahu alayhi wa sallam) said: And who am I? She said: The Messenger of Allah. Rasulullah (sallallahu alayhi wa sallam) said: She is a believer, set her free.”

There are two matters in this Hadith:

The first of them is: the statement of a man to another:
أين الله “Where is Allah?”

And the second of them is: the statement of the one who was asked:
في السماء “Above the heavens!”

So whoever denies these two matters indeed he has denied Rasulullah (sallallahu alayhi wa sallam)!..

Narrated in Sahih’ul Bukhari, on the authority of Anas bin Malik (radiyallahu anh) that he said:


كانت زينب تفخر على أزواج النبي صلى الله عليه وسلم وتقول: زوجكن أهاليكن، وزوجني الله من فوق سبع سماوات
“Zaynab (radiyallahu anha) used to boast before the wives of Nabi (sallallahu alayhi wa sallam) and would say: You were wed (to the Prophet) by your families, while I was wed (to the Prophet) by Allah from above seven Heavens.”

And in the Sahihayn (Two Sahih i.e. Sahih of Bukhari and Sahih of Muslim) narrated on the authority of Abu Hurayrah (radiyallahu ta’ala anh) that he said: Rasulullah (sallallahu alayhi wa sallam) said:

لما خلق الله الخلق كتب في كتاب فهو عنده فوق العرش: إن رحمتي تغلب غضبي
“When Allah Ta’ala created the creation He Ta’ala wrote in His Book while it was near Him above the Arsh: Verily, My Rahmah (mercy) predominates My Ghadab (wrath).”

Stated in another Lafdh (wording):

كتب في كتابه على نفسه، فهو موضوع عنده: إن رحمتي تغلب غضبي
“(…) He Ta’ala wrote regarding Himself, in His Book placed near Him: Verily, My Rahmah predominates My Ghadab.”

In another Lafdh (wording):

فهو مكتوب عنده فوق العرش
“And it is written near Him above the Arsh.”

And all of these wordings are Sahih (sound); they are in the Sahih of Bukhari and Muslim.

Also in Sahih Muslim on the authority of Abu Musa (radiyallahu anh) he said: Rasulullah (sallallahu alayhi wa sallam) stood amongst us and he told us five things. So he (sallallahu alayhi wa sallam) said:


إن الله لا ينام، ولا ينبغي له أن ينام، يخفض القسط ويرفعه، يرفع إليه عمل الليل قبل النهار وعمل النهار قبل الليل، حجابه النور، لو كشفه لأحرق سبحات وجهه ما انتهى إليه بصره من خلقه
“Verily Allah does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are raised up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is the Nur (light). If he withdraws it (the veil), the splendor of His countenance would consume His creation so far as His Basar (sight) reaches.”

In the Sahihayn, narrated on the authority of Abu Hurayrah (radiyallahu anh) from Rasulullah (sallallahu alayhi wa sallam) that he said:

يتعاقبون فيكم ملائكة بالليل وملائكة بالنهار، ويجتمعون في صلاة الفجر وصلاة العصر، ثم يعرج الذين باتوا فيكم، فيسألهم الرب، وهو أعلم بهم: كيف تركتم عبادي؟ فيقولون: تركناهم وهم يصلون وأتيناهم وهو يصلون
"Angels keep on descending from and ascending to the Heaven in turn, some at night and some by daytime, and they assemble together at the time of Salat’ul Fajr and Salat’ul Asr (prayers). Then those who have stayed with you over-night, ascent unto Allah Who asks them, and He knows the answer better than they: How have you left My slaves? They reply: We have left them praying as we found them praying."

Narrated on the authority of Abu’d Darda (radiyallahu anh) that he said: I heard Rasulullah (sallallahu alayhi wa sallam) saying:

من اشتكى منكم أو اشتكى أخ له فليقل: ربنا الله الذي في السماء تقدس اسمك، أمرك في السماء والأرض، كما رحمتك في السماء اجعل رحمتك في الأرض، واغفر لنا حوبنا وخطايانا أنت رب الطيبين، أنزل رحمة من رحمتك وشفاء من شفائك على هذا الوجع، فيبرأ
“If any of you is suffering from anything or his brother is suffering, he should say: Our Lord is Allah Who is in the Sama (heaven), holy is Thy name, Thy command reigns supreme in the heaven and the earth, as Thy mercy in the heaven, make Thy mercy in the earth; forgive us our sins, and our errors; Thou art the Lord of good men; send down mercy from Thy mercy, and remedy, and remedy from Thy remedy on this pain so that it is healed up.”

Recorded by Abu Dawud.

And it was narrated in the Sahihayn in the Qissah (parable of) al-Miraaj (ascension), and it is Mutawatir (mass transmitted) that Nabi (sallallahu alayhi wa sallam) passed the Samawaat, Sama after Sama until reached his Lord Ta’ala. He brought him closer and he was so close. He (Ta’ala) made fifty (Ra’kah i.e. units) Salaat (daily prayers) Fardh (obligatory). So he (sallallahu alayhi wa sallam) went and came back between Musa (alayhi salam) and his Lord Ta’ala (many times). He descended from the presence of his Lord Ta’ala to Musa (alayhi salam) then Musa (alayhi salam) asked: What has (your Lord) enjoined upon you (and your Ummah)? How many Fardh are enjoined upon you? When he (sallallahu alayhi wa sallam) informed him (that it is fifty Ra’kah daily in total) Musa (alayhi salam) said: Return to thy Lord and beg for reduction (in the number of prayers, your Ummah may not be able to handle this burden).

In Kitaab’ut Tawhid of his, Sahih, Bukhari mentioned the Hadith of Anas (radiyallahu anh) as the Hadith of Isra (night journey). In it, he said:


ثم علا به -يعني جبريل- فوق ذلك بما لا يعلم إلا الله حتى جاوز سدرة المنتهى، ودنا الجبار رب العزة، فتدلى حتى كان قاب قوسين أو أدنى، فأوحى إليه فيما أوحى خمسين صلاة كل يوم وليلة، ثم هبط حتى بلغ موسى، فاحتبسه موسى، فقال: يا محمد، ماذا عهد إليك ربك؟ قال: عهد إلي خمسين صلاة كل يوم وليلة، قال: إن أمتك لا تستطيع ذلك فارجع فليخفف عنك ربك وعنهم، فالتفت النبي صلى الله عليه وسلم إلى جبريل كأنه يستشيره في ذلك، فأشار إليه جبريل أن نعم إن شئت، فعلا به إلى الجبار تبارك وتعالى فقال وهو في مكانه: يا رب خفف عنا
“...Then Jibril (alayhi salam) ascended with him (the Prophet) above that, that which is not known except by Allah, till he reached the Sidrat’il Muntaha (Lote Tree, beyond which none may pass) and then the Jabbar (Irresistible), the Lord of Izzah (Honor and Majesty) approached and came closer till he was about two bow lengths or (even) nearer. Among the things which Allah revealed to him (an-Najm 53/8-10) then, was: Fifty prayers were enjoined on his followers every day and night. Then the Prophet (sallallahu alayhi wa sallam) descended till he met Musa (alayhi salam), and then Musa (alayhi salam) stopped him and asked: O Muhammad! What did your Lord enjoin upon you? The Prophet (sallallahu alayhi wa sallam) replied: He enjoined upon me to perform fifty prayers every day and night. Musa (alayhi salam) said: Your followers cannot do that; go back so that your Lord may reduce it for you and for them. So Nabi (sallallahu alayhi wa sallam) turned to Jibril (alayhi salam) as if he wanted to consult him about that issue. He (sallallahu alayhi wa sallam) consulted him. Jibril (alayhi salam) told him of his opinion, saying: Yes, if you wish. So Jibril (alayhi salam) ascended with him to the Jabbar Tabaraka wa Ta’ala and said while He was in His place: O Lord, please lighten our burden..."

Then he mentioned rest of the Hadith.

When Sa’d bin Mu’adh (radiyallahu anh) judged regarding Bani Quraydhah stating:


تقتل مقاتلتهم، وتسبى ذريتهم وتغنم أموالهم
“You will kill their warriors, take their off springs (and womenfolk) as captives, and take their property as Ghanimah (booty).”

Nabi (sallallahu alayhi wa sallam) said:

لقد حكمت فيهم بحكم الملك من فوق سبعة أرقعة
“You have judged according (or similar) to al-Malik (the King)'s judgment Who is above the seventh skies.”

In another wording it was said:

من فوق سبع سماوات
"...the One Who is above the seventh heavens.”

Sourced in Sahihayn and with this Siyaaq is from Muhammad bin Ishaq in al-Maghazi.

And in the Sahihayn in the Hadith of Abi Sa’id (radiyallahu anh) that he said:


بعث علي بن أبي طالب إلى النبي صلى الله عليه وسلم بذهيبة في أديم مقروض لم تحصل من ترابها، قال: فقسها بين أربعة: بين عيينة بن حصن بن بدر، والأقرع بن حابس، وزيد الخيل، والرابع إما علقمة، وإما عامر بن الطفيل، فقال رجل من أصحابه: كنا نحن أحق بهذا من هؤلاء، فبلغ ذلك النبي صلى الله عليه وسلم فقال: ألا تأمنوني، وأنا أمين من في السماء، يأتيني خبر السماء صباحا ومساء
“Ali bin Abi Talib (radiyallahu anh) sent a piece of gold not yet taken out of its ore, in a tanned leather container to the Nabi (sallallahu alayhi wa sallam). The Nabi (sallallahu alayhi wa sallam) distributed that amongst four (persons): Uyayna bin Hisna bin Badr, Aqra bin Habis, Zayd al-Khayl and the fourth was either Alqama or Amir bin at-Tufayl. On that, one of his companions said: We are more deserving of this (gold) than these (persons). When that news reached the Nabi (sallallahu alayhi wa sallam), he said: Don't you trust me though I am the trust worthy man of the One in the Heavens, and I receive the news of Heavens (i.e. Divine Inspiration) both in the morning and in the evening?"

And in the Sunnan Abi Dawud from the Hadith of Jabir bin Mut’im (radiyallahu anh), he said:

جاء أعرابي إلى رسول الله صلى الله عليه وسلم فقال: يا رسول الله، نهكت الأنفس، وجاع العيال، وهلكت الأموال، فاستسق لنا ربك، فإنا نستشفع بالله عليك وبك على الله، فقال النبي صلى الله عليه وسلم: سبحان الله، سبحان الله. فما زال يسبح حتى عرف ذلك في وجوه أصحابه، فقال: ويحك، أتدري ما الله؟ إن شأنه أعظم من ذلك، إنه لا يستشفع به على أحد من خلقه، إنه لفوق سماواته على عرشه، وإنه عليه لهكذا، وإنه ليئط به أطيط الرحل بالراكب
“An A’rab (a nomadic Arab) came to Rasulullah (sallallahu alayhi wa sallam) and said: O Messenger of Allah! People suffering distress, the children are hungry, the possessions (crops, animals etc.) have perished, so ask your Lord to grant us rain, for we seek you as our intercessor with Allah, and Allah as intercessor with you. The Nabi (sallallahu alayhi wa sallam) said: Subhanallah! Subhanallah! His Tasbih (saying Subhanallah!) did not stop until the effect of that was apparent in the faces of his Companions. He then said: Woe to you: Do you know who Allah is? Allah’s state is greater than that. He is not to be sought as intercessor with any one of His creation. His throne is above His heavens thus He is upon it like this (indicating with his fingers like a dome over him), and it groans on account of Him as a saddle does because of the rider.”

Dhahabi narrated this Hadith is in his book “al-Uluww” from Muhammad bin Ishaaq, then he said:

[“This Hadith is Gharib Jiddan (very strange), and when Ibn Ishaaq narrated with his Isnaad (chain of narration) he is Hujjah in (matters of) Maghazi (Campaigns)1. In it, there are Munkar (denounced) and incongruity. Allah knows best!.. Did the Nabi (sallallahu alayhi wa sallam) say this or not? Allah Azza wa Jalla; there is nothing like Him, His Jalaal (Majesty) is glorified, His names are holy and there is no –true- Ilah (god, deity) –deserves to be worshiped- other than Him Ta’ala.

The groaning of the Arsh itself is from the type of groan that occurs on the saddle. It is a Sifat (attribute) for the saddle and for the Arsh. Ma’adhallah (Allah forbid) from taking it as a Sifat for Allah Azza wa Jalla. Besides, the wording,
الأطيط (the groaning) did not come with a constant Nass (textual proof).

And our saying regarding these Ahadith is: We believe in whatever is Sahih among them in which Salaf had Ittifaaq (agreed) upon pass (as they narrated) and Iqraar (affirming) it.

When it comes to what is in its narration Isnaad or the Ikhtilaaf (disagreement) of the Ulamaa (pl. Imam; scholars) regarding its acceptance or Ta’wil (explanation);
فإنا لا نتعرض له بتقرير "We do not interpret the narration rather we narrate it as it is and we explain its state."

وهذا الحديث إنما سقناه لما فيه مما تواتر من علو الله على عرشه مما يوافق آيات الكتاب

"We narrated this Hadith because it suits what is Tawatur (reported numerously) regarding the Uluww of Allah above His Arsh which also confirms Ayaat of the Kitaab."] (Quotation from Dhahabi ends here.)
   
It was narrated in the Sunnan of Abi Dawud and the Musnad of Imaam Ahmad from the Hadith of Abbaas bin Abd’ul Muttalib that he said:


كنت جالسا بالبطحاء في عصابة فيهم رسول الله صلى الله عليه وسلم، فمرت سحابة، فنظر إليها، فقال: ما تسمون هذه؟ قالوا: السحاب، قال: والمزن. قالوا: والمزن، قال: والعنان. قالوا: والعنان، قال: هل تدرون بعد ما بين السماء والأرض؟ قالوا: لا ندري، قال: إن بعد ما بينهما إما واحدة وإما اثنتان أو ثلاث وسبعون سنة، ثم السماء فوقها كذلك، حتى عد سبع سماوات، ثم فوق السماء السابعة بحر بين أسفله وأعلاه مثل ما بين سماء وسماء، ثم فوق ذلك ثمانية أوعال بين أظلافهم وركبهم مثل ما بين سماء إلى سماء، ثم على ظهورهم العرش، أسفله وأعلاه مثل ما بين سماء إلى سماء، ثم الله عز وجل فوق ذلك
“I was sitting in al-Batha with a company among whom Rasulullah (sallallahu alayhi wa sallam) was sitting, a cloud passed above them. Rasulullah (sallallahu alayhi wa sallam) looked at it and said: What do you call this? They said: al-Sahaab (the cloud). He (sallallahu alayhi wa sallam) said: And al-Muzn (rain cloud)? They said: And al-Muzn. He (sallallahu alayhi wa sallam) said: And al-A’naan (clouds)? They said: And al-A’naan. He (sallallahu alayhi wa sallam) asked: Do you know the distance between the Heaven and the Earth? They replied: We do not know. He (sallallahu alayhi wa sallam) then said: The distance between them is seventy-one, seventy-two, or seventy-three years. The heaven which is above it is at a similar distance (going on till he counted seven heavens). Above the seventh heaven there is a sea, the distance between whose surface and bottom is like that between one heaven and the next. Above that there are eight mountain goats the distance between whose hoofs and haunches is like the distance between one heaven and the next. Then above their backs is the Arsh (Throne). The distance between its bottom and top is like the distance between one heaven and the next. Then Allah Azza wa Jall (the Blessed and the Exalted), is above that.”

Imam Ahmad had the following Ziyada (addition):

وليس يخفى عليه شيء من أعمال بني آدم
“Nothing will be hidden for Him Ta’ala among the acts of Bani Adam (mankind).”

It was narrated in the Musnad of Imaam Ahmad from the Hadith of Abu Hurayrah (radiyallahu anh) that:

أن رجلا أتى النبي صلى الله عليه وسلم بجارية سوداء أعجمية، فقال: يا رسول الله، إن علي رقبة مؤمنة، فقال لها رسول الله صلى الله عليه وسلم: أين الله؟ فأشارت بأصبعها السبابة إلى السماء، فقال لها: من أنا؟ فأشارت بأصبعها إلى رسول الله صلى الله عليه وسلم وإلى السماء، أي: أنت رسول الله، فقال: أعتقها فإنها مؤمنة
“One man brought the Nabi (sallallahu alayhi wa sallam) a black Jariyah (slave girl) who is Ajam (non-Arab) and said: O Messenger of Allah! Emancipation of believing slave is due to me. So Rasulullah (sallallahu alayhi wa sallam) asked her: Where is Allah? She pointed to the heaven with her index finger. Then Rasulullah (sallallahu alayhi wa sallam) asked her: Who am I? While she pointed to Rasulullah (sallallahu alayhi wa sallam) and to the heaven with her index finger meaning: You are Messenger of Allah. So Rasulullah (sallallahu alayhi wa sallam) said: Set her free, she is a believer.”

It was narrated in the Jami of Tirmidhi on the authority of Abdullah bin Amr al-As (radiyallahu anhuma ajmain) that Rasulullah (sallallahu alayhi wa sallam) said:

الراحمون يرحمهم الرحمن، ارحموا من في الأرض يرحمكم من في السماء
“The merciful are shown mercy by ar-Rahman. Be merciful on the earth, and you will be shown mercy from the one Who is in the heavens.”

Tirmidhi said: This Hadith is Hasan Sahih (acceptable authentic).

Again in Jami of Tirmidhi it was narrated from Imrân bin Husayn (radiyallahu anh) that he said: Nabi (sallallahu alayhi wa sallam) asked my father Husayn:


كم تعبد اليوم إلها؟ قال: سبعة: ستة في الأرض، وواحد في السماء، قال: فمن الذي تعد لرغبتك ورهبتك؟ قال: الذي في السماء، قال: يا حصين، أما إنك لو أسلمت علمتك كلمتين ينفعانك. قال: فلما أسلم حصين، قال: يا رسول الله علمني الكلمتين اللتين وعدتني، قال: قل: اللهم ألهمني رشدي وقني شر نفسي
“O (Husayn), how many deities do you worship now? He said: Seven. Six in the earth, and one in the heavens. He (sallallahu alayhi wa sallam) asked: So which of them do you take for your ardent requests and fears? He said: The one in the heavens. He (sallallahu alayhi wa sallam) said: O Husayn, if you would but accept Islam, I would teach you two phrases that would benefit you. He said: So when Husayn accepted Islam, he said: O Messenger of Allah, teach me the two phrases you promised me. So he (sallallahu alayhi wa sallam) said: Say: O Allah, inspire me with my guidance, and protect me from the evil of my soul.”

It was narrated in the Sahih of Muslim on the authority of Abu Hurayrah (radiyallahu anh) from the Nabi (sallallahu alayhi wa sallam) said:

والذي نفسي بيده ما من رجل يدعو امرأته إلى فراشه فتأبى عليه إلا كان الذي في السماء ساخطا عليها حتى يرضى عنها
“By Him in Whose Hand is my life, when a man calls his wife to his bed, and she does not respond, the One Who is in the heaven is displeased with her until he (her husband) is pleased with her.”

And in the long Hadith of Shafa’ah (intercession) which was narrated on the authority of Anas bin Malik (radiyallahu anh) from Nabi (sallallahu alayhi wa sallam) that he said:

فأدخل على ربي تبارك وتعالى وهو على عرشه
“Then I enter upon my Lord Tabaraka wa Ta’ala and He is above His Arsh.”

He mentioned (rest of) the Hadith, Bukhari narrated different wordings of the Hadith in His Sahih:

فأستأذن على ربي في داره فيؤذن لي عليه
“...and I will ask my Lord's permission to enter His Daar (House) and then I will be permitted.”

It was narrated on the authority of Abu Hurayrah (radiyallahu anh) with a Sahih Isnaad in Muslim that he said that Rasulullah (sallallahu alayhi wa sallam) said:

إن لله ملائكة سيارة يتتبعون مجالس الذكر، فإذا وجدوا مجلس ذكر جلسوا معهم، فإذا تفرقوا صعدوا إلى ربهم
“Allah has mobile (squads) of angels, they follow the assemblies of Dhikr and when they find such assemblies in which there is Dhikr (of Allah) they sit in them and when they disperse (after the assembly of Dhikr is adjourned) they go upward to their Lord.”

And the original Hadith is in Sahih of Muslim, with the following wording:

فإذا تفرقوا صعدوا إلى السماء، فيسألهم الله عز وجل، وهو أعلم بهم: من أين جئتم؟
“...they go upward to the heaven and Allah Azza wa Jalla asks them although He is knows best about them: Where have you come from?”

And the Ahadith regarding this chapter are so many. This response is not wide enough to explain them. What we mentioned is sufficient for the one to whom Allah Ta’ala gave Hidayah and inspired His Rushd (guidance).

When it comes to the one, to whom Allah wills his Fitnah (trail) then there is no other option for him. Rather abundance of the evidences does not increase anything except his confusion and Dalalah (misguidance). Just as Allah Ta’ala stated:


وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا
“It is the revelation that cometh to thee from thy Lord, that increaseth in most of them their obstinate rebellion and blasphemy.” (al-Ma’idah 5/64; al-Ma’idah 5/68)

And He Ta’ala said:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا
“We send down (stage by stage) in the Qurán that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.” (al-Isra 17/82)

And the One Whom His sayings are exalted said:

يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا
“By it He causes many to stray and many He leads into the right path” (al-Baqarah 2/26)

And Allah Tabaaraka wa Ta’ala said:

وَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ وَمَاتُوا وَهُمْ كَافِرُونَ
“But those in whose hearts is a disease, it will add doubt to their doubt, and they will die in a state of Unbelief.” (at-Tawbah 9/125)

Allah Subhanahu wa Ta’ala said:

قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُولَئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ
“Say: It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): they are (as it were) being called from a place far distant!" (Fussilat 41/44)



Quote
Footnotes:

1- The renowned author of Siyar (Sirah; Prophetic Biography) Ibnu Ishaq accused of committing Tadlis (hiding a narrator in the chain of narrators) in his narrations meaning he is accused of narrating Hadith that he had not heard of. For this reason, only those narrations he narrated with continuing Sanad (chain of narration) is taken in consideration. His narrations in which he did not mention Sama (hearing) in clearly would not be taken from him.
Shaykh'ul Islam Ibnu Taymiyyah (rahimahullah) stated:

والعالم يعرف الجاهل؛ لأنه كان جاهلا، والجاهل لا يعرف العالم لأنه لم يكن عالما

"The Alim (scholar) recognizes the Jaahil (ignorant) it is because he was once Jaahil. The Jaahil does not recognize the Alim it is because he has never been an Alim." (Shaykh'ul Islam Ibnu Taymiyyah, Majmu'ul Fatawa, 13/235)

 

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