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Posted By Topic: Imam at-Tirmidhee - Indisputable Salaf Of Ibn Taymiyyah & Ibn al-Qayyim

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abdul.azeem
08-23-2007 @ 8:12 AM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Member
Posts: 305
Joined: Nov 2002
          


                             بسم الله
                             الحمد لله
                          والصلاة والسلام  
                           على رسول الله    
                             أما بعد



    AQEEDAH OF IMAM AT-TIRMIDHEE RAHIMAHULLAAH






Aboo Iesa (at-Tirmidhee) said: This hadeeth is hasan saheeh, and it has been narrated from Ayesha (radhiAllaahu anha) from the Prophet Sallallahu alaihi wa sallam with similar wording.

More than one from the ahl-al-Ilm have said with regards to the following hadeeth and these (ahadeeth) do not denote tashbeeh of the Sifaath of Allaah, and (likewise) the descending of Allaah tabarak wa ta?aala upon the lowest heaven. And this is what has been reported from Maalik and Sufyaan bin Uyaynah and AbdAllaah bin al-Mubaarak that they said about these ahadeeth (of Sifaath) ?Leave them as they are, without asking how?.

This is the qawl(statement) of ahl-il-Ilm from Ahl-as-Sunnah wal-Jamaah and as for the Jahmiyyah they deny these ahadeeth and they say, this is tashbeeh (likening Allaah to His creation). And Allaah has mentioned in more than one place in His Book, ?The Hand?, ?Hearing?, ?Seeing?, and the Jahmiyyah make ta?weel of these aayaath explaining them in contradiction to what the ahl-al-ilm have explained and they say, verily! Allaah has not created A?dam with His Hands, the meaning of ?Hand? (in these aayaath) here is Quwwa (Power).

Ishaaq ibn Ibraaheem said: Tashbeeh (resemblance or likening to the creation) is when someone says the Hand (of Allaah) is like my hand, or His Hearing is like my hearing; this is Tashbeeh.

However when someone says that which Allaah (has) said (in the Qur?aan), Hand and Hearing and Seeing; and he does not ask how (the Kayfeeyah of these Attributes Of Allaah) , and he does not say either that (Allaah's Hearing) is like (one?s) hearing or (describe) the likeness (of it)  then this is not Tashbeeh (resemblance or likening to the creation). Rather, it just like what Allaah the Most Blessed, the Most High has said in His Book.




IBN TAYMIYYAH RAHIMAHULLAAH ON AQEEDAH OF  IMAM AT-TIRMIDHEE



ثم هؤلاء ينكرون العقليات في هذا الباب بالكلية فلا يجعلون عند الرسول وأمته في " باب معرفة الله عز وجل " لا علوما عقلية ولا سمعية ; وهم قد شاركوا الملاحدة في هذه من وجوه متعددة وهم مخطئون فيما نسبوا إلى الرسول صلى الله عليه وسلم وإلى السلف من الجهل كما أخطأ في ذلك أهل التحريف والتأويلات الفاسدة وسائر أصناف الملاحدة . ونحن نذكر من " ألفاظ السلف " بأعيانها " وألفاظ من نقل مذهبهم " - إلى غير ذلك من الوجوه بحسب ما يحتمله هذا الموضع - ما يعلم به مذهبهم



Then there are those (likes from the) minority who are in complete denial in this area. In this aspect of knowledge about Allaah the Mighty and Majestic, they do not make a parallel with the Messenger and his ummah neither with the science of reason nor logic.

They share with the people of ilhaad in this (matter), from many angles, and they made a gross error in attributing (this belief) towards the Messenger of Allaah Sallallahu alaihi wa sallam and towards the Salaf due to their jahl (ignorance) just as the people of thahreef (distortion) , the people of false interpretations & certain kind of athiests have erred in that.

And we shall mention from the ?Statements of Salaf? with their comprehensive views ?And the statements that represent their madh?hab (in this matter)?  and from other than the reasons in accordance with what this subject implies..and that which is known with regards to their madh?hab.



[Aqeedah al-Hamawaiyyah al-Kubraa page 23]

Then Imam Ibn Taymiyyah rahimahullaah goes on to quote several Imaams from the Salaf and their aqeedah?.and on page 30 he rahimahullaah says?



وروي أيضا عن أبي عيسى الترمذي قال : هو على العرش كما وصف في كتابه ; وعلمه وقدرته وسلطانه في كل مكان .


And it is narrated also from Abee Iesa at-Tirmidhee who said: He is above the Arsh as He has described in His Book; for His Knowledge and His Power and His Dominion is in every place?.



This inclusion of Imam at-Tirmidhee?s naql found in Jaami` Tirmidhee highlights that Ibn Taymiyyah rahimahullaah affirmed that Imam Thirmidhee rahimahullaah was sound in aqeedah in contrast to what the Saqqaafee cult has alluded to and included him besides several others in quoting the actual words and relied on his tafseer in refuting the Jahmiyyah?





IBN AL-QAYYIM RAHIMAHULLAAH ON AQEEDAH OF IMAM AT-TIRMIDHEE




وذكر حديث الجارية وأحاديث النزول، وذكر حديث إن الله يمسك السماوات على أصبع والأرضين على أصبع، وحديث يأخذ الجبار سمواته وأرضه بيده، وأحاديث الرؤية، وحديث حتى وضع الجبار فيها قدمه وحديث المقسطون عند الله على منابر من نور عن يمين الرحمن وكلتا يديه يمين وحديث ألا تأمنوني وأنا أمين من في السماء، وغيرها من أحاديث الصفات محتجا بها وغير مؤول لها، ولو لم يكن معتقدا لمضمونها لفعل بها ما فعل المتأولون حين ذكرها.

(قول حماد بن هناد البوشنجي) الحافظ أحد أئمة الحديث في وقته، ذكر شيخ الإسلام الأنصاري فقال: قرأت على أحمد بن محمد بن منصور أخبركم جدكم منصور بن الحسين حدثني أحمد بن الأشرف قال حدثنا حماد بن هناد البوشنجي قال: هذا ما رأينا عليه أهل الأمصار وما دلت عليه مذاهبهم فيه وإيضاح منهاج العلماء وطرق الفقهاء، وصفة السنة وأهلها أن الله فوق السماء السابعة على عرشه بائن من خلقه، وعلمه وقدرته وسلطانه بكل مكان، فقال نعم.



قول أبي عيسى الترمذي رحمه الله تعالى
قال في جامعه لما ذكر حديث أبي هريرة " لو أدلي أحدكم بحبل لهبط على الله " قال معناه لهبط على علم الله، قال وعلم الله وقدرته وسلطانه في كل مكان وهو على العرش كما وصف نفسه في كتابه، وقال في حديث أبي هريرة إن الله يقبل الصدقة ويأخذها بيمينه.



قال غير واحد من أهل العلم في هذا الحديث وما يشبهه من الصفات ونزول الرب تبارك وتعالى إلى سماء الدنيا، قالوا: قد ثبتت الروايات في هذا ونؤمن به ولا نتوهم ولا نقول كيف، هكذا روي عن مالك وابن عيينة وابن المبارك أنهم قالوا في هذه الأحاديث أمرّوها بلا كيف، قال وهذا قول أهل العلم من أهل السنة والجماعة وأما الجهمية فأنكرت هذه الروايات، وقالوا هذا تشبيه، وقد ذكر الله تعالى في غير موضع من كتابه اليد والسمع والبصر. فتأولت الجهمية هذه الآيات وفسروها على غير ما فسر أهل العلم، وقالوا إن الله لم يخلق آدم بيده وإنما معنى اليد ههنا القوة فقال إسحاق بن راهويه: إنما يكون التشبيه إذا قال يد كيدي أو مثل يدي أو سمع كسمعي فهذا تشبيه، وأما إذا قال كما قال الله يد وسمع وبصر فلا يقول كيف ولا يقول مثل سمع ولا كسمع فهذا لا يكون تشبيها عنده قال الله تعالى






Ibn al-Qayyim rahimahullah said:

He said in his Jaami (Jaami at Tirmidhee) after he mentioned the hadeeth of Abee Hurairah radhiAllaahu anhu, ? If one of you were to drop/hang his rope (to the lowest of earth), then it would reach Allaah? ; he said, the meaning of it is, ?then it would reach the Ilm of Allaah? , for the Ilm (knowledge) of Allaah, his Qudrah (Power), his Salthanah (Dominion),  is everywhere and He is Above His Arsh, and this is what has come in His Book, and he said in the hadeeth of Abee Hurairah, ? Verily! Allaah accepts the sadaqah and Takes it with His Right Hand?.

More than one from the ahl-al-Ilm have said with regards to the following hadeeth and these (ahadeeth) do not denote tashbeeh of the Sifaath of Allaah, and (likewise) the descending of Allaah tabarak wa ta?aala upon the lowest heaven. They (the salaf) said: When these are established then we believe in them, without ?. And without asking how! He (Imam Tirmidhi) said: This is the qawl(statement) of ahl-il-Ilm from Ahl-as-Sunnah wal Jamaah and as for the Jahmiyyah they deny these ahadeeth and they say, this is tashbeeh (likening Allaah to His creation).

And Allaah has mentioned in more than one place in His Book, ?The 'Hand?, ?Hearing?, ?Seeing?, and the Jahmiyyah make ta?weel of these aayaath explaining them in contradiction to what the ahl-al-ilm have explained and they say, verily! Allaah has not created A?dam with His Hands, the meaning of ?Hand? (in these aayaath) here is Quwwa (Power).

Ishaaq ibn Rahawaih said: Tashbeeh (resemblance or likening to the creation) is when someone says the Hand (of Allaah) is like my hand, or His Hearing is like my hearing; this is Tashbeeh.

However when someone says that which Allaah (has) said (in the Qur?aan), Hand and Hearing and Seeing; and he does not ask how (the Kayfeeyah of these Attributes Of Allaah) , and he does not say either that (Allaah's Hearing) is like (one?s) hearing or (describe) the likeness (of it)  then this is not Tashbeeh (resemblance or likening to the creation). Rather, it just like what Allaah the Most Blessed, the Most High has said in His Book.



[Ibn al-Qayyim In Ijthimaa al-Juyoosh page 183, See the checking of Basheer Muhammad Uyoon]

So from the above statements one can clearly see that both Ibn Taymiyyah and Ibn al-Qayyim rahimahumaa-Allaah quote the aqeedah of Imam at-Tirmidhee rahimahullaah in their books in refuting the Jahmiyyah.

To be continued........Insha Allaah!

This message was edited by abdul.azeem on 8-29-07 @ 4:31 PM


abdul.azeem
08-27-2007 @ 11:37 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Member
Posts: 305
Joined: Nov 2002
          

                             بسم الله
                             الحمد لله
                          والصلاة والسلام  
                           على رسول الله    
                             أما بعد




Further Elucidation From Thahdheeb-us-Sunan Of Ibn al-Qayyim



قال الترمذي : فسر بعض أهل العلم هذا الحديث ، فقالوا : إنما معناه : هبط على علم الله وقدرته وسلطانه ، وعلم الله وقدرته وسلطانه في كل مكان ، وهو على العرش كما وصف نفسه في كتابه .
وهذا التفسير الذي ذكره الترمذي يشبه التفسير الذي حكاه البيهقي عن أبي حنيفة رحمه الله في قوله تعالى { وهو معكم أينما كنتم } فإنه قال : أخبرنا أبو بكر بن الحارث الفقيه أخبرنا أبو محمد بن الحباب أخبرنا أحمد بن جعفر بن نصر حدثنا يحيى بن يعلى قال : سمعت نعيم بن حماد يقول : سمعت نوح بن أبي مريم يقول " كنا عند أبي حنيفة ، أول ما ظهر ، إذ جاءته امرأة من ترمذ ، كانت تجالس جهما ، فدخلت الكوفة فأظنني أول ما رأيت عليها عشرة الآلاف من الناس يدعون إلى رأيها ، فقيل لها : إن ها هنا رجلا نظر في المعقول ، يقال له : أبو حنيفة ، فأتته فقالت : أنت الذي تعلم الناس المسائل ، وقد تركت دينك ، أين إلهك الذي تعبده ؟ فسكت عنها ، ثم مكث سبعة أيام لا يجيبها ثم خرج إلينا وقد وضع كتابا : إن الله تعالى في السماء دون الأرض . فقال له رجل : أرأيت قول الله تعالى " وهو معكم " قال : هو كما تكتب إلى الرجل : إني معك ، وأنت غائب عنه " .
قال البيهقي : فقد أصاب أبو حنيفة رحمه الله فيما نفى عن الله تعالى من الكون في الأرض . وفيما ذكر من تأويل الآية : تبع مطلق السمع في قوله : إن الله عز وجل في السماء .
هذا لفظه في كتاب الأسماء والصفات .



Ibn al-Qayyim rahimahullaah said in Thahdheeb-us-Sunan [Page 418 - Haashiya of Ibn al-Qayyim on Sunan Abee Dawood], in his course of discussion, also reported by Shaykh al-Allaamah Shams-ul-Haq al Adheemaabaadee rahimahullaah in Awn al Ma?bood [Volume 13 pages 7-9],

At-Tirmidhee said: Some of the ahl-il-Ilm explained this hadeeth, so they said: But the meaning of it is:  ?then it would reach the Ilm of Allaah? , for the Ilm (knowledge) of Allaah, his Qudrah (Power), his Salthanah (Dominion),  is everywhere and He is Above His Arsh, and this is what has come in His Book, and this tafseer has been mentioned by at Tirmidhee is similar to the tafseer narrated by al-Bayhaqee upon the authority of Abee Haneefah (rahimahullaah) with regards to the Statement of Allaah, ? And He is with you wheresoever you may be? [ Surah al-Hadeed Aayah 4]?..

Benefit  ? 1:-

One can clearly see ibn al-Qayyim rahimahullaah referred the naql of Imam at-Tirmidhee as ?Tafseer?, not ?Ta?weel? which further clarifies and testifies for the fact that has been highlighted above.

Benefit ? 2:-

The second important point to be highlighted is that Imam at-Tirmidhee merely reported the tafseer of some of the ahl-il-ilm and Ibn al-Qayyim rahimahullaah has traced from the narration of al-Bayhaqee that a similar tafseer was reported from Abee Haneefah rahimahullaah.


THIS IS IN COMPLETE OPPOSITION TO WHAT THE MUQALLIDEEN OF DEOBAND INFESTED IN THE WEST WENT ON TO PROMPTLY LAP UP WHAT SAQQAF HAS SPIT INTO HIS SHARH OF THAHAWIYYAH AFTER YEARS OF HIS FRUSTRATION WITH NOT BEING SUCCESSFUL TO FIND ANYTHING AGAINST THESE TWO IMAAMS. SO THESE SOOFEE PARROTS WENT ON TO ADD THEIR OWN CONFUSION THAT IMAM THIRMIDHEE MADE TA?WEEL OF SIFAATH OF ALLAAH!!! & THESE TWO IMAAMS MADE JARH UPON HIM - Thence! The monument that these ahl-ul-hawa have built upon is like the spider?s house that crumbles collapsing into another pit of taqleed.





This message was edited by abdul.azeem on 8-28-07 @ 8:53 PM


abdul.azeem
08-28-2007 @ 1:35 AM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Member
Posts: 305
Joined: Nov 2002
          

                             بسم الله
                             الحمد لله
                          والصلاة والسلام  
                           على رسول الله    
                             أما بعد




ALL FOUR IMAAMS ARE UPON HAQQ!!!



Incidentally, these very same antagonists claim to be blind followers of Abee Haneefah rahimahullaah and I repeat their mash?hoor qawl not hidden from even the most ignorant of the people that they say ? All the four Imaams are upon Haqq? even if they have opposing statements on one issue! These jokers organized a ? Aimma Arba`a ? conference in Bangalore against us that strategically backfired against them. If any of the brothers from Bangalore have that leaflet that we published answering their banners, please post the contents here?

So here I will present to you O Deobandees something more simpler, where all the four Imams have the ONE UNANIMOUS QAWL regarding Allaah being above His Arsh. The statement of Abee Haneefah rahimahullaah has already been mentioned and I will quote one more statement reported from him-

          
Aboo Haneefah rahimahullaah





Abee Mutee' al-Hakam Al-Balkhi (author of Fiqh-al-Akbar) reported:"I asked Imam Abu Haneefah about a person who says, 'I do not know whether my Rubb is, above the heavens or upon the earth?' Abu Haneefah rahimahullaah, said: 'The one who makes such a statement has done Kufr because Allah, the Exalted says, 'The Most Merciful Istawa (Rose above) the 'Arsh, and the 'Arsh of Allah is above the Heavens'. I further asked Abu Haneefah, 'What if such a person admits, Allah is above His 'Arsh, but says, I do not know whether His 'Arsh is above the heavens or on earth'. Abu Haneefah responded: 'If he denies that the 'Arsh is above the heavens, he is has committed Kufr."


Shaf'ee rahimahullaah



Shaf?ee writes in ar-Risala



أخبرنا مالك عن هلال بن أسامة عن عطاء بن يسار عن عمر بن الحكم قال  أتيت رسول الله بجارية فقلت يا رسول على رقبة أفأعتقها فقال لها رسول الله أين الله فقالت في السماء فقال ومن أنا قالت أنت رسول الله قال فأعتقها  
  
قال الشافعي  معاوية بن الحكم  وكذلك رواه غير مالك وأظن مالك لم يحفظ اسمه


Maalik ibn Anas informed us from Hilal ibn Usama from Ata ibn Yasar from Umar ibn al-Hakam who said:

I went to the Messenger of Allah with a slave-girl and I asked him: ? I have taken an oath [to free a slave]; may I free her? ?. The Messenger of Allah asked her, ?Where is Allah??. ?In heaven? , she answered. ?And who am I? ? he asked. ? You are the Messenger of Allah?, she answered. ? The Prophet said, ? You may free her?.

Shaf?ee said: Mu?aawiyaa ibn al-Hakam and that is how it has been narrated from other than Maalik and I thik Maalik did not remember his name [ so he said, Umar ibn al-Hakam].



[ Note:- Mu'awiya b. al-Hakam said:
??I had a maid-servant who tended goats by the side of Uhud and Jawwaniya. One day I happened to pass that way and found that a wolf had carried a goat from her flock. I am after all a man from the posterity of Adam. I felt sorry as they (human beings) feel sorry. So I slapped her. I came to the Messenger of Allah (may peace be upon him) and felt (this act of mine) as something grievous I said: Messenger of Allah, should I not grant her freedom? He (the Holy Prophet) said: Bring her to me. So I brought her to him. He said to her: Where is Allah? She said: He is in the heaven. He said: Who am I? She said: Thou art the Messenger of Allah. He said: Grant her freedom, she is a believing woman. [ Saheeh Muslim, Book 4, Hadeeth No. 1094 ]


قال الإمام ابن الإمام عبد الرحمن بن أبي حاتم الرازي حدثنا أبو شعيب وأبو ثور عن أبي عبد الله محمد بن إدريس الشافعي رحمه الله تعالى قال القول في السنة التي أنا عليها ورأيت أصحابنا عليها أهل الحديث الذين رأيتهم وأخذت عنهم مثل سفيان ومالك وغيرهما الاقرار بشهادة أن لا إله إلا الله وأن محمدا رسول الله وأن الله تعالى على عرشه في سمائه يقرب من خلقه كيف شاء وأن الله تعالى ينزل إلى سماء الدنيا كيف شاء  


The Imam of the Imaams Abd-ar-Rahmaan bin Abee Haathim ar-Raazee said, Abu Shu?ayb & Abu Thawr narrated to me from Abee Abd-Allaah Muhammad bin Idrees ash-Shaf?ee rahimahullaah who said:
"The aqeedah which I am upon and that which I have seen from my as?haab to be upon, the ahl-il-Hadeeth that I have witnessed them to be upon and I have taken from them, the likes of Sufyaan, Maalik and others besides them is: The Iqraar that "There is no one worthy of being worshipped with right except Allah, that Muhammed is the Messenger of Allah, and that indeed, Allah is above His 'Arsh, above the heavens?. And that Allaah the Most High Descends to the lowest heaven as He wishes."
[Ibn al-Qayyim in Ijthimaa al-Juyoosh page, 91]



Maalik Ibn Anas rahimahullaah




  وساق البيهقي بإسناد صحيح عن أبي الربيع الرشديني عن ابن وهب قال كنت عند مالك فدخل رجل فقال : يا أبا عبد الله ( الرحمن على العرش استوى ) كيف استوى ؟ فأطرق مالك وأخذته الرحضاء ثم رفع رأسه فقال : الرحمن على العرش استوى كما وصف نفسه ولا يقال كيف وكيف عنه مرفوع وأنت صاحب بدعة أخرجوه


And Bayhaqee reported with an authentic chain upon the authority of Abee Rabee ar-Rashdeenee Upon the authority of Ibn Wahb who said: "We were with Malik when a man asked him: ?O Abu `Abd Allah! " The Most Beneficent (Allâh) Istawâ (rose over) the (Mighty) Throne (in a manner that suits His Majesty). (Ta-Ha 20:5) ?: how is His Istawa?? Malik lowered his head and began to sweat profusely. Then he lifted up his head and said: ?"The Most Beneficent (Allâh) Istawâ (rose over) the (Mighty) Throne (in a manner that suits His Majesty). (Ta-Ha 20:5) ? just as He described Himself. One cannot ask "how." "How" does not apply to Him. And you are man of innovation. Take him out!? ? Shaykh al-Albaanee declared the isnaad to be strong.




وروى يحيى بن يحيى التميمي وجعفر بن عبد الله وطائفة قالوا جاء رجل إلى مالك فقال : يا أبا عبد الله ( الرحمن على العرش استوى ) كيف استوى ؟ قال : فما رأيت مالكا وجد من شيء كموجدته من مقالته وعلاه الرحضاء يعني العرق وأطرق القوم فسري عن مالك وقال : الكيف غير معقول والإستواء منه غير مجهول والإيمان به واجب والسؤال عنه بدعة وإني أخاف أن تكون ضالا وأمر به فأخرج


And it was narrated by Yahya ibn Yahya at-Tamimi and Ja?far Ibn Abd-Allaah and a group of them said: ?We were with Malik when a man came and asked him: ?O Abu `Abd Allah! ? The Most Beneficent (Allâh) Istawâ (rose over) the (Mighty) Throne (in a manner that suits His Majesty). (Ta-Ha 20:5) ? : how did He Istawa (rise over)?? Malik lowered his head and remained thus until he was completely soaked in sweat. Then he said: ?The Isthiwaa (Allaah?s Raising Over His Throne) is not unknown; the ?how? is inconceivable; belief in it is obligatory; asking about it is an innovation; and I  fear that you are not anything but an innovator.? Then he commanded that the man be removed.? ? Shaykh Al-Albaanee declared this to be saheeh.


[ See Mukhthasar al-Uluww Of Dhahabee, Checked by Shaykh Naasir rahimahullaah, page 141]



Ahmed Ibn Hanbal rahimahullaah




( حسن ) روى عبد الله بن أحمد بن حنبل في كتاب السنة له عن أبيه عن نوح بن ميمون عن بكير بن معروف عن مقاتل بن حيان في قوله تعالى ( ما يكون من نجوى ثلاثة إلا هو رابعهم ) قال هو على عرشه وعلمه معهم


It is narrated by Abd-Allaah bin Ahmed bin Hanbal in Kitaab as-Sunnah from his Father (Ahmed Ibn Hanbal) upon Nooh bin Maymoon upon Bakeer Bin Ma?roof upon Maqaathil bin Hayyaan about the Statement of Allaah 'there is no secret discourse of three except that He is the fourth...' - 'He is over His Throne, and His Knowledge is with them, (wheresoever they may be).' ? Shaykh al-Albaanee declared it to be Hasan.


وروى عبد الله بن أحمد بن حنبل في الرد على الجهمية حدثني أبي حدثنا شريح بن النعمان عن عبد الله بن
نافع قال : قال مالك بن أنس : الله في السماء وعلمه في كل مكان لا يخلو منه شيء


And it is narrated from Abd-Allaah bin Ahmed bin Hanbal in Radd alaa-Jahmiyyah; My Father (Ahmed bin Hanbal) narrated to me (who said), Shareeh bin Nu?maan narrated to us upon Abd-Allaah bin Naafi who said: Maalik bin Anas said: Allaah is above the Heavens and His Knowledge is in every place and there is not a thing that escapes from Him. ? Shaykh al-Albaanee declared the isnaad to be Saheeh.


  صح عن علي بن الحسن بن شقيق قال : قلت لعبد الله بن المبارك كيف نعرف ربنا عزوجل قال :
في السماء السابعة على عرشه ولا نقول كما تقول الجهمية : إنه هاهنا في الأرض فقيل هذا لأحمد بن حنبل فقال : هكذا هو عندنا


It is authentically reported from Alee bin al-Hasan bin Shaqeeq who said:  I said to Abd-Allaah bin al-Mubaarak, how do we know our Rab, the Mighty and Majestic, he said:

Above (in) the seven heavens upon His Arsh and we do not say as the Jahmiyyah say: That He is here in the earth. And this was mentioned to Imam Ahmed Ibn Hanbal so he said: This is how it is with us.? Shaykh al-Albaanee declared the isnaad to be Saheeh.


  فقال يوسف بن موسى القطان شيخ أبي بكر الخلال قيل لأبي عبد الله الله فوق السماء السابعة على عرشه بائن من خلقه وقدرته وعلمه بكل مكان قال نعم هو على عرشه ولا يخلو شيء من علمه


Yousuf bin Moosee al-Qattaan, the Shaykh of Abee Bakr al-Khallaal said, it was said to Abee Abdillaah (Ahmed ibn Hanbal) ? Allaah is above the Seven Heavens above His Arsh while His Signs, Power and His Knowledge is in every place so he said: Yes, He is above His Arsh and nothing escapes from His Knowledge.? Shaykh al-Albaanee declared the isnaad to be Saheeh.


[ See Mukhthasar al-Uluww Of Dhahabee, Checked by Shaykh Naasir rahimahullaah, page 189]



So the question to you O blind partisans is, are the Four Imams Upon Haqq in this issue? If you say ?No?, you are dead and if you say ?Yes? you are dead! Such is the recompence for the one who did not follow the Messenger Muhammad Sallallahu Alaihi Wa Sallam?So be prepared to answer Allaah when He Ta'aala asks you on the Day of Recompence,

On the Day when Allâh will gather the Messengers together and say to them: "what was the response you received (from men to your teaching)? They will say: "We have no knowledge, verily, only You are the All-­Knower of all that is hidden (or unseen, etc.)." (Al-Ma'idah 5:109)

Then surely, We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers. (Al-A'raf 7:6)

Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We were not absent. (Al-A'raf 7:7)




And (remember) the Day when the Zâlim (wrong-doer, oppressor, polytheist, etc.) will bite at his hands, he will say: "Oh! Would that I had taken a path with the Messenger ( Muhammad (sallallaahu alayhi wasallam)). (Al-Furqan 25:27)

"Ah! Woe to me! Would that I had never taken so-and-so as a friend! (Al-Furqan 25:28)

"He indeed led me astray from the Reminder (this Qur'ân) after it had come to me. And Shaitân (Satan) is ever a deserter to man in the hour of need." (Al-Furqan 25:29)

And the Messenger (Muhammad (sallallaahu alayhi wasallam)) will say: "O my Lord! Verily, my people deserted this Qur'ân (neither listened to it, nor acted on its laws and orders). (Al-Furqan 25:30)

This message was edited by abdul.azeem on 8-31-07 @ 10:48 AM


abdul.azeem
08-28-2007 @ 2:09 AM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Member
Posts: 305
Joined: Nov 2002
          

                             بسم الله
                             الحمد لله
                          والصلاة والسلام  
                           على رسول الله    
                             أما بعد



Reality Of The Claim Made By Hasan Alee Saqqaaf



ـ قال السقاف في شرح العقيدة الطحاوية ص 170 ـ 171 :
. . . فهذا ابن القيم يقول في كتابه الصواعق المرسلة ـ أنظر مختصر الصواعق 2 ـ 275 : وأما تأويل الترمذي وغيره له بالعلم فقال شيخنا : ( 98 ) وهو ظاهر الفساد من جنس تأويلات الجهمية . . . . وهذا الخلال يقول في سنته ص 232 ناقلاً : لا أعلم أحداً من أهل العلم ممن تقدم ولا في عصرنا هذا إلا وهو منكر لما أحدث الترمذي ( 99 ) من رد حديث محمد بن فضيل عن ليث عن مجاهد في قوله : عسى أن
يبعثك ربك مقاماً محموداً قال يقعده على العرش ( 100 ) فهو عندنا جهمي يهجر ونحذر عنه .
وقال السقاف في هامش كتابه :
( 98 )
يعني بشيخه : ابن تيمية كما لا ينتطح في ذلك كبشان .
( 99 )
مع أن التأويل والتفويض لم يحدثه ولم يخترعه الترمذي (قدس سره) . ومن الغريب العجيب أيضاً أن محقق سنة الخلال عطية الزهراني ـ حاول أن ينفي أن كون الترمذي المراد هنا هو الامام المعروف صاحب السنن فقال ص 224 في الهامش تعليق رقم 4 هو جهم بن صفوان ثم تراجع عن ذلك ص 232 فقال في الهامش التعليق رقم 8 ( كنت أظنه جهم ولكن اتضح من الروايات أن يقصد رجلاً آخر لم أتوصل إلى معرفته ) فيا للعجب ! !
( 100 )
وهذا القعود الذي يتحدثون عنه هو قعود سيدنا محمد صلى الله عليه وسلم بجنب الله تعالى على العرش ! تعالى الله عن ذلك علواً كبيراً ! والدليل عليه قول الخلال هناك ص 244 :
حدثنا أبو معمر ثنا أبو الهذيل عن محمد بن فضيل عن ليث عن مجاهد : قال : عسى أن يبعثك ربك مقاماً محموداً ، قال : يجلسه معه على العرش ، قال عبد الله : سمعت هذا الحديث من جماعة وما رأيت أحداً من المحدثين ينكره ، وكان عندنا في وقت ما سمعناه من المشائخ أن هذا الحديث إنما تنكره الجهمية .
أقول : ومن العجيب الغريب أن الالباني ينكر هذا ويقول بعدم صحته وأنه لم يثبت كما سيأتي ، وكذلك محقق الكتاب وهو متمسلف معاصر ينكر ذلك أيضاً ، ويحكم على هذا الاثر بالضعف حيث يقول في هامش تلك الصحيفة تعليق رقم 19 : إسناده ضعيف !
فهل هؤلاء جهمية ! وما هذا الخلاف الواقع بين هؤلاء في أصول اعتقادهم !
ومن الغريب العجيب أيضاً أنهم اعتبروا أن نفي قعود سيدنا محمد صلى الله عليه وسلم بجنب الله نافياً ودافعاً لفضيلة من فضائل النبي صلى الله عليه وسلم ، والدليل على ما قلناه قول الخلال هناك ص 237 :
( وقال أبو علي إسماعيل بن إبراهيم الهاشمي ( وهو مجهول بنظر المحقق ) : إن هذا المعروف بالترمذي عندنا مبتدع جهمي ، ومن رد حديث مجاهد فقد دفع فضل رسول الله صلى الله عليه وسلم ، ومن رد فضيلة الرسول صلى الله عليه وسلم فهو عندنا كافر مرتد عن الاسلام ) !
وقال ص 234 ناقلاً ( وأنا أشهد على هذا الترمذي أنه جهمي خبيث ) ! !


Firstly, Mukhthasar Sawaaiq al-Mursilah is not summarized by Ibn al-Qayyim rahimahullah but rather it is summarized by Ibn al-Mawsili (from which Saqqaf has related) hence this claim should be ascribed to him and not to Ibn al-Qayyim rahimahullaah. Indeed! this is a great dhulm and the ignorance of Saqqaf is clearly highlighted from what has been mentioned in the above posts with regards to the position of these two Imaams. This is sufficient to put an end to the bragging of Saqqaf and his honest blind followers!

As for his dishonest blind followers who claim this statement to be in Sawaaiq al-Mursilah then this is either their jahl or their attempt to act smart in order to put the weak ones to trial. In any case we ask the deobandee blind followers who in turn licked up the lies of this dishonest muqallid and have decorated their web pages with this filth to produce the original scan from Sawaaiq al-Mursilah IF IT DOES EXIST!!! And for your information O Juhhaal! Sawaaiq al-Mursilah comes in 4 volumes and not one so that you can mention page this hundred or that hundred...keep that in your mind and you have time till the Day of Judgement!!!

This shows you merely parroted the claim of Saqqaf, adding some Indian Masala to it O Jaahil! I wont mind if you wish to become a muraaqib at the grave of Ashraf Alee Thanvee or Zakariyyah or even if you make bayah to the dead Ilyaas in the mass gatherings holding onto ropes of your leaders....I dont care. Bring the proof if you are truthful!

And Allaah said:

And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one's saying: "I have seen," while in fact he has not seen, or "I have heard," while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allâh). (Al-Isra 17:36)

If you realized your blunder, then make tawbah. Now the only issue that remains is what Imam Ibn Taymiyyah rahimahullaah has said in Risaalah al-Arshiyyah....

To be continued Insha Allaah!


This message was edited by abdul.azeem on 8-31-07 @ 10:47 AM

abdul.azeem
08-29-2007 @ 6:10 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
Member
Posts: 305
Joined: Nov 2002
          

                             بسم الله
                             الحمد لله
                          والصلاة والسلام  
                           على رسول الله    
                             أما بعد




Imam at-Tirmidhee From The Elite Category Of Muhadditheen



It is important and vital to note the full context of the chapter in which Ibn al-Qayyim rahimahullaah has mentioned the aqeedah of Imam at-Tirmidhee. Here I shall quote briefly so that the readers get the full picture and no doubt remains insha Allaah as the work of ibn al-Qayyim is far sufficient and self explanatory, bright like the Sun and the Moon while the accusations of Saqqaafee cult and its offshoots is just like a 12th century lantern which these soofee zealots are desperately trying to light it with nabeedh-ut-Tamr (you will soon become aware of it)!!!

Ibn al-Qayyim has the following chapter heading in his famous book Ijthimaa al Juyoosh al Islaameeyah Alaa Ghazawi-l-Mu'attilathil-Jahmiyyah meaning the Assault of the assembly of an islamic army upon the Mu'atthilah, Jahmiyyah . The name of this book itself has a tremendous importance, let alone the contents of the book.

So who are the assembly of muslims? Ibn al-Qayyim went on to list the aqwaal of the scores of the Sahabah, Taabi'een and Attba ut-Taabi'een. Then the four Imams and their statements, then the statements of the followers of these imaams.

He also mentioned the most elite group from the scholars of the Muslim ummah, the ahl-il-hadeeth, and here is the heading of this chapter.


أقوال أئمة أهل الحديث الذي رفع الله منازلهم في العالمين وجعل لهم لسان صدق في الآخرين      


Chapter:-The aqwaal (Statements) of A'imma of Ahl-il-Hadeeth - Those whom Allaah has raised in Stations amongst the aalamin (generations of mankind & jinn) and made their tongues truthful for the succeeding generations.

In this chapter Ibn al-Qayyim rahimahullaah has mentioned several of the as'haab-il-hadeeth and theirs statements...
Here is the list...beginning from...Abu Hurayrah (radhiAllaahu anhu).


1.A Mention Of The Statement Of The Shaykh From Whom All the Muhadditheen Narrate - Abee Hurayrah radhiAllaahu anhu
2.Statement Of Imaam Of ash-Shaam Of His Time - Abee Umar al-Awzaa'ee
3.Statement Of Hammaad Ibn Zayd
4.Statement Of Yazeed Ibn Haaroon
5.Statement Of Abd ar-Rahmaan Ibn Mahdee
6.Statement Of Sa'eed Ibn Aamir
7.Statement Of Abbaad Ibn al-Awwam
8.Statement Of AbdAllaah Ibn Muslimah
9.Statement Of Alee Ibn Aasim
10.Statement Of Wahb Ibn Jareer
11.Statement Of Aasim Ibn Alee
12.Statement Of al-Imaam Abd Al-Azeez Ibn Yahyaa al-Kin'aanee
13.Statement Of Jareer Ibn Abd Allaah al-Humayd
14.Statement Of Abd Allaah ibn Jareer al-Humaydee
15.Statement Of Nu'aym bin al-Khaza'ee
16.Statement Of Abd Allaah Ibn Abee Ja'far ar-Raazee
17.Statement Of al-Haafidh Abee Ma'mar al-Qath'ee
18.Statement Of Muhammad Ibn al-Hasan
19.Statement Of Aboo Ja'far at-Thahaawee
20.Statement Of Sufyaan ibn Uyaynah
21.Statement Of Khaalid bin Sulaymaan Abee Mu'aadh al-Balkhee
22.Statement Of Is'haaq ibn Rahawaih
23.Statement Of Haafidh al-Islaam Yahyaa ibn Ma'een
24.Statement Of al-Imaam Haafidh ahl-il-Mashriqh And Shaykh of A'immah Uthmaan Ibn Sa'eed ad-Daarimee
25.Statement Of Quthaibah ibn Sa'eed
26.Statement Of Abd al-Wahhaab al-Warraaq
27.Statement Of Khaarijah bin Mus'ab
28.Statements Of Abee Zurah and Abee Haathim ar-Raazee
29.Statement Of Harb al-Kirmaanee
30.Statement Of Alee ibn al-Madeenee
31.Statement Of Ibn Dawud, Shaykh of Bukhaaree
32.Statement Of Muhammad ibn Isma'eel al-Bukhaaree
33.Statement Of Muslim ibn Hajjaaj
34.Statement Of Hammaad Ibn Hannaad
35.Statement Of Abee Iesa at-Tirmidhee


So the 35th Imaam from the Ahl-il-Hadeeth whose statements Ibn al-Qayyim rahimahullaah has quoted is Aboo Iesa at-Tirmidhee rahimahullaah. I have already quoted that statement above at the end of the first post.

What is noteworthy is the conclusion of  ibn al-Qayyim rahimahullaah immediately after the statements of imam at-Tirmidhee rahimahullaah.

Here is his conclusion which will strengthen the facts that I have listed throughout...





      



And in a similar way (like the Imam at-Tirmidhee) from the deep reflection of Ibn Maajah classifying and grading the Sunnah and radd upon the Jahmiyyah in the beginning of his book, and the arrangement/ classification of Abee Daawood from that which he has mentioned with regards to the Jahmiyyah and the Qadariyyah and all these imaams of ahl-il-Hadeeth whose knowledge and statements are the most trustworthy, reliable, that can be vouched for and they are all upon a single way and their statements are one, unanimous but however some of them (from the Imaams of Hadeeth) coined chapters and headings (Baab) and (mentioned) biography (of each narrator)  (in their books of hadeeth) and did not comment upon the hadeeth more than the (discussion concerning) the biographies (of the narrators and the status of each of them) and the chapter headings (denoting relevance of the chapter) while some of them elaborated with tafseer and refuted the statements of the opponents and some others (merely) narrated the ahadeeth and neither did they (these imaams)explain them nor does it contain a negation of realities, deflection from the correct positions and distortion of names by ta'weel as the Jahmiyyah do but rather between the ahl-il-Hadeeth and the Jahmiyyah is the war that is most extremely intense of what is between the army of kufr and army of islam....

[Ibn al-Qayyim rahimahullaah in Ijthimaa al-Juyoosh page 184, see the checking of Basheer Muhammad Uyoon]

After this Ibn al-Qayyim rahimahullaah goes onto quote the statements of others from the Ahl-il-Hadeeth. So you can see Ibn al-Qayyim has made three categories of Muhadditheen based on what has come in their respective books of hadeeth collection-

Section - A:-

a) Those who merely listed the chapter headings and biographies
b) Those who elaborated with TAFSEER (not Ta'weel) & refuted the statements of the opponents (the opponents referred by ibn al-Qayyim in this case are jahmiyyah and mu'atthilah in specific)
c) Those who just narrated the ahadeeth without commenting upon them.

And Ibn al-Qayyim makes another significant assertion which is that all these three categories of the ahl-il-Hadeeth did not do anything what the Jahmiyyah do -

Section - B:-

1) They did not negate the realities
2) They did not deflect from the correct position
3) They did not distort nor did they make ta'weel.

While these three attributes have been made common amongst all the ahl-il-Hadeeth Ibn al-Qayyim also stated the fact that there is the most extremely intense of war between ahl-il-Hadeeth and the Jahmiyyah.

From the categories of Muhadditheen listed above in Section-A, it is markedly clear that at-Tirmidhee has the sharf of being amongst the category b) who not only elaborated with the TAFSEER but also refuted the Jahmiyyah. This is from the best of the categories (from the standpoint of declaration found in the books of hadeeth), so the readers can see for themselves that the claims of these people are very far fetched.

This clearly leaves no room for these deobandees who removed temporarily the shackle of taqleed of leaders of  deoband from their necks and wore the shackle of taqleed of semi-Saqqaaf in an attempt to oppose the salafees. The one who becomes a muqallid in every issue falls into a pit, the greater the taqleed, the greater the pit and the worst of the pit is the hell-fire, so wake up. And if you want to deliberately close you eyes then I say do not confuse others with lies.




This message was edited by abdul.azeem on 8-31-07 @ 12:34 PM


abdul.azeem
08-30-2007 @ 7:58 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
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Posts: 305
Joined: Nov 2002
          

                             بسم الله
                             الحمد لله
                          والصلاة والسلام  
                           على رسول الله    
                             أما بعد



Status Of The Hadeeth Under Discussion


The following is the thahqeeq of Shaykh Nasiruddeen al-Albaanee rahimahullaah for the hadeeth found in Sunan at-Tirmidhee. This hadeeth is ghareeb and mursal  as Imam at-Tirmidhee rahimahullaah himself mentions in his Jaami` as Hasan al-Basree rahimahullaah did not hear from Abee Hurayrah radhiAllaahu anhu as pointed by many Imams of Hadeeth.
At-Tirmidhee said: It is narrated from Ayyoob, Younus Ibn Ubayd and Alee Ibn Zayd that Hasan did not hear from Abee Hurayrah radhiAllaahu anhu.

Ibn Katheer mentioned in his tafseer that Hasan not hearing from Abee Hurayrah is mentioned in Kitab-il-Maraaseel of Ibn Abee Haathim.
Ibn Katheer mentioned that the hadeeth reported by ibn Abee Haathim does not have the sentence of hanging the rope.
Al-Bazzaar mentioned that no one reports this hadeeth from the Messenger of Allaah except Abee Hurairah radhiAllaahu anhu.
As for this narration found in Ibn Jareer, Qataadah reports without naming the Sahaabee in a Mursal form.
Finally Ibn Katheer concludes that this qawl could be of Qataadah rahimahullaah.He quotes another qawl of Qataadah which Ibn Jareer has narrated in his Tafseer to strengthen his point.
[For More Details See Tafseer Of Ibn Katheer 7/7]

Shams-ul-Haq al-Adheemabaadee rahimahullaah mentioned the qawl of Ibn al-Qayyim (from Thahdheeb-us-Sunan) in Awn al-Ma`bood that at-Tirmidhee weakened this hadeeth of Hasan. [Awn al-Ma'bood 13/8-9]

Similarly Ibn Taymiyyah in Risaalah Arshiyyah points out its weakness.[ Risaalah Arshiyyah 2/28]

( سنن الترمذي )

Number #3298


حدثنا عبد بن حميد وغير واحد المعنى واحد قالوا حدثنا يونس بن محمد حدثنا شيبان بن عبد الرحمن عن قتادة قال حدث الحسن عن أبي هريرة قال بينما نبي الله صلى الله عليه وسلم جالس وأصحابه إذ أتى عليهم سحاب فقال نبي الله صلى الله عليه وسلم هل تدرون ما هذا فقالوا الله ورسوله أعلم قال هذا العنان هذه روايا الأرض يسوقه الله تبارك وتعالى إلى قوم لا يشكرونه ولا يدعونه قال هل تدرون ما فوقكم قالوا الله ورسوله أعلم قال فإنها الرقيع سقف محفوظ وموج مكفوف ثم قال هل تدرون كم بينكم وبينها قالوا الله ورسوله أعلم قال بينكم وبينها مسيرة خمس مائة سنة ثم قال هل تدرون ما فوق ذلك قالوا الله ورسوله أعلم قال فإن فوق ذلك سماءين ما بينهما مسيرة خمس مائة سنة حتى عد سبع سماوات ما بين كل سماءين كما بين السماء والأرض ثم قال هل تدرون ما فوق ذلك قالوا الله ورسوله أعلم قال فإن فوق ذلك العرش وبينه وبين السماء بعد ما بين السماءين ثم قال هل تدرون ما الذي تحتكم قالوا الله ورسوله أعلم قال فإنها الأرض ثم قال هل تدرون ما الذي تحت ذلك قالوا الله ورسوله أعلم قال فإن تحتها أرضا أخرى بينهما مسيرة خمس مائة سنة حتى عد سبع أرضين بين كل أرضين مسيرة خمس مائة سنة ثم قال والذي نفس محمد بيده لو أنكم دليتم رجلا بحبل إلى الأرض السفلى لهبط على الله ثم قرأ ( هو الأول والآخر والظاهر والباطن وهو بكل شيء عليم ) قال أبو عيسى هذا حديث غريب من هذا الوجه قال ويروى عن أيوب ويونس بن عبيد وعلي بن زيد قالوا لم يسمع الحسن من أبي هريرة وفسر بعض أهل العلم هذا الحديث فقالوا إنما هبط على علم الله وقدرته وسلطانه وعلم الله وقدرته وسلطانه في كل مكان وهو على العرش كما وصف في كتابه .



تحقيق الألباني :

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ضعيف الجامع الصغير 6094
المشكاة  5735



In conclustion, Al-Albaanee declared this hadeeth to be da'eef!

This message was edited by abdul.azeem on 8-31-07 @ 12:36 PM

abdul.azeem
03-10-2008 @ 2:16 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
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Ibn al-Qayyim Explains Imam al-Baghawee's Words

Ibn al-Qayyim rahimahullaah said in Ijthimaa al-Juyoosh al-Islaamee, page 57,



On page 197 and before he quotes several mufassireen and their aqwaal in this regard. He mentions that al-Baghawee rahimahullaah mentioned the aayah of Isthiwaa and said, ' Explaining this to mean Isthawlaa then this is the madhab of Jahmiyyah and Mu`tazilah'.

On page 152, he quotes the very same qawl of al-Baghawee rahimahullaah(one post above is missing) and explains:

"The intent behind the statements of the salaf, "bilaa kayf" is the negation of ta`weel it is the people of taweel who claim the takyeef but however, they are those who affirm the kayfiyyah that opposes the reality (haqeeqah), and they fall into three
1. Negation of the reality.
2. Affirmation of Takyeef with ta'weel.
3. And Ta'teel of Allaah's Attributes that which Allaah has Affirmed for Himself.
As for the people of Ithbaath (meaning ahl-us-Sunnah wal-Jamaa`ah) then there is not one amongst them who explains the kayfiyyah of any of the attributes that Allaah has affirmed for Himself by saying the 'HOWNESS' is such and such....."

The demonstrates the fact that Ibn al-Qayyim rahimahullaah affirmed that al-Baghawee did not exclude Sa`adah & Isthaqarrah as ta`weel but rather it falls into what Maalik rahimahullaah said, IT IS GHAYR MAJ`HOOL!

abdul.azeem
03-10-2008 @ 10:26 PM    Notify Admin about this post
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Shaykh al-Albaanee rahimahullaah On Isthiqraar

Attached is the audio where the Shaykh rahimahullaah is questioned, if it is permissible to say Allaah is Musthaqirrun (Settled). The Shaykh responds to the question by explaining Isthiqraar to be an attribute of creation and that it is impermissible in the shar'eeah to say Allaah is Musthaqirrun (Settled).


abdul.azeem
03-10-2008 @ 11:35 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
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Response Of Shaykh Ibn Uthaimeen rahimahullaah    

Attached is the detailed response of Shaykh Ibn Uthaimeen rahimahullaah.


abdul.azeem
03-12-2008 @ 8:34 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
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Those Who Doubt The Authenticity Of Imam Maalik's Narration Which Is The Pole From The Statements Of Ahl-is-Sunnah


Below I have listed the scan from I'laam, Volume 6 where Ibn al-Qayyim discussed the very same narration from Maalik Ibn Anas rahimahullaah. As I expected, Shaykh Mash`hoor has listed a number of books from the ahl-is-Sunnah where this narration has been listed with authenticity by so many of the scholars who are profecient in this field walhamdulillaah.

So now the ahl-ul-bidah wa-dhalaalah should take it upon themselves to prove all of them to be weak (at least some!)




But beware! these are just few of the many books this narration from Maalik bin Anas rahimahullaah has been quoted. As you have already seen, Baghawee quoted this narration in his tafseer. Adh-Dhahabee's statement is a nail in the coffin of the neo-jahmiyyah.

abdul.azeem
03-12-2008 @ 9:15 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
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Narration Of Umm Salamah RadhiAllaahu Anhaa About Isthiwaa



Below is the narration from Umm Salamah which is similar to the narration from Maalik and Rabeeah rahmahumullaah.





And here is the narration from Imam Maalik's teacher



abdul.azeem
03-13-2008 @ 12:19 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
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Evidence Quoted By Those Who Permit The Meaning Of Isthiqraar


1. Ibn Taymiyyah rahimahullaah mentions in Sharh Hadeeth an-Nuzool & Majmoo Fatawa, that it is reported from Abdullaah Ibn Mubarak rahimahullaah and many others from the ahl-il-ilm that the meaning of Isthawaa alal Arsh is Isthiqrar.

2.Bayhaqee reports in Asmaa Wa-Sifaath with a weak chain from Ibn Abbaas radhiAllaahu anhu that he explained Thummastawaa alal Arsh with Isthaqarra alal arsh. Also referenced by Ibn al-Qayyim in Ijthimaa al-Juyoosh.

3.Ibn Abd-il-Barr explains in his Tamheed (Sharh of Muwatta) that isthawa in the language means Uluww, Irthafa, Isthaqarar...& also referenced by Ibn al-Qayyim in Thahdheeb-us-Sunan.

4.Ibn al-Qayyim mentions in nooneeyah the four meanings, Alaa, Irthafa, Isthiqrar & Sa`adah.

5.Shaykh Saalih aal-ash-Shaykh mentions in Sharh Masaail-il-Jaahiliyyah that some of the salaf explained Isthawa alal Arsh to mean Isthiqarra.


If any of the brothers know of more narrations from the salaf please post them here. Jazaakumullaahu Khayran


Attached FileIsthiqraar.jpg (66 Kbytes)

abdul.azeem
03-22-2008 @ 7:13 PM    Notify Admin about this post
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Removing The Muqaathilee Allegation Upon Ibn Uthaimeen



قول أبي عيسى الترمذي رحمه الله تعالى
قال في جامعه لما ذكر حديث أبي هريرة " لو أدلي أحدكم بحبل لهبط على الله " قال معناه لهبط على علم الله، قال وعلم الله وقدرته وسلطانه في كل مكان وهو على العرش كما وصف نفسه في كتابه،


He(at-Tirmidhee) said in his Jaami (Jaami at Tirmidhee) after he mentioned the hadeeth of Abee Hurairah radhiAllaahu anhu, ‎ If one of
you were to drop/hang his rope (to the lowest of earth), then it would reach Allaah‎ ; he said, the meaning of it is, ‎then it would reach the Ilm of Allaah‎ , for the Ilm (knowledge) of Allaah, his Qudrah (Power), his Salthanah (Dominion),  is everywhere and He is Above His Arsh, and this is what has come in His Book...

{see the post above for reference}

Abee Mutee' al-Hakam Al-Balkhi (author of Fiqh-al-Akbar) reported:"I asked Imam Abu Haneefah about a person who says, 'I do not know whether my Rubb is, above the heavens or upon the earth?' Abu Haneefah rahimahullaah, said: 'The one who makes such a statement has done Kufr because Allah, the Exalted says, 'The Most Merciful Istawa (Rose above) the 'Arsh, and the 'Arsh of Allah is above the Heavens'. I further asked Abu Haneefah, 'What if such a person admits, Allah is above His 'Arsh, but says, I do not know whether His 'Arsh is above the heavens or on earth'. Abu Haneefah responded: 'If he denies that the 'Arsh is above the heavens, he is has committed Kufr..

{see the post above for reference}

Then the famous story of Abu Yousuf mentioned by adh-Dhahabi about Bishr al-Mareesi's inkaar (denial) of Allaah being Above His Arsh is a proof of the earlier companions of Abee Haneefah being with the Salaf in the matters of Aqeedah..And you deoboos are infact upon the aqeedah of Bishr!

{see the post above for reference}

If the Aqeedah of Muqaatil was same as that of Abu Yousuf then why would he accuse him? The response to this is what Abu Haneefah said about Muqaatil, that he was mushabbih!


Then what was the crime of Ibn Uthaimeen rahimahullaah in stating the very same Aqeedah that Allaah is above His Arsh with Dhaat? And His Knowledge, Qudrah and Salthanah being everywhere without Thashbeeh, Takyeef, Ta'teel or Thahreef.

So it is YOU who should produce a proof where he likened Allaah to His creation?

As for the claim about Imam al-Baghawee's statements, let us unveil your deception...quoting his complete words..


ثُمَّ اسْتَوَى عَلَى الْعَرْشِ } قال الكلبي ومقاتل: استقر. وقال أبو عبيدة: صعد. وأولت المعتزلة الاستواء بالاستيلاء، وأما أهل السنة فيقولون: الاستواء على العرش صفة لله تعالى، بلا كيف، يجب على الرجل الإيمان به، ويكل العلم فيه إلى الله عز وجل. وسأل رجل مالك بن أنس عن قوله:(الرحمن على العرش استوى)
[طه-5]
، كيف استوى؟ فأطرق رأسه مليًّا، وعلاهالرحضاء، ثم قال: الاستواء غير مجهول، والكيف غير معقول، والإيمان به واجب، والسؤال عنه بدعة، وما أظنك إلا ضالا ثم أمر به فأخرج
وروي عن سفيان الثوري والأوزاعي والليث بن سعد وسفيان بن عيينة وعبد الله بن المبارك وغيرهم من علماء السنة في هذه الآيات التي جاءت في الصفات المتشابهة: أمِرّوها كما جاءت بلا كيف


[End of al-Baghawee's words]

So why did you swallow up the words of Maalik ibn Anas? And explain to us what is Ghayr Maj`hool?

And did al-Baghawee not affirm the aqeedah of ahl-us-sunnah - Allaah being Above His Arsh without asking how? So where has Ibn Uthaimeen rahimahullaah described the 'how'? And where has he made tashbeeh like muqaatil?

And al-Baghawee also mentioned in his tafseer:


ثُمَّ اسْتَوَى إِلَى السَّمَاءِ == قال ابن عباس وأكثر مفسري السلف: أي ارتفع إلى السماء.


So what then is irthfa` O blind muqallid? And he attributed this to Ibn Abbaas and the majority from the Salaf?

Al-Baghawee also said in the tafseer of the aayah:


اللَّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لِأَجَلٍ مُسَمًّى يُدَبِّرُ الْأَمْرَ يُفَصِّلُ الْآَيَاتِ لَعَلَّكُمْ بِلِقَاءِ رَبِّكُمْ تُوقِنُونَ

{ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ } علا [عليه]


And do you affirm it? If not, then why distort al-Baghawee's words to suit your dumb allegations? And your twisters are like your peer

Anwar Shah Kashmeeree deobandee { Water + ICE = NABEEDH ?}

What has al-Baghawee got to do with your likes?

Incidentally, Ibn Uthaimeen rahimahullaah quoted the very tafseer of al-Baghawee...

"Then He Ascended to the sky"

[Their claim: Some of the Salaf have explained this aayah to mean, that Allaah has set His focus on the creation of heavens. This shows how they used to make ta`weel"].

The response: Ahlus-Sunnah have two different explanations of this aayah.

The first explanation is that it means He ascended over the sky, and it was the choice of ibn Jareer. He said in his Tafseer, " And the

most befitting of the meanings for the statement of Alaah the Exalted,


"Then He Ascended to the sky"

is that He ascended over them, organized them using His Power, and made them into seven heavens.

Al-Baghawee mentions this in his Tafseer, and that it was the position of Ibn `Abbaas and most of the scholars of Tafseer from the Salaf.

This is in keeping with the literal meaning of the verb istawaa(ascended), while holding that the specific details of it are known only

to Allaah, the Mighty and Majestic.

The second explanation of the maning of istiwaa here is that Allaah has set His complete focus on the creation of the heavens.

Ibn Katheer held this position in his explanation of Soorathul-Baqarah, and al-Baghawee held it also in his explanation of Soorah Fussilat.

Ibn Katheer said, "It means that He set His focus on the heavens. Istiwaa here means 'to turn to and set one's focus upon something, since it is paired with the preposition ilaa.

Al-Baghawee said, " It means that He set His focus on the creation of the heavens".

The second explanation is not a departure from the apparent meaning, since the verb istiwaa is mentioned paired with a preposition that denotes an intention, so its meaning is understood based upon the preposition used.

Do you not see the preposition used in the statement of Allaah,

"A spring from which the Servants of Allaah drink to their fill".

The verb yashrabu, meaning to drink, is understood here as yarwee meaning to drink to one's fill, since it is paired with a preposition that is appropriate for it.

So the verb takes on the meaning that is in accordance with the preposition used, and this conveys the proper meaning.

[Thus, to say that the aayah means that Allaah has set His focus on the creation of the heavens is not a departure from the apparent meaning of the aayah.]


[End of words of Shaykh al-Allaamah Ibn Uthaimeen rahimahullaah]


[ See the translation in english of Qawaaid al-Muthlaa, page 103]

As for Istiqrar, then it is known from adh-Dhahabee, al-Baghawee, Ibn Hajr and Shaykh al-Albaanee rahimahumullaah that they did not approve of this meaning as they deemed the athar from Ibn Abbaas radhiAllaahu anhu weak!

But who translated Istiqraar to mean SITTING O jaahil? It is your personal understanding and we will clarify to you the rebuttal of ibn
Uthaimeen rahimahullaah in this regard.

Attached is the audio where the Shaykh rahimahullaah is questioned whether it is permissible to ascribe the meaning of Sitting for Isthiwaa. The Shaykh affirms that it is one of the meanings in the arabic language but does not affirm that it befits for describing Allaah's Attribute and the kayfiyyah of Isthiwaa is maj`hool. Describing Isthiwaa with Juloos is to delve into the 'HOW' of it which is not permissible as neither the Sahabah questioned the Messenger of Allaah Sallallahu Alaihi Wa Sallam nor do we have the knowledge of ghayb in that regard from Allaah, free is He from all imperfections.

So under what ground did you translate it and ascribe it to the Shaykh? Indeed, this is great dhulm and I hope that you will clarify this matter and take back your allegation.

Secondly, the Shaykh also mentions clearly that Isthiwaa is Khaass for Allaah and not Aam; then where is the Thashbeeh? And bring your evidence that Muqaathil had the same aqeedah and was criticized by the scholars for this same aqeedah?

[Source:- See Silsilathul-Liqaa-al-Baab-al-Mafthooh- # 11A]


Muqaatil key qaatil, Khud taaweel key haamil
Yeh bas thashbeeh ka ilzaam, kya is-sey haasil?
Mareesee ki hujjath sey muraaqib hai ghaafil
Yeh mutassib mu`awwil, bas taqleed ka qaa`il.


abdul.azeem
03-22-2008 @ 8:36 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
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Qurtubi's Affirmation Of Isthiwaa In His Tafseer


Asharee Claim:-The word used in the tafseer of Qurtubee is nataqoo, which has been falsely translated in the English language as ‎affirmed.‎ In fact, it means to vocally replicate. Qurtubi said that the salaf vocally replicated what was vocally replicated in the Qur‎an.This is false. Qurtubi made no such claim

Referring to the translation below...

Source:-
http://spubs.com/sps/sp.cfm?subsecID=AQD05&articleID=AQD050003&articlePages=1

This saying of Qurtubee is also found in his tafseer,


وقد كان السلف الأول رضي الله عنهم لا يقولون بنفي الجهة ولا ينطقون بذلك، بل نطقوا هم والكافة بإثباتها لله تعالى كما نطق كتابه وأخبرت رسله.
ولم ينكر أحد من السلف الصالح أنه استوى على عرشه حقيقة.
وخص العرش بذلك لأنه أعظم مخلوقاته، وإنما جهلوا كيفية الاستواء فإنه لاتعلم حقيقته.


THIS IS HOW ABU IYAAD TRANSLATED IT -

"And the Salaf of the very first times - may Allaah be pleased with them all - never used to negate direction (al-jihah) for Allaah and nor did they used to express this (negation). Rather, they, and all of the others, used to speak with its affirmation for Allaah, the Most High just as His Book has spoken about it and just as His Messengers informed of it. And not a single one of the Salaf denied that his ascending (istawaa) the Throne was real and true (haqeeqah) (as opposed to metaphorical, majaaz).....


It is self explanatory....if you see the sentence!

بل نطقوا هم والكافة بإثباتها لله تعالى


How did you digest Bi-Ithbaathihaa Lillaahi Ta`aala?

Nataqoo was NEVER translated as AFFIRMED in first place, but rather its the Ithbaath! Woe to your vocal replication business!!!

abdul.azeem
08-23-2009 @ 12:39 PM    Notify Admin about this post
Abu Abd Ar Rahman Abd Al Adheem Ibn Faheem ibn Zia ibn Ma'een (KSA/ Bangalore, India)
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Ibn Taymiyyah Explains His Statement Dhaahir-ul-Fasaad




Years have passed but the Saqqafi cult never responded! One issue that was left deliberately related to the words of Ibn Taymiyyah rahimahullah in Risalatul-Arshiyyah.

Ibn Taymiyyah rahimahullah said:


ولهذا قرأ في تمام هذا الحديث { هو الأول والآخر والظاهر والباطن وهو بكل شيء عليم } . وهذا كله على تقدير صحته فإن الترمذي لما رواه قال : وفسره بعض أهل الحديث بأنه هبط على علم الله وبعض الحلولية والاتحادية يظن أن في هذا الحديث ما يدل على قولهم الباطل ؛ وهو أنه حال بذاته في كل مكان وأن وجوده وجود الأمكنة ونحو ذلك . والتحقيق : أن الحديث لا يدل على شيء من ذلك إن كان ثابتا فإن قوله : { لو أدلى بحبل لهبط } يدل على أنه ليس في المدلي ولا في الحبل ولا في الدلو ولا في غير ذلك وأنها تقتضي أنه من تلك الناحية ؛
quote:

وكذلك تأويله بالعلم تأويل ظاهر الفساد من جنس تأويلات الجهمية




Ibn Taymiyyah rahimahullah clearly explains this in his Majmoo [25/198].



This marks the end of this subject insha' Allah!







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