The “Mufti” of Leicester denies that Allaah is above his Throne
Muhammed ibn Adam al-kawtahri has left the belief of his predecessors from elders of theDeodandi sect which was that Allaah and his creation are United and inseparable a concept that is called Wahadutul Wujud.Al-kawathari has gone to another extreme and has adopted the beleif of the Jamite sect with regards to the belief of where Allaah is.Alkawathari believes that you cannot say that Allah is Above the heavens and above his throne as to say that Allah is above is to put him in a specific place and this is a characteristic of the creation.This Jamite belief has its origin in Greek philosophers like Aristotle.
Muhammed ibn Adam was asked on his blog the following question
“How should a Muslim respond to where Allah Almighty is? As this is great Aqidah confusion between the ummah.”
At the conclusion of his long answer he said the following
“In conclusion, one must have the Aqidah that Allah Most High is pure from space and time. It is wrong to say that He is everywhere and it is also wrong to believe that He is on something, as all these are limited whereas Allah Almighty is limitless. However, we must believe that His knowledge encompasses everything, and he knows, sees and listens to everything.”
This response of Muhaamed ibn adam is in agreement with the Jamite sect the way of the philosophers and is a deviation and a contradiction of the clear ayaat of the Quran and the prophetic Sunnah below is a few of the many proofs that Allah the mighty and the majestic is above the heavens above his throne in a manner that befits his majesty.There are over 1000 proofs on this subject here are a few
Seven clear Ayah establish that Allah is above his Throne above the heavens
Indeed your Lord is Allâh, Who created the heavens and the earth in Six Days, and then He Istawâ (rose over) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be Allâh, the Lord of the ‘Alamîn (mankind, jinns and all that exists)! (Al-A’raf 7:54)
The Ayaat below carry a similar Meaning
Surah yunus ayah 3, Surah raad ayah 2 surah Taha ayah 5 surah furqaan ayah 59 surah Sajda ayah 4-5 suah Hadeed ayah 4
From the sunnah the hadith of the slave girl
Muawiyah bin Al-Hakam As-Salmi said:
“I had a slave-girl who used to herd sheep for me. One day I discovered that a wolf had killed one of her sheep, and I’m a man from the children of Adam, I get upset like they get upset, and I slapped her in the face. Then I went to the Prophet who impressed upon me the seriousness of my act. I said, ‘O Messenger of Allah, should I not set her free?’ He said, ‘Bring her to me.’ He asked her, ‘Where is Allah’, She said, ‘He is above the heavens.’ He said, ‘Who am I?’ She said, ‘You are the Messenger of Allah.’ He said, ‘Free her, for she is a believer.’ (Muslim and Abu Dawud)
The Ijma of the Sahaba and Their Sayings
As Muslims, we have three main sources of our deen. Two have already been mentioned. The third is Ijma’ of the Sahaba because the Sahaba would never agree on falsehood. Let us examine one of the statements from this generation:
From the first Khalifa:
Abu Bakr As-Sideeq said: “Whoever worshipped Mohammed, Muhammed has died. Whoever worshipped Allah, Allah is Alive fis-Sama (above the heavens), and death does not touch Him.” [Ad-Darimi in Ar-Radd ‘Alal-Jahmiyyah].
The saying of the wife of the prophet (salla allah alai wasalam)
Zaynab (May Allah be plesed with her) Used to boast to the other wives of the prophet(Salla Allah alahi Wasalam) and she used to say your families married you of but Allah married me of (to the prophet) from above the seven heavens.(dhahabi mentioned it in Uluw)
The poistion of Abu hanifa(rahimullah)
Abu hanifa was asked about somone who says “I dont know If my lord is in the Heavens or the Earth”.”He responded by saying “If he rejects that he(Allah) is above the heavens or in the earth he has disbelieved because Allah the most high has said”The Merciful Rose above The throne” and the Throne is above his heavens.So it was it said to him if he affirms that he rose over his throne but he doesnt know if his throne is in the heavens or the earth(What is his situation?).Abu hanifa said that if he rejects that(The Throne) is above the heavens he has Indeed disbelieved(Adhahabi mentioned this in Aluluw page 101)
Editors comment
It has reached me that some members of the community are upset as they feel that We are attacking their Ulama I would like to respond with the following points.
1.Our intention is not to upset anyone but rather to clarify Some of the mistakes of Individuals within Our Community That are openly spreading beliefs of Major Shirk and Major disbelief .These beliefs are being openly propagated on blogs and website,`s Had these individuals kept these beliefs to themselves there would be no need to mention names but as they openly propagate they will be openly named
2.These refutataions and clarifications are not a personal attack on an individual rather it is a refutation of the false concepts that are being are being spread.They are a Knowledge based responses to very dangerous beliefs that are being disseminated within the community
3.That some of these individuals openly attack the Salafis and Salafi ulama Like sheikh ul Islam Ibn taymeeyah on their blogs and website`s.
So We will not remain silent rather we will respond according to our ability and level and we put our trust in Allah that the sincere seekers of truth will recognize the truth and accept it and recognise falsehood and reject it.
Allah the most high said “
And thus do We explain the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that the way of the Mujrimûn (criminals, polytheists, sinners), may become manifest. (Al-An’am 6:55)
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Dawatus Salafiyyah Leicester UK 
you Wahabis ought to make tawba for your belief that Almighty Allah is physically on his throne and is limited to space and time. To accept a body and limbs for Allah (SWT), is Shirk Fis Sifaat-e-Elahi,, an unpardonable sin. This is entirely against the beliefs of Ahle Sunnah.
assalamu alaykum,
firstly, you ought to make tawba for using one of the names of Allah subhanahu wa ta’aala in a derogatory manner and secondly for speaking without knowledge.
Indeed the salafis have understood the concept of tawheed al asmaa was sifaat through ayaat of the qur’aan and through authentic narrations regarding the attributes of Allah subhanahu wa ta’aala by which He, jalla wa ‘aala has described Himself and by which His messenger (peace be upon him) described Him.
We do not liken Allah subhanahu wa ta’aala to His creation, nor do we negate His Attributes and deny them.
We salafis do not believe Allah is limited to space and time As Allah Almighty is Outside his creation and not subjected to time and space which are his creations.We Affirm for ALLAAH What he affirmed for himself and he affirmed that he is Above his Throne and his throne is above the heavens.Its simple do not be confused and do not let people confuse you.
Alhamdulillah. We Sunnis don’t confuse people. You the Pseudo-Salafi Wahabis are specialist on this field. your ability to play with words are amazing. By means of your word-game you mislead the innocent masses.You are anthropomorphists. But you endeavour to deceive by saying that you do not believe Allah is limited to space and time and that you Affirm for ALLAAH What he affirmed for himself and he affirmed that he is Above his Throne and his throne is above the heavens.
But the fact is, You believe that Allah is one, independent, neither beget, nor begotten and there is no one like Him, but ascribe creature characteristics, like hands, ears, eyes with Him. In one breath you say He is formless, and in other you claim hands, eyes, face for Allah (SWT). Not only that.Your Scholars say Allah Almighty descends as man descends and sits on His throne.They also cherish following blasphemous beliefs:
■Allah (SWT) needs
■Allah (SWT) is divisible
■Allah (SWT) settles in a place
■Allah (SWT) has six limits
■Allah (SWT) has a size
■Allah (SWT) must be creating continuously, though He can choose what to create, but cannot choose whether to create or not.
Strange belief. You took the literal meaning of the concerned Ayats and departed from Ahle Sunnat Wa Zamaat.May Allah protect Muslims from the Wahabi-salafi fitna.
You have been misinformed about us salafis.We affirm for Allah what Allah affirmed for himself without saying
1.How these characteristics are (kayf)
2.Without likening these Attributes(tashbeeh)to the creation
3.Without making examples (tamtheel)
4 Without giving a false interpretation (taweel)
5. without Negating his Attributes (Tateel)
Allaah did not affirm for himself ears as you said.Our scholars did not say Allah
descends as a man descends and sits on his throne these are lies please bring your proof if you are truthful.
has needs? is divisible? settles in place? has six limits? has a size? must be creating continuously?I a afraid your maulana`s have lied to you about us and you have believed them
All lies against us Salafis please bring your proof
The Issue is easy rather than quoting what other people said about Ibn taymeeyah just give us this supposed statement from his works volume and page number and we will read it ourselves as we can read Arabic Alhamdulillah.copy and pasting somebody else`s work is pretty poor research.
CONTINUATION OF PREVIOUS POST
Imam Shafi‘i, who simply said:I believe in what has come from Allah as it was intended by Allah, and I believe in what has come from the Messenger of Allah (Allah bless him and give him peace) as it was intended by the Messenger of Allah.”
It should be appreciated how far this school of tafwid or ‘consigning the knowledge of what is meant to Allah’ is from understanding the mutashabihat or ‘unapparent in meaning,’ scriptural expressions about Allah as though they were meant literally (‘ala al-dhahir). The Hanbali Imam Ahmad ibn Muhammad al-Khallal, who died in Hijra year 311, and who took his fiqh from Imam Ahmad’s students, relates in his book al-Sunna through his chain of narrators from Hanbal ibn Ishaq al-Shaybani, the son of the brother of Ahmad ibn Hanbal’s father, that
Imam Ahmad was asked about the hadiths mentioning “Allah’s descending,” “seeing Allah,” and “placing His foot on hell”; and the like, and Ahmad replied: “We believe in them and consider them true, without ‘how’ and without ‘meaning’ (bi la kayfa wa la ma‘na).”
And he said, when they asked him about Allah’s istiwa’ [translated above as established]: “He is ‘established’ upon the Throne (istawa ‘ala al-‘Arsh) however He wills and as He wills, without any limit or any description that be made by any describer (Daf‘ shubah al-tashbih, 28).
This demonstrates how far Imam Ahmad was from anthropomorphism, though a third example is even more explicit. The Imam and hadith master (hafiz) al-Bayhaqi relates in his Manaqib al-Imam Ahmad [The memorable actions of Imam Ahmad], through his chain of narrators that:
Ahmad condemned those who said Allah was a “body,” saying, “The names of things are taken from the Shari‘a and the Arabic language. The language’s possessors have used this word [body] for something that has height, breadth, thickness, construction, form, and composition, while Allah Most High is beyond all of that, and may not be termed a “body” because of being beyond any meaning of embodiedness. This has not been conveyed by the Shari‘a, and so is rebutted” (al-Barahin al-sati‘a, 164).
These examples provide an accurate idea of Ahmad’s ‘Aqida, as conveyed to us by the hadith masters (huffaz) of the Umma, who have distinguished the true reports from the spurious attributions of the anthropomorphists’ opinions to their Imam, both early and late. But it is perhaps even more instructive, in view of the recrudescence of these ideas today, to look at an earlier work against Hanbali anthropomorphists about this bid‘a, for the light this literature sheds upon the science of textual interpretation, and I will conclude my talk tonight to it.
As you may know, the true architect of the Hanbali madhhab was not actually Imam Ahmad, who did not like to see any of his positions written down, but rather these were conveyed orally by various students at different times, one reason there are often a number of different narratives from him on legal questions. It is probably no exaggeration to say that the real founder of the Hanbali madhhab was the Imam and hadith master (hafiz) ‘Abd al-Rahman ibn al-Jawzi, who died 597 years after the Hijra, and who recorded all the narratives from Imam Ahmad, distinguished the well-authenticated from the poorly-authenticated, and organized them into a coherent body of fiqh jurisprudence.
Ibn al-Jawzi—who is not to be confused with Ibn al-Qayyim al-Jawziyya—took the question of people associating anthropomorphism with Hanbalism so seriously that he wrote a book, Daf‘ shubah al-tashbih bi akaff al-tanzih [Rebuttal of the insinuations of anthropomorphism at the hands of transcendence], refuting this heresy and exonerating his Imam of any association with it.
One of the most significant points he makes in this work is the principle that al-Idafatu la tufidu al-sifa, meaning that an ascriptive construction, called in Arabic an idafa, ‘the x of the y’ or in other words, ‘y’s x’ does not establish that ‘x is an attribute of y.’ This is important because the anthropomorphists of his day, as well as Ibn Taymiyya in the seventh century after the Hijra, used many ascriptive constructions (idafa) that appear in hadiths and Koranic verses as proof that Allah had “attributes” that bolstered their conceptions of Him.
To clarify with examples, you are doubtless familiar with the Koranic verse in Surat al-Fath of the Sahaba swearing a fealty pact (bay‘a) to the Prophet (Allah bless him and give him peace), that says,
“Allah’s hand is above their hands” (Koran 48:10).
Here, with the words yad Allahi ‘the hand of Allah,’ Ibn al-Jawzi’s principle means that we are not entitled to affirm, on the basis of the Arabic wording alone, that “Allah has a hand” as an attribute (sifa) of His entity. It could be that this Arabic expression is simply meant to emphasize the tremendousness of the offense of breaking this pact, as some scholars state, for the Prophet (Allah bless him and give him peace) placed his hand on top of the Sahaba’s, and the wording could be a figure of speech emphasizing Allah’s backing of this action; and classical Arabic abounds in such figures of speech. The Prophet himself (Allah bless him and give him peace) used hand as a figure of speech in the rigorously authenticated (sahih) hadith, Al-Muslimu man salima l-Muslimuna min lisanihi wa yadih “The Muslim is he who the Muslims are safe from his tongue and his hand,” where hand means anything within his power to do to them, whether with his hand, his foot, or by any other means. As Imam al-Ghazali says of the word hand:
One should realize that hand may mean two different things. The first is the primary lexical sense; namely, the bodily member composed of flesh, bone, and nervous tissue. Now, flesh, bone, and nervous tissue make up a specific body with specific attributes; meaning, by body, something of an amount (with height, width, depth) that prevents anything else from occupying wherever it is, until it is moved from that place.
Or [secondly] the word may be used figuratively, in another sense with no relation to that of a body at all: as when one says, “The city is in the leader’s hands,” the meaning of which is well understood, even if the leader’s hands are missing, for example (al-Ghazali, Iljam al-‘awam ‘an ‘ilm al-kalam [Beirut: Dar al-Kitab al-‘Arabi, 1406/1985], 55).
We have already mentioned the school of thought of Ahmad ibn Hanbal, Shafi‘i, and other early Muslims of understanding the mutashabihat or ‘unapparent in meaning,’ scriptural expressions about Allah by tafwid or ‘consigning the knowledge of what is meant to Allah.’ But secondly, we have seen from the example of the hand, that because of the figurative richness the Arabic language, and also to protect against the danger of anthropomorphism, many Muslim scholars were able to explain certain of the mutashabihat or ‘unapparent in meaning’ expressions in Koranic verses and hadiths by ta’wil, or ‘figuratively.’
This naturally drew the criticism of neo-Hanbalis, at their forefront Ibn Taymiya and Ibn al-Qayyim, as it still does of today’s “reformers” of Islam, who echo these two’s arguments that figurative interpretation (ta’wil) was a reprehensible departure (bid‘a) by Ash‘aris and others from the way of the early Muslims (salaf); and who call for a “return to the sunna,” that is, to anthropomorphic literalism. Now, the obvious question in the face of such “reforms” is whether literalism is really identical with pristine Islamic faith (‘aqida). Or rather did figurative interpretation (ta’wil) exist among the salaf? We will answer this question with actual examples of mutashabihat or ‘unapparent in meaning’ Koranic verses and hadiths, and examine how the earliest scholars interpreted them:
1. Forgetting. We have mentioned above the Koranic verse,
“Today We forget you as you have forgotten this day of yours” (Koran 45:34),
which the early Muslims used to interpret figuratively, as reported by a scholar who was himself an early Muslim (salafi) and indeed, the sheikh of the early Muslims in Koranic exegesis, the hadith master (hafiz) Ibn Jarir al-Tabari who died 310 years after the Hijra, and who explains the above verse as meaning: “‘This day, Resurrection Day, We shall forget them,’ so as to say, ‘We shall abandon them to their punishment.’” Now, this is precisely ta’wil, or interpretation in other than the verse’s ostensive sense. Al-Tabari ascribes this interpretation, through his chains of transmission, to the Companion (Sahabi) Ibn ‘Abbas (Allah be well pleased with him) as well as to Mujahid, Ibn ‘Abbas’s main student in Koranic exegesis (Jami‘ al-bayan, 8.202).
2. Hands. In the verse,
“And the sky We built with hands; verily We outspread [it]” (Koran 51:47),
al-Tabari ascribes the figurative explanation (ta’wil) of with hands as meaning “with power (bi quwwa)” through five chains of transmission to Ibn ‘Abbas, who died 68 years after the Hijra, Mujahid who died 104 years after the Hijra, Qatada [ibn Da‘ama] who died 118 years after the Hijra, Mansur [ibn Zadhan al-Thaqafi] who died 131 years after the Hijra, and Sufyan al-Thawri who died 161 years after the Hijra (Jami‘ al-bayan, 27.7–8). I mention these dates to show just how early they were.
3. Shin. Of the Koranic verse,
“On a day when shin shall be exposed, they shall be ordered to prostrate, but be unable” (Koran 68:42),
al-Tabari says, “A number of the exegetes of the Companions (Sahaba) and their students (tabi‘in) held that it [a day when shin shall be exposed] means that a dire matter (amrun shadid) shall be disclosed” (Jami‘ al-bayan, 29.38)—the shin’s association with direness being that it was customary for Arab warriors fighting in the desert to ready themselves to move fast and hard through the sand in the thick of the fight by lifting the hems of their garments above the shin. This was apparently lost upon later anthropomorphists, who said the verse proved ‘Allah has a shin,’ or, according to others, ‘two shins, since one would be unbecoming.’ Al-Tabari also relates from Muhammad ibn ‘Ubayd al-Muharibi, who relates from Ibn al-Mubarak, from Usama ibn Zayd, from ‘Ikrima, from Ibn ‘Abbas that shin in the above verse means “a day of war and direness (harbin wa shidda)” (ibid., 29.38). All of these narrators are those of the sahih or rigorously authenticated collections except Usama ibn Zayd, whose hadiths are hasan or ‘well authenticated.’
4. Laughter. Of the hadith related in Sahih al-Bukhari from Abu Hurayra that the Prophet (Allah bless him and give him peace) said,
Allah Most High laughs about two men, one of whom kills the other, but both of whom enter paradise: the one fights in the path of Allah and is killed, and afterwards Allah forgives the killer, and then he fights in the path of Allah and is martyred,
the hadith master al-Bayhaqi records that the scribe of Bukhari [Muhammad ibn Yusuf] al-Farabri related that Imam al-Bukhari said, “The meaning of laughter in it is mercy” (Kitab al-asma’ wa al-sifat, 298).
5. Coming. The hadith master (hafiz) Ibn Kathir reports that Imam al-Bayhaqi related from al-Hakim from Abu ‘Amr ibn al-Sammak, from Hanbal, the son of the brother of Ahmad ibn Hanbal’s father, that
Ahmad ibn Hanbal figuratively interpreted the word of Allah Most High,
“And your Lord shall come . . .” (Koran 89:22),
as meaning “His recompense (thawab) shall come.”
Al-Bayhaqi said, “This chain of narrators has absolutely nothing wrong in it” (al-Bidaya wa al-nihaya,10.342). In other words, Ahmad ibn Hanbal, like the Companions (Sahaba) and other early Muslims mentioned above, sometimes also gave figurative interpretations (ta’wil) to scriptural expressions that might otherwise have been misinterpreted anthropomorphically. This was also the way of Abul Hasan al-Ash‘ari, founder of the Ash‘ari school of Islamic belief, who had two views about the mutashabihat, the first being tafwid, or ‘consigning the knowledge of what is meant to Allah,’ and the second being ta’wil or ‘figurative interpretation’ when needed to avoid the suggestion of the anthropomorphism that is explicitly rejected by the Koran.
In light of the examples quoted above about such words about Allah as ‘forgetting,’ ‘hands,’ ‘shin,’ ‘laughter,’ ‘coming,’ and so forth, it is plain that Muslims scholars of ‘Aqida, whether of the Ash‘ari school or any other, did not originate ta’wil or figurative interpretation, but rather it had been with Muslims from the beginning, because that was the nature of the Arabic language. And if the above figures are not the salaf or ‘early Muslims,’ who are? Ibn Taymiya and Ibn al-Qayyim, who died more than seven centuries after the Hijra?
In view of the foregoing examples of figurative interpretation by early Muslims, we have to ask, Whose ‘early Islam’ would today’s reformers of ‘Aqida have us return to? Imam Abu Hanifa first noted, “Two depraved opinions have reached us from East, those of Jahm [ibn Safwan], the nullifier of the divine attributes, and those of Muqatil [ibn Sulayman al-Balkhi, the likener of Allah to His creation” (Siyar a‘lam al-nubala,’ 7.202).
These are not an either-or for Muslims. Jahm’s brand of Mu‘tazilism has been dead for over a thousand years, while anthropomorphic literalism is a heresy that in previous centuries was confined to a handful of sects like the Hanbalis addressed by Imam Ibn al-Jawzi in his Daf‘ shubah al-tashbih, or like the forgers of Kitab al-sunna who ascribed it to Imam Ahmad’s son ‘Abdullah, or like the Karramiyya, an early sect who believed Allah to be a corporeal entity “sitting in person on His Throne.”
As for Islamic orthodoxy, the Imam of Ahl al-Sunna in tenets of faith, ‘Abd al-Qahir al-Baghdadi says in his ‘aqida manual Usul al-din [The fundamentals of the religion]:
Anyone who considers his Lord to resemble the form of a person [. . . ] is only worshipping a person like himself. As for the permissibility of eating the meat he slaughters or of marriage with him, his ruling is that of an idol-worshipper.
. . . Regarding the anthropomorphists of Khurasan, of the Karramiyya, it is obligatory to consider them unbelievers because they affirm that Allah has a physical limit and boundary from underneath, from whence He is contact with His Throne (al-Baghdadi, Usul al-din [Istanbul: Matba‘a al-Dawla, 1346/1929], 337).
In previous Islamic centuries, someone who worshipped a god who ‘sits,’ moves about, and so forth, was considered to be in serious trouble in his faith (‘aqida). Our question should be: If anthropomorphic literalism were an acceptable Islamic school of thought, why was it counted among heresies and rejected for the first seven centuries of Islam that preceded Ibn Taymiya and his student Ibn al-Qayyim, and condemned by the scholars of Ahl al-Sunna thereafter?
To summarize everything I have said tonight, we have seen three ways of understanding the mutashabihat, or ‘unapparent in meaning’ verses and hadiths: tafwid, ‘consigning the knowledge of what is meant to Allah,’ ta’wil, ‘figurative interpretation within the parameters of classical Arabic usage,’ and lastly tashbih, or ‘anthropomorphic literalism.’
We saw that the way of tafwid or ‘consigning the knowledge of what is meant to Allah,’ was the way of Shafi‘i, Ahmad, and many of the early Muslims. A second interpretive possibility, the way of ta’wil, or ‘figurative interpretation,’ was also done by the Companions (Sahaba) and many other early Muslims as reported above. In classical scholarship, both have been considered Islamic, and both seem needed, though tafwid is superior where it does not lead to confusion about Allah’s transcendence beyond the attributes of created things, in accordance with the Koranic verse,
“There is nothing whatsoever like unto Him” (Koran 42:11).
As for anthropomorphism, it is clear from this verse and from the entire history of the Umma, that it is not an Islamic school of thought, and never has been. In all times and places, Islam has invited non-Muslims to faith in the Incomparable Reality called Allah; not making man a god, and not making God a man. Wa jazakum Allah khayran, wa l-hamdu li Llahi Rabbil ‘Alamin.
KHARIZIS ARE CONFUSED BY LITERAL MEANINGS OF AL-QURAN
The basic principle in understanding the verses of Quran and Ahadiths is that these should be understood in their most absolute, literal and apparent meanings; unless there is a proof why they should not be understood in their textual meanings. Such proofs include; other Quranic verses, Ahadith and Consensus (Ijmaa). Mere preference of taking certain verses on their textual meanings is not acceptable.
This is known as Principles of Islamic Jurisprudence (Usul al-Fiqh). The rational purpose of this rule of requiring a proof is to avoid people interpreting Quran and Hadith any way they like.
One of the major principles of Fiqh is the recognition that, not everything in Quran can be understood literally or in its textual meaning, because that will result in one verse contradicting the other in its extracted meanings. This is the reason, Allah (SWT) sent messengers to explain the actual meanings of His scriptures. In the absence of messengers, the scriptures would have been subjected to merciless interpretations by different sects/groups to achieve political power.
When there are more than one Quranic verse or Hadith on the same subject and these seem to give different ‘apparent/literal meanings’, then we should not try to understand the meanings of these verses in a way that ‘we accept some at the expense of others’. This will be a great sin. If you reject a Quranic verse, or try to misinterpret some verses to prove your wrong beliefs, you will be out of Islam.
There is one more important issue. If you believe and give emphasis on the textual meaning of a Quranic verse, because Ibn Taymiyyah or Abdul Wahhab translated it that way, and try to interpret other Quranic verses to defend their beliefs, then you will be treated as ‘ blind follower of Ibn Taymiyyah and Abdul Wahhab at the expense of 4 established Imams of Islamic Jurisprudence viz., Imam Abu Hanifa, Imam Shafi’i, Imam Maalik and Iman Ahmad Ibn Hanbal.
We are providing below translations of 23 Quranic verses and Ahadith which give information about Allah’s (SWT) Unity (Zaat) and His attributes.
■(i) ‘There is nothing like unto Him, He is the All-hearing, the All-seeing. (Ash-Shura – 11).
■(ii) ‘People’s eyes cannot perceive (see) Him, He perceives their eyes (Al-An-aam – 104).
■(iii)‘Wherever you are, He is with you’. (Al-Hadid – 4).
■(iv)‘Allah is the light (existence) of the Heavens and Earth’. (An-Noor -35).
■(v) ‘We (Allah-SWT) are closer to you than your jugular vein’. (Qaf – 16).
■(vi)‘He is in your own self, will you not then see’. (Az-Zariyat – 21).
■(vii) Whichever side you turn, you will find Allah (SWT); Verily ( in truth ) Allah – (SWT) is Omnipresent (existing everywhere every moment) and Omniscient (infinitely wise). ( Al-Baqra – 115 ).
■(viii) Transcendent (magnificent) is your Lord, the Lord of All-Greatness, far above what they ascribe to Him’. (As-Saaffaat – 180).
■(ix) When My servants ask you (O’Prophet – SAWS) concerning Me, ( tell them ) I am ever present ( with them ) and I listen to the call of him that calls Me. (Al-Baqara – 186).
■(x) Nothing, even the weight of a mote lying either in the heavens or in the earth escapes His notice’. (As-Saba – 3).
■(xi) Say O’Prophet Allah (SWT) is one. Allah (SWT) is independent. He does not have children. Nobody has given birth to him. Nobody can match Him or equal Him”. (Al-Ikhlas – 1- 4).
■(xii) He is the First, and the Last, He is the Manifest (apparent) and the Immanent (actually present through out the material world) and is the knower of all things’. (Al-Hadeed – 3).
■(xiii) (Allah – SWT) the Compassionate, is sitting on the Empyrean (Arsh) (Taha -5).
■(xiv) His Chair (throne) spreads over the Heavens and the Earth, the preservation of them does not burden Him; He is High, the Great. (Al-Baqra – 255).
■(xv) (O’Prophet –SAWS) ‘You did not throw, when you threw, but Allah (SWT) has thrown. (Infe’al – 17).
■(xvi) ‘Certainly, those who are doing ‘the promise of allegiance’ ( b’ayah ) to you, O’ Prophet (SAWS), they are actually doing the promise of allegiance to Allah (SWT). Allah’s (SWT) hand is upon their hand. (Al-Fath – 10).
■(xvii) ‘And who is more truthful in His word than Allah (SWT) (An-Nisa – 87).
■(xviii) ‘All that there is in Cosmos shall vanish. The countenance of your Lord alone shall endure, the Lord of Resplendent Majesty and Glory). (Ar-Rahman – 26-27).
■(xix) ‘But construct an Ark under Our eyes, as we reveal and address Me no (further) on behalf of those who are in sin; for they are about to be overwhelmed (in the flood). (Houd – 37).
■(xx) ‘Verily in the creation of the Skies and the Earth, and the differences of night and day there are signs for those who have perceptive minds. (Aal `Imraan, 190).
■(xxi) It is in Hadith of Ihsan, Prophet Mohammad (SAWS) said, ‘You worship Allah (SWT) seeing Him, and in case you fail to see Him do your prayers knowing fully well that He is seeing you’ (Bukhari and Muslim).
■(xxii) It is in Bukhari and Muslim …. that Allah (SWT) descends to the first sky before the last third of every night and says ‘Who prays to Me and I will answer his prayers? Who asks Me and I will give him? And Who asks My forgiveness I will forgive him.
■(xxiii) It is in Hadith (Muslim and Baihaqi) The Prophet (SAWS) said, ‘O Allah, You are the First (Awwal), so there is nothing before You, and You are the Last (Aakher) so there is nothing after You. You are the apparent (Al-Thaahir) so there is nothing above You. And You are the hidden (Al-Baatin), so there is nothing below you.’
We have mentioned 20 Quranic verses and three authentic Ahadith above that are generally the subject of discussion among different sects.
Let us read the above Quranic verses and Ahadith one more time. We will realize that, if we take literal (textual) meanings of all these verses, we will get confused. Like, one of the above Quranic verse declares that ‘no eyes can see Allah (SWT)’. But we have another Quranic verse and Prophet’s (SAWS) Hadith (Bukhari) commanding us to see Allah (SWT).
Similarly, Quran says ‘Nothing is like Him (Allah -SWT)’. This verse negates all types of forms, shapes, body and face for Allah (SWT); whether divine or creature like. If He had a divine body, He would have described for Himself ‘ No creatures body or form is like His”. Thus, we conclude that Allah (SWT) is free from the limitations of face, form, body, place or dwelling of all kinds. We cannot allow further discussion in this issue because this is the basic faith of Islam.
It is in Quran – ‘And who is more truthful in His word than Allah (SWT) (An-Nisa – 87).
Let us see this verse of Quran.“Fa ainama tuwallu fathamma Wajhullahi (Al-Baqra 115).
Salafis insist that in the above verse, they will take the literal/textual meaning of Arabic word ‘Wajha’ as face.
Salafis chose to understand Quranic verses and Ahadith as per the whims and imagination. They insist upon the literal (textual) meanings of the whole Quran and Ahadith. But for some verses they ignore this practice.
Look at the following Quranic verse.
It is in Quran – “Qala innama ana rasulu rabbiki li ahaba laki ghulaman zakiyya” (Maryam – 19).
The textual meaning of this verse is ‘ Hazrat Jibreel (AS) said to Hazrata Maryam (AS) ‘ I am the Apostle /messenger of Allah (SWT) and ‘ the reason I have come to you is to give you a son’.
As per their standard practice, by extracting its textual meanings, Salafis should declare that Hazrat Jibreel (AS) is a messenger of Allah (SWT) like many other messengers. And He gave Hazarata Maryam the celebrated son.
But they do not make that mistake here. Since, Hazrat Jibreel (AS) brings the message of Allah (SWT) to His Prophets/Apostles, Salafis understand this verse like any other Muslim does. Meaning, Hazrat Jibreel (AS) informed Hazrata Maryam (AS) that ‘He has come from Allah (SWT) to give her the good tidings of a son’. Giving a son is the work of Allah (SWT) and conveying this good news is the work of Hazrat Jibreel (AS).
If they had kept the same spirit in understanding Quranic verses related to Allah’s (SWT) attributes, they would have found the right path of Islam. But they do not want to follow the established principles in this context. As a matter of fact, they rebelled against all established rules of Islam. This attitude on their part has resulted in their acceptance of Hands, eyes, face, chair, dwelling for Allah (SWT).
Since they accept that ‘there is no one like Him’, therefore they claim that Allah (SWT) has hands, eyes, face, place, direction, dwelling, etc. but His body and limbs are not like that of human beings. Then how are these? They say that Allah (SWT) knows about it.
What a mess and what a misunderstanding! This confusion has led them to concede a body form for Allah (SWT) which has eyes, hands, face. They also claim that He uses a big chair to sit. They have even fixed a dwelling on Arsh for Him and claim that he descends from His place of residence to the first sky before dawn every night to listen to people’s prayers. Allahu Akbar, Allahu Akbar.
Ibn Batuta, the famous historian has mentioned that he visited Ibn Taymiyya when he was in Damascus prison. He has written that he once attended Taymiyyah’s lecture in a mosque, and when a person questioned Ibn Taymiyyah how Allah (SWT) descends to the first sky every night to listen to the prayers of the people; Ibn Taymiyyah walked down one step from the pulpit of the mosque to display to the people that “this is the way Allah (SWT) descends every night to the first sky”.
This depiction of Ibn Taymiyyah clearly shows that he had made a shape / body of Allah (SWT) in his mind though he never said so publicly.
All Quranic verses whose textual meanings indicate creature like attributes for Allah (SWT) have to be understood in proper perspective so that our basic Islamic faith remains intact. Since Allah (SWT) is like no one, and He is free from creature like attributes, then the meanings of these verses will be ‘ the expression of His omnipotence, magnanimity, and His presence throughout the skies and the material world’. With this understanding if you read all the above verses, you will get the right path of Islam.
Allah’s (SWT) Unity envelops everything in this cosmos from within and outside. If you read the following Quranic verses with this understanding, you will get their correct meanings.
It is in Quran – ‘He is the First, and the Last, He is the Manifest (apparent) and the Immanent (actually present through out the material world) and is the knower of all things’. (Al-Hadeed – 3). At another place in Quran ‘Allah is the light (existence) of the Heavens and Earth’. (An-Noor -35). And at another place in Quran ‘‘He is in your own self, will you not then see’. (Az-Zariyat – 21).
To accept a body and limbs for Allah (SWT), whatever may be the kind – divine or creature like – is plain Shirk Fis Sifaat, (polytheism in Allah’s –SWT attributes) which is an unpardonable sin. This belief has taken Salafis and their like minded groups far, far away from Islam.
Hindus also got confused in understanding Allah’s (SWT) attributes. Hindus accept every attribute of Allah (SWT) as a different God with a divine body and face.
The Christian accept 3 different Gods with divine bodies and faces, whose roles are different from each other.
The Salafis and like minded groups accept one God, with divine body, face and Limbs.
All the above believes are outside the sphere of Islamic teachings. All these theories are philosophical, concocted/fabricated by human mind and are totally against the basic faith of Islam.
Islam says, Allah (SWT) is one and, nothing is like Him. He is free from the considerations of ‘ form, shape, face and body of all kinds, exclusive or creature like.
Why Salafis got confused and made a divine idol of Allah (SWT) in their minds?
The answer is simple. Ibn Taymiyyah did not study Quran and Hadith under the able guidance of a prominent Shaikh of Ihsan / Wali Allah who would have explained him the true meanings of Quranic verses. He studied Quran and Hadith and other Islamic subjects on his own, understood the meanings as per his limited understanding and at the age of 19, declared himself bigger than all Imams of Islamic Jurisprudence.
Not only that, he also accused all Sufi Shaikhs of Ihsan, all Ulema of 600 years before him as polytheists / innovators / infidels and what not.
Shaykhul Islam al Hafiz Taqiyud-Din Ali Ibn Abdil-Kafi as-Subki – writes in the Preface of his book Ad-Durratu ‘l-Mudiyyah, as follows:
QUOTE – “By his claims Ibn Taymiyyah innovated foul things in the usul of belief, and infringed the foundations of Islam, and in the same time covered himself under the pretext of following the Book and Sunnah, outwardly showing that he was a caller to Truth and a guide to heaven, while on the contrary he deviated from following the Book and Sunnah to innovation, and deviated from the consensus of the Muslims by infringing the ijma`.
He said what leads to the attribution of a body and of composition to the Divine Essence, and that it is not impossible that Allah is composed by parts. He said that the Essence of Allah Ta`ala contains contingent elements (hawadith) that the Qur’an is also contingent, and that Allah spoke it after it was not, that He speaks and keeps silent, and that phenomena take place in Him in the same way they take place in created beings.
He crossed the limit to the point of claiming that the world is eternal, and was coherent with this assumption to the point of claiming that there is no beginning for the contingencies, Hence, he confirmed that – according to his opinion – the eternal attributes [of Allah ] are contingent and the contingent created entities are eternal. None has ever joined those two opinions together in any religion. He was not among the seventy-three groups into which the Ummah is divided [i.e. he is neither a Sunni, nor a member of one of the seventy two heretic sects, but rather the founder of a new sect of his own]. In spite of all of this being horrible kufr, it is little compared to what he innovated in the furu (other issues of Islam)’.” UNQUOTE
Five centuries later, Ibn Abdul Wahhab followed Ibn Taymiyyah’s foot steps and created a large group of people who started believing in Allah’s (SWT) exclusive/ special hands, eyes, face, direction, etc.
It is in Quran – “Truly, the Devil is an enemy to you, so take him as an enemy: he only calls his party to become of the inhabitants of the blaze” (Al-Fatir – 6).
In explaining the above verse, the great scholar Ahmad Sawi writes in his Hashiya commentary in Tafseer-e-Jalaaleen, as follows.
QUOTE “ It is said this verse was revealed about the Kharijites [foretelling their appearance], who altered the interpretation of the Qur’an and Sunna, on the strength of which they declared it lawful to kill and take the property of Muslims — as may now be seen in their modern counterparts; namely, a sect in the Hijaz called “Wahhabis,” who “think they are on something, truly they are the liars. Satan has gained mastery over them and made them forget Allah’s remembrance. Those are Satan’s party, truly Satan’s party, they are the losers” (Qur’an 58 : 18–19). We ask Allah Most Generous to extirpate them completely” UNQUOTE
Unless Salafis and their like minded groups change their basic faith about Allah (SWT) and Prophet Mohammad (SAWS), their chances of salvation on the Day of Judgment may be remote.
In Allah’s (SWT) court that day, either you are a Muslim or Non-Muslim. If your basic faith is not correct, then you may be declared as Non-Muslim or hypocrite (Munafiq).
Salafis argue that they are accepting Allah (SWT) is not like His creatures. Also accepting that creature attributes cannot be associated with him. But, in the same breath they claim hands, limbs, eyes, face, and limits (Hadd) for Him and say that all these are divine, not creature like. This is polytheism in Allah’s (SWT) Attributes (Shirk fis- Siffat-e-Elahi).
Hindus and Christians also say the same thing. What is the meaning of divine face and body? This means that you have created a shape and body for Allah (SWT) in your mind. You have deliberately misinterpreted Quranic verses in this context. But you do not want to accept it openly. This is hypocrisy; a greater sin than polytheism.
Allah (SWT) knows what is in our heart. Let us not debate and argue as politicians do. Allah (SWT) will judge us as per our beliefs. Let us not be under any illusions about it.
All Quranic verses are truthful. When we read a verse that needs to be understood by interpreting its meanings, we should first say, “I believe in whatever Allah (SWT) means” then we should strive to find out their purported meanings.
It is in Quran – “The people who strive in our way, We show and put them on the right path’ (Al-An-Kaboot – 69). Let us try to understand the meanings of the following Quranic verses.
(Allah – SWT) the Compassionate, is sitting on the Empyrean (Taha -5).
Sitting, standing, walking, etc., are the attributes of human beings and creatures. We cannot associate these attributes with Allah (SWT). He is pure from all such considerations. If we take literal meaning of the word ‘sitting’ in this verse, then, we will have to deny many Quranic verses where Allah (SWT) has said ‘His Existence in unconfined, unlimited’. Therefore, the meaning of the this verse will be ‘ Allah (SWT) – the Compassionate, occupies the seat of power. As a matter of fact Allah (SWT) occupies everything in this Cosmos. Therefore, the real (purported) meanings of this verse will be ‘Allah –SWT is wielding supreme authority’.
It is in Quran – His Chair spreads over the Heavens and the Earth. (Al-Baqra – 255).
Chairs, tables etc., are used by human beings. We cannot associate these attributes with Allah (SWT). He is pure from all such considerations. If we take literal meaning of the word ‘Chair’ in this verse, then, we will have to deny many Quranic verses that emphatically negate ascribing human attributes to Allah (SWT). Therefore, the meaning of this verse will be ‘His authority spreads over the heavens and Earth’.
(O’Prophet –SAWS) ‘You did not throw, when you threw, but Allah (SWT) has thrown. (Infe’al – 17).
Throwing, catching, etc., are human attributes. We cannot impose these attributes on Allah (SWT). The purport of the verse is to emphasize that ‘ (O’Prophet) when you threw handful of sand towards enemy’s armed forces, you did it on My (Allah’s -SWT) behest’. The purport of this verse is to emphasize that ‘this is exactly what Allah (SWT) wanted you to do.
Certainly, those who are doing ‘the promise of allegiance’ ( ba’ya ) to you, O’ Prophet (SAWS), they are actually doing the promise of allegiance to Allah (SWT). Allah’s (SWT) hand is upon their hand. (Al-Fath – 10).
Hands, eyes, ears, etc., are the attributes of human beings and creatures. We cannot associate these attributes with Allah (SWT). He is pure from all such considerations. If we take literal meaning of the word ‘hand’ in this verse, then, we will have to deny many Quranic verses. The purport of the verse is to emphasize that when you (O’Prophet –SAWS) were taking ‘ ba’ya ’ from people, you did that ‘on My (Allah’s -SWT) behest. ‘This is exactly what Allah (SWT) wanted you to do on that occasion’.
It is in Quran – “But construct an Ark under Our eyes, as we reveal and address Me no (further) on behalf of those who are in sin; for they are about to be overwhelmed (in the flood). (Houd – 37).
Hands, eyes, ears, etc., are the attributes of human beings and creatures. We cannot associate these attributes with Allah (SWT). He is pure from all such considerations. If we take literal meaning of the word ‘hand’ in this verse, then, we will have to deny many other Quranic verses which negate any form, face and limb for Allah (SWT). The purport of the verse is to emphasize to Prophet Noah (AS) to continue constructing the Ark and Allah (SWT) is watching you doing that. Allah (SWT) is commanding Prophet Noah (AS) to concentrate in his work rather than praying for those who do not deserve to be saved.
Let us see this verse of Quran. “Fa ainama tuwallu fathamma Wajhullahi (Al-Baqra 115).
The literal meaning of this verse is ‘wherever you turn, you will find the face of Allah (SWT). We know Allah (SWT) is free from the limitations of face, form, body, place and direction. Therefore, we understand the meaning of this verse as ‘Wherever you turn, you will find Allah (SWT).
It is in Quran – ‘When you read Quran, seek protection of Allah (SWT) from the evil Satan’ (An-Nahl – 98).
How do we seek this protection? We say “Auzubillahi Minish Shaitanir Rajeem” ( I take refuge of Allah –SWT from the reprobated and reproached Satan). Then we start reading Quran by saying “ Bismillahir Rahmanir Rahim” ( In the name of Allah –SWT who is most compassionate and most merciful). Why do we do that? We do it to keep ourselves protected from the evil considerations of Satan which mislead us in our understanding of Quran and Hadith.
May Almighty Allah guide us along the path of SIRATWAL MUSTAQEEM and not on the path of Kharizis. (I sincerely thank LET US CORRECT OUR ISLAMIC FAITH WEBSITE ; I collected most of the informations from this beautiful website.)
these “salafies” really need to read the work of the Hanbali scholar Ibn Al Jawzi. Daf’u Shuba Al Tashbeeh. A serious slap in their faces!! it has also been transalated into English. These guys are just an EXTREME group within the salafiyah. they give the impression through thier propaganda that Deobandis are Kaafirs! ALLAHU AKBAR! look at how their own scholars have praised the Deobandis and not only that they have even visited the main institute in India. scholars like Shaykh Sudais, Shaykh Aaidh Al Qarni e.t.c The student of Shaykh Salih Uthaymeen comes regulary for the Maqras which takes place with the scholars of the Deobandi tradition. Shaykh Salih Uthaymeen also praised the work of Tableegh something which they fail to mention. The work is flourishing across the world even in Saudi, many Jamaats have come from there to England and also to Leicester from Makkah. They never mention the Hanafis residing in Saudi the likes of Shaykh Muhammad Awwamah and also the scholars in Al Ahsaa.
They never tell their followers of the works in Arabic by the scholars of the Deobandi tradition. Works like Awjazul Masalik (commentry of the Muatta By Shaykh Zakariyya Kandehlawi) Badl Majhood (commentry of Sunan Abu Daud by Shaykh Kaleel Ahmad) Fathul Mulhim (commentry of Sahih Muslim by Shaykh Shabeer Ahmad Uthmani and Shaykh Muhammad Taqi) and numerous other works especially by the great Shaykh Muhammad Anwar Shah Al Kashmeeri. check this thread out for more info on the great works by the scholars of the Deobandi tradition
http://www.sunniforum.com/forum/showthread.php?38681-Praise-of-the-scholarship-of-Deoband-from-scholars-around-the-world
They criticize the Deobandis for their opinions on Hayatun Nabi when the great Imam Suyuti has accepted it and given proofs in his Fatawa. They will be ready criticize a scholar at the level of Imam Suyuti, Allahu Akbar! Look at his works in all the diffrent sciences like Mustalah, Hadeeth, Tafsir e.t.c outstanding works!
SubhanAllah ! This Abul Kalam Azad has copied an entire book on to here. Why didn’t he just send the link?
First go and check your own deobandi deviant Aqeedah and then comment on Ibn Taymiyyahs. Check out the tons of scholars who have praised Inn Taymiyyah, are they all Kafirs according to your statement ? Wake up now????
while i don’t agree with everything you said, like Ibn al-Jawzi being a referance point for aqeedah in the hanbali madhab – becuase he clearly should not be taken as such.
You are correct in stating these salafees you have in Leicester are upon false methodology. The shaikhs in Saudi Arabia while not in complete agreement with Deoband, are not as harsh in general against the general muslims. These salafees in Leicester are a fringe extremist movement following in the footsteps of a few selected extremist shaykhs that must be referred to according to them – these shaykhs are the ones who like to refute genral people and this is why their followers in leicester are like this – the strange thing is these shaykhs they follow like al-madkhali and hajoori and jabiree are all refuting each other back in arabia. And in places like birmingham these salafees fight more with each other than with their “shirki” enemies.
I have to say that posting against Ibn Taymiyyah – may Allah have mercy upon him – is disgusting and full of lies, and I only read the first few paragraphs. The issue of Ibn Batuta and his so called testiomony or witnessing of Ibn taymiyya descending the pulpit after giving a sermon and saying the decending is how Allah descends is false on so many levels.
For a start Ibn Batuta book was not even penned by him, he narrated everything back about his travels which over decades from memory
The year he was supposed to have seen him give the sermon Ibn Taymiyyah was in Prison
Ibn Taymiyyah has a specific fatwa which has been published in book form where he goes into detail answering the question of Nuzool. This book clearly shows Ibn Taymiyyah stance on this issue and it completely falsifes what his enemies have claimed