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Ahlu Sunnah and Views of Salaf on Anthropomorphism (part 2) (Ar/En)

Ibn Kathir relates to the interpretation of Imam Ahmad about the versewa-ja a Rabbouka

In his history book “Al-Bidayah wa n-Nihayah” (Volume 5, page 322 of this issue) Ibnou kathir relates to the interpretation of Imam Ahmad Ibn Hanbal. He said:

“روى البيهقي عن الحاكم عن أبي عمرو بن السماك عن حنبل أن أحمد بن حنبل تأول قول الله تعالى} {وجاء ربك أنه: جاء ثوابه. ثم قال البيهقي: وهذا إسناد لا غبار عليه “

“Al-Bayhaqi reported Al-Hakim who holds that Abu ‘Amr ibn As-Sammak from Hanbal , Ahmad ibn Hanbal has interpreted the word of Allah: {} وجآء ربك” wa-ja aa Rabbouka “[Surat Al -Fajr / 22] saying that His reward will come. Then Al-Bayhaqi said: “This chain of transmission is incontestable” Useful information:  Isma’il Ibn Kathir Ad-Dimishqi was born in 701 and died in 774 AH. It is often used as a reference by people who claim to be wrongly Salafis. It was Ibn Taymiyyah student in his youth. Imam, the Hafiz Abu Bakr Ahmad Ibn Al-l-Houçayn Bayhaqi, was born in 384 and died in 458 AH (rahimahou l-Lah) that is to say, there is nearly 1000 year old. It is one of the greatest scholars of hadith, and it is the Shafi’ite school of jurisprudence. The Illustrious scientist Salaf, the Mujtahid Imam Abu ‘l-Lah Abdi Ahmad Ibn Muhammad Ibn Hanbal ash-Shaybani was born in 164 and died in 241 AH (rahimahou l-Lah) c’ is to say, there are more than 1190 years. He is the Imam of the Hanbali school, one of the four Imams. Here, Ibn Kathir mentions in his book, through Imam Al-Bayhaqi, that Imam Ahmad ibn Hanbal was the interpretation of the verse {} وجآء ربك “wa-ja has Rabbouka” by saying this is the reward of Allah will come. Then he relates that Imam Al-Bayhaqi said that the chain of transmission of this quotation is indisputable. Indeed, this verse does not mean that it is God himself who will come as some have claimed anthropomorphist. ====================

Imam Al-Qurtubi explains the verse “wa-ja aa rabbouka” and confirms that Allah is no place

In his famous tafsir, when explaining the verse 22 of Surat Al-Fajr, Imam Al-Qurtubi said:

“{} وجاء ربك أي أمره و قضاؤه”

“” Wa-ja a Rabbouka “{} وجآء ربك, that is to say, the order will your Lord and His judgment. »

Further, he said:

“والله جل ثناؤه لا يوصف بالتحول من مكان إلى مكان, وأنى له التحول والانتقال ولا مكان له ولا أوان, ولا يجري عليه وقت ولا زمان, لأن في جريان الوقت على الشىء فوت الأوقات, ومن فاته شىء فهو عاجز”

“Allah, glory be to Him, is not qualified by the evolution from one place to another, it is impossible for Him change, displacement, it has no place and no time. It is not subject to time or the time since the passage of time on something that involves moments escape him and he to whom missing something is not all powerful. “ Useful information: The mufassir -exégète- Muhammad Ibn Ahmad Al-Ansari Al-Qurtubi died in 671 AH (rahimahou l-Lah) that is to say, there are more than 760 years. It is the madh-hab (law school) of Imam Malik. His tafsir “Al-Jami’ou Ahkami li l-Quran” is a reference. Here he explains the verse {} وجاء ربك “wa-ja  rabbouka” [Surat Al-Fajr / 22] and says that this means that it is the order of Allah and His judgment will come. This verse does not mean that it is God himself who will come as some have claimed anthropomorphism. Then he confirms that Allah exists without a place, that He is not affected by the change and displacement, and He does not depend on time. =====================

Imam Ibn Al-Jawzi explains the verse “wa-ja aa rabbouka” citing the opinion of the Salaf

In his book “Daf’ou Shoubahi does Tashbih” (page 224 of this issue) Imam Ibn l-Jawzi said:

“{} وجاء ربك أي جاء أمره وهذا مذهب السلف”

“Verse {} وجاء ربك” wa-ja  rabbouka “that is to say: the order of your Lord will come and this is the opinion of the Salaf. » Useful information: Imam, Hafiz -Specialists the chain of transmission of hadith- the mufassir -exégète- Abdou r-Rahman Ibn Ali known of the Ibn-Jawzi the Hanbali, was born in 508 and died in 597 AH (rahimahou l-Lah) that is to say, there are 835 years old.   Ibn l-Jawzi is one of the pillars of the Hanbali. He wrote his book “Daf’ou Shoubahi  Tashbih” to replicate those who attributed the body to Allah while claiming the school of Imam Ahmad while Imam Ahmad is innocent of that they took for belief. Ibn Jawzi l-emphasized in this book that the Salaf of belief is the belief of Imam Ahmad, exemption from Allah to place the limit, the body, standing, sitting, of installation and all other features of things that come into existence and bodies.


The As-Shaykh Al-Azhari Subki explains the hadith an-nouzoul

In his book “Ithafou Kainat bi-l-bayani s-Salaf wa l-khalaf wire-moutashabbihat” the As-Shaykh Al-Azhari Subki wrote a long fatwa in which he said:

“ومعنى {ينزل ربنا إلى سماء الدنيا} ينزل رسوله أو رحمته”

And the meaning of” ينزل ربنا إلى سماء الدنيا “[s -yanzilou Rabbouna ila-Sama-i d-dounya-], that is to say that it is His messenger (angel) that descends to the lowest heaven -monde, or mercy   Useful information: Imam Abu Muhammad Ibn Muhammad Ibn Ahmad Mahmoud Khattab As-Subki Al-Azhari Al-Maliki died in 1352 AH (rahimahou l-Lah) that is to say, there are more than 80 years. It was one of the Shaykh of Al-Azhar Islamic University. Here, he explains how the scholars of hadith khalaf explained the shane-nouzoul. We see that in no case the scholars of Islam have understood from the hadith that Allah would Himself come down, as claimed by the moushabbihah (assimilationist). Indeed, Allah is not affected by the location, direction, movement and change. This fatwa was validated by an assembly of scholars of Al-Azhar Islamic University, consisting of Shaykh Muhammad An-Najdi, the Shaykh of Shafi’ites masters; Shaykh Muhammad Sabi of Adh-Dhahabi, the Shaykh of Hanbali masters; Shaykh Muhammad al-‘Azbi Rizq, the teacher of Advanced Studies; of Shaykh ‘Abdul-Hamid Ammar, the teacher of Advanced Studies; of Shaykh ‘Aliyy An-Nahrawi, the teacher of Advanced Studies; Dousouqi the Shaykh ‘Abd al-‘Arabi, the great scholars of the committee; of Shaykh ‘Ali Mahfoud, the teacher in the specialties of Al-Azhar; Shaykh Ibrahim’s’ Ad-Ayyarah Daljamouni, the teacher in the specialty section of Al-Azhar; Shaykh Muhammad the ‘Alyan, a great scholar of Al-Azhar; Shaykh Ahmad Makki of the teacher in the specializations of the section of Al-Azhar; Shaykh Muhammad and Housain Hamdan. ===========


Updated: Tues:April 21-2015

Fathul Barr Fil Tarib al Fiqhi li-tamhid-e-Ibn-AbdulBarr-With- Fathal-Majid (exegesis) Vol 2 – Majmua al Tahafal-Nafaisal-Dawoliya lil Nashr wal Tawziy – Riyadh Ksa.
Summary of Scans:
In the very beginning of this book’s first chapter deals with the refutation to wrong concepts of (anthropomorphists) (Mo’tazalis and Jehmiyah’s). These deviant sects (as today’s Wahhabi/Siflism) were of a concept of Anthropomorphic-ism for Allah, which is called (Aqeeda e tajseem) and its SHIRK polytheism. In this chapter Imam is talking about their concepts and then refutation and in the very start of the chapter he has given references from Quranic verses which clearly reject their un-orthodox shirkiya belief. Direction for Allah, is totally opposite to Aluhiyat and its denial of Quran, further, Imam give their view that, they think that because of some Mushtaba verses which has dual meanings, they think that their view (anthropomorphism and direction for Allah) is right, which is totally wrong. He (subhanuhuwatalaa) has no direction, no body, no shape, nothing like whatsoever we can find in creations. Thus Imam also talk about their view when they present verse Al-Rahmano Alal Arsil Astawa, he gave concrete evidences from Quran and rejects the wrong interpretations which these two deviant sects (in past and in today) claims to. He also talk about the word “Astawalli” used by some Maliki Scholars and then he gave the right perspect of that thing, and denoted it and linked it to Lugha’ and Lisan al Arabs (linguistics for understanding, not taking it to interpret with own wishes), and he gave several examples with old arabic poetry to show the lingusitic meanings, and the Most important thing which shows the Aqeeda (belief) of Ahlu Sunnah Wa Jamat as CONSENSUS UPON, can be read on page 13, which is marked in brackets. Which says, He is not resemble with any creation, neither can be He confiscated in directions and places, (because HE (Subhan-uhu-Wal-Tala) is without Limits, neither He resembles with anything, neither You make your own Qiyas and views upon HIM, the skies and earths does not contain HIM (means in HIS ALMIGHTY-NESS, because they are creation and HE is Creator).So HE DOES NOT HAVE ANY MAKAN (PLACE / SPACE / OCCUPENCE in means of BODY). Imam also gave a full and exclusive refutation to all those concepts which today so called (Salafies) opt to follow.

Courtesy: Brother Majzoob

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