tag:blogger.com,1999:blog-22781946982603280152024-03-08T18:15:54.053+07:00Aqidah Islam Vs Aqidah Sufi dan Asy'ariKumpulan Artikel Aqidah Pilihan Berbahasa Inggris dari berbagai web, blog dan forum Ahlu Sunnah. Blog ini sekaligus pembanding (bukan sebagai bantahan khusus) bagi blog-blog penentang Ahlu Sunnah/Salafi seperti Salafytobat.wordpress.com dan blog sejenisnya . Blog ini juga menampilkan artikel-artikel akhlak sebab akidah dan akhlak tidak mungkin terpisahkan. Berapa banyak kebenaran yang tertolak hanya karena buruknya akhlak sang penyeru kebenaran...Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comBlogger84125tag:blogger.com,1999:blog-2278194698260328015.post-8812803359978287882009-12-02T18:39:00.000+07:002009-12-02T18:40:36.373+07:00Bahaya Menentang Sunnah Nabihttp://www.islamicboard.com/quran/34030-let-those-who-oppose-messengers-commandment-beware.html<br /><br />{"...And let those who oppose the Messenger's commandment beware lest some trial befall them or a painful torment be inflicted upon them."} <br /><br />[Qur'an an-Nur 24; 63]<br /><br /><br /><br />Examples:<br /><br />1 - Ibn 'Abbas reported that the Messenger of Allah said:<br /><br />"Do not enter upon your women when returning from a journey at night."<br /><br />He then narrated that the Messenger of Allah returned once with a caravan at night, whereupon two men with him slipped away and secretly went to their families, even though they had heard the Prophet forbidding them from doing so. Subsequently, both of them found a man with his wife.<br /><br />['Sunan ad-Darimi'; # 444, and it is authentic]<br /><br /><br /><br />2 - Salamah bin al-Akwa' reported:<br /><br />"A man ate with the Messenger of Allah using his left hand. The Prophet said to him: "Eat with your right hand." The man arrogantly said: "I am unable to do so." The Prophet then said: "May you never be able to do so." The man was never again able to raise his right hand to his mouth."<br /><br />['Sahih Muslim'; # 2021]<br /><br /><br /><br />3 - Abu Yahya as-Sagi narrated: <br /><br />"We were walking through the alleyways of Basrah to the door of some scholars of Hadith. So, I quickened my strides and a man from amongst the people of Basrah came to us and sarcasitically said: "Raise your feet well above the wings of the Angels and do not break them (a mocking reference to the hadith "...the Angels lower their wings for the seeker of knowledge...")." His feet then became stiff and he fell right where he was standing."<br /><br />['Bustan al-'Arifin' by an-Nawawi; p. 92]<br /><br /><br /><br />4 - Muhammad bin Isma'il at-Taymi said: <br /><br />"I read in some narrations that, upon hearing the words of the Prophet: "If one of you awaken from sleep, then he should not dip his hand in a container unless he washes his hand because he does not know where it was while he was sleeping," an innovator said: "I know where my hands went while in bed, so I do not have to fulfill this command!" Consequently, upon waking up the next morning, his hand - up to the forearm - was found inserted into his anus."<br /><br />['Bustan al-'Arifin' by an-Nawawi; p. 94]<br /><br /><br /><br />5 - Ibn Kathir narrated, on the authority of Ibn Khalkan:<br /><br />"It has reached us from a trustworthy group of people who travelled from Basrah to Damascus that they were in a village called Dir Abi Salamah, and in it, there was a man from the bedouins who would mock others excessively and was quite ignorant.<br /><br />One day, the siwak and its virtues were mentioned in his presence, so, he said: "By Allah, I do not use the siwak except to clean my back passage." So, he took a stick of siwak and stuck it in his rectum in mockery. He was in great pain that night, and for the next nine months, he would complain of a great pain in his stomach and rectum. Then, he experienced labor pains just as a pregnant woman would suffer, and suddenly, a creature with the body of a giant rat, the head of a fish, four paws, and a tail the length of a human hand whose end looked like that of a rabbit's came out of the man's body. When the creature came out, it woke up and screamed three times, so, the man's daughter got up and smashed its head open, killing it. The man himself only lived two days more, saying on his deathbed: "This creature has killed me! It cut my intestines apart!" This event was witnessed by a large group of people from this village, including the village khatib."<br /><br />['al-Bidayah wan-Nihayah'; 13/263]<br /><br /><br /><br /><br />6 - Anas bin Malik narrated:<br /><br />"The Messenger of Allah sent a man from his Companions to a man from the people of disbelief in order to call him to Allah - the Blessed and Exalted - so, he said to the Companion:<br /><br />"What is this Lord of yours that you call me to? Is He made of iron? Is He made of copper? Is He made of silver? Is He made of gold?"<br /><br />So, the Companion returned to the Prophet and told him of what had happened, so, he sent the Companion back a second time. The man told him the same thing, so, he was sent a third time. The man told him the same thing, so the Companion returned and informed the Prophet, so, Allah - the Blessed and Exalted - sent a lightining bolt that struck the man and burned him up.<br /><br />The Messenger of Allah then said: "Verily, Allah - the Blessed and Exalted - has sent upon this man that you know a lightning bolt which has burned him up."<br /><br />The verse was then revealed: {"... He sends lightning bolts, and therewith He strikes whom He Wills, yet they dispute about Allah, and He is mighty in strength and severe in punishment."} [ar-Ra'd; 13]"<br /><br />[Reported by al-Bayhaqi in 'as-Sunan al-Kubra' (11259), al-Haythami in 'Majma' az-Zawa'id' (7/24), and it is authentic]<br /><br /><br /><br /><br />7 - Ibn al-Jawzi reported, on the authority of 'Abd al-Majid bin 'Abd al-'Aziz:<br /><br />"In Khurasan, there was a man with us who used to make copies of the Mushaf in three days. One day, a man came to him and asked: "How long did it take you to write this?" So, the man held up his thumb, index, and middle fingers, saying: "In three days, {"...and nothing of fatigue touched Us."} [Qaf; 38]"<br /><br />So, these three fingers of his suddenly became stiff, and he was never able to use them again."<br /><br />['Sayd al-Khatir'; p. 398]<br /><br /><br /><br /><br />8 - adh-Dhahabi reported:<br /><br />"Muhammad bin 'Abd al-Malik az-Zayyat ordered that a long piece of wood be brought, pierced with many iron nails. He would torture his prisoners with this wood - among which was Ahmad bin Hambal - saying: "I have never had mercy upon anyone, as mercy is something that weakens the soul."<br /><br />Later on, when he was imprisoned in the same jail, he was tortured using the same device. When he would scream for mercy, it was said to him: "Mercy is something that weakens the soul."<br /><br />['Siyar A'lam an-Nubala''; 11/172]<br /><br /><br /><br /><br />9 - al-Hafidh Abu Sa'id as-Sam'ani reported, on the authority of al-Qadi Abu at-Tayyib:<br /><br />"We were sitting in a gathering in the mosque of al-Mansur, and a young man from Khurasan came to us, asking about the ruling on a particular issue. We gave him an answer, using a hadith narrated by Abu Hurayrah as proof. He replied: "I do not accept the hadith of Abu Hurayrah." He didn't even finish his sentence, when a large snake fell from the ceiling of the mosque, with the people dispersing from its path as it began to chase the youth. The people told him to repent, and as soon as he said: "I repent," the snake disappeared, leaving no trace of its existence."<br /><br />['Siyar A'lam an-Nubala'' (2/618), and Ibn Taymiyyah reports a similar incident in 'Majmu' al-Fatawa' (4/538), except that the snake kills the youth in his version]<br /><br /><br /><br /><br />10 - adh-Dhahabi reported:<br /><br />"A man came to Ibn Sirin and said: "I had a dream in which I had a glass filled with water in my hand. Suddenly, the glass shattered, with the water remaining as it was."<br /><br />Ibn Sirin said to him: "Fear Allah! Verily, you had no such dream. I will not be taken to account for your lying, but, this dream would indicate that your wife will die, and her child will survive."<br /><br />When the man left, he said: "By Allah, he is right. I had no such dream."<br /><br />When he arrived home, he found that his pregnant wife was dead, and her newborn child had survived."<br /><br />['Siyar A'lam an-Nubala''; 4/617]<br /><br /><br /><br /><br />11 - Ibn al-Qayyim narrated:<br /><br />"...and it is reported that in Egypt, there was a man who would maintain the mosques, making the call to prayer, etc. He was, by all outward means, an obedient person and devout worshipper.<br /><br />One day, as he usually would, he ascended the minaret to make the call to prayer. At the base of the minaret, there was a Christian woman standing. He saw her, and was seduced by her looks. So, he descended the minaret, went to her, and entered her home. She said to him: "Who are you, and what do you want?"<br /><br />He replied: "I want you."<br /><br />She said: "Why?"<br /><br />He said: "You have enslaved my eyes, and you have captured my heart."<br /><br />She said: "I will never answer your desire in a doubtful or suspicious manner."<br /><br />He said: "OK, so, I will marry you, then."<br /><br />She said: "You are a Muslim, and I am a Christian. My father will never allow me to marry you."<br /><br />He said: "So, I will become a Christian."<br /><br />She said: "If you wish to do so, go ahead."<br /><br />So, the man became a Christian in order to marry this woman, and lived with the woman's family in her house. Later on that day, however, he was on the roof of the house. He fell from the roof and died without even having enjoyed his new bride. So, he lost the woman, and he lost his religion."<br /><br />['ad-Da' wad-Dawa''; p. 127]<br /><br /><br /><br /><br />12 - Ibn Kathir narrated, on the authority of Ibn al-Jawzi:<br /><br />"There was an unfortunate man from the Mujahidin who were fighting in the lands of the Romans. So, when the Muslims were in one of their expeditions and surrounding a land of the lands of the Romans, he looked to a woman of the Romans who was sitting in a fortress therein, and he became attracted to her and sent her a message asking how he could reach her. She replied: "As soon as you conquer this area, then come up to the fortress and you can have me," so, as soon as the area was conquered by the Muslims, he did this.<br /><br />From that point on, there was not a single skirmish that the Muslims would be engaged in except that he would be up in the fortress with her. This caused the Muslims great sadness and distress, and it became very hard on them to deal with this reality. After a while, they went up to the fortress where he was staying with this woman and said to him: "What happened to all the Qur'an you knew? What happened to your knowledge? What happened to your fasting? What happened to your Jihad? What happened to your prayer?"<br /><br />So, he replied to them: "Know that I have forgotten all of the Qur'an I used to know except for these verses: {"Those who disbelieve wish that they were Muslims. Leave them to eat and enjoy, and let them be preoccupied with false hope. They will come to know!"} [al-Hijr; 2-3] and I now have wealth and children with them.""<br /><br />['al-Bidayah wan-Nihayah'; 11/68]<br /><br /><br /><br /><br />13 - Sa'id bin al-Musayyib narrated:<br /><br />"My grandfather said: "I came to the Prophet, so, he said to me: "What is your name?" I said: "Huzn (sadness)." He said: "Your name is now Sahl (ease)." I said: "I will not change a name that my father gave me."""<br /><br />Sa'id bin al-Musayyib commented: "So, this sadness has remained in our lineage ever since."<br /><br />['Sahih al-Bukhari'; # 6190]<br /><br />Ibn Hajar mentions:<br /><br />Ibn at-Tin said: "What Ibn al-Musayyib meant when he said "...this sadness has remained in our lineage ever since," is the absence of an ease in acquiring anything they want. "<br /><br />ad-Dawudi said: "He meant that they always have some type of harshness in their mannerisms, except that Sa'id's harshness was directed into anger for the Sake of Allah."<br /><br />Others have said: "This is an indication of the harshness that has remained in the character of his descendents, as the experts in lineage have mentioned that the character of all of his descendents are well-known for bad manners that have not left them until now."<br /><br />['Fath al-Bari'; 10/590]<br /><br /><br /><br /><br />14 - Sufyan ath-Thawri said:<br /><br />"I was granted the understanding of the entire Qur'an. When I accepted a gift from the ruler, this understanding was taken away from me."<br /><br />[Reported by Bakr Abu Zayd in 'Hilyat Talib al-'Ilm'; p. 7]<br /><br /><br /><br /><br />15 - Ibn al-Jazwi reported, on the authority of 'Abd al-Hamid:<br /><br />"I saw a man who would constantly have intercourse with his wife while she was menstruating. So, he himself eventually began menstruating. When he finally repented, the menstruating stopped."<br /><br />['Sayd al-Khatir'; p. 398]Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-57896134881856896792009-12-02T18:36:00.001+07:002009-12-02T18:36:49.989+07:00Sekilas Tentang Jalaludin Ar-RumiJalal ud Din Rumi was born in Balkh in 604H. His father left the city, and Rumi met in travel Farid ud Din ‘Attar, who gave his book “Israr-nama” (book of mysteries) to Rumi while he was a child. Then after residing in different land, he and his family settled in Qonya, where Rumi became a teacher in the Madrasah established by his father. In 642 H, Shamsi Tabriz came to Qonya, and Rumi became his student, and he was so attached to him that he left teaching and would isolate with Shamsi Tabriz. And Rumi’s student seeing the bad influence of Shams Tabriz on Rumi threatened Shams Tabriz who fled to Tabriz, and Rumi went there and brought his Peer back. Then he was further threatened and he went to Damascus, and Rumi became sad of this separation and he wrote then his poems called “Divan e Shams e Tabrizi”. Then there are different stories, but some people say Shamsi Tabriz came later and was assassinated by some students of Rumi. Rumi wrote later his Sufi tales called “Mathnawi” and he died in 672H. The Sufi Tosun Bayrak even claim in the introduction of his translation of Ibn ‘Arabi’s book “Divine governance of the human kingdom” that Ibn ‘Arabi in his way to Damascus met Rumi before Rumi went to Qoniya, and later ibn ‘Arabi’s student Sadr Qunawi met Rumi many times in Qonya.<br /><br /> <br /><br />One can see in the poems of this “Divan” clear call to Wahdatul Wujud (unity of existence) and Wahdatul Adyan (unity of religions). Nicholson translated some poems of this divan and called his book: “Selected poems from “Divan e Shams e Tabrizi”” and d this has been published by Ibex publishers.<br /><br /> <br /><br />P 29-31, poem 8:<br /><br /> <br /><br />The man of God is drunken without wine,<br /><br />The man of God is full without meat.<br /><br />The man of God is distraught and bewildered,<br /><br />The man of God has no food or sleep.<br /><br />The man of God is a king ‘neath darvish-cloak,<br /><br />The man of God is a treasure in a ruin.<br /><br />The man of God is not of air and earth,<br /><br />The man of God is not of fire and water.<br /><br />The man of God is a boundless sea,<br /><br />The man of God rains pearls without a cloud.<br /><br />The man of God hath hundred suns.<br /><br />The man of God is made wise by the Truth,<br /><br />The man of God is not learned from book.<br /><br />The man of God is beyond infidelity and religion,<br /><br />The man of God right and wrong are alike.<br /><br />The man of God has ridden away from Not-being,<br /><br />The man of God is gloriously attended.<br /><br />The man of God is concealed, Shamsi Din;<br /><br />The man of God do thou seek and find!<br /><br /> <br /><br />Comment: The last sentence shows that Rumi believes his Peer Shamsi Tabriz is in fact Allah, and the man of Allah seek and find him. And what a lie upon Allah's religion, the Muslims are not beyond infidility and religion, rather they follow the religion revealed by Allah, and these Batinis Sufis want to destroy the religion of Truth and replace it with their own religion inspired by Shaytan.<br /><br /> <br /><br />P 47-49, poem 12:<br /><br /> <br /><br />“Every form you see has its archetype in the placeless world;<br /><br />If the form perished, no matter, since its original is everlasting.<br /><br />Every fair shape you have seen, every deep saying you have heard,<br /><br />Be no cast down that it perished; for that is not so.<br /><br />Whereas the spring-head is undying, its branch gives water continually;<br /><br />Since neither can cease, why are you lamenting?<br /><br />Conceive the Soul as a fountain, and these created things as rivers:<br /><br />While the fountain flows, the rivers run from it.<br /><br />Put grief out of your head and keep quaffing this river-water;<br /><br />Do not think of the water failing; for this water is without end.<br /><br />From the moment you came into the world of being of being,<br /><br />A ladder was placed before you that you might escape.<br /><br />First you were mineral, later you turned to plant,<br /><br />Then you became animal: how should this be a secret to you?<br /><br />Afterwards you were made man, with knowledge, reason, faith;<br /><br />Behold the body, which is a portion of the dust-pit, how perfect it has grown!<br /><br />When you have travelled on from man, you will doubtless become an angel;<br /><br />After that you are done with this earth: your station is in heaven.<br /><br />Pass again even from angelhood: enter that ocean,<br /><br />That your drop may become a sea which is a hundred Seas of ‘Oman.<br /><br />Leave this ‘Son”, say ever ‘One’ with all your soul;<br /><br />If your body has aged, what matter, when the soul is young?<br /><br /> <br /><br />Comment: One can clearly see that Rumi believes in unity of existence and his teachings have nothing to do with Islam.<br /><br /> <br /><br />P 59-61, poem 15:<br /><br /> <br /><br />This house wherein is continually the sound of the viol,<br /><br />Ask of the master what house is this.<br /><br />What means this idol-form, if this is the house of the Ka’ba?<br /><br />And what means this light of God, if it is a Magian temple?<br /><br />In this house is a treasure which the universe is too small to hold;<br /><br />This house and this master is all acting and pretence.<br /><br />Lay no hand on the house, for this house is a talisman;<br /><br />Speak not with the master, for he is drunken overnight.<br /><br />The dust and rubbish of this house is all musk and perfume;<br /><br />The roof and door of this house is all verse and melody.<br /><br />In fine, whoever has found the way into this house<br /><br />is sultan of the world and Salomon of the time.<br /><br />O master, bend down thy head once from this roof,<br /><br />For in thy fair face is a token of fortune.<br /><br />I swear by the soul that save the sight of thy countenance,<br /><br />All, tho’ ‘twere the kingdom of the earth, is fantasy and fable.<br /><br />The garden is bewildered to know which is the leaf, and which the blossom;<br /><br />The birds are distracted to know which is the snare and which the bait.<br /><br />This is the Lord of heaven, who resembles Venus and the moon,<br /><br />This is the house of Love, which has no bound or end.<br /><br />Like a mirror, the soul has received thy image in its heart;<br /><br />The tip of thy curl has sunk into the heart like a comb.<br /><br />Forasmuch as the women cut their hands in Joseph’s presence,<br /><br />Come to me, O soul, for the Beloved is in the midst.<br /><br />All the house are drunken- none has knowledge<br /><br />Of each who enters that he is so-and-so or so-and-so<br /><br />Do not sit intoxicated at the door: come into the house quickly;<br /><br />He is in the dark whose place is the threshold.<br /><br />Those drunk with God, tho’ they be thousands, are yet one;<br /><br />Those drunk with lust-tho’ it be a single one, he is a double.<br /><br />Go into the wood of lions and reck not of the wound,<br /><br />For thought and fear- all these are figments of women.<br /><br />For there is no wound: all is mercy and love,<br /><br />But the imagination is like a bar behind the door.<br /><br />Set fire to the wood, and keep silence, O heart;<br /><br />Draw back thy tongue, for thy tongue is harmful.<br /><br /> <br /><br />Comment: Rumi does shamelessly compare the Ka’ba with Magian temple, he claims Allah resembles Venus, also after explaining Wahdtul Wujud, he finally declares that being wounded by a lion is a mercy and only result of imagination.<br /><br /> <br /><br />P 71-73: poem 17:<br /><br /> <br /><br />“I was on that day when the Names were not,<br /><br />Nor any sign of existence endowed with name.<br /><br />By me Names and Named were brought to view<br /><br />On the day when there were not ‘I’ and ‘We.’<br /><br />For a sign, the tip of the Beloved’s curl became a centre of revelation;<br /><br />As yet the tip of that fair curl was not.<br /><br />Cross and Christians, from end to end,<br /><br />I surveyed; He was not on the Cross.<br /><br />I went to the idol-temple, to the ancient pagoda;<br /><br />No trace was visible there.<br /><br />I went to the mountain of Heart and Candahar;<br /><br />I looked; he was not in that hill-and-dale.<br /><br />With set purpose I fared to the summit of Mount Qaf;<br /><br />In that place was only the ‘Anqa’s habitation. <br /><br />I bent the reins of search to the Ka’ba;<br /><br />He was not in that resort of old and young.<br /><br />I questioned Ibn Sina on his state;<br /><br />He was not in Ibn Sina’s range.<br /><br />I fared towards the scene of “the bow-lenghts’s distance”;<br /><br />He was not in that exalted court.<br /><br />I gazed into my heart;<br /><br />There I saw Him, He was nowhere else.<br /><br />Save pure-souled Shamsi Tabriz<br /><br />None ever was drunken and intoxicated and distraught.”<br /><br /> <br /><br />Comment: the ‘Anqa for Sufis is an imaginary bird, representing the soul of man, and it is the Simurgh in Persian mythology, and the book “The speech of Birds” of Farid ud Din ‘Attar is based on these birds that want to see their King Simurgh. Also Sufis attribute many stories of saints being in this hidden mount Qaf.<br /><br /> <br /><br />How shocking, Rumi does not find Allah where the Prophet (saw) performed Miraj and Allah talked to Him, and this is referred by “the bow-lenghts’s distance” (Qaba Qawasayn) in Suran An-Najm, yet Rumi claims to find Allah in his heart. Also how Rumi equates the Ka’ba with temples and Cross, La Hawla wala Quwwata ila Billah.<br /><br /> <br /><br />P 105-107, poem 26:<br /><br /> <br /><br />From the bosom of Self I catch continually a scent of the Beloved:<br /><br />How should I not, every night, take Self to my bosom?<br /><br />Yestereve I was in Love’s garden: this desire came into my head:<br /><br />His sun peeped forth from mine eye: the river (of tears) began to flow.<br /><br />Each laughing rose that springs from his laughing lip<br /><br />Has escaped the thorn of being, had avoided Dhu’lifqar.<br /><br />Every tree and blade of grass was dancing in the meadow,<br /><br />But in the view of the vulgar they were bound and at rest.<br /><br />Suddenly on one side our Cypress appeared,<br /><br />So that the garden became senseless and the plane clapped its hands.<br /><br />A face like fire, wine like fire, love afire- all three delectable;<br /><br />The soul, by reason of the mingled fires, was wailing ‘Where shall I flee?’<br /><br />In the world of Divine Unity is no room for Number,<br /><br />But Number necessarily exists in the world of Five and Four.<br /><br />You may count a hundred thousand sweet apples in your hand:<br /><br />If you wish to make One, crush them all together.<br /><br />Behold, without regarding the letters, what is the language in the heart;<br /><br />Pureness of colour is a quality derived from the Source of Action.<br /><br />Shamsi Tabriz is seated in royal state, and before him<br /><br />My rhymes are ranked like willing servants.<br /><br /> <br /><br />Comment: the example of hundred apples being crushed clearly shows that for these people existence is one, and differentiating between different existences is wrong. Also Rumi being a servant of Shamsi Tabriz shows that he considers his Peer as a manifestation of Allah.<br /><br /> <br /><br />P 121-123, poem 30:<br /><br /> <br /><br />“Thee I choose, of all the world, alone;<br /><br />Wilt thou suffer me to sit in grief?<br /><br />My heart is as a pen in thy hand,<br /><br />Thou art the cause if I am glad or melancholy.<br /><br />Save what thou willest, what will have I?<br /><br />Save what thou showest, what do I see?<br /><br />Thou mak’st grow out of me now a thorn and now a rose;<br /><br />Now I smell roses and now pull thorns.<br /><br />If thou keep’st me that, that I am;<br /><br />If thou would’st have me this, I am this.<br /><br />In the vessel where thou givest colour to the soul<br /><br />Who am I, what is my love and hate?<br /><br />Thou wert first, and last thou shalt be;<br /><br />Make my last better than the first.<br /><br />When thou are hidden, I am of the infidels;<br /><br />When thou art manifest, I am of the faithful.<br /><br />I have nothing, except thou hast bestowed it;<br /><br />What dost thou seek from my bosom and sleeve?<br /><br /> <br /><br />P125-127, poem 31:<br /><br /> <br /><br />What is to be done, O Moslems? for I do not recognize myself. <br />I am neither Christian, nor Jew, nor Gabr, nor Moslem. <br />I am not of the East, nor of the West, nor of the land, nor of the sea; <br />I am not of Nature's mint, nor of the circling' heavens. <br />I am not of earth, nor of water, nor of air, nor of fire; <br />I am not of the empyrean, nor of the dust, nor of existence, nor of entity. <br />I am not of India, nor of China, nor of Bulgaria, nor of Saqsin <br />I am not of the kingdom of 'Iraqain, nor of the country of Khorasan <br />I am not of the this world, nor of the next, nor of Paradise, nor of Hell <br />I am not of Adam, nor of Eve, nor of Eden and Rizwan. <br />My place is the Placeless, my trace is the Traceless ; <br />'Tis neither body nor soul, for I belong to the soul of the Beloved. <br />I have put duality away, I have seen that the two worlds are one; <br />One I seek, One I know, One I see, One I call. <br />He is the first, He is the last, He is the outward, He is the inward; <br />I know none other except 'Ya Hu' and 'Ya man Hu.' <br />I am intoxicated with Love's cup, the two worlds have passed out of my ken; <br />I have no business save carouse and revelry. <br />If once in my life I spent a moment without thee, <br />From that time and from that hour I repent of my life. <br />If once in this world I win a moment with thee, <br />I will trample on both worlds, I will dance in triumph for ever. <br />O Shamsi Tabriz, I am so drunken in this world, <br />That except of drunkenness and revelry I have no tale to tell<br /><br /> <br /><br />Comment: What is it except clear Kufr and departure from the religion of Islam. Someone writes he is not a Muslim, and people describe him as a Muslim mystic, and Allah's religion has nothing to to with Rumi's writings. Anyone reading books of Hadith will see that the religion of the Sahabah learned from the ¨Prophet (saw) has nothing to do with this fabricated religion by misguided Sufis.<br /><br /> <br /><br />P 147-149, poem 147, in this long poem, below are some sentences:<br /><br /> <br /><br />“O thou whose command Hell and Paradise obey,<br /><br />Thou art making Paradise like Hell-fire to me: do not so.<br /><br />In thy plot of sugar-canes I am secure from poison;<br /><br />Thou minglest the poison with the sugar: do not so,<br /><br />My soul is like a fiery furnace, yet it sufficed thee not<br /><br />By absence thou art making my face pale as gold: do not so.”<br /><br /> <br /><br />Comment: For these misguided Batinis Sufis, paradise and hell is a plot, and in reality none of these exist.<br /><br /> <br /><br />P 163-165: Poem 41:<br /><br /> <br /><br />“I saw my Beloved wandering about the house:<br /><br />Ha had taken up a rebeck and was playing a tune.<br /><br />With a touch like fire he was playing a sweet melody,<br /><br />Drunken and distraught and bewitching from the night’s carouse.<br /><br />He was invoking the cup-bearer in the mode of ‘Iraq:<br /><br />Wine was his object, the cup-bearer was only an excuse.<br /><br />The beauteous cup-bearer, pitcher in hand,<br /><br />Stepped forth from a recess and placed it in the middle.<br /><br />He filled the first cup with that sparkling wine-<br /><br />Didst thou ever see water set on fire?<br /><br />For the sake of those in love he passed it from hand to hand,<br /><br />Then bowed and kissed the lintel.<br /><br />My beloved received it from him, and quaffed the wine:<br /><br />Instantly o’er his face and heard ran flashes of flame.<br /><br />Meanwhile he was regarding his own beauty and saying to the evil eye,<br /><br />‘There has not been nor will be in this age another like me. I am the Divine Sun of the world, I am the Beloved of lovers,<br /><br />Soul and spirit are continually moving before me.’<br /><br /> <br /><br />Comment: The words “Divine Sun” (Shamsul Haqq) refer to Rumi’s teacher Shams Tabriz, and also in poem 64 p 175-177, the last sentences are:<br /><br /> <br /><br />“From the Sun (Shams) who is the glory of Tabriz seek future bliss,<br /><br />For he is a sun, possessing all kinds of knowledge, on the spiritual throne.”<br /><br /> <br /><br />Also in the introduction, Nicholson told that sometimes Rumi is ambiguous in referring his teacher Shams Tabriz as being Allah, and he quoted the end of one of the poem of Divan (T. 180. 2) finishing with sentence:<br /><br /> <br /><br />“That monarch supreme had shut the door fast;<br /><br />To-day he has come to the door, clothed in the garment of mortality”<br /><br /> <br /><br />Note: Divan T is the Tabriz Edition published version in 1280 AH, and his editor is Riza Kuli Khan, with the nom de plume Hidayat, and he is an authority of Persian history and literature.<br /><br /> <br /><br /><br />So it shows that in all these poems, Rumi is hinting at his Beloved Shams Tabriz being in fact Allah.<br /><br /> <br /><br />In his appendix 1, Nicholson quoted a poem of Rumi from his “Divan” T.257.11a:<br /><br /> <br /><br />“I have circled awhile with the nine fathers in each heaven,<br /><br />For years I have revolved with the stars in their signs.<br /><br />I was invisible awhile, I was united with Him,<br /><br />I was in the kingdom of “or nearer”, I saw what I have seen.<br /><br />I have my nourishment from God, like a child in the womb;<br /><br />Man is born once, I have been born many times.<br /><br />Clothed in the mantle of corporal limbs, I have busied myself often with affairs,<br /><br />And often I have rent this mantle with my own hands.<br /><br />I have passed nights with ascetics in the monastery,<br /><br />I have slept with infidels before the idols in the pagoda.<br /><br />I am the theft of rogues, I am the pain of the sick,<br /><br />I am both cloud and rain, I have remained in the meadows.<br /><br />Never did the dust of annihilation settle on my skirt, O dervish!<br /><br />I have gathered a wealth of roses in the meadow and garden of eternity.<br /><br />I am not of water nor fire, I am not of the forward wind;<br /><br />I am not moulded clay: I have mocked them all.<br /><br />O son, I am not Shamsi Tabriz, I am the pure Light;<br /><br />If thou seest me, beware! Tell it not to any, that thou hast seen.”<br /><br /> <br /><br />So this shows that behind Shams Tabriz, there was divine light according to Rumi, and Shams Tabriz told him not to tell this to anyone, that he was not Shams Tabriz but Allah in human cloth. Allahul Musta'an<br /><br /> <br /><br />And what Kufr is greater than this? These people clearly write their true creed and they hide it in most places and propagate it under the name of Islam in order to convert people to their fabricated religion. But their creed has nothing to do with the pure religion of Allah. May Allah protect us from this great danger.<br /><br /> <br /><br />"The forbidden Rumi" or last part of the "Divan Shams Tabrizi"<br /><br /> <br /><br />"The Forbidden Rumi" written by Will Johnson and Nevit Ergin is a translation of the 23th and last part of the “Divan” of Jalal ud Din Rumi. One can read in the book many poems of heresy and unity of religions:<br /><br /> <br /><br />P 157 in the poem "Everyone is welcome to This school", Rumi writes about unity if religions:<br /><br />"Muslim, Christian, Jew, Zoroastrian:<br />All are welcome here"<br /><br />P 159 in the poem "A stranger to myself" Rumi explains this even more.<br /><br />"Islam and other faiths<br />have all come around so recently<br />yet Love has no beginning or end.<br />You can't call the unbeliever an infidel<br />if he's been the latest victim of love"<br /><br />In the poem "I am the One" Rumi shows his belief in Wahdatul Wujud<br /><br />"I became the One<br />whose name everybody takes an oath to.<br /><br />I became Jesus to the moon.<br />I rose up and passed through the sky<br />I am the drunk Moses.<br />God himself lives inside this patched cloak.<br /><br />I am crazy, insane, drunk out of mind<br />I don't listen to advice and deserve to be locked up"<br /><br />he said at the end of this poem: <br /><br />"When Muhammad sees me drunk, my face pale,<br />he kisses my eyes, then I prostrate before him.<br /><br />I am today's Muhammad,<br />but not the Muhammad of the past<br />I am the phoenix of the time"<br /><br /> <br /><br />P 154 in the last two sentences of the poem "You can't get away" Rumi calls people to become heretics, saying :<br /><br />"If you don't act like a heretic<br />you can't reach the truth in Islam"<br /><br /> <br /><br />Comment: this is a pure lie on the pure religion of Islam, Never did any Prophet or their Companions acted like heretics, rather this is the satanic saying of these misguided Sufis and their religion of heresy.<br /><br /> <br /><br /><br /><br />May Allah send Salah and Salam on the Prophet (saw), his household, Companions and those who follow them.<br /><br /> <br /><br />Compiled by Ali Hassan Khan di umm-ul-qura.orgAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-24281596484462013232009-12-02T18:33:00.002+07:002009-12-02T18:35:02.113+07:00Menyoal Ibnu Taimiyah dan Turunnya Allah ke Langit DuniaAmongst the many scandals of the Jahmite Ash'aris is the manner of their discussion regarding Ibn Taymiyyah and the issue of when Allaah descends, whether His Throne becomes unoccupied (yakhloo minhu al-arsh) or not (laa yakhloo minhu al-arsh) - an issue spoken of by the Salaf in response to the statements being made by the Jahmites of the time. <br /><br />In his lecture on the biography of Abu Hasan al-Ash'ari one amongst the Jahmite Ash'aris of Philadelphia said: <br /><br />So this was their methodology, we don't say Allaah made istiwaa on the Throne "bi hadd", with a limit, with a boundary, with a barrier. So he made istiwaa over the Throne and then there is a barrier between him and the Throne, that's the takyeef, thats giving it a kaifiyyah that's, a modality and they did not used to say that. They didn't say that He made istiwaa over the Throne and the Throne became full of Him and He descends to the first heaven without the Throne becoming empty of him. They did not say nothing like that ...some people who came later who were Hanbalees said some of that stuff [with a snug smile on his face] .... OK Ibn Taymiyah used to say that [laughter from audience] he is the one who used to say that... this was not the methodology of the early Hanbalee scholars and Ahmad Ibn Hanbal (rahimahullaahu ta'aalaa) himself. So this needs to be kept in mind. <br /><br />Although there are numerous issues in this statement (some of which we have addressed elsewhere) we will suffice with only the parts that have been highlighted. To see some of the previous issues clarified see these articles: Here, here and here. <br /><br />Get some good background information that puts this topic into a wider historical context by reading this article: The Origins of Jahmeespeak (here). <br /><br />Understanding What These Jahmites Are Upon From a Historical Perspective <br /><br />First we need to look at the behaviour of the Salaf towards the likes of these Jahmites - for their negating that Allaah is above the Creation, separate and distinct from it, and we will take from the example of Abdullaah bin Abi Ja'far ar-Raazee (d. after 200H) - as is narrated by Ibn Abee Haatim in his "ar-Radd 'alal-Jahmiyyah" and which was quoted by Imaam adh-Dhahabi (in al-Uluww): <br /><br /> <br /><br />Here is a translation of the above quote: <br /><br />From Saalih bin ad-Darees who said: Abdullaah began beating the head of a relative of his who held the view of Jahm. So I saw him beating him on his head with a sandal whilst saying, "No (I will not stop), (not) until you say Ar-Rahmaan ascended above the Throne, separate and distinct from His creation (ar-Rahmaanu 'alal-arsh istawaa, baa'inun min khalqihi)."<br /><br />And by Ibn al-Qayyim (in Ijtimaa' Juyoosh al-Islaamiyyah): <br /><br /> <br /><br />And the translation of the above quote: <br /><br />Saalih bin ad-Darees said: Abdullaah bin Abi Ja'far (ar-Raazee) began beating a relative of his - who held the view of Jahm - on his head with a sandal whilst saying, "No (I will not stop), (not) until you say Ar-Rahmaan ascended above the Throne, separate and distinct from His creation (ar-Rahmaanu 'alal-arsh istawaa, baa'inun min khalqihi)." It was mentioned by Abdur-Rahmaan bin Abi Haatim in the book "ar-Radd alal-Jahmiyyah".<br /><br />The Jahmites were the first to start denying Allaah is above His creation, above the Throne, and they were the first to start denying the Sifaat Fi'liyyah or af'aal iktiyaariyyah (those actions of Allaah that are tied to His will and choice) - and this happened well over a century, if not two, before the Ash'arites were even known as a faction - so the Salaf stood to refute their falsehood, and to discipline them - and we see Abdullaah bin Abi Ja'far ar-Raazee using a sandal for someone affected with the poison of Jahm - and today - it is befitting that such people are beaten with two sandals - because they have no excuse in following the falsehood of Jahm bin Safwan which has been exposed the world over - so there is no excuse for following falsehood once its reality has been made manifest - and is there any falsehood that is not as abundantly clear than that of the Jahmites who negated their is a Lord above the heaven? <br /><br />The Jahmites began to say, "Allaah is in every place" and these were the Hulooli Jahmees, and there were other Jahmites who began to say, "Allaah does not have a place", and they were the Mu'attil Jahmees, those who were saying things like, "He is not inside the universe, nor outside of the universe". And they also began to say regarding Allaah's Nuzool, "We disbelieve in a Lord that moves from His place", and they said this latter phrase in order to deny Allaah's actions such as al-istiwaa (Ascent over the Throne) and an-Nuzool (Descent). And they began reviling the narrations and raising doubts such as whether Allaah leaves the Throne when descending or not. So the Salaf stood to expose, refute and discipline such people and to clarify the truth. And you have to remember that this was almost two centuries before the As'hari madhhab was formalized and known as such. <br /><br />And the Jahmites whom we are addressing in this article are simply the 20th century offsprings of those Jahmites of old - they haven't brought anything new, since falsehood merely regenerates itself and brings nothing new. So these Jahmite Ash'aris whom we are addressing they are negators of Allaah being above His creation, above His Throne, and they are negators of Allaah's istiwaa and negators of Allaah's Nuzool. And their precedence in that is their Jahmite ancestors of old. <br /><br />And we have to distinguish between the earlier figures in the Ash'ari madhhab like Abu Hasan al-Ash'ari and Abu Bakr al-Baqillani from the Later Ash'aris (after Imaam ul-Haramayn al-Juwaynee, d. 478H) who simply adopted the views of the Jahmiyyah and the Mu'tazilah into their creed. Al-Ash'ari and al-Baqillani affirmed Allaah is above His Throne, with His essence, and that He has the attributes of Face, Hand and Eyes, without any of that resembling or being likened to the creation and without that necessitating for Allaah, confinement in space or being a body like the bodies. And you can see other articles on this site for a corroboration of that: <br /><br />Al-Baqillani: Allah is above the Throne with His Essence, without that necessitating tajseem (here) <br />Al-Baqillani: Allaah is above the Throne and not in every place (here) <br />Al-Baqillani: Affirms sifaat Fi'liyyah (here) <br />Al-Baqillani: Affirms attributes of Face Hands and Eyes Without ta'weel or Takyeef (here) <br />Jahmite Ash'aris Shaken and Disturbed By Al-Baqillani's Affirmation al-uluww for Allaah (here) <br />Al-Qurtubi's Corroboration of al-Baqillani's Affirmation of al-uluww (here) <br /><br />Buth the (later and contemporary) Jahmite Ash'aris negate these attributes of Allaah because they reverted back to the original roots of ta'teel which lie in the doctrines of the Jahmiyyah and Mu'tazilah. <br /><br />And their reasons are that saying that Allaah is "above" means, by necessity, declaring him to be a body, subject to non-essential, incidental attributes (a'raad, such as space, location, direction, length, breadth, depth, etc.) and also because performance of actions by Allaah means that events occur within Him and this necessitates change (which only the creation is subject to) - and in reality these claims they made were the heritage of the Jahmites as well as the fabrications of their own minds - and they are not the necessities of the clear verses of the Qur'aan and the clear ahaadeeth of the Messenger (sallallaahu alayhi wasallam). <br /><br />Get some good background information that puts this topic into a wider historical context by reading this article: The Origins of Jahmeespeak (here). <br /><br />And inshaa'Allaah we will address their doubts and misconceptions and let this article be the disciplinary sandal of Abdullah bin Abi Ja'far ar-Raazee (rahimahullaah) ... <br /><br />Uncovering the Jahmite's Dishonesty and Scandalous Fraud <br /><br />Before proceeding to uncover the scandal it is appropriate to demonstrate exactly how these Jahmite's behave and there is nothing more appropriate to illustrate than what has been quoted in another article: <br /><br />There emerged a group who showed enmity towards Ibn Taymiyyah, some of them did not understand his words, and some of interpreted his words upon the foundational principles of those besides him, so such a one did not act justly, even if he [Ibn Taymiyyah] spoke the truth. So for example, an-Nawawee in al-Majmoo' says, "Whoever claims Allaah is a jism (body), then he is a disbeliever by the unanimous agreement of the Muslims". <br /><br />And Ibn Taymiyyah when he was asked, "Can the [saying] be applied to Allaah that he is a jism (body)?". So he replied: "This is innovated speech, however I do not declare the one who says Allaah is a body (jism) to be a disbeliever". So then they said, "Ibn Taymiyyah says that Allaah is a body (jism)". Yet Ibn Taymiyyah says, "This is innovated speech" and in other places in his books, such as "Sharh Hadeeth in-Nuzool", he says, "We say to the one who says Allaah is a body (jism): What is your intent by this? If your intent is that Allaah is divisible and separable (into parts), then this is a statement of disbelief, the one who says it is more severe in disbelief than the Jews and the Christians. And if the intent of the one who says it is that Allaah is true (i.e. exists and is true and real), that He is separate from the creation (aalam) and can be alluded to, then this is an innovatory statement, but the one who says it is not a disbeliever".<br /><br />Remember this well, for this is the behaviour of the Jahmite Ash'aris in what they quote from and ascribe to Shaykh ul-Islaam Ibn Taymiyyah. Pretending to wave the flag of Tanzeeh (which is in reality ta'teel and Tahreef) does not grant you authority to use deception when discussing the statements of others. <br /><br />Point 1: On Integrity in Quoting and Narrating Other People's Statements <br /><br />When you ascribe a viewpoint or statement to others - even if they are your opponents or adversaries - it is not permissible to fabricate lies upon them and to accuse them of originating something they did not originate when it is in fact the saying of someone else which they mentioned, discussed and evaluated. <br /><br />So when we look at the book of Shaykh ul-Islaam Ibn Taymiyyah "Sharh Hadeeth in-Nuzool" - the explanation of the Hadeeth of Descent - we find that the entire book was written in response to a question. <br /><br />Here is the opening page of the book: <br /><br /> <br /><br />In the opening page of the book we can see that a question has been posed to Shaykh ul-Islaam: <br /><br />What does our chief and our shaykh, Shaykh ul-Islaam, the good example for mankind, may Allaah strengthen him and be pleased with him, say regarding two men who argued concerning the hadeeth of an-Nuzool (descent), one of them an affirmer and the other a negator: <br /><br />The affirmer said: Our Lord descends every night to the lowest heaven when there remains the last third of the night. The negator replied: How does He descend? The affirmer replied: He descends without asking how. The negator replied: Does the Throne become unoccupied (of Him) or not become unoccupied (of Him). The affirmer replied: This is an innovated saying, and a fabricated opinion. <br /><br />The negator replied: This is not my answer, rather it is evading the answer. The affirmer replied: This is your answer. <br /><br />The negator replied: It is His command (amr) and mercy (rahmah) that descends. The affimer replied: His command and His mercy descend at all times (kullu saa'ah) and the descent has been specified by the Messenger of Allaah (sallallaahu alayhi wasallam) in the last third of the night. <br /><br />The negator replied: The night is not equal in the countries, for in one country the night is fifteen hours long and its day is nine hours long. And in another country it is sixteen hours long while the day is eight hours long, and vice versa. Hence, there is variation in the length and shortness of the night, according to regions and countries. And in some countries the night and day are equal, and in some countries the night extends until it lasts for most of the twenty-four hours with the day only lasting for a short time. It is necessitated from this that it is always the last third of the night, and that the Lord is always descending to the heaven. <br /><br />And putting and end to this doubt and ambiguity, and subduing the people of misguidance is what is being requested. <br /><br />He (Shaykh ul-Islaam) responded ...<br /><br />Thus, the entire book was written in response to this question. And as we shall see, this question arose because of the doubts of the Jahmees who negated the Actions of Allaah tied to His will, the sifaat fi'iliyyah, like istiwaa and nuzool. And with no surprises - that's what the Ash'aris are upon too. <br /><br />And in attempting to negate Allaah's Nuzool, they began to raise questions such as "Is Allaah always descending since it is always night at some place or other"? And "Does the Throne become unoccupied of Him or not?" And they started saying "We do not believe in a Lord that moves from His place (yazoolu an makaanihi)", intending by that to negate the sifaat fi'liyyah. This was their aim in raising these doubts. <br /><br />They were the first to raise these questions of doubt and ambiguity aimed at nullifying the texts - and today's Jahmite Ash'aris simply follow their ancestry. The difference being that the very first Jahmites never had access to the philosophical ideas of the Greek and Hindu Mushriks (Atomism) which the Mu'tazili and Ash'arite Theologians used and by which they continued the work of the Jahmiyyah in stripping Allaah of His attributes based upon rational and philosophical arguments. <br /><br />And this is typical of the Jahmite mindset which simply inherited the ta'teel of the Mushrik Sabean Philosophers amongst the Chaldeans of the people of Nimrod. And it is said that al-Ja'd bin Dirham (the originator of the negation of Allaah's attributes in this Ummah) was from the land of Harraan where the remnants of these people remained and he took their sayings. And then from al-Ja'd did Jahm Ibn Safwaan take his speech and popularize it. <br /><br />Point 2: On Actually Understanding or Grasping What Your Opponent or Adversary is Saying or Discussing Before Ascribing to Them or Imputing Them With Anything <br /><br />Ibn Taymiyyah discusses each part of the abovementioned question posed to him, and we will take up the discussion from when he discusses the issue raised by the negator in the original dialogue between the two men as to whether the Throne becomes unoccupied or not when Allaah descends. <br /><br />The subject is introduced on pages 132-133, when Ibn Taymiyyah begins addressing the doubts invented by the Jahmee negators: <br /><br /> <br /><br />Ibn Taymiyyah's Commentary and Discussion on the Topic <br /><br />We can summarise Ibn Taymiyyah's words on this topic in the following points: <br /><br />ONE: Ibn Taymiyyah says that the person saying this maybe one who negates Allaah is above the Throne or one who affirms Allaah is above the Throne. Depending on what he believes will determine how he is to be answered. If he does not affirm Allaah is above the Throne to begin with, then his question, "Does the Throne become unoccupied of Him or not" is false speech, since it is something that follows on from Him being above the Throne. And if he affirms Allaah is above the Throne, then there is a different course of dialogue with him, and Ibn Taymiyyah covers that response over the next few pages (pp. 135-137). And as the person asking this question could be: <br /><br />One who claims Allaah is in every place (like the Huloolee Jahmees), or <br />It could be one who says He is neither separate from the creation nor within it (like the Mu'attil Jahmees), which means He does not exist as this is something impossible, or <br />It could be one who affirms Allaah being above the creation but he denies the Nuzool (descent) making ta'weel of it (with Allaah's "mercy" or "command") . <br /><br />Then each one has a different response, so Ibn Taymiyyah refutes each one of these and deals with the false ta'weels of the last group in detail, demolishing them from their foundations (pp.139-149). <br /><br />And from the noteworthy things he mentions in the course of refuting the ta'weel of the last group is (p. 138): <br /><br />And one of the negators of al-uluww (Allaah being above the heavens, above His Throne) was asked about the Nuzool (Descent) and he replied: "His command descends". And so the questioner said to him: "To you there is nothing above the universe, so from whom did the command descend? From pure nothingness?" And so he was stupefied (overcome).<br /><br />TWO: Between pages 149 to 162, Ibn Taymiyyah mentions what has been reported from the affirmers (Ahl ul-Ithbaat) on the specific issue of whether when Allaah descends, does His Throne become unoccupied of Him or not? And he mentions the three sayings held by the Ahl ul-Hadeeth wal-Athar. <br /><br />Here are the relevant pages where he quotes the opinions from the Salaf: <br /><br /> <br /><br />He states: <br /><br />Then after all this: When He descends, does the Throne become unoccupied of Him or does it not become unoccupied? This is a different matter about which the affirmers (Ahl ul-Ithbaat) have spoken: <br /><br />So amongst them are those who said: the Throne does not become unoccupied of Him, and this is transmitted from (Imaam) Ahmad bin Hanbal in his risaalah to Musaddad, and from Ishaaq bin Raahawaih, and Hammaad bin Zaid and Uthmaan bin Sa'eed ad-Daarimee and others ... (p.149)<br /><br />And Ibn Taymiyyah mentions some of these narrations that have been transmitted from those whom he mentions (p. 151): <br /><br />Al-Khallaal said in the book "as-Sunnah" - [mentions chain of narration]: Bishr bin as-Suraa asked Hammaad bin Zaid (d.179H): "O Abu Ismaa'eel, the hadeeth which has come: Our Lord descends to the lowest heaven, does He move from one place to another (min makaanin ilaa makaanin)? So Hammaad remained silent for a while and then said: "He is where He is (huwa fee makaanihi), and He comes close to His creation however He wills".<br /><br />And the verifier of the treatise adds in the footnote, "This narration was reported by al-Uqaylee in his book ad-Du'afaa (1/142) through Ja'far al-Firyaabee. And Ibn Battah also reported it in al-Ibaanat ul-Kubraa with something similar, as occurs in Mukhtasar al-Ibaanah (p. 197) through Abu Haatim, from Sulayman bin Harb. And Ibn Taymiyyah also reported it in Dar ut-Ta'aarud al-Aql wan-Naql (2/24) and in al-Isfahaaniyyah (p. 25) and he ascribed it to al-Khallaal in Kitaab us-Sunnah. <br /><br />NOTE: Bishr bin as-Suraa - he used to be a Jahmee, adh-Dhahabee quotes the saying of al-Humaydee about him, "Jahmee, it is not permissible to write from him", and adh-Dhahabee followed this up by saying, "As for Tajahhum, then he recanted from that, and his hadeeth is in the six books (of hadeeth)". And al-Bukhari says about him, as occurs in al-Meezaan, "Bishr bin as-Suraa, Abu Amr, the admonisher, theologian (mutakallim)", and Ibn Ma'een said, "thiqah". He died in 195H. <br /><br />So he used to be a Jahmee, and he is the one who posed this question to Hammaad bin Zayd, in relation to the hadeeth of Nuzool, "Does He move from one place to another (min makaanin ilaa makaanin)...", and Hammaad bin Zayd (d. 179H) said, "He is where He is..." using the phrase "...huwa fee makaanihi..." and at this time the clangor made by the later Ash'arite Theologians by way of the words jihah (direction) and makaan (place, location) had not occurred, we are speaking here just after the middle of the second century, and that's around two centuries before the formalization of the Ash'ari madhhab. <br /><br />And this doubt that the Jahmite Ash'aris use, it is the legacy of the Jahmites before them from the second century after hijrah - as we can clearly see from this doubt raised by Bishr bin as-Suraa.<br /><br />And Ibn Taymiyyah also brings on page 151 the same narration from Ibn Battah in his al-Ibaanah. <br /><br />Then on page 152 he brings another narration from Ibn Battah: <br /><br />Ibn Battah said: [mentions chain of narration]: Alee bin Khushram said: Ishaaq bin Raahawaih said: I entered upon Abdullaah bin Taahir [the Ameer] and he said: "What are these ahaadeeth that you are narrating?" I said: "[About] what thing, may Allaah rectify the Ameer?" He said, "YOu are narrating that Allaah descends to the lowest heaven". I said: "Yes, the trustworthy (narrators) who also narrate the (ahaadeeth) of the ahkaam (rulings) have narrated them". He said: Does He descend and leave His Throne?" He (Ishaaq) said: I said: Is He able to descend without the Throne being unoccupied of Him?" He said: "Yes". I said: "And why are you speaking about this?"<br /><br />And on page 153 Ibn Taymiyyah comments on this, saying: <br /><br />And Abdullah bin Taahir - and he is the best of those who had authority over Khurasaan. He used to know that Allaah was above the Throne, but His descending became difficult for him due to his impression that this would necessitate the Throne being unoccupied of Him. So the Imaam, Ishaaq confirmed from him (that he holds) that He is above the Throne, and he said to him, "Is He able to descend without the Throne being unoccupied of Him", and the ameer said, "Yes", and Ishaaq said to him, "Why are you speaking about this?" <br /><br />So he (Ishaaq) says that if He is able to do that, then it is not binding from His descending that the Throne becomes unoccupied of Him, and thus it is not permissible to object against the Nuzool (descent) because it necessitates that the Throne becomes unoccupied of Him. And this would be an easier (situation) than the objection of one who said: "There is not anything above the Throne" as a result of which (such a one) rejects both this and that (i.e. Allaah being above the Throne, and His descent).<br /><br />And Ibn Taymiyyah continues on page 160, saying (about the other two views): <br /><br /> <br /><br />And this translates: <br /><br />And the Ahl ul-Hadeeth have three sayings regarding this (having already covered the first on page 149): <br />Amongst them: The one who rejected that it should be said: It becomes unoccupied or does not become unoccupied, as al-Haafidh Abdul-Ghaniyy al-Maqdisee and others say (p.161). <br /><br />And amongst them: The one who says "Rather, the Throne becomes unoccupied of Him" and Abul-Qasim Abdur-Rahmaan bin Abee Abdillaah bin Muhammad bin Mandah has authored a work which he called, "A Reply To The One Who Claimed That Allaah Is in Every Place (Fee Kulli Makaan), and To the One Who Claims Allah Does Not Have a Place (Laysa Lahu Makaan) And To The One Who Interpreted the Descent Upon Other Than the Descent"...<br /><br />And the intent of Ibn Mandah (d. 475H) was to refute the Jahmiyyah, those who said that a) Allaah is in every place (the Hulooli Jahmees) and also those who claimed that b) Allaah does not have a place, which means He does not exist and this faction are those Mu'attil Jahmees who said "He is not outside the creation, nor within the creation" and also c) those who made ta'weel of the nuzool to something else. <br /><br />And here some of the Salaf used the word "makaan" in response to the sayings of the Jahmiyyah (see further below) - and they used this word when quoting what the Jahmiyyah were saying and clarifying the truth in that regard, and their intent was clear - that Allaah exists, separate and distinct from His creation and that Allaah is where He is, above His Throne, above the seven heavens, without that necessitating enclosure, since there is nothing in existence, outside of and separate and distinct from the creation, except the Creator - in opposition to the Jahmites who began to say either a) He is in every place or b) He is not in any place. So some of the Salaf like Hammaad bin Zayd (d. 179H), said - in relation to the Nuzool, which the Jahmites (both the Hulooli and Mu'attil types) tried to reject - "huwa fee makaanihi" meaning, He is where He is (above the Throne) and He comes close to His creation however He wills. <br /><br />And we are speaking here just after the middle of the second century (i.e. around 150H) and the clangor of the Mutakallimoon Ash'arite Theologians about terms they began using such as "makaan" (space, location) and "jihah" (direction) and enclosure by space (tahayyuz) and so on - in order to deny Allaah's uluww (ascendancy with His Essence) - had not happened at this point. That happened well over a century after (at the end of the third and beginning of the fourth century) when they inherited the legacy of the Mu'tazilah and Jahmiyyah (in denial of the attributes). <br /><br />Note: The Ibn Mandah (d. 470H) referred to here by Shaykh ul-Islaam is the son of the other Ibn Mandah (d. 395H) who also wrote "ar-Radd alal-Jahmiyyah" and on page 174, after discussing the risaalah of Ibn Mandah (the son), Ibn Taymiyyah says: "The generality of the refutation of Ibn Mandah is sound and applies to them, however he added certain things on account of which innovation was ascribed to him, and this is why they used to prefer his father, Abu Abdullaah [Ibn Mandah (d.395H)] over him, and Ismaa'eel bin Muhammad bin al-Fadl at-Taymee and others used to speak about him (the son) regarding that as is well known about them."<br /><br />THREE: And between these pages (pp.149-161) Ibn Taymiyyah mentions narrations from the Salaf in this regard which show the doubts raised by the Jahmites - and from them: <br /><br />What is narrated by Abu Bakr al-Athram in "as-Sunnah" regarding Fudayl bin 'Iyaad (d.187H) <br /><br />Ibraaheem bin al-Ash'at said: I heard Fudayl bin 'Iyaad say: When a Jahmee says to you, "I disbelieve in a Lord that moves from His place (yazool an makaanihi)" then say, "I believe in a Lord that does what He wills".<br /><br />And Ibn Taymiyyah explains this by saying: <br /><br />Al-Fudayl bin Iyaad (may Allaah have mercy upon him) intended to oppose the Jahmee who says that no actions tied to will and choice (al-af'aal al-ikhtiyaariyyah), actions tied to Allaah's will) are established with Him, and thus, we cannot imagine about Him that He "comes (majee')" or "arrives (Ityaan)" or "descends (Nuzool)" or "ascends (istiwaa)" and other such actions from the actions tied to will and choice (al-af'aal al-ikhtiyaariyyah) that are established with Him. So al-Fudayl said: When a Jahmee says to you, "I disbelieve in a Lord that moves from His place (yazool an makaanihi)" then say, "I believe in a Lord that does what He wills". So he commanded him to believe in a Lord that does what He wills of the actions that are established with His Self, and which He wills, he (al-Fudayl) did not mean the performed actions (occurring in the creation, that Allaah creates) separate from Him [but he meant the actions established with His Self]. And the likes of this is what has been reported from al-Awzaa'ee (d. 157H) and others from the Salaf, that they said regarding the hadeeth of Nuzool: "He does what He wills".<br /><br />And Ibn Taymiyyah quotes from al-Laalikaa'ee, who narrates Ahmad bin Alee al-Abaar that he said: <br /><br />I heard Yahyaa bin Ma'een (d. 233H) say: When you hear a Jahmee say: "I disbelieve in a Lord that descends", then say: believe in a Lord that does what He wishes".<br /><br />And then Ibn Taymiyyah refutes the opinion of the Mutakallimoon (Theologians, amongst the Ash'arees) and others who tried to use the saying of al-Fudayl bin Iyaad "I believe in a Lord that does what He wills" to mean that Allaah creates the action of "Nuzool" in something else that is separate from Him (i.e. something in the creation) and thus when it is said, "Allaah's Nuzool" it is not an action established with Allah but an action that Allaah created, established in other than Him - making the fi'l (action) to be the maf'ool (that which is done). So Ibn Taymiyyah explains that they say this because <br /><br />To them the actions of Allaah refer to actions He creates in the creation which are established with other than Himself, and that He does not perform actions Himself as such and <br />They deny that any affairs (actions) that are tied to His Will occur from Him, because this necessitates in their view that He undergoes changes (hawaadith, events).<br /><br />So Ibn Taymiyyah refutes them on this issue (pp. 155-160) and establishes that what al-Fudayl bin Iyaad meant by his saying was to establish those actions for Allaah that are tied to His will and choice (al-fi'l al-ikhtiyaariyy). <br /><br />FOUR: With respect to Ibn Mandah (the son), Shaykh ul-Islam Ibn Taymiyyah discusses his viewpoint in the risaalah that he wrote (referred to ealier) and he spends the next 40 pages summarising what Ibn Mandah (the son) said. Ibn Mandah was attempting to refute three groups of people who all denied the Nuzool but in different ways. And they were <br /><br />The Hulooli Jahmites who said Allaah is in every place <br />The Mu'attil Jahmites who said Allaah is not in any place <br />the Mutakallimoon who made ta'weel of the Nuzool - doing that on account of their belief that Allaah has no Sifaat Fi'liyyah (actions tied to Allaah's will).<br /><br />And Ibn Mandah also wrongly held that those who clarified that when Allaah descends, He is able to descend without the Throne becoming unoccupied of Him, - and they said that in response to the Jahmites who were saying, "I disbelieve in a Lord that moves from His place" - he (Ibn Mandah) held that by saying such a thing, they also denied the Nuzool, due to his mistaken notion that Nuzool can only be by the Throne becoming unoccupied of Him. <br /><br />We can summarize and highlight the main points from the 40 page discussion with the following points: <br /><br />(A) Ibn Taymiyyah covers the critique of Ibn Mandah (the son) upon the authenticity of the risaalah of the Imaam Ahmad to Musaddad in which there occurs, "and then He (Allaah) descends to the lowest heaven and the Throne does not become unoccupied of Him (laa yakhloo minhu al-arsh)..." - as this opposes Ibn Mandah's opinion and methodology of refuting the Jahmees, so he argues that it is not authentically ascribed to Imaam Ahmad. However, this risaalah is established from Imaam Ahmad, and Ibn Taymiyyah says (p. 201): <br /><br />As for the risaalah of Ahmad bin Hanbal to Musaddad bin Musrahad, then it is well known to Ahl ul-Hadeeth was-Sunnah from the companions of Ahmad and others, they all took it with acceptance. And Abu Abdullah Ibn Battah mentioned it in his book "al-Ibaanah", and more than one (person) relied upon it, and wrote (a copy of it) with his own script, such as al-Qaadee Abu Ya'laa.<br /><br />(B) Ibn Taymiyyah mentions that Ibn Mandah (the son) narrated all the ahaadeeth on the subject and said that none of them mention that the Throne becomes unoccupied of Him and he treats those who said "Allaah descends and the Throne does not become unoccupied of him..." [and they said this in refutation of the Jahmiyyah] to be the same as those who say, "No space is empty of Him" and those who say, "Allaah is in no place". And Ibn Taymiyyah comments on this view of Ibn Mandah (the son) saying: <br /><br />I say: Those who speak with that (from the Ahl ul-Hadeeth) [meaning those who say "the Throne does not become unoccupied of Him"] did not say: "This wording is in the hadeeth", and there is not anything in the hadeeth that "the Throne does not become unoccupied of Him" or "the Throne becomes unoccupied of Him" as is claimed by those who claim that. So there is nothing in the hadeeth, neither the wording of those who affirm that, nor the wording of those who negate that...<br /><br />(C) Ibn Taymiyyah mentions what Ibn Mandah (the son) quotes from his father (d. 395H) on page 175-176: <br /><br />My father said in refuting the one who made ta'weel of the descent (an-nuzool) to other than the descent and who sought to use fabricated ahaadeeth to nullify the authentic narrations: "And al=Mareesee (d. 218H) claimed that he speaks with the hadeeth of descent, but he distorted it in front of those who attended his gathering, and in his khutbah he rejected what Allaah revealed of proofs in His Book, and what the Messenger (sallallaahu alayhi wasallam) explained in that He descends with His Essence (bi dhaatihi), and he interpreted the descent figuratively to mean "Command (al-amr)" and "Prohibition (an-nahee)", not a real descent, and he claimed that their scholars, knowledgeable of the usool declare Allaah free of movement (changing places), and so he nullified everything that has been narrated on this subject, since his madhhab is other than what is manifest from the hadeeth, and (due to) his dependence upon the futile figurative interpretation, and corrupt understanding...<br /><br />And after Ibn Mandah (the son's) quote from his father, Ibn Taymiyyah said (p.179): <br /><br />So this is what Abdur-Rahman (Ibn Mandah) quoted from the speech of his father, and his father was more knowledgeable than him, had greater understanding and was more upright and exact in his speech.<br /><br />(D) Ibn Taymiyyah continues to cover Ibn Mandah's reply and documents the part where Ibn Mandah treats those who say, "I disbelieve in a Lord that descends and ascends" to be the same as those who say, "I believe in a Lord [whose] Throne does not become unoccupied of Him" - and he considers both of these to be negators of Allaah's Nuzool. This is because of his erroneous understanding of the hadeeth, as Ibn Taymiyyah points out himself. Ibn Taymiyyah says regarding the likes of al-Fudayl bin Iyaad and what they said (i.e. "I believe in a Lord that does what He wills"): <br /><br />It is known that the intent of those (i.e. the likes of al-Fudayl bin 'Iyaad and Yahyaa bin Ma'een) was to affirm al-fi'l al-ikhtiyaariyy (the action of Allaah tied to His will) that is established with Him. However, alongside this, there is nothing in their speech that shows that they believed that the Throne became unoccupied of Him, or that He does not remain upon the Throne (due to His descent) - as Abdur-Rahmaan has mentioned and as he claims is the meaning of the hadeeth.<br /><br />Here Ibn Taymiyyah (p. 182) declares Ibn Mandah (the son) to be in error with regard to his understanding of the hadeeth itself (of an-Nuzool) and of what some of the Salaf said in refuting the Jahmiyyah (like al-Fudayl and Yahyaa bin Ma'een). <br /><br />The essence of what Ibn Taymiyyah discusses in this section is that Ibn Mandah wrongly thought that when they (the Salaf) said "We believe in a Lord that does what He wills", that they understood the Throne to become unoccupied of Him and that He no longer remains above the Throne - and he (Ibn Mandah) thought that this is a defense of the affirmation of the descent (an-nuzool) and that anyone who denied this was negating the descent (an-nuzool) but he was mistaken in that - and as a result of some of what he put in this book he was spoken against, as Ibn Taymiyyah mentioned previously. <br /><br />Although we have not finished this article yet, the deception and scandal of the Jahmite Ash'ari in his casual and snide remark in what we have quoted from him at the very beginning should be manifestly clear at this stage, even though we have not finished yet. Ibn Taymiyyah is simply discussing the various viewpoints held by the Ahl ul-Hadeeth wal-Athar regarding questions and doubts raised first by the Heretical Jahmites to whom they were responding. And these Heretical Jahmites began saying "Does Allaah move from His place?" and "Does the Throne become unoccupied of Him?" and so on, and so they invented these phrases and these doubts and the Salaf investigated these sayings with a view to arriving what is correct regarding them. <br /><br />And we see the Ash'arites after them, who acquired the tools of the Greek and Hindu philosophical concepts which they entered into their theology and used to negate Allaah's uluww and Allaah's Sifaat Fi'liyyah - in the same vain as that of the Jahmites before them - and they inherited the legacy of the Jahmites, and they also retained the influence of the Mu'tazilites and adopted the ta'weels of Bishr al-Mareesee al-Hanafee al-Jahmee.<br /><br /> <br /><br />FIVE: Shaykh ul-Islaam Ibn Taymiyyah at the end of this section, after mentioning all of the narrations that Ibn Mandah (the son) included in his treatise, then says on pages 200-201: <br /><br /> <br /><br /> <br /><br />You should pay very close attention here, as this represents the essence of the whole discussion on this issue: <br /><br /> ... and he (meaning Ibn Mandah) shows rejection against the one who says "the Throne does not become unoccupied of Him", and he considers this (statement) to be the same as the one who says, "He is in every place" and (the same) as the one who says, "He is not in a place". <br /><br />And his (Ibn Mandah's) speech is of the same category of speech as the faction that thinks that only two sayings are possible: <br /><br />The saying of the one who says: He descends with a descent in which His Throne becomes unoccupied of Him <br />The saying of the one who says: There isn't any descent at all, to begin with - such as the saying of the one who says: He does not have any action established with His self that occurs out of His choice.<br /><br />And these two groups [i.e. Ibn Mandah on the one hand and the Mutakallimoon, those who negate the sifaat fi'liyyah]: There is no Nuzool in their view except the Nuzool that the bodies of the servants are described with, [that] which necessitates the vacating of one space and occupying of another. <br /><br />Amongst them [the first group] are those who negate the descent (an-nuzool) from Him, freeing him from the likes of that. <br />And amongst them [the second group] who affirm for him a descent of this type, which necessitates vacating a place and occupying another. <br /><br />So those (the first, those negating the nuzool) say (to the second group), "This is falsehood", thus the first saying is incumbent - just as those who oppose them (the second group) say (to the first group) "That saying is falsehood", so the second saying is incumbent. <br /><br />And they (the second group, such as the likes of Ibn Mandah) carry the speech of the Salaf, "He does what He wills" to mean that it is a descent in which His Throne becomes unoccupied of Him, and those who oppose them (from the Mutakallimoon) carry it upon the meaning that (Allaah doing what He wills means) it is an action separate from Allaah [meaning Allaah does not do the action of Nuzool, but creates the act in something other than Him, thus making it from His maf'oolaat and not His af'aal]. <br /><br />And to sum up: Those who say that the Throne becomes unoccupied of Him are a very small faction amongst Ahl ul-Hadeeth. And the majority of them are upon (the view) that His Throne does not become unoccupied of Him (laa yakhloo minhu al-arsh), and this is what is reported from the Imaams known for the Sunnah. <br /><br />And there has not been reported from any single one of them with an isnaad that is authentic or weak that the Throne becomes unoccupied of Him and what Abdur-Rahman (Ibn Mandah) has mentioned about weakening those narrations from Ishaaq (bin Raahawaih), then we have mentioned the other established narration which Ibn Battah and others have reported. <br /><br />And we mentioned also the wording established from Sulayman bin Harb and Hammaad bin Zayd, reported by al-Khallaal and others. <br /><br />As for the risaalah of Ahmad bin Hanbal to Musaddad bin Musrahad, then it is well known to Ahl ul-Hadeeth was-Sunnah from the companions of Ahmad and others, they all took it with acceptance. And Abu Abdullah Ibn Battah mentioned it in his book "al-Ibaanah", and more than one (person) relied upon it, and wrote (a copy of it) with his own script, such as al-Qaadee Abu Ya'laa.<br /><br />The affair is crystal clear. Ibn Taymiyyah has simply narrated what has come from the likes of Imaam Ahmad, Ishaaq bin Raahawaih, Hammaad bin Zaid and others all of whom clarified that Allaah does not have to leave the Throne in order to descend, and this clarification was made in response to the Jahmites, the Huloolis and the Mu'attils amongst them, who attempted to negate the Nuzool in their own ways - amongst which was their saying, "I disbelieve in a Lord that moves from His place (yazoolu an makaanihi)" . So the Salaf clarified that Allaah does whatever He wills and His Nuzool does not mean He leaves the Throne and becomes encompassed within the Creation - and this is what the Jahmites intended, and they reviled these narrations which were reported through tawaatur (successive, large-scale transmission). <br /><br />Get some good background information that puts this topic into a wider historical context by reading this article: The Origins of Jahmeespeak (here). <br /><br />So we request the Philadelphian Jahmite Ash'ari to recant and to make clarification of his error in his claim about Ibn Taymiyyah, that he was the one who originated this matter. Rather it was the theological ancestors of this Jahmite who initiated this matter in the time of the likes of Abdullah Ibn al-Mubaarak, Hammaad bin Zayd, and Fudayl bin Iyaad, and these Scholars clarified the truth, as did Imaam Ahmad and Ishaaq bin Raahawaih. <br /><br />Its no surprise that it was the Jahmites who stirred this issue against Ishaaq bin Raahawaih by complaining to the Ameer Abdullaah bin Taahir about his narrating the ahaadeeth of Nuzool, exactly as they have come. <br /><br />And its no surprise that the same Jahmites stirred this issue in the time of Shaykh ul-Islaam Ibn Taymiyyah. <br /><br />And its no surprise that it is the same species of Mareesee Jahmite in our times, the likes of al-Kawtharee, al-Habashee and their followers and tail-ends who have stirred this issue against Ahl us-Sunnah - there precedence in all of that being none other than al-Ja'd bin Dirham and al-Jahm bin Safwan. <br /><br />SIX: Right at the very end of this book "Sharh Hadeeth in-Nuzool" Ibn Taymiyyah states what is obligatory in this matter (p. 459): <br /><br /> <br /><br />Ibn Taymiyyah said: <br /><br /> And that which it is obligatory [to speak with] definitively: Is that Allaah, there is nothing that is a likeness to Him in everything that He has described Himself with. Thus, anyone who describes Him with the likeness of the attributes of the creation in anything from amongst the things, then he is errant, definitively, absolutely. Such as the one who says, "He descends, undergoing motion and movement (yataharrak, yantaqil) just like a person descends from the roof to the lowest part of the house" and like the saying of the one who says, "His Throne becomes unoccupied of Him, and so His descent is vacating one space and occupying another", and this is baatil (false), it is obligatory to free the Lord from this, as has preceded.<br /><br />And here Ibn Taymiyyah has made it very clear - that those who speak about Allaah's Nuzool in the terms of what is found in the creation - are speaking with falsehood - and that it is obligatory to free Allaah from this. <br /><br />POINT 3: What is Now Obligatory Upon the Jahmite Ash'ari Who Sought To Accuse Ibn Taymiyyah Of Originating This Matter <br /><br />After everything that has preceded the Jahmite Ash'ari has no option except to apologise and recant for what he said. More specifically, it would be befitting and in accord with the truth for him to say: <br /><br />I take back my mockery and sarcasm against Ibn Taymiyyah when I implied he was amongst the first of those who said that Allaah's Throne does not become unoccupied of Him when He makes the Nuzool. I acknowledge my factual error in this regard and accept that in actual fact this is narrated from the Salaf and Ibn Taymiyyah was simply discussing why and how this issue arose and he quoted specifically from Imaam Ahmad and others. So I am mistaken in that regard and take this back. <br /><br />I realise that my Jahmite belief of negating that Allaah is above the Throne, above the seven Heavens, does not in any way allow me to misrepresent the words of my opponent, or to falsely accuse my opponent of something that did not originate with him, and that I should apply the Qur'anic principle of not letting hatred of a people prevent from abiding by justice. <br /><br />I acknowledge the feebleness of my intellect, in fact, the feebleness of the intellects of a thousand Jahmites like me combined, compared to that of Shaykh ul-Islaam Ibn Taymiyyah and I now understand and appreciate what adh-Dhahabee means when he says, in his various statements of praise for Ibn Taymiyyah: <br /><br /> ...the prodigy of the era, author of amazing works, and (a manifestation) of excessive intelligence...His associates and also his enemies humble themselves in front of his sciences, acknowledge the swiftness of his understanding, that he is a river which has no banks (i.e. no end), a treasure for which there is no equal...He would not approach (any matter) with a faulty and evil understanding, rather he had excessive intelligence. And nor would he approach any matter with lack of knowledge, for he was an overflowing ocean, having firm knowledge and insight of the Book and the Sunnah, without there being any equal to him in that... And if he was to talk about the various religions and factions, no one who was more vast in knowledge or greater in meticulousness could be seen. He surpassed his contemporaries in every science and my eyes have not seen the likes of him and nor have his eyes seen the likes of himself...<br /><br />For Ibn Taymiyyah discussed the issue with breadth and depth - and taking it all from the Salaf - and it wasn't simply something he said of his own accord, and what I stated was simply an ignorant and shallow statement that completely misrepresents the truth of the situation. <br /><br />I acknowledge that it was actually the Jahmites who originated this issue - those with whom I share the belief that Allaah is not above His Throne, above His creation, and that He does not have actions tied to His Will and Choice - they (the early Jahmites) originated this issue in order to deny the Nuzool - something which I also do - following them in that. <br /><br />Following on from the last point, I acknowledge that the reason why this issue arose was because my Jahmite Ancestry began to say "Allah is in every place" and "Allah is in no place", and "It is not Allah that descends, but His Command, or His Mercy that descends" and "I disbelieve in a Lord that moves from His place" and so when my Jahmite Ancestry began to raise these issues, the likes of Hammaad bin Zayd, Abdullah Ibn al-Mubaarak, Fudayl bin Iyaad, Ishaaq bin Raahawaih and others stood to clarify the truth and to warn from falsehood - and that this was in the middle to the end of the second century, well before the likes of Abul-Hasan al-Ash'ari and Abu Bakr al-Baqillani. <br /><br />I acknowledge the severity of the Salaf in dealing with the poison of Jahm (of negating Allah being above the Throne, and negating His having sifaat Fi'liyyah), such as what was done by Abdullah bin Abi Ja'far with his relative who began speaking with the speech of Jahm - and I realise that all of this took place centuries before the later Ash'arite Mutakallimoon acquired this same Jahmite poison into their kalaamist theology - and this helps me to position my own Jahmite aqeedah more accurately in terms of what its real sources and roots are. <br /><br />I understand the importance of actually understanding what my opponent said, and what he actually wrote before opening my mouth, and so I resolve not to do this again.<br /><br />sumber:<a href='http://www.asharis.com/creed/articles/zrchw-the-philadelphian-jahmite-ashari-scandals-of-2009-regarding-ibn-taymiyyah-allaahs-nuzool.cfm'>The Philadelphian Jahmite Ash'ari Scandals Of 2009: Regarding Ibn Taymiyyah, Allaah's Nuzool and the Jahmee Invented Doubt Concerning Whether the Throne Becomes Unoccupied or Not</a>Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-18146862991418350302009-11-30T21:08:00.000+07:002009-11-30T21:09:24.758+07:00Seperti Apakah Gambaran Surga Itu?…We asked, “From what is Paradise built?” He said, “Bricks of gold and silver and mortar of fragrant musk; its pebbles are pearls and rubies, and its soil is saffron. Whoever enters it is blessed with joy and will never be miserable; he will remain there forever and never die; his clothes will never wear out, and his youth will never fade away.”<br /><br /><br />[Mishkāt al-Masābīh, 3/89, no. 5630]<br /><br />sumber: salaf-stories.blogspot.comAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-82692927710001246532009-11-30T20:50:00.000+07:002009-11-30T20:52:56.115+07:00Kitab Mantiqu Thair“The speech of birds” (Mantiqu’t-Tair) of Faridu’ d-Din ‘Attar translated by Peter Avery, published by THE ISLAMIC TEXTS SOCIETY. <br /><br /><br /> <br /><br />This Sufi tale written by Attar is a travel of thirty birds (representing the souls of thirty Sufis) to see their King called the Simurgh (representing God), and during their travel, the hoopoe (same as Hud Hud of Sulayman) is their leader (representing the Sufi Shaykh), and the Hoopoe in this long and difficult travel tells others birds different Sufis tales, and sometimes he answers to the difficulties of the birds. So in fact the Hoopoe teaches to them stories containing Wahdtul Wujud and Wahdatul Adyan, so the birds arrive at the end of the travel.<br /><br /> <br /><br />About the meaning of Simurgh, Peter Avery quoted p 473 in note 40: “Nicholson in his “Commentary on the Mathnawi” Book 1, verse 1441 says: “In Persian Mysticism the simurgh represents God or the soul as a mode of Divine being…and (it) is supposed to dwell on mount Qaf like the ‘anqa with which it is often identified”<br /><br /> <br /><br />Also before Avery also explained that “si” in Persian also means “Thirty”, so “si murgh” would means “Thirty birds”. And at the end, the thirty birds when they come to the place of seeing the Simurgh, there was no Simurgh, but the thirty birds “si murgh” discover that they were the Simurgh (God), meaning Attar plays with words and identifies these thirty Sufis birds “si murgh” with their God Simurgh<br /><br /> <br /><br />Read the end and conclusion of this long tale:<br /><br /> <br /><br />“The Sun of Proximity shone before them.<br /><br />The lives of all by Its rays were cauterized.<br /><br /> <br /><br />Then by reflection, the faces of the thirty birds of the world<br /><br />The face of the Simurgh found, from the world<br /><br /> <br /><br />When these thirty birds looked hard,<br /><br />No doubt about it, these thirty birds were that “Thirty-Birds” <br /><br /> <br /><br />In amazement all of them were startled;<br /><br />Again, in another way did they become amazed.<br /><br /> <br /><br />Themselves the complete Simurgh they saw;<br /><br />The Simurgh Himself was all the time the si murgh!<br /><br /> <br /><br />When upon the Simurgh they looked,<br /><br />These thirty birds, they were that Other.<br /><br /> <br /><br />And if they looked at both together,<br /><br />Both were the one Simurgh in every way;<br /><br /> <br /><br />These were that One, and that One was these;<br /><br />In all the world nobody has heard this!<br /><br /> <br /><br />All those were left consumed by astonishment:<br /><br />They were bereft of the faculty of thought, and could not work it out.<br /><br /> <br /><br />Since they, from a state of nothingness, nothing understood,<br /><br />Wordlessly that Majesty they dumbly questioned.<br /><br /> <br /><br />They asked for the unveiling of this mighty secret;<br /><br />They asked for the solution of You being us and being You.<br /><br /> <br /><br />Wordlessly from that majesty came the reply,<br /><br />That, “A mirror is this sun-like Majesty.<br /><br /> <br /><br />Whoever comes to it sees himself;<br /><br />Body and soul, soul and body he sees in it.<br /><br /> <br /><br />As you came here thirty birds,<br /><br />Thirty in this mirror have you appeared.<br /><br /> <br /><br />Were you to come back forty or fifty birds,<br /><br />Still from yourselves would the veil be lifted.<br /><br /> <br /><br />Although numerous you have arrived,<br /><br />You see yourself and it is yourself you have seen:<br /><br /> <br /><br />How might the eye of anyone reach to Us;<br /><br />The eye of an ant and the Pleiades reach?<br /><br /> <br /><br />Have you seen an ant that could lift an anvil?<br /><br />A gnat that could take an elephant between its teeth?<br /><br /> <br /><br />What you knew, when you saw it, it was not that,<br /><br />And what you said and heard, it was not that.<br /><br /> <br /><br />All these valleys which you have put behind you,<br /><br />And all this manliness that each of you has performed,<br /><br /> <br /><br />All in Our effecting have you been,<br /><br />You have lain in the vale of the Essence of the Attributes.<br /><br /> <br /><br />Since you have remained thirty birds amazed,<br /><br />Been left without hearts and without patience, and without spirit,<br /><br /> <br /><br />We are infinitely better than any thirty birds,<br /><br />Because We are the quintessential Thirty Birds.<br /><br /> <br /><br />You are obliterated to Us in a hundred glories and graces<br /><br />That through Us you might again discover yourselves.<br /><br /> <br /><br />You have finally been obliterated in Us:<br /><br />The shadow has become lost in the Sun, and Peace be upon you.”<br /><br /> <br /><br />So long as they were on the march, this had been the burden of the hoopoe’s exhortations.<br /><br />Now they had arrived, neither was beginning nor ending left;<br /><br /> <br /><br />So here the exhortations were drawing to a close:<br /><br />No voyager and no guide was left, and the journey was accomplished.”<br /><br /> <br /><br />Let’s read now some stories of this book that the Hoopoe taught its traveling students:<br /><br /> <br /><br />‘Attar and Wahdatul Wujud<br /><br /> <br /><br />P 14 and after, ‘Attar shows his belief in Wahdatul Wujud (unity of existence):<br /><br /> <br /><br />“The throne is on water and the world is on air.<br /><br />Forget water and air; all is God<br /><br /> <br /><br />Throne and cosmos are no more than talismans.<br /><br />He alone exists. All this is no more than a name.<br /><br /> <br /><br />Look how this world and that world are He,<br /><br />Not other than Him, and were there other, that also would be He.<br /><br /> <br /><br />All is of one Essence but in varied categories:<br /><br />All one language but of differing idiom.<br /><br /> <br /><br />Man must be the acknowledger of the King,<br /><br />Although he sees the Shah on a hundred guises.<br /><br /> <br /><br />Be not in error. He knows who He is.<br /><br />Since all is He, why should there be any mistaking?<br /><br /> <br /><br />It is those who cannot see straight who fall into error:<br /><br />This is the sightedness of the man who denies God attributes.<br /><br /> <br /><br />Ah the pity! Nobody possesses the power:<br /><br />Eyes blind and the world filled with sunlight!<br /><br /> <br /><br />If you do not see this, you mislay understanding.<br /><br />See all He and lose yourself.<br /><br /> <br /><br />Strange how everyone’s girded for the quest,<br /><br />But far from all and yet sitting with Him,<br /><br /> <br /><br />…<br /><br /> <br /><br />That which you say and that which you know, they are you.<br /><br />Know yourself: you are a hundred times you.<br /><br /> <br /><br />Know Him through Him, not through the self;<br /><br />The Way to Him arises from Him, not from senses.<br /><br /> <br /><br />…<br /><br /> <br /><br />If they have said He is utmost good, or if they have said, bad,<br /><br />Whatever they said about Him they have said about themselves.<br /><br /> <br /><br />…<br /><br /> <br /><br />Since there was no Prophets and Apostles,<br /><br />For anyone, a morsel of the Whole of the Whole,<br /><br /> <br /><br />All helplessly fell to the dust:<br /><br />Crying out, “We know You not”, they came.<br /><br /> <br /><br />Who might I be that I should boast of knowing?<br /><br />He becomes knowing who consorts only with Him.<br /><br /> <br /><br />Since apart from Him in both worlds there is no-one,<br /><br />With whom might He consort? This is the torment and the longing.<br /><br /> <br /><br />…<br /><br /> <br /><br />Whatever God brought from oblivion into existence,<br /><br />All fell before Him in worship.<br /><br /> <br /><br />When at last His creative act came to Adam,<br /><br />From behind a hundreds veils He brought him in jealous guardianship.<br /><br /> <br /><br />He said, “O Adam be you the ocean of bounty.<br /><br />All these are worshippers. Be you the worshipped”.<br /><br /> <br /><br />Than one who turned his head away from worshiping him,<br /><br />Became a monster and accursed, and did not share the secret.<br /><br /> <br /><br />…<br /><br /> <br /><br /> <br /><br />P 332 and after, we have a story explaining Wahdatul Wujud<br /><br /> <br /><br />“An old woman went up to Abu ‘Ali<br /><br />She bore a draft for gold. She said, “Take this from me.”<br /><br /> <br /><br />The Shaykh answered her: “I have a covenant that no more<br /><br />Except from God will I take anything at all.”<br /><br /> <br /><br />The old woman at once asked: “O Abu ‘Ali,<br /><br />Whence then have you acquired double-vision?<br /><br /> <br /><br />You in this Way, Abu ‘Ali, are not the man for binding <br /><br />And loosening.<br /><br /> <br /><br />How much longer will you, if you are not squint-eyed,<br /><br />See another?”<br /><br /> <br /><br />In this place a man has no other in sight,<br /><br />Because in it there is neither Ka’ba nor temple.<br /><br /> <br /><br />Both from Him hear the words plain,<br /><br />And with Him his being remains permanent<br /><br /> <br /><br />None but He at any time does the person see,<br /><br />None but He knows the person eternally.<br /><br /> <br /><br />He is both in Him, from Him, and with Him.<br /><br />Also, beyond all these three it were good to be.<br /><br /> <br /><br />Whoever has not in the Ocean of Unity become lost,<br /><br />Though he were Adam himself, he would not be of mankind.<br /><br /> <br /><br />Everyone of the people of virtue and the people of infamy,<br /><br />Has a sun within the invisible Invisible.<br /><br /> <br /><br />Ultimately there will be a day when this sun<br /><br />Will take them to itself, throwing down the veil.<br /><br /> <br /><br />Whoever to his own sun has attained,<br /><br />Know you for certain that the good and the bad has reached.<br /><br /> <br /><br />So long as you exist, good and bad are here.<br /><br />When you have disappeared, all will be gain.<br /><br /> <br /><br />But if you continue to remain in your own being,<br /><br />You will experience plenty of good and ill, and a long road.<br /><br /> <br /><br />As soon as from nothingness you became apparent,<br /><br />In the grip of the self you became ensnared.<br /><br /> <br /><br />Would that now you were as at first,<br /><br />That is to say, that of being you were void.<br /><br /> <br /><br />Cleanse yourself entirely of the attributes of evil.<br /><br />After this, empty of all, turn to duts.<br /><br /> <br /><br />How do you know in your body what<br /><br />Corruption you carry, what an ash-pit you have?<br /><br /> <br /><br />Snakes and scorpions are under the curtain in you.<br /><br />They are asleep and have not found themselves.<br /><br /> <br /><br />Were you to pull out a hair-tip of theirs<br /><br />Each of them you would arouse like a hundred dragons.<br /><br /> <br /><br />Everyone has an inferno full of serpents.<br /><br />So long as you are self-preoccupied, it is Hell’s business.<br /><br /> <br /><br />If you come out cleansed of each in their turn,<br /><br />Then you will enter a sweet beneath the sod.<br /><br /> <br /><br />But if not, under the ground what scorpions, what snakes<br /><br />Will be biting you hard until the Day of Reckoning!<br /><br /> <br /><br />Every one who is unaware of this cleansing,<br /><br />Whomever you take is a worm in the earth.<br /><br /> <br /><br />How much more, oh ‘Attar, must there be of this metaphorical language?<br /><br />Come back to the question of the mysteries of Oneness.<br /><br /> <br /><br />The wayfaring man, when he reaches this valley,<br /><br />The space in which the man stands will raise from the Way;<br /><br /> <br /><br />He will vanish, because He becomes apparent.<br /><br />He will be struck dumb, because He becomes the speaker.<br /><br /> <br /><br />The part is changed: it becomes the whole. Neither whole nor part,<br /><br />A form it will be, neither soul nor limb the attribute.<br /><br /> <br /><br />All the four elements will go beyond all the four:<br /><br />A hundred thousand they’ll become; more than a hundred thousand.<br /><br /> <br /><br />In the schools of this wondrous mystery,<br /><br />See a hundred thousand intellects parched-lipped.<br /><br /> <br /><br />What is reason here? Fallen at the door<br /><br />It is like the new-born babe born deaf.<br /><br /> <br /><br />An atom of this mystery on whomever it has shone,<br /><br />He has averted his head from both worlds’ realm.<br /><br /> <br /><br />Since himself this person is not a hair in the midst,<br /><br />How should he not twist, as if it were a hair, his head from the world?<br /><br /> <br /><br />Although this person is not, yet all this is this person;<br /><br />Whether being he is or not-being, still this person is.<br /><br /> <br /><br />Comment: One can see that these Sufis only want to purify the evils of humans so they leave their human attributes and they think that doing so will unify them with Allah, Na’uzu Billah, and in this satanic state, there is no Ka’ba and no temple. And this Kufr of unity of existence is the greater Kufr of all, worse than that of Jews, Christians, Polytheists of Quraysh and others.<br /><br /> <br /><br />‘Attar and Wahdatul Adyan (unity of religions)<br /><br /> <br /><br />P 165 and after:<br /><br /> <br /><br />“One night Ruhul Amin was in the Lote Tree<br /><br />The call, “I am with you”, from the Presence he was hearing<br /><br /> <br /><br />“A devotee”, he said, “At this time must be calling on Him;<br /><br />I don’t know whether anyone knows who it is.<br /><br /> <br /><br />What I do know is that it is an exalted servitor;<br /><br />His carnal spirit dead, he is of a living heart.”<br /><br /> <br /><br />He thereupon wanted to know who it was.<br /><br />Of him no news was traced in all the Seven Heavens.<br /><br /> <br /><br />To earth he returned, and soured the seas.<br /><br />Still round the world he wandered,<br /><br /> <br /><br />Never that he devoted slave to see. He said, “O God,<br /><br />Please, now, guide me to him.”<br /><br /> <br /><br />God Almighty answered: “Set off for Rum.<br /><br />Go into an unbelievers’ cloister. Recognise him.”<br /><br /> <br /><br />Gabriel went and saw him, plain,<br /><br />Who at that very moment to an icon was he praying, weeping grievously.<br /><br /> <br /><br />Gabriel was profoundly moved at this.<br /><br />Back to the Presence crying out he came.<br /><br /> <br /><br />Gabriel gave tongue. He said: “O the self-sufficient,<br /><br />Unveil for me this mystery.<br /><br /> <br /><br />Him I saw in a monastery, for he invokes the idols.<br /><br />Is it out of Your kindness that You respond to him?”<br /><br /> <br /><br />Almighty God replied: “He is of a heart darkened:<br /><br />He does not know. Because of this he has mistaken the way.<br /><br /> <br /><br />If unwittingly he mistook the road, that error<br /><br />I, since I am not unwitting, have not taken the wrong way.<br /><br /> <br /><br />Even now, do I grant him access to the Court:<br /><br />My benevolence will be visited upon him, the pardon-seeker.”<br /><br /> <br /><br />This He said and opened the way for his spirit;<br /><br />To utter the words “Lord” his tongue He loosed,<br /><br /> <br /><br />That you might know that this is the Community:<br /><br />That what goes on here is unharmful.<br /><br /> <br /><br />Though you have for this Court nothing to offer,<br /><br />Nothing’s fallen by the wayside. Don’t worry;<br /><br /> <br /><br />Not every pious ascetic exempted is bought;<br /><br />Nothingness, too, at His Court may be bought”<br /><br /> <br /><br />Comment: So we can see that the Christian idol worshiper is answered by Allah, and this is a clear hint towards Wahdatul Adyan (unity of religions).<br /><br /> <br /><br />Avery said in notes that “I am with you” is the translation of “Labayka”. So for these misguided Sufis, Allah says “Labayka” to Christian idol worshiper, while in the Quran, Allah told that he hates polytheism, and the heavens were close to be destroyed hearing that people attributing a son to Allah, and ‘Attar tells us that Allah says “Labayka” to someone involved in trinity and Idol worship. Allahul Musta’an.<br /><br /> <br /><br />P 410 and after, we have another story of Shibli showing this unity of religions<br /><br /> <br /><br />When Shibli had gone from this desolate place,<br /><br />Some gallant fellow saw him in a dream.<br /><br /> <br /><br />He asked: “How has God treated you, oh Lucky one?”<br /><br />Shibli answered: “When my reckoning turned out tricky,<br /><br /> <br /><br />Since He saw myself so much my own enemy,<br /><br />Saw my weakness and despair and incapacity,<br /><br /> <br /><br />He was moved by compassion for my helplessness.<br /><br />Then out of kindness He entirely forgave.”<br /><br /> <br /><br />O Creator, to You I am a helpless wayfarer;<br /><br />To You am I like an ant stuck in a pit.<br /><br /> <br /><br />I do not know what I am fit for,<br /><br />Or where I am or what or who I am.<br /><br /> <br /><br />Bodyless, luckless, profitless,<br /><br />Destitute, distracted, lacking heart.<br /><br /> <br /><br />A life in the blood of anguish melted,<br /><br />Life’s requital unpaid,<br /><br /> <br /><br />Whatever has been done, the fine is being exacted;<br /><br />Upon my lips life is reaching the end.<br /><br /> <br /><br />The heart having eluded me, the Faith having been lost,<br /><br />My form is passing away, the meaning lost.<br /><br /> <br /><br />I am neither an unbeliever nor a Muslim do I remain,<br /><br />Staying bewildered between the two.<br /><br /> <br /><br />Neither believer nor infidel, what should I do?<br /><br />Left bemused and without resolution, how should I act?<br /><br /> <br /><br />I am caught in the narrow gate,<br /><br />The face turned to the wall of phantasy.<br /><br /> <br /><br />For me, unable to help myself, open wide this door,<br /><br />And to this one fallen by the wayside show the way.<br /><br />Although the slave has no provision at all for the road,<br /><br />Yet he never rests at all from tears and sighs.<br /><br /> <br /><br />You could with this sighs burn his sin away,<br /><br />And with his tears, wash clean the Black Book.<br /><br /> <br /><br />To whomsoever has for harvest his oceans of tears,<br /><br />Say “Come”, because he is worthy of this dwelling place.<br /><br /> <br /><br />But to him the burden of whose eyes is not tears of blood,<br /><br />Say “Go”, for he has nothing to do with us.<br /><br /> <br /><br />Comment: So here Shibli tells he is not a Muslim, and says whomsoever has tears is welcomed, so ‘Attar clearly says that Sufis follow their own fabricated religion of love, whether one is non-Muslim. These people were not satisfied with the religion of Allah, so they abandoned it and invented their religion inspired by Shaytan to misguide people and throw them in hell-fire.<br /><br /> <br /><br />‘Attar and Nur Muhammadi (the Prophetic light)<br /><br /> <br /><br />Farid ud Din ‘Attar believes that the creation was created through the Prophet’s light, and he wrote p 26 and after:<br /><br /> <br /><br />“Both worlds through his existence found a name.<br /><br />The Throne too through his name was established.<br /><br /> <br /><br />Like dew-drops they came out of the Ocean of Munificence:<br /><br />The creatures of the cosmos in his wake into being.<br /><br /> <br /><br />The purpose of his Light was created beings.<br /><br />It was the origin of inexistences and existences.<br /><br /> <br /><br />God when He saw that Absolute Light in His presence,<br /><br />He created from its light a hundred oceans of light.<br /><br /> <br /><br />For Himself that pure Soul He created.<br /><br />For it the creaturely world He created.<br /><br /> <br /><br />Creation has no purpose but him.<br /><br />Purer than he there is no being.<br /><br /> <br /><br />That which first appeared from the Invisible of the Invisible<br /><br />Was his Pure Light without doubt.<br /><br /> <br /><br />After that this Light exalted its banner aloft.<br /><br />It turned into the Throne and the Dais and the Tablet and the Pen.<br /><br /> <br /><br />One unfurling of his Pure light is the world;<br /><br />One unfurling is the seed and is Adam.<br /><br /> <br /><br />When the Majestic Light became apparent,<br /><br />Prostrate it fell before the Creator.<br /><br /> <br /><br />Centuries in prostration was it fallen;<br /><br />Life-times with head bowed was it in the standing position (ruku’) standing.<br /><br /> <br /><br />Years were they (the banner of light) occupied with the standing position.<br /><br />In making the profession of Faith there was also a whole lifetime.<br /><br /> <br /><br />From the orisons of the Light if that Ocean of Mystery,<br /><br />Obligatory for the whole Community prayer became.<br /><br /> <br /><br />God held that Light, shinning like the sun and the moon,<br /><br />Breast to breast undifferentiated for ages long.<br /><br /> <br /><br />Then to the ocean of reality suddenly<br /><br />He opened for that Light a clear way!;<br /><br /> <br /><br />When that light saw the surface of the Sea of Mysteries,<br /><br />Agitation upon it fell because of the Power and Glory.<br /><br /> <br /><br />Casting about, it turned on itself seven times;<br /><br />The seven circumferences of the firmament became visible.<br /><br /> <br /><br />Every glance that from God reached towards it,<br /><br />Became a star and the galaxies were revealed.<br /><br /> <br /><br />After this Pure Light found repose.<br /><br />The Throne was exalted and the Dais discovered a name.<br /><br /> <br /><br />The Throne and the Dais the reflection of his Essence arose.<br /><br />Then the Angels out if its attributes arose.<br /><br /> <br /><br />From his breaths lights became manifest,<br /><br />And from his thought-filled heart the mysteries appeared.<br /><br /> <br /><br />The secret of the spirit is from the World of Thought alone:<br /><br />Only ‘Did I breath from my spirit into him’<br /><br /> <br /><br />When those breaths and those mysteries were conjoined,<br /><br />For this reason souls became a multitudinous body.<br /><br /> <br /><br />Since the hangers-on of his Light the people came,<br /><br />The Apostle to all because of this he inevitably became.<br /><br /> <br /><br />He became the Deputy until the Day of Reckoning<br /><br />For the sake of all the creatures of time.<br /><br /> <br /><br />…<br /><br /> <br /><br />His light since it was the origin of existences,<br /><br />His essence since it was the bestower of every essence”<br /><br /> <br /><br />Comment: Anyone having reason can see the falsehood of this creed, and this is the religion of Batini and Shi’ah, Zoroastrians and others, this has nothing to do with the religion of Islam. These people have nothing from the Quran or the Sunnah to justify such an heretical creed, rather they follow Shaytan who wants to destroy the religion of the Prophet (saw) as he destroyed the Jewish and Christian religion.<br /><br /> <br /><br />‘Attar and defense of Iblis<br /><br /> <br /><br />P292 and after, we have a story of Iblis knowing the secret of Allah and that he will be forgiven:<br /><br /> <br /><br />“The hoopoe said: “When God was breathing this quintessential spirit<br /><br />Into the body of Adam, which was water and earth,<br /><br /> <br /><br />He wished that all the host of the Angels<br /><br />Should no knowledge discover of the soul, nor any trace,<br /><br /> <br /><br />He commanded: ‘Oh Hallowed Ones of Heaven,<br /><br />At this time before Adam make prostration.’<br /><br /> <br /><br />All of them bowed their heads to the ground;<br /><br />Consequently not one saw that holy secret.<br /><br /> <br /><br />Then Iblis came and instantly whispered,<br /><br />‘No-one will see any prostration of my part.<br /><br /> <br /><br />Were my head from my body to be riven,<br /><br />It would not matter when I have this neck!<br /><br /> <br /><br />I am quite aware that Adam is not of dust;<br /><br />I would lose my head without any fear, to discover the secret.’<br /><br /> <br /><br />Since Iblis had not his head on the ground,<br /><br />He witnessed the mystery, for he was hiding furtively.<br /><br /> <br /><br />God the Almighty to him called: ‘Oh wandering spy,<br /><br />You are in there for seeing the secret.<br /><br /> <br /><br />Now you have seen the treasure that I have hidden here,<br /><br />I will kill you, lest you spread it about the world.<br /><br /> <br /><br />For is not, outside of the guards, hidden<br /><br />Any place where the Padshah deposits a treasure?<br /><br /> <br /><br />Assuredly, anyone in whose sight he puts it away,<br /><br />He should kill: draw a line through his life.<br /><br /> <br /><br />You are a man of treasure: you choose a corner to lurk in.<br /><br />Your choice ought to be the cutting off your head,<br /><br /> <br /><br />And if I do not cut it off from your trunk this very moment,<br /><br />You could be spreading this matter all over the world.’<br /><br /> <br /><br />Iblis answered: ‘Oh God, a reprieve grant this slave.<br /><br />Make some remedy for this betrayer of duty.’<br /><br /> <br /><br />Almighty God answered: ‘Sparing you rests with Me.<br /><br />The torque of accursedness I have rested round your neck.<br /><br /> <br /><br />Your name, that of The Deceiver do I register,<br /><br />So that you till the Resurrection stay the accursed.’<br /><br /> <br /><br />After this, Iblis said: ‘That Holy Treasure<br /><br />Since to me it has been revealed, how should a curse be feared?<br /><br /> <br /><br />The curse belongs to You. Forgiveness belongs to You.<br /><br />The slave belongs to You. Destiny’s disposal belongs to You.<br /><br /> <br /><br />If the curse be my destiny, there is no fear:<br /><br />Poison there has to bee too: not everything is the antidote.<br /><br /> <br /><br />Since I have seen the creature’s seeking execration,<br /><br />I have with impropriety filched your curse already.’<br /><br /> <br /><br />This is how the seeking has to be, if a seeker you are.<br /><br />You are no seeker in the sense of overcoming;<br /><br /> <br /><br />If you fail to find Him in all your nights and days,<br /><br />That will not be His loss. The deficiency will lie in the seeking.”<br /><br /> <br /><br />Comment: So according to this nonsense Iblis has seen the secret Allah put in human being, and he is not scared of the curse of Allah because seeing this secret. What a clear opposition to the religion of Islam. Allah never put any kind of secret in Adam, this is pure invention and a shameless lie upon Allah. These people are like polytheists who attribute to Allah things Allah never revealed. And Allah described Iblis refusal to prostrate due to his pride, not because he wanted to see any kind of secret.<br /><br /> <br /><br />After seeing all of this, it is clear that Farid ud Din Al-‘Attar is a heretic Batini, and these people attribute their invented religion to Islam, else ignorant laymen will not follow them. And it is also clear that the publisher of this book THE ISLAMIC TEXTS SOCIETY also want to destroy the pure religion of Islam and replace it with their religion of Wahdadtul Wujud and clear Kufr.<br /><br /> <br /><br />May send Salah and Salam on the Prophet (saw), his household, Companions and those who follow them.<br /><br /> <br /><br />Compiled by Ali Hassan Khan di umm-ul-qura.orgAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-46726598074318013492009-11-30T20:26:00.002+07:002009-11-30T20:48:01.186+07:00Lagi, Pernyataan Al-Baqillani yang Bertentangan dengan Asy'ari-JahmiyIn a previous article we quoted from one of the earliest and perhaps second most important figure in the formalization of the Ash'ari Madhhab, Qaadee Abu Bakr al-Baqillani, on the subject of where is Allaah, from his book "at-Tamheed". <br /><br />This has disturbed the Ash'ari Jahmites, and they have started, as usual, to try and patch up the psychological comfort they need to maintain their belief in a madhhab as contradictory and confusing as the Ash'ari madhhab which is a in reality a mixture of: <br /><br />The usool of the Mu'tazilah (the bulk of their positions are based on the usool of the Mu'tazilah by which they have been influenced - many of their differences with the Mu'tazilah are on subsdidiary issues) <br />Ilm ul-Kalaam <br />The sayings of Ibn Kullaab who preceded al-Ash'ari (amongst which is affirming the seven attributes) <br />And the adoption of much of the ta'weels of the Mu'tazilah and Jahmiyyah who preceded them, and their Imaam (chief and leader) in all of that being Bishr al-Mareesee.<br /><br />And inshaa'Allaah this will be amply demonstrated on this site. <br /><br />The Statement of al-Baqillani <br /><br />Let's revisit al-Baqillani's statement again: <br /><br /> <br /><br />Chapter: And if someone says: Where is He? It is said to him: Asking where (al-ayn) is asking about place (al-makaan) and He is not one that a place (makaan) is permitted to enclose (yahwee), and nor [one that] places can encompass. Except that we say: Indeed He is Above His Throne, [but] not with the meaning of a body [being as such] through contact and adjacency, Exalted is He above that with a Lofty Exaltation.<br /><br />Notes and Comments <br /><br />First: al-Baqillani raises the issue of someone asking "Where" regarding Allaah. He kind of disapproves of the raising of this question through his next couple of sentences. Since all creation is either substance (jawhar) or accident ('arad) to the Mutakallimoon (the Jahmite, Mu'tazilite and Ash'arite theologians) - and since space or location are unessential attributes of substances (bodies), then designating space or location, necessitates, according to them, enclosure by space, and thus being a body like the created bodies. <br /><br />And our approach, the sound Sunni approach is to halt at all words not used in the Book or the Sunnah. Ibn Taymiyyah said in Dar' ut-Ta'aarud (1/133): <br /><br />And when these words are general, then the one addressing them (i.e. addressing those using them) should either clarify and say [to them], "What do you mean by these words". If they explain them with the meaning that agrees with the Qur'aan, they are accepted. If they explain them in opposition to that, they are rejected. And either he withholds from agreeing with them in speaking with these words, in negation or affirmation. And if he withholds himself in speaking with these words with them, they will accuse him of incapacity and severance (i.e. withdrawing). And if he speaks with these terms with them they will accuse him of applying those words that contain both truth and falsehood, and they will then make the ignorant ones to think that the application of those words encompasses false meanings from which Allaah is to be declared free of".<br /><br />So we say: If it is meant by al-makaan (place) that Allaah is contained by space such as is observed in the creation, where all things are contained in space by virtue of their being within the creation, then this meaning is false. And if it is meant by al-makaan, Allaah's existence outside of the creation (where the notion of "enclosure by space" is impossible for Allaah), then we affirm this meaning and simply say, "Allaah is above the Throne". <br /><br />Second: There is no one from those who affirm that Allaah is above the Throne, above the Creation - following the Salaf in that - who holds that Allaah is enclosed by space and is therefore a body. These are only things made binding in the minds of the people of Kalaam. So they make analogies for Allaah with the creation. They think that since in this creation substances (body) only exist surrounded by space, and as such they can be said to have direction or location by virtue of that, then as Allaah is not like His creation, we have to negate from Him having direction (jihah) and location (makaan). <br /><br />And if anyone says "Allaah is above the Throne", they (the Jahmite Ash'aris) resemble Allaah being above the Throne to what they see and observe in the creation (of substances and bodies having attributes including space and direction), and so they say "you have attributed direction and location to Allaah and have likened him to the created bodies". So the sickness is really in their mind, but they want to project that sickness onto others. <br /><br />If you (i.e. Jahmite Ash'ari) say, <br /><br />Although no one verbally says this (i.e. that Allaah is enclosed by space and therefore a body), this is nevertheless, the implication of your belief that Allaah is, in reality, above the Throne<br /><br />Then you have just judged the Qur'aan and the Sunnah, and hundreds of statements, if not thousands, from the Companions and their Successors, and the Salaf in general, to be speaking with what is in your view apparent kufr and shirk. <br /><br />And on top of this, this is without there being even a single indication in all of those verses, ahaadeeth and statements, that Allaah is not above the Throne in a true and real sense, but only in a metaphorical sense. Rather, we find the Imaams of the Sunnah, before al-Baqillani and al-Ash'ari were born, condemning those who denied Allaah was above His Throne (with His Essence), such as the Jahmites who said He is in every place (with His Essence). And their statements in this regard are numerous. See this article for details. <br /><br />So speaking with what the Book and the Sunnah spoke with does not necessitate the false implications that are imposed by the Theologians and their followers who speak with the poison of the Greek and Hindu Philosophers and their Kalaam theology. <br /><br />The pagan Philosophers (such as the Greeks and Hindus) who came before, attempted to classify and categorize reality according to their logic, intellect, observation and reflection and so they said that all existence is either substance (jawhar) or accident ('arad) and that accidents cannot exist in and of themselves but need substances (jawaahir). The Ash'arites simply took this philosophy, refined it a little and then used it to prove Allaah's existence by demonstrating the created, temporal nature of the universe. <br /><br />But then when that became a fundamental element of their expression and explanation of their creed (it became standard in all their books), they were influenced by it in other affairs, such as Allah's uluww, Allaah's attributes that are tied to His Will, al-Qadr and so on. <br /><br />Third: However, al-Baqillani was shrewd and was more sound and coherent than the later ones, and the truth and obviousness of Allaah being above the Throne in truth and in reality is so powerful that al-Baqillani had do say: "Except that we say: Indeed He is Above His Throne...". And in his words "ghayr annaa naqoolu", "Except that we say: ..." indicates this. <br /><br />Then he says straight after this: <br /><br />[...but] not with the meaning of a body [being as such] through contact and adjacency, Exalted is He above that with a Lofty Exaltation <br /><br />In other words we affirm that Allaah is above the Throne - as that cannot be denied - however not with the meaning of a body [being as such] through contact and adjacency. In other words he affirms Allaah being above the Throne whilst negating an incorrect meaning. And if an affirmation is made along with the denial of an incorrect meaning, it shows that there is a correct meaning: that He is above the Throne without being enclosed by space and nor being a body (jism) - since that is only characteristic of created bodies - and that does not apply to Allaah, the Creator. And if this meaning was impossible al-Baqillani would not have said, "Except that we say: Indeed He is Above His Throne...". <br /><br />Fourth: Some of the confused Jahmite Ash'aris have tried to claim that al-Baqillani is denying that Allaah is above His Throne, despite him clearly and explicitly stating as such. So they have said that al-Baqillani is denying makaan and jihah (place and direction) and is denying Allaah being a body and showing disapproval of the question "Where". <br /><br />However, they can't explain al-Baqillani saying: "Except that we say: Indeed He is Above His Throne...". This has really disturbed them, and they have no real answer to this. And adh-Dhahabi confirms in Mukhtasar al-uluww, that al-Baqillani affirms Allaah's aboveness (see this article) and the quote below. And likewise al-Qurtubi (considered an Ash'ari) also confirms that al-Baqillani holds Allaah to be above the Throne with His Essence (bi dhaatihi) - see this article. <br /><br />Fifth: al-Baqillani said in his book "al-Ibaanah" as quoted from him by Imaam adh-Dhahabi in his Mukhtasar al-Uluww: <br /><br /> <br /><br />Then if it is said: "Do you say that He is in every place?" <br /><br />It is said (in reply): "Refuge is with Allaah, rather He is ascended (mustawinn) above His Throne, just as He informed [us] in His Book, saying, "Ar-Rahmaan has ascended above the Throne", and He said, "The good word (al-kalim ut-tayyib) ascends up to Him", and He said, "Do you feel secure that He who is above the heaven ..." ... [he, al-Baqillani said]: And if He was in every place, then He would have been in a man's stomach, his mouth, and in the [public] toilets, and it would be necessitated that He increases with the increase of spaces (places) when He creates of them those that did not previously exist, and it would be correct that [people turn to Him], seeking Him towards the earth, and to behind of us, and to our right and our left. And the Muslims are agreed upon what opposes this and [agreed] upon declaring the one who says this to be erroneous..."<br /><br />Finally: Refer back to the speech of Shaykh ul-Islaam Ibn Taymiyyah quoted earlier and you will see the methodology of these people. When you say, "Allaah is above His Throne", and you use the speech of Allaah and the speech of His Messenger (sallallaahu alayhi wasallam) and the sayings of the Companions, and the great Imaams of the Salaf, these Jahmites respond with: "You've affirmed makaan (place) and jihah (direction) and jism (body) for Allaah". Now, where have they taken this from? <br /><br />How can it be that when you speak with the manifest, clear speech of Allaah, these people respond to you with statements that are made on the basis of underlying concepts that have been derived from the Greek and Hindu Philosophers? And they make binding that speaking with the apparent, manifest verses of the Qur'an is tantamount to kufr and shirk.<br /><br />The reason why they do this goes back to their adoption of philosophical and rational principles that are a crucial and fundamental aspect of their creed, and unfortunately, it does not remain just as a means to prove Allaah's existence, it actually affects a wider range of their views in the affairs of creed, as will be demonstrated inshaa'Allaah. <br /><br />However, these statements of al-Baqillani pose a particular problem for the later Jahmite Ash'aris in that he affirms Allah is above His Throne, above the Heaven, whilst negating from Him enclosure by space and being a body (jism) - and this is besides al-Baqillani's affirmation of the attributes of Face, Hands, and Eyes for Allaah, which today's Jahmite Ash'aris would consider Tajseem (see this article). In fact, al-Baqillani went further and refuted the very ta'weels of the Jahmiyyah and Mu'tazilah that today's Jahmites Ash'aris have adopted!<br /><br />sumber:<a href='http://www.asharis.com/creed/articles/hgedm-jahmite-asharis-shaken-and-disturbed-by-al-baqillanis-statements-concerning-allah-being-above-the-throne.cfm'>Jahmite Ash'aris Shaken and Disturbed By al-Baqillani's Statements Concerning Allah Being Above The Throne</a>Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-83359973683221840012009-11-29T21:01:00.000+07:002009-11-29T21:02:25.656+07:00Doa Rasulullah Untuk Umatnya"By Allah, it is the supplication that I make for my Ummah in every prayer."<br /><br />http://www.islamicboard.com/miscellaneous/33566-allah-supplication-i-make-my-ummah-every-prayer.html<br /><br /><br /><br />{" Verily, there has come to you a Messenger from amongst yourselves. It grieves him that you should experience any injury or difficulty. He is anxious over you; for the believers, he is full of pity, kind, and merciful."} <br /><br />[Qur'an at-Tawbah 9; 128]<br /><br /><br /><br /><br /><br />'A'ishah narrated:<br /><br />"Once, when I saw the Prophet in a good mood, I said to him: "O Messenger of Allah! Supplicate to Allah for me!"<br /><br />So, he said: "O Allah! Forgive 'A'ishah her past and future sins, what she has hidden, as well as what she has made apparent."<br /><br />So, I began smiling, to the point that my head fell into my lap out of joy.<br /><br />The Messenger of Allah said to me: "Does my supplication make you happy?"<br /><br />I replied: "And how can your supplication not make me happy?"<br /><br />He then said: "By Allah, it is the supplication that I make for my Ummah in every prayer.""<br /><br /><br /><br />[Reported in 'Sahih Mawarid adh-Dhaman' (# 1875), and it is in 'as-Silsilah as-Sahihah' (# 2254)]Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-6505288783176051662009-11-29T20:55:00.001+07:002009-11-29T20:57:19.474+07:00Futuhat IlahiyahAhmad ibn ‘Ajibah’s book “Futuhat Ilahiyah” has been translated into English under the name “The Basic Research” by AbdalKhabir Al-Munawwarah and haj Abdussabur Al-Ustadh, revised and edited by AbdulQadir As-Sufi.<br /><br /> <br /><br />These people are all Darqawi Shazilis, and this book is an explanation of a poem of ibn al-Banna of Saragossa<br /><br /> <br /><br />The Sufi secret: I am my worshiped<br /><br /> <br /><br />P 231 and after we can read: <br /><br /> <br /><br />Then the author mentions the Station of Witnessing and he says:<br /><br /> <br /><br />Then he is obliterated in the absence of witnessing, and he lets out the speech, 'I am my Worshipped.' Until he is brought back to himself from it, then he confirms the separation that was not there.<br /><br /> <br /><br />I say that the slave, when in forgetfulness, is afflicted by the vision of himself. He stops with witnessing his sensory, imprisoned by what surrounds him, limited in the container of his essence. If Allah the Exalted wants to remove the veil from him, and to bring him into the presence of the beloved ones, He allows him to meet one of His awliya and he shows him the secret of his election and his choice. He travels with him and breaks the norms of his self and makes him absent from it, and makes him zahid in his money and his kind. If the Shaykh sees that the veil is thin for him, and that he deserves to be among the lovers, he opens the door to him and says to him, 'Here you are, and here is your Lord'. When he is absorbed in the Presence of Lights, and the veils are removed from him, he denies all of existence and the existence of himself. His existence is obliterated in the existence of his Beloved, and his witnessing is enfolded in the witnessing of the Worshipped. Then he begins to say, 'I am whom I love, and whom I love is me. I am the lover and the Beloved. There is no second.' If he is firm in witnessing, and realises the vision of the Light of the Worshipped King, his sobriety is given back to him and he returns to his suluk. He confirms separation in the source of gatheredness fulfilling the functions of wisdom in the source of witnessing the power. Gatheredness is witnessed in his inward, AND SEPARATION ON HIS OUTWARD EXISTS ONLY IN SPEECH, NOT IN REALITY, IN COURTESY WITH LORDSHIP, AND IN FULFILMENT OF THE FUNCTIONS OF SLAVENESS. The gardens of the Kingdom of Unseen Forms are not embellished except by the flowers of the beauty of the Shari'ah of Muhammad, may Allah bless him and give him peace. I have said in one song about the prayer of Shaykh Ibn al-Mashish, may Allah be pleased with him, in praise of the Prophet, may Allah bless him and give him peace,<br /><br /> <br /><br />The meadows of the gardens of gnosis are embellished<br />by the flowers of beauty from the Shari'ah of Ahmad.<br />The oceans of generosity overflow by his lights<br />In every absence and witnessing.<br /><br /> <br /><br />The phrase 'then he is obliterated in absence of witnessing' means that his existence is effaced in the existence of the Real. It is said in the Hikam, 'Beings are confirmed by His confirmation, effaced by the Singularity of His Essence.' He also said, 'The gnostic of the indication of Him, is because of the annihilation in His existence and his folding up in His witnessing.' The phrase 'and he lets out the speech, "I am my Worshipped" ', will not be accepted from him except when he is overpowered and in the State of Attraction. Otherwise, it is as happened to al-Hallaj, who was a true wali of Allah. In that meaning it is said,<br /><br /> <br /><br />Whoever witnesses reality should guard it<br />Otherwise, he will be killed by spears.<br />Like al-Hallaj of love, when it was revealed<br /><br />To him the sun of reality by nearness.<br /><br /> <br /><br />And another one said,<br /><br /> <br /><br />If they reveal the secret, their blood becomes<br />permissible to spill.<br />This is how the blood of those who reveal becomes halal.<br /><br /> <br /><br />Ibn al-Khaldun said, 'Al-Hallaj was killed by the ruling of the people of the outward and the people of the inward, the people of Shari'ah and the people of Haqiqa. Because he revealed the secret, his punishment became necessary. Among those who decided that he should die were al-Junayd and ash-Shibli, because they were jealous of the secret being revealed to people who did not deserve it. It is appropriate to hide the secret, and outwardly to reveal the shari'ah of the Chosen Prophet. May Allah reward ash-Shushtari who said,<br /><br /> <br /><br />Rip the cloth of illusion and make a fence<br />The toil will be removed from you.<br />If you are really yearning today,<br />be annihilated from that and you will rise.<br />If you realise your Essence<br />and you finish with your Attributes,<br />stand on the mountain of your Sinai,<br /><br />and make ecstasy your life.<br />Be annihilated by him until you are.<br />Beware! Do not say, 'I am'<br />and take care and do not be other-than-Him.<br /><br /> <br /><br />And the author's saying, 'Until he is brought back to himself from it, then he confirms the separation that was not there' means until he is brought back to himself from witnessing himself by his Lord. Then and there only he confirms separation so that slaveness will appear in the appearance of Lordship. Praise be to the one who hid the secret of election by revealing the attributes of humanness. He appeared by the majesty of Lordship in the appearances of slaveness. So, Lordship without slaveness is a flaw, and slaveness without Lordship is impossible. By this separation responsibility is confirmed.<br /><br /> <br /><br />The Shaykh of our Shaykhs, Sidi 'Ali al-Jamal al-Imrani, may Allah be pleased with him, said in his book, 'Know that responsibility is an attribute of the attributes of separation, and non-responsibility is an attribute of the attributes of gatheredness. Separation is slaveness, and it is obliteration, and gatheredness is Lordship and it is true.' The Real became the speaker and the hearer. That is why, for this precise reason, among those who have taken the journey to Allah the Exalted, are those who mainly witness gatheredness and they are found to be in plentiful expansion and rest from responsibilities. Also among them are those who witness mainly separation, and they are found in contraction and toil and responsibility. May Allah have mercy on alHatimi who said,<br /><br /> <br /><br />The Lord is true and the slave is true,<br />would that I knew which is the obligated.<br /><br />If one says, 'Slave', the slave is dead, or if one says 'Lord', how is he obligated?<br /><br /> <br /><br /> <br /><br />Sayyidi 'Abd ar-Rahman al-Fasi, may Allah give us the benefit of all, answered him with his word,<br /><br /> <br /><br />Yes, in respect to the confirmation of the slave<br />to the attribute of separation with it he is obligated.<br />The slave is dead without the Lord,<br />he is obligated by a helping secret from him.<br /><br /> <br /><br />And the author's saying, 'Then he confirms the separation that was not there' means that he acquires a separation which was not separation, but it was confirmed by wisdom, and its confirmation, by Allah, became obligatory. Shari'ah is a courtesy from him to him. Tariqa is trouble from Him to Him. Haqiqa is arrival from Him to Him. To Him return all matters. So worship Him and rely on Him. One of the gnostics has heard the voice of the Real saying, 'I am Allah, Glory be to Me, how immense is My Worth. I have appeared because My Attributes are hidden, and I am hidden because My Essence is revealed. My Attributes testify to the oneness of My Essence, and My Essence has encompassed all My Attributes, so that the Attributes were obliterated in the Essence and the Essence hidden in the Attributes. So from Me to My Nearness, disconnected and purified from My Likeness, there is no god but Me, the King, the Real, the Clear. Everything is perishing except My face. (Alif Lam Mim Kaf Ha Ya Ain Sad Ta Sin Mim Ha Mim Ain Sin Kaf). To whom belongs the Kingdom today? To Allah, the One, the Overpowering.' And Allah the Exalted knows best.<br /><br /> <br /><br />End of Ibn ‘Ajibah’s words<br /><br /> <br /><br />Comments:<br /><br /> <br /><br />Ibn Ajibah said: “Gatheredness is witnessed in his inward, AND SEPARATION ON HIS OUTWARD EXISTS ONLY IN SPEECH, NOT IN REALITY, IN COURTESY WITH LORDSHIP, AND IN FULFILMENT OF THE FUNCTIONS OF SLAVENESS”<br /><br /> <br /><br />So for these people separation of Allah from creation is only in speech, not in reality, and they do Taqiyah in courtesy with Allah and courtesy to the Shari’ah. Else if they tell the reality they will be killed like Hallaj. And Hallaj according to the claims of Sufis was not killed because he said wrong things but only because he revealed their secrets, and revealing these secrets is forbidden. They should only be revealed in Zawiyah and Khanqah to specific people. While in Islam, hiding the truth is Haram, but for these people it is an obligation.<br /><br /> <br /><br />In the poem of Shushtari, we have:<br /><br /> <br /><br />Beware! Do not say, 'I am'<br />and take care and do not be other-than-Him.<br /><br /> <br /><br />So it means that one should not say “I am Allah”, only to take care, while in reality one should believe this. This has been quoted also from Abul Hasan Ash-Shazili that one should affirm separation on the tongue and unity in the heart. So these people only forbid saying these words in front of people out of Taqiyah, yet they believe in them.<br /><br /> <br /><br />Moreover, ibn Ajibah said:<br /><br /> <br /><br />“And the author's saying, 'Then he confirms the separation that was not there' means that he acquires a separation which was not separation, but it was confirmed by wisdom, and its confirmation, by Allah, became obligatory. Shari'ah is a courtesy from him to him. Tariqa is trouble from Him to Him.” <br /><br /> <br /><br />So for these Sufis, separation in fact does not exist, confirming it upon the tongue has been declared obligatory by Allah. So they say that Allah ordered them to hide the reality and outwardly follow the Shari’ah, that is why they confirm the Shari’ah, not because of belief in it, but because Allah told them, and there is a wisdom in it, as laymen are not able to understand the reality. So like Batinis, they say Shari’ah has only been revealed for laymen and out of wisdom, so people establish justice, while in reality Allah and the creation are one.<br /><br /> <br /><br />So this is the belief of these Sufis in the Shari’ah, it is out of courtesy and wisdom, else the reality should be kept in the heart and there is no separation between Allah and the creation. Allahul Musta’an<br /><br /> <br /><br />Ibn ‘Ajibah and poems of Al-Jili<br /><br /> <br /><br />P 301, ibn ‘Ajibah quotes a poem of Al-Jili:<br /><br /> <br /><br />“If I was, according to the Shari’ah, disobedient,<br /><br />Then I am, in the judgement of the Haqiqa, obedient.”<br /><br /> <br /><br />P 270, ibn ‘Ajibah quotes another poem of Al-Jili:<br /><br /> <br /><br />“Existence is, for example, nothing but snow<br /><br />You are its water that gushes out. <br /><br />Snow is nothing but water in our realization<br /><br />But in wisdom the Shari’a confirm it.”<br /><br /> <br /><br />So it clearly shows that these Sufis only confirm the Shari’ah as a wisdom, yet they believe that in reality the creation is Allah, is there a Kufr greater than this?<br /><br /> <br /><br />Belief in Nur Muhammadi and the Prophet (saw) knowing Ghayb<br /><br /> <br /><br />P 278-279:<br /><br /> <br /><br />“The hadith of the beginning is reported from Jabir, may Allah be pleased with him. He said, 'I asked the Prophet, may Allah bless him and give him peace, about the first thing that was created. He said, "The Light of your Prophet, 0 Jabir. Allah created it, and every gift from it. Then after that, He created everything else from it. When He created it, He set it up in front of Him in the Station of Nearness. Then He divided it into four categories. From one he created the Throne, and the Footstool from another one, and the Angels that carry the Throne and the guardians of the Footstool from another category, and He set up the fourth category in the Station of Love. Then He divided it into four categories. He created the Pen from the first, the Tablet from the second, and the Garden from the third. He set up the fourth category in the Station of Fear. Then he divided it into four parts. He created the Angels from one part, the sun from the second part, the moon and the stars from the third part. Then he set up the fourth part in the Station of Hope. Then he divided it into four parts. From the first part He created the intellect, and He created knowledge from the second part, and He created immunity and forgiveness from the third part. He set up the fourth part in the Station of Hiddenness. Then Allah glanced at it and the light sweated. From each drop of sweat, which numbered one hundred twenty four thousand, Allah created the spirit of a Prophet or a Messenger, and then the spirits of the Prophets began to breathe, and from their breath Allah the Exalted created the Light of the friends of Allah, the happy ones, the shahids, and the obedient from among the acceptors, until the Day of Rising." ' The hadith goes on beyond this and is very long. Even though this hadith is weak, it has proofs that confirm it. One of them is the hadith of 'Umar, may Allah be pleased with him, 'The Prophet, may Allah bless him and give him peace, said to me, "Do you know who I am? I am the one whose light Allah the Exalted created first. My light prostrated to Him and remained so for seven hundred years. So the first thing that prostrated to Him was my light, and without pride, 0 'Umar, do you know who I am? I am the one from whose light was created the Throne, and from my light the Footstool, and from my light the Tablet and the Pen, and from my light the sun and the moon, and from my light the light of sight, and from my light the light of the intellect that is in the heads of creation. and the light of gnosis in the hearts of the acceptors, and I say this without boasting." '<br /><br /> <br /><br />Anwar Tajibi mentioned in the explanation of His saying, be He Exalted, 'Say: The Merciful had no son, and I am the first of the worshippers,' (43:81) from Ja'far as-Sadiq, who said, 'The first thing that Allah the Exalted created was the light of Muhammad, may Allah bless him and give him peace. And the first one who unified Allah the Exalted in His creation, was Muhammad, may Allah bless him and give him peace. The first thing that the Pen wrote was "There is no god, except Allah, and Muhammad is the Messenger of Allah, may Allah bless him and give him peace." ' And he said in the explanation of the ayat, 'There is in it an indication of the Prophet's firstness, may Allah bless him and give him peace, in slavery to Allah. And in it there is an indication of his beginning, by bringing him from non-existence through the Light of timelessness, and his appearance as the First Manifestation.' This is what the realised ones of the Sufis follow.<br /><br /> <br /><br />Look at the saying of the gnostic, the great Pole, Shaykh Ibn al-Mashish, may Allah be pleased with him, in his famous prayer, '0 Allah, bless the one from whom the secrets have burst and the lights have flooded.' Then he said, 'There is nothing that He does not surround, and were it not for the means the end would have escaped us.' And in the Burda it is said, 'How can you grasp in this world, the reality of one without whom the reality of this world could not have come out of non-existence.' He also said in the Burda, 'From your generosity comes this world, and among your knowledges is the knowledge of the Tablet and the Pen.' Nobody denies this except a veiled kafir, and we seek refuge in Allah from the suffocation of the veil and a bad accounting and terrible punishment. And success is with Allah, and there is no power and no strength except with Allah, the High, the Vast.<br /><br /> <br /><br />Comment: So one can see that these people believe that the Prophet (saw) knows Ghayb and this belief is based on their belief that creation comes from the light of the Prophet (saw) and all such Ahadith are pure fabrications. One can clearly see that these Sufis follow the creed of Batinis and philosophers, and ibn Sina who said that first thing Allah created is ‘Aql (intelligence) and the world was created from its emanation.<br /><br /> <br /><br />The secret of Lordship should be hidden from laymen<br /><br /> <br /><br />P 290-291:<br /><br /> <br /><br />“The masses do not acquire it, nor the one who wants a drink. The unique ones win it.<br /><br /> <br /><br />I say that the one who comes seeking a drink does not get the secret, which is to say that not everyone acquires it. It is the secret which is beyond intellect and short reflection. Only the unique ones among men are guided by Allah the Exalted, first to His Friends, the ones who have this secret. He has revealed to them what He has given them of election and His choice. So they hand over to them their selves, and they follow them completely until they say to them, 'Here you are, and here is your Lord.' These are the unique ones to whom Allah has revealed His hidden secret and the secrets of His Unseen. If they reveal the secrets openly, it becomes permissible to spill their blood because Allah is jealous as we have seen before. Shaykh Abu Madyan indicated it by saying, In the secret are fine subtle secrets. Our blood would be openly spilled if we declared them.<br /><br /> <br /><br />Comment: This is a lie upon Islam, revealing this religion and teaching it is obligatory and there is nothing hidden in Islam. Also everyone can understand the religion of Islam and it is not beyond intellect.<br /><br /> <br /><br />P 14-15:<br /><br /> <br /><br />This problem is difficult to solve.<br /><br />The finest scholar cannot elucidate it<br /><br />because this is a strange problem in reality. The answer to it is doubtful.<br /><br />Rare are those who remedy it and help it,<br /><br />and rare also are those who deny it, criticise it, and disavow it.<br /><br /> <br /><br />This means that this question, the path of the Sufis is a path of tastes, and it is a difficult question. It is difficult for the excellent scholar to solve because he uses an expression of the tongue, while it is taste and ecstasy. If he indicates it by allusion, the people of outward expression cannot understand him. This matter is difficult anyway, except for the one Allah makes happy and to whom He gives delight in the company of the men of Allah, people of yearning and instruction and state. They express it by speech, then they reach it by taste and state. He who does not keep company with the men of Allah should not hope to arrive at it by speech. It is a strange matter and its people are strangers, and the stranger does not take anyone into his house except a stranger. The stranger understands the state of the stranger. Since it is a strange matter, the reality of its answer is doubtful for the one who tries to express it without tasting and finding. Its reality is distant from the grasp of logical intellect or books of knowledge. May Allah increase Ibn al-Farid who said,<br /><br /> <br /><br />Do not be among those who are confused by their sheets of paper<br />They liberated his intellect and then occupied it<br />Behind recorded knowledge there is a knowledge that is<br />Finer than can be grasped by the soundest<br />of intellects.<br />I learned it from me, and from myself I took it.<br />It was my self that supplied me with these gifts.<br /><br /> <br /><br />In the hadith, the Prophet, may Allah bless him and give him peace, said, 'There is a knowledge that is hidden. Only the gnostics of Allah have access to it.' If they speak about it, only the ignorant will deny it. One of the gnostics said, 'The secrets of Allah are not shown except to the trustworthy among His awliya and the masters of the noble ones, without hearing or studying.' These secrets are not known except by the elite. If the common hear it they deny it.<br /><br /> <br /><br />He who ignores something becomes its enemy. He who has a sick mouth finds bitterness in water. May Allah have mercy on al-Busayri who said,<br /><br /> <br /><br />The eye refuses to look at the light of the sun because of its sickness.<br />The mouth denies the taste of the water because of illness.<br /><br /> <br /><br />The Shaykhs of the path say, 'The one who opposes us is like the eunuch who denies the pleasure of intercourse, or the one who has a cold who denies the fragrance of musk or like the one who has a fever and denies the sweetness of sugar, and so on.' The poet said about this,<br /><br /> <br /><br />How many a one who defames Layla without seeing her face,<br />Deprivation says to him 'What has passed you is enough for you.'<br /><br /> <br /><br />Comment: How these people quote fabricated Hadith to justify their Batinis creed and Batini knowledge that only an elite can understand!!! Rather the Prophet (saw) taught us everything getting us close to Allah.<br /><br /> <br /><br />P 16:<br /><br /> <br /><br />“The Shaykhs have disagreed about whether knowledge of the secret should be delivered to its people only, or not. The school of Abu'l Hasan an-Nuri say that it should. Others say that it can be given both to its people and to others, but it is extremely difficult for knowledge to come into the hands of those who do not deserve it. This is also the school of the Imam of the group, Imam Abu'l Qasim al-Junayd. It was said to him, 'How many times have you taught these matters to the common people?' He replied, 'But I give discourse to the common people between the hands of Allah.' I say that in his speech, may Allah be pleased with him, there are hidden meanings. What it means is 'I give discourse to those among the common who come to me as an appearance of the truth between the hands of Allah.' I say further that another one who has gone on the path of our Imam Junayd is the Shaykh of our Shaykhs, Sidi 'Ali al-Jamal al-Imrani, may Allah be pleased with him who was called in his time 'the squanderer', indeed this is why you find many people in Fez plunging into the knowledge of the reality without action or taste. The majority, however, follow the school of Abu'l Hasan anNuri. They used not to speak about the reality and the knowledge of the secret except with its people in a deserted place. Sometimes they locked the door because they were jealous about the secret of Lordship, so that it would not be announced.”<br /><br /> <br /><br />Comment: So for ibn ‘Ajibah, even those who disclose this secret in front of laymen do it only by hint and there are hidden meanings in their speech. And majority of Sufis hide it and only disclose this secret in front of specific people.<br /><br /> <br /><br />P 23:<br /><br /> <br /><br />To lay it down in books is not valid, but it is a treasure treasured by the intellects. Beware! Do not imagine that you can adopt it from a book, or a poem, or a song.<br /><br /> <br /><br />He says, may Allah be pleased with him, that this secret which Allah gave to mankind, is the exemplar of the Lord and cannot be put into books in an open manner. There are two reasons why it is not permissible to put it into books. The first is that expression does not express it. If the knowledge of indication becomes expression it is hidden. An expression can incriminate he who uses it with kufr and innovation and depravity, it can even take him to his death. As some of the sufis have said, The one who understands the indication, let him guard it Otherwise he will be killed by spearheads. Like the Hallaj of love, when the sun of reality appeared to him, By drawing near. Zayn al-'Abideen, may Allah be pleased with him said, "0 Lord, the Essence of Your knowledge, if I declare it, It will be said that I am among those who worship idols. Muslim men would make my blood permitted, They see the worst they do as excellent."<br /><br /> <br /><br />The second reason why the secret cannot be put into books is that even though it was shown, no one would grasp its purpose, and it would be a barrier to the murid. It would keep him from realising it, and would bewilder him. No one understands it except the one who knows it and know its meaning. It is like music in sama'. No one is effected by it except the one who has taste and the wine.<br /><br /> <br /><br />Then he says that this secret is a buried treasure in a hidden shell. Only the pure ones can touch it. He says that it is a treasure buried in perfect intellects and pure hearts. Their perfection of these intellects is that they do not expose the secret. As some of the sufis have said, The hearts of free men are the graves of secrets. Another said, No one conceals the secret except one who is trustworthy. Among the best people the secret is concealed. The Shaykh of our Shaykhs, Moulay 'Abd ar-Rahman al-Majdhoub, has said, "Bury your secret. Pound it seventy feet into the earth. Let creation complain until the Day of Rising."<br /><br /> <br /><br />Comment: The Sahabah and Salaf taught the religion of Islam but none said they worship idols and their blood is permissible. So teaching the truth does not bring any blame, rather Wahdatul Wujud and these heretic creed make the blood permissible.<br /><br /> <br /><br />P 24-25:<br /><br /> <br /><br />You know of it only by description. You do not see it, yet it is not hidden.<br /><br /> <br /><br />When he denies that the lordly exemplar of man can be put in books he says how much you can know of it by description. He says that you would know of that exemplar, which is the secret of Lordship enfolded in the timeless wine, only an outward description which can be spoken by the tongue but not seen by the eyes. It is only grasped by inner sight. If you are among the people of inner sight you will grasp it by taste and finding. If you are not of the people of inner sight, then lower your head to them until you taste what they have tasted or you die. The knowledge acquired from books, poems, or songs cannot be seen with the eyes. If the poet tells you everything except Allah is false, or says, 'There is not anything in the cosmos other than You', you will not know that, nor will you grasp it by your intellect, though it is apparent. It is only grasped by the people of taste and penetrating inner sight, not by intellects tied to illusory imaginings. This matter is beyond the grasp of intellect and beyond recorded knowledge.<br /><br /> <br /><br />The author's phrase 'You do not see it, yet it is not hidden' means that you cannot see it with your sensory eyes because of the cloak of might and the veil of wisdom, but it is not hidden from people of piercing inner sight. You do not see it because it is inward, but it is not hidden, because it is outward. His name, 'the Inward' implies that He cannot be grasped by sensory vision. His name, 'the Outward' necessitates the enfoldment of other-than-Allah and His Uniqueness in existence and the appearance of lights. One of the gnostics said, You appeared, and You are not hidden from anyone, except from the blind man who does not see the moon. You have gone inward with what You have appeared with, veiling Yourself. How can the One who is veiled by might be known?<br /><br /> <br /><br />In the Hikam, 'He manifested everything by His being the Inward. He enfolded the existence of everything by being the Outward.' So His Name, 'the Inward' implies the appearances of things in respect to which He is inward. His name, 'the Outward' implies the inwardness of things and their enfoldment because there is no outward except Him. This is also explained in the generous ayat. This is one of the wonders of Lordship which rebuffs intellects and bewilders them, because he is Outward in His Inwardness and Inward in His Outwardness. He is Outward with respect to His Power, and He is Inward with respect to His Wisdom. And Allah the Exalted knows best. <br /><br /> <br /><br />Then the author explains that he will mention some of what your intellect can understand of that description. He said:<br /><br /> <br /><br />Here I explain part of it in accord with your understanding. Be content.<br /><br /> <br /><br />This means that he will explain the secret according to your understanding and grasp. Be content with that, and accept it, because it is not possible to explain everything. It is a hidden secret known only by the Knower of the Unseen. If he expressed to you the essence of the secret he would be exposed to destruction. And Allah the exalted said, 'Do not kill yourselves, Allah has been Compassionate to you.' <br /><br /> <br /><br />Comment: The matter of Islam is not beyond intellect and recorded knowledge, rather it is according to it. And there is no secret teaching in Islam, secret teachings is only present in the Batini religion…Allahul musta’an <br /><br /> <br /><br />Divinity in human being<br /><br /> <br /><br />P 282-283:<br /><br /> <br /><br />You are not from earth. When you are thrown into it, that is not your end.<br /><br /> <br /><br />I say that this man has amazing wonders in him, which cannot be found anywhere else. He is both heavenly and earthly, spiritual and bodily, light and dark, subtle and solid. Know that when Allah, the Glorious and High wanted to make Himself known to man, He put this subtle spirit in his body from the divinity (lahut) contained in a thick vehicle from the humanness (nasut). Whoever's subtleness overcomes his solidity becomes spiritual and joins those who are spiritual.<br /><br />Sumber: umm-ul-qura.orgAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-13386214655233468192009-11-29T20:40:00.001+07:002009-11-29T20:43:24.704+07:00Kaidah Memahami Asma dan Sifat (Bagian 2)From that which we must realise and understand is that Ahlu-Sunnah wal-Jamaa'ah, the Companions of the Prophet and those who came after them, believed that all of the attributes of Allaah that are affirmed in the Qur'aan and Sunnah are real (haqeeqiyyah) and not metaphorical (majaaziyah). <br /><br />Al-Haafidh Ibn Abdul-Barr al-Anduloosee al-Maalikee who was born in 368H mentioned the ijmaa' (consensus) in this affair from the Salaf, in his book At-Tamheed 7/145, he stated: <br /><br /> Ahlus-Sunnah are in agreement upon acknowledging and affirming that all of the attributes mentioned in the Qur'aan and Sunnah, and belief in them; that they are carried upon their apparent meaning and not metaphorically - [and Ahlus-Sunnah] they do not state how they are at all. As for ahlul-bid'ah, the Jahmiyyah, the Mu'tazilah, the Khawaarij, all of them reject this, and they do not carry any of these attributes upon their apparent meanings. They claim that the one who affirms them [i.e. the apparent meanings] is an anthropomorphist (mushabbih). And according to those who affirm [the Attributes] these [ahlul-bid'ah] negate the One who is worshiped [due to their negation of His Attributes]. And the truth is what they have said with speech that is in accordance with the Book of Allaah and the Sunnah of His Messenger (sallallaahu 'alaihi wassalam) - and they are the Imaams of the Jamaa'ah, and all praise is due to Allaah. <br /><br />And many scholars of the earliest of times have mentioned the ijmaa' (concensus) in this affair from the Salaf (the Pious Predecessors). The early Scholars took the apparent meanings of the attributes and understood them to be real and that they befit the Majesty of Allaah, the Most High. So they affirmed the Attribute and its meaning without claiming to be ignorant of that. <br /><br />It is unheard of for the early scholars to have stated that they were unaware or ignorant of the meanings - as is crystal clear from the statement of Imaam Maalik Ibn Anas (died 179) when he said concerning the Ascension of Allaah over the Throne: " The Ascension (al-Istiwaa of Allaah) is known." So Ahlus-Sunnah wal-Jamaa'ah affirm the attributes and the meanings such as the word: al-'Izza (Might) in His saying: <br /><br /> And to Allaah belongs Might (al-'Izza)... <br /><br />And its meaning is Ability (al-Qudrah) and Dominance (al-Ghalabah). Likewise with the word: istiwaa (to Ascend) in His saying: <br /><br /> The Most Merciful has ascended (istiwaa) over the Throne. <br /><br />And its meaning is al-'Uluww (i.e. High above and Ascended above) and we will explain this affair in detail elsewhere, due to the fact that many people have gone astray in this issue. <br /><br />So this is the path of Ahlus-Sunnah wal-Jamaa'ah with respect to all of the attributes, because Allaah has addressed His servants in His Book in the clear Arabic language - and the Prophet addressed his Ummah in the clear Arabic language. So it incumbent to affirm the real and manifestly clear meanings which the actual Arabic words indicate in the Qur'aan and Sunnah - and this is what true belief and the correct 'aqeedah necessitates. <br /><br />Speaking about those narrations which mention the attributes of Allah, Imaam at-Tirmidhee(d. 279H)said in his Sunan (1/128-129): <br /><br />"It has been stated by more than one person from the People of Knowledge about such narrations, that there is no tashbeeh (resemblance) to the attributes of Allaah, and our Lord, the Blessed and Most High, descends to the lowest heaven every night. So they say: 'Affirm these narrations, have Eemaan (faith) in them, do not deny them, nor ask how.' The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah Ibn al-Mubaarak, who all said about such narrations: 'Leave them as they are, without asking how.' Such is the saying of the People of Knowledge from Ahl us-Sunnah wal-Jamaa'ah. However, the Jahmiyyah oppose these narrations and say: 'This is tashbeeh!' However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-yad (Hand), as-Sama' (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta'weel of these aayaat (verses), explaining them in a way, other than how they are explained by the People of Knowledge. They say: 'Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power of Allaah'."<br /><br />Ishaaq ibn Ibraheem ar-Raahawaih (d. 238H) said: <br /><br />Tashbeeh is if it is said: Hand like my hand,or similar to my hand,it is said:Hearing like my Hearing,or similar to my hearing,then this is tashbeeh. But if what is being said is what Allah has said: Hand, Hearing Seeing ,and it is not asked how,nor is it said:like my hearing ,or similar to my hearing - then it is not tashbeeh (resemblance). Allaah, the Most Blessed and Most High, said in His Book:"There is none like Unto Him,and he is the all-hearing,the all-Seeing"(Soorah ash-Shooraa 42:11)<br /><br />From this one realises the falsehood of the doctrine of the Mufawwidhah - those who say: <br /><br /> We believe in the attributes that have been narrated in the texts, but we do not affirm the meanings that the words indicate - we leave the knowledge of the meanings to Allaah. <br /><br />This is a newly invented doctrine that came after the first the first three generations. Al-Haafidh adh-Dhahabee said in his book al-'Uluww, page 532, in the biography of al-Qaadhee Abu Ya'laa: <br /><br /> The late-comers from the people of rhetoric (Ahlul-Kalaam) made statements that were not known to anyone before them. They would say: "These attributes are taken as they were revealed, they are not to be interpreted; along with the belief that what is apparent from them [in meanings] is not what is intended (!!)". <br /><br />And the 'Allaamah Muhammad Sideeq Hasan Khan said in his book, Qitfuth-Thamar, page 45, after mentioning the doctrine of the Mufawwidhah and the notion that some of them have that Tafweedh (i.e. relegating the knowledge of the meanings of the attributes to Allaah and claiming ignorance of them) was the way of the earliest generations of Scholars: <br /><br /> And the person who holds this notion is most ignorant of people of the 'aqeedah of the Salaf, and the most astray from right-guidance. And this notion is an attribution of ignorance to the first and foremost believers from the Muhaajireen and the Ansar and the rest of the Companions and the great Scholars who were the most knowledgeable of the Ummah and the ones who had the most understanding, and the best in deeds and the most precise in following the Messenger. And this notion necessitates that the Messenger spoke with words of which he did not know the meanings - and this is a great error and an ugly impertinence - and we seek Allaah's refuge from it! <br /><br />The Salaf were free of such falsehoods. It would be the peak of impertinence and brazenness to claim that Allaah's Messenger did not know the meanings of the Words of Allaah that he was reciting and teaching to his noble Companions - that he would recite the verses in which Allaah mentions His 'Ascension', His 'Face', His 'Eyes', His 'Anger', His 'Pleasure' and His 'Coming' yet the Prophet was ignorant of the meanings of these clear words!? <br /><br />We seek Allaah's refuge from ascribing such matters to the noblest of all of mankind! Indeed the narrations from the Salaf are numerous (mutawaatir) in affirmation of the meanings of the attributes of Allaah. And yes, they made tafweedh - but only in the kayfiyyah of the Attributes (i.e. saying 'how' the attributes are), which is not known except to Allaah. And this why Imaam Maalik Ibn Anas said: <br /><br /> The Ascension (al-istiwaa) is known, but 'how' is unknown, and to question about it is an innovation. <br /><br />So what is clear from that which has preceded is that the 'aqeedah of Ahlus-Sunnah wal-Jamaa'ah regarding the Names of Allaah and His Attribute in general is: <br /><br />To believe in everything which Allaah has affirmed for Himself or that which His Messeneger has affirmed for Him from the Names and attributes. And they are affirmed for Him, the Most Perfect, upon that which befits His Majesty and Greatness - without turning to anything from tahreef (distortion), ta'teel (negation), takyeef (to ask how), tamtheel (resemblance). <br /><br />And: <br /><br />To negate that which Allaah has negated from Himself or whatever has been negated from Him by His Messenger Muhammad - and to believe in the perfect opposite for Him, the Most Perfect and Most High. <br /><br />And: <br /><br />To believe that all of His attributes are true and real attributes, not comparable to or resembling the attributes of the creation.<br /><br />Explanation of tahreef, ta'teel, tamtheel, tashbeeh and takyeef <br /><br />The meaning of Tahreef: Changing of a word away from the known meaning without any evidence - such as changing the meaning of al-Yadayn (Two Hands) that are ascribed to Allaah to mean Power or Bounty - or to change the meaning of al-istiwaa (The Ascension) of Allaah over the Throne to mean al-Isteelaa (to conquer) - or alter adh-Dhahak (The Laughter) of Allaah to mean ath-Thawaab (the Reward) of Allaah; and other than that from that which the ash'arees fall into. <br /><br />And the ash'arees claim they do all this to free Allaah from any resemblance to the creation! So they begin by assuming that their is resemblance, then they take the second step which is to explain away, without evidence, that which Allaah has affirmed for Himself! The response of Ahlus-Sunnah is as the great Imaam Ishaaq ibn Ibraheem ar-Raahawaih (died 238H) said: <br /><br />Tashbeeh (to resemble Allaah with the creation) is if it is said: Hand like my hand, or similar to my hand, it is said:Hearing like my Hearing, or similar to my hearing,then this is tashbeeh. But if what is being said is what Allah has said: Hand, Hearing, Seeing, and it is not asked how, nor is it said: Like my hearing, or similar to my hearing - then it is not tashbeeh (resemblance). Allaah, the Most Blessed and Most High, said in His Book: "There is none like Unto Him,and he is the all-hearing,the all-Seeing.(Soorah ash-Shooraa 42:11)<br /><br />And the tahreef (distortion) of the misguided sects is from ilhaad (deviation) with respect to the Names of Allaah and His Aayaat - so they interpret (ta'weel) the texts regarding the attributes upon other than their true interpretation. By by doing so they change the words from their correct meanings to invented meanings, without any evidence. <br /><br />And they claim that they are changing the meaning from one probable understanding to one that is more probable - without any evidence, except that which is from the opinions and intellects of men, which they regard as decisive evidence! <br /><br />This is the reality of the affair: mere doubts of the people of rhetoric, giving precedence to their intellects over the Revelations based upon ancient Greek Philosophy; inventing interpretations and metaphors for the attributes of Allaah that were unheard of amongst the best of generations, i.e. the Companions and those who followed them. <br /><br />So in reality the ta'weel (interpretation) of the ash'arees of the attributes of Allaah is tahreef (distortion and changing) of the Speech of Allaah and the speech of His Messenger away from its correct place and understanding. <br /><br />The meaning of Ta'teel: To negate that which is obligatory to affirm for Allaah from His Names and attributes, or to deny some of them. So it is of two types: <br /><br />Complete ta'teel (negation): This is complete and utter negation such as that of the Jahmiyyah those who deny the Names and attributes completely. <br />Partial ta'teel (negation): This is like the ta'teel of the ash'arees, who negate some of the attributes and explain them away with invented interpretations that were unknown in the time of the Sahaabah and those who followed them in goodness.<br /><br />The first person to be known for ta'teel in this Ummah was Ja'd Ibn Dirham and then his disciple Jahm Ibn Safwaan - and everyone who came after them from the people of ta'teel and followed their path whether partially or wholly is a muqallid (blind-follower) of them. <br /><br />The meaning of Takyeef: is to mention how an Attribute is, such as someone saying: Allaah's Hand is like this and like that and Allaah's Descent to lowest Heaven is like this and like that. So a person may not compare Him to a specific and named created thing but he delves into how he perceives the Attribute to be. This delving is forbidden and how an Attribute is, is not known except to Allaah. <br /><br />Sometimes a person may even combine this takyeef with resemblance (tamtheel), so he may say for instance: How does Allaah Descend? He Descends like the rain descends. Allaah is Most High and far removed from such ascriptions. So this misguided one has gathered between takyeef and tamtheel (i.e. between saying how and resembling Allaah with the creation). <br /><br />The meaning of Tamtheel: Affirming a likeness with something, such as if a person was to say: The Hand of Allaah is like the hand of a human - free is Allaah, the Most High, from that. <br /><br />So the reality of the matter is that Allaah is al-Hayy, the Ever Living; He is Living yet we live also, but our life is not in any way like His Living, as He has stated: There is nothing like unto Him, and He is the All-Hearing, the All-Seeing. Allaah at the end of this affirms for Himself hearing and seeing. And we have hearing and seeing which is created, and limited, and weak, it cannot encompass except short and small distances; our life which is created, short, limited followed by our death - so none of our attributes are comparable with Allaah, the Perfect, the Most Merciful, All-Powerful and All-Knowing Creator, He is just as He has described Himself, the Most High and there is nothing like unto Him. <br /><br />And all praise is for Allaah, Lord of the worlds, and may the peace and blessings of Allaah be upon the Messenger, his family and his Companions.<br /><br />sumber:<a href='http://www.asharis.com/creed/articles/eskzh-an-introduction-to-the-methodology-of-ahl-us-sunnah-towards-allaahs-names-and-attributes---part-2.cfm'>An Introduction To The Methodology of Ahl us-Sunnah Towards Allaah's Names and Attributes - Part 2</a>Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-33548533280286595242009-11-26T06:17:00.000+07:002009-11-26T06:18:23.430+07:00Kisah Karamah Para Sahabathttp://www.islamicboard.com/islamic-history-biographies/34020-some-miracles-experienced-salaf.html<br /><br /><br />The following narrations were collected by 'Abdullah 'Azzam in the second chapter of his book, 'Ayat ar-Rahman fi Jihad al-Afghan' (p. 82-94 of the second edition):<br /><br /><br />1 - Abu Bakr:<br /><br />'A'ishah narrated: "When he was on his deathbed, my father said to me: "Verily, you have two brothers and two sisters." So, I became startled at this, as I only had two brothers and one sister. He referred to his then-pregnant wife, Bint Kharijah, saying: "I see that she is pregnant with a girl," and that turned out to be exactly the case."<br /><br />[Reported by ash-Shatibi in 'al-Muwafaqat' (4/85), and Ibn Taymiyyah mentioned it in 'Majmu' al-Fatawa' (11/318)]<br /><br /><br />2 - Abu Qurfasah:<br /><br />"The Romans imprisoned a son of the Companion, Abu Qurfasah. So, whenever it was time for prayer, Abu Qurfasah would climb the wall of 'Asqalan (in Syria) and call out: "O, son! It is time to pray!" And, his son would hear him all the way from the land of the Romans."<br /><br />['Majma' az-Zawa'id' (9/396), and it is authentic]<br /><br /><br />3 - Ibn 'Abbas:<br /><br />"Ibn 'Abbas died in at-Ta'if, and a bird, the likes of which had never been seen before, was seen at his funeral. The bird entered the hole in the ground where Ibn 'Abbas was to be buried. So, we looked and waited to see if it would come out, and it didn't. When his body was finally placed in the ground, we could hear the verse {"O, the one in rest and satisfaction! Come back to your Lord, Well-pleased and well-pleasing!"} [al-Fajr; 27-8] being recited from the edge of his grave, but we were unable to find out who had recited it."<br /><br />[Reported by al-Hakim in 'al-Mustadrak' (3/543), and it is authentic]<br /><br /><br />4 - 'Umar bin al-Khattab:<br /><br />'Abdullah bin Mas'ud narrated:<br /><br />"A man from among the humans went out and was met by a man from among the jinn, who said: "Will you wrestle with me? If you throw me to the ground, I will teach you an verse which, if you recite it when you enter your house, no devil will enter." So, he wrestled with him and threw him to the ground. He said: "I see that you are very small and your forearms are like the front paws of a dog. Are all the jinn like this, or only you?" He said: "I am strong amongst them. Let us wrestle again." So, they wrestled again and the human threw him to the ground. So, the jinn said: "Recite Ayat al-Kursi, for no one recites it when he enters his house except that Satan leaves, passing wind like a donkey.""<br /><br />It was said to Ibn Mas'ud: "Was that man 'Umar?"<br /><br />He said: "Who else could it have been, other than 'Umar?"<br /><br />['Majma' az-Zawa'id'; 9/71, and it is authentic]<br /><br /><br />5 - Zayd bin Kharijah al-Ansari:<br /><br />Sa'id bin al-Musayyib narrated:<br /><br />"Zayd bin Kharijah al-Ansari died during the reign of 'Uthman bin 'Affan. When he was wrapped in a shroud and being prepared for burial, a gurgling sound was heard coming from his chest, then Zayd got up and said: "Ahmad! Ahmad! He is in the first Book! Abu Bakr has spoken the truth! 'Umar has spoken the truth! 'Uthman has spoken the truth!""<br /><br />['al-Bidayah wan-Nihayah'; 6/293; and it is authentic]<br /><br />Sa'id then said:<br /><br />"Then, another man died shortly thereafter. When he was wrapped in a shroud and being prepared for burial, a gurgling sound was heard coming from his chest. The man then got up and said: "Zayd bin Kharijah has spoken the truth!""<br /><br />['Majma' az-Zawa'id'; 8/230, and it is authentic]<br /><br /><br />6 - Hamzah bin 'Abd al-Mutallib:<br /><br />"When the bodies of the martyrs of Uhud were being relocated forty years after their burial (during the reign of Mu'awiyah), the foot of Hamzah bin 'Abd al-Mutallib was scratched in the process of being moved, and it started gushing blood."<br /><br />['al-Bidayah wan-Nihayah'; 4/43, and it is authentic]<br /><br /><br />7 - al-'Ala' al-Hadrami:<br /><br />Abu Hurayrah narrated:<br /><br />"al-'Ala' al-Hadrami supplicated for rain, and it then began to rain in the middle of the desert. In another incident, he supplicated, and we were able to walk over the water in the Arabian Peninsula (near Bahrain), without even the bottom of our feet getting wet. When he died, we buried him, and after a while, we opened up his grave to find that he was not there."<br /><br />['Majma' az-Zawa'id'; 9/276]<br /><br /><br />8 - Salman and Sa'd ibn Abi Waqqas:<br /><br />"When Sa'd and the Muslim army arrived at the Tigris River during the battle of Qadisiyyah, Salman stopped and said: "A river from the rivers of Allah. Will it not carry the soldiers of Allah?" So, he took Sa'd by the hand and stepped onto the water, leading all 30,000 soldiers across the Tigris River on foot. The Persians saw this and escaped, saying: "The demons have arrived! The demons have arrived!""<br /><br />[Reported by at-Tabari in 'at-Tarikh' (3/123), and Ibn Kathir in 'al-Bidayah wan-Nihayah' (7/64)]<br /><br /><br />9 - Khalid bin al-Walid:<br /><br />Khayshamah narrated:<br /><br />"Khalid bin al-Walid came to a man carrying a jug of alcohol, so, he said: "O Allah! Turn it into honey!" So, it turned into honey."<br /><br />[Reported by Ibn Hajar in 'al-Isabah fi Ma'rifat as-Sahabah'; p. 414]Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-2319158679634012392009-11-26T06:15:00.000+07:002009-11-26T06:16:25.821+07:00Kisah yang MemalukanYusuf An-Nabbahani is a famous Shazili Sufi who has authored many books. But we can see dirty and shameful stories in his book “Jami Karamat ul Awliya”.<br /><br /> <br /><br />Beating the servant with the penis<br /><br /> <br /><br />An-Nabbahanni said in “Jami Karamat ul Awliya” (v 2 p 396):<br /><br /> <br /><br />“Our Shaykh Ali Al-‘Umari Ash-Shazili At-Trabulsi, the most famous of Awliya of that time and the one having the most Karamat and Khawariq ul ‘Adat…and among his Karamat, may Allah be pleased with him, is what Al-Haaj Ibrahim mentioned (before) said: I came one day to the Hamam (public bath) with our SHaykh ‘Ali Al-‘Umari and with us there was his Khadim (servant) Muhammad Ad-Dubbusi At-Trabusli, et he is the brother of one the wives of the Shaykh, and there was no other than us in the Hammam. He said: I saw from the Shaykh a Karamat among most amazing Khawariq ‘Adat and most rare, and it is that he became angry on his Khadim, this Muhammad, and desired to punish him, and the Shaykh took his own Ihlil, meaning penis with his both hands below his Izar and it became very long until it exceeded his shoulders and became longer than him, and he started to beat his Khadim mentioned, and the Khadim was shouting because of the intensity of the pain, and he did this many times then left him, and the penis returned to his first size, and I understood that the Khadim indeed did something deserving punishment, and he punished him with this amazing form, and when Haaj Ibrahim narrated this to me, he narrated this in the presence of the Shaykh, and the Shaykh was aware. The Shaykh said to me: Do not trust him but check (before), then he took my hand by force and put it on the place of his penis, and I did not feel anything, as if he was not a man at all…”<br /><br /> <br /><br />http://pic70.picturetrail.com/VOL1804/12063235/21561601/357288404.jpg<br /><br /> <br /><br />http://pic70.picturetrail.com/VOL1804/12063235/21561601/357288403.jpg<br /><br /><br /> <br /><br />Comment: What a shameful story!!! Touching someone with his penis and showing it in public is totally Haram, total nonsense, and this is Shazili Sufism, it makes one loose his intelligence and accept pure falsehood. <br /><br /> <br /><br />Zina with donkeys<br /><br /> <br /><br />An-Nabbahanni said in “Jami Karamat ul Awliya” (v 2 o 515) about the miracles of Waheesh Al-Majzub:<br /><br /> <br /><br />“When he would see the leader of some cities or others, he would come off his she-donkey and say to him (leader): hold it by its head until I do with (ZINA) her and if he (leader) refused, he would remain paralyzed on earth and would not be able to move from one foot, and if he obeyed him, he would face a huge shame because of the people walked nearby watching this.”<br /><br /> <br /><br />http://pic70.picturetrail.com/VOL1804/12063235/21561601/357289060.jpg<br /><br /> <br /><br />http://pic70.picturetrail.com/VOL1804/12063235/21561601/357289029.jpg<br /><br /> <br /><br />Comment: Can Allah give such powers to people who do Zina with donkeys and have power to paralyze tribe leaders? What a lie upon Allah!!!<br /><br /> <br /><br />This is the religion of these Sufis, Allah loves people who do zina with donkeys and gives them powers….Is there more harmful to Islam than these books?<br /><br /> <br /><br />More dirty stories quoted by Dr Salih<br /><br /> <br /><br />Dr Salih wrote p 41-42 at the end of the book “Dispraise of al-Hawaa”:<br /><br />“The following stories of the Sufi Awliyaa' are according to Ash-Sha'raanee and (or) An-Nabahaanee:<br /><br />l-'Abd Ar-Rahmaan AI-Majthoob, a Shaathili Waliy, cut his penis in his early state<br />of Jathb (see earlier), and used to sit on sand in the summer and winter. (Kashf, p. 439, from Tabaqaat-K, 2:143, and An-Nabahaanee's., 1:454)<br /><br />2-Ibraaheem Al-'Aryaan (d.930Hj?) used to "Mount the pulpit giving sermons while being naked ...He used to fart in the presence of the respected elders of the Sufis, swearing that it was the fart of such and such."! (Ibid, p. 440, Tabakaat-K, 2:142, and An-Nabahaanee's .Awm/, 1:412)<br /><br />3-'Ali Waheesh one of the Majaatheeb (who experienced the state of Jathb) used to stand in front of a whore house interceding for the male-sinners; he would hold some of them until his intercession is accepted! It is even reported that this man used to engage in shameful acts with donkeys! (377Ibid, pp. 441-442, from Tabaqaat-K, 2:150, and An-Nabahaanee's Jaami'. 2:515)” <br /><br />4-Sheikh Muhammad AI-Hadaree used to give many Friday sermons in many places at the same time. One time, and after praising Allaah and magnifying Him, he said, "And I bear witness that there is no Ilaah for you but Iblees, may the Salaat and Salaam be upon him! (lbid, p. 443, from Tabaqaat-K, 2:107. See also An-Nabahaanee's Jaami", 1:286)<br /><br />End of quote from Dr Salih.<br /><br /> <br /><br />Comment: People claim that stories of Zina with donkeys and naked saints doing Khutbah have been added by people in “Tabaqat” of Ash-Sha’rani and Ash-Sha’rani did not say such. If one was to believe this, can he say the same for An-Nabbahani who repeats these stories? So it shows that they consider these shameful actions as miracles of the saints…La Hawla wala Quwatta ila Billah<br /><br /> <br /><br />Thanvi’s love for An-Nabbahani<br /><br /> <br /><br />Ahsraf Ali Thanvi summarized the book "Jami Karamat ul Awliya" of this misguided Shazili Sufi Yusuf An-Nabbahani, and this was translated into Urdu by Mufti Jameel Ahmad Thanvi under the name “Jamal ul Awliya”<br /><br /> <br /><br />http://pic60.picturetrail.com/VOL1773/9677484/19668720/317730308.jpg<br /><br /> <br /><br />http://pic60.picturetrail.com/VOL1773/9677484/19668720/317730307.jpg<br /><br /> <br /><br />http://pic60.picturetrail.com/VOL1773/9677484/19668720/317730306.jpg<br /><br /> <br /><br />So for Ashraf Ali Thanvi such people are good Sufis and their works deserve to be translated, yet Thanvi did a summary of it, and he explained in the introduction the reason of doing a summary and it is that some topics were difficult to be understood by laymen, and some stories have already been translated in other books of An-Nabbahani, and some stories give doubt of being against the Sunnah, while the religion of Islam is not difficult to be understood by laymen, rather Thanvi wanted to hide these dirty stories.<br /><br />Shaykh Shukri Alusi Al-Hanafi, great son of Mahmud Alusi, wrote “Ghayatul Amani” to refute An-Nabbahani and called him misguided, yet for Thanvi these people are reliable Sufi despite these shameful stories, Allahul Musta’an<br /><br /> <br /><br />It shows that whoever follows these misguided Sufis will loose his intelligence and accept pure falsehood.<br /><br /> <br /><br /> <br /><br />May Allah send Salah and Salam on the Prophet (saw), his household, companions and those who follow them<br /><br /> <br /><br />Compiled by Ali Hassan Khan<br /><br />sumber: umm-ul-qura.orgAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-35613605127946891452009-11-26T05:57:00.003+07:002009-11-29T20:42:21.620+07:00Kaidah Memahami Asma dan SifatThe Names and attributes of Allaah are from the affairs of the unseen which a person could not possibly know in detail except by way of revelation due to the fact that human beings can never encompass Allaah's knowledge, just as Allaah has stated: <br /><br /> They cannot encompass Him in knowledge. (Taahaa: 110) <br /><br />And speech regarding Allaah's attributes is a branch of speech regarding Allaah's Essence (i.e. His Dhaat). So it is not possible for the human intellect to independently attain detailed knowledge, whether in affirmation or negation, of an Attribute or Name. <br /><br />Whoever claims that this knowledge is attainable without referring to the Revealed texts of the Qur'aan and Sunnah is gravely mistaken and has strayed from Straight Path (as-Siraat al-Mustaqeem). <br /><br />So it is obligatory upon the servant to withhold and restrict himself to the speech of Allaah and to the speech of his Messenger (sallallaahu 'alaihi wassalam) and to have certain belief in everything that is affirmed in the Revealed texts regarding the Names and attributes of Allaah. <br /><br />And likewise one must negate from Allaah whatever Allaah has negated from Himself or what the Messenger (sallallaahu 'alaihi wassalam) negated from Him of deficiencies and inadequacies. <br /><br />And there are many texts in the Qur'aan and Sunnah that affirm the lofty and perfect attributes for Allaah in detail, so we are obligated to affirm them in a manner that befit His Majesty. Likewise regarding the attributes of deficiency - they are negated from being attributed to Allaah, the Most High, and it is obligatory upon us to negate them and to affirm the perfect opposite of the deficiency for Allaah, the Most Perfect and Most High - and this is the obligatory right regarding the Names and attributes of Allaah. <br /><br />So what is the path of Ahlus-Sunnah wal-Jamaa'ah regarding the Names and attributes of Allaah? <br /><br />The Names and attributes of Allaah can be summarised in three main headings as follows: <br /><br />1. The path of Ahlus-Sunnah wal-Jamaa'ah in affirmation (ithbaat) of the Names and attributes of Allaah <br /><br />The path of Ahlus-Sunnah wal-Jamaa'ah in affirmation (ithbaat) of the Names and attributes of Allaah to affirm whatever Allaah has affirmed for Himself in His Book or whatever the Messenger affirmed for Him, without distorting them (tahreef) or negating them (ta'teel), and likewise without saying how they are (takyeef) and making any resemblance and likeness with the creation (tamtheel). So Ahlus-Sunnah wal-Jamaa'ah believe that attributes of Allaah are real (haqeeqee) and not metaphorical - and these real and true attributes befit His Majesty, High above is He, free from imperfections and His attributes are not likened to the creation and there is no resemblance. <br /><br />Ahlus-Sunnah wal-Jamaa'ah likewise believe that all of the revealed Names are established by textual evidence, and not invented by the intellect - and we believe that every Name necessitates an Attribute for Allaah. So the name al-'Azeez (The Most Mighty) includes the attribute of Might (al-'Izza) for Allaah. So al-'Azeez is not merely a name without meaning or without an attribute that refers to it. And the name al-Qawiyy (The All-Powerful) includes the attribute of al-Quwwa (Power) and likewise is the case with the rest of the attributes such as His name ar-Rahmaan (The Most Merciful) which denotes His Attribute of Mercy. <br /><br />And whatever is affirmed for Allaah of attributes, then they are attributes of perfection and He is praised by way of them and glorified by way of them and there is no deficiency in them whatsoever. <br /><br />2. The Path of Ahlus-Sunnah wal-Jamaa'ah in Negation. <br /><br />Then we negate from Allaah whatever He has negated from Himself in the Qur'aan and whatever the Messenger (sallallaahu 'alaihi wassalam) has negated from His Lord in the pure Sunnah of attributes of deficiency and inadequacy - and it is obligatory to negate them from Allaah completely and it is not permissible to describe Allaah with them at all. And therefore whatever deficiency He has negated from Himself, then we must affirm its complete and perfect opposite. <br /><br />To make this principle clear: we see that Allaah has negated from Himself oppression (dhulm), so it upon us to negate from Allaah oppression (dhulm) - and at the same time affirm for Allaah its perfect opposite and that is al-'Adl (perfect justice). Likewise Allaah has negated from Himself exhaustion, fatigue and weariness (al-Lughoob), so it is upon us to negate this from Allaah and at the same time affirm its perfect opposite, and that is al-Quwwa (complete power). And the same is applied to all the attributes of deficiency that Allaah, the Most High, has negated from Himself. <br /><br />3. The Path of Ahlus-Sunnah wal-Jamaa'ah regarding an attribute that is neither affirmed nor negated by the texts <br /><br />The path of Ahlus-Sunnah wal-Jamaa'ah regarding an attribute that is neither affirmed nor negated by the texts regarding which the people have disputed - such as al-Hayyiz (space and location), al-Jihah (direction) and other than that, then the Path of Ahlus-Sunnah wal-Jamaa'ah is not to utilize these terminologies but rather to withhold - not affirming them absolutely and not negating them absolutely due to the fact that they do not appear in the texts - and as for those who utilize these terminologies then detailed explanations are sought from them. So if the intended meaning is false and opposes the Book and Sunnah, then we reject it and free our Lord, the Most High, from false ascriptions. However, if the intended meaning is in accordance with the Book and Sunnah, then we accept the explanation. <br /><br />And this is the method that is obligatory and is the middle path between those who negate the attributes from Allaah (ahlut-ta'teel) and those who resemble them to the creation (ahlut-tamtheel) - and this agrees with both the Revelation and the intellect. <br /><br />As for the intellect, then it cannot affirm nor negate these affairs for Allaah because they are from the matters of the Unseen (al-Ghayb), not known except by Revelation, and it is not possible for the intellect to attain this knowledge for it cannot encompass these matters independently. So the intellect must affirm what Allaah has affirmed, negate what He has negated and remain silent regarding what Allaah, the Most Majestic, has not spoken about. <br /><br />As for the Revelation, then Allaah, the Most High, has stated in the Qur'aan: <br /><br /> To Allaah belong the most beautiful Names so call upon Him by them! And leave the company of those who deviate in His Names. They will be recompensed for that which they used to do. (al-A'raaf: 180) <br /><br />Allaah, the Most High, stated in His Book: <br /><br /> There is nothing like unto Him and He is the all-Hearing, the all-Seeing. (ash-Shoorah: 11) <br /><br />And He, the Mighty and Majestic, said: <br /><br /> And do not pursue of that which you have no knowledge. (al-Israa: 36) <br /><br />So the first verse proves the obligation of affirming for Allaah, the Most High, what He has affirmed for Himself without false interpretation or distorting the meaning from what is apparent in the text (i.e. tahreef), and also without denying the text or its apparent meaning (i.e. ta'teel) and without making any resemblance of of the Names and attributes of Allaah with the creation (i.e. tamtheel). And that is because these three affairs are considered to be from deviation (i.e. ilhaad) as mentioned in the verse. <br /><br />The second verse proves the obligation of rejection and negation of resembling Allaah, the Most Perfect and Most High, with His creation and the verse at the same time obligates the affirms Hearing and Seeing for Allaah in a manner that befits His Majesty. <br /><br />The third verse proves the obligation of not speaking about how the attributes of Allaah are (i.e. takyeef). This is to say about an Attribute that it is 'like this' or 'like that'. It is also forbidden to ask how about an Attribute of Allaah, such as if a person was to say, 'How did He ascend over His Throne?', or, 'How does He descend to the lowest Heaven in the last third of every night?' <br /><br />Rather what is affirmed and known from the Qur'aan and Sunnah is that He ascended and He descends, and the words 'ascending' and 'descending' are known and are carried upon their apparent meaning without asking how. This verse also forbids us from inventing metaphors for the attributes of Allaah because that is to ascribe to Allaah that which He has not ascribed to Himself.<br /><br />sumber:asharis.comAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-50786264539525525392009-11-25T15:41:00.000+07:002009-11-25T15:42:03.230+07:00Deskripsi Singkat Fisik Para Sahabathttp://www.islamicboard.com/companions-prophet/34015-physical-descriptions-companions-siyar-alam-nubala.html<br /><br /><br />These are some physical descriptions of some of the major Companions, taken from the first four volumes of 'Siyar A'lam an-Nubala':<br /><br /><br />1 - Abu Bakr:<br /><br />"He was white-skinned, skinny, with thin cheeks. He had a wrinkly face, deepset eyes, a protruding forehead, and he would dye his beard with henna and oil it."<br /><br />"He was white or yellow-skinned, handsome, with thin legs. His izar would not stay firmly tied around his waist."<br /><br /><br />2 - 'Umar bin al-Khattab:<br /><br />"He was white-skinned, leaning towards redness. He was tall, balding, and had white hair around his head."<br /><br />"He was very tall, and extemely bald. He had reddened skin, thin cheeks, and the edges of his mustache were long and dark red."<br /><br />"He would walk so fast that it was as if he was riding a horse while those around him were walking."<br /><br />"He used to dye his hair with henna."<br /><br /><br />3 - 'Uthman bin 'Affan:<br /><br />"He was not tall or short. He had a handsome face, a long beard, dark skin, wide shoulders, and he would dye his hair with saffron. He would cap teeth with gold."<br /><br />'Abdullah bin Hazm said: "I saw 'Uthman, and I never saw a man or woman more beautiful than him."<br /><br />as-Sa'ib said: "I saw him dying his beard yellow, and I never saw an old man more handsome than him."<br /><br /><br />4 - 'Ali bin Abi Talib:<br /><br />"He was balding, but had much hair left, as if he was wearing a sheepskin. He was of medium height, with a large belly and a large beard."<br /><br />"He had a yellow beard."<br /><br />"He dyed his beard with henna once, then he never used it again."<br /><br />"His hair and beard were white, like cotton."<br /><br />ash-Sha'bi said: "I saw 'Ali with a white beard, and I never saw anyone with a larger beard then he."<br /><br />"He had heavyset, large eyes, and he was closer to being short."<br /><br /><br />5 - Abu 'Ubaydah bin al-Jarrah:<br /><br />"He was a skinny man, with a wrinkly face and a light beard. He was tall."<br /><br /><br />6 - Mu'adh bin Jabal:<br /><br />"He was tall, with large eyes, white-skinned, with wrinkled skin."<br /><br /><br />7 - 'Abdullah bin Mas'ud:<br /><br />"He was thin, short, and did not dye his hair."<br /><br />"He was handsome and wise."<br /><br /><br />8 - 'A'ishah:<br /><br />"She was white-skinned and beautiful."<br /><br /><br />9 - Abu Hurayrah:<br /><br />"He was fair-skinned, had wide shoulders, wide teeth, and he had braids in his hair."<br /><br />"He was white-skinned, thin, and had a red beard."<br /><br /><br />10 - Mu'awiyah:<br /><br />"He was tall, white-skinned, and handsome. When he laughed, his upper lip would move, and he would dye his hair."<br /><br />"He would dye his hair with saffron, and his beard was golden."<br /><br /><br />11 - 'Abdullah bin 'Umar:<br /><br />"He would dye his beard yellow."<br /><br />"He would dye his beard yellow until his clothing became wet with the dye. It was said to him: "You dye with yellow?" He replied: "I saw the Messenger of Allah doing so!""<br /><br /><br />12 - al-Husayn:<br /><br />"His hair and beard were extremely black."<br /><br /><br />13 - 'Abdullah bin 'Abbas:<br /><br />"He was white-skinned, leaning towards yellow, tall, handsome, bright-faced, and he would dye his hair with henna."<br /><br />'Ata' said: "I never see the full Moon of the 14th night of the month except that I remember the face of Ibn 'Abbas."<br /><br /><br />14 - Anas bin Malik:<br /><br />"He would wear a black turban that he would leave trailing behind him."Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-65088833466101711762009-11-25T15:38:00.000+07:002009-11-25T15:39:51.943+07:00Koreksi Total Untuk Tarekat SyadziliyahThe creed of Ash-Shadhili, Al-Mursi and ibn ‘Ata Illah Al-Iskandari<br /><br /> <br /><br />Ibn ‘Ata Illah Al-Iskandari is considered as the third Imam of Shadhiliyah and is a student of Al-Mursi, student of Abul Hasan Ash-Shadhili. This misguided Sufi was among opponents to Shaykh ul Islam ibn Taymiyah when he came to Egypt.<br /><br /> <br /><br />In the book “Lataif Al-Minan fi Manaqib Abil ‘Abbas Al-Mursi wa Shaykhihi Abil Hasan” translated in English by Nancy Roberts with name “The subtle blessings in the saintly lives of Abul Abbas Al-Mursi and his master Abu Al-Hasan”, we can see the clear heresy and deviation of ibn ‘Ata Illah Al-Iskandari, Al-Mursi and Abul Hasan Ash-Shadhili.<br /><br /> <br /><br />Creed of Wahdatul Wujud<br /><br /> <br /><br />P 38 and after: <br /><br /> <br /><br />“In the tradition which reads, “And if I love him, I become the hearing by which he hears, the sight by which he sees, the hand by which he strikes and the foot by which he walks…” what is being described is permanence (Baqa) following annihilation (Fana) SUCH THAT YOUR OWN ATTRIBUTES ARE EFFACED, HAVING VANISHED WITH THE APPEARANCE OF THE MASTER’S ATTRIBUTES WITHIN YOU”<br /><br /> <br /><br />I once heard our Shaykh Abu al-‘Abbas (may God be pleased with him) say, “God has servants who have obliterated their actions with His actions, their attributes with His attributes, and their selves with His self. He has caused them to be bearers of secrets which the more ordinary friends of God would be unable to hear. It is these who have drowned in the sea of the Divine Self and in the stream of (His) attributes. Hence, there are three annihilations: for Him to annihilate you to your actions with His actions, to your attributes with His attributes, and to yourself with Himself. It has thus been said:<br /><br /> <br /><br />Some people wander in a desert wilderness<br /><br />While others wander in the land of His love<br /><br />They are annihilated, then annihilated, <br /><br />Then annihilated<br /><br />Yet they preserve in permanence through<br /><br />The nearness of His nearness<br /><br /> <br /><br />If He annihilates you to yourself, He will preserve you in Himself, for annihilation is the portal through which one enters the realm of permanence. He whose annihilation is genuine will find genuine permanence, and he who is annihilated to everything other than God will find his permanence in God. It is for this reason that they say: he whose ruin is through God, through God will his successor be raised up. Annihilation requires that they be excused, while permanence requires that they be granted victory. Annihilation requires their absence from everything, while permanence causes them to be present with God in everything such that by nothing are they separated from Him. Annihilation puts them to death, and permanence brings them to life. When the mountain of one’s existence have been crushed, he will hear the Summoning Voice of his vision “And they will ask thee about (what will happen to) the mountains (when this world comes to an end). Say, then: ‘My Sustainer will scatter them far and wide, and the leave the earth level and bare (so that) thou wilt see no curve thereon and no ruggedness. On that day, all will follow the Summoning Voice from which there is no escape. All sounds will be hushed before the Most Gracious, and wilt hear nothing but a faint sough in the air” (“Taha (O MAN) 20: 105-106)<br /><br /> <br /><br />The one who has attained permanence calls others to the truth on God’s behalf; as for the one who has experienced annihilation, God calls others to the truth on his behalf.”<br /><br /> <br /><br />Comment: So for these Sufis the slave can obtain the attributes of Allah. La Hawla wala Quwatta ila Billah.<br /><br /> <br /><br />P 48 and after, Ibn Ata Illah wrote: <br /><br /> <br /><br />“Shaykh Abu al-Hasan (may God be pleased with him) once said, “In one of the scriptures which He revealed to His prophets, God declares, ‘If anyone obeys Me in everything, I will obey him in everything!”<br /><br /> <br /><br />In explanation of this, Shaykh Abu al-Hasan said, “If anyone obeys Me in everything by his abandonment of everything, I will obey him in everything by disclosing Myself to him in everything. This is a superior path, the path of the spiritual wayfarers, a majestic way: If anyone obeys Me in everything by approaching everything in light of his Master’s goodwill expressed therein, I will obey him in everything by disclosing Myself to him in everything until he sees Me as the essence of everything.”<br /><br /> <br /><br />Once you have realized this, you will understand that there are two types of saints: one who has been annihilated to everything in such a way that he sees nothing but God, and another who remains in everything in such a way that he sees God in everything. However, this is an imperfection, because God, may He be praised, only revealed the kingdom in order that He might be seen therein. Created entities are the mirrors of the (divine) attributes; hence, if someone is absent to the created universe, he will likewise be absent to the vision of the Truth therein. Created entities were not set up in order for you to see them, but rather, in order for you to see their Master within them. Hence, what the Truth desires of you is for you to see created entities with the eye of the one who sees them not; that is, for you to see them not with a view of their creatureliness but rather, with a view to His appearance in them. This message is expressed in the following lines:<br /><br /> <br /><br />I only revealed the world to you<br /><br />That you might see them with the eye of one<br /><br />who sees them not,<br /><br /> <br /><br />Detached therefrom with the upward vision of one<br /><br />who contents himself not<br /><br />With any condition unless (therein) he sees His Master.<br /><br /> <br /><br />The one who looks at created entities without seeing the Truth therein is in a state of heedlessness, while the one who has been annihilated to them is a servant dazzled by the “assaults” of the divine vision. As for the one who sees the truth in created entities, he is a servant completed and set aside (for his appointed mission). Attention is turned away from the created universe only with respect to its creatureliness, not with respect to the Truth’s appearance therein; hence, this is due not to His failure to appear in everything but rather, to their inability to perceive Him in everything. For He does appear in everything; in fact, He appears even in those entities through which He is veiled. Hence, there is, in reality, no veil. As one poet expressed it:<br /><br /> <br /><br />I see everything in need, while all wealth is Yours<br /><br />It is in my nature to sin, while it is in Yours to pardon.<br /><br /> <br /><br />Demonstrating loving-kindness out of Your gracious bounty,<br /><br />It is in Your nature to nurture, and in my nature to turn away.<br /><br /> <br /><br />No life is sweet without Your loving communion,<br /><br />Nor is it tranquil- no, by God!- for how could it be so?<br /><br /> <br /><br />I have resolved to abandon the entire universe<br /><br />And to follow love’s path as do those whom God has chosen<br /><br /> <br /><br />Both the vision of You and the veil serve to disclose,<br /><br />For when realization comes, it becomes itself unveiling.<br /><br /> <br /><br />How fines are the loved ones in every state,<br /><br />For to God belongs what they reveal, and to Him<br /><br />Belongs what they conceal.<br /><br /> <br /><br />As for those who have no vision of You,<br /><br />Their hearts are dull to the longing to win the secret<br /><br />of passionate love.<br /><br /> <br /><br />You are the One who brought the light, then came the light<br /><br />In all manifestations as even the most ordinary have<br /><br />born witness.<br /><br /> <br /><br />…<br /><br /> <br /><br />A disciple once asked his Shaykh, ‘O Teacher, where is God?” To which his Shaykh replied, “May God crush you! After a vision (of the Divine) with your own eyes, you seek to know where He is?”<br /><br /> <br /><br />A Gnostic sang:<br /><br /> <br /><br />You became manifest so that You were hidden from the one<br /><br />But the blind man who cannot see the moon<br /><br /> <br /><br />Then you were concealed from view, O Samad,<br /><br />For how can One shrouded in almighty power be known?<br /><br /> <br /><br />….<br /><br /> <br /><br />One Gnostic sang:<br /><br /> <br /><br />How many a soul has camouflaged himself in al-Shi’bayni and ‘Alam<br /><br />When his secret was plain for all to see?<br /><br /> <br /><br />I hear you asking about Najd when you are already there,<br /><br />And about Tihamah- what suspicious conduct!<br /><br /> <br /><br />I also found the following lines written in our Shaykh Abu al-‘Abbas’s own script:<br /><br /> <br /><br />Have you from Layla any words uncensored<br /><br />Which, when they come, raise dry bones to new life?<br /><br /> <br /><br />Ours has been a long acquaintance, yet I,<br /><br />Even so, have been neglectful of her love.<br /><br /> <br /><br />Her apparition would visit me in days of yore,<br /><br />But when it faded, why should it have become elusive?<br /><br /> <br /><br />Has she withheld even her apparition,<br /><br />Or has it grown so delicate it no longer appears to<br /><br />My mind’s eye?<br /><br /> <br /><br />From Layla’s face the sunrise seeks light,<br /><br />While in the sun human sight is confounded.<br /><br /> <br /><br />She was only veiled by the lifting of her veil,<br /><br />What a marvel the appearance itself is a concealment!<br /><br /> <br /><br />…<br /><br /> <br /><br />Shaykh Abu al-Hasan (may God be pleased him) said, “We view God with the perceptive powers of faith and certainty, which has freed us from the need for evidence and proof. Indeed, we see no creature. After all, is there, in all existence, anything but the True Sovereign? And even if we must acknowledge other entities, they differ little from the fine dust particles in the air which, when you examine them carefully, you find to be nothing at all”<br /><br /> <br /><br />Comment: So for these people Allah is unveiled by lifting of his veil, and Allah is everywhere and this is the veil laymen cannot understand. So for these Sufis, the camouflage is known to the elite of Sufis, and Allah is everywhere, and so there is no veil in reality.<br /><br /> <br /><br />P 310, ibn Ata illah quoted some poetry of Al-Mursi, and this poetry contained these lines:<br /><br /> <br /><br />“All is You” in a sense that is evident for all to perceive,<br /><br />Yet the light is obscured as water is concealed in milk”<br /><br /> <br /><br />P 311-312, ibn Ata Illah quoted some lines of Poetry of Al-Suhrawardi that Al-Mursi would recite:<br /><br /> <br /><br />“Have mercy upon the lovers who have endured love’s burdens,<br /><br />And whose passionate ardor they wear on their sleeves!<br /><br />If they divulge the mystery they’re declared outlaws,<br /><br />Branded as criminals for giving the secret away!”<br /><br /> <br /><br />Comment: So if someone tells their secret, he will be considered as an outlaw and criminal, so it shows their secret opposes the religion of Islam.<br /><br /> <br /><br />P 314, ibn Ata Illah quoted some lines that were quoted and Al-Mursi was listening:<br /><br /> <br /><br />“Remove the veil, the veil of your senses,<br /><br />And the mystery whose grandeur you’ve failed to perceive will appear.<br /><br /> <br /><br />The Divine is the most sublime entity that could ever be known,<br /><br />Hence, the blindness of those who fail to see Him.<br /><br /> <br /><br />It is through Him that those endowed with discernment see Him<br /><br />And indeed, He hasn’t been out of their sight for a moment.<br /><br /> <br /><br />After all, how could He be absent when nothing but He exists?<br /><br />Yet the very intensity of His presence conceals Him from view!”<br /><br /> <br /><br />Comment: So for these Sufis Allah is present everywhere, and this proximity is the veil, and only the blind can fail to see Him.<br /><br /> <br /><br />P 316, ibn Ata Illah read to his teacher Al-Mursi a poem of ibn al-Faras containing lines:<br /><br /> <br /><br />“Those who fail to see His essence with the eye of discernment<br /><br />Are shrouded in the veil of their own blindness.<br /><br /> <br /><br />But for those who never see anything but Him,<br /><br />It would be unthinkable to forget Him.”<br /><br /> <br /><br />Comment: here again, it is told that only blind people cannot see Allah.<br /><br /> <br /><br />P 56 ibn Ata illah said : <br /><br /> <br /><br />“I once heard our Shaykh Abu al-‘Abbas (may God be pleased with him) say, “If the saint’s true nature were disclosed, he would be worshipped, since his attributes and qualities are derived from His (Lord’s)”<br /><br /> <br /><br />Comment: The Prophet (saw)’s nature was known to the Sahabah and they did not worship him. Secondly how can the attributes of the slaves be from the attributes of Allah? Can anyone justify this from Quran, Hadith, saying of Salaf? And this shows that for these Sufis, the Awliya deserve worship and they are not only because their reality is hidden.<br /><br /> <br /><br />P 262, ibn Ata Illah wrote:<br /><br /> <br /><br />“Or as we have stated the same truth in our book al-Hikam, “The (created) worlds are established by His establishment of them, yet they are rendered as nothing by the singularity of His being.”<br /><br /> <br /><br />Shaykh Abu al-Hasan (may God be pleased with him) said, “I had a companion who would often come to me speaking of the unity of existence, and I said to him, ‘If you want that in which there is no cause of censure, then let distinction (farq) be what you speak of the others, and let unity (jam’) be what you witness in your heart.”<br /><br /> <br /><br />The phenomenon with which you could most usefully compare the existence of created entities when viewed with the eye of inward perception is that of shadows. A shadow is neither existent in the full sense, nor non-existent in the full sense. If you affirm the shadow-like nature of effects (creatures), you do not thereby negate the singularity of that which produces them (the Creator). For a thing is only doubled by adding an identical entity to it. Hence, those who testify to the shadow-like nature of effects are not thereby prevented from (affirming) God’s unique existence. Similarly, the shadow cast by trees on the surface of a river do not prevent boats from moving through its waters.<br /><br /> <br /><br />From these observations it should be clear to you that the veil which you perceive between yourself and God is not something which actually exists. For if there were an actual veil between you and God, the veil would of necessity be closer to you then God. Hence, the presumed reality of the veil is the product of illusion. You are not veiled from God by some entity which exists with Him, since nothing exists with Him. Rather, what has veiled Him from you is the illusion that something else exists with Him. The situation might be likened to that man who spent the night in a shelter of some sort and who wanted to come out; however, he heard the sound of wind blowing through a hole in the building and thought it was the roaring of a lion, which prevented him from venturing out. When he woke up the next morning, he found that there had been no lion, but rather, simply the wind whistling through the hole. Hence, what prevented him from coming out was not the existence of a lion, but rather, the illusion of there being a lion.”<br /><br /> <br /><br />Comment: So this is a clear saying that nothing exists but Allah, and people by illusion think something else exist, like someone hears the wind and thinks it is a lion. Can anyone be clearer than this?<br /><br /> <br /><br />Ghulu in Awliya<br /><br /> <br /><br />P 5 in the introduction: <br /><br /> <br /><br />“I make clear that the friend of God (saints) receive their sustenance from the “Muhammadan reality” and they are none other than the manifestations of the lights of prophethood and the points of ascent of their radiances”<br /><br /> <br /><br />Comment: Can these Sufis justify this “Haqiqah Muhammadiyah” by the Quran and the Sunnah, even by a Khabar Ahad, as for these people creed is only established by Quran and Mutawatir Ahadith?<br /><br /> <br /><br />Can they quote any of the Salaf believing that Awliya receive their sustenance from Nur Muhammadi or Haqiqah Muhammadiyah?<br /><br /> <br /><br />P 24 in the introduction of ibn ‘Ata Illah: <br /><br /> <br /><br />“The Muhammadan reality is like the sun while the hearts of the saints are like moons; the moon shines due to its facing the sun and the appearance of the sun’s light upon it…the saints are God’s “signs” which He recites to His servants by disclosing them one after another. (As God Almighty declares) “These messages of God do We convey unto thee, setting for the truth” (Al-Jathiyah 45: 6) <br /><br /> <br /><br />(Correction: This verse should rather be translated as: “These verses (Ayat) We recite (Natlu) upon you”)<br /><br /> <br /><br />Commenting on the words of God, almighty and majestic is He, “Any Message which We annul or consign to oblivation, we replace it with a better or similar one” (Al-Baqarah 2 : 106) <br /><br /> <br /><br />(Correction: This verse should rather be translated as: “We do not abrogate a verse (Ayat) or make it forget except that We come with a better or similar to it”)<br /><br /> <br /><br />I once heard our Shaykh Abu al-‘Abbas (may God be pleased with him) say, “In other words: Never do We cause a saint to depart but We replace him with a better or similar one”<br /><br /> <br /><br />A certain Gnostic was once asked about the “saints of sustenance” (Awliya al-madad): Are their numbers ever reduced by one? He replied, “If their numbers were reduced by (even) one, the heavens would not sent down their rain, nor would the earth bring forth its vegetation…” <br /><br /> <br /><br />Comment: So for these misguided Sufis, the world works because of Awliya ul Madad, and if one of them dies and is not replaced, then there are problems in the world’s ruling.<br /><br /> <br /><br />P 112, ibn ‘Ata Illah quoted Abul Hasan Ash-Shadhili about qualities of the Qutb:<br /><br /> <br /><br />“He must likewise be honored with the miracle of judgment, the ability to distinguish between the two existences, the separation of the first from the first, that from which it was separated until its end and those who have been established therein, the judgment concerning what is before and what is after and concerning the One who has neither before or after, and the knowledge of the beginning, that is, that knowledge which encompasses every science and everything known, from the first secret until its end, then returning to it again.”<br /><br /> <br /><br />Comment: The Prophet did not have knowledge of Ghayb, and they only knew what Allah revealed them through Wahi, and here the knowledge of everything known is attributed to these Qutbs, La Hawla wala Quwatta ila Billah<br /><br /> <br /><br />P 135, ibn Ata illah wrote:<br /><br /> <br /><br />“Gnostic Shaykh Najm al-Din al-Isbahani once told me, “One day Shaykh Abu al-‘Abbas asked me, What’s the name of such-and-such in Persian?’ After that it occurred to me that the Shaykh really ought to become acquainted with Persian, so I brought him a book entitled, The translator. <br /><br /> <br /><br />‘What is this book?’ the Shaykh asked me. ‘It’s The translator’ I replied. The Shaykh laughed and said, ‘Ask me whatever you wish in Arabic and I will answer you in Persian.’ So I asked him questions in Persian and he answered me in Arabic; I also asked him questions in Arabic and he answered me in Persian. Then he said, ‘O servant of God, when I asked you about the name of such-and-such in Persian, I only did so as a way of conforming to the way you perceived me. After all, no one could have attained the station I have and be ignorant of languages.’”<br /><br /> <br /><br />Comment: Al-Mursi claims to know all languages, while the Prophet (saw) did not know this, neither did the Sahabah know all languages. And these people attribute such knowledge to their Qutb that none of the Salaf had.<br /><br /> <br /><br />P 152, ibn Ata Illah described Al-Mursi<br /><br /> <br /><br />“You would hear him speak of nothing but the Supreme Intelligence, the Most Excellent Names and its four branches, the names, the letters, the saints’ varied spheres of influence, the spiritual stations of those with inward certainty, the angels with near access to the Throne, the sciences of the mysteries, the spiritual resources released through phrases of divine remembrance, the day on which human beings’ destinies were determined, the science of the (divine) will, the divine “grasp” in which the cosmos exists and the men with an understanding thereof, the sciences of the Solitaries (‘ulum al-afrad) and what will take place on the Day of Resurrection by way of God’s dealings with His servants: His forbearance, His grace, and His vengeance. In fact, I once heard him say, “I tell you truly, if it weren’t for people’s limited understanding, I would speak to them of the future manifestation of God’s mercy.”<br /><br /> <br /><br />Comment: So ibn Ata Illah claims Al-Mursi knows the future, knows what will happen on the day of Judgment, will the Prophet (saw) did not know what some people of his community did after him and he called them on his Hawd. <br /><br /> <br /><br />P 140, Ibn Ata illah tells stories of Al-Mursi knowing what his students do:<br /><br /> <br /><br />“My master Jamal al-Din, the Shaykh’s son, may God be pleased with them both once told me, “A European envoy once came to Alexandria, so I went to see him, but I didn’t inform the Shaykh.<br /><br />When I returned, he said, ‘Where have you been?’<br /><br />‘Right here,” I said.<br /><br />‘No,” he replied, ‘you went to see the envoy from Europe. Do you really think that any of your affairs are hidden from me? The envoy was wearing such-and-such and riding a such-and-such. So-and-so was to his right, and so-and-so was to his left.’<br /><br />And in this way he described the situation exactly as it had been.”<br /><br /> <br /><br />‘Abd al-‘Aziz al-Madyuni told me, “The Shaykh once asked me, ‘’Abd al-‘Aziz, did you water the mare?”<br /><br />‘Yes, I did’ I replied.<br /><br />He repeated the question several times, and each time I replied that I had. After asking the question for the last time, he said, “O Lord!” and took off into the air until he disappeared from sight.<br /><br />The next day he said to me, “’Abd al-‘Aziz, what would make it necessary for you to speak anything but the truth?<br /><br />You were about to say that you hadn’t watered the mare. And what would have I have done to you of you hadn’t?<br /><br /> <br /><br />Comment: The Prophet (saw) did not know that ‘Uthman was not killed during Hudaybiyah, in matters of dispute between people, it is possible the Prophet (saw) gives based on witness the land of someone to another, and he (saw) said that in this case, one should not take the right of his brother, and he only takes a portion of fire, and likewise the Prophet (saw) was not fully aware of the incident of al-‘Ifk and other incidents…Yet these misguided Sufis claim that their Shaykh know everything from their student.<br /><br /> <br /><br /> <br /><br />P 324 and after, ibn Ata illah said a poem for Al-Mursi with lines:<br /><br /> <br /><br />“Creation was deep in confusion<br /><br />Till the pole of humankind came and guided it aright.<br /><br /> <br /><br />Through al-Shadhili its darkness was dispelled<br /><br />And its horizons filled with light.<br /><br /> <br /><br />A treasure trove of devotion, a signpost of true guidance, an ocean<br /><br />Of dew, the pole of creation, its life-giving rain and refuge,<br /><br /> <br /><br />He is the one who, if the community suffers affliction,<br /><br />Protects them and draws them out of misfortune and adversity.<br /><br /> <br /><br />A shelter in which all humankind can find refuge,<br /><br />Their hope in times both hardship and ease.<br /><br /> <br /><br />Until God takes him in death_<br /><br />And what a desire fulfilled and cherished attainment!<br /><br /> <br /><br />I have succeeded him in his spiritual states and stations<br /><br />By ascending their heights and receiving his legacy.”<br /><br /> <br /><br />Comment: How can Ash-Shadhili protect people from affliction? Only Allah has this power, else some Prophets were killed, other jailed, ill, in affliction and adversity.<br /><br /> <br /><br />P 96, ibn Ata Illah wrote:<br /><br /> <br /><br />“Shaykh Abu al-‘Abbas (may God be pleased with him) said, “I went wandering through the kingdom of God and I saw Abu Madin (Correction: Abu Madyan), a fair-skinned man with blue eyes, clinging to the leg of the throne. I said to him, ‘What are your fields of knowledge, and what is your station?’ He replied, ‘As for my fields of knowledge, they are seventy-one, and as for my station, I am the fourth of the caliphs and the first of the seven substitutes (abdal).’ I asked him, ‘What do you say about my Shaykh, Abu al-Hasan Al-Shadhili? He replied, ‘He has forty more fields of knowledge than I do. He is the sea which cannot be contained.’”<br /><br /> <br /><br />One of our companions told me, “The Shaykh was once asked, “Who is your Shaykh, master?’ He replied, ‘I was once associated with Shaykh ‘Abd al-Salam ibn Mashish, but now I am associated with no one. Instead, I float in ten seas. Five of them are human, namely the Prophet (saw), Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali, while five of them are of the spiritual realm, namely, Jibril, Mika’il, Israfil, Izra’il, and the Greater Spirit.’”<br /><br /> <br /><br />His son and our master, the imam and Gnostic Shihab al-Din Ahmad told me, “The Shaykh said upon dying, ‘Verily, I have brought something along this path which no one else has.’”<br /><br /> <br /><br />Comment: Can any Sufis explain us how these Sufis can reach level of fourth of the caliphs and float in seas in which there is the Prophet (saw), his four caliphs and angels?<br /><br /> <br /><br />P 119, ibn Ata Illah wrote:<br /><br /> <br /><br />“I heard Shaykh Abu al-‘Abbas say, “What matters is not who rules. What matters us who rules and has the power to cause others to rule, and I, in truth, have ruled and had the power to cause others to rule for thirty-six years.”<br /><br /> <br /><br />I heard him (may God be pleased with him) say, “The saint, if he wills to do so, causes others to become rich.” I also heard him say, “Verily, all I have to do is to look at a man and I will have made him rich.”<br /><br /> <br /><br />Comment: Prophet Ayub was sick for many years, Prophet Yusuf remained in Jail, Prophet Zakariya and Yahya were killed by Jews, none of them had powers to become rich or come in power, and these Sufis claim to make whoever they want rich, and decide about rulers. La Hawla wala Quwatta ila Billah.<br /><br /> <br /><br />On the same page, it is written:<br /><br /> <br /><br />“Someone from al-Bahansa once said to me, “Shaykh Abu al-‘Abbas once came to us and said, ‘I am now twenty-five years old, and never has the vision of God been concealed from me for so much as the twinkling if an eye.’ Then he was absent from us for fifteen years, after which he came to us again and said, ‘I am now forty years old, and never has the vision of God been concealed from me for so much as the twinkling of an eye.’”<br /><br /> <br /><br />Comment: So these misguided Sufis claim to see constantly Allah, and Allah said to Musa (aley salam) that he will not be able to see him, so he could not see Him once.<br /><br /> <br /><br />P 120, describing his teacher Al-Mursi, ibn Ata Illah wrote:<br /><br /> <br /><br />“One day he said, “Verily, if the vision of the Messenger of God (saw) were concealed from me for as much as the twinkling of an eye, I would not consider myself a Muslim.”<br /><br /> <br /><br />Ibn Ata Illah further wrote on the same page a story whose end is:<br /><br /> <br /><br />“The Shaykh laughed , then said, “By God, the only person whose hand I have ever shaken with this hand is the Messenger of God (saw).”<br /><br /> <br /><br />Comment: so seeing constantly the Prophet (saw) was not enough, they also claim to have shaken his hands, Allah ul Musta’an.<br /><br /> <br /><br />P 121, there is Al-Mursi who can take people to secret mountain Qaf of Sufis:<br /><br /> <br /><br />“I said to him, ‘What matters is not that you go to the Zaytun Mountains and return on the same night. If I wished right now to take your hand and place you on the peak of Qaf while remaining where I am, I could do so.’”<br /><br /> <br /><br />P 122: Al-Mursi claims to see paradise:<br /><br /> <br /><br />“He used to say, “Truly, if the vision of the Garden of Paradise were concealed from me for so much as the twinkling if an eye, I wouldn’t count myself a Muslim.”<br /><br /> <br /><br />Comment: None of the Sahabah claimed to have a vision of the paradise awake, and they would fear hypocrisy and hell, until ‘Amr ibnul Ass cried before dying, not knowing what will happen for him, and yet these people see paradise at every moment.<br /><br /> <br /><br />P 130, ibn Ata Illah wrote about his teacher Al-Mursi:<br /><br /> <br /><br />“One of his companions reported to me, saying, “The Shaykh lay on his back one day and grasped his beard, saying, “If the scholars of Iraq and Syria knew what lies beneath these hairs, they would come after it, even if they had to crawl to get here!”<br /><br /> <br /><br />Comment: Is this not self-praise and arrogance? Did any of the Sahabah, Tabi’is said such falsehood?<br /><br /> <br /><br />P 114: We has Sufis telling they have been educated by the Prophet (saw), and none of the Salaf made such a claim.<br /><br /> <br /><br />“Shaykh Makin al-Din al-Asmar (may God be pleased with him) said to me, “I have been educated and nurtured by no one but the Messenger of God (saw). He also mentioned that Shaykh ‘Abd al-Rahim Al-Qanawi (may God be pleased with him) used to say, “I am beholden for grace to no one but the Messenger of God (saw), and if God wills, He may choose out of us gracious bounty to exempt a servant of the need for a teacher in order that he not have any predecessor therein.”<br /><br /> <br /><br />Awliya for these Sufis are like Prophets of Bani Israil<br /><br /> <br /><br />P 20 Ibn Ataillah quoted the fabricated Hadith: “The scholars of my nation are like the prophets (Anbiya) of the children of Israil.”<br /><br /> <br /><br />Ibn Ata illah said in commentary: “A point to note here is that he (saw) did not say, ‘The scholars of my nation are like the messengers (rusul) of the children of Israil.”<br /><br /> <br /><br />After quoting many explanations given to the difference between Prophets and Messengers, ibn Ata illah wrote: “What distinguishes a prophet from a messenger, as has been noted by certain scholars, is that the prophet does not bring a new law, but rather, comes to confirm the law which was brought by those before him. An example of a prophet was Joshua son of Nun, who came to confirm the law of Moses and to command that the contents of the Torah be carried out; however, he did not bring a new maw. The role of messenger, by contrast, is exemplified in Moses, upon him be peace, who came with a newly law, namely that which was contained in the Torah. He (saw) thus said, “The scholars of my nation are like the prophets (Anbiya) of the children of Israil” not in the sense that they bring a new law but rather, in the sense that they come to confirm what has already been revealed and to command that it be carried out.” End of ibn Ata illah’s words.<br /><br /> <br /><br />The editor of this book wrote in notes: “This tradition is groundless, and is nowhere to be found in any recognized Hadith collection. See al-Sakhawi, Al-Maqasid al-Hasanah p 459. See also Asna al-Matalib p 140 under the topic, ‘It has no foundation, as more than one memorizer (of Hadith) has affirmed.”<br /><br /> <br /><br />Comment: Compare the saying of ibn Ata illah with what ibn ‘Arabi wrote in his “Fusus ul Hikam”, translation Bewley, chapter Uzayr:<br /><br /> <br /><br />“Know that wilaya is the universal encompassing sphere. This why it is not intersected, and so it is informed about things. As for the prophethood of law-giving and the Message, it is intersected, and it was cut off in Muhammad, peace be upon him. There will be no Prophet after him, either giving law or bound by law. There is no Messenger after him, and he is the lawgiver. <br /><br /> <br /><br />This hadith is a fragment of the manifestation of the awliya' of Allah, because it contains the cutting off of the taste of complete perfect slavedom, so the name of slavedom, which is particular to it, was not used. The slave does not want to share with his Lord, who is Allah, in the same name. Allah is not called "prophet" or "messenger." However, He is called Wali and is described by that name. Allah says, "Allah is the Wali of those who believe," (2:257) and He says, "He is the Wali, the Praiseworthy." (42:28) This name, "wali", continues to be applied to the slaves of Allah both in this world and the Next. A name which is particular to the slave and not to Allah no longer remains since prophethood and the message have been cut off. <br /><br /> <br /><br />"Allah is gentle to His slaves," (42:19) so they still have the general prophethood in which there is no law (shari'a), and they still have the law in striving in the confirmed ordinances. They still have heirs in the laws. The Prophet said, "The 'ulama' (men of knowledge) are the heirs of the Prophets." The only inheritance here is that they strive with the ordinances, and so they legislate them. <br /><br /> <br /><br />Also Shaykh Ihsan Ilahi Zaheer in his “Tasawwuf” quoted ibn Arabi in his Futuhat, saying that only Nubuwwah of Tashree is finished, not its level. So the level of Nubuwwah stills remains<br /><br /> <br /><br /> <br /><br /> <br /><br /> ولكن ابن عربي يقول معاكسا لذلك في فتوحاته :<br /><br />( ويتضمن هذا الباب المسائل التي لا يعلمها إلا الأكابر من عباد الله , الذين هم في زمانهم بمنزلة الأنبياء في زمان النبوة , وهي النبوة العامة .<br /><br />فإن النبوة التي انقطعت بوجود رسول الله صلى الله عليه وسلم إنما هي نبوة التشريع لا مقامها فلا شرع يكون ناسخا لشرعه صلى الله عليه وسلم , ولا يزيد في حكمه شرعا آخر , وهذا معنى قوله صلى الله عليه وسلم : إن الرسالة والنبوة انقطعت , فلا رسول بعدي ولا نبي , أي لا نبيّ بعدي يكون على شرع يكون مخالفا لشرعي , بل إذا كان , يكون تحت حكم شريعتي ... فهذا هو الذي انقطع وسدّ بابه , لا مقام النبوة ) <br /><br /> <br /><br /> الفتوحات المكية لابن عربي ج 2 ص 3<br /><br /> <br /><br />So All of this clearly shows that for these misguided Sufis, Wilayah is just like Nubuwwah, the only difference is that the Awliya do not bring any new laws. This is way the books of Sufiyah are filled with expression: Al-Haqq told me, My Lord informed me…<br /><br /> <br /><br />And Ilham is Zanni, none can say for sure what he feels in his heart is from Allah. Yet for these people, they hear Allah from sure, they receive orders from Allah, so there remains no difference with Prophets except bringing laws…<br /><br /> <br /><br />Ibn Ata illah wrote p 77 and after:<br /><br /> <br /><br />“At this juncture you might say: How do you account, then for the words of God, “He (alone) knows that which is beyond the reach of a created being’s perception, and to none does He disclose aught the mysteries of His own unfathomable knowledge unless it to be to an apostle whom He has been pleased to elect (therefore)” (Al-Jinn (The Unseen beings) 72 : 26-27)? According to this declaration, no one but the apostle is excepted. Know, however, that I once heard our Shaykh, Abu al-‘Abbas (may God be pleased with him) say, “The word ‘apostle’ as used here includes the sense of someone fully realized in righteousness (Siddiq) or a saint (wali).”<br /><br /> <br /><br />Ibn ‘Ata illah further wrote: <br /><br /> <br /><br />“(You might also object) This Qur’anic verse points likewise to the fact that no servants are made privy to unseen realities unless God makes them privy thereto. However, God, may He be praised, has made clear the reason for which He has given knowledge of unseen realities to those to whom He has given such knowledge, namely, that the servant to whom He grants such knowledge is one “whom He has been elect (therefore).” Moreover, the use of the word “apostle” singles out the apostle for mention. He does not, for example, mention the Prophet (al-nabi), the one realized in righteousness (al-siddiq) or the saint (al-wali) despite the fact that each of them would be a person with whom God is pleased, since the apostle is more worthy of this than anyone else”<br /><br /> <br /><br />Comment: So one can clearly see that for ibn ‘Ata illah and his teacher Al-Mursi, the saints are included in this verse of the Quran under the word “Rusul”, so they do not make any distinction between Wahy and Ilham. <br /><br /> <br /><br />And the full verses are (as translated by Yusuf Ali):<br /><br /> <br /><br />26. "He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,- 27. "Except an apostle whom He has chosen: and then He makes a band of watchers march before him and behind him, 28. "That He may know that they have (truly) brought and delivered the Messages of their Lord: and He surrounds (all the mysteries) that are with them, and takes account of every single thing." <br /><br /> <br /><br />So one can see that the Messengers/apostles (Rusul) mentioned here transmit the Risalah from their Lord and Allah sends Angels behind and before him, and this does not include Wali and Siddiq, as they do not bring any Risalah from their Lord.<br /><br /> <br /><br />So for these misguided Sufis, the Awliya hear the speech of Allah, and they do not think that what they might hear can be the voice of Shaytan or their own Waswas. This is illustrated in p 93, where ibn ‘Ata Illah wrote:<br /><br /> <br /><br />“The jurisprudent Makin al-Din al-Asmar told me, “I once heard the Truth addressing me.”<br /><br /> <br /><br />“How did that happen, sir” I asked him.<br /><br /> <br /><br />He replied, “There was, in Alexandria, a certain righteous man who had become a companion of Shaykh Abu al-Hasan, after which he heard about so many imposing sciences and matters that transcend the rational and the conceivable that his mind could no longer grasp it, as a result of which he parted company with Shaykh Abu al-Hasan (may God be pleased with him). <br /><br /> <br /><br />Then one night, I heard (God say), “So-and-so called upon Us at such-and-such a time, making six requests. If he wants his supplications to be answered, let him be an adherent of Shaykh Abu al-Hasan al-Shadhili. He asked Us for such-and-such and for such-and-such until I had counted up six request.” Then the divine address came to an end. <br /><br /> <br /><br />I looked to the mid-point (of that period of time), and I knew what time the man had made his supplications. The following morning, I went to the man and I said to him, “You called God yesterday, making six requests. You asked Him for such-and-such and for such-and-such, until you made six requests.” ‘Yes, I did’ the man replied. So I said to him, “Do you want your requests to be granted?’ “And who might make this possible for me?’ he asked. I said to him, “I have been told, “If he wants his request to be granted, let him be an adherent of Shaykh Abu al-Hasan al-Shadhili.””<br /><br /> <br /><br />Commentary: So here al-Asmar is told to have heard Allah saying that if this man who left Abul Hasan Ash-Shadhili wants his requests to be answered, he should follow Ash-Shadhili. Now, maybe al-Asmar heard a devil, who wanted to misguide people and making them follow Sufism after people left it.<br /><br /> <br /><br />And why is the answer of the slave linked to follow Ash-Shadhili? Are these not Khurafat made to make the Murid stick to their Shaykh, and Allah will only consider them if they have a Sufi Shaykh?<br /><br /> <br /><br />Secret knowledge<br /><br /> <br /><br />Ibn Ata Illah wrote p 101:<br /><br /> <br /><br />“Know that al-Khidr’s continued existence is a matter of unanimous agreement among the members of this community, while the saints of every age recount having met him and received teaching on his authority. In fact, such accounts are so well-known and have been passed down based on so many independent chains of transmission that their veracity is undeniable. There are this numerous stories in this connection.<br /><br /> <br /><br />Shaykh Abu al-Hasan (may God be pleased with him) said, “I met al-Khidr in the ‘Idhab desert once and he said to me, ‘Abu al-Hasan, may God cause wonderful kindness to attend you, and may He be a companion to you in times of both rest and itineration.’”” End if ibn Ata Illah’s words.<br /><br /> <br /><br />Then ibn Ata illah told two stories of Al-Khidr told by Muhyi al-din ibn ‘Arabi, once ibn ‘Arabi claimed he himself saw al-Khidr.<br /><br /> <br /><br />Later p 104 ibn ‘Ata illah answered to an objection about Al-Khidr:<br /><br /> <br /><br />“Moreover, if they say, “If this were so, it would have been passed down in written accounts,” you should realize that nothing that not everything which God revealed to the Prophet (saw) was something which he was to pass on to others. After all, it has been reported concerning him (saw) that he said, “My Lord has taught me three types of knowledge: one type which He has commanded me to spread, another type which He has forbid me to spread, and still another type which He has left me free either to spread or to conceal.”<br /><br /> <br /><br />Comment: Everybody know can clearly see that ibn ‘Ata Illah and these Shadhilis are just like Batinis, that believe in secretive knowledge. And they justify if by a Hadith which has no reference. So we can see that their religion is based upon lies and fabrications. <br /><br /> <br /><br />If the Prophet (saw) received some revelation from Allah and Allah forbade him to reveal it, then this would come in the Quran or the Sunnah, yet there is no trace of it.<br /><br /> <br /><br />This is in fact what exactly some misguided philosophers say that the Prophet (saw) knew the hidden reality that there is no paradise and hell, but he only lied to people, as they could not understand these matters.<br /><br /> <br /><br />At the same type, these people are Ash’aris and Maturidis, they tell us that the creed can only be taken from Quran or Mutawatir Ahadith, not with Khabar Ahad, yet for the Abdal or Khidr, they do not even have one authentic Isnad, rather testimonies of Sufis like ibn ‘Arabi and others seeing Al-Khidr or Abdal and others is enough.<br /><br /> <br /><br />Batini Tafsir of the Quran<br /><br /> <br /><br />P 191, ibn Ata illah mentions some esoteric Tafsir from Al-Mursi:<br /><br /> <br /><br />“Commenting on God’s words, glory be to Him, ‘Behold, God forbids you to sacrifice a cow” (Al-Baqarah (the cow) 2: 67), the Shaykh said, “each person’s cow is himself, and God bids to sacrifice it.”<br /><br /> <br /><br />P 204, another esoteric Tafsir of Al-Mursi:<br /><br /> <br /><br />“One day, as I prayed the dawn prayer behind the Shaykh (Abu al-Hasan), he recited the surah which begins with the letters ha, mim, ‘ayn, sin, qaf. When he came to the words, ‘He bestows the gift of female offspring on whomever He wills’ (Al-Shura (Consultation) 42: 49)), it occurred to me that through the phrase ‘female offspring’ God was speaking of good works. He then recited the words, ‘…and the gift of male offspring on whomever He wills’ (42 : 49), and I thought to myself that the phrase ‘male offspring’ must refer to various types of knowledge. He continued reciting the words, “…or He gives both male and female (to whomever He wills).’ ‘Both knowledge and good works,’ I though to myself. And as he recited the words, “and causes to be barren whomever He wills,’ I thought ‘neither knowledge nor good works.’<br /><br /> <br /><br />When the Shaykh had completed his prayer, he summoned me and said, ‘I realize that during the prayer, you understood the words , ‘He bestows the gift of female offspring on whomever He wills’ as referring to good works, and the words ‘male offspring’ to refer to the various branches of knowledge, ‘or…both male and female’ as referring to those who are given neither knowledge nor good works.’<br /><br /> <br /><br />I was amazed that the Shaykh would be aware of how I had understood these verses.<br /><br /> <br /><br />He asked me, ‘Are you amazed that I should be aware of what you were talking during the prayer? So-and-so understood the verses in question to mean such-and-such, while so-and-so understood the verses in question to mean such-and-such’ whereupon he proceeded to enumerate the interpretations of everyone who had prayed behind him that morning.”<br /><br /> <br /><br />Comment: First we see the falsehood of the Batini Tafsir of the Quran, and secondly Ash-Shadhili is told to understand the thoughts of all the people behind him…fairy tales and Batini religion. <br /><br /> <br /><br />P 209, Ibn Ata Illah felt the necessity to explain these Batinis Tafsir of the Quran:<br /><br /> <br /><br />“Know that this group’s (the Sufis’) interpretation of God’s word and words of His Messenger (saw) in such a way as to yield certain unexpected meanings, as reflected in the shaykh’s statements of the effect of the words, ““He bestows the gift of female offspring on whomever He wills” refer to good works, that the words “He bestows the gift of male offspring on whomever He wills” refer to various types of knowledge, that the words, “…Or He gives both male and female (to whomever He wills)” refer to god’s granting knowledge and good works, and that the words, “And causes to be barren whomever He wills” refer to God’s granting neither knowledge nor good works, as well as the interpretation of God’s command “to sacrifice a cow” with the statement that “each person’s cow” is himself, and God bids him to sacrifice it,”, and as will be seen below, God willing, in his interpretation of Prophetic hadiths - know that this is not a denial of the outward and apparent meaning of such texts. Rather, the apparent meaning of each verse is a product of the situation in response to which it was revealed, and the message it yields based on people’s customary use of the language. However, there are, in addition, hidden meanings of this or that verse or Hadith which are disclosed to these whose hearts God has opened. Accordingly, the Prophet (saw) declared, “Every verse has both an outward meaning and an inward meaning, a beginning and an end.”<br /><br /> <br /><br />Ibn Ata Illah further wrote: “It would indeed be a distortion if they were to say, “The verse (in question) has no other meaning.” However they have not said this. On the contrary, they acknowledge the outward meanings of texts as they relate to the topics which they deal with, while at the same time, they arrive at (inward) understandings which God has disclosed to them.”<br /><br /> <br /><br />Comment: One can see that for these people, there are two meanings of Allah’s speech, and the cow Musa (aley salam) ordered to kill was at same time a physical one and a metaphorical one. Also Allah meant same time son, daughter and same time knowledge and good works…the Ayat recited to the Prophet (saw) by Allah mean Ayat of the Quran, as well as Wali.<br /><br /> <br /><br />Now if a Batini comes and says that Lulu wal Marjan means Hasan and Husayn, as well as physical Lulu and Marjan, and Jibt wa Taghut they mean Abu Bakr and ‘Umar, as well as magic and Shaytan, then what is the difference between the two…<br /><br /> <br /><br />So anyone can see that there is no criterion of truth in these Tafsir, rather it is a Batini religion, doing Tahrif of Allah’s words, lying upon Allah…and playing with the religion…opening the door of Ilhad and Qaramitah…<br /><br /> <br /><br />Khurafat and fairy tales harming the creed of Islam<br /><br /> <br /><br />P 184, Ibn Ata Illah wrote:<br /><br /><br /><br />“Shaykh Makin al-Din al-Asmar told me, “I once entered the mosque of the Prophet Daniel in Alexandria (in Al-Dimas), and as I came in, I found the prophet who was buried there, clothed in a striped outer garment and praying. He said to me, ‘Come pray in front of me.’’<br /><br /> <br /><br />Comment: The rest of the story is irrelevant; we see here clearly that for these Sufis the Prophets can come back in this world. And none of the Salaf never made such a claim.<br /><br /> <br /><br />P 184-185, ibn Ata Illah tells more Khurafat:<br /><br /> <br /><br />“Shaykh Makin al-Din al-Asmar also told me, “One Friday night I spent the night at the Qarafah Cemetery. When the (other) visitors rose, I rose with them. They were reciting the Qur’an, and they continued reciting until they reached Surah Yusuf, upon him be peace, and specifically, the verse in which God states, “Joseph’s brothers came.’ They concluded their visit with the tombs of Joseph’s brothers. When we got there, I saw a tomb split open, and out of it emerged a tall man with a spare beard, a small head and a dark complexion who said, ‘Who told you our story? That is exactly what happened to us!”<br /><br /> <br /><br />Comment: So the dead coming out of graves shows that these people are fooled by Jinns taking human forms, and if they recited Ayat ul Kursi or other, this would disappear.<br /><br /> <br /><br />P 244, ibn Ata Illah quotes from al-Mursi:<br /><br /> <br /><br />“In accordance with this same principle, it was God’s wise choice for Adam to eat of the tree after he was forbidden to do so in order that he might repent of what he had done and, in his way, become a model for all those who repent. God chose this for Adam in order that he might recognize God for His magnanimity and know that He is the Most Munificent of the munificent…In addition, Adam’s eating from the tree was intended to be the occasion of his descent (from paradise to Earth), just as this descent was intended to be the occasion of Adam’s becoming God’s vicegerent on Earth. This is why Shaykh Abu al-Hasan (may God be pleased with him) said, “What an auspicious act of disobedience it was which led (Adam’s) vicegerency.”<br /><br /> <br /><br />Comment: If Allah chose this for Adam, why is Adam to be told to have committed a sin, and he repented to Allah saying he has wronged his soul. Here these Sufis are denying fee will from human.<br /><br /> <br /><br />P 239 and after, ibn Ata Illah wrote:<br /><br /> <br /><br />“He also said (may God be pleased with him), “Birshr al-Hafi (may God be pleased with him) said, ‘For forty years I’ve craved grilled meat, but haven’t been able to afford it.”<br /><br /> <br /><br />In explanation of this statement, he said, “Anyone who thinks that this Shaykh went forty years without having enough money to buy some grilled meat is mistaken. After all, how did he obtain what he needed by way of food and clothing throughout those forty years? Rather, what this statement means is that the spiritual rank occupied by people of his type is such that they neither eat nor drink, nor enter into nor abandon anything without God’s permission and a sign. Hence, of God had given him permission to eat grilled meat, he would have been able to afford it.”<br /><br /> <br /><br />Comment: Allah has already given him permission to eat grill food by the Shari’ah of his last Prophet Muhammad (saw), the Prophet (saw) himself ate meat, the Sahabah ate meat…and here it is claimed that a Sufi does not have permission from Allah to eat that…And what about ‘Aqiqah and sacrifice of ‘Id and Hajj, did Allah also not want him to eat meat on these occasions?<br /><br /> <br /><br />P 273, ibn Ata illah quoted from Al-Mursi why Al-Qushayri in his Risalah first mentioned Ibrahim ibn Adham:<br /><br /> <br /><br />“The Shaykh replied, “The reason for this is that Ibrahim ibn Adham had been an earthly king; he woke up one morning still a king, and by noon he had become one of the greatest of saints. Hence, the author of the Risalah began with him in order to make it known that God’s grace is not based on human action.”<br /><br /> <br /><br />Comment: Allah said only the Muttaqun are his Awliya, and that after doing a lot of Nawafil, Allah becomes his eye by which he sees, meaning by His help…Is this in any Hadith that someone became one of the greatest saints in few hours? While for Déobandis, even a Kafir can become a Muslim and just after can be made from the greatest of saints. So it shows again that for the Sufis, the human free will is denied, he is like a leave of the tree and the wind brings it wherever it wants, and the person can wake up and become without action one of the greatest saint…<br /><br /> <br /><br />Ibn Ata illah wrote p 105:<br /><br /> <br /><br />“One of Shaykh Abu al-Hasan’s companions said to me, “The Shaykh said one night, ‘I met with al-Sharif al-Buni and Sharaf al-Din al-Majalli, who informed me that they had gone in to see a woman in western Alexandria. They said, “She told us to show her our hands, whereupon she smelled our hands and said, ‘Two righteous brothers.’ Then she told us, ‘In my experimental knowledge I reached the station of perplexity. Then I said: My God! How can Gnostics find their way out of perplexity? I have been told that it is through affirmation of the divine unity (Tawhid). Hence is there among you someone who knows this Tawhid by which Gnostics can find their way out of perplexity?’<br /><br /> <br /><br />We said to her, ‘We have only come in order to receive your blessing.’ Then Shaykh Abu al-Hasan (may God be pleased with him) said, ‘Verily, guide her to the one who himself is beleaguered. Verily guide her to the one who himself has been beleaguered!’ Then he turned in the direction in which the woman was located and said, “The Tawhid by which Gnostics find their way out of perplexity is (the words), ‘There is no god but He (la ilaha illa huwa). Gnostics emerge from perplexity by ‘There is no god but He (la ilaha illa huwa)’ <br /><br /> <br /><br />One of the Shaykh’s companions rose the following and went to the woman. When he found her, she was saying, ‘My need has been met!’ Hence we knew that the Shaykh had provided her with spiritual sustenance at that very hour.”<br /><br /> <br /><br />Comment: What is this spiritual sustenance these Sufis masters sent to people? Khawarij and Qadiris started at the time of Sahabah, and did any of them send spiritual sustenance to anyone?<br /><br /> <br /><br />They could have said that she was confused in such matter, and Abul Hasan Ash-Shadhili sent her someone to explain her, no there is no need of this, just sent some spiritual sustenance…anf of course Sufis should justify this by the Quran and Sunnah…<br /><br /> <br /><br />Innovations<br /><br /> <br /><br />P 3: “My intention in writing this book has been to mention a number of virtues of our master and companion, the pole of Gnostics, the signpost of the rightly guided, the supreme apologist for Sufism, the travelers’ guide, the rescuer of the perishing, HE WHO BRINGS TOGETHER THE SCIENCE(S) OF NAMES, LETTERS AND CIRCLES, he who speaks by the light of his flawless spiritual insight into (people’s) secret thoughts, the “cave” of those with perfect certainty, the elite of those who have arrived, he who unveils the suns of knowledge after they have set ad the secrets of subtle intimations after they have departed, HE WHO HAS ARRIVED IN GOD and who assists others on doing the same: Shihab Al-Din, ie. Abu al-‘Abbas ibn ‘Umar Al-Ansari Al-Mursi.<br /><br /> <br /><br />Comment: One can see that Shadhilis are also involved in these kinds of secret religions, numbers and circles that is magic. <br /><br /> <br /><br />And what is funny is that in p 18, ibn 'Ata Illah quoted the Hadith of the Prophet (saw) saying as translated in English: "I have left it white and pure"<br /><br />Meaning the Prophet (saw) left the religion clear and pure its night like its day, and where did the noble Prophet (saw) taught these circles and numbers<br /><br />P 17, ibn 'Ata Illah dared to write: "There is nothing capable of drawing one nearer to God but he invited others to embrace it, no courtesy which it is fitting for the servant to observe with God but he urged others to adopt it, nothing which would distract God's servant from Him but that he warned them against it, nor any action that would alienate them from God but that he drew them away from it"<br /><br />So one can ask these Sufis: Does Allah have partners who have legislated a religion for which Allah did not give permission?<br /><br />But these people have destroyed their intelligence in following such falsehood such as these secrets numbers and circles.<br /><br /> <br /><br />P 109 ibn Ata Illah wrote:<br /><br /> <br /><br />“Shaykh Abu al-Hasan (may God be pleased with him) said, “Once a companion of mine and I had repaired to a cave, seeking to reach God. We were saying, “Tomorrow He will open up (understanding) to us,’ and ‘the day after tomorrow He will open up (understanding) to us.’ A man with an awe-inspiring presence then came in to where we were and we said to him, “Who are you.” He replied, “I am the king’s slave.” From this we knew that he was a saint of God. “How are you?” we asked him. And he replied, “How is one who says, “Tomorrow He will open up (understanding) to us,’ and ‘the day after tomorrow He will open up (understanding) to us.’? For he enjoys neither friendship and protection from God, nor prosperity. O soul, why do you not worship God for Himself?” Realizing whence he had came, we repented to God and sought His forgiveness, after which He opened up our understanding to us.”<br /><br /> <br /><br />Comment: So one can see that Abul Hasan Al-Shadhili isolated in caves, and this is not the Sunnah of the Prophet (saw), neither the Sahabah, Tabi’is and others. Rather this is a pure Sufi innovation.<br /><br /> <br /><br />Praise of Sadr Al-Qunawi and Hakim At-Tirmidhi<br /><br /> <br /><br />P 113, it is written:<br /><br /> <br /><br />“When Shaykh Sadr al-Din Al-Qunawi came to Egypt as a messenger, he met with Shaykh Abu al-Hasan and spoke in his presence of many fields of knowledge. Shaykh Abu al-Hasan kept his head bowed until Shaykh Sadr al-Din had finished speaking. Then he raised his head and said, “Tell me, where is the pole of the era today? Who is his friend, and what are his fields of knowledge?”<br /><br /> <br /><br />Shaykh Sadr al-Din remained silent and gave no reply.”<br /><br /> <br /><br />P 131:<br /><br /> <br /><br />“He (Shaykh Abu al-‘Abbas) and Shaykh Abu al-Hasan used to venerate the godly imam, Muhammad ibn ‘Ali al-Tirmidhi, whose words held the highest place in both of their hearts.”<br /><br /> <br /><br />P 144:<br /><br /> <br /><br />“This same Abu al-Hasan (Al-Jaziri) told me, “One night I was at the home of Shaykh Abu al-Hasan, and he was reading to us from the book Khatm al-Awliya by al-Tirmidhi Al-Hakim.”<br /><br /> <br /><br />Comment: al-Tirmidhi Al-Hakim has been expelled from his country and people called him a Zindiq because of his book “Khatm ul Wilayah”, and this book also talks about levels of saints, and that the earth is established by them, La Hawla wala Quwatta ila Billah<br /><br /> <br /><br />And Sadr ud Din Al-Qunawi was a clear caller to Wahdatul Wujud.<br /><br /> <br /><br />The creed of Muhammad Wafa and his son Ali Wafa<br /><br /> <br /><br />Muhammad Wafa is the fourth Fifth Imam of the Shadhili Tariqah and Ali Wafa is the sixth.<br /><br /> <br /><br />In his book “Sanctity and Mysticism in Medieval Egypt The Wafa Sufi order and the legacy of ibn ‘Arabi” Richard Mc Gregor showed the creed and writings of Muhammad Wafa and his son Ali Wafa.<br /><br /> <br /><br />He showed the criticism of Ibn Hajar on ‘Ali Wafa and his father:<br /><br /> <br /><br />Ibn Hajar said in “Inba al-ghumr bi anba al-‘umr” (2 : 308) said about ‘Ali Wafa: “His poetry cries out Ittihad (mystical union) to the point of heresy, and likewise the verse of his father”<br /><br /> <br /><br />Ibn ‘Iyas in his “Bada’i Az-Zuhur” p 6 and ibn ‘Imad in his “Shadharat Adh-Dhahab” 7/70 repeated ibn Hajar’s statement.<br /><br /> <br /><br />Comment: Mc Gregor translation Ittihad as mystical union, while for ibn Hajar, these Ittihad leads to heresy.<br /><br /> <br /><br />Ibn Hajar also said in the same page about Ali Wafa: “I met him, I reject his companions gesturing in prostration towards him”<br /><br /> <br /><br />Comment: So this is the state of this Shadhili Imam, his followers do Sajdah to him without any blame, and when ibn Hajar went to see Ali Wafa he witnessed this clear opposition to the Shari’ah. The Prophet (saw) clearly said that if prostrating to anyone was legal, he would order the women to prostrate to her husband, and the Prophet (saw) forbade anyone prostrating to him, but these Sufis do not care of the Shari’ah, they have their own Batini Shari’ah… Allah ul Musta’an.<br /><br /> <br /><br />Ali Wafa and clear Wahdatul Wujud<br /><br /> <br /><br />Ali Wafa wrote in Mafatih al-khazain al-‘aliyya (Dar al-Kutub; Tasawwuf 152; film 33564) 45a:<br /><br /> <br /><br />“He encompasses all, as if He were a sea and they (the entities) are His waves; that is, He is the reality of everything and the essence of everything, and everything is He Himself and His attribute.”<br /><br /> <br /><br />Ali Wafa wrote in Mafatih al-khazain al-‘aliyya 98a, 98 b:<br /><br /> <br /><br />“God is your existence with regard to your essence, while you are His existence with regard to His entity (‘ayn)…he is the essential Existence determined (specifically) in all existants. All things are His Attributes and Names…”<br /><br /> <br /><br />Ali Wafa wrote in Wasaya 101a:<br /><br /> <br /><br />“Your existence is your Lord by its lordship, and your God by its divinity, and your Merciful by its mercy. And the same is applicable by analogy to all meanings and attributes. Sometimes, (your existence) appears to you by virtue of those levels, or some of them in your perception, from a perceptive by which you see them as you; and thus you see it (the Lord, God etc) by them (lordship, divinity) (as) your existence. Sometimes (your existence appears) from a perspective by which you see them (lordship, divinity etc) as other than you; and thus you see it (the Lord, God etc) by them (lordship, divinity etc) (as) the existence of other than you. In reality it is only your existence, since existence –why, how or wherever it appears- only appears to you because it is your own existence. You do not grasp this nor anything else except by the fact that it is your existence which you have grasped.”<br /><br /> <br /><br />Comment: Ash-Sha’rani in his Tabaqat 2: 56 quoted the end of this quote:<br /><br /> <br /><br />“Existence –why, how or wherever it appears- only appears to you because it is your own existence. You do not grasp this nor anything else except by the fact that it is your existence which you have grasped”<br /><br /> <br /><br />Ash-Sha’rani also quoted 2: 32 about Ali Wafa:<br /><br /> <br /><br />“He said of the Hadith “I was an unknown treasure,” the meaning is the level of abstraction (Tajarrud). (The meaning of) “And I wanted to be known, so I created creation” is I ordained an elite, I made Myself known to them and guided them to all of it (ie the level of abstraction) by all of it (ie creation). “And by Me they know Me”, since I am the All”<br /><br /> <br /><br />Ash-Sha’rani further quoted 2: 33 about Ali Wafa:<br /><br /> <br /><br />“The elite (makhsus) of God is he who penetrates, in every way, both His secret and what is commonly known of Him. None but God encompasses him, and none but he encompasses God. However, the non-elite are fettered to things like the world, heaven, the intermediary world, hell, and the afterlife”<br /><br /> <br /><br />Ali Wafa said in as in “Wasaya Sayidi ‘Ali Wafa” 3b:<br /><br /> <br /><br />“You are in the form in which you see your teacher, so see what you want. If you see him as creation, then you are “a creation.” If you witness him as truth, then you are a “truth”. God said, “I am according to My servant’s opinion of Me, so he thinks of me as he wills.”<br /><br /> <br /><br />Comment: so according to this, if someone wants to witness his teacher as Allah, then he can witness his teacher as Allah since Allah is according to the opinion of his slave. What misguidance is greater than this?<br /><br /> <br /><br />The Wafas and Unity of religions<br /><br /> <br /><br />Ali Wafa said as quoted in Tabaqat of Sha’rani 2: 51:<br /><br /> <br /><br />“Every seeker simply seeks al-Haqq; sometimes he reaches that object in truth, so he worships Him by an unveiling, and sometimes he reaches it by imagination (only), so he worships Him through a veil. Thus no worshiper truly worships except God (Himself)”<br /><br /> <br /><br />Comment: Ibn Arabi also said that only Allah is worship as Allah decreed not to worship but Him, and he explained that the lower category restrict with their imagination worship to stones, trees and they worship others to get close to Allah and the second higher category does not restrict and they say all is a manifestation of Allah. <br /><br /> <br /><br />Muhammad Wafa wrote in his “Sha’air al-‘irfan” Al-Maktabah Al-Azhariyah 142b:<br /><br /> <br /><br />“Forgiveness and unbelief are both from the veil (of self-disclosure); yet there is a difference between them since unbelief is the hiding of al-Haqq by creation, and asking forgiveness is the hiding of creation by al-Haqq.”<br /><br /> <br /><br />Comment: like ibn ‘Arabi, for these Sufis Kufr is only a veil, by which Kufar are veiled and restrict divinity to some and the real Muwahid for these people is the one who does not restrict divinity but says it is all Allah. Na’uzu Billah min zalik.<br /><br /> <br /><br />Shi’i influence on Ali Wafa<br /><br /> <br /><br />Mc Gregor quoted some clear sayings of Ali Wafa similar to Shi’ah p 144-145, and some of Ali Wafa’s saying shows he considers Ali ibn Abi Talib as higher than Abu Bakr.<br /><br /> <br /><br />Ali Wafa said in his “Mafatih al-khazain al-aliyya 11b:<br /><br /> <br /><br />“In the Hadith (it is said) “Abu Bakr is from me at the station of hearing, and ‘Umar at the station of seeing.” He (Muhammad) accepted from ‘Uthman the pledge of allegiance by his noble hand. He said, “By God, this is the hand of ‘Uthman.” So ‘Uthman is of him at the station of the hand. He (Muhammad) said, “Nothing is said on my behalf, save by me or ‘Ali” for ‘Ali is his tongue, and the tongue is the elite station for a speaker. Thus said ‘Ali, “I am the greatest of the upright (Siddiq)” that is, he who is truthful to the Muhammadan Truth; “and none says this after me except a liar”<br /><br /> <br /><br />The Hadith “Nothing is said on my behalf, save by me or ‘Ali” can be found in the Shi’ah book “Bihar ul Anwar” 38: 268, 239, 254 complied by Muhammad Baqir Al-Majlisi (d 1699 or 1700) as said by Mc Gregor.<br /><br /> <br /><br />Also Sha’rani quoted that Ali Wafa said in his “Tabaqat Al-Kubra” vol 2 p 43:<br /><br /> <br /><br />“Verily ‘Ali ibn Abi Talib was raised as Jesus was raised, and likewise he will descend as Jesus will. And I (Al-Sha’rani) have said on this matter: ‘Ali al-Khawwas (d after 941/1543) said, “Verily, Noah preserved from the Ark a plank with the name ‘Ali ibn Abi Talib on it, riding upon it to heaven. It remains preserved in the Chest of power until ‘Ali is raised.” God knows best of all this”<br /><br /> <br /><br />Also Ali Wafa said in his “Wasaya” 12a:<br /><br /> <br /><br />“This is the return (raja’a) by which are awaited the likenesses of Jesus and ‘Ali”<br /><br /> <br /><br />Comment: All of this clearly shows that Ali Wafa believed in the Shi’a doctrine of Raja, and this is quoted from his own book and Ash-Sha’rani also quoted the same. So anyone can see the influence of Shia and Batiniyah upon the Shadhiliyah.<br /><br /> <br /><br />The creed of Muhammad Wafa on the pole (Qutb) and Insan Kamil<br /><br /> <br /><br />Mc Gregor wrote p 106:<br /><br /> <br /><br />The Muhammadan reality and the Pole<br /><br /> <br /><br />Central to the philosophy of ibn ‘Arabi was the central position of the prophet Muhammad. In his cosmic function, the Prophet operated essentially as the First intellect, that is, the first in creation, from which all else is derived. Ibn ‘Arabi himself equates this First Intellect with the Muhammadan reality (haqiqa Muhammadiyya)…Muhammad Wafa, in his won writing, does not deal with the term haqiqa Muhammadiyya directly; however, he does seem to apply the equivalent concept to his own person. He recounts:<br /><br /> <br /><br />“Al-Haqq said to me, ‘You are the elite, to you is the measure (Miqdar) of all things, yet you have none with Me; for none contains Me other than you, since there is nothing like you. You are the source of My Truth (in creation) and everything is a metaphor (Majaz) for you. I am present in the truth and absent in the metaphor.” (Sha’rani “Tabaqat Al-Kubra” 2: 22)<br /><br /> <br /><br />Mc Gregor showed Muhammad Wafa’s view on the pole (Qutb) in “Nafais Al-‘Irfan” Dar ul Kutub 5b:<br /><br /> <br /><br />“In the name of God the Merciful, the Compassionate. “There is nothing like Him; He is the All-hearing and All-seeing” (Q 42 : 11). In Him are the pole, the imam, the succour (ghawth), the solitary (fard), the khalifa, and the verifier (muhaqiq). Those beneath, like the pegs (awtad) and the substitutes (abdal), the nobles (nujaba) and otherd, exceed in numbers, and they persist in secrets”<br /><br /> <br /><br />In “Nafais Al-‘Irfan” Dar ul Kutub 25a: <br /><br /> <br /><br />“The heart of the pole is the Greatest Name of God; and His face (Correction: it should be: his face, meaning of the pole) is His most noble Essence, by which is established creation and (divine) Command, and it (the heart of the pole) is the axis of the secret and notoriety. “And all of the hearts of humanity are between two of His fingers, like one heart”. They are His speaking tongues and His truthful words and His rending and repairing pens.”<br /><br /> <br /><br />Mc Gregor further quoted Muhammad Wafa’s view on the “Insan Kamil” (perfect human), in “Nafais Al-‘Irfan” Al-Maktabah Al-Azhariyah 73b:<br /><br /> <br /><br />“That which is described by the Attributes of the Essence is the Greatest Name in the horizon of the Beautiful Names. It is the loftiest likeness in the world of Jabarut, the prior (Sabiq) and the eternal (Qayum) in the world of Awe. It is the encompassing spirit in the world of command, which is the holy spirit in the world of Malakut and the originating (Wadi’) reality in the world of creation. The perfect human being is the effuser of forms (Fayadh Suwar) in the world of becoming. “And to Him all matters return.” (Q 11: 123)”<br /><br /> <br /><br />And this is for Mc Gregor’s quote. Now to understand what “Insan Kamil” means for the Sufis let’s read the book “Insan Kamil” of Abdul Karim Al-Jili, chapter 60, as translated by Nicholson in his book “Studies in Islamic Mysticism” <br /><br /> <br /><br />“The Perfect Man is the Quṭb (axis) on which the spheres of existence revolve from first to last, and since things came into being he is one (wáḥid) for ever and ever. He hath various guises and appears in diverse bodily tabernacles (kaná’is): in respect of some of these his name is given to him, while in respect of others it is not given to him. His own original name is Mohammed, his name of honour Abú ’l-Qásim, his description ‘Abdullah , and his title Shamsu’ddín. In every age he bears a name suitable to his guise (libás) in that age. I once met him in the form of my Shaykh, Sharafu’ddín Ismá‘íl al-Jabartí, but I did not know that he (the Shaykh) was the Prophet, although I knew that he (the Prophet) was the Shaykh. This was one of the visions in which I beheld him at Zabíd in a.h. 796. The real meaning of this matter is that the Prophet has the power of assuming every form. When the adept (adíb) sees him in the form of Mohammed which he wore during his life, he names him by that name, but when he sees him in another form and knows him to be Mohammed, he names him by the name of the form in which he appears. The name Mohammed is not applied except to the Idea of Mohammed (al-Ḥaqíqatu ’l-Muḥammadiyya). Thus, when he appeared in the form of Shiblí, Shiblí said to his disciple, "Bear witness that I am the Apostle of God"; and the disciple, being one of the illuminated, recognised the Prophet and said, "I bear witness that thou art the Apostle of God." No objection can be taken to this: it is like what happens when a dreamer sees some one in the form of another; but there is a difference between dreaming and mystical revelation, viz., that the name of the form in which Mohammed appears to the dreamer is not bestowed in hours of waking upon the Ḥaqíqatu ’l-Muḥammadiyya, because interpretation is applicable to the World of Similitudes: accordingly, when the dreamer wakes he interprets the ḥaqíqa of Mohammed as being the ḥaqíqa of the dream-form. In mystical revelation it is otherwise, for if you perceive mystically that the ḥaqíqa of Mohammed is displayed in any human form, you must bestow upon the ḥaqíqa of Mohammed the name of that form and regard its owner with no less reverence than you would show to our Lord Mohammed, and after having seen him therein you may not behave towards it in the same manner as before. Do not imagine that my words contain any tincture of the doctrine of metempsychosis. God forbid! I mean that the Prophet is able to assume whatever form he wishes, and the Sunna declares that in every age he assumes the form of the most perfect men, in order to exalt their dignity and correct their deviation (from the truth): they are his vicegerents outwardly, and he is their spiritual essence (ḥaqíqa) inwardly.<br /><br /> <br /><br />The Perfect Man in himself stands over against all the individualisations of existence. With his spirituality he stands over against the higher individualisations, with his corporeality over against the lower. His heart stands over against the Throne of God (al-‘Arsh), his mind over against the Pen (al-Qalam), his soul over against the Guarded Tablet (al-Lawḥu ’l-maḥfúẓ), his nature over against the elements, his capability (of receiving forms) over against matter (hayúlá).…He stands over against the angels with his good thoughts, over against the genies and devils with the doubts which beset him, over against the beasts with his animality. …To every type of existence he furnishes from himself an anti-type. We have already explained that every one of the Cherubim is created from an analogous faculty of the Perfect Man. It only remains to speak of his correspondence with the Divine names and attributes.<br /><br /> <br /><br />You must know that the Perfect Man is a copy (nuskha) of God, according to the saying of the Prophet, "God created Adam in the image of the Merciful," and in another ḥadíth, "God created Adam in His own image." That is so, because God is Living, Knowing, Mighty, Willing, Hearing, Seeing, and Speaking, and Man too is all these. Then he confronts the Divine huwiyya with his huwiyya, the Divine aniyya with his aniyya, and the Divine dhát (essence) with his dhát—he is the whole against the whole, the universal against the universal, the particular against the particular.… Further, you must know that the Essential names and the Divine attributes belong to the Perfect Man by fundamental and sovereign right in virtue of a necessity inherent in his essence, for it is he whose "truth" (ḥaqíqa) is signified by those expressions and whose spirituality (laṭífa) is indicated by those symbols: they have no subject in existence (whereto they should be attached) except the Perfect Man. As a mirror in which a person sees the form of himself and cannot see it without the mirror, such is the relation of God to the Perfect Man, who cannot possibly see his own form but in the mirror of the name Allah; and he is also a mirror to God, for God laid upon Himself the necessity that His names and attributes should not be seen save in the Perfect Man. This obligation to display the Divine attributes is the "trust" (amána) which God offered to the heavens and the earth: they were afraid to accept it, "but Man accepted it; verily he is unjust and ignorant" (Kor. 33, 72), i.e., unjust to his own soul in letting it suffer degradation (from the things of this world) and ignorant of his real worth, because he is unaware of that with which he has been entrusted.…Beyond the plane of the Names and Attributes, which are ranged on the right and left of him according to their kind, the Perfect Man feels through his whole being " a pervasive delight, which is named the delight of the Godhead" (ladhdhatu ’l-iláhiyya).…Here he is independent of his modes, i.e., the Names and Attributes, and regards them not at all. He knows nothing in existence save his own nature (huwiyya), contemplates the emanation (ṣudúr) from himself of all that exists, and beholds the Many in his essence, even as ordinary men are conscious of their own thoughts and qualities; but the Perfect Man is able to keep every thought, great or small, far from himself: his power over things does not proceed from any secondary cause but is exercised freely, like other men's power of speaking, eating, and drinking.”<br /><br /> <br /><br />End of the translation of “Insan Kamil” of Al-Jili by Nicholson.<br /><br /> <br /><br />Neoplatonic influence on Muhammad Wafa<br /><br /> <br /><br />Mc Gregor wrote: “From there Muhammad Wafa goes on to restate the creative descent according to a Neoplatonic model. Here the first intellect is described as engendering the souls and intellects within the absolute Soul, or the spiritual world, giving rise to creation in all its varieties.”<br /><br /> <br /><br />Then Mc Gregor quoted a long quote of Muhammad Wafa about creation of the universe, and I will just quote this without comments of Mc Gregor. Muhammad Wafa said in his “Nafais al-‘irfan” Maktabah Al-Azhariyyah 100a:<br /><br /> <br /><br />“If this is understood, then we say, according to similitude, that the First Intellect as the first fatherhood originates intellects and souls in the absolute Soul. Each of these (intellects and souls) is an absolute in itself, and the encompassing of their species and genera is like the seed of the plants. If it brings out its branches, leaves and fruit, then its particular form appears in its very fruit, which is its unique and ultimate level. When the fruit of the whole is the children of Adam, all of them (the fruits) are based upon intellect and soul, being the fruit of diversity. And the fathers and mothers which were from the divine Self-disclosure are the creators and originators. Every tree is (from) a seed of their fruit, a root of their tree. Thus, the world occurred in its form with innumerable faces, and inexhaustible (divine) help. So each intellect judges the world by the form which has occurred in it, like…the viewpoints of the creeds and the sects according to the differences of their conceptions. In various spheres and horizons, each (sect) knows its own salat and praise, but the perfect intellect is the seed of the fruit encompassing tree of all roots and divisions. Vision does not know this face (of the perfect intellect), yet it knows all visions. As is said; “It is not He who encompasses all things “(Q 41: 54).”<br /><br /> <br /><br />Comment: anyone can see that Muhammad Wafa believes like philosophers that creation came through ‘Aql Awwal, also ‘Aql Kamil plays a role. So even a Kafir admit that these Sufis have influence of neo-platonists like ibn Sina and others.<br /><br /> <br /><br />Also Muhammad Wafa also talks about Rational faculty (Al-Quwwah An-Natiqah) and common intellect (Al-‘Aql Al-Mushtarak), in “Kitab al-azal” 60:<br /><br /> <br /><br />“The possible is divided into the visible (mulki) and the invisible (malakuti) realms. This visible is divided into six parts: the five senses and the “common sense”. The invisible is divided into six parts: estimation, imagination, preserving, remembering, reflection and the “common intellect”. The “common intellect” is the link between the invisible and the Jabarut.<br /><br /> <br /><br />Know that the five senses, along with the “common sense” are the six days in which God made creation. They are unknown as “days” because they are the lights of elucidation, the clarification of vagueness and the revealing of the unseen. They are the keys to the heavens and earth. This seeing (basar) is the key to the treasure-house of visible things, and their light and elucidation. And (so are) hearing…smelling…tasting…touching. The “common sense” is all of these things, their presence and preservation, in the state of the absence of their original sources. Imagination is their treasure-house and the utmost occasion of their pure form. This is the clear horizon, and the furthest Lote-tree. Thus the invisible lights (of the unseen world) are face to face with these visible lights. These twelve lights are the realities of the preparedness of the tablet. All of its levels are accepting of the emanated forms from the Pen. This is the “rational faculty”. God has elucidated this in the transcript that is humanity. So he who knows himself knows his Lord. He is the throne under which is found the likeness of all things.”<br /><br /> <br /><br />Comment: So one can see that like the Batini philosophers they make Taweel of the Qalam, Lote-tree, the six days of creation…They speak of imaginary worlds and the common intellect is the link between these worlds and other falsehood.<br /><br /> <br /><br />The Wafa and their belief in seal of Awliya<br /><br /> <br /><br />Muhammad Wafa said in Nafasi al-‘Irfan, Al-Maktabat al-Azhariyya 92b, 93a:<br /><br /> <br /><br />“The words complete in justice and sincerity are the beauty of the word of the Spirit in the world of Jabarut; and the word of Gabriel is in the world of Malakut, and the word of Adam is in the world of Mulk, and the word of Jesus is in the world of Prophethoods, and the word of Muhammad is in the messengerhoods, but the unifying word of words is that of the Seal of sainthoods from the illiterate community, who ascertains God by divine Secrets. “And to Him return all things, so worship Him and put your trust in Him.” (Q 11: 123)<br /><br /> <br /><br />Comment: So Muhammad Wafa believes in the saints having a seal, like Hakim At-Tirmidhi and Ibn ‘Arabi. And ibn ‘Arabi believes that all Prophets take from the niche of this Seal of saints. Muhammad Wafa said that the Seal of saints has words unifying all words (Kalimah Al-Jami’ah li Kalimat).<br /><br /> <br /><br />Muhammad Wafa said in Nafasi al-‘Irfan, Al-Maktabat al-Azhariyya 71a, 71b:<br /><br /> <br /><br />“When there were seven days, God struck a similitude of the Seven oft-repeated which are the Self-disclosures of the Attributes of the Essence. These are Life, Knowledge, Power, Will, Hearing, Seeing and Speaking. Then (He struck) the great Quran and the Self-disclosure of the Essence, to which refer all the Names and Attributes. Then the eight throne-bearers descended…to the seven heavenly received commands…and descended in (the mission of) Adam, Noah, Abraham, Moses, David, Sulaiman, and Jesus. (The throne bearers) then appeared in Muhammad, and he is the heir “day of Assembly” and the arrangement of the affair. Then they turned towards the ummi community and the Ahmadi milla, by virtue if the tradition, “God dispatches at the start of every century a man by whom He renews the religion of this community.” This is the reality of the polehood, up to (the year) 800. The uniting eight appears as…the seal of the Seven oft-repeated, the organizer of their realities among both concrete and abstract things, from the ummi community and the Muhammadan Ahmadi milla. (This unifying eight, being himself) the great Qur’an, (is known) as “In the Name of God the Merciful, the Compassionate.” And “this is the Day of assembly of which there is no doubt” (Q 42: 7) or denial. “This is the day for which mankind is gathered together. That will be a day of Testimony.” (Q 11: 103)<br /><br /> <br /><br />Comment: Muahmmad Wafa is saying that the reviver of the eight century, meaning the pole of this century, will be their seal, like the Prophet (saw) completed the 7 Prophets Adam, Noah, Abraham, Moses, David, Sulaiman, and Jesus, so he is the seal of Messengers and Prophets, and likewise the pole of the eight century will be the seal of sainthood. See also Wafa’s Tahrif of the Quran as he says that the seven oft-repeated that are in fact the seven Ayat of Surah Al-Fatihah, means that the seven poles will be sealed by the eight pole. And see also how he uses verses of the Quran dealing with resurrection to hint at the arrival of their eight pole, for Wafa, the appearance of this Seal of saints will be the day of gathering and witness meant in these verses of the Quran.<br /><br /> <br /><br />Muhammad Wafa said in Nafasi al-‘Irfan, Al-Maktabat al-Azhariyya 82b:<br /><br /> <br /><br />“The abode of each tiding: since what is announced is fixed, then Noah is the abode of what Adam announced; and Abraham is the abode of what Noah announced; and Moses is the abode of what Abraham announced; and Jesus is the abode of what Moses announced; but Muhammad is the abode of them all. Likewise the men dispatched at the start of each century, who are the abodes of the Muhammadan tidings. The master of the eighth time is the Seal of the age, and the source of total union, the abode of the Great Tiding (cf Q 38:67), which is called “In the name of God, the Merciful, the Compassionate.”<br /><br /> <br /><br />Comment: so Muhammad Wafa is saying that the Seal of the saints will come in the eight century.<br /><br /> <br /><br />Ali Wafa said in his “Mafatih al-Khaza’in al-aliyya” 43 b:<br /><br /> <br /><br />“Since the quality of the ninth sphere is inseparable from the esoteric of the quality of the eighth sphere, then Muhammad, the Seal of prophethoods, reaches the (position of) opener of sainthoods, announcing the immutable Verification. His time contains what all earlier times contain, for the learned of his community are like the prophets of other times.”<br /><br /> <br /><br />Comment: So Ali Wafa like ibn Arabi considers that the level of Prophethood will still carry on, as the learned of this community are like Prophets before.<br /><br /> <br /><br /><br />Ali Wafa wrote in the same place after:<br /><br /> <br /><br />“God raises at the start of each century one who renews for this community its religion.” Understand, each century a pole comes down with a quality appropriate to the predisposition of the people of his time. It is known thereby that the poles are equivalent to the “holders of resolutions,” and that they (the poles) are their (the Prophets’) inheritors. The first (pole) corresponds to Adam and was sent down on the day of the Farewell pilgrimage; for time on (that) day turned back to a situation (like that of the) day God created the heavens and the earth. And the master of the second century is on the heart of Noah…and likewise (are the poles) from one-hundred to eight-hundred years, until the Muhammadan pole, the Seal of the saints…the teacher Abu al-Hasan al-Shadhili (d 658) was the pole of the seventh time; and the great completing speaker came down as the Seal of sainthoods in the eight time.”<br /><br /> <br /><br />Comment: So for Ali Wafa, the first pole was Ali ibn Abi Talib and he was the inheritor of Nuh (aley salam), and the reference of Farewell Hajj is to the event of Ghaddir Al-Khumm as pointed as by Mc Gregor, and Shi’ah made it clear that ‘Ali was appointed here at his successor, and Ali Wafa said he was appointed then as the first pole, so one can see the similarities. Also Ali Wafa considers the poles as being like holders or resolution, meaning Ulul ‘Azm.<br /><br /> <br /><br />Moreover Ali Wafa considers the seal of the saints as greater to Abu al-Hasan Ash-Shadhili.<br /><br /> <br /><br />Ali Wafa said in his “Mafatih al-Khaza’in al-aliyya” 5 b:<br /><br /> <br /><br />“God raises, at the start of every one-hundred years, a man by whom He renews this religion.” This man is the pole. We also read in the Hadith that, “God places each saint upon the heart of a prophet.” The “holders of resolution” are the poles of the prophets, and they are seven, with Muhammad as their seals, the eight. As for the poles of the saints, the eight is their Seal, and is upon the heart of the Seal of prophets.”<br /><br /> <br /><br />Comment: So one can see that with this fabricated Hadith, these misguided Sufis put Awliya’s hearts upon hearts of Prophets, so for them Prophethood carries on, only the name of it is changed, else its level is the same, except for bringing new laws.<br /><br /> <br /><br />Then Ali Wafa declared himself to be this Seal of saints as in “Wasaya” 75b, and Ash-sha’rani also quoted this in his “Tabaqat” 2: 52:<br /><br /> <br /><br />“I received an inspiration (Ilham) in the year 799 AH, which was not from my imagination, which said, “O Ali, We have chosen you to resurrect the souls from the tombs of their bodies. If We have commanded you, then take heed!””<br /><br /> <br /><br />Comment: so Ali Wafa claims he will be the Seal of saints who is to come in the eight century.<br /><br /> <br /><br />Belief in Sahib uz Zaman and Sahib ul Waqt<br /><br /> <br /><br />Ali Wafa also speaks about a Sahib Zaman (Lord of time) and Sahib ul Waqt, and ibn ‘Arabi and Deobandi also believe in Ibn ul Waqt or Abu Al-Waqt, a special Sufi…<br /><br /> <br /><br />Ali Wafa wrote in Wasaya 24b:<br /><br /> <br /><br />“The first intellect is the Rational faculty of the Lord of time. The effusor of the forms (of creation) is his sensory spirit. The rest of the (lower levels) are to be similarly understood.”<br /><br /> <br /><br />Ali Wafa wrote in Wasaya 48a:<br /><br /> <br /><br />“The Lord of each Time is to his people a self-disclosure of their encompassing existence by the entity that is the discerning truth…He is in his essence (bi-‘aynihi) their Necessary, and they his possibilities…The lord of each time is greater than what was self-disclosed to the Lord of Time before him…thus one is prostrated to by the people of his time, yet he in turn prostrates to the Lord of Time who is after him.”<br /><br /> <br /><br />Ali Wafa further describes this Sahib ul Waqt (Master of Time) and his Faydh (effusion) in Wasaya 50b, 51a:<br /><br /> <br /><br />“Know that the Heralding Reality in each age is the Master of its/his Time. “Say: My way is to supplicate to God in sureness; I and those who follow me.” (Q 12: 108). Its mark is that their elucidations and their accounts are by his unveiling and elucidation. He is distinguished from them by the fact that they have no way to it without His aid and Effusion.”<br /><br /> <br /><br />Ruh As-Siyadah manifested in Al-Khidr and the angel that came to Maryam for Ali Wafa<br /><br /> <br /><br />Ali Wafa wrote in mafatih al-khazain al-aliyya 17b:<br /><br /> <br /><br />“Know that al-Khadir is the manifestation of what is hidden in the Trust of Moses, from the Spirit of Lordship. Therefore, his (al-Khadir)’s external (acting) by which he manifested himself, was interpreted (in the Qur’an) as belonging to the “footsteps” of Moses and his attendant (Q 18: 64), while (al-Khadir’s inner reality) is his being “one of the servants” of the essential Secret of unification and of the blessing of Nearness. (Q 18: 65)”<br /><br /> <br /><br />Ali Wafa wrote in mafatih al-khazain al-aliyya 17b:<br /><br /> <br /><br />“The Praiseworthy, Independent Haqq, disclosing Himself by this al-Khadir to Moses and his attendant as He manifested Himself through His Spirit, sending it down to Mary as a well-formed man, said, “They (Moses and the attendant) returned along their footsteps” to its (the spirit’s) manifestation, by which He (had) manifested to her, so they would perceive him (as she did), by their bodily senses, as a well-formed man: “So they found one of Our servants” (ie al-khadir) (Q 18: 65).”<br /><br /> <br /><br />Ali Wafa wrote in mafatih al-khazain al-aliyya 18a, 18b:<br /><br /> <br /><br />“When (Moses) following (of al-Khadir) ceased with “the interpretation of that for which you were not able to have patience” (Q 18: 78) from the governing of supremacy, because he (Moses) was at the level of the Trust, he (al-Khadir) explained to him the (significance of the) events. The latter continued to unveil from the face of supremacy veils by his speech, “I wanted” (Q 18:79) and “You made holes” (Q 18: 71). Then he said “We feared” (Q 18: 80) and “We wanted” (18: 81), so that the secret from its husk appeared to him (Moses) by his (al-Khadir) saying “Your Lord wanted that they should reach maturity and get their treasure out (from under the Wall); a mercy from your Lord. I did not do it on my own accord” (Q 18: 82). Then it (the Spirit) informed him, as it appeared to him, by (the way he) put what he had done as coming by his own accord and none other. By this it was known that this manifestation (of the Spirit) is the “interpretation of that for which you (Moses) were not able”-when it self-disclosed upon the mountain-“to bear” (Q 18: 78)”<br /><br /> <br /><br />Ali Wafa wrote in mafatih al-khazain al-aliyya 18b:<br /><br /> <br /><br />“Likewise, the Spirit of the esoteric dominion of Jesus’s Trust manifested to Mary as a well-formed man, saying according to its personification, “I am a messenger from your Lord; to you will be the gift of the holy son” (Q 19: 19). And He made him a sign to the people and a blessing from Him (cf Q 19: 21). This was a completed matter when he unveiled for her the face of the Creator by saying “So (it will be). Your Lord has said “For Me that is easy.”” (Q 19: 21)<br /><br /> <br /><br />Comment: So for Ali Wafa, there is a Ruh of Syadah (spirit of Lordship) which is the manifestation of Allah, and this Ruh appeared to Musa on the mount Tur, but he could not recognize it, same al-Khidr was a manifestation of this Ruh, and this Ruh also manifested to Maryam. So for Ali Wafa, Allah Himself appeared in this Angel and in Al-Khidr.<br /><br /> <br /><br /> <br /><br />May Allah send Salah and Salam on the Prophet (saw), his family, comapnions and those who follow them<br /><br /> <br /><br />Complied by Ali Hassan Khan di umm-ul-qura.orgAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-34968761731476015622009-11-25T15:30:00.002+07:002009-11-25T15:34:38.172+07:00Asy'ariyah dan Filsafat YunaniAll of the major books of the Ash'arites discuss the created nature of the universe through Aristotle's substance and accident (jawhar and 'arad) and also adopt the "Atomism" theory of some of the Greek Philosophers. It actually constitutes a fundamental and crucial aspect of their theology. By way of example, it is found discussed in the following: <br /><br />The books of al-Baqillani, "at-Tamheed" and "al-Insaaf" <br />The book of Abdul-Qahir (Abu Mansur) al-Baghdadi (d. 429H), "Usool ud-Deen" <br />"al-Farq Bayn al-Firaq" of Abdul Qahir (Abu Mansur) al-Baghdadi <br />"al-Ghunyah Fee Usool ud-Deen" of Abu Sa'd an-Neesabooree (d. 478H) <br />"ash-Shaamil Fee Usool ud-Deen" <br />"al-Irshaad" <br />"Lum' al-Adillah" of Abdul Malik al-Juwaynee (d. 478H) <br />"al-Iqtisad fil-I'tiqaad" of al-Ghazali <br />"Nihayat ul-Aqdaam" of ash-Shahrastani <br />"al-Arba'een fee Usool ud-Deen" of ar-Raazee <br />"Asaas ut-Taqdees" of ar-Raazee <br />"Ma'aalim Usool ud-Deen" of ar-Raazee <br />"al-Mawaaqif" of al-Eejee <br /><br />We have already quoted in a previous article from al-Baqillani, his saying in his book at-Tamheed: <br /><br />Chapter: The Types Of Muhdathaat (Non-Eternal, Temporal, Created Things) <br /><br />And all of the muhdathaat divide into three categories: A jism (body) made up (of individual atoms), the individual atom (jawhar), and the non-essential incidental attribute ('arad) that is present with bodies (ajsaam) and substances (jawaahir)... <br /><br />Abdul-Malik al-Juwaynee said in ash-Shaamil fee Usool ud-Deen (p.143): <br /><br />The Islamics are all agreed that in their divisibility, bodies (al-ajsaam) end up as individual ([indivisible] parts)... and this is what the erudite amongst the geometricians have tended to, they call an indivisible part to be a point (in space) and they declared definitively that a point does not divide further.<br /><br />And Abdul-Qahir al-Baghdadi says in al-Farq Bayn al-Firaq (p.315): <br /><br />And they [the Ash'aris] are agreed that the components of the universe are of two types: jawaahir (substances, meaning atoms) and a'raad (accidents, unessential attributes) ...<br /><br />And Abu Sa'd an-Neesabooree says in al-Ghunyah Fee Usool ud-Deen (p.49-50): <br /><br />The "universe" is: a noun for every existing thing except for Allaah - the Most High - and it is divided into two types: jawaahir (substances, meaning atoms) [and] a'raad (accidents, unessential attributes)...<br /><br />Ar-Raazee said in Ma'aalim Usool ud-Deen (p.32): <br /><br />Speaking with al-Jawhar al-Fard (Atomism) is true... <br /><br />These are just some examples. <br /><br />The Ash'aris held that knowing Allaah can only be perfected through rational evidence, and deemed observation and deduction of evidence to be obligatory upon everyone. In this, they simply followed the Mu'tazilah before them, whose method they took and refined somewhat. <br /><br />The Ash'aris said that it was obligatory upon everyone to know and understand the intellectual demonstration of the created and temporal nature of the universe through the notion of al-jawhar wal-'arad (substance and accident) which in turn proves the existence of a creator. <br /><br />However, the use of al-jawhar wal-'arad and the Atomism theory did not just stop there. Some of the contemporary Ash'arites have attempted to defend the use of their scholars of al-jawhar wal-'arad and Atomism, claiming that though this is not found in the Book and the Sunnah, it is a general intellectual proof that all religious factions (Christians, Jews etc.) use to demonstrate the existence of a Creator and that's all the Ash'aris used it for. <br /><br />And this is plainly false because it's not all that they used it for. It influenced them in other areas of creed, especially in relation to Allaah's attributes and those actions of His tied to His Will. This will be covered in other articles inshaa'Allaah. <br /><br />Source: The source of the quotes above were from Muneef al-Utaybee's "The Effect Of The Mu'tazili Thought Upon The Ash'arite Creed, Presentation and Criticism". <br /><br />Note: The Greek Philosophers differed on the notion of all reality being made up of individual atoms, and Aristotle opposed this view. This was an area of long debate and discussion between them. The Ash'arites have adopted Aristotle's substance and accident (al-jawhar wal-'arad), and in addition to that they also adopted and developed further the idea of Atomism that some of the earlier Greek and Hindu Philosophers spoke of, it becoming the basic premise upon which many of their positions in the affairs of creed (Allaah's attributes, Allaah's actions, al-Qadr etc.) were built upon.<br /><br />sumber: <a href='http://www.asharis.com/creed/articles/gmsin-aristotles-substance-jawhar-and-accident-arad-is--a-fundamental-integral-aspect-of-the-asharite-creed.cfm'>Aristotle's Substance (Jawhar) and Accident ('Arad) and Greek and Hindu Atomism Is A Fundamental, Integral Aspect of the Ash'arite Creed</a>Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-48806062690915234152009-11-24T16:57:00.000+07:002009-11-24T16:58:39.911+07:00Manfaat Dari Ketaatan Kepada Allahhttp://www.islamicboard.com/miscellaneous/45657-whoever-obeys-allah-everything-obeys-him.html<br /><br />"Ibn al-Qayyim said: "Using one's bodily organs in the obedience of Allah strengthens them, while using them to disobey Allah weakens them."<br /><br />He dedicated an entire chapter to this, in his amazing book, 'al-Fawa'id,' and I had touched upon this in previous recorded lectures of mine. Even the jinn and humans assist the believer if he obeys Allah. To make a long story short, whoever obeys Allah, everything will obey him. And we informed you that, on the day that 'Uqbah bin Nafi' wanted to establish the city of Qayrawan in the middle of a thick jungle, he prayed two rak'ahs, and said: "O you vicous beasts! O you wild animals! O you poisonous snakes! We are the army of Muhammad! We want to establish ourselves here, so, leave!" Minutes later, all of the animals in the area carried their offspring, and left them the jungle.<br /><br />Whoever obeys Allah, everything obeys him! Everything!<br /><br /><br /><br />On the day that they were in Persia (Iraq), one of the Companions - and the Companions had never learned the Persian, Roman, or Assyrian languages - said something in Persian, so, the Persian troops evacuated. He does not know Persian, nor does he know Pashtu! So, when they ran away, the Companions caught up with them, imprisoned them, and asked them: "Why did you run away?"<br /><br />They replied: "We heard, from the tongue of your companion, that you had come to eat us up, so, we ran away!"<br /><br />The Companions asked the Companion who'd said this: "What did you say?"<br /><br />He replied: "I have no idea."<br /><br />The Angels had spoken on his tongue! We had mentioned before that the Angels would speak through the tongue of 'Umar. An Angel, speaking in his name. Because of this, sometimes, a devil will speak on the tongue of the human! If he is angry, for example, Satan will speak on his tongue. Therefore, it is advised that he perform ablution, in order to expell the Devil, because "nothing puts out the Devil other than the water of ablution."<br /><br />So, the obedience of Allah...ya Salam! I am amazed at how humanity lives, my brothers!"<br /><br /><br /><br /><br />There Is No Escape from Allah, Except to Him:<br /><br />"Today, the average American, if he experiences some problem, what does he do? He goes to the church! He has been avoiding church for such a long time, and now, he turns to Allah! The Jews said: 'We will remove the concept of God from the minds of the Christians, and put in its place financial figures.' Does the average American get up at night to pray to Allah - the Mighty and Exalted? Does he show his need to Allah during the morning hours? What does he do? That is why, if he is faced with a huge problem, he has no option in front of him, except to commit suicide. This is what he does in this life. However, in the Hereafter, {"...neither will it have a complete killing effect on them, so that they die, nor shall its torment be lightened for them..."} [Fatir; 36]<br /><br />...By Allah, the crisis of the disbeliever and the rebellious sinner in this life and the next truly is a crisis! For us, when we are stricken with some problem, one of us gets up during the night, humiliating himself before Allah - the Mighty and Exalted - saying: 'O Lord! Relieve me of this! O Lord! Make this easy! O Allah! Make for us a way out of every grief and sadness, and make for us a way out of every tight situation!" You supplicate! As for the American, and the Brit - where does he go? That is why their problems pile on top of each other, until this results in psychological complications: {"Verily, those who oppose Allah and His Messenger will be disgraced, just as those before them were disgraced."} [al-Mujadilah; 5]<br /><br />Complications and disgrace. That is why you see that they cannot arrive at anything. They walk around, eating, enjoying themselves, not knowing how to rid themselves of these pains that they are living in. So, they do not find anything but the path of alcohol, the path of drugs. These drugs, such as marijuana, that these Americans use, and heroin, etc. - this heroin costs $1,000 for a gram! A kilogram costs a million dollars! You constantly see them with a needle - a syringe, for their drug use...They cannot sleep! Constant anxiety, sadness! 54 million Americans - one quarter of the American population - suffers from mental and psychological problems. You see one of them, a millionaire, in the newspapers: 'Such-and-such killed themself...threw himself in front of a train...put himself underneath a train...threw himself off of a rooftop...' - all in order to rid himself of this anxiety and sadness. He can find no escape! Where will he go? There is no escape from Allah, except to Him!<br /><br /><br /><br />...One time, one of the brothers from the Mujahidin in Palestine said to me: "A Communist from the PDFLP (People's Democratic Front for the Liberation of Palestine) and I were surrounded for three days by the Jews. Finally, when we felt impending doom upon us, as a result of our scarce food and water supply, he said: "Supplicate to your Lord." I said: "No. You supplicate to Stalin, so that he could save us"" - the Muslim is sarcastically telling this Communist to pray to Stalin or Marx. The Communist replied: "Where is Marx? Where is Stalin?" So, the brother called out: "O Allah," and Allah saved them.<br /><br />And I have said to you that even these Russian Communists who descended upon the town of Jatral (a Pakistani border town, near Afghanistan) in their aircraft, it was said to them, by the locals: "What is it that frightens you most?" The Russians replied: "The Stinger missiles. However, we have memorized some texts from your holy book (the Qur'an) that were taught to us by the Afghans. We recite these texts, and we are saved from these Stingers."<br /><br /><br /><br />They recite the Qur'an in order to save themselves! Do Marx or Gorbachev save them?<br /><br />{"...They invoke Allah, making their faith pure for Him, saying: 'If You deliver us from this, we shall truly be of the grateful.'"} [Yunus; 22]"<br /><br />['Fi Dhilal Surat at-Tawbah'; p. 502-505]Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-22397020408398007932009-11-24T16:45:00.001+07:002009-11-24T16:47:58.597+07:00Membantah Syubhat Habib Ali JifriThe Hadith: “I am not afraid that you will worship others besides Allah”<br /><br /> <br /><br />Habib Ali Jifri tried to deny that Shirk can happen in this community by quoting the Hadith below:<br /><br />Bukhari Volume 5, Book 59 [al maghazi - the battles], Number 374: <br />Narrated Uqba bin Amir:<br /><br />Allah's Apostle offered the funeral prayers of the martyrs of Uhud eight years after (their death), as if bidding farewell to the living and the dead, then he ascended the pulpit and said, "I am your predecessor before you, and I am a witness on you, and your promised place to meet me will be Al-Haud (i.e. the Tank) (on the Day of Resurrection), and I am (now) looking at it from this place of mine. I am not afraid that you will worship others besides Allah, but I am afraid that worldly life will tempt you and cause you to compete with each other for it." That was the last look which I cast on Allah's Apostle.<br /><br />Bukhari Volume 5, Book 59 [maghazi], Number 411: <br />Narrated Uqba:<br /><br />One day the Prophet went out and offered the (funeral) prayer for the people (i.e. martyrs) of Uhud as he used to offer a funeral prayer for any dead person, and then (after returning) he ascended the pulpit and said, "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world."<br /><br /> <br /><br />This Hadith is also narrated by Imam Muslim. Below are some explanations of An-Nawawi and ibn Hajar of this Hadith as quoted in the webpage http://almijhar.net/la_shirk.htm<br /><br /> <br /><br />Imam An-Nawawi wrote in “Sharh Muslim”: <br /><br /> <br /><br />“This Hadith contains miracles of the Messenger of Allah (saw), as the meaning of this narration is that his community will possess the treasures of earth, and this occurred, and that it will not apostate as a whole, and Allah protected it from such, and they will only compete for this world, and this occurred.”<br /><br /> <br /><br />So for Imam An-Nawawi, the community will not apostate as a whole, not that each individual will not apostate.<br /><br /> <br /><br />Hafiz ibn Hajar mentioned in his “Fathul Bari” in the chapters of “Funerals” about this Hadith:<br /><br /> <br /><br />“His saying: “. I am not afraid that you will worship others besides Allah” means as a whole, because this (Shirk) occurred from some, May Allah (Ta'ala) protect us from such, and this Hadith contains miracles from the Prophet (saw), this is why the author mentioned this in the chapter of “Signs of Prophethood””<br /><br /> <br /><br />So here Ibn Hajar gave the same explanation as An-Nawawi, that the community will not gather upon Shirk, as for individuals then Shirk occurred. Ibn Hajar gave a second explanation, he wrote in the chapter of “Signs of Prophethood”:<br /><br /> <br /><br />“He informed in this Hadith that he will be their predecessor at the Hawd, and this will occur as such, and that his companions will not commit Shirk after him, and this occurred as such, and he warned about competing for this world and this occurred, and this meaning has been mentioned in the Hadith of Amr ibn Awf in a Marfu' way: “I do not fear poverty for you, but I fear that this world will be presented for you as it was presented for those before you” and the Hadith of Abu Sa'id in the same meaning, and this occurred as well as they conquered many lands and the world spread for them in great quantity, and more will be mentioned about this in the chapters of heart softeners (Riqaq)”<br /><br /> <br /><br />Comment: So here we see two important point:<br /><br /> <br /><br />First Ibn Hajar considered to speech for the Sahabah, meaning that none of them will commit Shirk after him, and not that all the community is protected from Shirk.<br /><br /> <br /><br />Secondly, the Prophet (saw) also said that he does not fear poverty for them, meaning companions, so does it mean for Habib Ali Jifri and his fellow Mushriks that none of the Muslims will ever face poverty? So are Muslims rich in Palestine, Sudan, Mauritania, Bangladesh, Pakistan, India, Syria, Egypt and many other lands?<br /><br /> <br /><br />It is narrated in “Sunnan Tirmidhi”, chapter “Description of Judgment Day”, Eng trans. Darussalam, v 4 p 468, Hadith 2462:<br /><br /> <br /><br />Al-Mustawrad bin Makhramah narrated that 'Amir bin 'Awf informed him- and he was an ally of Banu 'Amr bin Lu'ay who had participated with the Messenger of Allah (saw) at (the battle) of Badr, he said: “The Messenger of Allah (saw) had dispatched Abu Ubdaidah bin Al-Jarrah, so he arrived with the wealth from Al-Bahrain. When the Ansar had heard of the arrival of Abu 'Ubaidah they were attending Salat al-Fajr. So the Messenger of Allah (saw) performed the Salat and when he finished, they assembled before him. The Messenger of Allah (saw) smiled when he saw them, then he said: 'I think that you heard that Abu 'Ubaidah has arrived something?' They said: “'Yes O Messenger of Allah!' He said: 'Then receive good news, and hope for what will please you. By Allah! It is not poverty that I fear for you, but what I fear for you is that the world will be presented for you just as it was presented for those before you, then you will compete for it, and it will destroy you, just as it destroyed them.”<br /><br /> <br /><br />Zubayr Ali Zay wrote in Takhreej: Agreed upon, narrated by Muslim in Zuhd wa Riqaq from hadith of Yunus ibn Yazeed. And Al-Bukhari n 3158 from the Hadith of Az-Zuhri<br /><br /> <br /><br />Will Al-Jifri and his fellow Mushriks say that poverty is impossible in the community?<br /><br /> <br /><br />The Hadith: “Shaytan has indeed given up all hope that the Musaloon (praying people) will worship him in the Arabic peninsula”<br /><br /> <br /><br />Shaykh ‘Abdullah ibn AbdirRahman Aba Bateen was asked about the Hadith: “Shaytan has indeed given up all hope that the Musaloon (praying people) will worship him in the Arabic peninsula” (Muslim) and that people used this Hadith as a proof to justify the impossibility of Shirk in the Arabic Peninsula, and he replied as mentioned in “Durar us Saniyah fi Ajwibah An-Najdiyah” v 12 p 113 and after:<br /><br /> <br /><br />“It is said to him first: It is known by necessity that Allah (SubhanaHu wa Ta’ala) has send Muhammad (saw) to call to Tawhid, and this is the Tawhid of Uluhiyah (worship) and to forbid Shirk and this is worship of other than Allah. As for Shirk in Rububiyah (Lordship), it is known from the texts of the Book that the polytheists to whom the Prophet (saw) was send and whom he fought were accepting Tawhid Ar-Rububiyah, and their Shirk was in the Tawhid of ‘Ibadah (worship), and this is Tawhid Al-Uluhiyah, which is contained in the testimony of La Ilaha Ila Allah. So they worshiped besides Him others to seek their intercession towards Him, in their seeking help, sustenance and others as Allah said informing about them: "We worship them only that they may bring us near to Allâh." (Zumar : 3) and "These are our intercessors with Allâh." (Yunus : 18)<br /><br /> <br /><br />So Allah send His Messenger Muhammad (saw) to forbid from this form of Shirk, and he called him to Tawhid of worship (Ibadah), and this is the call of Prophets from the first to last, He (Ta’ala) said: “And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût (all false deities, etc. i.e. do not worship Tâghût besides Allâh)” (Nahl : 36)<br /><br /> <br /><br />And He (Ta’ala) said: “We did not send any Messenger before you (O Muhammad SAW) but We inspired him (saying): Lâ ilâha illa Ana [none has the right to be worshipped but I (Allâh)], so worship Me (Alone and none else)."” (Anbiya : 26)<br /><br /> <br /><br />And this is the purpose for which Allah created all the humans and Jinns, He (Ta’ala) said: “And I created not the jinns and humans except they should worship Me (Alone).” (Zariyat: 56)<br /><br /> <br /><br />…<br /><br /> <br /><br />So when the person knows the reality of Shirk, then he knows with certainty that Shirk occurred a lot in the Peninsula at the graves and mausoleums in Hijaz and Yemen, like invocations to dead and absent people, and seeking their help for the attainment of needs and removal of hardships, and like getting close to them with religious vows (Nadhr), sacrifices, and likewise sacrifices for the Jinns and seeking their help, and this is known in a Mutawatir way for those who did not see this.<br /><br /> <br /><br />So when the person knows this, then he knows that the Hadith: “Shaytan has indeed given up all hope that the Musaloon (praying people) will worship him in the Arabic peninsula” does not oppose this great fundamental, which is the fundamental of all fundamentals, and there is no proof in it to justify the impossibility of the occurrence of Shirk.<br /><br /> <br /><br />The one who uses this Hadith to say that Shirk is impossible in the land of the Arabs, we ask him: explain us the meaning of Shirk that Allah forbade and that Allah does not forgive? And if he explains this by Tawhid Ar-Rububiyah (meaning Allah is the creator, sustainor), then the texts refute his claim, as Allah informed us that the polytheists believed in Tawhid Ar-Rububiyah, as in His (Ta’ala) saying: “And indeed if you ask them, "Who has created the heavens and the earth?" They will surely say: "The All-Mighty, the All-Knower created them." (Zukhruf : 9) And there are many similar verses.<br /><br /> <br /><br />And if he explains Shirk by some forms of Shirk without others, then it is a great mistake, and it is feared for these people that they are those having deviation in their hearts, those who follow the ambiguous and leave the clear proofs (Al-Muhkam), though there is nothing in this Hadith constituting a proof for them neither a doubt of proof, and the meaning of the Hadith is only that he (Shaytan) despaired that they will gather upon Kufr.<br /><br /> <br /><br />Ibn Rajab said about this Hadith: “The meaning is that he has lost hope that the community as a whole will gather upon Kufr” And Ibn Katheer pointed at this explanation in his exegesis of His (Ta’ala) saying: “This day, those who disbelieved have given up all hope of your religion” (Maidah : 3) Ibn Abbas said: they have lost hope that you will leave your religion, and similarly has been said by ‘Ata, As-Sudi and Muqatil.<br /><br /> <br /><br />He (ibn Katheer) said: “And according to this came the authentic Hadith: “Shaytan has indeed given up all hope that the Musaloon (praying people) will worship him in the Arabic peninsula””<br /><br /> <br /><br />So he pointed at this Hadith as having the same meaning as the verse, and that the meaning of the Hadith is that he (Shaytan) has given up all hope that the Muslims will return from Islam to their (former) religion. <br /><br /> <br /><br />Many scholars of Tafseer have said that the polytheists hoped that the Muslims will return to their religion, and when Islam became strong and spread, they gave up all hopes of they will leave Islam and return to Kufr. And likewise is the meaning of the despair of Shaytan, when he saw the spread of Islam and its firmness in their hearts and perfection, so the Hadith does not prove that Shaytan gave up all hopes that Shirk will never exist in the Arabic peninsula.<br /><br /> <br /><br />What we have mentioned is strengthened by the Hadith narrated by Imam Ahmad from Ibn ‘Abbas that when the Prophet (saw) conquered Makkah, Shaytan lamented in such a manner that all of his army gathered around him and he said: lose hope that the community of Muhammad (saw) will return to Shirk after this day, but try to tempt them in their religion and spread in them lamentations.”<br /><br /> <br /><br />Also despair has been attributed to Shaytan in a active form and not passive (he has been made lost of all hopes) so if we suppose that Shaytan gave up all hopes that he would not be worshiped in the Arabic peninsula as a permanent fact, then this is based on conjecture and approximation and not on knowledge, as he does not know Ghayb (hidden matters and future), and this Ghayb, none knows it except Allah (SubhanaHu wa Ta’ala): “He Alone) the All-Knower of the Ghâ'ib (unseen), and He reveals to none His Ghâ'ib (unseen), except to a Messenger (from mankind) whom He has chosen…” (Jinn : 26) So He informs him (the Messenger) of what He wants from matters of Ghayb.<br /><br /> <br /><br />And He (Ta’ala) said: “No person knows what he will earn tomorrow, and no person knows in what land he will die” (Luqman : 34) meaning no person knows what he will earn from good or bad, and this is among the keys of the invisible that only Allah knows…<br /><br /> <br /><br />And the Shayateen and Jinns used to claim that they know Ghayb at the time of Dawud and Sulayman, and when Sulayman died, they were not aware of his death during one year, and they remained submitted to him in difficult works in this year, and when they came to know his death, it became clear to them that they did not know Ghayb. And the humans also came to know that the Jinns do not know Ghayb, He (Ta’ala) said: “When when We decreed death for him [Sulaimân (Solomon)], nothing informed them (jinns) of his death except a little worm of the earth, which kept (slowly) gnawing away at his stick, so when he fell down, the jinns saw clearly that if they had known the unseen, they would not have stayed in the humiliating torment.” (Saba: 14)<br /><br /> <br /><br />And our Prophet (saw) informed us that some people of his community will come to him on judgment day and they will be thrown to hell, and he would say: “My companions, my companions” and it will be said to him: “You do not know what they innovated after you” So how can one say that Shaytan knows the perpetual state of the community, actions of good or evil, Kufr and Islam, this Ghayb is only known by Allah and those He informed among His Messengers?<br /><br /> <br /><br />So it becomes evident from what we have mentioned that there is no proof in this Hadith to justify the impossibility of the occurrence of Shirk in the Arabic peninsula, and this is highlighted by the fact that many of them return to Shirk and worship of idols and many believed in the claim of prophethood of Musaylamah and others.<br /><br /> <br /><br />And the one who obeys the Shaytan in any category of Kufr has indeed worshiped him, and this is not restricted to the categories of Shirk, because of His saying; “Did I not ordain for you, O Children of Adam, that you should not worship Shaitân (Satan). Verily, he is a plain enemy to you” meaning do not obey him as obeying him means worshiping him.<br /><br /> <br /><br />This is explained by the explanation of the Prophet (saw) of the saying of Allah (Ta’ala): “They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh)” (Tawbah : 31) that they followed them in their Tahleel and Tahreem (declaring Halal and Haram), and Allah called this Shirk and as worship of rabbis and monks.<br /><br /> <br /><br />Also it is authentically narrated from the Prophet (saw) that “Resurrection will not happen until Lat and Uza are worshiped” and “The Hour will not be established till the buttocks of the women of the tribe of Daus move while going round Dhi-al-Khalasa." (Al-Bukhari and Muslim) <br /><br /> <br /><br />(English translation of Al-Bukhari: Volume 9, Book 88, Number 232: Narrated Abu Huraira: Allah's Apostle said, "The Hour will not be established till the buttocks of the women of the tribe of Daus move while going round Dhi-al-Khalasa." Dhi-al-Khalasa was the idol of the Daus tribe which they used to worship in the Pre Islamic Period of ignorance.) <br /><br /> <br /><br />And this was an idol they used to worship at the time of Jahiliyah and the Prophet (saw) sent Jarir ibn Abdillah to destroy it, so this proves that the worship of Shaytan will occur after his death (saw) in the Arabic peninsula, and this will occur during last times as in these established texts…” End of Shaykh Aba Bateen’s words<br /><br /> <br /><br />Will the Quburis say that the verse: "This day, those who disbelieved have given up all hope of your religion” (Maidah : 3) means that it is impossible for Muslims to leave their religion, while we see Abu Bakr fought apostates and followers of Musaylamah that left the religion of Islam?<br /><br /> <br /><br />Clear Ahadith telling that some people of this community will commit Shirk<br /><br /> <br /><br />Shaykh Salih Ale Shaykh wrote in his “Hazihi Mafahimuna”: <br /><br /> <br /><br />“It is narrated by Ahmad in his Musnad (5/275, 284), Abu Dawud in his Sunnan (4252), Ibn Majah (3952), Al-Hakim (4/449) and others from Thawban that the Messenger of Allah (saw) said: “The Hour will not come until some tribes of my community join the polytheists and until some tribes of my community worship the idols”, these words are those of Ahmad and Abu Dawud and the Isnad is authentic according to standard of Muslim…Also Muslim narrated from Aishah in a Marfu way: “The night and day will not disappear until Lat and Uza are worshiped”<br /><br /> <br /><br />So when the Prophet (saw) clearly told that Shirk will occur in the Arabic peninsula, how can people like Al-Jifri or Muhammad ibn Alawi Al-Makki deny this? <br /><br /> <br /><br /> <br /><br /> <br /><br />May Allah send Salah and Salam on the Prophet (saw), his fanily, companions and those who follow them<br /><br /> <br /><br />Compiled by Ali Hassan Khan di umm-ul-qura.orgAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-90433990740769117362009-11-24T16:38:00.000+07:002009-11-24T16:43:52.746+07:00Imam Al-Qurthubi berkomentar tentang Al-Jauhar dan Al-'AradWe mentioned in a previous article Ibn Hajr's refutation of one of the main principles of the Ash'aris relating to the first obligation upon the servant (which the generality of the Ash'aris consider to be an-nadhr wal-istidlaal - to rationally prove one's faith in the Creator). View that article here. <br /><br />This was in the beginning of his explanation of Kitaab ut-Tawheed from Saheeh ul-Bukhaaree. In the same section Ibn Hajr quotes a nice piece from al-Qurtubi - inshaa'Allaah if time allows we may translate it all, the quote from al-Qurtubi spans more than a page in length. <br /><br />The generality of the Ash'aris hold that it is an obligation for each person to know the proofs for the existence of his Lord, through rational and observational proofs and some of them (such as al-Baqillani) go to extremes in claiming that each and every person must learn the preliminary philosophical precepts that underlie the demonstration of Allaah's existence through al-jawhar wal-'arad (substance and accident). <br /><br />A page earlier, Ibn Hajr makes mention of the positions of Ibn Fawrak and his followers, and also that of Abu Bakr al-Baqillani and Abu Ishaq al-Isfaraa'eenee (all Ash'aris - being students of Abul-Hasan al-Bahili, the student of Abu Hasan al-Ash'ari) on this subject. <br /><br /> <br /><br />In this quote al-Qurtubi is repudiating the likes of the mutakallimeen (Theologians) and their sophistry and much of what they delved into. In the course of this, al-Qurtubi says: <br /><br /> And sufficient in deterring (anyone) from delving into the path of the mutakallimeen (the philosophical theologians) is what has been established from the preceding Imaams, such as Umar bin Abdul-Azeez, Maalik bin Anas and ash-Shaafi'ee. And some of the leading scholars have categorically stated that the Companions never delved into al-jawhar and al-'arad [substance and accident, (taken from the Greek Philosophers by the Mu'tazilah and then the Ash'ariyyah)] and whatever is related to that in the investigative studies of the mutakallimeen (Theologians). And anyone who desires a path besides theirs, then suffice it as misguidance for him...<br /><br />And he (al-Qurtubi) continues: <br /><br /> And al-kalaam (theological rhetoric) led to many of its people to doubt, and some of them to deviation (al-ilhaad) and some of them to be neglectful in the tasks of worship. The reason for that was their turning away from the texts of the legislator (i.e. Allaah) and their seeking (knowledge of) the realities of affairs from other than them. There is not in the strength of the intellect, what allows it to grasp what is in the texts of the legislator of the ruling that He has kept in the knowledge with Himself. And many of their leading scholars turned back from their path, until it has come from Imaam ul-Haramayn (al-Juwaynee) that he said, "I have traversed the greatest ocean and in seeking the truth and fleeing from taqleed I plunged myself into everything that the people of knowledge forbade. And now, I have returned (recanted) and believed the madhhab of the Salaf", this is his speech or it's meaning. And also from him (al-Juwaynee) that he said, "O our companions, do not get occupied with al-kalaam, for if you knew it led me to what it led me, you would not become occupied with it"...<br /><br />So we see from these quotes that Ibn Hajr quotes al-Qurtubi in the context of the opinions of the Ash'arite Theologians on the subject of the first obligation upon the servants - being influenced in that by the Mu'tazilah - and al-Qurtubi repudiates those delving into the al-jawhar (substance) and al-'arad (accident) - which is all of the Ash'arite Theologians, for all of their books contain this, and he makes mention of one of the earlier leading figureheads, Imaam ul-Haramayn al-Juwaynee, repenting from that misguided path at the end of his life. <br /><br />Jahmi Ash'arite Apologetics Exposed <br /><br />And this is an exposition of many of these Jahmite Ash'ari apologetics writing on the subject of "al-Jawhar al-Fard" (the indivisible element), attempting to defend it, making wild and exaggerated claims that unless we hold onto this notion and use it in our creed, it will lead to belief in the eternity of the universe (and therefore atheism)! <br /><br />And here we have Ibn Hajr, quoting al-Qurtubi who repudiates the people who investigate into such affairs, declaring them to be upon misguidance! <br /><br />The root of this is their following the Philosophers of the pagan nations of the past such as the Greeks and Hindus and their abandoning what the Companions were upon and not sufficing with that.<br /><br />sumber: <a href='http://www.asharis.com/creed/articles/rvevz-ibn-hajr-quoting-al-qurtubi-the-companions-never-delved-into-al-jawhar-substance-and-al-arad-accident.cfm'>Ibn Hajr Quoting al-Qurtubi: The Companions Never Delved into al-Jawhar (Substance) and al-'Arad (Accident) - And Criticism of the Ash'arite Theologians</a>Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-64460058487622273142009-11-22T17:41:00.001+07:002009-11-22T17:44:07.902+07:00Asy'ariyah dan Kitab Fathul Bari Karya Ibnu Hajar Bagian 4The Ash'aris of today claim that Ibn Hajr al-Asqalani (rahimahullaah) was a subscriber to the Ash'ari madhhab, and Ibn Hajr's name is often mentioned in a long list of those whom they claim were Ash'aris. <br /><br />The Ash'aris have certain fundamental principles (usool) that characterize their madhhab, and though Ibn Hajr al-Asqalani fell into their way of ta'weel in relation to many of Allaah's attributes, that does not make him an Ash'ari (in the manner that al-Baqillani, al-Juwaynee and others were Ash'ari). There is a great difference between a person's usool (foundations) being Ash'ari and a person agreeing with the Ash'aris in some affairs. <br /><br />As will be shown in later articles, Ibn Hajr was not upon many of the false usool of the Ash'aris, and it cannot be said that Ibn Hajr was an Ash'ari (in the manner that al-Baqillani, al-Juwaynee and others were Ash'ari by way of example), merely because of his ta'weel of the attributes. For someone to be considered an Ash'ari, they have to propound and validate the usool of the madhhab - and Ibn Hajr certainly was not upon that. <br /><br />Ibn Hajr al-Asqalani, when discussing the hadeeth of Mu'aadh bin Jabal at the beginning of Kitaab ut-Tawheed in Bukhaaree's Saheeh, in which there occurs the saying of the Prophet (sallallahu 'alayhi wasallam), "... Let the first thing that you call them to be to the Tawheed of Allaah (yuwahhidullaahu), and when they have come to know that ..." he discusses the issue of what the first obligation upon the servant is. <br /><br />The generality of the Ash'aris hold that it is an obligation for each person to know the proofs for the existence of his Lord, through rational and observational proofs and some of them (such as al-Baqillani) go to extremes in claiming that each and every person must learn the preliminary philosophical precepts that underlie the demonstration of Allaah's existence through al-jawhar wal-'arad (substance and accident). <br /><br />Ibn Hajr first makes mention of the positions of Ibn Fawrak and his followers, and also that of Abu Bakr al-Baqillani and Abu Ishaq al-Isfaraa'eenee (all Ash'aris - being students of Abul-Hasan al-Bahili, the student of Abu Hasan al-Ash'ari) on this subject. <br /><br /> <br /><br />So in the course of discussing this issue, Ibn Hajr rebuts this position of the Ash'aris saying: <br /><br />And I have mentioned in "Kitaab ul-Eemaan" the one who turned away from all of this [i.e. what al-Baqillani, Ibn Fawrak, and al-Isfaraa'eenee are upon] from its very foundation and who held on to His, the Most High's saying "So set your Face towards the upright religion, Allaah's fitrah (meaning Tawheed) to which He has made mankind to be inclined..." (ar-Rum 30:30) and the hadeeth, "Each child is born upon the fitrah (i.e. inclination to Allah's recognition and Tawheed)..." For indeed the apparent meaning of the verse and the hadeeth is that knowledge (al-ma'rifah) is already acquired on the basis of the fitrah, and that (a person's) departure from that is through what (subsequently) happens to a person, due to his (alayhis salaatu wassalaam), saying "...then his parents make him a Jew or a Christian..." <br /><br />And Abu Ja'far as-Samnaanee - and he is one of the heads of the Ashaa'irah - has agreed with this, and he said: "Indeed this one of the issues of the Mu'tazilah that remained in the saying of al-Ash'ari and branching off from it is (the saying) that the obligation upon every person is to have knowledge of Allaah through the evidences that point to Him, and that taqleed is not sufficient in this regard."<br /><br />So here: <br /><br />Ibn Hajr rebuts this position (of the main early Ash'ari scholars) very clearly and unequivocally, as he has also done previously in Kitaab ul-Imaan (see part 1 of this series) - with just one verse and one hadeeth. <br /><br />Ibn Hajr makes mention of as-Samnaanee who agreed with what was correct and had to admit that this issue was one that remained with al-Ash'ari from his Mu'tazili past. <br /><br /><br />As we shall demonstrate inshaa'Allah, this is not the only issue in which the Ash'aris are simply followers of the Mu'tazilah. In reality, the bulk of the Ash'ari madhhab is tainted with Mu'tazilite influence. They are pretty much agreed upon foundational principles and their differences and debates are regarding subsidiary issues branching off from those foundational principles.<br /><br />sumber:<a href='http://www.asharis.com/creed/articles/vaztl-ibn-hajr-al-asqalanis-mention-of-the-ashari-sect-by-name-in-fath-ul-baaree---part-4.cfm'>Ibn Hajr al-Asqalani's Mention of the Ash'ari Sect By Name in Fath ul-Baaree - Part 4</a>Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-68526658072372089972009-11-21T21:25:00.000+07:002009-11-21T21:26:09.494+07:00Pedang Allah Di Perang Yarmuk"Did you not see us victorious upon the Yarmuk,<br />The way we prevailed in the campaigns of 'Iraq ?<br />The virgin cities we conquered, as well as<br />The Yellow Meadow, on our galloping steeds.<br />We conquered before that Busra, which was<br />Impenetrable even to the flying crows.<br />We killed those who stood against us<br />With flashing swords, and we have their spoils.<br />We killed the Romans until they were reduced<br />Upon the Yarmuk, to emaciated leaves.<br />We smashed their army as they rushed headlong<br />To the Neck-Breaker, with our sharp steel.<br />By morning they tumbled into it, reaching<br />The mysterious matter that defies the senses."<br />[Al-Qa'qa' bin Amr, commander in Khalid's army] 1.<br /><br /><br /><br />At dawn the Muslim corps lined up for prayers under their respective commanders. As soon as the prayers were over, every man rushed to his assigned place. By sunrise both armies stood in battle order, facing each other across the centre of the Plain of Yarmuk, a little less than a mile apart.<br /><br />There was no movement and little noise in the two armies. The soldiers knew that this was a fight to the finish, that one of the two armies would lie shattered on the battlefield before the fight was over. The Muslims gazed in wonder at the splendid formations of the Roman legions with banners flying and crosses raised above the heads of the soldiery. The Romans looked with something less than awe at the Muslim army deployed to their front. Their confidence rested on their great numbers, but during the past two years the performance of the Muslims in Syria had instilled a good deal of respect in the hearts of the Romans. There was a look of caution in Roman eyes. Thus an hour passed during which no one stirred and the soldiers awaited the start of a battle which, according to the chroniclers, "began with sparks of fire and ended with a raging conflagration", and of which "each day was more violent than the day before." 2.<br /><br />Then a Roman general by the name of George emerged from the Roman centre and rode towards the Muslims. Halting a short distance from the Muslim centre, he raised his voice and asked for Khalid. From the Muslim side Khalid rode out, delighted at the thought that the battle would begin with himself fighting a duel. He would set the pace for the rest of the battle.<br /><br />As Khalid drew near, the Roman made no move to draw his sword, but continued to look intently at Khalid. The Muslim advanced until the necks of the horses crossed, and still George did not draw his sword. Then he spoke, in Arabic: "O Khalid, tell me the truth and do not deceive me, for the free do not lie and the noble do not deceive. Is it true that Allah sent a sword from heaven to your Prophet ? … and that he gave it to you ? … and that never have you drawn it but your enemies have been defeated?"<br /><br />"No!" replied Khalid.<br /><br />"Then why are you known as the Sword of Allah?"<br /><br />Here Khalid told George the story of how he received the title of Sword of Allah from the Holy Prophet. George pondered this a while, then with a pensive look in his eyes, asked, "Tell me, to what do you call me?"<br /><br />"To bear witness", Khalid replied, "that there is no Allah but Allah and Muhammad is His Slave and Messenger; and to believe in what he has brought from Allah."<br /><br />"If I do not agree?"<br /><br />"Then the Jizya, and you shall be under our protection."<br /><br />"If I still do not agree?"<br /><br />"Then the sword!"<br /><br />George considered the words of Khalid for a few moments, then asked, "What is the position of one who enters your faith today?"<br /><br />"In our faith there is only one position. All are equal."<br /><br />"Then I accept your faith!" 3<br /><br />To the astonishment of the two armies, which knew nothing of what had passed between the two generals, Khalid turned his horse and Muslim and Roman rode slowly to the Muslim army. On arrival at the Muslim centre George repeated after Khalid: "There is no Allah but Allah; Muhammad is the Apostle of Allah!" (A few hours later the newly-converted George would fight heroically for the faith which he had just embraced and would die in battle.) On the auspicious note of this conversion began the Battle of Yarmuk.<br /><br /><br />----------------------------------------------------------<br />1. Ibn Kathir, Al-Bidayah wan-Nihayah, Dar Abi Hayyan, Cairo, 1st ed. 1416/1996, Vol. 7 P. 20.<br />2. Waqidi: p. 133<br />3. Tabari: Vol. 2, p. 595<br /><br /><br />http://www.islamicboard.com/islamic-history-biographies/43733-sword-allah-yarmuk.htmlAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-65705150427643759452009-11-21T21:19:00.001+07:002009-11-21T21:20:32.404+07:00Hadits Fitnah Najd Tidak Ada Hubungannya Dengan Syaikh Muhammad bin Abdul WahabThe Hadith of Najd by Brother Abû Rumaysah <br /><br />The Messenger of Allaah, sallallaahu alayhi wa sallam, said, <br /><br />"O Allaah bestow your blessings on our Shaam. O Allaah bestow your blessings on our Yemen." The people said, "O Messenger of Allaah, and our Najd." I think the third time the Prophet, sallallaahu alayhi wa sallam, said, "There (in Najd) will occur earthquakes, trials and tribulations, and from their appears the Horn of Satan." <br /><br />Reported in al-Bukhaaree [Book of Trials, Chpt. 'The afflictions will come from the East' 9/166 no. 214 Eng. Trans]<br /><br />A hadeeth which has some controversy surrounding it due to obvious sectarian reasons. A hadeeth which has been (deliberately) misunderstood by certain groups of people in order that they may spread their misguidance and deceive ignorant Muslims. <br /><br />This because upon research and investigation and looking to the words of our early scholars we find that this hadeeth does not refer to the Najd that is famously known in Saudi today, but rather it refers to Iraaq. <br /><br />About two years ago I read a book entirely devoted to this hadeeth entitled, "an-Najd Qarnu ash-Shaytaan" [I cannot remember the author as I do not have the book on me anymore.] I will quote in general from what I remember from this book, and refrain from mentioning precise quotes except from those references that I have on me. <br /><br />Amongst the scholars that are mentioned who referred this hadeeth to Iraaq were: al-Khattaabee, al-Kirmaanee, al-Aynee, an-Nawawee, ibn Hajr and others. The reasons behind this are numerous and clear: <br /><br />The Generality of the Hadeeth Pertaining to the Fitna Coming from the East.<br /><br />Al-Bukhaaree includes this hadeeth in the chapter: "The affliction will appear from the East" <br /><br />212) From the father of Saalim: The Prophet, sallallaahu alayhi wa sallam, stood up besides the pulpit (and pointed towards the east) and said: "Afflictions are there! Afflictions are there! From where appears the horn of Satan" or he said, "the horn of the Sun" <br /><br />213) From ibn Umar that he said: I heard the Messenger of Allaah, sallallaahu alyahi wa sallam, saying while facing the east: "Indeed Afflictions are there, from where appears the Horn of Satan." <br /><br />214) The hadeeth of Najd under discussion. <br /><br />Similar hadeeth can be found in Saheeh Muslim (volume 4 no.'s. 6938+). Hadeeth that give the same meaning can be found in Saheeh Muslim (volume 1 no.'s 83+) That the Generality of the Early Trials and Tribulations arose from the East, many of them actually in Iraaq itself.<br /><br />Ibn Hajr al-Asqalaanee said after quoting the words of al-Khattaabee explaining the meaning of Qarn (horn), "and others have said that the People of the East were disbelievers at that time and the Messenger of Allaah, sallallaahu alayhi wa sallam, informed us that the trials and tribulations would arise from that direction and it was as he said. And the first of the trials that arose, arose from the direction of the east and they were the reason for the splitting of the Muslim ranks, and this is what Satan loves and delights in. Likewise the innovations appeared from that direction." [Fath al-Baaree 13/58 in commentary to the hadeeth of Najd] <br /><br />Amongst the trials that arose in Iraaq and the east was the martyrdom of Alee, the martyrdom of the grandson of the Prophet, sallallaahu alayhi wa sallam, the first battle between the Muslims occurred in Iraaq, and many more. <br /><br />Imaam Nawawee mentions that one of the greatest trials to appear from the East will be the appearance of the Dajjaal. [Sharh Saheeh Muslim 2/29] <br /><br />From the innovations that appeared in the east and specifically Iraaq, was many of the early deviant sects amongst them the Qadariyyah (as the first hadeeth in Muslim shows), the Jahmiyyah and their offshoots etc... <br /><br />That at the time of the Prophet, sallaahu alayhis wa sallaam, there were 13 places known as Najd [according to 'Najd Qarnu ash-Shaytaan'] depending on where one was. This because Najd linguistically means a raised/elevated land. Therefore the Arabs referred to lands that were elevated with respect to them as Najd. One of the most commonly referred to areas at that time as Najd was Iraaq. <br /><br />The Najd for those people living in Madeenah in the direction of the East would be Iraaq.<br /><br />Ibn Hajr said: "al-Khattaabee said: 'the najd in the direction of the east, and for the one who is in Madeenah then his Najd would be the desert of Iraaq and it's regions [baadiya al-Iraaq wa Nawaaheehaa] for this is to the east of the People of Madeenah. The basic meaning of Najd is that which is raised/elevated from the earth in contravention to al-Gawr for that is what is lower than it. Tihaamah [the coastal plain along the south-western and southern shores of the Arabian Peninsula] is entirely al-Gawr and Mecca is in Tihaamah.'" <br /><br />Ibn Hajr continues, "by this [saying of al-Khattaabee] the weakness of the saying of ad-Daawodee is understood that 'Najd is in the direction of Iraaq' [min Naahiya al-Iraaq] for he suggests that Najd is a specific place. This is not the case, rather everything that is elevated with respect to what adjoins it is called Najd and the lower area called Gawr." [Fath al-Baaree 13/58-59] <br /><br />Al-Mubaarakfooree endorses these words in his commentary to Sunan at-Tirmidhee (10/314 no.4212) <br /><br />The Hadeeth in Saheeh Muslim [4/1505 no.6943]<br /><br />Saalim bin Abdullaah bin Umar said: O people of Iraaq, how strange is it that you ask about the minor sins but commit the major sins? [The killing of al-Husayn] I heard my father, Abdullaah bin Umar narrating that he heard the Messenger of Allaah, sallallaahu alayhi wa sallam, saying while pointing his hand to the east: "Indeed the turmoil would come from this side, from where appear the horns of Satan and you would strike the necks of one another..." <br /><br />The Variations in Wording of the Hadeeth of Najd that Leave no Doubt Whatsoever as to what it refers to<br /><br />The hadeeth of ibn Umar Reported by Abu Nu'aym in al-Hilya (6/133), "O Allaah bestow your blessings on our Madeenah, and bestow your blessings on our Mecca, and bestow your blessings on our Shaam, and bestow your blessings on our Yemen, and bestow your blessings in our measuring (fee saa'inaa wa muddinaa)." A person said, " O Messenger of Allaah and in our Iraaq" and so he turned away from him and said, "there will occur earthquakes, trials and tribulations and there will appear the horn of Satan." <br /><br />Shu'ayb al-Arna'ut declares it's isnaad to be saheeh as in his footnotes to 'Sharh as-Sunnah' (14/206-207 fn. 2) and he too endorses the words of al-Khattaabee quoted above. <br /><br />The hadeeth of ibn Umar reported in at-Tabaraanee in 'al-Awsat' that the Messenger of Allaah, sallallaahu alayhi wa sallam prayed Fajr and then faced the people and said, "O Allaah bestow your blessings on our Madeenah, O Allaah bestow your blessings in our measuring, O Allaah bestow your blessings in our Shaam and our Yemen." A person said, "And Iraaq O Messenger of Allaah?" He said, "from there arises the horn of Satan and the trials and tribulations would come like mounting waves." <br /><br />Ibn Hajr al-Haythamee says in his 'Mujma az-Zawaa'id' (3/305 - chapter 'collection of du'aas made for (Madeenah)'): 'its narrators are trustworthy and precise.' <br /><br />[This hadeeth could possibly considered to be the same as b) above, but I have included it separately due to the slight difference in wording. Allaah knows best.] <br /><br />The hadeeth of ibn Abbaas reported by at-Tabaraanee in 'al-Kabeer' that the Prophet, sallallaahu alayhi wa sallam, supplicated and said, "O Allaah bestow your blessings on our Shaam and Yemen." A person from amongst the people said, "O Prophet of Allaah and Iraaq?" He said, "indeed there is the Horn of Satan, and the trials and tribulations will come like mounting waves, and indeed harshness/coarseness is in the east." <br /><br />Al-Haythamee says: "it's narrators are trustworthy and precise." (ibid.) <br /><br />The Virtues of Bani Tameem <br /><br />Bani Tameem constitute the majority of the inhabitants of the Najd that is in Saudi Arabia. <br /><br />The hadeeth of Saheeh Bukhaaree reported by Abu Hurayra (RA): "I have loved the people of the tribe of Bani Tameem, ever since I heard three things the Messenger of Allaah , sallallaahu alayhi wa sallam, said about them. I heard him saying, 'these people (of the tribe of Bani Tameem) would stand firm against the Dajjaal.' When the Saddaqat from that tribe came, the Messenger of Allaah , sallallaahu alayhi wa sallam, said, "these are the Saddaqat (charitable gifts) of our folk." Aa'ishah had a slave girl from that tribe, and the Prophet , sallallaahu alayhi wa sallam, said to Aa'ishah, 'manumit her as she is a descendant of Ismaa'eel, alayhis salaam.'" <br /><br />[Hadeeth no. 2543, 4366 of al-Fath] Ibn Hajr al-Asqalaanee said, "this hadeeth also contains a clear mention of the excellence and superiority of Bani Tameem." [Fath 5/217] <br /><br />The hadeeth of Ikrimah from one of the Companions reported in the Musnad of Imaam Ahmad and in it occurs, "do not say of Bani Tameem anything but good, for indeed they are the severest of people in attacking the Dajjaal." <br /><br />Al-Haythamee says: "its narrators are those of the Saheeh." [Mujma 10/48 chpt: What is reported concerning Bani Tameem] <br /><br />It is not strange that Bani Tameem would be the most severe against the Dajjaal, because the tools required to combat him are none but a correct and firm belief and proper beneficial knowledge. Alhumdolillaah many of the scholars of Saudi are from the most noble and skilled scholars on the face of this earth today, firmly upon the way of our noble Messenger, sallallaahu alayhi wa sallam. <br /><br />This is what Allaah has allowed me to very quickly put together. And our Lord Most High Knows best.<br /><br />sumber: umm-ul-qura.orgAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-23552233312320463632009-11-21T21:14:00.002+07:002009-11-21T21:18:20.452+07:00Ketergelinciran Al-Qadhi Abu Bakr Al-Baqillani Dalam Masalah Jauhar dan 'AradAl-Baqillani's Book at-Tamheed and Aristotle's substance and accident <br /><br />Qaadee Abu Bakr al-Baqillani is one of the most important figures in the Ash'ari madhhab for he formalized and codified the Ash'ari madhhab in his works. We already outlined in other articles how al-Baqillani had a better position as it relates to some of the attributes such as Allah's Hand, Face, Eyes and His uluww - and this made him better than the later, more misguided Ash'aris such as al-Juwaynee, ar-Raazee and al-Ghazali and others. <br /><br />In his book at-Tamheed, he uses the classification of Aristotle of substance (jawhar) and accident ('arad) and spends time explaining it before moving on to proving Allah's existence through its basic notions. <br /><br />Note: The Ash'aris simply followed the methodology of the Mu'tazilah in affirming Allaah, the Creator, and in demonstrating the created nature of the universe - this methodology being through the use of the basic notions of Aristotle's substance and accident and what is known as Atomism (al-Jawhar al-Fard). They took it from the Mu'tazilah, refined it a bit more, and addressed many of the criticisms against it. Al-Baqillani was the first to do this, and the Later Ash'aris followed what he had laid down - the likes of al-Juwaynee, al-Ghazaali and ar-Raazee.<br /><br />Here it is from page 37 onwards, we provide it here only to provide satisfaction to uninformed Ash'aris. <br /><br /> <br /><br />al-Baqillani wrote at the start of the quoted text above: <br /><br />Chapter: The Types Of Muhdathaat (Non-Eternal, Temporal, Created Things) <br /><br />And all of the muhdathaat divide into three categories: A jism (body) made up (of individual atoms), the individual atom (jawhar), and the non-essential incidental attribute ('arad) that is present with bodies (ajsaam) and substances (jawaahir)... <br /><br />Whilst this is merely an introductory post to establish the Ash'arite adoption of the Aristotelian thought in classifying what is observed, and it being found in their books, we will cover in more detail the notion of "Atomism" (al-jawhar al-fard, or the indivisible particle) which is found in all the source books of the Ash'aris and they use this theory as a methodology in affirming the Creator - which in turn forced them to hold positions in other affairs of creed in order to remain consistent with this rational proof - which explains how and why they were led to misguidance in opposing the Book and the Sunnah in fundamental matters of creed.<br /><br />Sumber: <a href='http://www.asharis.com/creed/articles/haarl-qaadee-abu-bakr-al-baqillani-prominent-early-ashari-adopts-aristotles-substance-jawhar-and-accident-arad.cfm'>Qaadee Abu Bakr al-Baqillani (Prominent Early Ash'ari) Adopts Aristotle's Substance (Jawhar) and Accident ('Arad) and the Atomism of the Mu'tazilah</a>Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-74897390016276512202009-11-21T18:35:00.000+07:002009-11-21T18:37:47.285+07:00Singa Dari SyiriaKhaalid bin Al-Waleed had besieged Damascus. He had sent a Muslim blocking force to the north to prevent Roman reinforcements from coming to replenish the garrison at Damascus. At the head of this army was the commander Dhiraar - the lion of Syria who used to fight amongst the armoured enemies of Islaam naked from the waist up! He was a fierce warrior who had unfortunately been captured by the Roman reinforcements since their army was twice the strength of the Muslims, and he had launched headlong into the ranks of the enemies by himself, killing so many of the foe that his companions could not keep up with the pace. Soon he was too far into the ranks of the Romans, and was surrounded and captured. Khaalid bin Al-Waleed, upon hearing this, mobilized 5,000 from amongst the besieging force at Damascus and rode like the wind to come to the aid of the Muslims.<br /><br /><br />As Khalid approached the battlefield he suddenly saw a Muslim rider flash past him from behind and gallop off towards the Roman front. Before Khalid could stop him, he was gone. A slim, lightly-built person, dressed in black, this rider wore a breastplate and was armed with a sword and a long lance. He sported a green turban and had a scarf wrapped around his face, acting as a mask, with only his eyes visible. Khalid arrived on the battlefield in time to see this rider throw himself at the Romans with such fury that everyone present thought that he and his horse must both be mad. Raafe saw this rider before he saw Khalid and remarked, "He attacks like Khalid, but he is clearly not Khalid." Then Khalid joined Raafe. (second in command)<br /><br />Khalid took a little time to organize Raafe's group and his own Mobile Guard into one and deploy it as a combined force for battle. Meanwhile the masked rider treated the Muslims to a thrilling display of horsemanship and attacks with the lance. He would go charging on his own, strike the Roman front at one point and kill a man; then go galloping away to another part of the front, again strike someone in the Roman front line and so on. A few Romans came forward to tackle him but all went down before his terrible lance. Marvelling at this wondrous sight, the Muslims could still see nothing more of the warrior than a youthful figure and a pair of bright eyes shining above the mask. The rider appeared bent on suicide as with his clothes and lance covered with blood, he struck again and again at the Romans. The example of this warrior put fresh courage into the men of Raafe, who forgot their fatigue and went into battle with renewed high spirits as<br />Khalid gave the order to attack.<br /><br /><br />The masked rider, now joined by many others, continued his personal war against the Romans as the entire Muslim force attacked the Roman front. Soon after the general attack had begun, Khalid got near this rider and called, "O warrior, show us your face." A pair of dark eyes flashed at Khalid before the rider turned away and galloped off into another assault at the Romans. Next, a few of Khalid's men caught up with him and said,<br /><br />"O noble warrior, your commander calls you and you turn away from him! Show us your face and tell us your name so that you may be properly honoured."<br /><br />Again the rider turned away as if deliberately trying to keep his identity a secret.<br /><br />As the masked rider returned from his charge, he passed by Khalid, who called to him sternly to stop. The rider pulled up his horse, and Khalid continued, "You have done enough to fill our hearts with admiration. Who are you?"<br /><br />Khalid nearly fell off his horse when he heard the reply of the masked rider, for it was the voice of a girl!<br /><br />"O commander, I only turn away from you out of modesty. You are the glorious commander, and I am of those who stay behind the veil. I fight like this because my heart is on fire."<br /><br />"Who are you?"<br /><br />"I am Khawlah, sister of Dhiraar. My brother has been captured, and I must fight to set him free."<br /><br /><br />http://www.islamicboard.com/islamic-history-biographies/43680-lion-ess-syria.htmlAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-86066062410404519782009-11-21T18:34:00.000+07:002009-11-21T18:35:13.599+07:00Kelemahan Hadits-Hadits Tentang AbdalThe ahaadeeth on the Abdaal (The Substitutes) <br /><br />as-Sakhaawee said, "it has a number of different routes from Anas (RA) from the Prophet (SAW), with contradictory wording, all of which are da'eef."<br /><br />a. the hadeeth related by al-Khalaal in 'Karaamaat al-Awliyaa', "the Abdaal are forty men and forty women, each time a man dies Allaah substitutes another in his place, and each time a woman dies Allaah substitutes another in her place" <br /><br />b. the hadeeth related by at-Tabaraanee, "there will always be on the earth forty people like al-Khaleel (Ibraaheem), alayhis salaam, and by them the people will given to drink (or have rain come down), and by them the people will be aided, not a single one of them dies except that Allaah substitutes another in his place."<br /><br />c. the hadeeth related by ibn Adee in 'Kaamil', "the Abdaal are forty, 22 from Shaam, and 18 from Iraaq, each time one of them dies Allaah substitutes another in his place. And when the Command comes then all of them will be taken (qubidoo) and at that time the Hour will be established." <br /><br />d. the hadeeth related by Ahmad, al-Khallaal and others from Ubaadah bin Saamit (RA) from the Messenger (SAW), "There will always be thirty people in this Ummah like Ibraaheem, each time one of them dies Allaah substitutes another in his place." <br /><br />e. at-Tabaraanee has the wording, "and by them the earth will be established, and by them it will rain, and by them they will be aided." <br /><br />f. the hadeeth of Abu Nu'aym in 'al-Hilya' from ibn Umar from the Messenger (SAW), "the chosen ones of this nation are 500, and the abdaal are 40 in every generation, and neither the 500 or the 40 will decrease, each time one of them dies Allaah substitutes another in his place." The Companions said, "tell us of their actions" He said, "they forgive those that do dhulm to them, and they behave well with those that behave badly to them" <br /><br />g. al-Khallaal has the wording, "There will always be forty people by whom the earth is preserved, each time one of them dies Allaah substitutes another in his place."<br /><br />h. the hadeeth in al-Hilya from ibn Mas'ud (RA), "there will always be 40 people from my Ummah whose hearts are like the heart of Ibraaheem, Allaah will drive away (evil from?) the people of the earth by them, they will be called the Abdaal. Indeed they will not attain it (the position of Abdaal) by (a great deal of) prayer or fasting or giving in charity." So they asked, "so how will they attain it O Messenger of Allaah?" He said, "through generosity, and by advising the Muslims."<br /><br />i. The hadeeth reported by at-Tabaraanee in 'al-Ajwaad' from Anas (RA) from the Messenger (SAW), "indeed the Abdaal of this ummah will not enter Paradise due to (a great deal) of prayer or fasting, but they will enter due to generosity and secure hearts and advising the Muslims."<br /><br />j. and the similar hadeeth of al-Kharaa'itee in 'al-Makaarim' related by Abu Sa'eed <br /><br />After mentioning these as-Sakhaawee goes on to say, "and some of them are more severely weak than others."['Maqaasid al-Hasanah' (pp 26-28 no.8)]<br /><br />There are other hadeeth as-Sakhaawee mentions after this but fails to give a clear verdict on them, some of these will be discussed below.<br /><br />al-Albaanee talking about hadeeth f) above says, Maudu (fabricated) related by Abu Nu'aym in 'al-Hilya' (1/8) from the route of at-Tabaraanee. And from him by ibn al-Jawzee in 'al-Mawdoo'aat' (3/151 his book on fabricated hadeeth).[biographical detail on narrators omitted]<br /><br />Adh-Dhahabee said in 'al-Meezaan' , 'it is not known, and the story to do with the manners of the Abdaal is a lie' talking about this hadeeth. And ibn Hajr endorsed this in 'al-Lisaan'." ['Silsilah ad-Da'eefah' (2/339 no.935)]<br /><br />As-Suyuti incorporated this hadeeth in his 'Jaami as-Sagheer' and declared it hasan. But al-Munaawee followed this up by pointing out the defects of the hadeeth, then after quoting the aforementioned words of adh-Dhahabee he said, "and ibn al-Jawzee ruled it to be fabricated, and the author (as-Suyutee) agreed with him in 'Mukhtasar al-Mawdoo'aat' and he endorsed ibn al-Jawzee's verdict and did not follow it up." <br /><br />Al-Albaanee concludes his discussion on the hadeeth by saying, "and know that there is no hadeeth to do with the Abdaal which is authentic, all of them are defective, and some of them are more severely weak than others. And I will mention a few of them for you, and unveil their defect, if Allaah the Exalted and Blessed Wills."[Ibid] <br /><br />He then discusses hadeeth d) and e) above and declares them to be munkar (rejected). [Silsilah ad-Da'eefah (2/339+ no.936) for a detailed discussion.] <br /><br />Al-Haafidh ibn al-Qayyim states in 'al-Manaar az-Muneef', "the ahaadeeth concerning the Abdaal, Aqtaab, Nuqabaa, Agwaath, Najabaa and Awtaad are all false (baatil)"<br /><br />Imaam Ahmad follows up hadeeth d) up by saying, "it is a munkar hadeeth". <br /><br />As for this same hadeeth al-Haythamee said, "reported by Ahmad, and it's narrators are that of the saheeh except for Waahid bin Qais who has been declared thiqah by al-Ijlee and Abu Zur'ah but weak by other than these two" (Mujma 10/62)<br /><br />Waahid bin Qais has been declared to be da'eef by a group of scholars amongst them ibn Ma'een (in one of two reports from him), Abu Haatim, and Saalih bin Muhammad al-Baghdaadee. Adh-Dhahabee points out that Waahid bin Qais only met some taabi'een so according to this the isnaad is also munqati as he reports directly from the Companion Ubaadah bin Saamit. As for hadeeth e) then ibn Hajr al-Haythamee declared this da'eef in his 'Mujma az-Zawaa'id' (10/63) due to it's isnaad containing two unknown narrators.<br /><br />Al-Albaanee then discusses another hadeeth not mentioned above to do with the Abdaal related from Shahr bin Hawshab from Awf bin Maalik (RA) and declares it to be severely weak, and likewise he declares a hadeeth related from Alee to be da'eef.<br /><br />Adh-Dhahabee quotes hadeeth, d) and one similar to e) and others and concludes by saying, "by Allaah there is no one in the Ummah of Muhammad like Abu Bakr, and the distance between him and Ibraaheem in excellence cannot be measured. But this is from the fabrication of Abdurrahmaan bin Marzooq at-Tarsoosee may Allaah not give him victory." Then he endorses ibn al-Jawzees verdict on hadeeth c) that it is fabricated. [Tarteeb al-Mawdoo'aat (pg.272 no.'s 974-977)<br /><br />Compiled by Abu Rumaysah<br /><br />Sumber: umm-ul-qurra.orgAbu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.comtag:blogger.com,1999:blog-2278194698260328015.post-69608576543626467222009-11-21T18:31:00.002+07:002009-11-21T18:33:45.169+07:00Asy'ariyah dan Kitab Fathul Bari Karya Ibnu Hajar Bagian 3The Ash'aris of today claim that Ibn Hajr al-Asqalani (rahimahullaah) was a subscriber to the Ash'ari madhhab, and Ibn Hajr's name is often mentioned in a long list of those whom they claim were Ash'aris. <br /><br />The Ash'aris have certain fundamental principles (usool) that characterize their madhhab, and though Ibn Hajr al-Asqalani fell into their way of ta'weel in relation to many of Allaah's attributes, that does not make him an Ash'ari (in the manner that al-Baqillani, al-Juwaynee and others were Ash'ari). There is a great difference between a person's usool (foundations) being Ash'ari and a person agreeing with the Ash'aris in some affairs. <br /><br />As will be shown in later articles, Ibn Hajr was not upon the false usool of the Ash'aris, and it cannot be said that Ibn Hajr was an Ash'ari, merely because of his ta'weel of the attributes. <br /><br />For someone to be considered an Ash'ari, they have to propound and validate the usool of the madhhab - and Ibn Hajr certainly was not upon that. For he opposes the Ash'aris in some of the views held by them as a faction - some of which are from their usool - the issue of the first obligation upon the servant, and likewise, the entrance into the affairs of theological philosophy (ilm ul-kalaam), and the issue of khabar al-waahid, and also whether Allaah's speech is just of a single type (i.e. there being no difference between a command, a prohibition, a threat, a promise and so on) and other affairs. <br /><br />So if someone says "Ibn Hajr was an Ash'ari", we say he agreed with the Ash'aris in their ta'weelaat, or we say he fell into some of what the Ash'aris fell into of ta'weel of the attributes, or he was influenced by the path of the Ash'aris but he did not propound the generality of their usool from the angle of validating them, or deeming them correct. <br /><br />In Kitaab ut-Tawheed <br /><br /> <br /><br />Here Ibn Hajr mentions the Ash'aris in relation to the issue of Allaah's Speech and whether it is with a voice (sawt). So after mentioning the hadeeth in question and stating that there is a difference regarding whether Allaah's Speech is with letter and voice or not, he says: <br /><br />The Mu'tazilah said: Speech is not by (anything) but letter and voice, and the speech attributed to Allaah existed in the tree. And the Ashaa'irah said: The Speech of Allaah is not letter and voice, and they affirmed al-kalaam an-nafsee, whose reality is a meaning that is established with the Self, even if it may vary, such as [being in] Arabic or a foreign (language). And this difference (in language) does not indicate a difference in that which is being expressed (i.e. the meaning established with His self), as the Kalaam Nafsee is that which is being expressed (through these languages). <br /><br />And the Hanbalees affirmed that Allaah speaks by way of letter and sound, as for letters then that is due to their being explicitly stated in the apparentness of the Qur'aan. And as for voice, then whoever prevented (from this saying), he said that the voice is (formed through) the hearing of (the sound made through) blocked or interrupted air (occurring) in the larynx (throat). And those who affirmed the voice replied that voice that is described as such is what is well-known amongst men, just like hearing and seeing, but the attributes of the Lord are different to that and thus, the aforementioned caution is not binding whilst holding a belief of tanzeeh (Allaah being far removed from deficiencies and imperfections) and absence of tashbeeh (not resembling that voice to that of the creation), and that it is possible for (the voice) to be without a larynx (throat), and thus tashbeeh is not binding (by affirming the voice for Allaah). <br /><br />And Abdullaah bin Ahmad bin Hanbal said in the book Kitaab us-Sunnah: I asked my father about a people who say, when Allaah spoke to Moses, that he did not speak with a voice. So my father said to me, "Rather, He spoke with a voice. These ahaadeeth are to be reported as they have come", and then he mentioned the hadeeth of Ibn Mas'ood and others.<br /><br />In Kitaab ut-Tawheed - Mention of al-Ash'ari and His Followers <br /><br /> <br /><br />Here Ibn Hajr is discussing the subject of the Speech of Allaah again, and in the course of outlining all the various positions he says: <br /><br />And the Kullaabiyyah said: The Speech is a singular eternal attribute, binding upon the Essence (dhaat), just like life (al-hayaat) and that He does not speak by His Will or His Power. And His speaking to those whom He spoke to is through His creating a (means of) perception (for that person) through which he hears the speech ... and something similar to this is quoted from Abu Mansoor al-Maatureedee from the Hanafiyyah, however he said that He created a voice when He called him and made him (Moses) to hear His speech. <br /><br />And some of them claimed that is the intent of the Salaf, those who said that the Qur'aan is not created. <br /><br />And the saying of Ibn Kullaab was adopted by al-Qaabisee and al-Ash'ari and their followers ...<br /><br />So he mentions here al-Ash'ari and his followers who adopted the saying of Ibn Kullaab regarding the issue of Allaah's Speech. After abandoning I'tizaal, al-Ash'ari took much of what Ibn Kullaab was upon and that is what really constitutes much of the Ash'ari madhhab towards Allaah's attributes. <br /><br />In Kitaab ut-Tawheed <br /><br /> <br /><br />Here Ibn Hajr makes mention of the issue of takleef maa laa yutaaq again, which is the issue of whether Allaah imposes obligations that (He knows) cannot be fulfilled (takleef maa laa yutaaq) - this is also referred to as the issue of al-Istitaa'ah (ability) and in this regard they (the Ash'aris) as argument for their position the case of Abu Lahab and also the situation on the Day of Judgement, when those who prostrated to Allaah out of show and to be heard of will be unable to prostrate. <br /><br />Ibn Hajr quotes Ibn Battaal: <br /><br />Ibn Battaal said, "The one who permitted the imposition of that which cannot be fulfilled (takleef maa laa yutaaq) from amongst the Ashaa'irah clung to this (as proof) and they also sought the story of Abu Lahab as proof..."<br /><br />And the text continues to show that the story of Abu Lahab cannot be used as a proof. <br /><br />On this same page is an example of the tendency of Ibn Hajr towards ta'weel, and the case being discussed at the top half of the page is related to "the Shin" - and the Salaf differed as to whether the verse, "the Day that the Shin will be laid bare" was amongst the verses of the attributes or not, so Ibn 'Abbaas explained "the Shin being laid bare" to mean "severity", and he explained that in accordance with the language, and thus this is not an instance of ta'weel - it is an explanation of the verse upon the understanding that it is not a verse that pertains to Allaah's attributes, and thus this is tafseer. <br /><br />And Abu Sa'eed al-Khudree, narrated the hadeeth in which it mentions, "... then Allaah will uncover His Shin ..." and from this the Salaf understood the verse to be a verse of the attributes, so they affirmed it, like the other attributes such as Hand, Eyes, Face, and adopted the same position towards it with respect to all the other attributes.<br /><br />Sumber: <a href='http://www.asharis.com/creed/articles/igaob-ibn-hajr-al-asqalanis-mention-of-the-ashari-sect-by-name-in-fath-ul-baaree---part-3.cfm'>Ibn Hajr al-Asqalani's Mention of the Ash'ari Sect By Name in Fath ul-Baaree - Part 3</a>Abu 'Abdillah Ibnu Shalih Azh-Zhahiryhttp://www.blogger.com/profile/10748250061608910026noreply@blogger.com