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In the Name of God بسم الله

The God of the Wahabists

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Bismillah,

 

The following is an excerpt form the book: 'Wahabism and Monotheism' By Ali-Kurani Al-Amili pg 77-78.

Bin Baz's Al-Fatawi, Part 4 page 131:

Interpretation of the divine attributes is deniable. It is obligatory to accept the divine attributes as they are in their extrinsic aspects that are becoming Allah, the Exalted, apart from any sort of distortion, circumvention, rearrangement or representation. This course was adopted by scholars among the Prophet's (صلى الله عليه وآله وسلم) companions and their successors such as Al-Awzai, At-Thawri, Malike- Abu Haneefa, Ahmed and Isaaq.

Were Sheik Bin Baz only to name one of the Prophet's (صلى الله عليه وآله وسلم) companions who had rested upon the material extrinsic aspects of texts respecting the divine attributes. Were he only to cite a single text of those followers of the Prophet's (صلى الله عليه وآله وسلم) companions or their followers he had mentioned by name. In the previous chapter, a good number of those scholars' texts appertained to divine attributes was provided. We could not stroke any single text supporting question of resting upon the material extrinsic aspects of texts respecting the divine attributes. Later on, we will prove the falsehood of their referring and imputing to Malik in the question involved. Saving those old corporalists, such as Kabul-Ahbar, Wahab Bin Munebbih, Muqatil and their partisans, they can depend upon none in this question.

A Muslim harrassed Wahabists' master in Hadithology, Sheik Nasiruddin Al-Albani, when he addressed the following question at him:

Fetawil-Al-Bani, page 509:

Q: Are beliefs embraced by the Islamic radicalists, as same as the Prophet's (صلى الله عليه وآله وسلم) companions? Some argue that considering this is right, would you provide a name of a single companion who claimed believing in extrinsic meaning of the divine attributes texts, and commending the form to Allah?

A: Is there a single companion of the Prophet (صلى الله عليه وآله وسلم) who opted for the same interpretation of the late scholars? Would you provide one or two names? Explaining God's saying (Then He settled on the Throne. 7:54). Al-Baghawi records:

Al-Kelbi and Muqatil single out that settling implies stabilizing, Abu Ubeida opted for ascending as the explanation of Allah's settling. Mutazilites interpreted Allah's settling into His prevalence. Ahlus-Sunn aver, "Settling on the Throne is one of Allah's attributes without asking how. Men are mandated to believe in so and commend its explication to Allah."

Malik Bin Anas was asked about the exegesis of (The beneficient settled on the Throne. 20:5). He had nodded his head a while before he addressed at the asker, "Settling is not unknown, its way is not realizable. Believing in it is obligatory. Asking about it is a heresy. I can obviously notice your aberrance! Take this man out."

The previous was the answer of the masterful Wahabist. He answers that considering the claim there was no single Sahabi-the Prophet's (صلى الله عليه وآله وسلم) companion-who agrees with Wahhabists' faith of resting upon the material extrinsic aspects of the divine attributes texts, there is also no single Sahabi who agrees with school of interpretation.

On that account, the asker may rule of inaccuracy of both Wahabists and interpreters, and thus, commenders are exclusively the right.

Al-Albani denies the interpretation cited by Aisha, Ibn Abbas and Ibn Masud in addition to the Prophet's (صلى الله عليه وآله وسلم) household (peace be upon them). Besides models of interpretation cited by followers of the Prophet's (صلى الله عليه وآله وسلم) companions have been provided throughout our previous debate of the first school. We also provided Abu Sa'eed's interpreting Allah's descending into descending of His mercy, and Malik's interpreting the same into descending of His matters.

Except for Muqatil, the Persian the Magus whose masters were the corporalists Jews, and Ibnul-Kelbi, whose dishonesty was unanimously proved, Al-Albaani could not find any supporter of his Wahabism. Contemptibleness of this sect, who claim inheriting and raising the slogan of ancestral traditions and striking the Muslim's faces with its sword, is obviously conspicuous. We have just noticed how their master of Hadithology searched in hadiths and reference books and knocked the entire doors of the Prophet's (صلى الله عليه وآله وسلم) companions and their followers, but he was too short to find out a single individual that may put up with his faith. Finally, he could find Muqatil and Ibnul-Kelbi and their likes. Are those the entire ancestors?!

End of quotation from the book.

There were some anthropomorphist from amongst the Hanabila, however I have grown to view that the majority of the hanbalis were not anthropomorphists.

Check out the lecture series below (this is part 1) by a Hanbali sheikh Abdur Rahman As-Sondalaani. The brother annhilates the Salafi/Wahabi creed quoting even some contemporary hanbali scholars of ibn taymiyya.

 

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Posted (edited)
On 4/16/2021 at 5:31 AM, MexicanVato said:

Al-Kelbi and Muqatil single out that settling implies stabilizing, Abu Ubeida opted for ascending as the explanation of Allah's settling. Mutazilites interpreted Allah's settling into His prevalence. Ahlus-Sunn aver, "Settling on the Throne is one of Allah's attributes without asking how. Men are mandated to believe in so and commend its explication to Allah."

Malik Bin Anas was asked about the exegesis of (The beneficient settled on the Throne. 20:5). He had nodded his head a while before he addressed at the asker, "Settling is not unknown, its way is not realizable. Believing in it is obligatory. Asking about it is a heresy. I can obviously notice your aberrance! Take this man out."

Is it even possible, technically speaking, to believe in something about which only Allah has any real knowledge? One would, at best, be believing in Allah’s holding the knowledge, not believing in His “settling on the Throne” itself, since one does not have any inkling as to what that implies, yet at the same time is barred from conjecture or speculation.

Edited by Northwest
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10 hours ago, Northwest said:

Is it even possible, technically speaking, to believe in something about which only Allah has any real knowledge? One would, at best, be believing in Allah’s holding the knowledge, not believing in His “settling on the Throne” itself, since one does not have any inkling as to what that implies, yet at the same time is barred from conjecture or speculation.

It could be that the people of Tafwidh are applying ihtiyat (precaution) due to some anthropomorphic interpretation. The Salafi/Wahabi view gets quite absurd when collecting different ayat and narrations. For example: they literally believe Allah will reveal His 'Shin' (saaq). It is quite clear that the verse does not indicate a literal shin. We know of it to mean severity. There is evidence even in Arabic poetry that indicates that shin could mean something other than the actual limb we know of. Another examples is Salafi/Wahabi folk even take some narrations attributed to the Nabi (صلى الله عليه وآله وسلم) that Allah literally has Two 'Right' Hands befitting his majesty. Both being 'right hands' as to not affirm weakness for Allah. This is silly. Salafi/Wahabi folk will say Allah is above the throne and when accused of being in a direction to Allah they say that they never describe him as such but only uluw (aboveness). Bilal Phillips says some narrations indicate Allah has 'Two Eyes' and other narrations that He has 'Many Eyes'. This is absurd thinking if you ask me. 

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