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In the Name of God بسم الله

"I saw my Lord curly-haired and beardless..."

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Abu Nur

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9 hours ago, Yaseen Taqi said:

I don't see any error regarding Taymiyyah's tawhid.

Athari Twaheed is influenced (influenced by Ibn Khulab) from Christian trinitarian theological beliefs about the relation of son (represent the sifat of Knowledge and Life of God) is not equal to Father (The Essence), similiariry the Athari believe that God have sifat's that are independent from His Essence which is polytheism. They believe that God Essence is distinct from his sifat, well that what trinitians also believe.

There is absolute no Prophet (saws) hadith and Qur'anic verses that support that God attributes are distinct from His Essence. But actually what does it support is the God simplicity when Allah (سُبْحَانَهُ وَ تَعَالَى) said:

Qul Huwa Allāhu 'Aĥadun

Allāhu Aş-Şamadu

Ahad denotes Absolute Oneness that is unique and cannot take a second or be divided. Ahad is Internal Oneness which means one unto itself. Thus distinctions is impossible for God.

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Guest Bloc

We Christian do not believe that the Person of the Son is distinct or independent of the Essence of the Father.

the Father , The Son and The Spirit are Equal in the Essence but distinct in person.

your misrepresenting the belief.

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On 6/19/2024 at 5:14 PM, Guest Bloc said:

We Christian do not believe that the Person of the Son is distinct or independent of the Essence of the Father.

the Father , The Son and The Spirit are Equal in the Essence but distinct in person.

your misrepresenting the belief.

What are persons? How can a same essences be "distinct" in person?

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On 8/12/2022 at 5:17 PM, Abu Nur said:

But look what hadith is authentic according to Ahmad b. Hanbal and Ibn Taymiyya:

While I do not believe in the authenticity of the mentioned Hadith, it should be noted that a scholar regarding it as authentic does not automatically make him a Mujassim, because the standard Sunni position regarding anything that which falls under the narrations of the Sifat is that of Tafwid, which automatically entails rejection of Tajsim. 

It should however be noted that there is a difference in creed between Ahmad bin Hanbal and Ibn Taymiyya, because Ibn Taymiyya doesn't accept Tafwid (unlike Ibn Hanbal, who regards it as the only acceptable option) and justifies the belief in Tajsim in his Bayan Talbis al-Jahmiyya in a quite obvious manner. 

Ahmad bin Hanbal in contrast regarded Tajsim as Kufr and this is what major scholars from among his followers reported from him. 

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On 6/19/2024 at 10:14 AM, Guest Bloc said:

We Christian do not believe that the Person of the Son is distinct or independent of the Essence of the Father.

the Father , The Son and The Spirit are Equal in the Essence but distinct in person.

your misrepresenting the belief.

What is the 'essence' and what is the 'person'. You need to define those terms in order for your statement to have credibility. 

For example, if I say 'The Son and the Spirit are Equal in ^&*&%%) but distinct in *&(*#&@ it makes no sense because those random string of characters have no meaning. 

In order to define 'Essence' you first have to explain to me what the 'Essence' of God is. If you can, I would like to hear it. 

Then you also have to explain what the 'person' of God means. 

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Ali ibn Muhammad has narrated from Salih ibn Hammad from al-Husayn ibn Yazid from al-Hassan ibn Ali ibn Abu Hamza from Ibrahim from Abu ‘Abdallah (a) Who has said the following. “Allah, the Most Holy is Whose name, the Most High is Whose praise, the Most Glorious are Whose attributes. He is the Most Sacred, the Most Holy, the only One in oneness. He is eternal, the First and the Last, the Manifest and the Hidden. There is no beginning for Him. He is the Most Exalted in His highness. The Highest in power, Exalted in authority, the greatest in kingdom, the Most bountiful, His Highness is the Most High. He is the One whose praise no one can complete, and can not bear the knowledge of His Lordship. No one is able to limit Him because it is not possible to reach Him with qualities.”

Al-Kāfi - Volume 1, Chapter on Comprehensive (Ahadith) about the Oneness of Allah, Hadith #2

Ali ibn Muhammad has narrated from Sahl ibn Ziyad and others from Muhammad ibn Sulayman from Ali ibn Ibrahim from ‘Abdallah ibn Sinan from Abu ‘Abd Allah (a) who has said the following. “Allah is Great and High. People cannot describe Him nor can they reach the depth of His Greatness. ‘ No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware.’” (6:103) He cannot be described by means of 'how' and 'where'. How can I describe Him by means of any condition? He Himself has created the conditions and 'how' and so it came into being. We came to know conditions because of His designing them for us. How can I describe Him by means of space? It is He, Who 'spaced' the 'space' so it became space. I, thus, came to know space by means of what He has made it into space. How can I describe Him by means of positions when He Himself has given position to positions so it came into position. I, thus, came to know the position by means of what He has made to come into position. Allah, the Holy, the Most High, is in every place but is out of everything. ‘ No mortal eyes can see Him, but He can see all eyes. He is All-kind and All-aware.’” (6:103)

Al-Kāfi - Volume 1, Chapter On Prohibition on Attributing to Allah What He Himself has not Done so, Hadith #12

Ali ibn Ibrahim has narrated from his father from Ali ibn Ma‘bad from ‘Abdallah ibn Sinan from his father who has said the following. “I met Imam Abu Ja‘far (a) and at that time a man from al-Khawārij came to see the Imam ((عليه السلام).) and asked, ‘O Abu Ja‘far, who do you worship?’” The Imam replied, “I worship Allah, the Most High.” He then asked, “Have you seen Him?” The Imam then said, “Eyes can not see Him in an eye-witnessing process but the hearts can see Him through the reality of faith. Allah can not be known by analogy or physical senses and He is not similar to people. He is mentioned in the verses of revelation. He is known from the signs. He does not do injustice in His judgments. Thus, is Allah besides Him there is no Allah.” The narrator has said, “The man then left the Imam (a) saying, “Allah knows best to whom should He entrust His message to mankind.”

Al-Kāfi - Volume 1, Chapter On The Invalidity of the Belief to see God (Ru’yah of Allah), Hadith #5

Edited by Eddie Mecca
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The Originator of the Heavens and the Earth has made for you of yourselves pairs, and of the cattle pairs; He creates you thereby — there is nothing like Him — and He is the Hearer, the Seeing. (42:11)

Vision comprehends Him not, but He comprehends vision; He is the Subtle, the Aware. (6:103)

And when Moses came at Our appointed time and his Lord spoke to him, he said: “My Lord: show Thou me that I might look upon Thee.” Said He: “Thou wilt not see Me; but look thou upon the mountain: if it should remain in its place, then thou wilt see Me.” And when his Lord was revealed upon the mountain, He made it level; and Moses fell down thunderstruck. Then when he recovered, he said: “Glory be to Thee! I turn to Thee repentant; and I am the first of the believers!” (7:143)

“Verily, Allah is One, Unique, nothing is like Him, He is Eternal; Hearing, Seeing, Omniscient, Living, Omnipotent, above every need. He cannot be described in terms of substance, nor body, nor form, nor accident, nor line, nor surface, nor heaviness, nor lightness, nor color, nor movement, nor rest, nor time, nor space. He is above all the descriptions which can be applied to His creatures. He is away from both extremes: Neither He is just a non-entity (as atheists and in a lesser degree Mutazilites implied), nor He is just like other things. He is Existent, not like other existing things.”

Shi’ite Creed (al-Itqadat al-Imamiyyah), by Shaykh Saduq

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From Wikipedia: "While the Quran never mentions God being in the Garden, the faithful are promised the opportunity to gaze upon His face, something the inhabitants of the Fire will be deprived of." and "The visit is described as Muhammad leading the men and Fatima leading the women to approach the Throne, "which is described as a huge esplanade of musk". As "the veil of light before the Throne lifts, God appears with the radiance of the full moon, and His voice can be heard saying, 'Peace be upon you.'" Hadith include stories of the saved being served an enormous feast where "God Himself is present to offer to His faithful ones delicacies kneaded into a kind of pancake". In another series of narratives, God personally invites the inhabitants of Jannah "to visit with Him every Friday". - continued - "Some early Muslims, such as Muʿtazilah and Jahmiyah, opposed to anthropomorphism, denied this possibility. The majority opinion, however, rejected...opposition to the possibility of the ru'ya Allah, following the conclusions of the school of al Ash'ari and argued that "the precise means" of that vision of God "as well as its content must for now be unexplainable..."

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On 6/25/2024 at 1:11 AM, Eddie Mecca said:

"God Himself is present to offer to His faithful ones delicacies kneaded into a kind of pancake".

God is a waiter/server at IHOP (International House of Pancakes) according to Sunni brethren 

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On 6/24/2024 at 12:21 PM, StrangerInThisWorld said:

Ahmad bin Hanbal in contrast regarded Tajsim as Kufr and this is what major scholars from among his followers reported from him. 

Salam maybe he has opposed Tajsim but on the other hand he has promoted Tashbih or Tamtheel (making similar to his creation but on higher level)  which later has been lead to Tajsim which by later Sunni scholars likewise some of his .

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Abu ’l-Fadl al-Tamimi al-Hanbali says, “Imam Ahmad ibn Hanbal (Allah have mercy on him) condemned those who said that Allah is a body (jism)… since the term jism/body linguistically is used to indicate things that have length, width, depth, and a compound nature. (See the footnotes to Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 118)

 

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Imam Ahmad ibn Hanbal (Allah have mercy on him) said, when asked about Allah’s istiwa on the Throne, “He performs istiwa upon the Throne, however He wills and as He wills, without any limit or any description that can be made by any describer.” (Daf’ Shubah al-Tashbih, P: 28)

 

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Imam Ibn Kathir (Allah have mercy on him) relates in his masterpiece Al-Bidaya wa ‘l-Nihaya quoting Imam al-Bayhaqi from his Manaqib through a sound chain that Imam Ahmad ibn Hanbal (Allah have mercy on him) interpreted the verse, “And your Lord shall come” (Qur’an 89:22) to mean, “His recompense (thawab) shall come.’ (Al-Bidaya wa ‘l-Nihaya, 10/327)

Others who interpret the verses of ‘istiwa’ figuratively include: Imam al-Bayhaqi, Imam al-Haramayn al-Juwayni, Imam Raghib al-Isfahani, Imam Abu Hamid al-Ghazali, Imam Abu ‘l-Faraj ibn al-Jazi al-Hanbali, Imam Fakhr al-Din al-Razi, Imam al-Baydawi, Imam al-Nasafi, Imam Taqi al-Din al-Subki, Imam Ibn al-Humam al-Hanafi, Imam al-Suyuti and others (Allah have mercy on them all). They state that ‘istiwa’ does not mean Allah’s physical elevation over the Throne; rather, it refers to elevation of rank, status and dominion, and Allah’s subjugation of the Throne that is without a beginning like all of the attributes of Allah.

 

2 The Sunni View of Seeing Allah
One of the doctrines that the Sunnis unanimously uphold is that a human being can see the Essence of Allah by his or her own eyes. Some of their prominent scholars, including Ahmad Ibn Hanbal, maintained that Allah can be seen in this world as well as in the hereafter. Other Sunni scholars stated that He can only be seen in the hereafter. The Sunni scholars use the following verse of Quran as their proof:
"Some faces on that day (i.e., the Day of Judgment) will be radiant, looking towards their Lord. (75:22-23)"


Moreover, the Sunnis have narrated various traditions from their authorities to support this view. Here are some examples from their most authentic references:
Jarir bin 'Abdullah narrated:
The Prophet said, "You will definitely see your Lord with your own eyes."
- Sahih Bukhari, v9, Hadith #530
Jarir bin 'Abdullah narrated:
Allah's Apostle came out to us on the night of the full moon and said, "You will see your Lord on the Day of Resurrection as you see this (full moon) and you will have no difficulty in seeing Him."
- Sahih Bukhari, v9, Hadith #531
Notice the similarity that these traditions imply between seeing Allah and seeing other things (i.e., His creations) by one's eye. This is the case for the following traditions as well.

 

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'Ata' bin Yazid Al-Laithi narrated:
On the authority of Abu Huraira: The people said, "O Allah's Apostle! Shall we see our Lord on the Day of Resurrection?" The Prophet said, "Do you have any difficulty in seeing the moon on a full moon night?" They said, "No, O Allah's Apostle." He said, "Do you have any difficulty in seeing the sun when there are no clouds?" They said, "No, O Allah's Apostle." He said, "So you will see Him like that. Allah will gather all the people on the Day of Resurrection, and ... Allah will come to them and say, 'I am your Lord.' They will (deny Him and) say, 'We will stay here till our Lord comes, for when our Lord comes, we will recognize Him.' So Allah will come to them in His appearance which they know, and will say, 'I am your Lord.' They will say, 'You are our Lord,' so they will follow Him. Then a bridge will be laid across Hell (Fire).... The man will say, 'O my Lord! Do not make me the most miserable of Your creation,' and he will keep on invoking Allah till Allah will laugh because of his sayings, and when Allah will laugh because of him, He will say to him, 'Enter Paradise,'....
- Sahih Bukhari, v9, Hadith #532a

Those like Ahmad Ibn Hanbal who claimed Allah can be seen in this world and in dream based their argument on other traditions such as:
 

The Prophet ((صلى الله عليه وآله وسلم).) said: "I saw my Lord in the shape of a young man who had abundant/long hairs."
- Kanz al-Ummal, v1, Ch3 of supplements to the Book of Iman, Hadith #1152
- Tabarani in Sunna said Abu Zar'a said this Hadith is Sahih. Suyuti said: This refers to seeing in dream.

 

Interestingly, it is mentioned in Sahih al-Bukhari on the authority of Abu Huraira that:
The Prophet said, "Allah created Adam in His picture, sixty cubits (about 30 meters) in height."
- Sahih Bukhari, v8, Hadith #246
If God has a shape similar to Adam (عليه السلام), it follows that He could surely be seen. As an indication of this possibility,

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we find in another Hadith:
The Prophet ((صلى الله عليه وآله وسلم).) said: "I saw my Lord in the shape of a young hairy man in a green area while He was wearing gold shoes."
- Kanz al-Ummal, v1, Ch3 of supplements to the Book of Iman, Hadith #1153
- Majma' al-Zawa'id, v7, Book of Dream interpretation, Hadith #11745
- Mu'jam al-Kabir, al-Tabarani, Bab al-Baa, Hadith #25/144

https://www.imamreza.net/old/eng/imamreza.php?id=3332

https://www.shiavault.com/books/a-shi-ite-encyclopedia-chapter-9/chapters/5-seeing-allah/

====Kalaam of Shahrastani==== Ahmed bin Hanbal says: We believe in all that is mentioned in the Quran and Sunnah, and we know that Allah is not like creatures. However, we do not interpret and justify these verses and traditions. [9] In fact, they should accept one of the two conditions: either they shut down their intellects and say that we do not understand anything from these noble verses, or they take refugee to consensus of paradoxes , and accept it ,  say that they did not interpret these verses. , we leave it to our appearance and we do not accept the fact that God is a body. Hanbalis, on the one hand, cling to the noble verse «لیس کمثله شیء»  [10] Nothing is like Him, they do not consider God to be like creatures, and on the other hand, the son of Ahmad Ibn Hanbal, Abdullah, in Kitab al-Sunnah, as well as Ibn Khuzayma in Kitab al-Tawheed, have narrated traditions that They have proved thousands  of similes & like to God. [11]

[9] .Kitab al-Milal wa’l-Nihal , v1 , P 103

[10].https://tanzil.net/#trans/en.qarai/42:11  (Ash-Shura 42:11)

[11]. Subhani , Buhuth al-Milal wa’l-Nihal , v1 , P 103 

3.1 - Ahadith of analogy (Tashbih)
There are many hadiths in the books of Ahl al-Sunnah that clearly indicate the simile. Although some of them interpret these hadiths, the Wahhabis cling to the appearance of these hadiths and have created their own beliefs with these hadiths. Here we quote some of these narrations and analyze them:
a. Ahmad bin Hanbal narrates from Jarir that we were with the Prophet (peace be upon him and his progeny) on the night of the full moon. He said: You will see your Lord as you see the moon. [15] [16] [17] [18] [19] (This hadith is a fragment of a hadith that Bukhari quoted in the chapter "Fazl Salat al-Asr", chapter 17 of the book "Times of Salat", which in addition to the fragment, the difference also has in the phrase)

[18]. Ahmad ibn Hanbal, Musnad, vol. 3, p. 16

[19].Ahmad ibn Hanbal, Musnad, vol. 31, p. 541
 

https://fa.wikifeqh.ir/تجسیم_وهابیت

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حَدَّثَنَا الْحُمَيْدِيُّ، قَالَ حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ، قَالَ حَدَّثَنَا إِسْمَاعِيلُ، عَنْ قَيْسٍ، عَنْ جَرِيرٍ، قَالَ كُنَّا عِنْدَ النَّبِيِّ صلى الله عليه وسلم فَنَظَرَ إِلَى الْقَمَرِ لَيْلَةً ـ يَعْنِي الْبَدْرَ ـ فَقَالَ ‏"‏ إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ لاَ تُضَامُّونَ فِي رُؤْيَتِهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لاَ تُغْلَبُوا عَلَى صَلاَةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا ‏"‏‏.‏ ثُمَّ قَرَأَ ‏{‏وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ‏}‏‏.‏ قَالَ إِسْمَاعِيلُ افْعَلُوا لاَ تَفُوتَنَّكُمْ‏.‏

Narrated Qais: Jarir said, "We were with the Prophet (ﷺ) and he looked at the moon--full-moon--and said, 'Certainly you will see your Lord as you see this moon and you will have no trouble in seeing Him. So if you can avoid missing (through sleep or business, etc.) a prayer before the sunrise (Fajr) and a prayer before sunset (`Asr), you must do so.' He then recited Allah's Statement: And celebrate the praises Of your Lord before the rising of the sun and before (its) setting." (50.39) Isma`il said, "Offer those prayers and do not miss them."

Sahih al-Bukhari 554
https://sunnah.com/bukhari:554

حَدَّثَنَا مُسَدَّدٌ، قَالَ حَدَّثَنَا يَحْيَى، عَنْ إِسْمَاعِيلَ، حَدَّثَنَا قَيْسٌ، قَالَ لِي جَرِيرُ بْنُ عَبْدِ اللَّهِ كُنَّا عِنْدَ النَّبِيِّ صلى الله عليه وسلم إِذْ نَظَرَ إِلَى الْقَمَرِ لَيْلَةَ الْبَدْرِ فَقَالَ ‏"‏ أَمَا إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا، لاَ تُضَامُّونَ ـ أَوْ لاَ تُضَاهُونَ ـ فِي رُؤْيَتِهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لاَ تُغْلَبُوا عَلَى صَلاَةٍ قَبْلَ طُلُوعِ الشَّمْسِ، وَقَبْلَ غُرُوبِهَا فَافْعَلُوا ‏"‏‏.‏ ثُمَّ قَالَ ‏"‏ فَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ‏"‏‏.‏

Narrated Jarir bin `Abdullah: We were with the Prophet (ﷺ) on a full moon night. He looked at the moon and said, "You will certainly see your Lord as you see this moon, and there will be no trouble in seeing Him. So if you can avoid missing (through sleep, business, etc.) a prayer before the rising of the sun (Fajr) and before its setting (`Asr) you must do so. He (the Prophet (ﷺ) ) then recited the following verse: And celebrate the praises Of Your Lord before The rising of the sun And before (its) setting." (50.39)

Sahih al-Bukhari 573
https://sunnah.com/bukhari:573

https://sunnah.com/bukhari/9


Such hadiths have also been narrated in other narration sources of Ahl al-Sunnah.


b. God descends to the sky of the world at the end of the night. [20][21][22]
J. Hell, he shouts:«هل من مزید؟» "is there more?" Until God steps in it to calm down. [23][24][25]
d. God has eyes; But it is not A'wa'r (one-eyed and blind). [26][27]
[28]
e. God is above the throne or above the seven heavens. [29]
And. God created man in his own image, sixty cubits long. [30]
In the books of the Sunnis, such hadiths, which indicate God's corporeality and resemblance to creation, are unfortunately numerous, and Wahhabis, because they are against logical-philosophical reasoning and thinking and even theology, reject the appearances of these hadiths, which are usually The document is also distorted, they have accepted it as the beliefs and principles of their religion.

[22].Ahmad ibn Hanbal, Musnad, vol. 4, p. 8

[23].Ahmad ibn Hanbal, Musnad, vol. 16, p. 346

[24].Ahmad ibn Hanbal, Musnad, vol. 21, p. 94

[26].Ahmad ibn Hanbal, Musnad, vol. 72, p. 176

[27].Ahmad ibn Hanbal, Musnad, vol. 3, p. 292

https://fa.wikifeqh.ir/تجسیم_وهابیت

 

Warning everything below is Salafi viewpoint which is against Shia Viewpoint 

Salafi viewpoint 

Tafsir of the Ayah: 'The Hand of Allâh is over their hands.'

 Ibn Taymiyyah 

He ................ also said: “Allah’s Hand is full; never diminishes no matter how much is given, generously and unceasingly spending, night and day. Do you see what He has spent since He created the Heavens and the Earth? Yet all that has not decreased what is in His Hand. His Throne was over the water; and in His Other Hand there is the Balance; He raises and lowers (whom He wills).” (Related by Muslim) 2

Warning 

defending ibn-taymiyyah by Wahabis

 

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the authentic saying related from 'Abdullah ibn al-Mubarak as is related in 'Tabaqat al-Hanabila' (1/267), "I said to Ahmad: it is reported from Ibn al-Mubarak that it was asked him, 'How should we know our Lord?' to which he replied, 'Over (fi) the Seventh Heaven, over His Throne with hadd.' So Imam Ahmad said: 'This is how we believe it.' " [Related by Ad-Darimi in 'Radd ala Marisi' (p. 34), 'Abdullah ibn Ahmad in 'As-Sunnah' (1/175), Al-Bayhaqi in 'Asma wa's-Sifat' (p. 467). Imam Adh-Dhahabee said in 'Al-Uluww' (p. 152 - of the mukhtasar), "This is sahih, established from Ibn al-Mubarak and Ahmad, may Allah be pleased with them." Ibn Taymiyyah said in 'Al-Hamawiyyah' (5/184 - of Majmu al-Fatawa), "This is famous and established from Ibn al-Mubarak via many routes, and it is also established from Ahmad ibn Hanbal, and Ishaq ibn Rahawayyah and other Imams." See also 'Sharh 'Aqidah at-Tahawiyyah' (p. 240). See also the refutation of Al-Kawthari's feeble attempts to declare this narration da'if in 'Daf' Shubah al-Ghawiyyah' (pp. 73-74) of Shaykh Murad Shukri]

https://sunnahonline.com/library/biographies/381-reply-to-accusations-against-ibn-taymiyyah

 

 

2. Al-Bukhari, Sahih, Book on Tafsir, no. 4684; Muslim, Sahih, Book on Zakah, no. 993; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3045; Ibn Majah, Sunan, Introduction, no. 197; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 313.

According to another narration: “While on the Minbar (pulpit), the Prophet (peace be upon him) recited the Ayah: “They made not a just estimate of Allâh such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.Glorified be He, and High be He above all that they associate as partners with Him!” [Al-Zumar: 67] He (peace be upon him) said, ‘Allah - glorifying Himself - will say: I am the Almighty.’” 5

 

5.Al-Bukhari, Sahih, Book on Tawhid, no. 7413; Muslim, Sahih, Book on description of Judgment Day, Paradise and Hell, no. 2788; Ibn Majah, Sunan, Book on asceticism, no. 4275; and Ahmad Ibn Hanbal, Musnad, vol. 2, p. 72. 

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It is also reported in the Sahih on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Allah will hold the earth and fold the Heaven in His Right Hand, and say, ‘I am the King! Where are the kings of the earth?’” 6

6.Al-Bukhari, Sahih, Book on heart-softening narrations, no. 6519; Muslim, Sahih, Book on description of Judgment Day, Paradise and Hell, no. 2787; Ibn Majah, Sunan, Introduction, no. 192; Ahmad ibn Hanbal, Musnad, vol. 2, p. 374, and Al-Darimy, Sunan, Book on heart-softening narrations, no. 2799

It is reported in the Sahih: “When Allah created the creation He wrote with His Hand on Himself: Verily, My Mercy overcomes My Wrath.” 8

8. Al-Bukhari, Sahih, Book on Tawhid, no. 7404; Muslim, Sahih, Book on repentance, no. 2751; Al-Tirmidhy, Sunan, Book on supplications, no. 3543; Ibn Majah, Sunan, Book on asceticism, no. 4295; Ahmad Ibn Hanbal, Musnad, vol. 2, p. 433

It is also reported in the Sahih: “There was an argument between Adam and Moses, in which Adam said to Moses, ‘You are Moses! Allah chose you (above mankind) by His speaking to you and wrote with His own Hand the Torah for you.’ Moses said, ‘You are Adam! Allah has created you with His Hand and breathed into you the soul He created for you.’” 9

9. Al-Bukhari, Sahih, Book on destiny, no. 6614; Muslim, Sahih, Book on destiny, no. 2652; Al-Tirmidhy, Sunan, Book on destiny, no. 2134; Abu Dawud, Sunan, Al-Sunnah, no. 4701; Ibn Majah, Sunan, Introduction, no. 80; Ahmad ibn Hanbal, Musnad, vol. 2, p. 248; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1660

It is reported in the Sunan (Hadith compilations classified by jurisprudential themes): “Allah created Adam and wiped his back with His Right Hand, and brought forth from it an offspring, saying, ‘I have created these for Paradise and the deeds of the people of Paradise they will be doing.’ He then wiped his back and brouought forth from it an offspring, saying, ‘I have created these for Hellfire, and the deeds of the people of Hellfire they will be doing.’” 11

11. Al-Tirmidhy, Sunan, Book on Tafsir, no. 3075; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4703; Ahmad ibn Hanbal, Musnad, vol. 1, p. 45; and Malik, Al-Muwatta, Book on miscellaneous matters, no. 1661. 

 

https://alsalafiyyah.github.io/tafsir-ayat-fath-10

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Qadi Abu Ya’la al-Hanbali says, “Indeed, Allah Most High is not to be described with [residing in a] place.” (Daf’ Shubah al-Tashbih, P: 43)

Destroying the Slander of Tajsim (Anthropomorphism) Against Ahl al-Sunnah wal-Jamaa'ah: Part 9 - The Accusation of Tajsim and Tashbih Against al-Qadi Abu Ya'laa al-Hanbali

Note: Ironically Rafidis/Raafidees (Shias) have been Categorized as Hanafi & Mujassimah :blabla::hahaha:based on Salafi viewpoint :hahaha:

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 Amongst all of the followers of each of these four schools in fiqh there were those who deviated from the Salafi aqidah of each of those Imaams. For example, amongst the Hanafis there were Mu'tazilis, Jahmis, Raafidees, Qadaris and so on

https://www.asharis.com/creed/articles/syiyr-destroying-the-slander-of-tajsim-anthropomorphism-against-ahl-al-sunnah-wal-jama.cfm

https://sunnah.org/2008/07/18/the-vision-of-allah-in-the-world-and-the-hereafter/

https://sunnah.org/2012/02/03/ibn-taymiyya-and tajseem/

 

Refuting the Tajsim(1) of the Pseudo Salafiyyah
A response to a pseudo-salafi's statements.
By
Muhammad Zubair Qamar

https://al-adaab.org/tajsim.html

 

Origins of Wahhabism from Hanbali Fiqh (PDF)

https://escholarship.org/content/qt6rp796h4/qt6rp796h4.pdf?t=pod3ab

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