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Friday, May 30, 2014

Dought & clear, - Ruling on one who misinterprets the attributes of Allah, may He be exalted




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I want to ask about the one who denies the attributes of Allah: is he a Muslim or not? Such as the one who says that what is meant by the “hand of Allah” is the power of Allah, and they misinterpret other attributes of Allah. Is it the case that these people who deny the divine attributes are not of Ahl as-Sunnah, or are they beyond the pale of Islam altogether?
Praise be to Allah.
Firstly:
The teaching of Ahl as-Sunnah wa’l-Jamaa‘ah with regard to the Tawheed (Oneness) of the Divine names and attributes is that they believe in what it says in the Book of Allah, may He be glorified and exalted, and in that which is proven from the Messenger of Allah (blessings and peace of Allah be upon him), without any misinterpretation(interpreting them in a way other than they appear to mean) or likening Him to His creation, and without distorting the meaning or denying the Divine names and attributes. So they ascribe to Allah, may He be exalted, that which He has ascribed to Himself and that which His Messenger (blessings and peace of Allah be upon him) has ascribed to Him.
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
Ahl as-Sunnah unanimously agreed on affirming and believing in all the divine attributes mentioned in the Qur’an and Sunnah, and understanding them in a true sense (as they appear to be), not as being metaphorical. But they do not discuss how any of them are. As for the innovators, Jahamis and Mu‘tazilah, and the Khaarijis, all of them deny them and do not understand any of them in a true sense (as they appear to be).
End quote fromat-Tamheed, 7/145
Secondly:
The one who denies the names and attributes of Allah altogether and does not ascribe them to Allah, may He be exalted, as is the case with the baatinis (esoteric sects) and the extreme Jahamis, is a kaafir who is beyond the pale of Islam, disbelieves in the Qur’an and Sunnah, and goes against the consensus (ijmaa‘) of the ummah.
The same applies to anyone who denies any of the names or attributes of Allah that Allah, may He be exalted, has affirmed in His Book; he is a disbeliever, because what is implied by his denial is that he rejects the Qur’an.
With regard to the one who misinterprets any of the attributes of Allah and distorts its meaning, such as those who misinterpret the attribute of the hand as referring to His power, and they say that istiwa’ (rising over the Throne) means taking control of it, and so on, he is mistaken in interpreting it in a manner other than the apparent meaning, and he is an innovator in so far as what he believes is contrary to the Sunnah, and he has strayed from the path of Ahl as-Sunnah wa’l-Jamaa‘ah. But he is not a disbeliever just because of this misinterpretation, and he may be excused for his efforts to understand, depending on his level of knowledge and faith. Rather the measuring stick in that regard is the extent to which he sought to learn what the Messenger (blessings and peace of Allah be upon him) taught and the extent of his keenness to follow him.
Ibn Baaz (may Allah have mercy on him) said:
It is not permissible to misinterpret the divine attributes or to understand them in any way other than their apparent meaning in a manner that is befitting to Allah, or to say that knowledge of what is meant belongs only to Allah. Rather all of that comes under the heading of the beliefs of the innovators. As for Ahl as-Sunnah wa’l-Jamaa‘ah, they do not misinterpret the verses and hadeeths that speak of the divine attributes, and they do not understand them in a way other than the apparent meaning, and they do not say that knowledge of what is meant belongs only to Allah. Rather they believe that every meaning (of these attributes) that may be indicated is true in a manner that is befitting to Allah, may He be exalted, without likening Him to His creation.
End quote fromMajmoo‘ Fataawa Ibn Baaz, 2/106-107
He was also asked (may Allah have mercy on him):
Are the Ash‘aris among Ahl as-Sunnah wa’l-Jamaa‘ah or not? Do we regard them as being fellow Sunnis or as being disbelievers?
He replied:
The Ash‘aris are among Ahl as-Sunnah with regard to most matters, but they are not among them with regard to interpretation of the divine attributes, but they are not disbelievers either. Rather among them are some leading scholars and good people, but they erred in their interpretation of some of the divine attributes.
They differed from Ahl as-Sunnah in some issues, such as the interpretation of most of the divine attributes, in which they were mistaken. The view of Ahl as-Sunnah wa’l-Jamaa‘ah is to accept the verses and hadeeths that speak of the divine attributes as they came, without interpreting them (in a way other than the apparent meaning), denying them, distorting the meaning or likening Allah to His creation.
End quote fromMajmoo‘ Fataawa Ibn Baaz, 28/256
Shaykh ‘Abd al-‘Azeez ar-Raajihi was asked:
If it is proven that the Ash‘aris have misinterpreted one of the divine attributes, are they to be regarded as disbelievers?
He replied: No, the one who misinterprets and misunderstands some (of the divine attributes) is not to be regarded as a disbeliever; the one who denies one of the names of Allah becomes a disbeliever. Allah, may He be exalted, says (interpretation of the meaning):“while they disbelieve in the Most Beneficent (Allah)” [ar-Ra ‘d13:30]. If he denies one of the names or attributes of Allah without misinterpreting it, then he becomes a disbeliever. And Allah says (interpretation of the meaning):“The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty)” [Ta-Ha 20:5]. If he denies this verse, he becomes a disbeliever, but if he misinterprets it as referring to taking control, then in that case he is confused, therefore we cannot say that he is a disbeliever. End quote.
www.ar.islam way.net
For information on the conditions of labelling a specific individual as a disbeliever, please see the answer to question no. 107105
Thirdly:
The Khaarijis are one of the misguided sects who have gone beyond the pale of Islam. And Allah knows best.




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Thursday, May 29, 2014

Quran - 2. Al-Baqara (The Cow) Surah: 2 Aya: 194 Transliteration 194. Alshshahru alharamu bialshshahri alharami waalhurumatu qisasun famani iAAtada AAalaykum faiAAtadoo AAalayhi bimithli ma iAAtada AAalaykum waittaqoo Allaha waiAAlamoo anna Allaha maAAa almuttaqeena Translation 194. The sacred month is for the sacred month, and for the prohibited things, there is the Law of Equality (Qisâs). Then whoever transgresses the prohibition against you, you transgress likewise against him. And fear Allâh, and know that Allâh is with Al-Muttaqûn (the pious - see V.2:2) .

2. Al-Baqara (The Cow)
Surah: 2 Aya: 194
Transliteration
194. Alshshahru alharamu bialshshahri alharami waalhurumatu qisasun
famani iAAtada AAalaykum faiAAtadoo AAalayhi bimithli ma iAAtada
AAalaykum waittaqoo Allaha waiAAlamoo anna Allaha maAAa almuttaqeena
Translation
194. The sacred month is for the sacred month, and for the prohibited
things, there is the Law of Equality (Qisâs). Then whoever
transgresses the prohibition against you, you transgress likewise
against him. And fear Allâh, and know that Allâh is with Al-Muttaqûn
(the pious - see V.2:2) .

For children, - Death: An Ultimate Reality




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Once Prophet Ibrahim / Abraham (pbuh) asked Malakul Maut, Hazrat Izrael (the angel of death) to show their form with which they appear in front of the one who is being departed, a believer and a sinner.
Malakul Maut asked Prophet Ibrahim / Abraham (pbuh) to turn around. And when Prophet Ibrahim / Abraham (pbuh) turned back and looked at Malakul Maut, he said, 'O Izrael! If a person saw you in this state, he will certainly faint.' indicating the horror of their appearance that they looked fierce and balls of fire were coming out from each of their hair.
Then, Malakul Maut asked Prophet Ibrahim / Abraham (pbuh) to turn around. And when he looked at Malakul Maut this time said, 'O Izrael! If a crying person saw you in this state, he will start smiling.'
Their former state is adopted when they head towards a sinner while the latter is adopted when they come to a believer.
Imam Zayn Al-Abidin (as)said: "The death of a faithful (Momin) may be described as if he has cast off his dirty garments and has put on clean and tidy ones; and they, with our love in their hearts, are called doers of good deeds. For a faithful death is like his being released from a dark and stuffy dungeon and entering a spacious and fertile garden; and for the infidel, going from this world is like being taken to a jail. For the faithful, the world is like a jail."
Imam Jafar As-Sadiq (as)said: "For the faithful death is like a sweet fragrance which bestows freshness and delight upon him and removes all worldly vexation and dejection. The pain at the time of death is as if all the parts of the body are being torn apart and nails are being hammered therein. In death the torture is as if a delicate silken cloth has been thrown on a thorny bush and dragged through it and its fibres are torn apart. But death for a faithful is not severe."
Imam Musa Kazim (as)said: "For the faithful the example of death is like a dirty cloth being beaten on a stone slab, in order to clean it. Similarly, at the time of the agony, the faithful is subjected to severity to purify him."
Bas Itna Karam Karna, Aey Chashm-e-Kareemana
Jab Jaan Labon Par Ho, Tum Saamnay Aajaana

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Quran Related, - People's attitude in the face of trials reveal their devotion to Allah




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Every self will taste death. We test you with both good and evil as a trial. And you will be returned to Us. (Surat al-Anbiya, 35)
As is stated in the verse above the world is a place of trial where Allah puts people to test with sometimes hardships and, at other times, with blessings. Those who pass this test are those who remain loyal to Allah in the face of every incident, display moral perfection whether Allah give them blessings or limit them, turn to Him at times of sickness and well-being and give thanks to Him and put their trust in Him under all circumstances.
People in this world are being tested unceasingly; this way, those who sincerely believe are distinguished from those who do not believe. Allah reveals this fact in one verse as follows:
Or did you imagine that you were going to enter the Garden without Allah knowing those among you who had struggled and knowing the steadfast? (Surah Al Imran, 142)
No doubt a person’s attitude in the face of trials reveals his loyalty to Allah and whether he has sincere love for Allah. If a person has a genuine love of Allah and willingly remains resigned to what He creates for him, he will display the best of attitude towards everything that comes from Him. A person who displays moral perfection even in the face of the hardest trials, and shows submission and perseverance no doubt loves Allah very much and is devoted to Him by heart. Allah describes the moral perfection of Muslims who prove their love and devotion to Him by displaying the morality of a believer when they are attacked by unbelievers and putting their trust in Him at hard times thus:
Those to whom people said, ‘The people have gathered against you, so fear them.’ But that merely increased their faith and they said, ‘Allah is enough for us and the Best of Guardians.’ (Surah Al Imran, 173)
On the other hand, it is another fact that Muslims grow mature by means of trials, attain profoundity in their fear of Allah and get ready for Paradise. No matter with what kind of hardship they may encounter, they attain the morality of people in Paradise by displaying a strong personality, never despairing when faced with hardship, meeting every test with putting trust in Allah and never boasting or displaying a spoiled character because they enjoy a lot of blessings. This beautiful character make them deserve Paradise, a place of glory and perfection that Allah creates with His infinite knowledge for His servants.



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