Archive for the ‘Barelwis’ Category

[Part1] The Heretical and Deviant Concepts Of The Bareilwi’s & Soofee’s and their Likes.

August 13, 2013 Leave a comment


Malfoozaat (writings) is a book of Ahmad Radha Khaan (d.1340/1921) who was the founder of the Indian subcontinent sect known as Bareilwi’s. However this word has been misconstrued and translated as Ahlus- Sunnah Wal-Jamaah which is highly erroneous. The Bareilwee’s however do not like to use this term rather they use terms, which are synonymous with soofee terminology. For example they will attribute themselves to one of the soofee tareeqah like, Qaadiree or Naqshbandee and so on. In essence they are bareilwees, which is best understood to be a subsect of soofism and it is related to the more vast classification of soofism by the tareeqahs.

The western Soofee sympathisers and propagators in the west like Hishaam Kabbanee, Nuh Ha Meem Keller, Hamza Yusuf Hanson, Abdul-Hakim Muraad, Gibril Fouad Haddaad and others all promote and endorse Ahmad Radha Khaan and his works, they defend him, revere him and promote him in whatever form possible, sometimes directly and most directly when answering questions. We will mention some statements from this book, which will highlight some defective and corrupt beliefs of the bareilwis. Some of these examples will clearly show some of the shirk of the bareilwis which propagate and secondly it will shed some light on the beliefs of bareilwi church father, Ahmad Radha khaan.


(1) Ahmad Radha Khaan was asked are their muslims amongst jinns and angels. He replied,

“An angel became muslim and she would often come to visit me. One day she did not come so I questioned her, she replied, “One of my close friends died in Hindustaan (Hindh-Early day India) so I went there and on the way I saw Iblees praying the salah.”

(Malfoozaat (1/29).



(2) Someone asked Ahmad Radha Khaan concerning the drowning of Junaid Baghdaadee when he said ‘Yaa Allaah’ (Oh Allaah). Ahmad Radha Khaan replies, “It was the river of Hadeeqah where Sayyidee Junaid Baghdadee was travelling and he started to walk on the water as he did on the land. Another man who was behind him who also needed to get across the river but there was no boat at the time. He saw Junaid walking across the water so he asked, “How may I cross” so Junaid said, “Say Yaa Junaid Yaa Junaid (Oh Junaid Oh Junaid). So the man did as he was told and he started to walk on the water as he did on land. When he reached  the middle, The accursed Shaytaan put whisperings in his heart that Junaid is saying Yaa Allaah and he said to me to say Yaa Junaid. So I also started saying Yaa Allaah, and immediately he fell into the water??? he said, “Oh Junaid im going (to die).” So Junaid said, “Say Yaa Junaid Yaa Junaid.” I started to say it again and eventually i crossed the river.” when they were both across the man behind said to Junaid, “Why is it that when you say ‘Yaa Allaah’ you walk and do not drown and when I say ‘Yaa Allaah’ I drown.” Junaid said,

“Oh childish one, you have not even reached Junaid yet and you want to reach Allaah.”

(Malfoozaat (1/131).


This is the belief of the Bareilwi soofees that The accursed Shaytaan put whisperings in his heart to say Yaa Allaah and you have clearly read that the soofees call the people to their worship as did Junaid here.



(3) Ahmad Radha Khaan writes,

“There were Two walee’s and they lived either side of a wide river, one day one of them made rice pudding and told his servant to take it to his friend. The servant replied “Master, how can I, there is a river in the way, how will I get across, I have no sailing equipment” the man replied “go to the river and say to it I have come from a man who has not slept with his wife”. The servant was amazed as the walee had children nonetheless he thought it was important to follow what the walee had said. He did as he was instructed and immediately a path formed between the river, he walked across and gave it to the other walee who ate the rice pudding and said “Give my salaam to your Master” the servant replied “I can only do that when I get across the river” The walee replied say to the river “I have come from the one who has not eaten for 30 years” the servant was amazed as the walee (Supposed Pious man) had just eaten in front of him, he got to the river and did as he was told and another path was formed between the river gave him way and he walked across.”

(Malfoozaat (1/131-132).



(4) Ahmad Radha Khaan writes,

“Our peer (holy men) can be present in every place in 10,000 places in 10,000 cities at one time” and he gives an example, “it was possible for Sayyidee Fathe Muhammad Quddus to be present in 10 different gatherings at once.”


Then Ahmad Radha gives an evidence for this which was, “Look at Krishan Kehnayyah, he was a disbeliever and he would also be present in a number of places at once.”

(Malfoozaat (1/141-142).


Ao’odhoobillah, look at this in order to substantiate his aqeedah of shirk he gives the example of the hindu mushrik kaafir god. Furthermore we thought the soofees bareilwis held the beliefs that Allaah was incarnate (hulool) and present everywhere (Wahdatul-Wajood-Unity of existence) we did not know they held the same corruptive and false belief for their holy men.



(5) Ahmad Radha Khaan says,

“The earth and heavens cannot remain in existence if it were not for the presence of a Ghauth.”

(Malfoozaat (1/142).


A gauth is a person who (according to the soofee bareilwis) has been given special rights and authority by Allaah to look after the affairs of the creation. This is clear Shirk in the Lordship of Allaah by the Soofee Bareilwis as even the Mushrikeen of Makkah did not hold this belief.


Furthermore we ask the bareilwis soofees a question, that if this is the case then we would like to know the name of the gauth of this time and the names of the previous ones who kept the earth in existence.


[Comp. & Trans: Abu Hibbaan & Abu Khuzaimah Ansaari]

[Taken from:]



15 unauthentic narrations about the Quran — Imam Muhammad Naasirud-Deen Al-Albaanee

October 12, 2011 Leave a comment

[ In the Name of Allaah the Most Merciful, may His Salaah and Salaam be upon His final Messenger Muhammad, and upon all of his noble family and companions, to proceed… There are many unauthentic narrations about the Quran being circulated these days. [1] The following narrations are some examples: ]

#859 – [ It has been narrated ] on the authority of Aboo Hurayrah (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaah ‘alayhe wa sallam) said:

“Whoever listens to any verse of Allah’s Book will receive a good reward that will be multiplied; and whoever recites it will have light on the Day of Judgement.”

Dha’eef (weak) – It was collected by Ahmad from ‘Ubaadah ibn Muyassarah, whose reliability has been disputed. The chain also has Al-Hasan reporting from Aboo Hurayrah, and the majority of the scholars hold that Al-Hasan did not hear from Aboo Hurayrah.

* * * * *

#860 – [ It has been narrated ] on the authority of Aboo Sa’eed (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“The Lord, Most Glorified and Exalted, has said: ‘Whoever has been kept busy by the Quran so much that he does not ask Me for things, I will give him what is better than what I give those who ask Me.’ The virtue of Allaah’s Speech compared to all other speech is like Allaah’s virtue over His Creation.”

Dha’eef jiddan (very weak) – It was collected by At-Tirmithee who said it was a rare but acceptable hadeeth. However Muhammad ibn Al-Hasan ibn Abee Yazeed Al-Hamdaanee is in the chain, who was called a liar by Ibn Ma’een and Aboo Daawood. For this reason, Ath-Thahabee said, “At-Tirmithee called it hasan (acceptable), but it is not hasan.”

* * * * *

#861 – [ It has been narrated that ] Sahl ibn Mu’aath reported that his father said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Whoever reads the Quran and acts by it, his father will be made to wear a crown on the Day of Judgement, it will radiate a light finer than the light of the Sun that reaches the houses of the dunyaa. So what about someone who acts by this?”

Dha’eef (weak) – It was collected by Aboo Daawood and Al-Haakim, who both reported from Zabbaan, who narrated from Sahl. Al-Haakim said, “It has an authentic chain.” Ath-Thahabee followed his statement by saying (1/568): “I say that Zabbaan is not strong.” And Al-Haafith said he was weak. It can also be found in Dha’eef Sunan Abee Daawood (259).

* * * * *

#862 – It has been narrated from Aboo Umaamah (radhiyallaahu ‘anhu) that the Prophet (sallallaahu ‘alayhe wa sallam) said:

“Allah has not allowed anything to be more virtuous for a servant than two rak’ahs that he prays. Verily righteousness showers upon his head so long as he stays in his prayer. The servants do not draw near to Allah with anything like that which exits from him (meaning the Quran).”

Dha’eef (weak) – At-Tirmithee collected it saying, “It is a rare but acceptable hadeeth.” I believe that this may have been a mistake from one of the scribes who copied his book, since it is completely contradictory to At-Tirmithee’s other statements. He said (2913), “…and Bakr ibn Junays has been mentioned by ‘Abdullaah ibn Mubaarak, and in fact he abandoned him later in his work.”

Furthermore, this statement is not found in the published version, nor in any of the three printings I have of Tuhfatul-Ahwathee of Al-Mubaarakfooree (3/54), nor is it found in Al-Haafith Al-Mizzee’s Tuhfah. On top of that, the author clearly alludes to the weakness of the hadeeth in his statement, “It has been narrated…” There are other things, but this is sufficient as a reminder for those who have been heedless, if they only knew!

* * * * *

#863 – [ It has been narrated ] on the authority of Ibn ‘Umar (radhiyallaahu ‘anhumaa), who said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Three people will not have to face the Great Terror (the Day of Judgement)nor will they have to account for their deeds, and they will stand upon a hill of musk until the rest of the Creation has accounted for their deeds: (1) A man who recited the Quran seeking Allah’s Face, leading a group of people who were pleased with him, (2) a man who invited the people to perform the prayers seeking Allah’s Face, and (3) a man who does things in the best way, regarding that which is between himself and His Lord, as well as things between himself and his own servants.”

Dha’eef (weak) – It was collected by At-Tabaraanee in Al-Awsat and inAs-Sagheer, with a chain free of problems. It was also collected in Al-Kabeer, with the following addition: “Ibn Umar said, If I had not heard this from the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) time after time after time after time (he mentioned seven times), then I would not have narrated it.” [2]

                                                                    * * * * *

#864 – [It has been reported ] on the authority of Aboo Hurayrah (radhiyallaahu ‘anhu), who said that one time before the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) dispatched a large group of people, he asked each and every one of them to read what they knew from the Quran. So he came to a man who was the youngest of all of them and said:

“What do you have, O Fulaan?”

He replied, “I have such and such, as well as Soorah Al-Baqarah.” So the Prophet (sallallaahu ‘alayhe wa sallam) said:

“You have Soorah Al-Baqarah?”

He replied, “Yes.” Then the Prophet (sallallaahu ‘alayhe wa sallam) said:

“Go forth as you are their leader.”

So a man from the tribe’s elders said, “By Allah, nothing prevented me from learning Al-Baqarah except that I feared I might not be able to stand with it (to pray at night).” So the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Learn the Quran and recite it! For verily the example of the Quran for the one who learns it and recites it, is like a sack full of musk, its fragrance emanating to every place. And the example of the one who has learned the Quran but sleeps while the Quran is with him, is like the sack that has been laid down upon some musk.”

Dha’eef (weak) – At-Tirmithee collected it, and this is his version. He said, “It is an acceptable hadeeth.” However, it has ‘Ataa’, the freed slave of Aboo Ahmad, a taabi’ee who is unknown, as Ath-Thahabee pointed out. Ibn Maajah collected a summarized version, as did Ibn Hibbaan in his Saheeh.

* * * * *

#865 – [ It has been narrated ] on the authority of Abdullaah ibn ‘Amr (radhiyallaahu ‘anhumaa), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Whoever reads the Quran will reach a level of prophethood, except that he has not received any revelation. It is not befitting for the companion of the Quran to become angry like those who become angry, nor should he behave ignorantly like the ignorant ones while he has the Speech of Allah with him.”

Dha’eef (weak) – Al-Haakim collected it, saying, “It has a saheeh chain.”However, Tha’labah Aboo Al-Kunood Al-Hamraawee is in the chain, who is unknown. Its chain is discussed in Silsilatul-Ahaadeethidh-Dha’eefah(#5118).

* * * * *

#866 – [ It has been narrated ] on the authority of Aboo Tharr (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“You can not return to Allah with anything more virtuous
than what exits from it 
(the mouth).” (meaning – the Quran)

Dha’eef (weak) – Al-Haakim authenticated it and collected it, but it has ‘Abdullaah ibn Saalih in the chain, who is discussed in Silsilatul-Ahaadeethidh-Dha’eefah (#1957). Aboo Daawood also gathered it in his Maraaseel on the authority of Jubayr ibn Nafeer.

* * * * *

#867 – [ It has been reported ] on the authority of ‘Abdullaah ibn Mas’ood (radhiyallaahu ‘anhu), the Prophet (sallallaahu ‘alayhe wa sallam) said:

“Verily this Quran is Allah’s banquet, so take His invitation as much as you can. Verily this Quran is Allah’s Rope, the Clear Light, the Beneficial Cure, protection for those who hold fast to it, and salvation for those who follow it. It can not lead anyone astray, so it can never be blamed; it can not be made crooked so that it would need straightened. Its wonders cannot be overlooked, and the one who reads it much does not get tired of it. Recite it – for verily Allah rewards you with ten favorable rewards for every letter you recite. I do not say that ( Alif – Laam – Meem ) is one letter, rather ( Alif ) is a letter, ( Laam ) and ( Meem ).”

Dha’eef (weak) – Al-Haakim collected it, by way of Saalih ibn Umar, who heard from Ibraaheem Al-Hajaree, on the authority of Abul-Ahwas. Al-Haakim said about its chain, “It only comes by way of Saalih ibn Umar, and its chain is saheeh.” However, Ath-Thahabee (1/555) corrected this, saying, “But Ibraaheem ibn Muslim Al-Hajaree is weak.” I say – It is reported on him (Ibraaheem) as his statement, and that is saheeh, however the last part of the hadeeth, “Recite it…” has been added mistakenly as I have clarified in Silsilatul-Ahaadeethis-Saheehah(#3327), and it also is found in Saheeh At-Targheeb wat-Tarheeb in this same chapter.

* * * * *

#868 – [ It has been narrated ] on the authority of ‘Alee ibn Abee Taalib (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“Whoever reads the Quran and memorizes it by heart, affirming the permissibility of what it makes halaal, and prohibiting what it makes haraam, Allah will enter him into Paradise and give him permission to intercede for ten of his family members who had deserved to go to the Hellfire.”

Dha’eef jiddan (very weak) – It was collected by Ibn Maajah and At-Tirmithee, and this is At-Tirmithee’s version, who said, “It is a ghareeb (rare) hadeeth.” I say – And to complete his statement, “and its chain is not authentic.” That is because there is a narrator in its chain whom the scholars have abandoned, some even called him a liar, and he narrates from someone who is unknown.

* * * * *

#869 – [ It has been reported ] on the authority of Aboo Tharr (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“O Aboo Tharr! For you to go out in the morning and learn a verse from Allah’s Book is better for you than praying a hundred rak’ahs. And for you to go out in the morning and learn some knowledge, whether it is acted upon or not, is better than a thousand rak’ahs.”

Dha’eef (weak) – It was collected by Ibn Maajah.

* * * * *

#870 – It has been reported that Aboo Sa’eed Al-Khudree (radhiyallaahu ‘anhu) had a dream wherein he saw himself writing Soorah Saad, and when he reached the verse of prostration, he saw the inkwell, the pen, and everything in his presence prostrating. He allegedly said:

“So I relayed that to the Prophet (sallallaahu ‘alayhe wa sallam),
and he never stopped prostrating at that verse.”

Dha’eef (weak) – It was collected by Ahmad, and its narrators are that ofSaheeh Al-Bukhaaree, as Al-Haythamee said. However, its chain has missing links, as it is found in the Musnad of Imaam Ahmad (3/78,84) by way of Bakr Al-Muzanee, and the scholars did not mention that he narrated from Aboo Sa’eed. It also is found in Al-Bayhaqee in As-Sunan(2/320) on the authority of Makhbar who reported from Aboo Sa’eed, and Makhbar is unknown. So in these instances, we say that Al-Haafith’s statement, “Its narrators are that of Saheeh Al-Bukhaaree,” does not mean the hadeeth is authentic. So due to ignorance of this, they simply said it was hasan in order to preserve the hadeeth, as was their custom.

* * * * *

#871 – [ It has been reported ] on the authority of Ibn ‘Abbaas (radhiyallaahu ‘anhumaa), the Prophet (sallallaahu ‘alayhe wa sallam) said:

“Verily the one who has not memorized anything from the Quran is like an abandoned house.”

Dha’eef (weak) – It was collected by At-Tirmithee and Al-Haakim by way of Qaaboos ibn Abee Thubyaan, who said that his father narrated it from Ibn ‘Abbaas. Al-Haakim said, “It has a saheeh chain.” At-Tirmithee said,“It is a hasan saheeh hadeeth.” I say – That is what they say! Ath-Thahabee criticized them, saying, “I say that Qaaboos is layyin (a kind of weak narrator).” This is also what Al-Haafith said in At-Taqreeb. Others said the hadeeth was hasan by way of other witnessing narrations, but they were mistaken – the hadeeth has no witnesses to support it!

* * * * *

#872 – [ It has been reported ] on the authority of Anas (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“I have been shown the rewards due to my nation, even the reward for the man who removes a piece of dirt from the masjid. And the sins of my nation have also been shown to me, and I do not see any sin greater than a man being given a soorah or an aayah (that he memorizes), and then he forgets it.”

Dha’eef (weak) – It was collected by Aboo Daawood, At-Tirmithee, Ibn Maajah, and Ibn Khuzaymah in his Saheeh, on the authority of Al-Mutallib ibn ‘Abdillaah, on the authority of Anas.

* * * * *

#873 – [ It has been narrated ] on the authority of Sa’d ibn ‘Ubaadah (radhiyallaahu ‘anhu), the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said:

“There is no one who memorizes the Quran and then forgets it, except that his hands will be mutilated when he meets Allaah.”

Dha’eef (weak) – It was collected by Aboo Daawood, by way of Yazeed ibn Abee Ziyaad, on the authority of ‘Eesaa ibn Faa’id, who narrated from Sa’d. Al-Haafith said, “Yazeed ibn Abee Ziyaad Al-Haashimee’s kunyah was Aboo ‘Abdillaah, who has some criticism against him. Along with this, ‘Eesaa ibn Faa’id only narrated from those who heard from Sa’d (not from Sa’d directly). This is what ‘Abdur-Rahmaan ibn Abee Haatim and others have said.”

* * * * *



[1] Our purpose in publishing this list of weak narrations is to make our brothers and sisters aware of their weakness, so they do not mistakenly attribute these narrations to the Prophet (sallallaahu ‘alayhe wa sallam).

[2] Al-Albaanee simply graded it dha’eef (weak) without mentioning anything further.

Source: Dha’eef At-Targheeb wat-Tarheeb (v.1, p.428-434)

Are We Allowed to Create New Types and Styles of Adhkaar (remembrances of Allah e.g. SubhanAllah) and Duaa (Supplications)

October 11, 2011 Leave a comment


Shaykh al-Islam Ibn Taymiyyah (may Allaah have mercy on him) said: 

No doubt adhkaar and dua’s are among the best forms of worship, and worship is one of the matters in which there is no room for personal opinions – we have to follow what the Prophet (ﷺ) did and taught, not our own whims and desires or innovations. The dua’s and adhkaar of the Prophet (ﷺ) are the best that anyone could find. The one who follows this way will be safe and sound, and the benefits and positive results that he will gain are beyond description. Any other dua’s and adhkaar may be haraam or they may be makrooh; they may involve shirk even though most people do not realize that – the details of this would take too long to explain here.


No one has the right to teach the people any kinds of dua’s or adhkaar apart from those that are mentioned in the Sunnah, or to make it a kind of regular worship which he expects the people to do regularly as they do the five daily prayers – this is the innovation in religion which Allaah does not allow… As for adopting a wird or regularly reciting a dhikr that is not prescribed in sharia, this is one of the things that is not allowed. The dua’s and adhkaar prescribed by sharia are the best that anyone could ever hope to find, and no one ignores them in favor of newly-invented, innovated adhkaar except one who is ignorant, negligent or a wrongdoer.”


(Majmoo’ al-Fataawa, 22/510-511)

The Creed of the Pious Predecessors In Regards to The Attributes of Allah

October 8, 2011 Leave a comment

All praise is for Allah, the Lord of the Worlds. I bear witness that there is no one worthy of worship, except Allah, Who Has no partners, Who is Attributed with Majestic and Perfect Attributes, Who is Free from all that is not befitting his Perfectness. And I bear witness that Muhammad is the slave and messenger of Allah, May Allah’s Peace, Mercy and Blessings be upon him, his family and his companions.


The subject of the Divine Attributes and Names is one of the greatest requirements of Islam, and one of the most noble of all sciences, and one of the most critical in the minds of people. Great disputes have occurred in this subject, due to what the innovators invented by engaging and delving into Allah’s Essence, Names and Attributes.


The most dangerous of these innovations: what was invented by the Jahmiyyah, who attributed imperfections to Allah, and denying the Attributes of Perfection, which Allah Himself Affirmed for himself and which were affirmed for Him by the Prophet –Sallallahu Alayhi wa Sallam-. Then it was what the Mu`tazilah innovated, and other sects.


Many Muslims were affected by this innovation, and engaged in it, which caused them to divide, and caused the appearance of those who denied Allah’s Names and Attributes, those who denied His Attributes while affirming His Names, and those who affirmed His Names and some of His Attributes. There was also the condemned Tawil, and a lot of people were deviated due to these innovated methodologies, especially in the present era in which different cultures have mixed with each other, and the media is used to spread these beliefs. Also, in this era, the truth has become strange for some people, and logic is used in many branches of knowledge, away from Divine Revelation. Today the importance of the Names and Attributes of Allah, which increases the faith of a man and makes him aware of the Greatness of the Creator, has become less.


Here we will mention a brief introduction to the belief of the pious predecessors, and with Allah is success :

Know, May Allah Have Mercy upon you, that the pious Salaf and the Imams of Sunnah, were unanimous in their sayings about faith in Allah and testifying to His Unity, and that Allah is described by His Attributes mentioned in His Book (Qur’an) and the authentic sayings of His Messenger –Sallallahu Alayhi wa Sallam-. So they passed the texts as they came without distortion, denying them, speaking about their how-ness, or resembling them to creation.


The methodology of the Pious Predecessors in Allah’s Attributes has three foundations:

1. To affirm for Allah the Attributes that He or His Prophet –Sallallahu Alayhi wa Sallam- affirmed for Him.

To believe in them, and that Allah Praised Himself with these Names and Attributes. The evidence for this is His Saying: {He is All-Hearing and All-Seeing}, {Allah! No one has the right to be worshipped except He, the Ever-Living, the One Who sustains and protects all that exists} [2:255], {He is All-Knowing, All-Wise”}, {Ar-Rahman over the Throne Rose (Istawa)} [20:5], and many other ayat, and hadiths too.

– Imam Ahmad bin Hanbal said:

“We worship Allah with His Attributes as He described Himself … we do not exceed the Quran and Hadeeth. We say as He said, and we describe Him as He described Himself, and we do not exceed that. We believe in all of the Quran, the muhakam and the mutashabeh.” (1)

– Abdur-Rahman Bin Al-Qasim (d. 191 H.), the companion of Imam Malik, said:

“It is not permissible for anyone to describe Allah except with that which He described Himself with in the Quran, and one is not to resemble His (Allah’s) two Hands with anything, nor His Face with anything, but he is to say: ‘He (Allah) has two Hands as He described Himself in the Quran, and He has a Face as He described Himself’. He is to stop at what Allah described Himself with in The Book (Quran), there is no like to Him, nor a similar, he is Allah la ilaha illa huwa (no diety is worthy of worship but He) as He described Himself.” (2)



2. To believe that Allah is Free from any likeness to His creation.

The basis for this is the Saying of Allah –translation of the meaning-: {There is nothing like unto Him} [42:11], {Do you know of any who is similar to Him?} [19:65], {Nor is there to Him any equivalent.} [112:4]
– Ishaq bin Rahwaih (d. 238 H.) said:

“Tashbeeh (resembling/likening Allah to creation) is to say: ‘Hand like a hand” or ‘Similar to a hand’, or ‘Hearing like a hearing’ or ‘Similar to a hearing’, so if one says: ‘Hearing like a hearing or similar to a hearing’, then this is Tashbeeh. But if one says like Allah –The Exalted- said, Yad (Hand), Sam` (Hearing), and Basar (Sight), without saying: how, or saying: like a hearing or similar to a hearing, then this is not tashbeeh.” (3)


3. Not to delve into the kayfiyyah (How-ness; reality) of Allah’s Attributes which we have no knowledge of.

The evidence for this is His Saying –translation of the meaning-: {and they will never encompass anything of His Knowledge, except that which He Wills} [2:255].
– Wakee` Bin Al-Jarrah (d. 197 H.) said, regarding Allah’s Attributes:

“We submit to these Hadiths as it came, and we do not say: ‘How is this?’ nor ‘Why was this sent down?’ ” (4)


The Belief in the Attributes is the same as the Belief in the Essence

The belief of the Salaf and Ahl Assunnah in Allah’s Attributes is like their belief in His Essence.
Al-Khateeb Al-Baghdadi (d. 463 H.) :

“As for speech regarding the Attributes, then what has been reported in the authentic Sunan (books of Hadith), the way of the Salaf is to affirm them, and to carry them upon their dhahir (apparent meaning), and to deny (knowledge of) kayfiyyah (i.e. Their true nature, how they are) and to negate tashbeeh (likening or resemblance to creation) for them… and the principle in this matter is: That speaking about the Attributes is a branch of speaking about the Essence (Dhat), and thus follows it exactly and takes its example. So if it was known that the affirmation of the Lord (Rabb) of all the worlds is an affirmation of existence, and not the affirmation of the true nature (i.e. the how-ness, kayfiyyah of the Essence), it would be the same with the Attributes, it is an affirmation of their existence (that Allah does have these Attributes) and not affirmation of defining (their nature) and speaking of its kayfiyyah (how they are).” (5)


Abu Umar Muhammad bin Qudamah (6) (d. 607 H.) said in some verses of poetry:

And the saying regarding the Attributes O my brothers ** Is like that of the Essence, and knowledge with clearification (of the correct belief)
is to pass them on (affirm them) without disbelief ** without Tashbih or transgression (7)


Their belief in all of Allah’s Attributes was upon one method, they didn’t differ in their belief between the Attributes, they applied the same method to all of the Attributes:

– Al-Waleed bin Muslim said: “I asked Al-Awza`I, Ath-Thawri, Malik bin Anas, and Al-Layth bin Sa`d about the Hadeeths of Sifat (The Attributes), and they said: «Pass them on as they came.»
Sufyan Ibn `Uyaynah (d. 198 H.) said: «Everything that Allah described Himself with in the Quran, its interpretation is its recitation, without (asking) how, and without likening Him (to creation).» (8)


Tawil is the way of the Khalaf (Later generations after the time of the Salaf)

It has not been proven that any of the pious predecessors made tawil of the Attributes of Allah, nor distorted its meaning. Contrary to that, they were all agreed upon the creed to believe in them without tawil, and this is well-known from them, and many scholars have testified to this throughout the centuries. We will mention a few of these scholars:

Imam Tirmidhi (d. 270 H.) said in his Sunan:

“This is how it has been reported from Imam Malik, Sufyan bin `Uyainah and `Abdullah bin Mubarak, that they said about these narrations, ‘Pass them without getting into their ‘how-ness’’. This is the saying of the scholars of Ahl As-Sunnah Wal-Jama`ah. As for the Jahamiyah, then they rejected these narrations and said that this is tashbeeh [resembling Allah to His creation].
In more than one place in the Qur’an, Allah Mentioned His Yad (Hand), Basar (Sight) and Sam` (Hearing); The Jahamiyyah made tawil of these ayat, and interpreted it differently than how the people of knowledge interpreted it, and they said: Allah did not Create Adam with His Hand’, they said: ‘The meaning of yad (hand) here (meaning in the ayah [38:75]) is ‘power’ (quwwah).” (9)

Al-Husain Al-Baghawi (d. 516H.) said, after speaking about several ayat and hadiths regarding Allah’s Attributes:

“Upon this [creed] were the Salaf of this nation of Islam, and the scholars of Sunnah. They all received these with faith and acceptance, while avoiding likening Him to His creation or making Taweel, and rendering its knowledge [of how-ness] to Allah” (10)


Ibn Qudamah Al-Maqdisi (d. 620 H.) said in his book “Lum`at Al-I`tiqad”:

“And upon this were the Salaf, and the Imams who came after them, may Allah Be Pleased with them; All of them were upon agreement on affirming and passing on the Attributes that are in the Book of Allah (Quran) and what was reported in the Sunnah of the Messenger of Allah without making taweel of them.”
He also said in the same book, after mentioning several ayat and Hadeeth of Sifat (Attributes): “This, and what is similar to it, the Salaf were upon consensus on transmitting and accepting it, and they didn’t reject it, nor made taweel of it, nor resembled it to creation. “

This is just a sample of sayings of some of the scholars in different eras, and there are many others whom we did not mention.

Authoring on the Creed of the Pious Salaf

From the ones who authored books on the beliefs of the pious predecessors and narrated their sayings in this subject, in books of Tafsir of the Qur’an include:

`Abur-Razzaq As-San`ani, Ishaq bin Rahwaih, Baqi bin Mukhallad, `Abdur-Rahman bin Abi Hatim, Ibn Jarir At-Tabari, Abu Bakr bin Al-Mundhir, Abu Bakr bin `Abdul-`Aziz, Abu Ash-Shaikh Al-Asfahani, Abu Bakr bin Merdawaih, and others.
All who are mentioned above passed away before 450 H.

And similarly those who mentioned them in books on “Sunnah”, “Refutation of Jahamiyah” and “Fundamentals of Religion”, some examples are:

* “Refutation of Jahamiyyah” by Muhammad `Abdullah Al-Ju`fi, the teacher of Imam Bukhari.
* “Khalq Af`al Al-`Ibad” by Al-Imam Al-Bukhari.
* “As-Sunnah” by Abu Dawud
* “As-Sunnah” by Abu Bakr Al-Athram
* “As-Sunnah” by Abdullah son of Imam Ahmad bin Hanbal
* “As-Sunnah” by Hanbal bin Ishaq
* “As-Sunnah” by Abu Bakr Al-Khallal
* “As-Sunnah” by Abu Ash-Shaykh Al-Asfahani
* “As-Sunnah” by Abul-Qasim At-Tabarani
* “As-Sunnah” by Ibn Mandah
* “Usool As-Sunnah” by Ibn Abi Zamanin
* “Al-Sharee`ah” by Al-Ajurri.
* “Al-Usool” by Abu Umar At-Talmanki
* “Refuting the Jahmiyyah” by Uthman Ad-Darimi
* “Refuting the Jahmiyyah” by Ibn Mandah
* “Refuting the Jahmiyyah” by Ibn Abi Hatim
And many others. Some of the mentioned above are from the pious Salaf, and the rest were from the generations before 500 H.

The four Imams, the two Sufyans (Ath-Thawri and Ibn `Uyaynah), the two Hammads (ibn Zayd and ibn abi Salamah) and the two Ibn Abi Shaybah’s (Abu Bakr and Abu Ja`far), Abu Yusuf, Al-Layth b. Sa`d, Bukhari, Muslim, Abu Dawud, At-Tirmidhi, Al-Nasa’i, Ibn Khuzaimah, Ibn Majah, Ibn Hibban, Al-‘Awza’ii, Ibn Abi Layla, Abu `Ubaid Al-Qasim bin Sallam, Ishaq bin Rahwaih, Abu Hatim Ar-Razi, Muhammad bin Nasr Al-Marwazi and many others were all on the same creed (aqeedah), upon the madhhab of the Pious Salaf.

We ask Allah to Benefit everyone from this site and Guide anyone who opposes the Book and Sunnah. Certainly, He is Able to Do that.
And May Allah’s Peace and Blessings be upon Our Prophet Muhammad and his family and companions.


(1) Narrated by Ibn Battah in “Al-Ibanah Al-Kubra”
(2) Narrated by Ibn Abi Zamanin in “Usool As-Sunnah” (p.75)
(3) Narrated by his student At-Tirmidhi in his Sunan (2/42).
(4) Narrated by Abdullah the son of Imam Ahmad in his book “As-Sunnah” (1/267) with a sahih chain.
(5) “Dham At-Tawil” by Ibn Qudamah (p.15) with a sahih chain; Siyar A`lam An-Nubala by Adh-Dhahabi (18/283) with a different sahih chain.
(6) The brother of Muwaffaq Ad-Deen Abdullah bin Qudamah, the Author of “Al-Mughni”, and “Lum`at Al-I`tiqad”.
(7) “Dhail Tabaqat Al-Hanabilah” by Ibn Rajab Al-Hanbali (3/121)
(8) “Kitab As-Sifat” by Ad-Daraqutni (p.70)
(9) “Al-Jame` Al-Kabir” (Sunan At-Tirmidhi) (2/42-43)
(10) “Sharh As-Sunnah” by Al-Baghawi (1/170)



Does the Ayah ‘And We are nearer to him than his jugular vein.’ imply that Allah is everywhere?

October 6, 2011 Leave a comment

Does the Ayah ‘And We are nearer to him than his jugular vein.’ imply that Allah is everywhere?


{و نحن أقرب إليه من حبل الوريد}

If Allah is omnipresent [in His essence] as He said in the Qur’an: ‘And We are nearer to him than his jugular vein,’[1] [and as understood by many people] then how was the revelation sent to the messengers & prophets?


Allah’s knowledge [2] & power [3] is everywhere and in every place; Allah, the Most Exalted, Himself is above His Arsh, separate from His creation in a manner that befits His majesty. With regards to the aforementioned Ayah, then the correct tafseer

according to the understanding of the Salaf [pious predecessors] [4] is that it refers to the knowledge of Allah or to that of the angels of Allah that have been commanded by Him to record the actions of all human beings.[5]


The following example is useful in illustrating that what is meant by ‘And We are nearer to him than his jugular vein,[6]’ actually refers to the angles. When it is said that so & so king or leader is at war with so and so king or leader, what is actually implied is that those who are fighting against each other in reality are the soldiers on the battle field and not the kings and leaders themselves.


In the following Ayah, the recording angels which have been mentioned, have been commanded by Allah to record the actions and deeds of all human beings, so these angels are closer to each person then his or her own jugular vein.‘(Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and the one on his left (to note his or her action).’[7]


And Allah knows best.




[1] Surah 50 Qaf Ayah no: 16. [TN]


[2] Refer to the saying of Imam Mãlik bin Anas [d.179 AH] ‘Indeed Allah is above the heavens & His knowledge is in every place. Narrated by Imam Abdullah bin Imam Ahmed bin Hanbal in ‘As-Sunnah page 5, & Imam Abu Dawud in ‘Masaail of Imam Ahmed bin Hanbal page 263. [TN]


[3] It was said to Imam Ahmed bin Hanbal: Allah is above the seven heavens and above His Arsh, separate from His creation in a manner that befits His majesty and His power & knowledge is in every place. He replied: Yes. Allah is above His Arsh and nothing escapes His knowledge. Reported by Imam Al-Khalaal in ‘As-Sunnah’ and Imam Ibn Qayyim narrated it in ‘Ijtimaaul-Al-Juyoosh’ page 77. [TN]


[4] Refer to the abridged edition of Tafseer Al-Baghawi [d.516 AH] by Dr Abdullah bin Ahmed bin Ali Zaid, printed by Darus-Salaam, Riyadh, Saudi Arabia, Surah 50 Qaf Ayah no: 16, page 892: [‘what is meant by] We are nearer to you is: nearer to you by [Allah] having all the knowledge. [TN]


[5] Refer to Bayaanu-Talbeesil- Al-Jahmiyyah of Sheikul-Islam Ibn Taymiyyah, Volume 5 page 315, printed by King Fahad Complex, Madinah, KSA, 1426 AH, edited by Dr. Sulaiman Al-Ghafees, in which Imam Ibn Taymiyyah has discussed in depth that either the meaning of And We are nearer to him then his jugular vein is either the knowledge of Allah or that of the Angles; and has reconciled both meanings in a beautiful manner and refuted all the objections and doubts that might arise or have risen from the people of innovation. [TN]


[6] It has been narrated by Ibnul-Mundhir on the authority of Juwaibir who asked the student of Abdullah Ibn Abbas [may Allah be pleased with them both], Ad-Dahhaak regarding the saying of Allah ‘And We are nearer to him than his jugular vein’ Ad-Dahhaak replied: There is nothing more closer to the son of Adam then his jugular vein and Allah is nearer to him then that [by His knowledge]. Refer to Addurrul-Al-Manthoor Fee At-Tafseeri bil-Ma’thoor by Jalalud-Deen As-Suyutee [d. 911AH] Volume 7 page 517, printed by Darul-Ahyaa At-Turaath Al-Arabi first edition 1421 AH/2001 CE.


[7] Surah 50 Qaf Ayah no: 17. [TN]


Fataawaa Ahlil-Hadeeth, Book of Iman – Page 175

A Refutation of Those who Accuse Ahlus-Sunnah of Confining Allaah to a Place

October 3, 2011 Leave a comment

Translated by Ahmed Abu Turaab


Questioner: Who are the kuroobiyoon [Cherubim] Angels?

Al-Albaani: Who are the kuroobiyoon Angels? As far as I know, there is no hadith in which a mention of this name has been made of the Angels, ‘the kuroobiyoon Angels.’ And in reality for thirty years this name had not passed by me in the hadiths which I had read in hundreds if not thousands of books, most of which were manuscripts, until [finally] I heard a mention of them in Munaa during Hajj.

I was sitting during a calm, beautiful night during the days of Munaa speaking to some of our Egyptian, Syrian and other brothers from Ansaar as-Sunnah, when a Shaikh came in, gave salaam, sat down and started listening [to what was being said]. After I stopped speaking for a short while he entered the discussion and started speaking.

It became apparent from what he said that he was from those who had studied at Azhar University and who harboured a hatred against the Salafi da’wah or the da’wah to tawheed, and that he was affected by some of the false claims which are attributed to the group of tawheed in all the Muslim lands, whether here or Egypt or Syria or any other place.

So he started to attack and say that the Wahaabi da’wah was a good call but [the problem was] that they liken Allaah to the creation.

So I asked him, ‘How is that?’

He replied that they say that Allaah the Mighty and Majestic–Subhaanallaah he was declaring the Quraan to have a mistake without even realising it–he said, ‘They say that Allaah rose over the Throne.’

So I said, ‘Is that their saying or the saying of the Lord of all the worlds?’

He corrected himself and said that they explain the aayah to mean that Allaah is sitting on His Throne. I said to him: my brother, the difference between them and those who oppose them is not in likening the Lord of the worlds to the creation since they are united that it is falsehood.

Rather, the difference is in whether it is correct to interpret [the word used in the aayah] ‘istiwaa’ [rose over] to mean isteelaa [conquered] or is the correct interpretation that istiwaa means ista’laa [ascended over]? So I started talking about this topic at length.

And naturally the summary of the Salafi creed in this issue is that Allaah has the characteristic of being above all things [fawqiyyah]. So he latched on to this [statement] and said, ‘Is it possible [to believe] that Allaah the Mighty and Majestic is above the Throne? That would mean that we have situated him in a place.’

So I said to him, ‘No, this is a mistake on your part and we declare ourselves to be free from a belief which confines Allaah the Mighty and Majestic to a place whereas He is the All-High, the Most Great.’ Then I started to debate with him in a specific way and so said to him …’


Al-Albani: Do you agree with me that Allaah was and there was nothing [in existence] with Him?

The Azhari Shaikh: Of course.

Al-Albani: Was the Throne there when Allaah was?

The Azhari Shaikh: No.

Al-Albani: So Allaah was and there was nothing with Him and then He created the Throne?

The Azhari Shaikh: Yes.

I carried on with him in this manner and then said: We are now on earth, what is above us?

The Azhari Shaikh: The sky.

Al-Albani: Then?

The Azhari Shaikh: The second.

And we carried on like this until we came to the seventh. Then I said to him, ‘What is above the seventh?’

The Azhari Shaikh: The Throne.

I said–and here is the crux of the matter– what is above the Throne?

The Azhari Shaikh: The Kuroobiyoon Angels.

So this was the first time in thirty years that I heard this name. I said, ‘What? The kuroobiyoon angels are above the Throne?’ We know that it is the Creator of the Throne who is above the [Mighty] Throne according to the aforementioned aayah and the Salaf’s interpretation of it [which states that] He rose over the Throne, i.e., ascended over it, and as those relied upon in this matter said:

And the Lord of the Throne is above the Throne but
Without describing Him as being in a place or being connected [to the Throne]

So Allaah is in no need of the worlds, but for the first time I was [now] hearing that it is the kuroobiyoon Angels that are above the Throne, [so I asked him], ‘Do you have an aayah which establishes, firstly, that there are angels called, ‘The kuroobiyoon Angels?’

The Azhari Shaikh: No.

Al-Albani: Okay. Do you have a hadith in which a mention of them has been made with this name?

The Azhari Shaikh: No.

Al-Albani: So then where did you get this aqidah that above the Throne are the Kuroobiyoon Angels?

The Azhari Shaikh: This is what our Shaikhs at the noble Azhar University taught us.

So I said how strange. I know that [from what] the Azhari scholars teach their students in their lectures concerning that which is connected to the principles of aqidah and Usool al-Fiqh is that, ‘[Points of] aqidah are not established through aahaad hadith which are authentic,’ so how have they taught you a point of aqidah that is not mentioned in the Quraan nor the Sunnah? How have you come to believe this?

He was dumbfounded.  I continued and said to him, ‘Imagine that those angels who you call the Kuroobiyoon are above the [Mighty] Throne–what is above them?

So he stopped.  Baffled.

And I had already spoken to him about …

And I had already spoken to him about the fact that Allaah was and there was nothing with Him … so there was nothing there [with Him], thereafter He said, ‘Be!’ and the creation was.  If we conclude that we haven’t reached the Throne yet and in your opinion those angels are above the Throne: then what is above the Throne?  Nothing or something [wujood/existence/being/entity]?

The Azhari Shaikh: No, nothing.

[So I said] because we had agreed that nothing was in existence before Allaah the Blessed and Most High created the heavens and the earth … Allaah was and nothing was with Him … so before Allaah created anything there was nothing–so when your knowledge leads you to understand that the Kuroobiyoon angels are above the Throne and that nothing from the universe is there after that, the creation having ended … [thereafter] when the Salafis say that Allaah the Blessed and Most High rose over, i.e., ascended over, the [Mighty] Throne–why do you accuse them of having confined Allaah the Mighty and Majestic to [a place in] His universe when there is no universe there?

For the universe is limited and restricted and in our opinion the end of the universe and its highest part is the Throne and in your opinion it is the Throne and then above it are the ‘Kuroobiyoon Angels,’ and then nothing after that.

So the correct aqidah according to both the intellect and the text is truly that of the Pious Predecessors–because they did not say that Allaah is in a place, as you [falsely] assume, because there is no ‘place’ beyond the Throne, only total and complete nonexistence [of anything] except Allaah the Blessed and Most High.

But what is the matter with you when you fled from that which you accused the Salafis of, [something] which they are [in fact] free of–since [we say that] Allaah is not in a place because there is no universe or place after the [Mighty] Throne, Allaah having ascended over it–but what’s the matter with you fleeing from affirming this attribute for Allaah the Blessed and Most High, i.e., the attribute of declaring Him completely free of any likeness to His creation and not ascribing the qualities of the creation to Him [tanzeeh], because He is not in the universe.

So how is it that you say He is everywhere, you confine Him to being inside His universe which He created after it was not in existence?

So you are the Mushabbihah, and you are the Mujassimah [anthropomorphists].

And we the Salafis are nothing other than those who go by what Allaah the Most High said, ‘There is nothing like unto Him, and He is the All-Hearer, the All-Seer,’ [Shuraa 42:11] and upon this aayah, upon [the meaning contained in] its beginning and end, we declare Him, the Most High, to be totally and utterly free of any likeness to His creation and do not ascribe the qualities of the creation to Him [tanzeeh], whilst affirming [His] Attributes as befits His Majesty and Exaltedness.

Fataawaa Jeddah, 17.

What is Ibadah?

October 3, 2011 Leave a comment





                                                    The Meaning of Ibadah



The statement of Allaah – the Most High:


“I did not create the Jinn, nor mankind, except to worship Me.” [Sooratudh-Dhaariyaat 51:56]


Shaykhul-Islaam Ibn Taymiyyah (d.728H) – rahimahullaah – said:

“Worship (al-‘Ibaadah) is obedience to Allaah by following that which He ordered upon the tongues of His Messengers.” He also said, “Worship (al-‘Ibaadah) is a comprehensive term covering everything that Allaah loves and is pleased with – whether saying, or actions, outward and inward.”

[Majmoo’ul-Fataawaa (10/149) of Ibn Taymiyyah]


Ibnul-Qayyim (d.751H) – rahimahullaah – said:

“Worship revolves around fifteen principles. Whosoever completes them has completed the stages of ‘uboodiyyah (servitude to Allaah). The explanation of this is that ‘ibaadah is divided between the heart, the tongue, and the limbs. And that for each one of these three come five types of rulings, covering all actions: waajib (obligatory), mustahabb (recommended), haraam (prohibited), makrooh (disliked), and mubaah (permissible).”

[Madaarijus-Saalikeen (1/109)]


Imaam al-Qurtubee (d.671H) – rahimahullaah – said:

“The root of ‘ibaadah is humility and submissiveness. The various duties that have been prescribed upon the people are called ‘ibaadaat (acts of worship), since what is required is that these acts of worship must be done with humility and submissiveness to Allaah – the Most High.”

[Al-Jaami’ li-Ahkaamil-Qur’aan (1/225), and (17/56) of al-Qurtubee]


Ibn Katheer (d.774H) – rahimahullaah – said:

“And ‘ibaadah is obedience to Allaah by acting upon what He commands, and abandoning what He forbids; and this is the reality and essence of Islaam. And the meaning of Islaam is: istislaam (submission and surrender) to Allaah – the Most High – along with the utmost compliance, humility, and submissiveness to Him.”


He also said whilst explaining the above aayah:

“Indeed Allaah – the Most High – created the creation so that they could worship Him alone, without associating any partner with Him. Whoever obeys Him will be completely rewarded, whereas whoever disobeys Him would be punished with a severe punishment. And He has informed that He is neither dependent, nor does He have any need for them. Rather, it is they who are in dire need of Him, in every condition and circumstance, since He is the One who created, sustains, and provides for them.”

[Tafseerul-Qur’aanil-‘Adtheem (7/402)]


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