Aqeedah (Creed)

From Kitab Ar-Ruh by Ibn Al-Qayyim:

What causes people to be tortured in the grave?

The response to this question is general and specific.

The general response: they are tortured for their ignorance and disobedience, hence no soul is tortured by Allaah which is beloved and obedient to him, nor the body which contained it. The torture of the grave and the nextlife is the result of the anger of Allaah toward his servant. Thus, whoever has angered Allaah on earth without repenting will be tortured during the intermediate stage according to the extent of his anger, and this is affirmed and denied.

The specific response: the prophet (may Allaah send salutations upon him) has informed us of the two men whom he saw being tortured in their graves. One was a tale carrier while the other did not protect himself from his urine. The later neglected obligatory purification while the formed created hostility among people, but was truthful. There is a warning here that a greater punishment awaits one who falsely creates hostility between people, as well as one who neglects prayer where purity from urine is a prerequisite.

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 Written by Abul Layth & Edited by Abu Usamah

The following is a response I wrote regarding several issues raised within a post by Umm Yasmin on her blog. I have posted it here for several reasons: a) I am not certain that all of the response would go through on her blog b) there are many points of creed and law that I have made within it that may benefit others that may be interested in these issues c) It is going to take up to much space on her comments, May Allah bless her with good Amin!

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As-Salamu ‘Alaykum Readers,

I do not usually, and I do not believe I have ever, used Seekingilm.com to push or advertise another site save for Marifah.net. It has been brought to my attention that Sidi Abu Adam has started a site dedicated to responding to the heterodox creed of the pseudo-salafiyyah sect called “Sunni Answers“. I read Sidi Abu Adam’s responses to Yasir Qadhi the other day and was enthushed at his ability to respond to the subtle points of creed. He understands the Asha’ri school well. So, I recommend that all seekers and students have a visit at his site and even forward questions to him pertaining to creed. He is an incredibly valuable resource for the English speaking Muslims. May Allah bless him and allow his site to benefit the Ummah. Amin!

 

In the previous discussion we made the claim that Ibn Uthaymeen, and in reality the Wahhabi movement of today, have revived the madh-hab of Muqaatil, a madh-hab of creed laced with tajseem and tashbeeh (anthropomorphism). There is yet another issue that manifests the fact that Ibn ‘Uthaymeen (rahimahullah) was a neo-Muqaatili. In his work “Aqidat Ahlus Sunnah Wal-Jama’ah” he states after mentioning Yunus:3,

واستواؤه على العرش: علوه عليه بذاته علوَّاً خاصاً يليق بجلاله وعظمته لا يعلم كيفيته إلا هو.

[We believe that He "created the Heavens and the Earth in six days, then He settled Himself on the throne; He manages everything" (10:3).] His “settling on the throne” means that He is sitting in person (bi-dhaatih) on His throne in a way that is becoming to His majesty and greatness. No one save He knows the kayfiyyah (howness, modality etc) [of the sitting].

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The “salafi” commentator of Imam Al-Bayhaqi’s “Asmaa’i was-Sifaat” writes, “As for our Lord, we affirm that He possesses a Sura (form) .” In another place: “As for us, we affirm a sura (form) for Allah unlike other forms.”

Similar was said by the deviant Karramiyya of old, “Allah has a body unlike bodies.”¹ So what does Ahlus Sunnah say regarding Allah having a form? Imam Ibn Al-Jawzi said in his Dafa’ Ash-Shubah,
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Footnotes (Click ↩ at the end of the note to Go Back to Original Place in the article) :

1. quoted by Adh-Dhahabi in his Siyar ‘Alam An Nubalaa’ [↩]

When I read this fatwaa my heart moved. It is a beautiful explanation:

A senior spiritual aspirant wrote,‘Most of the time I am attentive (of Allah). However, a doubt pesters me all the time. That is, with this attention (towards Allah) spontaneouly my thoughts are directed (upwards) towards the sky. I understand that I am exempted for such an unintentional thought, but its presence bothers me. May be it is from a (hidden) sub-section of unbelief (kufr). Please, prescribe some treatment for it if necessary.’Hakim al-Umma Shaykh Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) replied,

“Peace and blessing be on you.

Allah, Most High is free from been given a direction.

However, His most selected effulgences (tajeliyat) have a special relationship with His Throne (’arsh). It is for this reason thoughts of Him direct one’s attention insticntively upwards. This is based on a reality and there is nothing of unbelief (kufr) in it.”

Tarbiyet us Salik, volume 2, page 1126

Source: http://www.ashrafiya.com/2007/11/25/is-allah-in-sky/

 A brother, may Allah guide him and us, recently asserted that Musaa (’alayhis salaam) told Fir’awn that Allah was “up”, and this resulted in Fir’awn building a tower to reach the “heavens”. The aayaat from the Qur’an that he is referring to follow:

وقال فرعون يا أيها الملأ ما علمت لكم من إله غيري فأوقد لي يا هامان على الطين فاجعل لي صرحا لعلي أطلع إلى إله موسى وإني لأظنه من الكاذبين

Pharaoh said: “O Chiefs! no god do I know for you but myself: therefore, O Haman! light me a (kiln to bake bricks) out of clay, and build me a lofty palace, that I may mount up to the god of Moses: but as far as I am concerned, I think (Moses) is a liar!” [28:38]

and also,

وَقَالَ فِرْعَوْنُ يَا هَامَانُ ابْنِ لِي صَرْحاً لَّعَلِّي أَبْلُغُ الْأَسْبَابَ

أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ كَاذِباً وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ وَمَا كَيْدُ فِرْعَوْنَ إِلَّفِي تَبَابٍ  

Pharaoh said: “O Haman! Build me a lofty palace, that I may attain the ways and means- The ways and means of (reaching) the heavens, and that I may mount up to the god of Moses: But as far as I am concerned, I think (Moses) is a liar!” [Qur'an 40:36-37]

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 We shall reproduce here a discussion presented by the Imam of the two Harams, Al-Juwayni - The Shaykh of Imam Al-Ghazzali, responding to the Karramiyyah, a group of anthropomorphists around 300 A.H, as well as the entire group of anthropomorphists that existed until his passing (rahimahullah). You will notice that many of the arguments he refutes are still, to this very day, utilized by the neo-Muqatilliyyah.

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*Removed due to content plagiarism*

In a hadith found in the Sahih of Imam Al-Bukhari we find a hadith in the Book of Tafsir (commentary) under the chapter of Surat Muhammad, the first hadith that reads:

‏حَدَّثَنَا ‏ ‏خَالِدُ بْنُ مَخْلَدٍ ‏ ‏حَدَّثَنَا ‏ ‏سُلَيْمَانُ ‏ ‏قَالَ حَدَّثَنِي ‏ ‏مُعَاوِيَةُ بْنُ أَبِي مُزَرِّدٍ ‏ ‏عَنْ ‏ ‏سَعِيدِ بْنِ يَسَارٍ ‏ ‏عَنْ ‏ ‏أَبِي هُرَيْرَةَ ‏ ‏رَضِيَ اللَّهُ عَنْهُ ‏‏عَنْ النَّبِيِّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏قَالَ خَلَقَ اللَّهُ الْخَلْقَ فَلَمَّا فَرَغَ مِنْهُ قَامَتْ الرَّحِمُ فَأَخَذَتْ بِحَقْوِ الرَّحْمَنِ فَقَالَ لَهُ ‏ ‏مَهْ ‏ ‏قَالَتْ هَذَا مَقَامُ الْعَائِذِ بِكَ مِنْ ‏ ‏الْقَطِيعَةِ ‏ ‏قَالَ ‏ ‏أَلَا تَرْضَيْنَ أَنْ أَصِلَ مَنْ ‏ ‏وَصَلَكِ ‏ ‏وَأَقْطَعَ مَنْ قَطَعَكِ قَالَتْ بَلَى يَا رَبِّ قَالَ فَذَاكِ قَالَ ‏ ‏أَبُو هُرَيْرَةَ ‏ ‏اقْرَءُوا إِنْ شِئْتُمْ

‏فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ ‏

Translation:

Narrated from Abu Hurayrah that the Prophet (’alayhis salaam) said, “Allah created the creation and upon finishing, the Rahim (womb) got up and took hold of the loins of Ar-Rahman (i.e. The Merciful - Allah). Allah said to it, ‘What is wrong?’ The womb said, ‘I seek refuge with you from Al-Qatee’ah (i.e. the one who severs the ties of the family). Allah said, ‘Would you be pleased if I bestow my favors on him who keeps your ties, and withhold My favors from he who severs your ties? The womb responded, ‘Certainly Oh Lord!’ Allah said, “That is granted!” Abu Hurayrah said, ‘If you want you can recite [the verse] ‘Would you then if given authority, do mischief in the land and cut the ties of kinship (arhaamukum)?’ [47:22]

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Posted by Ibn Saad

(Special Thanks toTilmeedh of Sunniforum)

First Āyah:

“We feed you, for the Face of Allāh only. We wish for no reward nor thanks from you.” (76:9)

From Tafsīr Ibn Kathīr:

إِنمََّا نُطْعِمكُمْ لِوَجْهِ الله” أَيْ رَجَاء ثَوَاب الله وَرِضَاهُ

“We feed you seeking Allāh’s Face only” means seeking the reward of Allāh and His pleasure.

From Tafsīr Al-Tabarī:

طَلَب رِضَا الله، وَالْقُرْبَة إِلَيْهِ

Seeking the pleasure of Allāh, and nearness to Him.

From Tafsīr Al-Qurtubī:

فَزَعًا مِنْ عَذَابه وَطَمَعًا فِي ثَوَابه

Warding off the punishment of Allāh, and desiring reward from Him.

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