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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’ [↩]

I have for some time utilized the labeling “Neo-Muqaatiliyyah” for the Mujassim pseudo-salafis of our tried era. They have embodied the same beliefs as Muqatil ibn Sulayman as we have shown elsewhere. Some claim, may Allah guide them and bless them with good, that I have innovated this term. Here I shall present the quote from Al-Hafith Ibn Hajr Al-’Asqalani from his Tahthib At-Tahthib for all Muslims to see for themselves. Click the following scan to see for yourself:

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If I were a Pseudo-Salafi…..

….I would have no choice but to believe that Najd is not in Iraq but in fact in Saudi Arabia. Using their simplistic methodology of “only” Quran & Sunnah, this post will show how relying solely on hadith from Sahih Bukhari and Muslim, one has no choice but to accept that Najd is not in Iraq.
First of all, for those who are unaware of the subject matter , I would like to give you a little background as to why we should even bother debating this issue. The following hadith is from Sahih Bukhari:

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*Removed due to content plagiarism*

 

Muqaatil ibn Sulayman ibn Basheer Al-Azdi, is an author of Tafsir and a liar Mujassim. Ibn Hajr states about him in his Taqrib, “He [was a] liar…he delved into tajseem (saying Allah has limbs etc).”¹

 Is-haaq ibn Ibrahim reports from Abu Haneefah that he said,  “Two depraved opinions have reached us from East, those of Jahm [ibn Safwan] (d. 128/745), the nullifier of the divine attributes (Mu’attil), and those of Muqatil [ibn Sulayman al-Balkhi (d. c.a. 150/767)], the likener of Allah to His creation (mushabbih).” ²

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Footnotes (Click ↩ at the end of the note to Go Back to Original Place in the article) :

1. #6868 [↩]
2. Dhahabi, Siyar a‘lam al-nubala’ [Beirut: Mu’assasa al-Risala, 1401/1984], 7.202, also see Ibn Hajr’s Tahtheeb At-Tahtheeb entry number 7981 published by Daar Ihyaa’ [↩]

The following is extracted from the Book, “Studies in Islamic Legal Theory”. In the book a small treatise has been written by Bernard Haykel called, “Reforming Islam by Dissolving the Madhaahib: Shawkaani and his Zaydi Detractors in Yemen”.

A Brief Sketch of the History of Zaydī-Hādawī Madhdhab

Zaydīs-Hādawīs are Shī’ī Muslims who follow the teachings of Al Hādī ilā Al Haqq Yahyā bin Al Husayn (d. 911), the first Imām to establish a Zaydī Imāmate in Yemen. Al Hādi’s legal opinions are set forth in a number of works, the main ones being his Kitāb Al-Ahkām, and Kitāb Al Muntakhab. In legal matters, Al Hādī adopted many of he views of his grandfather Al Qāsim Al-Rassi (d. 860), who followed a Medinan legal tradition. Al-Hādī, however, also upheld more robust Shī’ī teachings (such as Hayya ‘alā Khayr al-‘amal), and in matters pertaining to the Imāmate was a Jārūdī Shī’ī, rejecting the caliphs Abū Bakr and ‘Umar as infidels. As with Al Qāsim Ar-Rassī, the ijmā’ of Ahlul Bayt was an important principle in Al-Hādī’s teachings. In his legal argumentation Al Hādī never cites hadīth from the canonical Sunnī collections, whose authors he condemned as members of the Hāshwīyah. Whatever hadīths Al Hādī does cite are derived from a chain of transmitters going back through his ‘Alid forefathers.

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