Archive for August, 2006

Conclusion

Posted on August 27, 2006. Filed under: 202 - Advanced Asma wa Sifaat |

In conclusion, I ask the readers to read every section of this rebuttal carefully, not to realise who is right and who is wrong, but to realise who is genuine and who is fake.

Firstly, academic discussions are carried out with those who are balanced, objective and truthful. Not those who are pretentious, liars and deceitful, for such people are only exposed for who they really are.

Secondly, it is a fact that the deviant sects have been historically struggling to infiltrate the four Sunni schools of Fiqh to gain legitimacy and hijack traditionalism for themselves. This is exactly how the Mu’tazilites gained legitimacy and placed the real Sunni traditionalists, like Imam Ahmad, on trial. The traditionalist movement in Islam has always been the strand that opposed an independent rational approach to Allah, i.e. the Hanbalis/Salafis.

Merlin Swartz states in his biography of Ibn al-Jawzi (in Kitab al-Qussas wal-Mudhakkirin), about the term ‘traditionalist’ that it is (more…)

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Eternal, temporal and comments by Salafi editors

Posted on August 27, 2006. Filed under: 202 - Advanced Asma wa Sifaat |

On page 257, Imām as-Safārīnī affirms that the Atharī position is that the attributes of action such as Istiwā, Nuzūl, Majī, Khalq, ect are Qadīmah, i.e. they are ancient according to the Salaf of this Ummah and the Imāms of the Dīn. He says:
“Nothing of them are Muhdath, otherwise (if that were so) He would be subject to change and what is subject to change is created and Allāh is Exalted above that.”
The Salafi editors of this edition of Imām as-Safārīnīs book saw fit to place a footnote under his above mentioned words. They said after quoting a Salafi response from ibn Sahmān:
“So if you know this, it will become clear to you that the statement of the explainer (i.e. Imām as-Safārīnī) concerning Allāhs actions of Ikhtiyār (choice) that: ‘Nothing of them are Muhdath, otherwise (if that were so) He would be subject to change and what is subject to change is created and Allāh is Exalted above that’ -is not from the words of the Salaf and its Imāms, rather it is from the words of the people of innovation who are opposed to the Salaf.”

For the Mutakallimun, as mentioned earlier, ‘Eternal’ (Qadim) is synonymous with ‘Creator’, whereas ‘temporal’ (Hadith) is synonymous with the ‘Creation’, which is why when the Hanbali Imams say that Allah’s Speech is eternal, meaning it is not Created, not that it is ‘inner Speech’, as the Ash’arites claim; and this is further consolidated by the fact that they all affirm, literally, that Allah Speaks with a sound, or that He Descends last third of the night.

Precisely for this reason, as also mentioned earlier, the Madhab is not to use these terms that have two possible connotations, the right one and the wrong.

Hence, (more…)

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Takhliq and Takwin, between Salafis, Maturidis and Ash’aris

Posted on August 27, 2006. Filed under: 202 - Advanced Asma wa Sifaat |

The author says,

On page 252, Imām as-Safārīnī shows that the Athariyyah are in agreement with the Māturīdiyyah in affirming the attribute of Takhlīq (creation).

There is no way to describe the above except deception, pretentiousness and deep ignorance.

Al-Saffarini makes this statement in refutation of the Ash’aris saying:

‘From the differed matters, which the Salaf and the Maturidis affirmed, in exclusion to the others from the Mu’tazila, the Kullabites and the Ash’arites, is the Attribute of the Act of Creation (khalq)’.

Therefore, al-Saffarini does not agree with the Maturidis, rather it is the Maturidis who agreed with the Salaf, who had always maintained that Allah has eternally been Creating, as opposed to the Mu’tazilite, the Kullabite and the Ash’arite blasphemous belief that Allah has NOT been Creating eternally, which is why if we notice, they do not include the Attribute of Creating amongst the only Seven Attributes, these miserly heretics affirm for their Lord!

However, the (more…)

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On Allah’s Nuzool (Descent)

Posted on August 27, 2006. Filed under: 202 - Advanced Asma wa Sifaat |

Speaking of Nuzūl, he quoted Imām al-Bayhaqī saying:
“The safest position is Imān in it without ‘how’, and remaining quiet about what is intended by it unless expounded upon by the truthful and confirmed one (i.e. the Messenger of Allah) sallallahu alayhi was sallam whereby we could hold to that…and from the evidence for that, is their agreement that the particular Ta’wīl is not obligatory, so in that case, Tafwīd is safer.”
Again, Imām as-Safārīnī quoted without anything but tacit approval and acceptance.
Imām as-Safārīnī quoted al-Qādī (I suppose he is referring to Qadī ‘Iyād, although there is a possibility that he means Qādī Abdul Wahhāb) in explanation of the Hadith of Nuzūl¬:
“We do not affirm a Nuzūl (that means a Nuzūl) from a high position to a lower one, rather, (we affirm) a Nuzūl whose meaning is not comprehended and it is not comprehended in reality.” (page 250)
In this same page, Imām as-Safārīnī explicitly affirms Nuzūl without movement (Harakah) or relocation (Intiqāl)
He goes on to quote the words of Shaykh ‘Imād ad-Dīn al-Wāsitī who said:
“His (Allāh’s) Nuzūl is established and known and not Mukayyaf (given a ‘how’) with movement and relocation that is fitting for something created. Rather, His Nuzūl is as befits His Grandeur and Might. So His attributes, the Exalted, are known in general and affirmed, not comprehended in terms of ‘howness’ and Tahdīd. So the believer sees them (understands them) from one angle, and is blind from another. He sees (understands) in the sense of affirming their existence, and he is blind in the sense of ‘howness’ and Tahdīd and by Allāh is all strength.” (page 250)
In this text quoted above, it is clearly shown that Tahdīd is not synonymous with a new fangled term called Tafwīd al-Kayf.

As usual, the deceptive author brings what he clearly does not understand, nor does he realise that his quotations are in fact in opposition to the Jahmite Madhab of tafwidh he adheres to, which is to negate the literal meanings.

1) al-Saffarini begins the chapter on Allah’s Descent by saying: ‘The Attribute of Descent, is what the Salaf affirmed without making ta’wil: the Attribute of al-Bari’s Descent – Jalla wa ‘ala – to the lowest Heaven’. Hence, al-Saffarini clearly (more…)

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On Allah’s Eye and Tafwidh of Tahdid (definition)

Posted on August 27, 2006. Filed under: 202 - Advanced Asma wa Sifaat |

In the section affirming belief in the attribute of al-‘Ain, Imām as-Safārīnī says:
“…rather, we assent and submit and comply and believe in all of that and affirm it with the affirmation of existence and not the affirmation of ‘howness’ or Tahdīd (giving it a precise meaning).”
Imām as-Safārīnī does not say explicitly “Without giving it a precise meaning”, but this is what is understood from the word Tahdid. This word comes from Haddada, Yuhaddidu Tahdīd which means to give a Hadd to something. Hadd, in the nomenclature of the scholars means meaning given to something.
The logician and grammarian, Imām Ibn Sabban said in a line of poetry about the introduction to sciences:
Inna Mabadi’a Kulli Fannin Ashara
al-Haddu wal Mawdu’u Thumma ath-Thamara…
Indeed the basics of every subject are ten
(from them) al-Hadd (the definition), the subject matter, and the fruit…

What the author has quoted here from al-Saffirini is a proof against him and not for him. However, the unfortunate author, as we have clearly witnessed, is ignorant of Kalam, the Hanbali doctrine, Usul al-Fiqh and logic, due to which, we see him quoting texts like a blind-following parrot, in refutation of his own arguments, while he knows not.

1) The author refuses to (more…)

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On Allah’s Hands

Posted on August 27, 2006. Filed under: 202 - Advanced Asma wa Sifaat |

Imām as-Safārīnī says in explanation of his own words:
al-Hāfidh al-Bayhaqī said: ‘ the earlier generation of scholars (the Mutaqqadimūn) of this Ummah did not explain what appeared in the Ayāt of Akhbār (the Sifāt not known without textual affirmation) in this area, all the while they possessed belief that Allāh is One and that it is not permissible that He be divisible…’
Imām as-Safārīnī went on to quote the famous words of Imām an-Nawawī concerning the Hadith that affirm the word Yad (lit. Hand):
“This is from the narrations pertaining to the Divine attributes. So we either believe in them and we do not speak with Ta’wīl of them and believe that the apparent (meanings-the primary meaning for the words used in the Arabic language) are not intended and that they possess meanings that befit Allāh, or they are interpreted in such fashion that it is said that what is intended by them both being right (the Hadith stating that both of His Yads are right) is that it means in a good condition or high rank. In his statement that both of His Yads are right contains a notice that what is intended is not that they are limbs and that His two Yads the Exalted possess that attribute of perfection without any deficiency in either of the two because the left is deficient when compared to the right.
Here Imām as-Safārīnī quotes Imām an-Nawawī without any opposition, rather, this quote indicates support for his words.

he author of the rotten ‘Apples and Oranges’, habitually and deliberately misrepresents the truth due to the following reasons:

1) The author ignores al-Saffarini’s own words literally affirming Allah’s Hands as he says: ‘… and thus, the author states: ‘…like His Hand…’ which is affirmed via the Quranic texts and prophetic traditions’, and then goes on to quote the textual proof in affirming Allah’s Hands over two pages.

2) He then quotes Ibn Taymiyya, as usual, affirming that narrations such as those affirming Allah’s Hands are numerous, which prove that (more…)

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On affirming Allah’s Face

Posted on August 27, 2006. Filed under: 202 - Advanced Asma wa Sifaat |

Imām as-Safārīnī said in his poem:
so all that has come in the evidence is established without any resemblance
from the likes of, mercy and His Wajh, His Yad and all things like this.
His ‘Ain and the attribute of Nuzūl and His (act of) creation so beware of descending (into Tashbīh)
For the rest of the attributes and actions are Qadīmah (ancient) for Allāh the possessor of grandeur
however it is without ‘howness’ or resemblance despite (the opposition) of the people of deviation and Ta’tīl
so pass them on as they have appeared in the reminder (the Qur’ān) without any Ta’wīl and without any Fikr (thought).
Imām as-Safārīnī says in explanation of his own words:

The author is guilty of gross misrepresentation of facts for the following reasons:

1) The author translates al-Saffarini’s poem as follows:

His ‘Ain and the attribute of Nuzūl and His (act of) creation so beware of descending (into Tashbīh)

Firstly, he refuses to render (more…)

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On substance (jawhar), accident (‘aradh) and body (jism)

Posted on August 27, 2006. Filed under: 202 - Advanced Asma wa Sifaat |

Imām as-Safārīnī says in his poem:
and our Lord is not a Jawhar nor (is He) and ‘Ard or Jism exalted be He the possessor of grandeur.
Glorified is He, He has (performed the act of) Istiwā as it has appeared (in the text) without a ‘how’ indeed exalted and far removed is He from being confined by a limit (Yuhadd)

A reader only needs (more…)

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On Qur’an, Sound, and Letters

Posted on August 27, 2006. Filed under: 202 - Advanced Asma wa Sifaat |

On the Qur’ān, Imām as-Safārīnī says in his poem:
His speech, the Exalted is ancient (Qadīm)
He futher said:
“And it (speech-al-Kalām) is obligatory upon Him the Exalted, meaning; it is obligatory to explicitly believe that He the Exalted speaks with speech that is Qadīm (ancient), Dhātī (from His essence), Wujūdī (present with Him), not created or Muhdath (newly founded?) or Hādith.” (page 132-133)
He further said:
“The clarified position of the Salaf is that Allāh the Exalted is Mutakallim (speaks) as has proceeded, and that His speech is ancient (Qadīm), and that the Qur’ān is the speech of Allāh and that it is ancient (Qadīm) in both its letters and meaning.” (page 137)

On page 134 al-Saffarini quotes Sheikh al-Islam Ibn Taymiyya from his Sharh of al-Asfahaniyya, declaring that (more…)

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On the Eternal, Eternal Attributes, Parts and Divisibility

Posted on August 25, 2006. Filed under: 202 - Advanced Asma wa Sifaat |

The author of ‘Apples and Oranges’ writes,

Speaking on the obligation upon every legally responsible person, Imām as-Safārīnī says:
“It is obligatory in the Sharī’ah on every legally responsible person to know Allāh the Exalted with the attributes of perfection and to explicitly declare (that He) the Exalted (is one) and that He is not composed of parts or divisible, He is one and absolute.”

As mentioned in the section of Allah’s direction and elevation, al-Saffarini extensively quoted Sheikh al-Islam Ibn Taymiyya on the usage of newly introduced terms, such as substance (jawhar), accident (‘aradh), direction (jiha), etc, that they are not accepted nor rejected unless and until the true intended meaning behind these words are known. Therefore, if (more…)

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