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The Sufis claim that Khadr (Alaihe Salam) knew “Ilm e Baatin” “The Knowledge of The Spirituality”. We need to ask these Sufis, Did The Prophet Muhammad (Sallallaho Alaihe Wa Sallam) possess this knowledge as well? If He did, why didn’t He spread this knowledge? We don’t find any example from The Authentic Hadith about such knowledge, nor do we find examples of “Group Zikr” or dancing and singing of The Sahaba. Which leads us to conclude that “Group Zikr”, “Dancing and singing Zikr”, “Singing Nasheeds with music”, “Celebrating Milad” are all Bida’at. And every Bida’at is misguidance and misguidance leads to hell. We are to follow the way of The Prophet Muhammad (Sallallaho Alaihe Wa Sallam) and leave the Shariah of earlier Prophets alone. We are not the Ummah of Isa or Musa or Dawuud (Alaihum As Salam), we are the Ummah of Muhammad (Sallallaho Alaihe Wa Sallam) and His actions and commands are our Hujjah. If Musa (Alaihe Salam) went into seclusion to worship ALLAH for 40 days, it is not a Hujjah for us to now do “Chillas” If Dawuud (Alaihe Salam) used to do Zikar and the Sufis say that he used to sing, it is not Hujjah for us to sing today because we are the Ummah of Muhammad (Sallallaho Alaihe Wa Sallam) and it is forbidden to sing as per our Shariah. The dreams of Sufiya are not Hujjah for the Muslims. If a Sufi dreams that he has to build a Sufi Masjid and then organize a celebration of Milad, it doesn’t meant that the Muslims pay him charity to build it and expect a high reward because the Sufi dreamt so. And it doesn’t mean that celebrating Milad is halal or worth reward from ALLAH. Let’s see what the Sufis have got to back their claims. Source: http://books.google.ae/books? id=zzxUSTpTZ6UC&pg=PA56&lpg=PA56&dq=khidr+ilm+sufi&source=bl&ots=uluF5VW4IZ&sig=J01V6olVtIPXfLnr WZctpyInros&hl=en&sa=X&ei=YeWmT_GxEcPorAfH2v3LAQ&redir_esc=y#v=onepage&q=khidr%20ilm %20sufi&f=false A book by Hisham Kabbani, a mureed and wazeer of Nazim Al Haqqani says in his book “The Naqshbandi Sufi Tradition Guidebook Of Daily Practices And Devotions” about the Ilm (Knowledge) of Khadr (Alaihe Salam) that he learnt directly from ALLAH’s Presence…!!!
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Street Fighter Saifi Naqshbandi Sufi 2

Sep 07, 2014

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Page 1: Street Fighter Saifi Naqshbandi Sufi 2

The Sufis claim that Khadr (Alaihe Salam) knew “Ilm e Baatin” “The Knowledge of The Spirituality”.

We need to ask these Sufis, Did The Prophet Muhammad (Sallallaho Alaihe Wa Sallam) possess this knowledge as well? If He did, why didn’t He spread this knowledge? We don’t find any example from The Authentic Hadith about such knowledge, nor do we find examples of “Group Zikr” or dancing and singing of The Sahaba. Which leads us to conclude that “Group Zikr”, “Dancing and singing Zikr”, “Singing Nasheeds with music”, “Celebrating Milad” are all Bida’at. And every Bida’at is misguidance and misguidance leads to hell.

We are to follow the way of The Prophet Muhammad (Sallallaho Alaihe Wa Sallam) and leave the Shariah of earlier Prophets alone. We are not the Ummah of Isa or Musa or Dawuud (Alaihum As Salam), we are the Ummah of Muhammad (Sallallaho Alaihe Wa Sallam) and His actions and commands are our Hujjah.

If Musa (Alaihe Salam) went into seclusion to worship ALLAH for 40 days, it is not a Hujjah for us to now do “Chillas”

If Dawuud (Alaihe Salam) used to do Zikar and the Sufis say that he used to sing, it is not Hujjah for us to sing today because we are the Ummah of Muhammad (Sallallaho Alaihe Wa Sallam) and it is forbidden to sing as per our Shariah.

The dreams of Sufiya are not Hujjah for the Muslims. If a Sufi dreams that he has to build a Sufi Masjid and then organize a celebration of Milad, it doesn’t meant that the Muslims pay him charity to build it and expect a high reward because the Sufi dreamt so. And it doesn’t mean that celebrating Milad is halal or worth reward from ALLAH.

Let’s see what the Sufis have got to back their claims.

Source: http://books.google.ae/books?id=zzxUSTpTZ6UC&pg=PA56&lpg=PA56&dq=khidr+ilm+sufi&source=bl&ots=uluF5VW4IZ&sig=J01V6olVtIPXfLnrWZctpyInros&hl=en&sa=X&ei=YeWmT_GxEcPorAfH2v3LAQ&redir_esc=y#v=onepage&q=khidr%20ilm%20sufi&f=false

A book by Hisham Kabbani, a mureed and wazeer of Nazim Al Haqqani says in his book “The Naqshbandi Sufi Tradition Guidebook Of Daily Practices And Devotions” about the Ilm (Knowledge) of Khadr (Alaihe Salam) that he learnt directly from ALLAH’s Presence…!!!

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Let’s see another translation of the same verses quoted.

Source: http://quran.com/18/62-68

18:65

�ا �د�ن �اه� من ل �م�ن �ا و�ع�ل ح�م�ة� م�ن� عندن �اه� ر� �ن �ي �ا آت �ادن ب �د�ا م�ن� ع ف�و�ج�د�ا ع�ب

�م�ا ل عAnd they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.

18:66

د�ا ش� �م�ت� ر� �م�ن مم�ا ع�ل �ع�ل �ن ت ع�ك� ع�ل�ى& أ �ب ت� �ه� م�وس�ى& ه�ل� أ ق�ال� ل

Moses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?"

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18:67

ا �ر� �طيع� م�عي� ص�ب ت �س� �ن ت �ك� ل ن ق�ال� إHe said, "Indeed, with me you will never be able to have patience.

As can be seen above in 18:65 referred to by The Sufi as “Ilm Ladunni”, which is translated as “had taught him from Us a [certain] knowledge.” The Sufis believe that ALLAH is present on this earth or can be present on this earth (which is also the Aqeeda/creed of Christians and Hindus) while they contradict their own belief that ALLAH is present in “La Maqan” which also contradicts The Quran and authentic Ahadith that ALLAH is above HIS creation.

http://quran.com/2/255

The Quran 2:255

“His Kursi extends over the heavens and the earth”

http://quran.com/20/5

The Quran 20:5

“The Most Merciful [who is] above the Throne established.”

Even Imam Abu Hanifa (Rahimahu ALLAH) believed that ALLAH is above HIS creation while the Sufis believe not while they claim to be Muqallids of Imam Abu Hanifa (Rahimahu ALLAH). According to Imam Abu Hanifa (Rahimahu ALLAH), the person who does not believe that ALLAH is above HIS creation is a “Kaafir””A non-believer”.

Details on the topic of “Where is Allah?” Can be found here: http://www.missionislam.com/knowledge/whereallah.htm

Details can also be found in the end of this presentation.

Moving back to the point, Did Khadr (Alaihe Salam) learn directly from ALLAH?

What does ALLAH say about HIMSELF talking to a human being?

ALLAH only conveys HIS message to human beings through Prophets. (Not saying that it is not possible for ALLAH to talk to human beings but it is against ALLAH’s Nature.)

ALLAH says in The Quran:

And it is not for any human being that Allah should speak to him except by revelation or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise. (42:51)

And for every nation there is a messenger (10:47)

And there is not a people but a warner has gone among them (35:24)

Please see image below in explanation of the verse (42:51)

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As there is not much proof from The Quran and Authentic Hadith explaining about the character of Khadr (Alaihe Salam), the Mufassirin and Scholars have had difference of opinion about whether Khadr (Alaihe Salam) was a Prophet or not. But the Mufassirin and Scholars who claim that he was a Prophet have done so in the light of 18:65

�ا ح�م�ة� م�ن� عندن �اه� ر� �ن �ي �ا آت �ادن ب �د�ا م�ن� ع ف�و�ج�د�ا ع�بAnd they found a servant from among Our servants to whom we had given mercy from us

The scholars took “to whom we had given mercy” to mean Prophet hood. Well, this is not the point, since we have already established from the arguments presented above that ALLAH doesn’t speak to a man directly nor does HE reveal HIMSELF to anyone.

This can also be established from the story of Musa (Alaihe Salam) when he requested for ALLAH to reveal HIMSELF.

If we look at the story of Musa (Alaihe Salam) and Khadr (Alaihe Salam) in context we come to know the message behind it.

1. Musa (Alaihe Salam) is asked by his people, who is the most knowledgeable among them?2. Musa (Alaihe Salam) says, I am. Upon which ALLAH informs him that Khadr (Alaihe Salam) knows more than him since ALLAH has given

him more knowledge.3. Musa (Alaihe Salam) requests ALLAH to let him learn from Khadr (Alaihe Salam). And he is then sent on a quest to find Khadr (Alaihe

Salam).4. He finds Khadr (Alaihe Salam) and spends some time with him to learn that truly ALLAH has given him more knowledge.

This is a lesson for us that ALLAH is the Most Knowledgeable and HE gives to whoever HE wills, whatever quantity HE wills. And The Quran and Hadith don’t explain further so how do the Sufis know what knowledge was given to Khadr (Alaihe Salam) and how do the Sufis claim that Khadr (Alaihe Salam) is still alive? The Sufis have fabricated many stories to prove their false creed. But their creed clearly contradicts The Quran and Sunnah.

The Sufis use word gymnastics to fool the people. The term used by them “Ilm Al-Ladunni د�ن�ي� الل is used to fool the people by giving it a ”علمtwisted and wrong meaning. Lets see what the term actually means:

 Ilm Al-Ladunni الل�د�ن�ي لم ع�

Knowledge obtained directly from Allah, e.g. through inspiration. It can be experienced both by Prophets as well as non-prophets.

In this kind of revelation to a Prophet, an angel does not appear to the eyes. He does not speak out words, remains concealed, but inspires the

recipient with whatever Allah wishes to send across of knowledge. Our Prophet occasionally experienced this kind of revelation. For example, he

said, “The Ruh al-Quds (Jibril) blew into my heart that no soul will die without having obtained its share of provision. Therefore, fear Allah and employ

fair means while seeking (it).” This is a kind of “`ilm al-ladunni.”

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In case of non-Prophets, `ilm al-ladunni can take the form of inspiration. However, it has no Shara`i or legal value. At best, it is for the benefit of

the individual, and for him to judge its exact worth.

According to some, this kind of knowledge is also known as “`ilm al-batin” (the hidden or esoteric knowledge) by which term it is merely meant to

contrast it with “`ilm al-zahir,” the apparent or exoteric knowledge, which is so called because it is obtained by open means, such as study of books, or

lessons from a teacher.

Source: http://www.islamicencyclopedia.org/(S(rbzpbo55tmfxbk45kq2aeuih))/Default.aspx?Page=Ilm-Al-Ladunni&NS=&AspxAutoDetectCookieSupport=1

The Sufis fool the people by saying that they have special knowledge and “You need to give them an oath of allegiance to benefit from this special knowledge and become a Mureed”. While we see above that “In case of non-Prophets, `ilm al-ladunni can take the form of inspiration. However, it has no Shara`i or legal value. At best, it is for the benefit of the individual”

Please find below the content I found published by Sufis to prove their false creed and short refutations of their beliefs.

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The Sufis say that Shaikh Muhammad Bin Abdul Wahhab (Rahimahu ALLAH) was a Kaafir and his beliefs were those of non-believers while they don’t provide any evidence of his Kufr. And yet they have used his son to prove Sufism…!!!

The Sufis call him a Najdi and curse him. While Imam Abu Hanifa (Rahimahu ALLAH) was a Najdi as well and so was Abdul Qadir Jilani (Rahimahu ALLAH) but these are Sufi’s great Imams and they curse their Imams not for being Najdis…!!!

What double standard and hypocracy.

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Invoking The Masters…!!!

Invoking Imam Mahdi and His Deputies…!!!

What???

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Invoking others besides ALLAH or using them as intermediaries while asking ALLAH.

An excellent refutation can be found here: http://ilmrush.wordpress.com/2010/10/03/5-reasons-not-to-worship-ask-dua-to-saints/

The Prophet (Sallallaho Alaihe Wa Sallam) is reported to have said:

Prophet Muhammad PBUH said "inna al-du`a huwa al-`ibada" “Duaa is worship” (Sunnan Abi Dawud, hadith 1474) (This clearly indicates that making dua to anybody is worship, be it to ALLAH, to Prophet Muhammad (Sallallaho Alaihe Wa Sallam), to the grave or to saints is worship)

Lets see what The Quran has to say:

Surat Al-Baqarah (The Cow) - سورة البقرة

2:186

And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.

Surat An-Naĥl (The Bee) - سورة النحل

16:19

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And Allah knows what you conceal and what you declare.

16:20

And those they invoke other than Allah create nothing, and they [themselves] are created.

16:21

They are, [in fact], dead, not alive, and they do not perceive when they will be resurrected.

Surat Al-Furqān (The Criterian) - سورة الفرقان

25:3

But they have taken besides Him gods which create nothing, while they are created, and possess not for themselves any harm or benefit and possess not [power to cause] death or life or resurrection.

Surat Al-'A`rāf (The Heights) - سورة األعراف

7:191

Do they associate with Him those who create nothing and they are [themselves] created?

7:192

And the false deities are unable to [give] them help, nor can they help themselves.

7:193

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And if you [believers] invite them to guidance, they will not follow you. It is all the same for you whether you invite them or you are silent.

7:194

Indeed, those you [polytheists] call upon besides Allah are servants like you. So call upon them and let them respond to you, if you should be truthful.

7:195

Do they have feet by which they walk? Or do they have hands by which they strike? Or do they have eyes by which they see? Or do they have ears by which they hear? Say, [O Muhammad], "Call your 'partners' and then conspire against me and give me no respite.

7:196

Indeed, my protector is Allah , who has sent down the Book; and He is an ally to the righteous.

7:197

And those you call upon besides Him are unable to help you, nor can they help themselves."

Surat Fāţir (Originator) - سورة فاطر

35:13

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He causes the night to enter the day, and He causes the day to enter the night and has subjected the sun and the moon - each running [its course] for a specified term. That is Allah , your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed.

35:14

If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters].

35:15

O mankind, you are those in need of Allah , while Allah is the Free of need, the Praiseworthy.

35:16

If He wills, He can do away with you and bring forth a new creation.

35:17

And that is for Allah not difficult.

35:18

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And no bearer of burdens will bear the burden of another. And if a heavily laden soul calls [another] to [carry some of] its load, nothing of it will be carried, even if he should be a close relative. You can only warn those who fear their Lord unseen and have established prayer. And whoever purifies himself only purifies himself for [the benefit of] his soul. And to Allah is the [final] destination.

35:19

Not equal are the blind and the seeing,

35:20

Nor are the darknesses and the light,

35:21

Nor are the shade and the heat,

35:22

And not equal are the living and the dead. Indeed, Allah causes to hear whom He wills, but you cannot make hear those in the graves.

Surat Az-Zumar (The Troops) - سورة الزمر

39:3

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Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], "We only worship them that they may bring us nearer to Allah in position." Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever.

Surat Al-Baqarah (The Cow) - سورة البقرة

2:165

And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah . But those who believe are stronger in love for Allah . And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment.

Surat Az-Zumar (The Troops) - سورة الزمر

39:43

Or have they taken other than Allah as intercessors? Say, "Even though they do not possess [power over] anything, nor do they reason?"

39:44

Say, "To Allah belongs [the right to allow] intercession entirely. To Him belongs the dominion of the heavens and the earth. Then to Him you will be returned."

Surat Al-Ĥaj (The Pilgrimage) - سورة الحج

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22:73

O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued.

22:74

They have not appraised Allah with true appraisal. Indeed, Allah is Powerful and Exalted in Might.

Surat Al-Fātiĥah (The Opener) - سورة الفاتحة

1:5

It is You we worship and You we ask for help.

Surat Al-'Isrā' (The Night Journey) - سورة اإلسراء

17:2

And We gave Moses the Scripture and made it a guidance for the Children of Israel that you not take other than Me as Disposer of affairs,

17:56

Say, "Invoke those you have claimed [as gods] besides Him, for they do not possess the [ability for] removal of adversity from you or [for its] transfer [to someone else]."

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17:57

Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.

Surat Saba' (Sheba) - سورة سبإ

34:22

Say, [O Muhammad], "Invoke those you claim [as deities] besides Allah ." They do not possess an atom's weight [of ability] in the heavens or on the earth, and they do not have therein any partnership [with Him], nor is there for Him from among them any assistant.

Surat Ash-Shūraá (The Consultation) - سورة الشورى

42:31

And you will not cause failure [to Allah ] upon the earth. And you have not besides Allah any protector or helper.

Surat Ar-Ra`d (The Thunder) - سورة الرعد

13:14

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To Him [alone] is the supplication of truth. And those they call upon besides Him do not respond to them with a thing, except as one who stretches his hands toward water [from afar, calling it] to reach his mouth, but it will not reach it [thus]. And the supplication of the disbelievers is not but in error [i.e. futility].

13:15

And to Allah prostrates whoever is within the heavens and the earth, willingly or by compulsion, and their shadows [as well] in the mornings and the afternoons.

13:16

Say, "Who is Lord of the heavens and earth?" Say, " Allah ." Say, "Have you then taken besides Him allies not possessing [even] for themselves any benefit or any harm?" Say, "Is the blind equivalent to the seeing? Or is darkness equivalent to light? Or have they attributed to Allah partners who created like His creation so that the creation [of each] seemed similar to them?" Say, " Allah is the Creator of all things, and He is the One, the Prevailing."

Surat Al-'Aĥqāf (The Wind-Curved Sandhills) - سورة األحقاف

46:4

Say, [O Muhammad], "Have you considered that which you invoke besides Allah ? Show me what they have created of the earth; or did they have partnership in [creation of] the heavens? Bring me a scripture [revealed] before this or a [remaining] trace of knowledge, if you should be truthful."

46:5

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And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware.

Surat Yūnus (Jonah) - سورة يونس

10:18

And they worship other than Allah that which neither harms them nor benefits them, and they say, "These are our intercessors with Allah " Say, "Do you inform Allah of something He does not know in the heavens or on the earth?" Exalted is He and high above what they associate with Him

10:106

And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.'"

10:107

And if Allah should touch you with adversity, there is no remover of it except Him; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful

Surat Al-Jinn (The Jinn) - سورة الجن

72:20

Say, [O Muhammad], "I only invoke my Lord and do not associate with Him anyone."

72:21

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Say, "Indeed, I do not possess for you [the power of] harm or right direction."

72:22

Say, "Indeed, there will never protect me from Allah anyone [if I should disobey], nor will I find in other than Him a refuge.

72:23

But [I have for you] only notification from Allah , and His messages." And whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever.

Surat Yā-Sīn (Ya Sin) - سورة يس

36:74

But they have taken besides Allah [false] deities that perhaps they would be helped.

36:75

They are not able to help them, and they [themselves] are for them soldiers in attendance.

What more do the Sufis want? Do they still want to invoke others besides ALLAH to help them and intercede for them?

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Where is Allah?compiled by Abu Abdullah from 'The Ever-Merciful Istawaa Upon the Throne' by Shaikh Abdullah As-Sabt

Important: I apologize for not mentioning the salaam on the Prophet next to his name. So we give salaam and blessings (sala Allah alehi wasalam) of Allah upon the Messenger and we say that may Allah be pleased with the companions (radi Allah anhum) and may Allah's mercy be upon the imams and scholars (rahmat Allah alehum).

The Importance of the Issue

1.The Quran

2.The Sunnah

3.The Ijma' of the Sahaba and their sayings

4.The sayings of the Tabiyeen and Tabe-tabiyeen

5.The sayings of the Imams (including Abul Hasan al-Ashari)

6.Logical reasoning.

7.Conclusion

Importance of the Topic

The importance of this topic is directly related to the importance of Tawheed (Islamic monotheism) and the perfection of Tawheed in one's life and actions. As a scholar of old said that whoever does not know where His Creator is does not worship Him.

Another importance reason for this topic is to refute the groups of innovation who have distorted the teachings of Islam and distorted the words and attributes of Allah. Among them, the Sufis for instance, claim that Allah is everywhere. They keep harping on this same tone until they make people believe that what they claim is truth and undisputed truth. However, despite their unfounded contention, the books of hadith and scholars, nay the book of Quran-the actual speech of Allah is itself filled with verse upon verse refuting the heretic concept of Allah, the Omniscient, the Omnipotent being everywhere in His Glorified Essence. Rather this heresy is nothing but disbelief as will be explicitly proven in this short treatise, and this belief amounts to no less than pantheism-the belief that God is everywhere, in everything.

The main sources of Islam will be touched upon, gathering proof after proof to the answer to the question of where Allah is. The last topic of discussion-logical reasoning is the weakest proof in Islam but for those out there, who find it hard to accept the word of Allah, the words of Rasul, the Sahaba, the Imams, then they can not even rely upon their minds to proof their claims of Allah being everywhere. In order, this article will intend to prove beyond the shadow of a doubt that Allah is above the Heavens, separate from the creation but among his creation by His Hearing (as-Samiy), His Seeing (al-Baseer) and His Knowledge (al-Aleem).

Evidences from the Qur'an

As mentioned earlier, the Qur'an is full of both explicit and implicit proofs. Among the implicit proofs are the several verses that mention of deeds and Jesus being raised to Allah. Obviously, only what is below is raised or ascends. As Allah says, the meaning of which is:

"And when Allah said: 'O Jesus! I will take you and raise you to Myself'."[3:55]

"To Him ascend (all) the goodly words, and the righteous deeds lift them."[35:10]

"From Allah, the Lord of the Places of Ascent, the angels and the Ruh (Gabriel) ascend to Him in a day the measure whereof is of fifty thousand years."[70:3-4]

And there are many other verses of similar nature but the above should suffice in making the point. Among the explicit verses, there are several other verses that mention clearly that their Lord is above them

"And He is the Subduer, above His slaves, and He is the All-Wise, Well Acquainted with all things."[6:18]

And even more clearer:

"Do you feel secure that He, Who is fis-sama (above the heavens), will not cause the earth to sink…Or do you feel secure that He, Who is fis-sama (above the heavens) will not send against you a violent whirlwind?" [67:16-17]

It is important to point out here that the literal translation of 'fis-sama' is 'in' the heavens. The scholars of tafseer have explained it according to the Arabic language for 'fi' in this context to have the meaning of above as it is not possible for Allah to be surrounded by His creation i.e. the heavens. Also, sometimes the word 'fi' is used in the meaning of 'ala' (on) as mentioned in another verse:

"I will surely crucify you 'fi' (on) the trunks of palm-trees."[20:71]

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Now, obviously the 'fi' in this verse refers not to 'in' but to 'on' as one cannot be crucified within a trunk!

The other interpretation is based on the variant meanings of the word 'Sama' which in Arabic can refers to that which is elevated-the higher, or uppermost of anything (the Muhkam). It can also refer to the ceiling of a house, to the sky, to the heavens and to elevation and transcendence. The meaning should not be, hence, confused with its predominant acceptation, a word of well-known meaning: the sky-the canopy of the earth (taj al-aroos). Hence, the verse could be translated as the one Who is in transcendence to all creation which in essence, has the same meaning of being above the heavens.

Evidences from the Sunnah (the Way) of the Prophet

The sunnah of the Prophet is the explanation of the Quran. One cannot take the Quran alone without letting the sunnah tag along. Like the Quran, the Prophet made it extremely clear the truth on this matter of where Allah is. Some of the ahadith on this matter are quoted next:

Abu Hurairah narrates that the Messenger said, "Whoever donates the equal of a date from whatever was collected righteously, and only good is ascended to Allah, then, He will accept it (the charity) with His Right and raise it for its giver till it becomes like a mountain." [Bukhari]

More clear:

Abdullah ibn Amr ibn Al-As related that the Messenger said, "Allah grants mercy to the merciful. Be merciful to those who are on the earth, (then) He Who is fis-Sama (above the heavens) will be merciful to you." [Abu Dawood & At-Tirmidhi]

Even more clearer:

Jabir ibn Abdillah said: "The Messenger of Allah said in his speech on the day of Arafah: 'Did I convey (the Message).' They said: 'Yes.' While raising his finger to the sky and then pointing at them, he said: 'O my Lord, be a witness." [Muslim]

And the Muslims of today have the audacity to say that Allah is everywhere when their own Messenger pointed nowhere except to the sky above him in this clear hadith. I ask you, O Muslims, if you were to sit in front of me and I were to refer to you, would not I point directly to you and NOT the ground or to the sky to do so? So, why is it then when the Prophet points to the sky above him to refer to Allah we do not understand from this that Allah was above him, is above you and all his creations? Why do we wonder any more?

Finally, justice cannot be done to this topic without mentioning the hadith about the slave-girl, whose faith was affirmed by just two questions, one being 'Where is Allah?':

Muawiyah bin Al-Hakam As-Salmi said:

"I had a slave-girl who used to herd sheep for me. One day I discovered that a wolf had killed one of her sheep, and I'm a man from the children of Adam, I get upset like they get upset, and I slapped her in the face. Then I went to the Prophet who impressed upon me the seriousness of my act. I said, 'O Messenger of Allah, should I not set her free?' He said, 'Bring her to me.' He asked her, 'Where is Allah', She said, 'He is above the heavens.' He said, 'Who am I?' She said, 'You are the Messenger of Allah.' He said, 'Free her, for she is a believer.' (Muslim and Abu Dawud)

Among the benefits inherent to this hadith (as mentioned by Muhammad bin Jamil Zeno in 'The Pillars of Islam and Iman'- pub. Maktaba Dar-as-Salaam) are:

1. The Companions of the Prophet used to refer to him all of their problems, whether minor or major. Hence, all issues for judgment should be referred to Allah and His Messenger, acting upon the Statement of Allah :

"But no, by your Lord, they can have no Faith, until they make you (O Mohammed) a judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission." (V.4: 65)

2. The Prophet reproached the Companion for slapping the slave-girl and considered it a serious matter.

3. Belief is a condition for freeing a slave and since the Prophet allowed her to be free, she had to be judged a believer by the Prophet otherwise she would continue to be a slave.

4. The necessity of asking about Tawheed (Islamic Monotheism); and part of it is the belief that Allah is above His Throne, knowledge of this being mandatory.

5. The legitimacy of asking "Where is Allah?"; the fact that asking such is actually Sunnah, since the Prophet himself did not hesitate asking about it.

6. The obligation of replying that Allah is above the heavens, since the Prophet affirmed the reply of the slave girl and it also goes along with the Statement of Allah in the Quran:

"Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you?" (V. 67: 16)

7. The correctness of Belief includes the testimony that Muhammad is the Messenger of Allah.

8. The belief that Allah is above the heaven indicates soundness of one's Belief, and it is mandatory on every believer to accept this position.

9. The refutation of the erroneous belief that Allah is in every place by His Essence. The truth is that Allah is with us by His Knowledge not by His Supreme Self.

10.The fact that the Prophet ordered for the slave-girl to be brought to her to allow him to test her shows that he did not possess the knowledge of the unseen [except of what Allah informed him. This refutes the claim of many Sufis and other Muslims that the Prophet had complete knowledge of the unseen].

The Ijma of the Sahaba and Their Sayings

As Muslims, we have three main sources of our deen. Two have already been mentioned. The third is Ijma' of the Sahaba because the Sahaba would never agree on falsehood. Let us examine some statements from this generation:

From the first Khalifa:

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Abu Bakr As-Sideeq said: "Whoever worshipped Mohammed, Mohammed has died. Whoever worshipped Allah, Allah is Alive fis-Sama (above the heavens), and death does not touch Him." [Ad-Darimi in Ar-Radd 'Alal-Jahmiyyah].

Other than stating that Allah is indeed above the Heavens, Abu Bakr made another important refutation here. And that is to refute all those who say that Mohammed is actually alive and we can direct our dua' to him or that he can become a source of shifa' (intercession) or wasila (nearness to Allah) in this life. Indeed, the Prophet will be a shifa' for the Muslims on the Day of Judgment and indeed following the sunnah of Allah and His Rasul will be a source of wasila in this life but asking the Prophet for intercession in this life or seeking his help in nearness to Allah by saying 'O Mohammed, bring us nearer to Allah' or 'O Mohammed, we ask Allah to grant so and so for your sake' is nothing but falsehood and goes against Tawheed.

From the second Khalifa:

Umar ibn al-Khattab visited Syria riding on his camel. The companions said to him: "O leader of the believers, will you not ride a Birthoun (a jade, horse of mean, non Arab breed) so you may be intercepted by the great and noted people." Umar replied: "Do I not see you from here? Verily the matter comes from here" (and he pointed with his hand to the sky). [Ibn Qayyim in Ijtima al-Joyush al-Islamiyyah]

The Sayings of the Tabiyeen and the Tabe-Tabiyeen

The second generation after the companions (tabiyeen) continued the firmness in matters of Aqeedah. There are too many to enumerate. A few examples include Marwan, Qatadah, Sulayman, Al-Taymi, Muqatil and so on. [Al-Uluw by At-Thahabee]

And we continue to see the same thinking in the next generation (the tabe-tabiyeen). As narrated by Al-Bayhaqi:

"We used to say, while at-Tabiyeen were still many, that Allah, all praise to Him, is upon His Throne. We believe in what the Sunnah has told us of His Attributes." [Al-Uluw by At-Thahabee].

And as Muslims we know that the throne of Allah is above the heavens and the earth.

The Sayings of the Imam (including Abul Hasan al-Ashari)

The Imams of the four famous madhabs were not fearful of making the truth known. Nay, they would never be afraid of spreading the true knowledge. We start by the saying of Imam Abu-Haneefa which in itself sums up the importance of this whole treatise:

"Whoever says that he does not know whether His Lord is above the heavens or on earth is a disbeliever (kafir!), because Allah has said (meaning): 'The Ever-Merciful Istawa (rose) upon His Throne' [20-5]. And His Throne is above the seven heavens." Abu Muti al-Balkhi asked him: "What if says that yes Allah is upon His Throne but he does not know whether the throne is above the earth or on earth itself?" To which Abu Haneefa replied, "He is (still) a disbeliever (kafir), because he rejected that Allah is above the heavens , and that the creation make supplications above to their Lord and not downward." [At-Thahabee in Al-Uluw]

Is there need to say more? But let us continue with Imam Shafi (who mentions about what Imam Malik too believed) who said:

"The sunnah that we follow along with our companions, followers of hadith whom I met and took knowledge from, like Sufiyan, Imam Malik, and others, is that we believe that there is no god except Allah and that Mohammed is His Messenger. And that Allah , the Praised One, is upon His Throne fis-sama (above the heavens). He comes closer to His slaves as He wills. Allah descends to the lower heaven as He wills." [At-Thahabee in Al-Uluw]

No other Imam has sayings about Istawa than Imam of As-Sunnah Ahmad ibn Hanbal. He wrote his famous book, Ar-Radd ala al-Jahmiyyah. Please refer to this book for countless arguments on this issue.

It is benefit to mention the sayings of Imam Abul Hasan al-Ashari quite prominently as he was unjustly accused of sayings which he later refuted and disowned, while adhering to the belief of the righteous group of ahl-Sunnah wal Jamah. In his book 'Ibanah' (the Clarification), al-Ashari clearly refutes many of the sayings of the 'followers' of the Imam. What strangeness then, that the leader of the Asha'ris denies himself most of this group's sayings and beliefs? How even more strange that Imam al-Ashari recanted all his false beliefs while his 'followers' wish to still hold fast onto these? Imam Abul Hasan al-Ashari says in 'Ibanah':

"If one asks me what I say about al-Istawa (Allah's rising upon the throne)? We say to him: 'Allah Istawa ala (rose upon) His Throne. Allah said so meaning of which is: The Ever-Merciful Istawa (rose) upon His Throne' [20-5]. Some of the Mu'tazilah, al-jahmiyyah and Khawarij said about this verse that it means He captured, overpowered and owned (the Throne), and that Allah is everywhere; they denied the possibility that Allah is upon His Throne as the righteous people affirm Him to be; and they took the 'Istawa' (the settling) to symbolize power. If it were as they asserted, then what difference would there be between the Throne and the earth?"

How true are these statements. Yet we continue to find in many of today's translations of the Quran the same disease of mistranslation and denying the attributes of Allah. How many of us would continue to say confidently that Allah is everywhere making nothing but a statement of pantheism and shirk (polytheism).

And At-Tirmidhi, the great muhaditheen said: "He is above the Throne as He described in His Book. His Knowledge, Power, and Lordship are everywhere." [Al-fatawa by Ibn Taymeeah]

And behold, think about the following statement from the great scholar Ibn Khuzaymah:

"Whoever does not affirm that Allah is above His heavens, upon His Throne and that He is distinct from His creation; must be forced to repent. If he does not repent, then he must be beheaded and then thrown into a garbage dump, so that the Muslims and the Ahl-Dhimma (the Christians and the Jew) will not suffer from his stinking smell." [Al-Hakim in Al-Marifah].

Logical Reasoning

Some people who are devoid of the light of faith in their hearts, those who still yearn to follow their aql (intellect) in matters of deen will perhaps understand this concept through their own medicine, i.e., logical reasoning through aql. The following should be enough to close all questions about this topic if one can be so proud to reject the previous proofs. After having exposed this group's refutation of what the best generations of Islam believed in, we will now expose even the logic of the deniers of truth:

The evidence mentioned in the previous chapter either indicates, or does not indicate that Allah is everywhere .

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(a) If it does not indicate that Allah is everywhere, then they can no longer use it for argument.

(b) If it does indicate (that Allah is everywhere), then logical evidence, or discerned evidence (from ayat or ahadeeth) will either emerge to indicate, or not to indicate the conspicuous falseness (of claiming that Allah is everywhere).

(c) If (a) is true, then this is our proof that their claim, that Allah is everywhere, is false.

(d) If(b) is true, then [we tell them]: you are, therefore, obliged to say that Allah is everywhere; and you are further obliged to say that Allah is in garbage dumps, people's stomachs, and in rest rooms. May Allah be highly exalted above that, and may Allah curse him who has drawn us to have to write this.

(e) If you say that Allah is not in these dirty places because He is praised from such, then we say: "Where is your proof?" If via the discerned evidence it becomes apparent to you that He is every place, and these dirty places are places, then He must be there. And you cannot exclude places without textual proof (discerned evidence), and that is not to be found; therefore, these texts must imply one meaning which is that it is with His knowledge that Allah is with us, wherever we are.

Conclusion

Many a ayat in the Quran are used by the liars and heretics to prove their claim that Allah is everywhere. Among them are the verses pointing to Allah's closeness to His Creation to the point of being closer than the jugular vein. But how then, if one accepts that this is proof that Allah is everywhere, will one refute all the countless arguments/verses/ahadith that were presented here. Is it then that there is contradiction in the Book of Allah, the Sunnah and that all the Imams and the scholars have preached falsehood? No rather the claim that Allah is everywhere is misinterpretation to the point of being disbelief. These verses merely point to the fact that Allah is everywhere but only by His Knowledge, His Seeing, His Hearing and His Power. Only this explanation will allow one to be in compliance with all the other proofs from the Quran, the Sunnah and the Ijma of the companions.

There are numerous evidences to prove our belief, (that Allah is upon the Throne). We end this discussion with what Imam Ahmad bin Hanbal said to a Jahmi: "On the Day of Resurrection, Won't there be Paradise, Hell-fire, the Throne, and the Air?" The Jahmi replied: "Yes." Ahmad said: "Then where will our Lord be?" The Jahmi replied: "He will be everywhere and in everything as He was in this life ..." Ahmad said: "Then, according to you: that of Allah which was upon the Throne, will be upon the Throne, and that of Allah which was in Paradise, will be in Paradise, and that of Allah which was in Hell-fire, will be in Hell-fire, and that of Allah which was in the Air, will be in the Air? It was at that point that their lying about Allah, whose praise is exalted became clear." [Ar-Radd 'Ala Az-Zanadiqah].