Archive for July 2007

Fatwa of the Ulama’ of Al-Azhar on placing a direction to Allah

July 6, 2007

من فتاوى علماء الأزهر الشريف في معتقد الحلول والجهة الحسية .

قال الإمام العلامة المحدث المجدد أبو محمد محمود بن محمد بن أحمد بن خطاب السبكي الأزهري مؤسس الجمعية الشرعية بمصر وصاحب ( المنهل العذب المورود شرح سنن أبي داود ) المتوفى سنة 1352هـ رحمه الله تعالى قال في كتابه [ إتحاف الكائنات ببيان مذهب السلف والخلف في المتشابهات .. ] ص : 2 :

الحمد لله رب العالمين ، المنـزه عن صفات المخلوقين ، كالجهة والجسمية والمكان والفوقية ، والصلاة والسلام على سيدنا محمد ، الذي جاء بمحو الشرك والإلحاد وأمرنا بتنزيه الله تعالى عن صفات العباد ، والنـزل عليه ( قل هو الله أحد ، الله الصمد ، لم يلد ولم يولد ، ولم يكن له كفوا أحد ) وقوله : ( ليس كمثله شيء وهو السميع البصير ) وعلى آله وصحبه ومن اهتدى بهديه إلى يوم الدين . ) أما بعد ) فيقول : محمود بن محمد بن أحمد خطاب السبكي : قد سألني بعض الراغبين في معرفة عقائد الدين ، والوقوف على مذهب السلف والخلف في المتشابه من الآيات والأحاديث بما نصه :

]نص سؤال السائل :  [

ما قول السادة العلماء حفظهم الله تعالى فيمن يعتقد أن الله عز وجل له جهة !! وأنه جالس على العرش في مكان مخصوص !! ويقول : ذلك هو عقيدة السلف !! ويحمل الناس على أن يعتقدوا هذا الاعتقاد ويقول لهم من لم يعتقد ذلك يكون كافرا !! مستدلا بقوله تعالى : ( الرحمن على العرش استوى ) وقوله عز وجل : ( ءأمنتم من في السماء ) أهذا الاعتقاد صحيح أم باطل ؟؟؟ وعلى كونه باطلا أيكفر ذلك القائل باعتقاده المذكور ويبطل كل عمله من صلاة وصيام وغير ذلك من الأعمال الدينية وتبين منه زوجه ؟؟؟ وإن مات على هذه الحال قبل أن يتوب لا يغسل ولا يصلى عليه ولا يدفن في مقابر المسلمين ؟؟؟ وهل مَنْ صَدّقَه في ذلك الاعتقاد يكون كافرا مثله ؟؟ وما قولكم فيما يقوله بعض الناس من أن القول بنفي الجهات الست عن الله تعالى باطل لأنه يلزم عليه نفي وجود الله تعالى ؟؟؟ أفيدونا مأجورين مع بيان مذهب السلف والخلف في هاتين الآيتين ونحوهما من الآيات المتشابهات كـ( إليه يصعد الكلم الطيب ) وأحاديث الصفات كحديث ( ينـزل ربنا إلى السماء الدنيا ) وحديث البجارية بيانا شافيا مع ذكر أقوال علماء التفسير والحديث والفقه والتوحيد مع الإيضاح الكامل لتنقطع ألسنة المجازفين الذين يشبهون الله تعالى بخلقه ويعتقدون أن ما ذهب إليه علماء الخلف من التأويل كفر زاعمين أنه مذهب الجهمية الكفرة ، وأشاعوا ذلك بين العوام !! جزاكم الله تعالى عن الدين وأهله أحسن الجزاء .

] نص جواب الإمام أبي محمد محمود خطاب السبكي رحمه الله :  [

فأجبت بعون الله تعالى فقلت : بسم الله الرحمن الرحيم ، الحمد لله الهادي إلى الصواب ، والصلاة والسلام على من أوتي الحكمة وفصل الخطاب ، وعلى آله وأصحابه الذين هداهم الله ورزقهم التوفيق والسداد ، أما بعد :
فالحكم أن هذا الاعتقاد باطل ومعتقده كافر بإجماع من يعتد به من علماء المسلمين ، والدليل العقلي على ذلك : قدم الله تعالى ومخالفته للحوادث ، والنقلي قال تعالى : ( ليس كمثله شيء وهو السميع البصير ) 

فكل من اعتقد أنه تعالى حل في مكان أو اتصل به أو بشيء من الحوادث كالعرش أوالكرسي أو السماء أو الأرض أو غير ذلك فهو كافر قطعا ، ويبطل جميع عمله من صلاة وصيام وحج وغير ذلك ، وتبين منه زوجه وعليه أن يتوب فورا ، وإذا مات على هذا الاعتقاد ـ والعياذ بالله تعالى ـ لا يغسل ولا يصلى عليه ولا يدفن في مقابر المسلمين ، ومثله في ذلك كله من صدقه في اعتقاده أعاذنا الله تعالى من شرور أنفسنا وسيئات أعمالنا . وأما حمله الناس على أن يعتقدوا هذا الاعتقاد المكفر وقوله لهم من لم يعتقد ذلك يكون كافرا !! فهو كفر وبهتان عظيم ، واستدلاله على زعمه الباطل بهاتين الآيتين ونحوهما أن الله عز وجل يحل في عرشه أو يجلس عليه أو يحل في سماء أو نحو ذلك مما تزعمه تلك الشرذمة ، مع أن كلام الله غير مخلوق وهو من صفات الله تعالى القديمة الموجودة قبل وجود العرش والسماوات ، فالله تعالى موصوف بأنه استوى على العرش قبل وجود العرش ، وهل كان جالسا ـ على زعمهم ـ على العرش المعدوم قبل وجوده ؟؟!! وهل جل جلاله في السماء قبل خلق السماء ؟؟!! هذا مما لا يتوهمه عاقل ، وهل العقل يصدق بحلول القديم في شيء من الحوادث ؟؟!! فإنا لله وإنا إليه راجعون ، وعلى الجملة فهذا القائل المجازف وأمثاله قد ادعوا ما لا يقبل الثبوت لا عقلا ولا نقلا ، وقد كفروا وهم يحسبون أنهم يحسنون  صنعا ، والطامة الكبرى التي نـزلت بهؤلاء دعواهم أنهم ( سلفيون ) !!!!! ، وهم عن سبيل الحق زائغون ، وعلى خيار المسلمين يعيبون ، فلا حول ولا قوة إلا بالله العلي العظيم . وأما مذهب السلف والخلف بالنسبة للآيات والأحاديث المتشابهة فقد اتفق الكل على أن الله تعالى منـزه عن صفات الحوادث ، فليس له عز وجل مكان في العرش ولا في السماء ولا في غيرهما ، ولا يتصف بالحلول في شيء من الحوادث ، ولا بالاتصال بشيء منها ، ولا بالتحول والانتقال ونحوهما من صفات الحوادث ، بل هو سبحانه وتعالى على ما كان عليه قبل خلق العرش والكرسي والسماوات وغيرها من الحوادث ، ( قال الحافظ في الفتح ) : )) اتفق الفقهاء كلهم من المشرق إلى المغرب على الإيمان بالقرآن والأحاديث التي جاءت بها الثقات عن رسول الله صلى الله عليه وعلى آله وسلم في صفة الرب من غير تشبيه ولا تفسير )) اهـ . وإنما اختلفوا في بيان المعنى المراد من هذه الآيات والأحاديث ، فالسلف رضي الله عنهم يؤمنون بها كما وردت معتقدين أنها مصروفة عن ظاهرها لقوله تعالى : ( ليس كمثله شيء وهو السميع البصير ) ويفوضون علم المراد منها إلى الله تعالى لقوله : ( وما يعلم تأويله إلا الله ) فيقولون في آية ( الرحمن على العرش استوى ) استوى استواء يليق به لا يعلمه إلا هو عز وجل ، وفي آية ( ءأمنتم من في السماء ) نؤمن بها على المعنى الذي أراده سبحانه وتعالى مع كمال التنـزيه عن صفات الحوادث والحلول ويقولون في آية ( يد الله فوق أيديهم ) له يد لا كأيدينا ولا يعلمها إلا هو تعالى ، وهكذا في سائر الآيات المتشابهة ، قال الإمام الجليل السلفي ابن كثير في الجزء الثالث من تفسيره صفحة 488 ما نصه : (( وأما قوله تعالى : ( ثم استوى على العرش ) فللناس في هذا المقام مقالات كثيرة جدا ليس هذا موضع بسطها ، وإنما نسلك في هذا المقام مذهب السلف الصالح مالك والأوزاعي والثوري والليث بن سعد والشافعي وأحمد بن حنبل وإسحق بن راهويه وغيرهم من أئمة المسلمين قديما وحديثا وهو إمرارها كما جاءت من غير تكييف ولا تشبيه ولا تعطيل ، والظاهر المتبادر إلى أذهان المشبهين منفي عن الله تعالى ، فإن الله لا يشبهه شيء من خلقه وليس كمثله شيء وهو السميع البصير ، بل الأمر كما قال الأئمة منهم نعيم بن حماد الخزاعي شيخ البخاري قال : من شبه الله بخلقه كفر ومن جحد ما وصف الله به نفسه فقد كفر وليس فيما وصف الله به نفسه ولا رسوله تشبيه ، فمن أثبت لله تعالى ما وردت به الآيات الصريحة والأخبار الصحيحة على الوجه الذي يليق بجلال الله تعالى ونفى عن الله النقائص فقد سلك سبيل الهدى )) اهـ . ونحوه في سائر تفاسير الأئمة المحققين ، ويقولون في حديث ( ينـزول ربنا إلى سماء الدنيا ) ينـزل نزولا يليق به لا يعلمه إلا هو تعالى ، وأما حديث الجارية وهو ما أخرجه مسلم وأبو داود في باب نسخ الكلام في الصلاة من طريق معاوية بن الحكم ، وفيه أن النبي صلى الله عليه وسلم قال للجارية : ( أين الله ؟ ) قالت : ( في السماء ) قال : ( من أنا ؟ ) قالت : ( أنت رسول الله ) قال أعتقها فإنها مؤمنة ، فيقولون فيه ما قالوه في آية ( ءأمنتم من في السماء ) وهكذا سائر أحاديث الصفات المتشابهة ، واستدلوا على ذلك بقول الله عز وجل ( هو الذي أنزل عليك الكتاب منه آيات محكمات هن أم الكتاب وأخر متشابهات ، فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله ، وما يعلم تأويله إلا الله ) قالوا الوقف هنا تام ، وأما الراسخون في العلم إلخ فكلام مستأنف لبيان أن أكابر ذوي العلم مصدقون بثبوت المتشابه في القرآن . وأما الخلف رحمهم الله تعالى فيقولون في هذه الآيات والأحاديث هي معروفة المعنى ، فمعنى ( الرحمن على العرش استوى ) استولى بالقهر والتصرف ، ومعنى ( ءأمنتم من في السماء ) من في السماء عذابه أو سلطانه ومصدر أمره ، أو هو كناية عن تعظيم الله تعالى بوصفه بالعلو والعظمة ، وتنـزيهه عن السفل والتحت لا أنه سبحانه وتعالى حال فيها !! لأن الحلول من صفات الأجسام وأمارات الحدوث والله منـزه عن ذلك ، ومعنى ( ينـزل ربنا إلى سماء الدنيا ) ينـزل رسوله أو رحمته ، وأما إقرار الرسول صلى الله عليه وآله وسلم الجارية على إشارتها نحو السماء فاكتفاء منها بما يدل على عدم شركها لتعتق ، لأنه بإشارتها إلى السماء علم أنها ليست ممن يعبد الأصنام التي في الأرض ، وهكذا في سائر الآيات والأحاديث بناء منهم على كون الوقف في الآية الشريفة على قوله تعالى ( والراسخون في العلم ) مستدلين على ذلك بكون القرآن عربيا ، ولغة العرب ناطقة بتلك المعاني ، والفضل الزائد للسلف .

فمن نسب إلى علماء السلف أو الخلف شيئا خلاف ذلك فهو ضال مضل ، ومن قال إن مذهب علماء الخلف هو مذهب الجهمية فهو مفتر كذاب ، فإن الجهمية أتباع جهم بن صفوان الذي قال بالإجبار والاضطرار إلى الأعمال ، وأنكر الاستطاعات كلها ، وزعم أن الجنة والنار تبيدان وتفنيان ، وزعم أن الإيمان هو المعرفة بالله فقط ، وأن الكفر هو الجهل به فقط ، وقال لا فعل ولا عمل لأحد غير الله تعالى ، وإنما تنسب الأعمال إلى المخلوقين على المجاز ، كما يقال زالت الشمس ودارت الرحى من غير أن يكونا فاعلين أو مستطيعين لما وصفتا به ، وزعم أيضا أن علم الله تعالى حادث ، وامتنع من وصف الله تعالى بأنه شيء حي أوعالم أو مريد ، وقال لا أصفه بوصف يجوز إطلاقه على غيره كشيء موجود وحي وعالم ومريد ونحو ذلك ، ووصفه بأنه قادر وموجد وفاعل وخالق ومحيي ومميت ، لأن هذه الأوصاف مختصة به وحده ، وقال بحدوث كلام الله تعالى كما قالته القدرية ، ولم يسم الله تعالى متكلما به ، وأكفره أصحابنا في جميع ضلالاته وأكفرته القدرية في قوله بأن الله تعالى خالق أفعال العباد ، فاتفق أصناف الأمة على تكفيره انتهى من ( الفرق بين الفرق ) للإمام أبي منصور عبدالقاهر بن طاهر البغدادي صفحة تسع وتسعين ومائة ، ومنه تعلم أن علماء الخلف برآء من هذا المذهب ومن أهله .

وأما ما قيل من أنه يلزم من نفي الجهات الست عن الله نفي وجوده !! فهو قول باطل بالبداهة لما هو معلوم من أن الله عز وجل كان موجودا قبل وجود الجهات الست المذكورة ، وهي فوق وتحت وأمام وخلف ويمين وشمال ، بل كان موجودا قبل وجود العالم كله بإجماع السابقين واللاحقين ، فكيف يتوهم من عنده أدنى شائبة عقل أنه يلزم من نفي تلك الجهات عنه سبحانه وتعالى نفي وجوده جل وعلا ؟؟!! وكيف يتصور أن الله عز وجل القديم يتوقف وجوده على وجود بعض الحوادث أو كل الحوادث التي خلقها ؟؟!! سبحانك هذا بهتان عظيم ، كيف وقد قال جمع من السلف والخلف إن من اعتقد أن الله في جهة فهو كافر كما صرح به العراقي ، وبه قال أبو حنيفة ومالك والشافعي وأبو الحسن الأشعري والباقلاني ، ذكره العلامة ملا علي قاري في ( شرح المشكاة ) من الجزء الثاني صفحة 137 ، قال الله تعالى : ( فإنها لا تعمى الأبصار ولكن تعمى القلوب التي في الصدور ) وقال تعالى : ( ومن لم يجعل الله له نورا فما له من نور ) نسأل الله تعالى أن يهدينا جميعا إلى الطريق المستقيم ويحول بيننا وبين نزعات الشيطان الرجيم ، والصلاة والسلام على خاتم النبيين وعلى من كان بهديه من العاملين . هذا وقد عرضت هذه الإجابة على جمع من أفاضل علماء الأزهر فأقروها وكتبوا عليها أسماءهم وهم أصحاب الفضيلة :

الشيخ محمد النجدي شيخ السادة الشافعية ،

والشيخ محمد سبيع الذهبي شيخ السادة الحنابلة ،

 والشيخ محمد العزبي رزق المدرس بالقسم العالي ،

والشيخ عبدالحميد عمار المدرس بالقسم العالي ،  والشيخ علي النحراوي المدرس بالقسم العالي ،  والشيخ دسوقي عبدالله العربي من هيئة كبار العلماء ،  والشيخ علي محفوظ المدرس بقسم التخصص بالأزهر ،  والشيخ إبراهيم عيارة الدلجموني المدرس بقسم التخصص بالأزهر ،  والشيخ محمد عليان من كبار علماء الأزهر ،  والشيخ أحمد مكي المدرس بقسم التخصص بالأزهر ،

 والشيخ محمد حسين حمدان ..

انتهت الفتوى .  

From the Fatwas of the scholars of Azhar regarding the one who believes that Allah enters creations or is in a material direction. 

Introduction

The imam and great scholar, the muhaddith, The Renewer of the Religion, Abu Muhammad, Mahmud Ibn Muhammad Ibn Ahmad Ibn Khitaab, Al-Subkiyy, Al-Azhariyy, the founder of the Association of Islamic Law in Egypt, the author of Al-Manhal Al-^Athb Al-Mawruud Sharh Sunan Abiy Daawuud (an explanation of Abu Daawuud), who died 1352 h., may God have mercy upon him, said in his book “Ithaf Al-Kaa¡¦inaat bi-Bayaan Mathhab Al-Salaf wa Al-Khalaf Fi Al-Mutashaabihaat”, page 2:

Praise to the Lord of the Worlds, who is clear of the attributes of creation, like direction and body and place and physical highness, and may God raise the rank of Prophet Muhammad, who wiped out shirk and blasphemy and ordered us to believe that Allah is clear of created attributes and revealed to him in the Koran what means that Allah is one, doesn¡¦t have a partner or parts, that He does not need anything or anyone, does not beget and was not begotten and that He has no equal, and also revealed to him what means that Allah does not resemble anything and that He hears and sees everything. May Allah also raise the rank of the Prophet¡¦s companions and all those who imitated his ways.

After that, Mahmud Ibn Muhammad Ibn Ahmad Ibn Khitaab, Al-Subkiyy says: 

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The question asked:

Some of those who desire knowledge about the beliefs of the religion and to stand firm in the school of the salaf and khalaf with regard to the hadiths and aayaat that do not have a clear or well known meaning (called mutashaabihaat in Arabic) asked as follows:

What is the saying of the scholars, may Allah protect them, regarding the one who believes that God has a physical direction, and that He sits on the throne in a special place and says, ¡§this is the belief of the salaf!¡¨ promotes this idea, and accuses those who deny this of blasphemy. All this while pointing to the 2 aayahs:   الرحمن على العرش استوى   and   ءأمنتم من في السماء “

(If someone translated them literally, they would say ¡§The Merciful established on the throne¡¨ and ¡§Do you feel safe from who is in the sky?¡¨. In the first case one should know that istawa has some 14 different meanings in Arabic (not just to establish), and that the meaning of ^Arsh is something the scholars disagreed upon. The second Aayah is said to refer to the angels, because the sky is their abode. In other words, there is nothing which says that these two Aayas must be taken literally.)  

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Is this a valid or an invalid belief? If invalid, does the one who says so commit blasphemy so that all his previous works are annulled, such as prayer, fasting and other religious activities and is his marriage contract invalidated? If he dies in this state, before repenting, is he not washed and prayed for and buried in the graveyards of the muslims? Is the one who believed that what this one is saying is true, also a non-muslim, like him? What is your saying about what some people say that denying that Allah is attributed with the six directions (i.e. up, down, front, back and the two sides) is wrong, and that it entails denying His existence? Let us benefit from your showing of what the mathhab of the salaf and the khalaf in these two aayas, and other aayas, such as

“إليه يصعد الكلم الطيب” (If translated literally, it would say ¡§to Him ascend the good words.¡¨) and the hadith “ينـزل ربنا إلى السماء الدنيا

(If translated literally, it would say ¡§He descends to the sky of the world.¡¨) with a complete and satisfactory explanation.

Include the sayings of the scholars of hadith, Quran-explanation, fiqh and tawheed, and clarify completely, so that the tongues of those who speak thoughtlessly are silenced – those who liken Allah to His creation and believe that what the khalaf scholars did in terms of ta’weel (interpreting figuratively) is blasphemy, while claiming that this is the way of the Jahmiyyah, the blasphemous sect, and spread this rumor among the common people. May Allah reward you! 

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The Answer of The Imam Abu Muhammad Mahmud Khitaab Al-Subkiyy

The answer of the Imam Abu Muhammad Mahmud Khitaab Al-Subkiyy: So I answered, by Allah’s help, and said: In the name of Allah, the one who is merciful to muslims and non-muslims in this life, but only to muslims in the next. Praise to Allah, the Creator of true guidance, and may Allah raise the rank of the one who was given wisdom and clear speech, and of those who support him and his companions, whom Allah guided and gave success and steadfastness. After saying that, the judgment is that this belief is invalid, and the one who believes it is a non-Muslim by the consensus of those who count among the scholars.

The proof in terms of reasoning

The proof of reasoning for this is that Allah’s existence is eternal without a beginning, and does not resemble anything that has a beginning. 

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The proof in terms of Quran and Hadith

In terms of what has been related, the proof is “He does not resemble anything, and He is All-Hearing, All-Seeing.” (meaning of suurah 42, 11). (What Al-Subkiy has mentioned is enough for the sound minded, because Islam does not teach something contradictory – all its teachings are harmonious in meaning. However, in order to bring Hadiths as well as Quran and logical reasoning, he might have added that Al-Bayhaqiyy, Muslim and others, related the hadith of the Messenger of Allah, sallallahu ^alayhi wa sallam: “You are adh-Dhahir,hence there is nothing above You, and You are al-Batin, hence there is nothing underneath You.” Then Al-Bayhaqiyy said (in his book “Al-Asmaa’ wa as-Sifaat”): “If there is nothing above Him and nothing underneath Him, then He is not in a place.”

The consequence of these proofs for the one who believes something contradictory to them

Accordingly, anyone that believes that Allah settled in a place, or was in contact with it or anything else that has a beginning, such as the ^Arsh (sometimes translated as “throne” – it is a creation with 4 legs, and is like the Kaabah for the Angles), or the Kursiyy (sometimes translated as “chair”), or the sky, or the earth, or anything else – he is a blasphemer absolutely and without a doubt. All his religious works are invalid, such as prayer, fasting and Hajj, and his wife is separated, and he must repent immediately. If he dies with this belief, then he is not washed, not prayed for, and he is not buried in the graveyard of the muslims. In addition, all those who believed that his belief is the truth take this same judgment. May Allah protect us from the evils of our selves and the liability of our bad deeds.

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As for such a person’s encouragement of others to have such blasphemous beliefs, and his telling them that the one who does not have it is a blasphemer; this (activity of his) is (another) blasphemy and an abhorrent lie with the intent to spread deviance. As for him taking as evidence, according to his invalid claim, the two aayas mentioned, and their likes, to show that Allah settles on the ^arsh, or sits on it, or descends in the sky or the like, as this group of people claims… They do this despite the fact that Allah’s attribute of speech (which the revealed book of the Quran refers to) is not created, and it is one of the eternal attributes of Allah that existed before the ^Arsh or the sky, so Allah is attributed with “^ala al-^arsh istawa” before the ^arsh existed. Moreover, was He sitting, according to them, on the non existing ^arsh before it existed???!! Was He (according to them) in the sky before it existed???!!

(The revealed book of the Quran refers to Allah’s attribute of speech (which does not have a beginning, or an end, and does not change – as is true for all of His attributes), just as the word “Allah” refers to the Creator and is not Him Himself. Words, languages, letters and sounds are all obviously created things – if someone is in doubt, let them say “bism-i-llaah-ir-Rahmaan-ir-Rahiim” without a beginning or an end! The word “Quran” in Arabic may refer to Allah’s eternal attribute of speech or to the book. It is kufr to say that the Quran is created if one means Allah’s attribute. It is a sin (but not kufr) to say so if one is referring to the book, because it is inappropriate and a bid^ah.)

These (sorts of claims) are something a rational being does not even hesitate about. Does sound reason accept that something eternal settles in something that has a beginning? Verily we are Allah’s creation and we will return to be judged by Him! In summary, this careless person and his likes have claimed something that cannot be verified; neither by reason, nor by what has been related. They have committed blasphemy, and they think they have done something good! And the greatest calamity that they are struck by is that they claim to be salafis, while they are deviants from the true path, and disgracing the best among the muslims. There is no power or ability other than what Allah creates!

(Subki’s saying that this belief “cannot be verified neither by reason, nor by what has been related” needs some explanation. In terms of reason it is clear, because Allah is eternal, and directions are not, as Subki has already pointed out. For more details, you may read the article Foundations of the Religion. The scholars all agreed that all Hadith and Quran sayings must be understood by their apparent meaning, with two exceptions only:

The first exception is if taking it literally would lead to the absurd, i.e. it is self contradictory, such as saying “a square circle” or “the part is larger than the whole.” Saying that Allah is actually in a geographical direction leads to saying either that directions are eternal or that Allah changed from being without direction to having a direction. This cannot be, because direction is an attribute of space, and space is attributed with change, therefore it must be a creation. Moreover, it cannot be that Allah changes, because that would mean He needs a creator. For more on this, see the above article link. The second exception is if there are other hadiths and Quranic sayings that contradict the literal meaning. In this case there are many texts that contradicts the claim that Allah is in a direction, among them: “He does not resemble anything,” as Subki mentioned.

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The Salaf’s way of dealing with mutashaabihaat

Concerning the way of the salaf (the scholars of the first 3 centuries) and khalaf (scholars after the salaf) in dealing with the aayahs and hadiths that do not have only one possible or well-known meaning: they all agreed that Allah is clear of and above the attributes of whatever has a beginning. Therefore, He does not have a place for Him on the Arsh or the sky or anywhere else. He is also not attributed with settling in or on anything that has a beginning, and not with transformation or movement or the like. Rather, He is as he was before the existence of the Arsh or the Kursi or the skies and other things that have a beginning. The Haafith (ibn Hajar al-Asqalani) said in al-Fath (Fath-ul-Baariy – the explanation of al-Bukhaariy): “the Fuqahaa’ (fiqh scholars) all agreed, from east to west, upon the belief in the Quran and the hadiths that trustworthy people related from the Prophet (may Allah raise his rank) about the attributes of Allah, without likening them to creation or explanation.”

They only disagreed on the matter of explaining the meaning of these aayahs, so the salaf (i.e. most of them) believe in them as they were related and that they are not literally meant, because of the saying of Allah which means, “He does not resemble anything and He is All-Hearing, All-Seeing”, and leave the meaning be, due to the saying of Allah that means: “and noone knows their meaning except Allah” (suurah 3, 5 ¡V more details later).

Accordingly, they say regarding the Aayah “Al-Rahman ^alaa al-^Arsh istawa” (if literally translated it would say ¡§He established on the throne¡¨), that He “istawa” in a sense that befits Him, and only He knows it, and regarding the aayah “‘a ‘amintum man fii al-samaa'” (if literally translated it would say: ¡§Do You feel safe from who is in the sky?¡¨) that we believe in it and the meaning that Allah gave it, while clearing Him of the attributes of whatever has a beginning and of settling (in a place.) They also say about the Aayah “yad-ullahi fawqa aydiyhim” (if literally translated it would say: ¡§His hand is above their hands¡¨) that He has a “yad” not like our yad (i.e. our hand), and only Allah knows it. This was their way in dealing with these aayahs that do not have only a single possible meaning or only one famous meaning. 

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A saying of Ibn Kathir and Nu^aym Ibn Hammaad about mutashaabihaat

The great salafi (i.e. that he was like the salaf in his ways, not that this is a mathhab) Imam Ibn Kathiir said: “As for the saying of Allah “thumma istawa ^alaa al-^arsh” (if someone translated it literally he would say “then He ascended the throne”), there are so very many sayings about this that this is not the place to mention them all, and we will rather take the way of the pious salaf, Malik, al-Awzaa^iy, Al-Thawriy, Al-Layth ibn Sa^d, Al-Shaafi3iy, Ahmad ibn Hanbal, Ishaaq in Raahwayh and other imams, new and old, which is to pass by them without giving them a how, or a likeness, or deny them. As for the apparent literal meanings that come to the minds of those who liken Allah to His creation; those are rejected, because He does not resemble anything, and there is nothing like Him, and he is All-Seeing, All-Hearing. Rather, it is like what the imams said, among them Nu^aym Ibn Hammaad Al-Khuzaa^iyy, the sheikh of Al-Bukhaariyy: “The one who likens Allah to His creation has committed blasphemy, and the one who denies what Allah has attributed to Himself has also committed blasphemy. There is no (meaning of) likening (to the creation) in any of what Allah has attributed to Himself or what the Prophet attributed to Him. So the one who affirms what has been related in plain aayahs and authentic hadiths in a way that is befitting with Allah’ greatness, and denies that Allah has any flaws; he has taken the path of guidance.” The like of the above is to be found in all tafseer books of the masterful imams.

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Examples of how the Salaf dealt with mutashaabihaat

They say about the hadith (which if translated literally, would say that) “our Lord descends to the sky of the world,” that this has a meaning that befits Allah, and that only Allah knows it. Then there is another hadith, the Hadith of the slave girl related by Muslim and Abu Daawood where it is mentioned that the Prophet said to her: “aina Allah? and she said “fii as-samaa'” (which if translated literally, would be said to mean “where is Allah” and that she said ” in the sky”) and that he said “who am I?” and she answered “you are the Messenger of Allah.” Then he said “free her, for she is a believer.” This hadith is handled with the same approach as the aayah “‘a ‘amintum man fii as-samaa'” and likewise all other such hadiths and aayahs. They took this approach because of the aayah:

“هو الذي أنزل عليك الكتاب منه آيات محكمات هن أم الكتاب وأخر متشابهات ، فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله ، وما يعلم تأويله إلا الله والراسخون في العلم يقولون ءامنا به كل من عند ربنا وما يذّكّر إلا أولوا الألباب”

(This Aayah (suurah3, 5) means that: Allah revealed to Prophet Muhammad some Aayahs ¡Vcalled muhkamaat (محكمات) – that have only one meaning according to the Arabic language or only one famous meaning, such as those prescribing halaal and haraam, and other aayahs ¡V called mutashaabihaat (متشابهات) – that do not. Those with deviance in their hearts will emphasize the latter kind of aayahs in order to spread deviance (i.e. by contradicting the meaning of the muhkamaat) through pretending that they are only explaining the meaning. Only Allah knows their meaning, and the very knowledgeable say ¡§we believe in them, they are all from Our Lord¡¨, and only the sound minded take heed and ponder this.)

The salaf (i.e. the salaf in general, not all of them) said there is a full stop in the aayah after, “only Allah knows their meaning.” As for the “steadfast in knowledge” mentioned after this in the Quran; this is the beginning of a new sentence (i.e. they do not know the meaning) to show that the great scholars believe in these aayahs, (i.e. without assigning a particular meaning.) 

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The Khalaf’s way of dealing with mutashaabihaat

Regarding the Khalaf (scholars after the 3rd century); they say (i.e. it is more prevalent among them to say) that these aayahs and hadiths have a known meaning, so the meaning of “istawa” is “control”, and the meaning of “man fii as-samaa'” (if literally translated it would say “who is in the sky”) is that it is a figure of speech referring to His punishment, authority and orders, or it is simply a figurative way of praising Allah by attributing to him above-ness and greatness, and clearing him of lowliness or below-ness, NOT that He settles in it. This is because settlement is an attribute of bodies and signifies having a beginning, and Allah is clear of that. (Also, understanding it literally contradicts aayah 93 of surat Maryam, which means: “All those in the heavens and earth must come to Allah as a slave.” It is possible also that the word “who” is referring to the angels, because the sky is their abode. Finally, the sky is below the ^arsh…

The meaning of (literally translated) “descending” in the hadith is that His Messenger or His Mercy descends. (The hadith attributes the so called “descending” to the last 3rd of the night, and since it is always the last 3rd of the night somewhere on earth, we know that the meaning is NOT that Allah is moving from one place to another.) As for the Prophet’s approval of the slave-girl’s hint towards the sky; this was a concise way from her of showing that she was not associating partners with Allah, because it was thereby known that she did not worship the idols on earth. (Also, some scholars said the hadith has weaknesses in its text, because Abd-ur-Razzaaq related it as without any mention of the words “aina?” or “fii as-samaa'”.)

This is the way of the khalaf in all aayahs and hadiths of this kind, based on their saying that the full stop in the aayah about the aayahs that do not have a single possible, or well known, meaning comes after “”only Allah knows their meaning and those steadfast in knowledge,” i.e. the steadfast in knowledge knows their meaning. Their proof is that the Quran is in Arabic, and this Arabic uses these expressions. However, the weightiest opinion is that of the salaf. (Note: he means of course that the majority of the salaf take this approach to this aayah, not absolutely all, since this would be consensus (ijmaa^.))

The one who attributes to the salaf or khalaf other than this is a deviant and a deviator. 

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The Jahmiyyah are very different from the Khalaf

The one who claims that the way of the khalaf is the way of the Jahmiyyah is a transgressor and a liar, because the Jahmiyyah are the followers of Jahm Ibn Safwaan, who said that humans are forced to do what they do and denied all ability to humans, and claimed that Paradise and Hell will end. He also claimed that belief is only knowledge of Allah, whereas blasphemy is not knowing Him. He said that noone does anything except Allah, and that humans are said to have actions only as a figure of speech, in the same way one says that “the sun passed its zenith” or the “mill turned,” without any actual real action or ability from them. He also claimed that Allah¡¦s knowledge has a beginning, and prevented people from saying that Allah is attributed with life, knowledge or will. He said “I don’t attribute to Him an adjective that can be used for others, such as existing, alive, willing and such,” and accepted to say that He has power, brings into existence, acts, creates, gives life and death, because only He has these attributes. He also claimed that Allah’s attribute of speech has a beginning, as the Qadariyyah sect did, and refused to say that Allah speaks. Our companions said he was a blasphemer for all his deviances, and the Qadariyyah said he was an infidel for his claim that Allah creates the acts of humans, so all the nation said that he was a Kaafir. Here ends the quote (i.e. the above description of the Jahmiyyah) from the book “Al-Farq Baina Al-Firaq”, written by the Imam Abu Mansuur ^Abd-ul-Qaadir Ibn Taahir Al-Baghdaadiyy, page 199. From this you know that the scholars of the Khalaf are free from the this sect and its claims. 

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An answer to those that claim that denial of direction is denial of existence

As for the idea that denying that Allah is attributed with any of the six directions is a denial of His existence, this is obviously invalid since Allah existed before they existed, namely up, down, front, back, left and right. Rather, He existed before the world as a whole by consensus of ancient and later scholars. How then does someone that has even a tiny mind picture that clearing Him of being attributed with these 6 directions is the same as denying His existence??!! How can it be imagined that the Eternal Allah’s existence depends on some things that have a beginning, or all of those that He created??!! You (Oh Allah) are clear of all imperfection!

This is a great lie! How (could it not be), when a number of the salaf and the khalaf have plainly stated that the one who believes that Allah is in a direction (i.e. up) is a blasphemer, as was stated by Al-Baghdadiyy. This was also the saying of Abu Hanifa, Malik, Al-Shaafi^iyy, Abu Hasan Al-Ash^ariyy and Al-Baaqillaaniyy, as mentioned by the great scholar Mullaa Aliyy Qaariy in “Sharh al-Mishkaat” in the second volume on page 137. Allah said (what means that) real blindness is not that of the eyes, but that of the heart (suurah 22, 46.) and that if Allah has not created the light of guidance in someone’s heart, then he will never be guided (suurah 24, 40.) We ask Allah to guide us all on the straight path and block the misguidance of the cursed Satan, and to raise the rank of The Last Of The Prophets, and whoever follows him in his works. 

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A list of scholars that signed this fatwa

After writing this, I have shown this answer to a number of honorable scholars of Azhar University, and they have agreed and signed it, and they are the following distinguished companions of ours:

  • Sheikh Muhammad Najdi, the sheikh of the Shaafi^i followers.
  • Sheikh Muhammad Sabii^ Al-Dhahabi, the sheikh of the Hanbaliyy followers.
  • Sheikh Muhammad Al-^Azbi Rizq, the lecturer in the higher section.
  • Sheikh Abd-ul-Hamiid ^Ammaar, the lecturer in the higher section.
  • Sheikh Ali Al-Nahraawi, the lecturer in the higher section.
  • Sheikh Dusuuqi Abdullah Al-Arabi, from the Council of the Great Scholars.
  • Sheikh Muhammad Al-^Azbi Rizq, the lecturer in the higher section.
  • Sheikh Ali Mahfuuth, the lecturer in specialization section of Azhar.
  • Sheikh Ibrahim ^Iiaarah Al-Daljamuuni , the lecturer in specialization section of Azhar.
  • Sheikh Muhammad ^Alyaan, from great scholars of Azhar.
  • Sheikh Ahmad Makki, the lecturer in specialization section of Azhar.
  • Sheikh Muhammad Husain Hamdaan.

–End of Fatwa–  

Don’t put down Ibn Taimiyya from “a sister”

July 5, 2007

Assalamu’alaikum

a sister Says:
July 4th, 2007 at 7:17 pm e

aswrwb,

I had a quick look at ur blog, and I wanna comment on it. How can people put Ibn Taymyah down while he ws the with a big T so The Scholar of His time. has anyone outta there read his bio or anything about him. And I mean an objective book about him not something that is unobjective.

 COMMENT:

– Well sister, perhaps you’d like to have more than just a quick look at this blog before you make any assumptive conclusions? In regards to your concern about Ibn Taimiyya and people putting him down…you see it is not just ordinary Muslims who put Ibn Taimiyya down but giants of our tradition and yes many many scholars have thoroughly read and analysed his works and have either agreed with him or usually wrote volumnous refutations against him e.g.  Raf` al-Ishtibâh fî Istih.âlat al-Jiha `alâ Allâh by Qadi Yusuf Al-Nabahani, Tabaqât al-Shâfi`iyya al-Kubrâ reproduced by Al-Hafiz Imam Tajuddin Al-Subki etc. Below are some opinions on Ibn Taimiyya from the scholars of Ahl Sunnah Wal Jama’ah :

Imâm S.alâh. al-Dîn al-S.afadî said: “The Shaykh, Imâm, and erudite scholar Taqî al-Dîn Ah.mad ibn Taymiyya – Allâh have mercy on him! – was immensely learned but he had a defective intelligence (`aqluhu nâqis.) that embroiled him into perils and made him fall into hardships.” Al-S.afadî, Sharh. Lâmiyya al-`Ajam li al-T.ughrâ’î, in al-Nabahânî, Shawâhid al-H.aqq (p. 189).

Shaykh al-Islâm al-Taqî al-Subkî said: “Ibn Taymiyya has spread deceit in [affirming] the existence of a difference of opinion in the matter [of divorce], which is a lie, a fabrication, and impudence on his part against Islâm. … It has been affirmed by many of the scholars that he who opposes the Consensus (al-ijmâ`) of the Community is a disbeliever (kâfir).” Al-Subkî, al-Durra al-Mud.iyya fî al-Radd `alâ Ibn Taymiyya (1st epistle, Naqd al-Ijtima` p. 12, 14).

 The great Shafi’e jurist Imam Ibn Hajar Al-Haytami makes the following conclusions on Ibn Taimiyyah:

Ibn Taymiyya is a servant which Allâh forsook, misguided, blinded, deafened, and debased. That is the declaration of the Imâms who have exposed the corruption of his positions and the mendacity of his sayings. Whoever wishes to pursue this must read the words of the mujtahid imâm Abû al-H.asan al-Subkî, of his son Tâj al-Dîn Subkî, of the Imâm al-`Izz ibn Jamâ`a and others of the Shâfi`î, Mâlikî, and H.anafî shaykhs… It must be considered that he is a misguided and misguiding innovator (mubtadi` d.âll mud.ill) and an ignorant fanatic (jâhilun ghâlin) whom Allâh treated with His justice. May He protect us from the likes of his path, doctrine, and actions!… Know that he has differed from people on questions about which Tâj al-Dîn Ibn al-Subkî and others warned us. Among the things Ibn Taymiyya said which violate the scholarly consensus are:

• that whoso violates the consensus commits neither disbelief (kufr) nor grave transgression (fisq);

• that our Lord is subject to created events (mah.allun li al-h.awâdith) – glorified, exalted, and sanctified is He far beyond what the depraved ascribe to Him!

• that He is complex or made of parts (murakkab), His Essence standing in need similarly to the way the whole stands in need of the parts, elevated is He and sanctified beyond that!

• that the Qur’ân is created in the Essence of Allâh (muh.dath fî dhâtillâh), elevated is He beyond that!

• that the world is of a pre-eternal nature and exists with Allâh since pre-eternity as an “ever-abiding created object” (makhlûqan dâ’îman), thus making it necessarily existent in His Essence (mûjaban bi al-dhât) and [making Him] not acting deliberately (la fâ`ilan bi al-ikhtyâr), elevated is He beyond that!

• his suggestions of the corporeality, direction, and displacement [of Allâh (swt)] (al-jismiyya wa al-jiha wa al-intiqâl), and that He fits the size of the Throne, being neither bigger nor smaller, exalted is He from such a hideous invention and wide-open disbelief, and may He forsake all his followers, and may all his beliefs be scattered and lost!

• his saying that the Fire shall go out (al-nâr tafnî),

• and that Prophets are not sinless (al-anbiyâ’ ghayr ma`s.ûmîn),

• and that the Prophet has no special status before Allâh (la jâha lahu) and must not be used as a means (la yutawassalu bihi),

• and that the undertaking of travel (al-safar) to the Prophet in order to perform his visitation is a sin, for which it is unlawful to shorten the prayers, and that it is forbidden to ask for his intercession in view of the Day of Need,

• and that the words (alfâz.) of the Torah and the Gospel were not substituted, but their meanings (ma`ânî) were. Some said: “Whoever looks at his books does not attribute to him most of these positions, except that whereby he holds the view that Allâh (swt) has a direction, and that he authored a book to establish this, and forces the proof upon the people who follow this school of thought that they are believers in Divine corporeality (jismiyya), dimensionality (muh.âdhât), and settledness (istiqrâr).” That is, it may be that at times he used to assert these proofs and that they were consequently attributed to him in particular.
But whoever attributed this to him from among the Imâms of Islâm upon whose greatness, leadership, religion, trustworthiness, fairness, acceptance, insight, and meticulousness there is agreement – then they do not say anything except what has been duly established with added precautions and repeated inquiry. This is especially true when a Muslim is attributed a view which necessitates his disbelief, apostasy, misguidance, and execution. Therefore if it is true of him that he is a disbeliever and an innovator, then Allâh will deal with him with His justice, and other than that He will forgive us and him. (Imam Ibn Hajar Al-Haytamî, Fatâwâ H.adîthiyya )

The above quotations are from www.livingislam.org from the article Ibn Taimiyya collected by Sheikh Dr. GF Haddad.

For your information, the works of Ibn Taimiyyah in matters of Aqaid and Kalam are not considered as a reliable reference by Ahl Sunnah Wal Jama’ah. Many scholars of Ahl Sunnah Wal Jama’ah have declared that Ibn Taimiyyah deviated away from the main body of the ummah, hence should be avoided. To your comment that he was THE scholar of his time…this is false, since there were many others great scholars in his time such as Sheikhul Islam Imam Ibn ‘Ata ‘illah who in fact debated with Ibn Taimiyyah and which the latter had immense respect for. In addition, Ibn Taimiyyah was sent to prisonseveral times for his strange fatawa and almost got himself executed had he not repented. I apologise if what I’ve provided here hurt you or anyone else. These are not my opinions but the opinions of the great scholars of Ahl Sunnah Wal Jama’ah. Oh and by the way, this blog is not about putting down Ibn Taimiyyah just so you know. Allah knows best.

 About mawled al nabawee, I disagree too and the imams from ahl al sunnah stated it clearly, nothing apart the feasts that Allah gave us, is supposed to be celebrated.

 COMMENT:

Have you read the category on Mawlid on this blog before you wrote this comment? If you have then I don’t think you’d say that the Imams from Ahl Sunnah disclaimed it. In any case I reproduce some of the references provided there and elsewhere:

Al-Hafiz Imamul Hadith Al Suyuti said, “Someone asked Imam Ibn Hajar about commemorating the Mawlid :

Ibn Hajar answered:

As for the origin of the practice of commemorating the Prophet’s birth , it is an innovation ( bida’a ) that has not been conveyed to us from any of the pious early muslims of the first three centuries, despite which it has included both features that are praisweorthy and features that are not. If one takes care to include in such a commemoration only things that are praiseworthy and avoids those that are otherwise, it is a praiseworthy innovation, while if ones does not, it is not. An authentic primary textual basis from which its legal validity is inferable has occured to me, namely the rigourously authenticated ( sahih ) hadith in the collections of Bukhari and Muslim that ‘ the Prophet came to Medina and found the Jews fasting on the tenth of Muharram ( ‘Ashura ‘ ), so he asked them about it and they replied ‘It is the day on which Allah drowned Pharaoh and rescued Moses, so we fast in it to thanks to Allah Most high’,

which indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction, repeating one’s thanks on the anniversary of that day every year, giving thanks to Allah taking any various forms of worship such as prostration, fasting, giving charity or reciting the Koran.”

Al Suyuti then further writes, “Then what blessing is greater than the birth of the Prophet , the Prophet of Mercy, on this day?”

In light of which, one should take care to commemorate it on the day itself in order to conform to the above story of Moses and the tenth of Muharram, those who do not view the matter thus do not mind commemorating it on any other day of the month, while some have expanded its time to any of the day of the year, whatever exception may be taken at such a view.

al Suyuti, Jalal al Din.
al Hawi li al fatawi al fiqh was ulum al tafsir was al hadith wa al usul wa al nahw wa al i wa sa’ir al funun. 2 vols. 1352/1933 – 34 Reprint Beirut : Dar al Kutub al Ilmiyya, 1403/1983. Quoted in The Reliance of the Traveller ( Ahmad ibn Naqib al Misri ) A Classical Manual of Islamic Sacred Law translated by Noah Ha Mim Keller ( 1991 ) page w58.0 –> w59.0

According to the Mufti of Mecca Ahmad ibn Zayni Dahlan, in his book al-Sira al-nabawiyya wa al-athar al-muhammadiyya, page 51: “To celebrate the Mawlid and to remember the Prophet is accepted by all the Ulama of the Muslims.”

Imam Subki said, “When we were celebrating the Prophet’s birthday , a great uns (familiarity) comes to our heart, and we feel something special.”

Imam Abu Shama, the sheikh of Imam Nawawi, said in his book on innovations entitled: al-Ba`ith `ala inkar al-bida` wa al-hawadith:

“The best innovation in our day is the remembrance of the Prophet’s birthday. On that day, people give much donations, make much worship, show much love to the Prophet, and give much thanks to Allah Almighty for sending them His Messenger to keep them on the Sunna and Shari`a of Islam. “

In regards to your saying that we can celebrate only the feasts which Allah revealed which I take you mean the two Eids Sheikh Dr. GF Haddad responds :

Among educated Muslims there is a verse of poetry that goes,

“The day of Jumu`a, the day of `Eid, and the visit of a beloved friend: These are three `Eids for which I thank our Most High Lord.”

In fact, every highlighted date in the Islamic calendar is a `Eid, for example the first ten days of Dhu al-Hijja, the Day of `Arafa, the Day of `Ashura, Laylat al-Qadr, and the night of Mi`raj which is the greatest mu`jiza of the Prophet after the Glorious Qur’an. But the Mawlid of the Prophet looms larger and more important than all of the above including the two prescribed `Eids in Islam. Sayyid Muhammad al-Maliki said in his fatwa _Hawl al-Ihtifal bi Dhikra al-Mawlid al-Nabawi al-Sharif_ (p. 8-9): “How many times did we say that the day of the Mawlid of our Master Muhammad is not a `Eid, nor do we consider it a `Eid, because it is BIGGER THAN THE `EID AND GREATER AND NOBLER. A `Eid only comes once a year, as for the celebration of his Mawlid and the consideration of his remembrance and Sira, they must be permanent and not restricted to a particular time nor place!”

There is no shubhah among the jumhur of Ahl Sunnah Wal Jama’ah about celebrating the Mawlid of our beloved Prophet s.a.w. provided the things done therein do not contravene the Shari’ah as mentioned by the scholars. Allah knows best.

Also, the name of that so called sheikh salafi najdi wahabi seems well fake where did u find it, I say it because it’s obvious that it’s a fake name given just to put the salafis down ( am not a salafi by the way).

 COMMENT:

My dear sister…have you no sense of humour? That is a made up quote in imitation of the typical salafi speech. Don’t take it too seriously, there is no person on earth with such a name.

And NO tasawuf is not bed3ah, but what is bed3ah is the way ppl practice it which is wrong while in a gathering.

COMMENT:

Jazakallah khair for knowing that Tasawwuf is not bid’ah. What do you mean the way people practice it is bid’ah? which people? care to provide examples? you said that it is wrong while in a gathering? Are you referring to gatherings of dhikr? If so, then kindly proceed to the category called Dhikr Allah on this blog for some clarification. Thank you.

Following a madhhab is not wrong, saying it is a bed3ah is not right as I see it, I follow myself, well trying to follow a madhhab inshaAllah.

COMMENT:

Alhamdulillah that you are following a madhab. Which one if I may ask?

Now u can change that name coz none has the name of “sheikh salafi najdi wahabi” salafi=salafis; najdi=najd in arabia; wahabi= ibn abd al wahab , all that sounds fake…

COMMENT:

This is explained above. I’m not going to remove the made-up quote. Thank you for the suggestion though.

AND FOR GOD SAKE THINK TWICE WHEN YOU LOT SAY THAT SALAFIS R WAHABIS OR WAHABIS R SALAFIS, there is nothing in common… u acting like the shias now!!!!
(am not angry by the way if my post appears to be, I apologise)
w/salaam

COMMENT:
I thank you again for your concern but to me there is no difference between a wahabi and a salafi.  I would appreciate it if you would refrain from associating me with any deviant groups.

Thank you so much for your comment. I look forward to hearing from you again insha’Allah. Wassalamu’alaikum.