THE REFUTATION OF THE HABASHEES!!! A MUST READ!!! [Part 3] By Imaam Muhammad Naasirud-Deen al-Albaanee rahimahullah A refutation of many of the hallmarks of the deviant ’aqeedah perpetrated by the followers of ’Abdullaah al-Habashee A Refutation of the Habashīs (Ahbash) by the Muhaddith of this era, al-Imām Muhammad Nāsir ud-Dīn al-Albānī Arabic Audio: Silsilah Hudā wa-Nūr No.695: As for the Muatil (denier) then he worships nothing. How is that? They say Not inside the world and not outside of it, not connected to it and not separate from it. This is the Aqīdah of the Mutazilah and the scholars of rhetoric and from them the Ashariyyah (the Asharīs) of today and from them some of the Maturīdiyyah (the Maturīdīs) of old, and it might be of today. The Maturīdiyyah in general is that they dont say the statement of truth that some of the Maturīdiyyah of old used to say, those that hold onto the guidance of the pious predecessors, so their sayer said, In truth by the Lord of the Throne, above the Throne He is, however without description of Mastery or close connection. That is Allāh (عز وجل) as He said, ... (He) is not in need of the Ālamīn (mankind, jinn & all that exists) (Āli `Imrān: 3: 97). So Allāh (عز وجل) made Istawa (He rose over) His Throne (in a manner that suits His Majesty) over all His creation, not because He is in need of it, rather so He can be a High-Witness and a Compeller for all of His creation. It comes here that we say to those Ahbash and the likes of them from the deviants away from the Aqīdah of the Pious Predecessors that Allāh (عز وجل) is above His Throne, He made Himself High as stated in the Noble Text and the Tafsīr (explanation) of the venerated forefathers. Here it is that you (Habashīs) say Allāh (عز وجل) is not in a makān (location). So, is it permissible for a Muslim to say, Where is Allāh? Here the burqah will be unveiled from those people that are covered up by considering Allāh (عز وجل) far removed from being in a [created] location. But if we ask them: is it permissible for the Muslim to say, Where is Allāh? My belief and experience - for more than half a century - is that they refuse that a Muslim should ask the likes of this question, Where is Allāh? Hence, with greater reason, they refuse - for more than half a century - that a Muslim should ask the likes of this question, Where is Allaah? Hence, with greater reason, they refuse that the answer to this question should be, Allāh is above the Heaven. Knowing that the Prophet ﷺ he is the one that made it Sunnah for us O assembly of Muslims who follow the Book and the Sunnah and upon the Manhaj of the Pious Predecessors. He ﷺ is the one that made it Sunnah for us to ask the one whom we doubt their īmān (belief) in Allāh (عز وجل), (with the question) Where is Allāh? And naturally following, thus he made Sunnah for us the answer that it should be, Allāh is above the Heavens. However, this is a must that is need of a little clarification. That is when we say Allāh is above the Heavens - and this I will take to in shā Allāh after I remind our brothers and sisters that are listening to the Hadīth that the Imāms have narrated in their books and the Scholars of Hadīth, and the Scholars of Tafsīr and the Fuqahā, and the four Imāms and other than them have agreed upon the authenticity of the following Hadīth. And from the people of Hadīth are those that have narrated it: Imām Muslim in his Sahīh and before him Imām Mālik in his Muwatta, and after him Imām Ahmad in his Musnad and other than them, many and very many from those who follow them in good. That Hadīth is what has come by the authentic chains of narrations on the authority of Muāwiyyah ibn Hakam as-Sulamī - May Allāh, the Most-High be pleased with him - that he prayed one day behind the Prophet ﷺ so a man next to him sneezed so he said to him while he was praying, يرحمك الله (Yarhamuk-Allāh) May Allāh have mercy on you. So they looked at him from the corner of their eyes trying to make him be quiet, however it seemed that he was new to Islām and new to the rulings that are connected to the Salāh (Prayer) and for that he is indeed unable to bare when he saw the looking at him, a look indicating for him to be quiet. Then he said raising his voice, Woe for the heaviness that my mother bares, what is the matter with you that you look at me. So they took a strike at their thighs, also requesting him to be quiet. So then it was as if it was made clear to him that he was upon error. And he عليه السلام mentioned something from his guidance and his gentleness with him. He said, Then when the Messenger ﷺ finished the Salāh he turned towards me, so by Allāh he did not compel me nor did he force me, nor did he hit me, nor did he verbally abuse me but rather he said to me, Indeed the Salāh contains nothing from the speech of the people, verily it is made of Tasbīh, Takbīr and Tahmīd. When this man found this kindness and everything from his ﷺ natural doing was beautiful because he was the one as the Lord of the worlds describes in the Noble Qurān, And verily you (O Muhammad ﷺ) are on an exalted standard of character (al-Qalam: 68: 4). And when he found this gentleness in teaching he desired to increase in knowledge after he knew that he had erred in the Prayer. And he spoke whilst speech was not permissible for him. So he said, O Messenger of Allāh, indeed there is from us people that make use of the direction of the flight of birds for good or bad omens. He ﷺ said, Then let not that bar you (dont fall into seeking those things as means, that is as good or bad signs). He said, There is indeed some people that go to the soothsayer. He ﷺ said, Dont go to them. He said, Indeed there are from us a people that draw lines in the sand (another type of fortunetelling). - The striking of the sand is known even today regrettably - He ﷺ said, There is indeed a Prophet from the Prophets of Allāh that used to draw lines, so he whose lines agreed with his lines then that is fine. He said, O Messenger of Allāh... And the point comes right now and what has preceded requires a lecture, in fact even more than a lecture, however the point is what comes now. He said, O Messenger of Allāh I have a slave girl, she shepherds some sheep for me in Uhud. So one day a wolf pounced on my sheep and I am a man and I get angry like humans get angry. So I slapped her severely and is it upon me the freeing of a slave. So he ﷺ said, Bring her. So when she came he ﷺ said to her, Where is Allāh? she said, Above the heavens. He ﷺ said to her, Who am I? She said, You are the Messenger of Allāh. He ﷺ said to her master, Free her for she is indeed a believer. This Hadīth, the Scholars of the Muslims have agreed upon it despite differences in their specialities. From the Scholars of Hadīth and this is their speciality and the Scholars of Tafsir (Exegeses of the Qurān) and the Scholars of Fiqh and the Scholars of at-Tawhīd, all of them agreed upon the authenticity of this Hadīth except the scholars of Kalām (theological rhetoric) those that are stubborn and follow their desires and they are the ones that reject this Hadīth with their intellect, the intellect you have known that doesnt have any value. This Hadīth has made Sunnah for us that it is permissible for us to ask the Ahbashīyīn (Habashīs) and the likes of them from the tails of the Mutazilah and of the Ibādiyyah, Where is Allāh? Then you will see them in a state of confusion and some of them come and say this question is not permissible. And they are ignorant of the fact that the Prophet ﷺ he is the one that made this question Sunnah for his Ummah. So they (those who reject this question) in that case refute their Prophet ﷺ the one they claim they believed in him! Then the answer from the slave girl was ...Allāh is above the Heavens. You might not believe this however the book is present. Some scholars of the present times they say indeed the saying that Allāh is above the Heavens it is a pre-Islāmic ignorance Aqīdah and is not from the Aqīdah of the Muslims! And that this statement that Allāh is above the Heavens, the Lord of the world narrated this from them in the Qurān. And Allāh said as you know from Surah al-Mulk, Do you feel secure that He, Who is over the heaven (Allāh), will not cause the earth to sink with you, then behold it shakes (as in an earthquake)? Or do you feel secure that He, Who is over the heaven (Allāh), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning? (Al-Mulk: 67: 16-17). There is another type closer to guidance and further away from the misguidance of the first type. Those that said the saying that Allāh is above Heavens is a Jahiliyyah saying they falsely interpret this verse with a tawīl (false interpretation). They say who is above the Heavens means the Angels and this is from the calamity of what they call the science of allegory (figurative speech). Indeed they tread the path of science of allegory to make tatīl (denial) of the Divine Attributes. There comes here many Ahadīth that falsify the likes of this tawīl (false interpretation) from that is the speech that is common place amongst the people of today, however most of the people dont know, on the contrary they dont what they are talking about. That Hadīth is, The people that show mercy Allāh shows Mercy on them. Show mercy on he who is on the earth and the One who is above the Heavens will have Mercy on you. ...Show mercy on he who is on the earth and the One who is above the Heavens will have Mercy on you. Who is above the Heaven? It is Allāh. Who is on the earth? It is the creation of Allāh, from mankind, animals, riding beasts and so on. This Hadīth since it makes clear the intended meaning from the statement of Allāh the Most-High, Above the Heavens... Or Do you feel secure that He Who is over the Heavens (Allāh)... (Al-Mulk: 67: 16) And this is what I said before, maybe we should break down for you the clarification of the meaning of Above the Heavens because the preposition في in comes from the viewpoint of how it is used in Arabic sometimes with the meaning of adverbial and sometimes it comes with another meaning from the preposition. So it comes with the meaning على on/above. So how evident is في here in this verse of the well known meaning that is the adverbial preposition? The answer is no. And from here the scholars of rhetoric they think that if they negate that Allāh is above the Heavens that they have made Allāh far removed from being likened to the creation. (However,) they have in reality made him far removed from being likened to the creation from their false understanding of the verse (ayah). However, they have refused to say as Allāh said, Allāh above the Heavens... So they were ignorant of the meaning of Allāh above the Heavens. That is He is ABOVE (على) the Heavens. And in this circumstance this verse moves with us in explaining the preceding Hadīth. Show mercy on he who is in the earth and the One who is above the Heavens will have Mercy on you. who is in the earth?... The intent is not he who is inside the earth from worms, bugs and so on. Rather the meaning is very clear i.e. who is ON (على) the Earth. Those who you deal with from the sons of the race of the humans or what Allāh has subjugated for you from the animals. Show mercy on he who is on (على) the earth and the One who is Above (على) the Heavens will have Mercy on you. That is He (Allāh) who is (على) Above the Heavens. Hence, this explanation which is clarified by this Hadīth goes perfectly hand in hand with all of the verses - that we mentioned some of them - and other Ahadīth, that Allāh has the Attribute of Uluww upon His creation. So when we direct the question to those Ahbash (Habashīs) or other than them from those that are upon their way in deviance, Where is Allāh? It is incumbent that their answer be just as the slave girl says, ...Allāh is above the heavens. However, not by their understanding that the في that is adverbial with the meaning in, nay! Rather with the understanding that the Hadīth makes clear firstly and that our righteous predecessors were upon. Secondly, that is Allāh is fis-samā that is above the heavens, that is upon the Throne because everything that is above then it is heaven so in that case all the avenues are blocked infront of those Ahbash (Habashīs) that think firstly that it is not permissible for a Muslim to ask where is Allāh and secondly they think it is not permissible to say, Allāhu fis-samā after it has been clarified for them that the Prophet ﷺ is the one that made this question Sunnah. That is, Where is Allāh?And he is the one that bore witness for the fact that the slave girl had īmān when she uttered with the statement of the Qurān, Allāh is above the heavens. Source: troid.ca/index.php/manhaj/abandoning-innovation/soofiyyah/ahbash/414-the-refutation-of-the-habashees
Posted on: Tue, 22 Oct 2013 12:07:31 +0000