We now quote extracts from the book of Imaam al-Bukhaaree, �Khalq Af�aal Ebaad� concerning this topic. All the narrations are authentic according to the research done on this work by the great hadeeth scholar Badr al-Badr (RH), and are from the Sahaabah or those who came soon after:

6) Wahb bin Jareer said, �The Jahmiyyah are heretics, they think that He has not risen over His Throne.�

13) Ibn al-Mubaarak said, �we do not say as the Jahmiyyah say that Allaah is on the earth, rather He has risen over His Throne.�

14) And it was said to him, �how should we know our Lord?� He said, �above the Heavens, over/upon (�alaa) His Throne�

29) Sufyaan ath-Thawree was asked about the verse, "and He is with you wheresoever you are". He said, �His Knowledge.�

64) Sadqa said, �I heard Sulaymaan at-Taimee saying, �if I were asked, "where is Allaah?" I would say, "above (fee) the heaven". And if it said, "where was the Throne before the Heaven?" I would say, "over the water." And if it is said, "where was the Throne before the water?" I would say, "I do not know."�

Imaam Bukhaaree said, �and that (i.e. his answer) was because of the saying of Allaah, "and they cannot encompass anything of His Knowledge except what He wills." i.e. except what He explains.�

66) Muhammad bin Yusuf said (one of the teachers of Bukhaaree), �the one who says that Allaah is not over (�alaa) His Throne is a kaafir. And the one who thinks that Allaah did not speak to Moses is a kaafir.�

103) Ibn Mas�ud (RA) said about His saying, "then He rose over His Throne", - �the Throne is over the water, and Allaah is above (fawqa) the Throne, and He knows what you are upon.�

104) Qataada said about His saying, "and He is Allaah in the Heaven and in the Earth" - �the One Who is worshipped in the heaven and in the earth.�

Below are further points translated from �Sharh Usul I'tiqaad Ahlus Sunnah� of al-Laalikaaee (d.414, pp396+ - tahqeeq Ahmad Hamdaan)

660) Abdullaah bin Abbaas (RA) said, �Verily Allaah was above His Throne before He created anything, then He created the creation and decreed what was to exist until the Day of Judgement.�

662) Bashr bin Umar said, �I heard more then one of the Mufassir say about the verse, "The Most Merciful istawaa upon the Throne" - istiwaa means rose above.�

665) Rabee' (one of the teachers of Maalik) was asked about the verse, "The Most Merciful rose over His Throne" - �how did He rise?� He replied, �al-istiwaa (rising) is known, and the how is not comprehensible, and from Allaah is the message, and upon the Messenger is the preaching, and upon us is believing.�

670) Maqaatil bin Huyaan said about His saying, "and there is no secret discourse of 3 people except He is the fourth, or of 5 people and He is the sixth" - �He is above His Throne, and nothing is hidden from His knowledge.�

673) Imaam Ahmad was asked, �Allaah is above the seventh heaven, above His Throne, distinct from his creation, and His Power and Knowledge are in every place?� And he replied, �yes, above the Throne and His Knowledge is in every place.�

675) Imaam Ahmad was asked about the verse, "and He is with you wheresoever you are", and the verse, "there is no secret discourse of 3 people except that he is the fourth.." - and he said, �(meaning) His Knowledge, He is the Knower of the seen and the unseen, His Knowledge encompasses everything, and our Lord is above the Throne without setting limits and giving description , and His Kursi is as the expanse of the heavens and the earth with His Knowledge.�"

Imaam Abdullaah bin Ahmad quotes Abdullaah ibn Mubaarak as saying, "...I bear witness that You are above Your Throne above the seven heavens. And this is not as the enemies of Allaah say, the heretics."

He also quoted him as saying, "we know that our Lord is above the seven heavens over the Throne, and we do not say as the Jahmiyyah say that he is here," pointing with his hand to the earth.

Imaam Maalik said, " Allaah is Above the heaven, and His Knowledge is in every place, nothing is hidden from Him."

Abu Haneefah (RH) said, when asked of his opinion of the one who says, �I do not know whether Allaah is above the heavens or on the earth.� - "He has disbelieved, because Allaah says, "The Most Merciful rose above the Throne.", and His Throne is above His seven heavens.� He was then asked, �what if he said that Allaah is above His Throne but he does not know whether the Throne is in the heavens or on the earth?� He said, �He has disbelieved, because He has denied that He is above the heavens, And whosoever denied that He is above the heavens has disbelieved."

Al-Albaanee says following up this statement in �Mukhtasar al-Uluw� (pg. 136),

"�So you see Abu Mansur (al-Maatureedee) making ta�weel of this statement of Abu Haneefah with a ta�weel that undermines the words of Abu Haneefah and ejects him from the group of the salaf in not performing ta�weel by saying in commentary to his saying, �has disbelieved�:

 

"The reason is that by such words he suggests a place for Allaah and this is idolatry".

 

 

And he did not consider the rest of words of Abu Haneefah which invalidate his ta�weel and that is his saying, may Allaah have mercy upon him, �because Allaah says, "the Most Merciful rose above the Throne ��.

I say: This makes it clear that the reason for his disbelief is his rejection of what this verse clearly indicates in His Rising over His Throne, not that he suggests a place for Allaah, Exalted is Allaah from that. And what we have mentioned was also mentioned by the commentator of �Aqueedah at-Tahaawiyyah� (i.e. ibn Abee al-Izz) after mentioning this report�

 

�And do not pay attention to those that reject this (narration) from those that attribute themselves to the Madhhab of Abu Haneefah, for a group of the Mu�tazila and others who oppose a large number of his beliefs attribute themselves to him. And some people who oppose some of the beliefs of Maalik, ash-Shaafi�ee, and Ahmad, also attribute themselves to them. And the story of Abu Yusuf asking Bishr al-Mareesee to repent when he rejected that Allaah is above His Throne is well-known."�

 

Ibn Khuzaimah (the Imaam of the muhadditheen of his time) said,

 

"Whosoever does not affirm that Allaah is above His heavens, over/upon ('alaa) His Throne, and He is distinct from His creation, must be forced to repent. if he does not repent, then he must be beheaded and then thrown in the garbage dump, so that the Muslims and thimmis (Jews and Christians living under the Islamic State) would not suffer from his stinking smell."

 

And the words of Abdul Qaadir al-Jeelaanee have preceded. Kabban

• i states (pg. 106), "among the least injurious and most befitting meanings of verse 20:5 � and Allaah knows best � is also �subdue� (qahara) and �conquer� (istawlaa)."

From the preceding discussion it is crystal clear that these meanings are in no way the �least injurious� rather they are from the most evil sayings due to their departing from the belief and understanding of our righteous salaf, may Allaah be pleased with them all. We also now know the true sources of knowledge that Kabbani draws from, the Mu�tazila, even though he may deny it, and try to hide behind quoting some of the scholars of Ahlus Sunnah.

• Kabbaani states (pg. 189) that both ibn Taymiyyah and ibn al-Qayyim believed that the Prophet (SAW) sits on the Throne with Allaah.

This claim will be dealt with separately under the section on ibn Taymiyyah insha�allaah.

• Kabbani quotes (pg. 190), �Muhammad Saalih al-Uthaymin, a Saudi scholar, writes in his Aqidat al-muslim, translated as "The Muslims Belief": Allah�s establishment on the throne means that He is sitting in person on His throne"

In the English translation of this work, this is how this statement is translated, but when one reads the original Arabic it quickly becomes clear that it is impossible to translate ibn Uthaymeen�s statement as above, here is what ibn Uthaymeen says on pg.11 of the original Arabic,

 

"We believe that He �created the Heavens and the earth in Six days than He made Istawaa upon the Throne, He manages everything.' His Istawaa means that He is in Person above the Throne in a way that befits His Majesty and Greatness. Nobody Knows how He made Istawaa,"

 

We have no idea how the translator of this work could have translated so badly! As for Kabbani then he falls into one of two possibilities:

1. He relied upon a translation of an Arabic work to accuse someone of disbelief

2. He was aware of the Arabic but deliberately chose to employ the translation

And the least of these possibilities is evil!

Unfortunately the matter is far more serious then either of the above two possibilities. Much of the information that is contained in the book of Kabbani was put up on the internet by his close followers as part of an internet debate that I was involved in. During the course of this debate the above quote was put up and those that put it up were corrected, then at a later date the same people put up the same quote again and were corrected again by myself. Now a lot of points that arose from this debate are to be found in Kabbani�s book which indicates clearly that he was made aware of the contents of this debate, and that he was aware of the above misquote!

So what is the ruling of one who knows that he is misquoting, and knows that through his misquoting he is accusing another Muslim of disbelief! Is he to be trusted or not?

 

 

 

Source: Load-islam.com