The Authentic Knowledge: Salafiyyah

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Describing the Condition of the Strangers

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		<h3>
			
				Describing the Condition of the Strangers
			
		</h3>
	
	
		This is the translation of the treatise, 'Kashful Kurbah Fee Wasfi Haali Ahl-il-Gurbah' (Alleviating Grievances in 
		Describing the Condition of the Strangers) written by al-Imaam al-Haafidh Ibn Rajab al-Hanbalee (rahimahullaah) [died: 795AH]
	
	
		All praise is for Allaah with much praises and blessings, as our Lord loves and is pleased with and as is
		required for attaining the honor of His most Sublime Face.<a href="#1">[1]</a> And may the peace and blessings of Allaah
		be upon our teacher Muhammad, sallAllaahu ‘alayhi wa sallam, his family and his companions.
	
	
		Imaam Muslim reported in his Saheeh from the hadeeth of Aboo Hurairah, radyAllaahu ‘anhu, that the
		Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“Islaam began as something strange and it will return to
			being strange as it began. So Toobaa<a href="#2">[2]</a> is for the strangers.” <a href="#3">[3]</a>
		</blockquote>
		
	
		Imaam Ahmad and Ibn Maajah have also reported this hadeeth on the authority of Ibn Mas’ood,
		radyAllaahu ‘anhu, with the addition at the end of it:
		<blockquote>
			“It was said: ‘O Messenger of Allaah, and who are
			the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘The Nuzaa’ (those who extract themselves)
			from their families and close relatives.’” <a href="#4">[4]</a>
		</blockquote>
	
	
		Aboo Bakr Al-Aajurree also transmitted it and in his report there occurs:
		<blockquote>
			"It was said: ‘Who are they, O
			Messenger of Allaah?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘Those who rectify (themselves/others)
			when the people have become corrupt.’” <a href="#5">[5]</a>
		</blockquote>
	
	
		Others have transmitted it with the following words, in which he, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			"They are those who flee from trials (fitan) for the sake of their Religion."
		</blockquote>
	
	
		At-Tirmidhee reported it from the hadeeth of Katheer Ibn 'Abdillaah Al-Maznee on the authority of his
		father who reported from his grandfather that the Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			"Verily, this
			Religion began as something strange. And it will go back to being something strange. So Toobaa is
			for the strangers – those who rectify what the people have corrupted after me of my Sunnah." <a href="#6">[6]</a>
		</blockquote>
	
	
		It has also been transmitted by At-Tabaraanee from the hadeeth of Jaabir, radyAllaahu ‘anhumaa, on the
		Prophet, sallAllaahu ‘alayhi wa sallam. And in the hadeeth there occurs:
		<blockquote>
			"It was said: 'And who are they, O Messenger of Allaah?' He said: 'They are those who rectify
			and make corrections when the people have become corrupted." <a href="#7">[7]</a>
		</blockquote>
	
	
		He (At-Tabaraanee) also reported it from the hadeeth of Sahl Ibn Sa'ad, radyAllaahu ‘anhu, with a similar
		wording. <a href="#8">[8]</a>
	
	
		Imaam Ahmad also transmitted it from the hadeeth of Sa’ad Ibn Abee Waqqaas, radyAllaahu ‘anhumaa, on
		the authority of the Prophet, sallAllaahu ‘alayhi wa sallam. And it is stated in the hadeeth:
		<blockquote>
			“So Toobaa on that day will be for the strangers – when the people have become corrupt.” <a href="#9">[9]</a>
		</blockquote>
	
	
		In another narration transmitted by Imaam Ahmad and At-Tabaraanee from the hadeeth of 'Abdullaah
		Ibn 'Amr, radyAllaahu ‘anhumaa, the Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“Toobaa is for the
			strangers.” It was said: “And who are the strangers? He, sallAllaahu ‘alayhi wa sallam, said: “A
			righteous people surrounded by people abounding in much evil. Those who disobey them are
			more numerous than those who obey them.” <a href="#10">[10]</a>
		</blockquote>
	
	
		And it has been reported on ‘Abdullaah Ibn ‘Amr, radyAllaahu ‘anhumaa, in marfoo’ and mawqoof <a href="#11">[11]</a> form
		in this hadeeth, that:
		<blockquote>
			“It was said: ‘Who are the strangers?’ He, sallAllaahu ‘alayhi wa sallam, said: ‘They
			are the ones who flee for the sake of their Religion. Allaah, may He be Exalted, will send them
			with ‘Eesaa Bin Maryam’” <a href="#12">[12]</a>
		</blockquote>
	
	
		Concerning his, sallAllaahu ‘alayhi wa sallam, statement: “Islaam began as something strange”, then it is
		referring to the people before his advent, who were upon widespread deviance. This is as the Prophet,
		sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“Indeed Allaah looked at the people of the earth and hated them,
			both Arabs and non-Arabs, except for some remnants that were from the People of the Book.” <a href="#13">[13]</a>
		</blockquote>
	
	
		So when the Prophet was sent forth and began calling towards Islaam, his call was not answered at first
		instance except by a few from each tribe. And those that did accept his call feared from their tribes and
		families lest they should be subjected to extreme punishment. And they would suffer while being patient
		with that for sake of Allaah.
	
	
		Due to their weakness, the (first) Muslims would be frightened by every opposing force and they would
		flee for the sake of their Religion to far-off lands as was shown when they migrated twice - to the land of
		Abysinnia, and then when they migrated to Madeenah. And there was from among them, he who was
		tortured for the sake of Allaah and he who was killed. So those who entered into the fold of Islaam,
		back in those days – they were the strangers.
	
	
		Then Islaam spread after the Hijrah to Madeenah and its followers became victorious over every group.
		After that, the people entered into the Religion of Allaah in multitudes. And Allaah perfected the
		Religion for them and completed His favor upon them. Then the Messenger of Allaah died, and the
		Muslims were upon the utmost level due to their firm adherence to their Religion. They were powerful
		and dominant. And they continued to be upon this condition during the times of Abu Bakr and ‘Umar
		(during their Khilaafah).
	
	
		Then the Shaytaan (Devil) unleashed his evil plot upon the Muslims and discord fell between them. And
		the trials of Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat) became widespread. These two
		evils did not stop increasing at all until the plan of Shaytaan was established and the majority of the
		creation obeyed him.
	
	
		So from among them were those who entered into obedience to him by way of the evil of Doubts (Ash-
		Shubuhaat). And from among them, were those who fell into the evil of Desires (Ash-Shahawaat). And
		from among them, were those who combined between them both. All of that was from what the
		Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, had warned us would occur.
	
	
		<h6>
			As for the evil of Doubts:
	</h6>
		Then it has been reported on the Prophet through many paths of narration that his ummah would divide
		into more than seventy sects. This is based on the differing found in the reports concerning the exact
		number with which they will exceed the number seventy. And it is reported on him, sallAllaahu ‘alayhi wa
		sallam, that all of these groups will be in the Hellfire, except for one group – and it is that (group) which
		adheres to what he and his companions were upon (during their time). <a href="#14">[14]</a>
	
	
		<h6>
			And as for the evil of Desires:
	</h6>
		It is reported in Saheeh Muslim on the authority of 'Abdullaah Ibn 'Amr, radyAllaahu ‘anhumaa, that the
		Prophet, sallAllaahu ‘alayhi wa sallam, said: 
		<blockquote>
			“When the treasures of the Persians and the Romans are
			opened for you, how will your people be?” ‘Abd-ur-Rahmaan Ibn ‘Awf, radyAllaahu ‘anhu, said:
			“We will say what Allaah has ordered us (to say).”<a href="#15">[15]</a> He, sallAllaahu ‘alayhi wa sallam, said: “Or other
			than that. You will compete against each other, then you will envy one another, then you will turn
			your backs on one another.” <a href="#16">[16]</a>
		</blockquote>
	
	
		And in Saheeh Al-Bukhaaree on the authority of 'Amr Ibn 'Awf, radyAllaahu ‘anhu, the Prophet, sallAllaahu
		‘alayhi wa sallam, said:
		<blockquote>
			“I swear by Allaah! It is not poverty that I fear for you. Rather, what I fear
			the most for you is that the pleasures of this world will be presented to you as they were presented
			to those before you. And you will compete against each other for it, as they competed against each
			other. And it will destroy you, just as it destroyed them.” <a href="#17">[17]</a>
		</blockquote>
	
	
		And there occurs in the two Saheeh collections on the authority of 'Uqbah Ibn 'Aamir, radyAllaahu
		‘anhu, a hadeeth from the Prophet, sallAllaahu ‘alayhi wa sallam, with a similar meaning.
	
	
		And when the treasures of Kissra (Chosroes) were opened for ‘Umar Ibn Al-Khattaab, he began to weep
		and said:
		<blockquote>
			“Indeed this (treasure) did not open upon a people ever, except that Allaah placed discord
			between them.” <a href="#18">[18]</a>
		</blockquote>
	
	
		The Prophet used to fear these two evils (of Doubts and Desires) for his ummah as has been reported in
		the Musnad of Imaam Ahmad on the authority of Abu Barzah that the Prophet, sallAllaahu ‘alayhi wa sallam,
		said:
		<blockquote>
			“Indeed, I only fear for you the desires of transgression found in your stomachs and your
			private parts and the calamities (fitan) that lead people astray."
		</blockquote>
		And in another narration there occurs:
		<blockquote>
			"...and the desires (hawaa) that lead people astray." <a href="#19">[19]</a>
		</blockquote>
	
	
		So when a majority of the people fell victim to either or both of these evils, they began to cut off ties with
		one another and they began to hate one another. This only came after them having been brothers, loving
		and supporting one another. Indeed the evil of Desires became something common and accepted
		amongst a majority of the creatures. And it tested people by way of the worldly life and its pleasures. So
		that became the goal of the people’s striving. They sought after it and became pleased with it. They
		became angry due to it and they hated for its sake and loved for its sake. Because of this, they would
		sever family relations and spill blood unlawfully. And for this purpose, they committed disobedience to
		Allaah.
	
	
		As for the evil of Doubts and vain desires that lead astray, then it was because of this that the Muslims
		divided and became sects, some groups declaring others as disbelievers. Thus, they became enemies,
		divided into groups and parties. This only happened after having been brothers. Their hearts were united
		upon the heart of one man. So not one of all these sects is saved, except for the one saved sect (Al-
		Firqat-un-Naajiyah). And they are the ones mentioned in the saying of the Prophet, sallAllaahu ‘alayhi wa
		sallam:
		<blockquote>
			“There will not cease to be a group from my ummah triumphant upon the truth. Those who
			oppose them will not be able to harm them, nor will those who abandon them, until Allaah’s order
			comes about (Day of Judgment) and they are in that state.” <a href="#20">[20]</a>
		</blockquote>
	
	
		They will be the strangers – the ones who have been mentioned in the previous ahaadeeth – during the
		Last Days. They are the ones who will correct others when the people have become corrupt. They are
		those who will rectify what the people have corrupted of the Sunnah. They are the ones who will flee
		from affliction for the sake of their Religion. They are the ones who will extract themselves from their
		close relatives (for Allaah’s sake).
	
	
		This is because they are so few that you will not find any among them in an entire tribe (family), except
		one or two. In some tribes, you will not find any of them, just as it was when the first people entered into
		Islaam. This is the way the majority of the scholars have explained this hadeeth.
	
	
		<ol>
			<li>
				
					<a href="#strangeness">The Strangeness of the Sunnah and its adherents</a>
				
			</li>
			<li>
				
					<a href="#last-days">The Strangeness of the Believer during the last days</a>
				
			</li>
			<li>
				
					<a href="#clinging">Clinging to the Sunnah during times of afflictions</a>
				
			</li>
			<li>
				
					<a href="#knowledge">The Hadeeth of Imaam Ali concerning Knowledge</a>
				
			</li>
			<li>
				
					<a href="#bearers">Categories of the bearers of Knowledge</a>
				
			</li>
			<li>
				
					<a href="#characteristics">Characteristics of the People of Knowledge</a>
				
			</li>
			<li>
				
					<a href="#believers">Type of Believers according to their Strangeness</a>
				
			</li>
			<li>
				
					<a href="#types">Types of Strangeness</a>
				
			</li>
		</ol>
	
	
		<h4>
			
				<a id="strangeness"></a>
				The Strangeness of the Sunnah and its adherents
			
		</h4>
	
	
		Concerning the statement of the Prophet: “Islaam began as something strange and will return to
		being strange, as it began”, Imaam Al-Awzaa’ee (rahimahullaah) said:
	
	
		“As for this, then it does not mean that Islaam will go away, but rather it means that the Ahl-us-Sunnah <a href="#21">[21]</a>
		will go away, up to the point that there will not remain in a land, any from them except one person.”
	
	
		Based on this understanding, there can be found in the statements of the Salaf much praise for the
		Sunnah and their describing it as being strange, and describing its adherents and followers as being few.
	
	
		Al-Hasan Al-Basree (rahimahullaah) used to say to his companions: “Oh Ahl-us-Sunnah! Be gentle with
		one another and may Allaah have mercy on you. For indeed, you are from amongst the fewest of
		people.” <a href="#22">[22]</a>
	
	
		Yoonus Ibn ‘Ubayd (rahimahullaah) said: “There is not a thing more stranger than the Sunnah. And what
		is more stranger than it, is the one who knows it.”
	
	
		Sufyaan Ath-Thawree (rahimahullaah) said: “Treat the Ahl-us-Sunnah kindly, for verily, they are
		strangers.” <a href="#23">[23]</a>
	
	
		The understanding of the term “Sunnah” to these scholars, was the way of the Prophet – that which he
		and his companions were upon – free from Doubts (Ash-Shubuhaat) and Desires (Ash-Shahawaat). Due
		to this, Al-Fudayl Ibn ‘Iyaad (rahimahullaah) used to say: “Ahl-us-Sunnah is he who knows what is
		entering his stomach from the halaal.”
	
	
		That is because the consumption of halaal is from the greatest aspects of the Sunnah, which the Prophet
		and his companions were upon.
	
	
		Then it remained the custom of the majority of the later scholars, from the scholars of hadeeth and other
		fields, that the Sunnah consisted of what was free from Doubts in regards to Creed. This was especially
		the case with issues such as the belief in Allaah, His angels, His books, His messengers, the Last Day,
		and other issues such as Al-Qadar (Divine Pre-Ordainment) and the merits of the Sahaabah. They
		compiled literary works concerning this knowledge and named them books of “Sunnah”. This
		knowledge was only labeled with the name “Sunnah”, because its significance was tremendous and all
		those who opposed it were on the brink of destruction.
	
	
		And as for the complete Sunnah, then it is the path that is free and safe from Doubts and Desires, as has
		been stated by Al-Hasan, Yoonus Ibn ‘Ubayd, Sufyaan, Al-Fudayl and others besides them. Due to this,
		its adherents are described as strange because of their small number and rarity in the Last Days.
	
	
		This is why it has been mentioned in some of the previously stated reports that they are: "A righteous
		people surrounded by people abounding in much evil. Those who disobey them are greater in
		number than those who obey them." <a href="#24">[24]</a>
	
	
		In this is an indication of the smallness of their amount in number and in the amount of those who answer
		and accept their call. We also are made aware of the greatness in number of those who oppose them and
		disobey them.
	
	
		That is why it is reported in numerous ahaadeeth, praise for the one who sticks firmly to his Religion
		during the Last Days. And that he who does so will be like one who holds tightly onto hot pieces of coal.
		And that the one who acts upon it, will receive fifty times the reward more than those before him. <a href="#25">[25]</a>
		This is because he will not find any supporters in doing good deeds.
	
	
		These strangers are of two categories: The first of them are those who rectify themselves when the people
		have become corrupt. The second category contains those who rectify what the people have corrupted of
		the Sunnah. And this (latter one) is the most highest and virtuous of the two categories.
	
	
		<h4>
			
				<a id="last-days"></a>
				The Strangeness of the Believer during the last days
			
		</h4>
	
	
		At-Tabaraanee and others transmitted with a chain of narration that has some speculation to it,<a href="#26">[26]</a> from the
		hadeeth of Abu Umaamah, radyAllaahu ‘anhu, that the Prophet said:
		<blockquote>
			“Verily, for every matter there is a progression and a regression. And verily from the progression
			of this Religion is what you used to be upon from blindness and ignorance and what Allaah sent
			me with. And verily from the progression of this Religion is that the clan was taught (Islaam) by
			its family members, to the point that there was not found amongst them (the tribes) anyone except
			for one evildoer or two evildoers. So these two were oppressed and degraded. When they want to
			speak, they are restrained, subdued and persecuted. And verily from the regression of this
			Religion is that the tribe acts harshly against its family members, to the point that there is not seen
			amongst them anyone except one faqeeh (one with understanding) or two faqeehs. Thus they will
			both be oppressed and degraded. If they speak and command the good and forbid the evil, they
			are restrained, subdued and persecuted. And they will not find any supporters or helpers in that
			matter.”
		</blockquote>
	
	
		Thus, the believer who is knowledgeable of the Sunnah and who possesses understanding of the
		Religion, is described in this hadeeth as being one who during the Last Days – at the point of its
		corruption – will be oppressed, debased and not able to find any helpers or supporters.
	
	
		At-Tabaraanee also reported with a weak chain of narration on the authority of Ibn Mas’ood, radyAllaahu
		‘anhu, that the Prophet, sallAllaahu ‘alayhi wa sallam, said:
		<blockquote>
			“And verily from its signs (i.e. the Hour) is that
			the believer will be in the sight of his tribe, more lower (in status) than the young sheep.” <a href="#27">[27]</a>
		</blockquote>
	
	
		And it is recorded in the Musnad of Imaam Ahmad that 'Ubaadah Ibn As-Saamat, radyAllaahu ‘anhu, said
		to one of his companions: "It is imminent that should your life be prolonged for you, you will see a man
		who recites the Qur'aan upon the tongue of Muhammad repeating it and displaying it, allowing its halaal
		and forbidding its haraam. He will then be lowered in his status and his position will be neglected
		amongst you and considered just as the position of a dead donkey.”
	
	
		And similar to this is the saying of Ibn Mas’ood, radyAllaahu ‘anhu:
		“There will come upon the people a time in which the believer will become lower than the bondmaid.”
	
	
		Indeed the believer will only be debased in the Last Days due to his strangeness in front of the evildoers
		from among the people of Doubts and Desires. Every one of them will hate him and abuse him because
		of his opposing of their way by following his way, and because of the seeking of his goal over their goal,
		and because of his evidences over what is with them.
	
	
		And when Dawood At-Taa’ee died, Ibn As-Samaak said: “Indeed Dawood looked with his heart at what
		was in front of him and the sight of his heart overtook the sight of his eyes. So it was as if he no longer
		saw what you were looking at, and as if you could not see what he was looking at. And you were
		amazed at him, and he was amazed at you. It became strange to you that he was alive in the middle of
		death."
	
	
		And from among them was he whose own family and children would hate him due to their loathing of
		his condition. ‘Umar Ibn ‘Abd-il-‘Azeez once heard his wife say: “May Allaah relieve us from you.”
		So he said: “Ameen.”
	
	
		Our Salaf (Predecessors), during their lifetimes, would mainly describe the believer with strangeness as
		has preceded in their narrations.
	
	
		And from the words of Ahmad Ibn ‘Aasim Al-Andaakee, who was one of the biggest scholars at the time
		of Sulaymaan Ad-Daaraanee, was: 
		“Indeed, I have reached from all the times, a time when Islaam has returned to being strange as it began.
		In it, the description of truth has returned to being strange as it began. If you were to turn to the scholar,
		you would find him being tested with the love of this worldly life and the love for honor and authority.
		And if you were to turn to the worshipper, you would find him ignorant in his worship, deceived and
		fallen victim to his enemy Iblees. He has mounted to the highest levels of worship while being ignorant
		of how to perform them so how can he be at that level? And the rest of the people are from among the
		ignorant followers, simple-minded and quick to follow a way, as if he were a wolf looking to steal a
		sheep, or a hungry lion, or a fox on the prowl. This is the description of the people of your time from the
		carriers of knowledge and the Qur’aan and the callers of wisdom.” <a href="#28">[28]</a>
	
	
		This was the description of the people of his time. So how much has the situation increased and the crisis
		become greater after it. Indeed, it has reached a point that would have never been thought of nor
		imagined.
	
	
		<h4>
			
				<a id="clinging"></a>
				Clinging to the Sunnah during times of afflictions
			
		</h4>
	
	
		At-Tabaraanee reported from the hadeeth of Abu Hurairah, radyAllaahu ‘anhu, that the Prophet. sallAllaahu
		‘alayhi wa sallam, said:
		<blockquote>
			“The one who clings onto my Sunnah at the time of the corruption of my
			ummah will receive the reward of a martyr.” <a href="#29">[29]</a>
		</blockquote>
	
	
		And Abu Ash-Shaikh Al-Asbahaanee reported with a chain connected to Al-Hasan (Al-Basree), that he
		(rahimahullaah) said: “If a man from the first generation of Muslims were sent (to us) today, he would not
		recognize anything from Islaam except for this prayer!”
	
	
		Then he (rahimahullaah) said: “I swear by Allaah, that if he were to live to the time of these evils, he would
		see the innovator calling to his innovation, or the individual involved with the worldly life calling to his
		worldly affairs. Then Allaah would protect him and his heart would long for that which the Salaf As-
		Saalih (pious predecessors) were upon. And so he would follow their footsteps and act according to their
		ways. For him there will be a great reward.”
	
	
		Ibn Al-Mubaarak reported from Al-Fudayl from Al-Hasan that he once mentioned the rich and
		extravagant man who has authority and who amasses wealth claiming that he has no end in it. And then
		he mentioned the misguided innovator who sets out against the Muslims with an unsheathed sword,
		changing the meaning of what Allaah has revealed concerning the disbelievers in favor of the Muslims.
	
	
		Then he said: “Your Sunnah, and I swear by the One besides whom there is nothing worthy of worship
		except Him, is between these two: between the self-sufficient one and the hard-hearted, the extravagant
		one and the ignorant. So have patience upon it, for indeed, Ahl-us-Sunnah are from amongst the fewest
		of people, those who do not fall into the category of the extravagant ones in their excessiveness nor do
		they fall with the innovators in the following of their desires. Rather, they bear with patience upon their
		Sunnah until they meet their Lord. So be that way, if Allaah wills!” <a href="#30">[30]</a>
	
	
		Then he (rahimahullaah) said: “I swear by Allaah, that if a man were to reach these evils, he would hear
		someone say: ‘Come over to me!’, and someone else say: ‘Come over to me!’ So he would say: ‘No! I
		do not want anything but the Sunnah of Muhammad’, seeking after it and asking questions on it. Indeed
		this one will be given a great reward. So be that way, if Allaah wills!”
	
	
		<h4>
			
				<a id="knowledge"></a>
				The Hadeeth of Imaam Ali concerning Knowledge
			
		</h4>
	
	
		And from this understanding, is what Abu Nu’aim and others have reported from Kumail Ibn Ziyaad <a href="#31">[31]</a>
		on the authority of ‘Alee, radyAllaahu ‘anhu, that he said:
	
	
		“The people are of three types: the learned scholar, the student of knowledge who is upon the path
		towards salvation and the uncivilized ignorant follower following every ideology, blowing in the
		direction of every wind. He is not guided by the light of knowledge nor is he established upon a firm
		pillar.”
	
	
		Then he mentioned some words on the benefit of knowledge, up to the point where he said:
		“Here! Indeed, here is immense knowledge – and he pointed to his chest – if only I could gather those
		who would carry it!
	
	
		But yes, instead I have found he who is unreliable and not to be entrusted with it. Doing the works of the
		Religion for the sake of this worldly life, making a demonstration of the favors of Allaah (i.e. the
		knowledge he was given) in front of His servants and using His arguments against His beloved ones (the
		true scholars).
	
	
		Or he is one who is honest and obedient towards the carriers of truth, while possessing no understanding
		and insight (of his own) in his mind. Doubt has pierced his heart and troubled it upon the first time
		problems were presented to it. Indeed, he is neither this nor that.
	
	
		Or he is one who is greedy for fulfilling his pleasures. He has become submissive to the guidance of his
		desires or infatuated with the piling up of wealth and treasures. These individuals are not from among
		the shepherds of the Religion in any way. The closest things in resemblance to them are the cattle that
		graze about freely. Just like that, the knowledge has died with the death of its carriers. <a href="#32">[32]</a>
	
	
		O Allaah! Verily, do not isolate on this earth, he who establishes the evidences for Your sake, whether
		he be apparent and well known or fearful and obscure in order that the evidences and clear proofs of
		Allaah may not be refuted.
	
	
		And how many of them are there? Where are they? I swear by Allaah, they are the fewest in number,
		yet the greatest in stature in the sight of Allaah. Allaah preserves His evidences and manifest proofs
		through them until their likes desist from it and plant it into the hearts of those similar to them.
	
	
		Through them, knowledge is fortified upon the reality of evidences. And they spread the glad tidings of
		the spirit of certainty. They soften what those who give in to excessiveness have roughened. And they
		draw close to that which the ignorant feel repelled by and estranged from.
	
	
		They accompany the world with their bodies while their souls are drawn towards the great abode. They
		are Allaah’s aides on His earth and the callers towards His Religion. And they long for their look (at
		Him in Paradise)." <a href="#33">[33]</a>
	
	
		<h4>
			
				<a id="bearers"></a>
				Categories of the bearers of Knowledge
			
		</h4>
	
	
		The Commander of the Believers has divided the carriers of knowledge into three categories:
	
	
		<h6>
			Category One: The People of Doubts
	</h6>
		They consist of the one who has no evidences from the carriers of knowledge. Doubt has pierced his
		heart when it was first presented to him. He grasped it and thus fell into mass confusion and uncertainty.
		From that, he came out producing such acts as innovations and misguided affairs.
	
	
		<h6>
			Category Two: The People of Desires
	</h6>
		Their portion is of two types: The first consists of he who seeks after the worldly life, under the pretense
		of desiring knowledge. So he makes knowledge a means of attaining worldly goals. The second portion
		consists of the one who is overcome with the desire of amassing worldly gains, its riches and its
		treasures.
	
	
		None of these types of people are from amongst the shepherds of the Religion. Rather, their similitude is
		only like that of the cattle.
	
	
		For this reason, Allaah the Most High has compared those who were entrusted with the Torah and then
		failed that trust to donkeys carrying books. And He has compared the learner of evil, the one who
		detaches himself from the verses of Allaah, clinging onto this world and following his lusts, with the
		likeness of a dog. And the donkey and the dog are the lowest forms of animals and the worst of
		examples.
	
	
		<h6>
			Category Three: The Carriers of Knowledge
	</h6>
		They are the possessors of knowledge. They uphold it, protect it and establish it upon the evidences and
		clear proofs of Allaah.
	
	
		It already has been stated that they are the fewest of people yet greatest in stature in the sight of Allaah.
		This is an indication towards their few numbers and towards the strangeness of the carriers of knowledge
		from this category.
	
	
		Likewise, Al-Hasan Al-Basree (rahimahullaah) has divided the carriers of the Qur’aan into a similar
		division as that of ‘Alee’s division of the bearers of knowledge.
	
	
		Al-Hasan Al-Basree (rahimahullaah) said: 
		“The reciters of the Qur’aan are of three types: Those who take it as a commodity and gain their
		sustenance from it. Those who establish its words, yet neglect its commandments (i.e. read it but don’t
		practice according to it). Due to (their knowledge of) it, they act arrogantly towards the people of their
		land and they use it (the Qur’aan) as a support for gaining positions of authority. This type of people
		from among the bearers of the Qur’aan are many. May Allaah diminish their number! And there is a
		type who apply the remedy of the Qur’aan and thus place it over the sickness of their hearts. Due to it,
		their battles come to a standstill and they feel compassionate in their burnooses (long capes worn by the
		people of old). And they feel a sense of fear (of Allaah) and the worries (of the worldly life) have left
		them. They are the ones whom Allaah sends His rain down upon and He sends victory through them over
		the enemies. By Allaah, this type of group from the carriers of the Qur’aan are more honorable than that
		of flaming torches in the sight of the rest of the reciters of the Qur’aan."
	
	
		Thus, he (rahimahullaah) has informed us that this group – and they are the reciters of the Qur’aan who
		place it as a cure for their hearts, such that all traces of fear and worry leave them – is more honorable
		amongst the other reciters than the example of flaming torches.
	
	
		<h4>
			
				<a id="characteristics"></a>
				Characteristics of the people of Knowledge
			
		</h4>
	
	
		The Commander of the Believers, radyAllaahu ‘anhu, has described this category from the carriers of
		knowledge with certain attributes:
	
	
		From them is that: “Through them, the knowledge is fortified upon the reality of evidences.”
	
	
		The meaning of this is that the knowledge directs them to the highest of goals and this is the awareness of
		Allaah. Thus they fear Him and love Him to the point that everything that is difficult upon others
		becomes easy upon them.
	
	
		So they do not look for a way towards that which others seek a way towards, from those who stop with
		this worldly life, its attractions and its pleasures. And from those who have pride in that and do not
		spread the knowledge, exaltation and honoring of Allaah in their hearts. Rather, they are the ones who
		turn towards that which the self-sufficient ones have abandoned.
	
	
		Verily, the self-sufficient one, who has fallen and given into the desires of the world and its pleasures,
		finds difficulty in abandoning its desires and pleasures. This is because there is no substitute that could
		replace his desire for this world if he were to abandon it. So he does not have the patience for
		abandoning it.
	
	
		In the hearts of this type of people, for what they seek a way towards, is the biggest substitute over the
		desire to acquire the knowledge of Allaah and the love and honor for Him. This is as Al-Hasan
		(rahimahullaah) used to say: “Verily, the ones who love Allaah are only those who inherit the good life
		and taste its pleasures due to what they seek a way towards, such as the private attachment to their
		Beloved (Allaah). And due to what they find from the sweetness of their love for Him in their hearts.”
		

	These individuals only befriend that which the ignorant feel repelled by because those who are ignorant
	about Allaah are opposed to abandoning the worldly life and its pleasures. And this is because they don’t
	know anything that can compare to it (i.e. the worldly life) and thus it is that which they love and
	befriend. On the other hand, these individuals feel repelled by that and instead find love in Allaah, His
	remembrance, awareness of Him, love for Him, and the recitation of His Book. Meanwhile, those who
	are ignorant about Allaah feel repelled by these things and do not find any love or enjoyment in them.


		And from another of their attributes, which the Commander of the Believers has described them with,
		was: 
	“They accompany the world with their bodies while their souls are drawn towards the great
	abode.”


	
		<blockquote>
			“O my people! Truly, the life of this world is nothing but a (quick passing) transition, and verily,
			the Hereafter that is the home that will remain forever." [Surah Ghaafir: 39]
		</blockquote>
	
	
	And the Prophet, sallAllaahu ‘alayhi wa sallam, said to Ibn ‘Umar: 
	<blockquote>
		“Be in this world as if you were a
		stranger or a passer-by.” <a href="#34">[34]</a>
	</blockquote>
	
	
		So it is to be in this world as if you did not exist and in the next life as if you did not cease to exist.
	
	
		And in another report it is stated:
		<blockquote>“Count yourself amongst the inhabitants of the graveyards.” <a href="#35">[35]</a>
	</blockquote>
	
	
		From the advice that the Maseeh ‘Eesaa gave was his words to his companions: “Pass through it and do
		not become an inhabitant of it."
	
	
		And he also said: "Who is the one who will build a home upon the waves of the ocean? This is the
		worldly life, so do not take it as a home that will last forever."
	
	
		Thus, the believer, in this world is like the stranger crossing through a land other than his own, longing
		for his homeland and the day when he will return to it. He makes provision of what is necessary for his
		path back homeward. He does not compete for status with the people of the land he is passing through.
		Nor does he grieve over the degradation he experiences while amongst them.
	
	
		Al-Fudayl Ibn ‘Iyaad (rahimahullaah) said: “The believer in this world is worried and distressed. His
		main concern is to repair his equipment (as one who is stranded fixes his vehicle).”
	
	
		And Al-Hasan (rahimahullaah) said: “The believer in this world is like the stranger. He does not become
		upset when it degrades him, nor does he compete with others with regard to what it gives of honor. For
		him is a condition and for the people are a condition.”
	
	
		In reality, the believer is a stranger in this world because his forefather (Aadam) used to reside originally
		in the eternal abode and was then cast out from it. So he is constantly longing to return to his first place
		of residence. And he is always concerned with returning to the home from which he was cast out of.
	
	
	This is as is said: “Love of one’s homeland is part of Faith.” <a href="#36">[36]</a>

	
		And as it is said:
	
	
		
			
				"How many homes in the world does the young man take charge of. 
				Yet his longing will forever be for his first home."
			
		
	
	
		Some of our scholars <a href="#37">[37]</a> have said:
	
	
		
			
				“So rush to the Gardens of Eden for indeed 
				it is your original home, and in it is a place of rest. 
				However, we are in the captivity of the enemy, so don't you see? 
				Shall we return to our homes and find peace? 
				And it has been determined that when the stranger is far away 
				and his home has disappeared, then he is lost. 
				So what type of strangeness is greater than our strangeness 
				which the enemies amongst us have manifested?"
			
		
	
	
		<h4>
			
				<a id="believers"></a>
				Type of Believers according to their Strangeness
			
		</h4>
	
	
		The believers in this category can be further divided into several categories. From among them is he
		whose heart is attached to Paradise. And from among them is he whose heart is attached to His Creator.
		And these are the ‘Aarifoon (those who have complete awareness of Allaah). Perhaps, the Commander
		of the Believers ‘Alee, radyAllaahu ‘anhu, was only indicating this category. Thus, the ‘Aarifoon have their
		bodies in this world while their hearts are with their Guardian (Allaah).
	
	
		And from the Maraaseel of Al-Hasan, the Prophet, sallAllaahu ‘alayhi wa sallam, reported that Allaah said:
		<blockquote>
		"The signs of purity is that the heart of the servant be attached to Me. So if it is that way, then he
		will not forget under any condition. And if it is that way, I will bless him with preoccupation of
		(his time with) Me in order that he will not forget Me. So if he does not forget Me, I will change his
		heart. So when he talks, he will talk for My Sake and when he remains silent, he will remain silent
		for My Sake. He is the one whom I have given assistance from Myself.”
	</blockquote>
	
	
		The people of this condition are the strangers amongst the strangers and their strangeness is the greatest
		of strangeness.
	
		
			<h4>
				
					<a id="types"></a>
					Types of Strangeness
				
			</h4>
		
		
			Indeed, the strangeness in the sight of those who have treaded its path is of two types: the apparent and
			the hidden.
		
		
			<h6>
				The Apparent:
			</h6>
			The strangeness of those who correct themselves and others in the presence of evildoers 
			The strangeness of the truthful in front of the people of hypocrisy and those who show off 
			The strangeness of the scholars in the presence of the people who are ignorant and possess bad manners 
			The strangeness of the scholars seeking the next life in the presence of the scholars of this worldly life
			who are those deprived of the fear and humility (of Allaah). 
			And the strangeness of the ascetics in the presence of those who turn towards what depletes and does not
			remain.
		
		
			<h6>
				The Hidden:
		</h6>
			The strangeness of one's desires – and it is the strangeness of the ‘Aarifoon amidst the entire creation,
			even including the scholars, the worshippers and the ascetics. For verily, these (three) stop at where their
			knowledge, worship and asceticism take them. But these individuals only stop when they reach He
			whom they worship and their hearts do not swerve away from Him.
		
		
			This is what Abu Sulaimaan Ad-Daaraanee used to say concerning their attributes: "Their longing is not
			like the longing of the people. And their desire is for the Hereafter contrary to the desires of the people.
			And their supplication is not like the supplication of the people."
		
		
			And he (rahimahullaah) was once asked concerning what the best of deeds was, so he began to weep and
			said: "It is that He takes over your heart and so you are not seen wanting from this world or the next one,
			anything other than Him."
		
		
			Yahyaa Ibn Mu'aadh (rahimahullaah) said: "The Zaahid is the stranger of this world and the 'Aarif is the
			stranger of the Hereafter."
		
		
			He is indicating that the one who abandons the worldly life is a stranger amidst the people of this world,
			while the one who is aware of Allaah is a stranger amidst the people of the Hereafter. Thus, neither the
			worshippers nor the ascetics will be able to recognize him.
		
		
			Verily, only those who are similar to him and whose desires are similar to his desires will be able to
			recognize him. Or perhaps all of these strange qualities or most or some of them will be gathered in the
			‘Aarif (one who is aware of Allaah). So let no one ask about his strangeness at that point. Thus the
			‘Aarifoon are the foremost to the people of this world and the Hereafter.
		
		
			Yahyaa Ibn Mu'aadh (rahimahullaah) said: "The ‘Aabid (worshipper) is well-known (amongst the people),
			while the ‘Aarif (knowledgeable one) is hidden (unknown)."
		
		
			And perhaps the condition of the ‘Aarif is hidden from even himself, due to the concealment of his
			condition and the bad thoughts he holds for himself.
		
		
			Ibraaheem Ibn Adham (rahimahullaah) said: "I have not seen this matter except in a man who did not know
			that about himself nor did the people know him."
		
		
			In the hadeeth of Sa'ad, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said:
			"Verily, Allaah loves the servant who is fearfully submissive of Allaah (i.e. has Taqwaa), who is
			prosperous and who is concealed." <a href="#38">[38]</a>
		
		
			And in the hadeeth of Mu'aadh Ibn Jabal, radyAllaahu ‘anhu, the Prophet, sallAllaahu ‘alayhi wa sallam, said:
			"Verily, Allaah loves the righteous, those who possess Taqwaa, those who are concealed. When
			they are absent, they are not missed. And when they are present, they are not recognized." <a href="#39">[39]</a>
		
		
			These individuals are the roads of guidance and the lampposts of knowledge.
		
		
			'Alee Ibn Abee Taalib, radyAllaahu ‘anhu, said: "Toobaa (good) is for every servant who does not know the
			people nor do the people know him, yet Allaah knows him, to Himself, being well pleased (with him).
			These are the stars of guidance. Every darkening evil has been removed from them.”
		
		
			So these individuals are the most specific (i.e. few) of strangers. And they are the ones who flee from
			trials for the sake of their Religion. They are the ones who extract themselves from their families and
			who will be resurrected with 'Eesaa Bin Maryam. And they are in the presence of the inhabitants of the
			Hereafter, more honorable than flaming torches. So what is their condition amidst the inhabitants of this
			world? Their condition is for the most part concealed from these two groups (inhabitants of this world
			and the next).
		
		
			[This is where we will end the translation of the treatise. In this treatise the Imaam
			goes into discussion of themes founded upon Sufi concepts which have no basis in Islaam and
			which have little benefit, so All praise is due to Allaah through whose Grace all good deeds are
			completed.]
		
	
		
			Translated by: Ismaa'eel Alacron
		
	
		
			<h4>
				
					<a id="footnotes"></a>
					Footnotes & References
				
			</h4>
		
		
			<ol style="font-size:small;">
				<li>
					<a id="1"></a>What is meant here is the attainment of Paradise in which the people who are granted it will be able to see the
					Face of Allaah, as has been stated in various texts of the Qur'aan and the Sunnah.
				</li>
				<li>
					<a id="2"></a>It is said that Toobaa means something good. Allaah mentions this word in Surat-ur-Ra’ad of His Final
					Revelation: “Those who believe and do righteous deeds, Toobaa is for them and a pleasant destination.”
					According to Ibn Katheer’s Tafseer (Abridged 1/281), Ibraaheem An-Nakha’ee (rahimahullaah), the great
					Taabi’ee, said it means “good is for them.” Qataadah said: “When a man says Toobaa for you it means you
					have attained something good. ‘Ikrimah and Mujaahid said that Toobaa means Paradise. And it is also said
					that Toobaa refers to a tree in Paradise which the Prophet, sallAllaahu ‘alayhi wa sallam, spoke of when he said:
					“Verily, there is a tree in Paradise under the shadow of which a rider can travel for a hundred years
					without being able to cover (it’s distance) completely.” [Saheeh Muslim] This is what seems to be indicated
					in the above hadeeth, due to another hadeeth reported on the Prophet, in which he said: “Toobaa is a tree in
					Paradise. Its (shade’s) distance (in traveling) is one hundred years. And the garments of the
					inhabitants of Paradise will be extracted from its branches.” Imaam Al-Albaanee graded it hasan in his
					Silsilat-ul-Ahaadeeth As-Saheehah (no. 1985).
				</li>
				<li>
					<a id="3"></a>Saheeh Muslim (1/130): See Sharh Saheeh Muslim of Imaam An-Nawawee (2/175-176)
				</li>
				<li>
					<a id="4"></a>Sunan Ibn Maajah (no. 3988), Sunan At-Tirmidhee (5/18) and he said it was authentic, Musnad Ahmad
					(5/296). It has also been recorded by Al-Khattaabee in his Ghareeb-ul-Hadeeth (1/175). Shaikh Al-Albaanee
					declared it weak (da'eef) in his collection Al-Ahaadeeth As-Saheehah (no. 1273)
				</li>
				<li>
					<a id="5"></a>This hadeeth is also reported by Ahmad and At-Tabaraanee and it is saheeh as has been stated by Shaikh
					Saleem Al-Hilaalee in his book Toobaa Lil-Ghurabaa (no. 1). However the hadeeth with a different wording
					from the hadeeth of 'Abd-ur-Rahmaan Ibn Sanah is weak. See Toobaa Lil-Ghurabaa (no. 10)
				</li>
				<li>
					<a id="6"></a>This hadeeth was reported by At-Tirmidhee in his Sunan (5/18) and he said it was saheeh. It was also
					reported by Ibn 'Adiyy in Al-Kaamil (6/2080), At-Tabaraanee in Al-Kabeer (17/16), Abu Nu'aim in Al-Hilyah
					(2/10) and Al-Khateeb Al-Baghdaadee in Al-Jaami' (1/112) as well as others. In his checking to the book Al-
					'Itisaam of Imaam Ash-Shaatibee (1/22), Shaikh Saleem Al-Hilaalee said concerning At-Tirmidhee's
					authentication of this hadeeth: "This is from the hadeeth that he, may Allaah have mercy on him, has
					overlooked. For indeed, Katheer (Ibn 'Abdillaah) is very weak. Rather, Ash-Shaafi'ee accused him of being a
					liar! And he described him with that (lying) as being one of his main supports, as occurs in Manaaqib-ush-
					Shaafi'ee of Al-Bayhaqee (1/547-548). This is a criticism (jarh) that reaches the highest level of severity.
					Thus his hadeeth are to be disregarded completely." Therefore, the hadeeth is da'eef jiddan (very weak) as is
					stated in Toobaa Lil-Ghurabaa (no. 13) and Da’eef Al-Jaami’-us-Sagheer (no. 1441)
				</li>
				<li>
					<a id="7"></a>This hadeeth has been reported by At-Tahaawee in Mushkil-ul-Aathaar (1/298), Al-Laalikaa'ee in Sharh
					Usool 'Itiqaad Ahl-is-Sunnah (2/112), and Al-Bayhaqee in Az-Zuhd-ul-Kabeer (200). Al-Haythamee
					attributed it to At-Tabaraanee in his book Majma'-uz-Zawaa'id (7/278), saying: "In its chain is 'Abdullaah Ibn
					Saalih, the scribe of Laith, and he is weak. However, he has been declared reliable."
				</li>
				<li>
					<a id="8"></a>At-Tabaraanee reported this hadeeth in his Kabeer (6/164) and his Sagheer (1/104). Al-Haythamee said in
					Majma’-uz-Zawaa'id (7/278): "Its narrators are all of the standards of the Saheeh (collections), except Bakr
					Ibn Saleem, for he is reliable. Saleem Al-Hilaalee said in his checking of Al-'Itisaam (1/18): "Bakr Ibn Saleem
					is weak. However, he is used as a support during cases when hadeeth need to be backed up and supported. Al-
					Haafidh (Ibn Hajr) said in At-Taqreeb: 'He is acceptable' meaning when a hadeeth needs to be supported. And
					if this is not the case, then he is layyin."
				</li>
				<li>
					<a id="9"></a>This hadeeth is recorded by Imaam Ahmad, Al-Bazaar and Abu Ya’laa. Al-Haythamee said in Majma’-uz-
					Zawaa’id (7/277): "Its narrators are the narrators of the standard of the Saheeh (collections)." Saleem Al-
					Hilaalee declared it saheeh in his Toobaa Lil-Ghurabaa (no. 11)
				</li>
				<li>
					<a id="10"></a>Al-Haythamee (rahimahullaah) said in Majma’-uz-Zawaa'id (7/278): "In its chain is Ibn Lahee'ah and there is
					weakness in him." The hadeeth can be found in the Musnad of Imaam Ahmad (2/177). It is authentic due to
					its many paths of narration. Imaam Al-Albaanee authenticated it in Saheeh Al-Jaami'-us-Sagheer (no. 3291)
				</li>
				<li>
					<a id="11"></a>A marfoo' hadeeth is a statement that has been reported by a companion, yet "raised" to the level of being a
					saying of the Prophet. A mawqoof hadeeth is a statement that is reported by a companion and "stopped",
					meaning it ends up being only his statement, as opposed to being raised to a saying of the Prophet.
				</li>
				<li>
					<a id="12"></a>This hadeeth has been narrated by Imaam Ahmad in mawqoof form, and by his son ‘Abdullaah in marfoo’
					form. It can be found in Az-Zuhd (77149). The hadeeth is da'eef as has been clarified by Shaikh Saleem Al-
					Hilaalee in his book Toobaa Lil-Ghurabaa (no. 3)
				</li>
				<li>
					<a id="13"></a>Saheeh Muslim (Eng.): vol. 4, no. 6853. What is meant by the remnants of the People of the Book are those
					who stuck to their religion upon truth without changing it.
				</li>
				<li>
					<a id="14"></a>This hadeeth has been reported from a number of different routes. Perhaps the one most similar to what the
					Shaikh (Ibn Rajab) is paraphrasing here is that which has been reported by At-Tabaraanee in his Mu'jam-us-
					Sagheer (no. 724), in which the Prophet said: "This ummah will split into seventy-three sects, all of which
					will be in the Hellfire, except for one." They asked: "And which is that sect?" He, sallAllaahu ‘alayhi wa
					sallam, said: "(The ones that adhere to) That which I and my Companions are upon today." In another
					narration on the authority of Anas Ibn Maalik, radyAllaahu ‘anhumaa, the Prophet, sallAllaahu ‘alayhi wa sallam,
					said: "Every one of them will be in the Hellfire, except one and it is the Jamaa'ah." And in another
					narration on the authority of Abu Sufyaan, radyAllaahu ‘anhu: "The Messenger of Allaah, sallAllaahu ‘alayhi wa
					sallam, stood amongst us one day and said: 'Indeed those before you from the People of the Book divided
					into seventy-two groups. And, indeed, this group (Muslims) will divide into seventy-three. Seventy-two
					groups will be in the Fire and one of them will be in Paradise. And it is the Jamaa'ah.’" This latter
					hadeeth was reported by Ahmad, Al-Haakim, Abu Dawood and others. Al-Haakim authenticated it and Adh-
					Dhahabee agreed. At-Tirmidhee (no. 2641) also reported a similar hadeeth to it and graded it saheeh. Imaam
					Al-Albaanee listed all its paths of narrations and different wordings in his Silsilat-ul-Ahaadeeth As-Saheehah
					(no. 204) and clarified that it is an authentic hadeeth without any doubt about its authenticity. In summary, the
					hadeeth and its additions are hasan due to its various paths of narrations, which serve as supporting evidences.
				</li>
				<li>
					<a id="15"></a>He means by this: We will praise Him, thank Him and ask Him for an increase in His Bounty.
				</li>
				<li>
					<a id="16"></a>Saheeh Muslim (no. 2962) and Sunan Ibn Maajah (no. 3996)
				</li>
				<li>
					<a id="17"></a>Saheeh Al-Bukhaaree (Eng.): vol. 5, no. 351
				</li>
				<li>
					<a id="18"></a>Refer to Al-Bidaayah-wan-Nihaayah (7/70) of Ibn Katheer for an account of the event. It is recorded in his
					book under the section of the Battle of Jaloolaa'.
				</li>
				<li>
					<a id="19"></a>Imaam Ahmad (4/423) and others reported this hadeeth. Al-Manaawee said that it had a good chain in his
					book Al-Jaami’-ul-Azhar (1/146). Al-Albaanee graded it saheeh in his checking of At-Targheeb wat-Tarheeb
					(no. 49)
				</li>
				<li>
					<a id="20"></a>Saheeh Al-Bukhaaree (4/252), Saheeh Muslim (no. 170), Sunan At-Tirmidhee (4/504), and Sunan Ibn
					Maajah (no. 3952)
				</li>
				<li>
					<a id="21"></a>What is meant by the term Ahl-us-Sunnah are all the Muslims who strictly follow the Sunnah of the Prophet
					Muhammad. They learn it, act upon it, enforce it and teach it to others. They consist of the scholars, their
					students and those that follow in their footsteps.
				</li>
				<li>
					<a id="22"></a>This report was recorded by Al-Laalikaa'ee. Badr Al-Badr indicated its weakness in his notes to Kashf-ul-
					Kurbah. However, a similar narration to this one has been recorded by Ad-Daarimee (1/72) and its wording is:
					"For verily, Ahl-us-Sunnah are the least of people in number who have preceded, and they are the least of
					people in number who remain." This narration is authentic. See Dr. Nasr Al-'Aql's book Mafhoom Ahl-is-
					Sunnati wal-Jamaa'ah (pg. 84)
				</li>
				<li>
					<a id="23"></a>This narration was recorded by Al-Laalikaa'ee in his Sharh Usool 'Itiqaad Ahl-is-Sunnah (1/64) and it was
					mentioned from him by Ibn Al-Jawzee in Talbees Iblees. Dr. Nasr Al-'Aql mentioned it in his book Mafhoom
					Ahl-is-Sunnati wal-Jamaa'ah (pg. 85)
				</li>
				<li>
					<a id="24"></a>Musnad Ahmad (2/177) and its checking has been stated previously.
				</li>
				<li>
					<a id="25"></a>This saying is based on the following hadeeth of the Prophet: "Verily, after you there will come times
					requiring patience. (In those days) the one who holds fast to that which you are upon will have the
					reward of fifty amongst you. He will receive the reward of fifty (i.e. the one holding onto the way of the
					companions in later times)." Reported by Al-Marwazee in As-Sunnah (no. 35), At-Tabaraanee in Al-Kabeer
					(17/117), Abu Dawood in his Sunan (no. 3441), At-Tirmidhee (no. 3057), who declared it saheeh, and Ibn
					Maajah (no. 4014). Imaam Al-Albaanee authenticated it in As-Saheehah (no. 494)
				</li>
				<li>
					<a id="26"></a>Al-Haythamee (rahimahullaah) said: “In its chain is ‘Alee Ibn Yazeed and he is rejected.” [Majma’-uz-
					Zawaa’id: 7/261]. Thus the hadeeth is da’eef (weak)
				</li>
				<li>
					<a id="27"></a>The hadeeth is as Ibn Rajab stated in that it has a weak chain of narration, may Allaah have mercy on him.
					Thus, the hadeeth is da’eef.
				</li>
				<li>
					<a id="28"></a>Hilyat-ul-Awliyaa (9/286)
				</li>
				<li>
					<a id="29"></a>This is a weak hadeeth reported by Abu Nu’aim who attributes it to At-Tabaraanee. Al-Haythamee (1/172)
					said: “In the chain is Muhammad Ibn Saalih Al-‘Adawee. I did not find anyone that wrote a biography for
					him. The rest of the narrators are reliable.” Abu Nu’aim indicated its weakness by labeling it strange from
					‘Abd-ul-‘Azeez from ‘Ataa. Thus the hadeeth is da’eef due to the condition of Muhammad Ibn Saalih. See
					Silsilat-ul-Ahaadeeth Ad-Da’eefah (no. 327) of Imaam Muhammad Naasir-ud-Deen Al-Albaanee.
				</li>
				<li>
					<a id="30"></a>The chain quoted for this report by Ibn Rajab is not authentic. However, a similar narration to this can be
					found in Sunan Ad-Daarimee (1/71-72). Dr. Nasr Al-'Aql mentioned it in Mafhoom Ahl-is-Sunnah (pg. 84-85)
				</li>
				<li>
					<a id="31"></a>He is Kumail Ibn Ziyaad An-Nakha’ee (rahimahullaah). He was one of the righteous and noble amongst the
					Taabi’een. He was captured and killed by Al-Hajaaj Ibn Yoosuf Ath-Thaqafee in 82H. See Al-Ma’rifah wat-
					Taareekh (2/481) of Al-Fasawee (rahimahullaah).
				</li>
				<li>
					<a id="32"></a>The great scholar Ibn Abeel-'Izz Al-Hanafee (rahimahullaah) said in his book Al-Itibaa' (pg. 86): "In this
					narration, the Commander of the Believers has divided the blameworthy carriers of knowledge into three
					categories: 1) The wicked innovator who is not trustworthy and has no Eemaan. He is the one who rejects the
					truth which the Book came with, despises the creation and argues about the verses of Allaah without any
					authority. There is only pride in his heart, 2) the blind-follower that follows without any clear guidance or
					certainty, and 3) the one who follows the desires of the body and wealth."
				</li>
				<li>
					<a id="33"></a>This report has been transmitted by Abu Nu’aim in Al-Hilyah (1/79) and Al-Khateeb in Al-Faqeeh wal-
					Mutafaqqih (1/49). Also see Jaami’ Bayaan-ul-‘Ilm of Ibn ‘Abd-il-Barr (2/112) and Al-Bidaayah wan-
					Nihaayah of Ibn Katheer (9/47). Shaikh Saleem Al-Hilaalee mentioned it in one of his articles in Al-Asaalah
					magazine (Sha’abaan issue no. 3 of 1413H).
				</li>
				<li>
					<a id="34"></a>Saheeh Al-Bukhaaree (Eng.): vol. 8, no. 425
				</li>
				<li>
					<a id="35"></a>Sunan Ibn Maajah (no. 4114). This addition was graded weak by Shaikh Al-Albaanee in Da’eef Sunan Ibn
					Maajah (no. 895)
				</li>
				<li>
					<a id="36"></a>This statement is based on a fabricated hadeeth: “Love of ones homeland is part of Eemaan (Faith).”
					Imaam Al-Albaanee declared it mawdoo’ (fabricated) and he listed several scholars from the past that held the
					same opinion. It is for this reason, that the author (Ibn Rajab) has not attributed it to the Prophet, but merely
					claimed it as a saying. However, the meaning of the statement itself seems to be incorrect. The scholars have
					discussed various meanings for it. What is the most correct is that if it is used as a saying, then it is correct in
					the context that the author (Ibn Rajab) has put it in here, in the sense that the homeland refers to the original
					abode of Paradise. Therefore, the love for this original abode is from the aspects of Faith. The saying taken in
					any other sense would breed love for nationalism and party spirit and these two are abhorred and detested in
					the Religion. Refer to Imaam Al-Albaanee’s long discussion of this statement in his Al-Ahaadeeth Ad-
					Da’eefah (vol. 1, no.36).
				</li>
				<li>
					<a id="37"></a>He is referring here to his teacher Ibn Al-Qayyim (rahimahullaah). See his book Haadee Al-Arwaah (pg. 7).
				</li>
				<li>
					<a id="38"></a>Saheeh Muslim (4/2277)
				</li>
				<li>
					<a id="39"></a>This hadeeth was reported by Al-Haakim in his Al-Mustadrak (1/4) and he authenticated it. Adh-Dhahabee
					agreed.
				</li>
			</ol>
		
	</div>

Describing the Condition of the Strangers

Describing the Condition of the Strangers This is the translation of the treatise, 'Kashfu...

7:02 AM

Calling to Salafiyyah

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		<h3>
			
				Calling to Salafiyyah
			
		</h3>
	
	
		In his last five minutes of a very beneficial lecture Shaykh Saalih Aal-is-Shaykh (Head of the Ministry of Islamic Affairs, KSA) said:
	
	
		“…Whenever we say ad-da’wa-tul-islaamiyyah (the call to Islaam), ad-da’wa-tul-islaamiyyah is the pure da’wah that is derived from the 
		Book of Allaah and the sunnah of the Messenger (sallallahu 'alayhi wa sallam) and the guidance of the salafus-saalih.
	
	
		To the extent of a person’s closeness and the observance to this prophetic manhaj, then this will be the extent of a person’s closeness
		and the observance to this ad-da’wa-tul-islaamiyyah. What is obligatory upon the du’aat (callers) to as-salafiyyah in these days and
		times is that they do not constrict the scope of ad-da’wa-tul-islaamiyyah to the point that it is restricted to such and such, 
		and one particular group. ad-da’wa-tus-salafiyyah is the da’wah of Islaam, within its encompassing capacity as understood by its scholars.
	
	
		This is why one finds the a’immah (Imaams) of ad-da’wa-tus-salafiyyah such as Imaam Ahmad, Imaam of Ahl-us-Sunnah wal-Jamaah, 
		the remainder of the four a’immah, Ibn Taymiyyah, Ibn-ul-Qayyim, Shaykh Muhammad ibn ‘Abdul Wahhaab, Shaykh Muhammad ibn Ibraheem, 
		Shaykh ibn Baaz, and the likes of them, they had a very good grasp of the affairs when it came to addressing the Muslims, and they 
		were farsighted in their vision when weighing the pros and cons of the harms and benefits. They were ever enthusiastic to increase goodness, 
		and they would never approve of at-tahazzub (hizbiyyah or partisanship).
	
	
		And this is why ibn Taymiyyah (rahimahullaah) specifically stated that whoever calls the people to rigidly adhere to one of the madhaahib 
		from the four madh'hab, he should be disciplined. Whoever says, ‘Oh people stick to the Hanbalee madh'hab because it is the haqq, and 
		everything outside of it is not…,’ then he should be disciplined. Likewise, the one who calls the people to adhere to tareeqah from amongst 
		the various turuq, then he should be made to repent as ibn Taymiyyah said.
	
	
		Ad-da’wah to as-Salafiyyah, we must understand that is the da’wah to Islaam. So whenever we restrict ad-da’wa-tus-salafiyyah to be a da’wah 
		that is limited to a particular country, or a particular person, or it is a specific manhaj, or a particular understanding etc. 
		ad-da’wa-tus-salafiyyah is large, and the manhaj of the salaf is the haqq, clear and unambiguous. And the people will get closer or more 
		distant in accordance with their learning and understanding of this manhaj.

We do not have the right to make definitive judgments that this person who calls others – provided that he is not from amongst the well 
		known callers to innovations and misguidance – that he is salafee or he is not, the matter is not like this. Or that this da’wah is the 
		salafee da’wah or it is not the salafee da’wah.
	
	
		The minhaaj is the minhaaj of Islaam which as wide, wide enough to encompass the da’wah along with its’ detailed matters. 
		This is why one should not judge one specific way as being the only correct manhaj and everything besides it is not, as some groups in 
		certain countries are inclined to do! It is obligatory on us that we expand our understanding as it relates to time and place in order to 
		increase in number those who answer to our da’wah to Islaam, those who also answer to the da’wah to as-salafiyyah.
	
	
		It is not permissible to constrict what is understood to be ad-da’wa-tus-salafiyyah, to the point that it is constricted as it relates 
		to time or place. We call to Islaam upon the manhaj of the salaf and as a result we will see one day that even those who are opposed to 
		as-salafiyyah, by calling them with true sincerity, they will be closer to as-salafiyyah.
	
	
		If we look at the manner in which the noble Shaykh ibn Baaz (rahimahullaah) dealt with those who opposed the manhaj, many of them 
		became pleased with the details of ad-da’wa-tus-salafiyyah through this approach. There used to be groups who were very far off, 
		but because of his wisdom, the ampleness of his da’wah, and his sincere adherence to the da’wah, he was able to influence many of them 
		to be closer to this minhaaj. Today we see that in the Muslim countries, those who call to as-salafiyyah are the one who the people accept. 
		The du’aat from this country, those whom they refer to as ‘Wahabis,’ they are the ones who the people accept. Those who have the widest 
		acceptance are those du’aat from the Kingdom of Saudi Arabia. Others have acceptance also, but the du’aat from this country have a special 
		status – their scholars, their du’aat, and their students of knowledge.
	
	
		This is why we must expand the understanding in order to enable us to make ad-da’wa-tul-islaamiyyah – as-salafiyyah – to have that great 
		effect throughout the world. And may peace and salutations be upon our Prophet Muhammad, and our final da’wah is all praises due to 
		Allaah Rabbul-‘Alameen.”
	
	
		
			This lecture was delivered in Riyadh 11/5/1428 (11/15/2007) at Masjid al-Ameer Turkee ibn ‘Abdillaah.
		
	
</div>

Calling to Salafiyyah

Calling to Salafiyyah In his last five minutes of a very beneficial lecture Shaykh Saalih Aal-...

10:31 AM

Ascribing to a particular Shaykh is not Salafiyyah

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	</div>
	
		<h3>
			
				Ascribing to a particular Shaykh is not Salafiyyah
			
		</h3>
	
	
		Shaykh Muhammad bin Saalih al-Uthaymeen (rahimahullah) said:
	
	
		Salafiyyah is following the way of the Prophet ﷺ and his companions, because they are our Salaf (predecessors) coming before us.
		Therefore, following them is Salafiyyah. As for taking Salafiyyah as a specific way that specific people are upon and consider
		whoever differs with them as misguided, even if the truth is with them, then this without doubt is in opposition to Salafiyyah! 
		All of the Salaf called to Islaam and clinging firmly to the Sunnah of the Messenger ﷺ. They did not consider those who differed 
		with them in interpreting verses as misguided, by Allaah except in Aqeedah (creed). They (i.e. the Salaf) regarded those who differed 
		with them in that (i.e. Aqeedah) as the one who is misguided.
	
	
		But, some people subscribe to Salafiyyah in our time have begun to make anyone who differs with them misguided, even if the truth 
		is with him. Some of them have taken it as a Hizbee Manhaj (fanatical methodology) like some of the other fanatical groups that ascribe 
		themselves to Islaam, and this is what is repudiated and is impossible to accept. It should be said: “Look at the way of the Salaf-us-Saalih 
		(pious predecessors), how they were open hearted with those who differed with them in those matters where Ijtihaad (using your mind to derive 
		a ruling without the use of a text from the Qur’aan or the Sunnah) was warranted.” They even used to differ in major issues, like Aqeedah 
		and scholastic issues. You’ll find some of them, for example, deny that the Messenger ﷺ saw his Lord; some people say that. 
		And some people say that the things that will be weighed on the day of judgement are the actions, where some say that it is the books 
		of actions that will be weighed. You’ll also find them differing in matters of fiqh (jurisprudence) like: nikaah (marriage), faraaidh 
		(inheritance), iddah (annulment), buyoo‘ (trading), and other that. And with all of that, they never would consider each other as misguided.
	
	
		Therefore, Salafiyyah with the meaning that it’s a specific Hizb (group/faction) that has special merits where you consider everyone
		else as misguided, those people have nothing to do with Salafiyyah! But as for Salafiyyah, that is following the Manhaj of the Salaf 
		in Aqeedah, speech, actions, in differing, agreeing, having mercy, and loving as the Prophet ﷺ said, 
		<blockquote>
			“The example of the Mu’minoon (believers) in their loving, mercy, and kindness is like one body. If one limb complains, 
			then the rest of the body totters with fever and staying awake at night.”
		</blockquote>
		This is the true Salafiyyah! [Liqaa-ul-Baab-il-Maftooh 1322]
	
	
		Shaykhul-lslaam Ibn Taymiyyah (d.728H) - rahimahallaah - said:
	
	
		"The Religion of the Muslims is built upon following the Book of Allaah, the Sunnah of His Prophet ﷺ,
		and that which the Ummah has agreed upon. So these are the three infallible usool (fundamentals). So whatever the Ummah differs in,
		then it is referred back to Allaah and His Messenger ﷺ. Thus, it is not for anyone to set-up a person for the Ummah, and to call to his way,
		and form walaa' (love, loyalty and allegiance) and 'adaa' (enmity and hatred) based upon that, except for the Prophet ﷺ.
		Nor is any speech set-up for them based upon which they form walaa and 'adaa, except for the speech of Allaah, and that of His
		Messenger ﷺ, and that which the Ummah has agreed upon. Rather, this is the practice of the people of Innovation, who set-up a person,
		or a saying, with which they cause splits in the Ummah; forming walaa or 'adaa based upon that saying or ascription." [Majmoo' Fataawaa (20/164) of Ibn Taymiyyah]
	
	
		Shaykhul-lslaam Ibn Taymiyyah (d.728H) - rahimahallaah - also said:
	
	
		"It is not for anyone to ascribe himself to a particular Shaykh and to have walaa' with those who follow him, or to have 'adaa based upon that.
		Rather, he should have walaa' for everyone who is from the people of eemaan (i.e. is a Muslim) and is known to have taqwaa (piety and obedience
		to Allaah in that which He has ordered and prohibited), from the Shaykhs, or from others. No one should be particularised with an increase
		in walaa' except if he sees from him greater eemaan and taqwaa. So precedence and excellence is given to whomsoever Allaah and His Messenger ﷺ
		have given them to. Allaah - the Most High - said:
		<blockquote>
			"O mankind! Indeed We created you from a man and a woman, and made you into nations and tribes, that you may know one another.
			Indeed the most noblest of you with Allaah are those that have the most taqwaa (piety)." [Soorah al-Hujuraat 49:13]
		</blockquote>
		 [Majmoo' Fataawaa (11/512)]
	
</div>

Ascribing to a particular Shaykh is not Salafiyyah

Ascribing to a particular Shaykh is not Salafiyyah Shaykh Muhammad bin Saalih al-Uthaymeen (ra...

9:44 AM

Where is Allaah?

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 </div>
 
 <h3>
 
 Where is Allah?
 
 </h3>
 
 
 <h4>
 
 <a id="who-allah"></a>
 Who is Allaah?
 
 </h4>
 
 
 Allaah is the proper name applied to the true God who exists necessarily by Himself comprising all the
 excellent Divine names and attributes of perfection. Allaah is One and Unique. He has no son, no partner,
 nor equal. He is the sole Creator and Sustainer of the universe. Every creature bears witness to His
 Oneness, Divinity, and Ruboobiyyah<a href="#1">[1]</a>, and to the uniqueness of His attributes and names.
 
 
 His essence does not resemble the essences. He does not inhere in anything, nor does anything inhere in
 Him. "There is none like unto Him." He is the One, the Sole, the Indivisible. He is the Rubb<a href="#2">[2]</a> who
 accomplishes all affairs, Allah is the Omnipotent and the Omniscient.
 
 
 His knowledge comprehends in perfect manner all things, hidden or manifest. He is greater than can be
 encompassed by the knowledge of His creatures. He knows everything, and He is aware of all that takes
 place in the earth and the heavens. Allah, the Supreme, is the Rubb of everything and has a free hand in
 disposal of all affairs.
 
 
 His mercy encompasses everything. He is far removed from injustice or tyranny. He is wise in all His
 actions, just in all His decrees. His justice ensures order in the universe in which nothing is out of order.
 
 
 There is no one to share His dominion, nor does He take an aide or supporter from His creatures. He is
 nearer to man than man's own jugular vein<a href="#3">[3]</a>. Whenever a believer is in need or distress calls on Him, He
 responds.
 
 
 Allah has revealed His final Scripture, the Qur'aan, to that last of His Messengers, Muhammad (sallallaahu
 `alayhi wasallam) who was responsible for conveying the Message of Islam to mankind. He is the Exalted
 Allaah. Glory is due to Him.
 
 
 <ol>
 <li>
 
 <a href="#who-allah">Who is Allaah?</a>
 
 </li>
 <li>
 
 <a href="#where-allah">Where is Allaah?</a>
 
 </li>
 <li>
 
 <a href="#quran-proofs">The Qur'aanic Proofs</a>
 
 </li>
 <li>
 
 <a href="#omnipresence">The Omnipresence of the Divine Knowledge</a>
 
 </li>
 <li>
 
 <a href="#qiblah">The Heaven is the Qiblah of the Du'a</a>
 
 </li>
 <li>
 
 <a href="#prophetic-traditions">Proofs from Authentic Prophetic Traditions</a>
 
 </li>
 <li>
 
 <a href="#companions">The Standpoint of the Companions (May Allaah be pleased with them)</a>
 
 </li>
 <li>
 
 <a href="#imams">The Standpoint of the Four Renowned Imaams</a>
 
 <ul>
 <li>
 
 <a href="#abu-hanifah">Imaam Abu Haneefah</a>
 
 </li>
 <li>
 
 <a href="#malik">Imaam Maalik</a>
 
 </li>
 <li>
 
 <a href="#shafiee">Imaam Ash-Shaafi'ee</a>
 
 </li>
 <li>
 
 <a href="#ahmad">Imaam Ahmad</a>
 
 </li>
 </ul>
 </li>
 <li>
 
 <a href="#arguments">Dubious Arguments</a>
 
 </li>
 <li>
 
 <a href="#conclusion">Conclusion</a>
 
 </li>
 </ol>
 
 
 <h4>
 
 <a id="where-allah"></a>
 Where is Allaah?
 
 </h4>
 
 
 Allah, the Exalted, has described Himself in His Book, and by the tongue of His Messenger (sallallaahu
 `alayhi wasallam) as Sublime, Supreme, and Lofty. The Qur'aan is full of proofs relevant to the Loftiness of
 Allaah.
 
 
 Ahl-us-Sunnah wal-Jamaa'ah believe in and confirm all of the attributes of Allaah without distorting their
 meaning, and that Allaah is above His seven heavens, above His 'Arsh, and separated from His creatures,
 and His creatures are separated from Him.
 
 
 This discourse will provide the Scriptural proofs of the Loftiness of Allaah is an indivisible part of the
 inherent faculty of knowing Allaah with which Allaah has created mankind. Although the aqeedah of
 Loftiness of Allaah is part of man's innate knowledge and cannot be subjected to hypothetical of
 philosophical argumentation, there are some deviated sects who follow their whims and deny this
 intuitive and self-evident fact. For this reason, they have twisted Scriptural proofs and distorted them, and
 manipulated the texts to conform with their deviant argument.
 
 
 All of the divine attributes are intrinsically related to the attribute of divine Loftiness. Therefore, accepting
 or rejecting them must be based on accepting or rejecting the Loftiness of Allaah. Whoever believes that
 Allaah is above His 'Arsh<a href="#4">[4]</a> and separated from His creatures, also believes in the rest of the attributes of
 Allaah, and believes as well that the heaves and the earth submit to His will, and that He is the Great Rubb
 of the worlds. Allaah does whatever He wills and rules according to His Own wishes. Glory be to Him.
 
 
 Denial of the divine Loftiness is one of the basic doctrinal heresy promoted by the Jahmites<a href="#5">[5]</a> and their
 off-shoots of today in order to confuse the Muslims' minds. Denying this divine attribute also leads by
 necessity to the denial of the attribute of the istiwaa of Allaah above His Arsh. There is no doubt that the
 denial of the attributes of Allaah clashes with the clear Qur'anic verses in which the unique essential
 attributes and beautiful names of Allaah confirmed. These attributes must be affirmed as identical with
 Allaah.
 
 
 The essential divine attributes of Allaah constitute an integral part of His essence and are not superadded
 to it. They are accepted literally by Ahl-us-Sunnah wal-Jamaa'ah without questioning the 'how' of these
 attributes. To deny them is clear unbelief and heresy.
 
 
 It is for this reason this discourse has been prepared to deal with the creed of Loftiness of Allaah, or the
 question, 'Where is Allaah?' with the Scriptural evidences from the Qur'an and the authentic prophetic
 traditions, as well as the traditions of those early Muslims, the pious predecessors.
 
 
 <h4>
 
 <a id="quran-proofs"></a>
 The Qur'anic Proofs
 
 </h4>
 
 
 Allaah, the Exalted, commands the believers to refer their disputes and differences to His Book and the
 Sunnah of His Messenger (sallallaahu `alayhi wasallam) saying:
 <blockquote>
 "And when you differ in anything among
 yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and the Last Day." <a href="#6">[6]</a>
 </blockquote>
 
 
 Therefore, the words of Allaah, the Exalted, as well as the words of His Messenger (sallallaahu `alayhi
 wasallam) must be held as the ultimate and decisive judgment. No judgment or decision should take
 precedence over theirs whether in issues related to the divine attributes, or any other religious issue.
 
 
 By their emphasis on reason in establishing religious truth, the rationalists, the modernists, and the
 Jahmites assert the preeminence of reason over the divine revelations. Whereas the Loftiness of Allaah
 which is clearly enunciated in the Qur'aan and the Sunnah, is beyond the reach of reason.
 
 
 The true believers, contrary to the rationalists, believe that the 'Arsh of Allaah is above the seven heavens.
 They also believe that having created the seven heavens and the earth and what is in them, Allaah, the
 Exalted, has mounted His great 'Arsh. Allaah says:
 <blockquote>
 "Declare your Rubb, the Supreme, to be far removed
 from every imperfection or impurity." <a href="#7">[7]</a>
 </blockquote>
 
 
 The "Supreme", linguistically, is in the superlative signifying that Allaah is higher than everything and is
 above all things in essence, power, and invincibility. Commenting on this verse, Ibn-ul-Qayyim, may Allaah
 grant him His mercy, said:
 <blockquote>
 All Muslims in the past and in the present, when supplicating Allaah or imploring His help, they always
 raise their hands with palms towards the heaven. They do not lower their hands with palms towards the
 earth, nor do they turn them right or left, nor towards any other direction. They raise their hands up,
 knowing that Allaah is above them. The Muslims also say in prayer while prostrating, "I declare my Rubb,
 the Supreme, to be far removed from every imperfection or impurity." <a href="#8">[8]</a>
 </blockquote>
 
 
 If Allaah is everywhere, as the deviated sects allege, why then the above verse does not read, 'Declare your
 Rubb, (around you), (below you), or (everywhere)?' Allah says:
 <blockquote>
 "They fear their Rubb above them." <a href="#9">[9]</a>
 </blockquote>
 
 
 This verse refers to the angels who are above us, and above them is our Rubb, the Blessed, the Exalted.
 Lest anyone be confused, Allaah confirms in this verse that He is above the angels who are the residents of
 the heavens:
 <blockquote>
 "The Compassionate has ascended the 'Arsh." <a href="#10">[10]</a>
 </blockquote>
 And:
 <blockquote>
 "And verily, your Rubb is Allaah who created the heaven and earth in six days, and then ascended the
 'Arsh. <a href="#11">[11]</a>
 </blockquote>
 
 
 Allah also says:
 <blockquote>
 "Are you sure that He Who is Above the heaven will not cleave the earth beneath you? Or
 are you sure that He Who is above the heaven will not send against you a stone-charged hurricane."<a href="#12">[12]</a>
 </blockquote>
 
 
 The renowned exegetes and commentators are agreed that the One Who is above the heaven is none but
 Allaah Who has mounted His Arsh and is above it in the manner which suits His Majesty.
 
 
 Those who believe that Allaah is everywhere base their argument on verses such as:"And He is Ilaah in the
 Heavens and He is Ilaah on the Earth!"
 
 
 The term, 'Ilaah' is classical Arabic means, 'the worshipped'; thus the meaning of the above verse is, "It is
 He Who is worshipped in the heaven and worshipped on the earth". It would have been redundant were
 the verse to speak about the existence of Allaah in the heaven and on the earth, for the term Ilaah' is an
 adjective of Allaah, while the pronouns, 'He' in the verse is used in lieu of the name 'Allaah', therefor, when
 the name 'Allaah' replaces the pronoun 'He', we get the proper meaning of the verse: 'And it is Allaah Who is
 worshipped in the heaven and on the earth'. But according to the deviated sect who consider the term,
 'Ilaah' as 'Allaah', we get the redundant meaning, 'And Allaah is Allaah in the heaven and Allaah on the
 earth,' a sentence which is grammatically, linguistically and logically incorrect.
 
 
 Qataadah, a renowned exegete, interpreted this verse as:
 <blockquote>'He is worshipped in the heaven and on the earth'.</blockquote>
 
 
 Imaam al-Aajurree said: <blockquote>
 'al-Ilaah, is the worshipped. He is worshipped in the heaven as He is worshipped on
 the earth'.
 </blockquote>
 
 
 <h4>
 
 <a id="omnipresence"></a>
 The Omnipresence of the Divine Knowledge
 
 </h4>
 
 
 <blockquote>
 "And He is Allaah above the heaven and on the earth He knows your private and public affairs. And He
 knows what you achieve." <a href="#13">[13]</a>
 </blockquote>
 
 
 Those who deny that Allaah is above His Arsh, dubiously argue that this verse supports their argument.
 Their argument is refuted by realizing that this verse refers to the knowledge of Allaah, according to the
 renowned exegetes, not His essence. They further assert that this verse signifies that the knowledge of
 Allaah encompasses all things in the heavens and on the earth. The reference to the divine knowledge is
 made clearly by repeating the clause, 'He knows' twice in this verse, that is to say: "Allaah, the Exalted,
 knows the hidden and the open, and He knows what you achieve".
 
 
 Had the verse ended with the word, 'earth', one might take their dubious argument into consideration, but
 Allaah, the Exalted, makes it abundantly clear that it is His knowledge, not His essence that encompasses
 all things.
 
 
 Another dubious argument is presented by those who deny the fact that Allaah, the Exalted, is above His
 'Arsh, by alleging that the following verse supports their argument.
 <blockquote>
 "Do you not see that Allaah knows all
 that is in the heavens and all that is on the earth? There is no secret counsel of three, but He is their
 fourth, nor of five, but He is their sixth, nor of fewer than that, nor of more, but He is with them wherever
 they may be. Then on the Day of Resurrection He will inform them of what they did. Surely, Allaah knows
 all things full well."<a href="#14">[14]</a>
 </blockquote>
 
 
 The above verse, they contend, signifies that Allaah is essentially everywhere. This argument is refuted by
 the prominent exegete, Ibn Katheer who says:
 <blockquote>
 "This means that Allaah is well acquainted with their
 utterances, and private talks and thoughts."
 </blockquote>
 
 
 Al-Qurtubee commented on this verse saying:
 <blockquote>
 "He knows and hears their private counsel. This is evidenced
 by the fact that the opening and concluding clauses of this verse confirm the knowledge of Allaah."
 </blockquote>
 
 
 Al-Qaasimee says:
 <blockquote>
 "The scholars among the Prophet's companions, who transmitted the meaning of the
 Qur'aan to their successors, held this verse to mean that Allaah is above His 'Arsh, but His knowledge is
 everywhere."
 </blockquote>
 
 
 The linguistic analysis of this verse proves the following points:
 <ul>
 <li>
 The opening words of the above verse speak of Allaah's knowledge, not His location.
 </li>
 <li>
 Private counsel, or secret talk, is the theme of this verse. Allaah says, 'There is no secret counsel of
 three, but He is their fourth'. He does not say, 'There are not three, but He is their fourth'. Thus the
 meaning becomes quite clear that it is the knowledge of Allaah what encompasses all His creatures.
 </li>
 <li>
 Allaah confirms that He will inform them of their secret talk on the Day of Resurrection.
 </li>
 <li>
 The verse ends, therefore, confirming Allaah's knowledge.
 </li>
 <li>
 Allah begins the soorah of al-Mujaadilah (Chapter 58), of which the verse in question is part, with the
 following verse:
 <blockquote>
 "Allaah has indeed heard the speech of the woman who pleads with you concerning
 her husband and complains to Allaah. And Allaah has heard your dialogue. Verily, Allaah is All-
 Hearing and All-Seeing." <a href="#15">[15]</a>
 </blockquote>
 </li>
 <li>
 Allah, the Exalted, states that He has heard the woman who was complaining to the Prophet
 (sallallaahu `alayhi wasallam) , and has certainly heard her arguing with her husband, but He did
 not state in the verse that He was their third.
 </li>
 <li>
 In the subsequent verse, Allaah emphasizes that He is well acquainted with the deeds of His slaves.
 </li>
 </ul>
 
 
 If one were to believe that Allaah is essentially everywhere, it would follow then that He also dwells in filthy
 places. Only an insane person would dare to impute to Allaah such an attribute. Far removed is Allaah of
 what they ascribe to Him.
 
 
 It would also follow that Allaah is mingling with His creatures in the heavens and on the earth. Such belief
 has paved the way for panatheism<a href="#16">[16]</a>, and promoted the myth of god incarnate. Allaah is far removed
 from what they ascribe to Him. It should be clear in the minds of the true believers that there is nothing to
 surround Allaah, the Exalted, nor is there a place to contain Him. Things and places are creatures, and
 Allaah is above all His creatures. All creatures need Him, while He is separated from His creatures, and
 stands in need of none of them.
 
 
 <h4>
 
 <a id="qiblah"></a>
 The Heaven is the Qiblah of the Du'a
 
 </h4>
 
 
 Muslims supplicate Allaah with their palms upheld because they believe Allaah is above the heaven. When
 confronted with this fact, those who deny the Loftiness of Allaah allege that Muslims supplicate in this
 manner only because heaven is the qiblah of du'aa or supplication.
 <ul>
 <li>
 The above allegation, to begin with, has no proof in the Qur'aan or the Sunnah, and it cannot be
 related to any of the Companions of the Prophet (sallallaahu `alayhi wasallam) nor to any of the
 Taabi'een, who succeeded them. There is no mention of this statement in the Book of Allaah or the
 Sunnah of the Messenger (sallallaahu `alayhi wasallam) . The issue of the qiblah is central to the
 religion of Islam, so every Muslim must be aware of it and especially the scholars of the Muslim
 ummah should have known it.
 </li>
 <li>
 It is an established fact, that the Ka'bah is the qiblah of formal prayer as well as the du'aa or
 supplication. To declare the heaven or anywhere else to be the qiblah of du'aa is a gross bid'ah
 (innovation) and a clear breach of the Qur'aan, the Sunnah, and the consensus of the ummah,
 because the Muslims have one single qiblah, the Ka'bah.
 </li>
 <li>
 The qiblah is the direction to which Muslims turn or face in prayer, and to face something is to look
 toward it. If the heavens were the qiblah, the Messenger (sallallaahu `alayhi wasallam) would have
 commanded his companions, with whom Allaah is pleased, to face the heavens in their prayer. On
 the contrary, the Muslims are forbidden to uphold their eyes while praying, but are to concentrate
 on the spot upon which their faces rest during prostration. The Messenger of Allaah (sallallaahu
 `alaihi wasallam) warned:
 <blockquote>
 "Let those who uphold their eyes while praying stop doing so, lest they
 become blind." <a href="#17">[17]</a>
 </blockquote>
 </li>
 </ul>
 
 
 The Qur'anic verses allow no room for such opinions. Allaah, the Exalted, specifically commanded His
 Messenger (sallallaahu `alayhi wasallam) and his ummah to face the direction of the Ka'bah in their
 prayers, saying:
 <blockquote>
 "And from wherever you come forth, turn your face toward the Sacred Mosque." <a href="#18">[18]</a>
 </blockquote>
 
 
 Then Allaah addresses the Muslims:
 <blockquote>
 "And wherever you may be, turn your faces toward it."<a href="#19">[19]</a>
 </blockquote>
 The Loftiness of Allaah is also proven by the following verse:
 <blockquote>
 "To Him ascend the good words, and He exalts
 the righteous deeds." <a href="#20">[20]</a>
 </blockquote>
 
 
 This verse contains the clear words of Allah, in which the verb "ascend" is used to indicate that Allaah is
 above and separated from His creatures. The ascendance of deeds is also proven by the words of the
 Prophet (sallallaahu `alayhi wasallam) describing the excellence of the period of time that falls after zawaal
 of zenith. He said,
 <blockquote>
 "This is a time when the gates of the heavens are opened, and I hope that a good deed
 of mine would ascend to Allaah."
 </blockquote>
 The verb "ascend" in the text signifies that the good deeds are raised up to
 reach Allaah, the Exalted. And Allah says:
 <blockquote>
 "The angels and ar-Rooh<a href="#21">[21]</a> ascend to Allaah in a day which is fifth
 thousand years long."<a href="#22">[22]</a>
 </blockquote>
 
 
 The Loftiness of the Creator is made clear by the great distance that separates the angels who inhabit the
 heavens from their Rubb above them. And Allaah says:
 <blockquote>
 "He manages all affairs from the heaven unto the
 earth." <a href="#23">[23]</a>
 </blockquote>
 
 
 It should be borne in mind that this verse is preceded by the words of Allaah: "He mounted the Throne."
 
 
 And Allaah also says:
 <blockquote>
 "O, Eesaa (Jesus)! I shall cause you to die, and raise you up to Me."<a href="#24">[24]</a>
 </blockquote>
 
 
 Since Allaah addressed Eesaa saying: "I will raise you up to Me", what would those who believe that Allaah is
 everywhere answer when they are asked: "Where is Eesaa now?" They would say either Eesaa is everywhere,
 or he is in heaven. If they claim that Eesaa is everywhere, they would apostatize as a result of their equating
 Eesaa with Allah in accordance with their claim that Allaah is everywhere. A claim which resembles the
 Christians' myth of god incarnate. But if they say, "Eesaa is in the heaven," they would admit that Allaah did
 raise Eesaa up to the heaven, and that Allaah is above the heavens.
 
 
 Allaah says:
 <blockquote>
 "Surely, your Rubb is the One who created the heavens and the earth in six days; then He
 istawaa<a href="#25">[25]</a> on the Throne." <a href="#26">[26]</a>
 </blockquote>
 
 
 This is one of the seven Qur'anic verses in which Allaah, the Exalted, refers to His istiwaa' on His 'Arsh.
 Ahl-us-Sunnah are certain that the great 'Arsh of Allaah is above the seven heavens. They also believe that
 Allaah, having created the earth and apportioned its provisions, ascended above His great 'Arsh. Only those
 who believe otherwise hold these verses to be allegorical. Allaah, they say, "is everywhere", denying that He
 is above the 'Arsh. Exalted is Allaah, and far is He removed from their ascription.
 
 
 Quoting all or even most of the verses signifying Allaah's attribute of Loftiness would only enlarge the
 volume of this issue. There are about 215 verses in the Qur'aan containing the verb sent down with
 reference to either the Qur'aan, the previous Scriptures, or the angels.
 
 
 <h4>
 
 <a id="prophetic-traditions"></a>
 Proofs from Authentic Prophetic Traditions
 
 </h4>
 
 
 Authentic Prophetic traditions, as well as traditions of the Prophet's companions, with whom Allaah is
 pleased, and works of the Four Imaams and of the rest of the pious predecessors contain many textual as
 well as inferential proofs of Allaah's Loftiness. Allaah, the Exalted, praises His Messenger (sallallaahu
 `alayhi wasallam) and confirms his veracity and truthfulness by saying:
 <blockquote>
 "Nor does he speak of his own
 desire. It is only revelation revealed (to him.)" <a href="#27">[27]</a>
 </blockquote>
 
 
 And Allah says:
 <blockquote>
 "And whatsoever the Messenger commands you, adhere to it, and whatsoever he forbids
 you, abstain from it."
 </blockquote>
 
 
 And the Messenger of Allaah (sallallaahu `alayhi wasallam) said:
 <blockquote>
 "I have been given the Qur'aan and similar
 to it therewith." <a href="#28">[28]</a>
 </blockquote>
 
 
 The purified Sunnah is what the Prophet (sallallaahu `alayhi wasallam) meant by saying: "and similar to it
 therewith". The Sunnah is the second source of the Sharee'ah of Islamic laws. Many traditions deal with the
 attribute of Allaah's Loftiness. The following are selected authentic traditions to whose authenticity all
 scholars of the hadeeth at all times have testified.
 
 
 The Prophet (sallallaahu `alayhi wasallam) reported his eventful journey from Makkah to Jerusalem (al-
 Mi'raaj)<a href="#29">[29]</a> and from there up to the heavens as follows:
 
 
 Jibreel took me up to the lowest heaven and requested its guards to open its gate. He was asked, 'Who is
 this?' He answered, 'Jibreel.' 'Who is with you?' They inquired. 'Muhammad (sallallaahu `alayhi wasallam)'
 He answered. They inquired. 'Has he been invited?' 'Yes'. Jibreel replied. Then someone greeted saying,
 'He is most welcome'. The Prophet (sallallaahu `alayhi wasallam) continued, when the gate was opened, I
 entered and met Aadam there. Jibreel said to me, 'This is your father, greet him'. Aadam greeted me back,
 saying: 'Welcome, pious son and pious Prophet'. Then Jibreel ascended to the second heaven and
 requested its guards to open its gate.
 
 
 The questioning that took place in the lowest heaven was repeated before the gate was opened. The
 Prophet (sallallaahu `alayhi wasallam) described what he saw in every heaven, until finally he was taken
 up to the seventh heaven where obligatory prayers were prescribed to him. This authentic mutawatir<a href="#30">[30]</a>
 hadeeth speaks clearly in plain words and straightforward manner which is not liable to misconstruction or
 farfetched interpretations. The Prophet (sallallaahu `alayhi wasallam) was taken up to his Rubb from one
 heaven above the other. The Ahl-us-Sunnah wal-Jamaa'ah believe that the Mi'raaj was neither an illusion nor
 a vision, rather real and essential. Had Allaah been everywhere, why would the Prophet (sallallaahu `alayhi
 wasallam) be taken all the way up to the seventh heaven? Allaah would have prescribed to him the Salaah
 on earth rather than in the seventh heaven.
 
 
 Abdullaah ibn Amr reported that the Prophet (sallallaahu `alayhi wasallam) said:
 <blockquote>
 "Be merciful to those on
 earth, so that the One above the heavens will be merciful to you." <a href="#31">[31]</a>
 </blockquote>
 
 
 Aboo Hurayrah reported that the Prophet (sallallaahu `alayhi wasallam) said:
 <blockquote>
 "The angels of death usually
 attend the dying person. If he is pious, they would address his soul saying, 'O good soul! Come out of the
 good body, and rejoice in the annunciation of mercy and provision from the Rubb Who is well pleased
 with you'. The angels would keep coaxing it with these words until the soul emerges from the body. Then
 it would be taken up to the heaven where permission to open the gates of the heaven would be sought. The
 guards would inquire, 'Who is this?' 'So and so', the angels would answer. The guards would say: 'O good
 soul! You are welcome'. The soul would be flattered by such words and finally be taken up to heaven above
 which is Allaah." <a href="#32">[32]</a>
 </blockquote>
 
 
 It is quite evident that Allaah, the Exalted, is above the seven heavens. Otherwise, why would the souls and
 the believers deeds be taken up to the heavens to reach Allaah?
 
 
 Aboo Hurayrah reported that the Prophet (sallallaahu `alayhi wasallam) said:
 <blockquote>
 "The angel of death used to
 appear to people whose souls he would collect. When he came to the Prophet of Allaah, Moosaa (alayhissalaam) to
 collect his soul, Moosa punched out his eye. The angel of death ascended to his Rubb, the Glorious, and
 said to Him, My Rubb! You have sent me down to Moosa who punched out my eye. Had he not been
 honored by You, I would have given him hard time..."
 </blockquote>
 
 
 The angel of death descended to Moosa from the heaven to collect his soul. He did not come to him from
 east, west, north, or south, nor did he emerge from the earth, and then he ascended to His Rubb Who is
 above the heavens.
 
 
 Aboo Hurayrah reported that the Prophet (sallallaahu `alayhi wasallam) said:
 <blockquote>
 "There are hundred levels in
 Jannah which Allaah has prepared for the Mujaahideen who fight in His cause. Between on level and
 another is a distance which is equal to that between the earth and the heaven. When you ask Allaah, azza
 wajall, ask Him for Firdaws, because it is situated in the midst and Highest point of Jannah from where
 the rivers of Jannah spring, and above it is the 'Arsh of the Most Merciful." <a href="#33">[33]</a>
 </blockquote>
 
 
 Mu'aawiyah as-Sahmee reported:
 <blockquote>
 "I had some sheep which I kept between Uhud and Juwaniyyah with a
 slave-girl to look after them. One day, I went out to check on my sheep and discovered that a wolf had
 devoured one of them. Since I am just a human, (I became angry) and struck the girl. Later on, I came to
 the Prophet (sallallaahu `alayhi wasallam) and reported to him the incident. He terrified me with the
 gravity of my action. I said, 'Messenger of Allaah'! Shall I free her (as an expiation of my sin.) He said 'Call
 her over'. When I did, he asked her, 'Where is Allaah?' She said, 'Above the heavens'. Then he asked her,
 'Who am I?' She said, 'The Messenger of Allaah (sallallaahu `alayhi wasallam) '. Thereupon, the Messenger
 of Allaah (sallallaahu `alayhi wasallam) ordered me, 'Free her. She is a believer'." <a href="#34">[34]</a>
 </blockquote>
 
 
 The above hadith, according to Shaykh Kahleel al-Harraas, is a luminous proof of the Loftiness of Allaah, the
 Exalted. Here is a man who wronged his female slave by striking her, and wanted to expiate his sin by
 giving her freedom in return. The Prophet (sallallaahu `alayhi wasallam) chose one particular question,
 'Where is Allaah?' Then the slave girl gave him the correct answer, 'Above the heaven'. The Prophet
 (sallallaahu `alayhi wasallam) declared her to be a believer.
 
 
 Does not the above hadeeth stand as a solid proof that Allaah is above the heaven? Doubtlessly, that slave
 girl, the shepherdess, knew her Rubb more than those ignorantly claim that Allaah is everywhere!
 
 
 Aboo Hurayrah reported that the Prophet (sallallaahu `alayhi wasallam) said:
 <blockquote>
 "Our Rubb, the Blessed, the
 Exalted, descends to the lowest heaven every night, during the last third of the night, and says: 'Anyone
 calls Me, I will respond to him? Is there anyone asking for anything? I will give it to him? Is there anyone
 seeking My forgiveness, I will forgive him?'" <a href="#35">[35]</a>
 </blockquote>
 
 
 The words of the Prophet (sallallaahu `alayhi wasallam) : 'Our Rubb, the Blessed, the Exalted, descends to
 the lowest heaven', clearly indicate the essential Highness or Loftiness of Allaah, the Exalted. Were Allaah to
 exist everywhere, there would be no need for the Prophet (sallallaahu `alayhi wasallam) who knew Allaah
 best, to say, 'Allaah descends', nor would there be a reason to distinguish one portion of the night from
 another. There is only one answer to this: Allaah, the Blessed, the Exalted, is above the seven heavens, and
 above the great 'Arsh.
 
 
 Aboo Hurayrah reported that the Prophet (sallallaahu `alayhi wasallam) said:
 <blockquote>
 "Allaah will descend to His
 slaves on the Day of Resurrection." <a href="#36">[36]</a>
 </blockquote>
 
 
 It is the Day when Allaah will come down to pass His judgment.
 
 
 In another tradition, the Prophet (sallallaahu `alayhi wasallam) said:
 <blockquote>
 "Allaah will gather the first and the
 last of His slaves for an appointed certain Day, when they will remain for forty years with their eyes
 uplifted towards heaven waiting for the decisive judgment. Allaah will then descend in coverings of clouds
 from His 'Arsh to the Kursee."
 </blockquote>
 
 
 <h4>
 
 <a id="companions"></a>
 The Standpoint of the Companions (May Allah be pleased with them)
 
 </h4>
 
 
 Zainab, the wife of the Prophet (sallallaahu `alaihi wasallam) , used to claim excellence over the rest of his
 wives by telling them, 'It is only your parents who gave you in marriage to the Prophet (sallallaahu `alayhi
 wasallam) , while it is Allaah Who gave me in marriage to him from above the seven heavens.'<a href="#37">[37]</a>
 
 
 In another narration, she said to the Prophet (sallallaahu `alaihi wasallam) , 'It is the Rahmaan, the
 Merciful, Who married me to you from above His 'Arsh.'
 
 
 Ibn Abbaas, may Allaah be pleased with him, said to Aa'ishah, the wife of the Messenger of Allaah (sallallaahu
 `alayhi wasallam) when she was on her death bed: "Of all his wives you were the most beloved to the
 Messenger of Allaah (sallallaahu `alayhi wasallam) , and he used to live only the pure. Allaah, the Exalted
 sent down your exoneration from above the seven heavens which was brought down by Jibreel. There is
 not a single masjid of the masajid of Allaah but the verses of your exoneration<a href="#38">[38]</a> are recited in it day and
 night."
 
 
 Aa'ishah, the wife of the Prophet (sallallaahu `alayhi wasallam) in this world and in the world to come,
 Mother of the Believers, whom the pervasive-minded sect tried to dishonor, but Allaah, the Exalted,
 exonerated her honor and condemned those who spread the lies against her.
 
 
 In his speech subsequent to the death of the Prophet (sallallaahu `alayhi wasallam) , Aboo Bakr as-Siddeeq
 said: "He who was worshipping Muhammad (sallallaahu `alayhi wasallam) , (let him know that)
 Muhammad is dead, and he who was worshipping Allaah, (let him know that) Allaah is above the heaven
 Ever-Living, never dies'." <a href="#39">[39]</a>
 
 
 Ibn Umar passed by a shepherd and asked him, 'Do you have a sheep fit for slaughter?' 'Its owner is
 around', the shepherd answered. 'Tell him that the wolf devoured it'. Ibn Umar said to him. Thereupon,
 the shepherd uplifted his head towards the heaven and said, 'Then where is Allaah?' Ibn Umar responded,
 'By Allaah. It is I who should have said, 'Where is Allaah.' He later on bought off the sheep and the shepherd
 and freed the latter and gave him the sheep.<a href="#40">[40]</a>
 
 
 Abd-ur-Rahman al-Mahdee <a href="#41">[41]</a> said: "There is no one more evil among the people of whims than the
 followers of Jahm. All their deviant beliefs revolve around one theme; 'There is no one above the heaven.'
 I believe, by Allaah, that they should not be married from, nor to inherit Muslims nor to be inherited by
 Muslims."
 
 
 This opinion of Ibn Mahdi is shared by many among the pious predecessors.
 
 
 Wahb ibn Jareer said: "Beware of the opinions of Jahm's followers, for they try to convince people that
 there is nothing above the heavens. Their statements are only from Iblees's revelation, and it is only
 infidelity". <a href="#42">[42]</a>
 
 
 <h4>
 
 <a id="imams"></a>
 The Standpoint of the Four Renowned Imaams
 
 </h4>
 
 
 <h6>
 <ul>
 <li>
 
 <a id="abu-hanifah"></a>Imam Aboo Haneefah <a href="#43">[43]</a>
 
 </li>
 </ul>
 </h6>
 
 
 Aboo Mutee' Al-Balkhee reported:"I asked Imam Aboo Haneefah about a person who says, 'I do not know
 whether my Rubb is, above the heavens or on earth?' Aboo Haneefah, may Allaah grant him His mercy, said:
 'A person who makes such a statement becomes an apostate because Allaah, the Exalted says, 'The Merciful
 has ascended above the 'Arsh, and the 'Arsh of Allaah is above His heavens'. I further asked Aboo Haneefah,
 'What if such a person admits, Allaah is above His 'Arsh, but exclaims, I do not know whether His 'Arsh is
 above the heavens or on earth'. Aboo Haneefah responded: 'If he denies that the 'Arsh is above the heavens,
 he is an apostate." <a href="#44">[44]</a>
 
 
 If the person apostatizes by saying that he did not know where is the 'Arsh of Allaah, then by right a person
 who denies the Loftiness of Allaah altogether is definitely worse than an apostate.
 
 
 <h6>
 <ul>
 <li>
 
 <a id="malik"></a>Imaam Maalik <a href="#45">[45]</a>
 
 </li>
 </ul>
 </h6>
 
 
 Abdullaah ibn Naafi' reported: Maalik ibn Anas said: 'Allaah is above the heavens, but His knowledge
 encompasses everything. Nothing escapes His knowledge.' <a href="#46">[46]</a>
 
 
 <h6>
 <ul>
 <li>
 
 <a id="shafiee"></a>Imaam Ash-Shaafi'ee <a href="#47">[47]</a>
 
 </li>
 </ul>
 </h6>
 
 
 
 Imaam ash-Shaafi'ee said:"The creed which I hold is the same creed the Muslims before me were holding,
 namely, the Testimony of Faith: "There is no god worthy of being worshipped except Allaah, that
 Muhammad is the Messenger of Allaah, and that Allaah is above His 'Arsh, above the heavens. He descends
 to the lowest heaven whenever He wishes." <a href="#48">[48]</a>
 
 
 Imaam ibn Khuzaymah, a Shaafi'ite himself, said: "Whoever disacknowledges that Allaah is above His 'Arsh,
 above His seven heavens, and that He is separated from His creatures, is a Kaafir, (unbeliever). Such
 person must be ordered to repent and disavow his belief, or else he must be beheaded and thrown on a
 garbage dump so that neither Ahl-ul-Qiblah<a href="#49">[49]</a> nor Ahl-udth-dthimmah<a href="#50">[50]</a> be annoyed by the foul odor
 of his carcass." <a href="#51">[51]</a>
 
 
 Aboo Bakr Muhammad at-Tameemee, a Shaafi'ite imaam of Naysaaboor, said: "I do not pray behind a person who
 denies the attributes of Allaah and does not recognize that Allaah is above His 'Arsh." <a href="#52">[52]</a>
 
 
 <h6>
 <ul>
 <li>
 
 <a id="ahmad"></a>Imaam Ahmad <a href="#53">[53]</a>
 
 </li>
 </ul>
 </h6>
 
 
 He was asked: "Is Allaah above His 'Arsh, above the seventh heaven, separate from His creatures, and is
 His knowledge and power encompassing everything everywhere? He replied: 'Certainly, He is above His
 'Arsh and nothing escapes His knowledge." <a href="#54">[54]</a>
 
 
 All of the above show that the entire Muslim ummah, in the past and present, is in unison regarding the
 belief in the Loftiness and Supremacy of Allaah, the Exalted.
 
 
 <h4>
 
 <a id="arguments"></a>
 Dubious Arguments
 
 </h4>
 
 
 Adherents of certain deviant sects promote a false belief that Allaah is omnipresent Who inheres in His
 creation. Rational arguments are deadly available to refute the blasphemy of the Jahmites and those who
 try to revive their belief today. To prove that Allaah is above His 'Arsh, and above the seventh heaven in a
 manner that suits His Majesty, the Imaam of Ahl-us-Sunnah, Ahmad ibn Hanbal, may Allaah be pleased with
 him, refuted their belief more than one thousand years ago, when he wrote: "Where Allaah is and Where
 He is not - An exposition of the denial of the Jahmites that Allaah is above the 'Arsh."
 
 
 We asked them "Why do you deny that Allaah is above the 'Arsh when He has said: 'The Merciful has
 mounted the 'Arsh?<a href="#55">[55]</a> And again,' 'Who in six days created the Heavens and the earth then ascended the
 'Arsh,'<a href="#56">[56]</a> They replied: "He is under the seven earths as He is on the 'Arsh; He is in heaven, on earth and
 in every place; there is no place where He is not, nor is He is one place to the exclusion of any other." And
 they quoted the verse: "And He is Ilaah in the heavens and He is Ilaah on the Earth!"
 
 
 If you wish to prove the falsehood of the Jahmites who claim that Allaah exists everywhere, not in one
 particular place, ask them, 'Is it not true that Allaah was existent when there was nothing in existence?' The
 Jahmites' answer would be: "Certainly, there was nothing before Allaah." Then ask them, "Did Allah create
 the creation within Himself or outside of Himself?" The Jahmites would be compelled to choose on of the
 following three answers:
 
 
 If the Jahmites assert that Allaah created the creation within Himself, they would then become apostate
 instantly by claiming that the Jinn, humans and Satans are all dwelling within Allah.
 
 
 If the Jahmites assert that Allaah created the creation outside Himself but dwelled in them afterwards, they
 would also become apostate instantly by claiming that Allaah dwells in His creatures.
 
 
 But if the Jahmites say that Allaah created the creation outside Himself and has never dwelled in them,
 they would by giving this answer, join the folds of Ahl-us-Sunnah, for by giving this answer they denounce
 their own deviant beliefs.
 
 
 Allaah, the Exalted, described Himself in the Torah too that He is above His creatures. Ka'b-ul-Ahbaar said:
 "Allah, azza wajall,<a href="#57">[57]</a> said in the Torah, 'I, Allah Am above My salves, and My 'Arsh ia above My
 creatures, and I am upon My 'Arsh running the affairs of My slaves. Nothing is hidden from Me neither in
 heaven nor on the earth." <a href="#58">[58]</a>
 
 
 Finally, it may be worthwhile to say that even the enemy of Allaah, Fir'awn (Pharoah), who flagrantly
 claimed to be a god of his people, knew where Allaah is more than the followers of Jahm today. Allaah says:
 <blockquote>
 "And Fir'awn said, 'O, Haamaan, build for me a tower that I may reach the ways; the ways to heavens so that
 I may have a look at the Ilaah of Moosaa." <a href="#59">[59]</a>
 </blockquote>
 
 
 Now consider the words of Fir'awn who wanted Haamaan to build a tower for him that he might climb all
 the way to the heavens to see the Rubb of Moosaa, for Moosaa already told him that Allaah to Whom he is
 inviting him is above the heavens, and compare this with the groundless argument of the Jahmite offshoots
 of today.
 
 
 A Muslim wonders how could those who believe that Allaah is Omnipresent rationalize such assertion
 knowing that Allaah, the Omnipotent, will collect the earth in His hand and fold the heavens in His right
 hand, as evidenced by the following divine stern warning.
 <blockquote>
 "And they have not venerated Allah with the veneration that is due Him, for on the Day of Resurrection,
 the earth will be collected in His hand and the heavens will be folded up in His right hand." <a href="#60">[60]</a>
 </blockquote>
 
 
 Were the above verse to be the only proof of Allaah's Loftiness, it would have been more than sufficient. It
 is certainly sufficient to those who fear Allaah and give Him the true veneration that is due to Him.
 
 
 <h4>
 
 <a id="conclusion"></a>
 Conclusion
 
 </h4>
 
 
 The first three Muslim generations whose righteousness the Messenger of Allaah (sallallaahu `alayhi
 wasallam) testified for, and whose merits surpassed the merits of all succeeding generation. They are the
 Companions of the Prophet (sallallaahu `alayhi wasallam) and the two generations that followed them.
 They all believed in the apparent meaning of the Qur'anic ayaat that deal with the divine attributes
 without giving them farfetched interpretations based on Greek philosophies.
 
 
 The Believer must believe that there is none like unto Allaah, the Exalted, in His essence, attributes, nor
 His actions. He must also believe that Allaah stands in need of none of His creatures. Neither a thing nor a
 place encompasses Him. He is above His 'Arsh, above the seventh heaven, and above all His creature
 essentially and realistically not allegorically. There is none of His creatures that touches Him.
 
 
 Based on this it is not permissible to say that Allaah is everywhere, or He inheres in any of His creatures,
 for Allaah was when there was nothing. He who asserts that Allaah is not outside the universe, not only
 denies the existence of Allaah, but he worships a non-existent god.
 
 
 We ask Allaah to keep us on the straight path of His Messenger (sallallaahu `alayhi wasallam) and his
 Companions and to make us join their company on the Day when neither wealth nor offspring would
 avail. Walhamdu lillahi Rabbil-aalameen.
 
 
 
 This discourse has been based mainly on two books: Ithbaat Uluwwillah, by Usamah bin Yusuf al-Qassas,
 may Allaah grant him His mercy, and Ar-Rahman alal Arsh Istawa, by Dr. Awad Mansoor.
 
 
 
 <h4>
 
 <a id="footnotes"></a>
 Footnotes & References
 
 </h4>
 
 
 <ol style="font-size:small;">
 <li>
 <a id="1"></a>Ruboobiyyah, inf. of Rubb
 </li>
 <li>
 <a id="2"></a>Some translate the term 'Rubb' into 'Lord', the meaning of 'Rubb' is far more comprehensive than to
 be restricted to a single word such as 'Lord'. Rubb, means, among other things, the Creator, the Sustainer,
 the Provider, and the One in whose hands is the disposal of all affairs.
 </li>
 <li>
 <a id="3"></a>Qur'an 50:16
 </li>
 <li>
 <a id="4"></a>Arsh, the Throne of Allaah.
 </li>
 <li>
 <a id="5"></a>Jahmites are the followers of Jahm bin Safwaan (d. 128-745), a radical heretic. Among other things, they
 deny that Allaah, the Exalted, is above His Arsh, and they allege that He is everywhere.
 </li>
 <li>
 <a id="6"></a>Qur'an 4:59
 </li>
 <li>
 <a id="7"></a>Qur'an 87:1
 </li>
 <li>
 <a id="8"></a>Qur'an 87:1
 </li>
 <li>
 <a id="9"></a>Qur'an 16:50
 </li>
 <li>
 <a id="10"></a>Qur'an 20:2
 </li>
 <li>
 <a id="11"></a>Qur'an 7:54
 </li>
 <li>
 <a id="12"></a>Qur'an 67:17.18
 </li>
 <li>
 <a id="13"></a>Qur'an 6:3
 </li>
 <li>
 <a id="14"></a>Qur'an 58:7
 </li>
 <li>
 <a id="15"></a>Qur'an 58:1
 </li>
 <li>
 <a id="16"></a>Pantheism is the belief that Allaah and the universe constitute one being, as opposed to the
 fundamental belief of the Oneness of Allaah and the separateness of His creations, as stressed by Ahl-us-Sunnah wal-Jama'ah.
 </li>
 <li>
 <a id="17"></a>Imaam al-Bukhaaree, Imaam Muslim and others.
 </li>
 <li>
 <a id="18"></a>Qur'an 2:150
 </li>
 <li>
 <a id="19"></a>Ibid.
 </li>
 <li>
 <a id="20"></a>Qur'an 35:10
 </li>
 <li>
 <a id="21"></a>Ar-Rooh is Jibreel, peace be upon him.
 </li>
 <li>
 <a id="22"></a>Qur'an 70:4
 </li>
 <li>
 <a id="23"></a>Qur'an 32:5
 </li>
 <li>
 <a id="24"></a>Qur'an 3:55
 </li>
 <li>
 <a id="25"></a>'Istawaa' p.t. is derived from the verb sawiya and its derivative form istiwaa' to ascend the Throne. The
 Ash'arites, the Mu'tazilites, the Jahmites, and those who uphold their belief, hold the attribute of Istiwaa'
 to be only symbolic, whereas Ahl-us-Sunnah accept this and the other essential attributes of Allaah literally
 without drawing parallels.
 </li>
 <li>
 <a id="26"></a>Qur'an 7:54
 </li>
 <li>
 <a id="27"></a>Qur'an 53:4.527 Q 53:4.5
 </li>
 <li>
 <a id="28"></a>Abu Dawood.
 </li>
 <li>
 <a id="29"></a>Imaam al-Bukhaaree, Imaam Muslim and others.
 </li>
 <li>
 <a id="30"></a>This is the strongest category of the authentic ahadith.
 </li>
 <li>
 <a id="31"></a>Imaam al-Bukhaaree, Imaam Muslim, and others.
 </li>
 <li>
 <a id="32"></a>Imaam Ahmad, al-Haakim, and others.
 </li>
 <li>
 <a id="33"></a>Imaam al-Bukhaaree, Ahmad, and others.
 </li>
 <li>
 <a id="34"></a>Imaam Muslim, Aboo Daawood, and others.
 </li>
 <li>
 <a id="35"></a>Imaam Maalik, Imaam al-Bukhaaree, Imaam Muslim, and others.
 </li>
 <li>
 <a id="36"></a>At-Tirmidhee and others.
 </li>
 <li>
 <a id="37"></a>Al-Bukhaaree.
 </li>
 <li>
 <a id="38"></a>The verses in question are in Soorah an-Noor #24:11 thru 20.
 </li>
 <li>
 <a id="39"></a>Imaam al-Bukhaaree and others.
 </li>
 <li>
 <a id="40"></a>Adh-Dhahabee.
 </li>
 <li>
 <a id="41"></a>He was a great scholar and a leading authority in the Prophetic traditions, and a contemporary of
 Imaam ash-Shaafi'ee, (135-198H.)
 </li>
 <li>
 <a id="42"></a>Al-Bukhaaree, adh-Dhahabi and others.
 </li>
 <li>
 <a id="43"></a>Aboo Haneefah, one of the four Imaam was prominent jurist living from 80 to 150 AH.
 </li>
 <li>
 <a id="44"></a>Sharh-ut-Tahaawiyyah, p.288
 </li>
 <li>
 <a id="45"></a>Maalik ibn Anas, one of the four Imaams, was prominent jurist and traditionist (93-179 H).
 </li>
 <li>
 <a id="46"></a>Abdullaah ibn Ahmad, as-Sunnah, and others.
 </li>
 <li>
 <a id="47"></a>Abdullah Muhammad ibn Idrees ash-Shaafi'ee one of the prominent four Imaams. Prominent jurist (150-
 204 H).
 </li>
 <li>
 <a id="48"></a>Al-Juyoosh-ul-Islamiyyah, Ibn-ul-Qayyim, p.93
 </li>
 <li>
 <a id="49"></a>The Muslims in general.
 </li>
 <li>
 <a id="50"></a>Christian or Jewish subjects of a Muslim country.
 </li>
 <li>
 <a id="51"></a>Ibid.
 </li>
 <li>
 <a id="52"></a>Ibid.
 </li>
 <li>
 <a id="53"></a>Ahmad ibn Muhammad ibn Hanbal, the great Imaam, was nicknamed the Imaam of Ahl-us-Sunnah.
 This name was to become in Islaam the watchword for uncompromising belief. Imaam Ahmad, may Allaah be
 pleased with him, was a hero and victim of the violent inquisition during the reign of the Caliph al-Ma'moon,
 who ordered his subjects, under pain of severe punishment, to adopt the belief that the words
 of Allaah of which the Qur'aan is composed are created, thus resembling the belief of the Christians. Imaam
 Ahmad, who refuted to endorse this belief was subjected to harassment, imprisonment, and torture.
 </li>
 <li>
 <a id="54"></a>Al-Juyoosh-ul-Islamiyyah, Ibn-ul-Qayyim, p.123.
 </li>
 <li>
 <a id="55"></a>Qur'an 20:4
 </li>
 <li>
 <a id="56"></a>Qur'an 25:60
 </li>
 <li>
 <a id="57"></a>Azza wajall, Allaah is the Powerful, the Glorious.
 </li>
 <li>
 <a id="58"></a>Adh-Dhahabi and others.
 </li>
 <li>
 <a id="59"></a>Qur'an 40:36,37
 </li>
 <li>
 <a id="60"></a>Qur'an 39:67
 </li>
 </ol>
 
 
 
 Author: Muhammad Murad 
 Courtesy: <a href="http://salafipublications.com" rel="nofollow">Salafi Pubs</a> Article id: AQD050004
 
 
 
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