Chapter Five: The Nasibi doctrine of Tawheed

 

We shall seek to look at this topic in two parts, namely the Nasibi depiction of the:

  • Physical attributes of Allah
  • Characteristics of Allah (swt)

Part One – Nasibi Fatwas giving Allah (swt) a physical body

Not only do Nasabis have atrocious beliefs, casting aspersions upon the character of Allah (swt) they even seek to define him, by giving him physical characteristic. The Creator whose description is beyond our comprehension, is simplified to narrow minded Salafis, so much so that his characteristics are tantamount to those of humans. Here is just a sample of the beliefs of the self proclaimed upholders of Tauheed.

Salafi belief that Allah (swt) has hands, fingers and fingertips (God forbid)

We read in Sefat Allah by Alawi al-Saqaaf, page 246:

الْيَدَانِ صفةٌ ذاتيةٌ خبرِيَّةٌ لله عَزَّ وجَلَّ ، نثبتها كما نثبت باقي صفاته تعالى

“Possession of two hands is a quality of Allah, we believe in it as we believe in other qualities”

On page 184, we read:

الْكَفُّ صفةٌ ذاتيةٌ خبريةٌ ثابتةٌ لله عَزَّ وجَلَّ بالأحاديث الصحيحة

“Palm of the hand is a quality of Allah almighty proven by Sahih Hadiths”

On page 32, we read:

الأَصَابِعُ صفةٌ فعليَّةٌ خبريَّةٌ ثابتةٌ لله عَزَّ وجَلَّ بالسُّنَّة الصحيحة.

“Fingers are Allah’s quality proven by Sahih Sunnah”

On page 36, we read:

الأَنَامِلُ صفةٌ ذاتيةٌ خبريَّةٌ ثابتةٌ لله عَزَّ وجَلَّ بالحديث الصحيح.

“The Fingertip is a quality of Allah almighty proven by Sahih Hadith”

On page 26, we read that Allah (swt) uses his hands to lift things:

الأَخْذُ بِالْيَدِ صفةٌ فعليةٌ خبريَّةٌ ثابتةٌ لله عَزَّ وجَلَّ بالكتاب والسنة.

“Lifting by the hand is a quality of Allah proven by Quran and Sunnah.”

Similarly Salafi scholar Hamad bin Nassir al-Mu’amar states in Al-Tauhfa al-Madania, page 129:

وأن له يدين

“He (Allah) has two hands”

The strange Salafi claim that Allah (swt) has two right hands

We read in Al-Wajiz fi Aqidat Al-Salaf al-Saleh by Abdullah al-Athari, page 47:

وأَنَ الله تعالى خلق آدم – عليه السلام- بِيَديه ، وأَن كلتا يديه يمين

“Allah almighty created Adam (pbuh) with his own two hands both of which are right sided”

Salafi belief that Allah (swt) has a face, legs, feets, a shin, hands, waist, hips and flanks

We read in Sharh al-Aqida al-Wasetiya by Imam Ibn Uthaimin, page 179:

من عقيدتنا أننا نثبت أن لله وجها حقيقة

“Our belief is that Allah has a physical face”

We read in Sefat Allah by Alawi al-Saqaaf, page 101:

الرِّجْلُ وَالْقَدَمَانِ صفةٌ ذاتيةٌ خبريةٌ ثابتةٌ لله عَزَّ وجَلَّ بصحيح السنة.

“The leg and feet qualities of Allah proven by the Sahih Sunnah”

On page 113, we read:

السَّاقُ صفةٌ من صفات الذات الخبريَّة ، ثابتةٌ لله تعالى بالكتاب وصريحِ السنة الصحيحية.

“Shin is a quality of Allah, proven by the Quran and Sahih Sunnah”

On page 71, we read:

الْحُجْزَةُ وَالْحَقْوُ صفتان ذاتيان خبريَّتان ثابتتان بالسنة الصحيحة.

“Waist and hip are proven qualities by Sahih Sunnah”

About Allah (swt) possessing flank, Muhammad Sidiq Khan al-Qanooji records in Katf al-Thamar fi Bayan Aqidat Ahl al-Athar, page 76:

ومن صفاته سبحانه : اليد (1) ، واليمين (2) ، والكف (3) ، والإصبع (4) ، والشمال (5) ، والقدم (6) ، والرجل (7) ، والوجه (8) ، والنفس (9) ، والعين (10) ، والنزول (11) ، والإتيان (12) ، والمجيء (13) ، والكلام (14) ، والقول (15) ، والساق (16) ، والحقو (17) ، والجنب (18)…..

His almighty qualities are: hand, left hand, palm of the hand, finger, left hand, feet, leg, face, soul, eye, coming down, coming, arrival, talking, saying, shin, waist, flank…

Salafi belief that Allah (swt) factually talks to people

We read in Sharh al-Aqida al-Wasetiya by Imam Ibn Uthaimin, page 265:

عقيدة أهل السنة والجماعة أن الله يتكلم بكلام حقيقي متى شاء كيف شاء بما شاء بحرف وصوت

“The creed of Ahlulsunnah wal Jamah is that Allah speaks physically whenever He wants, whatever He wants and in whichever form He wants, by voice and words”

Salafi belief that Allah (swt) sits on the throne in a cross legged position

We read in Tafsir al-Tabari:

Muhammad bin Qays narrated that A man came to Ka’b and asked him, ‘O Ka’b, where is our Lord?’ People rebuked him, saying: ‘You dare ask such about Allah?’ Ka’b answered, ‘If you are learned, strive to learn more. And, if you are ignorant, seek knowledge. You asked about our Lord. He is above the great Throne, sitting, placing one of His legs over the other.
Tafsir al-Tabari, volume 21 page 501 Surah 42 Verse 5

We also read in Ebtal al-Tawilat, by Imam Abu Y’ala al-Fara, Volume 1 page 189:

Ubaid bin Hunayn said: ‘I was sitting in the mosque when Qatadah ibn Nu’man arrived. Then, he sat and kept discussing with people. Then the people roused against him, then he said: ‘Oh son of Hunayn let us move to Abu Saeed, I heard that he is ill’. Then two of us went together, until we came upon Abu Sa’eed. We met him sitting, placing his right leg over the left. We greeted him and sat. Then, Qatadah pinched Abu Saeed’s leg. Abu Sa’eed said, ‘Praise be to Allah! My brother you hurt me’. Qatadah answered: ‘I made this on purpose, ‘Messenger of Allah (swt) said, ‘Verily when Allah concluded creating His creation, He sat, and then placed one of His legs over the other’’. Then He said: ‘It is wrong for anyone to sit like this’. Abu Sa’eed said: ‘No offense. By Allah, I never did it again!’’.

Abu Yala said:

قال أبو محمد الخلال هذا إسناده كلهم ثقاة وهم مع ثقتهم شرط الصحيحين مسلم والبخاري

Abu Muhammad al-Khalal said: ‘This chain is reliable, according to the standards of Sahih Muslim and Sahih Bukhari’.

This can also be read with different chains in:
1. Mujam al-Kabir, by Tabarani, v19, p13
2. Al-Asma wa al-Sifat, by Bayhaqi, hadith number 738
3. Marifat al-Sahaba, by Abu Naeem al-Asbahani, hadith number 5187 Al-Asma wa al-Sifat, by Bayhaqi, hadith number 738

Comment

So not only is Allah (swt) according to the Salafis sitting on a throne he is doing so in a cross legged manner! This type of depiction is reminiscent of the Hindi depictions of their Gods, wherein they are sitting in a cross legged position!

Salafi belief that Allah (swt) moves from one place to another

We read in Sefat Allah by Alawi al-Saqaaf, page 18:

الإتْيَانُ وَالْمَجِيءُ صفتان فعليتان خبريَّتان ثابتتان بالكتاب والسنة.

“Coming and arrival are two qualities which are proven by the Quran and traditions”

We read in Sharh al-Aqida al-Wasetiya by Imam Ibn Uthaimin, page 176:

وأهل السنة والجماعة يثبتون أن الله يأتي بنفسه هو

“Ahlulsunnah believes that Allah physically comes”

We read in Al-Wajiz fi Aqidat Al-Salaf al-Saleh, by Abdullah al-Athari, page 50:

ويؤمنون بأَنَّه تعالى يجيء يوم الميعاد للفصل بين العباد ، مجيئا حقيقيا يليق بجلاله

“They (the Salaf) believed that He (swt) would physically appear on the Day of Judgment in order to judge the people”

On page 48, Athari records:

وأهل السنة والجماعة : يؤمنون بأَن المؤمنين يَرَونَ ربهم في الآخرة بأَبصارهم ، ويَزُورُونَه ، ويُكلِّمهُم ويكلِّمونه

“The Ahlulsunnah wa al Jamah believe that the believers will see God with their eyesight in the hereafter and shall visit him, talk to him and He will talk to them”

Salafi belief that Allah (swt) can be physically seen in the sky

We read in Sharh al-Aqida al-Wasetiya by Imam Ibn Uthaimin, page 246:

فقد أجمع السلف رضي الله عنهم على أن الله تعالى بذاته في السماء

“There is consensus among the Salaf that He can be physically located in the sky”

Salafi belief that Allah (swt) can write (God forbid)

We read in Sefat Allah by Alawi al-Saqaaf, page 181:

الْكِتَابَةُ وَ الْخَطُّ صفةٌ فعليَّةٌ خبريَّةٌ ثابتةٌ لله عَزَّ وجلَّ بالكتاب والسنة ، فهو سبحانه يكتب ما شاء متى شاء

“Writing and drawing are qualities of Allah almighty proven by the Quran & traditions, he almighty writes what ever he wants whenever he wants”

We read in Sharh al-Aqida al-Wasetiya by Imam Ibn Uthaimin, page 185:

قال أهل العلم وكتب الله التوراة بيده

“The scholars said that Allah wrote Torah by his own hands”

Comment

At least we know that Allah (swt) is using his two right hands to good effect! Could Salafis tell us what he writes on? Does He (swt) have a pocket diary that he takes with him wherever He (swt) goes?

Nasibi belief that Allah (swt) created the angels from His arm and chest

We read in Al-Sunnah by Abdullah Ibn Ahmad ibn Hanbal, page 190:

عبدالله بن عمرو قال : خلقت الملائكة من نور الذراعين والصدر

Abdullah bin Amro said: ‘The angels are created from the light of (Allah’s) arm and chest’.

Nasibi belief that Allah (swt) is exactly same as human being with the exception of only two qualities

Abu bakr ibn al-Arabi records in his famed work Al-Qawasim min al-Awasim, page 209:

أبا يعلى محمد بن الحسين الفراء رئيس الحنابلة ببغداد كان يقول إذا ذكر الله تعالى وما ورد من هذه الظواهر في صفاته يقول : ألزموني ما شئتم فإني ألتزمه إلا اللحية والعورة.

Whenever Abu Y’ala Muhammad bin al-Hussain al-Fara, the chief of Hanbalis in Baghdad mentioned the qualities of Allah, he would say: ‘Comply with me on whatever you wish, I comply with every thing except the beard and genitals.’

Salafi belief that Allah (swt) is holding the earth and heaven on his fingers

We read in Al-Tauhfa al-Madania by Hamad bin Nassir al-Mu’amar, page 131:

وندين أن الله تعالى مقلب القلوب وأن القلوب بين إصبعين من أصابعه وأنه يضع السموات على أصبع والأرضين على أصبع

“We believe that Allah almighty changes the hearts and the hearts are between two of his (Allah) fingers and he put the heavens on a finger and the earth on another finger”

Salafi belief that Allah (swt) could travel over a mosquito

Imam Darami records in his book Aqa’id al-Salaf, page 443:

وقد بلغنا أنـهم -الملائكة- حين حملوا العرش وفــوقــه الجــبار في عزته وبـهائه ، ضعفوا عن حمله واستكانوا وحنوا على ركبهم حتى لقنوا ( لا حول ولا قوة إلا بالله ) فاستقلوا به بقدرة الله وإرادته ، ولولا ذلك ما استقل به العرش ، ولا الحملة ولا السماوات ولا الأرض ولا من فيهن . ولو قد شاء لاستقر على ظهر بعوضة فاستقلت به بقدرته ولطف ربوبيته ، فكيف على عرش عظيم أكبر من السماوات السبع ؟

“It has reached us that when the Angels lifted the throne while the almighty is on top of it in his might and glory, they were weak in lifting it, and they rested and bent onto their knees until they said (there is no might or power except with Allah) but they lifted it with His power and will, and if it wasn’t for it (His power and will), it would not have been possible for the throne, or those that carry it or the skies or the earth or whoever is inside it. And if he so wished, he would have mounted on the back of a mosquito and she would have carried Him by His Divine Grace, so how about a great throne that is larger than the seven skies?

Comment

Just look at the Salafi thinking. Allah (swt) is beyond the comprehension of man, and it should suffice for believers to accept his existence and think no more. For Salafis this is simply not possible. Rather than accept his omni present existence in the cosmos, they seem it there academic duty to start describing him with human qualities. After that, they next ponder the types of things that He (swt) could do, why? Don’t we know that He (swt) can do anything? Why do we need to start contemplating His abilities to the point that His (swt) ability to travel on a Mosquito is also pondered over? What is the benefit from such an absurd belief?

Nasibi belief that Allah (swt) suffers from weight gain (God forbid)

We read in Al-Sunnah by Abdullah Ibn Ahmad ibn Hanbal, page 161:

خالد بن معدان انه كان يقول أن الرحمن ليثقل على حملة العرش من أول النهار

Khalid bin Madaan said: ‘Allah’s weight becomes heavy on the throne in the beginning of the day’

Comment

We would invite the Salafis to clarify which diet plan Allah (swt) is on that enables Him to gain and lose weight so quickly? The next Salafi fatwa may well explain the reason for this amazing weight loss…

Salafi belief that Allah (swt) performs jogging

We read in Sefat Allah by Alawi al-Saqaaf, page 232:

الْهَرْوَلَةُ صفةٌ فعليةٌ خبريَّةٌ ثابتةٌ لله عَزَّ وجَلَّ بالحديث الصحيح.

“Jogging is a quality of Allah almighty proven by Sahih Hadith”

We read in Fatawa al-Aqida by ibn Uthaimin, page 112:

وأي مانع يمنع من أن نؤمن بأن الله تعالى يأتي هرولة

“What could forbid us from believing that Allah performs jogging?”

In Fatawa al-Lajnah al-Daema lelbuhuth by Ahmad al-Duwaish, page 196, we read the following fatwa of late Salafi/Wahabi leader Ibn Baz:

س : هل لله صفة الهرولة ؟
ج : نعم

Question: Is jogging a quality of Allah?
Answer: Yes.

Comment

We tried to search into the Salafi literature in order to know whether He partakes in early morning jogging or an evening one but we couldn’t find any precise stance on this. It is still good to know that He (swt) keep in shame. We would urge the Salafi and Deobandi Mullahs whose eating habits have given them a waist size the size of the equator, to likewise adhere to the example of Allah (swt) and take up jogging.

If the above Fatwas do not evidence tha atrocious concept of anthromorphism that is no different to the depictions of Allah (swt) locate in Judaic-Christian texts allow us to conclude with one final Fatwa, that shall leave us with no doubt that the Nasibi concept of Tawheed is worse that that of the Christians and Jews…

The Nasibi Fatwa that Allah (swt) is in hell (God forbid)

We read in Sahih Bukhari that the Prophet (saws) said:

“The people will be thrown into the (Hell) Fire and it will say: ‘Are there any more (to come)?(50:30) till Allah puts his foot over it and it will say ‘Qat! Qat!” (Enough! Enough!)”
Sahih Bukhari Arabic-English Volume 6 hadith number 371 translated by Dr Muhsin Khan

Comment

Is there anything more disgraceful than to believe that Allah (swt) will be in hell on the Day of Judgement? If one part of Allah (swt) is in Hell then he is in hell.

Part Two – The character assassination of Allah (swt) by Nawasib

Not only do Nasabis attribute human like physical characteristics to Allah (swt) they also seek to describe his character. Whilst we all know if the ninety nine names of Allah (swt) that in effect symbolize his excellent qualities / character, the Salafis have formulated their own list to help their adherents to see the other side of the Creator (swt). Let us see how they have described him in their texts.

The Salafi & Deobandi belief that Allah (swt) is the root source of acts of polytheism, fornication and homosexuality (God forbid)

In the recognized Ahl’ul Sunnah work Musnad Abu Hanifa, page 152 we read:

الإيمان بالله وملائكته وكتبه ورسله والقدر خيره وشره من الله

“Iman is to believe in Allah, His angels, His books, His messengers, qadr, the good and the evil is all from Allah”
Musnad Abu Hanifa, page 152

Similarly Allamah Hibatullah Lalkai (d. 418 H) records:

Ibn Umar said: ‘A man came to Abu Bakr and asked: ‘Do you believe that adultery is from God?’ He (Abu Bakr) replied: ‘Yes’. He said: ‘God will make me do it and then will punish me?’ He (Abu Bakr) replied: ‘Yes, Oh son of Khena, by Allah if there was a man with me I would order him to smash your nose’.
Sharh Usool Etiqad Ahlulsunnah, Volume 3 page 246 Tradition 964

Comment

May Allah (swt) forgive us! This means that Man is helpless and has no control over his actions, all acts are from Allah (swt) man is just a tool like a pen, sword or bike. It is left to Allah (swt) to use these tools and man has absolutely no discretion. Taking this to its logical conclusion, this Fatwa means that Allah (swt) murdered Uthman; Allah (swt) issued Hafsa with the utterance of ‘first’ divorce. Furthermore, it means that every brothel in the world is run by Allah (swt), and that acts of kufr, polytheism, fornication, homosexuality, child abuse, robbery, theft, drinking etc are all arranged by Allah (swt). This likewise also means that Allah (swt) also wills chants raised against the Sahaba. This is the faith of the Nawasib.

Salafi belief that Allah (swt) wonders (God forbid)

We read in Sefat Allah by Alawi al-Saqaaf, page 58:

التَّعَجُّبُ صفةٌ فعليَّةٌ خبريَّةٌ ثابتةٌ لله عَزَّ وجَلَّ بالكتاب والسنة.

“Wondering is a quality of Allah proven by Quran and Sunnah”

Comment

The concept of wondering is associated with actions when one is unsure about a matter. States such as confusion, indecision, worry lead to an individual wondering about how to resolve a matter. Man wonders as he lacks knowledge of the unseen, as such wonders about what options he can adopt to remedy a situation. Now we would like to ask these Salafis what would cause Allah (swt) to wonder about anything? Does He (swt) not have knowledge of the unseen? If He (swt) as is undoubtedly the case why does he need to think over a matter? Just look at the low positions these Nasabis give to the Creator, they equate him to the normal man, pondering over how to address a situation. What is he doing whilst is wondering? Is he scratching his head with his two right hands whilst sitting cross legged on His throne?

Salafi belief that Allah (swt) possesses shy qualities (God forbid)

We read in Sefat Allah by Alawi al-Saqaaf, page 86:

الْحَيَاءُ وَالاسْتِحْيَاءُ صفةٌ خبريَّةٌ ثابتةٌ لله عَزَّ وجَلَّ بالكتاب والسنة

“Shyness is a quality of Allah proven by the Quran and Sunnah”.

The Deobandi belief that Allah (swt) can tell a lie (God forbid)

Not only is Allah (swt) given physical attributes the Nawasib even give Allah (swt) human attributes. The Indian Imam of the Deobandies Shah Ismail Shaheed Dehalwi quotes someone saying:

“Impossibility is a defect, and a defect in Allah is impossible”

Then he replies:

“If ‘impossible’ is related to the abilities of Allah within His being, that this isn’t within the fold of Allah’s power. Then we do not accept it. The mentioned lie (about Allah) that can Allah make a false introduction about an event or a complete false event itself and then reveal it on angels or prophets, then this is possible, because then it would mean that the abilities of a man are more than that of Allah, because such a thing (telling a lie) is within the fold of the abilities of a human being.”

Trying to console an adherent inquiring about the blasphemous statement of their pioneer Deobandi Imam Imdadullah Mujahir Makki, Maulana Rasheed Ahmed Gangohi further confuses him by stating:

“A copy of the letter by Haji Imdadullah Sahib Muhajir Makki, in connection to the possibility of telling a lie by Allah Almighty, for clearing doubts of Maulvi Nazir Ahmed Sahib Rampuri.
Doubt: It is written in “Buraheen al-Qate’a” that Allah can tell a lie”.

Then a few lines further in his attempts to clarify the doubts of the inquirer, Gangohi says:

“It is the belief of all Muslim researchers, the saints and scholars that telling a lie is within the jurisdiction of the abilities of Allah (swt), your doubts have been clarified, no one is of the belief of its occurrence. This is a complex issue and not something to be said in front of common masses.”

Comment

This is the belief of the Nawasib such as of Sipah e Sahaba (kr-hcy.com) who claim to be the follower of the Deoband sect and who proudly declare that they have been blessed with the correct belief and love for their Creator – and what a fine belief it is to one in which (as we has cited previously) every bad thing even homosexuality and fornication is being caused by Allah (swt), He (swt) can forget and will be in Hell on the Day of Judgement. Rather than concealing this, they pride themselves with this disgraceful concept of Tauheed. Their sermons are littered with reference to Tauheed and how simply man can stoop in to shirk, and yet at the same time they believe that Allah (swt) has a physical body and that he will be in hell on the Day of Judgement. Do these beliefs constitute a correct belief in Tauheed?

Salafi belief that Allah (swt) cheats and mocks (God forbid)

We read in Sefat Allah by Alawi al-Saqaaf, page 89:

الخداعُ صفةٌ من صفات الله عَزَّ وجَلَّ الفعليَّة الخبريَّة الثابتة بالكتاب والسنة

“Cheating is a quality of Allah proven by the Quran and Sunnah”

On page 116, we read:

السُّخْرِيَةُ بِالكافِرينَ من الصفات الفعليَّة الخبريَّة الثابتة لله عَزَّ وجَلَّ بالكتاب والسنة.

“Mocking the disbelievers is a quality of Allah, proven by Quran and traditions”

Cheating involves acting dishonestly such as practice fraud. One that indulges in cheating is deemed as a person of bad character. Those convicted of cheating offences suffer long term consequences such as a bar on gaining certain types of employment or getting a good credit rating. Society looks down on cheats, the common man would steer away from any individual with a dishonest character, yet the Salafis want us to believe that this is a character of Allah (swt)! Should we aspire to be like Him (swt) and indulge in cheating for personal gain? If not, why not? After all if Allah (swt) possesses this quality, why shouldn’t we?

Salafi belief that Allah (swt) is a ‘thing’ and a ‘person’ (God forbid)

We read in Sefat Allah by Alawi al-Saqaaf, page 125:

يجوز إطلاق لفظة (شخص) على الله عَزَّ وجَلَّ

“It is permissible to use the word (person) for Allah almighty”

On page 130, we read:

يصح إطلاق لفظة (شيء) على الله عَزَّ وجَلَّ

“It is permissible to use the word (a thing) to qualify Allah almighty.”

Salafi belief that Allah (swt) can be jealous (God forbid)

We read in Sefat Allah by Alawi al-Saqaaf, page 160:

يوصف الله عَزَّ وجلَّ بالغَيْرة ، وهي صفةٌ فعليَّةٌ خبريَّةٌ تليق بجلاله وعظمته

“Jealousy is a quality of Allah almighty and it’s a suitable quality for him.”

Comment

The Merriam-Webster Online Dictionary, 10th Edition. defines jealousy as “a jealous disposition, attitude, or feeling,” where the word jealous is defined as being

  • intolerant of rivalry or unfaithfulness,
  • disposed to suspect rivalry or unfaithfulness,
  • hostile toward a rival or one believed to enjoy an advantage,
  • vigilant in guarding a possession.

We would invite the Salafis to explain how they deem Allah (swt) to be of a jealous nature? Jealousy is a characteristic borne out of weak people with an inferiority complex. Those that have no control of the world around them, develop jealously as they fear that their position is being threatened by another. Is He (swt) fearful of a rival so much so that he becomes jealous of Him (swt)? May Allah (sw) protect us from such atrocious beliefs! This is no difference to the jealous depiction of God that we find in the Bible wherein “jealousy” is always in the context of idol worship:

  • “You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, (Exodus 20:5)
  • for you shall not worship any other god, for the LORD, whose name is Jealous, is a jealous God– (Exodus 34:14)
    “For the LORD your God is a consuming fire, a jealous God. (Deuteronomy 4:24)
  • ‘You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, and on the third and the fourth generations of those who hate Me, (Deuteronomy 5:9)
  • for the LORD your God in the midst of you is a jealous God; otherwise the anger of the LORD your God will be kindled against you, and He will wipe you off, the face of the earth. (Deuteronomy 6:15)

Salafi belief that Allah (swt) sometimes feels bored (God forbid)

We read in Al-Fatawa wa al-Rasael by Muhammad bin Ibrahim, Volume 1 page 209:

((فإنَّ الله لا يَمَلُّ حتى تملُّوا)): من نصوص الصفات

“((Allah doesn’t feel bored till ye get bored)) this an evident of quality”

One of the revered Imams of Salafies namely Imam Ibn Uthaimin records in Fatawa al-Aqidah, volume 1 page 85:

سئل فضيلة الشيخ : هل نثبت صفة الملل لله عز وجل ؟
فأجاب بقوله : جاء في الحديث عن النبي عليه الصلاة والسلام قوله (( فإن الله لا يمل حتى تلموا)) فمن العلماء من قال إن هذا دليل على إثبات صفة الملل لله

The Sheikh was asked: ‘Shall we believe that feeling bored is a quality of Allah?’
He replied: ‘It is narrated from the prophet (pbuh) that he said: ‘((Allah doesn’t feel bored till ye get bored))’ some scholars declared that this is a proof that feeling bored is a quality of Allah.’

Comment

Since boredom is a common trait of the post modern world, wherein people leave dull monotonous lives, should we assume that Allah (swt) occupies much of the day in a state of boredom, sitting on his throne, cross legged, tapping his two right hands wondering what to do next? Perhaps that might explain why Salafis believe that Allah (swt) takes up jogging!

Allah converses in Persian when content and in Arabic when angry

The Sunni scholar Imam Ismail Haqqi al-Barousawi al Naqshbandi (died 1127 AH) in his esteemed commentary of the Holy Quran, namely Ruh al-Bayan, Volume 10 page 480 under the commentary of Surah al-Qadr states:

وفى بعض الاخبار ان الله تعالى اذا تكلم بالرحمة تكلم بالفارسية والمراد بالفارسية لسان غير العرب سريانيا كان او عبرانيا واذا تكلم بالعذاب تكلم بالعربية

“And some narrations state that when Allah (swt) converses in kindness He does so in Farsi (Persian), Farsi meaning a language other than the language of the Arabs; be it Syrian or Hebrew, and when He makes reference to punishment, He converses in Arabic”.

 

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