In his commentary on Muslim (Kitab 5 Bab 7 Hhadiith 33): This is from among the aHhadiith that deal with Allah's attributes and there are two schools of reading for it... The first consists in believing in it without entering into its meaning, while holding that there is nothing like unto Allah, with His elevation above the characteristics of things created. The second consists in interpreting it with what befits Him.

Whoever holds the latter position says that the meaning of the tradition is that the Prophet intended to test her: was she a believer in oneness (muwahhida) who confirms that the Creator, Disposer, and Doer is Allah alone? that He it is Who, when the petitioner invokes Him, he turns towards the heaven, and when the worshipper prays, he turns towards the Ka`ba? -- and this is not because He is circumscribed in the heaven, just as this is not because He is circumscribed in the direction of the Ka`ba; rather this is because the heaven is the orientation of those who invoke, just as the Ka`ba is the orientation of those who pray -- or, on the other hand, was she of the idol-worshippers who worship the idols that are in front of them? When she replied: "In heaven," it was understood that she was a believer in oneness and not an idol-worshipper.

Qaḍii `Iyad said: "There is no disagreement among the Muslims, all without exception: their jurists, scholars of Hhadiith, theologians, keen-sighted ones, and imitators, that the external meanings cited pertaining to Allah being "in the heaven" -- as in His saying: "Have you taken security from Him Who is in the Heaven that He will not cause the earth to swallow you?" (67:16) and the like -- are not as they appear (laysat `ala zahiriha) but rather are interpreted by all of the scholars (muta'awwila `inda jami`ihim). He among the muhaddithin, fuqaha' and mutakallimin who spoke to establish that there is aboveness in direction without specifying dimension or modality : he did so only by interpreting "in the heaven" (fi al-sama') to mean "above the heaven" (`ala al-sama'). And of the great multitude of the keen-sighted ones and theologians and those who establish Allah's freedom from any likeness to creation who spoke to negate the concept of limit and the inconceivability of direction with relation to Allah: they did so only by interpreting with various figurative interpretations, according to the necessity of each case.

Qaḍii `Iyad continues, "Some of them practiced mutual tolerance in the matter of establishing a direction for Allah (i.e. they did the latter to some extent), but only with apprehension at such tolerance: for is there any difference between asking "how" and establishing directions for Allah? However, whatever generalization the Law has made such as about Allah being the Omnipotent over (fawqa) His slaves and His establishing Himself over (`ala) the Throne, it is always with strong adherence (tamassuk) to the verse which sums up the total transcendence (al-tanzih al-kulli) of Allah above creation, "There is nothing like unto Him," without which nothing of what is conceived in the mind is sound. Such adherence is perfect protection for him to whom Allah the Exalted grants success." And this, says Nawawi, is the end of Qaḍii `Iyad's discourse."

`Ali al-Qari said in his commentary on Mishkat al-masabih in relation to the Hhadiith "Where is Allah?": Al-Qaḍii `Iyad said: "By asking this, the Prophet's intent was not to ask about Allah's place (makan), for verily He is above and beyond space, as He is above and beyond time. Rather the intent of his question to her was to find out whether she was a believer in oneness (muwahhida) or someone who associated partners to Allah (mushrika), because the unbelievers (kuffar) of the Arabs used to worship idols, and each tribe used to have a specific idol in its midst which it worshipped and aggrandized, and it may be that the simple-minded and ignorant ones among them did not know any other object of worship than that idol. The Prophet therefore meant to determine what she worshipped. When she said: "in the heaven," -- and another narration says that she made a sign towards the heaven -- it was understood that she was a believer in oneness. He meant by this line of questioning the disavowal of the gods of the earth (nafi al-aliha al-ardiyya) which are the idols, not the establishment of the heaven as a location for Allah, and Allah is greatly exalted from the sayings of the wrong-doers!"

880

Irrlehren der Salafiiyah : Taschbiih oder physische Eigenschaften Allahsﷻ.

Demokratische Extremisten rechnen mit der Ausbreitung des Salafismus.

Anhänger des Salafismus folgen - anders als oft behauptet - keineswegs einer "ultraorthodoxen" Auslegung des Islams; vielmehr sind sie ein Sekte deren Anhänger einer Irrlehre folgen, welche unter den Salaf (die ersten drei Generationen) noch nicht bekannt war, aber bald nach ihnen (Khawaaridsch) zu keimen begann.. Gleichzeitig sind sie aber bemüht - etwa im Gegensatz zur Islamischen Kirche, die sich nur selbst belehrt - das, was sie als Islam verstehen, zu verbreiten.

 856

Der Schwindel mit der IS - Flagge.  

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Mit dem Anspruch, den reinen Islam zu vertreten, ist der Islamische Staat auf einen längst widerlegten Schwindel aus dem 19. Jahrhundert aufgesessen.  Von Ahmed El Shamsy - associate professor of Islamic thought at the University of Chicago -  October 28, 2021

  Wissenschaftler kritisieren mangelnde Erforschung des Salafismus - unzureichende Erkenntnisse.

Ist für Ungläubige nicht möglich. Wie sollte denn eine Wissenschaftler die Krankheit des Salafismus verstehen wenn er doch selbst, so wie der Salafi nur die Symptome der Krankheit artikuliert. Des Islamwissenschaftlers Krankheit heißt heute "demokratische Religion", welcher er auch angehören muss, wenn er mit seiner Wissenschaft Geld verdienen will. Er muss in diesem Frame bleiben. Die innerer Wirkung seiner wie auch der salafistischen Krankheit aber, nämlich mit der eignen Krankheit den Salafismus zu definieren ist hoffnungslos und denn Salafis machen außerdem das selbe. Wie auch immer, wer den Salafismus bzw. seine Anhänger verstehen will, der muss deren Irrlehre erfassen und das ist für einen Ungläubigen nicht möglich. Die Islamwissenschaftler laufen zwangsläufig im Kreis, wie Katzen, die ihren eigenen Schwanz fangen wollen.

 430

Who are the Salafis?  

Is their approach valid? ... The word salafi or "early Muslim" in traditional Islamic scholarship means someone who died within the first four hundred years after the Prophet (Allah bless him and give him peace), including scholars such as Abu Hanifa, Malik, Shafi'i, and Ahmad ibn Hanbal. Anyone who died after this is one of the khalaf or "latter-day Muslims". The term "Salafi" was revived as a slogan and movement, among latter-day Muslims, by the followers of Muhammad Abduh (the student of Jamal al-Din al-Afghani) some thirteen centuries after the Prophet (Allah bless him and give him peace), approximately a hundred years ago. Like similar movements that have historically appeared in Islam, its basic claim was that the religion had not been properly understood by anyone since the Prophet (Allah bless him and give him peace) and the early Muslims--and themselves.  By Nuh Keller

Refuting ISIS by Shaykh Muhammad al Yaqoubi 

Shaykh Muhammad al-Yaqoubi is one of the senior scholars of the Muslims from the Sunni tradition. In a lecture given at Zaytuna College in California, he expertly dismantles and destroys the theological [???] basis of the so called Islamic State.

429

Taqlid bedeutet ..

... den Rechtssprüchen eines Gelehrten ohne sich das Wissen über die ausführlichen Beweise dieser Meinungen anzueignen zu folgen. Eine Person ist gezwungen dies zu tun, da er nicht im Stande ist die Beweise zu begreifen um sich seine eigene Meinung über irgendeine detailreiche Angelegenheit des Deens zu bilden. Dieses Verlassen auf eine Gruppen von hochqualifizierten Individuen kann man in jedem Aspekt des menschlichen Lebens sehen: Von dem Moment, an dem wir einen Anbau an unser Haus bauen wollen, bis zu dem, an dem wir uns selber behandeln möchten, verweisen wir bedingungslos auf die Experten. Der Kranke versucht nie sich selber zu diagnostizieren, ganz zu schweigen davon sich nach seinem eigenen Wissen die Routine der Medizin, die er nehmen muss, zu verordnen. Sondern er sitzt in bescheidener Weise und akzeptiert alles was der Doktor ihm sagt und ihm verordnet. Es scheint als sei allein der Islam als solch etwas herausgesucht wurden, dass jede Person nicht nur seine geistige Fähigkeiten (wie mangelhaft sie auch sind) um seine detailreichen Lehren zu bestimmen ausüben darf, sondern vielmehr wird es als seine Pflicht erklärt. Von Mufti Muhammed Sajjad

339 

Tarnkappen-Journalisten und die Mär von der radikalen Süssholz-Fraktion  .

...Nachdem es den deutschen Sicherheitsbehörden erfreulicherweise gelungen zu sein scheint, nach monatelangem Einsatz eine schon im Mai in Presseberichten erwähnte Gruppe potentieller Massenmörder dingfest zu machen, die angeblich von sich behaupten, Anhänger des Islam zu sein, übertreffen sich die unterschiedlichen Vertreter der Journalistenzunft gegenseitig darin, im Nebel herumzustochern und den geneigten Lesern ihrer Blätter und Internetausgaben ihre einmaligen sensationellen Hintergrundinformationen zu verkaufen........

259 

The Feet In Ssalaaht - The Salafi Error

Below is a booklet published by the Mujlisul Ulama of South Africa regarding the feet in Ssalaah and the errors the Salafis have brought into this. It has been taken from their excellent website, where you can also find other books, insha'allah. The link is at the end of the document, insha'Allah.

188

The Doctrine of Ahl Al-Sunna Versus the "Salafi" Movement  PDF 

Introduction by Shaykh Hisham Muhammad Kabbani / Los Altos, California / 1 Muharram 1418), -  Ahl Al-Sunna Condemnations of the Wahabi / Salafi Heresies (a selected Bibliography),  -  Ahhadiith on Khawarij which the scholars consider to apply to the Wahabis,  - Jamil Effendi al-Zahawi's " al-Fajr al-sadiq fi al-radd `ala munkiri al-tawassul wa al-khawariq" (The True Dawn: A Refutation of Those Who Deny The Validity of Using Means to Allah and the Miracles of Saints)

 143 

Muhkamat & Mutashabihat Ayat in Qur'aan 

"Muhkamat Ayat": These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known.  "Mutashabihat Ayat": These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them.