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----- Original Message -----
From: GF Haddad <[EMAIL PROTECTED]>
To: MSA-EC <[EMAIL PROTECTED]>
Cc: MSA-EC <[EMAIL PROTECTED]>
Sent: Friday, June 30, 2000 9:58 AM
Subject: Ibn Baz
> MSA-EC - http://sunnah.org
>
> IBN BAZ
> A Concise Guide to Another Primary Innovator in Islam
>
> by GF Haddad
> [EMAIL PROTECTED]
>
>
> `Abd al-`Aziz ibn `Abd Allah Ibn Baz, the late (d. 1999) nescient mufti of
> the Kingdom of Saudi Arabia, government scholar par excellence, and major
> innovator whose influence on spreading deviant beliefs is incalculable.
> The present crippling of Islam and Muslims took place under his leadership
> and as a direct result of his policies as listed by Sayyid Yusuf al-Rifa`i
> in his Nasiha li Ikhwanina `Ulama' Najd ("Advice to Our Brothers the
> Scholars of Najd"):
>
> * Calling the Muslims "Pagans"
> * Calling the Muslims "Apostates"
> * Calling the Muslims "Deviants"
> * Calling the Muslims "Innovators"
> * Monopolozing Teaching in Hijaz
> * Falsifying Our Scholarly Heritage (see below)
> * Libeling Ulema Who Disagreed with Wahhabi Doctrine
> * Imposting the Style of Najd in Adhân
> * Shutting the Mosque in Madina at Night
> * Posting Hoodlums at the Noble Grave
> * Obstructing and Scolding Women in Madina
> * Blocking Women from Visiting Baqi`
> * Police Interrogation Centers
> * Razing of the Mosque of Abu Bakr - Allah be well-pleased with him -
> * Razing of Abu Ayyub al-Ansari's House
> * Destroying Historical Makka and Madina but Preserving Khaybar
> * Replacing Khadija's House with Latrines
> * Outlawing Nasiha to Rulers
> * Interdiction of Dala'il al-Khayrat and other books
> * Forbidding Mawlid Gatherings
> * Etc.
>
> As former overall president of the Directorships of Scholarly Research,
> Iftâ', Da`wa, and Irshâd, Ibn Baz is on record for issuing a fatwa
> declaring as unislamic the Palestinian people's uprising against the
> Jewish State of Israel, whereas he never condemned the practices, in his
> own country, of gambling, horse-racing, and usury. In the late sixties he
> declared any and all forms of cooperation with the kuffâr prohibited and
> cast a judgment of apostasy on `Abd al-Nasir for employing a civilian
> force of a few hundred Russian engineers to build the Aswan dam. In the
> early nineties he again made it halâl for kufr forces to come, under their
> flag and sovereignty, in hundred of thousands, to occupy Muslim lands and
> destroy Iraq, because of "necessity." There was also no problem for them
> to stay after the "necessity" was over.
>
> In his infamous al-Adilla al-Naqliyya wa al-Hissiyya `ala Jarayan
> al-Shamsi wa Sukuni al-Ard ("The Transmitted and Sensory Proofs of the
> Rotation of the Sun and Stillness of the Earth"), he asserted that the
> earth was flat and disk-like and that the sun revolved around it.
>
> Like all the anthropomorphists of his School, Ibn Baz added modifiers to
> the Divine Attributes, asserting, for example, that Allah Most High and
> Exalted "istawâ `alâ al-`arsh haqqan" - variously translated as "He
> established Himself over the Throne in person" or "actually" or
> "literally" - haqqan being an innovated addition which violates the
> practice of the true Salaf consisting in asserting the Divine Attributes
> bilâ kayf - without "how" - any modifier being by definition a modality.
> What is worse, of course, is that such an innovated addition is an avenue
> to anthropomorphism.
>
> In his footnote to article 38 of Imam al-Tahawi's `Aqida ("He is beyond
> having limits placed on Him, or being restricted, or having parts or
> limbs. Nor is He contained by the six directions as all created entities
> are"), he asserts, "Allah is beyond limits that we know but has limits He
> knows." This is, like haqqan, a true innovation of misguidance and
> innovated phrase as stated by al-Dhahabi and others, utterly unsupported
> by the Qur'an, the Sunna, and the Consensus, and violating the practice of
> the true Salaf who refrained from indulging in speculations of modality
> whenever they mentioned the Divine Attributes. (This footnote also appears
> in Shu`ayb Hassan's translation in English, which also contains other
> major doctrinal errors.)
>
> Ibn Baz's Najdi friends commit the same ugly innovation: `Abd Allah
> al-Hashidi in his edition of al-Bayhaqi's al-Asma' wa al-Sifat - written
> in rebuttal of al-Kawthari's landmark edition - states: "As for us we
> affirm a form (sûra) for Allah unlike forms," while al-Albani in his Sharh
> approvingly quotes Muhammad ibn Mani`'s remonstration of Imam al-Tahawi
> for this particular article and his pretense that the Imam, perhaps, did
> not write it in the first place: "The Imam and author was in no need at
> all for these invented, wrongly suggestive words, and if someone were to
> say that they are interpolated and not his own words, I would not think it
> improbable, so as to keep a good opinion of him"!1
>
> Ibn Baz also suggests corporal limbs for Allah Most High and Exalted in
> his statement in Taliqat Hamma `ala ma Katabahu al-Shaykh Muhammad `Ali
> al-Sabuni fi Sifat Allah ("Important Comments on What Shaykh al-Sabuni
> Wrote Concerning the Divine Attributes") that "To declare Allah
> transcendent beyond possessing body (al-jism), pupils (al-hadaqa),
> auditory meatus (al-simâkh), tongue (al-lisân), and larynx (al-hanjara) is
> not the position of Ahl al-Sunna but rather that of the scholars of
> condemned kalâm and their contrivance."2
>
> By his phrase "the scholars of condemned kalâm" he disparages Ibn Khafif,
> Ibn `Abd al-Salam, Ibn al-Juwayni, Ibn Hibban, Ibn `Arabi, al-Ghazzali,
> al-Razi, al-Qadi `Iyad, al-Maziri, al-Nawawi, al-Pazdawi, al-Bayhaqi,
> al-Qurtubi, al-Khatib, Ibn al-Jawzi, Ibn Daqiq al-`Id, Ibn Hajar
> al-`Asqalani, Shah Wali Allah, the entire Ash`ari and Maturidi Schools
> and, lately, al-Sabuni, all of whom asserted transcendence in similar
> terms. As Ibn Hajar stated in Fath al-Bari: "The elite of the mutakallimûn
> said: `He knows not Allah, who attributes to Him resemblance to His
> creation, or attributes a hand to Him, or a son."3 Contrary to this the
> doctrine of the Literalists consists in attributing an actual hand to the
> Creator. But Ibn Baz in his notes on Fath al-Bari charges al-Qadi `Iyad
> and Ibn Hajar with abandoning the way of Ahl al-Sunna for stating that the
> Hand of Allah does not pertain to a bodily appendage.4 This is similar to
> the pretext of the anthropomorphist who said: "We expelled Ibn Hibban from
> Sijistan for his lack of Religion: he used to say that Allah is not
> limited!"5
>
> Ibn Baz's acolyte Muhammad Zinu mumbles a similar claim of corporeality in
> his book Tanbihat Hamma `ala Kitab Safwat al-Tafasir ("Important Cautions
> Regarding [al-Sabuni's three volume Qur'anic commentary] `The Quintessence
> of Commentaries'"). Al-Sabuni blasted both of them in his 1988 rebuttal,
> Kashf al-Iftira'at fi Risalat Tanbihat Hawla Safwat al-Tafasir ("Exposing
> the Lies of the Epistle `Cautions'").
>
> Ibn Baz explicitly attributes a geographical direction to Allah Most High
> and Exalted, and affirms that such was the belief of "the Companions and
> those who followed them in excellence - they assert a direction for Allah,
> and that is the direction of height, believing that the Exalted is above
> the Throne."6
>
> In his tract translated into English as Authentic Islamic Aqeedah and What
> Opposes It (p. 16), Ibn Baz calls those who visit the graves of saints
> "unbelievers" who commit what he calls kufr al-rubûbiyya. This fatwa
> compounds three innovations: (1) the dreadful sin of indiscriminately
> declaring millions of Muslims kâfir without the proofs and due process
> required by the purified Shari`a: (2) the blind, wholesale dismissal of
> the numerous orders of the Prophet - Allah bless and greet him - in the
> authentic Sunna to visit the graves for they are reminders of the
> hereafter; (3) the branding of Muslims with an innovated classification of
> disbelief he calls kufr al-rubûbiyya.
>
> The weakness of Ibn Baz's doctrinal positions can be inferred from the
> very title of one of his tracts purportedly designed to champion true
> doctrine: Iqamat al-Barahin `ala Hukmi man Istaghatha bi Ghayr Allah
> ("Establishing the Patent Proofs for the Judgment on Whoever Calls for
> Help Other than Allah"). For the licitness of istighâtha or calling for
> help of a creature QUALIFIED TO HELP, is patently established in the
> Qur'an and Sunna, as shown by the verse {And his countryman sought his
> help (istaghâthahu) against his enemy} (28:15) and al-Bukhari's narration
> of the Prophet - Allah bless and greet him - from Ibn `Umar - Allah be
> well-pleased with him - already quoted: "Truly the sun shall draw so near
> on the Day of Resurrection that sweat shall reach to the mid-ear,
> whereupon they shall ask (istaghâthû) help from Adam - upon him peace -,
> then from Musa - upon him peace -, then from Muhammad - Allah bless and
> greet him - who will intercede." Furthermore, Ibn Baz directly contradicts
> Muhammad ibn Abd al-Wahhab's words in Majmu`at al-Tawhid (p. 232): "We do
> not deny nor reject the invocation of help from the creature [as distinct
> from the Creator] INSOFAR AS THE CREATED CAN HELP, as Allah Most High said
> in the story of Musa - upon him peace -: {And his countryman sought his
> help against his enemy}."
>
> An inveterate deprecator of the Prophet - Allah bless and greet him - and
> principal enemy of the Sufis, in one of his fatwas he asserts, "Among
> other things, the Messenger of Allah - Allah bless and greet him -, after
> his death, never appears in a vision to a wakeful person. He of the
> ignorant Sufis who claims that he sees, while vigilant, the vision of the
> Prophet - Allah bless and greet him -, or that that vision attends the
> Mawlids or the like, is guilty of the foulest error, and exceedingly
> deluded... the dead never rise out of their graves in this world save on
> the Day of Judgement."
>
> The above is a claim to know in their entirety: (a) the unseen, (b) the
> wherewithal of the Prophet - Allah bless and greet him - in Barzakh, and
> (c) the states of the servants of Allah Most High; in addition to an
> impious reference to the Prophet - Allah bless and greet him - as "the
> dead"! Surely, it is ibn Baz who is dead while the Prophet - Allah bless
> and greet him -, as stated by Shaykh Muhammad ibn `Alawi in Manhaj
> al-Salaf, "is alive with a complete isthmus-life (hayât barzakhiyya) which
> is greater and better and more perfect than worldly life - indeed, higher,
> dearer, sweeter, more perfect, and more beneficial than worldly life."
>
> It is also related from one of the great Sufi shaykhs, Shaykh Abu al-Hasan
> al-Shadhili - may Allah have mercy upon him - who, unlike Ibn Baz, was
> only physically blind, whom the hadith master Ibn al-Mulaqqin mentioned in
> his Tabaqat al-Awliya, and concerning whom Ibn Daqiq al-`Id said: "I never
> saw anyone more knowledgeable of Allah," that he said: "If I ceased to see
> the Prophet - Allah bless and greet him - for one moment, I would no
> longer consider myself a Muslim." His teacher Abu al-`Abbas al-Mursi said
> the same. The Ghawth `Abd al-`Aziz al-Dabbagh said something similar, as
> reported from him by his student Ahmad ibn al-Mubarak in al-Ibriz.
> Assuredly, Shaykh Abd al-Aziz shall have to answer for his calumny of
> these Sufis among many others on the Day of Judgment, in addition to
> having issued legal judgments and spoken of the Prophet - Allah bless and
> greet him - without knowledge.
>
> As for attending Mawlid, "a vision" does not attend or do anything, but
> the spirits of the believers who passed away, together with the angels and
> the believing jinn, are certainly related to attend the gatherings of the
> pious all over the earth. Ibn al-Kharrat in al-`Aqiba, Ibn al-Qayyim in
> al-Ruh, al-Qurtubi in al-Tadhkira, Ibn Abi al-Dunya in al-Qubur, al-Suyuti
> in Sharh al-Sudur, Ibn Rajab in Ahwal al-Qubur, and others relate from
> many of the Salaf - including Imam Malik in al-Muwatta' - that the spirits
> of the believers in Barzakh are free to come and go anywhere they please.
> This is all the more possible for our Prophet - Allah bless and greet
> him - as we celebrate Mawlid specifically to remember him and invoke
> blessings upon him.
>
> Ibn Baz passed a fatwa that "It is not permissible to celebrate the
> birthday of the Prophet - Allah bless and greet him -, in fact, it must be
> stopped, as it is an innovation in the religion." His sole proof for this
> declaring an act illicit and an innovation in Islam is that it did not
> take place in the early centuries of Islam, whereas al-Shafi`i and the
> Imams and scholars of the principles of jurisprudence defined innovation
> in the Religion as "that which was not practiced before AND contravenes
> the Qur'an and Sunna." It is noteworthy that the heads of the "Salafi"
> movement and those of their offshoots who propagate their views are always
> careful, through ignorance and/or duplicity, to omit this second,
> indispensable pre-condition in their definition of bid`a: Deobandis,
> Tablighis, Tahriris, Muhajiris, Jama`is, Ikhwanis, ICNA, ISNA, IANA, MAYA,
> JIMAS, WAMY, QSS, SAS, IIIE, and other Wahhabis. Furthermore, the majority
> of the scholars of Ahl al-Sunna - and Allah knows best - concur either
> outloud or tacitly on the licit character of the celebration of the Mawlid
> provided the usual etiquette of Islam in public gatherings is kept.
> Lastly, the Hanbali school in its entirety never declared forbidden the
> celebration of the Mawlid and even Ibn Taymiyya stated that one who
> celebrates it with sincere intentions will be rewarded!7
>
> Ibn Baz revived the innovation and invalid fatwa of Ibn Taymiyya to the
> effect that it is forbidden to travel with the intention of visiting the
> Prophet - Allah bless and greet him - in his notes on Ibn Hajar's Fath
> al-Bari, book of Fadl al-Salat fi Makka wal-Madina, where Ibn Hajar
> comments on Ibn Taymiyya's prohibition of travel for Ziyara: "Ibn Taymiyya
> said: `This kind of trip - traveling to visit the grave of the Prophet -
> Allah bless and greet him - is a disobedience, and salât must not be
> shortened during it.' This is one of the ugliest matters reported from Ibn
> Taymiyya." To which Ibn Baz reacts in a footnote: "It is not ugly, and Ibn
> Taymiyya was right." Indeed, Ibn Hajar's teacher, Zayn al-Din al-`Iraqi,
> rightly called it in his Tarh al-Tathrib (6:43) "a strange and ugly
> saying."
>
> Bin Baz also reduplicates word for word and without the least critical
> analysis or original understanding of the evidence the pretense of Ibn
> Taymiyya whereby "The hadiths that concern the desirability of visiting
> the grave of the Prophet - Allah bless and greet him - are all weak,
> indeed forged." By the grace of Allah Most High this pseudo-bold and
> fashionable claim - among "Salafis" - has been laid to its final
> resting-ground by Shaykh Mahmud Mamduh's superb documentation work titled
> Raf` al-Minara fi Takhrij Ahadith al-Tawassul wa al-Ziyara ("Raising the
> Lighthouse: Documentation of the Narrations Pertaining to Using an
> Intermediary and Visitation").
>
> Another astonishing deviation of Ibn Baz in his remarks on Fath al-Bari is
> his characterizing the visit of the Companion Bilal ibn al-Harth - Allah
> be well-pleased with him - to the grave of the Prophet - Allah bless and
> greet him - and his tawassul for rain there as "aberrant" (munkar) and "an
> avenue to polytheism" (wasîla ilâ al-shirk)."8
>
> One of his innovations in usûl is his public declaration - in the Saudi
> periodical al-Majalla - that he does not adhere to the Hanbali Madhhab
> "but only to the Qur'an and Sunna," whereas Ibn Taymiyya said himself
> asserted in Mukhtasar al-Fatawa al-Misriyya that the truth is not found,
> in the whole Shari`a, outside the four Schools. Nor have any two Sunni
> Ulema on the face of the earth agreed on the qualification of Ibn Baz as
> an absolute Mujtahid capable of extracting his own proofs and School from
> the primary evidences of the Law. On the contrary, his fiqh is superficial
> compared to his subordinate Ibn `Uthaymin, his natural bent for taqlîd is
> evident, his blunders numerous, and his innovations countless.
>
> Among the other innovations of Ibn Baz in doctrine, he tried to rectify
> whatever did not please him in Fath al-Bari by the Imam and hadith master
> Ibn Hajar al-`Asqalani with interpersed remarks that do not qualify as
> commentary but as an attempt to substitute Ibn Hajar's Ash`ari Sunni
> doctrine with anthropomorphism as the Islamic creed.9
>
> Under his leadership, Ibn Taymiyya's Majmu`a al-Fatawa al-Kubra received
> a new edition from which the 10th volume - on tasawwuf - was suppressed.
> Similar examples of unreliable editorship and blatant tampering of the
> scholarly heritage abound at the hands of Wahhabis:
>
> 1- In the book of al-Adhkar by Imam Muhyi al-Din al-Nawawi as published by
> Dar al-Huda in al-Riyad in 1409/1989 and edited by `Abd al-Qadir
> al-Arna'ut of Damascus, page 295, the chapter-title, "Section on Visiting
> the Grave of the Messenger - Allah bless and greet him -" was substituted
> with the title, "Section on Visiting the Mosque of the Messenger of
> Allah - Allah bless and greet him -" together with the suppression of
> several lines from the beginning of the section and its end, and the
> suppression of al-`Utbi's famous story of intercession which Imam
> al-Nawawi had mentioned in full.10 When al-Arna'ut was asked about it, he
> replied that the Ryad agents were the ones who had changed and tampered
> with the text. A facsimile of his own hand-written statement to that
> effect was printed in full in Shaykh Mahmud Mamduh's Raf` al-Minara (p.
> 72-75).
>
> 2- Suppression of al-Sawi's (d. 1241/1825) words on modern-time Kharijis
> in his supercommentary on Tafsir al-Jalalayn titled Hashiya `ala Tafsir
> al-Jalalayn (v. 58:18-19), "namely, a sect in the Hijaz named Wahhabis"
> from all new editions beginning from the Eighties.11
>
> 3- Zuhayr al-Shawish's suppression of the word "substitute-saints"
> (al-abdâl) from his al-Maktab al-Islami (3rd) edition of Ibn Taymiyya's
> `Aqida Wasitiyya in the following passage: "The true adherents of Islam in
> its pristine purity are Ahl al-Sunna wa al-Jama`a. In their ranks are
> found the truthful saints (al-siddîqûn), the martyrs, and the righteous.
> Among them are the great men of guidance and illumination, of recorded
> integrity and celebrated virtue. And among them are the substitute-saints
> (al-abdâl) - the Imams - concerning whose guidance and knowledge the
> Muslims are in full accord. These are the Victorious Group..." as found in
> the Cairo Salafiyya edition (p. 36) and the Majmu`a al-Rasa'il al-Kubra
> (3:159).
>
> 4- Suppression of the chapter that concerns the Friends of Allah
> (al-awliyâ'), Substitute-Saints (al-abdâl), and the Righteous (al-sâlihîn)
> from Ibn `Abidin's Epistles.12
>
> 5- Removal of Abu Hayyan's denunciation of Ibn Taymiyya as an
> anthropomorphist from his two Tafsirs, al-Bahr al-Muhit and al-Nahr
> al-Madd min al-Bahr (passage on Ayat al-Kursi).
>
> 6- Interpolation of the phrase bidhâtihi ("in person") into al-Gilani's
> mention of Allah Most High establishing Himself over the Throne as well as
> the takfîr of Imam Abu Hanifa in his classic al-Ghunya.
>
> 7- Interpolations among the same lines as well as the takfîr of Imam Abu
> Hanifa in al-Ash`ari's al-Ibana.
>
> 8- Suppressions and additions along anthropomorphist lines in al-Nawawi's
> Sharh Sahih Muslim from as early as Ibn al-Subki's time.
>
> 9- Anthropomorphist additions to al-Alusi's Ruh al-Ma`ani transmitted by
> his "Salafi" son Nu`man as shown by a comparison with its autograph
> manuscript.
>
> 10- Commissioning Muhammad Muhsin Khan and Muhammad Taqi al-Din al-Hilali
> with English translations of the motherbooks of Islam such as the Qur'an,
> al-Bukhari's Sahih, al-Zabidi's al-Tajrid al-Sarih, al-Naysaburi's
> al-Lu'lu' wa al-Marjan etc. when Khan was only trained as a chest doctor
> while the late Moroccan-born Hilali had no more than a poor mastery of the
> English language.13 Hence their translations are clumsy, inelegant, filled
> with gaps and approximations, and further corrupted by deliberate
> manipulations of meaning along doctrinal lines as shown by the following
> example in their Sahih al-Bukhari, Volume 8, Book 76, Number 549:
> "Narrated Ibn `Abbas: `The Prophet - Allah bless and greet him - said,
> "The people were displayed in front of me and I saw one prophet passing by
> with a large group of his followers, and another prophet passing by with
> only a small group of people, and another prophet passing by with only ten
> (persons), and another prophet passing by with only five (persons), and
> another prophet passed by alone. And then I looked and saw a large
> multitude of people, so I asked Gibril, "Are these people my followers?'
> He said, `No, but look towards the horizon.' I looked and saw a very large
> multitude of people. Gibril said. `Those are your followers, and those are
> seventy thousand (persons) in front of them who will neither have any
> reckoning of their accounts nor will receive any punishment.' I asked,
> `Why?' He said, `For they used not to treat themselves with branding
> (cauterization) NOR WITH RUQYA (GET ONESELF TREATED BY THE RECITATION OF
> SOME VERSES OF THE QUR'AN) and not to see evil omen in things, and they
> used to put their trust (only) in their Lord." On hearing that, `Ukasha
> bin Mihsan got up and said (to the Prophet), "Invoke Allah to make me one
> of them." The Prophet - Allah bless and greet him - said, "O Allah, make
> him one of them." Then another man got up and said (to the Prophet),
> "Invoke Allah to make me one of them." The Prophet - Allah bless and greet
> him - said, `Ukasha has preceded you."'"
>
> As demonstrated in the text of the Encyclopedia of Islamic Doctrine
> (6:137-149) on ta'wîz, there is a Jahili ruqyâ, and there is a Sunni
> ruqyâ. The former is made with other than what is allowed in the Religion,
> such as amulets, talismans, spells, incantations, charms, magic and the
> like: and that is what the Prophet - Allah bless and greet him - meant in
> the above hadith. But the translator Khan mischaracterized it, in his
> parenthetical gloss, as the Sunna ruqyâ consisting in using some verses of
> the Qur'an or permitted du'â for treatment! Thus he suggests, in his
> manipulation, exactly the reverse of what the Prophet - Allah bless and
> greet him - said and practiced, and the reverse of what the Companions
> said and practiced both in the time of the Prophet - Allah bless and greet
> him - and after his time. One well-known probative example of the Sunna
> ruqyâ is the use of the Fatiha by one of the Companions to heal a
> scorpion-bite - and the Prophet - Allah bless and greet him - approved of
> it - as narrated by al-Bukhari elsewhere in his Sahih.14
>
> 11- The 1999 translation of al-Nawawi's Riyad al-Salihin published by
> Darussalam publications out of Riyad makes a similar interpolation
> distorting the meaning of the words of the Prophet - Allah bless and greet
> him -: "They are those who do not make RUQYAH (BLOWING OVER THEMSELVES
> AFTER RECITING THE QUR'AN OR SOME PRAYERS AND SUPPLICATIONS THE PROPHET -
> Allah bless and greet him - used to say)."15 Observe their equating
> something the Prophet - Allah bless and greet him - used to do with an act
> that those who enter Paradise do not do. The same book calls al-Albani
> "the leading authority in the science of hadith" (p. 88), declares that
> "in case of breach of ablution, the wiping over the socks is sufficient,
> and there is no need for washing the feet" (p. 31), that "ours should not
> be the belief that the dead do hear and reply [our greeting]" (p. 515),
> and that expressing the intention (niyya) verbally before salât "is a
> Bid`ah (innovation in religion) because no proof of it is found in
> Sharî`ah" (p. 14)!
>
> 12- Other manipulations of meaning along anthropomorphist lines and
> dilly-dallying can be seen in Khan-Hilali's discrepant, multiple
> translations of the meanings of the Qur'an into English. An example of
> this confusion is in the footnote to the verse of the Throne (2:255) for
> the word kursiyyuhu, translated as "His Throne": "Throne: seat."16 In a
> later edition by the same M.M. Khan and his friend M. Taqi al-Din
> al-Hilali, the word is left untranslated, giving "His Kursî," with a
> footnote stating:
>
> "Kursî: literally a footstool or chair, and sometimes wrongly translated
> as Throne[!]. Ibn Taimiyah said: a) To believe in the Kursî. b) To believe
> in the `Arsh (Throne) [sic]. It is narrated from Muhammad bin `Abdullâh
> and from other religious scholars that the Kursî is in front of the `Arsh
> (Throne) and it is at the level of the Feet. (Fatawa Ibn Taimiyah, Vol. 5,
> Pages 54, 55)."17
>
> None of the above explanations is authentically related from the Prophet -
> Allah bless and greet him -, least of all the astonishing mention of "the
> Feet"18 - and who are "Muhammad bin `Abdullâh" and the "other religious
> scholars"?! Nor is the call for imitating what "Ibn Taymiyya said to
> believe" other than a bankrupt innovation. Nor is the translation of kursî
> as "Throne" wrong when called for in certain cases, as in the narration:
> "On the Day of Resurrection your Prophet shall be brought and shall be
> made to sit in front of Allah the Almighty, on His kursî."19 Some of the
> Salaf, among them al-Hasan al-Basri, even explicitly said that the kursî
> is the `arsh.20 Furthermore, it is authentically related from Ibn `Abbas
> that he said: "His kursî is His knowledge (kursiyyuhu `ilmuhu),"21 and
> this is the explanation preferred by the Imams of the Salaf such as Sufyan
> al-Thawri, al-Bukhari, al-Tabari, al-Bayhaqi, and others.
>
> 13- Other examples of Khan-Hilali's bamboozled translations: "Then he rose
> over (Istawâ) towards the heaven" (p. 643) as compared to Pickthall's
> {Then turned He to the heaven when it was smoke} (41:11) and Yusuf `Ali's
> over-figurative "Moreover He comprehended in His design the sky, and it
> had been (as) smoke"; "and then He rose over (Istawâ) the Throne (really
> in a manner that suits His Majesty)" (p. 208) as compared to Pickthall's
> simple {then mounted He the Throne} (7:54) and `Ali's typical "then He
> established Himself on the Throne (of authority)"; "Do you feel secure
> that He, Who is over the heaven (Allâh)" (p. 772) as compared to
> Pickthall's literal (Have ye taken security from Him Who is in the heaven
> (fî al-samâ')( (67:16-17) and `Ali's "Do ye feel secure that He Who is in
> Heaven"; etc.
>
> 14- The translation of verse 2:200 states: "So when you have accomplished
> your Manaasik, remember Allâh as you remember your forefathers or with a
> far more rememberance" (p. 43)!; etc. Did Ibn Baz, "The Presidency of
> Islamic Researches, Ifta, Call and Guidance," and the "King Fahd Complex
> for the Printing of the Holy Qur'an" all think so cheaply of the Book of
> Allah and so dearly of their own agenda that the basic grammar and syntax
> of the translation of its meanings into the most heavily spoken language
> on earth did not deserve to be double-checked by a competent English
> proofreader before being printed on the best bible paper, sewn-bound, and
> distributed freely at huge cost?
>
> Ibn Baz did his best to aid and abet the main innovators of our time such
> as al-Albani, on whom he bestowed the King Faysal Prize "for services
> rendered to Islam" (!) the year before their respective deaths;
> al-Albani's student and deputy in Kuwait, `Abd al-Rahman `Abd al-Khaliq
> the author of the despicable attack on the Friends of Allah which he
> titled Fada'ih al-Sufiyya ("The Disgraces of the Sufis") and which al-Buti
> termed an exercise in calumny; Muqbil ibn Hadi al-Wadi`i who asked that
> the Noble Grave be brought out of the Mosque and the Green Dome
> destroyed, and roamed the land in Yemen with armed thugs, digging up the
> graves of the dead with picks and spades; Abu Bakr al-Jaza'iri, Muhammad
> Zino, `Abd al-Rahman Dimashqiyya, and their ilk...
>
> As Sayyid Yusuf al-Rifa`i said to the Ulema of Najd: "You left none but
> yourselves as those who are saved, forgetting the Prophet's - Allah bless
> and greet him - saying: `If anyone says, `The people have perished,' then
> he has perished the most."22
>
>
> NOTES
>
> 1Muhammad ibn Mani` as quoted by al-Albani in the latter's commentary in
> al-`Aqida al-Tahawiyya, Sharh wa Ta`liq, 2nd ed. (ed. Zuhayr Shawish,
> Beirut: al-Maktab al-Islami, 1993) p. 46.
>
> 2Tanbihat Hamma (Kuwait: Jam`iyya Ihya' al-Turath al-Islami, p. 22).
>
> 3Ibn Hajar, Fath al-Bari (1959 ed. 3:361 #1425).
>
> 4Ibn Hajar, Fath al-Bari (1959 ed. 3:361 n.; 1989 ed. 3:357 n.)
>
> 5See Ibn al-Subki, Tabaqat al-Shafi`iyya al-Kubra (3:132) and his
> stand-alone, edited Qa`ida fi al-Jarh wa al-Ta`dil (p. 31-33) [TSK
> (2:13)].
>
> 6Notes on Ibn Hajar, Fath al-Bari (1989 ed. 3:37-38; 1959 ed. 3:32-33
> #1094).
>
> 7A thorough refutation of Ibn Baz's fatwa on Mawlid was issued by the Imam
> Ahmed Raza Academy in South Africa and published on the Internet.
>
> 8Al-Bayhaqi and others narrate from Malik al-Dar, `Umar's treasurer, that
> the people suffered a drought during the successorship of `Umar, whereupon
> a man came to the grave of the Prophet - Allah bless and greet him - and
> said: "O Messenger of God, ask for rain for your Community, for verily
> they have but perished," after which the Prophet - Allah bless and greet
> him - appeared to him in a dream and told him: "Go to `Umar and give him
> my greeting, then tell him that they will be watered. Tell him: You must
> be clever, you must be clever!" The man went and told `Umar. The latter
> said: "O my Lord, I spare no effort except in what escapes my power!" Ibn
> Kathir cites it thus from al-Bayhaqi in al-Bidaya wa al-Nihaya (7:92) and
> says: isnâduhu sahîh; Ibn Abi Shayba cites it in his Musannaf with a sound
> chain as confirmed by Ibn Hajar who cites the hadith in the 3rd chapter of
> the book of Istisqa' in Fath al-Bari (1989 ed. 2:629-630) and al-Isaba
> (3:484), identifying the man who visited and saw the Prophet - Allah bless
> and greet him - in his dream as the Companion Bilal ibn al-Harth. He
> counts this hadith as one of the reasons for al-Bukhari's naming of the
> chapter "The people's request to their leader for rain if they suffer
> drought."
>
> 9 Cf. section, "Dwarves on the Shoulders of Giants" in Shaykh Hisham
> Kabbani's Encyclopedia of Islamic Doctrine (1:174-177) = Islamic Beliefs
> and Doctrine (p. 204-208).
>
> 10 See http://sunnah.org/msaec/articles/arnaut.htm.
>
> 11See http://ds.dial.pipex.com/masud/ISLAM/nuh/masudq3.htm.
>
> 12Namely, the epitle titled Ijabat al-Ghawth bi Bayan Hal al-Abdal wa
> al-Ghawth that can be found in the original edition of Ibn `Abidin's
> Rasa'il (2:264-284).
>
> 13As revealed to the author by Dr. Muhammad Mustafa al-A`zami who
> personally knew Hilali. Perhaps Hilali's close friend Dr. Abu al-Hasan
> al-Nadwi should be credited for these translations instead of him.
>
> 14The correct translation of the above hadith is: The Prophet - Allah
> bless and greet him - said: The people were displayed in front of me and I
> saw one Prophet passing by with a large group of his followers, another
> Prophet passing by with only a small group of people, another Prophet
> passing by with only ten (persons), another Prophet passing by with only
> five (persons), and another Prophet passed by alone. And then I looked and
> saw a large multitude of people (sawâd `azîm), so I asked Gibril: "Are
> these people my followers?" He said: "No, but look towards the horizon." I
> looked and saw a very large multitude of people. Gibril said: "Those are
> your followers, and there are seventy thousand of them in front of them
> who will neither have any reckoning of their accounts nor will receive any
> punishment." I asked: "Why?" He said: "They used not to treat themselves
> with cauterization nor amulets, nor to see auguries and omens in birds,
> and they relied solely upon their Lord." On hearing this, `Ukkasha ibn
> Mihsan stood up and said to the Prophet - Allah bless and greet him - :
> "Invoke Allah to make me one of them." The Prophet - Allah bless and greet
> him - said: "O Allah, make him one of them." Then another man stood up and
> said to the Prophet: "Invoke Allah to make me one of them." The Prophet -
> Allah bless and greet him - said: `Ukkasha has preceded you with this
> request."
>
> 15Riyâd-us-Sâliheen, vol. 1, translated by Muhammad Amin ibn Razduq with a
> commentary by Hafiz Yusuf (p. 94).
>
> 16Footnote #298 in The Holy Qur-an: English Translation of the Meanings
> and Commentary, Revised and Edited by The Presidency of Islamic
> Researches, Ifta, Call and Guidance (Madinah: King Fahd Holy Qur-an
> Printing Complex, 1410 [1990]).
>
> 17The Noble Qur'an: English Translation of the Meanings and Commentary by
> Muhammad Taqi al-Din al-Hilali and Muhammad Muhsin Khan, Revised and
> Edited by The Presidency of Islamic Researches, Ifta, Call and Guidance
> (Madinah: King Fahd Complex for the Printing of the Holy Qur'an, 1417
> [1997] (p. 57 n. 1).
>
> 18See al-Bayhaqi, al-Asma' wa al-Sifat (Hashidi ed. 2:196 #758), Ibn
> al-Jawzi, al-`Ilal (1:22), al-Dhahabi al-Mizan (2:265), Ibn Kathir, Tafsir
> (1:317), Ibn Hajar, al-Tahdhib (4:274), and al-Ahdab, Zawa'id Tarikh
> Baghdad (7:37-39 #1383).
>
> 19Narrated mawqûf from `Abd Allah ibn Salam by Ibn Abi `Asim in al-Sunna
> (p. 351 #786) and al-Tabari in his Tafsir (8:100).
>
> 20Narrated by al-Tabari, Tafsir (3:10).
>
> 21Narrated marfû` from the Prophet - Allah bless and greet him - by Sufyan
> al-Thawri with a sound chain according to Ibn Hajar in Fath al-Bari (1959
> ed. 8:199) and al-Tabarani in al-Sunna; and mawqûf from Ibn `Abbas by
> al-Tabari with three sound chains in his Tafsir (3:9-11), al-Mawardi in
> his Tafsir (1:908), al-Suyuti in al-Durr al-Manthur (1:327), al-Shawkani
> in Fath al-Qadir (1:245), and others. Al-Tabari chooses it as the most
> correct explanation: "The external wording of the Qur'an indicates the
> correctness of the report from Ibn `Abbas that it [the kursî] is His
> `ilm... and the original sense of al-kursî is al-`ilm." Also narrated in
> "suspended" form (mu`allaq) by al-Bukhari in his Sahih from Sa`id ibn
> Jubayr (Book of Tafsir, chapter on the saying of Allah Most High: {And if
> you go in fear, then (pray) standing or on horseback} (2:239). Its chains
> are documented by Ibn Hajar in Taghliq al-Ta`liq (2/4:185-186) where he
> shows that Sufyan al-Thawri, `Abd al-Rahman ibn Mahdi, and Waki` narrated
> it marfû` from the Prophet - Allah bless and greet him -, although in the
> Fath he declares the mawqûf version from Ibn `Abbas more likely.
>
> 22 Narrated from Abu Hurayra by Malik, Ahmad, Muslim, al-Bukhari in
> al-Adab al-Mufrad, and Abu Dawud.
>
>
> Wal-`Aqibatu lil-Muttaqin.
>
>
> GF Haddad
> [EMAIL PROTECTED]
>
>
>
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