7.

THE MUJASSIMA ACCUSE AHL AL-SUNNA OF TAJSIM !

Another of the claims of the "Salafi" attackers in their anti-Naqshbandi booklet (p. 6) is the accusation of ascribing a location to Allah. This is a clear example of the pot calling the sun black, or of the anthropomorphist accusing Ahl al-Sunna wa al-Jama`a of anthropomorphism.

The attackers write on page 6 of their leaflet [our emphasis]:

On page 13 of the book Haqiqat ul Haqqani it reads: "Allaah Almighty is everywhere but specially in the Baitullaah as He has Himself called it the house of Allaah. For it to be called the house of the Lord, the Lord of the house must be in it." Then the attackers comment: "The concept of Allah being everywhere is not Islaamic [sic] as the above Qur'aanic Aayaah and the authentic hadith confirm [sic], indeed if Allaah was everywhere then there would have been no need for the Prophet (Sallallaahu alaihi wasallam) to go up through the seven skies on the night of Mi`raaj to meet Allaah… [sic]

Answer:

First of all: "Haqiqat ul-Haqqani" is an unauthorized work, attributed to Shaykh Nazim but in actuality written about Shaykh Nazim in the third person. We completely deny this work to be authorized by Shaykh Nazim or any of his authorized deputies, nor can any of the information in it be attributed to him. In fact Shaykh Nazim wrote a letter instructing his murids not to read, reproduce, buy or sell this book many years ago and instructed that any copies of the book be destroyed. Unfortunately, some over-eager admirers did not accept this and continue to keep copies of this book due to its sensationalistic claims. Note that the attack of the "Salafis" in their booklet of misguidance relies on this unauthorized book for the most part!

Nevertheless, certain specific claims of the "Salafis" must be addressed and refuted, regardless of their origin in a book of inauthentic teachings:

1. Regarding their allegation: "The concept of Allah being everywhere is not Islaamic," we reply: What is meant by the statement "Allah Almighty is everywhere" is the same as what is meant by Allah's statement: "He is with you everywhere you are (ayna ma kuntum)" (57:4) and the same as what is meant by the Prophet's statement (see below): "If you were to extend a rope down all the way to the seventh earth, verily you would alight upon Allah."

To whomever would say to us: "No! What you meant is intended to be not Islaamic"! We reply with the warning of the Prophet: "Have you split our hearts open and checked? Allah is the judge between you and us, if you but fear Him."

2. What is meant by the statement "[He is] specially in the Baitullaah as He has Himself called it the house of Allaah. For it to be called the house of the Lord, the Lord of the house must be in it" is: The Lord is found in the House of the Lord not in the feeble and heretical understanding of physicality, which is an ant's logic rather than a human being's, but with His power to defend those who attack it, with His hospitality to host those who visit it, with His knowledge to record their intentions and deeds, with His reward to repay their effort, with His forgiveness to erase their shortcomings, with His gifts to suffice them from want, etc.

This is why we must greet the House as soon as we see it by raising our hands high and crying out: ALLAHU AKBAR, and keep ourselves in utter devotion and respect all the while that we are in the vicinity of His House, and bid Allah farewell with two rak`at before leaving it. Every act of devotion there is rewarded far more heavily than anywhere else because of this proximity, and every transgression is punished more severely, and this is known even by children when they are taken there by their parents to visit the House of Allah.

3. By openly declaring that "The concept of Allah being everywhere is not Islaamic" these "Salafi" attackers have simply declared themselves non-Muslims, and our refuge is in Allah. Allah said: "And He is with you everywhere you are (ayna ma kuntum)" (57:4).

The pious Salaf applied ta'wil or interpretation to this verse in a variety of ways of which the most known is that of Imam Sufyan al-Thawri: "He is with you by His knowledge."

It also means: with His acceptance, with His help, with His tolerance, with His will, with His punishment, etc.

Similarly, Tirmidhi in the Book of Tafsir (Sura 57) and Ahmad in his Musnad (2:370) relate from Abu Hurayra that the Prophet said: "By Him in Whose hand is the soul of Muhammad, if you were to extend a rope down all the way to the seventh earth, verily you would alight upon Allah!" That is interpreted again as: His knowledge, His power, His sovereignty, etc. as stated by Tirmidhi and others, while He Himself is "over the Throne," that is: exalted high above creation and free of space and location.


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At the time his teacher Abu al-Qasim al-Junayd (d. 298) -- the "Imam of the World of his time" according to the historian Ibn al-Athir -- was accused of heresy by the anthropomorphists of Baghdad, Abu al-Hasan al-Nuri (d. 295) was asked by the chief judge and in the presence of the Sultan al-Mutawakkil: "Where is your Lord in relation to you?" He replied:

He is, in relation to me, wherever I am in relation to Him, since He said:

wa huwa ma`akum aynama kuntum

"He is with you wheresoever you are"

that is: He is with us in whatever way we are with Him. If we are with Him with obedience, He is with us with help and guidance; if we are with Him with heedlessness, He is with us with His will; if we are with Him with disobedience, He is with us with His delay; if we are with Him with repentence, He is with us with acceptance; if we are with Him with abandonment of His commands, He is with us with punishment.