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God is perceptible to the eye in dream!!!
ID: 227 Publish Date: 27 January 2016 - 10:42 Count Views: 288
Wahhabism » Wahhabism
God is perceptible to the eye in dream!!!

Sheikh Abdu al-Rahman Ibn Naser al-Barak, the renowned Wahhabi legal scholar, has recently propounded a fatwa on the Wahhabi websites emphasizing the visibility of God in one`s dream. In response to a question posed to him regarding this issue, he adverts to some apocryphal narrations as attributed to the Prophet, and also to a quotation from his great master, Ibn Teymeh. This decree, however, is not new to Muslims, and, unfortunately, most of the Sunni, and all the Wahhabs believe that God is especially perceptible to the eye on the Judgment Day, and He is endued with the limbs of the body. (At the end, we will refer to some of these superstitious and profane beliefs.) In spite of such blasphemous beliefs, they assume the Shiite, who never believe in the visibility of God either in this world or the other, as profane, and issue a fatwa on their being murdered. The following is the original fatwa related by Sheikh Abdu al-Rahman as appearing on a Wahhabi website named as "Islam":

 al-Sheikh Abd al-Rahman Ibn Naser al-Barak:

al-Mosadar: Moqeh al-Sheikh Abd al-Rahman Ibn Naser al-Barak.

Date of Publication:        24/12/2011

السؤال:
ما رأيكم برؤية الله في المنام؟ حيث قرأنا أنها لا تنكر في بعض الكتب. ثم هل هي رؤية حقيقية أم ماذا؟ والبعض يرى شيخاً فيظن أنه رأى الله، وكيف نفهم كلام بعض العلماء حيث يقول في بعض المراجع اتفق أهل العلم على جواز رؤية الله في المنام لكنها ليست ذات الله؟
الإجابة:
الحمد لله،
نعم دلت السنة على أن الله يُرى في المنام، كما جاء في الحديث أن النبي صلى الله عليه وسلم قال: "رأيت ربي في المنام في أحسن صورة" (أخرجه أحمد 22126، والترمذي 3233) وغيرهما. وقد حُكي الاتفاق كما ورد في السؤال على إمكان ووقوع رؤية الله في المنام، وذكر ذلك شيخ الإسلام ابن تيمية وقال: إن رؤية العبد لربه في المنام هي بحسب إيمانه، وبين أن رؤيا المنام ليست كالرؤية في اليقظة؛ فللرؤيا أحكام، وللرؤية في اليقظة أحكام وقال صلى الله عليه وسلم في الحديث الصحيح: "إنكم لن تروا ربكم حتى تموتوا" (أخرجه أحمد 22816، وابن ماجه 4077). وهذه الرؤية العيانية.
وأما الرؤيا في المنام فهي حاصلة في الدنيا وواقعة كما ذكر أهل العلم، ولكن يبقى النظر في الضابط الذي يميز به بين الصحيح من غيره مما يُدَّعَى من ذلك. ولا أذكر أن أحداً تعرض لذكر ضابط يحصل به التمييز فيما يُدَّعَى من رؤية الله في المنام، كما ذكروا أن الضابط فيما يُدَّعَى من رؤية النبي صلى الله عليه وسلم مطابقة صفة المرئي في المنام للمعروف من صفته صلى الله عليه وسلم مثل كونه ربعة أي: ليس بالطويل وليس بالقصير، وأنه أبيض مشرب بحمرة، وكث اللحية فمن رأى في المنام من هو على هذه الصفة معتقداً أنه الرسول صلى الله عليه وسلم أو قيل له هذا الرسول صلى الله عليه وسلم فهو كما رأى، لقوله صلى الله عليه وسلم: "من رآني في المنام فقد رآني، فإن الشيطان لا يتمثل بي" (صحيح البخاري 6993، وصحيح مسلم 2266).
ومن رآه على خلافها كان ظنه أنه رأى النبي صلى الله عليه وسلم خطأ. ولا ريب أن من رأى في المنام ما يظنه الرب، فإننا لا نقبل دعواه ولا نردها لعدم ما يعول عليه في القبول أو الرد، بل نقول: الله أعلم بذلك.
تاريخ الفتوى: 17-10-1427 هـ.

Question:

What is your standing-point concerning the visibility of God in dream? Considering some books as approving the visibility of God, is this vision a truthful and reliable one or otherwise? It is said that a Sheikh has the ability to see God. Some religious scholars have a unanimous belief that men of erudition have the leave to perceive God in dream. Can this statement denote to the Essence of God rather?

Answer:

Certainly! Based on the Prophet`s Tradition, God is able to be seen in dream. As there is a relation quoted from the Prophet as saying: I perceived God in its best appearance and shape in my dream.( Akhraj Ahmad 22126, and al-Termezi 3233 etc) As you mentioned in the question, some religious scholars have a consensus on the visibility of God in dream as well. As Ibn Teymeh, the chief religious authority of Muslims, utters: The perception of God in dream depends on one`s faith. Meanwhile, this vision is not the same as the visibility in awakening, each of which following their own particular rules. In an authentic Hadith, the Prophet utters, "You shall not see God unless after you die" (Akhraj Ahmad 22816, Ibn Majah 4077) what is meant by this seeing is the perception with the eye.

With regard to the visibility (of God) in dream, it is affirmed that this vision happens in this world, as approved by the erudite. One question, nevertheless, remains to be disputed? Are there any rules or criteria in distinguishing the accuracy or inaccuracy of the words of these claimants? Thus far there have not been any relations on the existence of any criteria regarding this matter. It is, however, mentioned that the criterion for a person who claims to have seen the appearance of the Prophet in dream must be coordinated to the known attributes of the Prophet in the real world. The Prophet`s known features in appearance: neither tall nor short, white inclined to red, and bushy beard. Therefore, anyone who has a vision of a person featuring these attributes, and believes that person has been the Prophet, or he is told that man is the Prophet, that individual whom he has dreamed is the Prophet himself. In words of the Prophet, "Whoever has a vision of me in his dream, has truly dreamed me; verily, Satan never appears in my shape."( Sahih Bokhari 6993, Sahih Moslem 2266) Therefore anyone who dreams the Prophet in contrast with these features, and thinks that person is the Prophet, has been absolutely mistaken. If a person has a vision of one whom he deems as God, we undoubtedly neither decline his claim nor accept it, for there is no evidence to rebut or approve it; however, we declare, "God is more aware of this affair."

S: Wahhabi Website (question and answer) quoting   http://ar.islamway.com/fatwa/36087?ref=p-new

 

Other issues regarding the god of Wahhabism

 The Wahhabis are indeed some impudent atheists who introduce and know themselves as the proselytizes of the pure monotheism of Islam; it is while, in their view, the real followers of the Prophet`s tradition, be they Sunni or Shiite, are known and judged as blasphemous. They never tolerate any opposition, and the only way to react, as they persist in, is nothing but murder or know Muslims as deserving death.  

Abu Bakr Ibn Arabi says, "a person, whose authenticity of words is approved in me, relates that, 'Abu Ya`li, the religious leader of Ibn Teymeh (the spiritual and intellectual father of Wahhabism, whom Muhammad Ibn Abd al-Wahhab was influenced by)says: I can prove the existence of any organs, with exception to the beard and pudendum, in God.  «إذا ذکر اللّه تعالى وما ورد من هذه الظواهر في صفاته، يقول: ألزموني ماشئتم فإنّي ألتزمه، إلاّ اللحية والعورة»
 (al-Avasem al-Qavasem: 210, al-Tabat al-Hadith: 2/382, Dafah Shobheh al-Tashbih Be`akf al-Tanzieh by Ibn al-Juzi: 130,95- al-Hamesh)

Abu Ya`li quotes Ibn Abbas as saying that the Prophet (May God bless him and his Family) utters:

 «رأيت ربي عز وجل، شاب أمرد جعد قطط، عليه حلية حمراء»

 "I found God resembling a young being, his beard not yet grown, with hairy and undulating (curly) head, embellished with red ornaments."

In his other book, he says, "Abu Zar`eh Damascus confirms the veracity of this narration…and Ahmad Ibn Hanbal says:

«هذا حديث رواه الکبّر عن الکبّر، عن الصحابة عن النبي(صلى الله عليه وآله وسلم) ، فمن شک في ذلک أو في شيء منه فهو جهميّ لا تقبل شهادته ولا يسلّم عليه، ولا يُعاد في مرضه».
"This narration has been related by dignified men as quoting the Companions, and whoever impugns the credit and authenticity of this narration belongs to the domain of the Hell-dwellers and their Profession of Islam is not acceptable. Such a person must not be saluted, and also he must not be visited when illness makes him bedridden."

(Tabaqat al-Hanabelah: v.3 p.81-82, Maktab al-Abikan, Holy Mecca,  Omma al-Qora Society_ Ebtal al-Tavilat al-Abi Ya`li: v. 1 p.141 Maktab Dar al-Emam al-Zahabi al-Kuwait, 1410, Ebtal al-Tavilat v.1 p.145)

«ولو قد شاء لاستقرّ على ظهر بعوضة فاستقلّت به بقدرته ولطف ربوبيّته فکيف على عرش عظيم»
"If God wills, he is able to stay behind a tiny mosquito, then how can one judge that he cannot situate Himself in the Throne?"

(al-Tasis fi rad Asas al-Taqdis: v.1 p.568)

A question, as following, was posed to the Supreme Department for Fatwa in Saudi Arabia:

What is the decree, following the Islamic law, for a person who believes that God is omnipresent? and, how to respond such a belief?

The answer presented by the board:

The Sunni believe that God resides in the Celestial Throne, and is not existent in this world, and His being is outside the limits of this world. The sublimity and exaltedness of God over His creatures is due to the revelation of the Quran as descended by Him. It goes without saying that descending always happens from up to down. As it is mentioned in the Quran:

 (وَأَنزَلْنَآ إِلَيْکَ الْکِتَـبَ بِالْحَقِّ ...)

"We rightfully descended Quran to you."

In so far as it is related that: the Venerable Prophet (May God bless him and his Family) asked a menial, who was going to be emancipated, " Where is God?" She answered, "He is in the Heaven." The Prophet asked, "Who am I?" she answered, "the Messenger of God" Then the Prophet said to the owner of the maid, "She is a pious woman, so you can free her for the sake of God`s consent."

(Mosnad Ahmad 3/4, 68,73_ al-Bokhari (Fath al-Bari) 3344, 4351, Moslem 1064)

The Venerable Prophet (May God bless him and his Family) utters, "I am the trustee of one who resides in the Heaven, and I am imparted of the tidings of the Heaven day and night."

The Saudi fatwa-issuing department also writes:

«من اعتقد أنّ اللّه في کلّ مکان فهو من الحلوليّة، ويردّ عليه بماتقدّم من الأدلّة على أنّ اللّه في جهة العلوّ، وأنّه مستو على عرشه، بائن من خلقه، فإن انقاد لما دلّ عليه الکتاب والسنّة والإجماع، وإلاّ فهو کافر مرتدّ عن الإسلام».

"One who has faith in the omnipresence of God, also believes in the emergence and entrance of God, the Almighty, into the world. Such a person must be rationalized, by bringing cogent reasons, that the dominion of God exists in the Empyrean, and He is outside this world. If he refuses to accept this fact, it means he has become profane and excommunicated from his creed."

(Fatwa al-Janat al-Da`emah al-Bohus al-Elmieh va al-Efta: 3/216, 218)

It is obvious, and rational at the same time, that it is of the substantial characteristics of the matter that it cannot exist in two different places at the same time. As God straightforwardly declares in the Quran:

 وَ هُوَ الَّذي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ وَ هُوَ الْحَکيمُ الْعَليمُ (زخرف 84)
"It is He Who is Allah in heaven and Allah on earth; and He is full of Wisdom and Knowledge."

Indeed if God is not on earth, and only exists in the Heaven, then how is He able to predominate over all affairs!?

 In discrediting the book Menhaj al-Keramah, Allameh Helli writes in his Menhaj al-Sonat:

The majority of scholars allied with the Sunni have a general agreement in that God, the One, is perceptible to the eye in the other world, but it is impossible to observe Him in this world.                                                                                                                                        (Mokhtasar Menhaj al-Seteh: 2/240)

Ibn Taymeh says, "Every night God descends to the heaven of the earth at will, and says, 'Is there anyone who is seeking my supplication so that I may fulfill his demand, or anyone seeking my lenience for his sins to be remitted. '…and He continues this action until before the sun starts rising.

Quoting this matter, he writes:

«فمن أنکر النزول أو تأوّل فهو مبتدع ضالّ»

 Whosoever repudiates or questions the descent of God to the heaven of the earth is heretical and perverted.

(Majmu`eh al-Resalat al-Kobra,  Resala 11: 451)

In his travelogue, Ibn Botuteh writes:

"At the Congregation Mosque of Damascus, I saw Ibn Teymeh on the pulpit stating:

«إنّ اللّه ينزل إلى السماء الدنيا کنزولي هذا»

'God descends to the heaven of the earth, as I climb down the steps of the pulpit. '

"Then he climbed down one step. Ibn al-Zahra, of the religious authorities belonging to the Maleki sect, objected at his statements, notifying Malek Naser of his words. Malek Naser ordered to incarcerate Ibn Teymeh, wherein he died."

                                                                                                (Rehlat Ibn Botuteh: 113)

In the treatise Aghidat al-Homuyeh, Ibn Taymeh writes:

"God laughs, and on the Resurrection, appears unto His creatures in a laughing manner.

(Majmu`at al-Resalat al-Kobra, Resale 11: 451)

Bokhari quotes Abu Harireh as saying:

"One of the Companions, who had entertained a guest, went to the divine presence of the   Prophet. The Prophet said to him:

«ضحک اللّه الليلة».

'Last night, God laughed because you entertained your guest. '

(SAhih Bokhari, v. 4, p.226, Ketab al-Managheb, Bab Managheb al-Ansar)

In Sahih al-Bokhari, Bokhari quotes Abu Harireh as saying that the Prophet ( May God «يضحک اللّه إلى رجلين يقتل أحدهما الآخر فکلاهما يدخل الجنّة»bless him and his family) utters:

God laughs at two persons who kill each other, and both of them shall enter the Heaven.

(Sahih Bokhari, v.3 p. 210,  Ketab al-Jahad al-Manaqeb, Bab Vojub al-Nafir,  Sahih Moslem, v. 6 p.40,  Ketab al-Emarah Bab Bayan al-Rajolein Yaqtal Ahadahoma al-Akhar)

1. With exception to the beard and pudendum, God is endued with all the organs.

2. God has a beardless face, with curly hair in the head.

3. God is able to stay behind the mosquito

4. God is not omnipresent (It is impossible for Him to be everywhere at the same time)

5. God is perceptible to the eye in the other world

6. God descends from the Empyrean to the heaven of the earth

7. God laughs

 

 

    

  

 

 



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