The after effects of animals (disguised as human beings) that went and desecrated the grave of Imam Taqi ud-Din Ibn Taymiyyah (661-728). And this is besides those also travelling from far away locations to urinate at the site of his burial. The question is this: what god do these people worship? This is not the One that sent revelation down to us. Anyone that has this position should stay away from myself.

امتحان الناس بموافقة أو مخالفة _ تقي الدين ابن تيمية رحمه الله _ طريقة أهل البدع وهي بدعة ضالة ومن دعا إليها فهو مبتدع ضال مضل كائنًا من كان .

Testing people based upon whether they are agree[1] or disagree[2] with Taqi ud-Din Ibn Taymiyyah, may Allah have mercy upon him, is a the way of the people of innovation and is an astray innovation.[3] Whoever calls to it is actually an innovator, astray and leading others astray, be whoever it may.

قال شيخ الإسلام ابن تيمية رحمه الله ( الفتاوى  22/252):

Shaikh ul-Islam [Taqi ud-Din] Ibn Taymiyyah [661-728], may Allah have mercy upon him, declared in Majmu`a Fatawa, vol.22, p.252:

»  ومن تعصب لواحد بعينه من الأئمة دون الباقين فهو بمنزلة من تعصب لواحد بعينه من الصحابة دون الباقين، كالرافضي، وكالخارجي، فهذه طرق أهل البدع والأهواء الذين ثبت بالكتاب والسنة أنهم مذمومون، خارجون عن الشريعة والمنهاج الذي بعث الله به رسوله صلى الله عليه وسلم، فمن تعصب لواحد من الأئمة بعينه ففيه شبه من هؤلاء  . «

“Whoever should show blind partisanship to one of the Imams in and of himself to the exclusion of all others is in the same place as the one who shows blind partisanship to one Companion in and of himself to the exclusion of the other Companions. This is like situation of someone from the Rafidah or Khawarij. These are groups of people of innovation and base desires. They are those whom the Book and Sunnah have established as being blameworthy, having exited from the Revealed Law and the benchmark of that which Allah sent His Messenger with, peace and blessings of Allah be upon him. Whoever follows one of the Imams in and of himself to the exclusion of all others, then there is present in such a one a likeness of these innovators just mentioned”.

فارس الخزرجي.

As written by the Shaikh, Faaris ibn Faalih Al-Khazraji

[1] Like in the case of Salafiyyah, of Imam Ahmad As-Sawi (d.1241 (AD1826), who remarked about them: “They think that they are upon something, but they are only liars. Shaitan has taken a hold of them and caused them to forget the Remembrance of Allah. These people are the group of Shaitan. Are not the group of Shaitan the losers? We ask Allah the Generous that He wipe them out and exterminate all trace of them from the land”.

[2] As in the case of AICP, some Barelwis (falsely attributing themselves the title Jama`ah Ahl us-Sunnah), some wayward students of knowledge and theology (and sometimes scholars) and those in agreement with them that have soiled the way of the Ash`aris with their malodorous stench.

[3] Let the record show that I, Al-Hajj Abu Ja`far Al-Hanbali, have no connection to these groups, their sub-sets and have went out of my way to disconnect from them. I don’t cooperate with, sit with or mix with such circles. Let Allah be the sure Witness of my being far from this wickedness.



قال ابن رجب رحمه الله تعالى في جامع العلوم والحكم:

Imam Ibn Rajab Al-Hanbali (d.795), may Allah – Exalted be He – have mercy upon him, mentioned in the Collection of Sciences and Wisdom:

الْأَسْبَابِ الَّتِي تَقْتَضِي إِجَابَةَ الدُّعَاءِ أَرْبَعَةً:

The reasons in which a supplication is definite to be answered are four in number:



إِطَالَةُ السَّفَرِ، وَالسَّفَرُ بِمُجَرَّدِهِ يَقْتَضِي إِجَابَةَ الدُّعَاءِ، كَمَا فِي حَدِيثِ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «ثَلَاثُ دَعَوَاتٍ مُسْتَجَابَاتٍ لَا شَكَّ فِيهِنَّ: دَعْوَةُ الْمَظْلُومِ وَدَعْوَةُ الْمُسَافِرِ وَدَعْوَةُ الْوَالِدِ لِوَلَدِهِ» خَرَّجَهُ أَبُو دَاوُدَ وَابْنُ مَاجَهْ وَالتِّرْمِذِيُّ، وَعِنْدَهُ: ” دَعْوَةُ الْوَالِدِ عَلَى وَلَدِهِ “.

The long journey and the journey itself necessitate the answering of the supplication. And this is just as has been given in the hadith narrated by Abu Hurairah, may Allah be pleased with him, in which the Prophet, peace and blessings of Allah be upon him, said, “Three supplications are answered without any doubt in them: (1) the supplication of the oppressed, (2) the supplication of the one on a journey and (3) the supplication of the father for his son”. This was collected by Abu Dawud, Ibn Majah and At-Tirmidhi who in one narrative has, “The supplication of the parent upon his child”.

وَمَتَى طَالَ السَّفَرُ، كَانَ أَقْرَبَ إِلَى إِجَابَةِ الدُّعَاءِ؛ لِأَنَّهُ مَظِنَّةُ حُصُولِ انْكِسَارِ النَّفْسِ بِطُولِ الْغُرْبَةِ عَنِ الْأَوْطَانِ، وَتَحَمُّلِ الْمَشَاقِّ، وَالِانْكِسَارِ مِنْ أَعْظَمِ أَسْبَابِ إِجَابَةِ الدُّعَاءِ.

So when the journey is long the supplication is more likely to be answered as it is a time in which the soul is broken on account of long periods of estrangement from one’s lands and bearing with difficulties. And the breaking of the soul’s esteem is from the greatest causes of the supplication being surely answered.



حُصُولُ التَّبَذُّلِ فِي اللِّبَاسِ وَالْهَيْئَةِ بِالشَّعَثِ وَالِاغْبِرَارِ، وَهُوَ – أَيْضًا – مِنَ الْمُقْتَضِيَاتِ لِإِجَابَةِ الدُّعَاءِ، كَمَا فِي الْحَدِيثِ الْمَشْهُورِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ «رُبَّ أَشْعَثَ أَغْبَرَ ذِي طِمْرَيْنِ، مَدْفُوعٍ بِالْأَبْوَابِ، لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّهُ» . «وَلَمَّا خَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِلِاسْتِسْقَاءِ، خَرَجَ مُتَبَذِّلًا مُتَوَاضِعًا مُتَضَرِّعًا».

Humility in clothing and manner with striving and avoiding ostentation. This is also one of the things that necessitates an answered supplication. And this is mentioned in the well-known hadith from the Prophet, peace and blessings of Allah be upon him, in which he said, “It may be the one that undertakes hardship and difficulties to the point that if he swore by Allah it would have been granted”. There is also the narrative, “When the Prophet, peace and blessings of Allah be upon him, left out for the Rain Prayer he would leave with humble clothing and with humility and reserved character”.



مَدُّ يَدَيْهِ إِلَى السَّمَاءِ، وَهُوَ مِنْ آدَابِ الدُّعَاءِ الَّتِي يُرْجَى بِسَبَبِهَا إِجَابَتُهُ، وَفِي حَدِيثِ سَلْمَانَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللَّهَ تَعَالَى حَيِيٌّ كَرِيمٌ، يَسْتَحْيِي إِذَا رَفَعَ الرَّجُلُ إِلَيْهِ يَدَيْهِ أَنْ يَرُدَّهُمَا صِفْرًا خَائِبَتَيْنِ» خَرَّجَهُ الْإِمَامُ أَحْمَدُ.

Spreading his hands and lifting them skyward as this is from the etiquettes of supplication in which one hopes that he might receive an answer by it. And there is the hadith through the narrative of Salman, may Allah be pleased with him, from the Prophet, peace and blessings of Allah be upon him, who said, “Indeed Allah is Shy and Generous. He is shy that when the man has raised his hands to him in supplication that He turn that same man away empty handed”. And this is collected by the Imam, Ahmad ibn Hanbal.



الْإِلْحَاحُ عَلَى اللَّهِ بِتَكْرِيرِ ذِكْرِ رُبُوبِيَّتِهِ، وَهُوَ مِنْ أَعْظَمِ مَا يُطْلَبُ بِهِ إِجَابَةُ الدُّعَاءِ، وَخَرَّجَ الْبَزَّارُ مِنْ حَدِيثِ عَائِشَةَ مَرْفُوعًا: ” «إِذَا قَالَ الْعَبْدُ: يَا رَبِّ أَرْبَعًا، قَالَ اللَّهُ: لَبَّيْكَ عَبْدِي، سَلْ تُعْطَهُ» “.

Entreating Allah by repetition of mentioning His Lordship and Grandeur. And it is from the greatest of what one might use in order to seek the supplication to be answered. Al-Bazzar has collected a hadith from the narrative of `A’ishah, may Allah be pleased with him, that is attributable in which the Prophet, peace and blessings of Allah be upon him, “When the slave has said, ‘Lord!’ some four times, then Allah says, ‘I am here for you, My Slave. Ask me and you shall be given it’.”

وَمَنْ تَأَمَّلَ الْأَدْعِيَةَ الْمَذْكُورَةَ فِي الْقُرْآنِ وَجَدَهَا غَالِبًا تُفْتَتَحُ بِاسْمِ الرَّبِّ،

Whoever should consider the supplications mentioned in the Qur’an shall find that most of them open with the name of “the Lord”.

وَأَمَّا مَا يَمْنَعُ إِجَابَةَ الدُّعَاءِ، فَقَدْ أَشَارَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى أَنَّهُ التَّوَسُّعُ فِي الْحَرَامِ أَكْلًا وَشُرْبًا وَلُبْسًا وَتَغْذِيَةً، وَقَدْ سَبَقَ حَدِيثُ ابْنِ عَبَّاسٍ فِي هَذَا الْمَعْنَى أَيْضًا، وَأَنَّ «النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِسَعْدٍ: ” أَطِبْ مَطْعَمَكَ، تَكُنْ مُسْتَجَابَ الدَّعْوَةِ» فَأَكْلُ الْحَلَالِ وَشُرْبُهُ وَلُبْسُهُ وَالتَّغَذِّي بِهِ سَبَبٌ مُوجِبٌ لِإِجَابَةِ الدُّعَاءِ.

As far as what might hinder from the answering of the supplication, the Prophet, peace and blessings of Allah be upon him, indicated that it is what is connected to eating, drinking, wearing or having one’s livelihood based in the impermissible. There is a hadith from the narrative of Ibn `Abbas, may Allah be pleased with him, on this subject in which the Prophet, peace and blessings of Allah be upon him, said to the Companion, Sa`d ibn Abi Waqqas, “The most wholesome of food leads to the answered supplication”. Thus eating, drinking, wearing clothes and having a livelihood that are halal are a cause that brings about a supplication to be answered.

As cited by the Shaikh, Mustafa Hamdu `Ulayyan


Do those non-Hujjaj get reward for their slaughtering like those Hujjaj? Please read below for more details

مسألة: من أرد أن يضحي حرم عليه أخذ شعره وظفره وبشرته اذا دخل عشرة ذي الحجة

Fiqh Issue: Whoever desires to make the Udhiyyah slaughtering, it is impermissible for him to cut any hair away from himself or clip any nails – on the fingers or toes – when there comes to him the slaughtering until he has completed it.

قال البهوتي في كشاف القناع : (ومن أراد التضحية) أي: ذبح الأضحية (فدخل العشر، حرم عليه وعلى من يضحي عنه أخذ شيء من شعره وظفره وبشرته إلى الذبح، ولو بواحدة لمن يضحي بأكثر) لحديث أم سلمة مرفوعا «إذا دخل العشر وأراد أحدكم أن يضحي، فلا يأخذ من شعره، ولا من أظفاره شيئا حتى يضحي» رواه مسلم وفي رواية له ” ولا من بشره .

Imam Al-Buhuti (d.1051), may Allah have mercy upon him, said in Kash-shaf ul-Qina`: “The expression (whoever so desires to make the Udhiyyah) refers to the slaughtering on the day of the Udhiyyah on 10 Dhul Hijjah. Then the expression (so when the 10th Dhul Hijjah arrives, it is impermissible for the one making the udhiyyah to take any hair away from his person or clip his finger and toe nails until the slaughtering has been done and it is fine for the one to slaughter for the group) this is based upon the hadith of Umm Salamah that is marfu` in which the Prophet, peace and blessings of Allah be upon him, said, ‘When the 10th of Dhul Hijjah arrives and one of you desires to make the Udhiyyah slaughterings, then he should not take any hair away from his person or cut any of his finger or toenails until he has done the slaughtering’.” As collected by Imam Muslim. And in another narration, he said, ‘Nor should he take away any hair from his body’.

قلت : فيه مسائل :

I would like to say that on this fiqh issue there are a number of points to consider:

الاولى : قوله من يضحي عنه اي : من أراد أن يضحي عن شخص أخر فهو داخل في عموم الخطاب .

Firstly, the statement about the one slaughtering means the one who is slaughtering for himself or another besides himself, thus he would fit into the rubric of the general statement.

الثانية : اذا لم يرد التضحية عند دخول العشرة ثم أراد التضحية أثناءها فليمسك عن ذلك كله .

Secondly, if the individual did not intend the slaughtering at the time of the entrance of the 10th Dhul Hijjah and then decided to at the time, then he needs to refrain from all the above listed things.  

الثالثة : قال البهوتي : وهذا إذا كان لغير ضرورة وإلا، فلا إثم كالمحرم وأولى .

Thirdly, Al-Buhuti remarked, “And this is when it is for other than a dire necessity. And if this is not the case, there is no issue. So there is no sin upon this one like in the case of the one in ihram and in the case of the one not in ihram and doing the slaughtering, it is even more the case”.

(لا يدخل في ذلك الطيب ولا المخيط ولا النساء)

So for the prohibition listed, using fragrance, stitched clothing and avoiding sexual intercourse and intimacy with women does not fall under the ruling.

قال في مطالب أولي النهى : عدم كراهة مسه الطيب والمخيط والنساء اتفاقا. قاله المنقح.

Imams Mustafa Ar-Ruhaibani (d.1243) and Hasan Ash-Shatti (d.1274), may Allah have mercy upon both of them, both said in Matalib Uwl in-Nuha: “Someone preparing for carrying out the Udhiyyah slaughtering is not forbidden and nor is it disliked for him to use fragrance, wear stitched clothing or have sexual intercourse and intimacy with women and this is agreed upon. And this stated by Imam `Ala’ ud-Din Al-Mardawi (d.885) in At-Tanqih”.

(حكم من أخذ من شعره وظفره وبشرته)

The Ruling on the one who removed some hair from his person or clipped some finger and toenails

قال في كشاف القناع : (فإن فعل) أي: أخذ شيئا من شعره أو ظفره أو بشرته (تاب) إلى الله تعالى لوجوب التوبة من كل ذنب

 Al-Buhuti said further, “(so if he did that) means if he took some hair or nails from his person (he is to make tawbah) to Allah, Exalted be He, as per the necessity of repentance from every sin”.

(لا فدية على المضحي اذا اخذ من شعره وظفره وبشرته)

There is no fidyah due from the one making Udhiyyah who happened to take some hair from his person or finger or toenails

قال في مطالب أولي النهى : فمن فعل شيئا من حلق شعر أو غيره مما ثبت تحريمه قبل أن يضحي، استغفر الله منه، ولا فدية عمدا فعله أو سهوا أو جهلا

It is further stated in Matalib Uwl in-Nuha: “So whoever did any of that, such as shaving the hair or other things that are established as being impermissible before the slaughtering, should make repentance to Allah but there is no fidyah due for the one who did so, whether this is on purpose, forgetfully or in ignorance”.

(متى يحل الاخذ من الشعر والظفر والبشرة)

So when is it permitted to take off hair, clip finger and toe nails?

قال في المنتهى : حرم عليه وعلى من يضحي عنه أخذ شيء من شعره وظفره وبشرته إلى الذبح .

Imam Taqi ud-Din Al-Futuhi (d.972), may Allah have mercy upon him, said in Al-Muntaha: “Whoever intended to slaughter the Udhiyyah for himself or on behalf of someone else is forbidden to take away any hair from himself, clip his finger or toenails until the slaughtering has been done”.

(من عنده أكثر من أضحية يحل له الأخذ بعد ذبح الاولى ولا يشترط ذبج الجميع)

Whoever possesses more than the Udhiyyah with him is permitted to take from it after the first slaughtering and is not conditioned to slaughter it all

قال في شرح المنتهى : قال (المنقح: ولو ضحى بواحدة لمن يضحي بأكثر) منها، فيحل له ذلك. لعموم حتى يضحي

Imam Al-Buhuti (d.1151), may Allah have mercy upon him, said in Sharh ul-Muntaha:

(حكم الأخذ من الشعر والظفر والبشرة بعد الذبح)

Ruling on removing hair, toenails after the slaughtering is complete

( ويستحب حلقه بعد الذبح ) قال أحمد على ما فعل ابن عمر تعظيما لذلك اليوم

“(And it is praiseworthy to shave the hair after the slaughtering) and Imam Ahmad said, ‘This is according to what was done by Ibn `Umar out of respect for the grandeur of that day’.”

ولأنه كان ممنوعا من ذلك قبل أن يضحي فاستحب له ذلك بعده كالمحرم .

And due to this, he is like the one in ihram in which he is forbidden from all of the above before he makes the Udhiyyah slaughtering and upon completion of that, it is praiseworthy for him to do all the above.

(الحكمة من منع الأخذ من الشعر والظفر والبشرة)

The wisdom and the prohibition of taking away any hair and toe and fingernails

قال في مطالب أولي النهى : فائدة: الحكمة في منع أخذ من يريد التضحية شيئا من شعره أو ظفره أو بشرته، لتشمل المغفرة والعتق من النار جميع أجزائه، فإنه يغفر له بأول قطرة من دمها، وتوجيهه بالتشبيه بالمحرمين فاسد، لعدم كراهة مسه الطيب والمخيط والنساء اتفاقا. قاله المنقح.

It is further mentioned in Matalib Uwl in-Nuha: “A beneficial point here is that the wisdom on the prohibition – meaning taking hair from the body or clipping the toe and fingernails – for the one intending the Udhiyyah is due to the nature of the general affair of forgiveness, manumission from the Fire in all of his body. So forgiveness is given to the slaughterer at the first drop of blood spilled. To make an exact comparison between the one making Udhiyyah and the one in ihram is not correct as it is not prohibited for the Udhiyyah maker to use fragrance, wear stitched clothes and have sexual intercourse with women as is agreed upon and uttered by Imam `Ala’ ud-Din Al-Mardawi in At-Tanqih”.

(تحريم الأخذ من الشعر والظفر والبشرة من المفردات)

The Impermissiblity of taking hair from the person and clipping the toe and finger nails and this is from the special characteristics of the Hanbali madhhab

قال في النظم

In the poetic meter, the following was uttered:

في عشر ذي الحجة أخذ الظفر … على المضحي حرموا والشعر

In the first ten days of Dhul Hijjah, the time is there,

It is impermissible to take away from the nails – feet and hands – as well as the hair!


أبو الأمين آل جراح الحنبلي

٦/ ذي الحجة/١٤٤٠ هجرية

As was written by Abul-Amin Al Jarrah Al-Hanbali

6 Dhul Hijjah 1440


Many people believe that by engaging in debate, this is a means to knowledge; but this has nothing to do with the First Three Generations and is more in common with Plato, Socrates and Aristotle.

غلاة الأشعرية وغلاة التيمية سبب في الاضطرابات الفكرية لدى بعض الشباب فمنهم من ألحد ومنهم من انقلب على عقيدة الأشاعرة المعتدلة ومنهم من تخفَّف من السنن وأقوال السلف واستهان بالمذاهب الأربعة.

Extremists among the Ash`aris[1] and those who follow Taqi ud-Din Ibn Taymiyyah[2] are a cause for the levels of confusion that exists in the minds of the youth. On account of this, some fall into denial and then atheism due to this issues.[3] Then another group turn over and fall into the disputes regarding the `aqidah of the balanced Ash`aris.[4] And then others make light of the Sunan, the statements of the First Three Generations and take the Four Madhhabs lightly and with disdain.

فإن هذه الأبحاث العقدية الغيبية والمشاحنات المتكررة فيها مما يُثقل العقولَ ويعكر الأذهانَ ويظلم القلوبَ، وقد قال أهل العرفان والتزكية : “لو لم يكن في الكلام في ذات الله وصفاته سوى إسقاط الهيبة من القلوب لكفى”.

So these discussions and research into the creedal matters of the unseen and repeated disputes in the matter weigh heavy on the minds, confound the thoughts and darken the hearts of the people. The People of True Knowledge and Purification have already said: “If there had been no discussion regarding the Essence of Allah and His Attributes that could remove the awe and reverence from the hearts of the believers, that would have sufficed the people”.[5]

وإنما الحديث في هذا الباب للضرورة لا للتسلية والضرورة تقدر بقدرها.

Any discussion had on this subject is only for the direst of necessity and not for any titillation. And the necessity is governed by what is required.

As written by

(Shaikh) Mustafa Hamdu `Ulayyan

[1] Those who say, “This is the creed of Muslim Orthodoxy” when the Ash`aris are not Muslim Orthodoxy but a branch of it.

[2] These extremists are either well wishers or revilers, who make discussion of him or his mention a paramount issue in conversation, as if it is a dire necessity to know about him or his rulings to the exclusion of the School he belonged to and all other matters.

[3] The arguing, fighting and debating is so serious, that some Slaves of Allah are chased from the Religion.

[4] And this is the case in Dar ul-Kufr’s English speaking contingent that have derailed Zakat ul-Fitr distribution and growth in the Muslim community to merely fixate upon this matter, creating almost cartoonish portrayals of any opposite position and brazenly fabricating history in the process.

[5] This is a maxim that is used by many of the early scholars of the Hanbalis when some began to say that the Attributes were metaphorical and had no reality to them.


The Imam, Isma`il ibn Badran watching a Qur’an completion and a contract completion

[نصوص الامام أحمد في تفويض معاني الصفات ]

Explicit texts of the Imam, Ahmad ibn Hanbal in Tafwid of the meaning of the Attributes

قال المروذي قال أبو عبد الله رضي الله عنه : ونحن نؤمن بالأحاديث في هذا ونقرها، ونمرها كما جاءت بلا كيف، ولا معنى إلا على ما وصف به نفسه تعالى، نسأل الله السلامة في الدنيا والآخرة، ونعوذ بالله من الزلل، والارتياب والشك إنه على كل شيء قدير

الإبانة ( 7 / 58).

Imam Abu Bakr Al-Marrudhi, may Allah be pleased with him, mentioned that [Imam] Abu `Abdillah [Ahmad ibn Hanbal], may Allah be pleased with him, said, “We believe in the ahadith in this matter and affirm them. We pass them by just as they came, without how and without meaning except according to what He described of Himself, Exalted be He. We ask Allah for salvation and safety in this life and the Hereafter. And we seek refuge in Allah from slips, doubts and creeping suspicions. Indeed He has power over each and every thing”. Al-Ibanah, vol.7, p.58

قال حنبل: قال أبو عبد اللَّه في الأحاديث التي تروى “إن اللَّه تبارك وتعالى ينزل إلى سماء الدنيا” واللَّه يُرى، وأنه يضع قدمه وما أشبه بذلك: نؤمن بها ونصدق بها، ولا كيف ولا معنى، ولا نرد شيئًا منها، ونعلم أن ما قاله الرسول صلى اللَّه عليه وسلم حق إذا كانت بأسانيد صحاح .

إبطال التأويلات 1/ 45

Hanbal ibn Ishaq narrated that Abu `Abdillah [Ahmad ibn Hanbal], may Allah be pleased with him, cited the ahadith in which it is mentioned, “Indeed Allah, Blessed and Exalted, descends to the lowest sky”, “Allah shall be seen in the Hereafter” and “He shall place His Foot in the Fire” and similar things to that were said. The Imam said, “We believe in them, testify to the truth of them, without how and without meaning. And we don’t deny anything from them. And we know that what the Messenger, peace and blessings of Allah be upon him, said was true when it has come from sahih chains of transmission”. Ibtal ut-Ta’wilat, vol.1, p.45

قال الخلال: وأخبرني علي بن عيسى أن حنبل حدثهم قال سألت: أبا عبد الله عن الأحاديث التي تروى “أن الله تعالى ينزل إلى سماء الدنيا” و”أن الله تعالى يرى” و”أن الله تعالى يضع قدمه” وما أشبه هذه الأحاديث فقال أبو عبد الله: نؤمن بها ونصدق بها ولا كيف ولا معنى ولا نرد منها شيئا. بيان تلبيس الجهمية لابن تيمية .

[Imam] Abu Bakr Al-Khallal narrated: It was narrated to me by `Ali ibn `Isa that Hanbal narrated to them who said, “I asked Ahmad ibn Hanbal about the following ahadith: Indeed Allah, Blessed and Exalted, descends to the lowest sky, Allah shall be seen in the Hereafter and He shall place His Foot in the Fire and similar to these ahadith. [Imam] Abu `Abdillah remarked, ‘We believe in them, testify to the truth in them, without how and without meaning. And we don’t reject any of it’.” Bayan Talbis il-Jahmiyyah by Imam Taqi ud-Din Ibn Taymiyyah.

وسئل الإمام أحمد رضي الله عنه : قبل موته بيوم عن أحاديث الصفات فقال : تمر كما جاءت ونؤمن بها ولا نرد منها شيئًا إذا كان بأسانيد صحاح ، ولا يوصف بأكثر مما وصف به نفسه بلا حد ولا غاية ليس كمثله شيء وهو السميع البصير ، ومن تكلم بمعناها ابتدع.

اعتقاد الإمام المنبل أحمد لأبي الفضل التميمي ( 87).

The Imam, Ahmad ibn Hanbal, may Allah be pleased with him, was asked one day before his death to elucidate the ahadith of the Attributes to which he replied, “We pass them by just as they came. We believe in them and do not reject any of it when they come from sahih chains of transmission. He is not described with more than what He described Himself, without boundary and without limit. There is nothing like Him; indeed He is the All Hearing, the All Seeing. And whoever spoke about their meaning is guilty of innovation”. I`tiqad ul-Imam il-Mubajjal Ahmad Li Abil-Fadl At-Tamimi, p.87

الشيخ فارس الخزرجي

As written by the Shaikh, Faaris ibn Faalih Al-Khazraji