9. hashiyah jamal ala jalalayn, vol.2 p.570 10. hashiyah sawi ala jalalayn, ahmad al-sawi [d.1241 AH] vol.2 p.249
because in our time, people are awed by numbers here goes: 1. bahr al-madid, ibn ajibah [d.1224 AH] vol.3 p.41 2. bahr al-muHiT, abu Hayyan al-andalusi [d. 745 AH] vol.5 p.441 3.baHr al-ulum, samarqandi [d.375 AH] vol.2 p.218 4. baseeT, waHidi [d. 468 AH] vol.12 p.601 5. futuH al-ghayb, Hashiyah [d.743 Ah] of Tibi on kash'shaf vol.9 p.32 6. fat'H al-bayan, bhopali qinnawji [d.1307 AH] vol.7 p.165 7. fat'H al-qadir, shawkani [d.1250 AH ] vol.3 p.178 [teacher and student above are of wahabi inclination; quoted here before others as the tafsir names appear in alphabetical order]
JazakAllaahu Khayran for shedding light upon this. It is highly beneficial and the explanations expounded should be passes on to those we know in order to save then from error
all the tafsirs say that the construct 'min ruHi' is to emphasis the nearness of aadam alayhi's salam and the honour which Allah ta'ala bestowed upon him. 'nafakhtu' literally, 'i breathed [into]' is a metaphor, a figurative expression to say: 'I gave him life'. otherwise, there was no breathing, nor being breathed into. as said in irshad al-aql al-salim of abu's su'ud afandi [which he restates from earlier mufassirin]:
leave awam, even so called 'shaykhs' don't know the difference. this man [imran hosein] is uttering utter kufr at 13:38. [update: shaykh asrar is commenting on parts of videos by imran hosein; and it is imran i am taking about]. notice compound kufr at 17.17 - the man is worse than a christian! the christian says that the 'divine spirit' is in sayyiduna yisa alayhis salam, but this man says that it is in every human. [around 17.48] it is kufr. al-iyadhu billah. nas'alu Allaha al-aafiyah. -- irony is that people spew kufr left and right but they are pure as angels. don't call that kufr or call them kafir - you are narrow-minded, sectarian, hasty in takfir, don't know nuance (remember hamza...? the king of nuance) and anything. keller can lie and indulge freely in false accusations on upright scholars, not a speck on his shiny [hitherto un-auctioned] jubbah, nor will his tasawwuf be harmed even if he makes the most atrocious comments lacking adab with the sayyidu'l khalq sallAllahu alayhi wa sallam; ihsan remains as firm as a concrete wall. but don't point out his mistakes - then you are a fitna monger, you lack adab with shaykhs, you need to get a life and the rest of the choicest epithets for us with exhortations of adab and suluk.
yes very true, but awam should also learn the basics, otherwise what would they make out of ruh Allah?
Allah ta'ala Is and Will Remain, as He always was. many of our Sunni Ulema often recite "asSalaato wa Salaamo alayka ya Nuro min Noori-Allah" or "asSalaato wa asSalaamo alayka ya Noor-Allah" in speeches and in supplications. It is indeed incumbent upon them to clarify this aqeedah; or else the awaam will simply quote them for their own misunderstanding.
Yes, its already been answered once with the given information but this time I wanted the opinion of Ibn Ali. That would be like reaffirming what was already said or something new may arise If its ok with you, brother, i'd still like to ask the brother
Brother the official fatawa is made under those circumstances you have mentioned? but my question is slightly different. Do those people hold the kufr belief mentioned
no, until and unless those people are questioned regarding it and they affirm that they understand it in the literal and physical sense. is it not quite possible that this is just brother ibn.ali's an assumption that people in south India take it literally?
As Salamu Alaikum Since you brother know the belief of the people in question, would the kufr apply on them?
ليس كمثله شئ so we believe that He azza wa jall is Noor as he Himself said, and the thing we see and call the light is not like Him.
I explain it this way: Allah azza wal jall created the nur (or haqiqah) of our prophet alaihi afDalus salat wat-tasleem first, then He created rest of the creation from the noor of RasulAllah alaihi afDalus salaat wat-tasleem.
whoever believes that the noor of RasulAllah ﷺ was made from a 'portion' of the 'nur' of Allah ta'ala [al-iyadhu billah] - or even believes that the 'nur' to be physical, is a kafir. it is not a sunni belief, rather a Hashwi belief of the worst kind. that of an anthropomorphist who believes in a god that can take out a portion from himself. our God Almighty is free from all such implications of being a body or made up of parts - being a whole that can be made into parts and such things. such a belief is outright kufr. ta'ala Allahu `uluwwan kabeera. the hadith of jabir raDiyAllahu anhu, notwithstanding its status being questioned, STILL talks of 'creation' of the nur - not that the nur is a portion from Allah. ma'adhAllah. ==== anyone who believed thus should renew their faith and believe in Allah ta'ala as a Muslim should. in bad' al-amali: wa ma in jawharun rabbi wa jismun wa la kullun wa ba'aDun dhu'shtimali
The learned brothers can confirm but I don't think I'm wrong to say: 'It's kufr to believe that the light of RasulAllah ﷺ is a part of Allah ta'ala.'
Sidi Aqdas a vast majority in South India believe that. Are you saying they are all upon kufr and have misunderstood the hadith of Sayyiduna jabir رضي الله عنه. ? Have any of our Ahlus Sunnah scholars clarified this earlier ?
The verse also says that Allah is Nur just like the hadith e Nur: the word NUR in the aayah is masdar/infinitive/verbal noun; and an infinitive resembles a verb i.e. shibha fe'l so a masdar in arabic is either used as mabni lil fa'il or mabni lil maf'uool. in this aayah it is grammatically used as nomen agentis/active participle...which means nur is mabni lil fa'il....so Allaho nur al-samawat means 'munawwir al-samawat' the one who is GIVER of LIGHT and not light itself. we cannot say Allah is the light because light itself emanates from a source external to itself and Allah cannot be dependent on anything. therefore, in light of arabic grammar the meaning of the verse is that Allah is munawwir, the one who gives light and not light itself. this meaning comes from the fact that 'nur' is a masdar and masdar is used either as mabni lil fa'il as in this case or mabni lil maf'uool as in many other instances in arabic language
