The Devil’s Deception

of The Jahmi Nuh Haa

Meem Keller

Prepared by the poor slave of Allaah

Abul Hasan Ali bin Muhammad As Sumaali
 ‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﯿﻢ‬

‫ أﻣﺎ ﺑﻌﺪ‬،‫اﻟﺤﻤﺪ اﷲ واﻟﺼﻼة واﻟﺴﻼم ﻋﻠﻰ ﺧﯿﺮ ﺧﻠﻖ اﷲ وﻋﻠﻰ آﻟﮫ وﺻﺤﺒﮫ وﻣﻦ واﻻه واﺗﺒﻊ ھﺪاه‬

All praises is due to Allaah, and may his peace and blessings be on the Messenger of Allaah.
As I was looking through the websites I came across a fatwa by Nuh Haa Meem Keller (May
Allaah protect the Muslims from his evils) regarding where Allaah is. In this fatwa this person
supports the creed of the Jahmiyyah and the Mu’tazillah and the Ashaa’irah and He tries to
make the hadeeth where the Messenger of Allaah Salallahu alayhi wasallam asked (translated)
“Where is Allaah?” and the slave girl replied (translated) “Above the sky”, weak. So after seeing
the deceptions He made regarding this Hadeeth, I felt obliged to refute the doubts and the
deceptions He made regarding this Hadeeth and the belief that Allaah is above his creation. I
presented his statements exactly as it is without adding or taking anything from it, then I
present the refutations of the scholars to the deviant statements he made. I gave him the title
“the Jahmi” because he follows the ways of the Jahmiyyah in denying the fact that Allaah is
above his creation, so if I say “The Jahmi”, it means Nuh Haa Meem Keller.

I thank brother Abu Fajr AbdulFattaah As Sumaali for reviewing this refutation for me and for
his benefits he helped me add to the refutation. I ask Allaah to make this action sincerely for his
sake verily He is the Most Generous.

Written by
Abul Hasan Ali bin Muhammad As Sumaali
Melbourne/Australia
7th of Rabi’ Al-Awwal 1432 / 10 February, 2011
 Devils Deception No: 1
The Jahmi Nuh claims that the only reason Muslim raise their hands toward the sky, is because
the sky is the Qibla of the du’aa just like the Ka’bah is the Qiblah of the Salaah.

He said “Muslims lift their hands toward the sky when they make supplications (du'a) to Allah because
the sky is the qibla for du'a, not that Allah occupies that particular direction--just as the Kaaba is the
qibla of the prayer (salat), without Muslims believing that Allah is in that direction”

I say: the answer to this deception is from three angles.

1. The Messenger of Allaah Salallahu alayhi wasallam didn’t say this. Neither did his companions
Ridwaanullaahi ‘alayhim, neither did any of the salaf from the first three generations said this.
So saying that the sky is the qiblah for the du’aa is an innovation. An innovation that Allaah sent
down no authority of it.
2. Qibla is something you face, when we pray, we face the Qibla, however when we make Du’aa
we don’t face the sky, we raise our hands towards it. The sky is not the Qibla for Du’a, if it would
have been the qibla, we would have to lie down and face the sky.
3. On the authority of ‘Umar bin Al-Khattaab – May Allaah be pleased with him – He said “ On the
day of the battle of Badr, The Messenger of Allaah Salallahu alayhi wasallam looked at the
Mushrikeen(polytheists) while they were one thousand and his companions were three hundred
and sixteen men, The Prophet of Allaah faced the Qibla then He raised his hands then he started
begging his lord “ oh Allaah fulfill what you promised to me …” Narrated by Imaam Muslim,
Hadith No: 1763. Imaam An Nawawi said “In it (the Hadeeth) there is a recommendation of
facing the Qiblah in Du’aa and Raising the hands in it(the du’aa)..” Sharhu Saheehi Muslim :
12/73, Print – Daarul Kutub Al ‘ilmiyyah. So actually the Qibla of duaa is same as the Qibla of the
Salaah as it is clear in this narration.

Devil’s Deception No: 2

Mu’aawiyah bin Al-Hakam As-Sullami said:

"I had a slave-girl who used to herd sheep for me. One day I discovered that a wolf had killed
one of her sheep, and I'm a man from the children of Adam, I get upset like they get upset, and
I slapped her in the face. Then I went to the Prophet who impressed upon me the seriousness
of my act. I said, 'O Messenger of Allah, should I not set her free?' He said, 'Bring her to me.' He
asked her, 'Where is Allah', She said, 'He is above the heavens.' He said, 'Who am I?' She said,
'You are the Messenger of Allah.' He said, 'Free her, for she is a believer.'

This Hadeeth is narrated by:

Imaam Muslim in his Saheeh, Hadeeth No: 537
Imaam Maalik in his Muwatta’, Hadeeth No: 1546
Imaam An Nasaa’ii in his Sunan, Hadeeth No: 1218 with the tahqeeq of Mashhoor Aal Salmaan
Imaam Abu Daaw’ood in his Sunan, Hadeeth No: 3276 with the tahqeeq of Mashoor Aal
Salmaan
Imaam Ad Daarimi in “ Ar Raddu ‘ala Bishr Al Mirriisii, page 445 with the Tahqeeq of Dr Rasheed
bin Hasan Al Alma’ii.
Imaam Ibn Khuzaymah in “Kitaabut Tawheed”, Hadeeth No: 179
Imaam Al Bayhaqi in “Al Asmaa Wasiffaat “ Hadeeth No: 890, 891

The Jahmi Nuh Haa Meem Keller then tries to make the hadeeth of the slave girl weak. What he
does is that, he mixes up couple of narrations to make it look as if it is one hadeeth that has
contradictions in its wordings.

The Jahmi says “Yet this is not what is at stake, because hadiths of its type are only considered
acceptable as evidence by traditional scholars of Islamic `aqida if one condition can be met: that
the tenet of faith mentioned in the hadith is salimun min al-muarada or "free of conflicting
evidence". This condition is not met by this particular hadith for a number of reasons. First, the
story described in the hadith has come to us in a number of other well-authenticated versions that
vary a great deal from the "Where is Allah?--In the sky" version. One of these is related by Ibn
Hibban in his Sahih with a well-authenticated (hasan) chain of transmission, in which the
Prophet (Allah bless him and give him peace) asked the slave girl, "'Who is your Lord?' and she
said, 'Allah'; whereupon he asked her, 'Who am I?' and she said, 'You are the Messenger of
Allah'; at which he said, 'Free her, for she is a believer'" (al-Ihsan fi taqrib Sahih Ibn Hibban, 18
vols. Beirut: Muassasa al-Risala, 1408/1988, 1.419: 189).

In another version, related by Abd al-Razzaq with a rigorously authenticated (sahih) chain of
transmission, the Prophet (Allah bless him and give him peace) said to her, "Do you testify that
there is no god but Allah?" and she said yes. He said, "Do you testify that I am the Messenger of
Allah?" and she said yes. He said, "Do you believe in resurrection after death?" and she said yes.
He said, "Free her" (al-Musannaf, 11 vols. Beirut: al-Majlis al-Ilmi, 1390/1970, 9.175: 16814).”

I say: Yaa Jahmi, don’t mix up the ahaadeeth.

The hadeeth you mentioned in Saheeh Ibn Hibbaan is as follows:

Ash Shareed bin Suwaid Ath Thaqafi said “I said ‘Oh Messenger of Allaah, my mother told me in her last
will, to free a slave for her and I have a black slave, He (salallahu alayhi wasallam) said ‘call her’, she
came, He (salallahu alayhi wasallam) said (to the slave girl) ‘Who is your Lord?’ she said ‘Allaah’ He said
‘Who Am I?’ She said ‘The Messenger of Allaah’ He (Salallahu alayhi wasallam) said ‘free her for she is a
believer’

Saheeh Ibn Hibbaan, Hadeeth No: 189.

My dear brothers and sisters in Islaam, look at the deceptions of this person, he mentions part of
another hadeeth, which has nothing to do with the hadeeth of Mu’aawiyyah. This hadeeth is a different
narration to the Hadeeth of Mu’aawiyyah due to the following reasons
 1. The narrator of this narration is Ash Shareed bin Suwaid Ath Thaqafi and the narrator of the
Hadeeth in Muslim is Mu’aawiyyah bin Al-Hakam As Sullami.
2. The narrator of the narration in Ibn Hibbaan mentions the reason for wanting to free a slave
which is that it was his mother’s last will, whereas the narration in Muslim, the narrator;
Mu’aawiyyah bin Al-Hakam mentions the reason which is that He felt bad for slapping her and
he wanted to free her because of that.
3. Ibn Hibbaan mentioned the narration of Mu’aawiyyah where the Messenger of Allaah (Salallahu
alayhi wasallam) asked “Where is Allaah?” just couple of narrations before the same narration
this jahmi used. Hadeeth No: 165.

The Jahmi goes on to mention another hadeeth in Mussanaff ‘AbdurRazzaaq where in a man
came to the messenger of Allaah Salallahu alayhi wasallam with his black slave girl and He says
to him “oh Messenger of Allaah (salallahu alayhi wasallam) it is compulsory on me to free a
slave, if you see her as a believer, the Prophet of Allaah (Salallahu alayhi wasallam) said to her “
Do you testify that there is no one worthy of worship except Allaah ?” she said ‘yes’ He
(salallahu alayhi wasallam) said ‘do you testify that I am the Messenger of Allaah’ she said ‘yes’
He (salallahu alayhi wasallam) said ‘do you believe in the resurrection?’ she said ‘yes’ He
(salallahu alayhi wasallam) said ‘free her’”

I say: again brothers and sisters, look at the deceptions of this Jahmi, he is making this hadeeth
look like as if it is the same incident that took place between Mu’aawiyyah and the Messenger
of Allaah (salallahu alayhi wasallam). It is not the same; neither it has anything to do with it
because of the following.
1. The Sahabi of this narration is unknown
2. The Sahabi of this narration doesn’t come to the messenger of Allaah (Salallahu alayhi
wasallam) because he slapped or anything, he just come to the messenger of Allaah
because He has to free a slave and He wants to see if the Messenger of Allaah Salallahu
alayhi wasallam will accept this, where as the Sahaabi in the narration of Muslim doesn’t
know what to do, that’s why he comes to the Messenger of Allaah (salallahu alayhi
wasallam) to ask him what to do.

Then this Jahmi mixes up another narration and tries to make it look like as if it is another wording of
the Hadeeth in Saheeh Muslim.

The Jahmi said “In other versions, the slave girl cannot speak, but merely points to the sky in answer.”

I say: There are no ‘versions’. The narration, he is talking about, is in Musnad Imaam Ahmad, Hadeeth
No: 7906.
In its chain of narration there is a narrator; Al Mas’oodi. Imaam Ahmad narrates from Yazeed who is
Yazeed bin Haaroon from Al Mas’oodi who is ‘AbdurRahmaan bin Abdillah bin ‘Utbah bin ‘Abdillaah bin
Mas’ood Al Koofii.
Mas’oodi is a thiqah(trustworthy) however his memory was weakened when he grew up, so he use to
mix up narrations, So his narrations were weakened because of the ikhtilaat(mix up)that he use to make,
in last part of his life.
Yazeed bin Haroon took from Al Mas’oodi during his mix up, that’s why Imaam Muhammad bin
Abdillaah bin Numair said “He was thiqah(trustworthy) when he grew he started the mixing up of his
narrations, ‘AbdurRahman bin Mahdi and Yazeed bin Haaroon heard from him mixed up narrations.”
See Tahdheebul Kamaal : 17/224, Tareekh Al Khateeb: 10/220-221, Tahdheeb At Tahdheeb: 2/524. Also
Shu’aib Al Arnaa’oot declared this narration to be da’eef in his tahqeeq of the Musnad of Imaam Ahmad,
also Sheikh Al Albaani declared this narration to be weak in Mukhtasar al ‘Uluw, page No: 81,82.

So my dear brothers and sisters in Islaam, this Jahmi; Keller tries to use a weak narration that is in
Musnad Imaam Ahmad to declare a Hadeeth that is in Saheeh Muslim weak.

So this Hadeeth that is in Saheeh Muslim is Saheeh and no scholar who had knowledge of the sciences
of hadith even tried to declare this narration da’eef, it wasn’t until these foolish people came along like
Al Kawthari, Saqqaaf and this Jahmi, who declared this narration to be weak.

Devil’s Deception No: 3

This Jahmi has no salaf (predecessor) in making this hadeeth that is in Saheeh Muslim, Da’eef.
So the Ignoramus Jahmi tries to present a statement by Al Haafidh Ibn Hajar Al ‘Asqalaani – May
Allaah have mercy on him – to fool us into thinking that He has a predecessor in making this
narration weak.

He says “Ibn Hajar al-Asqalani has said of the various versions of this hadith, "There is great
contradiction in the wording" (Talkhis al-habir, 4 vols. in 2. Cairo: Maktaba al-Kulliyat al-Azhariyya,
1399/1979, 3.250).”

I say: This jahmi didn’t complete the sentence, why? Because it would not look like that the
Imaam is making this Hadeeth da’eef. This is what Al Haafidh Ibn Hajar said in his talkhees

”‫ ﻭﺳﻴﺎﻕ ﺍﰊ ﺩﺍﻭﺩ ﺃﻗﺮﺏ ﺇﱃ ﻣﺎ ﺫﻛﺮﻩ ﺍﳌﺼﻨﻒ‬،‫“ﻭﰲ ﺍﻟﻠﻔﻆ ﳐﺎﻟﻔﺔ ﻛﺜﲑﺓ‬

Translation; “there is lots of contradiction in the wording, the wording of Abu Daawood is the
closest to what the author mentioned”

The author is Ar Rifaa’ii, Al Haafidh Ibn Hajar rahimahullah is talking about the wording
mentioned by the author(Ar Rifaa’ii)and that it is in contradictory to the wordings that are
present in the books of hadeeth and the only narration is that is the closest to what the author
mentioned is that of the wording of Abu Da’wood.
So we see the deception of this Jahmi, Haafidh ibn Hajar was not declaring the hadeeth that is in
Saheeh Muslim to be da’eef or anything, he was just pointing out the fact that the wording of the
author is contradictory to most of the ahaadeeth that are present in the books of hadeeth.

Al Haafidh Ibn Hajar Al ‘Asqalaani himself declared the narration in his saheeh Muslim to be
Saheeh. He rahimahullah said

‫ ﻗﺎﻝ ﻓﺄﻳﻦ ﺍﷲ؟ ﻗﺎﻟﺖ‬،‫ ﻗﺎﻟﺖ ﻧﻌﻢ‬،‫"ﻗﺼﺔ ﺍﳉﺎﺭﻳﺔ ﺍﻟﱵ ﺳﺄﳍﺎ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻧﺖ ﻣﺆﻣﻨﺔ‬
”.‫ ﻭﻫﻮ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ‬، ‫ﺎ ﻣﺆﻣﻨﺔ‬‫ ﻓﻘﺎﻝ ﺃﻋﺘﻘﻬﺎ ﻓﺈ‬،‫ﰲ ﺍﻟﺴﻤﺎﺀ‬
Translation: “The story of the girl who was asked by the Prophet of Allaah Salallahu alayhi
wasallam “you are a believer?” she said “yes” He said “Where is Allaah?” She said “ Above the
heavens “ He then said “ free her for she is a believer “, it is a Saheeh Hadeeth narrated by
Muslim.”

Source: Fathul Baarii bisharh Saheeh al Bukhari 13:359

So the deception of this Jaahil Jahmi is destroyed by the grace of Allaah ‘azza wajal in this
statement of the great scholar Al Haafidh Ibn Hajar Al ‘Asqalaani rahimahullahu ta’aalaa
rahmatan waasi’ah.

Devil’s Deception No: 4

Then the Jahmi keller translates the sentence “Fis Samaa” as if the jaariyyah was saying Allah is
inside the Heavens.
Only a jaahil Jahmi who has no proper knowledge of the Arabic language would say this stupid
thing.
Imaam Al Bayhaqi said “Abu Bakr Ahmad bin Ishaaq bin Ayyoub – the faqeeh – said “ The ‘Arab
sometimes replace “‫ ”ﻋﻠﻰ‬with “‫ ”ﻓﻲ‬Allaah said “‫ ”ﻓﺴﯿﺤﻮا ﻓﻲ اﻷرض‬and He said “‫”ﻷﺻﻠﺒﻨﻜﻢ ﻓﻲ ﺟﺬوع اﻟﻨﺨﻞ‬
meaning above the earth and above the tree, likewise His statement “‫ ”ﻓﻲ اﻟﺴﻤﺎء‬means above the throne
above the heavens.” – Asmaa’ WasSifaat 2/324 with the tahqeeq of Abdullah bin Muhammad al
Haashidi.

So when Allaah said travel in the land, it doesn’t mean Travel inside the land rather it means above the
land.
So this deception is destroyed by the grace of Allaah ‘azza wajal.
 Devil’s Deception No: 5

Then this Jahmi tries to use the old tricks of the Jahmiyyah which is to negate the fact that
Allaah is above his creation by using the ayaat and the ahaadeeth that are related to the
closeness of Allaah to his creation.

He says “Third, if one takes the hadith as meaning that Allah is literally "in the sky", it conflicts with
other equally sahih hadiths that have presumably equal right to be taken literally--such as the hadith
qudsi related by al-Hakim that Allah Most High says, "I am with My servant when he makes
remembrance of Me and his lips move with Me" (al-Mustadrak ala al-Sahihayn. 4 vols. Hyderabad,
1334/1916. Reprint (with index vol. 5). Beirut: Dar al-Marifa, n.d., 1.496), a hadith that al- Hakim said
was rigorously authenticated (sahih), which al-Dhahabi confirmed. Or such as the hadith related by al-
Nasai, Abu Dawud, and Muslim that "the closest a servant is to his Lord is while prostrating" (Sahih
Muslim, 1.350: 482)”

I say: this Jahmi jaahil mixed up the ‘uluw(Highness) of Allaah ‘azza wa jal with Allaah’s
Ma’iyyah(closeness).
Ma’iyyah(closeness) of Allaah to his slaves is of two types.
 Al Ma’iyyah Al ‘Aammah (the general closeness) this means that Allaah is closer to his creation
by way of knowledge, hearing and seeing; this type of closeness applies to the all of the
creation; the Kuffaar and the Muslims. The examples of this type of closeness are in the
following statements of Allaah ‘azza wajal.

ٌ۟‫وَھُﻮَ ﻣَﻌَﻜُﻢۡ أَﯾۡﻦَ ﻣَﺎ ﻛُﻨﺘُﻢۡۚ وَٱﻟﻠﱠﮫُ ﺑِﻤَﺎ ﺗَﻌۡﻤَﻠُﻮنَ ﺑَﺼِﯿﺮ‬

Translation: “And He is with you (by His Knowledge) wheresoever you may be. And Allâh is the All-Seer
of what you do.” 57:4

ٍ‫أَﻟَﻢۡ ﺗَﺮَ أَنﱠ ٱﻟﻠﱠﮫَ ﯾَﻌۡﻠَﻢُ ﻣَﺎ ﻓِﻰ ٱﻟﺴﱠﻤَـٰﻮَٲتِ وَﻣَﺎ ﻓِﻰ ٱﻟۡﺄَرۡضِۖ ﻣَﺎ ﯾَ ُﻮنُ ﻣِﻦ ﻧﱠﺠۡﻮَىٰ ﺛَﻠَـٰﺜَﺔ‬
َ‫إِﻟﱠﺎ ھُﻮَ رَاﺑِﻌُﮭُﻢۡ وَﻟَﺎ ﺧَﻤۡﺴَﺔٍ إِﻟﱠﺎ ھُﻮَ ﺳَﺎدِﺳُﮩُﻢۡ وَﻟَﺎٓ أَدۡﻧَﻰٰ ﻣِﻦ ذَٲﻟِﻚَ وَﻟَﺎٓ أَ ۡﺜَﺮَ إِﻟﱠﺎ ھُﻮ‬
ٌ‫ﻣَﻌَﮭُﻢۡ أَﯾۡﻦَ ﻣَﺎ ﻛَﺎﻧُﻮاْۖ ﺛُﻢﱠ ﯾُﻨَﺒﱢﺌُﮭُﻢ ﺑِﻤَﺎ ﻋَﻤِﻠُﻮاْ ﯾَﻮۡمَ ٱﻟۡﻘِﯿَـٰﻤَﺔِۚ إِنﱠ ٱﻟﻠﱠﮫَ ﺑِﻜُﻞﱢ ﺷَﻰۡءٍ ﻋَﻠِﯿﻢ‬

Translation: “Have you not seen that Allâh knows whatsoever is in the heavens and whatsoever is on
the earth? There is no Najwa[] (secret counsel) of three, but He is their fourth (with His Knowledge, while
He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His
Knowledge), not of less than that or more, but He is with them (with His Knowledge) wheresoever they
may be; And afterwards on the Day of Resurrection, He will inform them of what they did. Verily, Allâh is
the All-Knower of everything.” 58:7
So this type of closeness is the general type, meaning this type of closeness applies to all
the creation. Allaah is closer to the Jinns, the Humans, the Kuffaar and the Muslims.
Imaam At Tabari said in his tafseer of the ayah in Suratul Hadeed

‫ وﯾﻌﻠﻢ‬،‫ وھﻮ ﺷﺎھﺪ ﻟﻜﻢ أﯾﮭﺎ اﻟﻨﺎس أﯾﻨﻤﺎ ﻛﻨﺘﻢ ﯾﻌﻠﻤﻜﻢ‬:‫وَھُﻮَ ﻣَﻌَﻜُﻢْ أَﯾْﻦَ ﻣَﺎ ﻛُﻨْﺘُﻢْ ( ﯾﻘﻮل‬
،‫ وھﻮ ﻋﻠﻰ ﻋﺮﺷﮫ ﻓﻮق ﺳﻤﻮاﺗﮫ اﻟﺴﺒﻊ‬،‫ وﻣﺘﻘﻠﺒﻜﻢ وﻣﺜﻮاﻛﻢ‬،‫أﻋﻤﺎﻟﻜﻢ‬
Translation: “(And He is with you wherever you are) He(Allaah) says(meaning of the
ayah): He is a witness over you oh people wherever you are, He knows you and He
knows your actions… and He is over His throne above His seven Heavens. “

Imaam Ibn Katheer says in the Tafseer of the ayah in Suratul Hadeed

‫ ﺷﮭﯿﺪ ﻋﻠﻰ‬،‫ رﻗﯿﺐ ﻋﻠﯿﻜﻢ‬:‫ )وَھُﻮَ ﻣَﻌَﻜُﻢْ أَﯾْﻦَ ﻣَﺎ ﻛُﻨْﺘُﻢْ وَاﻟﻠﱠﮫُ ﺑِﻤَﺎ ﺗَﻌْﻤَﻠُﻮنَ ﺑَﺼِﯿﺮٌ ( أي‬:‫وﻗﻮﻟﮫ‬
،‫ ﻓﻲ اﻟﺒﯿﻮت أو اﻟﻘﻔﺎر‬،‫ ﻓﻲ ﻟﯿﻞ أو ﻧﮭﺎر‬،‫ ﻣﻦ ﺑﺮ أو ﺑﺤﺮ‬،‫ وأﯾﻦ ﻛﻨﺘﻢ‬،‫أﻋﻤﺎﻟﻜﻢ ﺣﯿﺚ أﻧﺘﻢ‬
،‫ ﻓﯿﺴﻤﻊ ﻛﻼﻣﻜﻢ وﯾﺮى ﻣﻜﺎﻧﻜﻢ‬،‫ وﺗﺤﺖ ﺑﺼﺮه وﺳﻤﻌﮫ‬،‫اﻟﺠﻤﯿﻊ ﻓﻲ ﻋﻠﻤﮫ ﻋﻠﻰ اﻟﺴﻮاء‬
،‫وﯾﻌﻠﻢ ﺳﺮﻛﻢ وﻧﺠﻮاﻛﻢ‬

Translation: “And his (Allaah’s) statement “And He is with you wherever you are, and
Allaah is the all-seer of what you do” means He is watchful over you and is a witness
over you actions where you are or whatever place your are in; whether in the land or in
the sea or in the night or day or in the houses.. All of these are same with regards to His
knowledge (about you and your actions) and you are under his sight and his hearing, He
hears you speech and He sees your place and He knows your secrets and your secret
meetings.

Imaam At Tabari said in the tafseer of the ayah in Suratul Mujaadilah

‫ ﻛﻤﺎ ﺣﺪﺛﻨﻲ ﻋﺒﺪ‬.‫ وھﻮ ﻋﻠﻰ ﻋﺮﺷﮫ‬،‫ أﻧﮫ ﻣﺸﺎھﺪھﻢ ﺑﻌﻠﻤﮫ‬:‫ ھُﻮَ رَاﺑِﻌُﮭُﻢْ ﺑﻤﻌﻨﻰ‬:‫وﻋﻨﻲ ﺑﻘﻮﻟﮫ‬
‫ ﻋﻦ‬،‫ ﺛﻨﺎ ﺑﻜﯿﺮ ﺑﻦ ﻣﻌﺮوف‬:‫ ﻗﺎل‬،‫ ﺛﻨﻲ ﻧﺼﺮ ﺑﻦ ﻣﯿﻤﻮن اﻟﻤﻀﺮوب‬:‫ ﻗﺎل‬،‫اﷲ ﺑﻦ أﺑﻲ زﯾﺎد‬
َ‫ )ھُﻮ‬:‫ إﻟﻰ ﻗﻮﻟﮫ‬... ( ٍ‫ )ﻣَﺎ ﯾَﻜُﻮنُ ﻣِﻦْ ﻧَﺠْﻮَى ﺛَﻼﺛَﺔ‬:‫ ﻓﻲ ﻗﻮﻟﮫ‬،‫ ﻋﻦ اﻟﻀﺤﺎك‬،‫ﻣﻘﺎﺗﻞ ﺑﻦ ﺣﯿﺎن‬
‫ ھﻮ ﻓﻮق اﻟﻌﺮش وﻋﻠﻤﮫ ﻣﻌﮭﻢ‬:‫ﻣَﻌَﮭُﻢْ ( ﻗﺎل‬
Translation: “He is their fourth” meaning He is their witness with his knowledge, while
He is over the throne As Abdullah bin Abi Ziyaad informed me He said Nasr bin
Maymoon informed me He said Bukayr bin Ma’roof informed us from Muqaatil bin
Hayyaan from Ad Dahhaak with regards to statement of Allaah (There is no Najwa[]
(secret counsel) of three)…. Till his statement: “He is with them” He (Ad Dahhaak) said:
He is above the throne and His knowledge is with them.
 Imaam Al Baghawi also said in the tafseer of the previous ayah

‫)إِﻻ ھُﻮَ رَاﺑِﻌُﮭُﻢْ ( ﺑﺎﻟﻌﻠﻢ‬.

Translation: (except He is their fourth) with knowledge.

Imaam Ibnu ‘AbdilBarr narrates an Ijmaa’(consensus) of the scholars, he says

‫ﺃﲨﻊ ﻋﻠﻤﺎﺀ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ ﺍﻟﺬﻳﻦ ﲪﻞ ﻋﻨﻬﻢ ﺍﻟﺘﺄﻭﻳﻞ ﻗﺎﻟﻮﺍ ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ) ﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﳒﻮﻯ‬
‫ﺛﻼﺛﺔ ﺇﻻﹼ ﻫﻮ ﺭﺍﺑﻌﻬﻢ ( ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﺮﺵ ﻭﻋﻠﻤﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻭﻣﺎ ﺧﺎﻟﻔﻬﻢ ﰲ ﺫﻟﻚ ﺃﺣﺪ ﳛﺘﺞ ﺑﻪ‬

Translation: “The Scholars of the Sahaabah and the Taab’ieen those who tafseer were
talking from, had a consensus. They said in the interpretation of the statement of Allaah
“There is no Najwa[] (secret counsel) of three, but He is their fourth” “He(Allaah) is above
the throne and his knowledge is in every place, and no one who opposes that is to be used
his statements as proof”
Source: At Tamheed: 7/138-139

 The second type of The Ma’iyyah(closeness) is Al Ma’iiyah Al Khaasah. Meaning the

special type of closeness, this type of closeness is only for the believers and those who
do righteous deeds. The examples of this type of Ma’iyyah (closeness) are the following
statements of Allaah.

ۖ‫إِذۡ ھُﻤَﺎ ﻓِﻰ ٱﻟۡﻐَﺎرِ إِذۡ ﯾَﻘُﻮلُ ﻟِﺼَـٰﺤِﺒِﮫِۦ ﻟَﺎ ﺗَﺤۡﺰَنۡ إِنﱠ ٱﻟﻠﱠﮫَ ﻣَﻌَﻨَﺎ‬

Translation: “when they (Muhammad Salallahu alayhi wasallam and Abu Bakr
radhiallahu'anhu) were in the cave, and he (Salallahu alayhi wasallam) said to his
companion (Abu Bakr radhiallahu'anhu): "Be not sad (or afraid), surely Allâh is with us."”

The Messenger of Allaah (Salallahu alayhi wasallam) said:

“‫ ﻣﺎ ﻇﻨﻚ ﺑﺎﺛﻨﯿﻦ اﷲ ﺛﺎﻟﺜﮭﻤﺎ‬،‫"ﯾﺎ أﺑﺎ ﺑﻜﺮ‬

Translation: “Oh Abu Bakr, What do you think of two whom their third is Allaah”

ٓ‫ﻗَﺎلَ ﻟَﺎ ﺗَﺨَﺎﻓَﺎٓۖ إِﻧﱠﻨِﻰ ﻣَﻌَ ُﻤَﺎ‬

 Translation: “He (Allâh) said: "Fear not, verily! I am with you both...”

َ‫وَٱﺻۡﺒِﺮُوٓاْۚ إِنﱠ ٱﻟﻠﱠﮫَ ﻣَﻊَ ٱﻟﺼﱠـٰﺒِﺮِﯾﻦ‬

Translation: “and be patient. Surely, Allâh is with those who are As-Sâbirûn (the
patient).”

So these verses and narrations means that Allaah is closer to his believing slaves with his help,
Allaah will help them and give them victory over their enemies. No ‘Arab or no who
understands the Arabic language will understand from these verses that Allaah is with his slave
as in he is inside his slaves.

As for the Hadeeth by al-Hakim that Allah Most High says, "I am with My servant when he makes
remembrance of Me and his lips move with Me" (al-Mustadrak ala al-Sahihayn. 4 vols. Hyderabad,
1334/1916. Reprint (with index vol. 5). Beirut: Dar al-Marifa, n.d., 1.496),

The first part of the Hadeeth “I am with My servant when he makes remembrance of Me” this is
Ma’iyyah khaasah – the special type of closeness, it means: I am with him – when he makes
remembrance of me – with aid, help keeping him safe etc. However this Jahmi used this
narration to make the Muslims stop believing that Allaah is above his creation in a manner
that’s suits his majesty.

The second part of the narration “his lips move with me” it means and his lips move with me –
meaning my names – since he is the one who is remembering Allaah. So the proper meaning of
the narration is: I am with him when he makes remembrance of me and when he moves his lips
with my remembrance. Here is the narration in Arabic.

‫إن اﷲ ﯾﻘﻮل أﻧﺎ ﻣﻊ ﻋﺒﺪي إذا ھﻮ ذﻛﺮﻧﻲ وﺗﺤﺮﻛﺖ ﺑﻲ ﺷﻔﺘﺎه‬

The second narration, this jahmi mentioned, to confuse the Muslims is the hadeeth: “"the
closest a servant is to his Lord is while prostrating”

Here is the Hadeeth in Arabic.

‫ﺃﻗﺮﺏ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﻦ ﺭﺑﻪ ﻭﻫﻮ ﺳﺎﺟﺪ ﻓﺄﻛﺜﺮﻭﺍ ﺍﻟﺪﻋﺎﺀ‬

Translation: “The closest a servant gets to his Lord is when he is in prostration, So Make lots of
supplication”

Source: Saheeh Muslim, Hadeeth no: 482.

This hadeeth is about the ma'iyyah of Allaah and this Ma'iyyah is the Ma'iyyah Al Khaasah - the
special type of closeness. Since the one in Salaah is remembring Allaah, Allaah is close, listens to
the Du'aa, As Allaah said.

‫"وَإِذَا ﺳَﺄَﻟَﻚَ ﻋِﺒَﺎدِى ﻋَﻨﱢﻰ ﻓَﺈِﻧﱢﻰ ﻗَﺮِﯾﺐٌۖ أُﺟِﯿﺐُ دَﻋۡﻮَةَ ٱﻟﺪﱠاعِ إِذَا دَﻋَﺎنِۖ ﻓَﻠۡﯿَﺴۡﺘَﺠِﯿﺒُﻮاْ ﻟِﻰ‬
" َ‫وَﻟۡﯿُﺆۡﻣِﻨُﻮاْ ﺑِﻰ ﻟَﻌَﻠﱠﮭُﻢۡ ﯾَﺮۡﺷُﺪُون‬

Translation: “And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer
them), I am indeed near (to them by My Knowledge). I respond to the invocations of the
supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and
believe in Me, so that they may be led aright.” 2:186

That’s why the Messenger of Allaah said which means “make lots of Du’aa.”

Devil’s Deception, No: 6

Then the Jahmi goes on to belittle Sheikhul Islaam Ibn Taymiyyah rahimahullah..The Jahmi says:

“These beliefs apparently survived for some centuries in Khorasan, Afghanistan, and elsewhere
in the East, for Imam al-Kawthari notes that the Hanbali Ibn Taymiya (d. 728/1328) picked up
the details of them from manuscripts on sects (nihal) when the libraries of scholars poured into
Damascus with caravans fleeing from the Mongols farther east. He read them without a
perspicacious teacher to guide him, came to believe what he understood from them, and went
on to become an advocate for them in his own works (al-Kawthari, al-Sayf al-saqil fi al-radd ala
Ibn Zafil. Cairo 1356/ 1937. Reprint. Cairo: Maktaba al-Zahran, n.d. 56).”

Strange is indeed how the intellect of the Jahmiyyah work. Ibn Taymiyyah was one of the
greatest scholars of his time. There was not a student who studied with Sheikhul Islaam except
that He became a Haafidh.

Where did Ibn Katheer, Imaam Adh Dhahabi (Whom Haafidh Ibn Hajar use to look up to), Ibnul
Qayyim, Ibn Abdil Haadee, come from ? They were the students of Sheikhul Islaam Ibn
Taymiyyah.
And from those who have praised Sheikhul Islaam Ibn Taymiyyah is Al Haafidh Ibn Hajar Al
‘Asqalaani, Al Haafidh Adh Dhahabi, Al Haafidh Al Mizzii, Al Haafidh Ibn Katheer and many
more.

Wallaahi I don’t need to defend Sheikhul Islaam Ibn Taymiyyah, because only a Jahmi like
yourself yaa Nooh and your sheikh Al-Kawthari will deny his scholarship.

For anyone who wants to know that Tazkiyaat(recommendations) of the scholars for Sheikhul
Islaam Ibn Taymiyyah then let him read these two books.
1: Ash Shahaadatuz Zakiyyah fii thanaa’I Al A’immah ‘ala Ibn Taymiyyah, by Al ‘Allaamah
Mar’ee bin Yusuf Al Hanbali.
2: Ar Raddul Waafir ‘ala man za’am an man sammaa ibn taymiyyah Sheikhal Islaam kaafir, by
Al ‘Allaamah Ibn Naasirud Deen Ad Dimishqii.

The funny thing is that this Jahmi accused Sheikhul Islaam Ibn Taymiyyah of the same
accusations that he fell into.

Like the ‘Arabs say:

‫رﻣﺘﻨﻲ ﺑﺪاﺋﮫﺎ واﻧﺴﻠﺖ‬

Which basicaly means: “She accused me of her disease and she ran off”

The Aqeedah of Sheikhul Islaam Ibn Taymiyyah is a pure aqeedah backed up by the Qur’aan and
the Sunnah and by the statements of the Salafus Saalih.

Sheikhul Islaam merely revived this aqeedah, which was the aqeedah of the Salaf. If you want to
know about the books of the Salaf in aqeedah then read the following books

Aqeedatus Salaf, ashaabil Hadeet by Aboo ‘Uthmaan As Saaboonii

Mandhoomah Al Haa’iyyah by Ibn Abi Daawood
Al Ibaanah by Ibn Batta
Sharh Usool I’tiqaad Ahlis Sunnah by Al Laalakaa’ii
Usool Us Sunnah by Imaam Ahmad bin Hanbal
As Sunnah by Al Imaam Abdullah bin Imaam Ahmad bin Hanbal
Ar Raddu ‘ala Al Jahmeeiyyah Waz Zanaadiqah by Imaam Ahmad bin Hanbal
Ar Raddu ‘ala Bishr Al Mareesii by ‘Uthmaan bin Sa’eed Ad Daarimii
Khalq Af’aal Al ‘Ibaad by Imaam Al Bukhaarii
Ar Raddu ‘ala Al Jahmiyyah by ‘Uthmaan bin Sa’eed Ad Daarimii
Sharhus Sunnah by Imaam Al Muzani
Sharhus Sunnah by Imaam Al Barbahaarii
Usool Us Sunnah by Imaam Ibn Zumainin
As Sunnah by Imaam Ibn Abii ‘Aasim.
And last but not least, the two books of Abul Hasan Al Ash’ari (the one whom this Jahmi falsely
attributes to)
Al Ibaanah
And
Al Maqaalaatul Islaamiyyah.

Now these are the sources of Sheikhul Islaam Ibn Taymiyyah.

However this Jahmi and those like him, their chain in Aqeedah go to Jahm bin Safwaan then to
Al Ja’d bin Al Dhirham then to …till it reaches the Sheikh of the Jahmiyyah: Labeedh Al A’sam
who is the one who put magic on our beloved The Messenger of Allaah Salallahu alayhi
wasallam.

So my dear brothers and sisters in Islaam go back to these books and see for yourself and beware
from the Jahmiyyah of our times from the likes of Nuh Haa Meem Keller, Hamza Yusuf, Faraz
Rabbaani, and their followers.

I will stop at this.

‫وﺻﻠﻰ اﷲ وﺳﻠﻢ وﺑﺎرك ﻋﻠﻰ ﻧﺒﯿﻨﺎ ﻣﺤﻤﺪ وﻋﻠﻰ آﻟﻪ وﺻﺤﺒﻪ وﺳﻠﻢ‬