AlBaqir, please explain to us these narrations found in one of your most revered book AlKafi, I hope they are not all daif jiddan this time around...

Narrated by Kulayni in “Kafi” 1/126:

Ali ibn Muhammad has narrated from Sahl ibn Ziyad from Muhammad ibn Isa who has said the following.

“I wrote to Imam abu al-Hassan, Ali ibn Muhammad (a.s.) to clarify a question. May Allah take my soul in your service, O my master, it is narrated to us that Allah is in one place and not in another place on Arsh, (the Throne) resting. He comes down to the sky above the earth every night during the last half of the night. It is narrated that He comes down at the ninth evening of the month of Dhul Hajj and then He returns back to His place. Certain individuals among your friends have said that if He would be found in certain places and not in other places the air must have come in contact with Him and would surround Him because air is a thin form of body that surrounds everything proportionate to its size. How then the air would surround Allah, the Most Holy and the Most High, According to this assumption? The Imam replied in writing, “He has the knowledge of this. He is the best One in having the true measurements of all things. You must, However, note that His being in the sky over the earth is just as He on the Throne. All things to Him are the same in the matters of His knowledge and power, domination and control.”

Muhammad ibn Jafar al-Kufi has narrated from Muhammad ibn Isa a similar Hadith

Majlese said weak about first chain, and said sahih ala thahir about second way of transmission.

Did the Imam just say Allah (SWT) is on the throne?! OMG! Shi'a Imam is an anthropomorphist!


Kafi by Kulayni. vol 1, p 209:

A number of our people have narrated from Ahmad ibn Muhammad ibn ‘Isa from al-Husayn ibn Said from Fudala ibn Ayyub from abu a1-Maghra from Muhammad ibn Salim from Aban ibn Taghlib from abu Abdallah (a.s.) who has said the following.

“The Messenger of Allah has said, Whoever would want to live like my living, die like I will die and enter the garden of Eden that my Lord has planted with His own hands, he must love (acknowledge the Divine authority of) Ali (a.s.) ibn abu Talib. He must love (acknowledge the Divine authority of his successor) those who love him, be the enemy of his enemies and submit in obedience to his successors after him because they are of my family and my flesh and blood. Allah has given them my understanding and knowledge. I appeal to Allah and complain to Him about the case of my peoples dealings, their denying the virtue and excellence of the Imams from my family. I complain to Allah for their disregard of my relation with them. By Allah, they will murder my son (al-Husayn (a.s.). May Allah deprive them of my intercession.

Hands?! plural form, OMG! God planted garden of Eden with his hands!!! OMG!

Kulayni in “Kafi” 1/126-127, and authenticated by Majlese in “Mirat” 1/67.

It is narrated from him (the narrator of the above Haddith) from a group of our people from Ahmad ibn Muhammad ibn Khalid from Yaqub ibn yazid from ibn abu Umayr from ibn Udhaynah from Imam abu Abdallah (a.s.) who has said the following.
It is about the words of Allah “There is not a single place wherein any secret counsel can take place between any three people without God being the fourth, nor five people without His being the sixth. . .” (58:7). “He is One, the One only in His Own-self. He is different from His creatures and as such He has said about His Own-Self. He has control over all things through His presence, control and power. Nothing as small as an atom in the heavens or earth is absent from Him, not even things smaller or bigger. It is all through His control and knowledge not by His-self. It is because the places are limited by the four boundaries. If it would be by His-self it would limit Him.

It is quite obvious you guys do not read your books, they indoctrinate you all with opposing the sunni, not knowing that your books contains evidences that shows that the sunnis are correct after all. Subhanallah! I wonder what you would have to call this infallible Imam for buttressing the point of the Ahlu Sunnah in the above last narration...Taqqiyah?! Fabrication? Weak?! well, the ball is in your court AlBaqir!

First, I think dishonesty and urge to defeat Shi'ah are some of your problems. Many a times you have posted weak and fabricated ahadith not only from your own books but of course from Shi'i books. And if we ever expose that, you cry foul.

Second, you obviously do not ready to learn from Shi'i sciences of hadith which is far different and greater than your school's approach to ahadith.

Sayyid Murtaḍā al-Askarī, a Shī’ī scholar, in his Mu’ālim al-Madrasatayn, vol. 3, p. 282, tells us about how the Shī’ah treat Kitāb al-Kāfī:
http://shiaweb.org/books/maalem_al-madresatain_3/pa53.html

"Verily, the school of the Ahl al-Bayt do NOT consider all the aḥādīth in the Four Books – al-Kāfī, al-Faqīh, al-Istibṣār and al-Tahdhīb – as authentic, as the School of the Caliphs view Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. The oldest of the Four Books, and the most quoted among them, and the most famous of them is Kitāb al-Kāfī of Shaykh al-Kulaynī. Yet, the ḥadīth scholars of the School of the Ahl al-Bayt have mentioned that there are 9,485 weak aḥādīth in it from a total of 16121 aḥādīth. When you check the commentary of al-Kāfī named Mir-āt al-‘Uqūl, you will find that its author, al-Majlisī – one of the greatest scholars of ḥadīth – has mentioned for you his grading of the aḥādīth in al-Kāfī. He declares as ḍa’īf whatever he sees as ḍa’īf in it, and declares as ṣaḥīḥ whatever he sees as ṣaḥīḥ, and he declares as muwaththaq whatever he sees as muwaththaq or qawī, based on the terminologies of the Ahl al-Bayt."

Then, Sayyid al-Askarī concludes:

"What we have mentioned proves to you that the School of the Ahl al-Bayt do not consider ANY book of ḥadīth with them as all-ṣaḥīḥ, whether it is al-Kāfī from them or any other less popular or later one. They believe that the Book of Allāh, the Qur’ān alone is all-ṣaḥīḥ from cover to cover, and it has no partner in terms of authenticity."

SHI'I GRADING SYSTEM

Muhammad b. Qulawayh and al-Husayn b. al-Hasan b. Bandar al-Qummi – Sa’d b. ‘Abd Allah – Muhammad b. ‘Isa b. ‘Ubayd:

One of our companions asked Yunus b. ‘Abd al-Rahman, while I was present, saying, “O Abu Muhammad, why are you strict concerning ahadith, and why do you frequently reject what our companions narrate? What is your reason for rejecting ahadith?” So, he replied, “Hisham b. al-Hakam told me that he heard Abu ‘Abd Allah, peace be upon him, saying: ‘Do not accept any hadith which is attributed to us except what agrees with the Qur’an and the Sunnah, or except if you find corroboration for it from our earlier ahadith This is because al-Mughirah b. Sa’id, may Allah curse him, has interpolated into the books of my father’s companions ahadith which my father never narrated. Therefore, fear Allah, and do not accept anything which is attributed to us if it contradicts the Word of our Lord, the Most High and the Sunnah of our Prophet, peace be upon him and his family, for we, whenever we narrate, we say: {Allah, the Almighty, the Most Glorious, said} and {the Messenger of Allah, peace be upon him and his family, said}.’”

Yunus said: “I came to Iraq and found some of the companions of Abu Ja’far, peace be upon him, and I also found that the companions of Abu ‘Abd Allah, peace be upon him, were numerous. So, I heard (ahadith) from them and also collected their books; and I later presented them to Abu al-Hasan al-Rida, peace be upon him, and he rejected a lot of their ahadith, stating that they were not ahadith of Abu ‘Abd Allah, peace be upon him. And he said to me, ‘Verily, Abu al-Khattab lied upon Abu ‘Abd Allah, peace be upon him. May Allah curse Abu al-Khattab and the companions of Abu al-Khattab. They are interpolating these ahadith, up till this day of ours, in the books of the companions of Abu ‘Abd Allah, peace be upon him. Therefore, do not accept anything attributed to us which contradicts the Qur’an, because whenever we speak, we speak what agrees with the Qur’an and the Sunnah. We narrate from Allah and from His Messenger. And we never say {so-and-so said}; otherwise our words would contradict. Verily, the words of the last of us is the same as the words of the first of us, and the words of the first of us confirm the words of the last of us. So, whenever anyone comes to you with a hadith which contradicts this, reject it from him and say {You know, and what you have brought}. This is because with every statement from us there is reality, and upon it is light. As such, whatsoever has no reality with it and no light upon it, then it is from the words of Shaytan.”

^Lastly, literally Quran al-'Azim (and some Sihah ahadith) talks about His hand, His face, He Himself being everywhere, and He "in" or "above" the heavens, and He istawa on the Ar'sh. According to the school of Ahl al-Bayt, all these ayat Sherif are Allegorical (Mutashabihat) and therefore can never be interpreted literally since various Muhkamat (Clear) verses have repeatedly explains that: Laysa kamislih shay...walam yakun lahu kufwan ahad...There is nothing that can be liken unto Him. Our scholars following the teachings of Aimmah Ahl al-Bayt do tawil (interpretations) of those ayah saying "Face, Hands or being on Ar'sh" are just figure of speech, and each denote a meaning.

# This is not the case with Sunni schools (esp the Ahl al-Hadith vis-a-vis Salafiyah) except for very few. They wander about inconsistently between:

* Literalism: Hand of Allah is hand (haqiqi, real), or as Sahih Bukhari and Muslim put it that believers will recognize Allah through a sign on His leg.

* Tafwid: Leaving the ayah exactly the way it is revealed. Example, "alal ar'sh istawa". No interpretation. Interestingly, an ayah says, "whoever is blind here, will be blind in the hereafter". Will for example, sheik ibn Baz, a blind man before he died, will he also blind in hereafter?

* Tawil: Interpreting an ayah from its literal meaning. A golden example is in surah Mujadalah verse 7 where Allah says, "...wherever they may be [size=14pt]He (هو )[/size] is there with them." You see all Salafiyah compelled to interpret this time around saying, "only His knowledge is with us wherever we may be but His being is on the Ar'sh".

Mr Sino, we have already discuss a lot on this thread. I hope we don't start all over again.

AlBaqir:
^Lastly, literally Quran al-'Azim (and some Sihah ahadith) talks about His hand, His face, He Himself being everywhere, and He "in" or "above" the heavens, and He istawa on the Ar'sh. According to the school of Ahl al-Bayt, all these ayat Sherif are Allegorical (Mutashabihat) and therefore can never be interpreted literally since various Muhkamat (Clear) verses have repeatedly explains that: Laysa kamislih shay...walam yakun lahu kufwan ahad...There is nothing that can be liken unto Him. Our scholars following the teachings of Aimmah Ahl al-Bayt do tawil (interpretations) of those ayah saying "Face, Hands or being on Ar'sh" are just figure of speech, and each denote a meaning.

# This is not the case with Sunni schools (esp the Ahl al-Hadith vis-a-vis Salafiyah) except for very few. They wander about inconsistently between:

* Literalism: Hand of Allah is hand (haqiqi, real), or as Sahih Bukhari and Muslim put it that believers will recognize Allah through a sign on His leg.

* Tafwid: Leaving the ayah exactly the way it is revealed. Example, "alal ar'sh istawa". No interpretation. Interestingly, an ayah says, "whoever is blind here, will be blind in the hereafter". Will for example, sheik ibn Baz, a blind man before he died, will he also blind in hereafter?

* Tawil: Interpreting an ayah from its literal meaning. A golden example is in surah Mujadalah verse 7 where Allah says, "...wherever they may be [size=14pt]He (هو )[/size] is there with them." You see all Salafiyah compelled to interpret this time around saying, "only His knowledge is with us wherever we may be but His being is on the Ar'sh".

Mr Sino, we have already discuss a lot on this thread. I hope we don't start all over again.

Firstly, your claim that this your creed is the creed of Imam Ahl Bayt is a big lie, bring forth your evidence if indeed you are truthful. In shaa Allah I will provide evidences that they free from this misguidance you attribute to them.

Secondly, like you said earlier on this thread, there is nothing wrong in pondering on the Quran rather it is an obligation but the problem is when a person imposes his views on the Quran instead of taking his views from it.

Based on this I tell, that face is face, hand is hand, eyes are eyes etc you don't change their meaning except with a valid evidence.
So you don't say; "what Allah intends by this statement is this or that without any proof i.e you don't give texts of the Quran any meaning other than the apparent meaning except if you have a verse or hadith that explains to us that the apparent meaning is not the intended meaning by Allah.

#So, when you give a verse a meaning different from the apparent because of an evidence that explains to us that the intended meaning is not the apparent meaning then this is called tawil.

Good examples is the attribute of 'being with'; Allah explained this being with to mean sight and hearing as it is in the noble verse;

Surah Al-Mujadila, Verse 7:
أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَىٰ مِن ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

Have you not seen that Allah 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, Allah is the All-Knower of everything.
(English - Mohsin Khan)

via iQuran

Surah Taha, Verse 46:
قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ

He (Allah) said: "Fear not, verily! I am with you both, hearing and seeing.
(English - Mohsin Khan)

via iQuran

So you see, how the second verse tells us that Allah being with us does not mean that He mixes with us in His essence.

The strange thing that you don't realize about your opinion is that you are running into what you are fleeing from!
You don't want to say Allah is contained in any of His creatures but you have eventually done that by saying He mixes with us on earth!

# However if the person gives the verse a meaning different from the apparent without any evidence rather he only relies on his -deficient human- intellect then this is called tahreef. Allah rebuked people for this.
Surah Al-Maeda, Verse 13:
فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَنَسُوا حَظًّا مِّمَّا ذُكِّرُوا بِهِ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَائِنَةٍ مِّنْهُمْ إِلَّا قَلِيلًا مِّنْهُمْ فَاعْفُ عَنْهُمْ وَاصْفَحْ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ

So because of their breach of their covenant, We cursed them, and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them, and overlook (their misdeeds). Verily, Allah loves Al-Muhsinun (good-doers - see V. 2:112).
(English - Mohsin Khan)

via iQuran

And Allah says;

Surah An-Nisa, Verse 46:
مِّنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا

Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word (O Muhammad SAW) and disobey," and "Hear and let you (O Muhammad SAW) hear nothing." And Ra'ina with a twist of their tongues and as a mockery of the religion (Islam). And if only they had said: "We hear and obey", and "Do make us understand," it would have been better for them, and more proper, but Allah has cursed them for their disbelief, so they believe not except a few.
(English - Mohsin Khan)

via iQuran

So, you don't say about the Quran what you have no proof for.
Allah says He has hands, eyes, face etc we affirm it for Him just as He affirmed it for Himself without any interpolations.

Surah Al-Rahman, Verse 27:
وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

And the Face of your Lord full of Majesty and Honour will abide forever.
(English - Mohsin Khan)

via iQuran

Surah Sad, Verse 75:
قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ أَسْتَكْبَرْتَ أَمْ كُنتَ مِنَ الْعَالِينَ

(Allah) said: "O Iblis (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands. Are you too proud (to fall prostrate to Adam) or are you one of the high exalted?"
(English - Mohsin Khan)

via iQuran

Surah At-tur, Verse 48:
وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ

So wait patiently (O Muhammad SAW) for the Decision of your Lord, for verily, you are under Our Eyes, and glorify the Praises of your Lord when you get up from sleep.
(English - Mohsin. Khan)

via iQuran

Affirming these attributes doesn't mean in any way that we liken Him to humans because, you as a human have eyes, ants have eyes, lions have eyes, fishes, goats, rats etc have eyes, faces and hands. Saying that humans have eyes doesn't make you think that we are like a fish or ant etc so, Allah the most exalted has these attributes but are not like that of His creatures in any way.

Surah Ash-Shura, Verse 11:
فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا يَذْرَؤُكُمْ فِيهِ لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ

The Creator of the heavens and the earth. He has made for you mates from yourselves, and for the cattle (also) mates. By this means He creates you (in the wombs). There is nothing like unto Him, and He is the All-Hearer, the All-Seer.
(English - Mohsin Khan)

via iQuran

So Allah has a face, hands and eyes as He said but are not like that of His slaves.

Allah repeatedly mentioned face, hand, eyes in the Quran, and He didn't explain it to be power or supervision etc, so also the messenger alyhissolaat wassalaam didn't explain it to mean something else and non of the companions rodiyaLLaahu anhum even turned it's meaning, so don't meddle it up.

You know Ibn Taymiyyah made an interesting observation of those who negate the attributes of Allah;
He said; the people of ta'teel are firstly mushabbihah (those who liken Allah to His slaves) before they became people of ta'teel. Because those who do ta'teel (cripple or nullify) of Allah's attribute firstly thought that the attributes of Allah are like those of His creatures, so in their attempt to escape from it they ran into ta'teel which is another calamity.

So the creed of the people of sunnah from the Companions to the day of Qiyamah is, We affirm for Allah whatever attributes he affirms for Himself without comparing it to the attributes of His creations.

As for the attribute of istiwaa then I will post on it soon, in shaa Allah.

However, I'm very grateful to you for explaining the three terms, I have been bothered about how to explain it.

So we give the verse it's literal meaning except if there is any other evidence that explains that it is otherwise then we do the tawil to the explanation as in the verses of mujaadilah and taha explained earlier.
However, we do not describe it by saying it is like this or like that eg saying the eyes of Allah are like this or that because Allah has not revealed that description to us.

This is the aqeedah of ahlu sunnah wal jamaah the saved sect from the time of the companions rodiyaLLaahu anhum till the end of time as recorded by the Imams, Tahaawiyy, Ahmad, Bukharee, Muslim, Ibn Taymiyyah, Ibn Baaz etc

As for your application of the verse of blindness to Ibn Baaz then this is not even close to being correct in any way. Because;

# The intended meaning of blindness there is the blindness of the heart not eyes as Allah says;

Surah Al-Hajj, Verse 46:
أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَا أَوْ آذَانٌ يَسْمَعُونَ بِهَا فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ

Have they not travelled through the land, and have they hearts wherewith to understand and ears wherewith to hear? Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.
(English - Mohsin Khan)

via iQuran

# Ibn Baaz's benefit to the ummah in terms of knowledge and financial assistance is so great that if you spent a thousand years on earth what is most likely is that you won't even see his break light!

# There are many other righteous people who have been afflicted in their eyes before him, such Ali rodiyaLLaahu anhu on the day of Khaybar.

# The messenger of Allah alyhissolaat wassalaam even told us that the reward for the one who loses his sight and is patient upon it will get paradise.

AlhamduliLlah who has made this composition a success.

I pray that He forgives any faults therein and makes it beneficial to the writer and readers in this world and the hereafter.

^Your points are registered. However they are not new to this present thread. All of that have been submitted already and reply/comments of different views are posted also. Replying you will be repetitions of past discussion before you were born (into Nairaland family).

MrOlai:
Mu'awiyah as-Sahmi reported: "I had some sheep which I kept between 'Uhud and Juwaniyyah with a slave-girl to look after them. One day, I went out to check on my sheep and discovered that a wolf had devoured one of them. Since I am just a human, (I became angry) and struck the girl.

Later on, I came to the Prophet sallallahu 'alayhi wa sallam and reported to him the incident. He terrified me with the gravity of my action. I said, 'Messenger of Allah'! Shall I free her (as an expiation of my sin.) He said 'Call her over'. When I did, he asked her, 'Where is Allah?'She said, 'Above the heavens'. Then he asked her, 'Who am I?' She said, 'The Messenger of Allah sallallahu 'alayhi wa sallam'. Thereupon, the Messenger of Allah sallallahu 'alayhi wa sallam ordered me, 'Free her. She is a believer.' " [Imam Muslim, Abu Dawud, and others]

The above hadith, according to Shaykh Kahlil al-Harras, is a luminous proof of the Loftiness of Allah, the Exalted. Here is a man who wronged his female slave by striking her, and wanted to expiate his sin by giving her freedom in return. The Prophet sallallahu 'alayhi wa sallam chose one particular question, Where is Allah?' Then the slave girl gave him the correct answer, Above the heaven'. The Prophet sallallahu 'alayhi wa sallam declared her to be a believer. Does not the above the hadith stand as a solid proof that Allah is above the heaven? Doubtlessly, that slave girl, the shepherdess, knew her Rabb more than those ignorantly claim that Allah is everywhere!

A scholar said; If the Professors and PhD holders in Islamic studies today were asked this simple questions they wouldn't pass!

^Imam an-Nawawi's Explanation on Hadith of the slave-girl

: This is one of the "hadiths of attributes" and there are two positions about it as it was mentioned in the book of faith, First: is to have faith in it "Without discussing its meaning, while believing of Allah Most High that "there is nothing whatsoever like unto Him"and that He is exalted above having any of the attributes of His creatures. ''The second is to FIGURATIVELY EXPLAIN IT" in a fitting way, scholars who hold this position adduce that the point of the hadith was to ''test the slave girl : Was she a monotheist"who affirmed that the Creator, the Disposer, the Doer, is Allah alone and that He is the one called upon when a person making supplication (du'a) faces the sky--just as those performing the prayer (salat) face the Kaaba, since the sky is the qibla of those who supplicate, as the Kaaba is the qibla of those who perform the prayer. or was she a worshipper of the idols which they placed in front of themselves? So when she said, In the sky, it was plain that she was not an idol worshipper

(Sahih Muslim bi Sharh al-Nawawi, Volume No.5, Page Nos. 19-20, Published by Dar ul Fikr, Beirut, Lebanon)

Newnas:


A scholar said; If the Professors and PhD holders in Islamic studies today were asked this simple questions they wouldn't pass!

I Agree 100%

"الرحمن على العرش استوى"