A MUTE BUTCHER?!

Ibn Qudāmah raḥimahullāh stated: قال - (أي : الخِرقي) : فإن كان أخرس، أومأ إلى السماء. He (al-Khiraqi رحمه الله) said: "if he (the butcher) is mute, then he may point to the sky (before slaughtering an animal)." Then Ibn Qudamah رحمه الله explains the reason why he points towards the heavens: فإنه يشير إلى السماء؛ لأن إشارته تقوم مقام نطق الناطق، وإشارته إلى السماء تدل على قصده تسمية الذي في السماء. "He should point towards the sky, because this gesture will take the place of speaking. His pointing towards the sky indicates that he intends to name the One Who is above the heavens." After his explanation, Ibn Qudamah رحمه الله brought evidence supporting this view: وقد دل على هذا حديث أبي هريرة "أن رجلا أتى النبي ﷺ بجارية أعجمية، فقال : يا رسول الله ، إن علي رقبة مؤمنة ، أفأعتق هذه؟ فقال لها رسول الله ﷺ: أين الله؟ فأشارت إلى السماء، فقال: من أنا؟ فأشارت بإصبعها إلى رسول الله ﷺ وإلى السماء، أي أنت رسول الله، فقال رسول الله ﷺ: أعتقها، فإنها مؤمنة" رواه الإمام أحمد، والقاضي البرتي، في "مسنديهما". "This is also indicated by the narration of Abu Hurayrah, that “A man brought a non-Arab slave woman to the Messenger of Allah (ﷺ) and said, ‘O Messenger of Allah, I have to free a believing slave; shall I free this woman?’ The Messenger of Allah (ﷺ) asked her: ‘Where is Allah?’ She pointed to the sky. He said, ‘Who am I?’ She pointed to the Messenger of Allah (ﷺ) then to the sky, meaning that he was the Messenger of Allaah. The Messenger of Allah (ﷺ) said: ‘Set her free, for she is a believer.’” This was narrated by Imam Ahmad, and by al-Qaadi al-Barti in their Musnads. " Then Ibn Qudamah رحمه الله explained the meaning of the narration: "The Messenger of Allah (ﷺ) ruled that she was a believer on the basis of her pointing towards the sky, meaning that Allah is above the heavens. So this should be sufficient as a sign of mentioning the name of Allah. " (Al-Mughni, vol. 9, pg. 323) NOTE: Was ibn Qudamah a mufawwidh? From the quote above it is apparent that Ibn Qudamah affirms the meaning of the attribute of Uluw and Istiwa which is that Allah rose above the heavens. He quoted textual proof from the Sunnah about Allah being above the heavens and clearly makes affirmation of the dhahir implications of the text and believes that Allah is literally above the heavens. If he was a mufawwidh, he would have sufficed at simply narrating the texts as they are, without affirming the dhahir meaning, which he did and it would be impossible for him to affirm that Allah is above the heavens. In his book called al-‘Uluw, he rahimahullah said: "...وجمع الله تعالى عليه قلوب المسلمين وجعله مغروزا في طباع الخلق اجمعين فتراهم عند نزول الكرب بهم يلحظون السماء باعينهم ويرفعون نحوها للدعاء ايديهم وينتظرون مجئ الفرج من ربهم وينطقون بذلك بألسنتهم..." "Allah united the hearts of the Muslims on this issue, and made it a part of the natural instincts of Allah's creation, and therefore, you notice them when some calamity befalls them that they look with their eyes to the sky, and raise their hands towards it, waiting for alleviation of calamity from their Lord, while they utter [this belief] with their tongue." These words are completely against the aqidah of the mufawwidhah and are entirely inappropriate to be uttered by the mufawwidhah because for mufawwidhah there is nothing above the heavens. 📲 Forwarded