Shaykh Uthaymeen, may Allah have mercy upon him, said, “Imam Malik – may Allah have mercy upon him – was asked about the statement of Allah the Most High, “The Most Beneficent (Allah) Isawa (rose over) the (Mighty) Throne.” (20: 5)
How did he rise [over the Throne]?
He bowed his head – may Allah have mercy upon him – and began to sweat profusely due to the gravity of what had been put to him and the veneration [he had] for his Lord – the Mighty and Majestic – Then he raised his head and said: “the ascension is not unknown” meaning that it is known in the Arabic language, [for example] one rose above something, meaning that he ascended over it.
Everything that has been transmitted in the Quran and Sunnah and from the words of the [ancient] Arabs [indicates] that when [the word] Istawa is followed by [the word] ‘alaa, it means ascension.
And his statement: “and the how is not understood” Meaning that we can not comprehend how Allah ascended over the [Mighty] Throne with our [deficient] intellects. Indeed, it is only [known] by way of hearing.
His statement: “and to believe in it is obligatory” meaning that believing in the ascension of Allah over the [Mighty] Throne in a way that befits [His Majesty] is obligatory.
“And asking about it is an innovation” meaning that asking about the how of the ascension is an innovation, because the companions – may Allah be pleased with them – did not ask the prophet – peace be upon him – questions such as this and they are the most eager in knowing [about] Allah.
The Prophet if asked knows Allah better than we do, yet the questions never occurred to them, should what sufficed them not be enough for us?
The answer: Of course, so it is binding upon a muslim, that he suffices with what the Salaf as-Saalih (righteous predecessors) sufficed with and should not ask [about this].
Imam Malik said – may Allah have mercy upon him – “I do not see you” meaning, I do not think [you are] “except to be an innovator”, you wish to corrupt the people’s religion, then he ordered for him to be removed from the mosque, i.e. the Prophets mosque – peace be upon him.
He did not say, by Allah, I can not remove him, I fear that I may enter into His statement: And who is more unjust than those who forbid that Allâh’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah’s Mosques (2:114)* because I am preventing him from entering the mosque.
Because he did not enter to glorify the name of Allah, but he entered to corrupt the servants of Allah, and such a person should be prevented [from entering].
If the one that eats garlic and onions is prevented from entering the mosque, then how about the one that corrupts the religion of the people?
Is he not more deserving to be prevented?
Indeed, by Allah, many people are heedless.”
Ref: salaficentre.com via explanation of the 40 Hadith of An-Nawawee – Hadith 2
*Allah said, “And who is more unjust than those who forbid that Allah’s Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah’s Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah’s Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.” (Al-Baqarah 2:114)
Shaykh Uthaymeen, may Allah have mercy upon him, said in the tafseer of this verse: “And from the benefits of this verse is that in it is the permissibility to remove a person from the mosque if there is a benefit, due to His (Allahs) statement, “that Allah’s Name be glorified and mentioned much” [.So if a person enters a house of Allah not to glorify the name of Allah and instead wishes to corrupt the servants of Allah (by practicing innovations or calling to innovations) in Allah’s house, it could be argued that there is a benefit in removing such a person]…”Ref: salaficentre.com
The Permissibility Of Not Removing Innovators From The Masjid In The Hope Of Clarifying To Them The Truth And To Help Them Find Guidance
Shaykh Usaamah Al-Utaybee said, “The Jews who had a pact with the Messenger of Allah (ﷺ) used to attend his gatherings. Likewise, his gatherings (ﷺ) in the Masjid were attended by hypocrites who were infamous for their hypocrisy, such as Abdullah ibn ‘Ubay ibn Salool, and he (ﷺ) did not kick him out nor prevent him from attending…
(Also,) the gatherings of the companions, and their followers [the Tabi’oon] and the followers of their followers [Atba’ut Tabi’oon] were attended by some opposers, yet those scholarly people (the companions and their followers) would be keen on helping them find guidance and keen on clarifying the truth to them such that Allah will perhaps guide them.
Likewise, we have seen that the lessons and seminars of our major scholars were attended by a number of the people of innovation yet they would not turn them away, nor did they incite others to kick them out (and prevent them) from attending the classes and the seminars.
The classes of our teachers: Ibn Baaz, Ibn ‘Uthaymeen, Al-Albani, Al-Abbaad, Rabee’ Al-Madkhali, An-Najmi, and Al-Fawzan were attended by both, the supporters and the opposers, and never did we hear a scholar forbid their attendance or encourage kicking them out [due to the fact it was hoped these innovator may learn the truth in these sittings and clarifications of the falsehood they were upon]…” Ref: Salafyink.com
Posted by Abdul Kareem Ibn Ozzie