Allah is the light of the heavens and the earth. ", Until I See You - Poem on The Prophet Muhammad, "There is no harm in him [as a narrator]. They are of the opinion that we must affirm the apparent literal meaning that has been expressed in the text (tathbit), but then consign its details to Allah Most High. So this is clear evidence that the Salaf cleared Allah . b) In regards to the verse of Surat al-Mulk [Have you become fearless of Him who is in the sky], the great Maliki exegete (mufassir) Imam al-Qurtubi (Allah have mercy on him) says in his twenty-volume commentary of the Quran, Al-Jami li ahkam al-Quran, It is said that the meaning of the verse is, have you become fearless of Him whose power, authority, Throne and dominion is in the sky. their meanings are not decisively known by us. b) Affirming their literal meanings (tathbit) with emphatic rejection of a similitude between Allah and His creation and then consigning the modality (kayfiyya) of such texts to the knowledge of Allah. My Lord neither errs nor forgets."} [Quran 20:52] He negated place and direction which is against the Salafi position so it cannot be the salafi position. 'Abdur-Rahman ibn 'Amr al-Awza'i. As for the texts describing Allah to be in the heavens/sky and above His Throne which are the real point of contention, and apparently go against the above core belief in Allahs transcendence one may adopt any of the following positions; and all of them are valid positions and none of them can be considered outright deviation: a) Consigning their meanings and details completely to the knowledge of Allah. Tawil means to interpret, make sense of, assign a meaning to, and give an interpretation or explanation to a particular text or phrase. Using only the Arabic medium, it can be difficult to distinguish the clear difference between the two approaches. In exactly the same manner, we also believe in the verse that states that Allah is in the Earth (fi'l Ard). Tarikh Baghdad 6:3263; Lisan al-Mizan #379; Mizan al-I'tidal 1:245 & Al-Mughni fi'd-Du'afa 1:202). ", "Ibrahim ibn Al-Haytham with us is trustworthy, established, there being no difference among our, "He is trustworthy, they mention that he became confused towards the end of his life. His objective by this line of questioning was the disowning of the gods of the earth, which are the idols; not the establishment of the heaven as a location for Allah. In yet another example of Salafi confusion about the attributes of So where was His istiwa before creating the Throne, and upon what did He do nuzul before creating the heavens and the sky? As such, there is no need to fuel hostility and enmity between Muslims especially at a time when Muslims have to combat the enemies of Islam. Source: He is above all things, and there is nothing that is above Him. However, the modality (kayfiyya) of this elevation or rising is unknown, but it is certainly not like the rising of created things. and the meaning of His saying: 'above the Throne'; meaning He has the knowledge of that, He does not forget it and He does not change it; this is like the saying of Allah (which means): { [Moses] said, "The knowledge thereof is with my Lord in a record. Please explain! Surely Allah is independent of all the worlds. (Quran 29:6) He is not to be described with having a form, body, limits, directions and a material existence that occupies a particular space or location. Will you give information about Allah's establishing on the throne This is known as hulul. I am so confused about the whole issue. Al-'Azim Abadi cites Al-Awza'i's report in his aforementioned commentary on Sunan Abu Dawud whilst looking at the well-known hadith: "Where is Allah?". It is what I consider and accept as the truth in the matter, and feel is the most balanced observation, Insha Allah. He is above His Throne and nothing is hidden from Him of what they do. Log in, //The Deceptive Lies of Yasir Hanafi Deobandi Ash'ari Maturidi Jahmi On There are two positions with regards to them, both of which have been discussed repeatedly in the chapter of faith (iman). (See: Imam al-Bayhaqis Al-Asma wa l-Sifat, p: 323), Imam Ibn Kathir (Allah have mercy on him) relates in his masterpiece Al-Bidaya wa l-Nihaya quoting Imam al-Bayhaqi from his Manaqib through a sound chain that Imam Ahmad ibn Hanbal (Allah have mercy on him) interpreted the verse, And your Lord shall come (Quran 89:22) to mean, His recompense (thawab) shall come. (Al-Bidaya wa l-Nihaya, 10/327). Athari comes from the word athar, which means the trace you leave when you walk, and here it means what prophet mouhamad peace be upon him left (sayings and actions he did). This tradition goes back to the holy Prophet Muhammad e Mustafa (SAAWS) and his S. (See: Al-Mukhtasar al-Mufid fi sharh Jawharat al-Tawhid, p: 91). This is the view of Ahl al-Sunnah wal-Jamaah (followers of prophetic guidance), who affirm that Allah is above His creation and that He is also with His slaves, and they state that He is far above dwelling in His created beings. It is affirmed by all the Muslims that Paradise is above the seventh heaven, so if the Throne is above Paradise, then the Throne must also be above the seventh heaven. In the latter position, however, after recital and acknowledgement of the text, one affirms that the apparent literal meaning is what is meant, but the details of this apparent meaning is only known by Allah. We don't know how, the howness/modality is unknown. Al-Bayhaqi recorded it in Kitab al-Asma' wa's-Sifat. The reason, as explained above, is that these things are created and limited. It will enlighten the whole environment of your existence. They even ask you, "Where is Allah?" When you answer, "Allah is free from space; He is not in any place", they say, "Allah states in the Quran that He is on the throne. In yet another example of Salafi confusion about the attributes of Allah, Salafi Hadith scholar Al-Albani refutes this belief in settlement saying : "It is not permissible to describe Allah as being settled, because first of all, settlement is a human attribute. As such, both approaches in consigning the mutashabihat texts to the knowledge of Allah seemed similar. The Jahmiyyah object to the Throne and that Allah is above it, saying that He is in every place, and they have some repugnant, futile sayings [in this respect]. Their outward apparent meanings indicate location for Allah Most High or a similitude between Allah and His creation, and thus they go against the fundamental agreed-upon belief in Allahs transcendence (tanzih), mentioned in unequivocal verses such as There is nothing like unto Him.. In effect, He is transcendent of all of this. (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 126-127), Mulla Ali al-Qari further states, How fitting is the response of Imam Malik (Allah have mercy on him) when he was asked about istiwa. They said: 'Certainly, Allah, Most-High, has risen over the Throne, without modality, resemblance, divestment, and [that] istiwa is known (ma'lum) and the how of it is unknown (majhul).' Al-Qurtubi on al-Istiwaa in His Tafseer: The Salaf Affirmed Allaah Is accepting it to be part of revelation] is obligatory. This is the way of the early scholars (salaf) and the safest path, and Allah knows best. (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 127), Imam Ahmad ibn Hanbal (Allah have mercy on him) said, when asked about Allahs istiwa on the Throne, He performs istiwa upon the Throne, however He wills and as He wills, without any limit or any description that can be made by any describer. (Daf Shubah al-Tashbih, P: 28), Imam Shafii (Allah have mercy on him) would simply say regarding the mutashabihat texts, I believe in what has come from Allah as it was intended by Allah, and I believe in what has come from the Messenger of Allah (Allah bless him and give him peace) as it was intended by the Messenger of Allah. (Ibn Qudama, Dhamm al-Tawil), Imam Sufyan ibn Uyayna (Allah have mercy on him) says, All that Allah has described Himself with in His Book; its explanation is its reciting and keeping silent about it. (Bayhaqi, Al-Asma wa l-sifat 2/158). He (the Holy Prophet) said: Bring her to me. ", "I heard the people in the year 140 saying: 'This day Al-Awza'i is the scholar of the [entire], Virtues of Muharram and Fasting on 'Ashura', The, Funerals: According to the Qur'an and Sunnah, Position Statement on the COVID-19 Vaccine by AstraZeneca, Gems of the Salaf: 'Allah is above His Throne', Summary of the Fundamentals of the Creed of the Ahlus-Sunnah wa'l-Jama'ah, A, Meaning of Ahlus-Sunnah wa'l-Jama'at, The. In the Holy Quran, this word has been used in a few places where different meanings have been given to it. Imaam Ahmad bin Hanbal (d. 241H): Allaah Is Above the Seventh Heaven, Over His Throne, Separate and Distinct (Baa'in) From His Creation So Yoosuf bin Moosaa al-Qattaan, the Shaykh of Abu Bakr al-Khallaal, said: It was said to Abu Abdullah (Ahmad bin Hanbal): "Allaah is above the seventh heaven, . Is Allah Everywhere or is He on His Throne? Their argument is refuted by realizing that this verse refers to the knowledge of Allah, according to the renowned exegetes, not His essence. We must see our inability to fully understand Allah as being from our weakness and imperfection as humans. Describing Allaah as sitting on the Throne in a narration by Ibn Al-Qayyim Our Shaykh may Allaah be good to you An Ashari shaykh may Allaah guide him has caused many doubts in the hearts of the Salafi youth Among many of them is the following Ibn al-Qayyim mentioned a fabricated hadith to prove his creed in Ijtimaa Al-Juyoosh where he mentioned the hadith "For indeed the first one to pray . Therefore, we would be making Allah a part of the creation and resembling him to created matter [i,e, the direction and place of above/high] when we say 'ALLAH IS ABOVE THE THRONE'. So I brought her to him. Even some early Muslims (salaf), including some of the Sahaba such as Ibn Abbas (Allah be pleased with him), made tawil in some of the Quranic verses and hadiths, and the reality is that at times we have no choice but to assign figurative meanings, otherwise they will contradict the decisive and emphatically established texts (muhkamat), leading to many contradictions in the Quran and Sunna. (Siyar A'lam al-Nubala' 13:413). Learn how your comment data is processed. As the Salafi scholars at www.Islamqa.com write: Abu Hanifa (Rahimullah) replied: "A person who makes such as statement, BECOMES AN APOSTATE, because Allah, The Exalted, says: 'The Merciful has ascended above the Arsh (Throne), and the Arsh of Allah (S.W.T.) Secondly, the discourse of the early Muslims was mainly in the Arabic language. All Rights Reserved, Salafis say Allah is Settled on the Throne. Friday, October 02 2009 - by AboveTheThrone.Com Darul Iftaa (Institute of Islamic Jurisprudence) aims to provide insight into the Islamic perspective on personal, social, and global issues. One of my respected Shaykhs, Mufti Taqi Usmani (may Allah preserve him) states in his monumental commentary of Sahih Muslim, All four positions [he mentioned one other position which can be incorporated in the three I have mentioned) are feasible. 'Abdullah ibn Salih al-Burak, in his two volume edition of Adh-Dhahabi's Al-'Uluw (Dar al-Watan, Riyadh: 1999, 2:334), states that he didn't find biographical details for Muhammad ibn 'Ali al-Jawhari. Salafi Publications | Where is Allaah? Do not follow the Jews and Christians in Aqeeda The Holy Prophet [salehalawaalihi wasalam] warned us: "Oppose the People of Book Secondly, our Lord, Allah is Above His Throne and He is Close to us by His Knowledge ". Nothing resembles Him; that is to say, nothing is like unto Him. (See: Sad al-Din al-Taftazani & Najm al-Din al-Nasafi, Sharh al-Aqaid al-Nasafiyya, P: 92-97), To believe that Allah Most High resembles His creation in any way, or attribute human forms and qualities to Him (anthropomorphism/tashbih) constitutes disbelief (kufr). To specify how Allaah is above His Throne without evidence is a kind of takyeef.Takyeef is absolutely forbidden and leads to many basically all the deviations that are related to the Names and Attributes. Abdullh Ibn Al-Mubrak (d. 181H) said: "We know our Lord, the Mighty and Majestic, is above the Seven Heavens, over His Throne, separate (b'in ) from the creation with a limit (bi-haddin ) - and we do not say as the Jahmiyyah say, that He is here" - and Ibn Al-Mubrak pointed to the earth." b) Believing that Allah Most High is physically everywhere and physically with His creation and in every space. Furthermore; sitting, standing, rising over, ascending, descending, climbing, etc are all characteristics of created bodies, whilst Allah is pure from having any attributes of created things attributed to Him. Allah has combined mention of His being above His Throne with mention of His being with His slaves in one ayah (verse), where He says (interpretation of the meaning): He it is Who created the heavens and the earth in six days and then rose over (istawa) the Throne (in a manner that suits His Majesty). Islamic forums and discussions are filled with arguments, counter-arguments, refutations, attacks and never ending debates about this one topic. This is a futile claim and analogy by the neo neo Ashar. Secondly, our Lord, Exalted and Majestic is He, was not described with it that we . Tanzih refers to affirming, in absolute and emphatic terms, that there is no similitude between Allah and His creation. And those who are firmly grounded in knowledge say: we believe therein (3:7) (Takmila Fath al-Mulhim 5/379-80), The famous late Jordanian scholar of immense knowledge and wisdom, Shaykh Nuh Ali Salman al-Qudat (Allah have mercy on him) expresses the same stance in his commentary of Jawharat al-Tawhid. Hadith A book that Allaah wrote is with Him above the Throne None of the above three standpoints can be considered deviation or departure from the Ahl al-Sunna wa l-Jamaah. He is Ibrahim ibn Al-Haytham al-Baladi (d. 278H). Describing Allaah as sitting on the Throne in a narration by Ibn Al The advocates of the first approach would, for example, merely recite the word istawa and say I affirm this istiwa as intended by Allah and leave it to that, whilst those who took the second approach would also recite istawa and then say that the meaning of this is literal istiwa but in a manner befitting Allah. Yad linguistically, as we understand it, refers to the hand of a created being. This is known as tawil, and was chosen by some later scholars. The Truth about Ibn Taymiyya Allah is greatly exalted from the sayings of the wrong-doers. (Mirqat al-Mafatih). Adh-Dhahabi called him: "The Imam, the scholar of hadith Al-Hasan ibn Al-Rabi' said: 'This day Muhammad ibn Kathir al-Misisi is the most trustworthy of people.' However, one must not believe that Allah Most High is physically everywhere, since space is created whereas Allah is pre-existent and eternal. So when she said that He is in the sky, it became known that she was one of those who believed in the Oneness of Allah, and not a worshipper of idols. (Al-Minhaj sharh Sahih Muslim), Mulla Ali al-Qari states in his commentary on Mishkat al-Masabih in relation to this hadith, Al-Qadi Iyad al-Maliki said, By asking this question, the Messenger of Allahs (Allah bless him & give him peace) objective was not to ask about Allahs location (makan), for verily He is above and beyond space, as He is above and beyond time. They also consign the knowledge of what is meant to Allah, but in a slightly different manner. ('Awn al-Ma'bud #3616); Al-Haythami: "Severely weak" (Majma' az-Zawa'id 1:357); Ibn Al-'Imad said: "A hadith scholar, hasan (fair) in hadith." (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 115). 1, Tafsir al-Qurtubi one volume in English, Differences in Salah between Men and Women: According to evidences, THE TA WIL OF IMAM AL BUKHARI ON THE HADITH OF ALLAH S DAHIK ( LAUGHTER): A MANUSCRIPT ANALYSIS OF ITS VALIDITY, Quran recital by Qari Abdul Basit audio files with English translation, Differences between al-Albani, Ibn Uthaymin and Ibn Baz In Fiqh and Aqida, A Reply To A Salafi On How To Correctly Understand The Sifat Of Allah, Why Imam al-Firabri: The student of Imam al-Bukhari and transmitter of his Sahih was trustworthy (thiqa). This position, known as tafwid, was chosen by the majority of early scholars (salaf), and by far the best and safest approach. God (Allah) is the Throne-ascender. The key difference between this position and the previous one is that in the case of the former, one recites the mutashabih text, accepts it to have been revealed by Allah, believes in it and affirms whatever is intended by Allah through it, and then remains silent about it without saying whether the literal or figurative meaning is meant (pass them by as they are without asking how). Others who interpret the verses of istiwa figuratively include: Imam al-Bayhaqi, Imam al-Haramayn al-Juwayni, Imam Raghib al-Isfahani, Imam Abu Hamid al-Ghazali, Imam Abu l-Faraj ibn al-Jazi al-Hanbali, Imam Fakhr al-Din al-Razi, Imam al-Baydawi, Imam al-Nasafi, Imam Taqi al-Din al-Subki, Imam Ibn al-Humam al-Hanafi, Imam al-Suyuti and others (Allah have mercy on them all). [Fath ul Bari with forgeries added by Bin Baaz, Published by Maktaba al Asriyyah, Beirut, Lebanon] The reason for specifying the sky despite His authority being universal is to assert that a God is One whose power is [also] manifest in the heavens, and not [only] one whom people venerate on the earth. Allah Is Above His Throne Physically! Ashari Visitor - YouTube They state that the reason why Imam Abu Hanifa declared a person who says these two phrases a disbeliever is because they contain attributing a direction and location for Allah. Whatever occurs in ones mind [regarding Allahs appearance], Allah is other than that, for Allah says: But they shall not encompass Him with their knowledge. (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117), Abu l-Fadl al-Tamimi al-Hanbali says, Imam Ahmad ibn Hanbal (Allah have mercy on him) condemned those who said that Allah is a body (jism) since the term jism/body linguistically is used to indicate things that have length, width, depth, and a compound nature. He knows what goes into the earth and what comes forth from it, and what descends from the heaven and what ascends thereto. For this reason, outstanding scholars of the Umma, adherent devotees to the Book and the Sunna, of whose being from the people of truth and from the Ahl al-Sunnah wa l-Jamaah is not in doubt, took every opinion from these four opinions. AboveTheThrone.Com | Affirmation of al-Uluww For Allaah The difficulty arises when the word istawa is translated into another language. God's throne is on the skies, God is throne. This site is protected by reCAPTCHA and the Google, Copyright Darul Tahqiq 2022. We understand that they have meanings befitting Allah, but it is impossible that they would have physical meanings, since they do not befit Allah; such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, and other meanings which are not permissible to be attributed to Allah. 3) The third position in regards to these mutashabihat texts is that their apparent literal meaning is impossible for Allah; thus the texts will be interpreted figuratively/metaphorically in a manner befitting Allah, yet without affirming it with certainty since other meanings could also be correct. He was born during the era of the Companions, may Allah be well-pleased with them all. As far as hadith are concerned. Palestinian Boy. Ask a Salafi "Where is Allah" and they demonstrate why Salafi Large numbers of verifying scholars have taken every one of these positions, since the important thing in creed (aqida) is declaring Allah to be beyond having a similitude [with His creation], and not negating His attributes (tatil); and every one of these four paths is firmly convinced of this. What Was the First Thing Allah Created? - Islam Question & Answer Thereafter, whether one consigns the meaning completely to the knowledge of Allah, or interprets the texts figuratively, or affirms the literal meaning but negates anthropomorphism (tashbih), it is all part of affirming Allahs transcendence. Allah is NOT in the midst of, or surrounded by the heavens BUT He is Istawa (Establishment) and Nazul (Descent) of Allah - Ahlus Sunnah . . regards to istiwa; so we do not describe Allah with anything save what In life, we are accustomed to only experiencing created things; and thus it may be difficult to fully realize the transcendent nature and majesty of Allah Most High if we were to say that He is upon His Throne. It is proven in the Quran and Sunnah (prophetic teachings) and by the consensus (ijma') of the salaf (early generations) of this ummah (global Islamic nation) that Allah is above His heavens over His Throne (as befits His Majesty), and that He is the Exalted, Most High. The first thing that Allah created of the things that are known to us was His Throne, which He rose over after He created the heavens, as Allah says (interpretation of the meaning): "And He it is Who has created the heavens and the earth in six Days . The Blazing Star in Defence of a Narration from Malik al-Dar, Hadith Proofs for the Hanafi Procedure of Witr, Nurus Sabah fi Tark Raful Yadayn bad al-Iftitah Vol. Thereafter, whether we say Allah knows best what yad means or it refers to Allahs assistance, etc or it means a hand but certainly unlike the human hand, it does not undo the central aqida outlined in the verse, There is nothing whatsoever like unto Him. (Quran 42:11). (Shadharat adh-Dhahab); Al-Hakim said: "Reliable" (Al-Mustadrak 1:591) and in at least two places elsewhere in Al-Mustadrak (3:5528 & 4:8298) he grades chains containing Muhammad ibn Kathir al-Misisi as "sahih". 5. The Quran says (ehat means) "Angels and Gabriel ascend to Allah in a day equivalent to 5000 terrestrial years. Does this imply that Allah is controlling the earthly matters sitting on the throne? without place]. (Al-Farq bayna al-Firaq, P: 333), Imam al-Tahawi (Allah have mercy on him) states, He (Allah) is beyond having limits placed on Him, or being restricted, or having parts or limbs. The Nasibi slander against Allah (swt) - Shia Pen 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), nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be. [58:7]. Where is Allah Exactly? - Answering Islam Adh-Dhahabi calls him: "The hadith scholar (al-muhaddith)." Allah Most High cannot be confined to things He has created, such as the heavens and the Throne. Based on the famous text of Imam At-Tahawi (R.A) Episode 1 By Shaykh Mohammad Yasir Click here for the series advertised at the start called "The Big One":. Adh-Dhahabi includes him in Siyar A'lam al-Nubala' (16:62). Those being knowledge he gave, charity he spent, or the prayers of a pious son." I also read a hadith where Abu Hurayrah (R) prayed for a dweller of the grave by asking Allah to increase the good of a believer if he did good, and to forgive his bad if he did bad. The hadiths on this subject are numerous, rigorously authenticated (sahih), and widely known, and indicate the exaltedness of Allah; only an atheist or a stubborn ignoramus would deny them. Sitting, standing, coming into contact, separation, moving from one place to another, etc, are all characteristics of created bodies from which Allah is pure. This is known as the position of tafwid. He states that Allahs attributes of istiwa, elevation and nuzul [descending] to the heavens are all eternal (qadim), for He is eternal with all His attributes; whereas there is a consensus that the Throne and everything surrounding it is created. As such, it is important to note at the outset that we should avoid: 1) arguing about this topic, 2) considering it a fundamental part of belief (aqida), and 3) being hasty in declaring others as disbelievers or deviants if they happen to hold a different viewpoint. Consistency demands that we hold the same stance with both types of texts. What are the differences between a Salafi and an Athari? : r/islam - reddit He died 158H. Ahaadeeth stating that Allaahs Throne is above the seven heavens Saying that Allah is with us does not mean that He is mixed with (or dwells in) His creation; rather He is with His slaves by His knowledge. ALLAH'S OMNIPRESENCE - The Majlis The "Book Written Above the Throne" - Sunnah You have denied a verse of the Quran and become an unbeliever." That is what they say. There are many similar ayat (verses) and ahadeeth (prophetic narrations). Where is Allah? Chapter 15: Affirming Al-Hadd () for Allah: that He is separate The short and simple answer to your question is that Allah Most High exists beyond time, space, location and physical direction; He is where He has always been. This is known as tatil. Is it Permissible to recite the Salawat known as Durud al-Taj? Arsh, Throne of Allah | Al-Islam.org March 27, 2016 0. Declared "Thiqah (trustworthy)" by Ad-Daraqutni and Al-Khatib al-Baghdadi. This is what the early scholars meant when they said regarding such texts, Pass them by as they are, without asking how (amirruha bi la kayf). In the Salafi-translated Engl. Allah, and that is the direction of elevation, believing that the Exalted is above the Throne without giving an example and without entering into modality. Such is the saying of Imam Abu Ja^far who is among the heads of as-Salaf. For example, Imam al-Nasafi (Allah have mercy on him) states, He [Allah] is not a body (jism), nor an atom (jawhar), nor is He something formed (musawwar), nor a thing limited (mahdud), nor a thing numbered (madud), nor a thing portioned or divided, nor a thing compounded (mutarakkab), and nor does He come to end in Himself. Even though this (latter) view in of itself can be considered acceptable, it can also potentially be highly dangerous, especially in our times. Yes, if one clearly believes that Allah is physically in a location or that He has organs such as hands, feet, face, etc that are similar to His creation, or one gives Allah attributes of created things, then that would entail disbelief. In discussing another hadith (#4717), he continues: "This hadith is proof that Allah, Most-High, is above (fawq) the Throne, and this is the truth as evidenced by Qur'anic verses and Prophetic hadith, and it is the way (madhhab) of the pious predecessors from the Companions, the Successors and others from the people of knowledge, may Allah be well-pleased with them all. (Al-Kashif #5126) [Note: One can ascertain from their respective dates of death that it was during the earlier part of his life that Al-Misisi accompanied Al-Awza'i. As such; we affirm the words indicating location and Throne for Allah, and also those which indicate Him being everywhere. a settlement that befits His majesty and perfection, as we say with (Lisan al-Mizan #7045). Muhammad ibn Kathir al-Misisi (d. 216H), one of Al-Awza'i's companions. The meaning of [Allah being a] entity [unlike any other] is that He is without body (jism), substance (jawhar), or accident (arad). Based on this, it is erroneous to say that Allah Most High is physically in the sky or above the heavens on His Throne. (Cf. Imam al-Tahawi (Allah have mercy in him) states in his famous reference work on Muslim beliefs, Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. Play over 265 million tracks for free on SoundCloud. Istiw' Is a Divine Act | masud.co.uk Allah's Messenger () said, "When Allah completed the creation, He wrote with Him above* His Throne: ( (My mercy has preceded My anger))." * Arabic: fawqa Arabic Page Images: LinkedIn Telegram Reddit Pinterest above the heavens above the sky Abu Ism`l Al-Haraw Abu Ism'l Al-Haraw abu ismail al-harawee forty hadeeth harawaee highness Some people say Allah is everywhere, some say He is above the heavens, some say He is on His throne; and everyone seems to present tons of evidences to prove their point. It means that we fully believe in the texts, but owing to the fact that their meanings have not been decisively established and that they apparently contradict the decisive texts, we consign the knowledge of their reality to Allah Most High, and avoid delving into them. This also explains why the advocates of both approaches use the same evidences and statements of early Muslim scholars, such as the four Imams, in justifying their view. [In Tahdhib al-Kamal it adds: 'It is imperative for one who seeks hadith for Allah's sake to go visit him.']" Most of the past (the early) and later [theologians] said, 'When it is necessary to purify the Creator (al-Baaree), the Sublime, from having direction and demarcation (tamayyuz), then from the requirements and necessary consequences of this, in the . Some people who call themselves "Salafi" say that Allah is on the throne (arsh). God Above the Throne? - Shiitic Studies Likewise, it is wrong to say that He Most High is physically everywhere and in everything. We dont know the howness of this al-istawa. Wa 'alaykumus-salaamu wa rahmatullaahi wa barakaatuh. We have not even fully understood the reality of our souls, bodies, the sun, the moon, the stars, the mountains, the sky, and so forth; then how are we expected to comprehend the essence (kunh) of the Almighty. . The Salaf confirmed that Allaah is above His Throne, without saying how this is and without resembling His Attributes with the attributes of His creatures. Ibn Abi Zayd Al Qayrawani, may Allah have mercy upon him, said: "Upon the Throne He has Ascended" Explanation: "The statement of the author - May Allaah have Mercy upon him - : "Upon the Throne He has Ascended" means: That ascension over the throne is from the attributes (related to actions) of Allaah - Tabaraka wa Ta'alaa-, and the throne is from the creations. He explicitly stated that Allah is clear of being contained by the six directions, that is he is confirming that Allah exists without a place. Shia and Salafi jurisprudence on the other hand relies on Sunni sources and hadith. We seldom find within classical teachings of mainstream Muslim scholars that people went around asking and debating where Allah Most High is! (See the footnotes to Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 118). To specify how Allaah is above His Throne without evidence is a kind of takyeef.Takyeef is absolutely forbidden and leads to many basically all the deviations that are related to the Names and Attributes. The third opinion, which is the correct one, and the one which can be traced back to the Salaf of the Umma and its 'Aimma is that - He never stops being above the Throne, and the Throne does not become vacant when He descends to the sky, and the Throne is never above Him. This position was held mainly by scholars of later generations (khalaf), who were forced to take this stance in order to safeguard the iman of the masses, since people were not satisfied with merely consigning the knowledge of mutashabihat texts to Allah, and thus began to understand them literally and read into meanings that do not befit Allah Most High. Salafis believe that God is above the Heavens, upon the Arsh (Throne), and His Feet are at the level of the Kursi!!! I respond to the call of one when he prays to Me (Quran 2:186), d) Allah encompasses everything. (Quran 4:126), e) He is with you wherever you are (Quran 57:4), These types of texts are known as mutashabihat i.e. (See: Isharat al-Maram min Ibarat al-Imam, p: 168) Imam Izz al-Din ibn al-Salam says that the reason why Imam Abu Hanifa declared such a person a disbeliever is that by using such words, one suggests a place for Allah; and whosoever believes that Allah has a place is an anthropomorphist. Al-Bayhaqi confirms this: "Abu al-Hasan 'Ali al-Ash . Thus, Imam Abu Hanifas intention is not to prove that the heavens and the Throne are places for Allah, and the clearest evidence for this is the aforementioned saying of the Imam himself, If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High? Nor is He contained by the six directions like all the created things. (Al-Aqida al-Tahawiyya, Point: 38), It is stated in Al-Fiqh al-Akbar, attributed to Imam Abu Hanifa, Allah is an entity unlike any other entity. The Hanbali Salafi Proofs in Clearing Allah from Being a Body or To specify how Allaah is above His Throne without evidence is a kind of takyeef.Takyeef is absolutely forbidden and leads to many basically all the deviations that are related to the Names and Attributes. Sayyiduna Ali (Allah be pleased with him) says, Allah existed when there was no place, and He is now where He has always been [i.e. This position of tafwid is based on the following verse of the Quran: He [Allah] is the One who has revealed to you the Book [the Quran]. This will bring about a deeper sense of slave-hood and neediness towards the One who is in need of no one. Is Allah above the throne? So God is above everything. As such, Allah Most High had the attribute of istiwa and nuzul even before He created the Throne and the heavens. The earlier Ash'aris were irrational (claiming Allaah is above the Throne, above the heaven, and not a body) in addition to being Mujassimah (claiming Allaah is above the Throne, above the heaven, which necessitates that He must be a body according to the later Jahmite Ash'aris) - and therefore, the later Jahmite Ash'aris were more rightly guided than those who preceded them (including the . If He [Allah Most High] was in need of sitting or settling [on the Throne], then before the creation of the Throne, where was He Most High? I further asked Imaa Abu Hanifa (Rahimullah), 'What if such a person admits, Allah is above His Arsh . As for what Ibn 'Adi relates in repudiation of him, I have not seen a single one of our scholars being aware of it, and even if it were established this does not degrade him for a group of those who have preceded had objectionable reports against them yet this did not prevent them being used as proof." The second position is to interpret them figuratively (tawil) in a manner that befits Him. Allah Most High says about Himself, There is nothing whatsoever like unto Him. (Quran 42:11), And He Most High says in Surat al-Ikhlas, And there is none like unto Him. (Quran 112: 4), This central belief has been outlined in almost all of the classical manuals on Islamic Creed. It may not be a real lamp niche or glass but a metaphor. Friday, November 27 2009 - by AboveTheThrone.Com The proofs from the Qur'an and the Sunna for this are innumerable, so take heed and beware. 'Abdullah [ibn] Ahmad ibn Hanbal said in the refutation of the Jahmiyyah: My father narrated to me, saying: Shurayh [should be: Surayj] ibn Al-Nu'man narrated to us on the authority of 'Abdullah ibn Nafi' who said: Malik ibn Anas said: 'Allah is above the heavens and His Knowledge is in every place, nothing is hidden from Him.' We affirm that Allaah is above his Throne, in a manner that befits His Majesty. With regard to the denial of all Divine attributes as voiced by the Jahamiyyah (a deviant sect) and their followers, they deny that His Essence is above His creatures and that He rose above His Throne, and they say that He is present in His Essence everywhere. Adh-Dhahabi, Siyar A'lam al-Nubala' 7:108). Exalted and Majestic is He, was not described with it that we say it is There is a very subtle difference between the two viewpoints! Thereafter; with regard to the texts describing Allah to be everywhere or with His creation, most classical and later scholars interpret them to mean that Allah is everywhere with His knowledge, seeing and hearing; and this is not the real point of contention. Answer (1 of 4): Sunni fiqh is stand alone. Salafis say Allah is Settled on the Throne - Darul Tahqiq Recorded by Adh-Dhahabi in Siyar A'lam al-Nubala' (7:121), Tadhkirah al-Huffadh (1:181-182), Kitab al-'Uluw (2:334 = #121 of Mukhtasar al-'Uluw), and in Al-Arba'in fi's-Sifat (#13); by Al-Bayhaqi in Al-Asma' wa's-Sifat (2/p.150); Ibn Taymiyyah in Darr at-Ta'arud (2:262); Ibn Al-Qayyim in Ijtima' al-Juyush (p.106) and Tahdhib Sunan Abu Dawud (#1688); Ibn Hajar in Fath al-Bari (13:406); and in 'Awn al-Ma'bud (#3277 & #4717) of Shams al-Haqq al-'Azim Abadi [6]. Is Allah above the throne? Ep 1- For Imam Tahawi or against God (Allah) is the Throne-ascender - Islam For Christians He goes on to say: "It confirms that Allah, Blessed and Most-High, is above the heavens (fi's-sama'). He said: 'He has disbelieved since Allah, Most-High, has said {The Most-Merciful rose over the Throne} and His Throne is above (fawq) the heavens.' He was in His beginning-less eternality before creating space and time, when there was no place or time, and is now as He was. (Al-Jami li Ahkam al-Quran, tafsir of 67/17, 18/141), Similarly, Imam Nawawi (Allah have mercy on him) states in his commentary on Sahih Muslim, Al-Qadi Iyad said, There is no disagreement among any of the Muslims their jurists (fuqaha), their hadith scholars (muhaddithun), their theologians (mutakallimun), their polemicists (nuddhar) and their ordinary followers (muqallidun) that the texts which outwardly indicate that Allah is in the sky for example, the statement of Allah Most High, Have you become fearless of Him who is in the sky if He makes you sink into the earth? (Quran 67:17) are not to be taken literally; rather, according to them all [that is, all the Muslims and experts of every field of Shariah as mentioned above], they are to be interpreted figuratively. (Al-Minhaj sharh Sahih Muslim), c) In regards to the hadith of the slave-girl whom the Messenger of Allah (Allah bless him & give him peace) asked, Where is Allah?, and she responded by saying, In the sky, Imam Nawawi states, This is one of the hadiths which deal with the attributes [of Allah]. The above is what I have learnt from my teachers, especially Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him). (Adh-Dhahabi, Mizan al-I'tidal 3:7164). Al-Mizzi, Tadhdib al-Kamal #6899; Mizan al-I'tidal 4:8100 & Al-Mughni fi'd-Du'afa #5929); Al-Mundhiri said: "Reliable, except he makes many mistakes." The difference between them is not a difference in creed, for indeed the creed is declaring Allah beyond tashbih and tatil; it is only a difference of opinion in expressing that creed and basing them on the texts. (See: Fath al-Bari with Sahih al-Bukhari 8/641-642), Similarly, in regards to the hadith of Bukhari and Muslim wherein the attribute of Allah dhik (literal meaning: laughing) has been mentioned, Imam Bukhari is quoted as saying that it means, Allahs mercy. (Bayhaqi, Kitab al-Asma wa l-Sifat, p: 433), In Surat al-Qalam, Allah Most High says, On the Day when the saq [literal meaning: shin] will be exposed (Quran 68:42) Likewise, in the hadith of Bukhari, it is stated, Our Lord will expose his saq [literal meaning: shin]. Many scholars from the salaf and khalaf; such as Abdullah ibn Abbas, Mujahid and Qatada interpret the term saq with various different explanations. And He is with you (by His Knowledge) wheresoever you may be. [57:4]. Sadly, some people consider the interpretation of Allah above the heavens/upon His Throne texts to be deviation, yet they see no problem in interpreting the Allah with His creation texts! Only the men of understanding observe the advice. (Quran 3:7), Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, Imam Abu Hanifa (Allah have mercy on him) said in his Kitab al-Wasiyya, We agree that Allah performed istiwa [literal meaning: positioned Himself] upon the Throne without Him having any need for it or resting on it. Ibn 'Adi said his hadith are sound with the exception of one objectionable report but this criticism was rejected by Al-Baghdadi who retorted: "Ibrahim ibn Al-Haytham with us is trustworthy, established, there being no difference among our shayukh over this. This is due to two reasons: Firstly; the human intellect is very limited, and thus it is very difficult for it to comprehend Allah being above the heavens upon His Throne without some sort of bodily figure coming to mind. As such, this group of scholars interpreted all such texts which indicate Allahs physical elevation over the heavens and Throne by giving figurative meanings. If interpreting the second type of texts is not deviation, then interpreting the first type of texts is also not deviation. to prove that allah is above his 'arsh, and above the seventh heaven in a manner that suits his majesty, the imam of ahlus-sunnah, ahmad bin hanbal, may allah be pleased with him, refuted their belief more than one thousand years ago, when he wrote: "where allah is and where he is not - an exposition of the denial of the jahmites that allah is Rather, it is because the sky is the direction (qibla) for supplication (dua), just as the Kaba is the direction (qibla) for the ritual prayer. It is just an example of a very shining light or lamp and its oil is so fluorescent. [CDATA[ It is proven in the Quran and Sunnah (prophetic teachings) and by the consensus (ijma) of the salaf (early generations) of this ummah (global Islamic nation) that Allah is above His heavens over His Throne (as befits His Majesty), and that He is the Exalted, Most High. Islam Q&A - Sheikh Muhammed Salih Al-Munajjid, You can ask your question on the website via this link: https://islamqa.info/en/ask, Password should contain small, capital letter and at least 8 characters long, Log in Rather the intent of his question to her was to find out whether she was a believer in His oneness (muwahhida) or someone who associated partners with Allah (mushrika), because the unbelievers of the Arabs used to worship idols, and each tribe used to have a specific idol in its midst which it worshipped and aggrandized; and it may be that the simple-minded and ignorant ones among them did not know any other object of worship than that idol. We should steer clear from trying to grasp the reality of Allah, and suffice by understanding that the human intellect is very limited in its reach. What was the first thing Allah created? Adh-Dhahabi said its chain is "sahih" (Tadhkirah al-Huffadh 1:181-182), as did Ibn Taymiyyah in Darr at-Ta'arud (2:262), whilst Ibn Hajar in Fath al-Bari (13:406) called the chain "jayyid" (good) with the latter's grading repeated by Al-'Azim Abadi in 'Awn al-Ma'bud (#4717). May Allah protect us all and bring about harmony and love between us, Ameen Ya Rabb. Brother Dawah on Twitter SalafiTalk.Net - Allah above the throne This cannot be said for every simple believer today. Just as it is valid to interpret texts indicating Allah being everywhere or with His creation, it is likewise permitted to interpret the texts indicating Allah being above the heavens on His Throne. Required fields are marked *. Why do some Sunni Ulema like the Deobandis prohibit the Mawlid. He has no definition/limit, no opposite, no equal, and no peer (See: Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117-120), Imam Abu Hanifa (Allah be pleased with him) also states in his Al-Fiqh al-Absat, If it is asked, Where is Allah? It will be said to him that Allah Most High existed when there was no place, before creating the creation. (At-Taqrib #6251); Imam Ahmad called him "very weak" and "rejected in hadith" and that he relates objectionable reports that have no basis, Ibn 'Adi said he has a number of unsupported reports from Al-Awza'i, Al-Bukhari said: "Extremely feeble in hadith", An-Nasa'i: "He is not strong", Ibn Ma'in graded him "Reliable" and in one report "Trustworthy (thiqah)", Ibn Sa'ad said: "He is trustworthy, they mention that he became confused towards the end of his life." From among the questions he said that he had slapped his slave girl, and whether he should free her. The Messenger of Allah (Allah bless him & give him peace) meant to determine what she worshipped. Accordingly, scholars of later generations interpreted the mutashabihat texts which indicate Allahs physical elevation above the heavens, and Allah being positioned in the sky or upon His Throne with various explanations. There are certain texts in the Quran and Sunna which indicate that Allah Most High is in the sky or above the heavens upon his Throne. Wa 'alaykumus-salaamu wa rahmatullaahi wa barakaatuh. is above the Heavens.'". No imagination can conceive of Him and no understanding can comprehend Him, as He is different from all created beings. Allah - the creator of all things? - Answering Islam To proceed with the answer: The central point of belief (aqida) with respect to Allah Most High alongside affirmation of His Oneness (tawhid) is His transcendence (tanzih), which has a clear Quranic basis and is unanimously agreed upon. Al-Hakim cites him as his authority - with the name Muhammad ibn 'Ali ibn Mukhlid al-Jawhari - in a number of places in Al-Mustadrak (e.g. These hadiths are in harmony with one another; they do not contradict one another. first of all, settlement is a human attribute. Their meaning is to dignify Allah and exalt Him above what is base and low, and to characterize Him by highness and grandeur, not by being in places, particular directions, or within limits, for these are the qualities of physical bodies. 2. Sadly, however, we live in a time where some Muslims constantly debate this issue and behave as though it is a fundamental part of ones faith. The Messenger of Allah (Allah bless him & give him peace) asked that she be brought before him, and then asked her, Where is Allah? She replied, In the sky (fi l-sama). The Messenger of Allah (Allah bless him & give him peace) asked, Who am I? She replied, You are the Messenger of Allah. The Messenger of Allah (Allah bless him & give him peace) said, Free her, for she is a believer. (Sahih Muslim 537 and others), d) Sayyiduna Abu Hurayra (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, Our Lord yanzilu [literal meaning: descends] every night to the closest heavens (Sunan Tirmidhi 2414). We also read in Ebtal al-Tawilat, by Imam Abu Y'ala al-Fara, Volume 1 page 189: If the second approach is taken, then one would translate it in English by saying the meaning of this is that Allah rose over the Throne and the like. It is probable that he is Muhammad ibn Ahmad ibn 'Ali ibn Mukhlid Abu 'Abdullah al-Baghdadi al-Jawhari, known as Ibn Al-Muhrim, who reports from Ibrahim ibn Al-Haytham as per the chain under discussion. Sheikh-ul-Islam Ibn Taymiyyah said that this does not mean in any way that Allah is in the midst of, or surrounded by the heavens, as none of the Salaf (righteous predecessors) of this Ummah (community) or its Imams ever stated that; rather they agreed that allah is established on His Throne above the heavens and is distinguished from His creation with no similarity whatsoever between Him and . ", "Reliable, except he makes many mistakes. (Cf. He said to her: Where is Allah? They waste theirs and others precious time arguing for long periods about an issue that will not be questioned about on the Day of Judgment. School Madrasa El-Omaryya, Old City, Muslim Quarter, Jerusalem by Shlomit Or [CC BY-SA 2.0]. However, all the groups agree and emphatically deny that Allah has a hand like that of a human, thus they all preserve the central belief in Allahs transcendence. Hafidh Ibn Abdul Barr [423H] - Salafi Research Institute righteous actions]. Imam Ibn Hajar al-Asqalani, in his Fath al-Bari, quotes Abu Ubayda as saying that the word wajh in the verse means the majesty (jalal) of Allah. We know the meaning of istawa and we believe it and accept/approve it and He subhanahu wa taala is upon is His arsh and His establishment thereupon is of aboveness and settledness (istiqrar) Glorified and Exalted be He. In his tafseer of the verse in Surah al-A'raaf (7:54), "Then He ascended over the Throne", al-Qurtubi says: Translation of al-Qurtubi's Statement. This position is known as the position of tawil. But at the same time, Allah tells us that He is with His slaves wherever they are: Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There are so many quotes of the Imams in this regard such that it is difficult to reproduce them here. There is nothing whatsoever like unto Him. (Quran 42:11) This much belief is sufficient for an average Muslim to attain salvation, insha Allah. Gems of the Salaf: 'Allah is above His Throne' If He were in need [of the Throne], He would not have been capable of bringing the universe into existence and administrating over its affairs, like the created beings [for created things are in need, and the one in need of others cannot create the universe]. //]]>, Join our e-mail list for regular site news and updates, All Rights Reserved for Islam Q&A 1997-2022, Questions cannot be asked through this form, Islam Q&A - Sheikh Muhammed Salih Al-Munajjid. The question that arises, then, is how do you deal with such texts? Allah says (interpretation of the meaning): Allah, it is He Who has created the heavens and the earth, and all that is between them in six days. With regard to the ayah (interpretation of the meaning): And We are nearer to him than his jugular vein (by Our Knowledge). [50:16]. Adh-Dhahabi says of him: "The Imam, hafidh, the analyst, Al-'Allama, Shaykh of the hadith scholars." So not one of these paths is entirely baseless or absolutely misguided, even if theoretical debates and arguments have not ceased to run between them for many centuries. This position, chosen by scholars such as Imam Ibn Taymiya, can be risky for an average believer. Indeed, the following positions are absolute deviation and may well even take one out of the fold of Islam: a) Believing (may Allah protect us) that Allah is physically in the heavens or physically sitting on His Throne like created beings, known as anthropomorphism (tashbih). As-Salam 'Alaikum, The Qur'an (57:3) tells us about Allah in its usually beautiful style: He is the First and the Last, the Manifest and the Hidden, and He has knowledge of all things. He is above the great Throne, sitting, placing one of His legs over the other. Allah does not resemble His creation in any way, and there is no creation that is similar to Him in any way. Is Allah above the throne or does Allah exist without a place, and what Therefore, the way you envisage Allahs istiwa upon the Throne and His nuzul to the heavens before the creation of the Throne and the heavens, envisage it in the same manner after their creation. As a result, much more important aspects of deen are neglected. 1. Accordingly, one may interpret these texts, or consign their meaning to the knowledge of Allah. Those who deny that Allah is above His Arsh, dubiously argue that this verse supports their argument. Some of us very easily term others as anthropomorphist (mushabbiha), whilst others consider tafwid, tawil and everything else besides affirming the literal meaning (tathbit) to be outright deviation and even disbelief! As such, followers of Imam Abu Hanifa and commentators of his works have explained what he meant by the above text. We affirm that Allaah is above his Throne, in a manner that befits His Majesty. He is above everything (huwa fawqa kulli shay'), and He is exalted over everything (huwa al-`ali `ala kulli shay'). Interpreting both types of texts is acceptable and valid as long as it remains within the known parameters of language and Shariah. No group should enforce their viewpoint on the other group, and no group has the right of claiming to be on the ultimate truth. Imam Abu al-Hasan al-Ash'ari said: "The establishment of Allah on the Throne is an action He has created named istiw' and related to the Throne, just as He has created an action named ityn (coming) related to a certain people; and this implies neither descent nor movement.". He died 405H. Sadly, we live in a time of religious extremism and fanaticism. By doing so, we would save ourselves and others from falling into major sins and even disbelief. For example, Imam al-Bukhari (Allah have mercy on him) interprets the verse There is no god but He. For example: a) The All-Merciful istawa [literal meaning: positioned Himself] upon the Throne. (Quran 20:5), b) Have you become fearless of Him who is in the sky if He makes you sink into the earth, and it starts trembling at once? (Quran 67:17), c) Muawiya ibn al-Hakam relates, as part of a long hadith, that he came to the Messenger of Allah (Allah bless him & give him peace) and asked various questions about his practices before Islam. For example, Allahs attribute of yad has been mentioned in various texts of the Quran and Sunna. Those who hold this [latter] position [of figurative interpretation] say that [in the present hadith] the Messenger of Allahs (Allah bless him & give him peace) intention was to examine her to see whether or not she was one of those who worshiped idols that are before them, or one of those who believed in the Oneness of Allah and maintained that Allah alone is the creator, disposer, and one who effects [all things] for He is the One that when a person supplicates to Him, he turns [his attention, or hands] towards the sky; just as when a person performs Salat, he faces the Kaba. Shaykh ul-Islam, hafidh, mujtahid, the Imam of his time and scholar of the people of Sham. //Www.Youtube.Com/Watch? v=zl0_AcJwtp0 '' > god above the great Throne, sitting, one. Imam Abu Ja^far who is among the questions He said that He Most High says Surat. Average Muslim to attain salvation, Insha Allah He Most High had the attribute of yad has outlined. 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( tawil ) in a manner that befits Him ; s Throne is on the other and! Example, Allahs attribute of yad has been mentioned in various texts of the classical on..., Muslim Quarter, Jerusalem by Shlomit or [ CC BY-SA 2.0 ] trustworthy ''. But in a manner that befits His Majesty, we would save ourselves and others from falling major... Allah created ( by His knowledge ) wheresoever you may be mentioned in various texts of the in... To say that Allah is Settled on the Throne and commentators of His time scholar! Not believe that Allah is greatly Exalted from the heaven and what comes forth from it refers. Is like unto Him discussions are filled with arguments, counter-arguments, refutations, and!, and feel is the light of the early scholars ( Salaf ) and (... Lamp and its oil is so fluorescent the attribute of yad has been outlined in almost all of.! An average believer Allah as being from our weakness and imperfection as humans our,... & Al-Mughni fi'd-Du'afa 1:202 ). Salawat known as Durud al-Taj like the Deobandis prohibit Mawlid! Location and Throne for Allah, but in a day equivalent to 5000 terrestrial years who am?. For an average believer does not resemble His creation is similar to Him in Siyar A'lam al-Nubala (. 1 of 4 ), one must not believe that Allah is above His Throne sitting... Forums and discussions are filled with arguments, counter-arguments, refutations, attacks and never ending debates about one... Towards the one who is among the questions He said that He Most High is her to me protected reCAPTCHA... Quran 42:11 ), and there is no creation that is similar to Him that Allah Most existed. Companions, may Allah preserve Him ). is meant to Allah, and was chosen scholars... The mutashabihat texts to the hand of a very shining light or lamp and oil... Rights Reserved, Salafis say Allah is controlling the earthly matters sitting on the Throne 's..., much more important aspects of deen are neglected ) and the Throne with them all and...
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