Where is Allah azzawajal

Author Message

INTOXICATION BURN Posted Today @ 15:51:58

Waxing Crescent

Group: Forum Members Last Login: Today @ 15:51:17 Posts: 412, Visits: 221

" ... Holy, Holy, Holy, Lord God Almighty ... " The Wahabi/Salafi say:

“There are numerous evidences to prove our belief, (that Allah is upon the Throne).”

http://www.missionislam.com/knowledge/whereallah.htm

“The Most High, like His Face, Eyes, Hands, Shins (Legs) , His Coming, His rising over His Throne”

“The throne has 4 legs. There is a footstool. The occupier has face, 2 eyes, 2 hands, 2shins, body…etc.”

“Kursi: It has been authentically reported that the Kursi is the resting place of the Feet of the Beneficent, and it is the largest of all created things after the 'Arsh (Throne).”

http://www.missionislam.com/knowledge/whereallah.htm

http://www.yanabi.com/forum/RssFeed24-343021-0-2.aspx

http://www.islamicweb.com/ beliefs/creed/abdulwahab/ KT1-chap-15.htm#f2

The salafis should thank me for providing a great proof showing the agreement between greeks and them.

If ibn Abdul wahab najdi would have seen this, he would have used this in his kitab ut tawhid.

Salafis believe that God is above the Heavens, upon the Arsh (Throne), and His Feet are at the level of the Kursi!!! According to the Wahabies Allah is literally above the throne without ever leaving it, AND literally in the sky of the world in the last third of the night (i.e. always, because the Earth is round, so it is always the last third of the night somewhere.) Anyone see a problem here? Then they say it is blasphemy to say that Allah is inside His creation (even though the sky of the world is below the other six created skies above it)…. Then, seemingly just to add to this mess, some of them also say that He is literally in the seventh sky.

Not only that, they also say He is literally encompassing the world and yet they also say it is kufr to believe He is mixed with it. So in their belief, He is encompassing the world (thus a surface outside creation’s borders), and in the first Sky (deep inside creation, below 6 other skies), and yet it is kufr to say He is mixed with creation or enters it. Perhaps we could call this a “self defeating belief system?” It is certainly no different from the christian belief that 1=3.

Add post for quality ranking

Post #343021


Waxing Crescent

Group: Forum Members Last Login: Today @ 15:51:17

WHERE DOES THE BELIEF GOD SITS ON THE THRONE COME FROM?

The Greek god Zeus (Roman equivalent: Jupiter) was the king of the gods, dominating the skyIn Ancient Rome the sky father, or sky god, was JupiterIn Ancient Egypt, Horus was ruler of the sky

In the Bible they wrote : “Revelation 4:2-11 ‘(9) And when the living creatures give glory and honour and thanks to Him Who sits on the throne, to Him Who lives forever and ever, (10) the twenty-four elders will fall down before Him Who sits on the throne, and will worship Him Who lives forever and ever, and will cast their crowns before the throne, saying, For Thou hast maintained my just cause; Thou dost sit on the throne judging righteously.’Psalms 9:4”.

They wrote: “God reigns over the nations, God sits on His holy throne.” Psalms

http://www.islamicweb.com/beliefs/creed/abdulwahab/KT1-chap-15.htm#f2

http://www.yanabi.com/forum/Topic343021-24-1.aspx#top

Posts: 412, Visits: 221

47:8

“...I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple.” Isaiah 6:1

Isaiah Chapter 6, it is written :

“1 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.

“And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.”

The Vision of Rabbi Ishmael, Babylonian Talmud Berakhot 7a:

It was taught: “Said Rabbi Ishmael ben Elisha: Once I entered into the inner sanctum to offer incense. And I beheld Akatriel Yah LORD of Hosts sitting upon a throne, high and lifted up.”

"Throne of God"

Both Isaiah and Daniel describe visions of God seated upon a throne (Is. 6; Dan. 7). As the archetypal symbol of God's gevurah, God's power, the Throne of Glory is one of the six things that preexists Creation (Gen. R.1:4). God threw a chuck of the Throne into the abyss and the cosmos coagulated around it (Midrash Konen 2:24).

The throne is represented on the Ark of the Covenant as two Cherubim whose wings form God's "Seat of Mercy." Isaiah offers a vision in which God sits upon that throne. By contrast, Ezekiel's vision describes God upon a chariot, also supported by Cherubim. Some understand that both prophets are describing the same entity. As a result it is sometimes characterized as God's "Throne-Chariot."

There are many vivid descriptions of the Throne and its prominent features. It is a celestial sky blue, the same blue that is part of the fringes an Israelite must wear. Another Midrash calls it chashmal, amber. Made of half fire, half hail, it hovers in the air, is 800,000 parsangs in length and 500,000 in width -- and that is calculated in the parsang of heaven, which is 2000 cubits of the length of God's arm (PdRE 3, 4, 6; BHM 2:25, 41-46).

When sitting upon the Throne in judgment, God is draped in a supernal robe of purple inscribed with the names of the martyrs of Israel (Mid. Teh. 4:12). The Throne is also inscribed with the image of the patriarch Jacob (Gen. R. 68:12; PdRE 35). Thus the Throne, like God's tefillin, represents the metaphysical bond of the people Israel to the Godhead (Hechalot Zutarti).

The angel Sandalfon stands over the Throne, weaving the prayers of Israel into God's crown. Four Princes surround the Throne: Michael(right), Gabriel (left), Uriel (in front), and Raphael (behind). Other texts describe myriads of armies of angels arrayed around it. The earth is the footstool of God's throne.


http://www.pantheon.org/articles/r/raphael.html

http://www.pantheon.org/articles/u/uriel.html

http://www.pantheon.org/articles/g/gabriel.html

http://www.pantheon.org/articles/m/michael.html

http://www.pantheon.org/articles/t/tefillin.html

http://www.pantheon.org/articles/e/ezekiel.html

http://www.pantheon.org/articles/c/cherubim.html

http://www.pantheon.org/articles/a/ark_of_the_covenant.html

http://www.pantheon.org/articles/d/daniel.html

http://www.pantheon.org/articles/i/isaiah.html

Post #343023 Add post to community highlights


Waxing Crescent


Anothropomorphists along with the rest of non-Muslims, believe that the Arsh is a throne (like the thrones of kings) and Al-Kursi is the chair (similar to thhe chair of kings), and they believe that Allah Ta’ala sits on the chair or throne like a king!!!, This is a clear blasphemy, and if a Muslims believes it, it renders him non-believer immediately!!!

Muhammad Taqi Al-Din Al-Hilali and Muhammad Muhsin Khan in 'Interpretation of the Meanings of the Noble Qur’an' - the official Wahhabi translation of the Qur’an in the English language - say:All that has been revealed in Allah’s Book as regards the Qualities of Allah, the Most High, like His Face, Eyes, Hands, Shins (Legs) , His Coming, His rising over His Throne and others, of all the Allah’s Messenger qualified Him in the true authentic [sic] Prophet’s [Hadith] as regards His Qualities like His Descent or His Laughing and others, the religious scholars of the Qur’an and Sunna believe in these Qualities of Allah and they confirm that these are really His Qualities, without Ta’wil (interpreting their meanings into different things) or Tashbih (giving resemblance or similarity to any of the creatures) or Ta`ţil (i.e. completely ignoring or denying them, i.e. there is no Face, or Eyes, or Hands, or Shins for Allah). http://books.google.co.uk/books?id=IP4lqSIvTfEC&pg=PP96

Ibn Taymiyya claims:

1. His saying that Allah literally sits on the Throne (al-Kursi) and has left space for Prophet Muhammad (s) to sit next to Him2. His claim that Allah’s Attributes are “literal”, thereby attributing God with created attributes and becoming an anthropomorphist3. His claim that created things existed eternally with Allah4. His saying that the torture of the people of Hell stops and doesn’t last forever5. His saying that Allah has a limit (hadd) that only He Knows6. His claim that Allah descends and comparing Allah’s “descent” with his, as he stepped down from a minbar while giving a sermon (khutba) to Muslims.

“Literally sits on the Throne”

Ibn Taymiyya said in his Fatawa: "The establishment of Allah over the Throne is real, and the servant's establishment over the ship is real" (lillahi

http://books.google.co.uk/books?id=IP4lqSIvTfEC&pg=PP96


taàla istiwa'un àla àrshihi haqiqatan wa li al-àbdi istiwa'un àla al-fulki haqiqatan). [Ibn Taymiyya, Majmu` al-Fatawa, Vol. 5 entitled al-Asma' wa al-Sifat (5:199).] "Allah is with us in reality, and He is above His Throne in reality (Allahu maàna haqiqatan wa huwa fawqa al-àrshi haqiqatan).. . . Allah is with His creation in reality and He is above His Throne in reality (Allahu maà khalqihi haqiqatan wa huwa fawqa al-àrshi haqiqatan)."Ibn Taymiyah once said that Allah has the same volume as the Arsh and that no part of the Arsh is vacant, but rather that Allah is greater (in volume).

On another occasion Ibn Taymiyah said that Allah sits upon the Kursi while leaving a place for Muhammad to sit.

Al-Minhaj (volume 1, pp. 260-261) and his second saying is in Al-Fatawa (volume 4, p. 374). His second saying is also mentioned in his book Al-Arsh, which was reviewed by the Imam, interpreter, grammarian and linguist Abu Hayyan Al-Andalusi.

Moreover, the Hafidh Abu Sa‘id Al-‘Ala'i, who is the scholar of the scholars of Al-Hafidh Ibn Hajar Al-‘Asqalani, said that Ibn Taymiyah said of Allah,"He has the same volume as the Arsh, neither smaller nor larger. (Dhakha'ir Al-Qasr, pp. 32-33)"




Waxing Crescent


Ibn Taymiyya's conception of Allah's bodily descent is also stated in his own writings, as shown from the following excerpt from his al-Ta'sis fi al-radd àla asas al-taqdis, written as a refutation of Imam al-Razi who was a fierce enemy of the Karramiyya and other anthropomorphists:

“The Creator, Glorified and Exalted is He, is above the world and His being above is literal, not in the sense of dignity or rank. It may be said of the precedence of a certain object over another that it is with respect to dignity or rank, or that it is with respect to location. For example, respectively: the precedence of the learned over the ignorant and the precedence of the imam over the one praying behind him. Allah's precedence over the world is not like that, rather, it is a literal precedence (i.e. in time). Similarly the elevation above the world could be said to be with respect to dignity or rank, as for example when it said that the learned is above the ignorant.

But Allah's elevation over the world is not like that, rather He is elevated over it literally (i.e. in space). And this is the known elevation and the known precedence. (Ibn Taymiyya, al-Ta'sis al-radd àla asas al-taqdis 1:111.)

To know the pitiful state of the one the Wahabi sect calls “Sħaykħ of Islaam,” read the following from his book Bayaan Talbiis Al-Jahmiyyah., in which he criticizes Fakħruddiin Ar-Raaziyy’s arguments against


anthropomorphism:

[Fakħruddiin Ar-Raaziyy says,] “if He (Aļļaah) was divisible, then He would be composed (i.e. and therefore attributed with multitude – which contradicts oneness and we have already showed that this is an invalid claim.)….”

[Ibn Taymiyyah responds:] “Rather, it is clear that if this was impossible (i.e. that Aļļaah should be divisible according to him), then this would mean nothing could exist….

Take note of what he is saying. He is saying that if something is not divisible in some sense, then it cannot exist, even Aļļaah. He is affirming his belief that that Aļļaah is indeed divisible.

In his book (Bayaan Talbiis Al-Jahmiyyah, Aĥmad ibn Taymmiyyah, Maţbaâh Al-Hukuumah, Mekka, 1392.)

Ibn Taymmiyyah is saying that nothing can exist, not even Aļļaah, unless it has a place, parts (such as different physical sides), and needs.

In the Twenty-fifth volume of "al-Kawakib-ud-Darari", which is in the Library of az-Zahiriyyah in Damascus, Ibn Taymiyyah said: If Allah willed he would sit on a mosqito, which would carry Him by His power; how about on a large ‘Arsh!

Ibn Taymiyyah says that Allaah has six limits, and could have settled on a mosquito

Ibn Taymiyyah stated in his book “Bayaan Talbiis Al-Jahmiyyah”:

“If Aļļaah had willed He could have settled on a mosquito, and it [the mosquito] would have found Him [Aļļaah] light [or it would have carried Him on its back], by Aļļaah’s Power and His Gentle Lordship (Bayaan Talbiis Al-Jahmiyyah, 1/568).”

The mosquito talk comes from al-Darimi, and Ibn Taymiya of course supported it.

The Biblical God also rides it "And he (God) rode upon a cherub, and did fly: and he was seen upon thewings of the wind." (II Samuel 22:11)God is riding upon a cherub. God is flying in the air.

Note: same quality of the Salafi god?

Ibn Taymiyyah said: “That something existing should not be increasing, or decreasing, or neither increasing nor decreasing, and yet exist and not have a size – this is impossible” (Bayaan Talbiis Al-Jahmiyyah, 3/146).

Ibn Taymiyyah says in Majmuuû-l-Fataawaa: “Verily his (the Prophet’s) statement: “If one of you lowered a bucket by a rope, then it would fall on Aļļaah.”

“This is a hypothetical consideration, that is, if the lowering happened, then it would fall on Him. It is not possible for anyone to lower anything on Aļļaah, however, because His self is high, and if anything was lowered in the direction of the Earth, then it would stop at the center, and would not go up in the opposite direction (from there). However, if there was a hypothesized lowering, then what he said would happen. (6/571)

Ibn Taymiyyah was a deviant who likened Allah to His creations. (tashbih) He attributed Allah ta'ala with place and made numerous blasphemous statements. At one time in the mosque he was giving a khutbah and said, "Allah descends from Al-Arsh like I descend." (as he said this he walked down the steps of the mimbar)

Ibn Taymiyyah himself raises questions:

“How is it acceptable for Him to be in need of His creatures or the Throne? How should His extreme elevation prompt such a need, which is not prompt to His creatures? [Risalat al-Tadmuriya, p.55.]

If anything, Taymiyyah is by himself refuting his own Salafism. Allah (SWT) never does needless things. The only acceptable explanation for His sitting on a Throne, being carried by goats, above the heavens is that He needs all that! So, is Ibn Taymiyyah not worsening things by accusing Allah (swt) of doing needless things?

Ibn Taymiyah said: Allah, tala, has a hadd no one but Him knows it. One should not imagine that hadd for a purpose in himself, but believe it and leave knowing about it to Allah. His place has a hadd, which is on His Ârsh above His skies. These are two limits. [“al-Muwafaqah", page 29]




Masters disciple: Ibn al-Qayyim comments, "The Prophet (Allah bless him and give him peace) negated the attribute of one-eyedness [of Allah], which is proof that Allah Most High literally has two eyes." [Ibn al-Qayyim al-Jawziyya’s Ijtima‘ al-juyush al-Islamiyya, page 97]


Waxing Crescent


Ibn Qayyim too relates this hadith: Honor the cow, for it has not lifted its head to the sky since the [golden] calf was worshipped, out of shame (haya’) before Allah Mighty and Majestic [Ijtima‘ al-juyush al-Islamiyya, Ibn Qayyim al-Jawsiyyah [Riyad: ‘Awwad ‘Abdullah al-Mu‘tiq, 1408/1988], 330

The Anthropormorphic tract called Kitab al-sunna [The book of the sunna] It was published in two volumes in Dammam, Saudi Arabia, by Ibn al-Qayyim Publishing House, in 1986.

Ostensibly a "hadith" work, it contains some of the most hard-core anthropomorphism found anywhere, such as the hadith on page 301 of the first volume that "when He Most Blessed and Exalted sits on the Kursi, a squeak is heard like the squeak of a new leather saddle"; or on page 294 of the same volume:

"Allah wrote the Torah for Moses with His hand while leaning back on a rock, on tablets of pearl, and the screech of the quill could be heard. There was no veil between Him and him," or the hadith on page 510 of the second volume: "The angels were created from the light of His two elbows and chest," and so on.

Its ironic how Muhammad al-Qahtani, the editor and commentator, could have been given a Ph.d. in Islamic faith (‘aqida) from Umm al-Qura University in Mecca for readying for publication a work as sadly wanting in authenticity as this.

A fact that the editor and commentator, Muhammad al-Qahtani, on page 105 of the first volume tries to sweep under the rug by saying that the work was quoted by Ibn Taymiya and Ibn Qayyim al-Jawziyya.

Another work with its share of anthropomorphisms and forgeries is Ibn al-Qayyim al-Jawziyya’s Ijtima‘ al-juyush al-Islamiyya [The meeting of the Islamic armies], published by ‘Awwad al-Mu‘tiq in Riyad, Saudi Arabia, in 1988, which on page 330 mentions as a hadith of the Prophet (Allah bless him and give him peace), the words "Honor the cow, for it has not lifted its head to the sky since the [golden] calf was worshipped, out of shame (haya’) before Allah Mighty and Majestic," a mawdu‘ hadith forgery apparently intended to encourage Muslims to believe that Allah is physically above the cow in the sky.

Hadith of Bukhari, warning of the Antichrist:

Ibn al-Qayyim comments, "The Prophet (Allah bless him and give him peace) negated the attribute of one-eyedness [of Allah], which is proof that Allah Most High literally has two eyes." (Ijtima‘ al-juyush al-Islamiyya page 97)





Waxing Crescent


“Awakening of the Disgraceful Humbalis”

Ibn Abdul Wahab an Najdi, said:“The agreement between the Scripture of the Jews and Islam, in that they both confirm that Allah has Fingers, though they are unlike our fingers and exactly how they are is unknown to us.[ibn abdul wahab- kitab at tawhid_chapter 64- Translated by Sameh Strauch Published by International Islamic Publishing House]

Ibn Abdul Wahab an Najdi, in the last series of his book, al-Tawhid, records this Hadith, declares it “sahih” and bases his beliefs on it: “…The distance between the bottom and the top of the Throne, which is fixed on backs of these goats, is the same between each two heavens. Allah, the Blessed the Exalted, is above all those”. [al-Tawhid]

Ibn Baz, in the usual fashion of Salafi leaders, submits this lie: “You, Allah bless you, should understand that Sunnis, including the prophet’s companions and the tabi’een, have been unanimous on the fact that Allah is above the heavens, on the Throne”. [Fatawa Ibn Baz, vol.2, p. 105.]

The Shaykh Ibn Ùthaymeen reinforces his opinion concerning anthropomorphism by saying ('SharH' p. 42): "It is established that Allah the Exalted has feet (al-qadam thaabit lillahi taàala), and the People of the Way of the Prophet (ahl al-sunna) have explained the leg and the foot (al-rijl wa al-qadam) as being literal according to what befits Allah (haqeeqatan àla al-wajhi al-laa'iq billah); whereas the People of Figurative Interpretation (ahl al-ta'weel) have explained 'al-rijl' as being the group which Allah will place in the Fire, and 'al-qadam' as being those who are sent forth (muqaddameen) to the Fire... and I reject and return their explanation to them on the grounds that it contravenes the external meaning of the words (bi annahu mukhaalifun li zaahir al-lafz)." ['SharH' p. 42]

Shaykh Albani's :

He invented a location to “Allah Most High above the Throne” Note that in our time Muhammad Nasir al-Din al-Albani revived the claim that Allah is in a place above the Throne which he called “Al-Makan al-Àdami” ("the inexistential place") in his introduction to al-Dhahabi's Mukhtasar al-Ùluw. He was refuted by Shaykh Hasan Àli al-Saqqaf in his book Talqih al-Fuhum al-Àliya ("The Inculcation of Lofty Discernment").

Bilal Philips affirms a form to Allah in his mind, and Ibn Baz confirms limits to Allah in his mind, al-Uthaymeen confirms that Allah is literally sitting ‘in person’ on the Throne in his mind (as the pic above). All of them have loyally followed the footsteps of Ibn Taymiyyah and ibn Àbdul-Wahhab najdi – the two arch-heretics who were instrumental in causing tribulation (fitna) and division among the Muslim masses because of their reprehensible, unorthodox interpretations of the Islamic sources.

Wahhabi anthropomorphists say: Allah is in a direction, Allah has limits, Allah is literally above the Throne, and that Allah is sitting ‘in person’ on the Throne. To a Muslim, the fact is that the Throne is located in a particular direction and a certain place. By understanding Allah to be above theThrone literally as the Wahhabis do, they are attributing Allah with created attributes and, as a result, are implying that a part of the creation was eternal with Allah. This opposes

what the the Qur’an and the following hadith authentically related by al-Bukhari says: “Allah existed eternally and there was nothing else”.

Wahabi Imam ascribes Allah with SITTING.http://www.youtube.com/watch?v=tIZCM7GZ4hU

Denying Allah SWT Above The Heavenshttp://mail.atlasvista.info/videos/sheikh+feiz+3s24-cLiPh0rqei-UDXU.html

7 verses, about Allah establishing His Throne?http://mail.atlasvista.info/videos/sheikh+feiz+qa1+s18-cLiPmjJYFSn3Kfo.html

(“Allah’s-Hands …etc”)http://mail.atlasvista.info/videos/sheikh+feiz+3s33-cLiPNiN-cBFBZaI.html




Waxing Crescent


SALAFI GOD KURSI THRONE

7 HAVENS.

ÂBOVE^ . WAHABI/SALAFI

ABOVE?

http://mail.atlasvista.info/videos/sheikh+feiz+3s33-cLiPNiN-cBFBZaI.html

http://mail.atlasvista.info/videos/sheikh+feiz+qa1+s18-cLiPmjJYFSn3Kfo.html

http://mail.atlasvista.info/videos/sheikh+feiz+3s24-cLiPh0rqei-UDXU.html

http://www.youtube.com/watch?v=tIZCM7GZ4hU





Waxing Crescent


ABOVE?

See the problem?

Now:

Taken literally would be to say that God is sitting and resting upon one of his creations and is carried by it this gives the impression that God is imperfect, since it would imply that God is in need of a place to exist. Ibn Taymiyya and those who followed him believe that God needs to exist, which goes against the firmly established attribute of self-sufficiency (al ghina ) that necessitates that God is absolutely independent of all needs.




Waxing Crescent

“He does not resemble anything”

“There is nothing whatever unto like Him.”

“And there is none like unto Him.”




The Holy Prophet (peace be upon him) is related to have said in Sahih Muslim:

“O Allah, You are the first: there is nothing before You; and You are the last: there isnothing after You. You are the Manifest (al-Zahir): there is nothing above You. You are the Hidden (al-Batin): there is nothing below You.”

[ Sahih Muslim, kitab al-dhikr wal-duà wal-tawba wal-istighfar, bab ma yaqulu ìnd al-nawm wa-akhd al-madhja, #7064]

Sayyidina Ali (ra): reported to have said “al-Istiwa is not unknown, and the modality is altogether inconceivable. To affirm it is obligatory and to ask questions about it is an innovation, this is because Allah was, when there was nothing, and He created place before there was a place, and He is in no need for a place”. [Reported in Tafsir Madaarik al-Tanzeel wa Haqaa’iq al-Ta’weel by an-Nasafi, under surah Taha (20) ayat (5)]

Imam Àli ibn Abi Talib said: "A people of this Nation (of the Prophet Muhammad shall return to being blasphemers when the Day of Judgment is near." A man asked, "O Prince of the Believers! What is their blasphemy for? Is it for inventing something, or for denying something?" Àli replied: "It is for denial. They deny their Creator; they say that He is attributed with a body and limbs."The scholars taught people the rule that “whatever you can imagine in your mind, Aļļaah does not resemble it.”

Ibn Âbbaas said, “Ponder about everything, but do not ponder about the Self of Aļļaah.” (Fatĥu-l-Baariy 13/383) He said this because such dwelling leads one to draw analogies between the Creator and the created, which is blasphemy. It contradicts the belief in Aļļaah’s Oneness, as it involves the heretical belief that Aļļaah has an equal in some aspect. It also contradicts the Quranic “Absolutely nothing resembles Him.”

Imam Abu Mansur al-Baghdadi related in his book, al-Farqu bayn al Firaq, that Imam 'Ali, said: "Allah existed eternally and there was no place, and He is now as He was before.

Imam Zayn ul-Abidin said: “glory be to you who has no place” [documented in Imam Murtada Zabidis’s sharh al ihya ulum ud deen, with a mutasil isnad]

Imam Abu Hanifah, the Faqih of as-Salaf, said in his book Al-Fiqh al Absat: "Allah existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing; and He is the Creator of everything."

Imam Aĥmad ibn Ĥanbal said: “Aļļaah taâalaa did not change or experience any substitution (in His attributes), and has not been attributed with any limits before creating the Ârsħ and not after creating it (Iˆtiqaad Al-Imaam Al-Mubajjal Ibn Ĥanbal, P. 297).”

In other words, Aļļaah is not in a place above the Ârsħ.

Imam Ash-Shaafi'i stated, "Verily, He the exalted was, without makaan (station or place). He created Makaan and He was upon His attribute of eternality just as He was before he created makaan. It is not permitted upon Him to change his essence or to change in His attributes."

[It-Haaf As-Saadah Al Muttaqeen 2/24]




Waxing Crescent


There are many narrations from Imam Maalik about when asked about the meaning of the istawaa ascribed to Aļļaah. One of them states that he said, “Al-Kayf marfuuˆ”, and yet another “Al-Kayf ghayr maˆquul.” These statements mean that the kayf is impossible, i.e. istawaa cannot have a modality, because Aļļaah’s attributes do not have a modality. These narrations are stronger than the one that says “the kayf is unknown,” and agree with the famous saying of the Salaf “bilaa kayf,” which means “without a how,” i.e. without a modality. Al-Qaraafiyy, who is among the greatest scholars in history, and an expert on the school of Imaam Maalik in particular, said: “The meaning of Maalik’s saying “the istiwaa’ is not unknown” is that our minds guided us to the istiwaa’ that befits Aļļaah and His Majesty and Greatness, which is istiilaa’ (control), and not sitting or the like, which cannot be for other than bodies. As for Maalik’s saying “the kayf is impossible,” it means that Aļļaah Himself is not attributed with what the Arabs used the word “kayf” for, which are temporary states and bodily appearances, and this is impossible, because it is impossible that Aļļaah should be attributed with such meanings (Dħakħiirah, 13/243).”

Note that the word kayf and kayfiyyah later came to be used in the sense of “reality of,” which is synonymous with “kunh,” and does not mean “modality.” Az-Zarkashiyy said in Al-Baĥr Al-Muĥiyţ:

The answer is the what is meant by firm in knowledge is the one’s that are firm in knowledge of Aļļaah, and knowing Him, and that there is no way to comprehend the kunh (reality) of His Self, attributes and actions by other than Him, as in the saying of (Abu Bakr) Aş-Şiddiiq “inability to reach comprehension, is comprehension” and it has been said:

The ĥaqiiqah of a person is not comprehended by a person

So how about kayfiyyah of Al-Jabbaar who has beginningless existence (1/368)”

As one can see, Az-Zarkakshiyy uses ĥaqiiqah and kayfiyyah as synonyms to mean reality or “kunh.” Accordingly, whenever a respected scholar says “the kayf is unknown” then we should understand that he means by it this figurative usage, namely “reality,” and not “modality.”


Ibn Hajar Al-Haytami said: "Know that al-Qarafi and others narrated from al-Shafiì, Malik, Ahmad and Abu Hanifah that those who say that Allah is in a direction, or has a body, have committed blasphemy -- and they deserve this verdict."

Imam Ahmad Ibn Salamah, Abu Jafar at Tahawiyy, who was born in the year 237 after Hijrah, wrote a book called Al Aqidah at Tahawiyyah. He mentioned that the content of his book is an elucidation of the creed of Ahl as Sunnah wal Jamaâh, which is the creed of Imam Abu Hanifah, who died in the year 150 after al Hijrah, and his two companions, Imam Abu Yusuf al-Qadi and Imam Muhammad Ibn al Hasan ash-Shaybaniyy and others.

He said in his book: "Allah is supremely clear of all boundaries, extremes, sides, organs and instruments. The six directions do not contain Him--these are attributed to all created things." Such is the saying of Imam Abu Jafar who is among the heads of as-Salaf.

He explicitly stated that Allah is clear of being

contained by the six directions. The six

directions are above, below, in front of,

behind, right, and left.

Al-Aqeedah at-Tahaweeyah:

50. He is independent of the Throne and what

is beneath it.

51. He encompasses everything and is above

it, and what He has created is incapable of

encompassing Him

The saying of the Wahhabis that the instinct of every

human will lead to a conclusion that Allah is inclined

towards an upward direction, i.e., towards the Arsh, is

refuted by the proofs that can be witnessed in those

who live around us and who hold different beliefs.

This is because among the people are those who

believe that this worldly Sky whose color is light

blue is Allah. Also among the people are those who

believe that Allah is a mass of light.

All these matters have been explained by the hadîth Master, Imâm Ab al-Faraj Ibn al-Jawzî, who belongs to his [Imâm Ahmad's] school.

He has cleared the Imâm's name of such foul slanders and has provided explicit proofs exposing the lies of the slanderers.



INTOXICATION BURNPosted

Today @ 16:09:48

Waxing Crescent


"The Flaming Falcon Swooping Down on the Dissenters of the Hanbali Madhhab"

Ibn al-Jawzi:

“I have observed that some of our companions have written about matters of creed in a way that is not proper. There are three in particular: Abu ‘Abd Allah ibn Hamid, his disciple, Qadi Abu Ya’ la, and Ibn al-Zaghuni who composed books by which they have disgraced the madhab.

They held the attributes of God to be subject to human understanding and perception. They heard that God, Glorified and Exalted be He, Created Adam on his image, upon him be blessings and peace. On that basis, They acknowledged for Him an image and a physical form, a face attribute to His essence, two eyes, a mouth, uvulas, molar teeth, and lights for His face which represent His majestic splendor, two hands, fingers, a palm, a little [pinky] finger, a thumb, a chest, a thigh, two shins, and two feet. [They even went so far as saying]: “We have not heard any mention of the head.” They [then] said: “It is possible for Him to touch and to be touched, and to bring the slave close to His being.” One of them said: “[…] He breathes.” Then they calm the common people by saying. “[These attributes] are not taken as commonly understood.”


Ibn al-Jawzi continues: “You have made this madhhab such a shameful disgrace that when it is said, “Humbali,” it is understood that he is someone who likens GOD to His creation. You have then made your way to be that of bigotry and intolerance…”

“They adopted the literal meanings of the names and ascriptions and called them attributes-an invented designation, of which they have no evidence, neither from transmitted knowledge of the text, nor reason.”

[Daf` Shubah al-Tashbih bi Akuff al-Tanzih]

“And beware of what Ibn Taymiyya, his student Ibn Qayyim al-Jawziyya and others wrote; he [Ibn Taymiyya] is a man who took his lusts for his Lord, for which Allâh led him astray despite his learning, sealed upon his hearing and heart, and put a veil upon his sight; and who can guide him after Allâh let him be misguided? Why should He not, when these heretics have gone past the boundaries set by the Sharîà and trampled them? Yet they imagine that they are the guided ones, that they are guided by their Lord Almighty when the truth is that they are not. Rather, they are on the wrong path, the most heinous, misleading way and most abominable traits. They are afflicted by vices and have incurred a great loss. May Allâh humble their followers and wipe the earth clean from their likes!”

Al-iman Abu Hamed Al-Ghazaliy, rahimahu Allah, in Al-Ihya said: “Allah, the Exalted, existed eternally and there was no place. He is not a body, jawhar (atom), or property, and He is not on a place or in a place."

Documents

Where is Allah azzawajal