Allah Exisst With Out a Place

Is Allah Everywhere or is He on His Throne?

By Shaykh Mufti Muhammad Ibn Adam (HA)

Q:) 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. I am so confused about the whole issue. Where is Allah? Please explain!

In the name of Allah, Most Compassionate, Most Merciful,

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.

Before detailing the above answer, it is important to realize that the issue 'where is Allah?' was never debated or made a matter of great dispute by the Companions (sahaba) and early Muslims (salaf). We seldom find within classical teachings of mainstream Muslim scholars that people went around asking and debating where Allah Most High is! And aside from the hadith of Sahih Muslim in which the Messenger of Allah (Allah bless him & give him peace) asked the slave-girl (jariya) "Where is Allah?", there seems to be no other text of the Qur'an and Sunna in which this question is asked. As for the hadith of the slave-girl, it has its own specific context, which will be explained later on, insha 'Allah.

The reason for this is simple: We have not been commanded to identify the exact 'physical location' of Allah; rather our responsibility is to recognize Allah (ma'rifa), build a strong relationship with Him, affirm His exaltedness (tanzih), affirm His Oneness (tawhid), learn about His attributes (sifat), worship Him, obey His commands and abstain from His prohibitions. Beyond that, there is no Islamic obligation to know where Allah Almighty exactly is; neither is it possible for the meager intellects of us created beings to fully grasp the reality and majesty of our Creator. 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.

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. 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.

We must see our inability to fully understand Allah as being from our weakness and imperfection as humans. This will bring about a deeper sense of slave-hood and neediness towards the One who is in need of no one.

Sadly, however, we live in a time where some Muslims constantly debate this issue and behave as though it is a fundamental part of one's faith. 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. As a result, much more important aspects of deen are neglected. Islamic forums and discussions are filled with arguments, counter-arguments, refutations, attacks and never ending debates about this one topic. Many are left confused and bemused with the whole experience, and some have even left Islam altogether due to their inability to fully comprehend this issue.

As such, the first advice for my dear brothers and sisters – of whichever persuasion – is to take a step back, relax and not become over emotional about the issue at hand. Thereafter, with cool headedness, realize that this issue is not a foregone conclusion and that there is room for 'valid' disagreement and thus 'agree to disagree'. By doing so, we would save ourselves and others from falling into major sins and even disbelief.

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 Qur'anic basis and is unanimously agreed upon. Tanzih refers to affirming, in absolute and emphatic terms, that there is no similitude between Allah and His creation. Allah does not resemble His creation in any way, and there is no creation that is similar to Him in any way. No imagination can conceive of Him and no understanding can comprehend Him, as He is different from all created beings.

Allah Most High says about Himself, "There is nothing whatsoever like unto Him." (Qur'an 42:11)

And He Most High says in Surat al-Ikhlas, "And there is none like unto Him." (Qur'an 112: 4)

This central belief has been outlined in almost all of the classical manuals on Islamic Creed. 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 (ma'dud), nor a thing portioned or divided, nor a thing compounded (mutarakkab), and nor does He come to end in Himself. He is not described by quiddity (al-mahiyya), or by quality (al-kayfiyya), nor is He placed in a space (al-makan); and time (al-zaman) does not affect Him. Nothing resembles Him; that is to say, nothing is like unto Him." (See: Sa'd al-Din al-Taftazani & Najm al-Din al-Nasafi, Sharh al-Aqa'id 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). 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. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings." (Al-Aqida al-Tahawiyya, article 34)

Imam Abu Hamid al-Ghazali (Allah have mercy on him) states, "Whosoever thinks that Allah has a body made of organs is an idol-worshipper... Whosoever worships a body is considered a disbeliever by the consensus of all the scholars – both the early scholars (salaf) as well as the late ones (muta'akhirun)." (Iljam al-Anam an ilm al-Kalam, P: 6-8)

Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, "We are unable to comprehend Allah Most High. Whatever occurs in one's mind [regarding Allah's 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. (See the footnotes to Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 118)

As such, this basic and central aqida in Allah's transcendence is the only requirement from a believer (along with general affirmation of all of Allah's attributes), and would be sufficient for one's salvation. Thereafter, there is no need for a simple believer to scrutinize the technical details of Allah's attributes, and there is definitely no need for disputes and arguments. Most Muslims – if not all – deny that Allah resembles His creation, thus argumentation and haste in declaring others as disbelievers must be avoided. 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.

Beyond Time and Space

Part of this central point of aqida is recognizing that Allah Most High is not confined to time (zaman) and space (makan), since He is the creator of both and absolutely free from needing anything (ghaniyy) that He has created. "Surely Allah is independent of all the worlds." (Qur'an 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. Limiting Allah to time and space implies likening Him to His creation, because the one who exists in a physical place would, by nature, be a body; thus attributing a body to Allah.

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. 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. 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 meaning of [Allah being a] entity [unlike any other] is that He is without body (jism), substance (jawhar), or accident (arad). 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. And Allah Most High existed when there was no 'where', no creation, nothing; and He is the Creator of everything." (Al-Fiqh al-Absat, P: 21)

Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, "Allah Most High does not reside in a place from the places and neither in a time from the times, because place and time are from the created things whilst Allah Most High has existed eternally when nothing from the created things were in existence with Him." (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117)

Qadi Abu Ya'la al-Hanbali says, "Indeed, Allah Most High is not to be described with [residing in a] place." (Daf' Shubah al-Tashbih, P: 43)

Based on this, it is erroneous to say that Allah Most High is 'physically' in the sky or above the heavens on His Throne. Likewise, it is wrong to say that He Most High is 'physically' everywhere and in everything. The reason, as explained above, is that these things are created and limited. The Throne and heavens are restricted entities, and space is an area restricted within six dimensions. Allah Most High cannot be confined to things He has created, such as the heavens and the Throne. He is the creator of time and space, and thus is exalted beyond both.

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 is not in need of a place in order to exist. Imam al-Tahawi sums this up by saying, "He [Allah] is independent of the Throne and that which is beneath it." (Al-Aqida al-Tahawiyya, Point: 50)

Dealing with texts whose meanings are not decisively known (mutashabihat)

There are certain texts in the Qur'an and Sunna which indicate that Allah Most High is in the sky or above the heavens upon his Throne. For example:

a "The All-Merciful istawa [literal meaning: positioned Himself] upon the Throne." (Qur'an 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?" (Qur'an 67:17)

c Mu'awiya 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 hispractices before Islam. 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) 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)

Conversely, there are other texts which indicate that Allah Most High is everywhere and All-Encompassing. For example:

e "No secret consultation takes place between three, but He [Allah] is fourth of them; nor between five, but He is sixth of them; nor between fewer than that or more, but He is with them wherever they may be..." (Qur'an 58:7)

f "Indeed, We have created man, and We know whatever thoughts his inner self develops, and We are closer to him than [his] jugular vein." (Qur'an 50:16)

g "When My servants ask you about Me, then [inform them that] I am near. I respond to the call of one when he prays to Me..." (Qur'an 2:186)

h "Allah encompasses everything." (Qur'an 4:126)

i "He is with you wherever you are..." (Qur'an 57:4)

These types of texts are known as mutashabihat i.e. their meanings are not decisively known by us. 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 Allah's transcendence (tanzih), mentioned in unequivocal verses such as "There is nothing like unto Him."

The question that arises, then, is how do you deal with such texts?

1 The most precautious and mainstream position in this regard is of the early Muslims (salaf), which includes the majority of the Companions, their followers (tabi'un), the majority of hadith scholars (muhaddithun), the four main Imams and the major scholars of their schools (Allah be pleased with them all). Their view is that the outward purport of such texts is not intended, and only Allah knows the real meanings of such texts; thus they consign their meanings completely to Allah Most High without attempting to interpret them – either literally or figuratively. This is known as the position of tafwid.

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. 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.

As such; we affirm the words indicating location and Throne for Allah, and also those which indicate Him being everywhere. However, we cannot comprehend the reality of Allah being on his Throne and neither can we comprehend the reality of Him being everywhere – although we fully negate that Allah is 'physically' in the heavens/on his Throne (tashbih), and also negate that He is 'physically' everywhere in everything (hulul). 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). (Some of the scholars from this group, however, interpret the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere by His Knowledge, His Seeing, His Hearing and His Power).

This position of tafwid is based on the following verse of the Qur'an:

"He [Allah] is the One who has revealed to you the Book [the Qur'an]. Out of it there are verses that are muhkamat [of established meaning], which are the principal verses of the Book, and some others are mutashabihat [whose definite meanings are unknown]. Now those who have perversity in their hearts go after the mutashabih of it, seeking [to create] discord, and searching for its interpretation [that meets their desires], while no one knows its interpretation except Allah; and those well-grounded in knowledge say: We believe therein; all is from our Lord. Only the men of understanding observe the advice." (Qur'an 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. He is the Guardian of the Throne and all besides the 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]. 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? 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. He said, 'istiwa is known [i.e. we know and accept that it has been mentioned in the Qur'an, because in another narration Imam Malik said, 'istiwa is not unknown'], the 'how' (kayf) is unknown [this has also been transmitted as 'the how is not comprehensible'], asking about it is an innovation, and belief in it [i.e. 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 Allah's 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 Shafi'i (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-Ta'wil)

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)

2 The second position concerning such texts is of some later scholars; such as Imam Ibn Taymiya, Imam Ibn al-Qayyim and others (Allah have mercy on them). They also consign the knowledge of what is meant to Allah, but in a slightly different manner. 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 for example, in relation to the verse of 'istiwa', we must believe in and affirm the apparent meaning which is 'elevation' and 'rising over the Throne'. However, the modality (kayfiyya) of this 'elevation' or 'rising' is unknown, but it is certainly not like the rising of created things. (As for the second type of texts, they clearly interpret them by saying that Allah is everywhere by His Knowledge, His Seeing, His Hearing and His Power).

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). 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. There is a very subtle difference between the two viewpoints!

Even though this (latter) view – in of itself – can be considered acceptable, it can also potentially be highly dangerous, especially in our times. 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. The early Muslims had strong faiths, and may have been equipped to negate any thought of a bodily figure occupying a throne. This cannot be said for every simple believer today. 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.

Imam Abd al-Wahhab al-Sha'rani expresses this point in a very beautiful manner. He states that Allah's 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, Allah Most High had the attribute of 'istiwa' and 'nuzul' even before He created the Throne and the heavens. So where was His 'istiwa' before creating the Throne, and upon what did He do 'nuzul' before creating the heavens and the sky? Therefore, the way you envisage Allah's '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. (Al-Yawaqit wa 'l-Jawahir)

Secondly, the discourse of the early Muslims was mainly in the Arabic language. As such, both approaches in consigning the mutashabihat texts to the knowledge of Allah seemed similar. 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. The difficulty arises when the word 'istawa' is translated into another language. 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. This is when the thought of a bodily figure and human-like attributes come to mind.

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. Using only the Arabic medium, it can be difficult to distinguish the clear difference between the two approaches.

For example, Imam Abu Hanifa states in his Al-Fiqh al-Absat, "He who says that I do not know if my Lord is in the sky or the earth has indeed committed disbelief... Similarly, he who says that He is on His Throne, but I do not know whether the Throne is in the sky or the earth [has also committed disbelief]." (Al-Fiqh al-Absat, p: 14)

This quote of Imam Abu Hanifa (Allah have mercy on him) is misunderstood by some, and incorrectly used to prove that the Imam believed in affirming a direction and location for Allah! The reality is that Imam Abu Hanifa was amongst the very early Muslims (salaf), and his position was in harmony with the mainstream popular opinion of that time – which is ultimate tafwid, as it is clear from his statements quoted earlier; such as, "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?" However, the Imam was also against figurative interpretation of the mutashabihat texts, and firm on the position of consigning the meaning to the knowledge of Allah.

As such, followers of Imam Abu Hanifa and commentators of his works have explained what he meant by the above text. 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. (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. (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 115)

Thus, Imam Abu Hanifa's 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? In effect, He is transcendent of all of this." And Allah knows best.

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. 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.

This position is known as the position of ta'wil. Ta'wil means to interpret, make sense of, assign a meaning to, and give an interpretation or explanation to a particular text or phrase. For example, interpreting the saying "the King defeated the enemy" that the defeat occurred at the hands of the King's army and not the King himself.

This is also a valid and acceptable view according to the vast majority of scholars as long as it remains within the boundaries of the Arabic language and spirit of Shari'ah. Even some early Muslims (salaf), including some of the Sahaba such as Ibn Abbas (Allah be pleased with him), made ta'wil in some of the Qur'anic 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 Qur'an and Sunna.

For example, Imam al-Bukhari (Allah have mercy on him) interprets the verse "There is no god but He. Everything is going to perish except His wajh [literal meaning: face]" (Qur'an 28:88) by saying that the word 'wajh' means 'mulk' or 'dominion.' He also quotes another interpretation, "that which was done solely for the sake of Allah [i.e. 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. (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, "Allah's 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..." (Qur'an 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. (See: Imam al-Bayhaqi's 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" (Qur'an 89:22) to mean, "His recompense (thawab) shall come.' (Al-Bidaya wa 'l-Nihaya, 10/327)

There are countless other examples of this, but the above should suffice, insha'Allah.

Accordingly, scholars of later generations interpreted the mutashabihat texts which indicate Allah's physical elevation above the heavens, and Allah being positioned in the sky or upon His Throne with various explanations. For example:

a Imam Ibn Jarir al-Tabari states in his well-known exegesis (tafsir) of the Qur'an, "Allah made himself exalted over the heavens with the exaltation of sovereignty and power, not that of dislodgment and movement." (Tasir al-Tabari 1/430)

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). They state that 'istiwa' does not mean Allah's physical elevation over the Throne; rather, it refers to elevation of rank, status and dominion, and Allah's subjugation of the Throne that is without a beginning like all of the attributes of 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 Qur'an, Al-Jami' li ahkam al-Qur'an, "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. 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. Some others said that it refers to the angels, and some said that it refers to angel Jibra'il who is entrusted with punishing people. I [Qurtubi] say that the verse could mean, "Have you become fearless of the Creator of those in the sky..." (Al-Jami' li Ahkam al-Qur'an, tafsir of 67/17, 18/141)

Imam al-Qurtubi further states in the commentary of the same verse, "The more exacting scholars hold that "in the heavens" is similar to Allah's statement "Journey in the earth", meaning over the heavens; but [not over it] by way of physical contact or spatialization, but by way of power (qahr) and control (tadbir). Another position is that it means, "Have you become fearless of Him who holds sway over (ala) the heavens" just as it is said, "So-and-so is over Iraq and the Hijaz", meaning that he is the governor and commander of them. 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. 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. The hands are only raised towards the heavens when one supplicates because the sky is from where divine revelation descends and rain falls, the place of purity and the wellspring of the purified ones from the angels, and that the deeds of servants are raised to it; and over it is His Throne and His Paradise; just as Allah has made the Ka'ba the direction (qibla) of supplication and prayer. And also because He has created all places and has no need of them. 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-Qur'an, 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?" (Qur'an 67:17) – are not to be taken literally; rather, according to them all [that is, all the Muslims and experts of every field of Shari'ah 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]. There are two positions with regards to them, both of which have been discussed repeatedly in the chapter of faith (iman). The first position is to believe in them without delving into its meaning (tafwid); while maintaining categorically that there is nothing like unto Allah Most High, and that He transcends the attributes of created things. The second position is to interpret them figuratively (ta'wil) in a manner that befits Him. Those who hold this [latter] position [of figurative interpretation] say that [in the present hadith] the Messenger of Allah's (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 Ka'ba. [What is mentioned in the hadith] is not because Allah is restricted in the sky, just as He is not restricted in the direction of the Ka'ba. Rather, it is because the sky is the direction (qibla) for supplication (dua'), just as the Ka'ba is the direction (qibla) for the ritual prayer. 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 Allah's (Allah bless him & give him peace) objective was not to ask about Allah's location (makan), for verily He is above and beyond space, as He is above and beyond time. 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. The Messenger of Allah (Allah bless him & give him peace) meant to determine what she worshipped. When she said, 'In the heavens' – and another narration says that she made a sign towards the heavens – it was understood that she was a believer in tawhid. 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. Allah is greatly exalted from the sayings of the wrong-doers.'" (Mirqat al-Mafatih)

Furthermore; Imam al-Ubbiy in his commentary of Sahih Muslim, Shaykh Muhammad al-Shanqiti, Imam Abu Bakr ibn al-Furak in his Mushkil al-Hadith, Qadi Abu Bakr ibn al-Arabi in his commentary of Sunan al-Tirmidhi, Imam Ibn al-Jawzi al-Hanbali in his Daf' Shubah al-Tashbih, Imam Abu 'l-Walid al-Baji, Imam al-Baydawi, Imam Taqi al-Din al-Subki and countless other classical scholars also state that the Messenger of Allah's (Allah bless him & give him peace) objective by the question was not to ask regarding the physical location of Allah (makan), but about His rank and status (makana); and the slave-girl's response was not intended to describe Allah physically being in the sky, rather to express His tremendousness (adhama), superiority, nobility and elevation of status and rank. There are so many quotes of the Imams in this regard such that it is difficult to reproduce them here.

As such, this group of scholars interpreted all such texts which indicate Allah's physical elevation over the heavens and Throne by giving figurative meanings. Similarly, many of them interpreted the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere with His knowledge, assistance and the like. Interpreting both types of texts is acceptable and valid as long as it remains within the known parameters of language and Shari'ah. 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. 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! This is an unjust approach. If interpreting the second type of texts is not deviation, then interpreting the first type of texts is also not deviation. Consistency demands that we hold the same stance with both types of texts.

Conclusion and final thoughts

In conclusion, the central point of aqida which every Muslim must firmly believe is of Allah's transcendence (tanzih) – that is to say, Allah Most High is above and beyond having any resemblance with His creation. He Most High is not to be described with limits, organs and other such characteristics belonging to created things; and is not confined to time and space. "There is nothing whatsoever like unto Him." (Qur'an 42:11) This much belief is sufficient for an average Muslim to attain salvation, insha Allah.

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. Accordingly, one may interpret these texts, or consign their meaning to the knowledge of Allah. However, one must not believe that Allah Most High is 'physically' everywhere, since space is created whereas Allah is pre-existent and eternal.

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 Allah's 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. This position, known as tafwid, was chosen by the majority of early scholars (salaf), and by far the best and safest approach.

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. This position, chosen by scholars such as Imam Ibn Taymiya, can be risky for an average believer.

C Interpreting such texts figuratively in a manner that befits Allah. This is known as ta'wil, and was chosen by some later scholars.

None of the above three standpoints can be considered deviation or departure from the Ahl al-Sunna wa 'l-Jama'ah. 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. 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 (ta'til); and every one of these four paths is firmly convinced of this. The difference between them is not a difference in creed, for indeed the creed is declaring Allah beyond tashbih and ta'til; it is only a difference of opinion in expressing that creed and basing them on the texts. 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. Occasionally, exaggeration and excess occurred in them from the various sides, and occasionally one of them steered in the direction of trespassing the limits of moderation, but the truth is that the basis of the dispute is nothing but a judgmental (ijtihadi) dispute, akin to the differences of the jurists in juristic matters which are open to interpretation. 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-Jama'ah is not in doubt, took every opinion from these four opinions.

It is apparent that the path of the majority from the predecessors (salaf) was tafwid, and this is the safest, most prudent and most in accordance with His statement (Most High), "No one knows its interpretation except Allah. 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. He states that all the various positions of the scholars are close to one-another, since they all agree that Allah Most High does not possess human-like attributes. 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 Allah's transcendence. 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. (See: Al-Mukhtasar al-Mufid fi sharh Jawharat al-Tawhid, p: 91)

As such, all classical scholars agree on ensuring that the basic doctrine of Allah's transcendence is preserved; they merely differ in the manner in which this is realized. Some perceive Allah's transcendence in absolute tafwid, whilst others see it in interpreting the texts figuratively, and some others see it in affirming the literal meaning but with 'emphatic rejection' of Allah being similar to His creation.

For example, Allah's attribute of 'yad' has been mentioned in various texts of the Qur'an and Sunna. 'Yad' linguistically, as we understand it, refers to the hand of a created being. 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 Allah's transcendence. Thereafter, whether we say "Allah knows best what 'yad' means" or "it refers to Allah's 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." (Qur'an 42:11)

Therefore, debates and heated arguments about this issue must be avoided, and we should learn to 'agree to disagree'. No group should enforce their viewpoint on the other group, and no group has the right of claiming to be on the ultimate truth. Sadly, we live in a time of religious extremism and fanaticism. Some of us very easily term others as anthropomorphist (mushabbiha), whilst others consider tafwid, ta'wil and everything else besides affirming the literal meaning (tathbit) to be outright deviation and even disbelief! This implies declaring countless Imams and giants of this Umma as deviated, since most of them either chose the path of tafwid or ta'wil. May Allah protect us, Ameen.

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). Sitting, standing, coming into contact, separation, moving from one place to another, etc, are all characteristics of created bodies from which Allah is pure.

b Believing that Allah Most High is 'physically' everywhere and 'physically' with His creation and in every space. This is known as hulul.

c Rejecting and denying the non-decisive (mutashabihat) texts concerning the attributes of Allah altogether. This is known as ta'til.

The above is what I have learnt from my teachers, especially Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him). It is what I consider and accept as the truth in the matter, and feel is the most balanced observation, Insha Allah. May Allah protect us all and bring about harmony and love between us, Ameen Ya Rabb.

And Allah knows best

[Mufti] Muhammad ibn Adam

Darul Iftaa

Leicester , UK

Praise be to Allah, the Lord of the worlds. To Allah belong the endowments, befitting perfection, and commendations. We ask Allah to raise the rank of Prophet Muhammad sallallahu ^alayhi wa sallam, and to protect his nation from what he fears for it. Thereafter:

The belief that Allah, ta^ala, exists without a place is the creed of the Messenger of Allah sallallahu ^alayhi wa sallam, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allah said in the Qur'an, in Surat ash-Shura, ayah 11:

قال الله تعالى: )لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ( [سورة الشورى]

which means: <<There is absolutely nothing like Allah whatsoever, and He has the attributes of Hearing and Seeing.>> This ayah absolutely clears Allah of resembling the creations. It comprises that Allah, ta^ala, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allah, ta^ala, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allah, ta^ala, is clear of occupying spaces.

Al-Bukhariyy, al-Bayhaqiyy and Ibnul-Jarud related that the Messenger of Allah, sallallahu ^alayhi wa sallam, said:

روى البخارىُّ والبيهقىُّ وابنُ الجارود أن رسولَ الله صلى الله عليه وسلم قال: "كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ".

which means: << Allah existed eternally and nothing else existed.>> This hadith proves that only Allah existed without a beginning, i.e., before creating any of the creation. There was nothing with Allah: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allah, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allah will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God.

Imam Abu Mansur al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam ^Aliyy, the fourth of the caliphs, may Allah reward his deeds, said:

نقل الإمامُ أبو منصور البغدادىُّ في كتابه "الفَرْقُ بينَ الفِرَقِ" أن الإمامَ علىَّ بنَ أبِى طالب رضى الله عنه قال: "كان الله ولا مكان، وهو الآن على ما عليه كان".

which means: << Allah existed eternally and there was no place, and He now is as He was. [i.e., without a place]>>

Imam Abu Hanifah, who is one of the authorities of 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. He is the Creator of everything.>>

Imam Hafidh al-Bayhaqiyy said in his book, Al-Asma'u was-Sifat, on page 400: <<...What was mentioned towards the end of the hadith is an evidence for negating that Allah has a place and negating that the slave is alike to Allah . Allah, the Exalted, is adh-Dhahir (الظاهر) . Hence, it is valid to know about Him by proofs. Allah is al-Batin (الباطن). Hence, it is invalid that He dwells in a place.>> Al-Bayhaqiyy also said: <<Some of our companions used, as a proof to refute attributing the place to Allah, the saying of the Prophet, sallallahu ^alayhi wa sallam: <<You are adh-Dhahir (الظاهر) and there is nothing above You, and You are al-Batin (الباطن) and there is nothing underneath You." Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place."

Imam Ahmad Ibn Salamah, Abu Ja^far at-Tahawiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-^Aqidah at-Tahawiyyah. He mentioned that the content of his book is an explantion of the creed of Ahlus-Sunnah wal Jama^ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qadi and ImamMuhammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book:

قال الإمامُ أَبو جَعْفَرِ الطَّحَاوِىُّ السَّلَفىُّ: "تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ. لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ".

which means: << Allah is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things.>> Such is the saying of Imam Abu Ja^far who is among the heads of Salaf. Abu Ja^farexplicitly stated that Allah is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left.

The linguist and scholar of Hadith, Imam Muhammad Murtada az-Zabidiyy, narrated by a continuous chain from himself back to ImamZayn al-^Abidin ^Aliyy Ibn al-Husayn Ibn ^Aliyy Ibn Abi Talib, (who was among the best of Salaf, who earned the title of as-Sajjad, i.e., the one who prays a lot), that Zayn al-^Abidin, in his treatise as-Sahifah as-Sajjadiyyah, said about Allah:

روى المحدثُ اللغوىُّ الإمامُ محمد مرتضَى الزَّبيدىُّ بالإسناد المتصل منه إلى الإمام زين العابدين رضى الله عنه وهو من رءوس السَّلف والمعروف بالسَّجَّاد، قال في رسالته المشهورة بالصَّحيفة السَّجَّاديَّة: "سبحانك أنتَ الله الذى لا يحويك مكان".

which means: <<O Allah, You are clear of all imperfection. You are Allah, the One Who no place contains You.>> He also said:

قال الإمام زينُ العابدين علىُّ بنُ الحسين: "سبحانك أنتَ الله الذى لستَ بمحدود"

which means: <<O Allah, You are clear of all imperfection. You are Allah, the One Who is not within boundaries.>>

In the explanation of Al-Bukhariyy in the chapter on Al-Jihad, Hafidh Ibn Hajar al-^Asqalaniyy said: "The fact that the two directions above and below are impossible to be attributes of Allah, does not necessitate that Allah would not be attributed with aboveness, because attributing aboveness to Allah is a matter of status and the impossibility lies in it being physical.>>

The Hanafiyy scholar Zaynud-Din Ibn Nujaym, in his book Al-Bahrur-Ra'iq, on page 129 said: <<Whoever says it is possible for Allah to do a doing which has no wisdom commits blasphemy. Moreover, he commits blasphemy by affirming a place to Allah, the Exalted.>>

Imam Ahmad ar-Rifa^iyy al-Kabir, who lived around the year 600 after Hijrah, said:

قال الإمامُ أحمدُ الرفاعىُّ الكبير: "غايةُ المعرفةِ بالله الإيقانُ بوجوده تعالى بِلا كيفٍ ولا مكانٍ"

which means: <<The ultimate knowledge about Allah is to be certain that Allah exists without a how or a place. Imam Muhammad Ibn Hibah al-Makkiyy, wrote a book called Hada'iqul-Fusul wa Jawahirul-^Uqul. It came to be known as Al-^Aqidatus-Salahiyyah, after he gave it as a gift to Sultan Salahud- Din al-Ayyubiyy, who ordered that this book be taught to the children in schools and broadcast from the top of minarets. In his book he said:

قال الإمامُ محمدُ بنُ هِبَةَ المكّىُّ فى قصيدته "حدائقُ الفُصُولِ وجواهرُ العُقُول" المعروفةِ أيضًا باسم "العقيدة الصَّلاحية": "قد كان موجودا ولا مكانا وحكمُه الآن على ما كانَا"

Which means: << Allah existed eternally and there was no place, and the judgment about His existence now is that He is as He was [i.e., without a place]>>.

Imam Ja^far as-Sadiq said: <<He who claims that Allah is in something or on something or from something commits shirk (blasphemy). Because, if He was in something, He would be contained, and if He was on something, He would be carried, and if He was from something, He would be a creature.

Shaykh ^Abdul-Ghaniyy an-Nabulusiyy said: <<He who believes that Allah fills the heavens and Earth or that He is a body sitting above the^Arsh (ceiling of Paradise; throne) is a kafir.>>

Imam Fakhrud-Din Ibn ^Asakir said in his ^Aqidah: Allah existed before the creation. He does not have a before or an after, an above or a below, a right or a left, an ahead or a behind, a whole or a part. It must not be said: When was He, Where was He, or how was He? Allahexists without a place. He created the universe and willed for the existence of time. He is not bound by time or designated with place.>>

Imam Abu Sulayman al-Khattabiyy said: <<What is obigatory upon us and upon every Muslim to know is that our Lord has no shape or form, because the shape has a <<how>>, and <<how>> does not apply to Allah or His Attributes.>>

Know beyond doubt that the question <<how>> (kayf:كيف:) does not apply to Allah. <<How?>> is a question related to shapes, bodies, places, depths, and dimensions. Allah is clear of all such attributes. Also be firm that it is invalid to say about Allah <<... but we do not know how>>, because in essence, it falsely indicates that Allah has a color, shape, dimensions, body and place, but one is simply ignorant of its <<how>>.

Imam al-Ghazaliyy said: << Allah, the Exalted, existed eternally and there was no place. He is not a body, jawhar (minute indivisible particle), or bodily property, and He is not on a place or in a place.>>

All of these sayings show that attributing the physical aboveness and the place to Allah is contrary to the Qur'an, Hadith, Ijma^, and intellectual proof. The intellectual proof that Allah exists without a place lies in the fact that God has the attributes of perfection. Needing others is not an attribute of perfection. The one who occupies place needs that place. The one who needs others (whether it is a place or any other creation) is not God. Moreover, as the mind determines that Allah existed without a place before creating places. The mind also determines that after Allah created the places, He still exists without a place.

The scholars, like Imam Ahmad ar-Rifa^iyy, determined that lifting the hands and the faces towards the sky when performing du^a'(supplication) is because the heavens are the qiblah of du^a' just as the Ka^bah is the Qiblah of Salah. From the heavens, the mercies and blessings of Allah descend.

Hence, it is clear for the one who seeks the truth that the saying that Allah exists without a place is what complies with the Qur'an, Hadith,Ijma^, and criteria of the sound intellect. Be firm and certain that before creating places, Allah, Who created everything (places and everything else), existed without a place, and after creating places, Allah still exists without a place.

Since we have determined that the creed of the Muslims is that Allah exists without a place and that the question "how" does not apply toAllah, it is clear to us that the ^Arsh (Throne), which is the largest of all the creations and the ceiling of Paradise, is not a place for Allah, the Exalted.

Imam Abu Mansur al-Baghdadiyy related that Imam ^Aliyy Ibn Abi Talib, the fourth caliph, said:

نَقَلَ الإمامُ أبو مَنْصورِ البغدادىُّ أنَّ الإمام علىّ بنَ أبى طالب رضى الله عنه قال: "إنَّ الله تَعَالى خَلَقَ العَرْشَ إظْهَارًا لِقُدْرَتِهِ وَلم يَتَّخِذُهُ مَكانًا لِذَاتِهِ"

which means: <<Allah created the ^Arsh as an indication of His Power and did not take it as a place for Himself.>>

Imam Abu Hanifah said in his book, al-Wasiyyah,: <<...and He is the Preserver of the ^Arsh and everything else, without needing them, for had He been in need, He would not have the power to create, manage, and preserve the world. Moreover, had He been in a place needing to sit and rest, before creating the ^Arsh, where was Allah?>> That is, the question <<where was Allah >> would have applied to Him, which is impossible.

Also, in his book, Al-Fiqh al-Absat, Imam Abu Hanifah said: <<Allah existed eternally and there was no place; He existed before creating the creation. He existed and there was not a place, creation, or thing; and He is the Creator of everything. He who says ‘I do not know if my Lord is in the heavens or on Earth', is a kafir. Also is a kafir whoever says that `He is on the ^Arsh, and I do not know whether the ^Arsh is in the heaven or on Earth.'>>

Consequently, Imam Ahmad declared whoever says these last two phrases that is a kafir, because they contain attributing a direction, boundary, and place to Allah. Everything that has a direction and boundary is by necessity in need of a Creator. Thus, it is not the intention ofImam Abu Hanifah to prove that the heaven and ^Arsh are places for Allah, as those who liken Allah to the creation claim. This is by virtue of the aforementioned saying of the Imam: <<Had He been in a place needing to sit and rest, then before creating the ^Arsh where wasAllah?>>, which is clear in negating that Allah has a direction or a place.

In his book, Ihya'u ^Ulumid-Din, Imam al-Ghazaliyy said: <<...places do not contain Him [Allah], nor do the directions, Earth, or heavens. He is attributed with an istiwa' (استواء) over the ^Arsh as He said in the Qur'an, with the meaning that He willed and not as what people may delude. It is an isti’wa’ (استواء) which is clear of touching, resting, holding, moving, and containment. The ^Arsh does not carry Him, but rather the ^Arsh and those who carry it are all carried by Allah's Power, and they are subjugated to Him. He is above the ^Arsh, the heavens, and everything in status, with an aboveness that does not give Him proximity to the ^Arsh or the heavens as it does not give Him farness from Earth. He is higher in status than everything: higher in status than the ^Arsh and the heavens, as He is higher in status than Earth and the rest of the creation.>>

Shaykh ^Abdul-Ghaniyy an-Nabulusiyy said: <<He who believes that Allah filled the heavens and Earth or that He is a body sitting above the ^Arsh, is a kafir.>> Ayah 93 of Surat Maryam:

قال الله تعالى: )إن كلُّ مَن فى السمواتِ والأرضِ إلا ءاتِى الرحمنِ عبدًا( [سورة مريم]

means: <<All those in the heavens and Earth must come to Allah as slaves.>> In this Tafsir (book of explaining the Qur'an), Imam ar-Raziyysaid: <<and since it is affirmed by this ayah that everything that existed in the heavens and Earth is a slave of Allah (i.e., owned by and subjugating to Allah) and since it is obligatory that Allah is clear of being owned, thus He is clear of being in a place or direction, or on the^Arsh or Kursiyy.>>

Hence, ayah 5 of Surat Taha, in the Qur'an:

قال الله تعالى: )الرَّحمنُ على العرشِ استوى( [سورة طه]

clearly does not mean that Allah sits on the ^Arsh or that Allah is firmly established on the ^Arsh. In the Arabic language, the word istawa(استوى) has fifteen (15) different meanings, among which are to sit, subjugate, protect, conquer, and preserve. Based on what we have covered so far, it is obvious that it is blasphemous to apply the meaning <<to sit>> to Allah. However, the terms to preserve and to subjugate are in compliance with the Religion and the Arabic language.

Imam Hafidh Ibn Rajab al-Hambaliyy explained the meaning of istiwa' (استواء) as istila' (استيلاء), which means subjugating. That is, Allahattributed Himself with subjugating the ^Arsh in eternity (the status of existing without a beginning, that is, before creating the creation). Since the ^Arsh, the largest creation of Allah, is subjugated to Allah, then everything else which is smaller than the ^Arsh is under the control ofAllah.

It was affirmed about Imam Malik Ibn Anas, may Allah reward his deeds, in what al-Bayhaqiyy related with a sound chain from the route of^Abdullah Ibn Wahb, that <<We were at Malik's when a man entered and said, <<O Abu ^Abdillah, (meaning Imam Malik), ar-Rahmanu ^alal-^Arsh istawa, how did He istawa?>> Malik looked down dismayed and he lifted his head and said <<^alal ^Arsh istawa as He attributed to Himself. It is invalid to say how, and `how' does not apply to Him. I see that you are an innovator. Order him out.>> Hence, the saying of Imam Malik, <<`How' does not apply to Him,>> means that His istiwa' over the ^Arsh is without a how, i.e., it is not with a body, place, shape, or form like sitting, touching, suspending above, and the like.

Hence, there is no basis for the saying of those who liken Allah to the creation, which they falsely attribute to Imam Malik, that istiwa' is known and the how of it is unknown. This saying of theirs is invalid, because sitting, no matter how it is, will be by organs and body parts that fold. Moreover, the statement claiming that Imam Malik attributed a <<how>> to Allah is a fabrication.

Imam al-Lalika'iyy narrated about Umm Salamah and Rabi^ah Ibn Abi ^Abdir-Rahman:

رَوَى اللالِكائىُّ عن أم سَلَمَة ورَبيعةَ بن أبِى عبد الرحمن: "الاستواءُ غيرُ مجهول والكيف غيرُ معقولٍ"

which means: <<The attribute of istiwa' (استواء) is not unknown, because it is mentioned in the Qur'an. The kayf (كيف), that is, its how is inconceivable, because its applicability to Allah is impossible.>> Hence, the hadiths and the ayahs that attribute aboveness to Allah, refer to the aboveness of status and not the aboveness of place, distance, direction, touching, or suspending.

In Surat al-An^am ayah 61, Allah said:

قال الله تعالى: )وهو القاهرُ فوقَ عبادهُ( [سورة الأنعام]

which means: <<He [i.e., Allah] is the One Who subjugates His slaves>>. Hence the term fawq used in this ayah refers to subjugation and not to a place or a direction.

Beware of what appeared in the so-called Translation of the Qur'an by Yusuf Ali and the so-called revised version issued and printed by King Fahd Holy Qur'an Printing Complex in al-Madinah al-Munawwarah, where on page 879, in interpreting ayah 5 in Surat Taha:

قال الله تعالى: )الرحمن على العرش استوى( [سورة طه]

they say: <<The Most Gracious is firmly established on the throne,>> and in the footnote they explicitey say: <<Who encompasses all creation and sits on the throne.>>

Similarly, be aware of all the other parts of this book which liken Allah to His creation, like on page 1799 where in ayah 42 of Surat al-Qalam:

قال الله تعالى: )يومَ يُكشفُ عن ساق( [سورة القلم]

They attribute a shin to Allah, while the term <<saq>> (ساق) in this verse means <<hardship>>. Hence the ayah means <<The Judgment Day will be a day of anguish and hardship for the blasphemers>>. On page 1015 in interpreting Surat an-Nur, ayah 35:

قال الله تعالى: )الله نور السمواتِ والأرض( [سورة النور]

They say <<Allah is the light>> and in the footnote they say explicitey: <<We can only think of Allah in terms of our phenomenal experience.>> Allah cannot be imagined. This verse means that Allah is the Creator of the light of guidance for the inhabitants of the heavens and the believing inhabitants of Earth, as was explained by ^Abdullah Ibn ^Abbas.

Another translation of the Qur'an was published also by King Fahd Printing Complex under the name of <<The Noble Qur'an >>. The two translators followed the methodology of the mushabbihah in translating the meanings of the mutashabih verses. They attribute to Allahdifferent bodily parts (see page 81, footnote V3:73).

The mushabbihah are those who liken Allah to the creation; they believe Allah resembles the creation. They attribute to Allah places, directions, shapes, and bodies, and they try to camouflage it by saying: <<However, we do not know how His place is, or how His sitting is, or how His face is, or how His shin is, or how His light is.>> All of that does not clear them of blasphemy, because Allah is not composed of body parts and does not resemble the creation in any way whatsoever.

Praise be to Allah the Lord of the worlds, the One Who is clear of resembling the creation, all nonbefitting attributes, and all that which the blasphemers unrightfully say about Him.

Allah Knows Best

---------------------------------------------

Allah Exisst With Out a Place Part 1

ALLAH EXISTS WITHOUT A PLACE

Imam al-Hafidh al-Bayhaqi said in his book, Al-Asma'u was-Sifat, on page 400 [Kawthari edition]:

والذي روي في اّخر هذا الحديث إشارة إلى نفي المكان عن الله تعالى، وأن العبد أينما كان فهو في القرب والبعد من الله تعالى سواء، وأنه الظاهر فيصح إدراكه بالأدلة، الباطن فلا يصح إدراكه بالكون في مكان. واستدل بعض أصحابنا في نفي المكان عنه بقول النبي صلّى الله عليه و سلّم أنت الظاهر فليس فوقك شىء، وأنت الباطن فليس دونك شىء، وإذا لم يكن فوقه شىء ولا دونه شىء لم يكن في مكان

".... What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was, in proximity or remoteness. Allah, the Exalted, is adh-Dhahir--hence, it is valid to know about Him by proofs. Allah is al-Batin--hence, it is invalid that He would be in a place."

He also said:

"Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallallahu 'alayhi wa sallam : 'You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.' Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place."

Similarly, regarding this same hadith [from Sahih Muslim]:

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

Al-Raghib al-Isfahani (d. 425 hegira) in his Mufradat al-Qur`an explained that Allah is the Manifest because His existence is intuitively evident to us through everything we see in the creation, while He is the Hidden because we can not comprehend the nature of His existence.

Mufradat al-Qur`an, (Damascus, Dar al-Qalam; and Beirut, Dar al Shamiyyah, 1992), p.131.

Imam Zayn ul-Abidin said:

وروى الحافظ اللغوي محمد مرتضى الزَّبيديُّ في شرح الإحياء بالإسناد المتصل أنالإمام عليًّا زين العابدين كان يقول: "سبحانك لا يحويك مكان" اهـ، وزين العابدين كان أفضل أهل البيت في زمانه

“Glory be to you who has no place”

[documented in Imam Murtada Zabidis’s sharh al ihya ulum ud deen, with a mutasil isnad]

In Al-Farq Bayn al-Firaq under the chapter heading:

في بيان الاصول التى اجتمعت عليها اهل السنة

Imam Abd al-Qahir al-Baghdadi says:

واجمعوا على انه لا يحويه مكان ولا يجرى عليه زمان خلاف قول من زعم من الشهاميةوالكرامية انه مماس لعرشه وقد قال امير المؤمنين على رضي الله عنه ان الله تعالى خلق العرش اظهارا لقدرته لا مكانا لذاته وقال ايضا قد كان ولا مكان وهو الآن على ما كان

Rough translation:

"Allah created al-'arsh as an indication of His Power and did not take it as a place for Himself. Allah existed eternally without a place, and He now is as He ever was" [i.e. without a place]

Hazrat Ali [RA] is reported to have said:

تفسير مدارك التنزيل وحقائق التأويل/ النسفي

قول علي رضي الله عنه: الاستواء غير مجهول والتكييف غير معقول والإيمان به واجب والسؤال عنه بدعة لأنه تعالى كان ولا مكان فهو على ما كان قبل خلق المكان لم يتغير عما كان.

Rough translation:

“ 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)

قال الإمام علي بن أبي طالب رضي الله عنه :-" من زعم أن إلهنا محدود فقد جهل الخالق المعبود" ا.هـ رواه أبو نعيم في حلية الأولياء

Ali bin Abi Talib RA is also attributed by Hafidh Abu Nu'aym in his Hilyatul Awliya as saying:

Rrough translation:

" He who a claims that our Lord is limited is ignorant about the Creator who is worshipped ".

Imam Ash-Shaafi'i stated,

" إنه تعالى كان ولا مكان فخلق المكان وهو على صفة الأزلية كما كان قبل خلقه المكان لا يجوز عليه التغيير في ذاته ولا التبديل في صفاته " اهـ. [إتحاف السادة المتقين (2/ 24]

"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]

Imaam Ibn Hibbaan in his Thiqaat says,

"الحمد لله الذي ليس له حد محدود فيحتوى، ولا له أجل معدود فيفنى، ولا يحيط به جوامع المكان ولا يشتمل عليه تواتر الزمان". الثقات (1/ 1)

He also stated in his Saheeh,

"كان- الله- ولا زمان ولا مكان"

"Allah was - without time and without makaan (station)."

وقال الشيخ الإمام أبو منصور عبد القاهر بن طاهر التميمي البغدادي الإسفراييني (429هـ) ما نصه : "وأجمعوا- أي أهل السنة- على أنه- أي الله- لا يحويه مكان ولا يجري عليه زمان " اهـ.

Ash-Shaykh Al Imaam Abu Mansur Abdul Qaahir ibn Taahir At-Tameemi Al Baghdaadi Al-Isfaraa-ini (died 429 AH) said, "They have consensus - meaning Ahlus Sunnah - upon the fact that Allah is not contained in a place (makaan) and time does not run upon him."

الفرق بين الفرق (ص/ 333)

وقال أبو محمد علي بن أحمد المعروف بابن حزم الأندلسي (456 هـ) : " وأنه تعالى لا في مكان ولا في زمان، بل هو تعالى خالق الأزمنة والأمكنة، قال تعالى: (وَخَلَقَ كُلَّ شَيْءٍ فَقَدَّرَهُ تَقْدِيراً)(سورة الفرقان/2)، وقال (خلقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا)(سورة الفرقان/59)، والزمان والمكان هما مخلوقان، قد كان تعالى دونهما، والمكان إنما هوللاجسام"

Ibn Hazm Al Andalusi said, "And He ta'alaa is not in a place and is not in time..."

[كتابه علم الكلام: مسألة في نفي المكان عن الله تعالى (ص/ 65)]

Al Qaadhi Ash-Shaykh Abul Waleed Muhammad ibn Ahmad Qaadhi Al Jama'ah in Qurtubah (cordoba), well known as Ibn Rushd Al Jadd (the grandfather - this is not the author of Bidaayatul Mujtahid - it is his grandfather) Al Maaliki stated,

"ليس- الله- في مكان، فقد كان قبل أن يخلق المكان

"Allah is not in a place. He is as he was before he created 'place'.

This is mentioned by Ibn Al Haaj Al Maaliki in his Madkhal.

قال ابن حزم (وهو ممن يتكلم باسم السلف) قول تعالى يجب حمله على ظاهره ما لم يمنع من حمله على ظاهره نصّ آخر أو إجماع أو ضرورة حس, وقد علمنا أن كل ما كان في مكان, فإنه شاغل لذلك المكان ومالئ له ومتشكل بشلكه, ولا بدّ من أحد الأمرين ضرورة, وعلمنا أن ما كان في مكان فإنه متناه بتناهي مكانه وهو ذو جهات ست أو خمس متناهية في مكانه وهذه صفات الجسم اه ثم قال:إن الأمة أجمعت على أنه لا يدعو أحد فيقول يا مستو ارحمني, ولا يسمى ابنه عبد المستوي اه ثم قال إن معنى قوله تعالى على العرش استوى أنه فعل فعله في العرش وهو انتهاء خلقه إليه, فليس بعد العرش شيء, والعرش نهاية جرم المخلوقات الذي ليس خلفه خلاء ولا ملاء, ومن أنكر أن يكون للعالم نهاية من المساحة والزمان والمكان لحق بقول الدهرية, وفارق الإسلام اه ثم ردّ على القائلين بالمكان وختم كلامه بقوله فإنه لا يكون في مكان إلا ما كان جسما أو عرضا في جسم, هذا الذي لا يجوز سواه, ولا يتشكل في العقل والوهن غيره ألبتة, وإذا انتهى أن يكون الله عز وجل جسما أو عرضا, فقد انتهى أن يكون في مكان أصلا وبالله نتأيد اه فليعتبر بقول ابن حزم هذا أدعياء السلف من مشبّهة العصر. 3

Imam al-Kawthari RH says regarding Imam Ibn Hazm RH: Ibn Hazm (who was a person wont to speak in the name of the salaf) said: “One is required to take Allah’s word, exalted is He, literally as long as there is no text, or consensus, or empirical necessity, stops us from doing that. We know that everything that is in a place occupies that space and fills it and assumes its shape. One of the two things has to be. We know that whatever is in a place has to be limited by the limits of that place, as it has to be in limited by a finite limit in the six or five directions in its space, and these are the attributes of bodies.”

Then he said: “The ummah is agreed that no one should say ‘O, He who has ascended, have mercy on me’! just as no one should name his son ‘Slave of the One Who Ascended.’’

Then he said: “Truly, the meaning of His saying, exalted is He, ‘He made istiwà on the Throne’ is that He acted in some way on the Throne; namely, He ended His creation with it, for there is nothing after the Throne which is the end of creation; there is nothing after it, neither space, nor void. Anybody who denies that the creation has a finite limit in distance and time and space joins the materialists and leaves Islam.”

Then he refuted those who insist that Allah occupies space and he ended his discourse saying: “Nothing can be in space except what is a body or an accident [what occurs in a substance like heat, color and so on] in a body; there is no other possibility, for neither reason nor imagination can conceive of another possibility at all. Since it is concluded that Allah is neither a body nor an accident, it is concluded that He cannot occupy space absolutely. And Allah is our help.”

So let those claim to follow the salaf in our times likening Allah to His creatures consider carefully this proclamation of Ibn Hazm.

ALLAH HAS NO BODILY FORM

Bismillah, praise be to Allah the creator that has no beginning and no end, and does not resemble the creations and does not need any of the creations, we ask Allah to raise the rank of Prophet Muhammad and his kind Aal and companions, Thereafter

Know that all the Muslims of Ahlus-Sunnah Wal-Jama^ah unite on the same creed, believing in the oneness of Allah, and clearing Allah from resembling the creations or needing any of his creations. And based on that, the belief of Ahlus-Sunnah was clearing Allah from being in a place or having a body or form, Subhanahu wa Ta^ala.

Although Ash^aris (Such as Nawawiy, Ibn Hajar, Baqillaniy, Qurtubiy) were well known to have refuted the sects such as the Karamiah, Mu^tazilah, Jahmiyah, and Mushabbihah (Those who liken Allah to his creations), let it be clear that the creed of the Asharis is the creed of the Salaf and Khalaf scholars. Because Ash^aris deduced and summarized the creed of the Prophet and the companions with the textual and mental proofs.

Islam and the mind do not accept the claim that Allah is a body or has a place or position or direction. Because the one that has a body, or is in a place, or in a direction, is created, and Allah is the creator of the places, bodies and directions, and He does not need nor resemble any of his creations in anyway. So all the Sifat (attributes) of Allah which are numerous, are confirmed to Allah Subhanahu without resembling them to the creations in any way.

And based on that, the scholars reported that the Imams of the Four Schools of Ahlus-Sunnah have agreed to declare the one who attributes to Allah the body as a kafir.

Imam Ahmad bin Hanbal said: "Whoever says that Allah is a body unlike the bodies have blasphemed (committed kufur)". This is because Allah is not a body, and is not like the creations in anyway.

Also the great Mufassir Ibn al-Jawziy al-Hanbaliy said in his book "Daf^ Shubah at-Tashbih" page 58: "The obligation upon us is to believe that the self of Allah ta^ala is not contained in a place, and He is not attributed with change nor movement".

And Ibn al-Jawziy also said: "Some people lied when they heard about the Sifat (attributes of Allah) and interpreted them according to the physical meanings, such as those who claimed that Allah literally descends from the sky and moves from one place to another. This is an ill understanding, because the one who moves would be from a place to a place, and that necessitates that the place is bigger than him and that requires movement, and all of that is impossible to be attributed to Allah the Exalted".

As known, Imam Ibn al-Jawziy is the great interpreter of al-Qur'an, and one of the great heads of the Hanbalis. In his book "Daf^ Shubah at-Tashbih" he refuted the Mushabbiha and Mujassimah that attributed themselves falsely to the Hanbali School. He also cleared Imam Ahmad and the Salaf from the beliefs of Tajsim (attributing a body to Allah) and Tashbih (likening Allah to his creations), and cleared Allah from the place, space, size, shape, limit, body, sitting, standing, settling, and other attributes of the creations.

Ibn Hajar al-Haitamiy also confirmed in his book "al-Fatawa al-Hadithiyah" page 144 that Imam Ahmad bin Hanbal clears Allah from being a body, or having a limit, size, shape, place or direction. He said: "The creed of the Imam of Alsunna Ahmad Bin Hanbal (Radiallahu ^Anhu) complies with the creed of Ahlus-Sunnah Wal-Jama^ah in exceptionally clearing Allah completely from what the ungrateful wrongdoers did by attributing to Allah non befitting attributes such the direction and body and other attributes of imperfection, in fact any attribute that does not have complete perfection. And what became popular between the ignorant people who falsely claim to follow this great Imam (Ahmad bin Hanbal) al-Mujtahid, that he attributed the direction to Allah or such, this is a lie and a false accusation to him".

وقال الشيخ شهاب الدين أحمد بن محمد المعروف بابن حجر الهيتمي الأشعري (974 )هاما نصه (الفتاوى الحديثية (ص/ 144): "عقيدة إمام السُّنة أحمد بن حنبل رضي الله عنه موافقة لعقيدة أهل السنة والجماعة من المبالغة التامّة في تنزيه الله تعالى عما يقول الظالمون والجاحدون علوّا كبيرا من الجهة والجسمية وغيرهما من سائر سمات النقص، بل وعن كل وصف ليس فيه كمال مطلق، وما اشتهر بين جهلة المنسوبين إلى هذا الإمام الأعظم المجتهد من أنه قائل بشىء من الجهة أو نحوها فكذب وبهتان وافتراء عليه"ا.هـ

But the Mushabbihah (such as the Wahhabis or so-called Salafis) twist and fabricate lies and accuse the Salaf with beliefs that no Muslim says or accepts, such as the place or bodily parts to Allah. The creed of Salaf complies with the creed of Asharis.

Imam al-Baqillaniy (one of the great Asharis) said in his book al-'Insaf page 65: "And we do not say that the ^arsh (throne) is a place of settlement or rest for Allah, because Allah existed and there was no place, and when He created the place, He did not change". He also said: "Allah is clear from being in directions, or resembling the creations, and also He is not attributed with transformation or movement, nor with standing or sitting, because such attributes are of the creations, and Allah (the creator) is clear from that".

قال القاضي أبو بكر محمد الباقلاني المالكي الأشعري (403) ما نصه: "ولا نقول إن العرش له- أي الله- قرار ولا مكان، لأن الله تعالى كان ولا مكان، فلما خلق المكان لم يتغير عما كان" اهـ. وقال أيضا ما نصه: "ويجب أن يعلم أن كل ما يدل على الحدوث أو على سمة النقص فالرب تعالى يتقدس عنه، فمن ذلك: أنه تعالى متقدس عن الاختصاصبالجهات، والاتصاف بصفات المحدثات، وكذلك لا يوصف بالتحول والانتقال، ولا القيام ولا القعود، ولأن هذه الصفات تدل على الحدوث، والله تعالى يتقدس عن ذلك" اهـ.

That's the creed of al-Baqillaniy who reported the creed of the Salaf and Khalaf, which is the creed of the Prophet and the companions.

* When al-Bulqiniy died, Abul Fadl at-Tamimi came to his funeral with bare feet, along with his brothers and friends and ordered to call out during his Janazah: "This is the Imam of Alsunna and the Religion, He is the Imam of the Muslims, He is the one that used to defend the Shari^a and refute those who oppose, He is the one who compiled seventy thousand letters refuting the atheists". And he remained in his mourning ^azza' for three days, and he used to visit his grave every Saturday".

Al-Hafidh Ibn Asakr reported from ad-Damghaniy that Imam Abul Hassan at-Tamimi al-Hanbaliy said to his companions "Stick with this man (al-Baqillaniy), for he is indispensable".

Imam al-Hafidh al-Iraqiy, and Imam al-Qurafiy, and Ibn Hajar al-Haitamiy, and Mulla Ali al-Qari, and Muhammad Zahid al-Kawthariy and others reported that the Imams of the Four Schools whom are the guide of the Ummah (Imam ash-Shafi^iy, Malik, Ahmad and Abu Hanfiah Radiallahu anhum) all declared those who attribute to Allah the direction or the body with kufur".

نقل الإمام الحافظ العراقي والإمام القرافي والشيخ ابن حجر الهيتمي وملا علي القاري ومحمد زاهد الكوثري وغيرهم عن الأئمة الأربعة هداة الأمة الشافعي ومالك وأحمد وأبي حنيفة رضي الله عنهم القول بتكفير القائلين بالجهة والتجسيم ".

This is the belief of all the Muslims. This is the belief of the Salaf, which is the belief of the Ash^aris despite the lies of the liars like the Mushabbihah. So in reality the Salaf were Ash^aries, and below is the proof that the Mushabbihah today such as the Wahhabis or falsely called salafis oppose the beliefs of the true Salaf.

Imam Ahmad Ibn Salamah, Abu Ja^far at¬Tahawiyy, who was born in the year 237 after Hijrah, and was one of the Heads of Great Salaf wrote a book called Al-^Aqidah at¬Tahawiyyah. He mentioned that the content of his book is an elucidation of the creed of Ahlus¬-Sunnah wal Jama^ah, 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.

At-Tahawiy said in his book at-Tahawiyah: "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 Ja’far who is among the heads of as-Salaf. 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. The six directions are above, below, in front of, behind, right, and left. So this is clear evidence that the Salaf cleared Allah from organs, bodily parts, place, direction, limits and al-Kayf (manners of beings).

Imam at-Tahawiy also said: "And whoever attributes to Allah any of the manners of beings is considered a blasphemer". This is the creed of the true Salafis and not the wahhabis.

In his book, Ihya'u Ulum ad-Din, Imam al-Ghazaliyy said:

"... places do not contain Allah, nor do the directions, earth, or heavens. He is attributed with an "istiwa'" over al-^arsh as He said in the Qur'an-with the meaning that He willed--and not as what people may delude. It is an istiwa' which is clear of touching, resting, holding, moving and containment.Al-^arsh does not carry Him, but rather al-^arsh and those that carry al-arsh are all carried by Allah with His Power and are subjugated to Him. He is above al-arsh and above the heavens and above everything--in status-- an aboveness that does not give Him proximity to al-^arsh or the heavens as it does not give Him farness from earth. He is higher in status than everything: higher in status than al-arsh and the heavens, as He is higher in status than earth and the rest of the creation."

Imam al-Ghazaliyy 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."

Shaykh Abdul-Ghaniyy an-Nabulsiyy said:

"He who believes that Allah filled the heavens and earth or that He is a body sitting above al-^arsh, is a kafir."

Ibn Hajar al-Asqalaniy (who is also an Ashari hafidh) said in his explanation of Sahih al-Bukhary (Fath al-Bari): "Attributing aboveness (Fawqiyah) to Allah is a matter of status, and the impossibility lies in it being physical." This means Allah exists without a place and is clear from being in a direction or place. And the "Fawqiyah" or aboveness when attributed to Allah it refers toabovness of status and greatness of Allah, the exalted. He is the creator Subhanahu Wa Ta’ala that does not need any of the creations in any way.

This is the creed of Ahlus-Sunnah, the Salaf, Khalaf, Ash^aris and Maturidis, which is the creed of the majority of the Muslim nation.

TAFSEER ON "ISTAWA"

“He (Allah Most High) then firmly established (istawa) Himself over the Throne” (Qur’an 7:54) means He firmly established Himself over the Kingly Throne and began decreeing orders (ahkams) in the heavens and the earth. In the tafsir (exegesis) of [the verse] “He then firmly established Himself over the Throne”, it is safer to adopt silence in agreement with the methodology of the salaf (pious predecessors) and that is also my view although the muta’akhirin (scholars of the later generations) have opened the doors for ta’wil (interpretation).

The ta’wil which has been done in this place is extremely latif (delicate), the gist of which is that [the act of] being seated on the throne is figuratively used to express the decreeing of orders and the administrating of affairs. Hence, it is said that following a certain king, such a person sat on the throne. This is even if he still has not had the opportunity to sit on the [physical] throne. The meaning of this statement is that after the king this person became ruler and took the administration of the kingdom in his hands. This same usage has been used in the Qur’an, where the intended meaning is that Allah Most High, having brought the heavens and the earth etc. into existence, began decreeing orders and administrating over affairs .

In another verse, istawa ‘ala al-’arsh is followed by [the words] yudabbir al-amr [he administers the affairs] , which can be considered the exegesis of istawa ‘ala al-’arsh which in turn corroborates this ta’wil. Furthermore, in this verse, istawa ‘ala al-’arsh is followed by the verse: “He covers the day with the night that pursues it swiftly. (He created) the sun and the moon and the stars, subjugated to His command. Lo! To Him alone belong the creation and the command. Glorious is Allah, the Lord of all the worlds.” (Qur’an, 7:54). This expresses [the meaning of] administrating over affairs, after which no objection remains because Allah Most High is free from being seated on a throne.

The response to the doubt that arises from this verse is that istawa ‘ala al-’arsh has been used figuratively such that the intended meaning is of administrating over affairs because this is the meaning of being seated on a throne that is commonly understood. Consequently, where themuta’akhirin have introduced other ta’wils they have also given consideration to this [above mentioned] ta’wil. Insha’Allah (Allah willing), this is the most latif ta’wil.

AR RAHMAN ALA AL-ARSH ISTAWA

What the Hanafi Scholars Believed

Imam al-Qarafiyy, Imam as-Subkiyy, al-Hafidh al-^Iraqiyy, Muhammad Zahid al-Kawthariyy, Ibn Hajar al-Haytamiyy in Minhaj al-Qaweem and Mullah Ali al-Qari al-Hanafiyy in Sharh al-Mishqaat and others stated that Abu Hanifah, Malik, Ahmad, Shafi`iyy, al-Ashari and al-Baqilaniyy all made takfeer to the one who attributed to Allah a direction (place) or a bodily characteristic.

Know that most so-called Qur'an English Translations have mistakes that change the real meaning of the Qur'an such as the translations of "Yussuf Ali" or "Pickthal". For example when they translate or even comment on Ayah 5 from Surah Taha {Ar-Rahmanu ^Alal-^Arsh istawa} they translate it wrongly as [Allah sat on the throne] or they say [Allah established himself firmly on the throne] or they say [Allah settled or rested on the throne]. All this is not true, and is not a proper Tafsir/Interpratation to the Ayah.

Hence Surat Taha, ayah 5 الرحمن على العرش استوى} سورة طه ءاية} in the Qur'an, clearly does not mean that Allah sits on the throne or that Allah is firmly established on the throne. In the Arabic language, the word istawa has fifteen (15) different meanings, among of which are to sit, to subjugate, to protect, to conquer, and to preserve. Based on the unanimous agreement of Muslims in the creed, it is clear that it is blasphemous to apply the meaning 'to sit' to Allah. However the terms to preserve and to subjugate are in compliance with the Religion and the language. And those so-called translations of al-Quran that referred to the term "Istawa" to "Sits" or "Sat"or "Established himself firmly on the throne" contradict Arabic rules, and Islamic basis. Bewarned from such translations and such attribues, Allah is almighty clear from the sitting, movement, size, shape, form or change. Allah is great.

They should have translated the meanings of the verses of al-Qur'an such according to the interpratations of the great interpreters of the Qur'an such as the Tafsir of Imam al-Qurtubiy and At-Tabariy and Ibnul-Jawziy whom all said that Istawa when attributed to Allah means Qahar or to Subjugate. So the Ayah would mean as Qurtubiy said: "Ayah 5 of surat Taha means {Allah subjugates the throne}. And the throne was specified here because it's the largest of Allah's creations". Such interpretation gives perfection to Allah, that everything is under His control and power, where as attributing the sitting and the rest on the throne is likening Allah to the creations, and attributing weakness and tiredness to Him; and therefore is kufur to attribute to Allah.

Be warned from such misleading translations and keep hold on the belief that Allah does not need anything, and that He does not resemble any of His creations in any way, and that whatever you imagine in your minds Allah is different from it.

Imam Abu Ja^far at-Tahawiy said: "Whoever attributes to Allah any of the manners of beings has blasphemed" and he also said: "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." This means Allah is not a body or an image, and that He exists without a begining and without a place.

Istawa (Establishment) and Nazul (Descent) of Allah

Existence of Allah is a widely discussed reality amongst people around the world (Muslims and non-Muslims alike), some deny it without proper investigation (i.e. atheists), many make co-sharers with Him (like Christians, Hindus etc), and many believe in His unity (oneness). However there are some who strictly but falsely claim to be protectors and right advocators of His Oneness (tawhid) like Jews and the so called “reformers of Islam” but if we take a close look at their beliefs we will find many similarities, for example seating the Lord on 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 (وللّه ـ تعالى ـ استواء على عرشه حقيقة، وللعبد استواء على الفلك حقيقة،) [Majmu` al-Fatawa, (5/199)], believing Him to have literal hands, feet, shins, eyes, etc…This is something which is main belief of Literalists and they propagate that Istawa al'al Arsh mentioned in Quran is to be taken literally, and the descent of Lord (ينزل ربنا) mentioned in hadith along with him being in the sky (fi al Sam'a) is also to be taken literally

They declare Ahlus Sunnah wal Jammah as people of Bidah because we give figurative explanation which suits Allah’s Majesty. Amongst the fundamental proofs which they cite are

1) Hadith of the Slave girl

The Hadith of Muawiya ibn al-Hakam: He (the Holy Prophet) said: Bring her to me. So I brought her to him. He said to her: Where is Allah? She said: He is in the heaven(fi al sama') He said: Who am I? She said: Thou art the Messenger of Allah. He said: Grant her freedom, she is a believing woman. (Muslim: Book 4, Hadith# 1094)

From this hadith they conclusively derive that ALLAH is literally in the sky as it is approved by Prophet (Peace be upon him) himself thus they make it part of their aqida and whosoever differs to them becomes a bidati/Jahimi etc… However their reasoning is not only false but also idiotic. Let’s see how

a) First of all the hadith is only ahad (singular and cannot be used for aqida) with this chain of narrators

b) Secondly there are overwhelming Quranic ayahs and ahadith with multiple chains of narrators which if taken literally prove their understanding false therefore even if the classification of hadith as ahad is not accepted still the hadith cannot be taken literally at any cost. [Note: This rule will also apply to other verses and ahadith which salafis take literally too]

c) Third In Sharah of this hadith Imam an Nawawi (rah) the leading commentator of Sahih Muslim has given figurative explanation (according to Literalists the Ash'aris are Ahlul Bidah for giving figurative explanation, so this false fatwa of them applies on Imam Nawawi too, let alone Ibn Hajr al Asqalani and many other great scholars)

**Proof for (a) i.e. Hadith is ahad**

This version (where is Allah, in the sky) only comes from Muwaiya ibn al Hakam (ra) via the route of At'a bin Yassar thus is therefore ahad, It is fundamental principle that “AHAD NARRATIONS” cannot be taken as conclusive proof over “Aqida issues”

**Proof for (b) i.e. Ayahs and sahih ahadith which if taken literally will prove the above wording of hadith completely false**

Quran states: It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.(50:16)

Our dear Salafis turn towards figurative explanation of ALLAH's closeness and say He is close "By his knowledge only" and they run towards aqwaal of different ulama on this (i.e. hypocrisy in simple words)

Quran states: He is Allah in (fi) the heavens and "IN THE EARTH (وَفِى الارْضِ )"He knoweth both your secret and your utterance, and He knoweth what ye earn.(6:3)

“Fi” in Arabic literally means ''In'' and is used for both Heaven and Earth, The Literalists will die but never believe ALLAH to be literally in earth

Hadith in Sahih Bukhari states: Volume 1, Book 12, Number 720:

Narrated Ibn 'Umar: The Prophet saw expectoration in the direction of the Qibla of the mosque while he was leading the prayer, and scratched it off. After finishing the prayer, he said, "Whenever any of you is in prayer he should know that Allah is in front of him.So none should spit in front of him in the prayer."

Note: Ibn Taymiyyah is known to have compared existance of Allah to that of "moon and sun" while explaining this hadith i.e Allah azza Wajjal is infront of us just like Sun and Moon come in-front of us (Audhobillah Min Dhalik)

Proof for (c) i.e. Sharah of Imam Nawawi (rah) on the same hadith

هذا الحديث من أحاديث الصفات , وفيها مذهبان تقدم ذكرهما مرات في كتاب الإيمان .أحدهما : الإيمان به من غير خوض في معناه , مع اعتقاد أن الله تعالى ليس كمثله شيء وتنزيهه عن سمات المخلوقات . والثاني تأويله بما يليق به , فمن قال بهذا قال : كان المراد امتحانها , هل هي موحدة تقر بأن الخالق المدبر الفعال هو الله وحده , وهو الذي إذا دعاه الداعي استقبل السماء كما إذا صلى المصلي استقبل الكعبة ؟ وليس ذلك ; لأنه منحصر في السماء كما أنه ليس منحصرا في جهة الكعبة , بل ذلك لأن السماء قبلة الداعين , كما أن الكعبة قبلة المصلين , أو هي من عبدة الأوثان العابدين للأوثان التي بين أيديهم , فلما قالت : في السماء , علم أنها موحدة وليست عابدة للأوثان.

Translation: This is one of the "hadiths of attributes" and there are two positions about it as it was mentioned in the book of faith, First: is to have faith in it "Without discussing its meaning, while believing of Allah Most High that "there is nothing whatsoever like unto Him"and that He is exalted above having any of the attributes of His creatures. ''The second is to FIGURATIVELY EXPLAIN IT" in a fitting way, scholars who hold this position adduce that the point of the hadith was to ''test the slave girl : Was she a monotheist"who affirmed that the Creator, the Disposer, the Doer, is Allah alone and that He is the one called upon when a person making supplication (du'a) faces the sky--just as those performing the prayer (salat) face the Kaaba, since the sky is the qibla of those who supplicate, as the Kaaba is the qibla of those who perform the prayer. or was she a worshipper of the idols which they placed in front of themselves? So when she said, In the sky, it was plain that she was not an idol worshipper(Sahih Muslim bi Sharh al-Nawawi, Volume No.5, Page Nos. 19-20, Published by Dar ul Fikr, Beirut, Lebanon)

Imam Nawawi (rah) continues and gives conclusive answer over this issue, he quotes Imam Qadhi Iyad (rah) [Also Quoted by Imam Jalal ud din Suyuti rah in his Sharah of Sunnan Nasa'i]

قال القاضي عياض : لا خلاف بين المسلمين قاطبة فقيههم ومحدثهم ومتكلمهم ونظارهم ومقلدهم أن الظواهر الواردة بذكر الله تعالى في السماء كقوله تعالى : { أأمنتم من في السماء أن يخسف بكم الأرض } ونحوه ليست على ظاهرها , بل متأولة عند جميعهم

Qadhi Iyaad (rah) said: There is no disagreement amongst Muslims whether between Fuqaha, or hadith scholars, the theologians, polemicists and ordinary Muslims who do taqlid, they all say that outward meaning of texts such as Allah is in the sky is not meant, for example the words of the Exalted: “Are you assured that He who is in the sky will not cause the earth to swallow you up? "THESE AND SIMILAR TEXTS CANNOT BE TAKEN LITERALLY, RATHER THEY ARE TO BE EXPLAINED WITH INTERPRETATION (I.E. TAWEEL) [ibid]

The same great Imam also says in his ''Majmu' sharh al Muhadhab''

The most well-known of the school of the theologians (mutakallimin) say that the divine attributes are interpreted figuratively according to what befits them.(Volume No. 1, Page No. 25)

Note: This is the same great Imam who is author of Kitaab al Adhkar which has been grossly tampered by salafis, I wonder which Islamic text have they spared.

The great Hanafi Imam, Mullah Ali Qari (rah) says in his magnificent Mirqaat Sharh al Mishqaat:

فقال لها أي للجارية رسول الله أين الله وفي رواية أين ربك أي أين مكان حكمه وأمره وظهور ملكه وقدرته فقالت في السماء قال القاضي هو على معنى الذي جاء أمره ونهيه من قبل السماء لم يرد به السؤال عن المكان فإنه منزه عنه كما هو منزه عن الزمان بل مراده من سؤاله إياها أن يعلم أنها موحدة أو مشركة لأن كفار العرب كانوا يعبدون الأصنام وكان لكل قوم منهم صنم مخصوص يكون فيما بينهم يعبدونه ويعظمونه ولعل سفهاءهم وجهلتهم كانوا لا يعرفون معبودا غيره فأراد أن يتعرف أنها ما تعبد فلما قالت في السماء وفي رواية أشارت إلى السماء فهم أنها موحدة يريد بذلك نفي الآلهة الأرضية التي هي الأصنام لا إثبات السماء مكانا له تعالى الله عما يقول الظالمون علوا كبيرا ولأنه لما كان مأمورا بأن يكلم الناس على قدر عقولهم ويهديهم إلى الحق على حسب فهمهم ووجدها تعتقد أن المستحق للعبودية إله يدبر الأمر من السماء إلى الأرض لا الآلهة التي يعبدها المشركون قنع منها بذلك ولم يكلفها اعتقاد ما هو صرف التوحيد وحقيقة التنزيه وقيل معناه أن أمره ونهيه ورحمته ووحيه جاءت من السماء فهو كقوله تعالى أأمنتم من في السماء تبارك قيل وقد جاء في بعض الأحاديث أن هذه الجارية كانت خرساء ولهذا جوز الشافعي الأخرس في العتق فقوله فقالت في السماء بمعنى أشارت إلى السماء كما في رواية قال شارح الوقاية وجاز الأصم أي من يكون في أذنه وقرأ أما من لم يسمع أصلا فينبغي أن لا يجوز لأنه فائت جنس المنفعة فقال من أنا فقالت أنت رسول الله فقال رسولالله أعتقها أمر إجازة رواه مالك وفي رواية مسلم قال أي معاوية كانت لي جارية ترعى غنما قبل أحد بكسر القاف وفتح الباء أي جانبه وأحد بضمتين جبل معروف في المدينة والجوانية بتشديد الواو وموضع قريب أحد فأطلعت بتشديد الطاء أي أشرفت على الغنم ذات يوم أي يوما من الأيام أو نهارا وذات زائدة فإذا الذئب قد ذهب بشاة من غنمنا إذا للمفاجأة واللام في الذئب للعهدية الذهنية نحو قوله تعالى إذ هما في الغار التوبة وأنا رجل من بني آدم آسف بهمزة ممدودة وفتح سين أي أغضب كما يأسفون لكن أي وأردت أن أضربها ضربا شديدا على ما هو مقتضى الغضب لكن صككتها صكة أي لطمتها لطمة فأتيت رسول الله فعظم بالتشديد والفتح ذلك على أي كبر النبي ذلك الأمر أو الضرب عليوفي نسخة بالتخفيف والضم قلت وفي نسخة فقلت يا رسول الله أفلا أعتقها قال الطيبي رحمه الله فإن قلت كيف التوفيق بين الروايتين قلت الرواية الأولى متضم

من هذه اللطمة إعتاقها أفيكفيني إعتاقها للأمرين جميعا والرواية الثانية مطلقة تحتمل الأمرين والمطلق محمول على المقيد ومما يدل على أن السؤال ليس عن مجرد اللطمة سؤال النبي الجارية عن إيمانها ا ه والظاهر أن الإعتاق عن اللطمة مستحب فيندرج في ضمن الإعتاق الواجب فليس من باب تداخل الكفارة كما توهم قال آتيني بها الباء للتعدية أي احضر بها إلي فأتيته بها فقال لها أين الله أي أين المعبود المستحق الموصوف بصفات الكمال قالت في السماء أي كما في الأرض والإقتصار من باب الإكتفاء قال تعالى جل جلاله وهو الذي في السماء إله وفي الأرض إله الزخرف وقال الله عز وجل وهو الله في السموات وفي الأرض الأنعام ويمكن أن يكون الاقتصار لدفع توهم الشركة في العبودية ردا على عبدة الأصنام الأرضية قال من أنا قالت أنت رسول الله قال اعتقها فإنها مؤمنة أي بالله وبرسوله وبما جاء من عندهما وهذا يدل على قبول الإيمان الإجمالي ونفي التكليف الإستدلالي باب اللعان في المغرب لعنه لعنا ولاعنه ملاعنة ولعانا وتلاعنوا لعن بعضهم بعضا وأصله الطرد قال النووي رحمه الله إنما سمى لعانا لأن كلا من الزوجين يبعد عن صاحبه ويحرم النكاح بينهما على التأبيد واللعان عند جمهور أصحابنا يمين وقيل شهادة وقيل يمين فيها شوب شهادة وينبغي أن يكون بحضرة الإمام أو القاضي جمع من المسلمين وهو أحد أنواع التغليظ فإنه يغلظ بالزمان والمكان والجمع قال المحقق ابن الهمام هو مصدر لاعن سماعي لا قياسي والقياس الملاعنة وكثيرا من النحاة يجعلون الفعالوالمفاعلة مصدرين قياسيين لفاعل واللعن في اللغة الطرد والإبعاد وفي الفقه اسم يجري بين الزوجين من الشهادات بالألفاظ المعلومات سمى بذلك لوجود لفظ اللعن في الخامسة تسمية للكل باسم الجزء ولم يسم باسم من الغضب وهو أيضا موجود فيها لأنه في كلامها وذاك في كلامه وهو أسبق والسبق من أسباب الترجيح وشرطه قيام النكاح وسببه قذفه زوجته بما يوجب الحد في الأجنبية وحكمه حرمتها بعد التلاعن وأهله من كان أهلا للشهادة فإن اللعان شهادات مؤكدات بالإيمان عندنا وأما عند الشافعي فأيمان مؤكدات بالشهادات وهو الظاهر من قول مالك وأحمد وتمام تحقيقه في شرحه للهداية

Translation: In another version of the same Ḥadīth there is the wording: “Where is your Lord?” It means that where is His place of decision, and His order, and the place where His dominion and power are manifested. {She said: “In the sky”} Imam al-Qadi [‘Iyad] said: “The meaning is that His command and His prohibition comes from the direction of the sky. The Prophet [sallallahu alayhi wa sallam] did not mean to ask her about the whereabouts of Allāh, since He transcends such an attribute as place, just as He transcends the attribute of time. Rather, the Prophet [sallallahu alayhi wa sallam] intended to find out by his question to her whether she was a monotheist declaring the uniqueness of Allah (muwahhidah), or whether she was a polytheist (mushrikah) because the Arabs were worshipping idols. Each clan amongst them had its special idol, which it worshipped and revered. Perhaps some of their ignorant and stupid people did not recognize any god whatsoever; therefore, the Prophet [sallallahu alayhi wa sallam] wanted to ascertain what she worshipped. So when she said “in the sky,” or, as in another version, she pointed to the sky, he [sallallahu alayhi wa sallam] understood that she was a monotheist declaring the uniqueness of Allāh. In other words , he wanted to preclude the gods on earth; that is, the idols. He did not mean to imply that He occupies a place in the sky, far-removed is Allāh from what the transgressors ascribe to Him in their insolence. Moreover, the Prophet [sallallahu alayhi wa sallam] had been ordered to speak to the people according to the extent of their intelligence, and to guide them to the truth in way which was appropriate to their understanding.

So when the Prophet [sallallahu alayhi wa sallam] found that she believed that the one who deserves to be worshipped is the God who implements His purpose from the sky to the earth, not the gods which the pagans worshipped, he was satisfied with that much from her, and he [sallallahu alayhi wa sallam] did not charge her with sheer unity (Sirf al-tauḤīd )–the principle of transcendence (Ḥaqīqat al-tanzīh) Some [of the ulamā’] have said that the meaning is that His order and prohibition, His mercy and revelation comes from the sky. In that case, this hadīth is similar [in its implications] to His word [sallallahu alayhi wa sallam]: “Do you feel secure from Him who is in the sky…?” Furthermore, in some other [authentic] versions of this Ḥadīth it comes that this girl was dumb, and for that reason [Imām] al-Shafi‘ī [d. 204 / 820; Cairo] permitted the freeing of a slave even if he is dumb. In such case, the words in the Ḥadīth “She said, ‘In the sky.’” mean that she pointed to the sky [since she could not speak, obviously; and this is just what has come expressly in another version of the Ḥadīth: “She pointed to the sky.”] [Mullah Ali Qari in Mirqat Sharh al Mishqaat, Volume No. 6, Page nos. 452-453, Published by Dar ul Fikr, Beirut, Lebanon]

Now let's turn towards the Second fundamental proof which Literalists use to justify their anthropomorphism and fool innocent Muslims in believing that Allah is an entity which literally comes down to lowest heaven in the last part of night (Naudhobillah), the hadith which they cite is this

2) The Hadith of Descent

Book 004, Number 1656: (Sahih Muslim)

Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: Our Lord, the Blessed and the Exalted, descends every night to the lowest heaven when one-third of the latter part of the night is left, and says: Who supplicates Me so that I may answer him? Who asks Me so that I may give to him? Who asks Me forgiveness so that I may forgive him?

Before Sharah of this hadith is given, one has to understand that Allah is closest to believers not only in the last part of night but everytime! However He has stressed upon being very close at last part of the night so that Muslims strive to do more Ibadah and wake up for Him. Similar metaphorical example is also given in a sahih hadith al Qudsi that If we walk towards Him, He runs towards us! This however does not mean that Allah is actually/literally running towards us.

Mullah Ali Qari (rah) said of this hadith:

You know that Imam Malik and al-Awazai, who are among the greatest of the early Muslims, both gave detailed figurative interpretations to the hadith, Another of them was Jafar al-Sadiq. Indeed a whole group of them [the early Muslims], as well as later scholars, said that whoever believes Allah to be in a particular physical direction is an unbeliever, as al-Iraqi has explicitly stated, saying that this was the position of Abu Hanifa, Malik, al-Shafi'i, al-Ashari, and al- Baqillani (Mirqat al-mafatih: sharh Mishkat al-masabih. 5 vols. Cairo 1309/1892. Reprint. Beirut: Dar Ihya al-Turath al-Arabi, n.d., 2.137)

In Sharah of this hadith Imam Nawawi (rah) also quotes Imam Malik (rah) and Awazai (rah) the great Imams of our Islaaf who proved that such hadiths should be ''figuratively'' interpreted. Imam Nawawi (rah) said:

تأويل مالك بن أنس وغيره معناه تنزل رحمته وأمره وملائكته، كما قال: فعل السلطان: كذا إذا فعله أتباعه بأمره. والثاني: أنه على إِلاستعارة ومعناه الإقبال على الداعين بالإجابة واللطف والله أعلم

Translation: Imam Malik bin Anas (rah) and others (including Imam Awzai) interpreted it by saying : ["your Lord descends"] means "His mercy, command, and angels descend," just as it is said, "The sultan did such-and-such," when his followers did it at his command.( تنزل رحمته وأمره وملائكته كما يقال : فعل السلطان كذا إذا فعله أتباعه بأمره) The second is that it is a ''METAPHOR (الاستعارة )"signifying [Allah's] concern for those making supplication, by answering them and kindness toward them (Sahih Muslim bi Sharh al-Nawawi, Volume No. 6, Page No.31, Published by Dar ul Fikr, Beirut, Lebanon).

No acceptance by Imam Nawawi that Allah literally comes down (Naudhobillah) to the lowest heaven as falsely asserted by salafis.

Imam Ibn Hajr al Asqalani (rah) says of this Hadith in his Fath al Bari

قوله : ( ينزل ربنا إلى السماء الدنيا )

استدل به من أثبت الجهة وقال : هي جهة العلو , وأنكر ذلك الجمهور لأن القول بذلك يفضي إلى التحيز تعالى الله عن ذلك .

Translation: Those who ''assert direction'' for Allah have used this hadith as proof that He is in the direction of above-ness (uluww). The vast majority of the scholars reject this, because saying such leads to establishing boundaries for Him and Allah is exalted above that.[Fath ul Bari Sharh Sahih ul Bukhari, Volume No.3, Page No. 338 - Dar ul Fikr]

Ibn Baz the famous Salafi scholar gave a weird explanation to Imam Ibn Hajr’s quote by saying:

ذلك الجمهور قال العلامة بن باز حفظه الله مراده بالجمهور أهل الكلام وأما أهل السنة وهم الصحابة رضي الله عنهم ومن تبعهم بإحسان فإنهم يثبتون لله الجهة وهي جهة العلو ويؤمنون بأنه سبحانه فوق العرش بلاتمثيلولاتكييف والأدلة على ذلك من الكتاب والسنة أكثر من أن تحصر فتنبه واحذر والله أعلم

Translation: Ibn Baz says: What he means by "the vast majority of the scholars" is the vast majority of the scholars of kalam. As for Ahl al-Sunna -- and these are the Companions and those who followed them in excellence – they assert a direction for 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. The proofs from the Qur'an and the Sunna for this are innumerable, so take heed and beware. And Allah knows best. [Fath ul Bari with forgeries added by Bin Baaz, Published by Maktaba al Asriyyah, Beirut, Lebanon]

Audhobillah min Dhalik, However let's see forward in the same passage what Imam Ibn Hajr has actually said and who he has quoted to conclude this issue, he has given detailed figurative explanation in light of other ahadith that it refers to Allah “Sending down (yunzilu) mercy and angel rather than He descending himself (yanzilu) and nowhere has he said that Ahlus Sunnah, companions and Islaaf pointed direction towards Allah.

Imam Ibn Hajr writes:

فمنهم من حمله على ظاهره وحقيقته وهم المشبهة تعالى الله عن قولهم

Translation: Some say that the ''Literal meaning is meant in true sense'':these are the Mushabbiha and Allah is exalted above what they say.

Then he also wrote:

ومنهم من أجراه على ما ورد مؤمنا به على طريق الإجمال منزها الله تعالى عن الكيفية والتشبيه وهم جمهور السلف , ونقله البيهقي وغيره عن الأئمة الأربعة والسفيانين والحمادين والأوزاعي والليث وغيرهم

Translation: Some have taken them as they have come, believing in them without specificity, declaring Allah to be transcendent above modality(kayfiyya) and likeness to creation (tashbih): these are the vast majority of the Salaf. That position is reported by Bayhaqi and others from the Four Imams, Sufyan ibn `Uyayna, Sufyan al-Thawri, Hammad ibn Salama, Hammad ibn Zayd, al-Awza`i, al-Layth, and others.

Ibn Hajr al Asqalani (rah) continues

وقال ابن العربي : حكي عن المبتدعة رد هذه الأحاديث , وعن السلف إمرارها , وعن قوم تأويلها وبه أقول . فأما قوله ينزل فهو راجع إلى أفعاله لا إلى ذاته , بل ذلك عبارة عن ملكه الذي ينزل بأمره ونهيه , والنزول كما يكون في الأجسام يكون في المعاني , فإن حملته في الحديث على الحسي فتلك صفة الملك المبعوث بذلك , وإن حملته على المعنوي بمعنى أنه لم يفعل ثم فعل فيسمى ذلك نزولا عن مرتبة إلى مرتبة , فهي عربية صحيحة انتهى . والحاصل أنه تأوله بوجهين : إما بأن المعنى ينزل أمره أو الملك بأمره , وإما بأنه استعارة بمعنى التلطف بالداعين والإجابة لهم ونحوه

Translation: Imam (Abu Bakr) Ibn al-`Arabi (rah) said: "It is reported that the innovators have rejected these hadiths, the Salaf let them pass as they came, and others interpreted them, and my position is the last one. The saying: "He descends" refers to His acts not His essence, indeed it is an expression for His angels who descend with His command and His prohibition. And just as descent can concern bodies, it can also concern ideas or spiritual notions (ma`ani). If one takes the hadith to refer to a physical occurrence, then descent would be the attribute of the angel sent to carry out an order. If one takes it to refer to a spiritual occurrence, that is, first He did not act, then He acted: this would be called a descent from one rank to another, and this is a sound Arabic meaning." In sum it is interpreted in two ways: the first is: His command or His angel descends; the second is: it is a metaphor for His regard for supplicants, His answering them, and so forth.

وقد حكى أبو بكر بن فورك أن بعض المشايخ ضبطه بضم أوله على حذف المفعول أيينزل ملكا , ويقويه ما رواه النسائي من طريق الأغر عن أبي هريرة وأبي سعيد بلفظ " إن الله يمهل حتى يمضي شطر الليل , ثم يأمر مناديا يقول : هل من داع فيستجاب له " الحديث . وفي حديث عثمان بن أبي العاص " ينادي مناد هل من داع يستجاب له " الحديث . قال القرطبي : وبهذا يرتفع الإشكال , ولا يعكر عليه ما في رواية رفاعة الجهني " ينزل الله إلى السماء الدنيا فيقول : لا أسأل عن عبادي غيري " لأنه ليس في ذلك ما يدفع التأويل المذكور

Translation: Abu Bakr ibn Furak said: Some of the masters have read it yunzilu (He sends down) instead of yanzilu (He descends), that is: He sends down an angel. This is strengthened by Nisa'i's narration through al-Aghurr from Abu Hurayra and Abu Sa`id al-Khudri: "Allah waits until the first part of the night is over, then He orders a herald to say: Is there anyone supplicating so that he may be answered?..."There is also the hadith of `Uthman ibn Abi al-`As: "The gates of heaven are opened in the middle of the night and a herald calls out: Is there anyone supplicating so that he may be answered?..." Al-Qurtubi said: "This clears all ambiguity, and there is no interference by the narration of Rufa`at al-Jahni whereby "Allah descends to the nearest heaven and says: No-one other than I asks about My servants" for there is nothing in this which precludes the above-mentioned interpretation. [Fath ul Bari, 3:339 - Dar ul Fikr]

وقال البيضاوي : ولما ثبت بالقواطع أنه سبحانه منزه عن الجسمية والتحيز امتنع عليه النزول على معنى الانتقال من موضع إلى موضع أخفض منه , فالمراد نور رحمته , أي ينتقل من مقتضى صفة الجلال التي تقتضي الغضب والانتقام إلى مقتضى صفة الإكرام التي تقتضي الرأفة والرحمة

Translation: Al-Baydawi said:"Since it is established with decisive proofs that the Exalted is transcendent above having a body or being circumscribed by boundaries, it is forbidden to attribute to Him descent in the sense of displacement from one place to another place lower than it. What is meant is the light of His mercy: that is, He moves from what is pursuant to the attribute of Majesty entailing wrath and punishment, to what is pursuant to the attribute of Generosity entailing kindness and mercy.""[ibid]

Imam Ibn Hajr al Asqalani (rah) also states in his Fath al Bari that:

قال ابن المنير : جميع الأحاديث في هذه الترجمة مطابقة لها إلا حديث ابن عباس فليس فيه إلا قوله " رب العرش " ومطابقته والله أعلم من جهة أنه نبه على بطلان قول من أثبت الجهة أخذا من قوله ( ذي المعارج ) ففهم أن العلو الفوقي مضاف إلى الله تعالى , فبين المصنف أن الجهة التي يصدق عليها أنها سماء والجهة التي يصدق عليها أنها عرش كل منهما مخلوق مربوب محدث , وقد كان الله قبل ذلك وغيره , فحدثت هذه الأمكنة , وقدمه يحيل وصفه بالتحيز فيها والله أعلم

Translation: And by including the hadith of Ibn `Abbas containing the words: "Lord of the mighty Throne" into this chapter, Bukhari warned those that might predicate spatial elevation to Allah (`uluw fawqi) that both the direction in which the heaven is believed to be and that in which the Throne is believed to be are created, lorded over, and brought into existence by Allah Who existed before all that and before everything else. Thus these places were created, and his existence, being eternal without beginning, precludes reference to him as being bounded by them. And Allah knows best.

Imam Ibn Hajr al Asqalani (rah) explains in his Fath al Bari again

وقيل مناسبة التسبيح في الأماكن المنخفضة من جهة أن التسبيح هو التنزيه فناسب تنزيه الله