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AT-TUHFAT’UL MADANIYYAH FI’L AQÎDAT’IS SALAFIYYAH | SHAYKH HAMAD BIN NÂSIR

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Subul’us Salâm


التحفة المدنية في العقيدة السلفية

The Madanî Gift Regarding the Salafî Creed

للشيخ العالم العلامة حمد بن ناصر بن عثمان آل معمر
Shaykh, Âlim, Allâmah
Hamad bin Nâsir bin Uthmân Âl Mu'ammar
Rahimahullâhu Taâlâ
(1225 H)

About the Author

The Madanî Gift Regarding the Salafî Creed

{Preface}

The Response:

{The Concise Creed Regarding the Names and Attributes of Allâh}

{The View of Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâh Regarding the Attributes}

{The Matter of Tashbîh and Likeness in Names}

{Affirming the Attribute of al-Uluww (Aboveness) from the Book of Allâh)}

{Affirming the Attribute of al-Uluww from the Sunnah}

{Statements About Howness}

{Istiwâ and Its Meaning}

{The Consensus of the People of Knowledge Regarding Affirming the Attribute of al-Uluww}

{The Meaning of the Following Statement: The Apparent Meaning of the Textual Proofs Relating to the Attributes is not Intended}

{Our Stance Regarding What Allâh Described Himself with and What His Messenger Described Him with}

Chapter: {Regarding Affirming the Hand}

Chapter Regarding Mentioning Some of What Was Reported from the Sahâbah, the Tâbi'ûn, and the Atbâ'ut Tâbi'în Concerning the Uluww of the Rabb Tabâraka Wa Taâlâ Upon His Creation, and That He Is Over His Magnificent Arsh Which Is Above His Skies

{Statements by the Sahâbah}

{Abû Bakr Radiyallâhu Anh}

{Umar Ibn'ul Khattâb Radiyallâhu Anh}

{Abdullâh bin Rawâhah Radiyallâhu Anh}

{Abdullâh bin Mas'ûd Radiyallâhu Anh}

{Abdullâh bin Abbâs Radiyallâhu Anh}

{Â'ishah Radiyallâhu Anhâ}

{Zaynab Radiyallâhu Anhâ}

{Statements by the Tâbi'ûn}

{Masrûq Rahimahullâh}

{Qatâdah Rahimahullâh}

{Sulaymân at-Taymî Rahimahullâh}

{Ka'b'ul Ahbâr Rahimahullâh}

{Muqâtil Rahimahullâh}

{Ad-Dahhâk Rahimahullâh}

{Ubayd bin Umayr Rahimahullâh}

{Al-Hasan Rahimahullâh}

{Scholars of the Tâbi'în}

{Makhûl and az-Zuhrî Rahimahumallâh}

{Statements by the Atbâ'ut Tâbi'în}

{Sufyân ath-Thawrî Rahimahullâh}

{Rabî'ah bin Abî Abd'ir Rahmân Rahimahullâh}

{Abd'ur Rahmân bin Mahdî Rahimahullâh}

{Sa'îd bin Âmir ad-Duba'î Rahimahullâh}

{Abbâd Ibn'ul Awwâm Rahimahullâh}

{Alî bin Âsim Rahimahullâh}

{Hammâd bin Zayd Rahimahullâh}

{Wahb bin Jarîr Rahimahullâh}

{Abd'ul Azîz bin Yahyâ al-Kinânî Rahimahullâh}

{Abdullâh Ibn'uz Zubayr al-Humaydî Rahimahullâh}

{Abû Yûsuf Rahimahullâh}

{Muhammad Ibn'ul Hasan Rahimahullâh}

{Sufyân bin Uyaynah Rahimahullâh}

{Al-Asma'î Rahimahullâh}

{Ishâq bin Râhwayh Rahimahullâh}

{Qutaybah bin Sa'îd Rahimahullâh}

{Abd'ul Wahhâb al-Warrâq Rahimahullâh}

{Khârijah bin Mus'ab Rahimahullâh}

{Abû Hâtim and Abû Zur'ah Rahimahumallâh}

{Alî Ibn'ul Madînî Rahimahullâh}

{Abdullâh Ibn'ul Mubârak Rahimahullâh}

{Nu'aym bin Hammâd al-Khuzâ'î Rahimahullâh}

Chapter on Mentioning the Views of the Four Imâms Radiyallâhu Anhum

Mentioning the View of Imâm Abû Hanîfah Radiyallâhu Anh

Mentioning the View of Imâm Mâlik bin Anas Radiyallâhu Anh, the Imâm of the Abode of Migration

Mentioning the View of Imâm Muhammad bin Idrîs ash-Shâfi'î Radiyallâhu Anh

Mentioning the View of Imâm Ahmad bin Hanbal Radiyallâhu Anh

Chapter {Regarding the Creed of Muhammad bin Abd'il Wahhâb Rahimahullâh}

Chapter {Mentioning the View of Imâm Uthmân bin Sa'îd ad-Dârimî Rahimahullâh}

{Mentioning the View of Hâfidh Abû Îsâ at-Tirmidhî Rahimahullâh}

{Mentioning the View of Imâm Abû Ja'far Muhammad bin Jarîr at-Tabarî Rahimahullâh}

{Mentioning the View of the Imâm of the Imâms Abû Bakr Muhammad bin Ishâq bin Khuzaymah Rahimahullâh}

Mentioning the View of the Imâm of the Shâfi'îs of His Era Abu'l Abbâs bin Surayj Radiyallâhu Anh

Mentioning the View of Imâm at-Tahâwî, the Imâm of the Hanafîs of His Era in Hadîth, Jurisprudence, and Knowing the Statements by the Salaf

Mentioning the View of the Imâm Abû Muhammad Abdullâh bin Sa'îd bin Kullâb, the Imâm of the Kullâbiyyah Sect

Mentioning the View of the Imâm Abu'l Hasan al-Ash'arî, the Author of Books and the Imâm of the Ash'ariyyah Sect

Mentioning the View of Abu'l Hasan Alî bin Mahdî at-Tabarânî, the Mutakallim and Student of al-Ash'arî

Mentioning the View of Imâm, Zâhid (Ascetic), Abû Abdillâh Ibnu Battah

Mentioning the View of Imâm, Abû Muhammad Ibnu Abî Zayd [al-Maghribî] al-Qayrawânî, the Imâm of the Mâlikîs of His Era

Mentioning the View of Qâdhî Abû Bakr Ibn'ut Tayyib al-Bâqillânî al-Ash'arî

Mentioning the View of Imâm Abû Umar Ahmad bin Muhammad bin Abdillâh al-Andalusî at-Talamankî al-Mâlikî

Mentioning the View of Shaykh'ul Islâm Abû Uthmân Ismâ'îl bin Abd'ir Rahmân an-Naysâbûrî as-Sâbûnî

Mentioning the View of the Imâm, Âlim, Allâmah, the Hâfidh of Maghrib, the Imam of the [Ahl'us] Sunnah of His Era Abû Umar Yûsuf bin Abdillâh bin Abd'il Barr an-Namrî al-Andalusî, the Author of at-Tamhîd, al-Istidhkâr, and Extremely Valuable Works



1- At-Tuhfat'ul Madaniyyah fi'l Aqîdat'is Salafiyyah, published by Dâr'ul Âsimah. This book was also published by Mu'assasat'ur Risâlah with the title al-Fawâkih'ul Idhâb fî Mu'taqad'ish Shaykh Muhammad bin Abd'il Wahhâb fi's Sifât (The Sweet Fruits Regarding the Creed of Shaykh Muhammad bin Abd'il Wahhab Regarding the Attributes of Allâh). We used the version by Dâr'ul Âsimah as the primary manuscript during our translation. We noted the differences in the copy of Mu'assasat'ur Risâlah in brackets. In order to make it easy for the reader, we added titles in braces.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


About the Author

He is Shaykh Hamad bin Nâsir bin Uthmân bin Mu'ammar an-Najdî at-Tamîmî al-Hanbalî, from the people of Uyaynah and the family of Mu'ammar. He was a well-known scholar and from the callers to Tawhîd of the area of Najd. He was also from the students of Shaykh Muhammad bin Abd'il Wahhâb Rahimahullâh and Shaykh Ibnu Ghannâm Rahimahullâh.

He was the leader of the delegation of scholars who went to debate the scholars of Makkah. The subject of their debate was the ruling of a person who supplicates to a prophet or saint and seeks help from them, whether or not a person who says La Ilâha Illallâh but does not pray or give Zakâh is Muslim, and building structures over the graves. Shaykh Hamad Rahimahullâh won the debate. He authored a book regarding the ruling of these issues named al-Fawâkih'ul Udhâb because his opponents wanted the Shaykh to explain them.

Many studied under him. Amongst his students are:

• His son Abd'ul Azîz bin Hamad Rahimahullâh.
• Sulaymân bin Abdillâh Âl'ush Shaykh Rahimahullâh.
• Abd'ur Rahmân bin Hasan Âl'ush Shaykh Rahimahullâh.
• Abdullâh bin Abd'ir Rahmân Abâ Butayn Rahimahullâh.

He authored many treatises and verdicts. Among them are:

• Al-Fawâkih'ul Idhâb fi'r Raddi alâ Man Lam Yahkum bi's Sunnati wa'l Kitâb.
• At-Tuhfat'ul Madaniyyah fi'l Aqîdat'is Salafiyyah.

He also has other treatises and verdicts found within the Majmû'at'ur Rasâ'il wa'l Masâ'il'in Najdiyyah and ad-Durar'us Saniyyah.

He passed away in Makkah, the year 1225 H. May Allâh have mercy upon him, Âmîn!2




2- Ad-Durar'us Saniyyah, 16/382-384; Abd'ur Rahmân bin Abd'il Latîf, Mashâhîru Ulamâ'i Najd wa Ghayrihim, p. 157-160; Ziriklî, al-A'lâm, 2/273-274; Ibnu Bishr, Unwân'ul Majd, 1/316.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


التحفة المدنية في العقيدة السلفية

The Madanî Gift Regarding the Salafî Creed

للشيخ العالم العلامة حمد بن ناصر بن عثمان آل معمر
Shaykh, Âlim, Allâmah
Hamad bin Nâsir bin Uthmân Âl Mu'ammar
Rahimahullâhu Taâlâ
(1225 H)

{Preface}

In the name of Allâh the Most Gracious, the Most Merciful,

[There is no might nor power except with Allâh, the Most High, the Supreme.] All praise is due to Allâh, the Lord of the Worlds.

May peace and blessings be upon [our master] Muhammad, upon his family, and all of his companions.

{Question:} May Allâh perpetuate benefitting from your knowledge, what is your view regarding the verses of the Sifât (pl. Sifah; attributes) and the Ahâdîth (pl. Hadîth) mentioned in respect to this?
Such as the statement of Allâhu Taâlâ,


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾
"Ar-Rahmân (the Most Merciful) did Istiwâ (established) above the Throne." (Tâ-Hâ, 20/5)

And like His statement,


﴿يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ﴾
"The Hand of Allâh is above their hands." (al-Fath, 48/10)

And like the statement of the Prophet Sallallâhu Alayhi wa Sallam,


«يَنْزِلُ رَبُّنَا كُلَّ لَيْلَةٍ إِلَى سَمَاءِ الدُّنْيَا»
"Our Rabb (Lord) does Nuzûl (descends) every night to the heaven of this world."3

And the Prophet Sallallâhu Alayhi wa Sallam's statement,


«قلب الْمُؤمن بَين إِصْبَعَيْنِ من أَصَابِع الرَّحْمَن»
"The heart of the believer is between two fingers from the Fingers of ar-Rahmân."4

What is your view regarding other textual proofs, which seemingly instills the delusion of Tashbîh (anthropomorphism)?

So benefit us with regards to the creed of Shaykh Muhammad bin Abd'il Wahhâb Rahimahullâhu Taâlâ regarding this. What is his view and what is your view after him?

Do you take whatever was narrated regarding this matter upon its apparent meaning while exalting Allâh from deficiencies?

Or do you make Ta'wîl (forceful interpretations)?

Do expound on this. Respond with a satisfying answer so that you may gain ample rewards. May the peace and blessings of Allâh be upon our master Muhammad, his family, and his companions.




3- Al-Bukhârî, Hadîth no. 1145, 6321, 7949; Muslim, Hadîth no. 758. The Hadîth is mass-transmitted. Ad-Dâraqutnî Rahimahullâhu Taâlâ authored the book an-Nuzûl regarding this Hadîth and its chain of narration. Ibnu Taymiyyah Rahimahullâhu Taâlâ authored the book Sharhu Hadîth'in Nuzûl in explanation of this Hadîth. Both books have been published. The books of Sunnah are not devoid of this Hadîth.

4- Muslim, Hadîth no. 2654.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


The Response:

All praise is due to Allâh, the Lord of the Worlds.

{The Concise Creed Regarding the Names and Attributes of Allâh}

Our view regarding the verses of attributes and Ahâdîth mentioned in respect to this is that which Allâh and His Messenger said and what the Salaf and the Imâms of the Ummah who are the Sahâbah, Tabi'ûn, the Four Imâms, and other scholars of the Muslims said.

So we describe Allâhu Taâlâ as He described Himself in His Book and as His Messenger Muhammad Sallallâhu Alayhi wa Sallam described Him without Tahrîf and Ta'tîl (distorting and negating) and without Takyîf and Tamthîl (delving in its howness and likening to the creation).

Rather, regarding Allâh Subhânahu, we believe that,


﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾
"There is nothing like unto Him, and He is as-Samî (the All-Hearer), al-Basîr (the All-Seer)." (ash-Shura 42/11)

Therefore, we do not negate from Him that which He described Himself with, we do not distort the words against their contexts, we do not deviate in the names and verses of Allâh, we do not delve in its howness, and we do not liken His attributes to the attributes of His creation. This is because Allâh Subhânahu has no namesake, equivalent, or rival. He cannot be compared with His creation. Glorified and high above is Allâh from what the oppressors say by sublime greatness.

Nothing is like Allâh Subhânahu in His Essence, attributes, and actions.

Rather, He is described with what He described Himself and His Messenger described Him without Takyîf and Tamthîl -in opposition to the Mushabbihah (anthropomorphists)- and without Tahrîf and Ta'tîl -in opposition to the Mu'attilah (negaters).

So, our view is the view of the Salaf: Affirmation without Tashbîh and exalting without Ta'tîl. This is the view of the Imâms of Islâm such as Mâlik, ash-Shâfi'î, ath-Thawrî, al-Awzâ'î, Ibn'ul Mubârak, Imâm Ahmad, and Ishâq bin Râhwayh. This is also the creed of the Mashâyikh (pl, Shaykh) whom are followed, such as al-Fudayl bin Iyâd, Abû Sulaymân ad-Dârânî, Sahl bin Abdillâh at-Tustarî, and others.

Verily, there is no controversy between these Imâms regarding the fundamentals of the religion. Likewise, the creed that is constant from Abû Hanîfah Radiyallâhu Anh is also in agreement with their creed, and this is the creed articulated by the Book and Sunnah.

Imam Ahmad Rahimahullâh said, "Allâh is not described with anything other than what He described Himself with or what His Messenger Sallallâhu Alayhi wa Sallam described Him with. The Qur'ân and Hadîth cannot be overstepped."5

Likewise, this is also the view of the others, as we will quote their statements in verbatim, Inshâllâhu Taâlâ (If Allâhu Taâlâ wills).




5- Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 5/26, 16/472.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{The View of Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâh Regarding the Attributes}

The view of Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâhu Taâlâ is the view held by the above-mentioned Imams. Verily, he describes Allâh with what He described Himself and with what His Messenger Sallallâhu Alayhi wa Sallam described Him with. He does not overstep the Qur'ân and Hadîth and in this regards, he follows the way of the Salaf of the past. They are the most knowledgeable in this Ummah regarding negation and affirmation. They are the most severe regarding glorifying Allâh and exalting Him from what does not befit His Majesty.

So indeed, the meanings understood from the Book and Sunnah cannot be rejected with doubts, and rejecting them is from the genre of distorting the words against their contexts. It cannot be said that the meaning of such words cannot be comprehended and its intent cannot be known, and stating this is resembling those who do not know the Book apart from wishful thinking. Rather, they are clear verses that indicate to the most honourable and exalted meanings. Their reality is settled in the chests of those whom were given knowledge and faith, in the form of affirmation without Tashbîh and exalting without Ta'tîl, just as the truth of the other attributes of perfection settled in their hearts. In their presence, these topics are all one topic. Their hearts are satisfied with it and their souls are tranquil with it. They perceive the attributes of His perfection and specifications of His Majesty which the ignorant [and] Mu'attilah averse. Their hearts became tranquil with what the deniers hate.

They knew that the ruling of the attributes is the ruling of the essence. Just as the essence of Allâh Subhânahu does not resemble other essences, His attributes do not resemble other attributes. Whatever came to them regarding the attributes from the Infallible Sallallâhu Alayhi wa Sallam, they received it with acceptance and they accepted it with knowledge, faith, and confession. This is because they knew that these are the attributes of the One whom nothing is similar to in His essence and attributes.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{The Matter of Tashbîh and Likeness in Names}

When Imâm Ahmad was asked about Tashbîh, he said, "Tashbîh is saying: The hand is like my hand, the face is like my face."6

When it comes to affirming a hand that does not resemble hands and a face that does not resemble faces, then this is like affirming an essence that does not resemble essences, a life that does not resemble other lives, and hearing and sight that does not resemble hearings and sights.

Allâh Subhânahu is described with the attributes of perfection, exalted from every shortcoming and defect. Nothing resembles Him Subhânahu in His attributes of perfection. He is Hayy (the Ever Living), Qayyûm (Who sustains everyone and everything), Samî (the All-Hearing), Basîr (the All-Seeing), Alîm (the All-Knowing), Khabîr (All-Aware), Ra'ûf (full of kindness), and Rahîm (the Merciful).


﴿خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾
"He who created the heavens and the earth and what is between them in six days and then did Istiwâ (established) over the Throne." (al-Furqân, 25/59; as-Sajdah, 32/4)

Allâh spoke directly with Mûsâ Alayh'is Salâm7 and manifested Himself to the Mount, thereby making it dust.8

Nothing resembles Him in anything from His attributes.

This is why no one's knowledge resembles His knowledge, no one's strength resembles His strength, no one's mercy resembles His mercy, no one's Istiwâ resembles His Istiwâ, no one's hearing and sight resembles His hearing and sight, no one's speech resembles His speech, and no one's manifestation resembles His manifestation.

Rather we believe that Allâh Majestic be His name, does not resemble anything from His creation [nor is anything resembled to Him] in His greatness and glory, His beautiful names and His sublime attributes. We also believe that there is no literal similarity between the mentioned attributes given to al-Khâliq (the creator) and the creation by the Sharî'ah. This is because the attributes of al-Qadîm (the One who has no beginning) is in opposition with the attributes of the creation. Just as the essence of Allâh does not resemble other essences, likewise, His attributes do not resemble any other attributes. The only agreement between the attributes of Allâh and the attributes of His creation is the agreement of [a] word [with another word].

Allâh Subhânahu informed us that there is meat, milk, honey, water, silk, and gold in Paradise. Ibnu Abbâs Radiyallâhu Anhumâ said, "There is nothing in the worldly life from what is in the Hereafter except for the names."9

So, regardless of conformity in names, if the unseen creation is not equivalent to this existing creation, then, even though the names conform, al-Khâliq Jalla wa Alâ is greater in highness and separateness from His creation in comparison to the separateness of the creation to one another.

Also, Allâh Subhânahu has named Himself as Hayy, Alîm, Samî, Basîr, Malik (King), Ra'ûf, and Rahîm. He has also named some of His creations as Hayy (one who has life), some of them as Alîm (one who knows), some of them as Samî (one who hears) and Basîr (one who sees), some of them as Ra'ûf (one who is kind) and Rahîm (one who has mercy). However (Allâh who is) Hayy is not like the Hayy (from the creation), Alîm is not like Alîm, Samî is not like Samî, Basîr is not like Basîr, Ra'ûf is not like Ra'ûf, and Rahîm is not like Rahîm.

Allâh Subhânahu wa Taâlâ said,


﴿اللهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ﴾
"Allâh -there is no deity except Him, al-Hayy, al-Qayyûm." (al-Baqarah, 2/255)

Allâh Subhânahu wa Taâlâ said,


﴿وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ﴾
"You bring the hayy (living) out of the dead, and You bring the dead out of the hayy." (Al-i Imrân, 3/27)

Allâh Subhânahu wa Taâlâ also said,


﴿وَهُوَ الْعَلِيمُ الْحَكِيمُ﴾
"And He is the al-Alîm, al-Hakîm (the All-Wise)." (at-Tahrîm, 66/2)

Allâh Subhânahu wa Taâlâ also said,


﴿وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ﴾
"And they gave him glad tidings of an Alîm son." (adh-Dhâriyât, 51/28)

Allâh Subhânahu wa Taâlâ also said,


﴿إِنَّ اللهَ كَانَ سَمِيعًا بَصِيرًا﴾
"Indeed, Allâh is Samî and Basîr." (an-Nisâ, 4/58)

Allâh Subhânahu wa Taâlâ also said,


﴿إِنَّا خَلَقْنَا الْإِنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا﴾
"Verily, We have created man from drops of mixed semen, in order to try him: so We made him Samî and Basîr." (al-Insân, 76/2)

Allâh Subhânahu wa Taâlâ also said,


﴿إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ﴾
"Truly, Allâh is Ra'ûf and Rahîm towards mankind." (al-Baqarah, 2/143)

Allâh Subhânahu wa Taâlâ also said,


﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ﴾
"Verily, there has come unto you a Messenger from amongst yourselves. It grieves him that you should suffer. He is concerned over you; for the believers he is Ra'ûf, and Rahîm." (at-Tawbah, 9/128)

There is no similarity between the attributes of the Khâliq and the creation, except for conformation in the names.




6- Ibn'ul Qayyim, Madârij'us Sâlikîn, Dâru Atâ'ât'il Ilm, 4/314. With similar wording in Abû Ya'lâ, Ibtâl'ut Ta'wilât, p. 47, 50.

7- See: An-Nisâ, 4/164.

8- See: Al-A'râf, 7/143.

9- Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 5/257; at-Tabarî, Tafsîr, Dâru Hajr, 1/416.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Affirming the Attribute of al-Uluww (Aboveness) from the Book of Allâh)}

The Salaf of the Ummah and its Imâms have made consensus that Allâh Subhânahu is above His skies, upon His Arsh (throne), and that He is separate from His creation, that the Arsh and everything else is in need of Him, and that He is Ghanî (Self-sufficient) from everything, that He does not need His Arsh or anything else, and that there is nothing like Him in His Essence, His attributes, and His actions.
So, whoever says, "Allâh does not have Ilm (Knowledge), Qudrah (strength), and Kalâm (speech), He does not get pleased nor does He get angry, and He did not Istiwâ over the Arsh," then he is a cursed Mu'attil10.

And whoever says, "His Ilm is like my Ilm, His Qudrah is like my Qudrah, or His Kalâm is like my Kalâm, His Istiwâ is like my Istiwâ, or His Nuzûl is like my Nuzûl," then he is a cursed Mumaththil11.

And whosoever says this will be asked to repent. If he repents, he repents, otherwise, he will be killed with the agreement of the Imâms of the religion.

The Mumaththil worships an idol, and the Mu'attil worships non-existence. Guidance, rightness, and the path of right conduct is in the Book and the Sunnah. So, whoever clings on to both of them is guided, and whoever abandons them is misguided.

This is the Book of Allâh, from its beginning to its end; this is the Sunnah of Rasûlullâh Sallallâhu Alayhi wa Sallam; and this is the speech of the companions, the Tabi'ûn, and the other Imâms! These indicate by means of textual proof or apparently that Allâh Subhânahu is above the Arsh (throne), above the skies, has made Istiwâ over His Arsh.

We will mention some of these.

Allâh Subhânahu wa Taâlâ said,


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾
"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)

Allâhu Taâlâ also said,


﴿اللهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾
"Allâh is the One who created the heavens and the earth and what is between them in six days and then did Istiwâ (established) over the Throne." (al-Furqân, 25/59; as-Sajdah, 32/4)

Allâh Subhânahu informed us regarding His Istiwâ over His Arsh in six places in His Book. So He mentioned these in Sûrat'ul A'râf, Yûnus, ar-Ra'd, Tâ-Hâ, al-Furqân, Alif-Lâm-Mîm Tanzîl which is as-Sajdah, and al-Hadîd.

Allâhu Taâlâ said,


﴿إِذْ قَالَ اللَّهُ يَاعِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ﴾
"And when Allâh said: O Îsâ! I will take you and raise you to Myself." (Âl-i Imrân, 3/55)

Allâhu Taâlâ said,


﴿بَلْ رَفَعَهُ اللهُ إِلَيْهِ﴾
"Rather, Allâh raised him to Himself." (an-Nisâ, 4/158)

Allâhu Taâlâ also said,


﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ﴾
"Towards Him ascends the pure word, and the righteous deed uplifts it." (Fâtir, 35/10)

Allâhu Taâlâ also said,


﴿أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ ۞ أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ﴾
"Do you feel secure that He, Who is in the heaven (Allâh), would not cause the earth to swallow you, and suddenly it would sway? Or do you feel secure that He, Who is in the heaven (Allâh), would not send against you a storm of stones? So, you will soon come to know how was My warning!" (al-Mulk, 67/16-17)

Allâhu Taâlâ informed that Pharaoh said,


﴿يَاهَامَانُ ابْنِ لِي صَرْحًا لَعَلِّي أَبْلُغُ الْأَسْبَابَ ۞ أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ كَاذِبًا﴾
"O Hâmân! Construct for me a tower that I might reach the ways - the ways into the heavens - so that I may look at the deity of Mûsa; but indeed, I think he is a liar." (Ghâfir, 40/36-37)

So, Pharoah belied Mûsâ Alayh'is Salâm in his statement, "Indeed Allâh is in the sky."

Allâhu Taâlâ said,


﴿تَنْزِيلُ الْكِتَابِ مِنَ اللهِ الْعَزِيزِ الْحَكِيمِ﴾
"The revelation of this Book is from Allâh, al-Azîz (the All-Mighty), al-Hakîm." (az-Zumar, 39/1; al-Jâthiyah, 45/2; al-Ahqâf 46/2)

Allâhu Taâlâ said,


﴿تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ﴾
"It is a revelation from the Hakîm and Hamîd (Praiseworthy)." (Fussilat, 41/42)

Allâhu Taâlâ said,


﴿قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ﴾
"Say: The Holy Spirit has brought it down from your Lord in truth." (an-Nahl 16/102)



10- Mu'attilah are those who deny the attributes of Allâh Azza wa Jalla.

11- Mumaththilah are those who one resembles the attributes of Allâh to His creation.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


Ponder upon Allâhu Taâlâ's statement in Sûrat'ul Hadîd,

﴿هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ﴾
"He is the One who created the heavens and the earth in six days, then He established Himself above the Throne. He knows whatever goes into the earth and whatever comes out from it, and whatever descends from the sky, and whatever ascends thereto. He is with you wheresoever you may be." (al-Hadîd, 57/4)

So His statement,


﴿هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ [ثُمَّ اسْتَوَى عَلَى الْعَرْشِ]﴾
"He is the One who created the heavens and the earth in six days[, then He established Himself above the Throne]." (al-Hadîd, 57/4)

Encompasses the invalidation of the view of the heretics who say, "The universe is eternally pre-existent, it did not seize to exist12, and Allâh did not create it with His Qudrah and His Mashî'ah (will)." Those who confirm the existence of the Rabb have made the universe eternal and everlasting with the Rabb's Essence and uncreated, as this is the opinion of [Ibnu Sab'în,] Ibnu Sînâ (Avicenna), and his heretic followers.

The statement of Allâhu Taâlâ,


﴿ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾
"Then He established Himself above the Throne." (al-Hadîd, 57/4)

Encompasses the invalidation of the view of the Mu'attilah who say, "There is nothing upon the Arsh except for non-existence, Allâh did not perform Istiwâ over His Arsh. Hands are not raised towards Him. It is impermissible to point upwards towards Him with fingers," just as the Nabî Sallallâhu Alayhi wa Sallam pointed in the greatest gathering place during the Farewell Pilgrimage. Nabî Sallallâhu Alayhi wa Sallam started raising his finger towards the sky and pointed to the people while saying,


«اللهم ‌اشهد»
"O Allâh, be a witness!"13

This Hadîth will come with the permission of Allâhu Taâlâ.

So Allâh informed in this noble verse that He is over His Arsh and that,


﴿يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا﴾
"He knows whatever goes into the earth and whatever comes out from it, and whatever descends from the sky, and whatever ascends thereto." (al-Hadîd, 57/4)

Then He said,


﴿وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ﴾
"He is with you wheresoever you may be." (al-Hadîd, 57/4)

Therefore, Allâh Subhânahu wa Taâlâ informed that He, with His Ilm, is with His creation wherever they may be alongside being above them, being elevated, and separate from them.

Imam Mâlik Rahimahullâh said, "Allâh is in the skies, and His Ilm is in every place; nothing is hidden from His Ilm."14

Nu'aym bin Hammâd Rahimahullâh said the following when he was asked about the meaning of this verse,


﴿وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ﴾
"He is with you wheresoever you may be." (al-Hadîd, 57/4)

"Its' meaning is: No secret is hidden because of His Ilm."15

This will be mentioned with what is similar to it from the statements of Imâm Ahmad, Abû Zur'ah, and others.

The meaning of the statement of Allâhu Taâlâ,


﴿وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ﴾
"He is with you wheresoever you may be." (al-Hadîd, 57/4)

Is not that He is mixed with the creation. This is because the language does not necessitate this. This is also contrary to what the Salaf of the Ummah and its scholars made consensus upon. It also contradicts the Fitrah (the innate nature) Allâh created His creation upon. Rather, the moon is a sign among the signs of Allâh, from amongst His smallest creation. It is placed in the sky and it is with the traveller or the non-traveller wherever they may be. Allâh Subhânahu is above the Arsh watching His creation; dominant over them, aware of them, and is with them through various meanings of His Rubûbiyyah (Lordship).

Allâhu Taâlâ has informed that He is the Lord of the ways of ascent,16 that the angels and the Spirit ascend to Him,17 that He is al-Qâhir (Dominant) over His servants,18 and that His angels fear their Rabb above them.19 So all of these statements mentioned by Allâhu Taâlâ regarding Him being above His slaves over His Arsh and Him being with us are true and upon their reality. There is no need for distortion. However, they should be safeguarded from the deceptive presumptions.

Allâh Subhânahu informed that He is close to His creation, as in the statement of Allâhu Taâlâ,


﴿وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ [أُجِيبُ دَعْوَةَ الدَّاعِ]﴾
"When My servants ask you about Me, indeed, I am near! ." (al-Baqarah, 2/186)

Also like His statement,


﴿وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ﴾
"Indeed, We have created man and know what his soul whispers to him. And We are closer to him than his jugular vein." (Qâf, 50/16)

The Nabî Sallallâhu Alayhi wa Sallam said,


«إن الذي تدعونه أقرب إلى أحدكم من عنق راحلته»
"Verily, Allâh to whom you invoke is closer to every one of you than the necks of your ride."20

And the statement of Allâhu Taâlâ,


﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَى مِنْ ذَلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا﴾
"There are not three in a private conversation but that He is the fourth of them, nor are there five but that He is the sixth of them - and no less than that and no more except that He is with them wherever they are." (al-Mujâdalah, 58/7)

Whatever is in the Book and the Sunnah from the evidences indicative of His closeness and His companionship does not negate what is mentioned regarding His Uluww (highness) and aboveness. Indeed, Allâh Subhânahu is high in His closeness and He is close in His highness.

The Salaf of the Ummah made consensus upon Allâh Subhânahu wa Taâlâ being above the heavens over His Arsh and that He is with His creation with His knowledge wherever they may be, knowing of what they do.

Hanbal bin Ishâq said: It was said to Abû Abdillâh (Imâm Ahmad), "What is the meaning of,


﴿وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ﴾
"He is with you wheresoever you may be." (al-Hadîd, 57/4)

Abû Abdillâh said, "His knowledge encompasses everything and our Rabb (Lord) is upon the Arsh without boundaries and description."21

This statement will come with additions to it from the speech of Imâm Ahmad and other than him, Inshâllâhu Taâlâ.




12- In the other copy, the phrase, "Allâh did not perform Nuzûl (descend)" is found in place of "it did not seize to exist."

13- Muslim, Hadîth no. 1218.

14- Abdullâh bin Ahmad, as-Sunnah, 1/280, no. 532; Ibnu Mandah, at-Tawhîd, thq. al-Faqîhî, 3/307, no. 893.

15- Ibnu Battah, al-Ibânat'ul Kubrâ, 7/146, no. 106.

16-  Al-Ma'ârij, 70/3.

17- Al-Ma'ârij, 70/4.

18- Al-An'âm, 6/18.

19- An-Nahl, 16/50.

20- Ahmad, al-Musnad, Hadîth no. 19599.

21- Al-Lâlakâ'î, Sharhu Usûl'il I'tiqâd, 3/446, no. 675; Adh-Dhahabî, Mukhtasar'ul Uluww, p. 190.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Affirming the Attribute of al-Uluww from the Sunnah}

As for the Ahâdîth (pl. Hadîth) narrated from Rasûlullâh Sallallâhu Alayhi wa Sallam regarding this field, they are many.

From these is what was narrated by Muslim in his Sahîh, Abû Dâwûd, an-Nasâ'î, and others on the authority of Mu'âwiyah Ibn'ul Hakam as-Sulamî Radiyallâhu Anh. Mu'âwiyah Radiyallâhu Anh said:

«لطمت جارية لي، فأخبرت رسول الله صلى الله عليه وسلم فعظم ذلك علي، فقلت: يا رسول الله، أفلا أعتقها؟ قال: بلى، ائتني بها، قال: فجئت بها إلى رسول الله صلى الله عليه وسلم، فقال لها: أين الله؟ قالت: في السماء، فقال: فمن أنا؟ قالت: أنت رسول الله، قال: اعتقها، فإنها مؤمنة»
I slapped my concubine. Then, I informed Rasûlullâh Sallallâhu Alayhi wa Sallam about what had happened who regarded it as a serious action on my part. I said, "O Messenger of Allâh, should I not set her free?" Rasûlullâh said, "Of course, bring her to me!" So, I came with her to Rasûlullâh Sallallâhu Alayhi wa Sallam. He said to her, "Where is Allâh?" She said, "In the heavens." Then Rasûlullâh said, "And who am I?" She said, "You are the Messenger of Allâh." Thereupon, Rasûlullâh Sallallâhu Alayhi wa Sallam said, "Set her free, for she is a believer."22

There are two matters in this Hadîth:

The first: The statement of a man to another, "Where is Allah?"

The second: The statement of the one who was asked, "In the heavens!"

So, whoever denies these two matters, then he is only objecting to the Messenger Sallallâhu Alayhi wa Sallam.

It is narrated in Sahîh'ul Bukhârî, on the authority of Anas bin Mâlik Radiyallâhu Anh that he said: Zaynab Radiyallâhu Anhâ would boast to the wives of the Prophet Sallallâhu Alayhi wa Sallam and would say,


«زوجكن أهاليكن، وزوجني الله من فوق سبع سماوات»

"You were wed by your families while I was wed by Allâh, from above seven Heavens!"23

It is narrated in the two Sahîhs on the authority of Abû Hurayrah Radiyallâhu Taâlâ Anh that he said: Rasûlullâh Sallallâhu Alayhi wa Sallam said,


«لما خلق الله الخلق كتب في كتاب فهو عنده فوق العرش إن رحمتي تغلب غضبي»

"When Allâh created the creation, He wrote in His Book which is in His presence above the Arsh: Verily, My mercy overcomes My anger."24

In a different wording (it reads),


«كتب في كتابه على نفسه فهو موضوع عنده: إن رحمتي تغلب غضبي»

"Allâh wrote regarding Himself in His Book placed in His presence: Verily, My mercy predominates My anger."25

In [another] wording (it reads),


«فهو مكتوب عنده فوق العرش»

"And it is written in His presence above the Arsh."26

And all of these wordings are authentic, found in the Sahîh of al-Bukhârî and Muslim.

It is narrated in Sahîh Muslim on the authority of Abû Mûsâ Radiyallâhu Anh that he said: Rasûlullâh Sallallâhu Alayhi wa Sallam gave us a sermon and reminded us of five phrases. He said,


«إن الله لا ينام، ولا ينبغي له أن ينام، يخفض القسط ويرفعه، يرفع إليه عمل الليل قبل النهار وعمل النهار قبل الليل، حجابه النور لو كشفه لأحرق سبحات وجهه ما انتهى إليه بصره من خلقه»

"Verily Allâh does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds of the night are raised to Him before the day, and the deeds of the day before the night. His veil is light. If he were to unveil it, the light of His face would burn His creation as far as His sight reaches."27

In the two Sahîhs, it is narrated on the authority of Abû Hurayrah Radiyallâhu Anh that Rasûlullâh Sallallâhu Alayhi wa Sallam said,


«يتعاقبون فيكم ملائكة بالليل وملائكة بالنهار، ويجتمعون في صلاة الفجر وصلاة العصر، ثم يعرج الذين باتوا فيكم، فيسألهم الرب، وهو أعلم بهم: كيف تركتم عبادي؟ فيقولون: تركناهم وهم يصلون وأتيناهم وهو يصلون»

"Angels come amongst you in the night and day, following one after the other. They assemble together at the Fajr and Asr prayers. Then, those who have spent the night amongst you, ascend. Then, their Rabb, Who is more knowledgeable than them regarding His slaves, asks the angels, "How have you left My slaves?" They say, "We left them praying as we found them praying."28

It is narrated on the authority of Abu'd Dardâ Radiyallâhu Anh that he said: I heard Rasûlullâh Sallallâhu Alayhi wa Sallam say,


«من اشتكى منكم أو اشتكى أخ له فليقل: ربنا الله الذي في السماء تقدس اسمك، أمرك في السماء والأرض، كما رحمتك في السماء اجعل رحمتك في الأرض، واغفر لنا حوبنا وخطايانا أنت رب الطيبين، أنزل رحمة من رحمتك وشفاء من شفائك على هذا الوجع، فيبرأ»

"Whoever of you complains because of an illness or his brother complains to him because of an illness, he should say, "Our Rabb Allâh Who is in the heavens! Holy is Your name. Your command is in the heaven and the earth, as Your mercy is in the heaven. Make Your mercy in the earth. Forgive us our sins and our errors. You are the Rabb of the good. Send down mercy from Your mercy and remedy from Your remedy on this pain." If he says so, he will heal."29

This was recorded by Abû Dâwûd.30




22- Muslim, Hadîth no. 537; Abû Dâwûd, Hadîth no. 930; an-Nasâ'î, Hadîth no. 1218.

23- Al-Bukhârî, Hadîth no. 7420.

24- Muslim, Hadîth no. 2751. With similar wording in al-Bukhârî, Hadîth no. 3194.

25- With similar wording in al-Bukhârî, Hadîth no. 7404.

26- With similar wording in al-Bukhârî, Hadîth no. 7422, 7453.

27- Muslim, Hadîth no. 179.

28- Al-Bukhârî, Hadîth no. 555, 7429, 7486; Muslim, Hadîth no. 632.

29- This Hadîth is authentic according to al-Hâkim Rahimahullâh and adh-Dhahabî Rahimahullâh. (Al-Hâkim, al-Mustadrak, Dâr'ul Kutub'il Ilmiyyah, Hadîth no. 7512) This Hadîth is Hasan according to Shaykh'ul Islam Ibnu Taymiyyah Rahimahullâh. (Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 3/139)

30- Abû Dâwûd, Hadîth no. 3892.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


It was narrated in the two Sahîhs in the parable of the ascension, which is mass-transmitted, that,

«وتجاوز النبي صلى الله عليه وسلم السماوات سماء سماء حتى انتهى إلى ربه تعالى، فقربه وأدناه، وفرض عليه خمسين صلاة، فلم يزل يتردد بين موسى وبين ربه، ينزل من عند ربه إلى موسى، فيسأله: كم فرض عليك؟ فيخبره، فيقول: ارجع إلى ربك فسله التخفيف»
"The Nabî Sallallâhu Alayhi wa Sallam passed the heavens, heaven after heaven until he reached his Rabb Taâlâ. His Rabb brought him close and made him near. He Taâlâ obligated upon him fifty units of prayer. So, the Nabî Sallallâhu Alayhi wa Sallam repeatedly went back and forth between Mûsâ Alayh'is Salâm and his Rabb. He would descend from the presence of his Rabb to Mûsâ Alayh'is Salâm and Mûsâ Alayh'is Salâm would ask him, "How many units were enjoined upon you?" The Nabî Sallallâhu Alayhi wa Sallam would inform him and Mûsâ Alayh'is Salâm would say, "Return to your Rabb and ask Him for reduction."31

Al-Bukhârî mentioned the Hadîth of Anas Radiyallâhu Anh, which is the Hadîth of the Night Journey, in the Book of Tawhîd in his Sahih. In it, he said,


«ثم علا به - يعني جبريل - فوق ذلك بما لا يعلم إلا الله حتى جاوز سدرة المنتهى، ودنا الجبار رب العزة، فتدلى حتى كان قاب قوسين أو أدنى، فأوحى إليه فيما أوحى خمسين صلاة كل يوم وليلة، ثم هبط حتى بلغ موسى، فاحتبسه موسى، فقال: يا محمد، ماذا عهد إليك ربك؟ قال: عهد إلي خمسين صلاة كل يوم وليلة، قال: إن أمتك لا تستطيع ذلك فارجع فليخفف عنك ربك وعنهم، فالتفت النبي صلى الله عليه وسلم إلى جبريل كأنه يستشيره في ذلك، فأشار إليه جبريل أن نعم إن شئت، فعلا به إلى الجبار تبارك وتعالى فقال وهو في مكانه: يا رب خفف عنا»

"Then, he, meaning Jibrîl, ascended Muhammad above that, to that which is only known by Allâh, till he passed Sidrat'ul Muntahâ (the Lote Tree, beyond which none may pass). Al-Jabbâr (the Irresistible), the Rabb of Izzah (Majesty) came close, and came closer, till he was at the distance of two bows or even nearer. Among the things that Allâh revealed to him was: Fifty prayers in every day and night. Then, the Nabî Sallallâhu Alayhi wa Sallam descended till he reached Mûsâ Alayh'is Salâm. Mûsâ Alayh'is Salâm stopped him and said, "O Muhammad! What did your Lord enjoin upon you?" Muhammad Sallallâhu Alayhi wa Sallam said, "My Rabb enjoined upon me fifty prayers every day and night." Mûsâ Alayh'is Salâm said, "Your nation cannot do this, so go back to your Lord so that He may reduce it for you and for them." So, the Nabî Sallallâhu Alayhi wa Sallam turned to Jibrîl as if he wanted to consult him about this. Jibrîl signaled, saying, "Yes, if you wish." Thereafter, Jibrîl Alayh'is Salâm ascended with him to al-Jabbâr Tabâraka wa Taâlâ. Nabî Sallallâhu Alayhi wa Sallam said while Allâh was in His place, "O Rabb! Lighten our burden!" Then, he mentioned the rest of the Hadîth.32

When Sa'd bin Mu'âdh Radiyallâhu Anh passed a judgement regarding Banû Quraydhah that their warriors will be killed, their offspring will be captivated, and their property will be taken as booty, Nabî Sallallâhu Alayhi wa Sallam said,


«لقد حكمت فيهم بحكم الملك من فوق سبعة أرقعة»

"You have passed the judgement of al-Malik (the King) Who is above the seven skies regarding them."33

In another wording, it was said,


«من فوق سبع سماوات»

"Al-Malik Who is above the seven heavens!"34

The origin of this parable is in the two Sahîhs.35 This sequence belongs to Muhammad bin Ishâq in al-Maghâzî.36

It is narrated in the two Sahîhs in the Hadîth of Abû Sa'îd Radiyallâhu Anh that he said:
Alî bin Abî Tâlib Radiyallâhu Anh sent a piece of gold not yet purified from its soil, in a loaned piece of leather,37 to the Nabî Sallallâhu Alayhi wa Sallam. He said: The Nabî Sallallâhu Alayhi wa Sallam distributed it amongst four: Uyaynah bin Hisn bin Badr, al-Aqra bin Hâbis, Zayd al-Khayl, and the fourth was either Alqamah or Âmir Ibn'ut Tufayl. On that, one of his companions said, "We are more deserving of this than these!" When this statement reached the Nabî Sallallâhu Alayhi wa Sallam, he said,


«ألا تأمنوني، وأنا أمين من في السماء، يأتيني خبر السماء صباحا ومساء»»

"Don't you trust me? Whereas, I am the trustworthy one of (Allâh,) the One in the Heavens! I receive the news of the Heavens in the morning and in the evening!"38

It is narrated in the Sunan of Abû Dâwûd from the Hadîth of Jâbir bin Mut'im Radiyallâhu Anh, that he said: A Bedouin came to Rasûlullâh Sallallâhu Alayhi wa Sallam and said, "O Messenger of Allâh! The souls are exhausted, the families are hungry, the possessions have perished. So, ask your Rabb to grant us rain! We seek you as our intercessor with Allâh, and Allâh as intercessor with you." Thereupon, the Nabî Sallallâhu Alayhi wa Sallam said, "Subhânallâh! Subhânallâh!" He continued saying Subhânallâh, so much so that this (fear and anxiety because of his anger for this statement) became apparent in the faces of his companions. Rasûlullâh Sallallâhu Alayhi wa Sallam then said,


«ويحك، أتدري ما الله؟ إن شأنه أعظم من ذلك، إنه لا يستشفع به على أحد من خلقه، إنه لفوق سماواته على عرشه، وإنه عليه لهكذا، وإنه ليئط به أطيط الرحل بالراكب»

"Woe to you! Do you know what Allâh is? The state of Allâh is greater than this! Verily, Allâh is not to sought as an intercessor with anyone of His creation. He is above His heavens upon His Arsh. (He said while indicating a dome with his fingers:) His Arsh is upon His heavens like this. His Arsh creaks with Him in the manner a saddle creaks because of the rider."39

Adh-Dhahabî narrated this Hadîth is in his book "al-Uluww" on the authority of Muhammad bin Ishâq.40

Then, adh-Dhahabî said, "This Hadîth is very strange. In the book al-Maghâzî, Ibnu Ishâq is considered evidence when he narrates with the chain of narration. He has denounced and odd narrations. Allâh knows best if the Nabî Sallallâhu Alayhi wa Sallam said this or not?

There is nothing like Allâh Azza wa Jalla, His Majesty is glorified, His names are holy and there is no -true- deity -worthy of worship- other than Him.

The creak occurring from the Arsh itself is from the genus of the creak which occurs on the saddle. This is an attribute for the saddle and for the Arsh. We seek refuge in Allâh from accounting it as an attribute for Allâh Azza wa Jalla. Besides, the phrase creaking did not come with an established, textual proof.

Our view regarding these Ahâdîth is: We believe in whatever is authentic among them and whatever the Salaf agreed upon letting them pass (as they were narrated) and affirming them. When it comes to what is spoken of regarding its chain of narration or the scholars disagreed regarding its acceptance or explanation, then we do not embark upon confirming it. Rather, we narrate them all together and clarify their state. We narrated this Hadîth because of it containing what is mass-transmitted regarding the aboveness of Allâh upon His Arsh, which is in accordance with the verses of the Book."41




31- Al-Bukhârî, Hadîth no. 3887; Muslim, Hadîth no. 259.

32- Al-Bukhârî, Hadîth no. 7517.

33- Ibn'ut Tallâ, Aqdiyatu Rasûlillâh, p. 38; Alam'ud Dîn as-Sakhâwî, Safar'us Sa'âdah, 2/942.

34- Ibnu Sa'd, at-Tabaqât, Maktabat'ul Khânjî, 3/394; adh-Dhahabî, al-Uluww, p. 35, no. 62.

35- Al-Bukhârî, Hadîth no. 3043; 3804; 4121, 6262; Muslim, Hadîth no. 1768.

36- Ibnu Ishâq, as-Sîrat'un Nabawiyyah, Dâr'ul Kutub'il Ilmiyyah, p. 414.

37- In the famous narrations of the Hadîth, the phrase "piece of leather tanned with Qardh" is found in place of "loaned piece of leather".

38- Al-Bukhârî, Hadîth no. 4351; Muslim, Hadîth no. 1064.

39- Abû Dâwûd, Hadîth no. 4726.

40- Adh-Dhahabî, al-Uluww, p. 44, no. 73.

41- Adh-Dhahabî, al-Uluww, p. 44-45.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


It is narrated in the Sunan of Abû Dâwûd and the Musnad of Imâm Ahmad from the Hadîth of al-Abbâs bin Abd'il Muttalib, that he said, "I was sitting at al-Bathâ with a group among whom was Rasûlullâh Sallallâhu Alayhi wa Sallam. Then, a cloud passed. Rasûlullâh Sallallâhu Alayhi wa Sallam looked at it and said, "What do you call this?" They said, "Sahâb (cloud)." Rasûlullâh said, "(It is also called) Muzn." They said, "And (it is called) Muzn." Rasûlullâh said, "(It is also called) Anân?" They said, "And (it is called) Anân." Rasûlullâh Sallallâhu Alayhi wa Sallam said, "Do you know the distance between the Heaven and the Earth?" They said: "We do not know." Rasûlullâh Sallallâhu Alayhi wa Sallam said, "The distance between them is either seventy-one, seventy-two, or seventy-three years. Then, the heaven above it is at a similar distance." He continued until he counted seven heavens.

«ثم فوق السماء السابعة بحر بين أسفله وأعلاه مثل ما بين سماء إلى سماء، ثم فوق ذلك ثمانية أوعال بين أظلافهم وركبهم مثل ما بين سماء إلى سماء، ثم على ظهورهم العرش، أسفله وأعلاه مثل ما بين سماء إلى سماء، ثم الله عز وجل فوق ذلك»

"Then above the seventh heaven there is a sea, the distance between its highest point and bottom is like that between one heaven and the next. Then, above that are eight Aw'âl (mountain goats), the distance between whose hoofs and knees is like the distance between one heaven and the next. Then, above their backs is the Arsh. The distance between its bottom and highest point is like the distance between one heaven and the next. Then, Allâh Azza wa Jalla is above that."42

Ahmad added the following, "Nothing from the acts of the children of Âdam is hidden from Him!"43

It was narrated in the Musnad of Imâm Ahmad from the Hadîth of Abû Hurayrah Radiyallâhu Anh that,


«أن رجلا أتى النبي صلى الله عليه وسلم بجارية سوداء أعجمية، فقال: يا رسول الله، إن علي رقبة مؤمنة، فقال لها رسول الله صلى الله عليه وسلم: أين الله؟ فأشارت بأصبعها السبابة إلى السماء، فقال لها: من أنا؟ فأشارت بأصبعها إلى رسول الله صلى الله عليه وسلم وإلى السماء، أي: أنت رسول الله، فقال: أعتقها فإنها مؤمنة»

"A man brought the Nabî Sallallâhu Alayhi wa Sallam a non-Arab, black concubine and said, "O Messenger of Allâh! I need to emancipate a believing slave." Rasûlullâh Sallallâhu Alayhi wa Sallam said to her, "Where is Allâh?" She pointed to the heaven with her index finger. Rasûlullâh Sallallâhu Alayhi wa Sallam said to her, "Who am I?" So she pointed to Rasûlullâh Sallallâhu Alayhi wa Sallam and to the heaven with her finger, meaning, "You are the Messenger of Allâh!" So Rasûlullâh Sallallâhu Alayhi wa Sallam said, "Set her free, for she is a believer!"44

It is narrated in the Jami of at-Tirmidhî on the authority of Abdullâh bin Amr Ibn'il Âs Radiyallâhu Anh that Rasûlullâh Sallallâhu Alayhi wa Sallam said,


«الراحمون يرحمهم الرحمن، ارحموا من في الأرض يرحمكم من في السماء»

"The merciful are shown mercy by ar-Rahmân. Be merciful to those on the earth so that the One in the heavens shows you mercy."

At-Tirmidhî said, "This Hadîth is acceptable, authentic."45

Again, in the Jâmi of at-Tirmidhî, it was narrated on the authority of Imrân bin Husayn Radiyallâhu Anh that he said,


«قال النبي صلى الله عليه وسلم لأبيه حصين كم تعبد اليوم إلها؟ قال: سبعة: ستة في الأرض، وواحد في السماء، قال: فمن الذي تَعُدّ لرغبتك ورهبتك؟ قال: الذي في السماء، قال: يا حصين، أما إنك لو أسلمت علمتك كلمتين ينفعانك، قال: فلما أسلم حصين، قال: يا رسول الله علمني الكلمتين اللتين وعدتني، قال: قل: اللهم ألهمني رشدي وقني شر نفسي»

"The Nabî Sallallâhu Alayhi wa Sallam said to my father Husayn, "How many deities do you worship today?" He said, "I worship seven deities. Six on the earth, and one in the heavens." Nabî Sallallâhu Alayhi wa Sallam said, "If so, then which one do you consider for your requests and apprehensive fear?" My father said, "The one in the heavens!" Nabî Sallallâhu Alayhi wa Sallam said, "O Husayn! Verily, if you would have accepted Islâm, I would have taught you two phrases that would benefit you." He said: When Husayn accepted Islâm, he said, "O Messenger of Allâh, teach me the two phrases you promised me!" Rasûlullâh Sallallâhu Alayhi wa Sallam said, "Say: O Allâh! Inspire me my guidance, and protect me from the evil of my soul!"46

It is narrated in the Sahîh of Muslim on the authority of Abû Hurayrah Radiyallâhu Anh that the Nabî Sallallâhu Alayhi wa Sallam said,


«والذي نفسي بيده ما من رجل يدعو امرأته إلى فراشه فتأبى عليه إلا كان الذي في السماء ساخطا عليها حتى يرضى عنها»

"By Him in Whose Hand my life is in, there is not a man who calls his wife to his bed and she refuses except that the One in the heaven is angry with her until this man is pleased with her."47

It is narrated in the long Hadîth of intercession on the authority of Anas bin Mâlik Radiyallâhu Anh from the Nabî Sallallâhu Alayhi wa Sallam that he said,


«فأدخل على ربي تبارك وتعالى وهو على عرشه»

"Then I enter upon my Rabb Tabâraka wa Taâlâ while He is above His Arsh."48

Anas mentioned (the rest of) the Hadîth.

It is narrated in some wordings of al-Bukhârî mentioned in his Sahîh,


«فأستأذن على ربي في داره فيؤذن لي عليه»

"I ask my Rabb's permission in His abode and then, I will be permitted to enter upon Him."49



42- Abû Dâwûd, Hadîth no. 4723; Ibnu Mâjah, Hadîth no. 193. This Hadîth is authentic. (Ibnu Khuzaymah, at-Tawhîd, 1/234-238; al-Hâkim, al-Mustadrak, Hadîth no. 3137, 3428)

43- Ahmad, Musnad, Hadîth no. 1770.

44- With similar wording in Ahmad, Musnad, Hadîth no. 15743; Mâlik, al-Muwatta (through the narration of Yahyâ), Dâru Ihyâ'it Turâth, 2/777.

45- At-Tirmidhî, Hadîth no. 1924.

46- At-Tirmidhî, Hadîth no. 3483.

47- Muslim, Hadîth no. 1436.

48- Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Ithbâtu Sifat'il Uluww, no. 27.

49- Al-Bukhârî, Hadîth no. 4476, 6565, 7410, 7440, 7510.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


It is authentically narrated on the authority of Abû Hurayrah Radiyallâhu Anh with the chain of narration belonging to Muslim that he said: Rasûlullâh Sallallâhu Alayhi wa Sallam said,

«إن لله ملائكة سيارة يتتبعون مجالس الذكر، فإذا وجدوا مجلس ذكر جلسوا معهم، فإذا تفرقوا صعدوا إلى ربهم»

"Verily, Allâh has roaming angels. They follow the assemblies of remembrance. When they find an assembly of remembrance, they sit with them. When they disperse, they ascend onto their Rabb."50

The original Hadîth is in the Sahîh of Muslim. Its wording is as follows,


«فإذا تفرقوا صعدوا إلى السماء، فيسألهم الله عز وجل، وهو أعلم بهم: من أين جئتم؟»

"When they disperse, they ascend onto the heavens. Allâh Azza wa Jalla asks them although He is most knowledgeable about them: Where have you come from?"51

The Ahâdîth regarding this subject are many. This response is not wide enough to explain them. In what we mentioned is sufficiency for the one whom Allâh directed and inspired him his guidance. As for the one whom Allâh wants to be trialed, then there is no way out for him. Rather, the abundance of evidences would not increase him in anything other than confusion and misguidance. As Allâhu Taâlâ said,


﴿وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا﴾

"And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief." (al-Mâ'idah, 5/64; al-Mâ'idah, 5/68)

Allâhu Taâlâ said,


﴿وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا﴾

"We reveal the Qur'ân, which is cure and mercy for the believers, and it adds nothing to the wrongdoers but loss." (al-Isrâ, 17/82)

The One whom His sayings are exalted said,


﴿يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا﴾

"By this He lets many go astray, and by this He makes many find guidance." (al-Baqarah, 2/26)

Allâh Tabâraka wa Taâlâ said,


﴿وَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ وَمَاتُوا وَهُمْ كَافِرُونَ﴾

"As for those who have a disease in their hearts, it adds further impurity to their impurity, and they die as disbelievers." (at-Tawbah, 9/125)

Allâh Subhânahu wa Taâlâ said,


﴿قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُولَئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ﴾

"Say: It is for those who believe, a guidance and a cure. And as for those who disbelieve, there is deafness in their ears, and it is blindness for them. Such people are being called from a distant place." (Fussilat, 41/44)



50- With similar wording in Muslim, Hadîth no. 2689.

51- With similar wording in Muslim, Hadîth no. 2689.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Statements About Howness}

Verily the intent (behind mentioning the verses and Ahâdîth) is that the textual proofs of the Book and the Sunnah have articulated, rather, have been mass-transmitted regarding affirming the aboveness of Allâh upon His creation and that He is above His heavens and has done Istiwâ above His Arsh with an Istiwâ befitting His Majesty in a manner none other than He has knowledge of its howness.

So, if the questioner asks: How did Allâh perform Istiwâ above His Arsh?

It is said to Him just like Rabî'ah52, Mâlik, and others said, "Istiwâ is known, and its howness is unknown. Believing in it is obligatory, and asking regarding its howness is an innovation."

Likewise, when he says: How does our Rabb descend?

It is said to Him: How is Allâh?

So, when he says: I do not know His howness,

It is said to him: Likewise, we do not know the howness of His descending. Hence, the knowledge of howness of the attribute necessitates the knowledge of howness of the one described, since knowledge of the attribute it is a branch of knowledge of the one described. So how could you request from me the howness of His Istiwâ over His Arsh, His speech, and His descent while you yourself do not know the howness of His essence?

If you affirm that Allâh has a true, factually established essence that necessitates attributes of perfection which nothing resembles, then His Istiwâ, His descent, and His speech are factually established and the Istiwâ, speech, and descent of the creation does not resemble Him in this regard. This is because there is nothing like Allâhu Taâlâ in His essence, His attributes, and His actions. If Allâh has a true essence that does not resemble other essences, then this essence which is attributed with true attributes do not resemble the attributes of other essences. This is because speech regarding the attributes is a branch of speech regarding the essence. If the essence of Allâh does not resemble the essences of the creation, then the attributes of al-Khâliq do not resemble the attributes of the creation.

Many people deem regarding many of, most of, or all of the attributes that they resemble the attributes of the creation, then want to negate this understanding of theirs but consequently fall into danger.

From these dangers is one resembling what he comprehends from the textual proofs with the attributes of the creation and deeming that the textual proofs indicate Tamthîl.

From these dangers is one negating these attributes from Allâh without knowledge, thereby becoming a Mu'attilah regarding what the Rabb deserves of perfect attributes and traits of majesty. This person does Ta'tîl of what was proven by Allâh and His Messenger of the divine attributes that befit the majesty and magnitude of Allâh.

And from these dangers is attributing the Rabb with the opposites of these attributes that are the attributes of inanimate and nonexistent things. Thereby, this person does Ta'tîl of the perfect attributes which the Rabb deserves and resembles Him with deficient and nonexistent things. He has done Ta'tîl of what is indicated by the textual proofs regarding the attributes and made its indication resembling Allâh to the creation. Therefore, he combines between Ta'tîl and Tamthîl regarding Allâh and regarding the Speech of Allâh and becomes a heretic regarding His names and verses.




52- Rabî'a Rahimahullâh said,

"Istiwâ is not unknown, its howness is incomprehensible. The message is from Allâh. Upon the messenger is preaching. Upon us is affirming it." (al-Lâlakâ'î, Sharhu Usûl'il I'tiqâd, 3/441, 581-582, no. 665, 928; Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Ithbâtu Sifat'il Uluww, no. 74; Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Dhamm'ut Ta'wîl, no. 42; Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 5/40)
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Istiwâ and Its Meaning}

An example for this is that the textual proofs in all its entirety indicate describing the Ilâh (Deity) Tabâraka wa Taâlâ with aboveness, His highness over the creation, and His Istiwâ over His Arsh. In the Book of Allâh and the Sunnah, there is no description of Him being neither inside the creation nor outside of it and neither being separate from the creation nor within it. So, the suspicious one deems that when he describes Allâhu Taâlâ with Istiwâ over His Arsh, then His Istiwâ is like the Istiwâ of a human being on a boat and an animal, as is mentioned in His statement,

﴿وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ ۞ لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ﴾

"And the One who has made for you the boats and the cattle that you ride. So that you may do Istiwâ upon their back, and then remember the favor of your Rabb." (az-Zukhruf, 43/12-13)

So, this gives the individual who is ignorant regarding Allâh and His attributes the impression that if Allâh does Istiwâ over His Arsh, then He is needy of the Arsh, just like the one who does Istiwâ over the boat or animal is needy of it. High above is Allâh from this by sublime greatness.

Rather, He has no need for the Arsh and other than it, while everything other than Him is in need of Him. So, how can it be suspected that when He does Istiwâ over the Arsh, He is in need of it? High above and sanctified is Allâh from this.

It is also known that Allâhu Taâlâ has created the creation, some above the other, and He did not make what is elevated in need of what is lower than it. Hence, the air is above the earth and is not in need of the earth carrying it, the cloud is also above the earth and is not in need of the earth carrying it. The skies are above the earth and are not in need of the earth carrying them.

So, when the Highest, Most High, Rabb, and Malîk of everything is above all of His creation, how can this necessitate Him being in need of His Arsh and His creation? Or how can His highness above His creation mandate this need while it does not mandate this need in the creation? Likewise is Allâhu Taâlâ's statement,


﴿أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ﴾

"Do you feel secure that He, Who is in the heaven (Allâh), would not cause the earth to swallow you?" (al-Mulk, 67/16-17)

As in the Nabî Sallallâhu Alayhi wa Sallam's statement,


«ألا تأمنوني، وأنا أمين من في السماء»

"Don't you trust me? Whereas, I am the trustworthy one of (Allâh,) the One in the Heavens!"53

Also, the statement of the Nabî Sallallâhu Alayhi wa Sallam regarding the incantation of the sick,


«ربنا الله الذي في السماء تقدس اسمك»

"Our Rabb Allâh Who is in the heavens! Holy is Your name."54

So, whosoever derives suspicion from these textual proofs that Allâh is within the heavens, then he is an ignorant deviant with the agreement of the scholars.

So, if one says: Is the Arsh in the sky or in the earth?

It is said: It is in the sky.

If it is said: Is Paradise in the sky or in the earth?

It is said: It is in the sky. This does not require the Arsh nor Paradise to be within the skies. For verily, what is intended with the sky is above; regardless of it being above the universes or below it.

Allâhu Taâlâ said,


﴿فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ﴾

"...Let him stretch out a rope to the ceiling..." (al-Hajj, 22/15)

And He said,


﴿وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا﴾

"...and We have sent down purifying water from the sky." (al-Furqân, 25/48)



53- Al-Bukhârî, Hadîth no. 4351; Muslim, Hadîth no. 1064.

54- This Hadîth is authentic according to al-Hâkim Rahimahullâh and adh-Dhahabî Rahimahullâh. (Al-Hâkim, al-Mustadrak, Dâr'ul Kutub'il Ilmiyyah, Hadîth no. 7512) This Hadîth is Hasan according to Shaykh'ul Islam Ibnu Taymiyyah Rahimahullâh. (Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 3/139)
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


When Allâh being the Highest, Most High is settled in the souls of the addressees, then the meaning of his statement, "Allâh is in the heavens," is that He is in aboveness and above everything. Just like the concubine, when Rasûlullâh Sallallâhu Alayhi wa Sallam asked her, "Where is Allâh?" She said, "In the heavens." The concubine intended aboveness without specifying Him with created substances and incarnating Him into them.

When "aboveness" is mentioned, it encompasses whatever is above all of the creation. So what is above all of them is in the heavens.55 This does not require an existential adverb of place which encompasses Him, since there is nothing above the creation other than Allâh. Likewise, when it is said that the Arsh is in the heavens, the intent is that the Arsh is above it.

Such as the statement of Allâhu Taâlâ,


﴿فَسِيرُوا فِي الْأَرْضِ﴾

"So travel through the earth." (Âl-i Imrân, 3/137; an-Nahl, 16/36)

Also like the statement of Allâhu Taâlâ,


﴿فَسِيحُوا فِي الْأَرْضِ﴾

"So, travel freely, through the earth." (at-Tawbah, 9/2)

Allâhu Taâlâ said narrating from Pharoah,


﴿وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ﴾

"I will crucify you on the trunks of palm-trees." (Tâ-Hâ, 20/71)56

In summary, whoever says, "Allâh is in the heavens," and intends that He is inside the cavity of the heavens in such a manner that the heavens surround57 and encompass Him, then such person is mistaken and deviated with a far deviation. If he intends with this is that Allâh is above His heavens upon His Arsh and separate from His creation, then he is correct.58




55- In Arabic, the word Samâ, which is usually translated as heavens, means being elevated and high. (Al-Jawharî, as-Sihâh, 6/2382; Ibnu Mandhûr, Lisân'ul Arab, 14/397; al-Fayrûzâbâdî, al-Qâmûs'ul Muhît, p. 1296) The word Samâ in the verse al-Hajj, 22/15 means ceiling according to the majority. (Al-Baghawî, Tafsîr, Ihyâ'ut Turâth, 3/327) Whereas, in the verse al-Furqân, 25/48, Samâ means cloud. (At-Tabarî, Tafsîr, Hajr, 17/467; al-Wâhidî, at-Tafsîr'ul Basît, 16/526) Shaykh Rahimahullâh states that Allâh being in the heavens means that Allâh is elevated, not inside the heavens.

56- In the verses and Ahâdîth pertaining to Allâhu Taâlâ and His Arsh being in the heavens, the preposition Fî is used. The preposition Fî sometimes denotes Dharfiyyah (adverbial), meaning, something being inside a location, and in some cases, it denotes the meaning of the preposition Alâ, meaning elevation or one thing being above another. (Ibnu Hâjib, al-Kâfiyah, p. 95-96, found in Majmû'at'un Nahw) This is alluded to in the mentioned verses. This is because while saying travel through the earth, Allâhu Taâlâ used the preposition Fî to mean travel on/above the earth. Again, the intent by the verse "I will crucify you on the trunks of palm-trees" is I will crucify you up on. The other verses are akin to this. (Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 3/53, 5/106; Ibn'ul Qayyim, Nûniyyah, Atâ'ât'ul Ilm, 2/332; Ibnu Abi'l Izz al-Hanafî, Sharh'ul Aqîdat'it Tahâwiyyah, Mu'assasat'ur Risâlah, 2/383) Therefore, phrases such as Allâh and His Arsh are in the heaven do not mean that He or His Arsh are inside the heavens, rather, it means that they are above the heavens. And Allâh knows best.

57- In the other copy, the phrase, "bounded" is found in place of "surround."

58- The creed of incarnation is from the blatant Kufr. The scholars have narrated consensus concerning it being Kufr.

Yûsuf Sinân'ud Dîn al-Amâsî (1000H) Rahimahullâh from the Hanafites said,

"Know that what necessitates Kufr is of different categories... As for what is related to Allâhu Taâlâ, then when one attributes Allâh Subhânahu with that which does not befit Him, as to resemble Allâhu Taâlâ with something from the creation... or holds the view of incarnation and union with the Divine... and what resembles it from that which does not befit Allâh Subhânahu wa Taâlâ, High above is Allâh from this by sublime greatness, then this person enters the fold of Kufr with consensus, regardless of him doing this deliberately or jokingly. He will be executed if he insists upon this. However, if he repents, Allâh will pardon him and he will be saved from execution." (Yûsuf Sinân'ud Dîn al-Amâsî, Tabyîn'ul Mahârim, p. 212-215)

Al-Qarrâfî (674H) Rahimahullâh from the Malikites said,

"As for ignorance regarding rejecting Him being a father, a son, incarnation, union with the Divine, and similar issues that are impossible regarding Allâhu Taâlâ and are from this genre; then the Muslims have made consensus upon declaring Takfîr upon those who allow these regarding Allâhu Taâlâ." (al-Qarrâfî, al-Furûq, ar-Risâlah, 4/234)

Ibnu Hajar al-Haytamî (974H) Rahimahullâh from the Shafiites said,

"Or if he says that Allâhu Taâlâ incarnates into something, something incarnates into Him, He has a child, He begot a child, or that he was born, he enters the fold of Kufr." (Ibnu Hajar al-Haytamî, al-I'lâm bi Qawâti'il Islâm, p 219)

Al-Buhûtî (1051H) Rahimahullâh from the Hanbalites said,

"Shaykh Ibnu Taymiyyah said: Likewise, the statement of one who states that there is nothing other than Allâh, if he intends with this statement what the people of who believe in union with the Divine say that there is nothing in existence except Allâh, also the people of who believe in union with the Divine say that the existence of the Creator is the existence of the creation, and" they say that "the Creator is the creation and the creation is the creator, the slave is the Master and the Master is the slave, and other statements with the same meaning" which there is consensus regarding its falsehood. The person who says this is asked to repent, if he does, he does, otherwise he will be executed.

"Likewise are those who say: Verily, Allâhu Taâlâ is everywhere with His essence and deem Him mixed with the creation. The person who says this is asked to repent, if he does, he does, otherwise he will be executed." Affliction has spread due to these sects. They have ruined much of the creed of the people of Tawhîd. We ask Allâh for pardon and well-being." (al-Buhûtî, Kashshâf'ul Qinâ, Wazârat'ul Adl, 14/232-233)
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

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