MunAAm

From Abu Dawood In his commentary of Sunan Abu Dawud, volume 5 page 102, al-Imam Abu Sulayman al-Khattabiyy said: "[Here he relates their word:] If someone asks" how is it that God 'yanzil? (if translated literlly, one might say 'descends')' He (an ignorant person) will reply: "God yanzil" as He Wills ". And if he asks, "Does God moves when" yanzil "or not? He (an ignorant person) will answer: "He wants if He moves, and if He wants, He does not move." , I (al-Khattabiyy) say: This is a monumental mistake, and God the Exalted, is not ascribed with movement because movement and stillness succeed in the same substance, and certainly can be attributed with movement, can be attributed with immobility, and both states are physical properties [attributes of body] that come into existence, and are attributed to creatures. But God is free from these two states, there is nothing like Him. If this "shaykh", may Allah guide us and him [meaning: may Allah guide him to the proper belief] had followed the path of the as-Salaf as-Salih ("the Pious Predecessors"), he would not enter himself in what is meaningless, because they did not utter anything that was similar tothat monstrous (blasphemous) error. " Imam Bukhari opinion in Sahih bukhari [rah] Imam Al-Bukhari in his Sahih explains the term "wajh [face]" which the wahhabis say means "literal and physical face of Allah [naoozbila " to mean "Dominion". , From Sahih Muslim and Imam Nawawi [rah] The following is a translation of some of what Imam An-Nawawiyy said in explaning hadith of Slave girl which khawarijs used to prove Allah is only in sky : , He said: This is one of the "hadiths of the attributes," about which scholars have two positions. The first is to have faith in it without discussing its meaning, while believing of Allah the Exalted that "there is nothing whatsoever like unto Him" (Qur'an 42:11), 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 adducing that the point of the hadith was to test the slave girl: Was she a monotheist, who affirmed that the Creator, 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 Ka‘bah, since the sky is the qiblah of those who supplicate, as the Ka‘bah is the qiblah 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 according to the literal translation, "In the sky", it was plain that she was not an idol worshiper... Al-Qadi ‘Iyad stated: There is no disagreement among Muslims, one and all--their legal scholars, their hadith scholars, their scholars of theology, both those of them capable of expert scholarly reasoning and those who merely follow the scholarship of others--that the textual evidences that mention Allah the Exalted being [if translated literally] "in the sky",such as His words that [if translated literally would say], "Do you feel safe that He who is in the sky will not make the earth swallow you," and so forth, are NOT as their literal sense (dhahir) seems to imply, but rather, all scholars interpret them in other than their ostensive sense.. , in Famous biography of al-Imam Abu Hasan al-Ashariy, al-Hafidh Abul Qasim Ibn Asakir said , on page 150: "Similarly, the Najjariyah say 'that the Creator is in all places without the confinment and without direction', while the Hashawiyyah and the Mujassimah say 'He is confined to the throne, the throne is His place, and He is sitting on it.' As for al-Imam al-Ash'ariyy, he chose a path that is between the two, and he said that God existed when there was no place, then He created the Throne and kursiyy. He did not need the place, and He is, after creating the place, as He was before He had created it." Ibn Kathir on mujassamiya Imam Ibn Kathir (rah) has given a wonderful explanation of 7:54 (and guess what some people have tried their best to forge it and change the quote completely opposite to what he actually said, but of course they had to be caught) , He wrote: [Then He ‘established’ (istawa) upon the Throne" – (Qur’an 7:54)], People have too many positions on this matter, and this is not the place to present them at length.[ فللناس في هذا المقام مقالات كثيرة جداً ليس هذا موضع بسطها ] On this point, we follow the position of the righteous early Muslims (salaf)—Malik, Awza‘i, Thawri, Layth ibn Sa‘d, Shaf’i, Ahmad, Ishaq ibn Rahawayh, as well as others among the Imams of the Muslims, ancient and modern—(namely) to let it pass as it has come, without saying how it is meant [، وهو إمرارها كما جاءت من غير تكييف], without any resemblance (to created things), and without nullifying it (wa la ta‘til):"THE OUTWARD (LITERAL) meaning that comes to the minds of anthropomorphists is negated of Allah[، والظاهر المتبادر إلى أذهان المشبهين منفي عن الله] for nothing created has any resemblance to Him: "There is nothing whatsoever like unto Him, and He is the All-hearing, the All-seeing" (Qur’an 42:11) , [Tafsir Ibn Kathir under 7:54] , Note: english translation of tafsir ibn kathir is forged and edited, this is present in arabic books of ibn kathir ehere he exposed literalists and their kufr . ,

Imam Nawawi [rah] KUFR Fatwa on those who say Allah is only in one place Imam al-Nawawiyy said in his book of fiqh al-Majmu' in 18 volumes, volume 15 page 470: "Chapter: If both spouses, or one of them-apostatize, then, if it occurred before the consummation of the contract (ie before any intercourse between them): the separation is effective. And if it was after the consummation of the contract, the separation is effective after the expiry of the statutory waiting period ('iddah). Therefore, they go back to Islam (ie if they again become both Muslims) before the expiry of the statutory waiting period, then they are still in their marriage contract, but if they do not return (to Islam) then the separation is effective." Here he explains that committing apostasy breaks the marriage contract under certain conditions.This is a point of fiqh and not belief, but we do present this because it is an important consequence in terms of what was related from the scholars who said clearly that believing that God is in one place is blasphemy (kufr) ,

Imam Abul-Barakat Abdullah Ibn Ahmad Nasafiyy [rah] in his magnificent Tafsir wrote on page 164, volume 2 of his Tafsir of Qur'an: "About the ayah: , وَلِلّهِ الأَسْمَاء الْحُسْنَى فَادْعُوهُ بِهَا وَذَرُواْ الَّذِينَ يُلْحِدُونَ فِي أَسْمَآئِ , which means: "And Allah has the Perfect Names, so invoke Him by these Names, and stay away from those who demonstrate ilhaad [atheism] to these names." Surah al-'Araf verse 180. "It is atheism (ilhaad) then to call Allah "body" (jism) or 'atom/smallest particle' (jawhar) or "reason" ( 'aql) or "cause" ('illah) ." , Imam Qurtubi [rah] , Imam al-Qurtubiyy said in his Tafsir, in the first verse of Istiwa in Qur'an, volume 1 pages 254, Surah Al-Baqarah verse: "This verse is part of the problematic verses and people concerning this verse and similar verses are divided into three groups. Some have said, "we read, and we believe without doing explaining, and this is the opinion of many of the imams. It is as has been reported from Imam Malik, may Allah have mercy on him, that a man was asked about the verse "ar-Rahmanu 'alal-arshi-stawa and he said "The istawa is not unknown, and how (kayf) is inconceivable, and belief in it (istiwa) is obligatory and questioning on this subject is a [bad] innovation, and I see you're a bad person! So he ordered the man to be thrown out.Some others have said, "we read and we explain by what is apparent in the language. And this is the saying of anthropomorphists (mushabbihah). And others said: "We read and we interpret them and we prohibit the act of taking them as the apparent meaning. Now question arises who are people who do explanation of istiwa , REPLY: Ibn Taymiyyah, Ibn Baaz [wahabi top scholar] , Uthmayeen and other salafis , Here is proof , Ibn Uthmayeen said , In his work “Aqidat Ahlus Sunnah Wal-Jama’ah” he states after mentioning Yunus:3, , واستواؤه على العرش: علوه عليه بذاته علوَّاً خاصاً يليق بجلاله وعظمته لا يعلم كيفيته إلا هو. , [We believe that He "created the Heavens and the Earth in six days, then He settled Himself on the throne; He manages everything" (10:3).] His “settling on the throne” means that He [Allah] is sitting in person (bi-dhaatih) on His throne in a way that is becoming to His majesty and greatness. No one save He knows the kayfiyyah. , scan page , Imam Qurtubi [rah] Fatwa of kufr applies on Ibn Taymiyyah perfectly In his Tafsir named "an-Nahrul-Madd", the Grammarian Abu Hayyan al-'Andalusi reported about Ibn Taymiyahhaving this belief. He said: In his handwriting, a book of Ahmad Ibn Taymiyah, who was contemporary with us, which he called "Kitab-ul-‘Arsh", I read: Allah sits on al-Kursi and has left a space for the Messenger of Allah to sit with Him.[/ews] At-Taj Muhammad Ibn ‘Ali Ibn ‘Abdil-Haqq al-Baranbari pretended that he is a promoter of his ideas and tricked him, until he took it from him; we read that in it. , [The author of "Kashf-uz-Zunun" reported that about him also in Volume 2, page 1438.] This reporting of Abu Hayyan was omitted from the old printed copy. However, the manuscript confirms it.

exposing from Imam Bayhaqi [rah] Imam Bayhaiqyy in al-Asma' wa as-Sifat , al-Hafidh Abu Bakr al-Bayhaqiyy said: "Some of our companions used as evidence to deny a place for Allah, the saying of the Prophet:"O Allah You are adh-Dhahir so there is nothing above You, O Allah, You are al-Batin so there is nothing beneath You". So if there is nothing above Him and nothing below him is that He is not in a place." Abu hanifa [rah] and Mullah Ali Qari [rah] Opinion of Abu Hanifa from Mullah Ali Qari in Minah ar-Rawd al-Azhar fi Sharh al-Fiqh al-Akbar said , He said in his explanation of the book al-Fiqh al-Akbar, pages 333 - 334: , To answer this [i.e. the false assumptions], we can cite the Shaykh, Imam Ibn Abdus-Salaam, who in his book al-Hal Ramuz,said that Abu Hanifah, may Allah have mercy on him, said: "Whoever says:" I do not know if God is in heaven or on earth has committed kufr, because it has assigned a place to God (al-Haqq), and one who thinks that God is in a place is an anthropomorphic (mushabbih)." There is no doubt that Ibn Abdus-Salam is one of the scholars most reliable and secure, therefore it is obligatory to believe in what he reported." Abu hanifa [rah] and Mullah Ali Qari [rah] In the same book as above, p.355, he says: "Those who were unjust, who are among those who LIED concerning Allah, or claimed things that included the confirmation of a PLACE to Allah, a DIRECTION in front of [Him] and confirmation of distance [between Him and His creatures] and everything like that is a kafir" , Imam Abu Mansur al-Baghdadiyy[rah] In his book Usul ad-Din, pages 337-338, Imam Abu Mansur al-Baghdadiyy refutes Mujassimah (those who attribute a body (jism) to Allah). On page 337, he said: "As for Jismiyyah (those who attribute to God a body) of Khurasan among Karramiyyah, declaring them unbelievers is mandatory, because they affirm that Allah HAS A LIMIT , and an end to the bottom, and that He would connect with the throne, and also their saying that there are created things that occur in Allah." He continues to say: "By allowing [the belief] that Allah has created things that occur in Him, they ruin for themselves the evidence of the Oneness of God. That means, that bodies are created because they have created things in them . Thus, according to their own reasoning, they can not prove that the world has a beginning, and therefore they have no way of knowing the Creator of the world. Consequently, they do not know... Everyone who disagreed with them, have agreed on the fact that they (al-Mujassimah) are people of hell, so in that respect, they are the worst of all deviant sects."

From Imam Shafi [rah] quoted by Imam Suyuti [rah] in Al-Ashbah wa An-Nadha'ir , Al-Hafidh As-Suyutiyy copies the statement of Imam Ash-Shafi‘iyy that Al-Mujassimah (those who believe that Allah has bodily attributes i.e. present-day wahhabis) are blasphemers. , From Classical book Tabsirah Al-Adillah Imam Abu Muain , in Maymun Ibn Muhammad An-Nasafiyy has stated in his book Tabsirah Al-Adillah that the one who affirms a place to Allah has blasphemed. ,

from Beliefs of Sahabas [ra] like Imam Ali [ra] , Ijma of Sahabas [ra] held the view that Allah has no makaan (place, station). , , Imam ‘Ali ibn Abi Taalib (’alayhis salaam) is recorded to have said , كان- الله- ولا مكان، وهو الان على ما- عليه- كان , “Allah was without place, and He is now as He was [then].” ((الفرق بين الفرق لأبي منصور البغدادي [ ص / 333 ] )) , Abi Mansur Al-Baghdadi also quotes Imam ‘Ali (radhiya Allahu ‘anhu) as saying, , إن الله تعالى خلق العرش إظهارًا لقدرته لا مكانا لذاته ,“Verily Allah , the exalted, created the throne to manifest His power, not as a place for his essence.” , , Imam Zaynul-’Aabidin ’Ali ibn Al-Husayn ibn ‘Ali ibn Abi Taalib (radhiya Allahu ‘Anhu) stated, أنت الله الذي لا يحويك مكان , “You are Allah , who does not occupy place!” , [it-haaf As-Saadat Al-Muttaqin 2/24 ] , Subhanallah, Even Hadrat Ali [ra] was away from anthropomorphism [mujassimait ] Beliefs of Classical scholars Imam An-Nasafi (701 or 710 AH) states in his Tafsir , إنه تعالى كان ولا مكان فهو على ما كان قبل خلق المكان، لم يتغير عما كان. , “Verily He, the exalted, was without place, and He is as He was before creating (the entity of) ‘place’, not changing as He was [Tafsīr An-Nisfi Surah Taha Volume 2] , The Shaykh Abul abbas shihad ud din Ahmad ibn Muhammad Al-Qastalānī Al-Masrī (d. 933 AH) said in his Sharh (gloss) of Sahīh Al-Bukhārī ,, ذات الله منزه عن المكان والجهة , “Allah ’s essence is free from space (makān) and direction (jihah[irshād As-Sārī 15/451] , He also stated when explaining the verse, “…Looking at their Lord” [Qur’an 75:23]: بلاكيفية ولاجهة ولا ثبوت مسافة ,“Without modality, without direction, without establishing distance. ” [irshād As-Sārī 15/462] , The Maliki Qadhi Ibn Rushd the Elder (d. 520), said: ليس- الله- في مكان، فقد كان قبل أن يخلق المكان “, Allah ta’alaa is not in a space, for He was before ’space’ was created.”

There are some people who used Quran and hadiths to prove Allah only exists above the throne in a particularspace or area and even sits there or is established on the throne. They misquote Quran and interpret methaphoric and allegorical verses literally .Which leads to anthropomorphism , Let uss see what the beliefs Bible are , ▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄ Donot follow the Jews and Christians in Aqeeda ▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄ , Prophet [salehalawaalihi wasalam] warned us ,[ “Oppose the People of Book (Jews & Christians).” musnad ahmad 2234 , Now What is belief of Bible lets see , “Revelation 4:2-11 And when the living creatures give glory and honour and thanks to Him Who sits on the throne, to Him Who lives forever and ever, (10) the twenty-four elders will fall down before Him Who sits on the throne, and will worship Him Who lives forever and ever, and will cast their crowns before the throne, saying, For Thou hast maintained my just cause; Thou dost sit on the throne judging righteously. [ Bible book of ’Psalms 9:4 ]] , Then Bible says , “God reigns over the nations, God sits on His holy throne.” Psalms 47:8 , Than bible says , “...I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple.”[ Isaiah 6:1] , Isaiah Chapter 6, it is written : “1 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. , Now this is what famous Saudi Sheikh Ibn Uthmayeen said , Uthmayeen Himself said Allah throne Means Jaloos , scan of uthameyeen fatwa Ibn Uthmayeen again said In his work “Aqidat Ahlus Sunnah Wal-Jama’ah” he states after mentioning Yunus:3, , واستواؤه على العرش: علوه عليه بذاته علوَّاً خاصاً يليق بجلاله وعظمته لا يعلم كيفيته إلا هو. , [We believe that He "created the Heavens and the Earth in six days, then He settled Himself on the throne; He manages everything" (10:3).] His “settling on the throne” means that He [Allah] is sitting in person (bi-dhaatih) on His thronein a way that is becoming to His majesty and greatness. No one save He knows the kayfiyyah [of the sitting]. , Scanned page

کیا نبی کریمﷺ نے معراج کے موقعہ پر اللہ تعالیٰ کو دیکھا تھا؟ اغلب صحابہ کرام﷢ کا یہی نظریہ ہے کہ نبی کریمﷺ نے اپنی آنکھوں سے اللہ تعالیٰ کو نہیں دیکھا۔ اس کے من جملہ دلائل میں سے چند درج ذیل ہیں 1 ارشاد باری تعالی ہے: ﴿ لَا تُدْرِكُهُ الْأَبْصَارُ ... الأنعام: ١٠٣﴾ کہ ’’اسے آنکھیں نہیں پاسکتیں۔‘‘ تفسیر ابن کثیر میں اس آیت مبارکہ کی تفسیر میں مکتوب ہے: (لا تدركه في الدنیا وإن کانت تراه في الآخرة) کہ ’’دنیا میں یہ آنکھیں اللہ کو نہیں دیکھ سکتیں اگر چہ آخرت میں دیکھیں گی۔‘‘ 2 ارشاد باری تعالی ہے: ﴿ وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ ... الشوریٰ: ٥١﴾ کہ ’’کسی بشر کا یہ مقام نہیں ہے کہ اللہ اس سے رو برو بات کریں، اس کی بات یا تو وحی(اشارہ)کے طور پر ہوتی ہے یا پردے کے پیچھے سے ۔‘‘ 3 سیدنا موسیٰ﷤ نے اللہ تعالیٰ سے رؤیت کاسوال کیا تو اللہ تعالیٰ نے فرمایا:﴿ لَنْ تَرَانِي ... الأعراف: ١٤٣ ﴾ کہ ’’تو مجھے ہر گز نہیں دیکھ سکتا۔‘‘ اس سے معلوم ہوتا ہے کہ دنیا میں کوئی بھی شخص اللہ کو نہیں دیکھ سکتا۔ 4 سیدہ عائشہ صدیقہ رضی اللہ عنہا فرماتی ہیں: «مَنْ حَدَّثَكَ أَنَّ مُحَمَّدًا رَأَیٰ رَبَّهُ فَقَدْ کَذَبَ وَهُوَ یَقُولُ: لَا تُدْرِکُهُ الْأَبْصَارُ ... صحیح البخاري: ٧٣٨٠ » کہ ’’جو تمہیں یہ خبر دے کہ محمدﷺ نے اپنے رب کو دیکھا ہے تو تحقیق اس نےجھوٹ بولا ۔ حالانکہ اللہ تعالی فرماتے ہیں کہ اسے آنکھیں نہیں پا سکتیں۔‘‘ 5 سیدنا ابو ذر﷜ سے مروی ہے : (سَأَلْتُ رَسُولَ اللہِ هَلْ رَأَیْتَ رَبَّكَ؟ قَالَ: « نُورٌ أَنَّیٰ أَرَاہُ» ... صحیح مسلم: ١٧٨) کہ ’’میں نے رسول کریمﷺ سے پوچھا کہ کیا آپ نے اپنے رب کو دیکھا ہے؟ فرمایا: (اس کا حجاب ) نور ہے ، میں کیسے دیکھتا؟‘‘ واللہ تعالیٰ اعلم! IN AHADEES KA KYA JAWAB HAI

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