Allah is above His throne

Evidence from Quran

ʺThey fear their Lord above them.ʺ [Sooratun‐Nahl, 16:50]

من� ح� لى ال�ر عرش� ع� وى ال� ت� اس�ʺThe Most Merciful rose over the Throne.ʺ [Soorah Taa Haa, 20:5]

م ت� �ن م� ن� ا! ى# م� �ماء ف ن� ال�س سف� ا! �خ م ي�# ك رض� ب�0 ا الأ! �ذ ا7 �مور هى# ف� ت��

“Do you feel secure that He who is above the heaven would not causethe earth to swallow you?ʺ [Surah Al‐Mulk, 67:16]  

The Quran describes the "exaltedness" or "highness" of Allah in different ways, as His being high and above, and by describing how things come down from Him, and go up to Him, and by stating that He is above heaven. For example (interpretations of the meaning):

(Highness):"… and He is the Most High, the Most Great." [Quran 2:255]

"Glorify the Name of your Lord, the Most High." [87:1]

(Above):"And He is the Irresistible, above His slaves …" [Quran 6:18]

"They fear their Lord above them, and they do what they are commanded." [Quran 16:50]

(Things coming down from Him):

"He arranges (every) affair from the heavens to the earth … “[Quran 32:5]

"Verily We: it is We Who have sent down the Dhikr (i.e., the Quran) …" [Quran 15:9]

(Things going up to Him):

"… To Him ascend (all) the goodly words, and the righteous deeds exalt it …" [Quran 35:10]

"The angels and the Rooh (Jibreel) ascend to Him …" [Quran 70:4]

(Allah is above heaven):

"Quran Do you feel secure that He, Who is over the heaven, will not

cause the earth to sink with you …?" [67:16]

“It is He who created the heavens and earth in six days and then rose over the Throne. He knows what enters the earth and what emerges from it, and what descends from the heaven and what ascends therein; and He is with you wherever you are. And Allah sees what you do.ʺ[Sooratul‐Hadeed, 57:4]

In this Aayah, Allah affirms His Istiwaa (rising over) the Throne which is the highest of all creations.

The Throne is a creation of Allah and the Throne is real, The Thronehas bearers who carry it.

Allah says (interpretation of the meaning):

“Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (saying): ‘Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your way, and save them from the torment of the blazing Fire!’” [Surah Ghaafir 40:7]

“And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them].” [Quran 69:17]

Allah has combined mention of His being above His Throne with mention of His being with His slaves in one ayah (verse), where He says (interpretation of the meaning): 

“He it is Who created the heavens and the earth in six days and thenrose over (istawa) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, and

what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) where so ever you may be.” [Quran 57:4]

Saying that Allah is with us does not mean that He is mixed with (ordwells in) His creation; rather He is with His slaves by His knowledge. He is above His Throne and nothing is hidden from Him of what they do. With regard to the ayah (interpretation of the meaning): 

“And We are nearer to him than his jugular vein (by Our Knowledge).”[Quran 50:16] 

Evidence from Hadith

Prophet Muhammad Sallallahu alahi wasallam said; ʺDo you not trust me while I am trusted by the One above the heaven? [Bukhari]

al‐Khalaal in his book, as‐Sunnah, with an authentic chain of narration according to al‐Bukhaaree that Qataadah ibn an‐Nuʹmaan said: I heard Allah’s Messenger say,

“When Allah finished with His creation, He Istawaa (rose over) His Throne.ʺ[Ibn al‐Qayyim mentioned it in Ijtimaaʹ al‐Juyoosh al‐lslaamiyyah (page 34). Adh‐Dhahabee said, ʺIts narrators are trustworthy.ʺ]

The hadith of A'ishah that Ibn Abbas (RA) came to her whilst she wasdying, so he said to her:“You were the most beloved of the women of the Messenger of Allah and he would not love except that which was tayyib (good) and Allah sent down the declaration of your innocence from above the seven

heavens.” [Sunan Ad-darimi]

From Abu Hurairah (radiyallaahu anhu) from the Prophet (sallallaahu alayhi wasallam), who said: "Whoever believes in Allah and His Messenger, establishes the prayer and fasts the month of Ramadan will rightfully be granted Paradise by Allah, no matter whether he fights in Allah's cause or remains in the land where he is born." The people said, "O Allah's Messenger! Shall we inform the people with this good news?" He said, "Paradise has one-hundred levels which Allah has reserved for the Mujaahideen who fight in His cause,

and the distance between each of two levels is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-Firdaws which is the middle-most and highest part of Paradise. Above it is the Throne of ar-Rahmaan, and from it originates the rivers of Paradise. [Bukhari – book on tawheed and Mukhtasar al-Uluww" of adh-Dhahabee]

Abu Hurairah reported that the Prophet (sallallaahu `alaihi wasallam) said: "There are hundred levels in Jannah which Allah has prepared for the Mujahideen who fight in His cause. Between on leveland another is a distance which is equal to that between the earth and the heaven. When you ask Allah, azza wajull, ask Him for Firdaws, because it is situated in the midst and Highest point of Jannah from where the rivers of Jannah spring, and above it is the 'Arsh of the Most Merciful." [Musnad Ahmad]

Abdullah bin Amr reported that the Prophet sallallahu 'alayhi wa sallam said: "Be merciful to those on earth, so that the One above the heavens will be merciful to you." [Imam al-Bukhari and Imam Muslim]

In his speech subsequent to the death of the Prophet sallallahu 'alayhi wasallam, Abu Bakr as-Siddiq (RA) said: "He who was worshipping Muhammed sallallahu 'alayhi wa sallam, (let him know that) Muhammad is dead, and he who was worshipping Allah, (let him know that) Allah isabove the heaven Ever-Living, never dies'." [Imam al-Bukhari]

The Prophet (ملسو هيلع هللا ىلص) said, "When Allah had finished His creation, He wrote over his Throne: 'My Mercy preceded My Anger.' [Sahih Bukhari – book on Tawheed]

Abu Hurairah reported that the Prophet (sallallaahu `alaihi wasallam) said: "The angels of death usually attend the dying person. If he is pious, they would address his soul saying, 'O good soul! Come out of the good body, and rejoice in the annunciation of mercy and provision from the Rubb Who is well pleased with you'. Theangels would keep coaxing it with these words until the soul emergesfrom the body. Then it would be taken up to the heaven where permission to open the gates of the heaven would be sought. The guards would inquire, 'Who is this?' 'So and so', the angels would answer. The guards would say: 'O good soul! You are welcome'. The

soul would be flattered by such words and finally be taken up to heaven above which is Allah."[Bukhari and Musnad Ahmad]

It is quite evident that Allah, the Exalted, is above the seven heavens. Otherwise, why would the souls and the believers’ deeds be taken up to the heavens to reach Allah?

Abu Hurairah narrated I heard Allah's Messenger (ملسو هيلع هللا ىلص) saying: "Before Allah created the creations, He wrote a Book (wherein He haswritten): "My Mercy has preceded my Anger.' And that is written withHim over the Throne." [Sahih Bukhari – book on Tawheed]

Ahl al-Sunnah established that the idea of Allah’s being above His Throne and above all of His creation means that He is above all creation, above the heaven, above Paradise, above the Throne, and none of His creation encompasses Him, He does not need any of them; rather He is their Creator and Sustainer.

Evidence from the Salaf

Imam adh-Dhahabee (rh) narrates from Ibn Abbas (ra), “Before creating the heavens and earth, Allah was above his Throne. Then he created the Pen, and it wrote everything that would happen up until the Day of Judgement” (Bayhaqi in ‘Asmaa Was-Sifaat).

Abu Hafs narrated to us, saying: Abu Nasr Asamah narrated to us, saying: al-Fadl bin Ziyaad narrated to us, saying: I heard Abu Abdullaah (Ahmad bin Hanbal) saying: Maalik bin Anas said:Allah, the Exalted, is above the heaven and His knowledge is in every place, no place escapes it (His knowledge).So I said to Abu Abdullaah, "Who informed you of this about Maalik?"

He said, "I heard it from Surayj bin an-Nu'maan, from Maalik".

Imam Ahmad was asked: "Is Allah above His 'Arsh, above the seventh heaven, separate from His creatures, and is His knowledge and power encompassing everything everywhere?" He replied: "Certainly, He is above His 'Arsh and nothing escapes His knowledge." [Al-Juyush al-Islamiyyah, Ibn al-Qayyim, p. 123]

Imam ash-Shafi'i said: “The creed which I hold is the same creed the Muslims before me were holding, namely, the Testimony of Faith: "There is no god worthy of being worshipped except Allah, that

Muhammed is the Messenger of Allah, and that Allah is above His 'Arsh, above the heavens." [Al-Juyush al-Islamiyyah, Ibn al-Qayyim, p. 93]

Imam ibn Khuzaimah said: "Whoever disbelieves that Allah is above His 'Arsh, above His seven heavens, and that He is separated from His creatures, is a Kafir, (unbeliever). Such person must be orderedto repent and disavow his belief."[Dhahabi – Kitab al-Uluw]

Abu Bakr Muhammad at-Tamimi, a Shafi'ite imam of Naisaboor, said:"I do not pray behind a person who denies the attributes of Allah and does not recognize that Allah is above His 'Arsh."[ Dhahabi – Kitab al-Uluw]

Yoosuf bin Moosaa al-Qattaan, the Shaykh of Abu Bakr al-Khallaal, said: It was said to Abu Abdullah (Ahmad bin Hanbal): "Allah is above the seventh heaven, over His Throne, separate and distinct (baa'in) from His creation, and His power and knowledge are in everyplace?" He said:Yes, He is over His Throne, and nothing escapes His knowledge.Note: This al-Qattaan is thiqah (trustworthy) from the Shaykhs of al-Bukhaaree. He died in 253H, al-Khallaal heard from him, and the isnaad is saheeh.[Adh-Dhahabi's "Mukhtasar al-Uluww]

Abdullah bin Nafi' reported: Malik bin Anas said: "Allah is above the heavens, but His knowledge encompasses everything. Nothing escapes His knowledge." [Abdullah bin Ahmad, as-Sunnah]

A man once said to Imaam Maalik, ʺOh Aboo Abdullaah,

من� ح� لى ال�ر عرش� ع� وى ال� ت� اس�ʺThe Most Merciful Istawaa (rose over) the Throne.ʺ [Surah Taa Haa,20:5]

So how did He Istawaa (rise over)? ʺ So Imam Abdul Maalik bowed his head until he began to sweat, then said,

ʺThe Istiwaa is not unknown, the ʹHowʹ of it is not comprehendible, believing in it is required, and asking about it is an innovation, and I see you only as an innovator.ʺ [al‐Asmaa was‐Sifaat by al‐Bayhaqee (Page 515) and al‐Haafidh Ibn Hajr declared it to be acceptable in Fath al‐Baaree]

And it was authenticated by adh-Dhahabee in al-Uluww (p. 103).

His statement, ʺThe Istiwaa is not unknownʺ means that the meaning is not unknown in the language; its meaning is ʺrising over, settling upon.ʺ

His statement, ʺThe ‘How’ of it is not comprehendibleʺ means that wecannot perceive how Allah’s Istiwaa over His Throne is with our intellects. The only way is by revelation and the revelation has notreported the ʹHowʹ of it. So if both, the intellect and the revelation do not indicate it, then it is required to refrain from speaking about it.

His statement, ʺBelieving in it is requiredʺ means that it is obligatory to have Iman that Allah rose over His Throne in a befitting manner because Allah has informed this about Himself, so believing it is required.

His statement, ʺ...and asking about it is an innovationʺ means that asking about ʹhowʹ the Istiwaa is an innovation because it was not known even in the time of the Prophet (SAW) and the Companions.

So we believe that Allah, may He be exalted, rose over the Throne ina real sense as befits His Majesty, in a manner that is not like this action on the part of human beings, but how that occurred is unknown to us. Hence we leave knowledge of how it occurred to Allah,as Imam Maalik and others said when asked about this rising over (istiwa’): The rising over is known but how is unknown. 

See: Majmoo‘ al-Fataawa by Shaykh al-Islam [Ibn Taymiyah], 3/25 

This is the view of Ahl as-Sunnah wa’l-Jamaa‘ah: We affirm the attributes of Allah, may He be exalted, without likening Him to His creation or discussing how. Allah, may He be exalted, says (interpretation of the meaning): “There is nothing like unto Him, and He is the All-Hearer, the All-Seer” [ash-Shoora 42:11]. 

Ibn ‘Abd al-Barr (may Allah have mercy on him) said: Ahl as-Sunnah are unanimously agreed on affirming the attributes that are mentioned in the Qur’an and Sunnah, and interpreting them as they appear to mean, not metaphorically. But they do not discuss how any of them are. 

Al-‘Uluw li’l-‘Aliy al-Ghaffaar, p.250 

Abdullah Ibn al-Mubaarak said; we do not say as the Jahmiyyah say that Allah is on the earth, but rather we say that He has risen overHis Throne. [Imam al-Bukhaari's, Khalq Af aal Ebaad]�

Sufyaan ath-Thawree was asked about the verse, �and He is with you whosesoever you are. He said, �His Knowledge.� [Imam al-Bukhaari's, Khalq Af aal Ebaad]�

Abdullah Ibn Mas’ud (RA) said about His saying, �then He rose over His Throne �, - �the Throne is over the water, and Allah is above (fawqa) the Throne, and He knows what you are upon. [Imam al-Bukhaaree's, Khalq Af aal Ebaad]�

Muhammad bin Yusuf said (one of the teachers of Bukhari), �the one who says that Allah is not over (alaa) His Throne is a kaafir. And the one who thinks that Allah did not speak to Moses is a kaafir. [Bukhari’s, ‘Khalq Af’aal Ebaad’]

Qatada (the famous student of ibn ‘Abbas radi Allahu anhu) said about His saying, “and He is Allah in the Heaven and in the Earth” –‘the One Who is worshipped in the heaven and in the earth’” (Bukhaaree’s, ‘Khalq Af’aal Ebaad’).� �

Imam Adh-Dhahabi stated that Allah is above the Throne as the very first generation are unanimously agreed upon and as the imams after them have quoted from them. They said this in refutation of the Jahmiyyah. [al-Uluww lil-‘Aliyyil-Ghaffaar]

Imam Ahmad ibn Hanbal was asked, Allah is above the seventh heaven, above His Throne, distinct from his creation, and His Power and Knowledge are in every place?� And he replied, �yes, above the Throne and His Knowledge is in every place.[� Sharh Usul I'tiqaad Ahlus Sunnah of al-Laalikaaee (d.414AH)]

Imam Ahmad was asked about the verse, �and He is with you wheresoeveryou are � , and the verse, �there is no secret discourse of 3 people except that he is the fourth..� - and he said, �(meaning) His Knowledge, He is the Knower of the seen and the unseen, His Knowledge encompasses everything, and our Lord is above the Throne. [Sharh Usul I'tiqaad Ahlus Sunnah of al-Laalikaaee]

Imam Maalik said, Allah is Above the heaven, and His knowledge is inevery place, nothing is hidden from Him. [Sharh Usul I'tiqaad Ahlus Sunnah of al-Laalikaaee]

Imaam Abdullaah bin Ahmad quotes Abdullaah ibn Mubaarak as saying,�....I bear witness that You are above Your Throne above the seven heavens. [Sharh Usul I'tiqaad Ahlus Sunnah of al-Laalikaaee]

Abu Haneefah (RH) said, when asked of his opinion of the one who says, �I do not know whether Allah is above the heavens or on the earth. � - �He has disbelieved, because Allah says, �The Most Merciful rose above the Throne.� , and His Throne is above His seven heavens.� He was then asked, �what if he said that Allah is above His Throne but he does not know whether the Throne is in the heavens or on the earth? � He said, �He has disbelieved, because He has denied that He is above the heavens, and whosoever denied that He is above the heavens has disbelieved.� [al-Uluww� of adh- Dhahabee, also �Sharh Aqueedah at-Tahaawiyyah� of ibn Abee al-Izz al-Hanafee]

Imam adh-Dhahabee – rahimahullaah – said, “Whoever you ask, “Where is Allah? Then his quick and natural answer will be, above the heavens. There are two points in this Hadeeth, firstly the asking bythe Muslim, “Where is Allah?” Secondly the answer of the person questioned, “Above the heavens.” Whoever rejects these two points isrejecting the Prophet (salAllahu ‘alayhi was-Sallam)” (‘Kitaab al-Uluww’ (p.101)).

And Fir’aun (Pharaoh) said: “O Hâmân! Build me a tower that I may arrive at the ways, The ways of the heavens, and I may look upon theIlâh (God) of Mûsa (Moses) but verily, I think him to be a liar.”(Quran 40:37) Imam Tabari commented on this by saying, “Fir’awn’s saying that ‘I think him to be a liar’ i.e. he is saying that I think Musa is a liar when he says and claims that his God is above the sky, Who sent him (Musa) to us” (Tafseer Al-Tabari)

Abu Hanifah puts the matter succinctly: "All His qualities are different from those of creatures. He knows, but not in the way of our knowledge; He is mighty, but not in the way of our power; He sees, but not in the way of our seeing; He speaks, but not in the way of our speaking; He Hears, but not in the way of our hearing. Wespeak by means of organs and letters, Allah speaks without

instruments and letters. Letters are created but the speech of Allahis uncreated." [Fiqh Al Akbar]

Ahmad Ibn Hanbal reportedly stated that "The Attributes of Allah Subhana wa ta’ala proceed from Him and are His own, we do not go beyond the Qur'an and the traditions of the Prophet and his Companions; nor do we know the how of these, save by the acknowledgement of the Apostle and the confirmation of the Qur'an." [Kitab Al-Iman]

Explanation of Tafweed

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: 

Tafweed is of two types; one has to do with the meaning and the other has to do with discussing how. 

Ahl as-Sunnah wa’l-Jamaa‘ah refrain from discussing how, but they donot reject the meaning; rather they affirm it and explain it. Anyonewho claims that Ahl as-Sunnah are the ones who promote tafweed in the sense of saying that only Allah knows the meaning is telling lies about them. [Liqa’ al-Baab al-Maftooh. 67/24] 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

With regard to tafweed, it is known that Allah, may He be exalted, has commanded us to ponder the Qur’an and urged us to understand it.So how can it be possible that we are expected to turn away from understanding it, knowing it and pondering it? 

Shaykh Ibn Jibreen (may Allah have mercy on him) said: 

The correct view is to refrain from interpreting the texts in a way other than the apparent meaning and to affirm the divine attributes that are mentioned in these texts according to the apparent meaningsindicated in these texts, yet refraining from discussion of their nature, leaving knowledge thereof to Allah, and also believing that they are not to be understood in a manner that likens the Lord or any of His attributes to any of His creation. So we should not likenany of His attributes to those of any of His creation or interpret them in a way other than the way they are meant to be understood. Weshould not interpret the Attributes of Allah as metaphor.  

[Fataawa ash-Shaykh Ibn Jibreen, 64/41]

Shaykh Ibn Baaz (may Allah have mercy on him) said: 

Ahmad said concerning those who promote tafweed: They are worse thanthe Jahamis. Tafweed means saying: Only Allah knows what it means. This is not permissible because the meaning is known to the scholars. Maalik (may Allah have mercy on him) said: Istiwa’ (risingover) is known, but how it occurred is unknown. This was narrated from Imam Rabee‘ah ibn Abi ‘Abd ar-Rahmaan and from other scholars. The meanings of the divine attributes are known to and understood byAhl as-Sunnah wa’l-Jamaa‘ah, such as pleasure, anger, love, rising over, smiling and so on. These are meanings that are distinct from other meanings. Smiling is something other than pleasure; pleasure is something other than anger; anger is something other than love; hearing is something other than seeing. All of them are known to be attributes of Allah, may He be exalted, but they cannot be likened to the attributes of created beings. End quote. 

Fataawa Noor ‘ala ad-Darb by Ibn Baaz, p. 65 

If the scholars had believed in the mere wording, without any understanding of the meaning in a manner that is befitting to Allah,they would not have said “The rising over (istiwa’) is not unknown and how cannot be comprehended”, and they would not have said “Let them pass as they came without discussing how.” In that case the rising over would not have been known; rather it would have been unknown. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

The words of Rabee‘ah and Maalik, “The rising over (istiwa’) is not unknown, how cannot be comprehended and belief in it is obligatory”,are in accordance with the words of the others, “Let them pass as they came without discussing how.” They only stated that it is not possible to know the nature of the attribute; they did not deny the attribute itself. 

Moreover, there would be no need to deny comprehension of the natureof the attribute if he did not understand any meaning from the wording; rather there would be a need to deny comprehension of the nature of the divine attributes when the attributes are affirmed. 

Moreover, the one who denies the divine attributes does not need to say “without discussing how”. The one who says that Allah is not on

the Throne does not need to say “without discussing how”. Therefore if the way of the salaf was to deny the divine attributes in end of themselves, they would not have said “without discussing how”. 

Moreover, their saying “Let them pass as they came without discussing how” implies acceptance of the apparent meaning of the attributes. [End quote from al-Fataawa al-Hamawiyyah, 5/41] 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said something similar: 

It is well known that the salaf said some things in general terms and made other statements that were more specific concerning the verses and hadeeths that speak of the divine attributes. An example of a general statement is: “Let them pass as they came without discussing how.” 

This was narrated from Makhool, az-Zuhri, Maalik ibn Anas, Sufyaan ath-Thawri, al-Layth ibn Sa‘d and al-Awzaa‘i. 

This phrase is a refutation of those who denied the divine attributes (ta‘teel) and those who likened Allah to His creation (tamtheel). The words “Let them pass as they came” are a refutation of those who denied the divine attributes, and the words “without discussing how” are a refutation of those who likened Allah’s attributes to those of His creation. 

Imam al-Saffarini said, “We assent, submit, comply and believe in all of the Attributes of Allah; thereby affirming its existence (wujud) without affirming the nature/modality (takyif).

The sixth century reformer Imam Ibn Qudamah affirms the dhahir of the texts, and therefore, by the term tafwidh, he means tafwidh of the kayf and not negation the dhahir.

Ibn Qudama says in Lum’at al-I’tiqad: ‘From the verses that have come in relation to Allah’s attributes is the saying of Allah, ‘the Face of your Lord…’, and His saying, ‘Rather His two Hands are outstretched’. He then mentions a number of verses affirming a self for Allah, His Coming, His Pleasure, His Love, His Anger and Dislike. He then mentions the Hadeeth about Allah’s descent every night, His Amazement, and His Laugh, and considering it all from His Attributes. He then says:

‘These texts and the like, the chain of which has been authenticated, and the narrators of which are upright, we believe in them, and do not reject them nor deny them, nor do wegive them a ta’wil which opposes their dhahir (apparent meaning).’

From this we deduce, a) If he had negated the dhahir of the texts, he would not have affirmed the Face and Hands of Allah as His Attributes, and b) his objection to any ta’wil which opposes the dhahir of the texts clearly shows that he does not negate the dhahir, ratherhe affirms it.

Ibn Qudamah then quotes various textual proofs from the Quran and the Sunnah about Allah being above the heavens and clearly makes ithbat (affirmation) of the dhahir implications of such texts and believes that Allah is literally above the heavens. If he was a mufawwidh, hewould have sufficed at simply narrating the texts as they are, without affirming the dhahir, which he did. In fact, he wrote a wholebook called al-’Uluw, dedicated to affirming the dhahir of the textspertaining to Allah’s literal highness over the creation,

This clearly shows that Ibn Qudama certainly affirmed the dhahir of the texts pertaining to Allah’s elevation over His creation, and therefore, he was not a mufawwidh. [Lum’at al-I’tiqad]

Ahmad Ibn Qudamah wrote a whole book called al-’Uluw, dedicated to affirming the dhahir of the texts pertaining to Allah’s literal highness over the creation, and thus he says in its introduction:

‘As for what follows, then surely Allah Ta’ala has described Himselfwith being Elevated in the Heavens, and similarly He has be described by His Messenger Muhammad, the last of the prophets; something upon which all of the scholars from the pious companions held a consensus, as did the Imams from the jurists. The reports concerning that became so numerous, that a level of certainty was achieved. Allah Ta’ala united the hearts of the Muslims on this issue, and made it a part of the natural instincts of Allah the creation, and therefore, you notice them when some calamity befalls them that they look with their eyes to the sky, and raise their hands towards it, waiting for alleviation of calamity from their Lord, while their utter [this belief] with their tongue. No one denies this except a heretic, fanatic in his heresy…’ [Kitab ul-Uluw]

Ibn Qudamah affirms that Allah speaks with a sound, a further proof that he affirmed the dhahir of the texts, which confirm that Allah Speaks with a sound. In fact, in his violent rebuttal of Ash’aris inhis time, he calls them heretics for saying Allah speaks without sound and letters. [Hikayat al-Munadhara fil-Qur’an Ma’a Ba’dh Ahl al-Bid’a and Tahrim an-Nazar (Censure of Speculative Theology)]

Ibn Qudamah stated ‘The Madhab of the Salaf is to have Iman in the Attributes of Allah Ta’ala and His Names, with which He described Himself… without asking how, without giving likeness to the creation, or a ta’wil that opposes its dhahir.’ [Ibn Qudamah Dham al-Ta’wil (Censure of Ta’wil)]

Ibn Qudamah further wrote; ‘[The Salaf] knew that the one who conveyed to us [the information about Allah’s Attributes] is truthful, with no doubt in his truthfulness. Hence, they believed him, without knowing the reality of the meaning, and remained silentover that which they did not know.’

Hence, Ibn Qudama declares that the Salaf made tafwidh of the reality of the meaning, and not the dhahir itself, and therefore, he was not amufawwidh. Ibn Qudama believes in the dhahir, and therefore, affirms the attributes; the speech and hand of Allah and His istawa. [Tahrim an-Nazar (Censure of Speculative Theology)]

Ahmad Ibn Qudamah strongly opposed the speculative philosophers (such as the jahmiyyahs and mu’tazila). Ibn Qudamah was considered one of the primary proponents of the Athari school of Aqidah during his time, and was famous not only for his opposition to speculative Kalam but also his opposition to the Ash'ari school of thought. He was reported to have been greeted by Ibn Asakir with As-Salamu Alaykum and did not reply; when asked the reason why, his explanation was:

"He believes in "kalam nafsi" (an Ash'ari belief that actions such as speech oppose Allah’s special quality of being eternal, therefore Allah is eternally speaking within Himself) so I too also reply with the salams bi nafsi (saying the salams within myself)." [Sharh Lum'at-ul-'Itiqaad, pg. 8-10]

Imam al-Dhahabi stated in his book al-‘Uluw: ‘The latter ones from Ahl al-Nadhar (people of Kalam), came up with a newly invented belief. I do not know of anyone who preceded them in that. They

said: These Attributes are to be accepted as they are, and not made ta’wil of, while believing that dhahir is not the intent.’

This shows that the Salaf never negated the dhahir (apparent meaning) of these texts.

Quran: the uncreated speech of Allah

The Salaf believed what Imam Ahmad kept uttering:

Al-Quran Kalamullah Ghayr Makhluq

The Quran (which is composed of letters) IS Allah’s Speech, which isNOT created.

‘Abd Allah said: I asked my father (Ahmed ibn Hanbal) about a peoplewho say: When Allah spoke to Musa, He did not speak with a sound. Myfather replied: In fact, your Lord spoke with a sound, for we narrate these Ahadeeth as they have reached us.

My father said: the Jahmiyya deny this fact. (al-Sunnah 70-271)

Abu Ya’la said: Imam Ahmad explicitly stated in narrations collectedby a group of his students that Allah speaks with a sound (Ibtal al-Ta’wilat)

The Ash’aris and the Maturidis believe that Allah speaks without sound and letters.

If Allah does not Speak with letters, who said Alif-Laam-Meem?

The ’sound and letter’ controversy only began at the time of Imam Ahmad b. Hanbal. This is why Imam Ahmad categorically refuted Ibn Kullab and declared him a heretic.

Ibn al-Jawzi says in al-Muntadham of al-Ash’ari:“The people never differed that this audible Qur’an is Allah’s Speech, and that Gabriel descended with it upon the Prophet – Allah’s peace and blessings be upon him. The reliable imams declaredthat the Quran is eternal, while the Mu’tazila claimed that it is created. Al-Ash’ari then agreed with the Mu’tazila that the Quran iscreated and said: ‘This is not Allah’s Speech. Rather, Allah’s Speech is an Attribute subsisting in Allah’s Essence. It did not descend on the Prophet, nor is it audible.’

Ibn Jawzi then mentions at length, the arguments for the orthodox approach towards the Quran, and commends Imam Ahmad b. Hanbal for his rigid stance on the issue, which united the Muslims on one belief: the Quran, which is contained in the Mushaf, is the uncreated Speech of Allah. He then denigrates al-Ash’ari, saying: “Then, people did not differ in this issue, until there appeared ‘Ali b. Isma’il al-Ash’ari, who at first, held the beliefs of the Mu’tazilites. It then occurred to him, as he claimed, that Allah’s Speech subsists in the Divine Essence (sifah qa’imah bil-that). His claim, therefore, necessitated that the Quran we have is created.”

Ibn al-Jawzi’s quotes can be found in his al-Muntadham, in his notice on Abul-Hasan al-Ash’ari; as well as his Sayd al-Khatir.

Ibn al-Jawzi would often say on the pulpit:“The heretics (the Ash’aris, jahmiyyahs and the falsafis) claim; i) there is none above the Heavens, ii) neither is there Qur’an in the Mushaf, and iii) nor is there a Prophet in the grave; ‘your three shameful facets’” (al-Dhayl)

Ibn Qudama says in his refutation of the Ash’aris on the topic of Quran:

* “Some of our [Hanbali] companions often ask us about the debate that took place between me and some of the heretics (i.e. Ash’aris)”

* Ash’aris claim that the Speech of Allah – the Quran – is one wholeentity which is indivisible, for anything eternal must be indivisible, as they claim. Ibn Qudamah responds to this saying thattheir belief implies, that the Torah, the Bible and the Quran are all the same, and the one who memorises a verse has memorised the whole Quran.

Ibn Qudamah said; “There is no dispute amongst all the Muslims that anyone who rejects a verse from the Quran, or a word, which is agreed upon, or even a letter which is agreed upon, is a Kafir… Whereas al-Ash’ari rejects the entire Quran and says: none of that is the Quran, rather it is the speech of Jibril.”

Ibn Qudamah says: ‘What is amazing is that their leader (i.e. Abul-Hasan al-Ash’ari) who established their beliefs was a man not known for his religion or piety, nor was he known for any of the Sacred sciences. In fact, he belongs to no science except the science of

blameworthy Kalam. All the while they acknowledge that he spent 40 years adhering to Mu’tazili doctrine, and then pretended to have retracted from it, however, nothing could be seen from him after hisrepentance except this Bid’ah.’ [Munadhara ma’a Ahl al-Bid’a]

These highlights from this Imam Ibn Qudamah prove that the Sunnis have been traditionally in opposition to the Ash’aris and all other speculative philosophy groups such as the jahmiyyas and the mu’tazilas.

al-Saffarini al-Hanbali says in his Sharh of his own Athari creed:

“In conclusion, the Mu’tazilites are in agreement with the Ash’arites, while the Ash’arites are in agreement with the Mu’tazilites, that this Quran contained within the two covers of theMushaf is created and anew. The only difference between the two factions is that the Mu’tazila did not affirm any other Speech for Allah except this (the Quran, which they thought was created), whereas the Ash’arites affirmed al-Kalam al-Nafsi (self-speech/talking to oneself/inner-speech) subsisting in Allah’s essence. Whereas the Mu’tazilites say, the Speech of Allah is created (and not subsisting in Allah). The Ash’aris do not consider it (the Quran) the Speech of Allah. Yes, they call it ‘the Speech ofAllah’, but only metaphorically, and that is the belief of the majority of their predecessors.” [Lawami’]

 

Imam Ahmad Ibn Hanbal (May Allah have mercy on him) used a verse from the Quran to prove that the Quran (Speech of Allah) is uncreated.

Allah (SWT) revealed; “Indeed Our word unto a thing when We intend it is only that We say to it, "Be," and it is." [Quran 16:40]

Imam Ahmad commentated that the Speech of Allah (SWT) is the cause of creation and therefore cannot be created. [Yasir Qadhi -

introduction to the sciences of the Quran]

 

Imam Ahmad Ibn Hanbal also used a hadith to support the Islamic Belief that the Quran is the uncreated Speech of Allah (SWT).

Prophet Muhammad ه ال�له ص�لى وس�لم ع�لي#   said; "Whoever seeks refuge in the Speech of Allah (SWT) from all evil, then nothing will harm him." [Sahih Muslim and Musnad Ahmad]

Imam Ahmad continues and said that refuge can only be sought from Allah (SWT) and from His attributes. So the prophetic hadith proves that the Quran is uncreated since it is Speech of Allah (SWT). [ImamAhmad's Kitab Al Iman and Yasir qadhi - introduction to the sciences

of the Quran] 

Ahle Hadith’s opposition to speculative philosophy

Refuting Greek/speculative philosophy as source of Theology:

Imam Abdul Malik said:

“Whoever seeks the religion through Kalâm (speculative philosophy) becomes a heretic (Zindiq)! And whoever seeks money [through alchemy]becomes bankrupt. And whoever seeks the strange narrations becomes aliar!”

[Source: Abdallah al-Ansari, Damm al-Kalam wa-Ahlih 4:115 no.873]

Imam al-Shafi’i's famous statement:

“My judgment with respect to the partisans of Kalâm is that they be smitten with fresh leafless palm branches, that they be paraded among the communities and tribes, and that it be proclaimed: “This is the punishment of him who has deserted the Book and the Sunna, and taken up Kalâm!”

[Source: al-Bayhaqi, Manâqib al-Shafi'i 1:462]

From Imam al-Shafi’i is also narrated:

“People did not become ignorant or differed except after their abandonment of the Arabic language and their inclination to the language of Aristoteles!”

[Source: al-Dhahabi, Siyar A'lam al-Nubala 10:74 and al-Suyuti in Sawn al-Mantiq p.15]

Ibn Jawzi stated; Nothings harms the Muslims’ methodology more than Mutakallimin (practitioners of greek philosophy) and the sufis (mystics). The former group (such as Mu’tazila, Jahmiyyahs and Murjiyyas) ruins people’s creed, and the latter group ruins people’sdeeds and religious laws.

[Talbis Iblis page 504]

Muhammad b. al-Hasan al-Shaybani, the student of the Imam and the narrator of this report, said thereafter:

“And Abu Hanifah used to stress us upon al-Fiqh and prohibit us fromal-Kalâm.”

[Source: Abdallah al-Ansari, Damm al-Kalâm wa-Ahlih 4:221-222 no.1029]

Abdallah b. Dawud said: “I asked [Sufyan] al-Thawri about al-Kalâm, replied with: Leave it, its worthless!”

[Source: Abdallah al-Ansari, Damm al-Kalâm wa-Ahlih 4:224 no.1032]

Imam Ahmad has said: “The partisan of speculative theology (kalam) will never prosper. No one is ever seen who has studied speculative theology, but that there is a corrupt quality to his mind.” [Ibn Abdul-Barr, Jamiâ Bayan al-Ilm 2/942, ed. Abu al-Ashbal, Dar Ibn al-Jawzi]

al-Saffarini said; “Our Lord is not a substance (jawhar), nor an accident (aradh), Nor a body (jism), may His Highness be exalted.”

Imam Ahmad said:

“Do not sit with the people of Kalâm (jahmiyyas, mu’tazilas and qadariyas).”

[Source: Ibn al-Jawziy, Manaqib al-Imam Ahmad p. 205]

And from Imam Ahmad who said

“If you see a man loving Kalâm, then warn against him!”

[Source: Ibn Battah, al-Ibanah 2:54 and Ibn Jawzi’s book on talbis iblis]

Imam Shu’bah b. al-Hajjâj said:

“Sufyan al-Thawri used to hate the Ahl al-Ahwâ’ and prohibit strongly sitting with them. And he used to say: ‘Upon you are the Athâr and beware of Kalâm concerning Allah’s Essence!’”

[Source: Abdallah al-Ansari, Damm al-Kalam wa-Ahlih, 4:171 no.950]

Ahmad b. Hanbal stated about Muhammad ibn Idris Shafi’i:

“The best habit which was in him, is that he had no desire for Kalâm; Fiqh was his main concern.”

[Source: Abdallah al-Ansari, Damm al-Kalâm wa-Ahlih 4:282 no.1127]

From al-Hasan al-Za’farani who said:

“Imam al-Shafi’i use to hate Kalâm (speculative philosophy) and prohibit it.” [Source: Abdallah al-Ansari, Damm al-Kalâm wa-Ahlih 4:302 no.1156]

Abdallah b. Dawud al-Khuraybi (d.213, an Imam from Kufah) said:

“The religion is not through Kalâm (speculative philosophy), but rather the religion is through the narrations.” [Source: al-Dhahabi,Siyar A'lam al-Nubala 9:349]

From al-Muzani who said:

“Imam al-Shafi’i use to forbid indulgence into Kalâm.”[Source: Abdallah al-Ansari, Damm al-Kalâm wa-Ahlih 4:303 no.1158]

Yasir Qadhi refutes the followers of mutakallimun

The Attributes of Allah are real and not metaphorical. It’s not appropriate that the fundamentals of faith such as Attributes of Allah be revealed in vague language. But rather it is essential thatthese fundamentals of faith be revealed in clear and explicit mannersince the Quran is the book of guidance and in clear Arabic.

The Attributes of Allah cannot be metaphorical because there can be no analogical relationship between the Attributes of Allah and His creation.

Neither the ‘Proof from Accidents’ nor the Ash`arite belief in atomism are ‘Quranic’ proofs per se. What I mean by this is that the Quran itself does not make such claims. And the greatest evidence for this is that the earliest generations of Islam (and even the Prophet (saw) himself) did not derive such complex cosmological premises from the Quran.

The problem then comes that one takes a non-Quranic evidence as a certain fact, and then uses it to deny or distort what is clearly Quranic (in this case, the Attributes of God). Herein actually lies the main contention that the Ahl al-Hadith have with the Ash`arites.The Ash`arites give precedence to what they perceive to be intellectual proofs, claiming that these proofs have greater authority than the texts of the Quran and Sunnah.

But the fact of the matter is that their ‘intellectual proofs’ are merely anachronistic by products of Hellenestic debates that occurred in centuries gone by. What is quite poignant in this regardis that all the groups of kalaam, who claim to have such ‘intellectual proofs’, actually reach ‘incontrovertible’ proofs which are directly in contradiction to one another. What the Mu`tazilites perceived as a ‘proof’ was denied by the Ash`arites as an ‘impossibility’, and vice versa (this is not to mention the pure falasifa, or even the differences between various Ash`arite schools and Mu`tazilite branches – all of whom posited ‘intellectual proofs’which are mutually exclusive to one another). Yet the source of bothof these groups was the same: what they perceived to be ‘aql’, or intellect.

The claim that atomism plays no role in making ta`wil of the Attributes is simply false; perhaps the one who made this claim is not aware of the intricacies of Ash`arite or Mutazilte theology. Thevery reason why the Ash`arites denied, for example, Allah’s nuzool (descent), or istiwa (rising over the throne), is because it clashed with their basic philosophical proof for the existence of God, whichis wholly based upon the belief in atomism. For them, motion is an ‘accident’, and an ‘accident’ by definition must subside in a ‘body’(which is composed of multiple atoms), and a ‘body’ has been proven

to be created. Hence, to ascribe ‘motion’ to God would necessitate, based upon Ash`arite theology, that God was created. For the Ahl al-Sunnah, firstly ‘motion’ is a term that they do not delve into with respect to God’s attributes – neither affirming it nor denying it, as this word or its Arabic equivalents are not used in the Divine Texts. Secondly, the philosophical premises that the Ash`arites use to arbitrarily deny what Allah and His Prophet have quite explicitlyaffirmed are not premises that the Quran itself calls to. Rather, the Ahl al-Sunnah give greater precedence to the Divine Texts and take what Allah says about Himself without questioning ‘how can thisbe so?’ for indeed Allah is the One who said, ‘There is nothing likeHim’. If there is nothing like Him, we should not compare Him to ‘accidents’ or ‘bodies’ but rather simply accept what He says about Himself.

The claim that objects have no ta`thir (or ‘effect’) on other objects is also one that has no basis from Scripture, reason, or even human experience. Rather, Allah has created each and every substance with intrinsic properties, and these properties may in fact effect other substances if Allah allows them to. Once again, this is the ‘middle position’ that the Ahl al-Hadith subscribed to. On the one hand you had the philosophers and natural scientists who claimed that naturalcauses must take effect. They claimed that, for example, if fire is exposed to cotton in normal circumstances, it is inevitable that thecotton will itself catch fire. The Ash`arites, in their attempt to defend their conception of miracles, went to the exact opposite and claimed that, in fact, fire has no effect in causing cotton to burn. The Ahl al-Hadith claim that natural causes are effective if and only if Allah wills them. Allah can prevent these natural causes from acting, but if He wills, the cause can have an effect. Hence, nothing happens except by the Will of Allah, and Allah is indeed thecreator of all things, but this does not negate that Allah Himself has created substances with intrinsic properties.

Ibn al-Qayyim, in his magnificent work Shifa al-Alil, discussed this point in great detail, and mentions that the evidences for this simple fact number in the thousands in the Quran. As one example, Allah says numerous times in the Quran that He sends down rain so thatgardens and plants may flourish. In other words, Allah Himself states that rain is a direct cause of plants flourishing.

Scholars of the khalaf also believe in the istawa of Allah

al-Qurtubi in his Tafsir of Surah al-A’raf: The early Salaf “ may Allah be pleased with them all“ would not negate direction (jiha), nor would they utter such. Rather, they and the rest uttered in affirmation of that (i.e. direction) for Allah Subhana wa ta’ala, asmentioned in the Quran and hadith. None from the Salaf al-Salih denied that Allah Rose over His Throne in reality (haqiqatan).

The 'Bukhaari of the west', the Imaam, the haafidh, ibn Abdul Barr (d.423), the Imaam of the Sunnah of his time said in his work at-Tamheed under the commentary of the 8th hadeeth:

"From Abu Hurayra that the Prophet (sallallaahu `alaihi wasallam) said, 'Our Lord descends every night to the lowest heaven when the last third of the night remains and says: "who is there calling uponMe that I may answer? Who is there asking of Me that I may give him?"'

"This hadeeth is established from the point of view of transmission having an authentic isnaad, the Ahlul Hadeeth do not differ as to its authenticity...

...and in this is an evidence that Allah is over (fee) the heaven, over (alaa) Throne, above (fawqa) the seven heavens, as is said by the Ahle Sunnah wa al-Jama'ah, and this is their proof against the Mu'tazila and the Jahmiyyah in their saying that Allah is not over the Throne.

And the evidence for what the People of truth say on that is His saying:

'The Most Merciful rose over the Throne'(Quran 20:5)

'Then He rose over the Throne...' (32:4)

And this is from al-Uluww and likewise his saying:

'The Most High, the Most Great' (Quran 2:255) 'The Most Great, The Most High' (13:9) 'Owner of High ranks, owner of the Throne.' (40:15)

'They fear their Lord from above them' (16:50)

And as for the mutakallimum’s taking istawaa metaphorically, and in ta'wil to mean istawlaa (conquering) then this is not a meaning of it because it is not clear (ghayru dhaahir) in the language. And themeaning of istawlaa in the language is conquering/overcoming, and Allah the Exalted does not (need to) overcome or overwhelm anyone.

Abdullah Ibn Abdul-Barr stated As for His saying, 'do you feel secure that he who is "fee" the heaven', then the meaning is 'who isover ('alaa) the Heaven' i.e. over the Throne.

And from the right of the Words (of Allah) is that they be taken upon their true meanings ('alaa haqeeqatihi), until the ummah is agreed that what is meant is the metaphorical meaning, when there isno way to follow what is revealed to us from our Lord except in thatway.

And it befits Allah that he speaks only with that which the Arab understands according to the constraints of the speech (arabic language) from what is the correctly understood by the listener. Andistawaa is known in the language and understood to be: Highness (uluww) and rising above something.

Abu Ubaid said about His saying, 'the Most Merciful Istawaa upon theThrone' - 'Above ('alaa)...'

And as for their (jahmiyyahs) seeking support in the saying of Allah, 'there is no secret discourse of three except that he is the fourth' then this is not a proof for them according to the literal sense of this verse. Because the scholars from the companions and taabi'een from whom the explanation of the Qur'an is taken from, said in explanation of this verse: He is over the Throne, and His Knowledge is in every place, and no one from amongst them, whose saying is depended on, differed on this. Ad-Dahhaak said about His saying, 'there is no secret discourse of three except that He is thefourth...' - 'He is over His Throne, and His Knowledge is with them,where so ever they may be.' And it has reached me that Sufyaan ath-Thauri said something similar.

Abdullah Ibn Mas'ud (RA) said, 'Allah is over the Throne, and nothing is hidden from Him of your actions.'"

And also from the proofs that Allah is over the Throne , above the seven heavens is that the Believers in Tawheed (muwahhideen), all ofthem, arabs and non-arabs, when a matter concerns them, or a difficulty befalls them, they raise their faces to the heaven, and direct their raised hands to the heaven, seeking succour from Allah,their Lord. And this is common amongst the general masses as well asthe elite (khaasa)....And the Prophet (sallallaahu `alaihi wasallam)said to the slave girl whose master wished to free her if she was a believer, so the Messenger (sallallaahu `alaihi wasallam) tested herasking her, 'where is Allah?' So she pointed to the heaven. Then he asked, 'who am I?' So she said, 'you are the Messenger of Allah'. Sohe said, 'set her free for she is a believer.' So it sufficed the Messenger of Allaah (sallallaahu `alaihi wasallam) from her, her raising her face to the heaven and was content with that, not requiring anything else.

(Abullah Ibn Abdul-Barr - Tahdheeb 7:103-105)

Regarding the verse; "Do you not see that Allah knows all that is inthe heavens and all that is on the earth? There is no secret counselof three, but He is their fourth, nor of five, but He is their sixth, nor of fewer than that, nor of more, but He is with them wherever they may be. Then on the Day of Resurrection He will informthem of what they did. Surely, Allah knows all things full well."[Quran 58:7]

The prominent exegete, Ibn Kathir stated: "This means that Allah is well acquainted with their utterances, and private talks and thoughts." [Tafsir Ibn Kathir]

Al-Qurtubi commented on this verse saying: "He knows and hears theirprivate counsel. This is evidenced by the fact that the opening and concluding clauses of this verse confirm the knowledge of Allah." [Tafsir Qurtubi]

The linguistic analysis of this verse proves the following points:

The opening words of the above verse speak of Allah's knowledge, not His location.

Private counsel, or secret talk, is the theme of this verse. Allah says, 'There is no secret counsel of three, but He is their fourth'. He does not say, 'There are not three, but He

is their fourth'. Thus the meaning becomes quite clear that itis the knowledge of Allah what encompasses all His creatures.

Allah confirms that He will inform them of their secret talk on the Day of Resurrection.

The verse ends, therefore, confirming Allah's knowledge.

Allah begins the surah of al-Mujadilah (Chapter 58), of which the verse in question is part, with the following verse: "Allah has indeed heard the speech of the woman who pleads with you concerning her husband and complains to Allah. And Allah has heard your dialogue. Verily, Allah is All-Hearing and All-Seeing.[15]

Allah, the Exalted, states that He has heard the woman who wascomplaining to the Prophet (sallallaahu `alaihi wasallam) , and has certainly heard her arguing with her husband, but He did not state in the verse that He was their third.

In the subsequent verse, Allah emphasizes that He is well acquainted with the deeds of His slaves. [tafsir Qurtubi]

'Istawa' is derived from the verb sawiya and its derivative form istiwaa' to ascend the Throne. The Ash'arites, the Mu'tazilites, theJahmites, and those who uphold their belief, hold the attribute of Istiwaa' to be only symbolic, whereas Ahlus-Sunnah accept this and the other essential attributes of Allah in it’s true meaning withoutdrawing parallels.

Imaam adh-Dhahabee said in the final lines of his most excellent work, ‘al-Uluww lil-‘Aliyyil-Ghaffaar’ (pp.286-287):

"Al-Qurtubee said concerning the saying of Allah, the Most High, "Then he ascended (istawaa) the Throne",

"We have explained the sayings of the Scholars regarding this issue in the book ‘al-Asnaa fee Sharh al-Asmaa al-Husnaa’ and we mentionedfourteen different sayings therein" up until he said,

"And the Salaf of the very first times - may Allah be pleased with them all - never used to negate direction (al-jihah) for Allah and nor did they used to express this (negation). Rather, they, and all of the others, used to speak with its affirmation for Allah, the

Most High just as His Book has spoken about it and just as His Messengers informed of it. And not a single one of the Salaf denied that his ascending (istawaa) the Throne was real and true (haqeeqah)(as opposed to metaphorical, majaaz). And Allah specified the Thronewith istawaa because that is the greatest of all His creation. However they assumed ignorance only of the exact nature (kaifiyyah) of istiwaa, for the true nature of that is not known. Imam Maalik said, ‘Istiwaa is known…’, meaning in the language, ‘…its true nature is unknown and asking about it is an innovation."

The true believers, contrary to the mutakallimun (philosophers), believe that the 'Arsh of Allah is above the seven heavens. The Believers also believe that having created the seven heavens and theearth and what is in them, Allah, the Exalted, has rose above His great 'Arsh.

Allah says: "Declare your Rubb (Lord), the Supreme, to be far removed from every imperfection or impurity."[Quran 87:1]

The "Supreme", linguistically, is in the superlative signifying thatAllah is higher than everything and is above all things in essence, power, and invincibility. Commenting on this verse, Ibnul-Qayyim, may Allah grant him His mercy, said:

All Muslims in the past and in the present, when supplicating Allah or imploring His help, they always raise their hands with palms towards the heaven. They do not lower their hands with palms towardsthe earth, nor do they turn them right or left, nor towards any other direction. They raise their hands up, knowing that Allah is above them. The Muslims also say in prayer while prostrating, "I declare my Rubb, the Supreme, to be far removed from every imperfection or impurity."

Allah says: "They fear their Lord above them."[Quran 16:50]

Ibn Qayyim commented that The above verse refers to the angels who are above us, and above them is our Rubb, the Blessed, the Exalted. Lest anyone be confused, Allah confirms in this verse that He is above the angels who are the residents of the heavens:

"The Compassionate has ascended the 'Arsh. [Quran 20:2]

And He is Allah above the heaven and on the earth He knows your private and public affairs. And He knows what you achieve. [Quran 6:3]

Ibn Qayyim commented that those who deny that Allah is above His Arsh (such as the jahmiyyas and ashariyas), dubiously argue that this verse supports their argument. Their argument is refuted by realizing that this verse refers to the knowledge of Allah, according to the renowned exegetes, not His essence.

The scholars further assert that this verse signifies that the knowledge of Allah encompasses all things in the heavens and on the earth. The reference to the divine knowledge is made clearly by repeating the clause, 'He knows' twice in this verse, that is to say: "Allah, the Exalted, knows the hidden and the open, and He knows what you achieve".

Attributes of Allah

And to Allah belong the best names, so invoke Him by them. And leave[the company of] those who practice deviation [ilhad] concerning His names. They will be recompensed for what they have been doing. [Quran 7:180]

Examples of ilhad include denying or distorting their meanings, or claiming that they have no meaning (tafwid). Considering His Attributes to be similar to the creation is also en example of deviation in theology.

Ibn Taymiyyah refutes the stance of the Mushabbihah (those who liken the creation with God: anthropomorphism) and those who deny, negate,and resort to allegorical/metaphorical interpretations of the DivineNames and Attributes. He contends that the methodology of the Salaf is to take the middle path between the extremes of anthropomorphism and negation/distortion. He further states that the Salaf affirmed (ithbaat)all the Names and Attributes of God without tashbih (establishing likeness), takyeef (speculating as to "how" they are manifested in the divine), taʿteel (negating/denying their apparent

meaning) and without taʾweel (giving it secondary/symbolic meaning which is different from the apparent meaning). [Al-Aqidah Al-Waasitiyyah]

Imam Abu Ja‘far Muhammad ibn Jareer at-Tabari (d. 310 – may Allah have mercy on him) said:

If someone were to say: What is the proper approach with regard to the meaning of these attributes that you have mentioned, some of which are mentioned in the Book and revelation of Allah, may He be glorified and exalted, and some were mentioned by the Messenger of Allah (blessings and peace of Allah be upon him)? Our response is: The correct approach in our view is to affirm the meaning in a real sense, without likening Him to His creation, as Allah said of Himself in the Qur’an (interpretation of the meaning): “There is nothing like unto Him, and He is the All-Hearer, the All-Seer” [ash-Shoora 42:11]. … So we affirmall of the meanings that we said are mentioned in the reports and the Qur’an and the revelation according to their apparent meaning, and we reject any likening of Him to His creation. Hence we say: He,may He be glorified and exalted, hears all sounds, but not through ahole in an ear or through any physical faculty like those of the sons of Adam. Similarly, He sees all people with vision that is not like the vision of the sons of Adam, which is a physical faculty of theirs.

[End quote from Tabseer fi Ma‘aalim ad-Deen, p. 141-145]

So we believe that Allah sees and hears but we don't ask how or giveresemblance to His creation. Same principle applies to the verses that state Allah is above His throne.

Imam Haafiz al-Maghrib Abu ‘Umar Yoosuf ibn ‘Abdullah ibn ‘Abd al-Barr al-Andalusi al-Qurtubi al-Maaliki (d. 463) said: “Ahl as-Sunnahare unanimously agreed that all the divine attributes mentioned in the Qur’an and Sunnah are to be affirmed, and we are to believe in them and understand them in a real sense, not as metaphorical. But they do not discuss the nature of any of them. As for the followers of innovation, the Jahamis, all the Mu‘tazilah and the Khaarijis, all of them deny the divine attributes and do not understand them ina true sense; they claimed that the one who affirms them is likening

Him to His creation. According to those who do affirm the divine attributes, these people are denying God. The truth is on the side of those who base their understanding on the wording of the Book of Allah and the Sunnah of His Messengers, and they are the leaders of al-jamaa‘ah, praise be to Allah.”

[End quote from at-Tamheed, 7/131, 145] 

Imam Abu Ahmad Muhammad ibn ‘Ali ibn Muhammad al-Karji who is known as al-Qassaab (d. 460 AH) said concerning the Qaadari belief in a letter that he wrote for the caliph al-Qaadir bi Amr-Allah in 433 AH, which was signed by the scholars of that time to confirm its content, which was sent to the various regions: 

“Allah is not to be described except as He has described Himself or as His Prophet has described Him. Any attribute that He has ascribedto Himself or that His Prophet has ascribed to Him, is an attribute in a real sense, and is not metaphorical. If it was metaphorical, then it would have been necessary to explain it in a manner different from the apparent meaning, so it would have been said: What is meant by vision is such and such, what is meant by hearing is such and such, and so on; it would have been explained in a way different from what one would understand from the apparent meaning. As the approach of the salaf is to affirm the attributes without interpreting them in a way different from the apparent meaning, thisproves that they are not to be understood in a metaphorical sense; rather they are plain facts.” 

[End quote from al-Muntazam by Ibn al-Jawzi, speaking of the events of 433 AH; Siyar A‘laam an-Nubala’, 16/213] 

Imam al-Haafiz adh-Dhahabi said, after quoting the words of al-Qassaab referred to above: 

As Allah exists in a real sense, not metaphorically, His attributes cannot be taken as metaphorical, because in that case they could notbe divine attributes, because the attributes are connected to the one who possesses those attributes. As He exists in a real sense, not in a metaphorical sense, His attributes cannot be metaphorical.

As there is nothing equal or similar to Him, there can be nothing like His attributes. 

[End quote from al-‘Uluw, p. 239, 250]

Even if majaz was true, it must still rest upon something that is known, and not unknown. For example, when you say so and so was a lion on the battlefield, it is known what is being referred to. But there can never be an analogy for Allah’s Attributes, and this is what the people who make ta’wil will fall into. One of the ways majaz is defined is something that can be negated. For example, you can say the warrior wasn’t a lion, but he was brave.

Abdullah ibn Abdul-Barr (d. 463AH), a famous Maliki scholar, said that there is ijmaa (unanimous consensus) on this issue;

The Ahlus Sunnah have unanimously agreed in affirming those Attributes (of Allah) that are found in the Quran or Sunnah, and believing in them as haqiqi, not as majazi, except that they do not explain the ‘howness’ (kayfiyyah) of these Attributes, nor do they limit them to a particular manner. As for the people of innovations,from the Jahmiyyah, and the Mu’tazilah, and the Khawarij, then they deny these Attributes, and they do not understand them in a haqiqi manner…” [Majmoo’ al-Fatawa v. 5 p. 198]

Speaking about those ahaadeeth which mention the attributes of Allah, Imam at-Tirmidhee (d.279H) - (rahimahullaah) said in his Sunan (1/128-129):

“It has been stated by more than one person from the People of Knowledge about this hadeeth and what resembles it from the narrations, such as the Attributes, and the descent of our Lord - the Blessed and Most High - to the lowest heaven every night. So they say: "Affirm these narrations, have faith in them, do not deny them, nor ask how." The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullah Ibn al-

Mubaarak, who all said about such ahaadeeth: "Leave them as they are, without asking how." Such is the saying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa'ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allah the Most High, has mentioned in various places in HisBook, the Attribute of al-yad (Hand), as-Sama' (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta'weel of these ayat, explaining them in a way, other than how they are explained by the People of Knowledge. They say: Indeed, Allah did not create Adam with His own Hand - they say that Hand means the Power of Allah. Ishaaq ibn Ibrahim ar-Raahawaih said: tashbeeh is if it is said: "Hand like my hand, or similar to my hand", or it is said: "Hearing like my Hearing, or similar to my hearing", then this is tashbeeh. But if what is being said is what Allah has said: Hand, Hearing, Seeing and it is not asked how, nor is it said: "Like my hearing, orsimilar to my hearing" - then it is not tashbeeh. Allah, the Most Blessed, Most High, said in His Book (Surah ash-Shooraa 42:11):

There is none like unto Him, and he is the all-Hearing, the all-Seeing

The creed of the four imams – Abu Haneefah (d.150H), Malik (d.179H),ash-Shafi’i (d.204H) and Ahmad (d.241H) – is what the Book and the Sunnah speak of, and what the Companions and those who followed themin righteousness were upon. And there is no disagreement between these imams – all praise is due to Allah – in the fundamental matters of belief, [Imaam Ibn Abil-‘Izz al-Hanafee] rather they are in agreement concerning the Attributes of the Lord; and that faith is undoubtedly an affirmation of the heart and the tongue. Furthermore,they refuted the people of theological rhetoric, like the Jahmiyyah and others who were affected by Greek philosophy and other schools of rhetoric.

The Jahmiyyah are the followers of Jahm Ibn Safwaan, who unleashed upon this Ummah, the horrific innovation of ta’teel (denial of Allah’s Attributes) either directly, or by twisting the meaning of Hand of Allah to mean: His Power or generosity. They also deny that Allah is above the creation, above His Throne, as well as holding the belief that Paradise and Hellfire are not everlasting. [ar-Radd ‘alal Jahmiyyah by Imam Ahmad and also ad-Daarimee]

Imam ash-Shaafi’ee (d.204H) said, “My ruling regarding the people oftheological rhetoric is that they should be beaten with palm leaves and shoes and be paraded amongst the kinsfolk and the tribes with itbeing announced, ‘This is the reward of the one who abandons the Book and the Sunnah and turns to theological rhetoric.” Refer to Sharhul-‘Aqeedatit-Tahaawiyyah of Ibn Abil-‘Izz, (p. 75). Refer to Sharhus-Sunnah (1/218) of Imam al-Baghawee.

Shaykhul-Islaam Ibn Taymiyyah (d. 728H) said:

However, from the Mercy of Allah to His servants is that He gave them imams who spoke truthfully to the Ummah, like the four imams and others, who used to refute the statements of the people of theological rhetoric, like the Jahmiyyah. They refuted their positions on the Qur’an, faith, and the Attributes of the Lord. And they were in agreement about what the Salaf were upon; that Allah will be seen in the Hereafter, and that the Qur’an is the word of Allah, not a created thing, and that faith is undoubtedly affirmation of the heart and the tongue. [Kitaabul-Iman]

The Haafidh of the west and its outstanding scholar Ibn Abdul Barr reported with his chain of narration from the scholars of the Maalikees in the east, Ibn Khuzaimah, that he said in the book of witnesses (Kitaab us-Shuhudaat) in explanation of the saying of the Maalik that it is not permissible to accept the witness of the people of innovation and innovated sects, and he said: "The people of the innovated sects in the view of Maalik and the rest of our Companions are the people of theological rhetoric (Kalaam). So everyperson of the theological rhetoric is from the people of the innovated sects and innovation: whether he is an Ash'aree, or Jahmiyya or mu’tazila or the falsafis, and his witness is not accepted in Islam ever. Indeed he is to be ostracized, and punished for his innovation and if he persists in it and repentance is to be sought from him"[Jaami Bayaan il-Ilmi wa Fadlihi (2/117)]

Also Ibn Abdul Barr himself reports in [Al-Ihtiqaa] from the three scholars: Maalik, Aboo Haneefah and Ash-Shaafi'ee that they forbade theological rhetoric and spoke severely against its people, and thatthey are innovators and are to be punished. It’s like is reported by

Ibn ul- Qayyim in [Ijtimaa ul-Juyoosh il-Islaamiyyah] and what are the Ash'ariyyah except people of theological rhetoric?

Imaam Abul-Abbaas ibn Suraij known as 'ash-Shaafi'ee the second' andhe was a contemporary of Al-Ash'aree, said: "We do not speak with Ta'weel (interpretation) of the Mu'tazilah, the Ash'arees, the Jahmiyyah, the apostates, the anthropomorphists (Mujassimah and Mushabbihah), the Karraamiyyah and those who declare Allaah to be like His creation (Mukayyifah - those asking about the modality of His attributes). Rather we accept them [the texts about Allah's attributes] without interpretation (Ta'weel) and we believe in them without declaring any likeness with the creation (Tamtheel)."[Ijtimaa ul-Juyoosh il-Islaamiyyah (p.62)]

The Ash’aris, jahmiyyah and the Mu’tazila have a mistaken notion that the texts of the Qur’an and Sunnah concerning Allah’s Attributes promote anthropomorphism. Al-Mu’tazilah, Al-Jahmiyyah, Ar-Rafidah, and Al-Khawaarij all deny the possibility of seeing Allah. Al-Asha’irah say that He is seen, but He will not be in any direction due to their denial of Allah being above His creation.

Ahl As-Sunnah wal-Jama’ah believe that Allah can be seen;

“Looking at their Lord (Allah).” [Quran 75:23]

Abu Hurairah said that the people asked the Prophet sallallahu alaihi wasallam, “Will we see Allah on the Day of Resurrection?” He replied, “Do you have any difficulty seeing the sky in the middle ofa clear day?” They replied, “No, Messenger of Allah.” He then asked,“Do you have any difficulty seeing the moon in the middle of a clearnight? They said, “No.” He then said, “You will see Him on the Day of Resurrection like that.” [Al-Bukhari and Muslim]

The above hadith clearly proves that Allah subhana wa ta’ala is above His creation and that the believers will see Him.

Regarding the verse; “Do not worry, God is with Us” (Quran 9:40)

The apparent meaning (dhahir) of ‘God is with us’ is that He is with us with His help, aid and knowledge.

Regarding the verse; “It is He, who is God in the heavens and God inthe Earth. (Quran 43:84)”

The clear meaning of the above verse is that Allah is al-Ilah – the one who is worshiped – in the heavens and the earth.

“He is God in the Skies and in the Earth [Quran 6:3].”

Allah is a derivative of the word ilah – the one who is worshiped, and the meaning of this verse as exactly the same as above. I.e. thedhahir of this verse is that He is Allah – the one who deserves our worship in the heavens and the earth.

Shaikh Muhammad Mukhtar Shinqiti stated that the sound position regarding metaphor is that it is exists in language of the Arabs. This it itself is a general statement that is governed by a qualification. Metaphor exists in the language of the Arabs but it is not to be applied to the names and attributes of Allah (swt).

There is nothing similar or equal to Allah (swt). Allah (swt) cannotbe compared to anything for none knows the Essence of Allah (swt). Comparison between things means knowledge of likes, knowledge of thetwo things that are two be compared. Nothing that comes to mind is like Allah (swt) Allah (swt) is unlike all of creation. [Muhammad Mukhatar ash Shinqiti al Usuli al Maliki]

the term "dhaahir" (dhawaahir in plural form) is to be translated inthe english language as "apparent/obvious" and many people commonly mistake it for "literal".

Ibn Qudama al-Hanbali says in Dham al-Ta’wil:

‘If it is said: ‘You made ta’wil of verses and reports, for instance, you said with respect to Allah’s statement: ‘He is with you wherever you are’, meaning: with His knowledge, and the like of these verses and reports, and therefore, your arguments are as much applicable to you as us.We say: We did not make ta’wil of anything, for to hold such texts in these meanings is not at all ta’wil, because ta’wil is to change the meaning of a word from its dhahir, and what we say here is the dhahir of the wording, that is, what comes first to the mind from that text, irrespective of whether it is haqiqa or majaz.’

According to Ahlu-Sunnah, the meaning of dhaahir is what is most obvious of the meaning of any phrase or construction of words i.e. what comes first to mind. This is essential to understand because inthis definition, this can include a literal interpretation OR a metaphorical interpretation.

So what this means is that we, as the people of the Sunnah believe that some ayaah by its apparent meaning reveals a metaphorical meaning as the most obvious meaning of the ayaah.

Hands of Allah

The methodology of Ahlus‐Sunnah wal‐Jamaaʹah is that Allah has Two Hands, both wide‐spreading in giving and blessings. They are from His Personal Attributes and are to be taken upon  their actual, real meaning in a manner that befits Him. 

[Allah] said, "O Iblees, what prevented you from prostrating to thatwhich I created with My hands? Were you arrogant [then], or were you[already] among the haughty?" [Quran 38:75]

“The Jews say: "Allah's Hand is tied up (i.e. He does not give and spend of His Bounty)." Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills. Verily, the Revelation that has come to you from Allah increases in most of them their obstinaterebellion and disbelief. We have put enmity and hatred amongst them till the Day of Resurrection. Every time they kindled the fire of war, Allah extinguished it; and they (ever) strive to make mischief on earth. And Allah does not like the Mufsidun (mischief-makers).” [Quran 5:64]

(Nay, both His Hands are widely outstretched. He spends (of His bounty) as He wills.) Allah's favours are ample, His bounty unlimited, as He owns the treasures of everything. Any good that reaches His servants is from Him alone. Thus Allah is the Most Generous. [Tafsir Ibn Kathir]

Regarding the verse; “(Allah) said: ‘O Iblis! What prevents you fromprostrating yourself to one whom I have created with both my hands? Are you haughty? Or art you one of the exalted?’ ” [Sûrah Sâd: 38:75]

The fact that Allah singles out Adam saying that He created this creature with His own two hands shows how much Allah has honoured Adam.

AhlusSunnah are unanimously agreed upon the belief that they are Two actual Hands, which in no  way, resemble the hands of created beings. It is not correct  to  distort  and  misinterpret  them  to  mean   ʺstrengthʺ  or  ʺblessingsʺ  for many reasons. Some of them are as follows: 

Firstly:  It  would  mean  that  the  apparent  meaning  of  the  wording  is changed to mean a metaphorical one with no supporting proof. 

Secondly: the Arabic language mentions the attribute in dual form. Thus the verse affirms the Two Hands. The Power or blessings of Allah has never been mentioned in dual form in the Quran.

Thirdly: the Arabic word Yad means hand which is used in the verse been discussed. But the Arabic word for power is Quwwa which is not used in the verse 38:75.

Abu Haneefah - may Allah have mercy upon him - said in Fiqh ul-Akbar: “It is not to be said that ‘His Hand means His power’ becausethat is a nullification of the Attribute.” [Fiqh ul-Akbar]

Al-Khattaabee (d. 388H) said: “The madhhab of the Salaf (the Pious Predecessors) with regard to the

Sifaat (Attributes of Allah) is to affirm them as they are alaa dhaahir (with their apparent meaning), negating any tashbeeh(resemblance) to them, nor takyeef (asking how they are).” Al-Ghuniyah an Kalaam wa Ahlihi - as quoted in Mukhtasir al-Uluww (no.137)

Qaadi Abu Ya’laa (d. 458H) said: “It is not permissible to repel these narrations - as is the way of the group from the Mu’tazilah. Nor to become preoccupied with ta’weel- as is the way of the

Ash’ariyyah. It is obligatory to carry them upon their dhaahir (apparent) meaning; and that the Attributes of Allah do not resembleany one of His creation, nor do we have an aqeedah (belief) that there is any tashbeeh (resemblance) to them. Rather [we believe] in what has been reported from our Shaikh and our Imam, Abu Abdullaah, Ahmad ibn Muhammad ibn Hanbal, and others from the Scholars of Ashaabul-Hadeeth.” [Ibtaal ut-Ta’weelaat (p.4)]

Ibn Khuzayma said; "Some of the Jahmites claimed the meaning of the saying: ‘Allah Created Adam with His Two Hands’, i.e. with His power. Hence, they claimed that al-Yad (hand) refers to al-Quwwah (power), and this is also from changing (the wording/meanings). Thisis also ignorance of the Arabic language. For power is called ‘al-Ayd’ in the language of the Arabs, and not ‘al-Yad’ (a hand). Therefore, the one who cannot differentiate between ‘al-Yad’ and ‘al-Ayd’, he is more in need of education in a school, than seeking leadership or a theological debate!’ [Source: Kitaabu-Tawheed page 87]

Those who give metaphorical interpretation to the Yad (hand) of Allah are indeed ignorant. This is because metaphor would imply analogy and negation of the real meaning. Quran clearly states the impossibility of there being any likeness between the Attributes of Allah - the Most High - and the attributes of His servants since there can be no likeness between the Attributes of the Creator and the attributes of the creation ever. And this is due to the fact that Allah has informed that there is nothing like Him and He is theAll-Hearing, All-Seeing, and that He is unique (Ahad) and that thereis no equal to Him.

Imaam Abu Haatim ar-Raazee (d. 277H) said: "A sign of the Jahmiyyah is that they call the Ahl us-Sunnah 'Mushabbihah' (Anthropomorphists)."[ Ahl us-Sunnah of Abu Haatim ar-Raazee (p.21-22) and Sharh Usool ul-I'tiqaad (no.92).]

Alee bin al-Madeenee - the teacher of Imaam Bukhaaree - said: "When someone says so and so is an anthropomorphist (mushabbih) we come toknow he is a Jahmee". [Sharh Usool ul-I'tiqaad (no.306)]

Imaam at-Tirmidhee (d.279H) said : "It has been stated by more than one person from the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and

our Lord - the Blessed and Most High - descends to the lowest heavenevery night. So they say: "Affirm these narrations, have eemaan (faith) in them, do not deny them, nor ask how." The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah ibn al-Mubaarak, who all said about such ahaadeeth: "Leave them as they are, without asking how." Such is thesaying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa'ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama'(Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta'weel of these aayaat, explaining them in a way, other than how they are explained by the People of Knowledge. They say: Indeed, Allah did not create Adam with His own Hand - they say that Hand means the Power of Allah."[Sunan At-Tirmidhi]

Al-Khattaabee (d. 388H) said: "The madhhab of the Salaf (the Pious Predecessors) with regard to the Sifaat (Attributes of Allaah) is toaffirm them as they are alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, nor takyeef (asking howthey are)."[ Al-Ghuniyah an Kalaam wa Ahlihi - as quoted in Mukhtasir al-Uluww (no.137).]

Abu'l-Faraj Ibn Jawzi (d.597H) said: "It is essential to carry the attribute of Allaah al-Istiwaa (Allah's Ascending) upon its apparentmeaning - without ta'weel, without negation, without asking how, without giving likeness to His creation, and that He ascended by HisDhaat (Self) over the Throne. Istiwaa does not mean sitting or touching - as the Mujassimah and Karraamiyyah say. Nor does it mean uluww (grandeur and highness) - as the Ash'ariyyah say; nor does it mean isteelaa (conquering and dominating over) - as the Mu'tazilah say. None of this is related in the Sharee'ah. Neither has this beenrelated by any one of the Salaf us-Saalih (Pious Predecessors) from the Sahaabah and the Taabi'een, nor from the Ashaabul-Hadeeth (Scholars of Hadeeth). Rather, it is related from them that they carried the meaning of Istiwaa with its apparent meaning."[ Kitab Akhbar as-Sifat]

Imam adh-Dhahabee – rahimahullaah – narrates from Abdullah ibn Umar (radi-Allahu ‘anhu), “Allah created four things with his hands, the Throne, Pen, Adam and Paradise, then for the rest of the creation he

said “Be” and it became” (Ibn Jareer in his ‘Tafseer’ (23/185), Daarimee in ‘Radd Alal Mareesee’ (p.90), Baihaaqee in ‘Asmaa Was-Sifaat’ (p.233)).

The above hadith makes it clear that the Hand of Allah is real and is an actual attribute. Also the above hadith proves that the Hand (Yad) of Allah is different from the power (Quwwa) of Allah because everything is created by Allah’s will and power.

Imaam adh-Dhahabee said: "...And the scholars of the Salaf explainedthe important words (occurring in the Qur’an and Sunnah)....and as for the verses and the ahaadeeth of the Attributes they never subjected them to ta'weel, and they are the most important in the religion, so if ta'weel was permissible than they would have undertaken it. So know with certainty that reciting them, and leaving them as they came is the truth, and there is no explanation for them other than this, so we believe in this, and we are silent following the Salaf, believing that they are the Attributes of Allah....and that they do not resemble the attributes of creation." [Siyar A'laam un-Nubulaa (10/505)]

After this it is necessary to also bear in mind some of the replies of the Scholars of Ahl us-Sunnah to the Ash'ariyyah, Jahmiyyahs, Mu’tazila and other groups which used Greek philosophy to interpret the Quran.

Such as the fact that they affirm some of Allah’s Attributes and yetinterpret others with ta'weel. Then the question arises: Why this contradiction? If ta'weel is correct why do they not do ta'weel withregard to all of Allah’s attributes? Or if it is correct to affirm Allah’s attributes without ta'weel then why do they not affirm all of Allah’s attributes without ta'weel?

What sound principle and proof do they use to distinguish between the Attributes which they accept without ta'weel and those which they explain away with ta'weel???

If they say that they do ta'weel of those attributes which they claim are attributes of the creation and therefore are not befittingthe Creator - such as Allah’s Face, Hand, Arising over the Throne (al-Istiwaa) - then the reply is that the creation also have other attributes such as existence, knowledge power, will etc. which they

share with the Creator. Then why do you manage to accept these as Attributes of Allah without ta'weel?

Then if they reply that we say that Allah’s existence is an existence not resembling that of the creation, but befitting His Majesty and likewise with regard to His Knowledge, Will and Power etc. - then the reply to them is: Then why are you not consistent and what prevents you from saying the same with the rest of Allah's Attributes e.g. that Allah has a Hand befitting His Majesty, not similar to the hands of creation - and so on with regard to all of the Attributes - which is indeed the way of the Salaf.

Allah’s Self ( Nafs ) as mentioned in the Quran

“Let not believers take disbelievers as allies rather than believers. And whoever [of you] does that has nothing with Allah, except when taking precaution against them in prudence. And Allah warns you of Himself (nafs) and to Allah is the final destination.” [Quran 3:28]

“Say, "To whom belongs whatever is in the heavens and earth?" Say, "To Allah." He has decreed upon Himself mercy. He will surely assemble you for the Day of Resurrection, about which there is no doubt. Those who will lose themselves [that Day] do not believe.” [Quran 6:12]

“And when those come to you who believe in Our verses, say, "Peace be upon you. Your Lord has decreed upon Himself mercy: that any of you who does wrong out of ignorance and then repents after that and corrects himself - indeed, He is Forgiving and Merciful." [Quran 6:54]

“And I produced you for Myself.” [Quran 20:41]

“And [beware the Day] when Allah will say, "O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besidesAllah?'" He will say, "Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen.” [Quran 5:116]

The Wajh (Face) of Allah

The Face of Allah is one of Allah’s Attributes which is true and real, just like all the other attributes that have been reported in the Book and the Sunnah, and it, like the others, has been repeatedly affirmed by the Salaf. The exact nature of His Face, likeall the other attributes is unknown, and in this regard the statement of Imaam Maalik constitutes the scales by which all of attributes are understood, "Istiwaa is known, but its modality (kaif) is unknown, having faith in it is obligatory and asking aboutit (i.e. about its true nature is an innovation". So this is the methodology of the Salaf with respect to this Attribute.

The Quran affirms that Allah has ascribed certain characteristics toHis Face, so He said, "Everyone upon the Earth will perish, [but] shall remain the Face of your Lord, Full of Majesty and Honour" [Quran 55:26-27]. So the description "Dhul-Jalaali wal-Ikraam (Full of Majesty and Honour)" is related to "the Face…"

Then from the Sunnah, is the saying of the Messenger (sallallaahu alaihi wasallam), "His Veil is made of light and if He was to uncover it, the splendors/radiances (subuhaat) of His Face, would destroy everything of His creation that His Sight would reach." [Muslim, from Abu Moosa al-Ash’aree]

From this fact, the falsehood of the one who claims that Face refersto ‘reward’ or other false interpolations (such as claiming that wajh is mulk) can be witnessed. For how is it possible for ‘reward’ or kingdom to be described by ‘Majesty and Honour’ and how is it possible for reward to have ‘splendors/radiances’ that destroy everything in sight?

Then to establish this further is the variety of supplications in which the Messenger (sallallaahu alaihi wasallaam) seeks refuge in the Face of Allah and how he (sallallaahu alaihi wasallaam) separates between the essence of Allah and the Face of Allah in the same supplication.

So amongst such supplications are:

"I seek refuge in Your Noble Face, that You lead me astray, there isnone worthy of worship save you…" [Abu Dawood and others].

In relation to the verse, "Say (O Muhammad) He has power to send punishment over you from above" [6:65], the Messenger (sallallaahu alaihi wasallaam) said, "I seek refuge in Your face" [Bukhaaree, in Kitaabut-Tawheed].

"I seek refuge in Allah the Mighty (al-‘Adheem) and in His Noble Face and His Eternal Power from Shaytaan the Accursed" [Abu Dawood].

So is it then plausible for a Muslim to seek refuge in a Face which in reality is ‘reward’ or ‘dominion’? For these are but created things and no Muslim seeks refuge in something created. Ibn al-Qayyim mentions concerning the third supplication above, "… so consider how he made a distinction between seeking refuge in the Essence (Dhaat) of Allah and between His Noble Face. This is a clearrefutation of the one who claims that Face is the Essence itself andof the one who claims that it is something created (i.e. other than Allah)".

Regarding the statement of Allah the Most High, "For those who do good is the best (i.e. Paradise) and something more [that is better]�" 10:26], then the Messenger (sallallaahu alaihi wasallaam) said in explanation of this, "Looking at His Face, the Most High" [Muslim 1/163]. Therefore, the one who denies the attribute of Face for Allah then he is claiming that the Believers in Paradise will be looking at something imaginary, and in this he has made a great error and invented a great lie. And the Companions, the Taabi�een, the Four Imaams, and all of the great Imaams of the Salaf are agreedthat the Believers shall see the Face of their Lord in Paradise. Imaam ad-Daraqutnee (d. 385H) said: "Muhammad bin Mukhlad narrated to us: Muhammad bin Muhammad bin Umar bin al-Hakam, Abu Hasan ibn al-Attaar said: I heard Muhammad bin Mis'ab, the Worshipper saying: "Whoever claims that You do not speak and that You will not be seen in the Hereafter is a disbeliever in Your Face and he does not know You. I testify that You are above the Throne, above the seven heavens - not as Your enemies, the heretical apostates (Zanaadiqah) say." Kitaab us-Sifaat of ad-Daraqutnee (no. 64)

Names of Allah

It is He (Allah) Who is the only Ilah (God to be worshipped) in the heaven and the only Ilah (God to be worshipped) on the earth [Surah Zukhruf 43:84]

“Allah’s are the most beautiful names. Invoke Him by them.” [Quran 7:180]

Ibn al-Qayyim (may Allah have mercy on him) said: “Knowledge of the Most Beautiful Names of Allah is the basis of all other kinds of knowledge, for all of these other branches of knowledge are devoted to either a command or a creation of His.” [Badaa'i' al-Fawaa'id (1/163)]

Ibn al-Qayyim, may Allah have mercy on him, said: “The key to the call of the Messengers, the essence of their Message, is knowing Allah through His Names, His Attributes, and His Actions, because this is the foundation on which the rest of the Message, from beginning to end, is built.”

One aspect of faith in Allah is to believe in those Attributes with which He has described Himself in His Noble Book (al-Quran) and those Attributes with which His Messenger Muhammad (sal-Allahu ‘alayhi was-Sallam) has described Him, without distortion (tahrif), denial (ta`til), modality (takyif), or likeness [to the creation] (tamthil). Rather, they (Ahl al-Sunnah) believe concerning Allah that “There is nothing like unto Him, and He is the Seeing, the Hearing.” [Quran 42:11]

Say: “Call upon Allah, or call upon al-Ra?m?n, by whatever name you call upon Him, (it is the same) for to Him belong the Most BeautifulNames.” [Quran 17:110]

“Allah, there is no god (ilah) but He! To Him belong the Most Beautiful Names.” [Quran 20:8]

“He is Allah, the Creator, the Evolver, the Bestower of Forms; to Him belong the Most Beautiful Names. Whatever is in the Heaven and on earth glorifies Him, and He is the Exalted in Might, the Wise.” [Quran 59:24]

1 The Greatest Nameال�له Allah

2 The All-Compassionateال�رح�من� Ar-Rahman

3 م The All-Mercifulال�رح�ت# Ar-Rahim

4 Hال�ملكThe Absolute Ruler Al-Malik

5 دوش The Pure Oneال�ق� Al-Quddus

6 The Source of Peaceال�سلأم As-Salam

7 م�ن� The Inspirer of Faithال�مو! Al-Mu'min

8 من� The Guardianال�مهي# Al-Muhaymin

9 �يU#ز �The Victoriousال�عر Al-Aziz

10 ار Wب The Compellerال�خ0 Al-Jabbar

11 كب0ر The Greatestال�مت� Al-Mutakabbir

12 ال�ق� �The Creatorال�خ Al-Khaliq

13 ارى! The Maker of Orderال�ت0 Al-Bari'

14 The Shaper of Beautyال�مصور Al-Musawwir

15 ار �ق �The Forgivingال�غ Al-Ghaffar

16 هار The Subduerال�ق� Al-Qahhar

17 The Giver of Allال�وه�اب0 Al-Wahhab

18 اق� �The Sustainerال�رر Ar-Razzaq

19 اح ت� �The Openerال�ف Al-Fattah

20 م The Knower of Allال�علت# Al-`Alim

21 �ض اب�0 The Constrictorال�ق� Al-Qabid

22 اس�ط The Relieverال�ت0 Al-Basit

2 �ض �اف� �The Abaserال�خ Al-Khafid

324 ع �The Exalterال�راف� Ar-Rafi

25 �The Bestower of Honorsال�معر Al-Mu'izz

26 ل �The Humiliatorال�مد Al-Mudhill

27 ع The Hearer of Allال�سمي# As-Sami

28 صب#ر The Seer of Allال�ب0 Al-Basir

29 The Judgeال�خكم Al-Hakam

30 The Justال�عدل Al-`Adl

31 �ف The Subtle Oneال�لطي# Al-Latif

32 ب#ر Wب �The All-Awareال�خ Al-Khabir

33 م The Forbearingال�خلت# Al-Halim

34 م ت# The Magnificentال�عط} Al-Azim

35 ور �ف �The Forgiver and Hider of Faultsال�غ Al-Ghafur

36 كور The Rewarder of Thankfulnessال�س� Ash-Shakur

37 The Highestال�على# Al-Ali

38 ب#ر Wال�كبThe Greatest Al-Kabir

39

ط} ب# �The Preserverال�حف Al-Hafiz

40 ت� ي# The Nourisherال�مف� Al-Muqit

41 ت0 The Accounterال�خسي# Al-Hasib

42 ل لت# The Mightyال�خ0 Al-Jalil

43 م #�The Generousال�كزي Al-Karim

44 ت0 ي# The Watchful Oneال�رق�� Ar-Raqib

45 ت0 ي# The Responder to Prayerال�مخ0 Al-Mujib

46 The All-Comprehendingال�واس�ع Al-Wasi

47 م The Perfectly Wiseال�خكت# Al-Hakim

48 The Loving Oneال�وذوذ Al-Wadud

49 د� ب� The Majestic Oneال�مخ0 Al-Majid

50 اع�ت� The Resurrectorال�ت0 Al-Ba'ith

51 د هت# The Witnessال�ش� Ash-Shahid

52 The Truthال�حق� Al-Haqq

53 ل The Trusteeال�وك�ت# Al-Wakil

54 وى The Possessor of All Strengthال�ف� Al-Qawiyy

55 ن� ي# The Forceful Oneال�مت� Al-Matin

56 The Governorال�ولي# Al-Waliyy

57 د The Praised Oneال�حمت# Al-Hamid

58 The Appraiserال�محصى Al-Muhsi

59 دى! The Originatorال�مت0 Al-Mubdi'

60 د The Restorerال�معت# Al-Mu'id

61 ى�# The Giver of Lifeال�مخي# Al-Muhyi

62 ت� The Taker of Lifeال�ممي# Al-Mumit

63 The Ever Living Oneال�حى# Al-Hayy

64 وم ت# The Self-Existing Oneال�ف� Al-Qayyum

65 د The Finderال�واج�0 Al-Wajid

66 د The Gloriousال�ماج�0 Al-Majid

67 The One, the All Inclusive, The Indivisibleال�واج�د Al-Wahid

68 The Satisfier of All Needsال�صمد As-Samad

69 اذر The All Powerfulال�ق� Al-Qadir

70 در ت� The Creator of All Powerال�مف� Al-Muqtadir

71 دم The Expediterال�مق� Al-Muqaddim

72 ر �خ� The Delayerال�مو! Al-Mu'akhkhir

73 ول The Firstالأ! Al-Awwal

74 ر �خ� The Lastالأ  Al-Akhir

75 اه�ر The Manifest Oneال�ظ} Az-Zahir

76 اط�ن� The Hidden Oneال�ت0 Al-Batin

77 The Protecting Friendال�والي# Al-Wali

78 عال The Supreme Oneال�مي� Al-Muta'ali

79 The Doer of Goodالب0ر Al-Barr

80 واب0 The Guide to Repentanceال�ت� At-Tawwab

81 م ق� ي� The Avengerال�من¦ Al-Muntaqim

82 و �The Forgiverال�غف Al-'Afuww

83 �وف The Clementال�رو! Ar-Ra'uf

84 Hال�ملك Hم�ال�كThe Owner of All Malik-al-Mulk

85 ك�رام لأل و الأ7 و ال�خ0 �The Lord of Majesty and Bountyذ

Dhu-al-Jalal wa-al-Ikram

86 سط The Equitable Oneال�مف� Al-Muqsit

87 ام�ع The Gathererال�خ0 Al-Jami'

88 ى# �ي �The Rich Oneال�ع Al-Ghani

89 ى# �ي �The Enricherال�مع Al-Mughni

90 ع �Uن The Preventer of Harmال�ما Al-Mani'

91 ار �The Creator of The Harmfulال�ض Ad-Darr

92 ع �اف� �The Creator of Goodال�ت An-Nafi'

93 ور �The Lightال�ت An-Nur

94 The Guideال�هاذى# Al-Hadi

95 ع #Uن د The Originatorال�ت0 Al-Badi

96 ى# اف� The Everlasting Oneال�ت0 Al-Baqi

97 The Inheritor of Allال�وارب� Al-Warith

98 د ت# The Righteous Teacherال�رس�� Ar-Rashid

99 ور The Patient Oneال�صت0 As-Sabur

Ahle Sunnah’s Aqeedah

Shaikh Ibn al-Uthaimeen stated that Ahl us-Sunnah wal-Jamaa'ah are those who hold on to what the Prophet (sallallaahu alaihi wasallam)

and his Companions were upon, and to the aqeedah of the Salaf - until the Day of Judgement - and they are the Ahle Hadith." Sharh Aqeedatil-Waasitiyyah (1/123)

Abu Haneefah (d. 150H) (rahimahullaah) said: "Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors)and beware of newly invented matters for all of it is innovation." (Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32)

Part of the belief in Allah is the belief in how He has described Himself in His Book (the Qur'an) and in how His Messenger Muhammad (peace be upon him) has described Him. Believe without distorting ordenying and without questioning or shaping; Rather, believe in Allah, The Exalted:

"There is none like Him; He is the All-Hearer, the All-Seer." [Quran 42:11]

Do not deny Him the way He has described Himself; Do not change words from their context; Do not disbelieve the names of Allah and His Signs; Do not exemplify His Attributes with the attributes of His creatures because Allah, The Exalted, has no likeness: There is none comparable to Him; There is none equal to Him; The Exalted, theSupreme, is not measured by His creatures; Indeed, He best knows Himself and others; He is All-Truthful; and His Speech prevails overthe speech of His creatures.

Moreover, His messengers are truthful and thus speak the truth. Thisis opposite to those who speak about Him what they themselves know not. About this, The Exalted, The Supreme has said:

"Glorified be your lord, the Lord of Majesty, from that which (the unbelievers) attribute (unto Him). And peace be upon the messengers.And praise be to Allah the Lord the Universe." [Quran 37:180-182]