Imam Ja^far as-Sadiq said: Imam Abu Sulayman al-Khattabiyy said: Allah is not above the throne Allah exists without a place is the believe of ahlou sounnah wal jama^a
Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim
Pointing upward doesnt mean literally up there rather it speaks about his transcendence, highness and loftiness. for pointing downwards symbolize weakness and being on a lower level and Allah is free from that. thats why when the arabs used to understand Allah fi sama doesnt mean he is in heaven rather he is beyond and separate ba’in from his creation. In addition to that, Imam Ahmad rahimahullah never claim upward direction to Allah as it was confirmed by Imam Ibn Al Jawzi Rahimahullah rather we believe in Allah is above the throne and separate from his creation, for aboveness points out his Allah’s transcendence.
@@Afghan290-b7bPraise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim.
@karimdadda3051 I ask why Prophet(saws) go upwards for mirage if Allah( swbt) wasn't literally above... 6 directions are finite, not infinite... The Throne and the Footstool وَالْعَرْشُ وَالْكُرْسِيُّ حَقٌّ The Throne (al-‘arsh) and the Footstool (al-kursī) are true.[69] وَهُوَ مُسْتَغْنٍ عَنِ الْعَرْشِ وَمَا دُونَهُ He is independent of the Throne and whatever is beneath it.[70] مُحِيطٌ بِكُلِّ شَيْءٍ وَفَوْقَهُ وَقَدْ أَعْجَزَ عَنِ الْإِحَاطَةِ خَلْقَهُ He encompasses all things and He is above it, and what He has created is incapable of encompassing Him.[71] Imam tahawi...
@@Afghan290-b7b Praise be to Allah, the Lord of t he Worlds, the One Who exists without a place. To Him belong the endowments and proper commendations. May Allah raise the rank of Prophet Muhammad and his kind Al and Companions and protect his nation from what he fears for them. May the Lord of Heavens and Earth grant us the sincere intentions and guide us to the acceptable deeds. Thereafter, Allah sent the prophets as a mercy to the slaves and supported them with miracles to indicate the truthfulness of their message. Of all the prophets, our Prophet, Muhammad, was blessed with the most miracles. Al-Isra' and al-Mi^raj are among the many miracles of Prophet Muhammad. The miracle of al-Isra' is confirmed in the Qur'an. In Surat al-Isra', Ayah 1, Allah said:  which means: [Praise be to Allah Who enabled His slave, Muhammad, to make the journey at night from Masjid al-Haram in Makkah to Masjid al-Aqsa in Jerusalem, which is surrounded by a blessed land.] This journey is also confirmed in the sahih hadith. As such, there is scholarly consensus (ijma^) Prophet Muhammad journeyed in body and soul the night of al-Isra' from Masjid al-Haram in Makkah to Masjid al-Aqsain Jerusalem. Moreover, these scholars indicated the person who denies al-Isra' is a blasphemer for belying the explicit text of the Qur'an. Before the Prophet took this night journey, the ceiling of the house in which he was staying was opened, and Jibril descended. He cut open the chest of Prophet Muhammad and washed that open area with Zamzam water. Then he emptied something from a container into the chest of the Prophet to increase his wisdom as well as the strength of his belief. This was done to prepare the Messenger of Allah for that which he had yet to see in the upper world from among the wonders of the creation of Allah. Al-Isra' After the Prophet performed the Evening Prayer (^Isha'), Jibril came to him with a white animal, slightly larger than a donkey yet smaller than a mule. This animal was the buraq,--one of the animals of Paradise. Jibril held the buraq by his ear and told the Prophet to mount it. When the buraq was mounted, the Prophet set forth. The buraq is a very fast animal; the length of the buraq's stride is the farthest distance it's eye can see. The Prophet and Jibril arrived to a land with palm trees. Jibril told the Prophet to dismount and pray, so the Prophet dismounted the buraq and prayed two rak^as. Jibril asked him, "Do you know where you prayed?" and the Prophet answered, "Allah knows best." Jibril told him, "This is Yathrib; this is Taybah. "." (These are two names for the city of al-Madinah.) Before the Prophet emigrated to al-Madinah, it was called Taybah and Yathrib. It earned the name al-Madinah after the Prophet emigrated to it. The buraq continued with the Prophet and Jibril until they reached another place. Again Jibril told the Prophet to get down and pray. The Prophet dismounted there and prayed two rak^as. Jibril informed the Prophet of the name of that place; it was Tur Sina'. Once again the buraq took off with the Prophet and Jibril. Once again it stopped, and the Prophet dismounted and prayed two rak^as. This was in Bayt Lahm, where Prophet ^Isa (Jesus) was born. Then the buraq continued with the Messenger of Allah until they entered the city of Jerusalem. There the Prophet went to Masjid al-Aqsa. Outside was a ring used by the Messengers of Allah to tie their animals. The Prophet tied his buraq to this ring. Then the Prophet entered the masjid where Allah assembled for him all the Prophets--from Adam to ^Isa. Prophet Muhammad moved forward and led them all in prayer. This is an indication the Prophet is higher in status than all the rest of the prophets and messengers. 1- On Prophet Muhammad's journey from Masjid al-Haram to Masjid al-Aqsa, Allah enabled him to see some of His wondrous creations. Allah enabled the Prophet to see the world (dunya) like an old woman. However, this old woman was wearing a great deal of jewelry, and in this there is an indication signifying the reality of the world. 2- Allah enabled the Prophet to see Iblis. The Prophet saw something on the side of the road which did not dare to stand in his way or speak to him. What the Prophet saw was Iblis. Originally, Iblis was a believer and lived with the angels in Paradise. When Allah ordered the angels to prostrate (sujud) to Prophet Adam, Iblis was ordered to prostrate to him as well. The angels prostrated to Adam in obedience to Allah, because angels do not disobey Allah. However, Iblis did not obey, and he objected to the order of Allah. He said, "You created me out of fire, and You created him out of clay. How do You order me to prostrate to him?" So this objection by Iblis to the order of Allah was the first blasphemy he committed. 3- On his journey, the Prophet smelled a very nice odor. He asked Jibril about this pleasant scent and Jibril informed him this good smell was coming from the grave of the woman whose duty used to be to comb Pharaoh's daughter's hair. This woman was a good, pious believer. One day, as she was combing Pharaoh's daughter's hair, the comb fell from her hand. At this she said, ""Bismillah. "Pharaoh's daughter asked her, "Do you have a god other than my father?" The woman said, "Yes. My Lord and the Lord of your father is Allah." Pharaoh's daughter told her father what had happened. Pharaoh demanded this woman blaspheme and leave Islam, but she refused. At that, Pharaoh threatened to kill her children. He brought a great pot of water and built a great fire under it. When the water boiled, Pharaoh brought her children and started to drop them into that pot one after the other. Throughout all this, the woman remained steadfast to Islam, even when Pharaoh reached her youngest child--a little boy still breast feeding--but she felt pity for him. At that, Allah enabled this child to speak. He said to his mother, "O Mother, be patient. The torture of the Hereafter is far more severe than the torture of this life, and do not be reluctant, because you are right." At this the woman requested Pharaoh collect her bones and the bones of her children and bury them in the same grave. Pharaoh promised her that--then dropped her into that boiling water. She died as a martyr. The good odor the Prophet smelled coming from her grave is an indication of her high status. 4- During his trip, the Prophet saw people who were planting and reaping in two days. Jibril told the Prophet, "These were the people who fight for the sake of Allah (mujahidun). ")." 5- The Prophet also saw people whose lips and tongues were clipped with scissors made of fire. Jibril told the Prophet, "These are the speakers of sedition (fitna) who call people to misguidance." 6- He also saw a bull which exited a very small outlet, then was trying in vain to return through that small outlet. Jibril told the Prophet, "This is the example of the bad word--once spoken, it cannot be returned." 7- The Prophet saw people grazing like animals, with very little clothing on their private parts. Jibril told the Prophet, "These are the ones who refused to pay zakat. "." 8- The Prophet saw angels smashing some people's heads with rocks. These heads would return to the shape they had been, and then the angels would smash their heads again--and so on. Jibril told the Prophet, "These are the ones whose heads felt too heavy to perform prayer--the ones who used to sleep without praying." 9- On his journey the Prophet saw people who were competing to eat some rotten meat--ignoring meat that was sliced and unspoiled. Jibril told the Prophet, "These are people from your nation who leave out that which is permissible (halal), and consume that which is forbidden ((haram). "This reference was to the fornicators, that is, the ones who left out the permissible (marriage) and committed sins (fornication). 10- Also, the Prophet saw people who were drinking from the fluid coming from the bodies of the fornicators, (water mixed with blood). Jibril indicated to the Prophet these were the ones who were drinking the alcohol which is prohibited in this world. 11- The Prophet saw people scratching their faces and chests with brass finger nails. Jibril said, "These are the examples of those who commit gossip ((ghibah). ")."
@karimdadda3051 Am asking you a simple question. Just answer it.. Who gave the Prophet( saws) the 3 gifts in the night of Mirage.. Why did the prophet( saws) go upwards if Allah( swbt) wasn't literally above his throne...
See how the quran is of two types of ayahs mukam the clear single meaning, mutashabih many meanings, When the jews asked the prophet in the hadith to describe his lord, surah ikhlas was revealed to him which only mentions muhkam verses that which supports our belief Allah has no direcrion , How? It mentions that which tells us Allah has no equal especially in the last verse of it, This surah mentioned nothing about Allah being above a throne or a body needing a above direction- we take muhkam verses as foundation to apply that to mutashabih verses or hadith which can have many meanings and only say what agrees to the muhkam such the arabic word fawq literally above , in arabic can refer to aboveness in status or word istawa also has many meanings other than established Over throne such as subjugate throne
@@ShafiAshari If Allah( swbt) wasn't literally above his throne by his bi dhaati then why did prophet( swaws) go upwards for mirage. Who gave the prophet( swaws) the 3 gifts in the night of mirage...
Can we agree before Allah created directions there was no above ? If you disagree that would mean Allah didnt create Above Assuming you agree then know Allah is as he was , Becasue changing to a place is likening Allah to us As change occurs in creations , And Allah daid in the quran he has no equal or similar. (you have been misled due to taking the ayahs or hadith which have many meanings to mean something impefect to Allah , where the foundational one meaning verses of quran indicate Allah has no similar
@@ZA-gr8kt and there argument will also be destroyed by Allah will destroy everything except himself. it means there is no above or below and side or right direction once he destroy it once again and brought it back.
But I have never heard a statement from sahaba saying physical aboveness about throne of Allah, thats not from the salaf ,i learnt imams from early islam such as tahawi in his creed mentions whoever attributes to Allah a meaning of an attribute of creation has blasphemed
Imam al-sunnah ibn Jireer At-Tabari affirms that Allah is above his throne.
Imam Ja^far as-Sadiq said:
Imam Abu Sulayman al-Khattabiyy said:
Allah is not above the throne Allah exists without a place is the believe of ahlou sounnah wal jama^a
@@karimdadda3051 pulled imam jafar as sadiq’s saying straight out of a Shia book.
right because sunnis don't have a mention of imam jafar al sadiq@@shokzz1532
@karimdadda3051 If Allah( swbt) wasn't literally upwards direction then why did the prophet( saws) go upwards, direction for mirage...
Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter:
Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh.
The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11:
لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ
which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces.
Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said:
« كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ »
which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God.
Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said:
« كان الله ولا مكان، وهو الآن على ما عليه كان »
which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. »
Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. »
Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. »
Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book:
تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ
which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left.
Who believe Allah is in a place is not a muslim
Pointing upward doesnt mean literally up there rather it speaks about his transcendence, highness and loftiness. for pointing downwards symbolize weakness and being on a lower level and Allah is free from that.
thats why when the arabs used to understand Allah fi sama doesnt mean he is in heaven rather he is beyond and separate ba’in from his creation. In addition to that, Imam Ahmad rahimahullah never claim upward direction to Allah as it was confirmed by Imam Ibn Al Jawzi Rahimahullah rather we believe in Allah is above the throne and separate from his creation, for aboveness points out his Allah’s transcendence.
I ask you if Allah( swbt) wasn't literally upwards direction then why did the prophet( saws) go upwards mirage 😮😮😮
@@Afghan290-b7bPraise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter:
Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh.
The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11:
لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ
which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces.
Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said:
« كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ »
which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God.
Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said:
« كان الله ولا مكان، وهو الآن على ما عليه كان »
which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. »
Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. »
Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. »
Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book:
تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ
which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left.
Who believe Allah is in a place is not a muslim.
@karimdadda3051 I ask why Prophet(saws) go upwards for mirage if Allah( swbt) wasn't literally above...
6 directions are finite, not infinite...
The Throne and the Footstool
وَالْعَرْشُ وَالْكُرْسِيُّ حَقٌّ
The Throne (al-‘arsh) and the Footstool (al-kursī) are true.[69]
وَهُوَ مُسْتَغْنٍ عَنِ الْعَرْشِ وَمَا دُونَهُ
He is independent of the Throne and whatever is beneath it.[70]
مُحِيطٌ بِكُلِّ شَيْءٍ وَفَوْقَهُ وَقَدْ أَعْجَزَ عَنِ الْإِحَاطَةِ خَلْقَهُ
He encompasses all things and He is above it, and what He has created is incapable of encompassing Him.[71]
Imam tahawi...
@@Afghan290-b7b Praise be to Allah, the Lord of t he Worlds, the One Who exists without a place. To Him belong the endowments and proper commendations. May Allah raise the rank of Prophet Muhammad and his kind Al and Companions and protect his nation from what he fears for them. May the Lord of Heavens and Earth grant us the sincere intentions and guide us to the acceptable deeds.
Thereafter, Allah sent the prophets as a mercy to the slaves and supported them with miracles to indicate the truthfulness of their message. Of all the prophets, our Prophet, Muhammad, was blessed with the most miracles. Al-Isra' and al-Mi^raj are among the many miracles of Prophet Muhammad.
The miracle of al-Isra' is confirmed in the Qur'an. In Surat al-Isra', Ayah 1, Allah said:

which means: [Praise be to Allah Who enabled His slave, Muhammad, to make the journey at night from Masjid al-Haram in Makkah to Masjid al-Aqsa in Jerusalem, which is surrounded by a blessed land.] This journey is also confirmed in the sahih hadith. As such, there is scholarly consensus (ijma^) Prophet Muhammad journeyed in body and soul the night of al-Isra' from Masjid al-Haram in Makkah to Masjid al-Aqsain Jerusalem. Moreover, these scholars indicated the person who denies al-Isra' is a blasphemer for belying the explicit text of the Qur'an.
Before the Prophet took this night journey, the ceiling of the house in which he was staying was opened, and Jibril descended. He cut open the chest of Prophet Muhammad and washed that open area with Zamzam water. Then he emptied something from a container into the chest of the Prophet to increase his wisdom as well as the strength of his belief. This was done to prepare the Messenger of Allah for that which he had yet to see in the upper world from among the wonders of the creation of Allah.
Al-Isra'
After the Prophet performed the Evening Prayer (^Isha'), Jibril came to him with a white animal, slightly larger than a donkey yet smaller than a mule. This animal was the buraq,--one of the animals of Paradise. Jibril held the buraq by his ear and told the Prophet to mount it. When the buraq was mounted, the Prophet set forth.
The buraq is a very fast animal; the length of the buraq's stride is the farthest distance it's eye can see. The Prophet and Jibril arrived to a land with palm trees. Jibril told the Prophet to dismount and pray, so the Prophet dismounted the buraq and prayed two rak^as. Jibril asked him, "Do you know where you prayed?" and the Prophet answered, "Allah knows best." Jibril told him, "This is Yathrib; this is Taybah. "." (These are two names for the city of al-Madinah.) Before the Prophet emigrated to al-Madinah, it was called Taybah and Yathrib. It earned the name al-Madinah after the Prophet emigrated to it.
The buraq continued with the Prophet and Jibril until they reached another place. Again Jibril told the Prophet to get down and pray. The Prophet dismounted there and prayed two rak^as. Jibril informed the Prophet of the name of that place; it was Tur Sina'.
Once again the buraq took off with the Prophet and Jibril. Once again it stopped, and the Prophet dismounted and prayed two rak^as. This was in Bayt Lahm, where Prophet ^Isa (Jesus) was born. Then the buraq continued with the Messenger of Allah until they entered the city of Jerusalem. There the Prophet went to Masjid al-Aqsa. Outside was a ring used by the Messengers of Allah to tie their animals. The Prophet tied his buraq to this ring. Then the Prophet entered the masjid where Allah assembled for him all the Prophets--from Adam to ^Isa. Prophet Muhammad moved forward and led them all in prayer. This is an indication the Prophet is higher in status than all the rest of the prophets and messengers.
1- On Prophet Muhammad's journey from Masjid al-Haram to Masjid al-Aqsa, Allah enabled him to see some of His wondrous creations. Allah enabled the Prophet to see the world (dunya) like an old woman. However, this old woman was wearing a great deal of jewelry, and in this there is an indication signifying the reality of the world.
2- Allah enabled the Prophet to see Iblis. The Prophet saw something on the side of the road which did not dare to stand in his way or speak to him. What the Prophet saw was Iblis. Originally, Iblis was a believer and lived with the angels in Paradise. When Allah ordered the angels to prostrate (sujud) to Prophet Adam, Iblis was ordered to prostrate to him as well. The angels prostrated to Adam in obedience to Allah, because angels do not disobey Allah. However, Iblis did not obey, and he objected to the order of Allah. He said, "You created me out of fire, and You created him out of clay. How do You order me to prostrate to him?" So this objection by Iblis to the order of Allah was the first blasphemy he committed.
3- On his journey, the Prophet smelled a very nice odor. He asked Jibril about this pleasant scent and Jibril informed him this good smell was coming from the grave of the woman whose duty used to be to comb Pharaoh's daughter's hair. This woman was a good, pious believer. One day, as she was combing Pharaoh's daughter's hair, the comb fell from her hand. At this she said, ""Bismillah. "Pharaoh's daughter asked her, "Do you have a god other than my father?" The woman said, "Yes. My Lord and the Lord of your father is Allah." Pharaoh's daughter told her father what had happened. Pharaoh demanded this woman blaspheme and leave Islam, but she refused. At that, Pharaoh threatened to kill her children. He brought a great pot of water and built a great fire under it. When the water boiled, Pharaoh brought her children and started to drop them into that pot one after the other. Throughout all this, the woman remained steadfast to Islam, even when Pharaoh reached her youngest child--a little boy still breast feeding--but she felt pity for him. At that, Allah enabled this child to speak. He said to his mother, "O Mother, be patient. The torture of the Hereafter is far more severe than the torture of this life, and do not be reluctant, because you are right." At this the woman requested Pharaoh collect her bones and the bones of her children and bury them in the same grave. Pharaoh promised her that--then dropped her into that boiling water. She died as a martyr. The good odor the Prophet smelled coming from her grave is an indication of her high status.
4- During his trip, the Prophet saw people who were planting and reaping in two days. Jibril told the Prophet, "These were the people who fight for the sake of Allah (mujahidun). ")."
5- The Prophet also saw people whose lips and tongues were clipped with scissors made of fire. Jibril told the Prophet, "These are the speakers of sedition (fitna) who call people to misguidance."
6- He also saw a bull which exited a very small outlet, then was trying in vain to return through that small outlet. Jibril told the Prophet, "This is the example of the bad word--once spoken, it cannot be returned."
7- The Prophet saw people grazing like animals, with very little clothing on their private parts. Jibril told the Prophet, "These are the ones who refused to pay zakat. "."
8- The Prophet saw angels smashing some people's heads with rocks. These heads would return to the shape they had been, and then the angels would smash their heads again--and so on. Jibril told the Prophet, "These are the ones whose heads felt too heavy to perform prayer--the ones who used to sleep without praying."
9- On his journey the Prophet saw people who were competing to eat some rotten meat--ignoring meat that was sliced and unspoiled. Jibril told the Prophet, "These are people from your nation who leave out that which is permissible (halal), and consume that which is forbidden ((haram). "This reference was to the fornicators, that is, the ones who left out the permissible (marriage) and committed sins (fornication).
10- Also, the Prophet saw people who were drinking from the fluid coming from the bodies of the fornicators, (water mixed with blood). Jibril indicated to the Prophet these were the ones who were drinking the alcohol which is prohibited in this world.
11- The Prophet saw people scratching their faces and chests with brass finger nails. Jibril said, "These are the examples of those who commit gossip ((ghibah). ")."
@karimdadda3051 Am asking you a simple question. Just answer it..
Who gave the Prophet( saws) the 3 gifts in the night of Mirage..
Why did the prophet( saws) go upwards if Allah( swbt) wasn't literally above his throne...
Full lecture ?
So ur saying that the version in Sahih Muslim is weak and the version in sunan Abu dawood is strong
Muslim is brief and Abu Dawud explains it...Oh,btw,u guys dont know how hadeeth science works dont u...sorry
@@UsthazKanzulAhmed the one in Muslim is also in Abu Dawud. So idk what ur point is
Lol. There are countless evidence from the Quran and the sunnah that Allah is above his throne. Above the heavens.
jaahil.
See how the quran is of two types of ayahs mukam the clear single meaning, mutashabih many meanings,
When the jews asked the prophet in the hadith to describe his lord, surah ikhlas was revealed to him which only mentions muhkam verses that which supports our belief Allah has no direcrion ,
How? It mentions that which tells us Allah has no equal especially in the last verse of it,
This surah mentioned nothing about Allah being above a throne or a body needing a above direction- we take muhkam verses as foundation to apply that to mutashabih verses or hadith which can have many meanings and only say what agrees to the muhkam such the arabic word fawq literally above , in arabic can refer to aboveness in status or word istawa also has many meanings other than established
Over throne such as subjugate throne
@@ShafiAshari Jahil asrar rashid said the girl was deaf..
How did she hear the prophet( swaws) 😂😂😂
@@ShafiAshari If Allah( swbt) wasn't literally above his throne by his bi dhaati then why did prophet( swaws) go upwards for mirage.
Who gave the prophet( swaws) the 3 gifts in the night of mirage...
The believe of ahlou sounnah is Allah exists without a place Allah is not in the sky or above the throne
The meticulous Aqeedah of Ahlus Sunnah & Jammah ٱللَّٰهُ أَكْبَرُ
The Athari aqeedah you mean?
@@lucidniprogramer589the atari creed will not go into where is Allah
@@lucidniprogramer589true Atharis will not even dwelve into such topics.
Pure lies, even my little brother knows that Allah is The Most High. Allah is the most high, no one is above Him. This was the believe pf the sahaabah
jaahil
Can we agree before Allah created directions there was no above ?
If you disagree that would mean Allah didnt create Above
Assuming you agree then know Allah is as he was ,
Becasue changing to a place is likening Allah to us
As change occurs in creations , And Allah daid in the quran he has no equal or similar.
(you have been misled due to taking the ayahs or hadith which have many meanings to mean something impefect to Allah , where the foundational one meaning verses of quran indicate Allah has no similar
@@ZA-gr8kt and there argument will also be destroyed by Allah will destroy everything except himself. it means there is no above or below and side or right direction once he destroy it once again and brought it back.
@@ZA-gr8kt i am not going with your philosophy. I follow the sahaabah.
But I have never heard a statement from sahaba saying physical aboveness about throne of Allah, thats not from the salaf ,i learnt imams from early islam such as tahawi in his creed mentions whoever attributes to Allah a meaning of an attribute of creation has blasphemed
Asrar the jahil who makes takwil of ahadith 😂