Monthly Archives: May 2011
ONE day, while traveling north, one of the Arab tribes from Mecca met a hermit in the desert. Some of the men stopped to speak with him. Hermits were known to be wise and the Arabs often asked their advice.
The hermit asked where they had come from. When they replied that they were from Mecca, he told them that Allah would soon send a prophet, who would come from their people. They asked the name of this prophet and the hermit answered that his name would be Muhammad and that he would guide them to a new way of life.
Meanwhile in Mecca, Aminah, although saddened by the loss of her husband, felt especially well and strong as she awaited the birth of her baby. During this time she dreamt of many things. On one occasion it was as if a great light were shining out of her, and on another she heard a voice telling her that she would have a boy and that his name would be Muhammad. She never forgot that voice but she told no one about it.
On Monday, the twelfth day of Rabi al-Awwal in the Year of the Elephant, Aminah gave birth to a son. Allah sends man many signs when one of His chosen Prophets is born and on that twelfth day of Rabi al-Awwal in the year 570 A.D, many such signs were seen. Some were seen by Jewish scholars who had read in their scriptures of a coming Prophet. One of these learned men in Yathrib, for instance, saw a brilliant new star he had never seen before as he studied the heavens that night. He called the people around him and, pointing the star out to them, told them a Prophet must have been born.
That same night another Jew was passing by the meeting place of the leaders of Quraysh in Mecca. He asked them if a baby boy had just been born and told them that if it were true, this would be the Prophet of the Arab nation.
Aminah sent news of the birth to her father-in-law, ‘Abd al-Muttalib, who was sitting near the Ka’bah at the time. He was very happy and began at once to think of a name for the boy. An ordinary name would not do. Six days came and went and still he had not decided. But on the seventh day, as he lay asleep near the Ka’bah, ‘Abd al-Muttalib dreamt that he should give the baby the unusual name of Muhammad, just as Aminah herself had dreamt. And the child was called Muhammad (pbuh), which means ‘the Praised One’.
When ‘Abd al-Muttalib told the leaders of Quraysh what he had named his grandson, many of them asked, ‘Why did you not choose the sort of name that is used by our people?’ At once he replied, ‘I want him to be praised by Allah in the heavens and praised by men on earth.’
Is ‘Allah’ the same god of the Jews and Christians?
Yes. The word in Hebrew came from “El” and in Arabic from “Elh”. The word for “god” (note the small ‘g’ in English) is “Elah”. Compare this to “Eloi” and “Eli” in the New Testament.
The word “Allah” is the perfect word to describe the God of Jews and Christians as it does not permit gender nor plural. Therefore, when the word is used as in “Eloihim” or “Allahumma” (these would appear at first to be plural and/or female genders) it becomes clear it is the royal usage such as a king would use in referring to his royal station while make a decree of some type. The king would state, “We decree the following…” and he is actually talking about his royal position rather than plural status.
There is no word in English for the “God” of Israel, the “God” of Jesus. This explains why the spelling remains the same whether speaking of a false “god” or pagan idol and the “God” of Abraham or Moses or Jesus (peace be upon them). Note the use of the capital “g” (G). This is the only way English can present a difference between the two. In the Semitic languages it is easy to distinguish the difference between a “god” and “The God” due to the structure of the word itself.
Evidence for this is quite simple. Visit any motel or hotel and remove the Bible located in the drawer next to the bed (placed they courtesy of the Gideon Society). Note inside the first few pages a reference to the translations of the Bible they have made into 27 languages. The second example they give is to the Arabic language of the passage in the New Testament from the Gospel of John 3:16. The verse begins in English; “For God so loved the world..” and in the Arabic translation the word used for “God” is “Allah.”
The Arabic Bible beginning with the Book of Genesis uses the word “Allah” to represent “The God” of Creation; Adam and Eve; Noah; Abraham; Ishmael and Isaac and Israel. Page one of Genesis has the word “Allah” 17 times.
Muslims have something that offers the clearest proof of all – The Holy Quran. There is no other book like it anywhere on earth. It is absolutely perfect in the Arabic language. It has no mistakes in grammar, meanings or context. The scientific evidences are well known around the entire world, even amongst non-Muslim scholars. Predictions in the Quran have come true; and its teachings are clearly for all people, all places and all times.
Surprisingly enough, the Quran itself provides us with the test of authenticity and offers challenges against it to prove its veracity. Allah tells us in the Quran:
Haven’t the unbelievers considered if this was from other than Allah, they would find within it many contradictions?
[Noble Quran 4:82]
Another amazing challenge from Allah’s Book:
If you are in doubt about it, bring a chapter like it.
[Noble Quran 2:23]
And Allah challenges us with:
Bring ten chapters like it.
[Noble Quran 11:13]
Bring one chapter like it.
[Noble Quran 10:38]
No one has been able to produce a book like it, nor ten chapters like it, nor even one chapter like it. It was memorized by thousands of people during the lifetime of Muhammad (peace be upon him) and then this memorization was passed down from teacher to student for generation after generation, from mouth to ear and from one nation to another. Today every single Muslim has memorized some part of the Quran in the original Arabic language that it was revealed in over 1,400 years ago, even though most of them are not Arabs. There are over nine million (9,000,000) Muslims living on the earth today who have totally memorized the entire Quran, word for word, and can recite the entire Quran, in Arabic just as Muhammad (peace be upon him) did 14 centuries ago.
Allah says in His Quran He did not create all of this for any foolish purpose. Allah Says:
And I did not Create the jinn and humans except they should worship Me.
[Noble Quran 51:56]
He created us for the purpose of worshiping Him, Alone and without any partners.
And He it is Who has created the heavens and the earth in six Days and His Throne was on the water, that He might try you, which of you is the best in deeds. But if you were to say to them: “You shall indeed be raised up after death,” those who disbelieve would be sure to say, “This is nothing but obvious magic.”
[Noble Quran 11:7]
Allah has created all we call the universe as a test for us. This is not our final destination. What we might consider to be “bad” or “good” could actually be quite the opposite.
Blessed is He in Whose Hand is the dominion, and He has the Ability to do all things.
(He’s the One) Who has created death and life, so He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving;
(He’s the One) Who has created the seven heavens one above another, you can see no fault in the creations of the Most Beneficent. Then look again: “Can you see any rifts?”
Then look again and yet again, your sight will return to you in a state of humiliation and worn out.
[Noble Quran 67:1-4]
The Quran tells us about the nature of mankind and how quickly we forget the many wonderful blessings provided to us daily. Allah describes our attitude clearly in His Quran:
And when some hurt touches man, he cries to his Lord (Allah Alone), turning to Him in repentance, but when He bestows a favor upon him from Himself, he forgets that for which he cried for before, and he sets up rivals to Allah, in order to mislead others from His Path. Say: “Take pleasure in your disbelief for a while: surely, you are (one) of the dwellers of the Fire!”
[Noble Quran 39:8]
We forget, as we were created to forget. And this is a part of our test. Will we only use a selective memory and overlook what we owe to our Creator and Sustainer? Or will we be appreciative even when we are suffering some hardship or setback in this life?
As for mankind, whenever his Lord tests him giving him honor and gifts, he says (bragging): “My Lord honors me.”
But whenever He tests him by withholding his livelihood, he says: “My Lord has disgraced me!”
[Noble Quran 89:15-16]
Then Allah makes clear to us the real reasoning behind all that is taking place:
Nay! But (it is because) you do not treat orphans with kindness and generosity.
And you do not encourage feeding of the poor!
And you devour inheritance with greed,
And you love wealth with abounding love!
[Noble Quran 89:17-20]
Allah has created us and given us so much, yet we are so careless concerning His Right to be worshipped exclusively and deny the Day of Judgment wherein we will all be asked concerning His Generosity.
O man! What has made you careless concerning your Lord, the Most Generous?
Who created you, fashioned you perfectly, and gave you due proportion;
In whatever form He willed, He put you together.
Nay! But you deny the Recompense (reward for good deeds and punishment for evil deeds).
[Noble Quran 82:6-9]
And how will we view our condition and surroundings? And how will we treat others around us? Are we considerate of others and are we quick to blame or quick to forgive? All of these things are a part of our test, the things we will be asked about on the Day of Judgment.
For example: “Can He make a rock so big – nothing can move it?” – If He did make a rock so big nothing could move it, would this mean He couldn’t move it too? Or would it be impossible for Him to make something so big He couldn’t move it?”
Allah tells us “Allah is capable of doing anything He Wills to do.” It should be noted in Islam we understand Allah never Wills to do anything that would make Him no longer be Allah. That is to say, He would never die as this would mean He is no longer “The Eternally Alive” (one of His characteristics mentioned in the Holy Quran).
Therefore, He can make a rock (or anything else for that matter) so large or heavy – nothing in the entire universe can move it. As regards Allah “moving” it, He is not in the universe and He does not resemble His creation. Therefore, Allah is never subject to the Laws of the Creation because He is both the Creator and the Law Giver. Whenever He wants anything done, He merely says “Kun! Fayakun!” (Be! And so it will be!)
Speaking about Himself, Allah says:
The Originator of the heavens and the earth. When He decrees a matter, He only says “BE!” – and it is.
[Noble Quran 2:117]
She said: “O my Lord! How shall I have a son when no man has touched me?” He said: “So (it will be) for Allah (God) creates what He wills. When He has decreed something, He says to it only: “BE!” and it is.
[Noble Quran 3:47]
Verily, the likeness of Jesus before Allah (God) is the likeness of Adam. He created him from dust, then (He) said to him: “BE!” – and he was.
[Noble Quran 3:59]
It is He Who has created the heavens and the earth in truth, and on the Day of Resurrection He will say: “BE!”, – and it shall become. His Word is the truth. His will be the dominion on the Day when the trumpet will be blown. All-Knower of the unseen and the seen. He is the All-¬Wise, Well-Aware (of all things).
[Noble Quran 6:73]
Verily! Our Word unto a thing when We intend it, is only that We say unto it: “BE!” and it is.
[Noble Quran 16:40]
It befits not Allah (in His Majesty) that He should beget a son. Glorified and Exalted is He. When He decrees a thing, He only says to it, “BE!” and it is.
[Noble Quran 19:35]
Verily, His Command, when He intends a thing, is only that He says to it, “BE!” and it is!
[Noble Quran 36:82]
He it is Who gives life and causes death. And when He decides upon a thing He says to it only: “BE!” and it is.
[Noble Quran 40:68]
Creation as we see from these verses, is not a difficult thing for God at all. He merely gives a Command and everything comes about according to His Will.
Both the Bible and the Quran tell us God has always existed and there never was a time He did not exit. As such, He is the Eternal, without beginning and without end. He is the only creator and sustainer of all that exists and nothing and no one exists alongside Him, nor does He have any partners. He tells us, He is not created, nor is He like His creation in anyway. He calls Himself by a number of names and three of them are:
The First – (Al-Awwal)
The Last – (Al-Akhir)
The Eternal and the One who is sought after by His creation, while He has no need from them at all. (As-Samad)
He is not a man and He has no progeny or offspring.
He is not what He creates nor is He compared to it.
He always has existed and He never was created, as He is not like His creation, nor similar to it, in any way.
The prophet Muhammad (peace be upon him) explained the devil would come to a person and ask them questions about creation; “Who created this or that?” to which the reply would be; “Allah” until he would ask; “Who created Allah?” At this stage the prophet advised us to drop this train of thought. Obviously, God – the real God, must be eternal and not have to be created.
The Quran tells us:
Allah! La ilaha illa Huwa (There is no god to worship except Him), the Ever Living, the Sustainer and Protector of all that exists. He doesn’t get tired and He doesn’t sleep. Everything in the universe belongs to Him. Who then, could intercede between Him and his creatures without His Permission? He Knows everything about them and they have no knowledge except as He wills. His kursi (stool or chair) extends over the entire universe and He doesn’t get tired of guarding and preserving it. He is Most High, the Most Great.
[This Verse is called Ayat-ul-Kursi.] [Noble Quran 2:255]
This verse truly presents the comprehensive representation of God in a way without trying to define Him by comparing Him to His creation, but rather as being the Absolute in all of His Attributes and Characteristics.
Some other religions teach “God is everywhere.” This is actually called “pantheism” and it is the opposite of our belief system in Islam. Allah tells us clearly there is nothing, anywhere in the universe like Him similar to his likeness, nor is He ever in His creation.
He tells us in the Quran He created the universe in six “yawm” (periods of time) and then He “astawah ‘ala al Arsh” (rose up, above His Throne). He is there (above His Throne) and will remain there until the End Times.
Allah has such complete Knowledge as to be able to Know all things past, present and future in all places at exactly the same time. The same can be said for His absolute Hearing and Seeing. In this way, His Knowledge, His Hearing, His Sight is everywhere simultaneously.
In this regard, the prophet Muhammad (peace be upon him) told us He is as close to us as our jugular vein. He also explained Allah is “with us” when we are in sincere worship to Him and in times of need. Naturally, this would not compromise His existence outside of His creation.
The Quran offers us a more detailed understanding of Where (and Who) Allah is.
“Certainly your Lord is Allah, Who created the heavens and the earth in six yaum (days or periods of time), and then HeIstawa (rose above) the Throne. He brings the night as a cover over the day rapidly, and the sun, the moon, the stars subject to His Command. Surely, His is the Creation and the Commandment. Blessed be Allah, the Lord of the universe!”
[Noble Quran 7:54]
“Indeed, your Lord is Allah, Who created the heavens and the earth in six yaum (days or periods of time), and then HeIstawa (rose above), the Throne, disposing the affair of everything. No intercessor (can plead with Him) except by His Permission. This is Allah, your Lord, so worship Him. Won’t you then remember?”
[Noble Quran 10:3]
“It is Allah who erected the heavens without pillars that you [can] see; then He Istawa (rose above) the Throne and made subject the sun and the moon, each running [its course] for a specified term. He arranges [each] matter; He details the signs that you may, of the meeting with your Lord, be certain.”
[Noble Quran 13:2]
Who created the heavens and the earth in six yaum (days or periods of time), and then He Istawa (rose above) the Throne. The Most Beneficent! Ask Him, as He is Al-Khabir (The All-Knower of everything).
[Noble Quran 25:59]
Who created the heavens and the earth in six yaum (days or periods of time), and then He Istawa (rose above) the Throne. You (mankind) have none, besides Him, as a Wali (protector or helper etc.) or an intercessor. Won’t you then remember (accepting admonishment)?
[Noble Quran 32:4]
And indeed We (Allah uses the word “We” in the royal sense like the king who says, “We decree the following…”, this is not in the plural) created the heavens and the earth and everything in between in six days and fatigue never touched Us (again, this is the royal “Us” not plural).
[Noble Quran 50:38]
He is the One Who created the heavens and the earth in sixyaum (days or periods of time), and then He Istawa (rose above) the Throne. He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends up to it. And He is with you (by His Knowledge) where so ever you may be. And Allah is the All-Seer of what you do.
[Noble Quran 57:4]
We observe from these statements a very logical approach to understanding the nature of God without comparing Him to creation or putting Him in His creation.
Note: “Proving” God exists is really not our purpose. We are only interested in providing clear statements based on facts and logic and then allow the individual decide for themselves who they would like to believe. There have always been people who believed in the existence of God and there have always been those who have denied in His existence. We must realize there are those who will never believe no matter how much proof or evidence we produce. The reason is some people don’t want to believe in a Creator or Sustainer. They would not like to consider one day they will have to answer for their actions and for their refusal to acknowledge their Benefactor to whom they owe their very existence. We come to know it is not so much a matter of us trying to convey our beliefs as it is for them to set aside preconceived prejudices against proper belief. Meaning: this is really a matter of guidance from Above. If they refuse even with evident proofs in front of them, this is not between us and them; it is between them and their Creator. Again, it is not our job to “prove” anything to anyone. We only need to present the facts in truth and allow the listener to make up their own mind.
We just begin with simple logic. When something is right in front of our eyes it is difficult to deny it, right? Asking rhetorical questions can be very helpful in presenting our case. Begin by asking the question; “Can you prove you exist?” Yes, of course you can. You merely use your senses to determine what you can see, hear, feel, smell, taste and you have emotions as well. All of this is a part of your existence. But this is not how we perceive God in Islam. We can look to the things He has created and the way He cares for things and sustains us, to know there is no doubt of His existence.
One approach is to suggest simple yet convincing experiments anyone could comprehend. For instance, say to someone, “Consider this the next time you are looking up at the moon or the stars on a clear night; could you drop a drinking glass on the sidewalk and expect it would hit the ground and on impact it would not shatter, but it would divide up into little small drinking glasses, with iced tea in them? Of course not.”
Another example is have them consider what might happen if a tornado came through a junkyard and tore through the old cars; would it leave behind a nice new Mercedes with the engine running and no parts left around? Naturally not.
Or ask someone to consider what it would be like if someone told us about a fast food restaurant operating itself without any people there? The food just cooks itself, files from the kitchen to the table and then when we are done, the dishes jump back the kitchen to wash themselves. This is too crazy for anyone to even think about.
After reflecting on all of the above, how could we look to the universe above us through a telescope or observe the cells in a microscope and then think all of this came about as a result of a “big bang” or some “accident”?
(see also “Quran”)
Yes. Allah (God) has sent down miracles, revelations and messengers to give clear proofs He exists and more important, what we should do once we come to this realization.
Allah has sent prophets and messengers with many proofs throughout the ages for people to be able to clearly see with their own eyes and to be able to use their own senses the miracles and proofs pointing to the fact, Allah does in fact, exist.
Miracles of prophets and messengers of Allah have come to people through the ages. Moses (peace be upon him) showed many miracles to pharaoh and to the children of Israel. Plagues, locusts, water turning to blood, his stick becoming a snake, the voice in the burning bush and the parting of the Red Sea are clear miracles for the people of Moses time.
Again, Allah sent Jesus, the son of Mary (peace be upon him) with clear miracles for the people of his time. Speaking from the cradle while still a new born infant, creating birds from clay, curing the sick, giving sight to the blind and even bringing a dead man back to life, were all clear signs to the people to know Jesus (peace be upon him) was a messenger of Allah as was Moses before him.
Muhammad (peace be upon him) was the last and final messenger of Allah, and he was sent to all of mankind. Allah sent him with a number of miracles, not the least of which was the Quran. The predictions and prophecies of Muhammad (peace be upon him) have come true even in this century and the Quran has been used to convince even scientists of the existence of Allah.
[Please visit “Science Proves Allah”: Watch video of famous scientists admit Quran is from Allah and even accept Islam]
The Quran is the best of proofs for the existence of Allah and today over one and half billion people memorize and recite from the exact text, in the exact same language it was revealed in; Arabic. More than 10 million Muslims have completely memorized the entire Quran from cover to cover, and can recite it from memory without looking at it.
No one sees or hears Allah, not even the prophet Muhammad (peace be upon him). Nor are we able to use our senses to make some kind of contact with Him. However, we are encouraged in Islam to use our senses and our common sense to recognize this entire universe could not possibly come into existence on its own. Something had to design it all and then put it into motion. This is beyond our ability to do, yet it is something we can understand.
We know from the teachings of Muhammad (peace be upon him) the proofs for the existence of God (Allah) are most obvious to us in our everyday surroundings. Anyone with understanding would quickly acknowledge His existence provided they are not so stubborn as to ignore the obvious evidences right in front of us.
We don’t have to see an artist to recognize a painting, correct? So, if we see paintings without seeing artists painting them, in the same way, we can believe Allah created everything without having to see Him (or touch, or hear, etc.).
The word “Allah” is the perfect description of the “One God” of monotheism for Jews, Christians and Muslims!
Is “Allah” only for Islam and Muslims?
[No! It is for All Three Abrahamic Faiths.]
“Allah” is the same word used by Christian Arabs and Jewish Arabs in their Bible, centuries before Islam came.
Every hotel and motel has a Bible. Next time you see one look in the introduction, you will find samples of the different languages they have translated. For Arabic they have translated the verse in the New Testament in Arabic from the famous verse in the Gospel John 3:16 –
“For God so loved the world…”
– and the word the translators used in Arabic for “God” is the very same word used by Muslims around the planet, “Allah.”
Where Does the word “Allah” Come From?
“Allah” comes from the Arabic word “elah”a god’ or something worshiped. – (Arabic) means ‘
This word (elah) can be made plural (gods), as in “aleha” and it can be male or female just as the word in English can be “goddess.”
“Allah” comes from “elaha” but it brings more clarification and understanding.
Allah = Has no gender (not male and not female)
“He” is used only out of respect and dignity – not for gender
Allah = Always singular – Never plural
“We” is used only as the “Royal WE” just as in English for royalty
Allah = Means “The Only One to be Worshipped
“He is Allah, the Creator, the Originator, The Fashioner; to Him belong the most beautiful names: whatever is in the heavens and on earth, do declare His praises and glory. And He is the Exalted in Might, The Wise. (Quran 59:24)
“The most beautiful names belong to God: so call on Him by them;…” (7:180)
It is not possible for anyone to understand the meaning of Allah’s names , you just need to think of every word and you will fell it and then you will fell and understand the meaning.
1. Allah: He who has the Godhood which is the power to create the entities.
2. Ar-Rahman: The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.
3. Ar-Rahim: The One who has plenty of mercy for the believers.
4. Al-Malik: The One with the complete Dominion, the One Whose Dominion is clear from imperfection.
5. Al-Quddus: The One who is pure from any imperfection and clear from children and adversaries.
6. As-Salam: The One who is free from every imperfection.
7. Al-Mu’min: The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.
8. Al-Muhaymin: The One who witnesses the saying and deeds of His creatures.
9. Al-^Aziz: The Defeater who is not defeated.
10. Al-Jabbar: The One that nothing happens in His Dominion except that which He willed.
11. Al-Mutakabbir: The One who is clear from the attributes of the creatures and from resembling them.
12. Al-Khaliq: The One who brings everything from non-existence to existence.
13. Al-Bari’: The Creator who has the Power to turn the entities.
14. Al-Musawwir: The One who forms His creatures in different pictures.
15. Al-Ghaffar: The One who forgives the sins of His slaves time and time again.
16. Al-Qahhar: The Subduer who has the perfect Power and is not unable over anything.
17. Al-Wahhab: The One who is Generous in giving plenty without any return.
18. Ar-Razzaq: The One who gives everything that benefits whether Halal or Haram.
19. Al-Fattah: The One who opens for His slaves the closed worldy and religious matters.
20. Al-^Alim: The Knowledgeable; The One nothing is absent from His knowledge.
21. Al-Qabid and 22. Al-Basit: The One who constricts the sustenance by His wisdom and expands and widens it with His Generosity and Mercy.
23. Al-Khafid and 24. Ar-Rafi^: The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
25. Al-Mu^iz and 26. Al-Muthil: He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degradeswhoever He willed, hence there is no one to give Him esteem.
27. As-Sami^: The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.
28. Al-Basir: The One who Sees all things that are seen by His Eternal Seeing without a pupil or any otherinstrument.
29. Al-Hakam: He is the Ruler and His judgment is His Word.
30. Al-^Adl: The One who is entitled to do what He does.
31. Al-Latif: The One who is kind to His slaves and endows upon them.
32. Al-Khabir: The One who knows the truth of things.
33. Al-Halim: The One who delays the punishment for those who deserve it and then He might forgive them.
34. Al-^Azim: The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.
35. Al-Ghafur: The One who forgives a lot.
36. Ash-Shakur: The One who gives a lot of reward for a little obedience.
37. Al-^Aliyy: The One who is clear from the attributes of the creatures.
38. Al-Kabir: The One who is greater than everything in status.
39. Al-Hafiz: The One who protects whatever and whoever He willed to protect.
40. Al-Muqit: The One who has the Power.
41. Al-Hasib: The One who gives the satisfaction.
42. Aj-Jalil: The One who is attributed with greatness of Power and Glory of status.
43. Al-Karim: The One who is clear from abjectness.
44. Ar-Raqib: The One that nothing is absent from Him. Hence it’s meaning is related to the attribute ofKnowledge.
45. Al-Mujib: The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.
46. Al-Wasi^: The Knowledgeable.
47. Al-Hakim: The One who is correct in His doings.
48. Al-Wadud: The One who loves His believing slaves and His believing slaves love Him. His love to His slavesis His Will to be merciful to them and praise them:Hence it’s meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Mu sa -peace be upon them- . It is not a sound nor a language nor a letter).
49. Al-Majid: The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.
50. Al-Ba^ith: The One who resurrects His slaves after death for reward and/or punishment.
51. Ash-Shahid: The One who nothing is absent from Him.
52. Al-Haqq: The One who truly exists.
53. Al-Wakil: The One who gives the satisfaction and is relied upon.
54. Al-Qawiyy: The One with the complete Power.
55. Al-Matin: The One with extreme Power which is un-interrupted and He does not get tired.
56. Al-Waliyy: The Supporter.
57. Al-Hamid: The praised One who deserves to be praised.
58. Al-Muhsi: The One who the count of things are known to him.
59. Al-Mubdi’: The One who started the human being. That is, He created him.
60. Al-Mu^id: The One who brings back the creatures after death.
61. Al-Muhyi: The One who took out a living human from semen that does not have a soul. He gives life bygiving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.
62. Al-Mumit: The One who renders the living dead.
63. Al-Hayy: The One attributed with a life that is unlike our life and is not that of a combination of soul, fleshor blood.
64. Al-Qayyum: The One who remains and does not end.
65. Al-Wajid: The Rich who is never poor. Al-Wajd is Richness.
66. Al-Majid: The One who is Majid.
67. Al-Wahid: The One without a partner.
68. As-Samad: The Master who is relied upon in matters and reverted to in ones needs.
69. Al-Qadir: The One attributed with Power.
70. Al-Muqtadir: The One with the perfect Power that nothing is withheld from Him.
71. Al-Muqaddim and 72. Al-Mu’akhkhir: The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
73. Al-’Awwal: The One whose Existence is without a beginning.
74. Al-’Akhir: The One whose Existence is without an end.
75. Az-Zahir 76. Al-Batin: The One that nothing is above Him and nothing is underneath Him, hence He exists without aplace. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributesof bodies.
77. Al-Wali: The One who owns things and manages them.
78. Al-Muta^ali: The One who is clear from the attributes of the creation.
79. Al-Barr: The One who is kind to His creatures, who covered them with His sustenance and specified however He willed among them by His support, protection, and special mercy.
80. At-Tawwab: The One who grants repentance to whoever He willed among His creatures and accepts his repentance.
81. Al-Muntaqim: The One who victoriously prevails over His enemies and punishes them for their sins. It maymean the One who destroys them.
82. Al-^Afuww: The One with wide forgiveness.
83. Ar-Ra’uf: The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willedamong His creatures.
84. Malik Al-Mulk: The One who controls the Dominion and gives dominion to whoever He willed.
85. Thul-Jalal wal-Ikram: The One who deserves to be Exalted and not denied.
86. Al-Muqsit: The One who is Just in His judgment.
87. Aj-Jami^: The One who gathers the creatures on a day that there is no doubt about, that is the Day of
88. Al-Ghaniyy: The One who does not need the creation.
89. Al-Mughni: The One who satisfies the necessities of the creatures.
90. Al-Mani^: The Supporter who protects and gives victory to His pious believers. Al-Mu’tiy The Withholder
91. Ad-Darr and 92. An-Nafi^: The One who makes harm reach to whoever He willed and benefit to whoever He willed.
93. An-Nur: The One who guides.
94. Al-Hadi: The One whom with His Guidance His belivers were guided, and with His Guidance the living: beings have been guided to what is beneficial for them and protected from what is harmful to them.
95. Al-Badi^: The One who created the creation and formed it without any preceding example.
96. Al-Baqi: The One that the state of non-existence is impossible for Him.
97. Al-Warith: The One whose Existence remains.
98. Ar-Rashid: The One who guides.
99. As-Sabur: The One who does not quickly punish the sinners.
Relying on Allaah is one of the greatest forms of worship.
Allaah Says (what means):
“…And upon Allaah rely, if you should be believers.” [Quran 5: 23]
Allaah Almighty made relying upon Him a condition for faith. Allaah said to His Prophet sallallaahu `alayhi wa sallam
( may Allaah exalt his mention ) (what means): “…Rely upon Allaah. Indeed,
Allaah loves those who rely [upon Him].” [Quran 3: 159]
Allaah also Says (what means): “…And whoever relies upon Allaah — then He is sufficient for him.
” [Quran 65: 3]
Furthermore, Allaah has linked this reliance to worship, as occurs in His statement (which means):
“…So worship Him and rely upon Him.” [Quran 11: 123]
The meaning of reliance on Allaah
Reliance on Allaah means entrusting one’s affairs to Allaah and relying on Him in all matters.
Entrusting one’s affairs to Allaah entails not turning to something or someone else for support.
So reliance on Allaah can be with regard to matters of creed, such that the servant’s heart does not turn to anyone else besides Allaah.
Therefore, he is always putting his reliance in Allaah, entrusting all of his affairs to Him.
The pagans did not fall into polytheism and disbelief except due to the fact that they put their reliance in other than Allaah, Entrusted their affairs to other than Him, and believed in their hearts that someone besides Allaah was able to grant their requests, Alleviate their worries and repel harms from them. So they relied on statues, idols, trees, stones, graves, shrines and the deceased. They put their trust in created beings to grant them things that only Allaah could do. So they began to ask them for help, offer sacrifices to them, make oaths to them, and direct various forms of worship to them.
This is since they relied on them apart from Allaah, thinking that they have the power to benefit them, harm them or grant their requests. Due to this, when they put their reliance in other than Allaah and directed their beliefs and worship to other than Him, they disbelieved in Him.
Relying upon Allaah is from the actions of the heart – so it is an act of worship of the heart. Therefore, putting one’s trust in Allaah is not to be done with one’s limbs and body parts. Rather, it is found in the heart, just like fear, awe, longing, dreading and dutifulness of Allaah – all of these are acts of worship of the heart.
The position of reliance on Allaah:
The position of reliance on Allaah is as some of the scholars have stated: “The position of reliance upon Allaah in the religion is like that of the head on a body.”
So a person who does not have reliance upon Allaah does not have religion, just like a body that has no head. If the religion lacks reliance upon Allaah, it lacks correctness – meaning that one will not have a correct religion.
Relying on Allaah has a great standing amongst the stations of servitude to Allaah. Allaah distinguishes by it His believing servants from everyone else. Whoever doesn’t put his trust in Allaah at all is a disbeliever. And whoever puts his trust in Allaah and also on others besides Allaah is a polytheist. And as for the one who puts his trust in Allaah alone – he is a monotheistic believer whom Allaah loves, and whose actions and statements He is pleased with. This is since he has established his actions and statements upon a correct foundation.
The foundation of Shirk (polytheism) is: entrusting one’s affairs and putting one’s reliance on other than Allaah. This is why Allaah Says (what means): “…And upon Allaah rely, if you should be believers.” [Quran 5: 23]
Allaah has made reliance on Allaah here a sign of one’s Faith in Him and proof of one’s monotheism.
As for the one who claims to be a believer and an adherent of monotheism, but yet then goes on to put his trust in other than Allaah, such as stones, trees, statues, graves, the deceased, and so on, then this person’s claim is false. And he is not a believer because he has entrusted his affairs to someone besides Allaah.
Relying upon Allaah can be in religious matters as well as worldly matters. Thus you should rely on Allaah in your creed and your monotheism as well as for fulfilling your worldly needs, Such as seeking provision, clothing and accomplishing some set goals. Put your reliance and trust in Allaah for all matters.
When it comes to fulfilling any goal, do not rely on anyone besides Allaah. This is since all of the affairs are in the Hand of Allaah. The keys of the Heavens and the Earth are in His Hand, so we must put our trust and reliance in Him.
Sometimes in this Dunya (world) we are given what we do not want or ask for, and sometimes that which we wish for is just not attainable. Allah `azza wa jall keeps some things away from us, things which our hearts may ardently request, and yet He at times places the world at our feet. He chooses, He commands and He runs our affairs out of wisdom which belongs only to Him. We thus remain suspended between being given of our wishes and being given other than that. The smart one therefore realises that he or she remains suspended between patience and gratitude…
Were He to let the Dunya loose on us and give us of our every want, will and desire, then indeed we would have forgotten Him and we would have become arrogant in the land without right. So He, Subhanahu wa Ta’ala, withholds some things and gives us others in order to keep us as believers, humble ones, constantly in a state of iftiqar (dire need) to His Majesty.
وَلَوْ بَسَطَ اللَّهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ وَلَٰكِن
يُنَزِّلُ بِقَدَرٍ مَّا يَشَاءُ ۚ إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ
“And if Allah were to expand the provision for His slaves, they would have surely rebelled on the earth, but He sends down what He wills by a due measure. Verily! He is in respect of His slaves, the Well-Aware, the All-Seer.” [al-Shura: 27]
Rasulullah (sallallahu `alayhi wa sallam) taught us to say after each prayer the following supplication, and he himself was foremost in saying it:
اللهم لا مَانِعَ لِما أعْطَيتَ ولا مُعْطِي لِما مَنَعْتَ
‘O Allah, nothing can withhold what You have given and no-one can give what You have withheld.’
It is a true beauty, which reminds every believer and renews his/her strength, belief and reliance. It’s a powerful wall for us to lean on whenever difficulties arise and it is an ascending set of stairs for us to use when we need to walk out of each and every calamity.
And it was once said to me, ‘When Allah withholds, He actually gives…’ – deep, if only we pondered.
Narrated Abu Huraira: I heard the Prophet saying, “If somebody commits a sin and then says, ‘O my Lord! I have sinned, please forgive me!’ and his Lord says, ‘My slave has known that he has a Lord who forgives sins and punishes for it, I therefore have forgiven my slave (his sins).’ Then he remains without committing any sin for a while and then again commits another sin and says, ‘O my Lord, I have committed another sin, please forgive me,’ and Allah says, ‘My slave has known that he has a Lord who forgives sins and punishes for it, I therefore have forgiven my slave (his sin). Then he remains without Committing any another sin for a while and then commits another sin (for the third time) and says, ‘O my Lord, I have committed another sin, please forgive me,’ and Allah says, ‘My slave has known that he has a Lord Who forgives sins and punishes for it I therefore have forgiven My slave (his sin), he can do whatever he likes.” (Bukhari, 7025)
This hadith doesnt mean that we can keep committing sins and then repent to Allah. This hadith tells us that Allah is so merciful and he forgives us for the sins that we commit.
قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاء وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاء وَتُعِزُّ مَن تَشَاء وَتُذِلُّ مَن تَشَاء بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَىَ كُلِّ شَيْءٍ قَدِيرٌ ﴿
Say, `O Allâh! the Lord of all power, You grant power to whomsoever You will and take away power from whomsoever You please, and confer honour and dignity on whomsoever You will and disgrace whomsoever You will. All good lies in Your hand. Verily, You are the Possessor of full power to do all You will, (3 : 26)
تُولِجُ اللَّيْلَ فِي الْنَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الَمَيَّتَ مِنَ الْحَيِّ وَتَرْزُقُ مَن تَشَاء بِغَيْرِ حِسَابٍ ﴿٢٧
You cause the night to merge into the day and cause the day to merge into the night, and bring forth the living from the dead and bring forth the dead from the living, and provide (all sorts of provisions) to whomsoever You will without measure.’ (3: 27 )
Praise be to Allah, the Lord of the worlds, to Him belong the endowments and the befitting perfections and commendations. I ask Allah to raise the rank of Prophet Muhammad, sall-Allahu ‘alayhi wa sallam, and to protect his Ummah from that which he fears for it. Thereafter:
The saying that Allah, Ta’ala, exists without a place for His existence is the belief and the creed of the Messenger of Allah, sall-Allahu ‘alayhi wa sallam, the Companions and those who graciously followed them, and it shall be so until the Day of Judgment. The proof of this precious statement is what Allah said in the Glorious Qur’an, in Surat ash-Shura, ayah 11:
which means: “There is nothing like Him and He is endowed with hearing seeing.” This ayah declares Allah to be immune from resembling His creation. It includes that Allah, Ta’ala, is different from the creations in Essence, Attributes, and Deeds. Hence, it shows that Allah, Ta’ala, exists without a place for His existence, because the one who exists in a place would, by nature, be composed of atoms, i.e., he would be a body, occupying a space, and Allah, Ta’ala, is clear of occupying spaces.
Imams al-Bukhari, al-Bayhaqi and Ibn al Jarud related that the Messenger of Allah, sall-Allahu ‘alayhi wa sallam, said:
which means: “There was Allah and nothing existed but Him” He existed from eternity and there was nothing else.” This hadith proves that Allah was alone in al-‘azal (the status of existence without a beginning,) , before creating any of the creation. There was nothing with Him: no place, no space, no sky, no light, and no darkness. It is determined in the rules of Din and the judgments of the sound mind that Allah, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, He would start existing in a place, because this is a development, and the development is a sign of needing others, and the one who needs others is not God.
Imam Abu Mansur al-Baghdadi related in his book, al-Farqu bayn al Firaq, that Imam ‘Ali, the fourth rightly-guided caliph, may Allah be generous
with him, said which means: “Allah existed eternally and there was no place, and He is now ias He was before.
Imam Abu Hanifah, the Faqih of as-Salaf, said in his book Al-Fiqh al Absat: “Allah existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing; and He is the Creator of everything.”
Imam al-Hafizh al-Bayhaqi said in his book, al-Asma’u wa-s-Sifat: “…What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was in proximity or remoteness. Allah, the Exalted, is az-Zhahir, the External, hence, it is valid to know about Him by proofs. Allah is al-Batin, the Internal, and this invalids that He would be in a place.” He also said: “Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sall-Allahu ‘alayhi wa sallam : ‘You are the External and there is nothing above You, and You are the Intern<l and there is nothing underneath You.’ Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place.”
Imam Ahmad Ibn Salamah, Abu Ja’far at Tahawi, who was born in the year 237 hijri, wrote a book called al-‘Aqidah at Tahawiyyah. He describes that the content of his noble book as an elucidation of the creed of Ahlu-s Sunnah wa-l-Jama’ah, which is the creed of Imam Abu Hanifah, who died in the year 150 hijri, and his two companions, Imam Abu Yusuf al-Qadi and Imam Muhammad Ibn alHasan ash-Shaybani and the others followers of the school. He said in his book: “Allah is supremely clear of all boundaries, extremes, sides, organs and instruments. The six directions do not contain Him–these are attributed to all created things.” Such is the saying of Imam Abu Ja’far who is an eminent scholar among the as-Salaf. He explicitly stated that Allah is clear of being contained by the six directions. The six directions are above, below, in front of, behind, right, and left.
The linguist and scholar of hadith, Imam Muhammad Murtada az-Zabidi, narrated by a continuous chain from himself back to Imam Zayn al-‘Abidin ‘Ali Ibn al-Husayn Ibn ‘Ali Ibn Abi Talib,, the one who earned the title of as-Sajjad for his frequent prayers, who said in his treatise as Sahifah as-Sajjadiyyah, also known as Zabur Ali Muhammad, about Allah:
which means: “O Allah, You are clear of all imperfection. You are Allah, the One Who no place contains You.” He also said:
which means: “O Allah, You are clear of all imperfection. You are Allah, the One Who is not in boundaries.”
In the explanation of al-Bukhari in the chapter on al-Jihad, Hafidh Ibn Hajar said: “The fact that the two directions above and below are impossible to be attributes of Allah, does not necessitate that Allah would not be attributed with aboveness, because attributing aboveness to Allah is a matter of status and the impossibility lies in it being physical.”
The scholar Imam Zayn ad-Din Ibn Nujaym al-Hanafi, in his book Al-Bahr ar Ra’iq, said: “Whoever says it is possible that Allah would do a deed in which there is no wisdom commits blasphemy, and also he commits blasphemy by affirming a place to Allah, the Exalted.”
Imam Ahmad ar-Rifa’i al-Kabir, who lived around the year 600 hijri, said:
which means: “The ultimate knowledge about Allah is to be certain that Allah exists without a how or a place.”
Imam Muhammad Ibn Hibah al-Makki, in his book Hada’iqu-l-Fusul wa Jawahiri-l-‘Uqul,–also called al-‘Aqidat-as-Salahiyyah because he gave it as a gift to Sultan Salah-ad-Din al-Ayyubiyy who ordered that this book be taught to the children in schools and broadcast from the top of minarets, said:
which means: “Allah existed eternally and there was no place, and the judgment about His existence now is that He is as He was, i.e., without a place.”Imam Ja’far as-Sadiq said: “He who claims that Allah is in something or on something or from something, commits ash-shirk. Because if He was in something, He would be contained, and if He was on something, He would be carried, and if He was from something, He would be a creature.”
Shaykh ‘Abdul-Ghani an-Nabulusi said: “He who believes that Allah fills the heavens and earth or that He is a body sitting above the Throne is an unbeliver.”
Imam Abul-Qasim ‘Ali Ibn al-Hasan Ibn Hibatillah Ibn ‘Asakir said in his ‘Aqidah: “Allah existed before the creation. He does not have a before or an after, an above or a below, a right or a left, an in front of or a behind, a whole or a part. It must not be said when was He, where was He, or how was He. He exists without a place.”
Imam Abu Sulayman al-Khattabi said: “What is obligatory upon us and upon every Muslim to know is that our Lord has no shape or form, because the shape has a ‘how’ and ‘how’ does not apply to Allah or His Attributes.”
Know beyond doubt that the question ‘how’ does not apply to Allah, because this is a question about shapes, bodies, places, depths and dimensions; Allah is clear of all of that. Also be firm that it is invalid to say about Allah “… but we do not know how”, because in essence, it falsely indicates that Allah has a color, shape, dimensions, body, place, but one is ignorant of the ‘how’ of it.
Imam al-Ghazali said: ” Allah, the Exalted, existed eternally and there was no place. He is not a body, a atom, or a property, and He is not on a place or in a place.”
All of these sayings show that attributing the sensuous physical aboveness and place to Allah is contrary to the Qur’an, the hadith, the ijma’, and the intellectual proof. The intellectual proof that Allah exists without a place lies in the fact that the one who is in a place would have an area, and the one who has an area is in need of it, and the one who needs others is not God. Moreover, as the mind determines that Allah existed without a place before creating places, the mind determines that after Allah created the places He still exists without a place.
Scholars like Imam Ahmad ar Rifa’i determined that lifting the hands and the faces towards the sky when performing du’a (supplication) is because the heavens are the qiblah of du’a just as the Ka’bah is the qiblah of as Salah. From the heavens, the mercies and blessings of Allah descend. This does not mean He is located there, exactly like he is not located inside the Ka’bah.
Hence, it is clear for the one who seeks the truth that the saying that Allah exists without a place is what complies with the Qur’an, the hadith, the ijma’, and the criteria of the sound intellect. Be firm and certain that before creating places, Allah Who created everything (places and others), existed without a place, and after creating places, He still exists without a place.
Since we have determined that the creed of the Muslims is that Allah exists without a place and that the question ‘how’ does not apply to Allah, it is clear to us that the Throne which is the ceiling of Paradise, is not a place for Allah, the Exalted.
Imam Abu Mansur al-Baghdadi related that Imam ‘Ali Ibn Abi Talib, the fourth caliph, said:
which means: “Allah created the Throne as an indication of His power and did not take it as a place for Himself.”
Imam Abu Hanifah said in his book from his school al Wasiyyah: ” … and He is the Preserver of the Throne and of other than the Throne without needing it. Had He been in need, He would not have the power to create the world and to manage and preserve it. Moreover, had He been in a place needing to sit and rest before creating the Throne, where was Allah, then?” That is the question: ‘where was Allah’ would have applied to Him, which is impossible.
Also, in his book, Al-Fiqh al-Absat, Imam Abu Hanifah said: “Allah existed eternally and there was no place; He existed before creating the creation. He existed and there was not a place, a creation or a thing; and He is the Creator of everything. He who says ‘I do not know if my Lord is in the heavens or on the earth, is a unbeliever. Also is an unbeliever whoever says that ‘He is on the Throne and I do not know whether the Throne is in the heaven or on the earth’.”
Consequently, Imam Ahmad declared a kafir whomever says these last two phrases because they contain attributing a direction, boundary, and place to Allah. Everything which has a direction and boundary is by necessity in need of a Creator. Thus it is not the intention of Imam Abu Hanifah to prove that the heaven and the Throne are places for Allah, as those who liken Allah to the creation claim. This is by virtue of the aforementioned saying of the Imam: “Had He been in a place needing to sit and rest, then before creating the Throne where was Allah?”, which is clear in negating that Allah has a direction or a place.
In his book, al-Ihya’ Ulumu-d-Din, Imam al Ghazali said: “… places do not contain Him, nor do the directions, earth, or heavens. He is attributed with subjugating the Throne as He said in the Qur’an–with the meaning that He willed–and not as what people may delude. It is a a kind of subjugation which is clear of touching, resting, holding, moving and containment. The Throne does not carry Him, but rather the Throne and those angels who carry it are all carried by Allah with His Power and are subjugated to Him. He is above the Throne and above the heavens and above everything–in status– an aboveness that does not give Him proximity to the Throne or the heavens as it does not give Him farness from earth. He is higher in status than everything: higher in status than the Throne and the heavens, as He is higher in status than earth and the rest of the creation. ”
Shaykh ‘Abdu-l-Ghani an-Nabulusi said: “He who believes that Allah filled the heavens and earth or that He is a body sitting above the Throne, is a kafir.” Allah the Most High says in the Noble Qur’an (Maryam, 93) :
which means: “All those in the heavens and earth must come to Allah as creatures.” In his Exegesis, Imam ar-Razi said: “… And since it is affirmed by this verse that everything that existed in the heavens and earth is a creature to Allah, and since it is obligatory that Allah is clear of being a creature, thus He is clear of being in a place or direction, or on the Throne or the Chair.”
That is the reason why Allah Ta’ala says (Taha,5):
“The Merciful subjugates the Throne” It clearly does not mean that Allah sits on the throne or that Allah is physycally established on the Throne. In the Arabic language, the word istawa’ (which with translated as subjugating) has fifteen different meanings, among of which are to subjugate, to sit, to protect, to conquer, and to preserve. Based on what we have covered so far it is clear that it is blasphemous to apply the meaning ‘to sit’ to Allah. However the terms to preserve and to subjugate are in compliance with Din and language.
Imam Hafizh Ibn Rajab al-Hanbali explained the meaning of al-istiwa’ by al-istila’, which means subjugating. That is, Allah attributed Himself with subjugating the Throne in pre-eternity. Since the angelic Throne is subjugated by Allah, then everything else which is smaller than His Throne is under the control of Allah.
It was narrated about Imam Malik Ibn Anas, may Allah reward him, in what al Bayhaqi related with a sound chain from the route of ‘Abd-Ullah Ibn Wahb, that “We were at Malik’s when a man entered and said, ‘O Aba ‘Abd-Illah, (meaning Imam Malik), the Merciful subjugates the Throne, but how does he subjugate?’ Malik looked down astonishingly and then lifted his head and said “He subjugates in the way He attributed to Himself the deed of subjugating. It is forbidden to ask ‘how’, since ‘how’ cannot be applied to Him. BY your question I understand you have become an Heretic. Please, bring him away.” Hence, the saying of Imam Malik, ”how’ cannot be applied to Him’, and this means that His subjugation of the Throne is without a how, i.e., it is not with a body, place, shape, or form as sitting, touching, suspending above, and the like.
Hence, there is no basis for the saying of those who liken Allah to the creation, who misunderstand Imam Malik and his words “the act of subjugating is known but the how of it is unknown”. The interpret it by claiming that istawa’ is sitting, but the way of sitting is not know. This saying of theirs is an heretic innovation, because sitting, no matter how it is would be imply the existence of organs and parts that fold. Moreover, that term that they attribute to Imam Malik was not clearly confirmed about him by others.
Imam al-Lalaka’i narrated about the Mother of Believers Umm Salamah and Rabi’ah Ibn Abi ‘Abdu-r-Rahman:
which means: “The attribute of subjugating is not unknown, because it is mentioned in the Qur’an. The how (kayf) of it is inconceivable, because its applicability to Allah is impossible.” Hence, the ahadith and the ayat that attribute aboveness to Allah, refer to the aboveness of status and not the aboveness of place, direction, touching or suspending.
Allah says in His Glorious Book (al-An’am, 61):
which means: “And He is the Victorious above His creatures”, Hence the related aboveness is that of subjugation and not that of place or direction.
Beware of what appeared in the Censored and Reprinted Translation of the meanings of the Qur’an by Yusuf Ali, which in its revised version is issued and printed by King Fahd Holy Qur’an Printing Complex in Medina al-Munawwarah, where on page 879, in interpreting ayah 5 in Surat Taha:
The original Yusuf Ali translation: “The Most Gracious is firmly established on the throne,” and in the footnote the Wahhabi heretics added: “Who encompasses all creation and SITS on the throne.”
Similarly, be aware of all the other parts of this book which liken Allah to His creation, like on page 1799 where in ayah 42 of Surat al-Qalam:
they attribute a shin to Allah. On page 1015 in interpreting Surat an-Nur, ayah 35:
they correctly interpret “Allah is the light” but in the footnote they explicitly declare their deviance by saying “We can only think of Allah in terms of our phenomenal experience.”
Al-Mushabbihah are those who liken Allah to the creation; they believe Allah resembles the creation. They attribute to Allah places, directions, shapes, and bodies, and they try to camouflage it by saying: “However, we do not know how His place is, or how He is sitting, or how His face is, or how His shin is, or how his light is.” All of that does not clear them of blasphemy.
Praise be to Allah the Lord of the worlds the One Who is clear of resembling the creation, all non befitting attributes, and all that which the blasphemers unrightfully say about Him.
And Allah knows best.