Wednesday, 4 November 2009

Salafi God







Salafi God

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^“Literally sits on the Throne”^
" ... Holy, Holy, Holy! Lord God Almighty ...”

The Wahhabi/Salafi say:
“There are numerous evidences to prove our belief,
that Allah is upon the Throne.”
[missionislam.com-knowledge –whereallah]

Over here 

(Read at the Bottom of page)
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Wahhabi/Salafi
 ^Literally believes and says:
“God Is Above the Throne on the Kursi,
Which has 4 legs and a footstool”

“The Occupier has a Face

2 Eyes, 2 Hands, 2 Shins and Body…etc.”
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Wahabi/Salafi says:
“The Most High, like His Face, Eyes, Hands, Shins (Legs)

His Coming, His rising over His Throne”
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Wahhabi/Salafi believe and say:
“More Strong Evidence For The Attribute of Allah's Hand”



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The Wahhabi/Salafi


Kursi
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Wahhabi Salafi say:
^ “Kursi It has been authentically reported that the ^Kursi is the resting place of the Feet of the Beneficent, and it is the largest of all created things after the 'Arsh (Throne).”

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Falsehood attributed to Kalaam of Allah and that too in the magnificent verse of Ayat al Kusri which proves dominion of Allah spreading over heavens and the worlds...

Muhsin Khan/Hilali said:

b)To believe in the Arsh (Throne), It is narrated from Muhammad bin Abdullah and from other religious scholars that Kursi IS IN FRONT OF THE ARSH (THRONE) AND IT IS AT THE LEVEL OF THE FEET [Fatawa Ibn Taimiyah, Vol 5, Pages 54,55]

This definition is proven from nowhere in Quran and Sahih ahadith i.e. Kursi is at the level of feet of Allah (Naudhobillah), the way Ibn Taymiyyah attributes this absurd report towards great religious scholars is yet another trickery to deceive people, something he was renowned for and his blind followers are echoing him till today!

Reference: The Noble Quran, Page No.57. English Translation by Dr Muhammad Taqi ud-Din Hilali and Dr Muhammad Muhsin Khan, Published by King Fahd Complex, Madinah, Kingdom of Saudi Arabia.
doesn't it show ^that they believe the "hand" is a limb!




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According to the Wahhabi/Salafis:

"Allah is literally above the throne without ever leaving it AND literally in the sky of the world in the last third of the night"






Wahhabi/Salafi

Idol


'SKY GOD'







Then they say: "it is blasphemy to say that Allah is inside His creation" (even though the sky of the world is below the other six created skies above it)…. Then, seemingly just to add to this mess, some of them also say that "He is literally in the seventh sky".

Not only that, they also say: "He is literally encompassing the world and yet they also say "it is kufr to believe He is mixed with it."

So in their belief, "He is encompassing the world (thus a surface outside creation’s borders), and in the first Sky (deep inside creation, below 6 other skies), and yet it is kufr to say He is mixed with creation or enters it.

Perhaps we could call this a
“self defeating belief system?”
It is certainly no different from the
Christian belief that

1=3

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1. Tawheed ur-Ruboobiyyah
2. Tawheed ul-Ibadah
3. Tawheed ul-Asmaa was-Sifaat

"Salafi Trinity"
["Sura Ibn Taymiyya"]

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WHERE DOES THE BELIEF
GOD SITS ON THE THRONE 
COME FROM?

The Greek god Zeus

(Roman equivalent: Jupiter)
was the king of the gods, dominating the sky



In Ancient Rome the sky father, or sky god, was Jupiter
In Ancient Egypt, Horus was ruler of the sky:
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In the Bible they wrote :




“Revelation 4:2-11 ‘(9) And when the living creatures give glory and honour and thanks to Him Who sits on the throne, to Him Who lives forever and ever, (10) the twenty-four elders will fall down before Him Who sits on the throne, and will worship Him Who lives forever and ever, and will cast their crowns before the throne, saying, For Thou hast maintained my just cause; Thou dost sit on the throne judging righteously.’Psalms 9:4”.

They wrote: “God reigns over the nations, God sits on His holy throne.” Psalms 47:8




“...I saw the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple.” Isaiah 6:1

Isaiah Chapter 6, it is written :


“1 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple.
“And the four and twenty elders and the four beasts fell down andworshipped God that sat on the throne, saying, Amen; Alleluia.”

The Vision of Rabbi Ishmael, Babylonian Talmud Berakhot 7a:



It was taught: “Said Rabbi Ishmael ben Elisha: Once I entered into the inner sanctum to offer incense. And I beheld Akatriel Yah LORD of Hosts sitting upon a throne, high and lifted up.”



"God seated upon a Throne"


Both Isaiah and Daniel describe visions of God seated upon a throne (Is. 6; Dan. 7). As the archetypal symbol of God's gevurah, God's power, the Throne of Glory is one of the six things that preexists Creation (Gen. R.1:4). God threw a chuck of the Throne into the abyss and the cosmos coagulated around it (Midrash Konen 2:24).

The throne is represented on the Ark of the Covenant as two Cherubim whose wings form God's "Seat of Mercy." Isaiah offers a vision in which God sits upon that throne. By contrast, Ezekiel's vision describes God upon a chariot, also supported by Cherubim. Some understand that both prophets are describing the same entity. As a result it is sometimes characterized as God's "Throne-Chariot."

There are many vivid descriptions of the Throne and its prominent features. It is a celestial sky blue, the same blue that is part of the fringes an Israelite must wear. Another Midrash calls it chashmal, amber. Made of half fire, half hail, it hovers in the air, is 800,000 parsangs in length and 500,000 in width -- and that is calculated in the parsang of heaven, which is 2000 cubits of the length of God's arm (PdRE 3, 4, 6; BHM 2:25, 41-46).

When sitting upon the Throne in judgment, God is draped in a supernal robe of purple inscribed with the names of the martyrs of Israel (Mid. Teh. 4:12). The Throne is also inscribed with the image of the patriarch Jacob (Gen. R. 68:12; PdRE 35). Thus the Throne, like God's tefillin, represents the metaphysical bond of the peopleIsrael to the Godhead (Hechalot Zutarti).
The angel Sandalfon stands over the Throne, weaving the prayers of Israel into God's crown. Four Princes surround the Throne:Michael(right), Gabriel (left), Uriel (in front), and Raphael (behind). Other texts describe myriads of armies of angels arrayed around it.The earth is the footstool of God's throne.
[end of quote]



Anothropomorphists along with the rest of non-Muslims,believe that the Arsh is a throne (like the thrones of kings) and Al-Kursi is the chair (similar to the chair of kings), and they believe that Allah Ta’ala sits on the chair or throne like a king!!!

^This is a clear blasphemy, and if a Muslims believes it, it renders him non-believer immediately!!!


Muhammad Taqi Al-Din Al-Hilali and Muhammad Muhsin Khan in 'Interpretation of the Meanings of the Noble Qur’an' :


The official ^Wahhabi translation of the Qur’an in the English language
say:

All that has been revealed in Allah’s Book as regards the Qualities of Allah, the Most High, like His Face, Eyes, Hands, Shins (Legs) , His Coming, His rising over His Throne and others,of all the Allah’s Messenger qualified Him in the true authentic [sic] Prophet’s [Hadith] as regards His Qualities like His Descent or His Laughing and others, the religious scholars of the Qur’an and Sunna believe in these Qualities of Allah and they confirm that these are really His Qualities, without Ta’wil(interpreting their meanings into different things) or Tashbih (giving resemblance or similarity to any of the creatures) or Ta`ţil (i.e. completely ignoring or denying them, i.e. there is no Face, or Eyes, or Hands, or Shins for Allah).
...

"The prophet of Wahabi/Salafis"






Ibn Taymiyya claims:



1. His saying that Allah literally sits on the Throne (al-Kursi) and has left space for Prophet Muhammad (s) to sit next to Him

2. His claim that Allah’s Attributes are “literal”, thereby attributing God with created attributes and becoming an anthropomorphist

3. His claim that created things existed eternally with Allah

4. His saying that the torture of the people of Hell stops and doesn’t last forever

5. His saying that Allah has a limit (hadd) that only He Knows

6. His claim that Allah descends and comparing Allah’s“descent” with his, as he stepped down from a minbar while giving a sermon (khutba) to Muslims.






“Literally sits on the Throne”




Ibn Taymiyya said in his Fatawa:



"The establishment of Allah over the Throne is real, and the servant's establishment over the ship is real"


(lillahi ta`ala istiwa'un `ala `arshihi haqiqatan wa li al-`abdi istiwa'un `ala al-fulki haqiqatan).

[Ibn Taymiyya, Majmu` al-Fatawa, Vol. 5 entitled al-Asma' wa al-Sifat (5:199).]

"Allah is with us in reality, and He is above His Throne in reality (Allahu ma`ana haqiqatan wa huwa fawqa al-`arshi haqiqatan).. . . Allah is with His creation in reality and He is above His Throne in reality (Allahu ma`a khalqihi haqiqatan wa huwa fawqa al-`arshi haqiqatan)."

Ibn Taymiyah once said that 

"Allah has the same volume as the Arsh and that no part of the Arsh is vacant, but rather that Allah is greater (in volume)."

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length X breadth X height l x b x h 4/3 x π x (radius)3 4/3 π r3 π x radius2 x height π r2 h1/3 x π x (radius)2 x height 1/3 π r h
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On another occasion Ibn Taymiyah said that:

"Allah sits upon the Kursi while leaving a place for Muhammad to sit."

Al-Minhaj 
(volume 1, pp. 260-261)

... his second saying is in Al-Fatawa (volume 4, p. 374)
His second saying is also mentioned in his book:

"Al-Arsh"
which was reviewed by the Imam, interpreter, grammarian and linguist Abu Hayyan Al-Andalusi.

Moreover, the Hafidh Abu Sa‘id Al-‘Ala'i, who is the scholar of the scholars of 
Al-Hafidh Ibn Hajar Al-‘Asqalani, said that Ibn Taymiyah said of Allah,
"He has the same volume as the Arsh, neither smaller nor larger."
(Dhakha'ir Al-Qasr, pp. 32-33)

Ibn Taymiyya's conception of Allah's bodily descent is also stated in his own writings, as shown from the following excerpt from his al-Ta'sis fi al-radd `ala asas al-taqdis, written as a refutation of Imam al-Razi who was a fierce enemy of the Karramiyya and other anthropomorphists:

“The Creator, Glorified and Exalted is He, is above the world and His being above is literal, not in the sense of dignity or rank."


Ibn Taymiyya:

"It may be said of the precedence of a certain object over another that it is with respect to dignity or rank, or that it is with respect to location.
For example, respectively: the precedence of the learned over the ignorant and the precedence of the imam over the one praying behind him. Allah's precedence over the world is not like that, rather, it is a literal precedence (i.e. in time).
Similarly the elevation above the world could be said to be with respect to dignity or rank, as for example when it said that the learned is above the ignorant.

But Allah's elevation over the world is not like that, rather He is elevated over it literally (i.e. in space). And this is the known elevation and the known precedence.

(Ibn Taymiyya, al-Ta'sis al-radd `ala asas al-taqdis 1:111.)

...




To know the pitiful state of the one the Wahabi sect calls:
Sħaykħ of Islaam read the following from his book:

Bayaan Talbiis Al-Jahmiyyah:

in which he criticizes Fakħruddiin Ar-Raaziyy’s arguments against anthropomorphism:

[Fakħruddiin Ar-Raaziyy says,] “if He (Aļļaah) was divisible, then He would be composed (i.e. and therefore attributed with multitude – which contradicts oneness and we have already showed that this is an invalid claim.)….”
[Ibn Taymiyyah responds:]Rather, it is clear that if this was impossible (i.e. that Aļļaah should be divisible according to him), then this would mean nothing could exist….

Take note of what he is saying. He is saying that if something is not divisible in some sense, then it cannot exist, even Aļļaah.

He is affirming his belief that that 
"Aļļaah is indeed divisible."


(Nauzubillah)

In his book

Bayaan Talbiis Al-Jahmiyyah

Aĥmad ibn Taymmiyyah, Maţbaˆah Al-Hukuumah, Mekka, 1392.


Ibn Taymmiyyah is saying that

"nothing can exist, not even Aļļaah, unless it has a place, parts (such as different physical sides), and needs."



In the Twenty-fifth volume of "al-Kawakib-ud-Darari", which is in the Library of az-Zahiriyyah in Damascus, Ibn Taymiyyah said:


"If Allah willed he would sit on a Mosqito, which would carry Him by His power; how about on a large ‘Arsh!"





Ibn Taymiyyah says that:


"Allaah has six limits, and could have settled on a Mosquito"



He also stated in his book:



Bayaan Talbiis Al-Jahmiyyah


“If Aļļaah had willed He could have settled on a mosquito, and it [the mosquito] would have found Him [Aļļaah] light [or it would have carried Him on its back], by Aļļaah’s Power and His Gentle Lordship 
(Bayaan Talbiis Al-Jahmiyyah, 1/568)


-

The mosquito talk comes from al-Darimi, 
and Ibn Taymiya of course supported it.


 al-Darimi also said that the person who is on top of a mountain is closer to Allah than the one who is at the bottom of a mountain.
Ibn al-Qayyim in Ijtima al-Juyush (p.88 = p. 143) revealed that Ibn Taymiyya "praised and recommended al-Darimi's two books most strenuously."
-
see
 al-Naqd `ala al-Jahmiyya


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The Biblical God also rides it:


"And he (God) rode upon a cherub, and did fly: and he was seen upon the wings of the wind." (II Samuel 22:11)


God is riding upon a cherub-God is flying in the air:



Greek God also rides it!





Note: same quality of the Salafi God!


Ibn Taymiyyah said: “That something existing should not be increasing, or decreasing, or neither increasing nor decreasing, and yet exist and not have a sizethis is impossible”



(Bayaan Talbiis Al-Jahmiyyah, 3/146).



Ibn Taymiyyah says in Majmuuˆu-l-Fataawaa:

“Verily his (the Prophet’s) statement:

“If one of you lowered a bucket by a rope, then it would fall on Aļļaah.”






This is a hypothetical consideration, that is, if the lowering happened, then it would fall on Him. It is not possible for anyone to lower anything on Aļļaah, however, because His self is high, and if anything was lowered in the direction of the Earth, then it would stop at the center, and would not go up in the opposite direction (from there). However, if there was a hypothesized lowering,then what he said would happen. (6/571)


Ibn Taymiyyah was a deviant who likened Allah to His creations. (tashbih) He attributed Allah ta'ala with place and made numerous blasphemous statements. At one time in the mosque he was giving a khutbah and said:

"Allah descends from Al-Arsh like I descend."

(as he said this he walked down the steps of the mimbar)

Ibn Taymiyyah himself raises questions:
“How is it acceptable for Him to be in need of His creatures or the Throne? How should His extreme elevation prompt such a need, which is not prompt to His creatures?
[Risalat al-Tadmuriya, p.55.]

If anything, Taymiyyah is by himself refuting his own Salafism.

Allah (SWT) never does needless things. The only acceptable explanation for His sitting on a Throne, being carried by goats, above the heavens is that He needs all that! 

So, is Ibn Taymiyyah not worsening things by accusing Allah (SWT) of doing needless things?

Ibn Taymiyah said: Allah, tala, has a hadd no one but Him knows it. One should not imagine that hadd for a purpose in himself, but believe it and leave knowing about it to Allah. His place has a hadd, which is on His ^Arsh above His skies. These are two limits.
[“al-Muwafaqah", page 29]

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Ibn Taymiyyah
Descending Down the Minbar
(Throne)

Even if one was to denounce Ibn Battuta’s account as being a false and fabricated statement, one may wish to know that the greatest scholar of Ĥadīth in his time:

Shaykh al-Islam al-Ĥāfidh Aĥmad ibn Ĥajar al-Asqalânī  (b.773AH - d.852 AH) raĥimahullah has reported an incident in
al-Durar al-Kamīna (vol. 1, pp. 164):
 where again Ibn Taymiyyah descended the steps of the Minbar in order to illustrate his understanding of how Allah descends (nuzūl) as early as the year 705H/1305CE
 (some 21 years before Ibn Battuta’s account).
Hāfidh Ibn Ĥajar’s source for this incident was one of Ibn Taymiyyah’s own disciples by the name:
Sulaymân Najm al-Dīn al-Tufi al-Ĥanbalī (d. 716/1316).
Also Taqī al-Dīn mentioned it who lived before the Ĥāfidh Ibn Ĥajar al-Asqalânī.
 -
Ibn Taymiyyah’s conception of Allah’s bodily descent is also stated in his own writings, as shown from the following excerpt from his
al-Ta’sis fi al-radd `ala asas al-taqdis, written as a refutation of Imām al-Rāzī who was a fierce enemy of the Karramiyya and other anthropomorphists:
The Creator, Glorified and Exalted is He, is above the world and His being above is literal, not in the sense of dignity or rank. It may be said of the precedence of a certain object over another that it is with respect to dignity or rank, or that it is with respect to location. For example, respectively: the precedence of the learned over the ignorant and the precedence of the imam over the one praying behind him. Allah’s precedence over the world is not like that, rather, it is a literal precedence (i.e. in time). Similarly the elevation above the world could be said to be with respect to dignity or rank, as for example when it said that the learned is above the ignorant. But Allah’s elevation over the world is not like that, rather He is elevated over it literally (i.e. in space). And this is the known elevation and the known precedence
Source: Ibn Taymiyyah, (d.728)  [al-Ta’sis al-radd `ala asas al-Taqdis, vol. 1, pp. 111]


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The Apprentice


“Masters Disciple”

Ibn al-Qayyim comments:

"The Prophet (Allah bless him and give him peace) negated the attribute of one-eyedness [of Allah],which is proof that Allah Most High literally has two eyes."

[Ibn al-Qayyim al-Jawziyya’s Ijtima‘ al-juyush al-Islamiyya, page 97]

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Ibn Qayyim too relates this hadith:
"Honor the cow, for it has not lifted its head to the sky since the [golden] calf was worshipped, out of shame (haya’) before Allah Mighty and Majestic"


[Ijtima‘ al-juyush al-Islamiyya, Ibn Qayyim al-Jawsiyyah Riyad]
[ ‘Awwad ‘Abdullah al-Mu‘tiq, 1408/1988], 330]

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The Anthropormorphic tract called

Kitab al-Sunna
[The book of the sunna]




It was published in two volumes in Dammam, Saudi Arabia,

by Ibn al-Qayyim Publishing House, in 1986.

Ostensibly a "hadith" work, it contains some of the most hard-core anthropomorphism found anywhere, such as the hadith on page 301 of the first volume that:






"when He Most Blessed and Exalted sits on the Kursi, a squeak is heard like the squeak of a new leather saddle"






...on page 294 of the same volume:
"Allah wrote the Torah for Moses with His hand while leaning back on a rock, on tablets of pearl, and the screech of the quill could be heard. There was no veil between Him and him,"


...The hadith on page 510 of the second volume:


"The angels were created from the light of His two elbows and chest,"
... and so on?
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It’s ironic how Mu-hammad al-Qahtani, the editor and commentator, could have been given a PhD. in Islamic faith (‘aqida) from Umm al-Qura University in Mecca for readying for publication a work as sadly wanting in authenticity as this.

A fact that the editor and commentator,
Mu-hammad al-Qahtani, on page 105 of the first volume
tries to sweep under the rug by saying that the work was quoted by
Ibn Taymiya and Ibn Qayyim al-Jawziyya.

Another work with its share of anthropomorphisms and forgeries is

Ibn al-Qayyim al-Jawziyya’s

Ijtima‘ al-juyush al-Islamiyya

[The meeting of the Islamic armies],


published by ‘Awwad al-Mu‘tiq in Riyad, Saudi Arabia, in 1988, which on page 330 mentions as a hadith of the Prophet (Allah bless him and give him peace), the words:
"Honor the cow, for it has not lifted its head to the sky since the [golden] calf was worshipped, out of shame (haya’) before Allah Mighty and Majestic,"

a mawdu‘ hadith forgery apparently intended to encourage Muslims to believe that Allah is physically above the cow in the sky.
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Hadith of Bukhari, warning of the Antichrist:

Ibn al-Qayyim comments:

"The Prophet (Allah bless him and give him peace) negated the attribute of one-eyedness [of Allah], which is proof that Allah Most High literally has two eyes."


(Ijtima‘ al-juyush al-Islamiyya page 97)



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Awakening the Disgraceful Humbalis







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Ibn Abdul Wahab an ^Najdi,
said:

“The agreement between the Scripture of the Jews and Islam, in that they both confirm that Allah has Fingers, 
though they are unlike our fingers 
and exactly how they are is unknown to us."




[ibn abdul wahab- kitab at tawhid_chapter 64- Translated by Sameh Strauch Published by International Islamic Publishing House]

Ibn Abdul Wahab an Najdi, in the last series of his book, al-Tawhid, records this Hadith, declares it “sahih” and bases his beliefs on it:
“…The distance between the bottom and the top of the Throne, which is fixed on backs of these goats, is the same between each two heavens. Allah, the Blessed the Exalted, is above all those”.

Wahhabi ^[al-Tawhid]





^Ibn Baz, in the usual fashion of Salafi leaders, submits this lie:

“You, Allah bless you, should understand that Sunnis, including the prophet’s companions and the tabi’een, have been unanimous on the fact that Allah is above the heavens, on the Throne”. [Fatawa Ibn Baz, vol.2, p. 105.]


Ibn Baz

confirms limits to Allah in his mind:











The Shaykh Ibn `Uthaymeen

reinforces his opinion concerning anthropomorphism by saying:
'SharH' p. 42:
"It is established that Allah the Exalted has feet (al-qadam thaabit lillahi ta`aala), and the People of the Way of the Prophet (ahl al-sunna) have explained the leg and the foot (al-rijl wa al-qadam) as being literal...

(Nauzubillah)

...according to what befits Allah (haqeeqatan `ala al-wajhi al-laa'iq billah);


whereas the People of Figurative Interpretation (ahl al-ta'weel) have explained 'al-rijl' as being the group which Allah will place in the Fire, and 'al-qadam' as being those who are sent forth (muqaddameen) to the Fire... and I reject and return their explanation to them on the grounds that it contravenes the external meaning of the words (bi annahu mukhaalifun li zaahir al-lafz)." ['SharH' p. 42]












Shaykh Albani:


He invented a location to 
Allah Most High above the Throne”





Note that in our time Mu-hammad Nasir al-Din al-Albani revived the claim that Allah is in a place above the Throne which he called “Al-Makan al-`Adami ("the inexistential place") in his introduction to:  al-Dhahabi's Mukhtasar al-`Uluw.


He was refuted by Shaykh Hasan Ali al-Saqqaf in his book: Talqih al-Fuhum al-`Aliya ("The Inculcation of Lofty Discernment").




Dr Bilal Philips



^affirms a form to Allah in his mind:



They ^all Confirms that Allah is literally sitting ‘in person’ on the Throne!

All of them have loyally followed the footsteps of Ibn Taymiyyah and ibn Abdul-Wahhab Najdi – the two arch-heretics who were instrumental in causing tribulation (fitna) and division among the Muslim masses because of their reprehensible,unorthodox interpretations of the Islamic sources.

Wahhabi Anthropomorphists say:

“Allah is in a direction, Allah has limits, Allah is literally above the Throne, and that Allah is sitting ‘in person’ on the Throne.”

To a Muslim, the fact is that the Throne is located in a particular direction and a certain place. By understanding Allah to be above the Throne literally as the Wahhabis do, they are attributing Allah with created attributes and, as a result, are implying that a part of the creation was eternal with Allah. This opposes what the the Qur’an and the following hadith authentically related by Imam al-Bukhari says:

“Allah existed eternally and there was nothing else”.

---

"Wahhabi Scholar"



^Salafi "Imams"

Ascribe God as 'Sitting'?
---

Lets not forget:

Aussie Devil

The Beast

^
Shirk Feiz

says:
"Allah has a face,fingers,shin, foot and a footstool..."etc

^Shirk Feiz says:
“Allah Has… TWO HANDS!”

^shirk Feiz says:
^ “Allah descends to earth”

shirk feiz said:
"7 verses,...Allah Establishing His Throne?"
 Here


(Astaghfirullah)

---

Wahabi/Salafis
Above?


Where is your
"Above"
?



WHERE?



^Wahabi/Salafi^

“Salafi God” is imperfect!

Taken literally would be to say that God is sitting and resting upon one of his creations and is carried by it this gives the impression that God is imperfect, since it would imply that God is in need of a place to exist.
Ibn Taymiyya and those who followed him believe that God needs to exist, which goes against the firmly established attribute of self-sufficiency (al ghina ) that necessitates that God is absolutely independent of all needs.
---

Sahih Muslim

“He does not resemble anything
There is nothing whatever unto like Him.
And there is none like unto Him.”

The Holy Prophet (peace be upon him) is related to have said in Sahih Muslim:
“O Allah, You are the first: there is nothing before You; and You are the last:
there is nothing after You. You are the Manifest (al-Zahir): there is nothing above You. You are the Hidden (al-Batin): there is nothing below You.”
[ Sahih Muslim, kitab al-dhikr wal-du`a wal-tawba wal-istighfar, bab ma yaqulu `ind al-nawm wa-akhd al-madhja, #7064]

We should know it for certain that those that do not have faith in Holy Prophet (peace be upon him) cannot have faith in Allah (SWT)
---

On the authority of Imran ibn Husayn (ra):
‘A group of Tamimites came to the Prophet (s), and he said:
“O tribe of Tamim! Receive good news!”
“You promise us good news, so give us something [money]!” they replied.
And his face changed.
Then some Yemenis came, and he said:“O people of Yemen! Accept good news, even though the tribe of Tamim have not accepted it!”And they said: “We accept.” And the Prophet (s) began to speak about the beginning of creation, and about the Throne.’

[Bukhari, Bad’ al-Khalq, 1.]

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Imam Abu Hanifa (d. 150AH)

says in his Wasiyya:

"Had He been in a place and needing to sit and rest before creating the Throne, then the question'Where was Allah?' would have applied to Him, which is impossible... We assert that Allah is established on the throne without His need (haja) nor settlement (istiqrar) upon it, for He it is Who preserves the Throne and other than it without needing any of them."

[Abu Hanifa, Wasiyyat al-imam al-a`zam Abu Hanifa, ed. Fu'ad `Ali Rida (Beirut : Maktabat al-Jamahir, 1970) p. 10.]
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"If someone says, 'Where is Allah?' The answer for him is that Allah existed when there was no 'where,' no creation, nothing. And He is the Creator of everything."
al-Nasàfi's Matn al-Manàr fï Usul al-Fiqh,
Cairo: al-Matba'at al-Mahmudiyya, 1326):

"...on the Throne without his having need for it and without settlement on it as He is the Preserver of the Throne and other than the Throne."



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...continue to: Part 2 or "Above"





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