Beginningless Eternity is not a time
Another one of their contradictions, a landmark of their lack of mind and hypocrisy.
The Sunnis, on the other hand, always focus on glorification of Allaah by denying that He resembles anything that has a beginning or changes, or is limited in any way.
So wahabis claim He has limits, changes and passes through time, while Sunnis say that He is not in time and not in place, because He is their Creator.
"If it is said that "Allahu ta'ala said "Rahman did istiwa over Arsh," " then the following response is given:
These (types of) ayats are among the mutashabihat that perplex those who don't have the desire to achieve depth in ilm when answering these and others like them. That is, they should accept these ayats as they are and they should refrain from research and talking about them. This is because, one cannot ensure avoiding doubt and danger when he does not have rusukh [deep understanding] in ilm. He must believe in Allahu ta'ala's attributes as we have mentioned. No makan can contain Allahu ta'ala. Time does not pass over Him. He is exalted beyond having limits and end points; He is mustaghni [independent] from makan and directions. "There is nothing like Him." (42/11)"
Source: Imam ash-Shafi'i, al-Fiqh al-Akbar, 17. Quoted by: Dr. Ebubekir Sifil, Milli Gazete [daily newspaper in Turkish], Jan 8, 2006. Dr. Sifil states: See Kashf al-Zunun, II, 1288. Katib Chalabi points out the doubt about the attribution of this book to Imam ash-Shafi'i. However, Professor Fuad Sezgin reports that a copy of this book written in the year 292 is present in the al-Azhar Library and states: "If this date is correct, the doubt about the attribution of this book to Imam ash-Shafi'i is removed."(Tarikh al-Turath, I, 491)
"And we do not say that the `arsh (throne) is a place of settlement or rest for Allah, because Allah existed and there was no place, and when He created the place, He did not change".
He also said: "Allah is clear from being in directions, or resembling the creations, and also He is not attributed with transformation or movement, nor with standing or sitting, because such attributes are of the creations, and Allah (the creator) is clear from that". قال القاضي أبو بكر محمد الباقلاني المالكي الأشعري (403) ما نصه: "ولا نقول إن العرش له- أي الله- قرار ولا مكان، لأن الله تعالى كان ولا مكان، فلما خلق المكان لم يتغير عما كان" اهـ. وقال أيضا ما نصه: "ويجب أن يعلم أن كل ما يدل على الحدوث أو على سمة النقص فالرب تعالى يتقدس عنه، فمن ذلك: أنه تعالى متقدس عن الاختصاص بالجهات، والاتصاف بصفات المحدثات، وكذلك لا يوصف بالتحول والانتقال، ولا القيام ولا القعود، ولأن هذه الصفات تدل على الحدوث، والله تعالى يتقدس عن ذلك" اهـ
[Al-Suyūtī et al., Sharh. Sunan Ibn Mājah (p. 18).]
Ibn Hajar’s Commentary:Al-Kirmānī (d. 668) said: “Allāh is Transcendent beyond indwelling a place. However, since the direction of elevation is nobler than any other direction, Allāh predicated it to Himself to indicate the loftiness of His Essence and Attributes.”
The word “above” (fawq) can be used for place, time, body, number, rank (al-makāna), and dominance (al-qahr). If used for place, it is in terms of height (‘uluw) and its counterpart is “under” (tah.t). For example: (Say: He is able to send punishment upon you from above you or from beneath (tah.t) your feet) (6:65); or it is in terms of ascent (al-s.u‘ūd) and descent (al-inh.idār). For example: (When they came upon you from above you and from below (asfal) you) (33:10). If used for number: (If there be women more (fawq) than two) (4:11). If used for largeness and smallness, for example: (even of a gnat or whatever is bigger) (2:26). If used for rank, it can be either in terms of worldly precedence: (and We raised some of them above others in rank that some of them may take labor from others) (43:32). Or it can be in terms of other-worldly precedence: (But those who keep their duty to Allāh will be above them on the Day of Resurrection.) (2:212) If used for dominance: (He is the Omnipotent over (fawq) His slaves) (6:18, 6:61), (They fear their Lord above them) (16:50).
[Ibn Hajar, Fath al-Bārī (1959 ed. 13:412 #6986).]
What is meant by the mention of the Throne [in the hadīth of the mountain-goats] is to establish that the Throne is created, for it is established that it has a top and a bottom, and they are attributes of creatures.”
[Ibn Hajar, Fath al-Bārī (1959 ed. 13:414 #6987).]
"When a Jew asked Sayyidina Ali radiallahu ta'ala anh:"Since when is the existence of our Allah?"
Sayyidina Ali's color changed and he said:"He existed without how when there was no makan and nothing. He does not have a "before" or an "end" with respect to time. Everything other than Him comes to an end."
Source: Al-Sawa'iq al-Muhriqah, Section on Imam Ali's virtues (Section 9, Part 4: The part on Sayyidina Ali's Karamats, Judgements, Knowledge, Wisdom and Zuhd). Translated from Turkish.
The following is the correct position on this issue: One must know that Allahu ta'ala is not in a makan [place], that He does not need a makan, and that Arsh stands only with His power; one must not ascribe attributes like going and coming to Him. This is because going and coming are considered from three perspectives:
1. A person goes near something which he is unable to see from a distance.
2. Comes near an activity when he is unable to do what he is to do from a distance.
3. One approaches towards a sound when he is unable to hear that sound .
Thinking like these about Allahu ta'ala is kufr.
Source: Al-Sawad al-A'zam 'ala Madhhab al-Imam al-A'zam Abu Hanifah.
"Allahu ta'ala does not have a limit and He does not have directions."
Source: Al-Uhud al-Qubra, cf. two sections titled "Not to look upwards when praying" (285th Promise) and "Not to raise our eyes towards the sky when praying (314th Promise)."
“time” and “place”.
If you did not exist, where would your place be?
"So, a “place” is just a concept that we associate with things that already exist outside the mind.
"It is a way for us to relate the existence of an object to the existence of other objects in this universe.
* At the same time, we cannot perceive of something existing outside out minds and it not having a place. If it is to relate to other beings then it must have a place.
The relationship between: place and matter … is the same relationship between: time and action.
Time is a measure of action, and the measurements of the series of actions makes Time (uppercase).
The duration of an action locates it in Time, just as the place of an object locates it in space.
While performing the action, the ultimately perfect thing is for Him (SWT) to perform the action.
And after performing the action, the ultimately perfect thing is for Him (SWT) to have performed this action and not to perform it at this time.
Perfection for actors is through their actions."
Allah's Apostle said, "Allah said, "The offspring of Adam abuse the Dahr (Time),
and I am the Dahr; in My Hands are the night and the day." !
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: None of you should abuse Time for it is Allah Who is the Time, and none of you should call 'Inab (grape) as al-karm, for karm is a Muslim person.
Book 56, Number 56.1.3:
Malik related to me from Abu'z-Zinad from al-Araj from Abu Hurayra that the
Messenger of Allah, may Allah bless him and grant him peace, said, "Let none of you complain about time, for Allah is time.
Third, an obvious understanding is as the first narration says:
So it means, don't cuss time, because it is not time that gives you afflictions, it is Allah that creates them, just as He is the creator of everything.
Narrated Abu Huraira: Allah’s Apostle said, "Allah said, "The offspring of Adam abuse the Dahr (Time), and I am the Dahr; in My Hands are the night and the day." !
Book 027, Number 5585:
Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying: None of you should abuse Time for it is Allah Who is the Time, and none of you should call ‘Inab (grape) as al-karm, for karm is a Muslim person.
Book 56, Number 56.1.3:
Maalik related to me from Abu’z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said,"Let none of you complain about time, for Allah is time.’
As a first note, the expression, “abuse” should be “blame,” not abuse.
“وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ وَمَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ [الجاثية : 24]”
Meaning: “They said: ‘This is only our worldly life, we die and we live, and nothing destroys us other than time,‘ and they have no certain knowledge of this, they are only thinking that this is so.” (Al-Jaatħiyah, 24) . (Tafsiiru-n-Nasafiyy, 4/198).
The Prophet (ˆalayhissalaam) therefore forbade them from this practice, and said that what you claim is time, is not time at all. It is the Creator that has willed and created whatever happens to you.
This essence of this problem is that people do not know Aļļaah, because they have not learned. Consequently, whenever they are told something like this, they have no firm principles to understand that it is not literally meant, so they can avoid falling in kufr before asking scholar what the real meaning is.
Now bring a literal translation, and you have brought it out of the context of the Arabic language as well, which leaves little or no room for a sound figurative understanding.
A true recipe for disaster."
Edited By ADHM