Where is Allah

[@jasonvoorhees8899]

Allah is above his throne.

[@amersekic8535]

Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183)

[@Ezio_1907]

​@@amersekic8535 Dear Brother, this is not the comparison to Allah. We only believe that which Allah attributes to himself we do not imagine these as those we know. For example in human level a human has hands and so does a clock but these are different not the same. Allah literally refers to his attributes how can we as man deny them these attributes are not comparison to humans but rather beyond are imagination. Barik allahu feek

[@Jammylune]

Beautiful response, JazakullAllah kheir sheikh!

[@marcthezani]

This was an intelligent answer without attacking and going into too much doctrine.

[@Gog3453]

Because Allah is unlike creation. Allah is not subject to time and space

[@sarwarkhan1185]

Thank you for educating Us Sheikh . Mai Allah forgive our shortcomings

[@focusedyessir8838]

Allah is above the seven heavens upon that is a body of water and He is above the Throne that suits His Majesty. This is the Correct Aqueedah.

[@Zain-kb9zs]

Allah has a shape as confirmed by hadees but he is everywhere not only above the throne

[@gdrsgggsdrgdgdg7961]

@@Zain-kb9zs Allah is not everywhere. That will mean he is in dirty place astaghfirullah.

[@amersekic8535]

Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183)

[@srizki]

@@Zain-kb9zs I asked others the same question if you believe Allah is everywhere, do you believe Allah is under your chair that you are sitting at? Naoodhbillah.

[@mobrown7751]

Allah Azzawajal is not bound by time and space to believe he is above the throne is denoting a “space” for him to occupy which likening him to his creation which is wrong, the only true Aqeed, the Aqeedatul At Tahawiyaah that Allah is not bound by time or space Khalas. And no Allah is not everywhere this is the belief of the Christians, Allah is not bound by time and place and he is not in places of filth because that goes against the Sifaat of Allah, it’s that simple, stop giving Allah a “space” to occupy i.e above the throne, by doing that you are saying Allah can be contained by space astaghfirullah.

[@A-km4di]

There was Allah and there was nothing with Him. And he created the Throne, seven heavens and earth. And rose above the Throne. Above us is the first sky, in places where the stars and planets ends, the second sky begins. Then the third sky, and so on until the seventh. After the seventh heaven - Throne of Allah. After the Throne - Allah himself.

[@laugheristhebestmedicine9009]

( الرحمن على العرش استوى ) ( أأمنتم من في السماء ) (سبح اسم ربك الأعلى ) ( سأل رسول الله الجارية أين الله قالت في السماء ) كل النصوص لم تعلمك أين الله يا أشعري ؟!

[@identityofallah]

Allah Almighty Exalted Above the heaven Above His 'Arsh: (Above The Greatest Throne), Everything is under His knowledge, control & vision. All praise belongs to Allah Alone All power and all dominion. Allah created every existing being, Allah is Not like any created thing. Our Lord is Allah SWT. There is no 'True God' / 'True Ilah except Allah. Allah is Exalted Above ‘Arsh, above the heaven. Holy Qur'an is Allah's Word and final revelation for mankind. Allah is the One and Unique True Deity'. None is worthy of worship except Allah. Muhammad PBUH is Allah's servant and messenger.♥♥♥ ....//////////////////////

[@AllahsSlave7]

Just know that those that deny the Quran are disbelievers. Allah says that he is the most jealous. Allah says that those that say about him that which he didnt mention they will have a painful torment.

[@Mmm-xw8dx]

Thank you sheikh and barak Allah feek Brilliant answer

[@amersekic8535]

Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183)

[@rikfomiharbi6077]

we affirm to Allah what He's affirmed to himself in his book and the sunnah of the prophet peace and blessings be upon Him without asking how or imagining or anything , if He said He is Above the throne above his creation then it is.

[@amersekic8535]

@@rikfomiharbi6077 ulama disagrees with you. As its been shown here. Read.

[@rikfomiharbi6077]

@@amersekic8535 which ulama? ahmed bnu hanbal? or maybe malik or shafii? or maybe even the early ones from tabiin and tabii tabiin ? or even the companions of the prophet?

[@amersekic8535]

@@rikfomiharbi6077 If you actually read what i posted you would know but here again, read. Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, like those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyah the intention of quoting ayah, he is takfeered by the majority and that is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (obscure ayats) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now as He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people from our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf An Nawawi, 3/19 and 17 / 182-183).

[@rikfomiharbi6077]

@@amersekic8535 i read all of that but that's not what the salaf said and there is clear verses and hadiths that Allah is indeed in heaven over his throne , and most of what you posted is from ashariyyah scholars so no wonder they would say something like that, go read the books of salaf the early scholars from the best three generations and see the ijmaa of scholars that Allah is above his throne without touching

[@ashraffawzy6055]

thanks a lot my dear brother . A very clear answer.

[@teamsad.1]

I have learned that ALLAH exists without any place. ALLAH is free from limits, ALLAH doesn't need a place ALLAH is above everything but not with his being. He is above everything with his greatness his rank. be careful dear brothers and sisters.

[@Aqidahvideos]

what? so where is Allah

[@teamsad.1]

@@Aqidahvideos Allah exists without place. He doesent need place to exist like he doesen‘t need time to exist. Understand ?

[@abuabdullah1972]

@@teamsad.1 soo what Allah told us In the Quran is false when Allah said in the Quran Allah rose above his throne And why do you raise your hands in dua why not go sideways or downwards It’s not befitting for the most merciful to enter his creation

[@teamsad.1]

@@abuabdullah1972 I‘m not talking from myself. Trust me, do your research and you will, in shaa Allah, understand.

[@teamsad.1]

@@abuabdullah1972 and when did I say its wrong what is written in the Qur‘an?? I hate this. Stop talking things that are not true. Allah is above everything with his power an majesty but not with his own being like the cloud above us.

[@atatwy57hanaf6]

mashallah SWT that explains well about our creator's infinitly supreme majesty which is above weak human comprehension. allahu akbar .subhanllah

[@Voixdurappel]

Dans son commentaire du ṣaḥīḥ Mouslim, lors de l’explication du ḥadīth Al-Jâriyah (le ḥadīth de la femme esclave) l’Imam An-Nawawiyy a dit : ce qui signifie: « Au sujet de sa parole (c’est-à-dire la parole du Prophète), ṣalla l-Lâhou `alayhi wa sallam « ayna l-Lâh ? » Elle répondit « fi s-samâ’ » Il lui demanda : « Qui suis-je ? » Elle répondit « Tu es le Messager de Allāh ». Il dit alors : Libère-là car elle est certes croyante ». Ce ḥadîth fait partie des ḥadîth qui traitent des attributs de Allāh. Il y a, au sujet de ces ḥadîth, deux voies principales (madh-hab) au sujet de la croyance, que nous avons déjà clarifiées de nombreuses fois dans le livre au sujet de la Foi (c’est-à-dire le chapitre de la Foi dans le recueil de ḥadīth de Mouslim) ; Et l’une de ces voies est : y croire sans plonger dans [le détail] du sens avec la croyance que rien n’est tel que Allāh, et [la croyance] qu‘Il est exempt de ce qui advient aux créatures. La deuxième voie, c’est l’interpréter selon ce qui est digne de Lui. Ceux qui ont choisi cette position ont dit : ici le sens était de la tester, afin de voir: est-ce qu’elle était une monothéiste, qui croit effectivement que le Seigneur, Celui qui domine toute chose, Celui qui fait ce qu’Il veut, c’est Allāh Lui seul, et qu’Il est Celui pour lequel ceux qui font des invocations se dirigent vers le ciel, de la même façon que celui qui prie se dirige vers la Ka`bah; et ce n’est pas parce qu’Il serait circonscrit dans le ciel, de même qu’Il n’est pas circonscrit dans la direction de la Ka`bah, mais il en est ainsi parce que le ciel est la Qiblah de ceux qui font des invocations, et la Ka`bah est la direction de ceux qui prient. Ou bien elle faisait partie des adorateurs d’idoles, qui adorent les statues qui se trouvent tout autour d’eux, et lorsqu’elle a dit « fi s-samā' », il a été su qu’elle était une monothéiste, et qu’elle ne faisait pas partie des adorateurs d’idoles ; al-Qāḍī `Iyâḍ (grand savant malikite) a dit : « قال القاضي عياض : لا خلاف بين المسلمين قاطبة فقيههم ومحدثهم ومتكلمهم ونظارهم ومقلدهم أن الظواهر الواردة بذكر الله تعالى في السماء كقوله تعالى {أَأَمِنتُم مَّن فِي السَّمَاءِ أَن يَخْسِفَ بِكُمُ الْأَرْ‌ضَ} ونحوه ليست على ظاهرها بل متأولة عند جميعهم » Ce qui signifie : « il n’y a pas de divergence chez la totalité des musulmans que ce soit leurs savants spécialistes de jurisprudence, des fondements de la religion de la rhétorique ou les gens du commun, que les textes du Qour’ân et du ḥadīth où il est cité Allāh fi s-samâ’ ne sont pas prises dans le sens apparent mais ils sont interprétés [par ce qui est digne de Allāh] selon tous ». Informations utiles : - L’imam, le ḥāfiḍh Abou Zakariyyā Mouḥyi d-Dīn Yaḥyā Ibnou Charaf An-Nawawiyy est un savant de référence. Il est né en 631 et il est décédé en 676 de l’hégire (raḥimahou l-Lâh), c’est-à-dire il y a plus de 750 ans. Il est du madh-hab (École de jurisprudence) de l’Imam Ach-Châfi`iyy. Son charḥ (commentaire) du ṣaḥīḥ Mouslim est incontournable. - Ici il explique le ḥadīth connu sous le nom de ḥadīth al-Jâriyah (le ḥadīth de la femme esclave), et il dit qu’au sujet de ce genre de ḥadīth (c’est à dire les ḥadīth équivoque -moutachābih-) il y a deux méthodologies correctes: La première : croire en ce qui est révélé dans les Textes sans rentrer dans les détails du sens, tout en exemptant Allāh de toute ressemblance et caractéristique des créatures (c’est ce qu’on appelle l’interprétation globale). La seconde : Interpréter selon un sens digne d’être attribué à Allāh qui est valable selon la langue arabe (c’est ce qu’on appelle l’interprétation détaillée). Ces deux voies qui sont toutes les deux correctes ont en commun de ne pas prendre le sens apparent et d'exempter Allāh de toute ressemblance avec les créatures. - Lors de son explication, il dit très bien que ce ḥadīth ne signifie pas que Allāh est dans le ciel. Al-Qāḍī `iyâḍ rapporte l’unanimité sur le fait que la parole Allāh fi s-samâ' n’est pas à prendre au sens apparent - Le Qāḍī `iyâḍ -juge- Abou l-Faḍl `Iyâḍ ibnou Moūçā ibnou `Iyâḍ al-Yaḥṣoubiyy connu sous le nom de al-Qāḍī `iyâḍ, est un grand savant Malikite. Il est né en 476 et il est décédé en 544 de l’Hégire (raḥimahou l-Lâh) c’est-à-dire il y a plus de 950 ans. - Ici, il rapporte l’unanimité sur le fait que les versets du Qour’ân et les ḥadīth où il est cité « Allāh fi s-samā' » ne doivent pas être pris selon le sens apparent, mais qu’ils doivent être interprété par ce qui est digne de Allāh. - Le ḥadīth de la femme esclave (ḥadīth al-jâriyah) dans lequel il est dit « fi s-samâ' » et le verset {'a-'amintoum man fi s-samâ'} [sôurat Al-Moulk] ne doivent donc pas être pris dans leur sens apparent selon l’unanimité

[@maryamt.6030]

subhanAllah ak3adiem! very powerfull akhi djazakkaAllahu ghayran. Ya Rabb I hope we will see you one day and all the propehts a.s (ameen)

[@ashrafalvee7382]

@Diego Ferreira the believers will see Allah on the day of judgement. And the fortunate ones who will be admitted into Jannat Al Firdaus will see Allah like they used to see full moon in the sky and that will be the greatest reward. May Allah make us one of them.

[@ashrafalvee7382]

@Diego Ferreira Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “Do you overlook a crowd to see the full moon? Do you overlook a crowd to see the sun?” They said no. The Prophet said, “Verily, you will see your Lord just as you see the full moon and you will not need to overlook a crowd to see him.” The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey." And those are the successful.(24:51) yeah you keep doing taweel. I hear and obey what my Prophet (alayhis salatu wassalmu) said. Your problem is you are super imposing your own logic and worldly experience on the Divine Revelation. The hereafter is a plane of existence beyond our comprehension. If my Prophet said we will see Allah, then we will see Allah. You are no Prophet.

[@ashrafalvee7382]

@Diego Ferreira you are straw-manning me. clearly, in my comment I said the hereafter will be a different plane of existence, unlike our living world. And Allah says in the Quran that there is nothing like Him. But you are superimposing your perception on Allah, your own limited logic onto the Divine Revealation. So I am saying about seeing Allah, you with your misperception thinking that the rules there will be like our world. The hadith is crystal clear, the believers will see Allah. It is no metaphor. Also learn the meaning of slandering, do not play victim here. If you wanna play that game, I can also say that you are lying about me, putting words in my mouth. May Allah guide you and me. Here is another hadith for you to reflect upon Abu Razin reported: The Messenger of Allah, peace and blessings be upon him, said, “Allah laughs for the despair of His servant, as He will soon relieve him.” I said, “O Messenger of Allah, does the Lord laugh?” The Prophet said, “Yes.” I said, “We will never be deprived of goodness by a Lord who laughs!” Source: Sunan Ibn Mājah 181 when the Sahabi (may Allah be pleased with him) heard that Allah laughs, he didn't start naggin' like "ooo Allah laughs, how that possible, does that mean Allah Has teeth (auzubillah).., bla bla". he heard and he obeyed, he did not metaphorize or taweel . Bottom line is, Allah Azzawajal's ontology is beyond our comprehension. The only way we can learn about Allah is through the Quran and the authentic Sunnah. And whenever we find such matters we don't use our limited logic to explain them.

[@ashrafalvee7382]

@Diego Ferreira that is what the Prophet (alayhis salatu wassalam) said, not me. We are not ahead of him, we are his followers. You should put your logic and common sense in the wardrobe and believe in the authentic hadith. May Allah reward you.

[@ashrafalvee7382]

@Diego Ferreira well last time replying because it is just circular at this point. Do not bring these "physically", "space" , laws of this universe to your mind when someone is narrating such ahadith and put the blame upon them. Just believe. The Prophet said we will see Allah like we see the full moon in the sky{ we can the moon from everywhere.} The Prophet (peace be upon him) gave this analogy, not some tom,john,harry. So my Prophet said it and I believe. And I aspire to be one of them because it is the greatest reward for a believer. So should you brother. Instead of applying logic to it. Allah speaks and hears. It is not right for us to then say, "oh Allah speaks means He has vocal chord, He hears meaning he must have ears (auzubillah). So these can't be true, it is all metaphor." This is a path of deviation, and this will make one fail to recognize the attributes of Allah. Like the Asharis maturidis etc. The believers will see Allah in Jannatul Ferdous, and they will be there in person. Not in dreams. Abu Sa’id al-Khudri reported: We said, “O Messenger of Allah, will we see our Lord?” The Messenger of Allah, peace and blessings be upon him, said, “Do you have trouble seeing the sun on a day without clouds?” Abu Sa’id said, “I have come to know that the bridge over Hell is thinner than a hair and sharper than a sword.” Source: Ṣaḥīḥ Muslim 183 Also the believers will see Allah on the Day of Judgement [Some] faces, that Day, will be radiant, Looking at their Lord. (75:22-23). We will be there physically but the state of being there is something beyond our comprehension right now. Because we have only experienced this plane of existence. I suggest you read books of the salafs. And may Allah guide us both.

[@identityofallah]

Allah SWT is the One, He is Exalted Above creation. Allah is above His seven heavens, above His 'Arsh, and separated from His creatures, and His creatures are separated from Him. Allah is Exalted above His ‘Arsh ( Mighty Throne). "Allah is One, He is similar to none; Allah is Exalted above all Creations.the 'Arsh of Allah is above the seven heavens. Having created the seven heavens and the earth and what is in them, Allah, the Exalted, has His Great 'Arsh. Allah says: "Declare your Rabb, the Supreme, to be far removed from every imperfection or impurity." Al-Qur'an 87:1

[@AHK4680]

Most balanced response I've heard.

[@Ayesha______]

Plz take 5 and read this: La illaha ill Allah, Wahdahu la shareeka lah, Lahul mulku Wa la hul hamdu, wa hua ‘alaa kulli shay in Qadeer.

[@bobboo2733]

Time and space are His creations and He is not limited by them. His book is perfect and it says the truth about our Master. The Arsh is beyond our intellect we just believe in what he revealed in His Book. ALLAH IS PERFECT. AND He is also Loving He knows what goes inside our heart and what weak humans are capable. He is PERFECT in every way AND Lets just keep it to that.

[@brothersman524]

Well said brother

[@IslamDueren]

Allah exist without a place (not being on his throne doesn't mean he needs to be everywhere) God exist without a place without direction. God was there before directions was created before the throne was created, before up and down was created. So after creating all these God does not change.

[@linoazzurro]

ASIT CICI I used to be one of these Wobblers. They are really embarrassing to listen to now.

[@citycreatures3572]

Can you give me a reference from the Quran or Hadith?

[@ziasmailbox]

@@citycreatures3572 kzbin.info/www/bejne/pp-2nmCVo7l9haM

[@introduction7800]

+Truth Hurts Racists you don't need hadith .. Which HADITH, besides this (Quran) do they believe in? [Quran 31:6]

[@introduction7800]

+Truth Hurts Racists read the quran and ask allah. .. blessings

[@tayroc5596]

Narrated Mu'awiyah b. al-Hakam al-Sulami: I said: Messenger of Allah, I have a slave girl whom I slapped. This grieved the Messenger of Allah (ﷺ). I said to him: Should I not emancipate her? He said: Bring her to me. He said: Then I brought her. He asked: Where is Allah ? She replied: In the heaven. He said: Who am I ? She replied: You are the Messenger of Allah. He said: Emancipate her, she is a believer. Sunan Abi Dawud 3282 Grade: Sahih (Al-Albani)

[@muhsinkhan6547]

Mashallah ..

[@yasserthabet2078]

Maybe if you acknowledge the hadeeth of israa and meraj and the ayat in quran you would know where allah wants us to blv he is

[@yasserzaitoun7895]

May Allah forgive you, sheikh

[@AbuIbrahimq]

May Allah ﷻ guide you

[@مهرةفراتية-ف3ز]

جزاك الله خيرا. ...Jasaka Allah khairan

[@muhammadaidid9771]

Since the earth is round, isn't pointing up is basically the same as pointing everywhere?

[@issaibnaziz9122]

Don't apply human thing to Allah. Allah said he is above the throne. Leave it at that

[@istiak.hossain]

Allah said his arsh is surrounding the earth and the universe. It's a dimension far beyond our comprehension. Like a being in the first dimension can't grasp us. And everywhere means, in the air we breathe, the water we drink, in the trees etc. which He is not.

[@yasinsultan4304]

I like your explanation that where is Allah

[@maawan123]

Neither the closeness nor rising above the throne is physical. Allah is still there where He was when there was no creation including the throne.

[@haywan1868]

We need this vid for the ahbash

[@tentimesful]

when allah al hamd warned the universe come together he probably put his particles there... so what is istawa alal arsh... for me it sounded like istawa(throne) go lightning shine(lightning karash) but kursi old somali accepted as chair lol... but accept if arabic accept arsh to be the throne...

[@faktaagamabaik4562]

Yeah where is this?

[@RamliIsmail-q6n]

Believing Allah has a place literally is a musyabbihah aqidah. Believing Allah literally has parts like hand, leg, face, etc. Is a mujassimah aqidah. This is the believe of Salafi Wahabis in accrdance Ibnu Taimiyah teaching. Real Salaf (1st, 2nd. And 3rd. century) or Sunni never beleive that aqidah.

[@mobrown7751]

Allah Azzawajal is not bound by time and space to believe he is above the throne is denoting a “space” for him to occupy which likening him to his creation which is wrong, the only true Aqeed, the Aqeedatul At Tahawiyaah that Allah is not bound by time or space Khalas.

[@johnnyboy7115]

its impossible for him to answer but yet he has answered it and place Allah above the arsh . no one can comprehend how Allah is, we just have to believe that he is, and he is all powerful. to think that Allah can be limited to space or time which is both a created thing is thinking low of Allah, Allah has created all things wether clean or dirty and he has no connection with either both are his creation, one he favors and the other he detests and to even ask if Allahs in a dirty place or not is in itself a stupid question concerning him, even to say his knowledge and sight and hearing is on a dirty thing like a bathroom is stupid thing to say and as a believer when qustions like that arise one should shun it out and seek refuge in him concerning such questions.

[@bintuugaas8718]

He said it is impossible for me to answer unless Allah answered himself and then he gave the answer which was written in the Quran so he answered according to prove not from his own intellect get it Jack get out of here

[@sfs5293]

@@bintuugaas8718 The quran also mentions that Allah is NOTHING like his creations. Allah created the Arsy. The Arsy is His creation. So he does not rely on a mere throne. Only his creations rely on Him. He existed before the throne was created. "Ar-rahman 'alal arsy istawa" means Allah has power over the Arsy. He has control over the greatest creation. That verse does *NOT* literally mean "he 'rose' above the throne". Because "rising" is an action/attribute of a creation & the words "Allah rising" contradicts with the verse "Allah does not resemble his creations" The quran doesn't not contradict, humans do. So be careful in interpreting a verse from the quran as it was revealed in Arabic & in Arabic, one word can bring 15 meanings. In the verse "Ar-rahman 'alal arsy istawa" the word "istiwa" has 15 meanings. The meaning that is appropriate to be used for "istiwa" when it comes to Allah is that "Allah *has power over* the Arsy". Allah exists but *not* in the same way we exists. He exists without the need of a place, time, direction etc. Hope Allah leads you & the others who watches this to the right path kzbin.info/www/bejne/lWnOc4h8ndKVotk

[@aatif7518]

@@sfs5293 you are using logic now

[@ramlee4723]

@@sfs5293 And how about saying that [ Allah has Merciful ] , Are these words comparing Allah to His creation ? U should accept the true that mentioned in Quran and Hadith. May Allah guide u the right path dear.

[@amersekic8535]

@@ramlee4723 Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183)

[@Sarvar_Sabirjan]

This is Atheism's Question!

[@alberpajares4792]

Who is allah, that is the question every Christian launch,..

[@shafin12338]

zazakallah khair

[@senetr]

"Allah (SWA) is free from space and time" is what muslims should belive and know.And that has been taught for ages by Sunni Scholars. Allah Most High says about Himself, “There is nothing whatsoever like unto Him.” (Qur’an 42:11) And He Most High says in Surat al-Ikhlas, “And there is none like unto Him.” (Qur’an 112: 4) Imam al-Tahawi (Allah have mercy on him) states, “He (Allah) is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions like all the created things.” (Al-Aqida al-Tahawiyya, Point: 38) And He is Allah, in the heavens and the earth. He knows your secret and what you make public, and He knows that which you earn.(Qur’an 6: 3) And indeed We already created man, and We know whatever his self whispers within him, and We are nearer to him than the jugular vein.(50:16) Like we dont interpret these verses as physical distance or place ,we dont interpret others in that way too. Salafis who blames others for"TAWİL" do "TAWİL" indeed .

[@DAWAHTIME1]

Subhan Allah your first statement "free from space and time" does NOT exist in Quran , Hadith or the tongues of the Sahabah or the Tabieen. The language you speak and the expressions you use appeared first on the tongues of the Jahmis , Mutazila, Kullabiya and from them the Ashaaris and maturidis. And you which ever group you belong to are ahl ul kalam. So you are simply using kalam logic and philosophy to and your intellect to provide arguments. For us Knowledge of Allah SWT is limited to scriptural evidence not the thinkings of the kalamists and the philosophers

[@luismuhammad6461]

Sahee

[@amersekic8535]

@@DAWAHTIME1 Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183)

[@Spark12429]

@@amersekic8535 6 direction are finite not infinite there must be stop to it or other wise it's pure atheist... Allah( swbt) is over his throne by his dhaat where there's no place or direction...

[@amersekic8535]

@@Spark12429 being limited doesn't befit Allah. Humans are limited. Sides are created, space, time, quantity, everything is created and whatever is created how can Allah be encompassed by His creation? Just because your brain cant comprehend something doesnt mean its not like that. Our intellect is limited thats how Allah created it. Dont try to bring down Allah to your level of comprehension because you cant understand the incomprehensible.

[@adhilkk1366]

💓💓💓

[@ibrahimsettu2786]

masha Allah good explanation

[@SwtBadBoy]

Masha Allah, the most sensible reply. May Allah reward you .

[@ibrahimsettu2786]

Allah is above the Throne

[@sfs5293]

Allah created the throne. The throne is Allah's creation. Allah does NOT rely on his creations. Let that sink in

[@sfs5293]

@@Knowledgeandententertainment I clearly said he does 'NOT'

[@aatif7518]

@@sfs5293 hadith proves Allah is above tgrone

[@amersekic8535]

Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183)

[@amersekic8535]

@@aatif7518 Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183)

[@burreifort]

Pardon moi for my ignorance, but why Allah has to enphasize his greatness, his omnipotence, etc,etc when there is no one else like him? Allah is not competing with someone else that he has to emphasize so much what He is, what He can do. If you remember Mohammad Ali, the boxer, he used the say, I am the greatest, I am unbeatable, etc, etc. He was saying that because he needed to show that to others and himself. Why Allah has to show that if he does not need that?

[@MO-nx3qs]

See, Allah doesn't need us, we need him. Our praise to Allah doesn't elevate him , nor our disobedience takes some of his power away. This is all a test, a test where Allah considers our weaknesses which with we are created, so He doesn't burden us with more than we can bear but we are take accountable for what we are able to bear and didn't do it out of reasons like arrogance or envy etc.

[@MO-nx3qs]

and also Allah remembering us to praise him has a wisdom behind it, only Allah knows. But I want you to just think about how you would spend your day if you wouldn't be reminded how great Allah is and how much praiseworthy He is , ... if you remind yourself constantly of this, you are less likely going to be arrogant because you recognize again His greatness and your limited power, so you humble yourself to the One in whose hands your life is.

[@amersekic8535]

Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183) Here friend some true words regarding this

[@maawan123]

This is s enough to say. وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ ۶:۳ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ۵۷:۴ کما یلیق بشانہ

[@noorhassan4361]

how can allah have direction when creation has direction ? . alalh created direction so how can he have direction. God doesn't suddenly change . allah is beyond his arsh and is everywhere in his knowledge and mercy and attributes

[@TupacolypseNow]

what do u mean "have direction"? people do not "have" direction. direction is not a quality. direction is not an object. direction is a word that describes. no one has it. that's incorrect grammar. Allah says himself that he is fis sama. why not go look up the definition of that. in jannah, people will be able to see Allah. May Allah make us of those people. Allah does not resemble the creation. by your logic see doesn't mean see either because isn't seeing only apply to creation? Allah hears as well, so hear doesn't mean hear? you are not thinking about the argument properly. what does it mean to say Allah is free from direction? Allah exists. he is not nowhere. To say Allah is nowhere is like saying Allah doesn't exist. But Allah does exist and the messenger told us that people will be able to see him by his permission. so if we are able to see Allah, that means that he exists. he is not the creation. he is separate from the creation. what is above the arsh is outside the creation. praise be to Allah the Most High.

[@noorhassan4361]

TupacolypseNow If Allah has direction then you are doing against the scholars. Allah is everywhere whith his knowledge Imam Abu Mansur Ibn `Asakir (d. 620) says in his `Aqida: "It must not be said: When was He, or where was He, or how was He. He exists without a place." Bro if I say u are in front of me I am giving u positioning and a place and how can allah have a place?. Allah is free from place Ibn Hajar also rejected the statement that Allah is on the Throne "in person" as equally preposterous as saying that He is everywhere. So your idea that allah can have a direction is false. Because Allah was there before place was created so how does Allah suddenly have a place now. You fools translate verses wrongly and dont realise that allah is not up. Allah himself created space. If u say allah is above his throes then you are confining Allah to a place . Allah was always there before creation so creation ahs place so if Allah is like he has always been then how can he have a place ? When I give direction I am giving the position of something . I am saying this is here and I am giving a place to the thing so to think Allah is literally above his arsh is false.

[@noorhassan4361]

The brain cant comprehend living whithout a Place but alalh tells us we cannot understand what is divine.

[@noorhassan4361]

You believe he si physically up there which is false

[@noorhassan4361]

+TupacolypseNow allah existed when there was nothing so alalh created place and Allah does change he si like he always was . what si ment by the verse sheikh salah gave means actually Allah has power over the throne not Allah is above his arsh . because that means allah has a place ,

[@byteme9718]

He's hiding, just like every other god in history. The religious people keep looking but he's nowhere to be seen.

[@1powerequalsgod]

Ok since no one has seen any primary creator then no one can truly claim the existence of what is referred to a god. You might as well claim your an agnostic until primary evidence can prove otherwise. Where is the proof of GOD's presence if no one has seen him?

[@RK-si4ln]

Mark Guidry if we can see God then where is the test in the first place, then everyone would become Muslim with an instant.

[@nousername5673]

Everything has a cause. The universe has a thing. Therefore, the universe has a cause. You cannot see God because: (1) He is incomprehensible and superior in existence. (2) Muslims believe that seeing Allah (SWT) will be a reward of Paradise.

[@jasonvoorhees8899]

You're funny , so knowledge could only be attained by using the 5 senses ?

[@JohnSmith-tn9ll]

Have you seen your great grandmother??? If not, then does that mean she never exist?

[@Shessh541]

Is the imam sunni?

[@Kekekfkkekrkrke]

Of course

[@amersekic8535]

No he's wahhabi, although late response but still better ever than never.

[@yasserzaitoun7895]

Dears, I need an english or american muslim to start chatting with him to improve his Arabic and my English

[@yasserzaitoun7895]

@Aisha Abdishukri yes i do

[@yasserzaitoun7895]

@Aisha Abdishukri what is your mother language?

[@СуфьянХовалд]

I could help you too brother

[@respectallfearnone6052]

Allah is the creator of place and the creator of time. He created the worlds and all the humans. So the creator of places, before them he existed, it's impossible to have a similitude to God. Our worshipped Lord is alive and clear from imperfections, not a body, Powerful and has no limit. Allah has no image, he is not a body, nothing resembles him in anyway. Allah hears any sound without an ear nor without any instrument. He knows everything and he does not die. God is not attributed with mobility or immobility, or movements, He is unlilike his Creations. The speech of Allah is not a letter, not a language nor tongue without "Kayf" unlike us. The Lord of the worlds, He created the Prophet Peace be upon him, who would never say what opposes religion.

[@maawan123]

اگر عرش کو اللہ کی ذات کے ثھہرنے یا بلند ہونے یا اللہ کہاں کے سوال سے جوڑتے ہو تو یہ بتانا پڑیگا کہ کیا عرش بھی اللہ کی طرح قدیم وازلی ہے یا بعد کی تخلیق ہے۔ اور اگر بعد کی تخلیق ہے تو قبل از عرش اللہ کہاں ٹھہرا یا بلند تھا؟

[@turboturbo780]

Sheikh you Ask if that closeness to god have to be physical yes for me i want to hug Allah

[@ibrahimibo3979]

ALLAH CC İŞ ABOW THE ARSH I ALAA BUT WİTH KNOWLEDGE END POWER WİTH ANGELS HAQİİMM TO EWRYHERE EWERYTHİNKS Only Turkish people says Allah münezzeh from place but this word coming from after 250 years imam maturidı! We are ın turkey half Hanefi half maturıdı bacuse ın thıs word iş opposity to gether but 4 big warrantyyed imam şafi Hanefi hanbeli maliki ra. Says Allah self ower the seven sky abla he s throne Arş ı ala! İmam Hanefi says who says where iş Allah ı dont know he iş a non muslım because gıve the cariyeh hadith one Guy saıd rasulullâh sav be good he said Allah ın sema ( Arş) trust me end you not? Mohammed sav Daughter said you all women your parents mArrıed you but me Allah ın fissema ıf you says no place or far from place ( they aşk lıke a devil sheytan) before arş where was Allah cc ıf sahabe if rasul dosent ask like this why you asking imam Malik says el istivai malumun wel kayfill mechuulun wel suaalü anhü bidatun more askıng iş biedath! Reading Hud 7 hakka 17 secde 4 saffat first 10 hadıd 4 mülk 16 are you sure Allah ın abow. That you put ın the earth (for anbeliever) end ı usk them iş it ın quran arch is it kürsi iş it fissema ok where iş fissema where iş ARCH WHERE İs KÜRSİ ( VASİYHA KÜRSİYYÜHÜS) rasulullâh sav was ın mirac end sureh hakka 17 says 8 angels keep Allah thron ALLAH İŞ IN ARŞ BUT WİTH POWER KNOWLEDGE KNOWS EWRYTHİNKS END KNOWS EWRYWHERE WHATS HAPPEND WİTH HE S ANGELS) THEY WROTE EWERYTHINKS

[@amersekic8535]

Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183)

[@maawan123]

If there is danger of Division of Allah in calling him everywhere, there is danger too to call Him only on the throne of limiting him.

[@srizki]

But Allah himself says that in Quran, Allah is above heaven.

[@waliul280]

Allah is not present everywhere, rather everything is present in front of Him.which is to say He knows everything. (Al-Alim). He is above the Throne. Nothing is above Him.So He is the Highest.(Al A'li).

[@zedmelor8842]

@@srizki When my servants question you about Me, tell them that I am very close to them. Sura: 2, Verse: 186

[@packinheat2775]

@@zedmelor8842 near but not in the physical sense

[@amersekic8535]

@@waliul280 Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183)

[@cheersbradaa6670]

Did Allah has childrens?

[@jasonvoorhees8899]

Yuk , of course not.

[@byteme9718]

@S A Except the Quran refers to Allah as male.

[@Suj1416]

@@byteme9718 you dont know about the qur'an, so you shouldnt speak

[@byteme9718]

@@Suj1416 You know nothing about me, where I was raised and in what religion. Now, in terms of your understanding of the Quran explain the obvious mistakes and the authenticity of its origins. I suggest you don't underestimate what I know about the Quran.

[@Suj1416]

@@byteme9718 the qur'an has no errors and it was revealed to prophet muhammad pbuh. Allah is nothing like his creation, Allah is not male, Allah is not female.

[@vp3579]

ex muslim there is no allah.

[@mogliking12345]

we dont care about your opinion, lol

[@giggles2037]

kzbin.info/www/bejne/pHrFn4iDprGEbZo

[@thecuriousservant5549]

Go to ex christian who believe there is Allah

[@amersekic8535]

Some of thoughts of traditional 'ulama about this: 1. Says Imam Mullah Ali Al-Qari: “Allah has no limit or end, He is not limited, nor is there any of the attributes of bodily creatures nor does time and place flow in His Haqq as the mujassim, those who compare Him to creatures and the advocates of hulul say.” (Sherh Fiqhil Akbar, Mulla Ali Al Qari, p. 57.) 2. Says Imam Ibn Nujaim: “And it is to be takfeered for attributing a place to Allah. So if he says: "Allahu fi sema" wanting to quote what came from the Qur'an, he is not to be takfeered. And if it is not with him, the niyyat he is takfeered by the majority and that is why it is a fatwa. ” (Al Bahrur Raik, Ibn Nujaim El Hanafi, p. 210.) 3. It is said in the Fatawa of Hindi: "So if he says, 'Allah is in the sky,' desiring a place, he is to be takfeered. And if he says "Allahu fis sema" in order to quote a verse, he is not to be takfeered. And if it (the niyyah) is not with him, he is to be takfeered. " (Fatawa Hindiyya, 2/ 259) 4. Says Imam Tabari: "Allah is not dependent on anything like the body, etc." (Tarihul Umami wa-l-Muluk, Taberi, 1/ 28) 5. Says Imam Qurtubi (interpreting the hadith that man is closest to Allah while prostrating): "This refers to the highest degree of piety and not to spatial proximity because Allah is not limited in space." (Sherhu Suyyuti ala Sunani-n-Nasai, Suyyuti, 4/ 254) 6. Imam Ibn Hiban says: "Praise be to Allah who has no limit or place." (As Siqat, Ibn Hiban, 1/1) 7. Says Zahabi: “Going into obscure verses is something you do not have permission for, nor has there been a text describing Allah as something spatially limited. Allah the Exalted, is Exalted to be limited. ” (Siyar A’lamun Nubalaa, Shamsuddin Az Zahabi, 16/ 97) 8. Says Ibn Hazm Az Zahiri: "Of the necessary things is the belief that Allah is not limited in place." (Al Faslu fil milali wal ahwai wan Nihal, Ibn Hazm al Andalusi, 1/ 380) 9. Imam Bayhaqi says: "It is not correct to describe Allah as spatially limited." (Al Asmau wa Sifat, Bayhaqi, p. 373) 10. Says Imam Abdurrahman Ibn Jawzi: "It is true that Allah is not described as limited." (Daf’u Shubheti Tashbeeh, Ibn Jawzi, p. 129.) 11. Says Imam Qurtubi: "Where" is a questionnaire that is asked for what is in the place and is not allowed to be used for Allah, the Exalted, because He is not limited in the place. " (Al Mufhim, 2/143) 12. Says Imam Qurtubi: “It is right to takfeer the mujassim because there is no difference between them and idolaters. They will be asked to repent, so if they do not repent they will be killed as a murtad person is killed. ”(Tazkar fi Afdalil Azkar, Qurtubi, p. 309.) 13. Says Imam Nawawi: "The hijab is used for bodies and Allah is neither corporeal nor limited." (Al Minhaj, An Nawawi, 3/14) 14. Says Imam Abu Fadl Et Tamimi Al-Hanbali: “Ahmed was asked, on the day before his death, about quotations that speak of the attributes of Allah, so he said:“ We cross over them as they came to us and believe in them if they came to us by authentic chain, and we do not describe Allah by what He did not describe Himself. He is without limit and without body. And then he quoted the verse: "Nothing is like Him." and said, "Whoever speaks of it (giving limits to Allah) is an innovator." (I’tikadul Imami Abi Abdillah Ahmed ibn Hanbal, Abu Fadl Et Temimi el Hanbeli, p. 87.) 15. Says Imam Ibn Hajar Al-Asqalani: "No place is ascribed to Allah." [Fathul Bari, Ibn Hajar Al Asqalani, 13/484] 16. Says Imam Ar Raghib Al Asfehani: "Allah's nearness is His bounty towards the slave and not the restriction of Allah in place." (Mufradat Alfazil Qur’an, Er Raghib El Asfehani, p. 664.) 17. Says Imam Ibn Hajar Al-Asqalani: "The mujassims are proving their imaginations that Allah is corporeal in the hadith of nuzul, but the Ahl as-Sunnah wal Jamaat denied it because Allah is Exalted from all limitations and shortcomings." (Fathul Bari, Ibn Hajar Al Asqalani, 3/39) 18. 'Ali ibn abi Talib, may Allah be pleased with him, said: "Allah existed but not the place, and He is now where He was then." (El Farqu Baynal Firaqi, Abu Mansur El Baghdadi, p. 333.) 19. 'Ali ibni abi Talib, may Allah be pleased with him, says: "Indeed, Allah created the Throne to point out His Qudrat and not to take it as a place for His being." [Ibid. p. 333.] 20. Says the greatest imam, tabiin, Abū Ḥanīfa, radiyallahu anhu, in Fiqh-l-Akbar, which is narrated from his son Hammad, rahmatullahi teala 'alaih': we speak with our organs and letters, and Almighty Allah speaks without organs (aleh) and letters (harf). Letters (harfs) are created and Allah's speech is not created. His being is not like other beings. He does not accept sharing, no one can know Him by the senses (jawhar) and He is not dependent on anyone ('ared). There are no limits (hadd) or rivals (didd). " (Imam Abu Hanifa, r.a., Fiqhul Akbar, narration from Hammad son of Abu Hanifa r.a.) 21. Says Imam Ibn Jawzi Hanbali, rhm, in the book "def'u shubha et-teshbih": "i have noticed that some people fro our madhab talk about aqeedah something that is incorrect. Three of them: Abu Abdillah ibn Hamid, Qadi Abu Ja'la, and Ibn az-Zaguni wrote works that defiled the Hanbali madhab, and I saw that they descended to the level of ordinary people and interpreted the sifats according to the bodily senses, so they heard that Allah, The Exalted, created Adam according to His surat ('ala suretihi), so they attributed to Him a figure and a face in addition to His Zat. Also, in this way they attribute to Him two eyes, a mouth, two lips, teeth (molars), two hands and fingers, a palm, little finger, thumb, chest, thigh, two lower legs and two legs and said: we have not heard of the head ..... Then they confirmed that these are sifats and say: We interpret them according to the external meaning !!! Oh strange miracles !! So isn't the external meaning of the word "istiva" sitting, or the word nuzul (lowering) moving from place to place. " 22. Says Imam Yahya ibn Sharaf An-Nawawi: “Know that the scholars have two directions in terms of hadith about properties and verses about properties: One is, and this is the opinion of most of the Salaf, not to talk about their meaning but to say: We should believe in them as befits Allah, the Exalted, with the firm conviction that nothing is like Him, that He is pure from flesh, displacement, limitations, forms, sides and everything else that is inherent in creatures and not the Creator… ”(Sherh Sahihi Muslim, Yahya ibn Sharaf Anh Nawawi, 3/19 and 17 / 182-183)

[@wawariro2247]

Hiii ..please can you tell me why you left islam and are you from turkey ??!