WHERE IS ALLAH?

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WHERE IS ALLAH SWT?
المومن الرشید
الله متعال کجاست؟
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-Rationality comes out of Islamic Believe

[@jimburns8173]

Subhan Allah!!! سُبْحَانَ اللَّه Alhamdu Lillahi!!! الْحَمْدُ لِلَّهِ La illaha illa Allahu!!! لاَ اِلهَ إِلاَّ اللَّهُ Allahu Akbar!!! اللَّهُ أَكْبَر

[@DS-bh3td]

SubhanAllah Allahuakbar

[@sakhrepaydar791]

جزاکم الله خیر جزیلا ❤

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left.

[@Faruk1189]

Imam Abu Hanifa (Allah be pleased with him) also states in his Al-Fiqh al-Absat, "If it is asked, 'Where is Allah?' It will be said to him that Allah Most High existed when there was no place, before creating the creation. And Allah Most High existed when there was no 'where', no creation, nothing; and He is the Creator of everything." (Al-Fiqh al-Absat, P: 21)

[@ALWadoodProduction]

If I'm not wrong.... Name of this book is FIQH UL AKBAR but it's not written by Imam Abu hanifa Raheemullah ✨ it's mansoob towards him but hanafis accepted ths book but still they don't accept these Sayings of Imam... M

[@elamansaralayev8230]

The most prominent and correct answer. Non-anthropomorphism is the answer.

[@fayyazmohammad7796]

yea majority of muslims are asharies and marturidis share the same opinion

[@shamjas8726]

ALLAHU ALLAHU ALLAHU AKBAR ☝️☝️☝️ ❤️❤️❤️.

[@muhammadmeerzaki57]

Yes, but Allah created His mighty throne which was in the water. Now Allah is above His throne. He is not bounded by throne but He choosed to be there.

[@shakeelshinwari282]

Allah O Akbar May Allah guide us all on the right path Ameen

[@PILPRES2024GOLPUT]

QS 10.Yunus bila ada keraguan harus bertanya kepada Ahli Kitab terdahulu ya

[@AymenYoseph-xh5qg]

Allah exists without a place in hadith

[@jinku1]

Yeah, Allah existed before anything and everything. Meaning that Allah existed before place and time. And in the ayat where it says for example 20:5, "Staua 'ala al 'arsh". The word: "Staua" Has many meanings in arabic, and it also means that something is greater, or more powerful than something. It means that Allah is more powerful than even the Throne, which is the most massive creation ever, proving Allah's power. (S.w.t)

[@IGLESIANIMANALO1914]

😂😂😂

[@amirt2223]

He has unbelievable effective voice, this is the way talk about God ♥️ God bless you guys,

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@Trese1829]

You just can't imagine Who Allah(SWT) and What in his throne 😊. You will go insane if you imagine Who Allah(SWT) is 😇🥰.

[@Aadilabdul.]

Yeah I want to know about Allah how he looks and his throne how it looks may Allah show mercy on all of us and send us to jannah.. Ameen.

[@mohammedislam6082]

Allah’s power is everywhere.

[@someonedollar]

Yes. We say Allah is everywhere with his ilm. With his power

[@faizal85z]

Yes you are correct. And Allah ta'ala is above the heavens. kzbin.info/www/bejne/h4PVZ6qFo56UaK8

[@Sawo-500]

Allah is imaginary. All gods, religions are man made

[@Overawed]

His "Qadar"

[@abdulvahid9043]

Allah was there before He teala created time and place and He is stil there without time and place He is unlimited and everything besides Him is limited

[@mollysandera991]

First time watching a Rational Believer video directly from the original channel. And i was confused about this matter a little bit. I have heard that Allah is everywhere but once i have stumbled upon a Quranic verse saying that Allah rose over the Throne, then i thought this is contradictory to what people had said. Now justified.

[@TaganovDaulet]

in my country majority believes that Allah is everywhere. But I believe that Allah is over the heavens. And That is the correct Belief.

[@ahmedimtiyazpasha8195]

ALLAH'S knowledge IS everywhere not his physical form is !! ....Look at the sky , look at the Allah's creation you will get to know how great Allah is !!

[@theXveritat]

Zakaria Hassan Mohamed Allah isn't muhdith, He isn't attributed with hawadith, attributing hawadith to Allah is disbelief by ijma. According to you Allah gained the attribute of place after creating the creation, this is disbelief. The donkey in the video is a known jahel.

[@Troul478]

@@ahmedimtiyazpasha8195 Is Allah physical? What this preacher says sounds like that. If he occupies some space above his throne then he is probably physical and he probably has a form. But why doesn't the Qur'an specify all of that?

[@ahmedimtiyazpasha8195]

@@Troul478 Yes Allah is physical ...he has physical structure but nothing like you see in this earth or in entire universe or imagine him ....the best color is the color of ALLAH .....you cant even imagine ....you will see him if you will enter heaven ...this will be the final reward ....yes Allah specified it in the Quran ...he stated that " I created with my own hand" ....he used the hand word.....now by saying hand you cant imagine his hand is like human or any animal shape ....we cant imagine ....he's beyond that....so rather stop imagining lets understand & feel him through his creation ...look at the sky ...look at the universe how powerful he is ...the more you look the more you will know him ...that's why the first word of Quran is "READ" !!

[@742akbar]

Amazing Video! May Allah swt. give you the best!

[@Peace43587]

Ameen

[@Faruk1189]

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

[@sofiapalomablanca]

The true aqidah of muslims, that Allah exist without a place, and does not resemble his creations in any way. Allah existed before time and place, and He exist as He existed before time and place. And Allah doesn't change, as change is for the creation and NOT the creator. Allah exist without a place. Allâh created the Throne (`Arsh) as an indication of His Power and did not take it as a residing place.

[@rikfomiharbi6077]

@@sofiapalomablanca Allah said : Do you feel secure that the One Who is in heaven will not cause the earth to swallow you up as it quakes violently? He is above the heavens over his throne

[@karimdadda3051]

​@@rikfomiharbi6077Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@ajeey914]

",KanAllâhu wela mekaan, we huwel ana ^ala ma ^aleyhi kân" Allaah has existed in the eternal and not a place (in front), and after He created the place exists Allaah without location.Allaah created the throne as a sign of His Might, not to use it as a place. '"

[@ajeey914]

Sorry for my bad english but this video isnt the truth

[@LoveAllah2703]

You need to study more According to our Prophet this is the truth

[@ajeey914]

Bad Riven youre lying about out Prophet our Prophet never said Allah exists at a place as the throne

[@ajeey914]

Bad Riven If someone had the belief that Allah sits on the throne or even exists above the throne or that he lives in the sky or exists on the 7 heavens or that Allaah inhabited the earth, or who believes that Allaah is merged with all things, or who believes Allaah exists in the universe and beyond the universe or who believes Allah is a body or who believes Allah increases down himself and rises back up to the throne, as the misguided Ibn Taymir claims or who called Allah with a human characteristic, they need to return to Islam by uttering the two creeds. He must turn away from this false belief and must return to Islam because it contradicted the Quran and whoever contradicts the Quran, became Renegade

[@ajeey914]

Skye Five what do you meam

[@aghaasaib5411]

الله موجود بلا مکان !

[@bananman5691]

ءجل ! صحيح !

[@mohameduzair]

Allah swt is everywhere means Allah swt is watching us from everywhere.

[@helsharidy123]

The Qur'an contradicts this claim and the authentic Hadith contradict this claim. You're being really stubborn about it. We say Allah is above his creation and that is sufficient for the beliver in the Qur'an and authentic ahadith.

[@muhammadandanurefaldi5455]

dont u heard that video man , HE is Above he sees all things but not everywhere , only HIM that knows how HE look everything , dont say such thing that u dont know brother

[@muhammadandanurefaldi5455]

@@helsharidy123 u should learn , dont put ur miserable life in thid comment stuff , fear Allah , ull get luck in this world n safe in the next world

[@helsharidy123]

@Mr T Nice and when do we take something as literal and something as metaphorical? Do you know when?

[@mohtoheed57]

Please edit your comment. It is Allah swt is watching us everywhere.

[@ahmedmujtaba007]

SubhanAllah look at this brothers level of knowledge. U can see the noor on his face. May Allah bless him for this beautiful lecture ameen.

[@PILPRES2024GOLPUT]

QS 10.Yunus bila ada keraguan kepada siapa harus bertanya 😂😂😂😂😂😂

[@naqeebullahbw5379]

I love Allah ❤️

[@faizal85z]

ALLAH ❤️

[@Aadilabdul.]

❤️

[@Aadilabdul.]

I love to be Muslim it's all about peace and Pureity.❤️💙

[@muzammil_pathan20]

Allah is everywhere he is in your heart

[@faizal85z]

You are wrong

[@faizal85z]

please watch this - 0:50

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@hayyanmintgreen8561]

Allah is Truly above His throne. It means Allah is above all things, He is even above time & space. ALLAH will always be above... because the meaning of "Highest" is Allah Himself.

[@mikailshakes4514]

I'd prefer the interpretation that Allah is higher in level than all beings

[@believer1056]

@@mikailshakes4514 Allah is beyond and above us he is not in a specific location with clouds or in the heavens he is Above Maybe we can’t comprehend it but he is Above

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@ParvezKhan-py5ys]

Evidence from Hadith Prophet Muhammad Sallallahu alahi wasallam said; ʺDo you not trust me while I am trusted by the One above the heaven? [Bukhari] al‐Khalaal in his book, as‐Sunnah, with an authentic chain that Qataadah ibn an‐Nuʹmaan said: I heard Allah’s Messenger say, “When Allah finished with His creation, He Istawaa (rose over) His Throne.” Abdullah bin Amr reported that the Prophet sallallahu 'alayhi wa sallam said: "Be merciful to those on earth, so that the One above the heavens will be merciful to you." [Imam al-Bukhari and Imam Muslim]

[@abdulrahmant8095]

Parvez Khan No what you say isnot true for what you mean Allah knows what he means allah says: { فَاطِرُ السَّمَاوَاتِ وَالْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا وَمِنَ الْأَنْعَامِ أَزْوَاجًا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ } [ سورة الشورى : 11 ] ( English - Sahih International ) [He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing. For you saying these hadith you must have apicture drawn in your mind for how it is where many muslims fall in this mistake refere to the verse there is nothing like him We human being are created and we have not yet understod tons of things in our selves or the universe So a created haven't yet understood a created thing like it who can it understand the creator ? Allah knows what he means that is the answer .

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@ParvezKhan-py5ys]

@@karimdadda3051 Allah azzawajal is above His throne (Uluww) “And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them].” [Quran 69:17] “Do you feel secure that He who is above the heaven would not cause the earth to swallow you?ʺ [Surah Al‐Mulk, 67:16] "And He (Allah) is the Subduer, above His slaves, and He is the All-Wise, Well Acquainted with all things." [Al-Quran 6:18] (Things coming down from Him): "He arranges (every) affair from the heavens to the earth … “[Quran 32:5] "Verily We: it is We Who have sent down the Dhikr (i.e., the Quran) …" [Quran 15:9] (Things going up to Him): "… To Him ascend (all) the goodly words, and the righteous deeds exalt it …" [Quran 35:10] " From Allah, the Lord of the Places of Ascent. The angels and the Rooh (Jibreel) ascend to Him …" [Quran 70:3-4] And ascension is: Rising, meaning: the angels rise to Allah Almighty because He is above. Evidence from Hadith for Allah’s Uluw Prophet ﷺ also said: “When Allah created the universe, he wrote in His Book, which is with Him above the Throne (fawqa arsh): “My mercy prevails over My wrath.” [Narrated by al-Bukhaari (3194) and Muslim (2751)] On the authority of Abu Sa‘eed the Prophet ﷺ, said that he was the trustee of the One in the Heavens - meaning Allah The Almighty. [Al-Bukhaari 4394 and Muslim 2319] another hadith .....And this is repeated until it is brought to the heaven above which is Allah. [Sunan Ibn Majah English reference: Vol. 1, Book 37, Hadith 4262] Sahih hadith has been related by Imam Malik in his Muwatta' and by Muslim in his Sahih, that Muawiya ibn al-Hakam came to the Prophet (ﷺ) and told him, "I am very newly from the Jahiliyya, and now Allah has brought Islam," and he proceeded to ask about various Jahiliyya practices, until at last he said that he had slapped his slave girl, and asked if he should free her as was obligatory if she was a believer. The Prophet (ﷺ) requested that she be brought, and then asked her, "Where is Allah?" and she said, "Above the heavens (Fi al-sama)"; whereupon he asked her, "Who am I?" and she said, "You are the Messenger of Allah"; at which he said, Free her, "for she is a believer." [Reported by Muslim, Book of Mosques (537), Abu Dāwood, Book of Prayer (930), Book of Imān and Nudhoor (3282)] This hadith is clear proof that the Islamic belief ratified and taught by the Prophet ﷺ is that Allah, our Lord, is above the heavens.

[@BoubacarSidikiFofana]

Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. »

[@s.mohameds.mohamed4813]

Abdullah Ibn Mas'ud (رضي الله عنه) said: "Between the lowest heaven and the one after it is the distance of five hundred years, and between every two heavens is the distance of five hundred years, and between the seventh heaven and the Kursi is the distance of five hundred years, and between the Kursi and the water is the distance of five hundred years, and the Throne ('Arsh) is above the water,Allah the Almighty is above the Throne (fawqa Al- 'Arsh). And nothing is hidden from Allah of your deeds." And in another narration "He knows what you are upon" [Al-Asma wa As-Sifat of Al-Bayhaqi pg. 1016 and 1017] Abu Muti' Al-Balkhi reported: "I asked Imam Abu Hanifah about a person who says, 'I do not know whether my Rabb is, above the heavens or on earth?' Abu Hanifah, may Allah grant him His mercy, said: 'A person who makes such a statement becomes an apostate because Allah, the Exalted says, 'The Merciful has ascended above the 'Arsh, and the 'Arsh of Allah is above His heavens'. I further asked Abu Hanifah, 'What if such a person admits, Allah is above His 'Arsh, but exclaims, I do not know whether His 'Arsh is above the heavens or on earth'. Abu Hanifah responded: 'If he denies that the 'Arsh is above the heavens, he is an apostate." [Sharh at-Tahawiyyah, p. 288] Al-Imam Al-Bukhari (رحمه الله) reported: Muhammad ibn Yusuf [d. 212AH] (رحمه الله) said:"Whoever says that Allah isn't above His 'Arsh (Throne) is a kāfir (disbeliever), and whoever claims that Allah didn't speak to Mūsā (AS) is a kāfir (disbeliever)." [Khalq Afal Al-Ibād, Vol 2, Page 39]

[@BoubacarSidikiFofana]

Imam Abu ManSûr al-Baghdâdiyy related that Imam `Aliyy Ibn Abi Talib, the fourth caliph, said: إنَّ الله تَعَالى خَلَقَ العَرْشَ إظْهَارًا لِقُدْرَتِهِ وَلم يَتَّخِذُهُ مَكانًا لِذَاتِهِ which means: « Allāh created the Throne (`Arsh) as an indication of His Power and did not take it as a place for Himself. » Imam Abu Hanifah said in his book, al-Waṣiyyah: «…and He is the Preserver of the Throne (`Arsh) and everything else, without needing them, for had He been in need, He would not have the power to create, manage, and preserve the world. Moreover, had He been in a place needing to sit and rest, before creating the Throne (`Arsh), where was Allāh? » Also, in his book, Al-Fiqh al-Absat, Imam Abu Hanifah said: « Allāh existed eternally and there was no place ; He existed before creating the creation. He existed and there was not a place, creation, or thing ; and He is the Creator of everything. He who says I do not know if my Lord is in the heavens or on Earth, is a kafir. Also is a kafir whoeve says that He is on the Throne (`Arsh), and I do not know whether the Throne (`Arsh) is in the heaven or on Earth. » Consequently, Imam Ahmad declared whoever says these last two phrases that is a kafir, because they contain attributing a direction, boundary, and place to Allāh. Everything that has a direction and boundary is by necessity in need of a Creator. In his book, IHyâ’u `Ulûmid-dîn, Imam al-Ghazâliyy said: «…places do not contain Him [Allāh], nor do the directions, Earth, or heavens. He is attributed with an istiwâ’ over the Throne (`Arsh) as He said in the Qur’ân, with the meaning that He willed and not as what people may delude. It is an istiwâ’ which is clear of touching, resting, holding, moving, and containment. The Throne (`Arsh) does not carry Him, but rather the Throne (`Arsh) and those who carry it are all carried by Allāh’s Power, and they are subjugated to Him. He is above the Throne (`Arsh), the heavens, and everything in status, with an aboveness that does not give Him proximity to the Throne (`Arsh) or the heavens as it does not give Him farness from Earth. He is higher in status than everything: higher in status than the Throne (`Arsh) and the heavens, as He is higher in status than Earth and the rest of the creation. » Shaykh `Abdul-Ghaniyy an-Nabulusiyy said: « He who believes that Allāh filled the heavens and Earth or that He is a body sitting above the Throne (`Arsh), is a kafir. » Ayah 93 of Surat Maryam: إن كلُّ مَن فى السمواتِ والأرضِ إلا ءاتِى الرحمنِ عبدًا means: « All those in the heavens and Earth must come to Allāh as slaves. » In this Tafsir (book of explaining the Qur’ân), Imam ar-Râziyy said: « and since it is affirmed by this ayah that everything that existed in the heavens and Earth is a slave of Allāh (i.e., owned by and subjugating to Allāh) and since it is obligatory that Allāh is clear of being owned, thus He is clear of being in a place or direction, or on the `Arsh or Kursiyy. » Hence, Ayah 5 of Surat Tāhā, in the Qur’ān: الرَّحمنُ على العرشِ استوى clearly does not mean that Allāh sits on the `Arsh or that Allāh is firmly established on the `Arsh. In the Arabic language, the word istawâ (استوى) has fifteen (15) different meanings, among which are to sit, subjugate, protect, conquer, and preserve. Based on what we have covered so far, it is obvious that it is blasphemous to apply the meaning "to sit" to Allāh. However, the terms to preserve and to subjugate are in compliance with the Religion and the Arabic language. Imam Hafidh Ibn Rajab al-Ḥambaliyy explained the meaning of istiwâ’ (استواء) as istilâ’ (استيلاء), which means subjugating. That is, Allāh attributed Himself with subjugating the Throne (`Arsh) in eternity (the status of existing without a beginning, that is, before creating the creation). Since the Throne (`Arsh), the largest creation of Allāh, is subjugated to Allāh, then everything else which is smaller than the Throne (`Arsh) is under the control of Allāh. It was affirmed about Imam Malik Ibn Anas, may Allāh reward his deeds, in what al-Bayhaqiyy related with a sound chain from the route of `Abdullâh Ibn Wahb, that We were at Malik’s when a man entered and said « O Abu `Abdillāh, (meaning Imam Malik), ar-Raḥmanu `ala l-`Arsh istawa, how did He istawa ? » Malik looked down dismayed and he lifted his head and said « `ala l-`Arsh istawa as He attributed to Himself. It is invalid to say how, and "how" does not apply to Him. I see that you are an innovator. Order him out. » Hence, the saying of Imam Malik, « "How" does not apply to Him » means that His istiwâ’ over the hrone (`Arsh) is without a how, i.e., it is not with a body, place, shape, or form like sitting, touching, suspending above, and the like. Hence, there is no basis for the saying of those who liken Allāh to the creation, which they falsely attribute to Imam Malik, that istiwâ’ is known and the how of it is unknown. This saying of theirs is invalid, because sitting, no matter how it is, will be by organs and body parts that fold. Moreover, the statement claiming that Imam Malik attributed a "how" to Allāh is a fabrication. Imam al-Lâlikâ’iyy narrated about Umm salamah and Rabî`ah Ibn Abi `Abdi r-Raḥmân: رَوَى اللالِكائىُّ عن أم سَلَمَة ورَبيعةَ بن أبِى عبد الرحمن الاستواءُ غيرُ مجهول والكيف غيرُ معقولٍ which means: « The attribute of istiwâ’ (استواء) is not unknown, because it is mentioned in the Qur’ân. The kayf (كيف), that is, its how is inconceivable, because its applicability to Allāh is impossible. » Hence, the Hadîths and the ayahs that attribute aboveness to Allāh, refer to the aboveness of status and not the aboveness of place, distance, direction, touching, or suspending. In Surat Al-An`âm Ayah 61, Allāh said: وهو القاهرُ فوقَ عبادهُ which means: « He [i.e., Allāh] is the One Who subjugates His slaves. » Hence the term fawq used in this ayah refers to subjugation and not to a place or a direction. The mushabbihah are those who liken Allāh to the creation ; they believe Allāh resembles the creation. They attribute to Allāh places, directions, shapes, and bodies, and they try to camouflage it by saying: « However, we do not know how His place is, or how His sitting is, or how His face is, or how His shin is, or how His light is. » All of that does not clear them of blasphemy, because Allāh is not composed of body parts and does not resemble the creation in any way whatsoever

[@s.mohameds.mohamed4813]

The Most Merciful [who is] above the Throne established. (Quran : 20:5) Al-Imām Al-Bukhari (رحمه الله) said in his Sahīh: Chapter: "and His Throne had been upon water", "and He is the Lord of the Great Throne" Abu Al-Aliyah (رحمه الله) [d. 93AH] said: "Then He istawa (rose over) towards the heaven" [Qur'an 41:11] means: He ascended to heaven. Mujahid (رحمه الله) [d. 103AH] said: istawā means: He rose over the Throne. [Sahih Al-Al-Bukhārī, Page 1830] Al-Imām Ad-Dahabi (رحمه الله) reported: Al-Imām Abū Nāşir As-Sijzī (رحمه الله) ​[d. 444 AH] said: "Our scholars; At-Thawrī, Mālik, Al-Hammad, Ibn Uyaynah, Ibn Al-Mubarak, Al-Fudhayl, Ahmad and Ishaq all agreed that Allah is above His throne with His Dhat (Essence) and His knowledge encompasses every place." [Mukhtasar Al-'Uluw Page 255] Al-Imām Abū Dawud As-Sijistānī [d. 275 AH] reported : Al-Imām Ad-Dahhak (رحمه الله) [d. 102AH] commented on the ayah: "There is no najwā (secret counsel) of three except that He is the fourth of them, nor five except that He is the sixth of them." [Al-Mujadilah 58:7], by saying: "He [Allah] is above Al-'Arsh (the Throne) and His knowledge is with them." [Masa'il Al-Imam Ahmad of Abu Dawud As-Sijistānī, Pg 353] Al-Imām al-Lālakai (رحمه الله) reported: Bishr Ibn Umar (رحمه الله) said: "I heard from more than one of the Mufasirin that they said regarding the ayah: "The Most Compassionate istawa above the Throne" [Qur'an 22:5]," Istawā means Irtafa (rose over)". [Sharh Uşül I tiqād Ahl As-Sunnah wa Al-Jama'ah of Al- Imām Al-Lālikā, Part 3, Pg. 40] Al-Imam At-Tabari (رحمه الله) [d. 310AH] said: "And His [Allah] statement (as translated to): "The Most Merciful over the Throne istawā" [Qur'an 20:5]. He, Exaled in His Mention, says: The Most Merciful on His Throne irtafa (rose) and alā (ascended)." [Tafsir At-Tabarī, Vol 16, Page 11] Khalil ibn Ahmad told me: "I visited Abu Rabee'ah Al-A'rabi, who was one of the most knowledgeable people I had ever seen, and he was on a rooftop or terrace. When we saw him, we greeted him with peace, and he said, 'Stand still.' We were unsure of what he said, and then an elder with him said, 'He's telling you to ascend.' Khalil ibn Ahmad said, 'This is in line with the saying of Allah, Glorified and Exalted be He: 'Then He ascended to the heaven while it was smoke...' [41:11] Then He rose high.' (Al-Khalil ibn Ahmad (d. 170): "Istawa" means Irtafa' (Elevated). [Tarikh Madinat Dimashq Vol. 33 Pg. 297] Imam al Qurtubi (رحمه الله) transmitted the 'ijma of the Salaf as Şalih: Not a single one of the righteous predecessors (Salaf as Salih) denied that He rose over His throne in the real sense, and the Throne has been specified because it is the greatest of creations. And they were unaware of the kayfiyyah (the howness) of al istawa (the rising), for its reality is unknown. Imam Malik (رحمه الله) said: "Al istawa (the rising) is known - in language, meaning it is understood linguistically - while al Kayf (the howness) is unknown, and questioning about it is a bid'ah (an innovation)." [Tafsir al Qurtubi, explanation of Surah al A'raf 7:54] Ad-Dahabi (رحمه الله) reported: 'Imām Ishaq Ibn Rahawayh (رحمه الله) said: "Allah said: "The most merciful rose above (Istiwa') the throne" [at-Taha:5], He said: "The people of knowledge have a 'Ijma' that Allah rose above His throne, and His knowledge is everywhere" [Al ulu lilali aghafar fi iidah sahih Al akhbar wasaqimihi Pg. 179] Wakee bin Al-Jarrah [d. 197AH] (رحمه الله) said regarding the Hadiths about Allah's Attributes: We accept these Hadiths as they came, and we do not say: 'How is this?" nor 'Why this came'? [Kitab As-Sunnah by Abdullah bin ​Ahmad (1/267)] Note : While in other Creeds, they do taweel and use metaphor for Arsh, the above quote tells that this Attributes should be believed literally without asking howness. Qutaybah ibn Sa'eed (رحمه اللَّٰه) [d.240H] transmitted the consensus: “This is the saying of the Imams in Islam, and Ahlul Sunnah wa Jama’ah: We know our Lord عز وجل to be above the seventh heaven, on His Throne, just as He said ta'ala: {Ar-Rahman ascended above the Throne}.” [Tā-Hā 20:5] [Siyar ʾAʿlām Al-Nubalāʾ 11/20] Note: Qutaybah bin Sa'eed is the teacher of Imam Ahmad, Bukhari, Muslim, Abu Dawud, Tirmidhi and Nasa'i. الله أعلم

[@kambatra1535]

Masha Allah... Allah HU AKBAR. This is coming from a Hindu Punjabi, with Love and Respect. May the Lord forgive My Sins and Grant Me Jannat. And Bless My family. Amen.

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@myeshamirza115]

WE ALL BELIEVE THAT ALLAH IS THERE IN OUR ❤ HEART..HE LOVES US SO MUCH 😊

[@unknown_01758]

no....allah is not our heart it is wrong ..allah is on arsh ...with jis ilm he is everywhere

[@Todd_Govard]

You are both wrong. 1. So there are 7 billion Allahs on earth? No, rather, he knows what will hide in the hearts of people. 2. Sahih ibn Hibban hadith No. 6247: “There was Allah and there was nothing.” This means that Arsh was not there then.

[@surfer8438]

Allah is not above the throne. Don't mislead Muslims. All the verses and Hadiths that may seem to mean that Allah is in heaven or above the throne have different meanings and interpretations. Allah is not within the boundaries of time and space. He exists without a place or a direction.

[@shridharsuradkar9563]

Do you where Allah's throne is?

[@sofiapalomablanca]

The true aqidah of muslims, that Allah exist without a place, and does not resemble his creations in any way. Allah existed before time and place, and He exist as He existed before time and place. And Allah doesn't change, as change is for the creation and NOT The Creator (SubHana wa ta^ala). Allah exist without a place. Allâh created the Throne (`Arsh) as an indication of His Power and did not take it as a residing place.

[@razakhan647]

@@sofiapalomablanca exactly

[@Spark12429]

@@sofiapalomablanca 6 direction are finite not infinite.. if you say the universes are infinite you committed kufr... if Allah( swbt) wasn't over his throne then why did the prophet( swaws) went upwards for mirage....

[@Spark12429]

Allah( swbt) is outside the 6 direction and his throne is over the heavens and Allah( swbt) is over his throne by his dhaat... why did prophet(swaws) went upwards for mirage...???

[@mohammedkhaja1879]

Such a educational channel, thank you brothers for making videos in the correct order that most of the muslims have questions about... May allah swt bless you and guide us all towards the straight path ♥️

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@yunusjhon651]

Where we are ? We are in the infinite space of Allah .

[@mohammadsharukh3454]

Now I got firm yakeen in Allah❤️❤️❤️❤️❤️❤️❤️❤️❤️

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@kiara3896]

SubhanAllah i am absolutely blown away he is the most high the most great Allah akber!! 👑

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@naziyashaikh1322]

SubhanALLAH... one after one amazing videos

[@rastgoaziz623]

Thank you ! Thanks for your interpretation

[@aslozy1852]

There is nothing like allah Verse Allah is creator of places why should he need a throne ? Allah is outside of time and space We believe in this ayat but we dont know the quality

[@aiya5777]

whosays, he needs a throne? not necessarily

[@childofgod4862]

@@aiya5777 Your Muslim scholars of old times and your imams and sheikh of today Watch > kzbin.info/www/bejne/bKKtaGaAjpypa5o And do not speak in yor ignorance against your own Allah Ok?

[@aiya5777]

@@childofgod4862 the thing you just said is irrelevant to the thing what I said I'm not denying Allah is above the throne, I only said that Allah doesn't need anything including the throne

[@aiya5777]

@@childofgod4862 bring me the hadiths and the quran verses that stated Allah needs the throne

[@AfghanMusicProduction]

mashallah, try to upload more frequently brothers

[@zaidv6107]

Assalamualaikum WRWB we need to be very careful in how we approach this, it isn't as simple as it seems. The ayah that are stated in the video are not to be taken literally but are something that is bought to our minds as limited humans, a figurative speech and are only for the understanding of Allah SWT. The Hadith is also misinterpreted while it is very essential that you examine it with a muhadith and the ayah with a mufasir (someone who has consensus with the Ahlul Suunnah Wal Jammah according to the arbatul a'immah and the 2 major schools of aqeedah). According to the great Imam Tahawi Allah SWT cannot and will never be confined to time and space. Please forgive for I am only the worst of the worst. Please keep in mind there is hikmah in the way all of this functions. And Allahu Wa A'lam.

[@moussadieng3680]

Allah is everywhere. Nothing can contain Allah. He is bigger than anything. He cannot fit anywhere but in the heart of the believer. One day the sahabi ask him ya rassoulah where is Allah. Allah responded himself I am near. U said Allah is in the heavens so where was Allah before he created the heavens?

[@ALWadoodProduction]

Read the tafsir of that verses...

[@moussadieng3680]

Surah 2 verse 255: And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah . Indeed, Allah is all-Encompassing and Knowing.

[@moussadieng3680]

Brother Allah is everywhere. He said it too many times

[@moussadieng3680]

I am nearer to u than your jugular veine.

[@moussadieng3680]

They don't even know what arsh means.

[@user-wf7nl3pu1d]

Our simple like and comment can boost the reach of this channel on KZbin

[@malikbeks6147]

We all love Allah❤️❤️❤️💕💕💕

[@thebigfurious-ghidorahanim5672]

Quran 6:103 No vision can encompass Him, but He encompasses all vision. For He is the Most Subtle, All-Aware. He is everywhere

[@childofgod4862]

TheBigFurious: My friend you are out of Islam if you say, He is everywhere" bc your Allah himself says in your Quran, After he complete the works, he went up in heaven to his "Khursi" which can taken as Throne!

[@childofgod4862]

Watch the original Where is Allah> kzbin.info/www/bejne/jKi3i4hvm9N0msU

[@thebigfurious-ghidorahanim5672]

@@childofgod4862 You are taking metaphorical verses literally, and literal verses metaphorically.

[@SyedTalk7]

Throne of ALLAH ☝🏻♥️

[@BoubacarSidikiFofana]

Imam Ja`far aṣ-Ṣâdiq said: « He who claims that Allāh is in something or on something or from something commits shirk (blasphemy). Because, if He was in something, He would be contained, and if He was on something, He would be carried, and if He was from something, He would be a creature. »

[@alibaharoon5446]

كان الله بلا مكان وهو الان على ماعليه كان. He does not need anything from his creation SUBHANEH.

[@alibaharoon5446]

He has all the power and might he would not need space and time. He is the Creator of all things.

[@sofiapalomablanca]

The true aqidah of muslims, that Allah exist without a place, and does not resemble his creations in any way. Allah existed before time and place, and He exist as He existed before time and place. And Allah doesn't change, as change is for the creation and NOT the creator. Allah exist without a place. Allâh created the Throne (`Arsh) as an indication of His Power and did not take it as a residing place.

[@etherealrosegold]

Wonderful explanation! MaashaaAllah

[@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

[@usamahussain4461]

JazakAllah... this has been clearly mentioned What beautiful and relaxing nasheed, can somebody please tell me which one is it?

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@naziyashaikh1322]

💓 My brother and sisters .... If you're not able to donate, dont skip ads so that they get paid on their monetized videos ...

[@anotherwaniworld9754]

اَللهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِ سَيِّدِنَا مُحَمَّدٍ ❤️🤲

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@ahmadsuhaib]

This is the aqeedah US SALAF US SALIHEEN. May Allah protect you

[@aaml6685]

Hi, *ATTENTION* | This is INCORRECT =========================================================== Some misinterpretation is happened here. ALLAH is the creator of space (He exists without a place) and therefore he cannot have any place and he is greater to be limited by any place and He does not resemble His creations in any way; However his is everywhere without being touched, He is near without being mixed, He is great and high without being far (of course not physically because he is the creator of physics/material). In QURAN there is a verse: ALLAH hand is above their hands. While ALLAH cannot have hand because he says in Quran: No one is like him. He is the creator of hands and he cannot be measured based on his creations. IT MEANS the HAND OF POWER. *THE SAME MISINTERPRETATION IS HAPPED IN THE VIDEO unfortunately* ============================================================ The true belief of Muslims, that Allah exist without a place, and does not resemble His creations in any way. Allah existed before time and place, and He exist as He existed before time and place. And Allah doesn't change, as change is for the creation and NOT the creator. Allah exist without a place. Allah created the Throne (`Arsh) as an indication of His Power and did not take it as a residing place.

[@unknown_01758]

you are also salafii

[@ssrrrr9498]

Alhumdulillah I have a Question though, If we describe Allah(swt) above heavens and not on earth it's like we subjuncting him with limitation of Space, I.e. if he is above heavens He cannot be here on this planet or anywhere else! Allah(swt) is independent of Time and Space. We cannot truly comprehence where,When,How & Why HE is!

[@DaFellas-u]

The Most Merciful being over His Throne established does not contradict to the fact that "HE IS ABLE TO DO ALL THINGS" because He is the True God.

[@hashiramasayan162]

Saif Shaikh i suggest you read this brother, your right that Allah is not limited to space. www.askimam.org/public/question_detail/17739

[@sofiapalomablanca]

The true aqidah of muslims, that Allah exist without a place, and does not resemble his creations in any way. Allah existed before time and place, and He exist as He existed before time and place. And Allah doesn't change, as change is for the creation and NOT the creator. Allah exist without a place. Allâh created the Throne (`Arsh) as an indication of His Power and did not take it as a residing place.

[@Samedfax]

Allah has no boundaries

[@childofgod4862]

Watch the original > kzbin.info/www/bejne/jKi3i4hvm9N0msU

[@BoubacarSidikiFofana]

Imam Fakhru d-dîn Ibn `Asâkir (620 H) said in his `Aqidah: « Allāh existed before the creation. He does not have a before or an after, an above or a below, a right or a left, an ahead or a behind, a whole or a part. It must not be said: When was He, Where was He, or how was He? Allāh exists without a place. He created the universe and willed for the existence of time. He is not bound by time or designated with place. »

[@s.mohameds.mohamed4813]

Al-Imām bin Abi Zayd Al-Qayrawāni Al-Mālikī (رحمه الله) [d. 386AH] said:"And He [Allah] is above His Majestic Throne with His essence, and He is present in every place with His knowledge." [Risalat bin Abī Zayd Al-Qayrawāni, pg 18]

[@BoubacarSidikiFofana]

Imam Abu ManSûr al-Baghdâdiyy related that Imam `Aliyy Ibn Abi Talib, the fourth caliph, said: إنَّ الله تَعَالى خَلَقَ العَرْشَ إظْهَارًا لِقُدْرَتِهِ وَلم يَتَّخِذُهُ مَكانًا لِذَاتِهِ which means: « Allāh created the Throne (`Arsh) as an indication of His Power and did not take it as a place for Himself. » Imam Abu Hanifah said in his book, al-Waṣiyyah: «…and He is the Preserver of the Throne (`Arsh) and everything else, without needing them, for had He been in need, He would not have the power to create, manage, and preserve the world. Moreover, had He been in a place needing to sit and rest, before creating the Throne (`Arsh), where was Allāh? » Also, in his book, Al-Fiqh al-Absat, Imam Abu Hanifah said: « Allāh existed eternally and there was no place ; He existed before creating the creation. He existed and there was not a place, creation, or thing ; and He is the Creator of everything. He who says I do not know if my Lord is in the heavens or on Earth, is a kafir. Also is a kafir whoeve says that He is on the Throne (`Arsh), and I do not know whether the Throne (`Arsh) is in the heaven or on Earth. » Consequently, Imam Ahmad declared whoever says these last two phrases that is a kafir, because they contain attributing a direction, boundary, and place to Allāh. Everything that has a direction and boundary is by necessity in need of a Creator. In his book, IHyâ’u `Ulûmid-dîn, Imam al-Ghazâliyy said: «…places do not contain Him [Allāh], nor do the directions, Earth, or heavens. He is attributed with an istiwâ’ over the Throne (`Arsh) as He said in the Qur’ân, with the meaning that He willed and not as what people may delude. It is an istiwâ’ which is clear of touching, resting, holding, moving, and containment. The Throne (`Arsh) does not carry Him, but rather the Throne (`Arsh) and those who carry it are all carried by Allāh’s Power, and they are subjugated to Him. He is above the Throne (`Arsh), the heavens, and everything in status, with an aboveness that does not give Him proximity to the Throne (`Arsh) or the heavens as it does not give Him farness from Earth. He is higher in status than everything: higher in status than the Throne (`Arsh) and the heavens, as He is higher in status than Earth and the rest of the creation. » Shaykh `Abdul-Ghaniyy an-Nabulusiyy said: « He who believes that Allāh filled the heavens and Earth or that He is a body sitting above the Throne (`Arsh), is a kafir. » Ayah 93 of Surat Maryam: إن كلُّ مَن فى السمواتِ والأرضِ إلا ءاتِى الرحمنِ عبدًا means: « All those in the heavens and Earth must come to Allāh as slaves. » In this Tafsir (book of explaining the Qur’ân), Imam ar-Râziyy said: « and since it is affirmed by this ayah that everything that existed in the heavens and Earth is a slave of Allāh (i.e., owned by and subjugating to Allāh) and since it is obligatory that Allāh is clear of being owned, thus He is clear of being in a place or direction, or on the `Arsh or Kursiyy. » Hence, Ayah 5 of Surat Tāhā, in the Qur’ān: الرَّحمنُ على العرشِ استوى clearly does not mean that Allāh sits on the `Arsh or that Allāh is firmly established on the `Arsh. In the Arabic language, the word istawâ (استوى) has fifteen (15) different meanings, among which are to sit, subjugate, protect, conquer, and preserve. Based on what we have covered so far, it is obvious that it is blasphemous to apply the meaning "to sit" to Allāh. However, the terms to preserve and to subjugate are in compliance with the Religion and the Arabic language. Imam Hafidh Ibn Rajab al-Ḥambaliyy explained the meaning of istiwâ’ (استواء) as istilâ’ (استيلاء), which means subjugating. That is, Allāh attributed Himself with subjugating the Throne (`Arsh) in eternity (the status of existing without a beginning, that is, before creating the creation). Since the Throne (`Arsh), the largest creation of Allāh, is subjugated to Allāh, then everything else which is smaller than the Throne (`Arsh) is under the control of Allāh. It was affirmed about Imam Malik Ibn Anas, may Allāh reward his deeds, in what al-Bayhaqiyy related with a sound chain from the route of `Abdullâh Ibn Wahb, that We were at Malik’s when a man entered and said « O Abu `Abdillāh, (meaning Imam Malik), ar-Raḥmanu `ala l-`Arsh istawa, how did He istawa ? » Malik looked down dismayed and he lifted his head and said « `ala l-`Arsh istawa as He attributed to Himself. It is invalid to say how, and "how" does not apply to Him. I see that you are an innovator. Order him out. » Hence, the saying of Imam Malik, « "How" does not apply to Him » means that His istiwâ’ over the hrone (`Arsh) is without a how, i.e., it is not with a body, place, shape, or form like sitting, touching, suspending above, and the like. Hence, there is no basis for the saying of those who liken Allāh to the creation, which they falsely attribute to Imam Malik, that istiwâ’ is known and the how of it is unknown. This saying of theirs is invalid, because sitting, no matter how it is, will be by organs and body parts that fold. Moreover, the statement claiming that Imam Malik attributed a "how" to Allāh is a fabrication. Imam al-Lâlikâ’iyy narrated about Umm salamah and Rabî`ah Ibn Abi `Abdi r-Raḥmân: رَوَى اللالِكائىُّ عن أم سَلَمَة ورَبيعةَ بن أبِى عبد الرحمن الاستواءُ غيرُ مجهول والكيف غيرُ معقولٍ which means: « The attribute of istiwâ’ (استواء) is not unknown, because it is mentioned in the Qur’ân. The kayf (كيف), that is, its how is inconceivable, because its applicability to Allāh is impossible. » Hence, the Hadîths and the ayahs that attribute aboveness to Allāh, refer to the aboveness of status and not the aboveness of place, distance, direction, touching, or suspending. In Surat Al-An`âm Ayah 61, Allāh said: وهو القاهرُ فوقَ عبادهُ which means: « He [i.e., Allāh] is the One Who subjugates His slaves. » Hence the term fawq used in this ayah refers to subjugation and not to a place or a direction. The mushabbihah are those who liken Allāh to the creation ; they believe Allāh resembles the creation. They attribute to Allāh places, directions, shapes, and bodies, and they try to camouflage it by saying: « However, we do not know how His place is, or how His sitting is, or how His face is, or how His shin is, or how His light is. » All of that does not clear them of blasphemy, because Allāh is not composed of body parts and does not resemble the creation in any way whatsoever

[@chiefm4359]

If you say Allah is over the heaves on the Arsh then ask you self were was he before he created them ? Allah is free of space and time as these are both creations of Allah how can you put the creator within his own creations and you should read what the scholars of tafseer has said about these ayats and it does not mean that Allah is on the arsh or above the heavens ask the Quran states this book and guide you and it can also misguide you

[@mangdolah]

Chief M4 Allah is Above of His creation, He doesn't need of His creation.

[@mangdolah]

Everything in this universe is in the 1st heaven. The comparison of the 1st heaven to the 2nd is like a ring compare to the desert, it's mean nothing. And He is Allah is the greatest beyond the universe.

[@rijaltanjung9506]

You should read the entire hadits collection and you will find that the video describe the truth.

[@helsharidy123]

Chief M4 This is a pretty ignorant comment, he is repeating what the Qur'an says in multiple places, so to try to find logical deficiencies in it is pretty stupid, if you're a Muslim.

[@user-nf9pi7dr9l]

youre complete matroodi ! Matroodi is the bottom of Bidga

[@stevek8318]

He still wasn't able to tell Allah's location. Muslims argue alot and becomes offensive when talking about their religion cause it has no truth in it

[@Ibrahim-uw1rz]

That is not the wrong answer brother. Allah is everywhere he is very closer then you think. He is hidden into the open. Might Allah guides us to be able to know him and his prophet Muhammad S.A.W

[@ezanmena9677]

Mashallah thank u for this beatiful Video May Allah Bless us all and let US join Jannah Amin♥️🙏

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim.

[@sofiapalomablanca]

The true aqidah of muslims, that Allah exist without a place, and does not resemble His creations in any way. Allah existed before time and place, and He exist as He existed before time and place. And Allah doesn't change, as change is for the creation and NOT The Creator (SubHana wa Ta^ala). Allah exist without a place. Allah created the Throne (^Arsh) as an indication of His Power and did not take it as a residing place.

[@aaml6685]

PERFECT RESPONSE. Allah bless you.

[@mikailshakes4514]

I'd change that profile pic

[@sofiapalomablanca]

@@mikailshakes4514 what does my profile picture have to do with anything?

[@sofiapalomablanca]

@@aaml6685 may Allah bless you too. Ameen 🤲🏽

[@ahmadmoridmohib758]

عالی است استاد تشکر موفق و کامگار بمانید.

[@mobinmirshekari4884]

سلام برادران عزیز من نیز فارسی زبان هستم ! 😀

[@mobinmirshekari4884]

کار شما بسیار عالی است ادامه بدهید !

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@ranggaalyansaputra8775]

In our country, we should face the reality when some famous Ustadz try to manipulate, and change the interpretation of every single ayat about Allah's istawa. Even they try to make us think wrong about Hadith of jariyah Radhiyallahu 'anha

[@aaml6685]

Hi, *ATTENTION* | This is INCORRECT =========================================================== Some misinterpretation is happened here. ALLAH is the creator of space (He exists without a place) and therefore he cannot have any place and he is greater to be limited by any place and He does not resemble His creations in any way; However his is everywhere without being touched, He is near without being mixed, He is great and high without being far (of course not physically because he is the creator of physics/material). In QURAN there is a verse: ALLAH hand is above their hands. While ALLAH cannot have hand because he says in Quran: No one is like him. He is the creator of hands and he cannot be measured based on his creations. IT MEANS the HAND OF POWER. *THE SAME MISINTERPRETATION IS HAPPED IN THE VIDEO unfortunately* ============================================================ The true belief of Muslims, that Allah exist without a place, and does not resemble His creations in any way. Allah existed before time and place, and He exist as He existed before time and place. And Allah doesn't change, as change is for the creation and NOT the creator. Allah exist without a place. Allah created the Throne (`Arsh) as an indication of His Power and did not take it as a residing place.

[@autocadbd.2023]

Jajakhallah Khairan

[@AK-mf1bo]

Can I know the background music?

[@ranatvpk4770]

JazakAllah best channel on youtube keep up the good work bro..!!

[@AshmiSameer]

Allah Guide Me ❤

[@Nama_Isfahan]

In feqh hanafi Allah swt is not limited to place and time And we believe Allah is not just on the aarsh Allah is every where and also not any where Beacause time and place is just a limitation and Allah swt is unlimited

[@user-wf7nl3pu1d]

Please like this channel and share with your friends and family members.

[@PILPRES2024GOLPUT]

QS QS 19.MARYAM ayat 71-72, QS 5.AL MAIDAH ayat 46 QS 10.YUNUS ayat 94..

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim

[@azeez1997]

Allah is self sufficient and he's independant of his creations. If you say Allah is above something then it means something bears Allah and then he becomes dependant on that something. If you say Allah is below something then it means something is protecting and guarding Allah. Again he becomes dependant on that something. But he stand on his own self and he doesn't need any aid from his creations. Even space, volume,time,etc are his creations. If you say he is above the heavens then you mean that he have occupied some space. These statements go against the zaath of Allah. In haqiqat he is not above or below anything.

[@hayyanmintgreen8561]

Allah is NOT in any Direction because He is not content in tiMe & space yet He is still the Most High above the Divine Throne & the Most Great possessing all qualities of greatness, nobility, holiness & perfection that is why Allah is the Divine(God) because He is the only One that has the perfection & Divinity.

[@sofiapalomablanca]

The true aqidah of muslims, that Allah exist without a place, and does not resemble his creations in any way. Allah existed before time and place, and He exist as He existed before time and place. And Allah doesn't change, as change is for the creation and NOT the creator. Allah exist without a place. Allâh created the Throne (`Arsh) as an indication of His Power and did not take it as a residing place.

[@JihadSoldier]

what is that peaceful nasheed in the background ☺

[@Xpert56]

how do you edit your videos they are incredible!

[@yazeedaltunsi1069]

It’s true but say mashallah

[@malhamaulkubra4437]

Truly. Truly. They do not measure the Akbar of Allah swt with the measure due to Him.

[@aldialif104]

Surah 29 Al-'Ankabut, Ayat 6 وَمَنۡ جَاهَدَ فَاِنَّمَا يُجَاهِدُ لِنَفۡسِهٖؕ اِنَّ اللّٰهَ لَـغَنِىٌّ عَنِ الۡعٰلَمِيۡن (29:6) Whosoever strives(in the cause of Allah) does so to his own good. Surely Allah stands in NO NEED of anyone in the whole Universe.

[@joyridesham]

Allah is not Omnipresent, which means he is not in his creation. If he is omnipresent he would look like his creation and Allah is not comparable to the creation. Allah's knowledge, power and his laws are everywhere.

[@kesarxahmed3733]

Plz share this videos everywhere so that many bolod and non Muslims can know us well...

[@user-co8uf1mj6c]

Mujassim

[@buzakechini2402]

The truth is his powrer his angels are inside us inside our body trillion of cells inside us are Allahs power

[@mueatamir1238]

I love Allah ❤️☝🏻

[@annasibnmalik7830]

As salamu aleykum to everybody... please explain me what is mean (abodi of Allah) give some synonyms

[@akarrafat3735]

Slave to allah .

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left.

[@yunusjhon651]

The above meaning all creations are inside/center of space of Allah.

[@user-wf7nl3pu1d]

Great channel on KZbin

[@karimdadda3051]

Praise be to Allāh, the Lord of the worlds. To Allāh belong the endowments, befitting perfection, and commendations. We ask Allāh to raise the rank of Prophet Muḥammad, and to protect his nation from what he fears for it. Thereafter: Allāh created the universe, He exists before the space and the time. God exists without place and does not depend on time. we do not say "where" or "when" or "how" about Allāh. The belief that Allāh, ta`âlâ, exists without a place is the creed of the Messenger of Allāh Muḥammad, the Companions, and those who graciously followed them, and it shall so be until the Day of Judgment. The proof of this precious statement is what Allāh said in the Qur’ân, in Surat Ash-Shura, Ayah 11: لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ which means: « There is absolutely nothing like Allāh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allāh of resembling the creations. It comprises that Allāh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allāh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allāh, ta`âlâ, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibnu l-Jarud related that the Messenger of Allāh Muḥammad said: « كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ » which means: « Allāh existed eternally and nothing else existed. » This Hadîth proves that only Allāh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allāh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allāh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allāh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God. Imam Abu Manṣūr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allāh reward his deeds, said: « كان الله ولا مكان، وهو الآن على ما عليه كان » which means: « Allāh existed eternally and there was no place, and He now is as He was [without a place]. » Imam Abu Ḥanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absaṭ: « Allāh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. » Imam ḥāfiḍh al-Bayhaqiyy said in his book, Al-Asmâ'u wa ṣ-Ṣifāt, on page 400: «…What was mentioned towards the end of the Hadîth is an evidence for negating that Allāh has a place and negating that the slave is alike to Allāh. Allāh, the Exalted, is aḍh-Ḍhāhir (الظاهر). Hence, it is valid to know about Him by proofs. Allāh is al-Bâṭin (الباطن). Hence, it is invalid that He dwells in a place. » Al-Bayhaqiyy also said: « Some of our companions used, as a proof to refute attributing the place to Allāh, the saying of the Prophet Muḥammad صلى الله عليه وسلّم: « You are adh-Dhâhir (الظاهر) and there is nothing above You, and You are al-Bāṭin (الباطن) and there is nothing underneath You. » Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place. » Imam Aḥmad Ibn Salâmah, Abu Ja`far aṭ-Ṭaḥâwiyy, who was born in the year 237 after Hijrah, wrote a very famous book called al-`Aqîdah at-TaHâwiyyah. He mentioned that the content of his book is an explanation of the creed of Ahlus-Sunnah wal Jamâ`ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after Hijrah, and his two companions, Imam Abu Yusuf al-Qâḍî and Imam Muḥammad Ibn al-Hasan ash-Shaybaniyy and others. He said in his book: تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ which means: « Allāh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allāh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left. Who believe Allah is in a place is not a muslim.

[@mekkagifari6052]

Allah the one who created the place didn't need to be asked where he is, Allah wasn't needing a place but the place needs Allah لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ

[@shyheimlemine]

Allah have no place he creat the place Allah exist without place becareful wat you say

[@bolapedia615]

True..

[@sofiapalomablanca]

The true aqidah of muslims, that Allah exist without a place, and does not resemble his creations in any way. Allah existed before time and place, and He exist as He existed before time and place. And Allah doesn't change, as change is for the creation and NOT the creator. Allah exist without a place. Allâh created the Throne (`Arsh) as an indication of His Power and did not take it as a residing place.

[@KROATIEN-EDITS]

Allah creat ligth darkness -time and everthink can you handel that with your Brain??!!!! Allahu akbar

[@Stealthy6]

We are indeed spineless muslims. We pray Allah S.W.T but we do not know where our creator is 😭. Because we lack knowledge it shows we do not ponder neither even read the Quran with knowledge. It makes me shattered to wonder that how will I stand in front of Allah S.W.T on the judgement day not knowing where He was the entire time. Allah S.W.T indeed we are transgressors and indeed without your mercy we will go astray.

[@allahisthegreatest6302]

Quran symmetry Al hayat” (life), 145 times; “al mawt” (death), 145 times“al-dunya” (mundane life), 115 times; “al akhira” (the afterlife), 115 times“malaika” (angels), 88 times; “shayatin” (demons), 88 times“ar rajul (man), 24 times; “al mar’a (woman), 24 times“as salihat (good deeds), 167 times; “as sayya’at” (wrong doings), 167 times“qul” (say), 332 times; “qalu” (said), 332 times“an nas” (people), 50 times; “an nabiya” (prophets), 50 times“al muslimat” (Muslim women), 41 times; “al muslimin” (Muslim men), 41 times"yawma-izhin" (That day), 70 times; "qiyama" (Judgment day), 70 times"dunya" (near), 115 times; "akhira" (far), 115 times"shitaa" (winter), 1 time; "sayf" (summer), 1 time"Isa" (Yahushua), 25 times; "Adam", 25 times Iblis the devil is mentioned 11 times and seek refuge from iblis the devil is mentioned 11 times. Belief and disbelief 17 times Clay (teen and sperm (nutufa 112 times (how ALLAH says he made us) Charity (zakat and blessings (baraka same amount of times. The words "Sea" and "Land" are used 32 and 13 times respectively in the Quran. 32 plus 13 equals 45, and the two words make up 71.1 and 28.9 percent respectively of those 45. These percentages roughly correspond to what we today know the proportion of the Earth's surface made up of water and land to be."Human being" is used 65 times: the sum of the number of references to the stages of man's creation is the same: al-Fatihah in itself has 7 verses, 3.5 dedicated towards our praise of the Omnipotent, and the next 3.5 dedicated towards our prayers to the Omnipotent.The words “salawat” (prayers) and "aqimis-salah" (establish prayer) are mentioned 5 times in the Quran, the same as the number of mandatory daily prayers.The word "alwan" (colors) is written 7 times, the same as the number of colors of the rainbow.The words "samawat" + "sab" (heavens + seven) are written together 7 times, the same as the number of heavens described in the Quran.There are 365 days in a year. The word "yawm" (day in singular) is written exactly 365 times. Months written 12 times Muslims circumambulate around the Qibla, seven times during pilgrimage. The word ‘Qibla’ is used in the whole Quran exactly seven times: 2:142:8, 2:143:15, 2:144:8, 2:145:10, 2:145:14, 2:145:18, and 10:87:12" There are 12 months in a year. The word "shahr" (month in singular) is written exactly 12 times: [2:185] [2:194] [2:217] [5:2] [5:97] [9:36] [97:3]There are 19 years in the metonic cycle. The word "sanah" (year in singular) is written exactly 19 times www.google.com/url?sa=t&source=web&rct=j&url=en.m.wikipedia.org/wiki/Symmetry_in_the_Quran&ved=2ahUKEwjC8KWIgbjxAhULQEEAHThcBFwQFjAAegQIAxAC&usg=AOvVaw0fvhfLuAaW4M9JHqnXti5h&cshid=1624803774708 . .. ... ....

[@jibraani10]

Subhanallah Alhamdulilah wa li illah illahla Allah O Akbar peace and blessings of Allah swt be upon all the prophets and the muslim ummah Ameen yah rabbil alameen ❤️☝️❤️☝️❤️☝️❤️

[@malhamaulkubra4437]

Thou knows what is in my heart I cannot know what is in Thy heart. Quran Jesus says to Allah - No man can EVER know the Might the Decisiveness the Grasp of Allah except He.

[@Hozaifasohail786]

JazakAllah khair..

[@aslozy1852]

Allah the creator of places is not in a place (throne). Allah is not on throne. Allah dont need a place

[@user-de4jb8ki2o]

kzbin.info/www/bejne/kKC7pp2vZbJlh9U

[@qmr0n]

Do you deny these ayaat which Allah has sent to us through His Messenger صلى الله عليه وسلم? We believe what Allah has told us about Himself as we believe in His book.

[@faizal85z]

asl ozy kzbin.info/www/bejne/h4PVZ6qFo56UaK8

[@abbosjonmurtazaev7982]

Jazakallohu Khairan!

[@azirkurtisi1]

Allah is above the arsh its so simple to understand He is not bound to creation and Allah in the same time is everywhere meaning He sees and knows everything and He is with His servants all the time and He is closer to the believers than their jugular vein so Allah is above the arsh and at the same time close to believers the way that befits Him we cannot understand that it's beyond our mind because Allah is beyond creation

[@moussadieng3680]

Allah says the east and the west belong to him where u turn there a face of Allah. He is the first the last the seen and the unseen

[@mohammadasfaque]

See this is the thing. Summas tawa alal arsh. Leave it as it is. Don't try to translate and end up giving false interpretation. These are ayat e muttasabihat. Only Allah and his Messenger Sallalaho Alaihe wassalam knows the perfect meaning of it. Just like the ayat : alif laam meem, nun kaaf, and so on. You can't attribute Allah to a place because a place is limited. And Allah is pak from limitations. If you translate this ayah literally, it won't make sense. I am clarifying you Allah says my arsh is held by my four angels. So does that mean Allah's throne is supported by that angels. In no comparison we can attribute Allah to anything that defines its limit. Allah is la mustajabri fi sifate kaamila. He is the congregation of all qualities. Allah has no limitations.

[@user-yg3yx7hn1t]

He is so powerful than fake gods

[@matinfarokhzadh1400]

ماشاءالله

[@aboo.hurayrah]

asalamualykum warahmatullah wabarakatuhu plz can u tell me the name of the backround nasheed?

[@randomness-ye5sm]

والله شوي و ابكي حلوو والله تأثرت 😭

[@MRKNIGHTNDAY]

Subbed, Liked, Shared.

[@tayfunsaral5024]

Allah has no literal place or location

[@Todd_Govard]

Sahih ibn Hibban Hadith No. 6247: “There was Allah and there was nothing.” This means that Аrsh was not there.

[@codetrooper9279]

Allah is the greatest.

[@Mychannel-qy1tr]

Ma shaa Allah.. May Allah Almighty guide u

[@mohammedburhanuddinsbaba7389]

Subhan allaha🌹🌹🌹 allahu akbar🌹🌹 Alla hamdu lillah🌹🌹

[@petersanmiguel1164]

The God of the Bible is the true God.

[@childofgod4862]

Watch the original > kzbin.info/www/bejne/jKi3i4hvm9N0msU

[@petersanmiguel1164]

@@childofgod4862 one becomes a child of God by becoming born again by believing/trusting in the Jesus of the Bible.

[@DaFellas-u]

OMG the past couple of months have been eventful i now have a better picture of this issue, Alhamdulillah.

[@idriztahiri6772]

This guy doesn't know what he's talking about, just another blind follower of hanbali creed. And the hadith he mentioned about the slave girl is actually i.e the narration he brings up. The hadith has very different narratioms when it comes to that part as to what the Prophet asked the girl it has been narrated differently one narrates who deserves worship and who am I, the narration which says where is God is gharib and the weakest chain in comparison with the other narrations of the same hadith

[@beunknownh6965]

He is not hanbali, he is so called salafi.

[@kangaroo0061]

EveryThings Is Under His Power

[@thewordofgod2369]

My fellow Christians/Atheist/Non Muslim i am a Muslim please read carefully... We claim that the Qur'an is the book of GOD .. If it's the book of GOD as we claim shouldn't it be different than any other book right ? There should be THAT special feel of holiness.. Read it yourself and see .. after it if your still hungry for more check out the miracles of Qur'an... Share your experience with us when your done we would love to hear it 🙂