Where is Allaah? A reply to Mumtaz-ul-Haqq


This video is a Reply to the Deobandi Imam Mumtaz-ul-Haqq who is spreading doubts and Misconceptions about The subject of Where is Allaah?Ali Hasan Khan who is a specialist in the Creed of the Sufis,Refutes and exposes the false creed of Whadatul wajood (Allaah and his existance being united and one) This false creed is being spread by some sufi groups.A manifestation of this belief is That Allah is everywhere and denial that Allaah is Above his Throne.This is the beleif that is being spread by the Likes of Mumtaz-ul-Haqq who accuses the salafis of spreading fitna(Trials and tribulation),because they(the Salafi Scholars)  Teach the Muslims the correct creed with regards to the subject of Where is Allaah?

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  1. November 7, 2012 at 22:32

    Reblogged this on Ahl al-Hadeeth and commented:
    Important Refutation by our brother Ali Hassan Khan

  2. real salaf
    December 2, 2012 at 20:07

    This talk is futile,as the quotations are from books of Ahadith and are only read as they are and not explained what they are meant to be.You cannot take all the writings literally as they are, if so then why do we say that the pyramids were built by the Pharoh’s when it was actually built by the Slaves. Pharoh did not physically construct it.
    Those who are intending to invite this person Hassan Ali for a second round should beforehand read Surah al-imran verse 7 and look at at its Tafseer.

  3. shehzadsattar
    January 20, 2013 at 22:18

    It’s not futile my beloved brother. Even Imaam Abu Hanifah (my Allah have mercy in him) said if the person doesn’t know where his Lord is can be classed towards disbelief. This a dangerous issue in which we have all fallen in and that needs to be clarified.

    • aswj
      January 27, 2013 at 17:50

      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)

  4. Shehzad Sattar
    January 29, 2013 at 21:53

    Abu Amr Abdur-Rahmaan bin Amr al-Awzaa’ee, The Scholar of ash-Shaam in his time (d. 157H). Abu Abdullaah al-Haakim reported from al-Awzaa’ee: We – whilst the Taabi’oon (Successors) were widespread – used to say, “Indeed, Allaah the Mighty and Majestic, is above His Throne, and we believe in whatever has been mentioned in the Sunnah of His Attributes. Al-Bayhaqi related it in his book, “al-Asmaa was-Sifaat” (p. 408).

    And Abu Ishaaq ath-Tha’labee, the Mufassir (Exegete) said: Al-Awzaa’ee was asked regarding His, the Most High’s saying: “Then He ascended over the Throne”, so he said: “He is over His Throne, just as He described Himself.”

    And al-Waleed bin Muslim asked the Imaam, Abu Amr al-Awzaa’ee about the ahaadeeth of the Attributes and he said: “Pass them on just as they have come”.

    And also from the speech of this Imaam [is]: Upon you is [to follow] the tracks of those (Salaf) who have preceded, even if the people reject you, and beware of the opinions of men even if they beautify it for you with speech.

    Source: “Mukhtasar al-Uluww” of Imaam adh-Dhahabee, p. 127.

  5. Shehzad Sattar
    January 29, 2013 at 21:54

    The hadeeth of Abu Sa’eed [al-Khudree], who said: The Messenger of Allaah (sallallaahu alayhi wasallam) said: Do you not trust me whereas I am the trustworthy one of He who is above the heaven? The khabar [from] the heaven comes to me morning and evening.
    Agreed upon (by al-Bukhaaree and Muslim)

  6. Shehzad Sattar
    January 29, 2013 at 21:58

    Al-Hasan bin Uthmaan informed us, saying: Alee bin Muhammad bin az-Zubayr informed us, saying: Ibraaheem bin Abil-Anbas narrated to us, saying: Ya’laa bin Ubayd narrated to us from Sufyaan from Abu Haashim from Mujaahid, who said: It was said to Ibn Abbaas, “There are some people who speak with [the rejection] of al-Qadr!”. So he said: “They reject the Book. If I was to grab the hair of one of them, I would cut it off. Indeed Allaah the Mighty and Majestic was above His Throne before He created anything, then He created the creation. So He wrote whatever would happen until the Day of Judgement and indeed the people proceed upon an affair that has already been concluded.” Source: Sharh Usool il-I’tiqaad Ahl us-Sunnah wal-Jamaa’ah of al-Laalikaa’ee (p.439)

    From Mujaahid who said: It was said to Ibn Abbaas, “There are some people who speak with [the rejection] of al-Qadr!”. So he said: “They reject the Book. If I was to grab the hair of one of them, I would have taken them by the forelock. Indeed Allaah the Mighty and Majestic was above His Throne before He created anything, then He created the creation. So He wrote whatever would happen until the Day of Judgement and indeed the people proceed upon an affair that has already been concluded.” Source: “Mukhtasar al-Uluww” of adh-Dhahabi, (p. 95).

  7. Shehzad Sattar
    January 29, 2013 at 22:00

    Abdullaah bin Abee Ja’far ar-Raazee (d. ~200H): Kept Beating His Relative Affected With the View of Jahm Until He Said ‘Allaah Ascended Over The Throne, Separate And Distinct From His Creation’

    From Saalih bin ad-Darees who said:
    Abdullaah began beating the head of a relative of his who held the view of Jahm. So I saw him beating him on his head with a sandal whilst saying, “No (I will not stop), (not) until you say Ar-Rahmaan ascended above the Throne, separate and distinct from His creation (ar-Rahmaanu ‘alal-arsh istawaa, baa’inun min khalqihi).”

    Source: “Mukhtasar al-Uluww” of adh-Dhahabee, (p. 172)

  8. Shehzad Sattar
    January 29, 2013 at 22:06

    So Yoosuf bin Moosaa al-Qattaan, the Shaykh of Abu Bakr al-Khallaal, said: It was said to Abu Abdullah (Ahmad bin Hanbal): “Allaah is above the seventh heaven, over His Throne, separate and distinct (baa’in) from His creation, and His power and knowledge are in every place?” He said:

    Yes, He is over His Throne, and nothing escapes His knowledge.
    Note: This al-Qattaan is thiqah (trustworthy) from the Shaykhs of al-Bukhaaree. He died in 253H, al-Khallaal heard from him, and the isnaad is saheeh.

    Source: Adh-Dhahabi’s “Mukhtasar al-Uluww” (p. 189)

  9. Shehzad Sattar
    January 29, 2013 at 22:11

    real salaf :
    This talk is futile,as the quotations are from books of Ahadith and are only read as they are and not explained what they are meant to be.You cannot take all the writings literally as they are, if so then why do we say that the pyramids were built by the Pharoh’s when it was actually built by the Slaves. Pharoh did not physically construct it.
    Those who are intending to invite this person Hassan Ali for a second round should beforehand read Surah al-imran verse 7 and look at at its Tafseer.

    Why can you not just accept and affirm what Allah has affirmed for himself? Why do you have to deny or distort the meaning?

    • aswj
      January 30, 2013 at 19:16

      Imam Nawawi (Allah have mercy on him) states in his commentary on Sahih Muslim, “Al-Qadi Iyad said, ‘There is no disagreement among any of the Muslims – their jurists (fuqaha), their hadith scholars (muhaddithun), their theologians (mutakallimun), their polemicists (nuddhar) and their ordinary followers (muqallidun) – that the texts which outwardly indicate that Allah is in the sky – for example, the statement of Allah Most High, “Have you become fearless of Him who is in the sky if He makes you sink into the earth?” (Qur’an 67:17) – are not to be taken literally; rather, according to them all [that is, all the Muslims and experts of every field of Shari’ah as mentioned above], they are to be interpreted figuratively.'” (Al-Minhaj sharh Sahih Muslim)

      In regards to the hadith of the slave-girl whom the Messenger of Allah (Allah bless him & give him peace) asked, “Where is Allah?”, and she responded by saying, “In the sky”, Imam Nawawi states, “This is one of the hadiths which deal with the attributes [of Allah]. There are two positions with regards to them, both of which have been discussed repeatedly in the chapter of faith (iman). The first position is to believe in them without delving into its meaning (tafwid); while maintaining categorically that there is nothing like unto Allah Most High, and that He transcends the attributes of created things. The second position is to interpret them figuratively (ta’wil) in a manner that befits Him. Those who hold this [latter] position [of figurative interpretation] say that [in the present hadith] the Messenger of Allah’s (Allah bless him & give him peace) intention was to examine her to see whether or not she was one of those who worshiped idols that are before them, or one of those who believed in the Oneness of Allah and maintained that Allah alone is the creator, disposer, and one who effects [all things] – for He is the One that when a person supplicates to Him, he turns [his attention, or hands] towards the sky; just as when a person performs Salat, he faces the Ka’ba. [What is mentioned in the hadith] is not because Allah is restricted in the sky, just as He is not restricted in the direction of the Ka’ba. Rather, it is because the sky is the direction (qibla) for supplication (dua’), just as the Ka’ba is the direction (qibla) for the ritual prayer. So when she said that “He is in the sky”, it became known that she was one of those who believed in the Oneness of Allah, and not a worshipper of idols.” (Al-Minhaj sharh Sahih Muslim)

      Mulla Ali al-Qari states in his commentary on Mishkat al-Masabih in relation to this hadith, “Al-Qadi Iyad al-Maliki said, ‘By asking this question, the Messenger of Allah’s (Allah bless him & give him peace) objective was not to ask about Allah’s location (makan), for verily He is above and beyond space, as He is above and beyond time. Rather the intent of his question to her was to find out whether she was a believer in His oneness (muwahhida) or someone who associated partners with Allah (mushrika), because the unbelievers of the Arabs used to worship idols, and each tribe used to have a specific idol in its midst which it worshipped and aggrandized; and it may be that the simple-minded and ignorant ones among them did not know any other object of worship than that idol. The Messenger of Allah (Allah bless him & give him peace) meant to determine what she worshipped. When she said, ‘In the heavens’ – and another narration says that she made a sign towards the heavens – it was understood that she was a believer in tawhid. His objective by this line of questioning was the disowning of the gods of the earth, which are the idols; not the establishment of the heaven as a location for Allah. Allah is greatly exalted from the sayings of the wrong-doers.'” (Mirqat al-Mafatih)

      Furthermore; Imam al-Ubbiy in his commentary of Sahih Muslim, Shaykh Muhammad al-Shanqiti, Imam Abu Bakr ibn al-Furak in his Mushkil al-Hadith, Qadi Abu Bakr ibn al-Arabi in his commentary of Sunan al-Tirmidhi, Imam Ibn al-Jawzi al-Hanbali in his Daf’ Shubah al-Tashbih, Imam Abu ‘l-Walid al-Baji, Imam al-Baydawi, Imam Taqi al-Din al-Subki and countless other classical scholars also state that the Messenger of Allah’s (Allah bless him & give him peace) objective by the question was not to ask regarding the physical location of Allah (makan), but about His rank and status (makana); and the slave-girl’s response was not intended to describe Allah physically being in the sky, rather to express His tremendousness (adhama), superiority, nobility and elevation of status and rank. There are so many quotes of the Imams in this regard such that it is difficult to reproduce them here.

      As such, this group of scholars interpreted all such texts which indicate Allah’s physical elevation over the heavens and Throne by giving figurative meanings. Similarly, many of them interpreted the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere with His knowledge, assistance and the like. Interpreting both types of texts is acceptable and valid as long as it remains within the known parameters of language and Shari’ah. Just as it is valid to interpret texts indicating Allah being everywhere or with His creation, it is likewise permitted to interpret the texts indicating Allah being above the heavens on His Throne. Sadly, some people consider the interpretation of ‘Allah above the heavens/upon His Throne’ texts to be deviation, yet they see no problem in interpreting the ‘Allah with His creation’ texts! This is an unjust approach. If interpreting the second type of texts is not deviation, then interpreting the first type of texts is also not deviation. Consistency demands that we hold the same stance with both types of texts.

  10. February 2, 2013 at 17:43

    The Transcendence of Allaah Above Creation
    Know, may Allaah’s Mercy be upon me and you, that the Attribute of Transcendence (‘uluw) of Allaah, the Exalted, is of two types. Our shaykh, Muhammad bin Saalih al-‘Uthaymeen (للها همحر) said concerning these types:
    [(a) The ‘uluw of adh-dhaat The Transcendence of Allaah in His Essence.
    (b) The ‘uluw of the sifaat: The Transcendence of Allaah’s Attributes.
    The ‘uluw of adh-dhaat means that Allaah  in His Essence is above everything, and everything is below Him, Most Majestic and Mighty is He.
    Regarding the ‘uluw of the sifaat, it means that Allaah is qualified with the superlative qualities as He, the Most High, said:
    ) للهو ُلَثَلما ىَلْعَلأا ( ]،لحنلا٦٠.[
    And for Allaah is the Highest Description.
    [Qur’aan, soorat an-Nahl (16):60)].
    Every Attribute which Allaah  qualified Himself with is an Attribute of Perfection and in every respect is free from any kind of imperfection.
    If you ask: “What is the reason behind this kind of classification? Do you have a proof of it from the Qur’aan or the sunnah? Did you find this in the sayings of the sahaabah?
    The answer is: “No! But I found it to be necessary when it has been determined that the people of negation (an-nufaat), who themselves are ahlu-ta’teel (those who deny the Attributes), restrict the ‘uluw to the sifaat (qualities) only. They said that Allaah’s Transcendence is in His sifaat only not in His Essence. The people of ta’teel (ahlu-ta’teel) themselves became divided regarding the ‘uluw of adh-dhaat, as discussed below.
    What is important is that the Imaams of as-salaf-us-saalih (مهحمر للها) and the scholars who came after resorted to this classification out of necessity because they were tested by the people of ta’teel (who denied the ‘uluw of
    adh-dhaat), and thus they were obligated to affirm the Transcendence in this way. In fact, if we say “Allaah is the Most High,” and if someone from the people of ta’teel says that, “the ‘uluw here relates to His Attributes,” then what would the common Muslim understand? The only thing he will understand is that Allaah is qualified with the ‘uluw of the sifaat only. But if we say, “Allaah is Most High in His sifaat as well as in His Essence,” the common Muslim would understand this meaning. In fact, the first thing that is obvious to the common Muslim is that Allaah’s ‘uluw concerns His Essence. Certainly the ‘uluw of the sifaat is part of the meaning of the ‘uluw.
    In their denial of the ‘uluw of Allaah’s in His Essence, the people of ta’teel were divided into two groups:
    The first group: They said that Allaah, in His Essence, is everywhere.
    The second group: They said, “He  is neither in ‘uluw (loftiness) nor in sufl (opposite of ‘uluw: lowness); He is neither inside the world nor outside it; neither to the right nor to the left; neither joined nor separate.
    This position is absolute ta’teel (negation) because it is a description of al-’adam (non-existence). Some scholars said, “If we were asked to describe al-’adam we would not find a more comprehensive definition than this description [of theirs].”
    So contemplate as to how their negation of what has been affirmed by the way of naql (texts) and ‘aql (rational) led them to say that which cannot be accepted neither by sensory perception (hiss), nor by naql or ‘aql.

    • February 9, 2013 at 11:11

      ‘Our shaykh, Muhammad bin Saalih al-‘Uthaymeen’
      If you are ‘salafies’ then use quotes from the salaf and not the khalaf.
      The correct belief of the salaf was to say ‘Allah is clear from having limits, boundaries, sides, organs or limbs. Nor is He contained by the six directions as all created things are. So Allah Exists eternally, without a PLACE.

      • February 9, 2013 at 16:31

        As salaamu alaykum.

        It is funny that the deobandees who comment with so much emotion on here do so without sharing their real names because they know we know them well. There should be no debate with someone who hides behind a computer screen and we dont even know who he is.

        Secondly, akhee ‘aswj’ these issues are scholarly ones and deserve to be treated as all Islamic topics, with adab. If you do not agree with the viewpoint then at least respect that it is a valid one since great scholars held it. The quotes you have presented are vague and require specific referencing to understand what kind of figurative interpretation was intended etc. You critisized brother Shehzad for not quoting the salaf yet he quotes pages and pages above! The interpretation used in understanding the ma’iyyah of Allaah is due to the usool of having to have proof of the usage of the given word metaphorically. The word ‘with’ etc in the language of the Arabs was common and known to be used metaphorically whereas other words were not. I think maybe this should be referred to the books of aqeedah as it can be understood from there. Rather than being emotional. Also another point is that quoting imams saying Allaah existed before place etc etc is not relevant here, since those who affirm Allaah being above the Arsh do not consider him to be in a place in the created place sense anyway. Again maybe you have some misconceptions about what the salafees actually believe.

        I dont have time so wont post anything more on this. I pray that we can all be sincere and reach the truth based on the evidences and the understanding of the scholars. May Allaah guide us all

  11. February 9, 2013 at 18:37

    Concerning the Saying of Imaam at-Tahawi (d. 321H): ‘The Six Directions Do Not Contain Him’ And a Decisive Confutation of the Jahmites

    The Saying of at-Tahawi

    There occurs in Aqeedat ut-Tahaawiyyah, the saying of Imaam at-Tahaawi (rahimahullaah):

    لا تحويه الجهات الست كسائر المبتدعات

    This can be translated as:

    The six directions do not enclose, contain, encompass, surround Him as [is the case with] all of the created things

    And we have used a number of English equivalents (underlined) for the verb “hawaa, yahwee” (in the statement, “tahweehi”) so that the meaning is clear.

    This statement has been used by the Ash’aris in order to impute their Jahmee belief, that Allaah is “neither within the creation nor outside of it” to Imaam at-Tahaawi (rahimahullaah) – free is he of them and they of him. And this creed of theirs, they learned it and acquired it from the Philosophers such as Ibn Sina (d. 429H) (thank you Ibn Sina – see here) and the Jahmiyyah and the Mu’tazilah who are the true and real authors of this statement and creed.

    As for at-Tahawi, then he was a Sunni and a follower of the Salaf, and this statement of the Imaam – which is the subject of this article, along with his statements regarding the Arsh (Throne) are a decisive refutation of these Jahmites walillaahil-hamd.

    So we say:

    Point 1: Beware of the Translations That Support the Deen of the Jahmites!

    The above statement of Imaam at-Tahaawi has been translated by some in a manner that allows the Jahmites to justify their falsehood that Allaah is not above all of creation, above His Throne (as is confirmed by at-Tahawi elsewhere in his own words – see further below).

    So from these translations:

    The six directions do not contain Him – these are attributed to all created things

    The first half is correct, but the second half is incorrect and it is a lie upon Imaam at-Tahaawi to claim that this meaning of the second half, which is provided in English in such a way, is the very same meaning as that intended and contained in at-Tahaawis original.

    Rather, the meaning of the statement of at-Tahaawi is accurately represented in English – if we just paraphrase our translation above a little:

    The six directions do not enclose, encompass, contain, surround Him, as they enclose, encompass, contain, surround all of the created things – meaning that nothing encloses, encompasses, surrounds or contains Him at all.

    However, the Jahmee-inducing translation is:

    The six directions do not contain Him – these are attributed to all created things

    And there is a difference between saying:

    Something is “surrounded, enclosed, encompassed” by the six directions (collectively)

    And between saying:

    The six directions are attributed to all created things (which can leave open the meaning that six directions collectively or individually are attributed only to created things)

    The particular translation in question opens up the door for the part that has been underlined above. And it allows them to negate what Allaah has affirmed in the Book and in the Prophetic Sunnah and upon the tongues of the Companions, the Taabi’een and the entirety of the early Salaf, upon Ijmaa’, that Allaah Himself s above the Heaven, above the Throne – because this equals the attribution of a direction (from amongst the directions) to them, the Mutakallimoon – and direction necessitates makaan (place) and place necessitates jismiyyah – (thanks greekos).

    So beware, and beware again of translations that come from the Jahmites or translations that come from those who are heedless of the snares of the Jahmites!

    Point 2: The Saying of at-Tahaawi is a Refutation of the Jahmites and Deniers of al-Uluww!

    And this is made apparently and abundantly clear by the following four points:

    The Universe is Finite: You cannot escape from affirming that this universe is finite, meaning that it must stop somewhere and have an outer limit or boundary, otherwise it is pure atheism to claim the universe is infinite, and anyone saying such a thing has spoken with plain manifest kufr.

    The Notion of six directions Exists Only Within the Creation: As the above cannot be denied then the notion of the six directions only applies to what is within the boundaries of the said universe, and the six directions are all relative to each other as it relates to whatever is within the boundaries of the universe. And if anyone claims that the notion of six directions exists outside of the universe as it exists within the universe, then he has claimed that the universe is actually infinite and does not stop at any point, and he has spoken with plain manifest kufr. And this is true upon the basis of the language of the Mutakallimeen themselves, because to them “direction (jihah) necessitate place (makaan) and place necessitates something being a body (jismiyyah)” – so if the Mutakallimoon claim the notion of six directions exists outside of the universe, they have spoken with an infinite universe. This is because if the notion of six directions exists outside the boundaries of the universe, then those six directions can only be considered directions if they are in turn surrounded by six directions and so on – and so you have to go to infinity to maintain that claim, and this is pure atheism.

    It is impossible for you to affirm that the creation is finite and at the same time claim the six directions that exist within it and which are relative to each other, also exist outside of the creation. So either you affirm the creation is finite or you affirm it is infinite.

    This also indicates the insanity of the one who utters meaningless statements such as “Allaah is not in a location (makaan) above the Throne”, for if such a person believes that “makaan” is a created existing thing, then he has now affirmed that there is a created thing outside the boundaries of the universe, and so he has reverted back to essentially saying, the universe is infinite. So either affirm that all “places, directions, locations” are created, and thus, the universe does end and have a limit somewhere, or affirm that the universe does not have an end and is infinite – you can’t have it both ways.

    Allaah Has a True and Real Existence Outside of the Mind, Outside of the Creation: Following on from the above you cannot escape from affirming that Allaah exists outside of the mind, outside of this universe with a true and real existence and this true and real existence is signified by an essence (dhaat) that has a haqeeqah (a true existing reality that is unknown and unfathomable to us), and that this essence is established by itself (al-qaa’imu bi nafsihi) and described with attributes (sifaat). If you do not affirm this, you have not affirmed a true and real existence for Allaah, and this again is kufr.

    Allaah is Above His Creation By Textual Evidence and Unanimous Consensus of the Salaf: And once we have established the above three points – the game is already over and the fraud is demolished – that’s it. Because this leads us to the fourth point which is that in light of the above, this essence is not contained by the six directions as that is impossible, as has preceded. And by the textual ruling of the Book and the Sunnah, the relationship between the creator and the created is that Allaah is above His creation, and this establishes that there are only two true and real directions in reality, above (fawq) and below (taht) – as at-Tahawi confirms a little later. And the sound intellect agrees with the authentic text, so all of what has been mentioned above reconciles with and agrees with and conforms to what has come in the revealed texts.

    courtesy of http://www.abovethethrone.com

  12. February 9, 2013 at 18:45

    Al-Dhahabi in al-Siyar: The Statement of al-Muzanee (d. 264H) – The Tawhid of Any Person is Not Valid Until He Knows Allaah Is Above His Throne

    Imam al-Dhahabi reports in al-Siyar (12/494):

    قال عمرو بن تميم المكي سمعت محمد بن إسماعيل الترمذئ قال سمعت المزني يقول لا يصح لأحد توحيد حتى يعلم أن الله تعالى على العرش بصفاته قلت له مثل أي شيء قال سميع بصيرعليم

    ‘Amr bin Tamim al-Makki said: I heard Muhammad bin Isma’il al-Tirmidhi [who] said: I heard al-Muzanee saying, “The Tawhid of any [person] is not valid, sound until he knows that Allaah the Exalted is over His Throne, with His attributes.” I said to him, “Like what?” He said, “Hearing, seeing, knowing.”

  13. February 9, 2013 at 18:51

    Ad-Dahhaak (d. 105H): Allaah Is Above The Throne and His Knowledge is With His Servants Wherever They Are

    The hadeeth of Muqaatil bin Hayyaan from ad-Dahhaak (d. 105H) regarding His, the Most High’s saying, “There is no secret counsel of three except that He is the fourth of them…” that he [ad-Dahhaak] said:

    He is above the Throne, and His knowledge is with them.

    And in a wording:

    He is above the Throne, and His knowledge is with them.

    And in a wording:

    He is above the Throne and His knowledge is with them wherever they may be.

    It was related by Abu Ahmad al-Assaal, and Abu Abdullaah bin Battah, and Abu Umar bin Abdul-Barr with good chains of narration. And Muqaatil is thiqah (trustworthy) an Imaam.

    Source: “Mukhtasar al-Uluww” of Imaam adh-Dhahabi, (p. 133)

  14. February 9, 2013 at 18:57

    Ibn Abbaas (d. 68H): Allaah Was Above His Throne Before Creating Anything

    Al-Hasan bin Uthmaan informed us, saying: Alee bin Muhammad bin az-Zubayr informed us, saying: Ibraaheem bin Abil-Anbas narrated to us, saying: Ya’laa bin Ubayd narrated to us from Sufyaan from Abu Haashim from Mujaahid, who said: It was said to Ibn Abbaas, “There are some people who speak with [the rejection] of al-Qadr!”. So he said:

    They reject the Book. If I was to grab the hair of one of them, I would cut it off. Indeed Allaah the Mighty and Majestic was above His Throne before He created anything, then He created the creation. So He wrote whatever would happen until the Day of Judgement and indeed the people proceed upon an affair that has already been concluded.

    Source: Sharh Usool il-I’tiqaad Ahl us-Sunnah wal-Jamaa’ah of al-Laalikaa’ee (p.439)

    From Mujaahid who said: It was said to Ibn Abbaas, “There are some people who speak with [the rejection] of al-Qadr!”. So he said:

    They reject the Book. If I was to grab the hair of one of them, I would have taken them by the forelock. Indeed Allaah the Mighty and Majestic was above His Throne before He created anything, then He created the creation. So He wrote whatever would happen until the Day of Judgement and indeed the people proceed upon an affair that has already been concluded.

    Source: “Mukhtasar al-Uluww” of adh-Dhahabi, (p. 95).

  15. December 5, 2013 at 23:14

    Imam al-Hafidh Shamsuddeen Muhammad bin Ahmad bin ’Uthman adh-Dhahabi (d.748 AH/1347 CE).

    He stated after mentioning the hadeeth of the slave-girl:

    In this we way we see that all who are asked “where is Allah?” Based on their natural disposition (fitrah) will answer “In (above) the heavens.”

    There are two issues in the report:
    Firstly: In the Sharee’ah it is permissible for a Muslim to ask “Where is Allah?”

    Secondly: The answer being “In (i.e. above) the heavens.” So whoever rejects these two issues has rejected what al-Mustafa (sallallahu ’alayhiwassallam) did.

    Al-’Uluww, p.28

  16. December 5, 2013 at 23:15

    Taqiudeen Abu Muhammad ’Abdul Ghani bin ’Abdul Wahid al-Maqdisi al-Hanbali (d.600 AH/1204 CE).

    He stated after reporting the hadeeth of the slave-girl:
    From utter ignorance, sheer stupidity and utmost misguidance is to say that “it is not permissible to say “where is Allah?”” Even though the companion of the Sharee’ah (i.e. the Prophet, sallallahu ’alayhi wassallam) clearly stated “Where is Allah?”

    ’Aqa’id A’immat us-Salaf, p.75

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