𧡠ππ³π¦π¦π₯ π°π§ π΅π©π¦ ππ’ππ’π§: ππ©π¦π³π¦ πͺπ΄ ππππ’π©
π Ibn Kathir Ψ±ΨΩ
Ω Ψ§ΩΩΩ writes about the great Al-Zajjaj (d. 311AH):
βAl-Zajjaj was a virtuous religious individual, of correct 'Aqeedah, he authored great works, from them Ma'ani al-Qur'an and other works.β
π [Al Bidaya wan Nihaya; Ibn Al-Jawzi in al-MuntadhaΒ pg.Β 512]
βAl-Zajjaj was a virtuous religious individual, of correct 'Aqeedah, he authored great works, from them Ma'ani al-Qur'an and other works.β
π [Al Bidaya wan Nihaya; Ibn Al-Jawzi in al-MuntadhaΒ pg.Β 512]
π Now, one can be certain that Al-Zajjaj was an important scholar from the Salaf, a major grammarian and expert of the Arabic language who was considered to be of sound and good belief.
π In his famous Tafsir, Al-Nasafi said (when explaining the verse βThe Most Merciful upon the Throne established"): βThe meaning of Istawa is dominated by His omnipotence' (istawla) according to Al-Zajjaj.β
π [TafsirΒ AlΒ NasafiΒ 20:5]
π [TafsirΒ AlΒ NasafiΒ 20:5]
π Abu Hanifa Ψ±ΨΩ
Ω Ψ§ΩΩΩ said, βThe one who says, "I do not know whether Allah is in the heaven or on the Earth, has committed kufr.β
π Abu'I-Layth Al-Samarqandi Ψ±ΨΩ
Ω Ψ§ΩΩΩ said, βBecause, by this (hypothetical) statement he (the assumer) assumes that He has a place, so he becomes a Mushrik.β
π [Sharh Al Fiqh Al-Akbar,Β pg.Β 25]
π [Sharh Al Fiqh Al-Akbar,Β pg.Β 25]
π Abu Hanifa Ψ±ΨΩ
Ω Ψ§ΩΩΩ said: βWhat if it's asked: "Where is Allah?β
Then the response would be Allah existed without a place before creating creation, and Allah existed without a 'where' (without being in any specific place).β
π [Fiqh Al-Absat,Β BabΒ fi-al-Iman]
Then the response would be Allah existed without a place before creating creation, and Allah existed without a 'where' (without being in any specific place).β
π [Fiqh Al-Absat,Β BabΒ fi-al-Iman]
π Imam At Tabari Ψ±ΨΩ
Ω Ψ§ΩΩΩ says,
βSo, say that He ascended over them and Ascension of authority and power and not an Ascension of translocation or movement.β
π [Tafsir Al-Tabari,Β 1/430]
βSo, say that He ascended over them and Ascension of authority and power and not an Ascension of translocation or movement.β
π [Tafsir Al-Tabari,Β 1/430]
π Imam As Shafi'i Ψ±ΨΩ
Ω Ψ§ΩΩΩ said:
βAllah existed before place existed. Allah then created place and remained in his Azali (everlasting) attribute as how He was before He created place. His essence does not change.β
π [Ithaf Al-Sadah Al-Muttaqin,Β 2/24]
βAllah existed before place existed. Allah then created place and remained in his Azali (everlasting) attribute as how He was before He created place. His essence does not change.β
π [Ithaf Al-Sadah Al-Muttaqin,Β 2/24]
π Ibn Al-Jawzi Ψ±ΨΩ
Ω Ψ§ΩΩΩ said: Abu'I-WafΓ£' Ibn 'Aqil said,
βExalted is Allah from having an attribute that occupies places. That is to believe He does occupy places) is the essence of tajsim (anthropomorphism).β
π [Kashfu-I-Mushkil,Β 3/244]
βExalted is Allah from having an attribute that occupies places. That is to believe He does occupy places) is the essence of tajsim (anthropomorphism).β
π [Kashfu-I-Mushkil,Β 3/244]
π Logical Proof
We must negate any ounce of similarity between Allah and His creation. If He was even slightly like the creation, He would be a created thing and therefore could no longer be the Creator.
We must negate any ounce of similarity between Allah and His creation. If He was even slightly like the creation, He would be a created thing and therefore could no longer be the Creator.
π If He sits on the Throne as we sit on a chair, He has become like us. If He is truly in a direction contained by one of the 6 directions, He has become limited and is like a created, limited thing. It is instead befitting to assert that He exists withoutΒ aΒ place.
π Stance of Asha'irah
The Ashaβirah stance is to affirm istawa, and indeed, Allah has istawa 'ala Al-Arsh (upon the Throne), however we completely negate similitude, sitting, or directionality for Allah and negate the idea that He has a place.
The Ashaβirah stance is to affirm istawa, and indeed, Allah has istawa 'ala Al-Arsh (upon the Throne), however we completely negate similitude, sitting, or directionality for Allah and negate the idea that He has a place.
π There is a common misconception that Ash'aris believe that Allah is in every place.
This is false.
No reputable man has ever said this. Stop basing our 'Aqidah off of laymen, look to our scholars. Allah exists withoutΒ aΒ place.
This is false.
No reputable man has ever said this. Stop basing our 'Aqidah off of laymen, look to our scholars. Allah exists withoutΒ aΒ place.
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