“(Some) faces, that day, will be radiant. Looking towards their lord.” (Qur’an 75:22-23)
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May Allah (swt) reward brother Assad, the servant of Allah (swt) who did the translation from our noble Shaykh and teacher.
From his book “Bughyat al-Rāqī fī Sharḥ Khulāṣat al-Marāqī” By Shaykh Rashid bin Salim Al-Busafi (h)
The Impossibility of Seeing Allah (SWT): Evidences and Analysis.
1. Qur’anic Evidence: The Permanence of Non-Perception
Surah al-An’am 6:103
{لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ} “Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted.”
Linguistic Analysis:
“لَا” (Lā al-Nāfiyah): Implies permanent negation (“visions do not and will never perceive Him”).
“الْأَبْصَارُ” (Al-Abṣār): Plural of baṣar (vision), emphasizing all types of sight fail to perceive Him.
Divine Contrast: Allah’s complete perception of creation vs. creation’s inability to perceive Him underscores His transcendence.
Context: The verse is a declarative praise, not a reproach, confirming Allah’s incomparability.
Surah al-A’raf 7:143: The Case of Prophet Musa (AS)
{قَالَ لَن تَرَانِي} “[Allah] said, ‘You will never see Me.'”
“لَن” (Lan) vs. “لَا” (Lā):
“لَن”: Stronger negation, implying eternal impossibility (not just in this world but also the Hereafter).
Context: A rebuke to the demand for visual perception, linked to the Israelites’ disbelief (Qur’an 2:55).
The Mountain’s Destruction:
Allah’s tajallī (manifestation) to the mountain reduced it to dust, proving physical creation cannot endure His manifestation.
Logical conclusion: If a mountain cannot withstand Allah’s presence, how could human vision perceive Him?
3. Linguistic and Theological Principles
A. Meaning of “Idrāk” (الإدراك):
Literally: “To catch up/comprehend fully” (e.g., “أدركته بيدك” = “You grasped it with your hand”).
In the Qur’an: Used for complete perception, not mere sight (e.g., “إِنَّا لَمُدْرَكُونَ” [7:38] = “We are overtaken”).
B. The Three Parts of Ayah 6:103:
Negation of Perception (لَّا تُدْرِكُهُ الْأَبْصَارُ).
Allah’s Full Perception (وَهُوَ يُدْرِكُ الْأَبْصَارَ).
Divine Attributes (وَهُوَ اللَّطِيفُ الْخَبِيرُ).
“Al-Laṭīf”: The Subtle (beyond physical perception).
“Al-Khabīr”: The All-Aware (knows creation’s limitations).
C. Muqābala (Contrastive Rhetoric):
The juxtaposition of “لَّا تُدْرِكُهُ الْأَبْصَارُ” and “وَهُوَ يُدْرِكُ الْأَبْصَارَ” emphasizes asymmetry: Creation’s incapacity vs. Allah’s omnipotence.
Refutation of “Seeing Allah in the Hereafter”
A. Qur’an 75:22-23: {وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ إِلَىٰ رَبِّهَا نَاظِرَةٌ}
“نَاظِرَةٌ” (Nāẓirah): Does not necessarily mean “seeing”:
Alternate meanings: “Awaiting” (e.g., Qur’an 3:77: “وَلَا يَنظُرُ إِلَيْهِمْ” = “He will not look upon them”).
Context: Contrast between radiant faces (awaiting mercy) and gloomy faces (fearing punishment).
The correct meaning is confirmed through the context it has been mentioned in, so the Al Nathar (النظر) comes with the meaning of waiting even if it was preceded by (Ila) إلى
“Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.” (Qur’an 3:77)
So is it said that, those who sell out Allah’s covenant and their own oaths for a small price, is it said that Allah doesn’t see them in the Akhira?!
This Ayah came in the context of describing the day of judgment, and the day of gathering to be exact. And that’s by the proof of its context {{On that Day ˹some˺ faces will be bright,() Awaiting the mercy of their lord ()And ˹other˺ faces will be gloomy,() ا ِض َرةٌ ُو ُجوهٌ َيْو َمِئٍذ } {.in anticipation of something devastating ن )22ٰ )ى َّ لَ ِإ َنا ِظ َرةٌ )23ِ )إ َرِّب َها َت ن ُظ َبا ِس َرةٌ )24ُّ )ن َوُو ُجوهٌ َيْو َمِئٍذ َأ َع َل َأ ُيف َها ْ ِ ٌرة َقِفا َب { so if (Nathira) (ناظرة (was of the meaning of seeing then it won’t be except on that day; because he described that by saying (on that day) (ذٍيومئ (and those who differ with us they have not agreed on it happening on the gathering, add to that, the ayah came with the style of comparison between two types of faces, so these are radiant, happy, waiting for the mercy of its lord, while the others are contorted and gloomy expecting what will break their backs from punishment. So, it’s in pity waiting for it to come. Add to that that the description by faces in this ayah means the known organ which the feelings appear on. What is in the soul. What the soul is feeling will be expressed on the face. As the contentment and happiness can be identified through his face, and fearful and frightened can also be identified by his face, and the face organ is not the organ responsible for seeing.
B. Hadith of the “Two Gardens”:
Claim: The ridā’ al-kibriyā’ (Cover of Majesty) is the only barrier to seeing Allah.
Rebuttal:
The “barrier” is an eternal attribute of Allah’s majesty, not a temporary veil.
Asserting its removal implies Allah changes His essence, which is impossible.
C. Theological Absurdity:
If seeing Allah were possible, it would necessitate:
Spatial limitation (violating His transcendence).
Change in divine attributes (e.g., “pride” being removed).
5. Critique of Pro-Visual Perception Arguments
A. Misinterpretation of “نَاظِرَةٌ”:
Error: Assuming it means “seeing” despite contextual evidence to the contrary.
Qur’anic Precedent: “وَلَا يَنظُرُ إِلَيْهِمْ” (3:77) cannot mean “He does not see them,” as Allah is All-Seeing.
B. Anthropocentric Fallacy:
Claiming “seeing Allah is the ultimate reward” reduces worship to physical gratification, contrary to the Qur’an’s emphasis on spiritual nearness (e.g., “قُرْبًا إِلَى اللَّهِ” [3:45]).
C. Quotes from Classical Scholars:
Ibn al-Qayyim’s Attribution to al-Shafi’i:“If Muhammed ibn Idris [al-Shafi’i] knew he would not see his Lord in the Hereafter, he would not have worshipped Him.”
Rebuttal: This contradicts the Qur’anic principle that worship is due to Allah’s lordship, not contingent on visual perception.
This is not acceptable to us. It is as if one links to Imam al-Shafi’i the belief of the Atheist!
And they hold that seeing Allah is the thing that made Allah the Exalted worthy to be worshiped, and that if he Allah Tabaraka wa Ta’ala was not seen in the Akhira then he was not worthy to be worshiped in this dunya, and to you some of what they said: we find ibn Al Qayyim links to Imam Shafi’e that he said “if Mohammed bin Idrees did not known that he won’t see his lord in the akhira then he wouldn’t have worshiped him” and he said “I oppose ibn Aliyyah in everything even in saying La Illaha Illa Allah, as I say: la Illaha Illa Allah that can be seen in the akhira, and he says: La Illaha Illa Allah that cannot be seen in the Akhira…” and in another narration he said “ If Mohammed ibn Idrees was not certain that he’ll see Allah Azza Wa Jal he wouldn’t have worshiped him”. And this is talk that makes bodies grasp, and minds flabbergasted, as this is the Quran within our hands, we do not find that that the worship of Allah the Exalted was conditioned in any position of it with seeing him swt!! This is the belief of the Atheist!
“There is nothing like Him: He is the All Hearing, the All Seeing.” (Qur’an 42:11)
“Do you say things regarding Allah that you do not know?” (Qur’an 7:28)
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There are those who make it a point of aqidah/imam a creedal position to assert that Allah (swt) has two hands, and both of these hands are right hands and one of these right hands is a left hand.
We must accept this “without asking how“. Then they also turn around and say, “but the meaning is known.“
Interestingly this issue is not about denying/affirming any attribute of Allah (swt). Nor is about the way of the Salaaf. It is a simply a matter of does the Arabic language have idioms and expressions?
Apparently some people in the Muslim community simply do not get this! Kindly read the four articles linked at the end.
Thus, they will go on an inquisition and label as deviants anyone who does not hold to the idea that Allah (swt) has two hands, both of those hands are right hands and one of those right hands is a left hand.
The Salafi Aqidah Check List:
1. Two hands
2. Both his hands are right hands.
3. One of those right hands is a left hand.
4. He has two additional hands (we do not talk about). Which makes four but we affirm two.
That is correct you heard them. Allah (swt) has “two right hands“
I came across a Hadith of Sahih Muslim which states:
“Abdullah b. ‘Umar reported Allah’s Messenger (may peace be upon him) saying: Allah, the Exalted and Glorious, would fold the Heavens on the Day of Judgment and then He would place them on His right hand and say: I am the Lord; where are the haughty and where are the proud (today)? He would fold the’ earth (placing it) on the left hand and say: I am the Lord; where are the haughty and where are the proud (today)?
The God of the Bible has hands (plural).
“The sea is his, for he made it, and his hands formed the dry land.” (Psalm 95:5)
“So I reflected on all this and concluded that the righteous and the wise and what they do are in God’s hands, but no one knows whether love or hate awaits them.” (Ecclesiastes 9:1 )
The God of the Bible has a right hand and Jesus is sitting next to it.
“He sat down at the right hand of the Majesty in heaven.” (Hebrews 1:3)
The God of the Bible has a right hand and Jesus is standing next to it.
“But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. “Look,” he said, “I see heaven open and the Son of Man standing at the right hand of God.” (Acts 7:55-56)
*NOTE* NO WHERE DOES THE BIBLE SAY GOD HAS A LEFT HAND!
Thus it can be deduced that the God of the Bible has two right hands (if not more right hands).
Now you can clearly see from the above text that many Salafi preachers have asserted that Allah (swt) has two hands and that “both his hands are right hands.” They get that from the above hadith!
Mudraj – interpolated: an addition by a reporter to the text of the hadith being narrated. It even tells you in the hadith itself! Muhammad (one of the narrators said in his Hadith: “And both of His hands are right hands.”
How does one not see that?!
This cannot be said to be attributed to the Blessed Messenger (saw). This is the statement of the sub-narrator.
These people in their guilty conscious did not want people to think Allah (swt) has a left hand. Which also shows they are involved in dhan (speculation) about Allah (swt). They did not just let the words pass they had to make bold assertions without proof!
Some of the claimants to the Salaaf who hold these positions will expose themselves by blatantly comparing Allah (swt) to the creation by saying something along the following:
“You see akhi All of Allah’s attributes (hands, shin, face ect) can be described as right. Right here means blessed (تَيَمُّن). As Muslims we know the right is preferred and more virtuous than the left. For example the verse in the Qur’an that says:
“So those on the Right Hand (i.e. those who will be given their Records in their right hands) – how (fortunate) will be those on the Right Hand! (As a respect for them, because they will enter Paradise).” (Qur’an 56:8)
Or for example:
“And those on the Left Hand (i.e. those who will be given their Record in their left hands) – how (unfortunate) will be those on the Left Hand! (As a disgrace for them, because they will enter Hell).”(Qur’an 56:9)
This is Tamthil clear as day. Let us say for the sake of discussion that Allah (swt) does indeed have a left hand as the hadith Sahih Muslim clearly says he does above. Why would any attribute of Allah (swt) not be blessed? That is a bizarre thought.
Then, the person commits a clear act of Tamthil (likening Allah (swt) to the creation) by negating a left hand for Allah (swt)!! They do this by comparing/contrasting the unfortunate news of people receiving their records in their left hands and right hands on the day of judgement. But these are actual hands of people!
This claimant to Salafiyah has committed a clear act of Tamthil.
Is negating what clearly says he has: “a left hand” according to the sahih hadith.
Making claims that an attribute of Allah (swt) would not be blessed?!
ALLAH (SWT) ACTUALLY HAS FOUR HANDS, TWO HANDS, BOTH OF WHICH ARE RIGHT HANDS EXCEPT ONE OF THOSE RIGHT HANDS IS A LEFT HAND!
“And He (is) the One Who sends the winds (of glad news between the two hands of his Mercy, until, when they have carried clouds ”(Qur’an 7:57)
Allah sends winds like herald of glad news, between the two hands of his Mercy.
Now his Mercy has two hands?
So those who believe in literal translations tell us that Allah (swt) has two right hands, and he has an attribute of Mercy and this attribute has two hands. Are they also right hands? Does Allah (swt) now have a total of four hands?
Please see for yourself at Islam Awakened the literal translation that the Salafi do not use.
Thank you gentleman for some honest translations. So now not only does Allah (swt) have two hands, and both of his hands are right hands and one of those right hands is a left hand, but his attribute of mercy also has two hands.
One of their scholars likened Allah (swt) to the moon!
Let us get something out of the way from the very beginning. There is not a single narration from the Blessed Messenger (saw) where when he speaks of Allah’s “hands” where the Blessed Messenger (saw), says, “In a way that befits his majesty” or “unlike his creation.”
That is an open challenge. For the person who can bring that I will shutdown this website!
I challenge any of those people who make such a disclaimer statement after mentioning “hands”, “foot”, “eyes”, “shin” “leg” “foot” or “side” to show this!
The fact that such people have to put a disclaimer after such a statement is an innovation!
“They have not appraised Allah with true appraisal, while the earth entirely will be within His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him.”(Qur’an 39:67)
“Allah said, “O Iblis, what prevented you from prostrating to that which I created with My hands? Were you arrogant then, or were you already among the haughty?” (Qur’an 38:75)
Some of these people have tried to argue that this word translated as “hands” must be understood as “hands” as something special concerning the creation of Adam. However, this is refuted by the following text of the Qur’an:
“Do they not see that We have created for them from what Our hands have made, grazing livestock, and then they are their owners?”(Qur’an 36:71)
Are we to say that cattle have an advantage or distinction over other animals because they were created by the “hands” of Allah (swt)?
“And the sky we built it with hands.” (Qur’an 51:47)
Look at the following three Saudi English translations of the Qur’an translate the above text!!
“And the heaven We constructed with strength, and indeed, We are its expander.”(Qur’an 51:47 Sahih International)
“With power did we Construct heaven. Truly, We can extend the vastness of space thereof.” (Qur’an 51:47 Muhsin Khan & Muhammed Al Hilali)
“With power and skill did We construct the Firmament: for it is We Who create the vastness of pace.” (Qur’an 51:47 Yusuf Ali Saudi 1985)
The hands of Allah (swt) tied up?
“And the Jews say, ‘The hand of Allah is tied up.’ Chained are their hands, and cursed are they for what they say. Rather, both His Hands are extended, HE spends however He Wills.” (Qur’an 5:64)
It is obvious, to begin with, that this very verse is allegorical. The Jews are not literally saying that Allah’s hand is “tied up”. Rather they are claiming that Allah (swt) is not bestowing upon them what they feel he should bestow. What this verse means is that both the power and generosity of Allah (swt) is on full display.
“Indeed, those who pledge allegiance to you, they are actually pledging allegiance to Allah. The hand (yadu) of Allah is over their hands (aydihim). So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah – He will give him a great reward.” (Qur’an 48:10)
This is a metaphorical usage of the word hand that is allowed within the context of the Qur’an itself. Will it be said that people who have no hands or people who are amputees could never make such a pledge?
The word that is used for hand (yadu) the singular noun is also used for the plural noun (aydihim) above. The apparent understanding of the text, is that Allah (swt) has a hand and people have hands. Yet the following verse should make the matter more clear.
“Oh Prophet, say to whoever is in your hands (aydikum) of the captives, “If Allah knows any good in your hearts, He will give you something better than what was taken from you, and He will forgive you, and Allah is Forgiving and Merciful.” (Qur’an 8:70)
Are we supposed to imagine that the Blessed Prophet (saw) was a giant with little tiny people in his hands!?!
“Moreover, whatever strikes you of disaster – it is for what your hands have earned, but He pardons much.” (Qur’an 42:30)
Are we to understand from the above verse that as long as we do evil with our tongues, eyes, feet that disaster will not befall us? As far as those who do not have physical hands does this verse still apply to them?
“And remember Our servants Ibrahim and Ishaq and Yaqoub, men who possessed hands (l-aydi) and vision.” (Qur’an 38:45)
l-aydi is a plural noun literally it would be hands.
Here the word hands literally does mean power. Look how virtually everyone under the sun translates this!
Say, “My Lord has only forbidden immoralities – what is apparent of them and what is concealed – and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.” (Qur’an 7:33)
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Once I was approached by a Salafi Muslim in a Masjid who asked me, “Brother where is Allah?” I thought this was an extraordinary question to ask but I asked him “What time it was“. He seemed puzzled but told me the current time. I thereby responded, “Allah is in London, England!”
He rapidly started to stroke his beard rapidly repeating “istaghfirullah!'” “‘istaghfirullah!” “Allah forgive you!” “Allah forgive you!”
This seemed like very neurotic behavior so I offered the following mutawatir hadith.
Abu Huraira reported Allah’s Messenger (saw) as saying:
“Allah descends every night to the lowest heaven when one-third of the first part of the night is over and says: I am the Lord; I am the Lord: who is there to supplicate Me so that I answer him? Who is there to beg of Me so that I grant him? Who is there to beg forgiveness from Me so that I forgive him? He continues like this till the day breaks.”
I don’t see what was so wrong with saying that Allah was in London, England considering that it was around 4:45 a.m London time (which would be the last third of the night).
I guess that was not the answer he was expecting. He was visibly upset as he said, “But brother Allah is in the highest heaven.” “What?!” I responded. I thought this was very strange for how could Allah be in London England and in heaven at the same time! Surely this man does not believe that Allah is multi-present? Could it be that he believed that Allah (swt) was in many places simultaneously?
“Who said Allah is in heaven?” I asked.
“Firaun (Pharoah) said Allah is in heaven.” the brother offered.
“Where does he say this?” I demanded!
The brother quoted the following,
“And Fir’aun (Pharaoh) said: “O Hâmân! Build me a tower that I may arrive at the ways, The ways of the heavens, and I may look upon the Ilâh (God) of Mûsa (Moses) but verily, I think him to be a liar.”(Qur’an 40:37)
I was simply shocked by this! “Brother,” I said, “I do not think we need to be taking our Aqidah (belief) from Fir’aun (Pharaoh)! We do not need to build a tower of babel to reach heaven.“
This was a real conversation that happened between me and a Malay Salafi brother in a Masjid in Singapore. Needless to say, I feigned ignorance of the subject and admittedly baited the brother because I am all too familiar with these topics.
However, keep in mind he did approach me first.
However, I did advise him that in the future he may wish to use the hadith of the blind woman pointing upwards into heaven or when asked, ‘Who said Allah is in heaven‘ perhaps he could say, ‘Allah himself says this.’ It is also advisable to simply use the verse of the Qur’an “The Beneficent One, Who is established on the Throne.” (Qur’an 20:5)
I am quite sure that our Salafi brothers continue to improve their techniques.
Yet the problem remains. The issue of Allah (swt) presumably being over the throne and descending down into the lowest part of the earth every night of course (in a way that befits his majesty) …..of course.
Now the Ashari and Maturidi among our Sunni brothers are quite sensible on this issue. However, those Sunni Muslims from the Salafi, Hanbali, Athari can get quite agitated over this very sensitive issue.
So sensitive that they tell you to just shut up and accept it! Blind faith!
You can’t make taqlid to a legal school but you damn well better make taqlid to their belief system!
Don’t worry yours truly has screenshots of the entire Q & A as many people make web sites, articles, and entries that disappear in a flash!
So here we go… I’ll highlight the text of interest.
Question
When asked, “Where is Allah ?” I reply “Above the seven Heavens and the Arsh” But taking the Hadith regarding that Allah descends to the lowest heaven in the latter part of the night. If someone asks where is Allah (swt) and they state He is the latter 3rd of the night now. What reply should you give?
Another point is that some people say it is the latter part of the night all the time (somewhere on the earth at a particular point in time) From this they conclude that Allah is not above His Arsh.
Answer
Praise be to Allah.
Firstly, we have to know the ‘aqeedah (belief) of Ahl al-Sunnah wa’l-Jamaa’ah concerning the names and attributes of Allah. The belief of Ahl al-Sunnah wa’l-Jamaa’ah is to affirm the names and attributes which Allah has affirmed for Himself, without distorting or denying them, discussing how they are or likening them to anything else. They believe that which Allah has commanded them to believe, for Allah says (interpretation of the meaning):
“There is nothing like Him, and He is the All-Hearer, the All-Seer”
[Qur’an 42:11]
Allah has told us about Himself. He says (interpretation of the meaning):
“Indeed, your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose over (Istawaa) the Throne (really in a manner that suits His Majesty).
Prima Qur’an comments: “The Throne (really in a manner that suits His Majesty)…” So now they are going to say no one knows how but then use the word ‘really’. Interesting.
[Qur’an 7:54]
“The Most Gracious (Allah) rose over (Istawaa) the (Mighty) Throne (in a manner that suits His Majesty).
[Qur’an 20:5]
and there are other ayats which mention that Allah rose over His Throne.
The rising of Allah over His Throne, which means that He Himself is High and above the Throne, is of a special nature which befits His Majesty and Might. No one knows how it is except Him.
This was proven in the saheeh Sunnah, where it is narrated from the Prophet (peace and blessings of Allaah be upon him) that Allaah descends during the last third of the night. It was narrated from Abu Hurayrah that the Messenger (peace and blessings of Allaah be upon him) said: “Our Lord descends every night to the lowest heaven when the last third of the night remains, and He says, ‘Who will call Me that I might answer him, who will ask of Me that I might give him, who will ask My forgiveness, that I might forgive him?’” (narrated by al-Bukhaari, Kitaab al-Tawheed, 6940; Muslim, Salaat al-Musaafireen, 1262)
According to Ahl al-Sunnah, the meaning of this descent is that Allaah Himself comes down to the lowest heaven in a real sense, as befits His Majesty, and no one knows how that is except Him.
Prima-Qur’ancomments: I thought that the doctrine of Ahl al-Sunnah according to the Hanbali, Salafi, and Athari is that no one knows how? So how are they saying tongue in cheek, “comes down to the lowest heaven in a real sense, as befits His Majesty.”
They continue:
“But does the fact that Allaah comes down means that He vacates the Throne or not? Shaykh Ibn ‘Uthaymeen said concerning a similar question: we say that this question is based on unnecessary and excessive questioning and that the one who asked this is not to be thanked for his question. We ask, are you keener than the Sahaabah to understand the attributes of Allah? If he says yes, we tell him, you are lying. And if he says no, we tell him, then be content with what they were content with. They did not ask the Messenger of Allah (peace and blessings of Allah be upon him), ‘O Messenger of Allah, when He comes down, does He vacate the Throne?’ Why do you need to ask this question? Just say, He comes down. Whether or not the Throne is vacated is not your business. You are commanded to believe the reports, especially concerning the essence of Allah and His attributes, for this matter is above rational thought.”
Prima-Qur’an comments: I have read many of Shaykh ‘Uthaymeen’s legal verdicts and this is as close to ‘Shut the hell up‘ as I have ever seen the Shaykh get. The whole of his response is about intimidation and shutting down the inquiry of the questioner.
They continue:
Majmoo’ Fataawa Shaykh Muhammad al-‘Uthaymeen, 1/204-205
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said concerning this matter:
“The correct view is that He descends and that He does not vacate the Throne. A person’s soul remains attached to his body night and day until he dies, but when he is asleep it ascends… It was said, night varies, and the last third of the night comes sooner in the east than in the west, so the descent of Allaah to the lowest heaven, of which His Messenger spoke, happens in the east first and then in the west…”
Prima-Qur’an comments: Whoa there Shaykh Ibn Taymiyah! Hold your horses! Are you now likening the descent/ascent of Allah (swt) to a human soul leaving the body? Furthermore are you saying that Allah (swt) has division with him self? A part of him that travels and a part of him that remains? By saying that Allah (swt) does not ‘vacate‘ the throne you are in fact establishing a ‘how’ for Allah swt! Authubillah min dhalik! Or if the Shaykh is suggesting that by his comparison to human beings that Allah (swt) can be in two places at the same time than my initial response to the brother that questioned me is not wrong at all!
They continue:
See Majmoo’ Fataawa Ibn Taymiyah, 5/132
Rising over (istiwaa’) and descending are two of the practical attributes which have to do with the will of Allaah. Ahl al-Sunnah wa’l-Jamaa’ah believe in that, but in this belief they avoid likening Allaah to any of His creation or discussing how He is. It cannot occur to them that Allaah’s descending is like the descending of any of His creatures or that His rising over the Throne is like the rising over of any of His creatures, because they believe that there is nothing like unto Allaah and He is the All-Hearer, All-Seer. They know on rational grounds that there is a great difference between the Creator and His creatures, in their essence, attributes and actions. It cannot occur to them to ask how He descends, or how He rose over His Throne. The point is that they do not ask how His attributes are; they believe that there is a ‘how’, but it is unknown, so we can never imagine how it is.
Prima Qur’an comments: Respected Shaykh Taymiyah you said, ‘we can never imagine how it is’ and yet you also say in the paragraph above, A person’s soul remains attached to his body night and day until he dies, but when he is asleep it ascends.
“We know for certain that what is narrated in the Book of Allaah or the Sunnah of His Prophet (peace and blessings of Allaah be upon him) is true and is not self-contradictory, because Allaah says (interpretation of the meaning):
“Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction”
[Qur’an 4:82]
Prima Qur’an comments: Well, you see 4:82 actually is a reference to the Qur’an. It is not a reference to hadith, sunnah, fiqh, ijtihad of imams, or anything else. How you lump the sunnah in with the Qur’an is anyone’s guess.
He continues:
“Because contradictions in the reports would mean that some of them were showing others to be false, and this is impossible in the case of that which Allaah and His Messenger tell us.
Whoever imagines that there are any contradictions in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him), or between the two, it is either because of his lack of knowledge or because he has failed to understand properly or to ponder the matter correctly, so let him seek further knowledge and strive to think harder until the truth becomes clear to him. Then if the matter is still not clear to him, let him leave it to the One Who is All-Knowing and let him put a stop to his illusions and say, as those who are firmly grounded in knowledge say, “We believe in it; the whole of it (clear and unclear Verses) are from our Lord” [Aal ‘Imraan 3:7 – interpretation of the meaning]. Let him know that there is no contradiction in the Qur’aan and Sunnah and no conflict between them. And Allaah knows best.”
Prima Qur’an comments: Well, you see 3:7 actually is a reference to the Qur’an. It is not a reference to hadith, sunnah, fiqh, ijtihad of imams, or anything else. How you lump the sunnah in with the Qur’an is anyone’s guess.
He continues:
“See Fataawa Ibn ‘Uthaymeen, 3/237-238
Imagining that there is a conflict between Allaah’s descending to the lowest heaven and His having risen over the Throne and His being high above the heavens stems from making a comparison between the Creator and the created being. For man cannot imagine the unseen things of His creation, such as the delights of Paradise, so how can he imagine the Creator, may He be glorified and exalted, the Knower of the Unseen. So we believe in what has been narrated of His rising over (the Throne), His descending and His being High and Exalted. We affirm that (and state that it is) in a manner that befits His Majesty and Might.”
Prima-Qur’an comments: So there you have it. ‘Uthaymeen telling a person to shut up. Ibn Taymiyah basically resorted to blatant Tashbih and Tamthil. (Making resemblance and drawling parallels to) the creation.
Being accurate and circumspect in our beliefs. So the next time someone asks you, “Where is Allah?”’ in order to answer the question accurately one would need to ask the person back. “Do you believe Allah is the creator of all things?” “Do you believe Allah is the creator of space and time?”
Because apparently Allah (swt) is separate and distinct from his creation. Who said that? This website affirms that Imam Ahmad (r) said that.
“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.”
If the answer is yes, you have to wonder if the throne is a creation or not. If the throne, space, and time are all creations you have to wonder at the question: “Where is Allah?” before the creation of the throne.
We also have this interesting verse. This has to be taken into consideration since some of our brothers from Ahl Sunnah say that Allah (swt) will “come in ranks with the angels.”
“So your Lord comes and also the angels in ranks..” (Qur’an 89:22)
“Lo! those who swear allegiance unto you (Muhammed), swear allegiance only unto Allah. The Hand of Allah is above their hands. So whoever breaks his oath, breaks it only to his soul’s hurt; while whoever keeps his covenant with Allah, on him will He bestow immense reward.” (Qur’an 48:10)
We also have to take into account this hadith:
Narrated Anas:
The Prophet (saw) said, “The people will be thrown into the (Hell) Fire and it will say: “Are there any more (to come)?’ (50.30) till Allah puts His Foot over it and it will say, ‘Qati! Qati! (Enough Enough!)'”
THE DIFFERENCE BETWEEN WHERE IS ALLAH AND WHEN IS ALLAH?
So what does all this mean? Especially if it is admitted that Allah (swt) is separate and distinct from his creation?
It means that the true answer of an Athari, someone who takes the apparent meaning of a text, that the true answer to the question “Where is Allah?” is to respond by saying:
Allah is as he is before space/time. While also being over the throne, while also coming down in the third part of the night (depending upon the time) and coming with rows of his angels. Allah’s foot is on the hellfire. His hand is over their hands. All of that in a way that befits his majesty.
Because here is the point. I challenge anyone to show me where the Blessed Messenger (saw) or any of the companions disputed any of those points above?
Why is Allah (swt) being over the throne: The Default Answer to the Question-Where is Allah?
Why is ‘Allah being over the throne’ THE DEFAULT POSITION?
Again I challenge anyone to show me where the Blessed Messenger (saw) or the companions made ‘above the throne’ as the default position to the exclusion of the other text/positions? Thus, making everything else like ‘coming down’ or ‘existing as he was before creation’ or ‘coming in rows’ relational to that?
Because keep in mind the person is asking you, “Where is Allah?” They are not asking you, “When is Allah?” They are not asking you ‘Where is Allah now?” Because ‘now‘ does not apply to Allah (swt).
Who gave them the authority to make ‘the throne’ the default position? So yes, when someone asks, “Where is Allah?” You could reply, “London England” depending upon what time of day/night it is where you are.
Those who say that Allah (swt) is over the throne bi dhati (in essence) have made a reprehensible innovation because we have nothing reliably transmitted to us on this account.
This is the state of these people who want to police the beliefs of the Muslims and do actually approach people in the Masjid and ask random people, “Where is Allah?” With beliefs like this no wonder, they go around asking such a question, because it certainly seems they have lost their Lord. If only Allah (swt) was always in the dhirk of their minds and and in their hearts they would not need to ask this. They are searching for Allah (swt).
“He is Allah , other than whom there is no deity, the Sovereign, the Pure, the Perfection, the Bestower of Faith, the Overseer, the Exalted in Might, the Compeller, the Superior. Exalted is Allah above whatever they associate with Him.” (Qur’an 59:23)
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The Salafis agreed to debate The Muslims, The People of Truth and Steadfastness, on the issue of ‘Seeing Allah in the hereafter‘. The Salafis are a people not very strong or grounded in theology.
Our noble Shaykh Masoud ibn Muhammed al Maghbali, from the Muslims debated with representatives of the Salafi sect. Professor Hossam Al-Jed from Egypt. Shaykh Masoud went to Egypt to represent the Muslims, while Professor Hossam Al-Jed represented the Salafi sect.
The full debate can be seen here:
Allah’s victory is in the creed of those whom he has purified. The Muslims, The People of the Truth and Steadfastness. The Professor read from his paper, but our noble Shaykh was confident with the arguments Allah (swt) supplied him from sound theology. All praises be to Allah (swt).
Indeed, the arguments for seeing Allah Almighty are weak.
Did Allah (swt) really reveal himself to that mountain? In the anthropomorphic sense that the Salafi claim?
He appeared in His true form?
Then where is he after this Transfiguration? Did he remain there or did he disappear?
Did he vanish?
Allah (swt) is the friend of the Blessed and Noble Messenger, Ibrahim who said in the same Qur’an:
“When the night overshadowed him, he saw a star and said, “This is my Lord!” But when it went down he said, “I do not like things that vanish.” (Qur’an 6:76)
Then they go against the apparent meaning of the verse: “The eyes do not perceive him, and he perceives the sight, and he is The Gentle, The Expert.” (Qur’an 6:103)
So they interpreted the word that the eyes cannot see him in another sense contrary to what came in the linguistic dictionaries, where they interpreted perception by ‘encompassing’ as some type of victory for their scandalous and decrepit doctrine.
After these debates many from among the Arabs left the Salafi sect and entered upon the way of the Muslims, The People of The Truth and Steadfastness. The Salafi’s deleted videos. Their Professor Hossam Al-Jed from Egypt was demoted from Professor to ‘Student of Knowledge’. Well, in this case Shaykh Masoud ibn Muhammed al Maghbali is also a student of knowledge.
We continue to call them and all others to the way of the Muslims, To the doctrine of transcendence. For this is the safest and securest road.
The faculties ofseeing (tudriku) cannot grasp Him, and He grasp all–seeing (yudriku), He is the All-Subtle and All-Aware.” (Qur’an 6:103)
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Salafi Shaykh Muqbil Al Wadi’i Hadith in Sahih Muslim on Seeing Allah is actually weak!
So Imam Al Daraqutni had a commentary about these hadith. In his book he made notes about these ahadith. Than comes along this big hadith scholar from Yemen. This hadith scholar is from the Salafi sect. His name is Muqbil bin Hadi bin Muqbil bin Qa’idah al-Hamdani al-Wadi’i al-Khallali.
So he took the book written by Imam Al Daraqutni and he made his own notes.
He said about the hadith of Ziyada under Sahih Muslim about the hadith ziyada that the ahl jannah will see Allah (swt) in the Jannah. (Astaghfirullah)
Imam Muqbil al-Wadi’i As Salafi, says this hadith is mistake by Thabit Umani. In the chain, the sanaad.
No one else has ever made this claim other than Muqbil al-Wadi’i Only Thabit al Bunani says this hadith is from Suhayb
The words of the hadith from Shaykh Thabit Bunani only go up to Abdulrahman bin Abi Laylaa only!
It is not from Suhayb nor from the Blessed Messenger (saw).
The words go up to Shaykh Abdulrahman bin Abi Laylaa (only!)
And according to their statement the mistake is coming by Hamaad bin Salamah. For any Hadith that comes through the channel of this man be careful!
There are four students under Thabit al Bunani
Hammad ibn Salamah
Sulaymān ibn al-Mughīrah
Hammad bin Zayd
Hamaad bin Waaqid
So this Imam Muqbli is saying the hadith is in Sahih Muslim is either weak or outright fabricated! On this point he is in agreement with the safe road, The Muslims, the Ibadi school.
May Allah (swt) guide this ummah to what is beloved to Allah (swt). We continue to call the people to the way of the Muslims, To the doctrine of transcendence. The way of the Qur’an and the Sunnah. For this is the safest and securest road.
Say, “My Lord has only forbidden immoralities – what is apparent of them and what is concealed – and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.” (Qur’an 7:33)
“And who is more unjust than he who invents a lie about Allah ? Those will be presented before their Lord, and the witnesses will say, “These are the ones who lied against their Lord.” Unquestionably, the curse of Allah is upon the wrongdoers.” (Qur’an 11:18)
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It is wrong to be dishonest about a Messenger of Allah (swt) and to deceive the people in the matter of theology.
“Even in the case of Prophet Moses (Peace be upon him) Prophet Musa (alayi salam) begged Allah to see him. Because he could hear him. Now he wanted to see him. He said, and that is recorded in surah Al Araf My Lord allow me to see you. His Lord said, You will never be able to see me….in this life. But when he insisted He said: Look at the mountain if the mountain stands still then perhaps you can see me. And a mountain is definitely much more stronger and powerful than Musa and all the human beings. So Allah The Almighty did as follows: The ayat 143 of surah Al Araf So Allah The Almighty allowed light beam of his light to shine at the mountain, the mountain turned into dust. Full of thunder, it turned into dust, like shredded wool. Then Musa (alayi salam) upon seeing what happened to the mountain he fell unconscious and then when he came back to his consciousness he realized that he was mistaken when he insisted on seeing Allah The Almighty. I repent unto you, I shall not ask for that again.” -Dr. Muhammad Salah
There are quite a few things wrong here with what the Salafi preacher had said.
#1) No where in the Qur’an does Allah (swt) say, “You will never be able to see me in this life” as if to indicate you will see Allah (swt) in the next life. It simply says, ‘You will never be able to see me!’
These people will tell lies about Allah (swt) and go against the clear text of the Qur’an and the Sunnah.
#2) Actually what Musa (alayi salam) said was:
“Highly Exalted are You; I have indeed repented to you, and I am the first of the believers.“
First of the believers in what?
Let us look at how various translations deal with verse in question:
“When Moses came at the appointed time and his Lord spoke to him, he said, “My Lord, show [Yourself] to me, so that I might see You.” Allah said, “You can never see Me. However, behold this mountain. If it remains firm in its place, then you will see Me.” As soon as his Lord revealed His limitless glory to the mountain, He caused it to crumble to dust and Moses fell down unconscious. After he recovered, he said, “May You be exalted in Your glory! I repent! I will be the first of the believers!” (Qur’an 7:143)
Time to manipulate English translations based upon the theological bent one has!
“Never can you see me.”
“You can never see me”
Both of the above translations are correct. It is the one that Dr. Muhammad Salah uses as well. Except, that he added to what Allah (swt) stated whe he mentions: “in this life.”
“You cannot see me” This translation can be understood as “You cannot see me now” Notice the absence of the word ‘never’.
“But when his Lord manifested Himself to the mountain.” Is the belief that Allah (swt) did reveal himself to the mountain.
Did Allah (swt) really reveal himself to that mountain? In the anthropomorphic sense that the Salafi claim? He appeared in His true form? Then where is he after this Transfiguration? Did he remain there or did he disappear? Did he vanish? Allah (swt) is the friend of the Blessed and Noble Messenger, Ibrahim who said in the same Qur’an:
“When the night overshadowed him, he saw a star and said, “This is my Lord!” But when it went down he said, “I do not like things that vanish.” (Qur’an 6:76)
“When his Lord manifested His glory on the mountain.” This is more sensible especially when consider that even the revelation of Allah (swt), the Qur’an could crush mountains.
“If We had sent down this Qur’an upon a mountain, you would have seen it humbled and coming apart from fear of Allah. And these examples We present to the people that perhaps they will give thought.” (Qur’an 59:21)
What is the view of the Muslims, The Ibadi School?
Well, dear reader, know that we Muslims put the Qur’an first. We do not attribute words and sayings to Allah (swt) that Allah (swt) did not say. This is a huge sin.
Musa (alayi salam) was aware of the impossibility of seeing Allah, but in asking for it he did not intend obtaining the impossible. He only intended thereby to hold back his people, who were stubborn in seeking it and made their belief in his Message dependent upon it.
“And recall when you said, “O Moses, we will not believe in you unless we see Allah plainly.” Thereupon the thunderbolt struck you while you were beholding.” (Qur’an 2:55)
It is obvious that these demands came before the Musa (alayi salam) approached Allah (swt). Musa (alayi salam) It is not difficult to see that this was a repeated request on their behalf, as the Qur’an mentions this in another place as well.
“The People of the Book demand that you make a book physically come down to them from heaven, but they demanded even more than that of Moses when they said, ‘Show us Allah face to face,’ and were struck by the thunderbolt for their presumption. Even after clear revelations had come down to them, they took the calf as an object of worship, yet We pardoned this, and gave Moses clear authority.” (Qur’an 4:153)
Now is it sensible to think that Musa would ask for the very same thing that they asked for and received the rebuke that they did for doing so? By Allah, to allege such a thing is nothing other than to put Musa (alayi salam) among the despicable ones from among the Children of Israel and to lower him to the level of the ignorant ones.
The proof that Musa (alayi salam) was not asking for himself, is because Allah (swt) could have replied to Musa (alayi salam), “You can never see Me.” This would have been sufficient for a believer.
The proof is that the mountain was destroyed.
Who witnessed the destruction of this mountain? Do you not think people would notice the sudden destruction of a mountain?
If the following happened to Musa (alayi salam) “He caused it to crumble to dust and Moses fell down unconscious.”
What do you think happened to the children of Israel who witnessed this?
“Thereupon the thunderbolt struck you while you were beholding.”
“and were struck by the thunderbolt for their presumption“
Notice after Musa (alayi salam) recovered he says, “”May You be exalted in Your glory! I repent! I will be the first of the believers!“
Why did Musa (alayi salam) say that he will be ‘the first of the believers’ when he is already a believer? Did the incident prove that Allah (swt) can be seen or not seen? Was Allah (swt) seen? No! So Musa (alayi salam) was testifying that he would be foremost among those who deny that Allah (swt) can be seen.
This is the correct belief on the matter:
This is the belief of the Muslims, those who are upon sound theology.
Say, “My Lord has only forbidden immoralities – what is apparent of them and what is concealed – and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.” (Qur’an 7:33)
ALLAH LAUGHS AT THE DESPAIR OF HIS SLAVES?
Waki’ bin Hudus narrated that his paternal uncle Abu Razin said:
“The Messenger of Allah said: ‘Allah laughs at the despair of His slaves although He soon changes it.’ I said: ‘O Messenger of Allah, does the Lord laugh?’ He said: ‘Yes.’ I said: ‘We shall never be deprived of good by a Lord Who laughs.'”
“The Messenger of Allah said: Allah chuckles at the despair of His slaves although He soon changes it.’ I said: ‘O Messenger of Allah, does the Lord chuckle?’ ‘He said: ‘Yes.’ I said: ‘We shall never be deprived of good by a Lord Who chuckles.”
Now if we take this hadith alone it is challenging to suggest that chuckling/laughing can be interpreted as Mercy. Because, even the companion ask, ‘Does Allah chuckle?’ and it would be difficult to imagine the companion asking, ‘Does the Lord show Mercy’. I mean we recite the Qur’an as bismillah ir rahman ir raheem. Most Merciful and Most Compassionate.
However, this is a lone narrator report. We in Ahl Haqq Wal Istiqamah (The Ibadi School) we do not make lone narrator reports as a basis for our faith. What we do is look at other ahadith where these idioms are used to show if there is other meanings.
If we are to take this lone narrator report at the apparent meaning as the Salafi -Athari suggest than it means that Allah (swt) is laughing, chuckling etc at the despair and pain that humanity undergoes.
It takes a depraved human being and a twisted imagination to suggest that Allah (swt) would have a hearty chuckle at the despair and misery of humanity.
Children being sexually abused by their parents.
People starting to death in this world.
You going to say that Allah (swt) is laughing/chuckling at this?!
Furthermore does this laughing and chuckling produce a sound such that we can say that it is uncreated? Such that one can imagine an eternal chuckling and laughing at the despair, torture and pain of a creation that has yet to be created?
We wonder why people are Atheist?
Either the people who invent such falsehoods have a very low estimation of the Divine, or the Creator they worship is more horribly morbid than the darkest corner of human imagination could fathom.
However, because this hadith is graded as ‘Hasan’ those who take the lone narrator reports will insist,
We believe that Allah chuckles/laughs …with the disclaimer (in a way that befits his majesty!
“It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: Allah chuckles at the two men both of whom will enter Paradise (though) one of them kills the other. They said: Messenger of Allah, how is it? He said: One of them fights in the way of Allah, the Almighty, and Exalted. and dies a martyr. Then Allah turns in mercy to the murderer who embraces Islam, fights in the way of Allah, the Almighty, and Exalted, and dies a martyr.” (‘Sahih’ Muslim Kitab Al-Imara hadith number 4658)
If we understand the mention about Allah (swt) chuckling as his act of Mercy than this is not a problem. It is an idiom or an expression.
However, if as some in the Muslim community do (ever ready to kick every one else out of Islam), insist that we have to take this at the apparent meaning it is very dark.
These kinds of hadiths are reminiscent of the stuff attributed to Allah (swt) in the Bible.
“And the LORD repented of the evil which he thought to do unto his people.” (Exodus 32:14)
“The LORD regretted that he had made human beings on the earth, and his heart was deeply troubled.” (Genesis 6:6)
So we would take the two hadith and combine them and our understanding would be the laughing/chuckling as an idiom or expression of Allah’s mercy that is soon to follow any act of despair, as long as the people put their tawakkul (trust) in Allah (swt).
“Say, “O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.” (Qur’an 39:53)
