“Do they not consider the Qur’an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.” (Qur’an 4:82)
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Now if I was to follow that particular aqidah view I would have to be at least be consistent with myself and consistent with the text of the Qur’an. So again we have nothing stating that x/y is the default place for Allah (swt).
The correct view if we are to take the verses as they and apply a consistent methodology would be to say that Allah (swt) exist in a set [4,0 & 0,4 & 3,4 & 4,3 & 3,5 & 5,3 etc.…]
We describe Him (swt) by what has been authenticated that he described himself with. And we affirm for Him (swt) what the Prophet (saw) has affirmed for Him in his authentic Sunnah. As for those that say that we affirm for Allah what He has affirmed for Himself. They wanted from that to believe in the literal text and pass it as it came. For example, when He (Allah)-Great and Glorious God says:
“The Most Merciful [who is] above the Throne established.” (Qur’an 20:5) For this ayat (verse) when taken literally implies that Allah has a position, and he is above the throne, he says like this. This is the literal meaning.
And when I discussed with one of them regarding this,. I asked him, “Do you always stick to the literal meaning?”
He said, “Yes I do stick to the literal always, I don’t differ nor do I alter.” I said, “Let’s agree to stick to the literal meaning and I will agree on this ruling till a certain time, but I hope that you’ll stick to it and don’t change your words. Now me and you have both agreed on the same madhab and the same opinion.
Which is to say: The affirmation and passing of the ayats (verses) like they came, and taking the literal meanings, and building the belief upon it. (the opinion).
“Good”, he said, “Good”. I said, “Then this ayat (verse), Allah affirms a position for himself which is above the throne {The Most Merciful [who is] above the Throne established.} But in another ayat(verse) Allah says, “Indeed, my Lord is on a path [that is] straight.” (Qur’an 11:56)
Is the straight path the same as the throne or a different thing? Without doubt it’s another place, then this is a 2nd position. And you must affirm the literal meaning.
In a third ayat, Our Lord, Great and Glorious God says: “There are not three in a private conversation but that He is the fourth of them, nor are there five but that He is the sixth of them-and no less than that and no more except that He is with them.” (Qur’an 58:7)
This is a third place, different from the throne and different from the straight path.
And in a fourth ayat (verse), He (Allah) Great and Glorious God says about his Prophet Musa (as) ”No! Indeed, with me is my Lord; He will guide me.” Qur’an 26:62 and Musa (as) was on the beach of the Red Sea when he said this.
And in a fifth ayat, Allah tells us about our Prophet (saw) that he said when he was in Ghar Thawr (a cave that Muhammed-saw hid in)
“Have no fear, for Allah is with us.” (Qur’an 9:40)
And Allah tells us about his Khalil (Friend), Ibrahim (as) that he said: “I will go to my Lord! He will surely guide me!” (Qur’an 37:99)
And he (Allah) Great and Glorious God says in another ayat (verse) “But there he finds Allah, Who settles his account in full.” (Qur’an 24:39)
And he says in another ayat (verse) He says: “There is no creature but that He holds it by its forelock.” (Qur’an 11:56)
And the Prophet (saw) says in his Sunnah “A slave becomes nearest to his Lord when he is in prostration.” Source: (https://sunnah.com/riyadussalihin:1428)
And he says as well mentioning about Allah “Did you not know that my servant so and so was ill and yet you did not visit him? Did you not know that if you had visited him you would have found me with him?” Source: (https://sunnah.com/muslim:2569)
“When any one of you prays, he must not spit in front of him, for Allah is in front of him when he is engaged in prayer.” Source: (https://sunnah.com/bukhari:416)
Which of these literal meanings will you take? Now I am following your madhab.
On the throne? Or on the straight path, or is he the fourth of the three or the sixth of the fifth or in Ghar Thour, or on the beach of the Red Sea or in or where? Or in the prostration position?
He said: “All of these are not taken literally except {The Most Merciful [who is] above the Throne established.}”
I said: “Then you broke your ruling.” “You broke your ruling.”
Anyhow, taking the literal meaning falsifies the fact that the source of the Qur’an is from Allah. It falsifies that, why?
Because Allah says, “Had it been from anyone other than Allah, they would have certainly fund in it many inconsistencies.”(Qur’an 4:82) -and taking the literal meanings leads to that.
Sticking to the literal meaning leads to this inconsistency, because Allah Great and Glorious God affirms a hand for himself, and two hands, and affirms more than that..
{Allah’s hand is over theirs.}-Qur’an 48:10 {Rather, both his hands are extended}-Qur’an 5:64 {Do they not see that We have created for them from what Our hands have made, grazing livestock} –Qur’an 36:71
Which of these literal meanings will you take?
{sailing under Our ‘watchful’ Eyes} –Qur’an 54:14 { so that you would be brought up under My ‘watchful’ Eye.} –Qur’an 20:39 This is singular and that is plural, and lowest plural is 3 some say.
So, which of these literal meaning will you take? {they would have certainly found in it many inconsistencies.}
Taking the literal meaning is a ruling that is broken and false but actually rotten and sluggish. It’s not looked upon and not depended upon. And it’s throwed to the side of the walls. The same is in the sunnah as well.
Those that take the path of affirming the attributes by affirming and passing them like they came and took the literal meaning have contradicted this ruling of theirs and have heavily crushed it and they have left it crumbled and fragmented and have not left a peaceful (part) of it ever!
And there’s nothing which implies that as much as the act of some when he came to the hadith “Do not curse Time, for it is Allah Who is Time.” Is it not like this?
Source: (https://sunnah.com/muslim:2247a)
He said: “No this hadith is not taken by the literal meaning.” (For it is Allah Who is Time) Else its literal meaning implies the divinity of time! Does it not?
Also, “I become the hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks.” -taking the literal meaning leads to the belief of divine indwelling, is that not the case?
Source: (https://sunnah.com/qudsi40:25)
And they fight that very fiercely!!! Taking the literal meaning is a false method.
So when we say that we affirm what Allah has affirmed for himself we take out taking the literal meaning.
And when we say we affirm for Him (Allah) what the Prophet (saw) has affirmed for him in his Sunnah, then we mean the Mutawatir not any other.
What’s authentic about our Prophet (saw) in tawatur with clear mention of the attribute, in approval or rejection.
These people who ascribe to Allah (swt) a place are in error in their aqidah. May Allah (swt) guide them and us! May Allah (swt) forgive the Ummah!
You may be interested in reading the following:
May Allah Guide the Ummah.
May Allah Forgive the Ummah.
Prima Quran 