Dars e Imam-About Allah

“Bismillahir Rahmannir Raheem””Al-Hamdu Lillaahi Rabbil ‘Aalameen was Salaatu was- Salaamu ‘Alaa Sayidinaa Muhammadin wa Aalihi wa Asabihi Ajma ‘een (tauheed- risalat- ahkirat and islam-iman-ihsan)

Imam Fakhrudeen Raazi (radi Allahutala anhu) said that it is not permissible upon any Muslim to even think that Allah Ta’ala can speak a lie. He said that for one to think in this way would remove one from the folds of Imaan. (Tafseer Kabeer)

Allah Ta’ala is pure from all defects. (Tafseer Baidhawi) There is none more truthful than Allah Ta’ala and for Allah Ta’ala to tell a lie is impossible. (Tafseer Khazin).Any person who shows Allah Ta’ala to possess a certain quality which is not worthy of His Being, or to show Allah Ta’ala to have a defect or impatience, then he is a Kaafir. (Fatawa Alamgiri)

Surat ash-Shura, ayah 11 which means:”There is nothing like Him and He has the attribute of Hearing and Seeing.”This ayah absolutely and totally clears Allah of resembling the creation. It comprises that Allah azzawajal  is different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allah azzawjal exists without a place, because the one who exists in a place would, by nature, be composed of atoms, i.e., he would be a body, occupying a space, and Allah ta’ala is clear of occupying spaces.

Imam Al-Bukhariyy, Imam al-Bayhaqiyy and Imam Ibn al Jarud rahmatullah alaihim related that the Messenger of Allah ﷺ, said which means:“Allah existed eternally and there was nothing else.” This hadith proves that Allah was alone in al-‘azal, (the status of existence without a beginning,) i.e., before creating any of the creation. There was nothing with Him: no place, no space, no sky, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allah, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, He would become in a place, because this is a development, and the development is a sign of needing others, and the one who needs others is not God.

Imam Abu Mansur al-Baghdadiyy related in his book, Al-Farqu Bayn al Firaq, that Imam Ali raziAllah anhu, the fourth of the caliphs, may Allah reward his deeds, said which means:”Allah existed eternally and there was no place, and He now is as He was, i.e., without a place.”

Imam Abu Hanifah, who is one of the authorities of as-Salaf, said in his book Al-Fiqh al-Absat:”Allah existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing; and He is the Creator of everything.”

Imam al-Hafidh al-Bayhaqiyy said in his book, Al-Asma’u was-Sifat, on page 400:”…. What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was in proximity or remoteness. Allah, the Exalted, is adh-Dhahir–hence, it is valid to know about Him by proofs. Allah is al-Batin–hence, it is invalid that He would be in a place.”He also said:”Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallAllahu alayhi wa sallam : ‘You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.’ Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place.”

Imam Ahmad Ibn Salamah, Abu Jafar at-Tahawiyy, who was born in the year 237 after Hijrah, and was one of the Heads of Great Salaf said in his book Al-Aqidah at-Tahawiyyah.  :”Allah is supremely clear of all boundaries, extremes, sides, organs and instruments. The six directions do not contain Him–these are attributed to all created things.”Such is the saying of Imam Abu Ja’far who is among the heads of as-Salaf. He explicitly stated that Allah is clear of being contained by the six directions. The six directions are above, below, in front of, behind, right, and left.

The linguist and scholar of hadith, Imam Muhammad Murtada az-Zabidiyy, narrated by a continuous chain from himself back to Imam Zayn al-Abidin Ali Ibn al-Husayn Ibn Ali Ibn Abi Talib, (who was among the first of as-Salaf, who earned the title of as-Sajjad, i.e., the one who prays a lot), that Zayn al-Abidin said in his treatise as-Sahifah as-Sajjadiyyah about Allah: which means:”O Allah, You are clear of all imperfection. You are Allah, the One Who no place contains You.” He also said which means: “O Allah, You are clear of all imperfection. You are Allah, the One Who is not in boundaries.”

In the explanation of al-Bukhariyy in the chapter on Al-Jihad, Hafidh Ibn Hajar said:”The fact that the two directions above and below are impossible to be attributes of Allah, does not necessitate that Allah would not be attributed with aboveness, because attributing aboveness to Allah is a matter of status and the impossibility lies in it being physical.”

The scholar Imam Zayn ad-Din Ibn Nujaym, in his book Al-Bahr arRa’iq, on page 129 said:“Whoever says it is possible that Allah would do a doing in which there is no wisdom commits blasphemy, and also he commits blasphemy by affirming a place to Allah, the Exalted.”

Imam Muhammad Ibn Hibah al-Makkiy said, in his book Hada’iq al-Fusul wa Jawahir al-Uqul ( Jawahir al-uqul is also known as Al-Aqidat-as-Salahiyyah because he gave it as a gift to Sultan Salah-ad-Din al-Ayyubiyy who ordered that this book be taught to the children in schools and broadcast from the top of minarets ) “Allah existed eternally and there was no place, and the judgment about His existence now is that He is as He was, i.e., without a place.”

Solitude/qalwat(away from creation) =removes veils.

Night = munajat(expressing) +mulakhat (meeting) the lord

Noor e marifat =khalwat/solitude –bad company(people of duniya)

When I want to talk to allah I say prayers and when I want that he talk to me I recite quran- Hazrath Ali(ra)

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