Dars e Imam-About Siffats

“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)

About Laughter of Allah – to be taken allegorically not literally like –s do- Imam Bukhari [rah] – Of the hadith related in Sahih al-Bukhari from Abu Hurayra that the Prophet ﷺ said,Allah Most High laughs about two men, one of whom kills the other, but both of whom enter paradise: the one fights in the path of Allah and is killed, and afterwards Allah forgives the killer, and then he fights in the path of Allah and is martyred,the hadith master al-Bayhaqi records that the scribe of Bukhari [Muhammad ibn Yusuf] al-

Farabri related that Imam al-Bukhari said, “The meaning of laughter in it is MERCY (Kitab al-asma’ wa al-sifat, 298)

About Coming of Allah – to be taken allegorically not literally like –s do- Imam Bayhaqi [rah] The hadith master (hafiz) Ibn Kathir reports that Imam al-Bayhaqi related from al-Hakim from Abu ‘Amr ibn al-Sammak, from Hanbal, the son of the brother of Ahmad ibn Hanbal’s father, that Ahmad ibn Hanbal figuratively interpreted the word of Allah Most High,”And your Lord shall come . . .” (Qur’an 89/22), as meaning “His recompense (thawab) shall come.”Al-Bayhaqi said, “This chain of narrators has absolutely nothing wrong in it” (al-Bidaya wa al-nihaya,10.342)
In other words, Ahmad ibn Hanbal, like the Companions (Sahaba) and other early Muslims mentioned above, sometimes also gave figurative interpretations (ta’wil) to scriptural expressions that might otherwise have been misinterpreted anthropomorphically.

From famous writer of Shah sahih bukhari -Imam Ibn Hajr al Asqalani (rah) says: When we say: “Allah is above the Throne” (Allah `ala al-`arsh), it does not mean that He is touching it or that He is located on it or bounded by a certain side of the Throne .Rather, it is a report which is transmitted as is, and so we repeat it while at the same time negating any modality, for there is nothing like Him whatsoever, and from Him is all success.
As for “over His throne” (in the hadith) it refers to the Book. Some have taken it in the sense of “upwards from His Throne,” as in Allah’s saying: “a gnat, or anything above it” (2:26), but this is far-fetched. Ibn Abu Jamra (d. 695) said: “It may be said from the fact that the Book is mentioned as being “above the Throne” that the divine wisdom has decreed for the Throne to carry whatever Allah wishes of the record of His judgment, power, and the absolute unseen known of Him alone, so as to signify the exclusivity of His encompassing knowledge regarding these matters, making the Throne one of the greatest signs of the exclusivity of His knowledge of the Unseen. This could explain the verse al-rahmanu `al al-`arshi istawa as referring to whatever Allah wills of His power, which is the Book He has placed above His Throne.”

Al-Qushayri views -on where is Allah -The establishment of His Throne in the heaven is known, and His Throne in the earth is the hearts of the People of Pure Monotheism (ahl al-tawhid).

He said: { and eight will uphold the Throne of their Lord that day, above them} (69/17), and [concerning] the throne of the hearts: { We carry them on the land and the sea} (17/70).

As for the throne of the heaven: the Merciful established Himself over it (`alayhi istawa); and as for the throne of the hearts: the Merciful conquered it (`alayhi istawla).

The throne of the heaven is the direction of the supplication of creatures, while the throne of the heart is the locus of the gaze of the Real – Most High -. Therefore, there is a huge difference between this throne and that![In Lata’if al-Isharat (4/118)]

About where is Allah and istawa -Imam Abu al-Hasan al-Ash`ari said views -on where is Allah
“The establishment of Allah – Most High – on the Throne is an action He has created named istiwa’ and related to the Throne, just as He has created an action named ityan (coming) related to a certain people; and this implies neither descent nor movement.”[As cited in `Abd al-Qahir al-Baghdadi, Usul al-Din (p. 113).]
Al-Bayhaqi confirms this: “Abu al-Hasan `Ali al-Ash`ari said that Allah – Most High – effected an act in relation to the Throne, and He called that act istiwa’, just as He effected other acts in relation to other objects, and He called those acts ‘sustenance’ (rizq), `favor’ (ni`ma), or other of His acts.”[Al-Bayhaqi, al-Asma’ wa al-Sifat (2:308)]
This is also the interpretation of Ibn Hazm (d. 456) – although a vehement enemy of Ash`aris – who explains istiwa’ as “an act pertaining to the Throne[In his al-Fisal fi al-Milal (2:125).]
Abu al-Fadl al-Tamimi on position of Imam Ahmad said views on where is Allah
mentioned that two positions were reported from Imam Ahmad concerning istiwa’: One group narrated that he considered it “of the Attributes of act” (min sifat al-fi`l), another, “of the Attributes of the Essence” (min sifat al-dhat).”[bn Abi Ya`la, Tabaqat al-Hanabila (2:296)]
Ibn Battal mentions that Ahl al-Sunna hold either one of these two positions: “Those that interpreted istawa as `He exalted Himself’ (`ala) consider istiwa an Attribute of the Essence, while those who interpreted it otherwiseconsider it an Attribute of act,[In Ibn Hajar, Fath al-Bari (1959 ed. 13:406) ]
Imam Abu al-Hasan al-Ash`ari said views -on where is Allah
Al-Tamimi further related that Ahmad said:[Istiwa’]: It means height/exaltation (`uluw) and elevation (irtifa`). Allah – Most High – is ever exalted (`ali) and elevated (rafi`) without beginning, before He created the Throne. He is above everything (huwa fawqa kulli shay’), and He is exalted over everything (huwa al-`ali `ala kulli shay’). He only specified the Throne because of its particular significance which makes it different from everything else, as the Throne is the best of all things and the most elevated of them. Allah – Most High – therefore praised Himself by saying that He { established Himself over the Throne }, that is, He exalted Himself over it (`alayhi `ala). It is impermissible to say that He established Himself with a contact or a meeting with it. Exalted is Allah above that! Allah is not subject to change, substitution, nor limits, whether before or after the creation of the Throne[bn Abi Ya`la, Tabaqat al-Hanabila (2:296-297)]

Ruh e deen =ahklaq e hasana(seerat e rasoolﷺ )

Ahklaq e elahiﷻ =ahklaq e Mustaphaﷺ

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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