Allah

The consequence of the one who believes something contradictory to what is ISLAMIC

Accordingly, anyone that believes that Allāh settled in a place, or was in contact with it or anything else that has a beginning, such as the ‘Arshor the Kursīy or the sky, or the earth, or anything else – he is a blasphemer absolutely and without a doubt. All his religious works are invalid, such as prayer, fasting and Hajj, and his wife is separated, and he must repent (by returning to Islam) immediately. If he dies with this belief, then he is not washed, not prayed for, and he is not buried in the graveyard of the Muslims. In addition, all those who believed that his belief is the truth take this same judgment. May Allāh protect us from the evils of our selves and the liability of our bad deeds.

The utterance “Allah” in Arabic means “the one who is attributed with Godhood,” which is the power to create.

To create means to bring something into existence. Everything that has a beginning, whether a physical object, an action, a thought, or anything else must be brought into existence and is therefore a creation.

No one and nothing has the power to create except Allah, and everything else is His creation. He alone exists without a beginning or end, and everything else is created and sustained by Him.

Therefore, only He deserves to be worshiped. He does not need anything, but everything in existence needs Him.

It is one of the established matters of the belief of the Muslims that Allāh (He is clear of and above all flaws) is not contained in a place and not limited by time, because place and time are both creations.

Allāh is clear of and above being surrounded by any creation of His. Rather, He is the Creator of everything, and He (has complete knowledge and control of his creation, so in this sense, not the sense of place or direction, it is said in Arabic that He) “surrounds” His creation.

This belief is agreed upon among the Muslims, no one denies this among them.

The scholars of the religion have expressed this by saying:

“Allāh existed and there was no place, and He is now as He was before the creation of place; He has not changed from what He was.”

We Ahlus-Sunnah Wal Jama’ah negate (like the Salaf) negate direction for Allah (SWT) but what is the answer to the following question put forth by the Salafis that, “If Allah is not above then why did Prophet go up to meet his Lord?”

It is like asking, “why did Aļļaah will for the Prophet to have his first revelation by Makkah, and not in China?” You might ask them “why not?”

Aļļaah had willed for the Prophet to see Aļļaah when the Prophet was in the skies. That does not mean that it was a physical meeting.

No, Aļļaah is not in a place or direction, and the seeing of Him is without Him being in a place or direction.

This seeing could occur anywhere, as Aļļah is not in a place, but Aļļah willed for the Prophet to receive the ability to see Aļļah while in the Sky.

Explanation of HAND

The first exception is if taking it literally would lead to the absurd, i.e. it is self contradictory, such as saying “a square circle” or “the part is larger than the whole.” Saying that Allāh is actually in a geographical direction leads to saying either that directions are eternal or that Allāh changed from being without direction to having a direction. This cannot be, because direction is an attribute of space, and space is attributed with change, therefore it must be a creation. Moreover, it cannot be that Allāh changes, because that would mean He needs a creator.

The second exception is if there are other hadīths and Qur’ānic sayings that contradict the literal meaning. In this case there are many texts that contradicts the claim that Allāh is in a direction, among them: “He does not resemble anything,” as Al-Subkīy mentioned. This latter text is taken literally in the absolute sense, because sound reasoning tells us that this must be so

Sūrah al-Fath, 10; its pronunciation is: “yadu-llāhi fawqa ‘aydīhim”.If someone translated it literally, he would say: yadu (the hand) Allāhi (of Allāh) fawqa (is above) ‘aydīhim (their hands). The word yad in Arabic can mean power, among other things. Ibn Al-Jawzīy in his commentary on the Qur’ān states regarding this āyah: “the fourth view (regarding its explanation) is : “His power and support is above theirs. This was stated by Ibn Jarīr and Ibn Kaysān.”

We affirm that Allah is attributed with “yad”, but we deny “limb,” or any other physical meaning. Note that Abu Hanifah prohibited translating “yad” (which you translated as “hand”) to Persian, even if one added “without a how.” This is mentioned in “Al-Fiqh Al-Akbar”. The difference between wisdom and “yad” is that the former has a known meaning, while the latter does not. Another difference is that “yad” in its literal translation means “hand” and a hand is literally a body, except in expressions like “Its not in my hands.” That is why you find the scholars saying “yad without a how” and they will not usually find it necessary to add “without a how” after “wisdom,” because when a person hears the word wisdom he does not usually think of something physical.

Explanation of għađab (wrath/anger)

FakħrudDiin Ar-Raaziyy states in his commentary on the Qur’aan:

“The fourth beneficial note is that al-għađab (anger/wrath) is a change that happens when the blood is excited in the heart due to the desire for revenge.

You should know that this is impossible for Aļļaah to be attributed with. There is a general principle in this regard, however, which is that all the motives of the self, such as mercy, happiness, anger, embarrassment, jealousy, deception, pride, and mockery have beginning states and end states.

Take for example għađab; its first stage is the sense of rush of blood in the heart, and its end is the sense of willing to harm the one that one is angry at.

So the word għađab does not have the first sense, the rush of blood in the heart, when it refers to Aļļaah. Rather, it has the last sense, which is the will to punish.

As another example, shyness has a first stage, which is the sense of brokenness inside oneself, but it also has a final stage, which is the sense of not doing something (i.e. you fill shy, so you do not do what you would be shy from doing.) So the word ĥayaa’ (lit. shyness in Arabic), when it is used for Aļļaah, has the sense of not doing something, but it does not have the sense of feeling broken inside. This illustrates a noble principle that apply in this issue

Al-Kħaazin in his commentary says, “Shyness is the change and brokenness that afflicts a person due to fear of what he might be criticized or blamed for.

It has been said that it is the cringing of one’s self from ugly acts. This is the original meaning of shyness when it is ascribed to a human being.

Aļļaah is clear of all such meanings in His attributes, so if this word is ascribed to Him (in the Arabic scriptures) then it means “not doing.”

and shy

This is because all acts have a beginning sense and an end sense, and the beginning of shyness is the change that happens to a person when he is a afraid of being associated with an ugly act.

The end (of shyness), on the other hand, is leaving out that ugly act. So if shyness is ascribed to Aļļaah (in the Arabic scriptures, which does not mean one is permitted to ascribe it in English), then the beginning sense is not meant, which is change and fear.

Rather, what is meant is “not doing the act,” which is the end sense of the concept of shyness.

So if it is stated in Arabic that Aļļaah is not shy from giving a similitude, then this means that Aļļaah does not leave out a similitude due to the saying of the kuffaar and (more specifically in this context) the jews "

Allah Does not Change

To understand scriptures in otherway is to say that Aļļaah is influenced by creation, and that creation causes events of anger, etc. in Him.

Aļļaah is not affected by what we do, or anything else in the creation.

This is true, because He does not need creation in any way, shape or form.

Aļļaah was perfect before the world existed and did not benefit from its existence more perfection, or lose any perfection because of it.

Aļļaah said:

فَإِنَّ ٱلله غَنِيٌّ عَنِ ٱلْعَٰلَمِينَ ---- Verily Aļļaah has absolutely no need for the worlds. (Aal Imraan, 97)

As for the ĥadiitħ:

“إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْم غَضَبًا لَمْ يَغْضَب قَبْله مِثْله وَلَنْ يَغْضَب بَعْده مِثْله”

{If someone translated it literally he would say: “Verily My Lord is wrathful today like never before, and He will not be wrathful like that again.”}

An-Nawawiyy said in his explanation of Saĥiiĥ Muslim:

What is meant by Aļļaah’s wrath is what appears of his punishment of those who disobeyed him, and what they (people on the Day of Judgment) see of His painful torture (assigned to sinners), and what the people at the gathering (on that day) witness of horrors that have never been before and never will be again.

There is no doubt that this will never have happened before that day, and will never and its like will never reoccur.

This is the meaning of “Aļļaah’s wrath,” just like His riđaa (literal translation: “being pleased”) is the appearance of His mercy and gentle treatment of those He has willed good and dignity for.

This is because it is impossible that Aļļaah should change in being wrathful or being pleased. And Aļļaah knows best.

Imam Abu Ĥaniifah said in Al-Fiqh Al-Akbar: “…change and alteration occur only in created beings.

Because a change is the coming into existence of something new, and all such things need a creator, because it did not previously exist.

Since Aļļaah is not created, He does not change.

In addition, Aļļaah is attributed with complete perfection, which means that saying that He is changing implies that He is getting more perfect, and was not perfect before, or getting less perfect.

This is not the belief of a Muslim.

Random things

“How do random things relate to the existence of God?”

Some would maintain that if the universe is mostly random, having pointless moons and planes floating about, how would this randomness fit in with the concept of God who does everything for a reason?

The problem with this whole issue is that if someone asks “why did God do that?” then he is asking a question that implies a need. For, example, if I ask you, “Why did you do that?” Then your answer will always be in terms of getting some benefit or avoiding some harm.

Since the Creator does not have needs, this question is irrelevant with respect to Him. That is why the Quran teaches us not to ask this question:

لا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُون

Meaning: “He is not asked about what He does to creation, but the creation is asked.” (Al-Anbiya’, 23).

Allah does, however, instruct us of our own decreed purpose:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ

Meaning: “Allah did not create humans or jinn except to worship Him.”

This does not mean that He gets benefit from our worship, as also instructed in the Quran:

فَإِنَّ ٱلله غَنِيٌّ عَنِ ٱلْعَٰلَمِينَ

Meaning: Verily Allah has absolutely no need for the worlds. (Aal `Imraan, 97)

Masnavi

There isn't light (at) night, and (so) you don't see

colors; therefore (light) is made evident by the opposite of

light.

(First) is the seeing of light, then the sight of color.

And you know this instantly by (awareness of) the contrary

of light.

God created pain and (yearning) sorrow for this sake:

so that happiness may occur by (means of) this opposite.

Thus, hidden things are revealed by (their) opposites.

(And) since God has no opposite, He is hidden.

Notice all Best Things are Hidden

The Core -

Character is hidden -- Fascial Beauty or Ugly is VISIBLE

Soul is Hidden - Body is visible

Ikhlaas is hidden - good deed might be visible

from Love till Ishaque is Hidden - Words are Audible expressions(can be acting) are visible

Imaan is Hidden - Declaration can be Witnessed

Spiritual status is Hidden - Throne of even kafir is visible

Auliyas are Hidden - people like me are so VISIBLE

meanings of Huroofe Muqatiaat are Hidden - the quran and Huroof itself is visible.

Knowledge is hidden - speech is Audible

(wisdom)understanding is hidden - Language, Character-sets are Visible

and Haqeeqat of prophet (peace be upon him)is Hidden.

as per hadisi remember (meri haqeeqat ko mere Rab ke alawa koi nai janta)

The Biggest hidden of All hidden HAQ Allah is Hidden.

Derive unknown from the knowledge of Known

“You cannot imagine one ship running without some one looking after its affairs. Yet you think that for this whole world, which runs exactly and precisely, there is no one who looks after it, and no one owns it?”

Take also a look at the proof of Allah’s existence that Ash-Shafi`i presented:

“The leaves of Toot (berries) are all but one. Each leaf tastes exactly the same.

Insects, honey bees, cows, goats, and deer live off of it.

After eating these the insects produce silk;

bees produce honey;

deer give musk (a special kind of scent),

cows and goats deliver off-springs.”

Maalik said it this way: “Difference in languages, difference in pitches of voice, difference in singing are proof that Allah (subhanahu wa ta`ala) exists!”

Meaning of Allah can hear

Question: Doesn’t the faculty of hearing imply the necessity of a specialized sensory organ, just as a hand implies a limb? Isn’t the concept and act of hearing also physical? You hear because of vibrations picked up by the auditory system in your ears, therefore hearing has a [physical] meaning.

What is heard is physical, i.e. the soundwaves are physical vibrations. The hearing of them, however, is not necessarily physical. This is despite the fact that our hearing has a physical aspect. Our hearing is physical in the sense that we hear through an instrument (our ear) which senses sound by vibrating in reaction to these soundwaves. This is our way of hearing. It is hearing with a kayf, with a modality, i.e. with several steps and elements involved, or a physical description.

Allaah’s hearing, however, is without kayf, without modality, and accordingly, not based on vibrations of an instrument.

Note that we say that it must be that Allaah hears everything, and at the same time that it is impossible that Allaah should have ears.

It is impossible, because that would mean that He is composed of parts, and something composed needs something to put it together, i.e. it needs a creator. Moreover, Allaah’s hearing cannot be based on a reaction to the vibration of soundwaves, because reaction is imperfection.

Furthermore, Allaah’s hearing is not sequential (hearing one thing after another,) because Allaah is not in time (and whenever you have sequences of events, you have time)

when we read information in sequence : we do not know the entire message unless its complete .. hence we can understand a statement after it is finished

So this is a Limitation of processing data with TIME .

Allah is beyond any limitation

Words and letters are created speech

Aļļaah’s Speech is a necessary and eternal attribute of perfection.

It would be imperfection for the Creator not to have an attribute by which He tells, orders, promises and threatens.

Moreover, it is imperfection to be attributed with the attribute of expressing what one knows serially (i.e. consecutively, one piece of information after another, or by letters or words).

This is because speech that consists of serial expressions must have a beginning and because there will be a delay in informing all that one knows.

“Qur’aan is not created” they are referring to Aļļaah’s eternal attribute of speech that is not sound or letters. In other words, the Speech that the book of the Qur’aan refers to.

This is the correct belief, because the Arabic language, just like all languages, was created by Aļļaah. Accordingly, if Arabic is a creation, how can Arabic speech be anything but a creation? After all, what is composed of created things, in this case the sounds of Arabic and their representing letters, is clearly created.

So in “bismillaah”, for example “i” comes after “b”, so when you say bismillaah, the sound “i” only becomes existent after “b” ’s non-existence. This means “i” has become existent after non existence, which means that it needs a creator to exist. Nothing can come into existence without a creator, all Muslims must believe that.

The saying of Ahlu-s-Sunnah is that the words and letters in the printed copies of the Qur’aan refer to Aļļaah’s eternal Kalaam, and tell us in Arabic what He said eternally without letters, sounds or words.

An example to clarify is that the word “Aļļaah” refers to Aļļaah. We do not worship these letters, or the sounds of uttering this word. Rather, we worship the one they refer to

Hazir and Nazir

To be hazir AND nazir at every place is not the quality of ALLAH - because he is free from area and space

" Allah does not endure time and no space can encompass him " - Books of Beliefs (Aqaaid)

Allah is definately Haazir but is free from being in an area.

Allahs Knowledge and Power encompass the entire creation