3. Beyond Time and Space: 揥here is Allah?

3.
Q. Is Allah everywhere, or isHe beyond the heavens and the earth?
A.
The issue of "Where is Allah?" is something that was never debated or
made a matter of dispute among the Muslims throughout the ages and
eras. In fact the Qur'an warns against delving into these issues in
Surah Aali Imraan (verse #7). The Sahabah and Tabi'een also dealt very
severely with those who began discussing these issues. Unfortunately,
due to immense ignorance about our deen, certain Muslims forget about
their real duties and responsibilities and waste their precious time
arguing about these issues regarding which we have been ordered not to
delve into.
Kindly see (abridged) answer of Mufti Muhammad ibn Adam Al-Kawthari
below: 'The belief (aqidah) one must have regarding his Lord and
Creator is that Allah Almighty is One, thereis nothing like Him, there
isnothing that can overwhelm Him, there is no god besides Him and Heis
Eternal without a beginning and Enduring without end. He will neither
perish nor come to an end and nothing happens except what He wills. No
imagination can conceive of Him and no understanding can comprehend
Him. He is different from any created being.
Allah Most High says about Himself:
"There is nothing whateverunto like Him." (al-Shura, 42:11).
And He says in Surah al-Ikhlas:
"And there is none like unto Him." (Al-Ikhlas, 112: 4).
Due to the above and othertexts of the Qur'an and Sunnah, one of the
major beliefs a Muslim must have regarding Allah Most High is that
there is no creation that is similar to Him. If Allah is regarded to
be similar or resemble or haveany qualities of His creation, then that
would constitute disbelief (Kufr).
Imam Abu Hamid al-Ghazali (May Allah have mercy on him) states:
"Whoever thinks that Allah has a body made of organs,then he is an
idol-worshipper…Whosoever worships a body is regarded a disbeliever by
the consensus of all the scholars, the early scholars (salaf) and the
late (muta'akhirun)" (Iljam al-Anam an Ilm al-Kalam, 6-8).
If one believes that there isnothing similar to Allah in any way, then
his Aqidah iscorrect and there is no need for disputes and arguments.
I believe that there isn't a Muslim that really believes that Allah is
similar to his creation in any way, thus disputes andarguments must be
avoided. Yes, if one does believe that Allah has hands, feet, face,
etc…that is similar to his creation, then without doubt this person
would come out of the fold of Islam.
Regarding the question, "where is Allah?" firstly, it should be
remembered that this is not something that one will be asked about on
the day of Qiyamah. We are in need ofpeople really learning about the
basics of Islam, rather than engaging themselves in these matters.
Those that argue and cause destruction with such issues are normally
ignorant about even the basics of Salah, Zakah, Hajj, etc…
Secondly, this question in itself is wrong. We ask regarding the
whereaboutsof a person that lives in time and space. For example, I
encompass time, meaning I live in time, and I have a body that needs
to fill some space.
However, Allah, Mighty andMajestic, is the creator of time and space.
If we limit Him to any time or space, then this would imply that we
resemble Him to his creation by giving Him a body, as space is
limited. If one was to say that Allah iseverywhere, then this is
wrong, as 'everywhere' is limited and ends somewhere, whereas Allah is
not limited.
Similarly, to say that Allah is on earth, sky, moon, sun, throne, etc…
is also wrong, as all these things are limited and to limit Allah
toany created thing is Kufr.
Imam al-Tahawi (Allah have mercy on him) states in his famous al-Aqida
al-Tahawiyya:
"He (Allah) is beyond having limits placed on Him, or being
restricted, or having parts or limbs. Nor is He contained by six
directions as all created things are." (P. 9).
Imam al-Nasafi (Allah have mercy on him) states:
"He (Allah) is not a body (jism), nor an atom (jawhar), nor is He
something formed (musawwar), nor a thing limited (mahdud), nor a thing
numbered (ma'dud), nor a thing portioned or divided, nor a thing
compounded (mutarakkab), nor does He come to end in Himself. He is not
described by quiddity (al-ma'hiya), or byquality (al-kayfiyya), nor is
He placed in space (al-makan), and time (al-zaman) does not affect
Him. Nothing resembles Him, that is to say, nothing is like Him."
(See: Sa'd al-Din al-Taftazani & Najm al-Din al-Nasafi, Sharh
al-Aqa'id al- Nasafiyya, 92-97).:->

--

- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -

What Is in a Number?

A quiet revolution is takingplace in the Arabic language; it is fast
losing the character set used to represent numbers. Arabs gave the
Arabic numerals to the world, thereby making the tremendous advances
in mathematics and science possible. But today they are giving themup
in favor of the Europeanones.
The Arab contribution was the symbols for numbers one through nine,
the concept of and the symbol for zero, and the idea of the place
value of numbersthat made it possible to write all numbers, no matter
how big or small, using these ten symbols alone. All of these remain
valid today and are the essential elements of the Arabic numbering
system. However the symbols themselves changed upon their arrival in
Europe. While the European numerals are Arabic in theirgenesis, their
shapes are not the same as those of the Arabic numerals that have been
used for centuries in the Arabic world.
First it was the newspapers, magazines, and web sites. Then textbooks.
And now even the religious books --- the last refuge of the historic
numerals --- are slowly giving way to the European onslaught. There
are notable exceptions but the general trend is very clear.
The same is true of Urdu. Its numerals, which are thesame as the
Arabic ones (with the exception of 4 and 7), have rapidly joined the
endangered species list.Today they are absent from all printed matter
in mass circulation. In religious books one finds a hodgepodge of the
Urdu and European symbols sitting uneasily next to each other,
symbolizing the confusion of the writers or publishers.
While Farsi is holding its ground better than either Arabic or Urdu,
signs of change are visible there as well.
The computers and the Internet, with their built in bias in favor of
English at the current state of their evolution, have a lot to do with
this cultural sea change. But there is also a misconception that the
European numerals are actually Arabic or that this is a change for the
better or at least that it does not matter.
In 1403 AH, the organization of senior ulama in Saudi Arabia, in
its21st congress (Riyadh, 17-28 Rabiul Akhir 1403) reviewed the then
emerging trend and passeda resolution addressing these misgivings. It
declared that changing Arabic numerals to the prevalent European ones
inArabic was not right. Among the reasons it cited were the following:
1. The claim that the presently used European numerals are the real
Arabic ones is neither well known nor true. Centuries of use give
legitimacy and authenticity to the Arabic symbols that are now being
replaced.
2. The change will have ill consequences as it is a stepin the
direction of Westernization of the Islamic society.
3. It is a reflection of the blind following of the West.
4. The Arabic numerals have been used in all written works for
centuries. If they are now replaced, it will handicap the new
generation in benefiting from this great treasure, and cut it off
fromits history.
A year later (1404 AH) the Islamic Fiqh Academy in Makkah reviewed the
issue and issued a fatwa fully supporting the resolution of the ulama.
It declared it impermissible to use the European symbols while writing
Arabic and warned about very serious consequences of this move.
Today the fears expressed by the Islamic Fiqh Academy can be seen in
stark reality. In Pakistan, people are not only using the new symbols
for writing, they are increasingly using English when expressing
numbers in words in everyday usage. (Example: "Yeh Jora aap ko four
seventy five main laga donga."). This Urdish language now evolving is
a seriously handicapped language thatcannot count, do math, express
colors, name an organization, or discuss politics, business or culture
without resorting to English. The resulting chaoshas not improved
their command of English, but it has seriously endangered their
language, culture, andcivilization.
A similar fate may await Arabic if steps are not taken to reverse the
trend. Writers and publishers in Urdu and Arabic need to pause,
reflect, and stop thismad rush into numerical disaster. Twenty years
laterthe call of the Islamic Fiqh Academy remains as relevant as ever.
And even more urgent.

--

- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -

2b. Oh Travelers to the Haram!

2b.
3. Praying forty salats with congregation in the two Harams is a very
virtuous act, but it is not obligatory. Those who are far from the
Haram orare sick or weak should not tire themselves hoping to achieve
this blessing.
4. If a king commands someone in his court to ask him for something,
asking him for lowly things is disrespectful. So,ask Him for
forgiveness and His pleasure. Along with that also ask Him foryour
worldly needs, because that is too His command; had it not been His
command, it would have been disrespectful.
5. It is not obligatory on those who are residing far from the Haram
to offer every salat with congregation in the Haram. Rather, they
should pray in a mosque close to their place of residence and plan
according to their convenience.
6. Abstain to the utmost from hurting other servants of Allah. Doing
so is a greater act of worship.
7. While living in Makkah, the most meritorious act of worship is
Tawaf, so do as many Tawafs as possible.
May you enjoy being the guests of Allah and return to your homes with
His pleasure and forgiveness. Amin. If you can rememberthen please do
a favor by making dua for the forgiveness of this helpless servant./

--

- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -

2a. Oh Travelers to the Haram!

2a.
Neither will I mentionits rites and rulings, because you can get all
of this from books and training sessions for Hajj. Rather I want to
point out something else.
You are going to the great Court of the King of kings. When a person
is a guest of a king then he learns themanners of the court long
before he goes there. Then when he reaches there, he monitors every
deed of his making sure that it does not result in disrespect.
Oh travelers to the Haram! I wish to share with you anextremely
beneficial recipe-one that you will neither find in books nor
inlectures. I know that pilgrims are subject to numerous difficulties
and hardships. In this journey, there are many trying moments, no,
rather many trying hours and days. Sometimes there is the immigration
obstacle. There are the difficulties in finding lodging and in getting
to the Haram. There are the hardships encountered in Tawaf and Sa'ee.
But, my brothers! To achieve any big goal, you must undertake
hardships. Those who are mentally prepared for this are the successful
ones.
The recipe that I am presenting is called"tafweed", which means
entrusting your matters, i.e. entrusting your intentions and desires
to Allah. The opposite of this is "tajweez" which means relying on
your own plans and actions.
Tajweez is the root of all of our worries in our normal course of
affairs and especially during the journey to Hajj. On the other hand,
tafweed resultsin complete contentment. The person who in his
difficulties leaves matters into the hands of Allah finds that Allah
shows him ways out of his difficulties. When you reach the court of
the King, then entrust your matters to the King. If he makes you sleep
on the floor, then sleep happily onthe floor. And if he makes you sit
on the throne then sit on the throne remembering that you are in the
court of the King. He has invited you here to honor you.
Never lose sight of the trueBeloved for even a blink of the eye
Lest the king glance at you with mercy and you be unaware.
Many people return from Hajj and tell stories about the unmannerly
behavior of the people there and magnify the difficulties they
encountered there. One time I received a letterfrom an old man who
said that: while you give peoplegood tidings of Jannah, I went to Hajj
but found no trace of the fear of God in the people therein. Then the
man mentioned his difficulties in such words and talked about other
pilgrims and the Saudi people in such a way that I felt sorrow over
the way he mentioned this.
We are not going there to have a picnic. When millions of people
gather ina city of three or four hundred thousand, then due to the
crowd there willbe pushing and shoving. The paths will be narrow and
difficult. So undertake this journey as an ardent devotee. Whoever is
ardentin the love of someone finds enjoyment in the difficulties he
encounters on the way and contentment in these worries.
One time I went with my respected father Hazrat Mufti Muhammad Shafi
Rahmatullah alayhi for Umrah in Ramadan. We were sitting in the Haram
in front of the Rukn Yamani. The crowd was immense. People were
jumping our shoulders. OneSudanese man jumped my shoulder and his leg
hurt my neck. It slipped from my mouth, how rude thesepeople are! I
turned and saw that my father's face had changed color and there were
signs of anger. He stayed silent for a whileand then said: Would you
rather that these shoves strike another person who is sitting
somewhere else desperately wishing to be here and enduring them, but
could not get here? This was around 1974. Thisstatement of my father
changed my world completely. Now I wished to encounter more of
theseshoves.
Now some useful advice that Insha-Allah will be of benefit:
1. There are two types of actions during Hajj: wajibaat, obligatory
duties, which must be performed and Mustahibbat, virtuous actions that
are not required by Shariah. If you can do the Mustahibbat without
incurring sin then that is a favor of Allah, otherwise you do not need
to worry about them. For example, kissing the Black Stone has great
blessings. But ifin order to get this blessing you must push and shove
and fight or mix with women then this blessing is of no use. If you
sin in order to obtain that blessing than you have actually incurred a
loss.
2. Women coming into the rows of men disrupt boththeir salats and the
salat of their neighbors. Women should come early enough to the Haram
to pray in the women's sections. Otherwise, it is better for them to
pray in their residence.
:->

--

- - -
Translate:
http://translate.google.com/m?hl=en&twu=1/
- - - -