General Dought & clear, - * There is no contradiction between the description of the Qur’an as being clear and explained in detail, and the appearance of the huroof muqatta‘ah in it

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Quranic verses are considered fussilat, that is explained in details in Surah Hud 11:1 and fussilat 41:3 but Huroof Muqomatats (qur'anic verses) meaning according to scholars are not explained by the prophet, that is not fussilat (which is contradictory).
Since Qur'an cannot contradict itself, how can we reconcile both?
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Praise be to Allah
There is no contradiction between the Qur’an being described as clear and explained in detail, as Allah, may He be exalted, says (interpretation of the meaning):
“We have (indeed) explained in detail Our Ayât (proofs, evidences, verses, lessons, signs, Revelations, etc.) for people who know” [ al-An ‘aam 6:97]
“Certainly, We have brought them a Book (the Qur’an) which We have explained in detail with knowledge, - a guidance and a mercy to a people who believe”
[al-A ‘raaf 7:52]
and the huroof muqatta’ah [groups of letters that appear at the beginning of some soorahs].
Ibn Katheer (may Allah have mercy on him) said:
“We have (indeed) explained in detail Our Ayât (proofs, evidences, verses, lessons, signs, Revelations, etc.)” means: We have explained them and clarified them.
End quote fromTafseer al-Qur’an al-‘Azeem(3/305).
There is no contradiction between that and the fact that the Holy Qur’an contains the huroof muqatta‘ah at the beginning of some soorahs, for several reasons:
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The idea of being clear and explained in detail is applicable to the Qur’an and to its soorahs and verses, in general, not to every single word in it, which means that the idea of being explained in detail does not rule out exceptions. The Holy Qur’an itself states that there are exceptions, as is seen in the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning):
“It is He Who has sent down to you (Muhammad (blessings and peace of Allah be upon him)) the Book (this Qur’an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkâm (commandments), Al-Farâ'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: ‘We believe in it; the whole of it (clear and unclear Verses) are from our Lord.’ And none receive admonition except men of understanding”
[Aal ‘Imraan 3:7].
Shaykh Muhammad al-Ameen ash-Shinqeeti (may Allah have mercy on him) said inal-‘Adhb an-Nameer(2/168):
“it is He Who has sent down unto you the Book (the Qur’an), explained in detail” [al-An ‘aam 6:114]means: in it, beliefs are explained clearly; in it the truth is explained and made distinct from falsehood, what is beneficial is made distinct from what is harmful, what is good is made distinct from what is bad. In it Allah explains: beliefs; halaal and haraam; what brings a person closer to Allah and what leads to His Paradise; what takes a person further away from Allah and incurs His wrath, and leads a person to His Hell; and He explains the ultimate destiny of both groups; what He has prepared for His close friends and what He has prepared for His enemies. All of that is explained in detail in the Qur’an. Even though there are some ambiguous verses in the Qur’an (those that are not entirely clear), they are to be understood in the light of the clear verses, and their meanings are to be understood in the light of the clear verses.
As we mentioned above in Soorat Aal ‘Imraan regarding the meaning of the verse (interpretation of the meaning):“in it are Verses that are entirely clear, they are the foundations of the Book” [Aal ‘Imraan 3:7].
What this means is that the clear (muhkam) verses are the foundations of the book in the light of which anything that is unclear of the ambiguous (mutashaabih) verses is to be interpreted and understood. This is the meaning of the verse in which Allah says (interpretation of the meaning):
“it is He Who has sent down unto you the Book (the Qur’an), explained in detail” [al-An‘aam 6:114].
Explaining in detail is the opposite of speaking in general terms; it means explaining and making clear. End quote.
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The clear and detailed explanation of the verses of the Book does not mean that the verses do not include general or ambiguous statements, or verses that need to be interpreted, or verses that abrogate, or statements that may have more than one meaning. In fact all these types of verses exist in reality, but the Holy Qur’an – at the same time – includes verses that explain in detail matters that are mentioned elsewhere in general terms or are subject to interpretation or abrogation and the like. It contains some verses which explain others, and there are verses that explain what people need to know.
Hence we may regard the scholars’ discussion of the meaning of the huroof muqatta‘ah as being another detailed explanation, i.e., a clarification thereof; so that there is no contradiction between the existence of those letters and the description of the Qur’an as being the book that is clear and explained in detail.
The scholars said: If the Qur’an was all the same in its level of clarity and ease of understanding its meanings, the scholars would not have differed in their ways of interpreting and understanding it. But Allah decreed that there should be people who would be raised in status because of their knowledge, and that people would vary in their level of knowledge; therefore their explanations varied, according to their level of knowledge.
End quote from‘Aaridat al-Ahwadhi(1/124).
He also said:
With regard to it all being described as beautifully put together with the utmost conciseness and eloquence, using few words with abundant meanings, it is as Allah, may He be glorified and exalted, said concerning it (interpretation of the meaning):“a Book, the Verses whereof are perfected (in every sphere of knowledge), and then explained in detail” [Hood 11:1].
With regard to it all being mutashaabih (parts of it resembling other parts), because it discusses throughout these meanings that have been explained in detail, without falling short, going to excess, adding unnecessary detail or contradicting itself, it is as Allah, may He be exalted, says (interpretation of the meaning):
“Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein many contradictions”
[an-Nisa’ 4:82]
“Allah has sent down the Best statement, a Book (this Qur’an), its parts resembling each other (in goodness and truth)”
[az-Zumar 39:23].
With regard to its verses being of two types, some of which are clear (muhkam) and some are ambiguous (mutashaabih), what is meant is that some verses are clear in meaning and others are subtle in meaning. If our Lord, may He be glorified, had so willed, He could have made all its verses equal in clarity. But He decreed that among people there would be some who are knowledgeable and others who are ignorant, some who are well-versed in knowledge and others who are lacking therein, and He made them vary with regard to their level of understanding as He, may He be glorified and exalted, said (interpretation of the meaning):
“Allah will exalt in degree those of you who believe, and those who have been granted knowledge”
[al-Mujaadilah 58:11].
Here Allah, may He be glorified and exalted, tells us that He raises people in status by means of their faith, and raises them further by means of their knowledge. The one who does not understand its interpretation may limit himself to believing in it and accepting its meaning as Allah intended it to mean.
The one who is well versed in knowledge may examine it and understand the ambiguous (mutashaabih) verses in the light of the clear (muhkam) verses and whatever possible interpretation of the ambiguous verses is in accordance with the meaning of the clear verses, he may adopt that interpretation, and whatever interpretation contradicts it, he may ignore it. If it is possible, he may find a report from the Messenger of Allah (blessings and peace of Allah be upon him) to support the conclusion he reached.
End quote fromal-Qabas fi Sharh Muwatta’ Maalik ibn Anas(p. 1058)
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The huroof muqatta‘ah are simply there to begin the soorahs, like something to alert the reader at the beginning. They are not necessarily connected to the topics discussed in the chapters, or the topics of the verses that the Qur’an speaks of and describes as being clear and explained in detail, based on the fact that the description of clarity and detail most often comes directly after the huroof muqatta‘ah. Allah, may He be exalted, says (interpretation of the meaning):
“Alif-Lâm-Râ. [These letters are one of the miracles of the Qur’an and none but Allah (Alone) knows their meanings]. (This is) a Book, the Verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allah), Who is All-Wise Well-Acquainted (with all things)”
[Hood 11:1]
“Hâ­Mîm [These letters are one of the miracles of the Qur’an, and none but Allah (Alone) knows their meanings.]
A revelation from (Allah) the Most Gracious, the Most Merciful.
A Book whereof the Verses are explained in detail — a Qur’an in Arabic for people who know”
[Fussilat 41:1-3].
If this was a contradiction, it would not be like this, which could be easily avoided by any human being, let alone the Lord of mankind, to Whom belongs absolute perfection.
Therefore it is clear that what is referred to when the Qur’an is described as being explained in detail is the verses that discuss the main objectives of the Holy Qur’an, which is to explain Allah’s Oneness in His Lordship, His divinity, and His names and attributes; to deny that He has any partner; to state that absolute rulership belongs to Him alone, may He be glorified and exalted; and similar basic concepts that the Prophet (blessings and peace of Allah be upon him) was sent to correct among the disbelievers of Quraysh. But if some verses were not made explained in detail, such as verses that speak of historic events, matters of the unseen, or issues having to do with rules and regulations, there is nothing wrong with that.
The wisdom behind that is so as to leave room for putting effort into understanding the verses (ijtihaad) and to create motives for academic research and discussion by those who are well-versed in knowledge. This is one of the greatest reasons for there being some ambiguous verses in the Qur’an and Sunnah.
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It may also be said that what is meant by the Qur’an being explained in detail is that it is clear in the minds of the well-versed scholars, and even the huroof muqatta‘ah and the ambiguous (mutashaabih) verses are within the realm of their thinking and understanding.
Based on that, there is no contradiction at all. With regard to those who are not well-versed in knowledge, the verses that are not clear to them are many, not just the huroof muqatta‘ah, as the Prophet (blessings and peace of Allah be upon him) said: “That which is halaal is clear and that which is haraam is clear, and between them are doubtful matters which many people do not understand.” Narrated by al-Bukhaari (52) and Muslim (1599). So the ambiguity and lack of clarity is not something that affects the scholars; rather it is something that affects the ordinary people only.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Ambiguity or lack of clarity is something relative. Something may be unclear to one person, but not to others. But there are some verses that are clear and there is no ambiguity in them for anyone. With regard to the ambiguous verses, once the meaning is known, they become no longer ambiguous. Rather everything in the Qur’an is clear, as Allah, may He be exalted, says (interpretation of the meaning):
“(This is) a Book, the Verses whereof are perfected (in every sphere of knowledge), and then explained in detail”
[Hood 11:1].
End quote fromMajmoo‘ al-Fataawa(13/144).
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This confusion only arises if we understand the explaining in detail of the Qur’an as indicating that it is clear in its meanings, as was narrated above from Ibn Katheer. But if we understand the wordfussilat(explained in detail) in accordance with other interpretations, then it will become clear that there is no contradiction with the huroof muqatta‘ah.
Describing the Qur’an as mufassil (explained in detail) does not mean that the meanings and interpretation are clear, according to many scholars. Rather what it means is that it makes a clear distinction between truth and falsehood, or between halaal and haraam. And there are other views and interpretations. So if we interpret being explained in detail in this manner, then there is no contradiction between the Qur’an being explained in detail and the presence of the huroof muqatta‘ah at the beginning of some soorahs, because the presence of these letters does not affect the fact that the Qur’an makes truth distinct from falsehood, and halaal distinct from haraam.
Imam al-Maawardi (may Allah have mercy on him) said:
Then he said regarding the verse (interpretation of the meaning),“We have (indeed) explained in detail Our Ayât (proofs, evidences, verses, lessons, signs, Revelations, etc.) for people who know” [al-An‘aam 6:97]:
There are four interpretations of what is meant by it being explained in detail. They are:
1. its meanings are explained in detail so that so that it becomes clearand not ambiguous;
2. it makes the one who is truthful distinct from the liar;
3. it makes truth distinct from falsehood, and guidance distinct from misguidance, as was the view of al-Hasan;
4. it makes commands distinct from prohibitions, what is recommended distinct from what is prohibited, and what is halaal distinct from what is haraam.
End quote froman-Nukat wa’l-‘Uyoon(2/160).
He (may Allah have mercy on him) also said:
With regard to the verse (interpretation of the meaning), “A Book whereof the Verses are explained in detail” [Fussilat 1:3], there are five interpretations:
1. that it is explained and interpreted, as was suggested by Mujaahid;
2. that it was explained by mentioning promises and warnings, as was suggested by al-Hasan;
3. that it was explained by mentioning the reward and punishment, as was suggested by Sufyaan;
4. that it was explained by distinguishing between halaal and haraam, obedience and disobedience, as was suggested by Qataadah;
5. that it was explained with regard to Muhammad (blessings and peace of Allah be upon him), thus judgement was passed between him and those who opposed him, as was suggested by ‘Abd ar-Rahmaan ibn Zayd.
End quote froman-Nukat wa’l-‘Uyoon, 5/167
And Allah knows best.

*AS'SALAMU ALAIKUM (WR, WB)*
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Friday - jan- - 27 -2017
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Rabiul Ahir - - 28- -1438
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* JUMMA MUBARAK! *
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PUBLISHERM.NajimudeeN. MD,IRI

Belief, Dought & clear,- * Will the person who commits a major sin be punished if his good deeds out weigh his bad deeds?

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I find a contradiction in the views of the scholars concerning two matters, as they say that the one who commits a major sin is subject to the will of Allah, if He will sHe will punish him and if He wills He will forgive him, whilst they also say that the one whose good deeds outweigh his bad deeds will be one of the people of Paradise. What is the solution to this problem? It is as follows: in the case of the one who commits a single major sin, if his good deeds outweigh his bad deeds, can we say that he is promised Paradise and will not be one of the people of Hell, or can we say that he is subject to the will of Allah, and if He wills He will punish him and if He wills He will forgive him?
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Praise be to Allah.
There is no contradiction between the views of the scholars concerning this issue, praise be to Allah. That may be explained as follows:
Firstly:
Ahl as-Sunnah wa’l-Jamaa‘ah are unanimously agreed that in the case of one who has committed major sins, if he meets Allah, may He be exalted, having repented sincerely from it, Allah will not punish him for it or take him to task for it, because the one who repents from sin is like one who did not commit sin. Allah, may He be exalted, says (interpretation of the meaning):
“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allah will change their sins into good deeds, and Allah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:70].
Secondly:
The one who meets Allah having not repented from his major sin is subject to the will of Allah: if He wills He will punish him and if He wills He will forgive him. This is unlike the view of those who say that the warning of punishment will inevitably be carried out on those who commit major sins, and even ruled that they will abide for ever in Hell because of that, such as the Khawaarij and Mu‘tazilah, or – on the other hand – those who denied that the warning of punishment will ever be carried out on any of the “people of the qiblah”, such as the extreme Murji’ah.
Allah, may He be exalted, says (interpretation of the meaning):
“Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases”
[an-Nisa’ 4:48].
Ibn Jareer at-Tabari (may Allah have mercy on him) said:
This verse highlights the fact that anyone who commits a major sin is subject to the will of Allah: if He wills He will forgive him for it, and if He wills He will punish him for it, so long as his major sin is not that of ascribing partners to Allah (shirk). End quote.
Tafseer at-Tabari(8/450)
Thirdly:
When a person who affirmed the Oneness of Allah (Tawheed) but committed sins, major or otherwise, meets Allah, if his good deeds outweighed his bad deeds, he will enter Paradise and will not be punished, but if his bad deeds outweighed his good deeds, he will enter Hell in a manner commensurate with his bad deeds, then his ultimate destination will be Paradise.
Allah, may He be exalted, says (interpretation of the meaning):
“… So as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise).
And as for those whose scale will be light, they are those who will lose their ownselves (by entering Hell) because they denied and rejected Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc)”
[al-A‘raaf 7:8-9].
“Then as for him whose balance (of good deeds) will be heavy,
He will live a pleasant life (in Paradise).
But as for him whose balance (of good deeds) will be light,
He will have his home in Hawiyah (pit, i.e. Hell)”
[al-Qaari‘ah 101:6-9].
Shaykh al-Islam (may Allah have mercy on him) said:
The Sahaabah and Ahl as-Sunnah are of the view that those who committed major sins will be brought out of Hell, and intercession will be made for them. A single major sin will not cancel out all of one’s good deeds, but it may cancel out some, according to most of Ahl as-Sunnah. Nothing cancels out all good deeds except disbelief (kufr), just as nothing cancels out all bad deeds except repentance. If the one who has committed major sin does good deeds, seeking thereby the pleasure of Allah, Allah will reward him for that even if he deserves punishment for his major sin.
End quote fromMajmoo‘ al-Fataawa(10/321-322).
Ibn al-Qayyim (may Allah have mercy on him) said:
Some people may mix a righteous deed with a bad deed, so they do both good deeds and major sins, and they meet Allah persisting in that and not having repented from it, but their good deeds outweigh their bad deeds. So when their deeds are weighed, and the good deeds weigh more heavily, they will also be saved and be successful. Allah, may He be exalted, says (interpretation of the meaning):
“And the weighing on that day (Day of Resurrection) will be the true (weighing). So as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise).
And as for those whose scale will be light, they are those who will lose their ownselves (by entering Hell) because they denied and rejected Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc)”
[al-A‘raaf 7:8-9].
Hudhayfah, ‘Abdullah ibn Mas‘ood and others among the Sahaabah said: On the Day of Resurrection, the people will be gathered in three categories. Those whose good deeds outweigh their bad deeds, even by one, will enter Paradise. Those whose bad deeds outweigh their good deeds, even by one, will enter Hell. And those whose good deeds and bad deeds are equal will be among the people of the Heights (al-A‘raaf, between Paradise and Hell).
This weighing up of good and bad deeds will come after scores have been settled and those who were wronged have had their rights restored by taking from the good deeds of those who wronged them. Then if any of their good deeds are left, they will be weighed, as will their bad deeds.
Tareeq al-Hijratayn(1/562)
Fourthly:
This does not mean that one whose bad deeds outweigh his good deeds by one will enter Hell; rather he deserves punishment for his deeds, yet despite that he is also subject to the will of Allah, may He be exalted, as is the principle of Ahl as-Sunnah with regard to those who commit major sins: if Allah wills He will forgive him and if He wills He will punish him.
Shaykh Haafiz al-Hakami (may Allah have mercy on him) said:
Question: how can we reconcile between the words of the Prophet (blessings and peace of Allah be upon him) in this hadith, “… Then he case rests with Allah; if He wills He will forgive him and if He wills He will punish him” (agreed upon), and what was mentioned previously, that the one whose bad deeds outweigh his good deeds will enter Hell?
Answer: there is no contradiction between them. For the one whom Allah wants to forgive, He will give him an easy reckoning which the Prophet (blessings and peace of Allah be upon him) described in the following terms: “One of you will be brought near to his Lord, may He be glorified and exalted, until He places His concealment over him, and will say: ‘You did such and such’ and he will say, ‘Yes,’ and He will say: ‘You did such and such’ and he will say, ‘Yes,’ and will make him admit it, then He will say: ‘I concealed you in the (former) world, and I have forgiven you for it this Day.’” (Agrees upon).
As for those who will enter the Fire for their sins, they are among those for whom the reckoning will be examined thoroughly. The Prophet (blessings and peace of Allah be upon him) said: “Whoever is given a thorough reckoning will be punished.” (Agreed upon). End quote.
A‘laam as-Sunnah al-Manshoorah(171)
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Belief, Dought & clear,- * The Throne is created; Allah, may He be exalted, created it and it is the first and greatest of creations

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I want to ask, did Allāh exist without a place? I'm really confused, please explain it, so that I can understand this issue. What is the correct 'Aqeedah regarding it? As far as my knowledge goes, the Ashā'ira hold this 'Aqeedah. They mention this hadith:
"Allah was when there was nothing else than Him, and His Throne was upon the water..." The hadith is in Sahih Bukhari. One of them gave this explanation:
"The hadith is direct. Allah existed and there was NOTHING before him. So that means everything other than Allah is a creation. Allah is the only One without a beginning. If you believe the throne is eternal with Allah like the Wahhabis (believe), then that is explicit blasphemy. Because Allah created the throne."
So was the Throne present with Allāh, before Allāh created everything, or is it part of His creation, or is there entirely, some other explanation?
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Praise be to Allah.
Firstly:
Part of the ‘aqeedah (belief) of Ahl as-Sunnah wa’l-Jamaa‘ah is to believe that Allah, may He be exalted, rose above His Throne (in a manner that befits His Majesty); His Throne is above His heavens; and He, may He be glorified, is not encompassed by any of His creation.
Please see the answer to question no. 124469
Secondly:
The Throne is created; it did not exist then it existed, and it is the greatest of all created things.
Ibn Hazm (may Allah have mercy on him) said, as was narrated from him inMaraatib al-Ijmaa‘:
(The scholars) are unanimously agreed that Allah is One and has no partner or associate, and He is the creator of all things other than Himself; and that He, may He be exalted, was One, and there was nothing besides Him with Him. Then He created all things as He willed. And (the scholars) are unanimously agreed that the soul is created, the Throne is created, the entire universe is created.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said, in his commentary on that:
With regard to the unanimous agreement of the early generations and Ahl as-Sunnah wa’l-Jamaa‘ah that Allah alone is the Creator of all things, this is true.
End quote fromNaqd Maraatib al-Ijmaa‘(303).
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) also said:
The Throne is created. Allah says (interpretation of the meaning):“and He is the Lord of the Mighty Throne” [at-Tawbah 9:129]. He is the Creator of all things, the Throne and everything else, and the Lord of all things, the Throne and everything else. End quote.
Majmoo‘ al-Fataawa(18/214)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The Throne is a great creation; no one knows its size except Allah. End quote.
Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen(7/287)
If anyone claims that any of Ahl as-Sunnah, or those whom they call Wahhabis, says that the Throne existed from eternity and was not created, and that it is eternal like the Creator, may He be glorified, he has fabricated a lie and is claiming something false. This is the way of many of the followers of innovation who seek to undermine Ahl as-Sunnah and falsely accuse them of falsehood. It may be said to these people:“Produce your proof if you are truthful” [al-Baqarah 2:111]. So produce a single letter of the words of Ahl as-Sunnah to suggest that the Throne is eternal like Allah and was always with Him, may He be glorified!
Thirdly:
The majority of scholars are of the view that the Throne was the first thing to be created. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
The first thing that Allah created of the things that are known to us was the Throne, and He rose over it (in a manner that befits His Majesty) after He had created the heavens, as Allah, may He be exalted, says (interpretation of the meaning):“And He it is Who has created the heavens and the earth in six Days and His Throne was on the water, that He might try you, which of you is the best in deeds” [Hood 11:7].
End quote fromFataawa wa Rasaa’il al-‘Uthaymeen(1/62)
Please see also the answer to question no. 145809.
Fourthly:
Al-Bukhaari (7418) narrated from ‘Imraan ibn Husayn (may Allah be pleased with him) that some people from Yemen asked the Prophet (blessings and peace of Allah be upon him) about how the matter was from the very beginning. He said: “There was Allah and nothing existed before Him, and His Throne was on the water. Then He created the heavens and the earth, and He wrote in all things in al-Lawh al-Mahfooz.”
According to another report (3191) he said: “There was Allah and nothing existed except Him.”
The Throne of the Most Gracious, may He be glorified, is part of His creation. He created it before He created the heavens and the earth and all that is therein. The hadith quoted above indicates that in the beginning there was nothing except Allah, may He be exalted: no Throne and no other created thing. Then He, may He be glorified, created the Throne, then He created all other created things.
Please see the answers to questions no. 146779and 184797.
Fifthly:
The deniers among the Jahamis and others who followed their path in denying the divine attributes added something odd to this hadith for which there is no basis. They said: “Allah was and there was nothing with Him, and He is now as He was then.” What they mean by that is to deny what the Lord, may He be exalted, has affirmed for Himself of rising and descending.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
One of the most significant foundations on which these pantheists, heretics and claimants of true gnosis rely is what they claim to narrate from the Prophet (blessings and peace of Allah be upon him), according to which he said: “Allah was and there was nothing with Him, and He is now as He was then.”
This additional material, namely the words “and He is now as He was then” are a lie and falsely attributed to the Messenger of Allah (blessings and peace of Allah be upon him). The scholars are unanimously agreed that this hadith is fabricated and made up, and it is not to be found in any of the compilations of hadith, whether major or minor. It was not narrated by any of the scholars with any isnaad, be it saheeh (sound) or da‘eef (weak), or with an unknown isnaad. Rather these words were spoken by some of the later Jahami philosophers, and were taken from them by these people who reached the most extreme form of Jahami thought, namely denial of the divine attributes and heresy.
What the Jahami philosophers meant by this heretical additional material, which is the words “and He is now as He was then” was to deny the attributes with which Allah described Himself, namely His rising over the Throne and His descending to the lowest heaven, and so on. They said: He existed from eternity, and had not risen over the Throne, and He is now as He was then; so He is not over the Throne, because that is suggestive of change and alteration.
End quote.
Majmoo‘ al-Fataawa(2/272-273)
He also (may Allah have mercy on him) said:
An important principle: based on sound narration, confirming that Allah, may He be exalted, is the Most High. This is something which all people must believe in. And He is above His Throne, as is confirmed in the Qur’an and Sunnah, and by scholarly consensus, sound rational thinking, and sound, unchanged, human nature.
What must be said is: Allah was and there was nothing with Him, then He created the universe. One of the following must be the case:
either He created it within Himself and is attached to it, which is impossible, because Allah, may He be glorified and exalted, is far above contact with or attachment to filth, impurities, and devils;
or He created it outside Himself, then He entered it, which is impossible because Allah, may He be glorified and exalted, is far above residing in any created things. These two scenarios are wrong, and this is one of the matters concerning which there is no dispute at all among the Muslims;
or He created it outside Himself, and He is not residing in it. This is the truth, and nothing else is possible. Allah will not accept anything else from us; rather He has forbidden to us that which contradicts it.
This argument is one of the arguments that Imam Ahmad ibn Hanbal (may Allah have mercy on him) used against the Jahamis during the turmoil they put him through.
Hence according to a sound report narrated from him, when it was said to ‘Abdullah ibn al-Mubaarak: How do we know our Lord? He said: By the fact that He is above the heavens, above His Throne, distinct from His creation.
It is on this basis that the consensus of the Sahaabah, the Taabi‘een, their followers and all the imams who are known among the ummah for their sincerity, is based, and no one of any merit differed with them.
If anyone claims that rational thinking contradicts and differs from the religious texts, his claim is false, because it cannot be imagined that sound rational thinking would contradict the soundly narrated text.
Those who differ from the Qur’an and Sunnah, and scholarly consensus, and claim that they have sound rational arguments, only have arguments that appear to be rational but are not. Whoever wants to reach the right conclusion concerning this matter should base his argument on definitive and overwhelming proof that is mentioned elsewhere.
End quote fromJaami‘ al-Masaa’il(1/63-64)
Sixthly:
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) spoke of the statement made by one who says that the idea that Allah should be regarded as being far above place and direction is not correct, because this idea is not befitting to Allah, may He be glorified and exalted. He said:
This is not correct in general terms. But if he means that Allah is not encompassed by any place, may He be glorified and exalted, then this is correct. For Allah, may He be exalted, cannot be encompassed by anything of His creation, for He is too great and mighty to be encompassed by anything. How could that be so when He says (interpretation of the meaning):“And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand” [az-Zumar 39:67]? If what he means by his denial of place (in relation to Allah) is to deny that Allah is high or above His creation, then this denial is not correct; rather it is invalid according to the Qur’an and Sunnah, the consensus of the earlier generations, rational thinking and common sense.
It is proven from the Prophet (blessings and peace of Allah be upon him) that he said to the slave woman: “Where is Allah?’ and she said: “Above the heavens. He said to her owner: “Set her free, for she is a believer.”
Everyone who calls upon Allah, may He be glorified and exalted, will only direct his focus upward. This is the natural instinct that Allah has instilled in His creation, so no one deviates from it except one who has been confused by the devils. You will not find anyone who calls upon Allah, may He be glorified and exalted, and still possesses sound human nature, turning his focus (when praying to Allah) towards the right or the left, or downwards, or in any other direction. Rather the focus of his heart will always be upwards.
End quote fromMajmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen(1/196-197)
The scholars of the Standing Committee were asked about the phrase: “Be certain that Allah exists beyond place or direction.”
They replied:
This phrase is false, because it is contrary to what is proven in the Qur’an and Sunnah, that Allah, may He be exalted, is above His heavens, risen over His Throne, distinct from His creation. This is contrary to what the deniers among the extreme Jahamis, and those who followed their false path, said.
Fataawa al-Lajnah ad-Daa’imah(2/386)
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI