Where Is Allah?

 

In the Name of Allah, The Beneficent, The Most Merciful.

Affirming that Allah Istawa (rose above) the Throne and the argument of Isteela (conquered the Throne) refuted.

Affirming that Allah Istawa (Rose Above) the Throne and Uluww (Highness), In a manner which suits His majesty, and affirming these attributes on their Daahir (apparent) meanings, in a literal sense, without distorting Its meaning by interpreting it contrary to Its authentic meaning (Tahreef), without denying it (tateel), without describing ‘how’ Allah Istawa (Rose over) the Throne (Takyeef), and without likening Him to His creations, Tamteel and Tasbeeh.

“Allah, It is He who created the Heavens and the Earth and whatever is between it in six days and established Himself above the Throne..”-Quran (32:4).

“..Indeed, Your Lord is Allah, who created the Heavens and the Earth in six days and established Himself above the Throne..”-Quran (7:54).

“..He established Himself above the Throne..”-Quran (13:2).

“..Indeed, Your Lord is Allah, who created the Heavens and the Earth in six days, and established Himself above the Throne..”-Quran (57:4).

“Indeed, Your Lord is Allah, who created the Heavens and the Earth in six days and established Himself above the Throne..”-Quran (10:3).

“..The Most Merciful is Above the Throne established..”-Quran (20:5).

“..Allah Rose toward the Heavens..”-Quran (2:29).

Prophet (ﷺ) said: “..Allah is Above the Throne..” (Tabarani, Sahih by Ibn Al Qayyim in Al Islamiyyah, page 100).

Prophet (ﷺ) said: “..The Throne is Above that, and He is Above the Throne.” [Al Juyoosh Al Islamiyyah, by Ibn Al Qayyim (Rahimullah), Sahih]

Prophet (ﷺ) said: “When Allah finished with the creation, He rose above the Throne.” (Al Juyoosh Al Islamiyyah, Sahih by Ibn Al Qayyim (Rahimullah) and Al Dahabi (Rahimullah)]

Prophet (ﷺ) asked a slave girl, where is Allah? She said: “Above the Heavens.” Prophet (ﷺ) said: “Who am I?” She said: “You are the messenger of Allah (ﷺ).” Prophet (ﷺ) replied: “Free her, for she is a believer.” (Sahih Muslim and Tirmidhi).

Prophet (ﷺ) said: “I am the Trustee of the One who is Above the Heavens..” (Sahih Al Bukhari and Sahih Muslim).

Prophet (ﷺ) on the day of Arafat, on his final sermon, raised his finger towards the skies and said: ‘O Allah! Bear witness!” (Sunan Abu Dawud)

Prophet (ﷺ) said: “Whoever is merciful, will be shown mercy by the Most Merciful. Whoever is merciful to those on Earth, The One who is in the Heavens will have mercy upon you.” (Sahih Muslim).

Prophet (ﷺ) said: “When Allah completed the creation of the Heavens and the Earth. He wrote on a Book which is with Him Above the Throne:

‘My Mercy overpowers My anger’.” (Sahih Al Bukhari, Book beginning of creation, Hadith 416).

Prophet (ﷺ) said: “..Allah is Above the Skies..” (Sunan Abu Dawud and others).

The Imam of the Salaf, Imam Maalik (Rahimullah) said: “Istawa is not unknown, the Kayf (how) is uncomprehendable, believing in it is obligatory, and asking about it is innovation.” [Al Asma wal Sifaat by Al Bayhaqi (Rahimullah)].

Ali Ibn Al Hasan Ibn Al Ash Shaqeeq said, “I said to (Imam of the Salaf) Abdullaah Ibn Al Mubaarak (Salaf-Rahimullah), “How are we to know our Lord?” He said, “He is above the Seventh Heaven above His Throne and we do not say as the Jahmiyyah say, ‘He is here upon the earth.’ So that was mentioned to Ahmad Ibn Hanbal (Rahimullah) and he said, “That is how it is with us.” (Al Darimi in Ar-Radd alal-Mareesee, Page 24 and 103 and Ar-Radd Alal-Jahmiyyah, page 50).

Imam of the Salaf, Muhammad Ibn Yoosuf (one of the teachers of Imaam Bukhari, May Allah have mercy on them both) said, “The one who says that Allah is not over (‘Ala) His Throne is a kaafir. And the one who thinks that Allaah did not speak to Moses is a kaafir.” (Khalq Af’aalul-’lbaad of Imaam Al Bukhari, number 66).

1. Allah is literally above the Throne, not metaphorically like the deviant sects claim as that would constitute Tahreef. Istawa is an attribute of Allah, and Salaf as Saliheen unanimously agreed that attributes of Allah are to be understood in a literal sense, not metaphorical, and not in a figurative sense.

The Salaf as Saliheen were unanimously agreed upon (had an Ijma) that Its obligatory to affirm the attributes of Allah, on their apparent meanings, and in a literal sense, without distorting their meaning by interpreting them metaphorically or figuratively.

Just as Ibn Abbas (May Allah be pleased with him) said: “..And the Hadith (of attributes), in our estimation, is to be taken by its apparent meaning, as it has come from the Prophet (Peace and Blessings of Allah be upon him). And indulging in theological rhetoric (Kalam) with respect to it is a Bid’ah.”

[lmaam Ahmad reported in Musnad, 1/285-290, as did Al Ajurre in Ash-Sharee’ah, Page 491-494, Al Tabari in his tafseer, 11/28/ 31, Ibn Abi Aasim in As-Sunnah, Page 433-440, Al Bayhaqi in Al Asmaa wal Sifaat, 2/189, Al Laalikaa’ee in Al Sharh Usool Al I’tiqaad, page 904 and Ibn Khuzaimah in At Tawheed page 200 from Ibn Abbas (May Allah be pleased with him)]

Ibn Abbas (May Allah be pleased with him) was a Sahabi and a cousin of the Prophet (ﷺ). He was an expert in Aqeeda, Quran, Hadith, Fiqh.

Prophet (ﷺ) Embraced him and said: “O Allah! Bestow on him the knowledge of the book.” (Sahih Al Bukhari, Book of knowledge), and It has been authentically reported from him that we have to affirm the attributes of Allah on their apparent meaning and including in Kalam concerning it is a Bid’ah.

And the apparent meaning of Istawa is that He rose above the Throne, just as just as Imam Al Bukhari (Rahimullah) said in his Sahih: “..Mujaahid (A Tabiee—Rahimullah) said, ‘…istawaa alal Arsh (meaning) ‘alaa (i.e., ascended)’, and Ishaaq ibn Raahawaiah (Rahimullah) said: “I heard more than one of the Mufassireen saying, ‘Ar-Rahmaan Alal Arsh Istawa (meaning) Irtafa’a (i.e. ascended),’ and Muhammad Ibn Jareer (Rahimullah) said regarding the verse ‘Ar-Rahmaan Alal Arsh Istawa…’ it means Ala and Irtafa’a.”’ (Sahih Al Bukhari).

Abul Aaliyah (Rahimullah), who lived during the time of the Prophet (Peace and Blessings of Allah be upon him) and learned from rightly guided caliphs, he said: “‘…He directed Himself (Istawa) to the heaven..’ [Quran 2:29] meaning ‘He elevated’; ‘…and made them (sawwaahun)..’ [Quran 2:29], meaning He created them. Mujaahid said: ‘…He directed Himself (Istawa) to means ‘..rose above (the Throne)…’ [Quran 7:54].” (Sahih Al Bukhari).

Imaam Al Bukhari (Rahimullah) said, “Mujaahid (Rahimullah) said about Istiwaa: ‘Rising over the Throne.” (Foundations of the Sunnah).

So we affirm the apparent meaning of the Attribute as the Salaf agreed upon, and in the apparent meaning is Istawa is that He rose above the Throne, Just as Al Khateeb Al Baghdadi (Rahimullah) said: “The Madhab of the Salaf (the Pious Predecessors) with regard to the Sifaat (Attributes of Allah) is to affirm them as they are ‘alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, not takyeef (asking how they are).” [Al-Ghuniyah ‘an Kalaam wa Ahlihi, as quoted in Mukhtasir Al Uluww, number 137]

Qadhi Abu Ya’laa (Rahimullah) said: “It is not permissible to repel these narrations, as is the way of the group from the Mu’tazilah. Nor to become preoccupied with ta’weel, as is the way of the Ashariyyah. It is obligatory to carry them upon their dhaahir (apparent) meaning; and that the Attributes of Allaah do not resemble any one of His creation, nor do we have an ‘aqeedah (beliefl that there is any tashbeeh (resemblance) to them. Rather (we believe) in what has been reported from our Shaykh and our Imaam, Abu Abdullaah, Ahmad Ibn Muhammad Ibn Hanbal, and others from the Scholars of Ashaab-ul-Hadith.” (Ibtaalut-Ta’weelaat, page 4).

 

Imam Ibn Jareer Al Tabari (Rahimullah) said:

 

“The most befitting and appropriate of all the (aforementioned) meanings with respect to the words of Allaah: ‘…Then He leveled Himself (istawa) to the heaven and made them seven heavens…’ is that it means He became High (‘ala) and elevated (irtafa‘a) above them and created the seven heavens by His power. It is strange that someone would deny the commonly understood meaning of the language of the Arabs in interpreting (the word istawa in) the words of Allaah ‘…Then He leveled Himself to the heavens…’ which denotes Uluww (highness) and Irtifaa‘ (elevation), trying to escape this meaning lest it would imply what he claims (i.e. that it would mean that Allaah is under the heavens).” (Tafsir Ibn Jareer 2:29).

Imam Ahmad Ibn Hanbal (Rahimullah) said: “We Worship Allah with His Attributes as He described Himself, we do not exceed the Quran and the Hadith. We say as He said, and We describe Him as He described Himself, and we do not exceed that. We believe in all of the Quran, the Muhakam (The Clear), and the Mutashabeh (not entirely clear).” [Narrated by Ibn Battah (Rahimullah) In Al Ibanah Al Kubra]

Ibn Abdul Barr (Rahimullah) said: “In principle, words (of the divine Attributes of Allah) are to be understood in a real sense, unless the ummah is unanimously agreed that something is not to be understood in a real sense, and is rather a metaphor, because there is no way to follow what has been revealed to us from our Lord except on that basis. Rather we should understand the words of Allah, may He be glorified and exalted, on the basis of the most apparent and clearest meaning, unless there is a strong reason to do otherwise. If it were justifiable for anyone to claim that something is a metaphor, then no statement would mean anything. Allah, may He be glorified and exalted, is far above saying anything in the Qur’an except that which is said in a manner that may be understood by the Arabs on the basis of their style of speech. Istiwa’ (rising above (the Throne)) is well known and understood in Arabic; it means rising above something and becoming settled and established.

He said, narrating that there was consensus among Ahl as-Sunnah concerning this matter: Ahl as-Sunnah are unanimously agreed that all the divine attributes mentioned in the Qur’an and Sunnah are to be affirmed, and we are to believe in them and understand them in a real sense, not as metaphorical. But they do not discuss the nature of any of them. As for the followers of innovation, the Jahamis, all the Mu‘tazilah and the Khaarijis, all of them deny the divine attributes and do not understand them in a true sense; they claimed that the one who affirms them is likening Him to His creation. According to those who do affirm the divine attributes, these people are denying God. The truth is on the side of those who base their understanding on the wording of the Book of Allah and the Sunnah of His Messengers, and they are the leaders of al-jamaa‘ah, praise be to Allah.” (at-Tamheed, 7/131, 145)

“Some scholars like Ahmad (may Allah be merciful with him), Ishaq ibn Rahawayh and the Imams of the Salaf (righteous predecessors) said: “We have to accept the Hadith (of attributes) in a way befitting Allah without Tashbih (comparison), Tamthil (likening Allah’s Attributes to those of His Creation) or Ta`til (denial of Allah’s Attributes).” (Fatwa Ibn Baz).

2. It cannot be denied as denying It would constitute Tateel, It is haram to deny it, and The Salaf as Salih, Nu’aym Ibn Hammad (Rahimullah) said: “Whoever denies with whatever Allah describes Himself with, or His Messenger has described Himself with, Has disbelieved.” (Al Uluww 217).

Prophet (Peace and Blessings of Allah be upon him) said: “You (Allah) are exactly as you have described Yourself.” (Creed of Al Wastiyah, Sahih).

“O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray.”-Quran (4:136).

So as Its obligatory to believe in Allah, which also means believing in His attributes, so one must believe in this attribute and affirm it, and not to deny it.

Also, denying it, is deviating in the attributes of Allah, which is not permissible, and whosever deviates, is to be rebuked.

Allah says: “..and abandon those who deviate concerning the names of Allah (attributes as well, as every name encompasses an attribute)”-Quran (7:180).

3. It is not permissible to think ‘How’ of It, or say ‘How’ Allah rose above the Throne, because It would constitute Takyeef, and ‘How’ of the attributes of Allah, is known to Him alone, as It’s in the knowledge of the unseen, and what is known to Allah alone, is not known to anyone else.

“..they will never encompass anything of His knowledge..”-Quran (20:110).

“..they will never encompass anything of His knowledge..”-Quran (2:255).

Also, Istawa, is one of the attributes of Allah, and ‘How’ of it is incomprehensible, as said by Imam Maalik (Rahimullah), reported by Al Bayhaqi in his book Al Asma wal Sifaat.

“..He is beyond comprehension..”-Quran (6:103). As Its incomprehensible, one cannot know or claim to know ‘How’ Allah ascended Above the Throne, that’s why It’s not permissible to ask such a question.

 

This view was narrated from the Salaf as Saliheen:

The Tabieen, Imam Al-Awza’i (Rahimullah) said:

 

I asked Az-Zuhri (Rahimullah, He was one amongst the great Tabiee who studied at several companions) and Makhool about the ayaat pertaining to the sifaat (Attributes of Allaah), so they said, ‘Leave them as they are (without asking how).‘ [Sharh Al Usool Al I’tiqaad, of al-Laalikaa’ee, 3/430]

 

Al-Waleed Ibn Muslim (Rahimullah) said:

 

I asked (Imaam) Maalik, Al-Awzaa’ee, Imaam Layth Ibn Sa’d, and Sufyaan Ath-Thawree, may Allaah have mercy upon them, concerning the reports relted about the Attributes, so they all said, “Leave them as they are without asking ‘how’,“. [Sharh Al Usool Al I’tiqaad, of Al Lalakai (Rahimullah), Page 118]

 

Imaam Ahmad Ibn Hanbal (Rahimullah) said:

 

“These Hadith (of the Sifaat of Allah) should be left as they are… We affirm them and we do not make any similitude for them. This is what has been agreed upon by the scholars.” [Manaaqib Imaam Ahmad, of Ibn Al Jawzi (Rahimullah), Page 155-156]

Imam Ahmad Ibn Hanbal (Rahimullah) said: “To (have Faith and) affirm the Hadith related to it (The Attributes) and to have faith in them. It is not to he said, ‘Why’ or how? It is [but] attestation [to the truthfulness of such Hadith] and having faith in them.” (Foundations of the Sunnah).

4. We affirm this attribute of Istawa without Tamteel, without likening Allah to His creation, so we believe, affirm and say that He ascended Above the Throne in a manner which suits His majesty, and in a way totally and completely different from His creation.

As He is totally different from His creation, His Attributes too are totally different from His creation, and Istawa is one of the attributes.

 

Allah states in the Quran:

 

“There is nothing like Him, He is the All Hearing, All Seeing.”-Quran (42:11).

“There is none like unto Him..”-Quran (112:4).

“..and do not attach any similars to Him..”-Quran (16:74).

“Then is He who creates like one who does not create? So will you not be reminded?”-Quran (16:17).

“..do you anyone similar to Him..”-Quran (19:65).

Shaykh Al Islam Ibn Taymiyyah (Rahimullah) mentions in Al Aqeeda il Wastiyyah that Ibn Abbas (May Allah be pleased with him) said that this ayah means that there is none like Allah.

Also, From amongst the names of Allah, are Al Salam, The One free from any defects, Al Quddus, The Pure One, which means that He is Perfect, and free from any similarities between Him and His creation whatsoever.

 

Shaykh Abdur-Rahman Al Nasir Al Sadi (Rahimullah) commented on these names:

 

“The one greater and far removed from any imperfection, or that He resembles any of His creation. Hence He is far removed from any defect, just as He is far removed from anything resembling Him or coming close to resembling Him in any of His attributes of perfection.

“There is nothing like Him..”-Quran (112:4)

“There is none like unto Him..”-Quran (42:11).

“..do you anyone similar to Him..”-Quran (19:65).

“..and do not make rivals with Allah..”-Quran (2:22).” (Explanation of the Beautiful names of Allah, page number 50).

 

Imam Abu Hanifa (Rahimullah) said:

 

“And no likeness is to be drawn between Him and any of the things from His creation, nor does He resemble His creation. He always had and will have His Names and Attributes.” (Al Fiqh Al Akbar 301)

“And His Attributes are not like the attributes of the creation, and His Knowledge is not like our knowledge, and His Capability is not like our capability, and His Sight is not like our sight, and His Hearing is not like our hearing, and His Speech is not like our speech.” (Al Fiqh Al Akbar 302)

“Allaah the Exalted is not to be described with the attributes of the creation.” (Al Fiqh Al Akbar 56)

“And whoever described Allah a meaning from the meanings of the human beings, then he indeed disbelieved.” (Aqeeda Al Tahawiyyah Page 25)

Imam Ash-Shafi’i (Rahimullah) said: “And the praise is for Allaah…who is as He described Himself, And far above whatever His creation is described with.” (AR-Risaalah Page 7-8)

Imam Ash Shafi’i (Rahimullah) said: “we affirm these Attributes and negate any tashbeeh (resemblance), just as Allaah the Exalted negated it from Himself whilst mentioning Himself, so He said: “There is nothing like Him, He is the All Hearer, All Seeing.”-Quran (42:11).” [Creed of the 4 Imams (May Allah have mercy on them)]

Al Dahabi (Rahimullah) mentions in as-Siyar from Ash-Shafi’i (Rahimullah) that he said, “We affirm these Attributes that the Qur’aan came with, and that are mentioned in the Sunnah. And we negate tashbeeh (resemblance) from Him, as He negated from Himself, so He said: “There is nothing like Him.”-Quran (42:11).” [Siyar A’laamun-Nubalaa` (20/341)]

Al Haafiz Nu’aym Ibn Hammaad (Rahimullah) said: “Whosoever resembles Allaah to His creation, then he has disbelieved, and whosoever denies whatever Allaah described himself with, then he has disbelieved. And whatever Allaah has described Himself with, or whatever His Messenger (saw) has described Him with, then it contains no tashbeeh at all.” [Al Uluww(no. 217)]

Imaam Ishaaq Ibn Raahawayh (Rahimullah) said: “Tashbeeh can only occur if one says, ‘The Hand is like my hand,’ or, ‘The Hearing is like my hearing,’ so this is tashbeeh. As for when he says Hand, Hearing and Sight as Allaah said, then he must not ask how, nor must he inquire about the likeness. So this cannot be tashbeeh.” [Refer to Mukhtasirul-‘Uluww (p. 191)]

Ibn Al Jawzi (Rahimullah) mentions in the Book Al Manaqib, a book Imam Ahmad Ibn Hanbal (Rahimullah) wrote to Al Musaddad, “They describe Allaah with what He described Himself with, and they negate from Allaah what He negated from Himself…” [Manaqib Al Imam Ahmad (Rahimullah), Page 221]

Some Innovators wrongly interpret Istawa (Rising Above) as Isteela (conquering) and say that what is meant is Allah conquered the Throne, not rose above it. This is in opposition to Quran, Hadith, Sunnah and the Aqeeda of the Salaf as Saliheen. And Indeed it constitutes Tahreef, Tateel, Tamteel, and Takyeef in the Asma wal Sifaat of Allah.

 

Shaykh Muhammad Ibn Salih Al Uthaymeen (Rahimullah) refuted this misinterpretation in several angels:

 

“If it is asked, ʺIs it permissible to explain the Istiwaa of Allaah over His Throne to mean that He conquered (Isteelaa) it, as the Muaʹttilah explain as a result of trying to avoid a false type of reasoning?

 

The answer is that it is not permissible and that is due to various reasons:

 

Firstly: If these types of reasoning are true, then they do not prevent explaining the Istiwaa with its real, actual meaning (which is rising over). If they are false, then it is not possible that they be suitable types of reasoning derived from the Qurʹaan and Sunnah. Whoever thinks they are necessary based upon something else in them (the Qurʹaan or Sunnah) then he is astray.

Secondly: Interpreting it as Isteelaa (conquering) is based upon false reasoning. It is not possible because it contradicts the consensus of the Salaf and it would then be permissible to say such things as ʺAllaah Istawaa on the earth (He conquered it),ʺ and other statements of which Allaah is far above. If He ʺconqueredʺ the Throne, it would also mean that He was, before that, not in possession of it when He created the heavens and earth.

Thirdly: The interpretation of Istiwaa (rising over) as Isteelaa (conquering) is unknown linguistically. It is a lie against it (the Arabic language) and the Qurʹaan was revealed in the language of the Arabs. Therefore, it is not possible for us to interpret it with a meaning that the Arabs do not know in their own language.
Fourthly: Those who interpreted it as Isteelaa (conquering) held the belief that it was a metaphorical meaning and a metaphorical meaning is not acceptable unless and until it meets four conditions:

1. An authentic evidence that calls for the statement to be taken metaphorically, not upon its apparent, actual meaning.

2. The possibility of a metaphorical meaning based upon the language.

3. The possibility of a metaphorical meaning as it may pertain to that specific context. A possibility of an overall metaphorical meaning does not mean that it is acceptable in every context. The context of different, specific wordings and circumstances could prevent some meanings, which the wordings may mean if taken generally.

4. The proof which indicates a metaphorical meaning must be given and explained. This is because it may also be that the meaning is actually not metaphorical, rather to be taken as the apparent, actual meaning. Therefore, it is incumbent to provide the proof that specifies one or the other, and Allaah knows best.” [Al Aqeeda il Hamawiyyah, commentary by Shaykh Ibn Utheymeen (Rahimullah)]

Dawud Ibn Ali said : We were at Ibn Al Arabi (Rahimullah), and a man came up to him and said: “O Abu Abdullah, what is the meaning of Allah’s saying:
(Ar-Rahmanu ‘Ala Al Arsh Istawa – The Most Merciful upon the Throne Istawa) ?�He (Ibn Al Arabi) said: “He is on (‘ala) His Throne like He informed.”
�So the man said: “It is not like that, It means: Istawla (conquered or took over).”
�So Ibn Al-A’rabi said to him: “And what makes you know what this is?! The Arabs do not say about a man: istawla upon something unless he has an opposition in it. Then whoever of the two defeats the other, it is said: istawla; and there is no opponent to Allah, and He is on His Throne like He informed.” [Al Asma wal Sifaat by Al Bayhaqi (Rahimullah)]

Saying that He conquered the Throne is like saying It wasn’t in His possession before He conquered and there was opposition to Him due to it, and such a belief constitutes Kufr.

And There is no evidence in the Quran and Sunnah whatsoever, to suggest that Istawa refers to Conquering, so by interpreting it this way, they speak without any evidence and that is speaking without knowledge, and speaking without knowledge is a grave sin and It is haram:

 

Shaykh Al Islam Ibn Al Qayyim (Rahimullah) said:

 

“..And indeed Allah -Glorified be He – prohibited speaking about Him without knowledge in giving fatwaa and issuing judicial rulings, and He made it from the greatest of the muharramaat (the prohibited matters). Rather, He placed it in the highest level from them. So He said- Ta’aala :

“Say (O Muhammad): ‘(But) indeed the things that my Lord has forbidden are al-Fawaahish (lewd, evil sins of every kind) whether committed openly or secretly, al-Ithm (sins of all kinds), ath-Thulm (unrighteous oppression), joining partners (in worship) with Allah for which He has sent down no authority for, and that you speak about Allah that which you have no knowledge of.’” [al-A’raaf: 33]

So He arranged the muharramaat in four levels, and He began with the least of them, and it is al-Fawaahish (lewd, evil sins of every kind) then secondly He followed with what is more severe than it in prohibition and it is al-Ithm (sins of all kinds) and ath-Thulm (unrighteous oppression), then mentioned thirdly what is greater than them in prohibition and it is shirk with Him. Then He followed fourthly with what is more severe in prohibition than all of that, and it is speaking about Him without knowledge. And this is general to speaking about Him without knowledge in His Asmaa’ was-Sifaat (Beautiful Names and Perfect Attributes) and His Af’aal (Actions), His Deen, and His Shar’ (legislation)

His statement,

“And say not concerning that which your tongues put forth falsely: This is lawful and this is forbidden, so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper.” [Surah Nahl: 116]

Allah poses a threat to those who lie on Him and His rulings. His statement are for those who say something is prohibited when Allah never prohibited it, and for those who make something permissible when Allah never permitted that thing.This is clear that it is not permissible for one to say that this is “halaal” or this is “haraam” except with knowledge that Allah indeed made such a thing halaal or haraam.” (Ilaam Al Muwaqqi’een 1/38)

And by interpreting Istawa as Conquering, they are claiming that Allah did not rise above the Throne, and that Allah is not above the Throne. Their belief is totally wrong and saying such a thing is inventing lies against Allah, that He didn’t rise above the Throne, while He did (Quran 7:54, 32:4, 13:2, 2:29, 10:3, 57:4, 20:5).

 

So their inventing lies against Allah, is of grave sin, as Allah states:

 

“And who does more wrong than he who invents a lie against Allaah or denies the truth, when it comes to him?”-Quran (29:68).

“If any, after this, invent a lie and attribute it to Allah, they are indeed unjust wrong-doers.”-Quran (3:94)

“Who doth more wrong than he who inventeth a lie against Allah or rejecteth His sings? But verily the wrong-doers never shall prosper. (Surah Al-Anam, 21)

“Who doth more wrong than such as forge a lie against Allah, or deny His Signs? But never will prosper those who sin. (Surah Yunus, 17)

“Those who invent a lie against Allah will never prosper.” (Surah Yunus, 69)

“Who doth more wrong than those who invent a life against Allah.They will be turned back to the presence of their Lord, and the witnesses will say, “These are the ones who lied against their Lord! Behold! the Curse of Allah is on those who do wrong!- (Surah Hud, 18)

And when these deviant sects interpret Istawa as conquering, without any evidence whatsoever, they are seeking what they have no sure knowledge of, and that is haram.

“And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those

will be questioned.”-Quran (17:36).

And by interpreting these attributes of Allah metaphorically/figuratively, such as Hand to Power, they would never be correct, they need to know that one cannot comprehend Allah, which means one can not describe Him based on Intellect and assumptions, as this matter is purely revelation based.

And This verse alone shatters their misinterpretations of His attributes:

“He is beyond comprehension; but He is acquainted with all things.”-Quran (6:103).

So one may ask them, how can you interpret Istawa to Conquering, when you cannot even comprehend Him? This argument alone will blacken their face.

By committing Tahreef, they’re doing Ilhaad (deviation) in the Asma (Names) and Sifaat (Attributes) of Allah, and Allah commands to abandon those who deviate concerning His Names and attributes:

“..and abandon those who deviate concerning His Names (and attributes too, as every name encompasses an attribute).”-Quran (7:180).

They’re also doing Ilhaad in the verses of Allah, by denying their apparent meaning, by misinterpreting them, attaching figurative means to them, and that is grave sin:

“Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do.”-Quran (41:40).

And by falsely interpreting the Istawa to conquering, they are introducing a new belief in religion, and introducing anything new in the religion is known as Bid’ah, which is haram, so this belief of theirs too is classed as a bid’ah and It’s haram.

Bid’ah is a very serious sin.

Prophet (Peace and Blessings of Allah be upon him) said: “..and avoid every bid’ah, for every bid’ah is going astray and every going astray is in the the fire.” (Sunan Abu Dawud 4607.)

Prophet (Peace and Blessings of Allah be upon him) said: “..and most evil of their affairs is a bid’ah, and every bid’ah is an error.” (Sahih Muslim).

Prophet (Peace and Blessings of Allah be upon him) said: “Every Bid’ah is going astray and every going astray is in the fire.” (Sunan An Nasa’i).

Prophet (Peace and Blessings of Allah be upon him) said: “Whoever Innovates or accommodates an Innovator, then upon him is the curse of Allah, His angels and all of the people.” (Sahih Al Bukhari).

Prophet (Peace and Blessings of Allah be upon him) said: “..Allah has prevented repentance from every person of Innovation.” (Silsilah as Sahih).

May Allah The Exalted guide these people. Ameen.

Written by: Muhammed Ali Mazari.