the names and attributes of Allaah

source: ayn Allaah – where is Allaah

*translated and explained by
‘abdulilaah lahmaami al-maghribee*

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some of the main benefits:

– Abu Noor is a more dangerous kunya than Abul Qaasim because:

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ

Allaah is the Noor (Light) of the Heavens and the Earth
(Surat un-Noor – 24:35)

– The extreme sufis, the likes of ibn ‘Arabi, say: ‘Allaah is in everything and everything is in Allaah.’ Ibn ‘Arabi also said about the people Moosaa (‘alayhi ssalaam) saved when they began to worship the calf: ‘What is the calf that they worshiped except Allaah?’ Many of the scholars say that he is an atheist. He doesn’t believe in Allaah the way Ahl us-Sunnah believe in Allaah, because he says that the creation is Allaah.

– There is a consensus of Ahl us- Sunnah in the belief that Allaah is separate from His creation and that He is not part of His creation.

Ibn Abi Zaid al-Qirawaani al-Maaliki (rahimahullaah) said: ‘Allaah is not part of His creation, He is separate. Allaah is above the ‘Arsh (Throne) in His Essence/Being, and He is everywhere in terms of His Knowledge, not in terms of His Essence

*‘Abdullaah bin ‘Abd ur-Rahmaan, Abu Muhammad bin Abi Zaid lived in al-Qirwaan from the scholars of the maghrib area (now considered Morocco and Tunisia) in the fourth century after the hijrah of the Prophet (sallAllaahu ‘alayhi wa sallam), this being the century after the best three generations. He was an imam from the maaliki school of thought in his time without following it blindly as many others did much later, but rather he spread the benefits of Imam Maalik (rahimahullaah) which stemmed from the Qur’aan and the Sunnah in the understanding of the companions. He was known as Maalik as-Sagheer (young/small Maalik) because of his adherence to the Sunnah.*

– The ash’ari says: ‘Allaah is everywhere.’ This is incorrect.  Allaah cannot be in filthy places. So they say, ‘If Allaah isn’t everywhere, He is nowhere then.’ But in reality, Allaah is above His creation and He ta’aala says:

الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ

Ar-Rahmaan rose above the Throne
(Surat Taha – 20:5)

To Him rises the good speech and the good works. The sahaaba (companions) never questioned this; they questioned anything that was doubtful to them like matters pertaining to women’s menses, alcohol, etc, so why didn’t they question about ar-Rahmaan being above the ‘Arsh? Because it was certain, it was known! Imaam Maalik said: ‘Istawaa (Allaah rising above His Throne) is known, and how is unknown, and to believe in it is obligatory.’

– We cannot say this means Allaah is High in status because this is denying His Attributes.

– Allaah is the Highest and Nearest. The ash’ari interpreted this in the Qur’aan to mean: ‘He is apparent and He is inner.’ This is incorrect, as He is not inside the Creation. There is a hadeeth in Saheeh Muslim that mentions that Allaah is الظاهر (adh-Dhaahir – there is nothing above Him) and الباطن (al-Baatin – there is nothing nearer than Him). He says:

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

And We are nearer to him than his jugular vein (by Our Knowledge)
(Surat Qaf – 50:16)

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