3.

‫ﺖ ﺑﺑﻲ‬ ‫ﻋ ﺮ ﻛﺰ ﻛﻭﻛﺟ ﺮﻛﻞ ﻳ ﻛﻫﻘﻮﻫﻝ ﺃ ﻛﻛﻧﺎ ﻛﻣﻛﻊ ﻛ‬

‫ﻋﺒﺖﺑﺪﻱ ﺑﺇﻛﺫﺍ ﻫﻫﻛﻮ ﻛﺫﻛ ﻛﻛﺮﺑﻧﻲ ﻛﻭﺗﻛ ﻛ‬
‫ﺤ ﺮﻛﺮﻛ ﻛ ﺖ‬ ‫ ﻛ‬،‫ﻋﺖﻦ ﺃ ﻛﺑﺑﻲ ﻫﻫﻛﺮﻳ ﺖﻛﺮﻛﺓ‬
‫ﻋﺑﻦ ﺍﻟﻨ ﺮ ﻛﺑﺒﺑﺮﻲ ـ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ـ ﻛﻗﺎﻛﻝ “ﺑﺇ ﺮ ﻛﻥ ﺍﻟﻠ ﺮ ﻛﻛﻪ ﻛ‬ ‫ﻛ‬
‫” ﻛﺷﻛﻔﻛﺘﺎﻫﻩ‬

Tarjuma: Hazrat Abu Hurairah (Raz) Farmatey Hain Ke Rasoolullah (Sallallaahu Alaihi
Wasallam) Ne Farmaya Allah Ta’alla Farmatey Hain, Mera Banda Jab Mujhe Yaad Karta
Hai Aur Iski Hont Mere Zikr Me Hiltey Hain “MEIN ISKE “QAREEB” HOTA HOON”
[Sunan Ibn Majah, Kitab al Adab, Baab: Fazl al-Zikr, Raqam: 3792,
Musnad Ahmad, Jild: 2, Safa: 540, Raqam: 10, 593]

·Hafiz Ibn Hajr Asqalani (Rah) Ne Sahih Kaha Hai.

[Bulugh al-Maram, Jild: 1, Safa: 310]

·Shaikhul Albani Ne Bhi Sahih Qarar Diya Hai.

[Sahih al-Jamee, Raqam: 1906]

Agar Koi Shakhs Tumse Puche “Ain Allah”? Allah Kahan Hai Toh Kehdo- “Allah Qareeb
Hai” Kyuki Quran-E-Pak Aur Rasoolullah (Sallallahu Alaihi Wassallam) Yehi Bataye
Hain…

Tafseer Suratal Baqarah Ayaat Raqam: 186

‫ﻋﺎﺑﻥ ﻛﻓﻠ ﺖﻴ ﻛﺖﺴﺘﻛﺑﺠﻴﻫﺒﻮﺍ ﺑﻟﻲ ﻛﻭﻟ ﺖﻴ ﻫﺖﺆﺑﻣﻫﻨﻮﺍ ﺑﺑﻲ ﻟ ﻛﻛﻌﻠ ﺮﻛﻫﻬﺖﻢ ﻳﻛﺖﺮﻫﺷﻫﺪﻭﻛﻥ‬ ‫ﻋﺑﺮﻨﻲ ﻛﻓﺑﺈﺑﺮﻧﻲ ﻛﻗﺑﺮﻳ ﺐ ﻫ‬
‫ﻛﻭﺑﺇﻛﺫﺍ ﻛﺳﺄ ﻛﻟ ﻛﻛﻚ ﺑﻋﻛﺒﺎﺑﺩﻱ ﻛ‬.
‫ﻋﻛﻮﻛﺓ ﺍﻟ ﺮ ﻛﺪﺍﺑﻉ ﺑﺇﻛﺫﺍ ﻛﺩ ﻛ‬ ‫ﺐ ﺃﺑﺟﻴ ﻫ‬
‫ﺐ ﻛﺩ ﺖ‬

*[Surah Baqrah, Ayaat No: 186]*

Tarjuma: “JAB MERE BANDEY MERE BAREME AAP SE SAWAL KAREIN TOH KAHO KE MEIN TOH
TUMHARE “QAREEB” HOON, Har Phukarne Wale Ki Phukar Ko Jab Kabhi Woh Mujhe Phukare
Me Qabool Karta Hoon Pash Logo Ko Bhi Chaiye Ke Woh Meri Baat Ma’an Liya Karein Aur
Mujhpar Imaan Rakhein Yani Unki Bhalai Ka Baat Hai”

Hum insan ki Rag-e-Jaan se bhi zyada qareeb hain

Bismillahhirrahmanirrahim

Hum insan ki Rag-e-Jaan se bhi zyada qareeb hain

-----------------------

★Aur hum hi ne insan ko paida kiya hai aur jo khayalat uske dil mein guzarte hain
hum unko jante hain aur hum uski Rag-e-Jaan se bhi zyada qareeb hain , jab (wo koi
kaam karta hai to) do (2) likhne wale jo dayien bayein baithe hain likh dete hain ,
koi baat uski zuban par nahi aati magar ek nigehban uske paas tayyar rahta hai
(likhne ke liye).
Al~Quran,Surah Qaf(50),Aayat-16-19
-----------------------

★और हम हह नन इइससन कक पपदस ककयस हप और जक खयसलसत उसकन कदल मम गगजरतन हह हम उनकक जसनतन हह और हम उसकक रग-ए-जसन सन भह जयसदस
करहब हह , जब (वक ककई कसम करतस हप तक) दक कलखनन वसलन जक दसयम बसयम बपठन हह कलख दनतन हह , ककई बसत उसकक जगबसन पर नहह आतह मगर
एक कनगहबसन उसकन पसस तययसर रहतस हप (कलखनन कन कलए)
अल~कग रसन,सगरह कसफ(50),आयत 16-19
-----------------------

‫اور ہﻢ ہی ﻧے اﻧﺴﺎن کﻮ پیﺪا کیﺎ ہے اور ﺟﻮ خیﺎلت اس کے دل ﻣیں گﺰرﺗے ہیں ہﻢ ان کﻮ ﺟﺎﻧﺘے ہیں۔ اور ہﻢ اس کی رگ‬
‫ ﻟکھ ﻟیﺘے‬،‫ﺟﺎن ﺳے ﺑھی اس ﺳے زیﺎدہ ﻗﺮیﺐ ہیں ﺟﺐ )وہ کﻮئی کﺎم کﺮﺗﺎ ہے ﺗﻮ( دو ﻟکھﻨے واﻟے ﺟﻮ دائیں ﺑﺎئیں ﺑیٹھے ہیں‬
‫ہیں کﻮئی ﺑﺎت اس کی زﺑﺎن پﺮ ﻧہیں آﺗی ﻣگﺮ ایک ﻧگہﺒﺎن اس کے پﺎس ﺗیﺎر رہﺘﺎ ہے‬-
١٩-١٦-‫آیﺖ‬،(٥٠)‫ﺳﻮرة ق‬،‫اﻟﻘﺮآن‬
-----------------------

★And indeed We have created man, and We know what his ownself whispers to him. And
We are nearer to him than his jugular vein (by Our Knowledge). (Remember) that the
two receivers (recording angels) receive (each human being), one sitting on the
right and one on the left (to note his or her actions).Not a word does he (or she)
utter but there is a watcher by him ready (to record it).
Al~Quran,Surah Qaf(50),Verse-16-19
-----------------------------------------------------------

ALLAH KAHA’N HAIN.?

Sawaal: Mera Sawaal Ye Hai ke ALLAH ki ZAAT Kaha’n Hai.? Arsh Pe Ya Har Jagah.?
.
Jawaab: Agar Koi Shakhs Sawaal Kare, “‫( ”ا ﻛی ﺖﻛﻦ اﻟ ﺮ لﻠﻪ ؟‬ALLAH Kaha’n Hai.?)
.
To Is Ka Jawaab Ye Dena Chahye.. “‫کﺎنن‬ ‫( ”ﻫھﻛﻮ ﻛﻣﺖﻮﻫﺟﺖﻮدﺐ ﺑﺑﻛﻠﺎﻛﻣ ﻛ‬ALLAH Ta’ala Baghair Makaan ke
Maujood Hain).
.
Ye Ahl-e-Sunnat Wal Jama’t ka Mauqaf wa Nazariyah Hai Jis Per Dalaa’il-e-Aqaliyah
wa Naqaliyah Maujood Hain.
.
Faaydah: “‫کﺎنن‬ ‫ ”ﻫھﻛﻮ ﻛﻣﺖﻮﻫﺟﺖﻮدﺐ ﺑﺑﻛﻠﺎﻛﻣ ﻛ‬Ye Ta’beer Ahl-e-Ilm Hazraat ki Hai, isiliye Talabah
(Students) ko Samjhaane ke Liye “ALLAH Ta’ala Bila-Makaan Maujood Hain” Keh Diya
jaata Hai. Awaam An-Naas chounke in Istilaahaat Se Waaqif Nahi Hote isliye is
AQEEDAH ko Awaami Zehan ke Peish-e-Nazar “ALLAH Ta’ala Haazir wa Naazir Hai” Ya
“ALLAH Ta’ala Har jagah Maujood Hai” Se Ta’beer Kar Diya Jaata Hai.
.
115 ‫ﺏ ﻛﻓﺎ ﻛی ﺖﻨ ﻛﻛﻤﺎ ﺗﻫﻛﻮﻟ ﺮﻫﺖﻮﺍﻛﻓﺜﻛﺮﻢﻛ ﻛﻭﺖﺟﻫﮧ ﺍﻟﻠ ﺮ لﺑﮧ )ﺳﻮﺭﮦ ﺑﻘﺮﮦ؛‬ ‫ﻛﻭﻟﺑﻠ ﺮ لﺑﮧ ﺍﻟ ﺖﻛﻤﺖﺸﺑﺮﻫﻕ ﻛﻭﺍﻟ ﺖﻛﻤﺖﻐﺑﺮ ﻫ‬
.
Tarjuma-Mashriq o Magrib ALLAH ka He Jidhar Bhi Jao Us Taraf ALLAH Ka Rukh He.. ‫ﻛﻭﺍﺑﻛﺫﺍ‬
( 186 ‫ﺐ )ﺳﻮﺭﮦ ﺑﻘﺮﮦ؛‬ ‫ﻋ ﺑﻨ ﺮﺖی ﻛﻓﺎﺑ ﺑﻧ ﺮﺖی ﻛﻗﺑﺮی ﺖ ﺐ‬
‫ک ﺑﻋﻛﺒﺎﺑﺩﺖﯼ ﻛ‬ ‫ﻛﺳﺎ ﺎﻛﻟ ﻛ ﻛ‬
.
Tarjuma- Jab Aap Se Mere Bande Mere Baare me Puche To (Kah Do k) Mai To Tumhare
Pass Hi Hu…
.
Fayda-Arshe Bayid He Kyunki Hamare Ooper 7 Aasmaan ,In Par Kursi He Aur Ooper Arsh
He.. *Kitab Asma Wa Sifat Lil Beqahi ‫ﺕ ﻛﻭﺍﻟ ﺖﺎ ﻛﺖﺭﻛﺽ۔٭ ﻛﻭ ﻛکﺎﻛﻥ‬ ‫ﺕ۔٭ ﻛﻭﺑﺳﻛﻊ ک ﻫﺖﺮﺑﺳی ﺮﻫﮧ ﺍﻟ ﺮ ﻛﺴلﻤﻛﻮﺍ ﺑ‬
‫ﻫ‬ ‫٭ﻛﺍﻟﻠ ﺮ لﻫﮧ ﺍﻟ ﺮ ﻛﺑﺬﺖﯼ ﻛخﻠ ﻛﻛﻖ ﻛﺳﺒﺖﻛﻊ ﻛﺳلﻤلﻮﺍ ن‬
( 108:‫ﺨﻫﻔﺖﻮﻛﻥ ﺑﻣﻛﻦ ﺍﻟﻠ ﺮ لﺑﮧ ﻛﻭﻫﮬﻛﻮ ﻛﻣﻛﻌﻫﮭﺖﻢ ﺍﺑﺖﺫ یﻫﺒﻛ ﺑیﺮﺘﻫﺖﻮﻛﻥ ﻛﻣﺎ ﻛﻟﺎ یﻛﺖﺮلﺿی ﺑﻣﻛﻦ ﺍﻟ ﺖﻛﻘﺖﻮﺑﻝ۔ )ﺍﻟﻨﺴﺎﺀ‬ ‫ﺨﻫﻔﺖﻮﻛﻥ ﺑﻣﻛﻦ ﺍﻟ ﺮ ﻛﻨﺎﺑﺱ ﻛﻭﻛﻟﺎ یﻛﺖﺴﺘﻛ ﺖ‬ ‫ﻋﻛﻠی ﺍﻟ ﺖﻛﻤﺎﺎ ﺑﺉ۔ یﻛﺖﺴﺘﻛ ﺖ‬
‫ﻋﺖﺮﻫﺷﻫﮧ ﻛ‬ ‫ﻛ‬
Tarjuma- Wah Sharmaate He Logo Se Aur Nahi Sharmaate ALLAH Se Aur Wah Oon k Sath He
Jab K Mashwarah Krte He Raat Ko Iss Baat ka Jis Se ALLAH Razi Nahi.
.
4: ( 61:‫ﺐ )ہﻮﺩ‬ ‫ﺐ ﺮﻫﻣﺑﺠی ﺖ ﺐ‬ ‫ ﺍﺑ ﺮ ﻛﻥ ﻛﺭ ﺑﺑﺮﺖی ﻛﻗﺑﺮی ﺖ ﺐ‬Tarjuma- Beshak Mera Rab karib He, Qabool Krne Wala He..
.
5 50 ‫ﺐ (ﺳﺒﺎ‬ ‫ﺖ ﻛﻓﺑﺒﻛﻤﺎ ی ﻫﺖﻮلﺣی ﺍﺑﻟ ﻛ ﺮ ﻛی ﻛﺭ ﺑﺑﺮﺖی ﺍﺑﻧ ﺮ ﻛﮧﮧ ﻛﺳﺑﻤیﺖﺐﻊ ﻛﻗﺑﺮیﺖ ﺐ‬ ‫ ﻛﻭﺍﺑﺑﻥ ﺍﺖﮬﺘﻛﻛﺪی ﺖ ﻫ‬: ) Tarjuma – Aur Agar Mai Raah Par Hu To
Yah Badoulat Oos Quran k He Jis ko Mera Rab Mere Pass Bhej Raha He..Wah Sab Kuch
Sunta He, Bahot Karib He..
.
6 16‫ﺏ ﺍﺑﻟ ﻛی ﺖﺑﮧ ﺑﻣﺖﻦ ﻛﺣﺒﺖﺑﻞ ﺍﻟ ﺖﻛﻮﺑﺭیﺖﺑﺪ (ﺳﻮﺭﮦ ﻕ؛‬ ‫ﺤﻫﻦ ﺍ ﻛﺖﻗﻛﺮ ﻫ‬ ‫ ) ﻛﻭﻧ ﻛ ﺖ‬Tarjuma – Ham oos k
Shah Rag Se Jyada Karib He.
.
Hazrat Thanwi Rah. Ki Azeeb Tawajjoh..Hazrat Thanwi Rah.Ne Azeeb Tawajjoh Farmayi
He..
.
Farmate He k ALLAH Bande k Shah Rag Se Bhi Jyada Karib He – ALLAH To “Laysa ka
Mislihee Shay” Jaat He..Lekin Mai Sirf Samzane k Liye Misal Deta Hu k Do kagzo Ko
Jab Goond k Zariye joda Jata He To kagaz Aul kahaz Pani k karib Ho Jata He Lekin
Unko jodne Wali Goond Kagaz ool ki Ba-Nisbat Kagaz Pani Se Zyada Karib Hota
He..Insan ki Shah Rag Insan k Karib He To ALLAH Farmaa Rahe He k Mai Insan k Shah
Rag Se Bhi Zyada Karib Hu. Do Judi Huyi kagzo Me Se Ek kagaz Dusre Se Karib He
Lekin Goond Dusre kagaz k Zyada Karib He..isi Tarah Shah Rag Insan k Karib He Lekin
ALLAH oos Se Bhi Zyada Karib He 85‫ﺏ ﺍﺑﻟ ﻛی ﺖﺑﮧ ﺑﻣﻨ ﺖک ﻫﺖﻢ ﻛﻭﻟ لﺑکﺖﻦ ﺮ ﻛﻟﺎ ﺗﻫﺒﺖﺑﺼﻫﺮﺖﻭﻛﻥ )ﺳﻮﺭﮦ ﻭﺍﻗﻌﮧ؛‬ ‫ﺤﻫﻦ ﺍ ﻛﺖﻗﻛﺮ ﻫ‬ ‫ ﻛﻭﻧ ﻛ ﺖ‬Tarjuma – Tum
se jyada Ham Oos k Karib Hote He Lekin Tum Dekhte Nahi…
.
Huzoor (SallAllahu Alaihi Wasallam) Ka Farman Mubarak Hai:
.
’’( ‫ﺗﻔﺴیﺮ ﺳﻮرۃ ﺣﺪیﺪ‬165 ‫ ص‬2 ‫ﻋﻛﻠی اﻟﻠ ﺮ لﺑﮧ۔‘‘ )ﺟﺎﻣﻊ اﻟﺘﺮﻣﺬی ج‬ ‫ﺤﺒﺖنﻞ اﺑﻛﻟی اﻟ ﺖﺎ ﻛﺖرﺑض اﻟ ﺮﻫﺴﺖﻔﻠلی ﻟ ﻛﻛھﺒﻛﻛط ﻛ‬ ‫ﻟ ﻛﺖﻮا ﻛﻧ ﺮ ﻛک ﻫﺖﻢ ﻛدﻟ ﺮ ﻛی ﺖﺘﻫﺖﻢ ﺑﺑ ﻛ‬
.
Tarjuma!
Agar Tum Aik Rassi Zameen K Neeche Dalo, Tou Wo ALLAH Par Utregi.
.
Faidah!
Rassi Ka Zameen K Neeche ALLAH Ta’ala Par Utarna Daleel Hai Ke Zaat-E-Baari Ta’ala
Srf Arsh Par Nahi Jaisa Ke Ghair Muqallideen Ka Aqeeda Hai Balke Har Kisi Ke Saath
Moujood Hai.
.
7: ‫کﺎﻫہ ا ﻛﺐخ ﻟ ﺮ ﻛﮧﮧ‬ ‫کی ﺑﻣﻨ ﺖک ﻫﺖﻢ ﻛﺷیﺖئئﺎ ا ﻛﺑو اﺖﺷﺘﻛ ﻛ‬ ‫ ﻛﻣﺑﻦ اﺖﺷﺘﻛ ل‬:‫ﺖ ﻛرﻫﺳﺖﻮﻛل اﻟﻠ ﺮ لﺑﮧ ﺻﻠی اﻟﻠﮧ ﻋﻠیﮧ وﺳﻠﻢ ی ﻛﻫﻘﺖﻮﻫل‬ ‫ﻋﺖﻦ ا ﻛﺑﺑی اﻟ ﺮ ﻛﺪﺖرﻛدائ رﺿی اﻟﻠﮧ ﻋﻨﮧ ﻛﻗﺎﻛل ﻛﺳﺑﻤﺖﻌ ﻫ‬ ‫ﻛ‬
‘‫ک ﺑﻓی اﻟ ﺖﺎ ﻛﺖرﺑض‬ ‫ک ﺑﻓی اﻟ ﺮ ﻛﺴﻛﻤﺎﺑئ ﻛﻓﺎﺖﺟﻛﻌﺖﻞ ﻛرﺖﺣﻛﻤﺘﻛ ﻛ‬ ‫ک ‘ا ﻛﺖﻣﻫﺮﻛک ﺑﻓی اﻟ ﺮﻛﺴﻛﻤﺎﺑئ ﻛواﻟ ﺖﺎ ﻛﺖرﺑض ک ﻛﻛﻤﺎﻛرﺖﺣﻛﻤﺘﻫ ﻛ‬ ‫ ﺗﻛﻛﻘ ﺮ ﻛﺪﻛس اﺖﺳﻫﻤ ﻛ‬،‫ﻛرﺑﺮﻫﻛﻨﺎ اﻟﻠ ﺮ لﮧ ﻫ ﺮﻛاﻟﺑﺬﺖی ﻓﺖی اﻟ ﺮ ﻛﺴﻛﻤﺎﺑئ‬: ‫ﻛﻓﻠ ﺖیﻛﻫﻘﺖﻞ‬
‫ﻋﻠی لہﻛﺬا اﻟ ﺖﻛﻮﺖﺟﺑﻊ ﻛﻓیﻛﺒﺖﻛﺮﻫا۔‬ ‫ک لﻛ‬ ‫ک ﻛو ﺑﺷﻛﻔﺎئئ ﺑﻣﺖﻦ ﺑﺷﻛﻔﺎﺑئ ﻛ‬ ‫ب اﻟ ﺮ ﻛط ﺑیﺮﺑﺒی ﺖﻛﻦ ‘ا ﻛﻧ ﺖﺑﺰﺖل ﻛرﺖﺣﻛﻤئۃ ﺑﺮﻣﺖﻦ ﻛرﺖﺣﻛﻤﺑﺘ ﻛ‬ ‫ﺖ ﻛر ﺮﻫ‬ ‫غﺑﻔﺖﺮﻟ ﻛﻛﻨﺎ ﻫﺣﺖﻮﺑﻛﻛﻨﺎ ﻛوﻛخﻛطﺎﻛیﺎ ﻛﻧﺎ‘ا ﻛﻧ ﺖ ﻛ‬ ‫اﺑ ﺖ‬
.
(‫ﺑﺎب کیف اﻟﺮﻗی‬187 ‫ص‬2 ‫)ﺳﻨﻦ اﺑی داؤد ج‬
.
Tarjuma!
.
Hazrat Abu Darda’ (Razia’Allahu Anhu) Se Riwayat Hai Ke Maine Aap (SallAllahu
Alaihi Wasallam) Ko Suna Aap Farma Rahe The: Tum Me Se Jo Shakhs Bemar Ho Ya Koi
Doosra Bhai Usse Apni Bemari Bayan Kare Tou Yeh Kahe Ke RAB Hamara Wo ALLAH Hai Jo
A’asman Me Hai. Aye ALLAH! Tera Naam Pak Hai Aur Tera Ihtiyar Zameen O A’asman Me
Hai Jaise Teri Rahamat Aasman Me Hai Waise Hi Zameen Me Rahmat Kar. Hamare Gunhao’n
Or Khatayo’n Ko Bakhsh De To Pak Logo Ka RAB Hai. Apni Rahmato’n Me Se Aik Rahamat
Aur Apni Shifao’n Me Se Aik Shifa Is Dard K Liye Nazil Farma Ke Yeh Dard Jata Rahe.
.
8: Hazrat Abdullah Bin Muavia (Razia’Allahu Anhu) Farmate Hain Huzoor (SallAllahu
Alaihi Wasallam) Se Poocha Gaya:
’’‫ ا ﻛﺖن یﻛﺖﻌﻠ ﻛﻛﻢ ا ﻛ ﺮ ﻛن اﻟﻠ ﺮ لﻛﮧ ﻛﻣﻛﻌﮧﮧ ﻛﺣیﺖﺜﻫﻛﻤﺎ ﻛکﺎﻛن۔‬:‫ﻛﻓﻛﻤﺎ ﺗﻛﺖﺰﺑکی ﻛﻫۃ اﻟ ﺖﻛﻤﺖﺮﺑئ ﻧ ﻛﺖﻔﻛﺴﮧﮧ ﻛیﺎﻛرﻫﺳﺖﻮﻛل اﻟﻠ ﺮ لﺑﮧ!‘‘ ﻛﻗﺎﻛل‬
.
(‫ﺑﺎب ﻓی اﻟﺰکﻮۃ‬187 ‫ص‬3 ‫ ﺑﺎب لیﺎخﺬاﻟﺴﺎﻋی‘ﺷﻌﺐ الیﻤﺎن ﻟﻠﺒیھﻘی ج‬95،96 ‫ص‬4 ‫)اﻟﺴﻨﻦ اﻟکﺒﺮی ﻟﻠﺒیھﻘی ج‬
.
Tarjuma!
Admi Ke Apne Nafs Ka “Tazkiya” Karne Se Kia Muraad Hai? Tou Ap (SallAllahu Alaihi
Wasallam) Ne Farmaya Ke Yeh Nazriya Bana Le Ke Wo Jahan Kahin B Ho ALLAH Uske Saath
Hai.
.
9: ‫ﺖ۔‬ ‫ک ﻛﺣیﺖﺜﻫﻛﻤﺎ ک ﻫﻨ ﺖ ﻛ‬ ‫اﺑ ﺮ ﻛن ا ﻛﺖﻓﻛضﻛﻞ اﻟ ﺖﺎﺑی ﺖﻛﻤﺎﺑن ا ﻛﺖن ﺗﻛﺖﻌﻠ ﻛﻛﻢ ا ﻛ ﺮﻛن اﻟﻠ ﺮ لﻛﮧ ﻛﻣﻛﻌ ﻛ‬: ‫ﺖ ﻛﻗﺎﻛل ﻛﻗﺎﻛل ﻛرﻫﺳﺖﻮﻫل اﻟﻠ ﺮ لﺑﮧ ﺻﻠی اﻟﻠﮧ ﻋﻠیﮧ وﺳﻠﻢ‬ ‫ﻋﻛﺒﺎﻛد ﻛۃ ﺑﺖﺑﻦ اﻟ ﺮ ﻛﺼﺎﺑﻣ ﺑ‬
‫ﻋﺖﻦ ﻫ‬‫ﻛ‬
.
(8796 ‫رﻗﻢ اﻟﺤﺪیث‬287 ‫ص‬6 ‫)اﻟﻤﻌﺠﻢ الوﺳط ﻟﻠطﺒﺮاﻧی ج‬
.
9:Hazrat Ubadah Bin Saamit (Razia’Allahu Anhu) Farmate Hain K Aap (SallAllahu
Alaihi Wasallam) Ne Farmaya “Afzal Imaan Yeh Hai K To Yeh Nazriya Bana Le Ke ALLAH
Tere Saath Hai To Jahan Kahin B Ho”.
.
10: ! ‫ﻛیﺎاﺑﺖﻛﻦ آﻛدﻛم‬: ‫ﻋ ﺮ ﻛﺰﻛوﻛﺟ ﺮﻛﻞ ی ﻛﻫﻘﺖﻮﻫل ی ﻛﺖﻮﻛم اﻟ ﺖﺑﻘیلﻛﻤﺑۃ‬ ‫اﺑ ﺮﻛن اﻟﻠ ﺮ لﻛﮧ ﻛ‬: ‫ﻛﻗﺎﻛل ﻛرﻫﺳﺖﻮﻫل اﻟﻠ ﺮ لﺑﮧ ﺻﻠی اﻟﻠﮧ ﻋﻠیﮧ وﺳﻠﻢ‬:‫ﻋﺖﻦ ا ﻛﺑﺑﺖی ﻫہﻛﺮیﺖﻛﺮﻛۃ رﺿی اﻟﻠﮧ ﻋﻨﮧ ﻛﻗﺎﻛل‬ ‫ﻛ‬
‫ک‬ ‫ﺖ ا ﻛﻧ ﺮﻛ ﻛ‬ ‫ﻤ‬‫ﺑ‬
‫ﻛ ﻛ ﺖ ﻛ‬ ‫ﻠ‬ ‫ﻋ‬ ‫ﻣﺎ‬ ‫ﻛ‬ ‫ا‬ ‫ہ؟‬ ‫ﺪ‬ ‫ﻌ‬ ‫ﺗ‬
‫ﺖ ﻛﻫ ﺖﮧ‬ ‫ﻢ‬ ‫ﻛ‬ ‫ﻠ‬ ‫ﻓ‬
‫ﻛ‬ ‫ض‬ ‫ﺮ‬‫ﻣ‬
‫ئ ﻛﺑ ﻛ‬ ‫ﻧﺎ‬ ‫ﻠﺎ‬
‫ﻛ‬ ‫ﻓ‬
‫ﻫ‬ ‫ی‬ ‫ﺑ‬
‫ﻋﺒﺖ ﺖ‬
‫ﺪ‬ ‫ﺖ ا ﻛ ﺮﻛن ﻛ‬ ‫ﻋﻠﺑﺖﻤ ﻛ‬
‫ا ﻛﻛﻣﺎ ﻛ‬: ‫ب اﻟ ﺖﻛﻌﺎﻟ ﻛﺑﻤی ﺖﻛﻦ؟ ﻛﻗﺎﻛل‬ ‫ﺖ ﻛر ﺮﻫ‬ ‫ﻋﺖﻮﻫدﻛک ﻛوا ﻛﻧ ﺖ ﻛ‬ ‫ب ک ﻛی ﺖﻛف ا ﻛ ﻫ‬ ‫ﺖ ﻛﻓﻠ ﻛﺖﻢ ﺗﻛﻫﻌﺖﺪﺑﻧﺖی ‘ﻛﻗﺎﻛل ﻛیﺎﻛر ﺑﺮ‬ ‫ﻛﻣﺑﺮﺖﺿ ﻫ‬
‫ﻋﺖﺪﺗﺮ ﻛﮧﮧ ﻟ ﻛﻛﻮﻛﺟﺖﺪﺗﺮ ﻛﺑﻨﺖی ﺑﻋﻨ ﺖﻛﺪﮧہ؟‬ ‫ﻟ ﻛﺖﻮ ﻫ‬
.
(269 ‫رﻗﻢ اﻟﺤﺪیث‬،189 ‫ﺻﺤیح اﺑﻦ ﺣﺒﺎن ص‬،‫ﺑﺎب ﻓضﻞ ﻋیﺎدۃ اﻟﻤﺮیض‬318 ‫ص‬2 ‫)ﺻﺤیح ﻣﺴﻠﻢ ج‬
.
10:Hazrat Abu Huraira (Razia’Allahu Anhu) Farmate Hain K Ap (SallAllahu Alaihi
Wasallam) Ne Farmaya K “Qayamat K Din ALLAH (A’zzawajal) Irshaad Farmayenge: Aye
Ibn-Adam! Mai Bemar Tha To Ne Meri Bemari Pursi Nahi Ki. Banda Kahe Ga Mai Apki
Bemar Pursi (Iyadat) Kese Krta? Aap Tou Rabb-Ul-A’alameen Hain. Tou ALLAH
Farmayenge Ke Mera Fula’n Banda Bemar Tha, To Uski Bemar Pursi Krta Tou Mjhe Wahan
Paata_
..
AQLI DALAIL….

1:ALLAH Khaliq Hai Aur Arsh Makhlooq Hai Khaliq Azal Se Hai Agar ALLAH Ko Arsh Par
Maana Jaye Tou Sawal Paida Hoga Ke Jab Arsh Nahi Tha Tou ALLAH Ta’ala Kahan Thy??

2:Haqiqatan Mustawi A’lal Arsh Hone Ki Teen [3] Sooraten Hain

.
Alif: ALLAH Arsh Ke Mahazat Me Honge
.
Ba: Arsh Se Mutajawiz Honge
.
Jeem: Arsh Se Kum Honge.
Agae Arsh Ke Mahazat Me Maane Tou Arsh Chonke Mahdood Hai Li-Haaza ALLAH Ka Mahdood
Hona Lazim Aaye Ga. Aur Mutajawiz Maane Tou ALLAH Ki Tajzi Lazim Aayegi. Aur Agar
Arsh Se Kum Maane Tou Arsh Yani Makhlooq Ka ALLAH Yani Khaliq Se Bada Hona Lazim
Aayega Jabke Ye Teeno Sooraten Mahaal Or Na-Mumkin Hai.
.
3:ALLAH Ta’ala Khaliq Hain Jo Ke Ghair-Mahdood Hai, Agar ALLAH Ta’ala Ko Arsh Par
Maana Jaye Tou Sawal Paida Hoga “Kia Ghair-Mahdood, Mahdood Me Sama Sakta Hai:?
.
4:Agar ALLAH Ta’ala Ko Arsh Par Haqeqatan Maane’n Tou Haqiqi Wujood K Saath Kisi
Cheez Par Hona Yeh Khasiyat Jism Ki Hai Aur ALLAH Jism Se Pak Hai Kyunke Har jism
Murakkab Hota Hai Aur Har Murakkab Haadis Hota Hai Jabke ALLAH Qadeem Hai.
.
5:Agar ALLAH Ta’ala Ko Arsh Par Maane’n Tou Arsh ALLAH K Liye Makaan Hoga Or ALLAH
Ta’ala Makeen Honge Aur Zaabta Hai Ke Makaan Makeen Se Bada Hota Hai_ Is Aqeede Se
“ALLAHu Akber” Wala Aqeeda Toot Jaye Ga.
.
6:Agar ALLAH Ta’ala Ka Fauqal Arsh Maane’n Tou Jihat-E-Fauq Lazim Aayegi Aur Jihat
Ko Had-Bandi Lazim Hai Aur Had-Bandi Ko Jism Lazim Hai Jabke ALLAH Jism Se Pak Hai_
.
7:Agar ALLAH Ta’ala Ko Fauqal Arsh Maane’n Tou Arsh Iske Liye Makaan Hoga Or Makaan
Makeen Ko Muheet Hota Hai. Qura’an Kareem Me Hai

:’’‫‘ﻛوﻛکﺎﻛن اﻟﻠ ﺮ لﻫﮧ ﺑﺑک ﻫ ﺮ ﺑﻞ ﻛﺷیﺖنئ ﺮﻫﻣﺑﺤی ﺖئطﺎ۔‬

“Ke ALLAH Ta’ala Har Cheez Par Muheet Hai..
.
Chnd Shubhaat Or Unka Azala:
.
SHUBA 1: Agar ALLAH Ta’ala Ko Har Jaga Mana Jae To Kia ALLAH Ta’ala Baitul Khala Me
b Mojod Hai ?
Agar kahen k NAHI To Har Jaga Hone Ka Dawa Tot Gaya..Aur Agar kahen k He To ALLAH
Ta’ala ki Beadbi Hy.
.
JAWAB: Ba’az Chezun Ko ijmalan Bayan Kren To Munasib Or Adab Hy…Agar Tafsilaat
Bayan Kren To Khilafe Adab Hy.
.
Maslan: Susar Apny Damad Ko Kahy K: MERI BETI K HUQUQ KA KHAYAL RKHNA.. To ijmalan
Qol Hone ki Waja Se Ye Adab Hy Lekin Agar Wo Tamam Huquq 1, 1 kar k Ginwana Shoro
kar Dy To Ye khilafe Adab Hy.
.
“Sar Se Ly Kar Paon Tak Tamam jisam ka khaliq ALLAH Hy” Ye Kehna Adab Hy.
Lekin Tafsilan 1, 1 Uzu ka Naam Ly kar Yahi Baat Kahi Jae To Ye Khilafe Adab Hy.
.
“ALLAH TA’ALA Hr jaga Hy” Ye ijmalan Kehna To mazkora Qaidy ki Roo Se Drust Or Adab
Hy Lekin Tafsilan 1, 1 Jaga Ka Jis Me Ma Pasandida Jaga b Shamil Hon, Naam Ly Kar
Kaha Jae To Ye Beadbi Hone ki Waja Se Ghalat Hoga..Lehaza Aisa Sawal Krna Hi
Ghalat..Namunasib Or Najaiz Hy.
.
2: Ye Aiteraz Tab Peda Hota Hy Jab ALLAH TA’ALA Ko Wajod Ba-Ma’na JISAM k Sath
Manen..
Jaise Quran Kareem Ko Baitul Khala Me Ly Kar jana Quran ki Toheen Or Beadbi Hy
Halan-K Har HAFIZ Jab Baitul Khala Jata Hy To Quran Us k Seeny Me Mojod Hota Hy
Lekin Beadbi Ni,Q k Quran JISM Se Pak Hy .. Aisy Hi ALLAH TA’ALA Ka Jisam Hi Sabit
NAHI Krte To Beadbi Lazim Nahi Aati.
.
3: Ramzanul Mubarak ka Mahina Har Jaga Mubarak Hy. Aagr Nahi To Har Jaga Ramzan
Nahi,Agar Hy To Ba-Barkat Kesy?
.
To Uska Ye Sawal Laghv Hoga Q k Jab Ramzan ka Jisam Hi Nahi Hy To Har Jaga Man’ny
Me koi Beadbi Na Hogi Or Ye Hr Jaga Ba-Barkat Hoga.. isi Tarah Jab ALLAH TA’ALA ka
Jisam Hi Nahi To Hr Jaga Man’ny Me Beadbi B Nahi.
.
SHUBA 2: Agar ALLAH Ta’ala ko Hr Jaga Maany To is Se Halol Or itehad Lazim Aega.
.
JAWAB: Halol Or itehad Tab Lazim Aega Jab ALLAH Ta’ala k Liye Jisam Mana Jae ,Jab k
ALLAH Ta’ala jisam Se PAK Hen.
…
FAIDA:
2 Chezun Ka Is Tarah 1 Hona K Hr 1 Ka Wajod Baqi Rahy ” ITEHAD ” Kehlata Hy.. Jesy
Omelette.
.
2 Chezun ka is Tarah 1 Hona k 1 Chez ka Wajod Khatam Hojae ” HALOL ” Hy.. Jesy
Sharbat.
…
SHUBA 3: Jab ALLAH Ta’ala Arsh Par Ni To Nabi kareem Sallallaho A’laihi Wa aalihi
Wa Ashabihi Wassallam Ko Hm-Kalam Hone k Liye Arsh Par Q Bulaya ?
.
JAWAB: Hm-kalam Hone k Liye Arsh Par Bulana Agar Arsh Par Hone Ki Dalil Hy To
Yahodi Kahengy K ALLAH Ta’ala Koh-E-Toor Par Hen Q k Hazrat Moosa A’laih Salam Ko
Wahan Bulaya Gaya Tha..kalam-E-ILahi Tajjalli-E-ILahi Ka Naam Hy,Chahy Us k Zahoor
k Liye Arsh Ka intekhab Ho Ya Koh-E-Toor Ka Ho Ya Mansor Hilaj Rahimahullahu Ta’ala
Ki Zaban Ka Ho.
.
SHUBA 4: Agar ALLAH Ta’ala Arsh Par Nahi To Bawaqte Dua Hath Upper Q Uthae Jaty Hen
?
.
JAWAB: ALLAH Ta’ala Jihat Se Pak Hen, Lekin Bandy Ki Qalbi estehzaar k Liye Ba’az
A’maal k Liye Ba’az jihaat Ka Ta’yyun Farma Dety Hen.. Jesy Namaz k Liye jihate
Ka’ba Ko Qibla Qarar Dia, Dua k Liye jihate Faoq Ko Qibla Qarar Dia Or Nihayat a’la
Darjy k Qurb-E-ILahi k Husol k Liye jihate Arz ko Qibla Qarar Dia Or Quaran Majeed
Me Hukum Dia
’’‫ب‬‫ﺠﺖﺪ ﻛواﺖﻗﺘﻛﺑﺮ ﺖ‬
‫‘‘ﻛواﺖﺳ ﻫ‬
(Or Sajdah Kro Or HUM Se Qareb Ho Jao)
.
FAIDAH:
Hmara Nazariya Hy k Aap Sallallaho A’laihi Wa Aalihi Wa Ashabihi Wassallam k Jisam-
E- Athar Se Lagny Wali Mitti K Zrrat Ka’ba Se B a’la Hen.
.
is Par Ghair Muqallid Ye Aiteraz Krte Hen k Agar Ye Zarrat Ka’ba Se B a’la Hen To
Sajda Ka’ba Ki Taraf Na kro Bal k Roza-E-Nabi Kareem Sallallho a’laihi Wassallam ki
Taraf Munh Kr k Kro..
.
Ham Kehty Hen k Ye Zarori Nahi k Afzal Hi Ko Qibla Banaya Jae. Agar Aapka Yahi Usol
Hy To Aap k Han Arsh Ka’batullah Se Afzal Hy To Aap Namaz Me Apna Munh Arsh ki
Taraf Q Nahi Kr Lete?
.
FAIDAH: Ka’ba Markaze ibadat Hy Or Roza e Rasol sallallho a’laihi Wassallam Markaze
Aqidat Hy.
…
SHUBA 5: Agar ALLAH Ta’ala Upper Arsh Par Nahi To A’moman ALLAH Ta’ala ki Taraf
Nisbat Krne k Liye Upper ishara Q Kia Jata Hy?
.
JAWAB: ALLAH Ta’ala jihaat-e-Sitta Se Agrchy Pak Hen,Lekin Tamam jihaat Ko Muheet B
Hen. Jesa k ALLAH Ta’ala Farmaty Hen:
(126‫ﻛوﻛکﺎﻛن اﻟﻠ ﺮ لﻫﮧ ﺑﺑک ﻫ ﺮ ﺑﻞ ﺮﺷیﺖنئ ﺮﻫﻣﺑﺤی ﺖئطﺎ )ﺳﻮرہ ﻧﺴﺎء ؛‬
(ALLAH Ta’ala Hr Chez Ko Muheet Hy)
.
Or jihaate Sitta Me Se Jihat-e-a’lv Ko Baqi jihaaat Pr Aqlan Foqiyat Hasil Hy. Is
Liye a’lv Martaba Or Ta’zeem ka khayal Krte Hoe ishara Uper Kia Jata Hy.
.
Jesy Ustad Ki Awaz Dorane Sabaq Tamam jihaat ki Taraf Muntaqil Hoti Hy Lekin Ustad
k Samny Beth Kr Awaz ko Sun’na Adab Hy Or Pechy Beth Kr Sun’na Beadbi Hy.
…
ALLAH Kareem Deen Ka Sahih Fehem A’ta Farmae.Ameen Summa Aameen..

The belief (aqidah)

one must have regarding his Lord
and Creator is that Allah Almighty is
One, there is nothing like Him, there
is nothing that can overwhelm Him,
there is no god besides Him and He
is 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
whatever unto like Him.” (Surah al-
Shura, 11).And He says in Surah al-
Ikhlas:”And there is none like unto
Him.”
📚(112: 4).

Allah Ta’ala Jihaat (dimensions) se paak hai

‫ﺑﺴﻢ اﻟﻠﮧ اﻟﺮﺣﻤﻦ اﻟﺮﺣیﻢ‬

‫ﺗﻌﺎﻟﻰ ﻋﻦ اﻟﺤﺪود واﻟﻐﺎﻳﺎت والرﻛﺎن والﻋضﺎء والدوات ل ﺗﺤﻮﻳﻪ اﻟﺠﻬﺎت اﻟﺴﺖ ﻛﺴﺎئﺮ اﻟﻤﺒﺘﺪﻋﺎت‬

Aur Allah Ta’ala Hudood o Quyood aur Jismani arkaan aur Aazaa aur aalaat o Asbaat
se Baalatar hain aur Tamam Makhlooqaat ki tarah Jihaat e Sitta is ko Ihata kiye hue
nahi hai.(Aqeedatut Tahawi)

Scan:jihaat se paak

Imam tahawi rah farmate hain: Allah Ta’ala Hudood aur Intehaao se buland o bartar
hain. Allah Ta’ala Mehdood nahi hosakte, unki Inteha nahi hosakti ke Allah Ta’ala
yahan par Khatm hojarahe hain(Naoozu Billah Min Zaalik) yahan se yahan tak Allah
Ta’ala hain phir uske baad Khatm hain(Naoozu Billah Min Zaalik) aisa nahi hai, Wo
(ALLAH) Intehaa aur Had se Buland hai.

Allah Ta’ala Tamam AAZAA o JAWAREH se paak hai

‫واﻟﻐﺎﻳﺎت والرﻛﺎن والﻋضﺎء والدوات‬

Aur isi tarah Arkaan o Aazaa aur Aalaat o Asbaab se buland o baala hain.

Allah Ta’ala ki Sifaat sabit hain lekin Aazaa Sabit nahi hote. Allah Ta’ala dekhte
hain aur hum se bhi dikhwate hain. Hum Aankhon se dekhte hain, dekhne ka Uzoo
(part) hamare paas hai, Sunne ka Uzoo hamare paas hai, Bolne ka Uzoo hamare paas
hai. Allah Ta’ala ki Sifaat ke sath Aazaa nahi judte. Un ka dekhna Aankh se thoda
hi hota hai. Khud hamari aankh me bhot si Cheezen hai, charbi ka dalla hai, us me
parde lagey hue hain, us me kuch kaala hissa hai aur kuch safed hissa hai, usme
ragen hain, khoon ka daurania hai lekin Zaahir hai ke Allah Ta’ala ke liye Makhlooq
ki tarah ki aankh, Kaan, Zabaan nahi hosakti aisi zaban waghaira thoda hi hogi. Wo
apni Sifaat me in Aazaa ke mohtaj nahi hai. Arkaan se wo Muta’aali hain aur Aazaa
se wo Buland o Bartar hain.

‫ل ﺗﺤﻮﻳﻪ اﻟﺠﻬﺎت اﻟﺴﺖ ﻛﺴﺎئﺮ اﻟﻤﺒﺘﺪﻋﺎت‬

Nahi Haawi hosakti hain un ko 6 Jihaat(dimensions) jaisa ke Makhlooqaat ka haal

hai.

Saamne, peeche, Dayen, Baayen, oopar Neeche ye jihaat Allah Ta’ala ke liye nahi
hain aisa nahi hai ke Allah Tabarak o Ta’ala ke Neeche kuch hai, Allah Tabarak o
Ta’alaa ke Dayen Baayen kuch hai. Allah Ta’ala Jihaat e Sitta ke Khaliq hain, wo Us
waqt se hain jab Jihaat e Sitta hi nahi the, wo Jihaton se pehle se hain. Makaan ko
unho ne banaya hai, Allah Ta’ala Makaan se peh hain. Arsh ko Unho ne banaya hai, Wo
Arsh se pehle se hain. Allah Ta’ala in sab Cheezon ke Khaliq hain.

Jis tarah aur doosri Makhlooqaat ki Sifaat Allah Rabbul Izzat ke sath nahi lagayi
jasakteen to ye Makhlooqaat ki Sifaat bhi Allah Ta’ala ke sath nahi lagayi
jaasaktii.

In tamam Sifaat ke sath Allah Tabarak o Ta’ala ki Ru’yat ko bhi manna hai.

Maine abhi Kitab ka Tarjuma aur thoda sa matlab aur use mutalliq kuch Zaroori
baaten arz ki hain. Aage Nafs Masla se mutalliq kuch aur baaten post karni hai in
Shaa Allah.

(Dars e Aqeedatu Tahawi)

Allah Ta’ala ko Sirf Arsh par hai kehne walon ka rad Mufassir e Quran Allama Raazi
rahmatullahi alaih ke zarye

Istewa Ba Maine Istiqrar Muraad Lene Ke Mafaasid

Is silsile me Allama Aaloosi rahmatullahi alaih ne Imam Raazi rahmatullahi alaih

(mutawaffa 606 Hijri) ke hawale se naqal farmaya ke:

ruhul maani c

1.Allah Tabarak o Ta’aal us waqt bhi the Jab ARSH na tha aur Jab Wo Makhlooq ko
Paida kiye Unhe us Cheez ki Hajat nahi jis se Wo Mustaghni hai(yani Arsh)

Agar Baari Ta’ala mustaqir fil makaan honge to Baari Ta’ala ke liye dahini janib
aur Baayin Janib laazim aayegi. Aur jab dono janib honge to Baari Ta’ala ka
murakkab hona laazim aayega kyun ke Ajsaam e Murakkab hi ki jihaten aur Jawanib
hotiin hain. Aur jo murakkab hoti hai wo Haadis hoti hai to Baari Ta’ala ka Haadis
hona laazim aayega.
Ye ke Arsh par Qayam Zaat ya to Muntaqil hone aur harkat karne par qaadir hogi aur
is Soorat me laazim aata hai ke Haq Ta’ala Harkat o Sukoon ka Mahel hon, aur ye
Hudoos ka Qayil hona hai, ya ye ke wo Zaat is par Qaadir na ho. Is Soorat me Haq
Ta’ala waqt o Zamane ki tarah hojayenge balke use bhi kamtar. Yaqeenan Allah Ta’ala
ki Zaat isse Buland hai.
4. Allah paak jis makaan par (ARSH) Mustaqirr hain us ki janib Allah Paak ke sath
Takhsees karenge ya nahi, agar takhsees karenge to Baari Ta’ala ka us makaan ka
mohtaj hona laazim aayega jab ke Allah paak is se bhi Munazzah hain aur Agar us
Makaan ke sath takhsees nahi karenge to us Makaan (Arsh) par Mustawii nahi honge to
us ke Dawe ka Butlaan laazim aayega aur Hamara mudda’aa sabit hojayega

Baari Ta’ala ne farmaya ” (42:11) ”‫ ﻟ ﻛﻴﺖﻛس ﻛ ﻛﺑﻤﺜﺖﻠﺑﺑﻪ ﻛﺷﺖﻲءﺐ‬ye Aayat aam hai, lihaza agar Baari
Ta’ala Juloos ki kaifiyat ke sath muttasif honge to Makhlooq ke sath Juloos ki
mumasilat sabit hogi jab ke Ayat e Mubarakah is ka inkar kar rahi hai,warna Ayat ka
Butlaan laazim aayega.Scan:ruhul maani 16 155
agar Baari Ta’ala Arsh par Mustaqir hain to Ba Nas-se Quran Arsh ko Farishte uthaye
hue hain “(69:17) ”‫ﻋﺖﺮﻛش ﻛر ﺑﺑﺮﻛﻚ ﻛﻓﺖﻮﻛﻗﻫﻬﺖﻢ ﻳ ﻛﺖﻮﻛﻣﺑئنﺬ ث ﻛﻛﻤﺎﺑﻧﻴﻛﺐة‬
‫ﺤﺑﻤﻫﻞ ﻛ‬
‫ ﻛوﻳﻛ ﺖ‬aur Jab Allah paak Arsh par hain to
Farishte Arsh ke sath Baari Ta’ala ko bhi uthaye hue hain chunke ‘Shai’(cheez) ke
Haamil ka Haamil us ‘Shai’ ka Haami. Is lihaza se Makhlooq ka Khaliq ko uthana
Laazim aaraha hai. Aur ye bhi Saheeh nahi hai.
Makaan me mustaqir zaat agar Mabood hogi to Suraj aur Chand ko bhi Mabood hona
lazim aayega( kyu ke Ba-Nass e Quran un ka bhi ek Mustaqir hai haalanke ye Baatil
hai.)
Alam GOL hai, Lihaza Jehat (dimension) jo ek Janib walon ke liye Oopar hai to
doosri janib walon ke liye neeche hogi, to Allah Tabarak o Ta’ala ek Janib walon ke
liye oopar hain to doosri janib walon ke liye neeche honge aur ba-ittefaq e Uqalaa
ye jayaz nahi.
Ulama e Ummat ka is baat par Ijmaa hai ke Baari Ta’ala ka irshad hai “ ‫ﻫﻗﺖﻞ ﻫﻫﻛﻮ اﻟﻠ ﺮ ﻛﻫﻪ‬
‫”أ ﻛﻛﺣﺐﺪ‬Muhkamaat me se hai aur Allah Tabarak o Ta’ala ko Arsh par mustaqir maanne ke
baad tarkeeb (murakkab)aur Inqisaam (taqseem) laazim aata hai jo AHADIYYAT ke
munaafi hai pas Aayat ka Muhkam hona baatil hoga aur Khilaaf e Ijmaa laazim aayega.
Neez Tarkeem aur Inqisaam ke waste Baari Ta’ala ka Muhtaaj hona Laazim aayega.
Agar Baari Ta’ala Mustaqir fil Makaan honge to Baari ta’ala ka Jism hoga. Aur Quran
Majeed me Hazrat Ibrahim Alaihis salam ka Qaul Mazkoor hai “(6:76) ”‫ﺐ اﺖﻟآﺑﻓﺑﻠﻴﻛﻦ‬ ‫ ﻛﻟﺎ أ ﻫﺑﺣ ﺮﻫ‬pas
Baari Ta’ala Hamesha Jism e Aafil hone ki haisiayat se is Aayat ke Umoom me dakhil
honge aur Aayat ki roo se Hazrat Ibrahim alaihis salam ka Baari Ta’ala ko napasnad
karna laazim aayega.
Scan:ruhul maani 16 156
Ye wo Uyoob aur Kharabiyaan hain Jo Baari Ta’ala ke liye Mustaqir fil Arsh maanne
ki Soorat me laazim aati hain.

(Ruhul Ma’aani 16/155,156)

Jab Istiqraar ke maine lena mumkin nahi to ISTIILAA ke maine Mutayyan hue.

Istewaa Ibrat yani Naam hai Ta’lluq e Tasarruf ka jaisa ke Rooh ka talluq jism ke
sath hota hai.

Aise hi Arsh par Tasarruf ka jo Ta’luq hai wo RAHMAAN ko hai is ko ISTIWAA kahenge
isi liye Ba-Lissan Isharah o Dawaam Zuhoor e Haq ko bhi Istewaa kehte hain jaise
ISTIWAA SHAMS, dawaam o kamaal ka ZUhoor aaftab ko kehte hain, Arsh RAHMAN ek
baargah e Aam hai ke Farishte waqiaat e Aalam aur Bandon ke aamal ko us jagah pesh
karte hain aur Ahkaam Khair o Shar Nafa o Zar Alam e Nasoot ke liye Wahan se haasil
karte hain aur ye chunke Mahaz Rafat o Rahmat hai islye ‫ﻋﻛﻠﻰ اﻟ ﺖﻛﻌﺖﺮﺑش اﺖﺳﺘﻛﻛﻮى‬ ‫ اﻟ ﺮ ﻛﺮﺖﺣﻛﻤﻫﻦ ﻛ‬ka
farmaya ‫ﻋﻛﻠﻰ اﻟ ﺖﻛﻌﺖﺮﺑش اﺖﺳﺘﻛﻛﻮى‬
‫ اﻟﻠﻪ ﻛ‬nahi farmaya, Allah ZUl Arsh hain kyu ke wo Arsh par Ism
RAHMAAN ke sath Mustawii o Mutasarrif hain.

(Makhooz Dars Aqeedatut Tahawi)

Allah Kahan hai Aqeeda Ahle Sunnat Wal Jamat

Istewa Alal Arsh.

Allah Kahan Hai.

Kya Arsh Par Hi Hai Ya Har Jagah Hai?

Ahle Sunnat Wal Jamat Ka Kya Aqeeda Hai?

1:- Allah Arsh par Mustawi hai jaisa uski Shan ke layaq hai….

2:- Allah har jagah bila makan bila kaif mojood hai….

Allah Jism Se Paak Hai, Makaan Se Paak Hai Aur Jagah Se Paak Hai.

Is Allah Everywhere or is He on His Throne?

<QUESTION>
Some people say Allah is everywhere, some say He is above the heavens, some say He
is on His throne; and everyone seems to present tons of evidences to prove their
point. I am so confused about the whole issue. Where is Allah? Please explain!

<ANSWER>
In the name of Allah, Most Compassionate, Most Merciful,
The short and simple answer to your question is that Allah Most High exists beyond
time, space, location and ‘physical’ direction; He is where He has always been.

Before detailing the above answer, it is important to realize that the issue ‘where
is Allah?’ was never debated or made a matter of great dispute by the Companions
(sahaba) and early Muslims (salaf). We seldom find within classical teachings of
mainstream Muslim scholars that people went around asking and debating where Allah
Most High is! And aside from the hadith of Sahih Muslim in which the Messenger of
Allah (Allah bless him & give him peace) asked the slave-girl (jariya) “Where is
Allah?”, there seems to be no other text of the Qur’an and Sunna in which this
question is asked. As for the hadith of the slave-girl, it has its own specific
context, which will be explained later on, insha ‘Allah.

The reason for this is simple: We have not been commanded to identify the exact
‘physical location’ of Allah; rather our responsibility is to recognize Allah
(ma’rifa), build a strong relationship with Him, affirm His exaltedness (tanzih),
affirm His Oneness (tawhid), learn about His attributes (sifat), worship Him, obey
His commands and abstain from His prohibitions. Beyond that, there is no Islamic
obligation to know where Allah Almighty exactly is; neither is it possible for the
meager intellects of us created beings to fully grasp the reality and majesty of
our Creator. We have not even fully understood the reality of our souls, bodies,
the sun, the moon, the stars, the mountains, the sky, and so forth; then how are we
expected to comprehend the essence (kunh) of the Almighty.

As such, it is important to note – at the outset – that we should avoid: 1) arguing

about this topic, 2) considering it a fundamental part of belief (aqida), and 3)
being hasty in declaring others as disbelievers or deviants if they happen to hold
a different viewpoint. We should steer clear from trying to grasp the reality of
Allah, and suffice by understanding that the human intellect is very limited in its
reach. We must see our inability to fully understand Allah as being from our
weakness and imperfection as humans. This will bring about a deeper sense of slave-
hood and neediness towards the One who is in need of no one.

Sadly, however, we live in a time where some Muslims constantly debate this issue
and behave as though it is a fundamental part of one’s faith. They waste theirs and
others’ precious time arguing for long periods about an issue that will not be
questioned about on the Day of Judgment. As a result, much more important aspects
of deen are neglected. Islamic forums and discussions are filled with arguments,
counter-arguments, refutations, attacks and never ending debates about this one
topic. Many are left confused and bemused with the whole experience, and some have
even left Islam altogether due to their inability to fully comprehend this issue.

As such, the first advice for my dear brothers and sisters – of whichever
persuasion – is to take a step back, relax and not become over emotional about the
issue at hand. Thereafter, with cool headedness, realize that this issue is not a
foregone conclusion and that there is room for ‘valid’ disagreement and thus ‘agree
to disagree’. By doing so, we would save ourselves and others from falling into
major sins and even disbelief.

To proceed with the answer: The central point of belief (aqida) with respect to
Allah Most High – alongside affirmation of His Oneness (tawhid) – is His
transcendence (tanzih), which has a clear Qur’anic basis and is unanimously agreed
upon. Tanzih refers to affirming, in absolute and emphatic terms, that there is no
similitude between Allah and His creation. Allah does not resemble His creation in
any way, and there is no creation that is similar to Him in any way. No imagination
can conceive of Him and no understanding can comprehend Him, as He is different
from all created beings.

Allah Most High says about Himself, “There is nothing whatsoever like unto Him.”
(Qur’an 42:11)

And He Most High says in Surat al-Ikhlas, “And there is none like unto Him.”
(Qur’an 112: 4)

This central belief has been outlined in almost all of the classical manuals on
Islamic Creed. For example, 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), and nor does He
come to end in Himself. He is not described by quiddity (al-mahiyya), or by quality
(al-kayfiyya), nor is He placed in a space (al-makan); and time (al-zaman) does not
affect Him. Nothing resembles Him; that is to say, nothing is like unto Him.” (See:
Sa’d al-Din al-Taftazani & Najm al-Din al-Nasafi, Sharh al-Aqa’id al-Nasafiyya, P:
92-97)

To believe that Allah Most High resembles His creation in any way, or attribute
human forms and qualities to Him (anthropomorphism/tashbih) constitutes disbelief
(kufr). Imam al-Tahawi (Allah have mercy in him) states in his famous reference
work on Muslim beliefs, “Anyone who describes Allah as being in any way the same as
a human being has become an unbeliever. All those who grasp this will take heed and
refrain from saying things such as the unbelievers say, and they will know that He,
in His attributes, is not like human beings.” (Al-Aqida al-Tahawiyya, article 34)

Imam Abu Hamid al-Ghazali (Allah have mercy on him) states, “Whosoever thinks that
Allah has a body made of organs is an idol-worshipper… Whosoever worships a body is
considered a disbeliever by the consensus of all the scholars – both the early
scholars (salaf) as well as the late ones (muta’akhirun).” (Iljam al-Anam an ilm
al-Kalam, P: 6-8)

Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “We are unable to
comprehend Allah Most High. Whatever occurs in one’s mind [regarding Allah’s
appearance], Allah is other than that, for Allah says: ‘But they shall not
encompass Him with their knowledge.’” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-
Akbar, P: 117)

Abu ’l-Fadl al-Tamimi al-Hanbali says, “Imam Ahmad ibn Hanbal (Allah have mercy on
him) condemned those who said that Allah is a body (jism)… since the term jism/body
linguistically is used to indicate things that have length, width, depth, and a
compound nature. (See the footnotes to Minah al-Rawd al-Azhar fi sharh al-Fiqh al-
Akbar, P: 118)

As such, this basic and central aqida in Allah’s transcendence is the only
requirement from a believer (along with general affirmation of all of Allah’s
attributes), and would be sufficient for one’s salvation. Thereafter, there is no
need for a simple believer to scrutinize the technical details of Allah’s
attributes, and there is definitely no need for disputes and arguments. Most
Muslims – if not all – deny that Allah resembles His creation, thus argumentation
and haste in declaring others as disbelievers must be avoided. Yes, if one clearly
believes that Allah is ‘physically’ in a location or that He has organs – such as
hands, feet, face, etc – that are similar to His creation, or one gives Allah
attributes of created things, then that would entail disbelief.

Beyond Time and Space

Part of this central point of aqida is recognizing that Allah Most High is not
confined to time (zaman) and space (makan), since He is the creator of both and
absolutely free from needing anything (ghaniyy) that He has created. “Surely Allah
is independent of all the worlds.” (Qur’an 29:6) He is not to be described with
having a form, body, limits, directions and a material existence that occupies a
particular space or location. Limiting Allah to time and space implies likening Him
to His creation, because the one who exists in a physical place would, by nature,
be a body; thus attributing a body to Allah.

Sayyiduna Ali (Allah be pleased with him) says, “Allah existed when there was no
place, and He is now where He has always been [i.e. without place].” (Al-Farq bayna
al-Firaq, P: 333)

Imam al-Tahawi (Allah have mercy on him) states, “He (Allah) is beyond having
limits placed on Him, or being restricted, or having parts or limbs. Nor is He
contained by the six directions like all the created things.” (Al-Aqida al-
Tahawiyya, Point: 38)

It is stated in Al-Fiqh al-Akbar, attributed to Imam Abu Hanifa, “Allah is an

entity unlike any other entity. The meaning of [Allah being a] entity [unlike any
other] is that He is without body (jism), substance (jawhar), or accident (arad).
He has no definition/limit, no opposite, no equal, and no peer...” (See: Minah al-
Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117-120)

Imam Abu Hanifa (Allah be pleased with him) also states in his Al-Fiqh al-Absat,
“If it is asked, ‘Where is Allah?’ It will be said to him that Allah Most High
existed when there was no place, before creating the creation. And Allah Most High
existed when there was no ‘where’, no creation, nothing; and He is the Creator of
everything.” (Al-Fiqh al-Absat, P: 21)

Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “Allah Most High
does not reside in a place from the places and neither in a time from the times,
because place and time are from the created things whilst Allah Most High has
existed eternally when nothing from the created things were in existence with Him.”
(Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117)
Qadi Abu Ya’la al-Hanbali says, “Indeed, Allah Most High is not to be described
with [residing in a] place.” (Daf’ Shubah al-Tashbih, P: 43)

Based on this, it is erroneous to say that Allah Most High is ‘physically’ in the
sky or above the heavens on His Throne. Likewise, it is wrong to say that He Most
High is ‘physically’ everywhere and in everything. The reason, as explained above,
is that these things are created and limited. The Throne and heavens are restricted
entities, and space is an area restricted within six dimensions. Allah Most High
cannot be confined to things He has created, such as the heavens and the Throne. He
is the creator of time and space, and thus is exalted beyond both.

Furthermore; sitting, standing, rising over, ascending, descending, climbing, etc

are all characteristics of created bodies, whilst Allah is pure from having any
attributes of created things attributed to Him. Allah is not in need of a place in
order to exist. Imam al-Tahawi sums this up by saying, “He [Allah] is independent
of the Throne and that which is beneath it.” (Al-Aqida al-Tahawiyya, Point: 50)

Dealing with texts whose meanings are not decisively known (mutashabihat)

There are certain texts in the Qur’an and Sunna which indicate that Allah Most High
is in the sky or above the heavens upon his Throne. For example:

a) “The All-Merciful istawa [literal meaning: positioned Himself] upon the Throne.”
(Qur’an 20:5)

b) “Have you become fearless of Him who is in the sky if He makes you sink into the
earth, and it starts trembling at once?” (Qur’an 67:17)

c) Mu’awiya ibn al-Hakam relates, as part of a long hadith, that he came to the
Messenger of Allah (Allah bless him & give him peace) and asked various questions
about his practices before Islam. From among the questions he said that he had
slapped his slave girl, and whether he should free her. The Messenger of Allah
(Allah bless him & give him peace) asked that she be brought before him, and then
asked her, “Where is Allah?” She replied, “In the sky (fi ‘l-sama).” The Messenger
of Allah (Allah bless him & give him peace) asked, “Who am I?” She replied, “You
are the Messenger of Allah.” The Messenger of Allah (Allah bless him & give him
peace) said, “Free her, for she is a believer.” (Sahih Muslim 537 and others)

d) Sayyiduna Abu Hurayra (Allah be pleased with him) relates that the Messenger of
Allah (Allah bless him & give him peace) said, “Our Lord ‘yanzilu [literal meaning:
descends]’ every night to the closest heavens…” (Sunan Tirmidhi 2414)

Conversely, there are other texts which indicate that Allah Most High is everywhere
and All-Encompassing. For example:

a) “No secret consultation takes place between three, but He [Allah] is fourth of
them; nor between five, but He is sixth of them; nor between fewer than that or
more, but He is with them wherever they may be…” (Qur’an 58:7)

b) “Indeed, We have created man, and We know whatever thoughts his inner self
develops, and We are closer to him than [his] jugular vein.” (Qur’an 50:16)

c) “When My servants ask you about Me, then [inform them that] I am near. I respond
to the call of one when he prays to Me…” (Qur’an 2:186)

d) “Allah encompasses everything.” (Qur’an 4:126)

e) “He is with you wherever you are…” (Qur’an 57:4)

These types of texts are known as mutashabihat i.e. their meanings are not
decisively known by us. Their outward apparent meanings indicate location for Allah
Most High or a similitude between Allah and His creation, and thus they go against
the fundamental ‘agreed-upon’ belief in Allah’s transcendence (tanzih), mentioned
in unequivocal verses such as “There is nothing like unto Him.”

The question that arises, then, is how do you deal with such texts?

1) The most precautious and mainstream position in this regard is of the early
Muslims (salaf), which includes the majority of the Companions, their followers
(tabi’un), the majority of hadith scholars (muhaddithun), the four main Imams and
the major scholars of their schools (Allah be pleased with them all). Their view is
that the outward purport of such texts is not intended, and only Allah knows the
real meanings of such texts; thus they consign their meanings completely to Allah
Most High without attempting to interpret them – either literally or figuratively.
This is known as the position of tafwid.

It means that we fully believe in the texts, but owing to the fact that their
meanings have not been decisively established and that they apparently contradict
the decisive texts, we consign the knowledge of their reality to Allah Most High,
and avoid delving into them. We understand that they have meanings befitting Allah,
but it is impossible that they would have physical meanings, since they do not
befit Allah; such as places, shapes, limbs, movements, sitting, colors, directions,
smiling, laughter, and other meanings which are not permissible to be attributed to
Allah.

As such; we affirm the words indicating location and Throne for Allah, and also
those which indicate Him being everywhere. However, we cannot comprehend the
reality of Allah being on his Throne and neither can we comprehend the reality of
Him being everywhere – although we fully negate that Allah is ‘physically’ in the
heavens/on his Throne (tashbih), and also negate that He is ‘physically’ everywhere
in everything (hulul). This is what the early scholars meant when they said
regarding such texts, “Pass them by as they are, without asking how” (amirruha bi
la kayf). (Some of the scholars from this group, however, interpret the second type
of texts which indicate that Allah Most High is everywhere by saying, He is
everywhere by His Knowledge, His Seeing, His Hearing and His Power).

This position of tafwid is based on the following verse of the Qur’an:

“He [Allah] is the One who has revealed to you the Book [the Qur’an]. Out of it
there are verses that are muhkamat [of established meaning], which are the
principal verses of the Book, and some others are mutashabihat [whose definite
meanings are unknown]. Now those who have perversity in their hearts go after the
mutashabih of it, seeking [to create] discord, and searching for its interpretation
[that meets their desires], while no one knows its interpretation except Allah; and
those well-grounded in knowledge say: We believe therein; all is from our Lord.
Only the men of understanding observe the advice.” (Qur’an 3:7)

Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “Imam Abu Hanifa
(Allah have mercy on him) said in his Kitab al-Wasiyya, ‘We agree that Allah
performed istiwa [literal meaning: positioned Himself] upon the Throne without Him
having any need for it or resting on it. He is the Guardian of the Throne and all
besides the Throne. If He were in need [of the Throne], He would not have been
capable of bringing the universe into existence and administrating over its
affairs, like the created beings [for created things are in need, and the one in
need of others cannot create the universe]. If He [Allah Most High] was in need of
sitting or settling [on the Throne], then before the creation of the Throne, where
was He Most High? In effect, He is transcendent of all of this.’ (Minah al-Rawd al-
Azhar fi sharh al-Fiqh al-Akbar P: 126-127)

Mulla Ali al-Qari further states, “How fitting is the response of Imam Malik (Allah
have mercy on him) when he was asked about istiwa. He said, ‘istiwa is known [i.e.
we know and accept that it has been mentioned in the Qur’an, because in another
narration Imam Malik said, ‘istiwa is not unknown’], the ‘how’ (kayf) is unknown
[this has also been transmitted as ‘the how is not comprehensible’], asking about
it is an innovation, and belief in it [i.e. accepting it to be part of revelation]
is obligatory.’ This is the way of the early scholars (salaf) and the safest path,
and Allah knows best.” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 127)

Imam Ahmad ibn Hanbal (Allah have mercy on him) said, when asked about Allah’s
istiwa on the Throne, “He performs istiwa upon the Throne, however He wills and as
He wills, without any limit or any description that can be made by any describer.”
(Daf’ Shubah al-Tashbih, P: 28)

Imam Shafi’i (Allah have mercy on him) would simply say regarding the mutashabihat
texts, “I believe in what has come from Allah as it was intended by Allah, and I
believe in what has come from the Messenger of Allah (Allah bless him and give him
peace) as it was intended by the Messenger of Allah.” (Ibn Qudama, Dhamm al-Ta’wil)

Imam Sufyan ibn Uyayna (Allah have mercy on him) says, “All that Allah has
described Himself with in His Book; its explanation is its reciting and keeping
silent about it.” (Bayhaqi, Al-Asma’ wa ‘l-sifat 2/158)

2) The second position concerning such texts is of some later scholars; such as
Imam Ibn Taymiya, Imam Ibn al-Qayyim and others (Allah have mercy on them). They
also consign the knowledge of what is meant to Allah, but in a slightly different
manner. They are of the opinion that we must affirm the apparent literal meaning
that has been expressed in the text (tathbit), but then consign its details to
Allah Most High. So for example, in relation to the verse of ‘istiwa’, we must
believe in and affirm the apparent meaning which is ‘elevation’ and ‘rising over
the Throne’. However, the modality (kayfiyya) of this ‘elevation’ or ‘rising’ is
unknown, but it is certainly not like the rising of created things. (As for the
second type of texts, they clearly interpret them by saying that Allah is
everywhere by His Knowledge, His Seeing, His Hearing and His Power).

The key difference between this position and the previous one is that in the case
of the former, one recites the mutashabih text, accepts it to have been revealed by
Allah, believes in it and affirms ‘whatever’ is intended by Allah through it, and
then remains silent about it without saying whether the literal or figurative
meaning is meant (pass them by as they are without asking how). In the latter
position, however, after recital and acknowledgement of the text, one affirms that
the apparent literal meaning is what is meant, but the details of this apparent
meaning is only known by Allah. There is a very subtle difference between the two
viewpoints!

Even though this (latter) view – in of itself – can be considered acceptable, it

can also potentially be highly dangerous, especially in our times. This is due to
two reasons:

Firstly; the human intellect is very limited, and thus it is very difficult for it
to comprehend Allah being above the heavens upon His Throne without some sort of
bodily figure coming to mind. The early Muslims had strong faiths, and may have
been equipped to negate any thought of a bodily figure occupying a throne. This
cannot be said for every simple believer today. In life, we are accustomed to only
experiencing created things; and thus it may be difficult to fully realize the
transcendent nature and majesty of Allah Most High – if we were to say that He is
upon His Throne.
Imam Abd al-Wahhab al-Sha’rani expresses this point in a very beautiful manner. He
states that Allah’s attributes of ‘istiwa’, ‘elevation’ and ‘nuzul [descending] to
the heavens’ are all eternal (qadim), for He is eternal with all His attributes;
whereas there is a consensus that the Throne and everything surrounding it is
created. As such, Allah Most High had the attribute of ‘istiwa’ and ‘nuzul’ even
before He created the Throne and the heavens. So where was His ‘istiwa’ before
creating the Throne, and upon what did He do ‘nuzul’ before creating the heavens
and the sky? Therefore, the way you envisage Allah’s ‘istiwa’ upon the Throne and
His ‘nuzul’ to the heavens before the creation of the Throne and the heavens,
envisage it in the same manner after their creation. (Al-Yawaqit wa ‘l-Jawahir)

Secondly, the discourse of the early Muslims was mainly in the Arabic language. As
such, both approaches in consigning the mutashabihat texts to the knowledge of
Allah seemed similar. The advocates of the first approach would, for example,
merely recite the word ‘istawa’ and say “I affirm this istiwa as intended by Allah”
and leave it to that, whilst those who took the second approach would also recite
‘istawa’ and then say that the meaning of this is literal ‘istiwa’ but in a manner
befitting Allah. The difficulty arises when the word ‘istawa’ is translated into
another language. If the second approach is taken, then one would translate it in
English by saying “the meaning of this is that Allah rose over the Throne” and the
like. This is when the thought of a bodily figure and human-like attributes come to
mind.

This also explains why the advocates of both approaches use the same evidences and
statements of early Muslim scholars, such as the four Imams, in justifying their
view. Using only the Arabic medium, it can be difficult to distinguish the clear
difference between the two approaches.

For example, Imam Abu Hanifa states in his Al-Fiqh al-Absat, “He who says that I do
not know if my Lord is in the sky or the earth has indeed committed disbelief…
Similarly, he who says that He is on His Throne, but I do not know whether the
Throne is in the sky or the earth [has also committed disbelief].” (Al-Fiqh al-
Absat, p: 14)

This quote of Imam Abu Hanifa (Allah have mercy on him) is misunderstood by some,
and incorrectly used to prove that the Imam believed in affirming a direction and
location for Allah! The reality is that Imam Abu Hanifa was amongst the very early
Muslims (salaf), and his position was in harmony with the mainstream popular
opinion of that time – which is ultimate tafwid, as it is clear from his statements
quoted earlier; such as, “If He [Allah Most High] was in need of sitting or
settling [on the Throne], then before the creation of the Throne, where was He Most
High?” However, the Imam was also against figurative interpretation of the
mutashabihat texts, and firm on the position of consigning the meaning to the
knowledge of Allah.

As such, followers of Imam Abu Hanifa and commentators of his works have explained
what he meant by the above text. They state that the reason why Imam Abu Hanifa
declared a person who says these two phrases a disbeliever is because they contain
attributing a direction and location for Allah. (See: Isharat al-Maram min Ibarat
al-Imam, p: 168) Imam Izz al-Din ibn al-Salam says that the reason why Imam Abu
Hanifa declared such a person a disbeliever is that by using such words, one
suggests a place for Allah; and whosoever believes that Allah has a place is an
anthropomorphist. (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 115)

Thus, Imam Abu Hanifa’s intention is not to prove that the heavens and the Throne
are places for Allah, and the clearest evidence for this is the aforementioned
saying of the Imam himself, “If He [Allah Most High] was in need of sitting or
settling [on the Throne], then before the creation of the Throne, where was He Most
High? In effect, He is transcendent of all of this.” And Allah knows best.

3) The third position in regards to these mutashabihat texts is that their apparent
literal meaning is impossible for Allah; thus the texts will be interpreted
figuratively/metaphorically in a manner befitting Allah, yet without affirming it
with certainty since other meanings could also be correct. This position was held
mainly by scholars of later generations (khalaf), who were forced to take this
stance in order to safeguard the iman of the masses, since people were not
satisfied with merely consigning the knowledge of mutashabihat texts to Allah, and
thus began to understand them literally and read into meanings that do not befit
Allah Most High.

This position is known as the position of ta’wil. Ta’wil means to interpret, make
sense of, assign a meaning to, and give an interpretation or explanation to a
particular text or phrase. For example, interpreting the saying “the King defeated
the enemy” that the defeat occurred at the hands of the King’s army and not the
King himself.

This is also a valid and acceptable view according to the vast majority of scholars
as long as it remains within the boundaries of the Arabic language and spirit of
Shari’ah. Even some early Muslims (salaf), including some of the Sahaba such as Ibn
Abbas (Allah be pleased with him), made ta’wil in some of the Qur’anic verses and
hadiths, and the reality is that at times we have no choice but to assign
figurative meanings, otherwise they will contradict the decisive and emphatically
established texts (muhkamat), leading to many contradictions in the Qur’an and
Sunna.

For example, Imam al-Bukhari (Allah have mercy on him) interprets the verse “There
is no god but He. Everything is going to perish except His wajh [literal meaning:
face]” (Qur’an 28:88) by saying that the word ‘wajh’ means ‘mulk’ or ‘dominion.’ He
also quotes another interpretation, “that which was done solely for the sake of
Allah [i.e. righteous actions].” Imam Ibn Hajar al-Asqalani, in his Fath al-Bari,
quotes Abu Ubayda as saying that the word ‘wajh’ in the verse means the ‘majesty
(jalal)’ of Allah. (See: Fath al-Bari with Sahih al-Bukhari 8/641-642)

Similarly, in regards to the hadith of Bukhari and Muslim wherein the attribute of
Allah ‘dhik (literal meaning: laughing)’ has been mentioned, Imam Bukhari is quoted
as saying that it means, “Allah’s mercy.” (Bayhaqi, Kitab al-Asma’ wa ‘l-Sifat, p:
433)

In Surat al-Qalam, Allah Most High says, “On the Day when the saq [literal meaning:
shin] will be exposed…” (Qur’an 68:42) Likewise, in the hadith of Bukhari, it is
stated, “Our Lord will expose his saq [literal meaning: shin].” Many scholars from
the salaf and khalaf; such as Abdullah ibn Abbas, Mujahid and Qatada interpret the
term ‘saq’ with various different explanations. (See: Imam al-Bayhaqi’s Al-Asma’ wa
‘l-Sifat, p: 323)

Imam Ibn Kathir (Allah have mercy on him) relates in his masterpiece Al-Bidaya wa
‘l-Nihaya quoting Imam al-Bayhaqi from his Manaqib through a sound chain that Imam
Ahmad ibn Hanbal (Allah have mercy on him) interpreted the verse, “And your Lord
shall come” (Qur’an 89:22) to mean, “His recompense (thawab) shall come.’ (Al-
Bidaya wa ‘l-Nihaya, 10/327)

There are countless other examples of this, but the above should suffice,
insha‘Allah.

Accordingly, scholars of later generations interpreted the mutashabihat texts which

indicate Allah’s physical elevation above the heavens, and Allah being positioned
in the sky or upon His Throne with various explanations. For example:
a) Imam Ibn Jarir al-Tabari states in his well-known exegesis (tafsir) of the
Qur’an, “Allah made himself exalted over the heavens with the exaltation of
sovereignty and power, not that of dislodgment and movement.” (Tasir al-Tabari
1/430)

Others who interpret the verses of ‘istiwa’ figuratively include: Imam al-Bayhaqi,
Imam al-Haramayn al-Juwayni, Imam Raghib al-Isfahani, Imam Abu Hamid al-Ghazali,
Imam Abu ‘l-Faraj ibn al-Jazi al-Hanbali, Imam Fakhr al-Din al-Razi, Imam al-
Baydawi, Imam al-Nasafi, Imam Taqi al-Din al-Subki, Imam Ibn al-Humam al-Hanafi,
Imam al-Suyuti and others (Allah have mercy on them all). They state that ‘istiwa’
does not mean Allah’s physical elevation over the Throne; rather, it refers to
elevation of rank, status and dominion, and Allah’s subjugation of the Throne that
is without a beginning like all of the attributes of Allah.

b) In regards to the verse of Surat al-Mulk [“Have you become fearless of Him who
is in the sky…”], the great Maliki exegete (mufassir) Imam al-Qurtubi (Allah have
mercy on him) says in his twenty-volume commentary of the Qur’an, Al-Jami’ li ahkam
al-Qur’an, “It is said that the meaning of the verse is, have you become fearless
of Him whose power, authority, Throne and dominion is in the sky. The reason for
specifying the sky – despite His authority being universal – is to assert that a
God is One whose power is [also] manifest in the heavens, and not [only] one whom
people venerate on the earth. Some others said that it refers to the angels, and
some said that it refers to angel Jibra’il who is entrusted with punishing people.
I [Qurtubi] say that the verse could mean, “Have you become fearless of the Creator
of those in the sky...” (Al-Jami’ li Ahkam al-Qur’an, tafsir of 67/17, 18/141)

Imam al-Qurtubi further states in the commentary of the same verse, “The more
exacting scholars hold that “in the heavens” is similar to Allah’s statement
“Journey in the earth”, meaning over the heavens; but [not over it] by way of
physical contact or spatialization, but by way of power (qahr) and control
(tadbir). Another position is that it means, “Have you become fearless of Him who
holds sway over (ala) the heavens” just as it is said, “So-and-so is over Iraq and
the Hijaz”, meaning that he is the governor and commander of them. The hadiths on
this subject are numerous, rigorously authenticated (sahih), and widely known, and
indicate the exaltedness of Allah; only an atheist or a stubborn ignoramus would
deny them. Their meaning is to dignify Allah and exalt Him above what is base and
low, and to characterize Him by highness and grandeur, not by being in places,
particular directions, or within limits, for these are the qualities of physical
bodies. The hands are only raised towards the heavens when one supplicates because
the sky is from where divine revelation descends and rain falls, the place of
purity and the wellspring of the purified ones from the angels, and that the deeds
of servants are raised to it; and over it is His Throne and His Paradise; just as
Allah has made the Ka’ba the direction (qibla) of supplication and prayer. And also
because He has created all places and has no need of them. He was in His beginning-
less eternality before creating space and time, when there was no place or time,
and is now as He was.” (Al-Jami’ li Ahkam al-Qur’an, tafsir of 67/17, 18/141)

Similarly, Imam Nawawi (Allah have mercy on him) states in his commentary on Sahih
Muslim, “Al-Qadi Iyad said, ‘There is no disagreement among any of the Muslims –
their jurists (fuqaha), their hadith scholars (muhaddithun), their theologians
(mutakallimun), their polemicists (nuddhar) and their ordinary followers
(muqallidun) – that the texts which outwardly indicate that Allah is in the sky –
for example, the statement of Allah Most High, “Have you become fearless of Him who
is in the sky if He makes you sink into the earth?” (Qur’an 67:17) – are not to be
taken literally; rather, according to them all [that is, all the Muslims and
experts of every field of Shari’ah as mentioned above], they are to be interpreted
figuratively.’” (Al-Minhaj sharh Sahih Muslim)
c) In regards to the hadith of the slave-girl whom the Messenger of Allah (Allah
bless him & give him peace) asked, “Where is Allah?”, and she responded by saying,
“In the sky”, Imam Nawawi states, “This is one of the hadiths which deal with the
attributes [of Allah]. There are two positions with regards to them, both of which
have been discussed repeatedly in the chapter of faith (iman). The first position
is to believe in them without delving into its meaning (tafwid); while maintaining
categorically that there is nothing like unto Allah Most High, and that He
transcends the attributes of created things. The second position is to interpret
them figuratively (ta’wil) in a manner that befits Him. Those who hold this
[latter] position [of figurative interpretation] say that [in the present hadith]
the Messenger of Allah’s (Allah bless him & give him peace) intention was to
examine her to see whether or not she was one of those who worshiped idols that are
before them, or one of those who believed in the Oneness of Allah and maintained
that Allah alone is the creator, disposer, and one who effects [all things] – for
He is the One that when a person supplicates to Him, he turns [his attention, or
hands] towards the sky; just as when a person performs Salat, he faces the Ka’ba.
[What is mentioned in the hadith] is not because Allah is restricted in the sky,
just as He is not restricted in the direction of the Ka’ba. Rather, it is because
the sky is the direction (qibla) for supplication (dua’), just as the Ka’ba is the
direction (qibla) for the ritual prayer. So when she said that “He is in the sky”,
it became known that she was one of those who believed in the Oneness of Allah, and
not a worshipper of idols.” (Al-Minhaj sharh Sahih Muslim)

Mulla Ali al-Qari states in his commentary on Mishkat al-Masabih in relation to

this hadith, “Al-Qadi Iyad al-Maliki said, ‘By asking this question, the Messenger
of Allah’s (Allah bless him & give him peace) objective was not to ask about
Allah’s location (makan), for verily He is above and beyond space, as He is above
and beyond time. Rather the intent of his question to her was to find out whether
she was a believer in His oneness (muwahhida) or someone who associated partners
with Allah (mushrika), because the unbelievers of the Arabs used to worship idols,
and each tribe used to have a specific idol in its midst which it worshipped and
aggrandized; and it may be that the simple-minded and ignorant ones among them did
not know any other object of worship than that idol. The Messenger of Allah (Allah
bless him & give him peace) meant to determine what she worshipped. When she said,
‘In the heavens’ – and another narration says that she made a sign towards the
heavens – it was understood that she was a believer in tawhid. His objective by
this line of questioning was the disowning of the gods of the earth, which are the
idols; not the establishment of the heaven as a location for Allah. Allah is
greatly exalted from the sayings of the wrong-doers.’” (Mirqat al-Mafatih)

Furthermore; Imam al-Ubbiy in his commentary of Sahih Muslim, Shaykh Muhammad al-
Shanqiti, Imam Abu Bakr ibn al-Furak in his Mushkil al-Hadith, Qadi Abu Bakr ibn
al-Arabi in his commentary of Sunan al-Tirmidhi, Imam Ibn al-Jawzi al-Hanbali in
his Daf’ Shubah al-Tashbih, Imam Abu ‘l-Walid al-Baji, Imam al-Baydawi, Imam Taqi
al-Din al-Subki and countless other classical scholars also state that the
Messenger of Allah’s (Allah bless him & give him peace) objective by the question
was not to ask regarding the physical location of Allah (makan), but about His rank
and status (makana); and the slave-girl’s response was not intended to describe
Allah physically being in the sky, rather to express His tremendousness (adhama),
superiority, nobility and elevation of status and rank. There are so many quotes of
the Imams in this regard such that it is difficult to reproduce them here.

As such, this group of scholars interpreted all such texts which indicate Allah’s
physical elevation over the heavens and Throne by giving figurative meanings.
Similarly, many of them interpreted the second type of texts which indicate that
Allah Most High is everywhere by saying, He is everywhere with His knowledge,
assistance and the like. Interpreting both types of texts is acceptable and valid
as long as it remains within the known parameters of language and Shari’ah. Just as
it is valid to interpret texts indicating Allah being everywhere or with His
creation, it is likewise permitted to interpret the texts indicating Allah being
above the heavens on His Throne. Sadly, some people consider the interpretation of
‘Allah above the heavens/upon His Throne’ texts to be deviation, yet they see no
problem in interpreting the ‘Allah with His creation’ texts! This is an unjust
approach. If interpreting the second type of texts is not deviation, then
interpreting the first type of texts is also not deviation. Consistency demands
that we hold the same stance with both types of texts.

Conclusion and final thoughts

In conclusion, the central point of aqida which every Muslim must firmly believe is
of Allah’s transcendence (tanzih) – that is to say, Allah Most High is above and
beyond having any resemblance with His creation. He Most High is not to be
described with limits, organs and other such characteristics belonging to created
things; and is not confined to time and space. “There is nothing whatsoever like
unto Him.” (Qur’an 42:11) This much belief is sufficient for an average Muslim to
attain salvation, insha Allah.

Thereafter; with regard to the texts describing Allah to be everywhere or with His
creation, most classical and later scholars interpret them to mean that Allah is
everywhere with His knowledge, seeing and hearing; and this is not the real point
of contention. Accordingly, one may interpret these texts, or consign their meaning
to the knowledge of Allah. However, one must not believe that Allah Most High is
‘physically’ everywhere, since space is created whereas Allah is pre-existent and
eternal.

As for the texts describing Allah to be in the heavens/sky and above His Throne –
which are the real point of contention, and apparently go against the above core
belief in Allah’s transcendence – one may adopt any of the following positions; and
all of them are valid positions and none of them can be considered outright
deviation:

a) Consigning their meanings and details completely to the knowledge of Allah. This
position, known as tafwid, was chosen by the majority of early scholars (salaf),
and by far the best and safest approach.

b) Affirming their literal meanings (tathbit) – with emphatic rejection of a

similitude between Allah and His creation – and then consigning the modality
(kayfiyya) of such texts to the knowledge of Allah. This position, chosen by
scholars such as Imam Ibn Taymiya, can be risky for an average believer.

c) Interpreting such texts figuratively in a manner that befits Allah. This is

known as ta’wil, and was chosen by some later scholars.

None of the above three standpoints can be considered deviation or departure from
the Ahl al-Sunna wa ’l-Jama’ah. One of my respected Shaykhs, Mufti Taqi Usmani (may
Allah preserve him) states in his monumental commentary of Sahih Muslim, “All four
positions [he mentioned one other position which can be incorporated in the three I
have mentioned) are feasible. Large numbers of verifying scholars have taken every
one of these positions, since the important thing in creed (aqida) is declaring
Allah to be beyond having a similitude [with His creation], and not negating His
attributes (ta’til); and every one of these four paths is firmly convinced of this.
The difference between them is not a difference in creed, for indeed the creed is
declaring Allah beyond tashbih and ta’til; it is only a difference of opinion in
expressing that creed and basing them on the texts. So not one of these paths is
entirely baseless or absolutely misguided, even if theoretical debates and
arguments have not ceased to run between them for many centuries. Occasionally,
exaggeration and excess occurred in them from the various sides, and occasionally
one of them steered in the direction of trespassing the limits of moderation, but
the truth is that the basis of the dispute is nothing but a judgmental (ijtihadi)
dispute, akin to the differences of the jurists in juristic matters which are open
to interpretation. For this reason, outstanding scholars of the Umma, adherent
devotees to the Book and the Sunna, of whose being from the people of truth and
from the Ahl al-Sunnah wa l-Jama’ah is not in doubt, took every opinion from these
four opinions.

It is apparent that the path of the majority from the predecessors (salaf) was
tafwid, and this is the safest, most prudent and most in accordance with His
statement (Most High), “No one knows its interpretation except Allah. And those who
are firmly grounded in knowledge say: we believe therein’” (3:7) (Takmila Fath al-
Mulhim 5/379-80)

The famous late Jordanian scholar of immense knowledge and wisdom, Shaykh Nuh Ali
Salman al-Qudat (Allah have mercy on him) expresses the same stance in his
commentary of Jawharat al-Tawhid. He states that all the various positions of the
scholars are close to one-another, since they all agree that Allah Most High does
not possess human-like attributes. Thereafter, whether one consigns the meaning
completely to the knowledge of Allah, or interprets the texts figuratively, or
affirms the literal meaning but negates anthropomorphism (tashbih), it is all part
of affirming Allah’s transcendence. As such, there is no need to fuel hostility and
enmity between Muslims – especially at a time when Muslims have to combat the
enemies of Islam. (See: Al-Mukhtasar al-Mufid fi sharh Jawharat al-Tawhid, p: 91)

As such, all classical scholars agree on ensuring that the basic doctrine of
Allah’s transcendence is preserved; they merely differ in the manner in which this
is realized. Some perceive Allah’s transcendence in absolute tafwid, whilst others
see it in interpreting the texts figuratively, and some others see it in affirming
the literal meaning but with ‘emphatic rejection’ of Allah being similar to His
creation.

For example, Allah’s attribute of ‘yad’ has been mentioned in various texts of the
Qur’an and Sunna. ‘Yad’ linguistically, as we understand it, refers to the hand of
a created being. However, all the groups agree and emphatically deny that Allah has
a hand like that of a human, thus they all preserve the central belief in Allah’s
transcendence. Thereafter, whether we say “Allah knows best what ‘yad’ means” or
“it refers to Allah’s assistance, etc” or “it means a hand but certainly unlike the
human hand”, it does not undo the central aqida outlined in the verse, “There is
nothing whatsoever like unto Him.” (Qur’an 42:11)

Therefore, debates and heated arguments about this issue must be avoided, and we
should learn to ‘agree to disagree’. No group should enforce their viewpoint on the
other group, and no group has the right of claiming to be on the ultimate truth.
Sadly, we live in a time of religious extremism and fanaticism. Some of us very
easily term others as anthropomorphist (mushabbiha), whilst others consider tafwid,
ta’wil and everything else besides affirming the literal meaning (tathbit) to be
outright deviation and even disbelief! This implies declaring countless Imams and
giants of this Umma as deviated, since most of them either chose the path of tafwid
or ta’wil. May Allah protect us, Ameen.

Indeed, the following positions are absolute deviation and may well even take one
out of the fold of Islam:

a) Believing (may Allah protect us) that Allah is ‘physically’ in the heavens or
‘physically sitting’ on His Throne like created beings, known as anthropomorphism
(tashbih). Sitting, standing, coming into contact, separation, moving from one
place to another, etc, are all characteristics of created bodies from which Allah
is pure.
b) Believing that Allah Most High is ‘physically’ everywhere and ‘physically’ with
His creation and in every space. This is known as hulul.

c) Rejecting and denying the non-decisive (mutashabihat) texts concerning the

attributes of Allah altogether. This is known as ta’til.

The above is what I have learnt from my teachers, especially Shaykh Mufti Muhammad
Taqi Usmani (may Allah preserve him). It is what I consider and accept as the truth
in the matter, and feel is the most balanced observation, Insha Allah. May Allah
protect us all and bring about harmony and love between us, Ameen Ya Rabb.

And Allah knows best

KYA ALLAH ARSH(AASMAN) PAR HE ?

��ALLAH ke Liye Jihat /Direction /Disha ka Aqeeda Rakhnakaisa????

��Imam Mulla Ali Qari likhte hain

: ��Salaf aur Khalaf me sab ka ye Aqeeda hai ki jo shaks ALLAH ke liye koi jihat
sabit karta hai wo kafir hai.

��Jaisa ki Al-Iraqi ne bayan kiya ki...✅

Imam Abu Hanifa...✅

Imam Malik.....✅

Imam Shafaiee....✅

Al-Asharis aur Baqillani sabka yehi kehna hai...��

(Mirqat al-Mafatih, Sharh Mishkat al-Masaabih vol.3 p.300)

��Jaisa ki Wahabi & Deo Bandi kehte hain ki ALLAH Arsh par
hai.
��MaazALLAH,✅

Ye Aqeeda kufr hai To Allah Taa'la Ke Liye Arsh pe Hone ka Aqeeda Rakhne Wala Kafir
hua.....

[Mufti] Muhammad ibn Adam

Darul Iftaa
Leicester , UK

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