3.LEÇONS LOR AQEEDAH. دروس في العقيدة - Where is Allah

WHERE IS ALLAH?
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Abu Laylaa
Shabbir Chowthee


Translated by Ummu Abdillaah



WHERE IS ALLAH



PREFACE

Glory to Allah, The most High, whose help is sought, whom I cannot thank enough for the favour He bestowed upon me by enabling me write this booklet entitled:
Where is ALLAH?
In fact, this is such an important Mas-alah (issue), that going astay in this aspect of our Islamic creed (aqeedah), may lead a person to commit plain kufr by making him deny Allah’s essence. In fact, some of the extreme sufis, in their continuous persistence to prove that Allah dwells in his creation or vice versa have ended up believing that they are themselves a fragment of Allah’s essence, far is He from such an abomination.

This booklet is destined to all those sincere brothers and sisters who are looking for the truth with regards to this fundamental issue in our belief. I hope this reminder helps myself strengthen my beliefs and help prevent my brothers and sisters fall in the trap of those calling to corrupt beliefs regarding Allah’s essence.
May Allah reward all those who have contributed in the realization of this humble effort. May Allah make our Muslim brothers and sisters benefit from it.
SHABBIR CHOWTHEE
B.A. Islamic University Of Madina
Republic of Mauritius
(230) 768-4083

CHAPTER 1
ALLAH IS ABOVE THE SEVENTH HEAVEN OVER HIS THRONE

Proofs from the Qur’aan and Hadith
Allah is above His Throne الاستواء على العرش

Ø Allah says:
الرَّحْمَانُ عَلَى الْعَرْشِ اسْتَوَى
“The Most Gracious (Allah) rose over (Istawaa) the (Mighty) Throne (in a
manner that suits His Majesty).” (Qur’an 20:5)
According to this verse, we understand that Allah is over His Throne. There are another six places in the Qur’an where Allah mentioned that He is over His Throne:
S 7 V 54
S 10 V 3
S 13 V 3
S 25 V 59
S 32 V 4
S 57 V 4
Ø The Prophet صلى الله عليه وسلم said:
إِنَّ اللَّهَ كَتَبَ كِتَابًا قَبْلَ أَنْ يَخْلُقَ الْخَلْقَ إِنَّ رَحْمَتِي سَبَقَتْ غَضَبِي فَهُوَ مَكْتُوبٌ عِنْدَهُ فَوْقَ الْعَرْشِ
“Before Allah created the creation, He wrote a kitaab (book): My Rahmah (mercy)
precedes My wrath, and this (the phrase) is in written with Him above the Throne.”
(BUKHARI 6999)


Ø The Prophet صلى الله عليه وسلم said:
رَبُّنَا تَبَارَكَ وَتَعَالَى اسْمُهُ إِذَا قَضَى أَمْرًا سَبَّحَ حَمَلَةُ الْعَرْشِ ثُمَّ سَبَّحَ أَهْلُ السَّمَاءِ الَّذِينَ يَلُونَهُمْ حَتَّى يَبْلُغَ التَّسْبِيحُ أَهْلَ هَذِهِ السَّمَاءِ الدُّنْيَا
“When our Rab decrees something, those who are holding His Throne, they do
Tasbiih. Then, the inhabitants in the heaven (sky) below them, they also they do Tasbiih, until this Tasbiih reach the inhabitants of this sky (heaven).”
(MUSLIM 4136)

According to this hadith, we see that Allah’s Throne is above the heavens, and Allah is over His Throne.

Note:
Certain sects have misinterpreted the verb “Istawaa” in order to prove that Allah is everywhere. But this interpretation is a mere error which is unacceptable in the arabic language.

Ø Abul – Aaliyah (90H) said:
(اسْتَوَى إِلَى السَّمَاءِ) ارْتَفَعَ
“Istawaa to the heaven (sky) means to elevate”
(BUKHARI)
Ø The Taabe’I Mujaahid (101 H) said:
(اسْتَوَى) عَلَا عَلَى الْعَرْشِ
“Istawaa (on the throne) means that Allah is elevated over the throne.”
(BUKHARI)

Ø Reported by Sufyaan Ibn Uyaynah (198 H):

كنت عند ربيعة بن أبي عبد الرحمن فسأله رجل فقال الرَّحْمَانُ عَلَى الْعَرْشِ اسْتَوَى كيف استوى فقال الاستواء غير مجهول والكيف غير معقول والإيمان به واجب والسؤال عنه بدعة
“I was at Rabii’ah Ibn Abi Abdir – Rahmaan’s place (d.136 H), and someone asked him: ‘Ar-Rahmaan (Allah) is Istawaa over the Throne. How was He Istawaa?’ So, he replied: ‘Al – Istawaa is not an unknown (word), but how did He Istawaa, this cannot be understood (by our limited mind),believing in it is obligatory, and questioning regarding it is an innovation (Bid’ah).”
(MUKHTASWAR-UL-ULLI 132)


Ø Reported by Bishr Ibn Umar (207 H):
سمعت غير واحد من المفسرين يقولون (الرَّحْمَانُ عَلَى الْعَرْشِ اسْتَوَى) على العرش ارتفع
“I heard more than one among the Muffassir saying: ‘Ar – Rahmaan (Allah) is Istawaa over the Throne- means that He is elevated over the Throne.”
(AL-LAALAKAAI 13/397/662)


Allah is above الفوقية


Ø Allah says:
يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ
“They (the angels) fear their Lord above them, and they do what they are commanded.” (Qur’an 16:50)
Ø Allah says:
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ
“And He is the Irresistible, (supreme) above His slaves …” (Qur’an 6:18)

Ø The Prophet صلى الله عليه وسلم used to say in his Du’aa:
وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ
“You are Az-Zwahir – there is nothing above you.”
(MUSLIM 4888)


Allah is above the heaven أنه في السماء

Ø Allah says:
أَأَمِنتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمْ الأَرْضَ فَإِذَا هِيَ تَمُورُ أَمْ أَمِنتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ
“Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, and then it should quake? Or do you feel secure that He, who is over the heaven (Allah), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning.” (Qur’an 67:16-17)

According to these two verses, we understand that Allah – who sends calamities – is above the heaven.

At-Twabari (310H) said in his tafsir:
أَمْ أَمِنتُمْ مَنْ فِي السَّمَاءِ - وهو الله - أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا
“Or do you feel secure that He, Who is above the heavens – He is Allah – will not send against you a violent whirlwind.”
(TAFSIR 29/7)

Ø The Prophet صلى الله عليه وسلم said :
الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَنُ ارْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ
“The merciful will be shown mercy by Ar-Rahmaan (Allah). Have mercy on those who are on earth, so that the One who is above the heaven will have mercy on you.”
(TIRMIZI 1847)
Ø The Prophet صلى الله عليه وسلم said:
وَالَّذِي نَفْسِي بِيَدِهِ مَا مِنْ رَجُلٍ يَدْعُو امْرَأَتَهُ إِلَى فِرَاشِهَا فَتَأْبَى عَلَيْهِ إِلَّا كَانَ الَّذِي فِي السَّمَاءِ سَاخِطًا عَلَيْهَا حَتَّى يَرْضَى عَنْهَا
“I swear on He in whose hand my life is, there is no husband who invites his wife on his bed, and she refuses, except that He who is over the heaven is angry with her until that he (the husband) is satisfied with her.”
(MUSLIM 2595)

Ø Reported by Mu’aawiyah ibnul – Hakam:

وَكَانَتْ لِي جَارِيَةٌ تَرْعَى غَنَمًا لِي قِبَلَ أُحُدٍ وَالْجَوَّانِيَّةِ فَاطَّلَعْتُ ذَاتَ يَوْمٍ فَإِذَا الذِّيبُ قَدْ ذَهَبَ بِشَاةٍ مِنْ غَنَمِهَا وَأَنَا رَجُلٌ مِنْ بَنِي آدَمَ آسَفُ كَمَا يَأْسَفُونَ لَكِنِّي صَكَكْتُهَا صَكَّةً فَأَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَعَظَّمَ ذَلِكَ عَلَيَّ قُلْتُ يَا رَسُولَ اللَّهِ أَفَلَا أُعْتِقُهَا قَالَ ائْتِنِي بِهَا فَأَتَيْتُهُ بِهَا فَقَالَ لَهَا أَيْنَ اللَّهُ قَالَتْ فِي السَّمَاءِ قَالَ مَنْ أَنَا قَالَتْ أَنْتَ رَسُولُ اللَّهِ قَالَ أَعْتِقْهَا فَإِنَّهَا مُؤْمِنَةٌ
“I had a slave girl who was in charge of the grazing of my sheeps near Uhud and Jawwaaniyyah. One day when I looked, I saw that the wolf has taken away a sheep.
I am a man among the chidren of Aadam; I get angry like they get angry. So, I slapped her. Then, I came to the Allah’s Messenger, and he made me understand that it was a very grave thing that I did.
I said: ‘Oh Messenger of Allah, do I set her free?’
He said: ‘Bring her to me’
I brought her to him, and he asked her: ‘Where is Allah?’
She replied: ‘Above the heaven.’
He asked her: ‘Who am I?’
She replied: ‘You are the Messenger of Allah.’
The Prophet said: "Set her free, for she is a believer.”
(MUSLIM 836)

From this Hadith, we understand that the Prophet considered her answer that Allah is above the heaven as a proof that she is a believer.

Abu Sa’iid Ad – Daarmi (280H) said:
ففي حديث رسول الله صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هذا دليل على أن الرجل إذا لم يعلم أن الله عزوجل في السماء دون الأرض فليس بمؤمن
“In this Hadith of the Messenger of Allah, there is proof that if a person does not know that Allah is above the heaven without being on the earth, he is not a Mu’min (believer).”
(AR-RAD ALAL-JAHMIYYAH pg 46)


Everything ascends towards Allah الصعود

In the Qur’aan and the authentic sunnah, Allah and His Messenger صلى الله عليه وسلم let us know that creatures and all created things ascend towards Allah. This is another proof that Allah is High Up.

Ø Allah says:
إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ
“To Him ascend (all) the goodly words.” (Qur’an 35:10)

Ø The Prophet (صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم) said:
وَلَا يَصْعَدُ إِلَى اللَّهِ إِلَّا الطَّيِّبُ
“Nothing ascends towards Allah except what is good (good actions)”
(BUKHARI 6878)

Ø Reported by Abdullah Ibnus – Saa’ib:
أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي أَرْبَعًا بَعْدَ أَنْ تَزُولَ الشَّمْسُ قَبْلَ الظُّهْرِ وَقَالَ إِنَّهَا سَاعَةٌ تُفْتَحُ فِيهَا أَبْوَابُ السَّمَاءِ وَأُحِبُّ أَنْ يَصْعَدَ لِي فِيهَا عَمَلٌ صَالِحٌ
“Allah’s Messenger was praying 4 rakaahs of prayer after zawaal (midday), before zuhr, and he said:
‘Certainly This is a time when the doors of heaven are open and I like that during this time a good action of mine goes up (to Allah).”
(TIRMIZI 1440)






His creatures ascends to Him العروج

Ø Allah says:
تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ
“The angels and the Ruh (Jibril) ascend to Him in a Day the measure whereof is fifty thousand years.” (Qur’an 70:4)

Ø Allah says:
يُدَبِّرُ الْأَمْرَ مِنْ السَّمَاءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ
“He manages and regulates (every) affair from the heavens to the earth; then it (affair) will go up to Him, in one Day, the space whereof is a thousand years of your reckoning (i.e reckoning of our present world’s time).” (Qur’an 32:5)

Ø With regards to the ascent itself, the Mi’raaj (ascent) of our Prophet صلى الله عليه وسلم to the seventh heaven where Allah talked to him directly clearly shows that Allah is high up above the heavens. During the Mi’raaj, while returning, he met Mousaa on the sixth heaven, and Mousaa told him:
ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ
“Return to your Rab (Allah), and ask Him to reduce (the number of prayers) for your Ummah.” (BUKHARI 12047)

Had Allah been everywhere, there would have been no necessity for the Prophet صلى الله عليه وسلم to ascend to the seventh heaven again to ask Allah to reduce the number of prayers.

Abu Sa’iid Ad-Daarmi (280H) said:
ولو كان في كل مكان كما يزعم هؤلاء ما كان للإسراء والبراق والمعراج إذا من معنى
“If Allah was everywhere like they pretend, Israa, Buraaq and Mi’raaj (all these) would have been meaningless.”
(AR-RAD ALAL-JAHMIYYAH Pg 67)



Allah raises his creatures unto Himself الرفع

Ø Allah says concerning Prophet Eesaa:
وَمَا قَتَلُوهُ يَقِينًا بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ
“For surely; they killed him not (i.e. Eesaa, son of Maryam) But Allah raised him (Eesaa) up (with his body and soul) unto Himself.” (Qur’an 4:157-158)

Ø Allah says:
يَاعِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ
“O Eesaa! I will take you and raise you to Myself.” (Qur’an 3:55)

Allah says that He has raised Eesaa up to Himself; meaning that Allah is himself high above.

Ø The Prophet صلى الله عليه وسلم said:
يُرْفَعُ إِلَيْهِ عَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ وَعَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْل
“Actions during the night are raised up to Him before the day, and actions during the day (are raised up) before the night”
(MUSLIM 263)

Ø Reported by Usaamah ibn Zayd:
قُلْتُ يَا رَسُولَ اللَّهِ لَمْ أَرَكَ تَصُومُ شَهْرًا مِنَ الشُّهُورِ مَا تَصُومُ مِنْ شَعْبَانَ قَالَ ذَلِكَ شَهْرٌ يَغْفُلُ النَّاسُ عَنْهُ بَيْنَ رَجَبٍ وَرَمَضَانَ وَهُوَ شَهْرٌ تُرْفَعُ فِيهِ الْأَعْمَالُ إِلَى رَبِّ الْعَالَمِينَ فَأُحِبُّ أَنْ يُرْفَعَ عَمَلِي وَأَنَا صَائِمٌ
“I asked (the Prophet صلى الله عليه وسلم):
‘Oh Messenger of Allah صلى الله عليه وسلم, I haven’t seen you fast in any month like you fast in the month of Sha’baan!”
So, the Prophet صلى الله عليه وسلم said:
“People do not pay attention to This month, which is between the months of Rajab and Ramadwaan, and it is a month during which the actions are raised up to Rabbul – Aalamiin (Allah. I prefer that when my actions are raised, I am fasting (during this time).”
(NASAAI 2317)


Allaah descends النزول


Ø The Prophet صلى الله عليه وسلم said:
يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الْآخِرُ يَقُولُ مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ
“Each night when one-third of the night remains, our Rab descends to the heaven (sky) of Dunyaa and He says: (calling upon)
‘Whoever calls upon Me, I will answer him. Whoever asks Me, I will give him. Whoever seeks forgiveness from Me, I will forgive him.”
(BUKHARI 1077)

Ibn Abi Zamaniin (399 H) said:
وهذا الحديث بين أن الله عزوجل على عرشه في السماء دون الأرض
“This Hadith shows clearly that Allah is above His Throne, above the heaven, not on earth.”
(USOUL - US - SUNNAH Pg 113)


Allah sends information from above the heavens نزول الأشياء

We all agree that Allah has sent the Qur’an from above the heavens.

Ø Allah says:
الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَى عَبْدِهِ الْكِتَابَ
“All praises and thanks be to Allah, Who has sent down to His slave (Muhammad) the Book (the Qur’an).” (Qur’an 18:1)

Ø Allah says:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
“Verily, We have sent it (this Qur’an) down in the night of Al-Qadr (Decree).”
(Qur’an 97:1)

Ad – Daarmi (280 H) said:
كل ذلك دليل على أن الله عزوجل أنزله من السماء من عنده
“All these are proofs that Allah has descended it (Al Quran) from Him from the heaven.”
(AR – RAD ALAL JAHMIYYAH Pg 65)

Ø Reported by Ibn Abbaas:
لَمَّا بَلَغَ أَبَا ذَرٍّ مَبْعَثُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِأَخِيهِ ارْكَبْ إِلَى هَذَا الْوَادِي فَاعْلَمْ لِي عِلْمَ هَذَا الرَّجُلِ الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ يَأْتِيهِ الْخَبَرُ مِنَ السَّمَاءِ وَاسْمَعْ مِنْ قَوْلِهِ ثُمَّ ائْتِنِي
“When Abu Zarr learnt about the coming of the Prophet صلى الله عليه وسلم , he said to his brother:
‘Go to that valley on your mount and inform me concerning that person who is pretending that he is a Prophet and that information come to him from the heavens. Listen to him (his words) and then you come to me.”
(BUKHARI 3572)

Allah is veiled and separated from His creatures.

Ø The Prophet صلى الله عليه وسلم said with regards to Allah:
حِجَابُهُ النُّورُ لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِهِ
“ His veil is made of Noor (light). If He would have taken off this veil, the majesty of His face would have burnt all His creatures whom the gaze of Allah encompasses.”
(MUSLIM 263)
Abu Sa’iid Ad – Darmi (280 H) said:
ففي هذا أيضا دليل أنه بائن من خلقه محتجب عنهم
“In it also there is proof that He (Allah) is separated from His creatures, and He is veiled from them.”
(AR-RAD ALAL – JAHMIYYAH Pg 73)

Talking concerning Aqueedah of the Ahlus–Sunnah, Ibn Abi Zamaniin (390 H) said:
أن الله عزوجل بائن من خلقه محتجب عنهم بالحجب
“Allah is separated from His creatures. He is veiled from them by veils.”
(USOUL – US – SUNNAH Pg 106)


Moosaa was inviting towards the Aqueedah that Allah is over the heavens

Ø Allah says:
وَقَالَ فِرْعَوْنُ يَاهَامَانُ ابْنِ لِي صَرْحًا لَعَلِّي أَبْلُغُ الْأَسْبَابَ أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ كَاذِبًا
“And Fir’aun (Pharaoh) said: ‘Oh Haaman! Build me a tower that I may arrive at the ways – The ways of the heavens, and I may look upon the Ilaah (God) of Mousa; But verily, I think him to be a liar.” (Qur’an 40:36-37)

According to this verse, we understand that Moosaa must have told Fir-awn that Allah is over the heaven, and so, because of this, fir-awn had wanted to arrange a tower to go and see where Moosaa’s God is.

Abu Sa’iid Ad – Daarmi (280 H) said:
ففي هذه الآية بيان بين ودلالة ظاهرة أن موسى كان يدعو فرعون إلى معرفة الله بأنه فوق السماء فمن أجل ذلك أمر ببناء الصرح ورام الاطلاع إليه
“In this verse there is a clear statement (declaration) and an obvious indication that Moosaa was preaching to Fir-awn that Allah is over the heavens. This is why he ordered the building of the monument and he wanted to know Him.”
(AR – RAD ALAL – JAHMIYYAH Pg 45)

Imaam At – Twabari (310 H) said:
وإني لأظن موسى كاذبا فيما يقول ويدعي من أن له في السماء ربا أرسله إلينا
“(Fir-awn) said: ‘I think that Moosaa is a liar in what he is saying and he is pretending that he has a Rab above the heaven who sent him to us.”
(JAAMI – UL – BAYAAN 24/66)

We raise hands towards the skies to supplicate (ask Du’aa)

Islam has taught us to raise our two hands towards the heaven when we
supplicate. This is a proof that Allah is not everywhere, but He is above the
heaven.

Ø The Prophet said:
إِنَّ رَبَّكُمْ تَبَارَكَ وَتَعَالَى حَيِيٌّ كَرِيمٌ يَسْتَحْيِي مِنْ عَبْدِهِ إِذَا رَفَعَ يَدَيْهِ إِلَيْهِ أَنْ يَرُدَّهُمَا صِفْرًا
“Your Rab is modest and generous; He is ashamed when His slave raises his two hands towards Him (to supplicate Allah), and for Him to return these two hands empty (without giving him anything)
(ABU DAWOUD 1273)

Ø Reported by Usaamah ibn Zayd:
لَمَّا ثَقُلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَبَطْتُ وَهَبَطَ النَّاسُ مَعِي إِلَى الْمَدِينَةِ فَدَخَلْتُ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَدْ أَصْمَتَ فَلَا يَتَكَلَّمُ فَجَعَلَ يَرْفَعُ يَدَيْهِ إِلَى السَّمَاءِ ثُمَّ يَصُبُّهَا عَلَيَّ أَعْرِفُ أَنَّهُ يَدْعُو لِي

“When the Messenger of Allah was extremely ill, I went to Madinah accompanied by some people. I entered the Messenger of Allah’s place, he was quiet and he was no longer talking. He raised his two hands towards the heaven and then he bent them towards me. (By this) I came to know that he was supplicating (asking du’aa) for me.”
(AHMAD 20760)

Ø Ibn Abdil Bar (463 H) said:
ومن الحجة أيضا على أنه عز وجل على العرش فوق السموات السبع أن الموحدين أجمعين من العرب والعجم إذا كربهم أمر أو نزلت بهم شدة رفعوا وجوههم إلى السماء يستغيثون ربهم تبارك وتعالى
“Again among the proofs that (Allah) He is over the throne, High above the seven heavens, is that all the Muwahhid (monotheists – believers) – among the arabs and non-arabs – when something has caused their sorrow or a difficulty has strike them, they raise their face towards the heaven seeking help from their Rab.”
(AT-TAMHIID 7/134)


The Prophet pointed to Allah towards the heavens الإشارة إلى السماء


Ø Reported by Jaabir:
“On the day of Arafat (10 H), the Prophet made a sermon (khutbah), and in it he said:
وَأَنْتُمْ تُسْأَلُونَ عَنِّي فَمَا أَنْتُمْ قَائِلُونَ
‘You will be questioned concerning me, and so, what will you say?’
The companions of the Holy Prophet replied:
قَالُوا نَشْهَدُ أَنَّكَ قَدْ بَلَّغْتَ وَأَدَّيْتَ وَنَصَحْتَ
‘We bear witness that you have conveyed (the message), you have fulfilled (your mission) and you have advised (this Ummah).’
فَقَالَ بِإِصْبَعِهِ السَّبَّابَةِ يَرْفَعُهَا إِلَى السَّمَاءِ وَيَنْكُتُهَا إِلَى النَّاسِ اللَّهُمَّ اشْهَدْ اللَّهُمَّ اشْهَدْ ثَلَاثَ مَرَّاتٍ
So, the Prophet صلى الله عليه وسلمpointed with his forefinger towards the heavens and then towards the people and said:
‘Oh Allah, bear witness! Oh Allah bear witness! three times.”
(MUSLIM 2137)


Allah’s Names

Among the names that Allah has, some names indicate that Allah is high up. Those names are:

(الأعلى) Al-A’laa
(العلي) Al-Aliyyu
(المتعال) Al-Muta-'aal

Ø Allah says:
سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى
“Glorify the Name of your Lord, the Most High.” (Qur’an 87:1)

Ibn Khuzaymah (311 H) said:
فالأعلى مفهوم في اللغة أنه أعلى كل شيء وفوق كل شيء
“Al – A’laa is understood in language that He is higher than everything and He is above everything.”
(KITAB – UT TAWHEED Pg 74)

Ø Allah says:
وَهُوَ الْعَلِيُّ الْعَظِيمُ
“And He is the Most High, the Most Great.” (Qur’an 2:255)


Ø Allah says:
عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ
“All – Knower of the Unseen and the seen, the Most Great, the Most High.”
(Qur’an 13:9)


IJMAA’ (Consensus) of the companions of the Prophet.
The Swahaabah have always held the belief that Allah is above His throne above the seven heavens.
Ø Reported by Ibn Umar that when the Prophet صلى الله عليه وسلم died, Abu Bakr said:
أيها الناس إن كان محمد إلهكم الذي تعبدون فإن إلهكم قد مات وإن كان إلهكم الذي في السماء إلهكم لم يمت
“Oh people, if Muhammad was your ilaah whom you worshiped, then, (know that) your ilaah is already dead. And if your Ilaah Who is over the heavens is your Ilaah, then, He is not dead.”
(IBN ABI SHAYBAH 7/427)

Ø Reported by Zakwaan:
“When Aaishah was near her death, Ibn Abbaas asked permission to visit her, and then he said to her:

كُنْتِ أَحَبَّ نِسَاءِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَكُنْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُحِبُّ إِلَّا طَيِّبًا ... وَأَنْزَلَ اللَّهُ بَرَاءَتَكِ مِنْ فَوْقِ سَبْعِ سَمَوَاتٍ جَاءَ بِهِ الرُّوحُ الْأَمِينُ
‘Among the wives of the Messenger of Allah صلى الله عليه وسلم , he loved you the most, and he did not love except which is good …… Allah Ta’laa has sent proof of your innocence through jibreal from above the seven heavens.”
(AHMAD 1/276/2366)
Ø Ibn Abbaas said:

لما كلم الله موسى كان النداء في السماء وكان الله في السماء
“When Allah talked to Mousaa, the call was (from) above the heavens, and Allah was over the heavens.”
(KHALQ – AF – AALIL IBAAD Pg 41)

Ø Reported by Anas:
فَكَانَتْ زَيْنَبُ تَفْخَرُ عَلَى أَزْوَاجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَقُولُ زَوَّجَكُنَّ أَهَالِيكُنَّ وَزَوَّجَنِي اللَّهُ تَعَالَى مِنْ فَوْقِ سَبْعِ سَمَوَاتٍ
“Zaynab bintu Jahsh used to boast to the (other) wives of the Prophe t(صلى الله عليه وسلم )
‘As for you, your family arranged your marriages, butas for me, Allah arranged my marriage from above the seven heavens.”
(BUKHARI, IBN SA’D 6870, Refer to Qur’an 33:37)

IJMAA’ (Consensus) of the Ulamaa.
The trustworthy Ulamaa have always had the conception that Allah is over His throne.
Ayyoub As – Sakhtiyaani (131 H) said concerning the Mu’tazilah:
إنما مدار القوم على أن يقولوا ليس في السماء شيء
“The thing on which they revolve is that they say that there is no one over the heavens.”
(SIYAR 6/24)
By these words, we understand that by denying the attributes of Allah, those who claim that Allah everywhere are indirectly denying the existence of Allah who is over the heavens.

Ø Al – Awzaaii (157 H) said:
كنا والتابعون متوافرون نقول إن الله على عرشه ونؤمن بما وردت به السنة من صفاته
“We were saying (this) and the Taabeiin were in great number:
‘Allah is over His Throne, and we believe (have faith/Imaan) in His attributes which have been mentioned in the Sunnah.”
(FAT – HUL – BAARI 13/406, K.A.S BAIHAQI No 865)

Ø Reported by Abu Mutwii’ Al – Baalkhi (199 H):
سألت أبا حنيفة عمن يقول لا أعرف ربي في السماء أو في الأرض فقال قد كفر لأن الله تعالى يقول (الرَّحْمَانُ عَلَى الْعَرْشِ اسْتَوَى) وعرشه فوق سماواته
“I asked Imaam Abu Haniifah (150 H) concerning one who says:
‘I don’t know if my Rab is over the heavens or on the earth.’
He replied:
‘He has committed kufr (disbelief) because Allah is saying: Ar Rahmaan is elevated over the throne, and His Throne is above His heavens.”
(MUKHTASWAR – UL – ULU’ Pg 136, AWN – UL – MA’BOUD 9/76)

Ø Sulaymaan Ibn Bilaal At – Taymi (172 H) said:
لو سئلت أين الله تبارك وتعالى لقلت في السماء
“If I am questionned about where Allah is, I will say that He is over the heavens.”
(AL – LAALAKAAI – 13/401/671)

Ø Reported by Ali Ibnul Hassan:
سألت عبدالله بن المبارك كيف ينبغي لنا أن نعرف ربنا عز وجل قال على السماء السابعة على عرشه بائن من خلقه ولا نقول كما تقول الجهمية أنه ها هنا في الأرض
“I asked Abdullah Ibnul Mubaarak (181 H):
‘How must we know our Rab?’
So he replied:
“ above the seventh heaven, above His Throne, separated from His creatures. We do not say like the Jahmiyyah who say that He is here on earth.”
(AS – SUNNAH by Abdullah 1/111/22, 1/175/216)

Ø Abdur Rahmaan Ibn Mahdi (198 H) said:
إن الجهمية أرادوا أن ينفوا أن يكون الله كلم موسى وأن يكون استوى على العرش أرى أن يستتابوا فإن تابوا وإلا ضربت أعناقهم
“The Jahmiyyah wanted to deny that Allah talked to Moosaa and that Allah is Istawaa over the throne. My opinion (concerning them) is that they should be asked to do Tawbah (repentance). If they do Tawbah (it is good). Or else they should be beheaded.”
(SIYAR 9/199)

Ø Muhammad Ibn Mus’ab (228 H) said:
أشهد أنك فوق العرش فوق سبع سماوات ليس كما يقول أعداؤك الزنادقة
“(Oh Allah) I testify that You are above the throne, above the seven heavens. Not like the infidels, who are the enemies of Allah, say.”
(A.S. DAARQUTNI 1/43/64)

Ø Qutaybah Ibn Sa’iid (240 H) said:
هذا قول الأئمة في الإسلام وأهل السنة والجماعة : نعرف ربنا عز وجل في السماء السابعة على عرشه
“This is the saying of the Imaams of Islam, and (Aqeedah) of Ahl – us – Sunnah - wal – Jamaa’ah: We know that our Rab is above the seventh heaven over His Throne.”
(SIYAR 11/20)

Ø Abu Bakr Al – Khallaal (311 H) said:
وسئل الإمام أحمد عمن يقول إن الله تعالى ليس على العرش فقال ... كلامهم كله يدور على الكفر
“Imaam Ahmad was questioned concerning one who says that Allah is not over the throne, and he replied: ‘All their words are based on disbelief (kufr).”
(IJTIMAA – UL – JUYOUSH Pg 200)
Ø Al – Muzani (246 H) said:
لا يصح لأحد توحيد حتى يعلم أن الله تعالى على العرش بصفاته
“Nobody’s Tawheed is valid until he acknowledges that Allah Ta’aalaa is over (His) Throne, along with His attributes (Swifaat).”
(SIYAR 12/494)

Ø The Fatwaa Committee of Saudi Arabia said:
من اعتقد أن الله في كل مكان فهو من الحلولية ... فإن انقاد لما دل عليه الكتاب والسنة والإجماع وإلا فهو كافر مرتد عن الإسلام
“He who has the conception that Allah is everywhere, in fact he is among the Hulouliyyah (those who believe that Allah is living in His creatures) …. If he submits to what Al – Kitaab, As – Sunnah and Ijmaa' have proven, (it is this which is compulsory on him), otherwise he is a kaafir (non – believer) who has given up (abandon) Islaam.”
(FATAAWALLAJNAH 3/160/5213)


Reason
Ø For us to understand where Allah is, we have to ask ourselves a question:
What did Allah do when He created the world?
There are 3 possible answers to this question:
a) Either Allah created the world, and then He entered this world.
b) Either Allah created the world in Himself.
c) Or Allah created the world separated from His Zaat (self).
As answer to this question, Ibn Taymiyyah said:
وقد علم أنه ما ثم موجود إلا الخالق والمخلوق والخالق مباين للمخلوق سبحانه وتعالى ليس في مخلوقاته شيء من ذاته ولا في ذاته شيء من مخلوقاته
“It is known that there is nothing in existence except the Creator and the created. The Creator is separated from the created. Nothing from His essence (Zaat) dwells in His creatures, and nothing among His creatures dwells in His essence (Zaat).”
(AT – TADMOURIYYAH Pg 45)

Therefore, if we agree that Allah created the world separated from His Zaat, we must agree that Allah is not present with His essence in this world. And if we agree that Allah is not present with His essence in this world, then the question arises:
Where is ALLAH?
Those who claim that this question is not acceptable with regards to Allah since Allah cannot be characterized by a place, are disapproved by the best of people through whom the affairs of this deen was established – Prophet Muhammad himself. We already mentioned earlier the hadeeth of the slave girl
… فَقَالَ لَهَا أَيْنَ اللَّهُ …
… he asked her: ‘Where is Allah?’…
This question was first formulated by our beloved prophet himself. Ald he was satisfied with the answer of the slave girl who replied Allah is above the heavens.
We have also seen that according to the Qur’aan and Hadith, Ijmaa’ (consensus), reason and the human natural instinct, Allah is above His Throne, above the seventh heaven. However you must be aware oh reader that those misguided people among the Sufis and other than them who are preaching that Allah is everywhere are threading the path of destruction. Also know, O reader, that some of these misguided people go to the extreme of saying that everything that exists, exists within Allah and that nothing but Allah exists.

We keep All valuable things at high levels, and we keep all invaluable things, at low levels. Certainly our Creator most high has more value than anything else. High is He above His creation.

If we say that Allah’s essence is present everywhere, we have to acknowledge that Allah also present in evil places on earth like the lavatories, clubs and pubs and in other dirty places. This should be sufficient for any believing intelligent muslim to understand that Allaah – with His essence (Zaat) – is not present everywhere in His creations. But He is over His Throne, above the seventh heaven.

Abu Bakr Al – Baaqillani (403 H) said:
فإن قيل فهل تقولون إنه في كل مكان قيل معاذ الله بل هو مستو على عرشه كما أخبر في كتابه (الرَّحْمَانُ عَلَى الْعَرْشِ اسْتَوَى) ولو كان في كل مكان لكان في بطن الإنسان وفمه وفي الحشوش
“If they ask: ‘Do you say that He (Allah) is everywhere?’
We reply: ‘We seek refuge (from such a word). But He is elevated over His throne in the manner He has informed (us) in His Book: Ar – Rahmaan is Istawaa (elevated) over the Throne …… If He is everywhere, He had to be in the human’s tummy, in their mouth, and (also) in the toilets.”
(SIYAR 17/558, HAASHIYAH IBN – IL QAYYIM 13/36)

When people go to extremes in their beliefs, Allah subjects them to utter confusion. How can these misguided people show repulsion when a piece of paper with Allah’s name is taken to a impure place such as while they hold the corrupted belief that Allah in His pure essence is present in those very places.

The belief that Allah is separated from His creation not only is in conformity with the Quran, the sunnah and the consensus of the people of knowledge, but it also proves the unlimited extraordinary capacity of our Creator. Allâh! None has the right to be worshipped but Hethe Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills….

Pretending that Allah is everywhere, is agreeing with the idol worshippers – those who say that we are not worshipping the idols, but we are worshipping the god who lives in these idols.

He who says that Allah is everywhere, is indirectly saying that Allah exists in several parts, one part of Allah in Insaan (Man), another part in fish, another part in trees, another part in rocks, another part in the sea …. Etc. Based on this, some individuals among the misguided ones have claimed that he who is worshipping a piece of rock, is in fact, worshipping Allah Himself.

The Human Natural Instinct.
Human natural instinct also proves to us that Allah is above his creation. When a person faces difficulties, instinctly he raises his two hands towards the heaven to supplicate, and to seek help.

Reported by Muhammad Ibn Twaahir Al – Maqdisi (507 H):
حضر المحدث أبو جعفر الهمذاني في مجلس وعظ أبي المعالي فقال كان الله ولا عرش وهو الآن على ما كان عليه فقال أبو جعفر أخبرنا يا أستاذ عن هذه الضرورة التي نجدها ما قال عارف قط يا الله إلا وجد من قلبه ضرورة تطلب العلو ولا يلتفت يمنة ولا يسرة فكيف ندفع هذه الضرورة عن أنفسنا أو قال فهل عندك هذه الضرورة التي نجدها فقال يا حبيبي ما ثم إلا الحيرة ولطم على رأسه ونزل
“(Once) the Muhaddith Abu Ja’far Al – Hamazaani (531 H) came to a majlis – Wa’z of Abul – Ma-ali Al – Juwayni (478 H) and he (heard him) saying:
‘Allah existed without the existence of the throne and now He is over what he was!’
Abu Ja’far told him:
‘Oh professor, inform us concerning this need which we feel; never has an ‘Aarif (learned one) said: Oh Allah, except that he feels a necessity from his heart which seeks the upwards direction and he does not turn neither to the right nor to the left! How will we take out this necessity from us?’
Abul – Ma-aali replied:
‘Oh my beloved, there is nothing except trouble!’
He smacked his head and descended (from the Mimbar).”
(SIYAR 18/474)


CHAPTER 2
A FALSE NOTION


The Notion of Wahdat-Ul-Wujoud
There is no doubt that Shaytwaan is our enemy. He has caused many muslims to deviate from the correct belief, and made them believe in many falsehoods. Among those who have fallen in the trap of Shaytwaan are the Sufis. They have come to propagate the conception that Allah is everywhere because He is everything which is existent. This conception is the one which is known as the conception of Wahdat-ul-Wujoud – believe that everything which is existent is Allah, and Allah is everything which is existing.

An-Naabulsi said:

والغافل الجاهل يظن أن ربه في السماء
[The ignorant subconscious thinks that his Rab is over the heaven.]

Nowadays, one among the writers who are propagating this Aqeedah is Harun Yahya. Harun Yahya has written several books and propagates the belief of wahdatul wujood in many of them. His website is: http://www.harunyahya.com.

We are quoting below from his books:

Harun Yahya says :
[Since we can never actually reach the “external world”, how can we be sure that such a world really exists? Actually we cannot…. The only world that really exists is the world of perceptions.]

Harun Yahya says:
[ There is no basic difference between the dream and the “real world”; both of them are experienced in the brain.]

Harun Yahya says :
[ Just as the bodies we possess and the material world we see in our dreams have no reality, the universe we occupy and the bodies we possess also have no material reality.]

Harun Yahya says :
[ All the events in the world are but mere imagination.]

Harun Yahya says :
[ All the possessions you seem to have do not exist, but they are merely dreams composed of images which Allah shows you to test you.]

Harun Yahya says :
[ The world is only a collection of perceptions, an illusion.]

After denying the existence of everything, Harun Yahya comes forward with the conception of Wahdat-ul-Wujoud, e.g, the conception that only Allah exists.

Harun Yahya says :
[…The only real absolute being is Allah. That means that only Allah is; all things except Him are shadow beings. Consequently, it is impossible to conceive Allah as a separate being outside this whole mass of matter. Allah is surely ‘everywhere’ and encompasses all…]

Harun Yahya says concerning Allaah :
[ He is the only absolute being.]
Harun Yahya says :
[ Allah, the only Absolute Being.]

Harun Yahya says :
[ In reality, Allah performs all acts.]

Harun Yahya has also stated clearly that he has got this conception from the deviated Ibn Arabi and Rabbaani.

Harun Yahya says :
[ This reality has been understood by a number of theists or philosophers throughout history. Islamic intellectuals such as Imam Rabbani, Muhiyiddin Ibn al-‘Arabi and Mawlana Jami realized this from the signs of the Qur’an and by using their reason.]

Harun Yahya says that Imam Rabbani has written :
[ In reality, there is nothing in the outside except the Glorious Being, (Who is Allah).]

Harun Yahya says concerning this notion :
[ Great scholars such as Imam Rabbani have written that it might not be wise to tell this fact to the masses because most people are not able to grasp it.]

Refer to:
1. ALLAH IS KNOWN THROUGH REASON, THE EVOLUTION DECEIT [PG 156-205].
2. FOR MEN OF UNDERSTANDING [PG 243-272].






The Ulamaa (scholars) warn against the Conception of Wahdat – ul – Wujood.
There is no doubt that the notion of Wahdat – ul – Wujood is one of the the most extreme form of Shirk which has ever existed. Because it’s beliefs necessitates the it’s holder to accept that everything is Allah and Allah is everything even the idols. Therefore, the Ulamaa have warned us against such a belief and also against those who hold such beliefs, such as: Abu Yaziid Al – Bustwaami, Al – Hallaaj, Ibnul Faarid, Ibn Arabi and Jalaal – ud – Deen Ar – Roumi.

Allah has described the christians as polytheists (Mushrik) because they took Eesa (Jesus) as God (Ilaah). While the Christians have associated only Jesus as an Ilah with Allah, the holders of the corrupt belief of wahdat-ul-wujood consider the whole of creation as part of Allah. We leave it to the reader to evaluate the extent of their shirk.

The Hanafi Scholar, Ibn Abil – Iz said:

وهذا القول قد أفضى بقوم إلى القول بالحلول والاتحاد وهو أقبح من كفر النصارى فإن النصارى خصوه بالمسيح وهؤلاء عموا جميع المخلوقات

“This belief (i.e denying the attributes of Allah) has brought some people to believe in Al – Huloul (that Allah enters His creatures) and Al ittihaad (that Allah and the creation is one), and this belief is worse than the christians’ kufr. The chritians limited it to Eesaa Ibn Maryam, whereas they have eneralized it to all creatures.”
(SHARHUL – AQEEDATIT – TWAHAAWIYYAH Pg 78-79)

Refering to Wahdat – ul – Wujood, the Hanafi Scholar, Mulla Ali Qaari (1014 H) says:
بل كفر صريح ... وهذا كقول ابن عربي : من عبد الصنم فقد عبد الصمد , نعوذ بالله من هذا القول الباطل

“But this is clear kufr ….. This is like the words of Ibn Arabi: ‘He who worships the idol, in fact he has worshipped As – Swamad (Allah) Himself.’ We seek refuge from Allah against these corrupt sayings.”
(AT – TAJRIID Pg 32)

He also wrote a booklet on this subject entitled:
الرد على القائلين بوحدة الوجود
Ar-Rad alal-Qaa-i-liina Bi wahdat-il-Wujoud

In this booklet, he quotes the saying of the Hanafi Scholar, Ibn Abil – Iz:

ولكن ابن عربي وأمثاله منافقون زنادقة اتحادية في الدرك الأسفل من النار

“But Ibn Arabi and his likes are Hypocrites (munafiq), the Zanaadiqah (those who present themselves as muslims and they hide kufr in their inner self) who believe in Al ittihaad, and they will be in the lowest fire (hell).”
(Pg 60)

He further says:
اعلم أن من اعتقد حقيقة عقيدة ابن عربي فكافر بالإجماع من غير النـزاع
“Know that he who believes in the reality of Ibn Arabi’s creed, is a disbeliever (kaafir) based on Ijmaa', without any difference of opinion.”

Abu Muhammad Ibn Abdis – Salaam (660 H) said concerning follows the same creed as Ibn Arabi:
فهو أكفر من النصارى

“He is in greater disbelief than the christians.”

Sheikh Abu Hafs Umar Ibn Raslaan (805 H) said concerning Ibn Arabi:

هو كافر
“He is an unbeliever .”

Haafiz Al-Iraaqi (820 H) said:

لا شك في اشتمال (الفصوص) المشهورة على الكفر الصريح الذي لا يشك فيه

“There is no doubt that the infamous ‘Al – Fusous[1]’, is a book which contains plain kufr.Tthere shouldnot be any doubt about this matter.”

Ibraahim Al – Ja’bari (687 H) said concerning Ibn Arabi:

يكذب بكل كتاب أنزله الله تعالى وبكل نبي أرسله

“He denies every book that Allah has revealed and every prophet whom Allah has sent .”

The Shafe’i Muhammad Ibn Ibraahim (733 H) said concerning Ibn Arabi:

فهو كافر به عند علماء أهل التوحيد

“He is aconsidered as a disbeliever bythe scholars of Ahlut – Tawheed.”

The Hanbali Mas-oud Ibn Ahmad Al – Haarithi (711 H) said:

الكلام المنسوب إلى الكتاب المذكور يتضمن الكفر
“Words attributed to this book which has been mentionned, it contains kufr.”

The Shafe’i Nour – ud –Deen Al – Bakri (727 H) said concerning Ibn Arabi:

كافر في القول والاعتقاد ظاهرا وباطنا

“He is a disbeliever in his words and his creed, openly and in hiding.”

The Shafeii scholar Umar Ibn Abil Hazm (730 H) said concerning Ibn Arabi:

وأما قوله الحق هو الخلق فهو قول معتقد الوحدة وهو قول كأقوال المجانين بل أسخف من هذا

“As for his words: ‘Allah is Himself the creation’, these are the words of those who believe in Wahdat – ul –Wujoud, and these words are like the words of the insane.
In fact Is even more stupid than that.”

Ibn Taymiyyah (728 H) said:
إن كفر هؤلاء أعظم من كفر اليهود والنصارى بل ومشركي العرب

“Certainly their kufr is more serious than the kufr of the jews, christians and even the arab idol worshippers (of the time of jaahiliya).”
(MAJMOU FATAAWAA 11/227)

Ibn Taymiyyah said:

ومن لم يكفرهم فهو أكفر من اليهود والنصارى

“He who doesn’t consider them as disbelievers, then his own disbelief is greater than the jews and the christians.”

Ibn Hajar (852 H) said:
وقد كنت سألت شيخنا الإمام سراج الدين البلقيني عن ابن عربي فبادر الجواب بأنه كافر فسألته عن ابن الفارض فقال لا أحب أن أتكلم فيه قلت فما الفرق بينهما والموضع واحد وأنشدته من التائية فقطع علي بعد إنشاد عدة أبيات بقوله هذا كفر هذا كفر

“I asked our sheikh, Imaam Siraaj-ud–Deen Al–Bulqiini (805 H) concerning Ibn Arabi. He at immediatelyreplied that he is a kaafir. Then, I asked him concerning Ibnul Faarid. He said:
‘I do not like talking about him.”
I told him:
‘What difference is there between the two, when they hold the same position.’ And
I recited (some verses) from At – Taaiyah[2]. He interrupted me by saying: ‘This is kufr. This is kufr.”
(LISAAN – UL – MIIZAAN 4/318)


Conclusion
I am convinced that after you have read this book, you are now in a position to distinguish clearly between the light of truth and the darkness of falsehood. I sincerely advise you to hold firm onto the Qur’aan and Hadith and Aqeedah of the Salaf. Do be deceived by unknown writers who are becoming popular in our present time, a time characterised by a lessfall in the number of trustworthy scholars and a widespread of corrupted pseudo sholars. Do not let yourself influenced by the worldly “success” of books written by pseudo intellectuals, except after taking advice from our trustworthy Ulamaa. Know that Islaam has never needed the assistance of science or empirical research to prove its truthfulness. The truth of Islam is natural just like the sun in in broad daylight. The rays of it’s light are radiant at all times, in all places. Follow the footsteps of the Salaf and our Ulamaa and Allah wills, our faith and our Aqeedah will be preserved.
May Allah guide us all to the truth.
Aameen

أقول قولي هذا وأستغفر الله لي ولكم
وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ


[1] Al-Fusous is a book written by Ibn Arabi.
[2] Written by Ibn Arabi.