Qur’an also states: He is Allah besides whom there is no god; the Knower of the unseen and the seen; He is the Beneficent, the Merciful. He is Allah, besides whom there is no god; the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness Glory be to Allah from what they set up (with Him). He is Allah the Creator, the Maker, the Fashioner; His are the most excellent names; whatever is in the heavens and the earth declares His glory; and He is the Mighty, the Wise. (59:22 to 24. Taken from variety of translations)

These verses mention many attributes of Allah. There are 99 sublime names/attributes of Allah which have been mentioned in Qur’an and hadith.

Qur’an also states: The most beautiful names belong to Allah: so call on him by them; but shun such men as use profanity in his names: for what they do, they will soon be requited. (Yusuf Ali: 7:180)

Qur’an also states: There is nothing whatever like unto Him… (Yusuf Ali: 42:11)

Based on Surah al- Ikhlaas and 42:11 we shall discuss the next chapter. The Ahlus Sunnah (Ash’ari/Maturidi) differ with Salafis on the point that some of the verses and hadiths cannot be taken literally. The verses and hadiths about Istawa (Establishment) of Allah, Nazul (Descent), hands, shin, coming, laughter, and so on cannot be taken literally.

All praise is for Allah, the Lord of the Glorious Throne and all creations. He is Subhan (Pure of all defects). There is nothing whatsoever like unto Him (Laysa Ka Mithlihi Shai') and He cannot be pointed with "DIRECTION OF UP" like the creation (Makhlooq) can be.

The Salafis are of the opinion that Allah literally did Istawa upon His throne (arsh) and that upward direction can be pointed towards Him. They use some verses and hadiths by taking them literally in this regard.

Whereas Ahlus Sunnah who are Ash’ari/Maturidi, and even Shia believe that Qur’an and Sunnah cannot be taken literally in this regard.

Let us first see a glorious verse of Qur’an which proves that there are many allegorical (mutashabihaat) verses in Qur’an.

Qur’an states:

He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed. [Translation by Pickthall: Surah Aali Imran (3:7)]

Istawa and such related verses/hadiths are among Mutashabihaat (allegorical) verses, the meaning of which only Allah knows.  Hence Allah exists as it suits His Majesty. He was, is, and will always be without a place or direction being pointed towards Him. Throne was created afterwards and cannot be present with Allah from azl (eternity).

We Ahlus Sunnah believe in them as Salaf (pious predecessors) said i.e. their recitation is their Tafsir (thus no rejection is being made of Istawa contrary to Salafi false propaganda that we deny them). The safest position is to do Tafweedh i.e. to consign the meaning to Allah alone and not delve into the meaning or intended meaning of it. The second accepted methodology (which is only used to refute Mujasima i.e. those who liken Allah to creation or give bodily features to Him) is to give metaphorical explanations. This second opinion is also upheld by many great scholars of Ahlus Sunnah from Salaf (predecessors) to Khalaf (later to come). This shall be explained in detail in these chapters.

Imam an- Nasafi (rah) the master scholar who wrote world renowned book on Aqida called Aqaid an- Nasafi, he states:

ولا جسم، ولا جوهر، ولا مصوَّر، ولا محدود، ولا معدود، ولا متبعض، ولا متجزءٍ، ولا متركب، ولا متناه، ولا يوصف بالماهية، ولا بالكيفية، ولا يتمكن في مكان، ولا يجري عليه زمان، ولا يشبهه شيء

Translation: "ALLAH is not a body (جسم), ALLAH is not an atom, ALLAH is not shaped, ALLAH is not limited…ALLAH is not described by quiddity, or by modality, ALLAH does not put Himself in a place (ولا يتمكن في مكان) nor does time pass over Him (ولا يجري عليه زمان) and nothing is comparable unto Him [Aqa'id an- Nasafi by Imam Abu Hafs Umar bin Muhammad an-Nasafi, Page # 67 to 69]

Imam at-Tahawi (rah) who wrote top notch work on Aqida, he writes in his magnificent Aqida at- Tahawiyyah:

وتعالى عن الحدود والغايات، والأركان والأعضاء، والأدوات، لاتحويه الجهات الست كسائر المبتدعات

Translation: He is "EXALTED/ABOVE" from having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions (i.e. up, down, right, left, front, and back) as all created things are. [Aqida at- Tahawiyyah, Statement # 38]

Imam al- Bayhaqi (rah) said:

ﻭاﺳﺘﺪﻝ ﺑﻌﺾ ﺃﺻﺤﺎﺑﻨﺎ ﻓﻲ ﻧﻔﻲ اﻟﻤﻜﺎﻥ ﻋﻨﻪ ﺑﻘﻮﻝ اﻟﻨﺒﻲ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ: ﺃﻧﺖ اﻟﻈﺎﻫﺮ ﻓﻠﻴﺲ ﻓﻮﻗﻚ ﺷﻲء ﻭﺃﻧﺖ اﻟﺒﺎﻃﻦ ﻓﻠﻴﺲ ﺩﻭﻧﻚ ﺷﻲء. ﻭﺇﺫا ﻟﻢ ﻳﻜﻦ ﻓﻮﻗﻪ ﺷﻲء ﻭﻻ ﺩﻭﻧﻪ ﺷﻲء ﻟﻢ ﻳﻜﻦ ﻓﻲ ﻣﻜﺎﻥ.

Some of our companions used as a proof to refute the place to Allah, the saying of the Prophet (Peace be upon him): You are az- Zahir (evident) and there is nothing above You, and You are al- Batin (inward) and there is nothing below You (Hadith is in Sahih Muslim, and others). Therefore, if there is nothing above Him and nothing below Him, (then) He is not in a place.” (Asma wa Sifaat, Imam al- Bayhaqi 2/287)

Hence one who could be pointed with direction (of where) is Makhlooq (creation) not Khaliq (creator).

Now let us come towards verse (s) which Salafis use.

Qur’an states:

إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًا وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتٍۭ بِأَمْرِهِۦٓ ۗ أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ ۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ 

Translation: Indeed your Lord is Allah Who created the heavens and the earth in six days (in the manner befitting His Majesty), THEN HE DID ISTAWA (AS IT BEFITS HIS MAJESTY)… [Al- Qur'an (7:54). Taken from variety of translations]

Another verse having a statement towards end which Salafis shall never accept literally, it states:

It is He who created the heavens and earth in six days and THEN HE DID ISTAWA (AS IT BEFITS HIS MAJESTY) He knows what enters within the earth and what comes out from it, and what descends from the heaven and what ascends towards it; and He is with you wherever you are. And Allah, of what you do, is Seeing. [57:4. Taken from variety of translations]

Hafidh Ibn Kathir held in high esteem by Salafis said in explanation of 7:54:

فللناس في هذا المقام مقالات كثيرة جداً ليس هذا موضع بسطها وإنما نسلك في هذا المقام مذهب السلف الصالح مالك والأوزاعي والثوري والليث بن سعد والشافعي وأحمد بن حنبل وإسحاق بن راهويه وغيرهم من أئمة المسلمين قديماً وحديثاً وهو إمرارها كما جاءت من غير تكييف ولا تشبيه ولا تعطيل والظاهر المتبادر إلى أذهان المشبهين منفي عن الله لا يشبهه شيء من خلقه و{لَيْسَ كَمِثْلِهِۦ شَىْءٌۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ

 

Correct Translation:

 

{Then He did Istawa (As it befits His Majesty) upon the Throne"} People have "TOO MANY POSITIONS ON THIS MATTER AND THIS IS NOT THE PLACE TO PRESENT THEM AT LENGTH" On this point, we follow the position of the righteous early Muslims (Salaf) i.e. Malik, al- Awza‘i, Sufyan ath- Thawri, Layth ibn Sa‘d, ash- Shaf’i, Ahmad bin Hanbal, Ishaq ibn Rahawayh, as well as others among the Imams of the Muslims, past and present—(namely) "TO LET IT PASS AS IT HAS COME WITHOUT SAYING HOW IT IS MEANT" without any resemblance (to created things), and without nullifying it (wa la ta‘til):"THE OUTWARD (LITERAL)" meaning that comes to the minds of anthropomorphists is negated of Allah[ والظاهر المتبادر إلى أذهان المشبهين منفي عن الله] for nothing created has any resemblance to Him: {"There is nothing whatsoever like unto Him, and He is the All- hearing, the All- seeing" (Qur’an 42:11)} [Tafsir Ibn Kathir Under 7:54]

VS

 

Corrupted translation by Salafis

Please note at highlighted parts above and the highlighted parts below in Salafi translation:

(and then He rose over (Istawa) the Throne) the people had several conflicting opinions over its meaning. However, we follow the way that our righteous predecessors took in this regard, such as Malik, Al- Awza`i, Ath- Thawri, Al- Layth bin Sa`d, Ash- Shafi`i, Ahmad, Ishaq bin Rahwayh and the rest of the scholars of Islam, in past and present times. Surely, we accept the apparent meaning of, Al- Istawa, without discussing its true essence, equating it (with the attributes of the creation), or altering or denying it (in any way or form). We also believe that the meaning that comes to those who equate Allah with the creation is to be rejected, for nothing is similar to Allah. [Taken from Tafsir Ibn Kathir published by Salafi Dar us Salaam, Saudi Arabia. This can also be found at www.qtafsir.com under 7:54]

Tampering # 1: Ibn Kathir (rah) has nowhere said that there are several "CONFLICTING" opinions over its meaning. The Salafi translators have concocted the word “conflicting” without putting it in brackets, this was done to confuse people about what Imam Ibn Kathir had actually said.

Tampering # 2:  Then they cunningly attributed a lie to Ibn Kathir by saying: "Surely, we accept the apparent meaning of, Al- Istawa" ...whereas Ibn Kathir is actually saying: TO LET IT PASS AS IT HAS COME WITHOUT SAYING HOW IT IS MEANT"[وهو إمرارها كما جاءت من غير تكييف], nowhere does he say that we accept the “APPARENT MEANING." Where have the Salafis taken the word "APPARENT" from? This is an extreme corruption to the text. If you read the next part carefully you will realize that Ibn Kathir is actually rejecting the "APPARENT/DHAHIR" meaning.

Tampering # 3: This one is most important! They said: "We also believe that the meaning that comes to those who equate Allah" whereas Ibn Kathir (rah) is actually saying: "THE OUTWARD (LITERAL)" meaning that comes to the minds of anthropomorphists is negated of Allah [والظاهر المتبادر إلى أذهان المشبهين منفي عن الله]. The Salafis removed the wording "OUTWARD/DHAHIR MEANING (الظاهرالمتبادر)" from in between to put dust in eyes of people that actually apparent/dhahir meaning is to be taken (God forbid)

Many times people read Salafi version of Tafsir Ibn Kathir and come to wrong conclusions. May Allah safeguard the Ummah from forgeries to Islamic texts done by Salafis.

We would like to settle the score on issue of " إمرارها كما جاءت من غير تكييف" once and for all

In regards to "To allow them to pass as they have come" the Salaf said (contrary to Salafi opinion):

حدثنا أبو سعيد أحمد بن محمد بن زياد قال: حدثنا أبو حفص عمر بن مدرك القاضي قال: حدثنا الهيثم بن خارجة قال: حدثنا الوليد بن مسلم قال: سألت الأوزاعي والثوري ومالك بن أنس، والليث بن سعد : عن الأحاديث التي فيها الصفات؟ فكلهم قال: أمروها كما جاءت بلا تفسير .

 Translation: Waleed bin Muslim (rah) said that he asked al Awza’i, ath- Thawri (rah), Malik bin Anas (rah), and Layth bin Saad (rah) about the "HADITHS OF SIFAAT" all of them said: They are allowed to pass "WITHOUT TAFSEER" [Al- Shariah by Imam al Ajri (7/104)]

Others said: Bila Kayfiyyah i.e. without saying how it is meant [Asma wa Sifaat of Imam al Bayhaqi (1/608)]

Imam Sufyan bin Uyayna (rah) said: All that Allah described Himself with in the Glorious Qur'an then "ITS RECITATION IS ITS INTERPRETATION” There is no Kayfia (asking how it's meant) nor likeness (tamtheel or tashbeeh) [As- Sifaat” by Imam al Daraqutni, Page # 70]

Imam an- Nawawi (rah) refuted the probing into this matter with this following statement:

فيقال مثلا نؤمن بأن الرحمن على العرش استوى ولا نعلم حقيقة معنى ذلك والمراد به مع أنا نعتقد أن الله تعالى (ليس كمثله شئ) وانه منزه عن الحلول وسمات الحدوث وهذه طريقة السلف أو جماهيرهم وهي أسلم إذ لا يطالب الانسان بالخوض في ذلك فإذا اعتقد التنزيه فلا حاجة إلى الخوض في ذلك

Translation: It is for instance said: We believe that the Merciful did Istawa (as it befits His Majesty) over the Throne, and we do not know the reality of the meaning of this nor what is meant by it(ولا نعلم حقيقة معنى ذلك والمراد به), while we do believe that {"There is nothing like Him whatsoever" Qur'an 42:11} and that He is exalted far above of Hulool and directions of Hudooth (creation). That is the way of the Salaf or at least their vast majority, and it is the safest because one is not required to probe into such matters. When we believe in His exaltedness then there is no need to probe in it [al-Nawawi in al-Majmu' (1/25)]

Imam Ibn Hajr al- Asqalani (rah) says right in the muqadma (introduction) of Fath ul Bari i.e. Hadi us Sari:

قوله استوى على العرش هو من المتشابه الذي يفوض علمه إلي الله تعالى ووقع تفسيره في الأصل

Translation: 'The statement “Istawa alal arsh” is from the mutashabih (allegorical verses) the knowledge of which is consigned (yufawadu i.e. tafwidh) to Allah the Exalted although by principle its manifestation has already occurred.' [Ibn Hajr al- Asqalani in Muqadma of Fath ul Bari, Hadi us- Sari, Page # 103]

Imam Ibn Hibban (rah) the great Muhadith (hadith master) beautifully said:

يريد به ان الخلق لا يعرفون خالقهم من حيث هم إذ كان ولا زمان ولا مكان ومن لا يعرف له زمان ولا مكان ولا شيء معه لأنه خالقها

Translation: It is not in capability of creation to know (the reality) of their creator, because Allah was there when there was neither "TIME NOR PLACE" nor could He be known with time, place, or any other (created) thing "BECAUSE HE IS THE CREATOR OF ALL THESE" [Imam Ibn Hibban in his Sahih, Hadith # 6141]

So there is no way Imam Ibn Kathir could mean to say that we accept "APPARENT MEANING"

The word " منفي" used by Ibn Kathir is clear rejection of Dhahir/apparent meaning.

Let us explain more how the Salaf allowed such verses "To pass as they have come" in light of Imam al- Qurtubi (rah) the great scholar of Tafsir.

He states under Surah Aali Imran Verse # 7:

اختلفوا في جواز ذلك بناء على الخلاف في جواز تأويلها. وقد عرف أنّ مذهب السلف ترك التعرّض لتأويلها مع قطعهم باستحالة ظواهرها، فيقولون أمِرّوها كما جاءت. وذهب بعضهم إلى إبداء تأويلاتها وحملِها على ما يصح حمله في اللسان عليها من غير قطع بتعيين مجمل منها.

Translation: There is difference of opinion concerning that (action) based upon the difference of opinion in the permissibility of (various) interpretations. And it is known that the school of the Salaf (pious predecessors) was to leave the undertaking of interpreting them while being certain that the "LITERAL MEANING (ZAWAHIR) WAS IMPOSSIBLE" So they would say, “Let it pass as it came!” And some of them (the Salaf) took the madhhab (school) of manifesting its interpretations by interpreting it with meanings consistent with the (Arabic) tongue without definitively confirming a specific possible meaning. [Tafsir al- Qurtubi, under 3:7. Translation by Abdur Rahman Sondalani]

Now let us come towards the issue of pointing upward direction to Allah. The Salafis use some verses of Qur’an and hadiths that Allah is literally in above direction.

It has been explained above from Imam at- Tahawi that 6 directions cannot apply to Allah. It includes upward direction too. Here are some of the verses and hadiths which Salafis use.

We will show a hadith first which they mostly use due to which many young people are often misled.

The Hadith of Mu’awiya ibn al- Hakam: …He (the Holy Prophet) said: Bring her to me. So I brought her to him. He said to her: Where is Allah? She said: He is in the heaven (fi al sama') He said: Who am I? She said: Thou art the Messenger of Allah. He said: Grant her freedom, she is a believing woman. (Muslim: Book 4, Hadith # 1094. Brackets mine)

a) First of all the hadith is only ahad (singular and cannot be used for aqida) with this chain of narrators.

b) Secondly, there are overwhelming Quranic verses and hadiths with multiple chains of transmission which if taken literally prove Salafi understanding false, therefore even if the classification of hadith as ahad is not accepted still the hadith cannot be taken literally at any cost. [Note: This rule will also apply to other verses and hadiths which Salafis take literally too]

c) Thirdly, in Sharh (explanation) of this hadith Imam an Nawawi (rah) the leading commentator of Sahih Muslim has given figurative explanation (according to Literalists the Ash'aris are Ahlul Bidah for giving figurative explanation, so this false fatwa of them applies on Imam Nawawi too, let alone Ibn Hajr al Asqalani and many other great scholars)

**Proof for (a) i.e. Hadith is ahad**

This version (where is Allah, in the sky) only comes from Muwaiya ibn al Hakam (ra) via the route of At'a bin Yassar thus is therefore ahad, It is a fundamental principle that “AHAD NARRATIONS” cannot be taken as conclusive proofs over “Aqida issues”

Imam an- Nawawi (rah) said:

قاله المحققون والاكثرون فانهم قالوا أحاديث الصحيحين التي ليست بمتواترة انما تفيد الظن فإنها آحاد والآحاد انما تفيد الظن على ما تقرر ولا فرق بين البخاري ومسلم وغيرهما

Most of the (scholars) and Researchers said that the Hadiths of Bukhari and Muslim which are not Mutawattir, they imply conjecture (zann) since they are from Ahaad, and the Ahaad imply nothing but conjecture (Zann). This is based on what was already known and agreed upon. This rule applies without distinguishing between Bukhari, Muslim or others. [Sharh Sahih Muslim, Volume # 1, Page # 20]

**Proof for (b) i.e. Ayahs and Sahih hadiths which if taken literally will prove the above wording of hadith completely false**

Quran states: It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. (Yusuf Ali: 50:16)

Salafis turn towards figurative explanation of ALLAH's closeness and say He is close "By his knowledge only" and they run towards aqwaal (sayings) of different ulama on this.

Qur’an also states: It is He who created the heavens and earth in six days and THEN HE DID ISTAWA (AS IT BEFITS HIS MAJESTY).He knows what enters within the earth and what comes out from it, and what descends from the heaven and what ascends towards it; and He is with you wherever you are. And Allah, of what you do, is Seeing. [57:4]

Ibn Jawzi al- Hanbli outlined a great principle in explanation of this ayah by stating:  Whoever interprets ‘and He is with you’ (57:4) as meaning `He is with you in knowledge,' permits his opponent to interpret istiwa’ as `subduing' (al- qahr).[Daf` Shubah al- Tashbih (1998 al- Kawthari repr. p. 23)]

Quran states: To Allah belong the east and the West: "WHEREVER YOU TURN, THERE IS PRESENCE OF ALLAH" For Allah is all Pervading, all- Knowing. (Yusuf Ali: 2:115)

The Literalists will never believe Allah’s presence to be "Wherever we turn" and they will turn towards figurative interpretation! Please note that word "WAJH (FACE)" has been used here and Wajh in Qur'an when used for Allah refers to his complete Entity, presence, dominion, and sultanate. This shall be explained in fourth chapter.

Qur’an states: Do you not see that Allah knows whatever is in the heavens and whatever is on the earth? If three converse privately, He is their fourth. If five, He is their sixth. Whether fewer or more, He is with them wherever they may be. Then, on the Day of Judgment, He will inform them of what they have done. Surely Allah has ˹perfect˺ knowledge of all things. [Dr. Mustafa Khattab: 58:7]

This verse clearly proves that Allah is fourth of third and sixth of fifth, and he is with us wherever we may be.

Abdullah b. Umar reported: The Messenger of Allah saw spittle on the wall towards Qibla, and scratched it away and then turning to the people said: When any one of you prays, he must not spit in front of him, for Allah is in front of him when he is engaged in prayer. [Sahih Muslim, Hadith # 1116]

Note: Ibn Taymiyyah is known to have compared existence of Allah to that of "moon and sun" while explaining this hadith i.e. Allah azza Wajjal is in front of us just like Sun and Moon come in- front of us. This is a comparison of Allah to creation.

Ibn Taymiyyah has said in Al- Aqeedatul Hamawiyah that the hadith is true in its manifest meaning that Allah the Exalted is over the Throne and that He is " IN FRONT OF THE FACE OF THE WORSHIPPER" This attribute is in fact proved for the "CREATURE ALSO" that if man prays to the heavens or to the "SUN OR THE MOON" then heaven, the sun and the moon will be "ABOVE HIM AND ALSO IN FRONT OF HIS FACE"

Reference: Sharh al Aqida al Wastiyyah, Page No. 140, English version, published by Dar us- Salam -  Last Paragraph

This is an extremely absurd interpretation by Ibn Taymiyyah and he has compared Allah to sun and the moon. Ibn Taymiyyah is considered a champion scholar by Salafis in taking literal meanings of Mutashabih (allegorical) verses. It shall be proven in the end that Ibn Taymiyyah retracted from his previous opinions and denied taking literal meanings.

Sahih Bukhari states: Narrated Abu Musa Al- Ash`ari: We were in the company of Allah's Messenger (ﷺ) (during Hajj). Whenever we went up a high place we used to say: "None has the right to be worshipped but Allah, and Allah is Greater," and our voices used to rise, so the Prophet (ﷺ) said, "O people! Be merciful to yourselves (i.e. don't raise your voice), for you are not calling a deaf or an absent one, but One Who is with you, no doubt He is All- Hearer, ever Near (to all things). [Sahih Bukhari: Vol. 4, Book 52, Hadith 235]

 

This hadith clearly proves that Allah is not absent but is rather near to all things and is with us. Remember concepts are known from their opposites, so opposite of absent is Maujood i.e. Present.

 

It states in Sahih Muslim: Abu Huraira reported: The Messenger of Allah (ﷺ) said: The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state). [Muslim: Book 4, Hadith 979]

 

Had Allah been only above then nearest one would get should be in standing posture.

 

Sahih Bukhari states: Narrated Abu Bakr: I was with the Prophet (ﷺ) in the Cave. When I raised my head, I saw the feet of the people. I said, "O Allah's Messenger (ﷺ)! If some of them should look down, they will see us." The Prophet (ﷺ) said, "O Abu Bakr, be quiet! (For we are) two and Allah is the Third of us." [Sahih Bukhari: Vol. 5, Book 58, Hadith 259]

 

This hadith is as clear as it can get, hence Salafis should take these verses and hadiths literally too. It is proven from Nusoos of Qur’an and authentic hadiths that Allah is above his Throne as it suits His Majesty and also with us wherever we are as it suits His Majesty. However we cannot limit Allah to throne only nor can we say he is Hadhir Nadhir (everywhere) as that would constitute Makaan (place) for Him and Allah is free of Time and Space.

Proof for (c) i.e. Sharh of Imam an- Nawawi (rah) on the same hadith

هذا الحديث من أحاديث الصفات , وفيها مذهبان تقدم ذكرهما مرات في كتاب الإيمان . أحدهما : الإيمان به من غير خوض في معناه , مع اعتقاد أن الله تعالى ليس كمثله شيء وتنزيهه عن سمات المخلوقات . والثاني تأويله بما يليق به , فمن قال بهذا قال : كان المراد امتحانها , هل هي موحدة تقر بأن الخالق المدبر الفعال هو الله وحده , وهو الذي إذا دعاه الداعي استقبل السماء كما إذا صلى المصلي استقبل الكعبة ؟ وليس ذلك ; لأنه منحصر في السماء كما أنه ليس منحصرا في جهة الكعبة , بل ذلك لأن السماء قبلة الداعين , كما أن الكعبة قبلة المصلين , أو هي من عبدة الأوثان العابدين للأوثان التي بين أيديهم , فلما قالت : في السماء , علم أنها موحدة وليست عابدة للأوثان.‏

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Translation: This is one of the "hadiths of attributes" and there are two positions about it as it was mentioned in the book of faith, First: is to have faith in it "Without discussing its meaning, while believing of Allah Most High that "there is nothing whatsoever like unto Him" and that He is exalted above having any of the attributes of His creatures. ''The second is to FIGURATIVELY EXPLAIN IT" in a fitting way, scholars who hold this position adduce that the point of the hadith was to ''test the slave girl : Was she a monotheist" who affirmed that the Creator, the Disposer, the Doer, is Allah alone and that He is the one called upon when a person making supplication (du'a) faces the sky--just as those performing the prayer (salat) face the Kaaba, since the sky is the qibla of those who supplicate, as the Kaaba is the qibla of those who perform the prayer or was she a worshipper of the idols which they placed in front of themselves? So when she said, In the sky, it was plain that she was not an idol worshipper

[Sahih Muslim bi Sharh al- Nawawi, Volume No.5, Page Nos. 19, 20, Published by Dar ul Fikr, Beirut, Lebanon. Translation taken from Shaykh Nuh’s article called: Is it permissible for a Muslim to believe that Allah is in the sky in literal sense?]

The same great Imam also says in his ''Majmu' sharh al Muhadhab''

The most well- known of the school of the theologians (mutakallimin) say that the divine attributes are interpreted figuratively according to what befits them.

(Volume No. 1, Page No. 25)

The great Hanafi Imam, Mullah Ali Qari (rah) says in his magnificent Mirqaat Sharh al Mishqaat:

فقال لها أي للجارية رسول الله أين الله وفي رواية أين ربك أي أين مكان حكمه وأمره وظهور ملكه وقدرته فقالت في السماء قال القاضي هو على معنى الذي جاء أمره ونهيه من قبل السماء لم يرد به السؤال عن المكان فإنه منزه عنه كما هو منزه عن الزمان بل مراده من سؤاله إياها أن يعلم أنها موحدة أو مشركة لأن كفار العرب كانوا يعبدون الأصنام وكان لكل قوم منهم صنم مخصوص يكون فيما بينهم يعبدونه ويعظمونه ولعل سفهاءهم وجهلتهم كانوا لا يعرفون معبودا غيره فأراد أن يتعرف أنها ما تعبد فلما قالت في السماء وفي رواية أشارت إلى السماء فهم أنها موحدة يريد بذلك نفي الآلهة الأرضية التي هي الأصنام لا إثبات السماء مكانا له تعالى الله عما يقول الظالمون علوا كبيرا ولأنه لما كان مأمورا بأن يكلم الناس على قدر عقولهم ويهديهم إلى الحق على حسب فهمهم ووجدها تعتقد أن المستحق للعبودية إله يدبر الأمر من السماء إلى الأرض لا الآلهة التي يعبدها المشركون قنع منها بذلك ولم يكلفها اعتقاد ما هو صرف التوحيد وحقيقة التنزيه وقيل معناه أن أمره ونهيه ورحمته ووحيه جاءت من السماء فهو كقوله تعالى أأمنتم من في السماء تبارك قيل وقد جاء في بعض الأحاديث أن هذه الجارية كانت خرساء ولهذا جوز الشافعي الأخرس في العتق فقوله فقالت في السماء بمعنى أشارت إلى السماء كما في رواية قال شارح الوقاية وجاز الأصم أي من يكون في أذنه وقرأ أما من لم يسمع أصلا فينبغي أن لا يجوز لأنه فائت جنس المنفعة فقال من أنا فقالت أنت رسول الله فقال رسول الله أعتقها أمر إجازة رواه مالك وفي رواية مسلم قال أي معاوية كانت لي جارية ترعى غنما قبل أحد بكسر القاف وفتح الباء أي جانبه وأحد بضمتين جبل معروف في المدينة والجوانية بتشديد الواو وموضع قريب أحد فأطلعت بتشديد الطاء أي أشرفت على الغنم ذات يوم أي يوما من الأيام أو نهارا وذات زائدة فإذا الذئب قد ذهب بشاة من غنمنا إذا للمفاجأة واللام في الذئب للعهدية الذهنية نحو قوله تعالى إذ هما في الغار التوبة وأنا رجل من بني آدم آسف بهمزة ممدودة وفتح سين أي أغضب كما يأسفون لكن أي وأردت أن أضربها ضربا شديدا على ما هو مقتضى الغضب لكن صككتها صكة أي لطمتها لطمة فأتيت رسول الله فعظم بالتشديد والفتح ذلك على أي كبر النبي ذلك الأمر أو الضرب علي وفي نسخة بالتخفيف والضم قلت وفي نسخة فقلت يا رسول الله أفلا أعتقها قال الطيبي رحمه الله فإن قلت كيف التوفيق بين الروايتين قلت الرواية الأولى متضم

من هذه اللطمة إعتاقها أفيكفيني إعتاقها للأمرين جميعا والرواية الثانية مطلقة تحتمل الأمرين والمطلق محمول على المقيد ومما يدل على أن السؤال ليس عن مجرد اللطمة سؤال النبي الجارية عن إيمانها ا ه والظاهر أن الإعتاق عن اللطمة مستحب فيندرج في ضمن الإعتاق الواجب فليس من باب تداخل الكفارة كما توهم قال آتيني بها الباء للتعدية أي احضر بها إلي فأتيته بها فقال لها أين الله أي أين المعبود المستحق الموصوف بصفات الكمال قالت في السماء أي كما في الأرض والإقتصار من باب الإكتفاء قال تعالى جل جلاله وهو الذي في السماء إله وفي الأرض إله الزخرف وقال الله عز وجل وهو الله في السموات وفي الأرض الأنعام ويمكن أن يكون الاقتصار لدفع توهم الشركة في العبودية ردا على عبدة الأصنام الأرضية قال من أنا قالت أنت رسول الله قال اعتقها فإنها مؤمنة أي بالله وبرسوله وبما جاء من عندهما وهذا يدل على قبول الإيمان الإجمالي ونفي التكليف الإستدلالي باب اللعان في المغرب لعنه لعنا ولاعنه ملاعنة ولعانا وتلاعنوا لعن بعضهم بعضا وأصله الطرد قال النووي رحمه الله إنما سمى لعانا لأن كلا من الزوجين يبعد عن صاحبه ويحرم النكاح بينهما على التأبيد واللعان عند جمهور أصحابنا يمين وقيل شهادة وقيل يمين فيها شوب شهادة وينبغي أن يكون بحضرة الإمام أو القاضي جمع من المسلمين وهو أحد أنواع التغليظ فإنه يغلظ بالزمان والمكان والجمع قال المحقق ابن الهمام هو مصدر لاعن سماعي لا قياسي والقياس الملاعنة وكثيرا من النحاة يجعلون الفعال والمفاعلة مصدرين قياسيين لفاعل واللعن في اللغة الطرد والإبعاد وفي الفقه اسم يجري بين الزوجين من الشهادات بالألفاظ المعلومات سمى بذلك لوجود لفظ اللعن في الخامسة تسمية للكل باسم الجزء ولم يسم باسم من الغضب وهو أيضا موجود فيها لأنه في كلامها وذاك في كلامه وهو أسبق والسبق من أسباب الترجيح وشرطه قيام النكاح وسببه قذفه زوجته بما يوجب الحد في الأجنبية وحكمه حرمتها بعد التلاعن وأهله من كان أهلا للشهادة فإن اللعان شهادات مؤكدات بالإيمان عندنا وأما عند الشافعي فأيمان مؤكدات بالشهادات وهو الظاهر من قول مالك وأحمد وتمام تحقيقه في شرحه للهداية

Translation: In another version of the same Ḥadīth there is the wording: “Where is your Lord?” It means that where is His place of decision, and His order, and the place where His dominion and power are manifested. {She said: “In the sky”} Imam al- Qadi [‘Iyad] said: “The meaning is that His command and His prohibition comes from the direction of the sky. The Prophet [sallallahu alayhi wa sallam] did not mean to ask her about the whereabouts of Allāh, since He transcends such an attribute as place, just as He transcends the attribute of time. Rather, the Prophet [sallallahu alayhi wa sallam] intended to find out by his question to her whether she was a monotheist declaring the uniqueness of Allah (muwahhidah), or whether she was a polytheist (mushrikah) because the Arabs were worshipping idols. Each clan amongst them had its special idol, which it worshipped and revered. Perhaps some of their ignorant and stupid people did not recognize any god whatsoever; therefore, the Prophet [sallallahu alayhi wa sallam] wanted to ascertain what she worshipped. So when she said “in the sky,” or, as in another version, she pointed to the sky, he [sallallahu alayhi wa sallam] understood that she was a monotheist declaring the uniqueness of Allāh. In other words , he wanted to preclude the gods on earth; that is, the idols. He did not mean to imply that He occupies a place in the sky, far- removed is Allāh from what the transgressors ascribe to Him in their insolence. Moreover, the Prophet [sallallahu alayhi wa sallam] had been ordered to speak to the people according to the extent of their intelligence, and to guide them to the truth in way which was appropriate to their understanding. 

So when the Prophet [sallallahu alayhi wa sallam] found that she believed that the one who deserves to be worshipped is the God who implements His purpose from the sky to the earth, not the gods which the pagans worshipped, he was satisfied with that much from her, and he [sallallahu alayhi wa sallam] did not charge her with sheer unity (Sirf al- tauḤīd )–the principle of transcendence (Ḥaqīqat al- tanzīh) Some [of the ulamā’] have said that the meaning is that His order and prohibition, His mercy and revelation comes from the sky. In that case, this hadīth is similar [in its implications] to His (Allah's) word: “Do you feel secure from Him who is in the sky…?” Furthermore, in some other [authentic] versions of this Ḥadīth it comes that this girl was dumb, and for that reason [Imām] al- Shafi‘ī [d. 204 / 820] permitted the freeing of a slave even if he is dumb. In such case, the words in the Ḥadīth “She said, ‘In the sky.’” mean that she pointed to the sky [since she could not speak, obviously; and this is just what has come expressly in another version of the Ḥadīth: “She pointed to the sky.”

[Mullah Ali Qari in Mirqat Sharh al Mishqaat, Volume No. 6, Page nos. 452, 453, Published by Dar ul Fikr, Beirut, Lebanon. Translation taken from Marifah team]  

The Salafis also use some verses of Qur’an to assert literal direction to Allah. One of them is the following:

Do ye feel secure that He Who is in heaven will not cause you to be swallowed up by the earth when it shakes (as in an earthquake)? Or do ye feel secure that He Who is in Heaven will not send against you a violent tornado (with showers of stones), so that ye shall know how (terrible) was My warning? [Yusuf Ali: 67:16, 17]

The Salafis take these verses literally.

Sahih International is a translation that is highly relied upon even by Salafis, it says:

Do you feel secure that He who [holds authority] in the heaven would not cause the earth to swallow you and suddenly it would sway? Or do you feel secure that He who [holds authority] in the heaven would not send against you a storm of stones? Then you would know how [severe] was My warning. [67:16, 17]

So this verse is talking about "ALLAH HOLDING AUTHORITY IN THE HEAVEN" not that Allah is with His essence in sky/heaven.

As Qur'an is the best Sharh of Qur'an itself, hence this verse should be understood from other Glorious verses of Qur'an such as:

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا ۚ فَسُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ

If there were, in the heavens and the earth, other gods besides God, there would have been confusion in both! But glory to God, the Lord of the Throne: (High is He) above what they attribute to Him! (Yusuf Ali: 21:22)

Hence 67:16, 17 is also proving the same point i.e. "AUTHORITY OF ALLAH" over heavens and the earth, not that of Allah's literal placement.

Explanation of 6:3 (Tafsir Ibn Kathir):

وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ 

(And He is Allah in the heavens and the earth, He knows what you conceal and what you reveal, and He knows what you earn.) Meaning, it is He Who is called Allah, throughout the heavens and the earth, that is, it is He who is worshipped, singled out, whose divinity is believed in by the inhabitants of the heavens and the earth. They call Him Allah, and they supplicate to Him in fear and hope, except those who disbelieve among the Jinns and mankind. In another Ayah, Allah said;

وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ

(It is He Who is God in the heavens and the earth.)﴿43:84﴾ meaning, He is the God of those in heaven and those on earth, and He knows all affairs, public and secret.

End Quote – [Salafi translation of Tafsir Ibn Kathir, published by Dar us Salam]

Plus Allah saying He is "LORD OF THE THRONE" in 21:22 proves that Throne never existed from eternity, therefore Allah cannot be literally upon the throne because existence of Allah does not change locations with passage of time. 

It is stated in the Qur'an at another place:

Praise be to Allah, Who hath created the heavens and the earth, and hath appointed darkness and light. Yet those who disbelieve ascribe rivals unto their Lord.[Pickthall: 6:1]

This and many more verses of Qur'an prove that Heavens, Earth, Throne, and everything else are creations that cannot exist with Allah from Azl (eternity). Allah's Wujood (existence, dominion, sultanate) is as it was, is, and always be.

Qur'an states 2 verses after the above one:

He is Allah in the heavens and in the earth. He knoweth both your secret and your utterance, and He knoweth what ye earn. [Pickthall: 6:3]

Hence "FI" as mentioned in Qur'an refers to Allah's authority residing over the throne, and He being the only deity in heavens and earth i.e. Only He is to be worshipped in heavens and in all created realms.

Before Salafis fail to understand Sharh of Qur'an from Qur'an itself then regarding verses like 67:16 the best commentator of Sahih Muslim and mutually agreed upon scholar Imam an- Nawawi quotes another mutually agreed upon great scholar i.e. Qadhi Iyaadh stating:

قال القاضي عياض : لا خلاف بين المسلمين قاطبة فقيههم ومحدثهم ومتكلمهم ونظارهم ومقلدهم أن الظواهر الواردة بذكر الله تعالى في السماء كقوله تعالى : { أأمنتم من في السماء أن يخسف بكم الأرض } ونحوه ليست على ظاهرها , بل متأولة عند جميعهم

Qadhi Iyaad said: There is no disagreement amongst Muslims whether between Fuqaha (jurists), or hadith scholars, the theologians, polemicists, and ordinary Muslims who do taqlid, "THEY ALL SAY THAT OUTWARD MEANING OF TEXTS SUCH AS ALLAH IS FIS- SAMA IS NOT MEANT" for example the words of the Exalted: {Are you assured that He who is Fis- sama will not cause the earth to swallow you up?} "THESE AND SIMILAR TEXTS CANNOT BE TAKEN LITERALLY, RATHER THEY ARE TO BE INTERPRETED (I.E. TA'WEEL) [Sharh Sahih Muslim by Imam an Nawawi, Volume # 5, Page # 20. Maktaba al Tawfiqiyah, Cairo, Egypt]

The Salafis should first declare Imam an- Nawawi (rah), Qadhi Iyaadh (rah), all the Fuqaha, Hadith specialists, theologians, polemicists, and Muslims to be Mushrikeen for giving Ta'weel over such verses and also not relying on "LITERAL MEANINGS"

Imam al- Qurtubi (rah) states in regards to it:

وقيل: تقديره أأمِنتم من في السماء قدرته وسلطانُه وعرشُه ومملكتُه. وخصّ السماء وإن عَمّ مُلْكُه تنبيهاً على أن الإلٰه الذي تنفذ قدرته في السماء لا من يعظّمونه في الأرض. وقيل: هو إشارة إلى الملائكة. وقيل: إلى جبريل وهو المَلَك المُوَكّل بالعذاب.

قلت: ويحتمل أن يكون المعنى: أأمنتم خالق مَن في السماء أن يخسف بكم الأرض كما خسفها بقارون

Translation: It is said that it means...Do you not fear Him who’s "POWER, SULTANATE, THRONE, AND KINGDOM" is in heavens? Here heaven has been made specific whereas His Kingdom is general. It is to outline (to disbelievers) that He is the GOD whose "POWER IS DETERMINED IN HEAVEN", He is not the god whose greatness you mention on earth (i.e. idols/false deities). It is also said that this verse points towards Angels. It is also said that it refers to Jibreel because Jibreel is that Angel who is deputed to give torment.

I (al- Qurtubi) say: This meaning is possible that do you not fear the Creator (Allah) who has created all things in heaven and He will not cause the earth to swallow you just like He made Qaroon to be swallowed in earth.

Then towards end Imam al- Qurtubi states:

أي عليها. ومعناه أنه مديرها ومالكها؛ كما يقال: فلان على العراق والحجاز؛ أي واليها وأميرها

Translation: It refers to ["Do you feel secure from Him who is over ('ala) the heaven,"] just as it is said, "So-and-so is over Iraq and the Hijaz", meaning that he is the governor and ruler of them (al- Jami li ahkam al- Qur'an, 18.216). 

Then he states:

ووصفه بالعلوّ والعظمة لا بالأماكن والجهات والحدود لأنها صفات الأجسام. وإنما ترفع الأيدي بالدعاء إلى السماء لأن السماء مهبط الوحي، ومنزل القطر، ومحل القُدس، ومعدن المطهرين من الملائكة، وإليها ترفع أعمال العباد، وفوقها عرشه وجنته؛ كما جعل الله الكعبة قِبلةً للدعاء والصلاة، ولأنه خلق الأمكنة وهو غير محتاج إليها، وكان في أزله قبل خلق المكان والزمان ولا مكان له ولا زمان. وهو الآن على ما عليه كان.

Translation: The description of Uluw (aboveness) and Greatness of Allah is not in the sense of "PLACE, DIRECTION, OR LIMITS" because these are qualities of Ajsaam (bodies). In the time of making supplication the hands are raised towards heaven because heaven is the place from where revelation descends, also rain descends from there, and is place of purity where the pure Angels reside, the actions of creations raise towards it. Above the heaven is His Arsh and Paradise just like Allah has made Ka'ba the qibla for supplication and prayer. This is because Allah has "CREATED" the places and HE IS NOT IN NEED OF PLACE HIMSELF, HE WAS FROM ETERNITY BEFORE CREATING THE PLACES AND TIME, AND HE HAD NO PLACE OR TIME OVER HIM, RATHER HE IS AS HE WAS" [Tafsir al- Qurtubi under 67:16]

Imam Fakhr- ud- din ar- Razi (rah) one of the greatest theologian of Islam states:

واعلم أن المشبهة احتجوا على إثبات المكان لله تعالى بقوله: { ءامِنتم مَّن فِى ٱلسَّمَاء } ، والجواب عنه أن هذه الآية لا يمكن إجراؤها على ظاهرها باتفاق المسلمين

Translation: It is known that the anthropomorphists have derived proof of establishing place towards Allah from this verse {Do you feel secure from him who is in heaven}. The answer (to them) from the "CONSENSUS OF MUSLIMS" is that this verse "CANNOT BE TAKEN ON APPARENT MEANING"

Then he states:

المراد بقوله: { مَّن فِى ٱلسَّمَاء } الملك الموكل بالعذاب، وهو جبريل عليه السلام، والمعنى أن يخسف بهم الأرض بأمر الله وإذنه.

Translation: The meaning of "He who is Fis- sama" is that "THE ANGEL WHO IS EMPOWERED" to send (Allah)'s punishment. This is Jibreel. The wording of verse stating "cause the earth to swallow you" means "BY COMMAND AND LEAVE OF ALLAH" [Imam Fakhr ud- din ar- Razi in his Tafsir under 67:16]

Imam Abu Hayyan al- Andalusi (rah) explains 67:16 as:

هذا مجاز، وقد قام البرهان العقلي على أن تعالى ليس بمتحيز في جهة، ومجازه أن ملكوته في السماء

Translation: This is "METAPHORICAL" as it is established from ultimate intellectual proof that Allah cannot be confined to a direction. Hence this as a metaphor is to (denote) "ALLAH'S KINGDOM IN HEAVEN (NOT HIS LITERAL PRESENCE)" [Imam Abu Hayyan al- Andalusi in Tafsir Bahr al Muheet under 67:16]

Imam Ibn Jarir at- Tabri (rah) whom Salafis often misquote without realizing that Imam at- Tabri himself interpreted word Istawa to mean power and Sovereignty.

Allah made himself exalted (علوّ) over the heaven with the exaltation of sovereignty and power, not that of displacement and movement [Tafsir at- Tabri under 2:29]

Note: Muhsin Khan and Hilali the Salafi translators translated Istawa in this verse as "ROSE OVER" whereas it stands established from Nass of Qur'an itself that Istawa is mentioned in meaning other than rising over. Hence Qur'an being best Sharh of Qur'an establishes that Istawa has multiple meanings which is why Salaf and classical scholars did not delve into this matter and just allowed them to pass without taking literal meaning (as explained by many scholars above) or gave  metaphorical meaning which suits Allah's majesty has it has been explained in detail above.

Hence, all the Salaf mentioned above did not interpret but just allowed them to pass without taking apparent/literal meaning. On the other hand Hadith specialists like Imam an- Nawawi, Ibn Hajr al- Asqalani, Qadhi Iyaadh.  Mufasireen like al- Qurtubi, Imam ar- Razi, Abu Hayyan, Ibn Kathir, and others (may Allah be pleased with them all) cannot be wrong. On basis of these sound explanations we the Ahlus Sunnah accept both viewpoints openly and explicitly. 

Viewpoint # (1): To "LEAVE THE VERSES AS THEY ARE WITHOUT GETTING INTO MODALITY" and this is called Tafweedh in which no rejection is made contrary to Salafi straw- man argumentation that we reject Allah's Uluw (greatness and aboveness). 

OR

Viewpoint # (2): Give best interpretation from classical scholars when necessary. We only turn towards the second viewpoint when people like Salafis have wrong beliefs in regards to Sifaat of Allah. The Salafis assume that we Ahlus Sunnah deny the attributes of Allah (Naudhobillah), whereas Tafweedh is not a denial nor is figurative explanation a denial because both these viewpoints were held and shall always be held by mainstream Ahlus Sunnah scholarship.

Salafis often use a quote attributed to Imam Abu Hanifa that whosoever is not sure whether Allah is above the heavens or on earth then such a person is Kafir [Ibn Taymiyyah in his Fatawa 5/48]. This saying comes from a rejected narrator according to Salafis themselves i.e. “Abu Mutih al Balkhi” who has been declared as a Liar, fabricator of hadiths, weak, Murji’i, and discarded in hadith narration.

Salafis also use a Shadh (odd) quote attributed to Imam Malik (rah) that Istawa is known but modality is not known. The authentic narration from Imam Malik (rah) is actually the following:

From Ibn Wahb: "We were with Malik when a man asked him: O Abu `Abd Allah! "al- Rahmanu alal arshi- stawa" (20:5): how is His istawa?‘ Malik lowered his head and began to sweat profusely. Then he lifted up his head and said: "al-Rahmanu alal arshi-stawa" just as He described Himself. One cannot ask "how." "How" does not apply to Him. And you are an [evil man], a man of innovation. The man was led out."[al- Bayhaqi in Asma wa Sifaat (2/304, 305)]

Imam al- Bayhaqi narrated it with strong chain from Ibn Wahb [Fath ul Bari, 13/406, 407]

Hence the reports in which Imam Malik (rah) is claimed to have said that Istawa is known become Shadh (odd) because in one of those narrations Imam Malik even says “ISTIWA IS UNKNOWN” [see at- Tamheed 7/151].

Point to ponder is that Imam Malik (rah) got angry and began to sweat profusely which means he considered the question about Istiwa to be among Mutashabihaat, plus he calls the questioner an innovator and he was escorted out. Secondly nowhere in this quote is Imam Malik (rah) saying that meaning of Istiwa is known, he is just letting the verse pass as it has come, which we have explained in detail before.

Imam Abdul Qahir al- Baghdadi (rah) said: Our Companions differed in this matter. Amongst them were those who said: The verse of Istawa is "AMONGST MUTASHABIHAAT (ALLEGORICAL VERSES)" the meaning of which none knows but Allah. "THIS IS THE SAYING OF IMAM MALIK BIN ANAS" the Fuqaha of Madina and al- Asma'i [Abdul Qahir al- Baghdadi, in Usool ad- deen, Page # 113]

So it is proven without any doubt that Imam Malik (rah) did not say that meaning of Istiwa is known, rather he considered it among Mutashabihaat and passed the verse as it is.

Also remember that Ahlus Sunnah does not believe that Allah is everywhere because everywhere also includes places whereas Allah is free from Makan (place and places both). It is therefore a false accusation by Salafis on us.

In conclusion of this chapter, the Salafis are asked a question which they have always failed to answer. The question is:

“If Allah is upon throne then where was He before the creation of Throne?”

It should be remembered that Allah exists from eternity whereas no creation whether Arsh can exist from eternity. If it is believed that Arsh was there from Azl (eternity) then that would be Shirk.