Wahhabi:"The first thing that comes to the mind" ? | ইসলামী বিশ্বকোষ ও আল-হাদিস

Wahhabi:"The first thing that comes to the mind" ?

"The first thing that comes to the mind"

Quote, Salafi/Wahabi says:

“I was thinking about the whole issue of evulotion, creation etc. and the following thought occurred to me: Allah says in a number of places in the Qur'an that He created the heavens and the earth in 6 Days, and then made istiwa' on the 'arsh."

Quote, Salafi/Wahabi says: 
"Implying that al-istiwa' is an act that Allah performed in relation to the 'arsh only after completing the process of creation (after the 6th Day)."

Quote, Salafi/Wahabi says: 
"Now we know from many statements of the Salaf that Allah is now above the 'arsh, established/risen over it (i.e. istiwa').

Quote, Salafi/Wahabi says:
"Have the ulama said anything at all about the concept of "where" Allah was (or may have been) in relation to the 'arsh during the period between the beginning of creation (Day 1) and the end of it (Day 6)?

"Day 6"

Quote, Salafi/Wahabi says: 
(I'm not sure if some of these terms are appropriate, but in sha' Allah the basic drift of the question is clear, I hope.)”

[End of quote]

Quote: Wahabi shaykh says,

 Wahabi shaykh says,
“What the salaf say is that Allah SWT has always been creating, and He has always been above His creation, the Arsh included.

 Wahabi shaykh says,
"The truth is that Allah SWT has always been creating by saying Kun. Events that take place as a result of the natural laws occur by Allah SWT saying Kun as well.

 Wahabi shaykh says,
"We also know that He SWT creates with his Hands..."

 Wahabi says,

"The first thing that comes to your mind."

Quote, Salafi say :
“Ibn Taymiyyah said that the Dhahir meaning is the first thing that comes to the mind of an unbiased person who is well-versed in the arabic language.”

Q. Is running an attribute of Allah, the Exalted?

Salafi/Wahabi scholar Answers:

“Like coming and descending, running is an attribute that we lack a base for denying”
[Fatawa al-Albaani, page 506] 

"Ibn Qudama says in Rawdhat al-Nadhir (2/25 with Ibn Badran’s comments):

“The second type: al-Dhahir (literal), and that is the meaning that comes first to the mind when uttered, while other meanings might also be possible.

If you wish, you may say: That which has two possiblemeanings, one of them more obvious than the other"

"First; that it has no interpretation (ta’wil) except the meaning of the text (dilalat al-khitab), as the Salaf said: “The rising (al-Istiwa) is known’, or as Sufyan and others said: “Its recitation is in fact its interpretation (tafseer)’ – meaning, it is obvious and clear in the language, such that one should not opt for interpretation (ta’wil) or distortion (tahrif)."

"Second; that the literal meaning (dhahir) is what comes to imagination from the attribute, just like an image that is formed in one’s mind of a human attribute."

Read: Here

Wahabi says: "If you believe that infinite regress in the past is impossible, then this dictates that Allah was completely actionless doing absolutely nothing, and in fact, not able to do anything prior to the creation of the world."

The statement “this dictates that Allah was completely actionless” is based on your own premise that Aļļaah exists in time and that His act of creating is itself an event, none of which Sunnis claim. You are also implying that Aļļaah must create to avoid imperfection.

Wahabi claim:
“and in fact, not able to do anything”

does not make sense even according to your own premise, which is the belief that Aļļaah’s actions are like ours, i.e. with a beginning and end. For example, I may want to do something tomorrow, in which case I will do nothing right now, but that does not mean I do not have the ability now. I have the ability, but I choose to do nothing. In any case, you are again saying that Aļļaah must create to have power.

According to your claims, you are saying that Aļļaah could not have chosen to not create anything, because that would make him something you call “actionless” and even powerless.
In other words, He has no choice but to create in your view. In fact, you are saying that Aļļaah is imperfect if He does not create. This is a plain denial of the Aayah:

يَا أَيُّهَا النَّاسُ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ”,
Meaning: “O People, you are the desolate in absolute need of Aļļaah, and Aļļaah is the One that does not need anything or anyone, and He is the One that deserves all praise.”
(Faaţir ,15)

How is having no choice compatible with godhood according to you people?
Come back to Islam and believe that Aļļaah has no need to create.

"Verily Aļļaah has absolutely no need for the worlds"!

“Absolutely nothing resembles Him.”
(Al-Sura, 11)

“He is not established in a place, and is not measured in time.”

^ "Verily Aļļaah has absolutely no need for the worlds.
(Aal Imraan, 97)


Muhammad ibn Husayn Al-Ājuri said: Abu Bakr Jafar ibn Muhammad ibn Al-Firyabi related to us in the month of Rajab in the year two hundred and ninety seven, Ibrahim ibn Hisham ibn Yahya Al-Ghasani related to us, my father related to us, on the authority of his grandfather, on the authority of Abu Idris Al-Khawlāni, on the authority of Abu Dharr, who said:
“... I said: ‘O Messenger of Allah, which āya is the most awesome of that which has been sent down to you?’ He said: ‘Āyat Al-Kursī.’ Then he said: ‘O Abū Dharr, the sevens heavens in comparison to the Kursī are like a ring thrown into an open field. The virtue of the Arsh over the Kursī is like the virtue of the open field over the ring.’”

Hadith narrated by Ibn Hibbaan and authenticated by Al-Asqalani
(Fath-al-Baari, V.13/P.411)

that the Holy Prophet (صلى الله عليه وسلم) said:

The Seven Skies compared to the Kursiy is like a ring thrown on the ground in a desert, and the size of the Arsh compared to the Kursiy is like the size of the desert compared to the ring.”
Accordingly, if someone believes "Allah descends physically", then he is saying that Allah is like a ring in the desert compared to the Kursiy, or that He crashes the skies on every descent, or that He is like a cloud passing through them. Can there be any doubt that all of this is blasphemy!

Imam Aĥmad ibn Ĥanbal said:

والله تعالى لم يلحقه تغير ولا تبدل ولا يلحقه الحدود قبل خلقالعرش ولا بعد خلق العرش

"Aļļaah taˆaalaa did not change or experience any substitution (in His attributes), and has not been attributed with any limits before creating the ˆArsħ and not after creating it (Iˆtiqaad Al-Imaam Al-Mubajjal Ibn Ĥanbal, P. 297)."

The Anthromorphist belief that Aļļaah is above the ˆArsħ is also impossible to reconcile with the following explicit state-ment of the Holy Prophet Muhammad (sallallahu ta`ala alaihi wa aalihi wa`sallam), the most eloquent of creation, as narrated by Muslim and Al-Bayhaqiyy:

“O Aļļaah, You are the First, so there is nothing before You, and You are the Last so there is nothing after You. You are Al-Ţħaahir so there is nothing above You. And You are Al-Baaţin, so there is nothing below you.”

If there is nothing above Him and nothing below Him, then he is not a body or in a direction, and He does not have phys-ical specification.

“It is He Who has sent down to you (O dear Prophet Mohammed - peace and blessings be upon him) this Book (the Qur’an) containing the verses that have a clear meaning - they are the core of the Book - and other verses the meanings of which are indistinct; those in whose hearts is deviation pursue the verses having indistinct meanings, in order to cause turmoil and seeking its (wrongful)interpretation; and only Allah knows its proper interpretation; and those having sound knowledge say, “We believe in it, all of it is from our Lord”; and none accept guidance except the men of understanding.” [3:7]

“Our Lord! Do not deviate our hearts after You have guided us, and bestow mercy on us from Yourself; indeed You only are the Great Bestower. [3:8]