Hadiths Indicating Elevation
Here, briefly, are authentic hadiths that clearly indicate Allah Almighty’s elevation on the Throne:
Hadith Number ①:
Sayyiduna Muawiyah bin Hakim Salmi (may Allah be pleased with him) narrates:
كانت لي جارية ترعى غنما لي قبل أحد والجوابية، فاطلعت ذات يوم، فإذا الذنب قد ذهب بشاة عن غنمها، وأنا رجل من بني آدم آسف كما يأسفون، لكني صككتها صكة، فأتيت رسول الله صلى الله عليه وسلم، فعظم ذلك علي، قلت: يا رسول الله! أفلا أعتقها؟ قال: التني بها، فأتيته بها، فقال لها: أين الله؟ قالت: في السماء، قال: من أنا ؟ قالت: أنت رسول الله، قال: أعتقها، فإنها مؤمنة.
“I had a slave girl who used to graze my goats near Uhud and Jawabiya. One day I saw a wolf take a goat from the herd. I was a human being, so I felt sorrow just as others would. I gave it a slap. Then I came to the Messenger of Allah (peace be upon him), and he considered it serious. I said: O Messenger of Allah! Should I not free her? He said: Bring her to me. When I brought her, the Messenger of Allah (peace be upon him) asked her: Where is Allah? She said: Above the heavens. He asked: Who am I? She said: You are the Messenger of Allah. He said: Free her, she is a believer.”
This hadith is a clear text that Allah Almighty is on the Throne.
Imam Abu al-Hasan al-Ash’ari, may Allah have mercy on him (324 AH), writes:
هذا يدل على أن الله تعالى على عرشه فوق السماء.
“This hadith is evidence that Allah Almighty is on His Throne above the heavens.”
Imam Ibn Abd al-Barr, may Allah have mercy on him (463 AH), writes:
معاني هذا الحديث واضحة يستغني عن الكلام فيها ، وأما قوله: أين الله؟ فقالت: في السماء، فعلى هذا أهل الحق.
“The meaning of this hadith is clear, and there is little need for further discussion. As for the Prophet Muhammad’s, peace be upon him, question ‘Where is Allah?’ and the slave girl’s answer ‘Above the heavens,’ this is the belief of the people of truth.”
He also writes:
أما قوله في هذا الحديث للجارية: أين الله؟ فعلى ذلك جماعة أهل السنة، وهم أهل الحديث ورواته المتفقهون فيه وسائر نقلته ، كلهم يقول ما قال الله تعالى في كتابه: (الرحمٰن على العرش استوى)
, وإن الله عز وجل في السماء وعلمه في كل مكان.
“In this hadith, the Prophet Muhammad, peace be upon him, asking the slave girl ‘Where is Allah?’ is the position of Ahl al-Sunnah wal-Jama’ah, which includes Ahl al-Hadith, those who have jurisprudence in hadith, and all transmitters. They only say what Allah has revealed in His Book: (الرحمٰن على العرش استوى)
Allah Almighty is above the heavens, and His knowledge is everywhere.”
Imam Uthman ibn Sa’id al-Darimi, may Allah have mercy on him (280 AH), writes:
في حديث رسول الله صلى الله عليه وسلم دليل على أن الرجل إذا لم يعلم أن الله عز وجل في السماء دون الأرض، فليس بمؤمن، ولو كان عبدا، فأعتق لم يجز في رقبة مؤمنة، إذ لا يعلم أن الله في السماء، ألا ترى أن رسول الله صلى الله عليه وسلم جعل أمارة إيمانها معرفتها أن الله في السماء، وفي قول رسول الله صلی اللہ علیہ وسلم تكذيب لقول من يقول: هو في.
The hadith of the Messenger of Allah ﷺ is evidence that if a person does not know that Allah Almighty is in the heavens rather than on the earth, then he is not a believer, even if he is a slave. So if he is freed, he will not be acceptable as a “believing slave,” because he does not know that Allah is in the heavens. Do you not see that the Messenger of Allah ﷺ declared the sign of that woman’s faith to be that she knew that Allah is in the heavens? And in the statement of the Messenger of Allah ﷺ, there is a refutation of those who say that He (Allah) is everywhere.
It is also written:
قول رسول إنها مؤمنة، دليل على أنها لو لم تؤمن بأن الله في السماء لم تكن مؤمنة ، وأنه لا يجوز في الرقبة المؤمنة إلا من يحد الله أنه في السماء، كما قال الله ورسوله.
“The Messenger of Allah ﷺ declaring her a believer is proof that if she did not acknowledge Allah above the heavens, she would not be a believer. Also, a believing woman in the freeing of a slave or a concubine will only be useful if she acknowledges Allah Almighty above the heavens according to the command of Allah and His Messenger.”
Further they write:
هذه الآي كلها تنبئك عن الله أنه في موضع، وأنه على السماء.
“All these verses inform you about Allah Almighty that He is at one place, and that He is above the heavens.”
They also write:
قول رسول إنها مؤمنة، دليل على أنها لو لم تؤمن بأن الله في السماء لم تكن مؤمنة ، وأنه لا يجوز في الرقبة المؤمنة إلا من يحد الله أنه في السماء، كما قال الله ورسوله.
“The fact that the Messenger of Allah, peace be upon him, declared her a believer is proof that if she did not acknowledge Allah above the heavens, she would not be a believer. Also, among free believers, only that slave or maidservant can be useful who acknowledges Allah Almighty above the heavens according to the command of Allah and His Messenger.”
Further they write:
هذه الآي كلها تنبئك عن الله أنه في موضع، وأنه على السماء دون الأرض، وأنه على العرش دون ما سواه من المواضع، قد عرف ذلك من قرأ القرآن وآمن به وصدق الله بما فيه، فلم تحكم على الله تعالى أيها العبد الضعيف بما هو مكذبك في كتابه، ويكذبك الرسول صلى الله عليه وسلم؟ أو لم يبلغك حديث النبي صلى الله عليه وسلم أنه قال للأمة السوداء: أين الله؟ فقالت: في السماء، قال: أعتقها، فإنها مؤمنة، فهذا ينبئك أنه في السماء دون الأرض، فكيف تترك ما قال الله تعالى ورسوله وتختار عليهما في ذلك قول بشر والثلجي ونظرائهما من الجهمية.
These verses inform you about Allah that He is in one place, and that place is above the heavens, not on the earth, and He is on the Throne, not anywhere else. This becomes clear to every person who reads the Quran, believes in it, and confirms all the commands of Allah contained within it. O weak human! How do you impose on Allah a ruling that Allah declares wrong in His Book and His Messenger declares wrong in his commands? Or have you not heard the hadith in which the Messenger of Allah, peace be upon him, asked a black female slave: Where is Allah? She said: Above the heavens. He said: Free her, she is a believer. This also shows that Allah is above the heavens, not in the earth. So why do you prefer the words of humans like Bishr and Thalji over Allah and His Messenger, peace be upon him?
Hafiz Dhahabi, may Allah have mercy on him (748 AH), writes:
هكذا رأينا في كل من يسأل: أين الله؟ يبادر بفطرته ويقول: في السماء، في الخبر مسألتان: إحداهما: شرعية قول المسلم: أين الله؟ وثانيهما: قول المسئول: في السماء، فمن أنكر هاتين المسألتين، فإنما ينكر على المصطفى صلى الله عليه وسلم.
“Whoever is asked, ‘Where is Allah?’ we understand that according to His nature He will say that He is in the heavens. There are two issues in this hadith. First, it is legitimate for a Muslim to ask where Allah is. Second, it is also legitimate for the one asked to say that He is above the heavens. Denying these two points is denying the words of the Prophet Muhammad, peace be upon him.”
Allama Abdul Ghani Al-Maqdisi, may Allah have mercy on him (600 AH), writes:
من أجهل جهلا، وأسخف عقلا، وأضل سبيلا ممن يقول: إنه لا يجوز أن يقال: أين الله، بعد تصريح صاحب الشريعة بقوله: أين الله؟
“Who can be more ignorant and less intelligent than the one who, after the clear explicit statement of the owner of the Shariah (Muhammad, the Messenger of Allah, peace be upon him), says that it is not permissible to say ’’أين الله‘‘ where Allah is?”
Some interpret this clear text by saying that the question here is not about Allah’s place, but rather about the greatness and high status of the Lord in the heart of this servant, and the answer does not mean that Allah is in the heavens, but rather it signifies His high status.
Some distort this hadith by saying that the Prophet Muhammad (peace be upon him) asked a captive woman whether she considered Allah as the Creator, Manager, and Doer, etc.
With the clear understanding of the Quran, Hadith, and the righteous predecessors with sound nature, there is no need for such interpretations. The truth is what the Salaf adopted because they were the most knowledgeable in understanding the texts of the Quran and Hadith. The Imams of Hadith have taken this hadith as evidence of Allah’s elevation above the Throne.
Hadith Number ②:
Sayyiduna Abu Huraira (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
يتعاقبون فيكم ملائكة بالليل وملائكة بالنهار، ويجتمعون في صلاة الفجر وصلاة العصر، ثم يعرج الذين باتوا فيكم، فيسألهم، وهو أعلم بهم: كيف تركتم عبادي؟ فيقولون: تركناهم وهم يصلون، وأتيناهم وهم يصلون.
“The angels of night and day keep coming and going to you. They gather together at the prayers of Fajr and Asr, then the angels who stay with you at night ascend upwards. Allah asks them, although He knows better than them, ‘In what state did you leave My servants?’ They reply: ‘We went to them while they were engaged in prayer, and when we left them, they were still performing prayer.'”
Imam al-A’immah, Ibn Khuzaymah, may Allah have mercy on him (311 AH), writes:
في الخبر ما بان وثبت وصح أن الله عز وجل في السماء، وأن الملائكة تصعد إليه من الدنيا، لا كما زعمت الجهمية المعطلة أن الله في الدنيا كهو في السماء ولو كان كما زعمت لتقدمت الملائكة إلى الله في الدنيا، أو نزلت إلى أسفل الأرضين إلى خالقهم، على الجهمية لعائن الله المتتابعة.
“This hadith clarifies that Allah is above the heavens and the angels ascend from the earth towards Him. The Jahmiyyah say that Allah is in the earth just like He is in the heavens. If the reality were as the Jahmiyyah say, then the angels would go to Allah in the earth or descend into the earth (not ascend upwards). May Allah’s continuous curses be upon the Jahmiyyah!”
Hadith Number ③:
Sayyiduna Abdullah bin Amr, may Allah be pleased with him, narrates that the Messenger of Allah, peace and blessings be upon him, said:
«الراحمون يرحمهم الرحمان، أرحموا من في الأرض يرحمكم من في السماء».
“Merciful is He who shows mercy to those who show mercy. Show mercy to the people on earth, and He who is in the heavens will show mercy to you.”
Imam Tirmidhi, may Allah have mercy on him, classified this hadith as “Hasan Sahih,” and Imam Hakim, may Allah have mercy on him (159/4), classified it as “Sahih.” Its narrator Abu Qabus is “Hasan al-Hadith,” and Imam Tirmidhi and Imam Ibn Hibban, may Allah have mercy on them, have authenticated it.
Hadith Number ④:
Sayyiduna Jabir bin Abdullah, may Allah be pleased with him, narrates that the Messenger of Allah, peace and blessings be upon him, said in the sermon on the day of Arafah (Farewell Pilgrimage sermon):
أنتم تسألون عني، فما أنتم قائلون؟ قالوا: نشهد أنك قد بلغت وأديت ونصحت، فقال بإصبعه السبابة يرفعها إلى السماء وينكتها إلى الناس: اللهم اشهد، اللهم اشهد، ثلاث مرات.
“When you are asked about me, what will you answer?” The Companions said: We will testify that you conveyed the religion, fulfilled (Allah’s trust) properly, and cared for us. The Messenger of Allah, peace be upon him, raised his index finger towards the sky, pointed towards the people, and said three times: Allah! Be a witness, Allah! Be a witness, Allah! Be a witness.”
Shaykh al-Islam, Allama Ibn Qayyim, may Allah have mercy on him (751 AH), writes:
لو لم يكن قد عرف المسلمون وتيقنوا ما أرسل به وحصل لهم منه العلم اليقين لم يكن قد حصل منه البلاغ المبين ولما رفع الله عنه اللوم ولما شهد له أعقل الأمة بأنه قد بلغ وبين، وغاية ما عند الثفاة أنه بلغهم ألفاظا لا تفيدهم علما ولا يقينا وأحالهم طلب العلم واليقين على عقولهم ونظرهم وأبحاثهم لا على ما أوحي إليه وهذا معلوم المطلان بالضرورة.
“If the Companions had not acquired the religion from the Messenger of Allah, peace be upon him, to the level of certain knowledge, then the attainment of clear conveyance would not have been possible. Neither would the blame on the Messenger of Allah, peace be upon him, have been removed, nor would the most mature and rational segment of the Ummah (the Companions) testify that you, peace be upon him, have conveyed the religion. Those who do not believe that Allah is on the Throne conclude that the Messenger of Allah, peace be upon him, conveyed to the Companions in such words that they could not benefit from knowledge, nor could certainty be attained from them. The Noble Prophet, peace be upon him, instructed the Companions to rely on their intellects, opinions, and debates instead of divine revelation for acquiring knowledge and certainty. Whereas it is known to all, both special and general, that this is purely false.”
Hadith Number ⑤:
Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates that the Messenger of Allah, peace be upon him, said:
من تصدق بعدل تمرة من كسب طيب، ولا يصعد إلى الله إلا الطيب، فإن الله يتقبلها بيمينه، ثم يربيها لصاحبه، كما يربي أحدكم فلوه، حتى تكون مثل الجبل.
“If you give a date as charity from your pure earnings, Allah takes it in His right hand and nurtures it just as you nurture a horse, then that charity becomes like a mountain. Remember that only charity from pure wealth ascends to Allah.”
Hadith Number ⑥:
Sayyiduna Abu Saeed Khudri (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
ألا تأمنوني وأنا أمين من في السماء؟ يأتيني خبر السماء صباحا ومساء.
“You do not consider me trustworthy, yet I am the trustworthy one of the One who is above the heavens. Morning and evening, news of the heavens comes to me.”
Hadith Number ⑦:
Sayyiduna Abu Huraira (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
والذي نفسي بيدہ ، ما من رجل يدعو امرأته إلى فراشها، فتأبى عليه، إلا كان الذي في السماء ساخطا عليها، حتى يرضى عنها.
“By the One in Whose hand is my soul! If a woman refuses to go to her husband’s bed, Allah, Who is above the heavens, remains displeased with her until her husband is pleased with her.”
Hadith Number ⑧:
Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates:
أصابنا ونحن مع رسول الله صلى الله عليه وسلم مطر، قال: فحسر رسول الله صلى الله عليه وسلم ثوبه، حتى أصابه من المطر، فقلنا: يا رسول الله! لم صنعت هذا؟ قال: لأنه حديث عهد بربه عز وجل.
“We were with the Messenger of Allah, peace be upon him, when it started to rain. He removed the cloth from his body, and the rainwater began to touch his body. It was asked: O Messenger of Allah! Why is this so? He said: This rain has just come from Allah.”
Hadith Number ⑨:
Sayyiduna Abu Huraira, may Allah be pleased with him, narrates that the Noble Prophet, peace be upon him, said:
الميت تحضره الملائكة، فإذا كان الرجل صالحا، قالوا: اخرجي أيتها النفس الطيبة كانت في الجسد الطيب، اخرجي حميدة، وأبشري بروح وريحان ورب غير غضبان، فلا يزال يقال لها حتى تخرج ، ثم يعرج بها إلى السماء، فيفتح لها، فيقال: من هذا؟ فيقولون: فلان، فيقال: مرحبا بالنفس الطيبة، كانت في الجسد الطيب، ادخلي حميدة، وأبشري بروح وريحان ورب غير غضبان، فلا يزال يقال لها ذلك، حتى ينتهى بها إلى السماء التي فيها الله عز وجل.
“When a person dies, angels come to him. If he is righteous, they say: O pure soul, which was in a pure body! Come out, there is praise and commendation for you. There are pleasant and fragrant breezes and glad tidings from the Merciful and Kind Lord. This is continuously said to him until the soul leaves the body. Then he is taken up towards the heavens. The gates of the heavens are opened, and it is asked: Who is this? The angels say: This is so-and-so person. It is said: O pure soul, which was in a pure body, welcome! Come, be praised. Pleasant and fragrant breezes and glad tidings from the Merciful Lord are for you. This is continuously said to him until he is brought to the heaven above which is the presence of Allah Almighty.”
Hadith Number ⑩:
Aamir bin Saad, may Allah have mercy on him, narrates from his father, who said:
إن سعد بن معاد رضي الله عنه حكم على بني قريظة أن يقتل منهم كل من جرت عليه الموسى، وأن تقسم أموالهم وذراريهم، فذكر ذلك لرسول الله صلى الله عليه وسلم، فقال: لقد حكم اليوم فيهم بحكم الله الذي حكم به من فوق السماوات.
Saad bin Muadh رضي الله عنه made the decision regarding Banu Qurayza that every adult male among them should be killed and their wealth and children should be distributed among the Muslims. This decision was conveyed to the Messenger of Allah صلی اللہ علیہ وسلم, who said: Saad has made the decision that Allah has decreed from above the heavens.
Hadith Number ⑪:
Sayyiduna Abu Huraira رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
إذا سألتم الله فسلوه الفردوس، فإنه أوسط الجنة، وأعلى الجنة، وفوقه عرش الرحمن.
“Ask Allah for Paradise, then ask for Jannat al-Firdaws, for it is the middle and highest part of Paradise, above which is the Throne of the Most Merciful.”
Imam al-A’immah Ibn Khuzaymah رحمه الله (311 AH) writes:
الخبر يصرح أن عرش ربنا جل وعلا فوق جنته، وقد أعلمنا جل وعلا أنه مستو على عرشه، فخالقنا عال فوق عرشه الذي هو فوق جنته.
The hadith clearly indicates that the Throne of our Lord is above Jannat al-Firdaws. Allah, Glorified and Exalted, has informed us that He is on His Throne, therefore our Creator is exalted above Jannat al-Firdaws on His Throne.
Hadith Number ⑫:
Sayyiduna Anas bin Malik رضي الله عنه narrates that the Prophet Muhammad صلی اللہ علیہ وسلم said:
ما من عبد مسلم أنى أخا له يزوره في الله إلا ناداه مناد من السماء أن طبت، وطابت لك الجنة، وإلا قال الله في ملكوت عرشه: زار في وعلي قراه، فلم أرض له بقرى دون الجنة.
“When a Muslim goes to visit his brother for the sake of Allah, a caller from the heavens calls out: Be happy and may you have blessed Paradise. Allah announces among the angels of the Throne: He visited Me, so now I am responsible for his hospitality. I am pleased to host him with Paradise and nothing else.”
Hafiz Mundhiri رحمه الله has graded its chain as “Jayyid” (good).
Hadith Number ⑬:
Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
ينزل ربنا تبارك وتعالى كل ليلة إلى السماء الدنيا حين يبقى ثلث الليل الآخر، فيقول: من يدعوني، فأستجيب له؟ من يسألني، فأعطيه؟ من يستغفرني، فأغفر له؟
“Every night, when the last one-third part remains, our Lord descends to the heaven of the world and says: Who is there to call upon Me so that I may respond to his call? Who is there to ask Me so that I may grant him? Who is there to seek My forgiveness so that I may forgive him?”
Hafiz Ibn Abdul Barr, may Allah have mercy on him (463 AH), says:
هذا الحديث لم يختلف أهل الحديث في صحته، وفيه دليل على أن الله تعالى في السماء على العرش من فوق سبع سماوات، كما قالت الجماعة ، وهو من حجتهم على المعتزلة.
“The scholars of hadith agree on the authenticity of this hadith. It is evidence that Allah is above the seven heavens on the Throne, as is the belief of Ahl al-Sunnah wal-Jama’ah. This hadith is also a proof against the Mu’tazilah by the Ahl al-Hadith.”
He also writes:
هذا أشهر وأعرف عند الخاصة والعامة وأعرف من أن يحتاج فيه إلى أكثر من حكايته، لأنه اضطرار، لم يؤذبهم عليه أحد، ولا أنكره عليهم مسلم.
“Raising hands towards the sky during supplication is well-known among both the elite and the common people. Its fame needs no explanation; there is no way to deny it. No Muslim has warned against it, nor has anyone rejected it.”
Hadith Number ⑭:
Sayyiduna Anas bin Malik رضي الله عنه narrates:
التفت النبي صلى الله عليه وسلم إلى جبريل، كأنه يستشيره في ذلك، فأشار إليه جبريل أن نعم إن شئت، فعلا به إلى الجبار، فقال، وهو مكانه: يا رب خفف عنا، فإن أمتي لا تستطيع هذا.
“When the Prophet Muhammad صلی اللہ علیہ وسلم looked towards Jibreel عليه السلام seeking advice, Jibreel عليه السلام signaled that if you wish, it is fine. Then Jibreel عليه السلام took you صلی اللہ علیہ وسلم up towards Allah. There you prayed: O Allah! Make it easy for us, my Ummah will not be able to bear the obligation of fifty prayers.”
Hadith Number ⑮:
Sayyiduna Abu Hurairah رضي الله عنه narrates that the Prophet Muhammad صلی اللہ علیہ وسلم said:
إن لله تبارك وتعالى ملائكة سيارة فضلا يتتبعون مجالس الذكر، فإذا وجدوا مجلسا فيه ذكر فعدوا معهم، وحف بعضهم بعضا بأجنحتهم، حتى يملؤوا ما بينهم وبين السماء الدنيا، فإذا تفرقوا عرجوا وصعدوا إلى السماء، قال: فيسألهم الله عز وجل، وهو أعلم بهم: من أين جئتم؟.
“The honored angels of Allah Almighty walk on the earth searching for gatherings of remembrance. As soon as they find a gathering of remembrance, they sit with it. Some cover them with their wings, filling the entire space from the heavens to the earth. When the gathering disperses, the angels ascend towards the sky. Allah knows, yet He asks them, ‘Where have you come from?'”
Hadith Number ⑯:
Sayyiduna Abu Huraira (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
إن الله إذا أحب عبدا دعا جبريل ، فقال: إني أحب فلانا فأحبه، قال: فيحبه جبريل، ثم ينادي في السماء، فيقول: إن الله يحب فلانا فأحبوه، فيحبه أهل السماء، قال: ثم يوضع له القبول في الأرض، وإذا أبغض عبدا دعا جبريل، فيقول: إني أبغض فلانا فأبغضه، قال: فيبغضه جبريل، ثم ينادي في أهل السماء: إن الله يبغض فلانا فأبغضوه، قال: فيبغضونه، ثم توضع له البغضاء في الأرض.
“When Allah loves a servant, He calls upon Jibra’il (Gabriel) and says: I love so-and-so, you also love him. Jibra’il (peace be upon him) then begins to love him as well, and he announces in the heavens that Allah loves so-and-so, so you also love him. Consequently, all the inhabitants of the heavens begin to love him. Then love for him is placed on the earth as well. And when Allah hates a servant, He calls upon Jibra’il (Gabriel) and says: I hate so-and-so, you also hate him. Jibra’il (peace be upon him) then begins to hate him, and he announces among the inhabitants of the heavens that Allah hates so-and-so, so you also hate him. Consequently, they begin to hate him, and then hatred for him is placed on the earth as well.”
Hadith Number ⑰:
Sayyiduna Abdullah ibn Abbas (may Allah be pleased with him) narrates:
“One Ansari companion was sitting with the Messenger of Allah one night. A star (shooting star) broke and shone brightly. The Noble Messenger asked the companions, ‘What did you say in the time of ignorance when a star broke like this?’ They replied, ‘Allah and His Messenger know best. We used to say: Tonight, a great person is born or has died.’ Upon this, the Messenger of Allah said:
These stars are not thrown because of someone’s death or life, rather our Lord makes a decision, and the angels who carry the Throne glorify Him. Then the angels nearby glorify Him, and as they continue, the message reaches the lowest heaven. Then the angels carrying the Throne are asked by those around them: What has the Lord decreed? They inform them of the divine command. Then the angels of the second heaven ask each other, and as they move along, the news reaches the lowest heaven. From here, the jinn steal this information and convey it to their friends. Because of this audacity of the jinn, stars are thrown at them. The information they bring exactly from there is true, but they adulterate it and add their own words to it.
Hadith Number ⑱:
Sayyiduna Abdullah bin Saib رضي الله عنه narrates.
إن رسول الله صلى الله عليه وسلم كان يصلي أربعا بعد أن تزول الشمس قبل الظهر، وقال: إنها ساعة تفتح فيها أبواب السماء، وأحب أن يصعد لي فيها عمل صالح.
The Messenger of Allah, peace be upon him, used to pray four rak’ahs of Sunnah after the decline of the sun and before Dhuhr, and he said: “At this time, the gates of the sky are opened, and I like that at this moment my good deeds ascend.”
Hadith Number ⑲:
Sayyiduna Usama bin Zaid, may Allah be pleased with him, narrates:
قلت: يا رسول الله ، لم أرك تصوم شهرا من الشهور ما تصوم من شعبان، قال: ذلك شهر يغفل الناس عنه بين رجب ورمضان، وهو شهر ترفع فيه الأعمال إلى رب العالمين، فأحب أن يرفع عملي وأنا صائم.
“I asked: O Messenger of Allah! I see that you do not fast more in any month than in Sha’ban. He said: Between Rajab and Ramadan, there is a month in which people are heedless; in this month, the deeds are raised to the Lord of the Worlds. I want that when my deeds are raised, I am fasting.”
Hadith Number ⑳:
Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates that the Messenger of Allah, peace be upon him, said:
اخرج نبي من الأنبياء يستسقي، فإذا هو بنملة رافعة بعض قوائمها إلى السماء، فقال: ارجعوا، فقد استجيب لكم من أجل شأن النملة.
“A prophet (with his people) went out to ask Allah Almighty for rain. Suddenly, he saw an ant raising some of its legs towards the heavens (praying for rain). The prophet said: Return, because your prayer has been accepted due to the action of the ant.”
Imam Hakim, may Allah have mercy on him, said the chain of this hadith is “Sahih” (authentic).
Its narrator Muhammad bin ‘Awn is “Hasan al-Hadith” (good in hadith).
Imam Ahmad bin Hanbal, may Allah have mercy on him, said:
رجل معروف.
“These are well-known (muhaddithun).”
Imam Ibn Hibban, may Allah have mercy on him, mentioned them in
.
Imam Hakim, after declaring the chain authentic, gave them implicit endorsement.
The father of Muhammad bin ‘Awn, ‘Awn bin Hikam, is also “Thiqah” (trustworthy).
Imam Ibn Hibban, may Allah, mentioned him in
.
Imam Hakim Dhaashta has authenticated his hadith by declaring its chain of narration as authentic and has given his implicit endorsement.
Awn ibn Hikam, may Allah have mercy on him, has explicitly narrated from Imam Zahri, may Allah have mercy on him, and Imam Zahri, may Allah have mercy on him, has narrated from Abu Salamah, may Allah have mercy on him; therefore, this chain of narration is “authentic and continuous.”
Hafiz Baihaqi, may Allah have mercy on him (384–458 AH), writes:
والأخبار في مثل هذا كثيرة، وفيما كتبنا من الآيات دلالة على إبطال قول من زعم من الجهمية: إن الله سبحانه وتعالى بذاته في كل مكان.
“There are countless hadiths regarding this (Allah Almighty’s elevation above the Throne), and also in the verses we have written, there is a refutation of the Jahmiyyah, who claim that Allah Almighty is everywhere with His essence.”
It is established that Allah is on His Throne, separate from creation, and His knowledge encompasses everything.
Hadith Number ㉑:
The statement of Sayyiduna Salman al-Farsi, may Allah be pleased with him, is that the Messenger of Allah, peace and blessings be upon him, said:
«إن الله حبي كريم، يستحيي، إذا رفع العبد يديه، أن يردهما صفرا، حتى يضع فيهما خيرا».
“Modesty and generosity are attributes of Allah; when a servant raises his hands to Him, His modesty prevents Him from returning those hands empty, and He fills them with goodness.”
Hafiz al-Baghawi, may Allah have mercy on him, says:
هذا حديث حسن غریب.
“This hadith is Hasan Gharib.”
Here, the method of raising hands towards the heavens during supplication is taught, from which it is clearly understood that the Divine Being is exalted above the creations.
Hadith Number 22:
Sayyiduna Abdullah bin Umar, may Allah be pleased with him, narrates that the Messenger of Allah, peace and blessings be upon him, said:
اتقوا دعوات المظلوم، فإنها تصعد إلى السماء ، كأنها شرار .
“Beware of the supplication of the oppressed, for it ascends to the heavens like sparks.”
Imam al-Hakim, may Allah have mercy on him, after mentioning this hadith, says:
قد احتج مسلم بعاصم بن كليب، والباقون من رواة هذا الحديث متفق على الاحتجاج بهم.
“Imam Muslim, may Allah have mercy on him, took evidence from the hadith of Asim bin Kalib, and there is consensus on the authenticity of the other narrators of this hadith.”
Hadith Number 23:
Sayyiduna Jabir bin Abdullah, may Allah be pleased with him, narrates that the Messenger of Allah, peace and blessings be upon him, said on the occasion of the Farewell Pilgrimage:
أنتم تسألون عني، فما أنتم قائلون؟ قالوا: نشهد أنك قد بلغت وأديت ونصحت، فقال بإصبعه السبابة يرفعها إلى السماء وينكتها إلى الناس : اللهم اشهد، اللهم اشهد، ثلاث مرات.
“(On the Day of Judgment) when you are asked about me, what will your answer be?” The Companions, may Allah be pleased with them, said: We will testify that you conveyed the religion, fulfilled Allah’s trust well, and acted with sincerity. He, may Allah be pleased with him, raised his index finger towards the sky and pointed towards the people, saying three times: O Allah! Be a witness, O Allah! Be a witness.”
Shaykh al-Islam, Allama Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:
يجمع بين الإشارة الحرية المرثية والعبارة الحرية المسموعة.
“The Prophet Muhammad, peace be upon him, indicated with both his sight and hearing senses.”
Shaykh al-Islam Thani, Allama Ibn Qayyim al-Jawziyyah, may Allah have mercy on him (751 AH), says:
الإشارة إليه حسا إلى العلو كما أشار إليه من هو أعلم به وما يجب له ويمتنع عليه من أفراخ الجهمية والمعتزلة والفلاسفة في أعظم مجمع على وجه الأرض يرفع أصبعه إلى السماء، ويقول: اللهم اشهد ليشهد الجميع أن الرب الذي أرسله ودعا إليه واستشهده هو الذي فوق سماواته على عرشه.
“(An indication of Allah’s exaltation above His creation) The indication of exaltation is sensory, as Muhammad, peace be upon him, who knew Allah better than the Jahmiyyah, philosophers, and Mu’tazilah, raised his finger towards the sky in the largest gathering on earth and said: O Allah! Be a witness. The Prophet, peace be upon him, did this so that everyone would bear witness that the Lord who sent him and to whom he called and whom he made a witness, is established above the Throne over the heavens.”
He also says:
تأمل ما في هذه الآيات من الرد على طوائف المعطلين والمشركين …. وقوله تعالى: (ثم استوى على العرش) يتضمن إبطال قول المعطلة والجهمية الذين يقولون ليس على العرش شيء سوى العدم وأن الله ليس مستويا على عرشه، ولا ترفع إليه الأيدي، ولا يصعد إليه الكلم الطيب، ولا رفع المسيح عليه الصلاة والسلام إليه، ولا عرج برسوله محمد صلى الله عليه وسلم إليه ولا تعرج الملائكة والروح إليه ولا ينزل من عنده جبريل عليه الصلاة والسلام ولا غيره، ولا ينزل هو كل ليلة إلى السماء الدنيا، ولا يخافه عباده من الملائكة وغيرهم من فوقهم ولا يراه المؤمنون في الدار الآخرة عيانا بأبصارهم من فوقهم، ولا تجوز الإشارة إليه بالأصابع إلى فوق كما أشار إليه النبي صلى الله عليه وسلم في أعظم مجامعه في حجة الوداع وجعل يرفع إصبعه إلى السماء وينكبها إلى الناس ويقول: اللهم اشهد.
“Reflect on these verses that reject the groups of Mu’tazila and Mushrikeen… and the command of Allah Almighty that Allah is established on the Throne, which refutes the Mu’tazila and Jahmiyyah. These people, who have deviated from the right path, say that there is nothing on the Throne except non-existence, Allah is not established on the Throne, raising hands is not correct, pure words do not ascend to Allah Almighty, Jesus (peace be upon him) was not raised up, Muhammad (peace be upon him) was not taken on the Mi’raj, nor do angels and the Holy Spirit ascend. Gabriel (peace be upon him) and other angels do not descend from Allah, Allah Almighty does not descend every night towards the sky of the world. Allah’s servants, i.e., angels, etc., do not fear their Lord above them. The believer will not see Allah Almighty above with their own eyes in the Hereafter. It is not permissible to point upwards towards Allah Almighty, whereas the Messenger of Allah (peace be upon him) himself, during the Farewell Pilgrimage, in his largest gathering, raised his finger towards the sky and pointed to the people and said: O Allah! Be a witness.”
He further states:
شهد له أعقل الخلق وأفضلهم وأعلمهم بأنه قد بلغ، فأشهد الله عليهم بذلك في أعظم مجمع وأفضله، فقال في خطبته بعرفات في حجة الوداع: إنكم مسؤولون عني، فماذا أنتم قائلون؟، قالوا: نشهد أنك بلغت وأديت ونصحت، فرفع إصبعه إلى السماء مستشهدا بربه الذي فوق سمواته، وقال: اللهم اشهد.
“The most mature, knowledgeable, and the best class of the Ummah testified that the Prophet Muhammad, peace be upon him, conveyed the religion. The Prophet, peace be upon him, called Allah to witness in the greatest and most excellent gathering regarding the words of these people. In the Farewell Pilgrimage sermon at Arafat, he said: You will be asked about me, what will you say? The Companions, may Allah be pleased with them, replied: We will testify that indeed you conveyed the religion, fulfilled your responsibility, and wished well for us. The Prophet, peace be upon him, raised his finger towards the sky and called his Lord to witness, who is above the heavens, and said: O Allah! Be a witness.”
Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him (661-728 AH), says:
قوله في الحديث: يمد يديه إلى السماء يا رب يا رب إلى أمثال ذلك مما لا يحصيه إلا الله مما هو من أبلغ المتواترات اللفظية والمعنوية التي تورث علما يقينا من أبلع العلوم الضرورية أن الرسول صلى الله عليه وسلم المبلغ عن الله ألقى إلى أمته المدعوين أن الله سبحانه على العرش وأنه فوق السماء كما فطر الله على ذلك جميع الأمم عربهم وعجمهم في الجاهلية والإسلام، إلا من اجتالته الشياطين عن فطرته ثم عن السلف في ذلك من الأقوال ما لو جمع لبلغ مثين أو ألوفا، ثم ليس في كتاب الله ولا في سنة رسوله صلى الله عليه وسلم ولا عن أحد من سلف الأمة لا من الصحابة ولا من التابعين لهم بإحسان ولا عن الأئمة الذين أدركوا زمن الأهواء والاختلاف حرف واحد يخالف ذلك لا نصا ولا ظاهرا ولم يقل أحد منهم قط إن الله ليس في السماء ولا إنه ليس على العرش ولا إنه بذاته في كل مكان ولا إن جميع الأمكنة بالنسبة إليه سواء ولا إنه لا داخل العالم ولا خارجه ولا إنه لا متصل ولا منفصل ولا إنه لا تجوز الإشارة الحرية إليه بالأصابع ونحوها؛ بل قد ثبت في الصحيح عن جابر بن عبد الله أن النبي صلى الله عليه وسلم لما خطب خطبته العظيمة يوم عرفات في أعظم مجمع حضره الرسول صلى الله عليه وسلم جعل يقول: ألا هل بلغت؟ فيقولون: نعم، فيرفع إصبعه إلى السماء ثم ينكبها إليهم ويقول: اللهم اشهد غير مرة وأمثال ذلك كثيرة فلين كان الحق ما يقوله هؤلاء السالمون النافون للصفات الثابتة في الكتاب والسنة من هذه العبارات ونحوها، دون ما يفهم من الكتاب والسنة إما نصا وإما ظاهرا، فكيف يجوز على الله تعالى ثم على رسوله صلى الله عليه وسلم ثم على خير الأمة أنهم يتكلمون دائما بما هو إما نض وإما ظاهر في خلاف الحق ثم الحق الذي يجب اعتقاده لا ييوحون به قط ولا يدلون عليه لا نصا ولا ظاهرا، حتى يجيء أنباط الفرس والروم وفروح اليهود والنصارى والفلاسفة يبينون للأمة العقيدة الصحيحة التي يجب على كل مكلف أو كل فاضل أن يعتقدها لئن كان ما يقوله هؤلاء المتكلمون المتكلفون هو الاعتقاد الواجب وهم مع ذلك أحيلوا في معرفته على مجرد عقولهم وأن يدفعوا بما اقتضى قياس عقولهم ما دل عليه الكتاب والسنة نصا أو ظاهرا، لقد كان ترك الناس بلا كتاب ولا سنة أهدى لهم وأنفع على هذا التقدير، بل كان وجود الكتاب والسنة ضررا محضا في أصل الدين، فإن حقيقة الأمر على ما يقوله هؤلاء: إنكم يا معشر العباد لا تطلبوا معرفة الله عز وجل وما يستحقه من الصفات نفيا وإثباتا لا من الكتاب ولا من السنة ولا من طريق سلف الأمة، ولكن انظروا أنتم فما وجدتموه مستحقا له من الصفات فصفوه به سواء كان موجودا في الكتاب والسنة أو لم يكن وما لم تجدوه مستحقا له في عقولكم فلا تصفوه به.
The hadith in which the Messenger of Allah, peace be upon him, said that a person raises his hands towards the sky and says, “O my Lord! O my Lord!…” This and other similar prophetic sayings are among the verbal and semantic mutawatir narrations that provide knowledge with certainty. These narrations are among the fundamental religious sciences; they indicate that the Messenger of Allah, peace be upon him, who was the one conveying the religion from Allah Almighty, gave his Ummah this message that Allah, Glorified and Exalted is He, is on the Throne and above the heavens. Allah created all Arabic and non-Arabic creatures in both ignorance and Islam on this very nature, except for those whom Satan has led astray. Then there are so many sayings of the pious predecessors regarding this matter that if they were collected, they would exceed hundreds and thousands. Moreover, neither the Book of Allah, the Sunnah of the Messenger, the Companions and the Followers, nor the Imams of the religion who witnessed the times of trials and disputes contain even one explicit or implicit statement opposing this. None of the Imams of the religion ever said that Allah is not above the heavens or that He is not on the Throne. He is present everywhere with His essence; all places are equal in relation to Him. He is neither inside the universe nor outside it; He is neither connected nor separate. It is not correct to point to Him with a finger or the like in a sensory manner, etc. On the contrary,
narrates from Sayyiduna Jabir bin Abdullah, may Allah be pleased with him, that when the Messenger of Allah, peace be upon him, delivered his farewell sermon on the day of Arafat, he said in the largest gathering: “Have I conveyed the religion?” The noble Companions, may Allah be pleased with them, replied: “Yes.” He, peace be upon him, repeatedly raised his finger towards the sky and then pointed towards the people, saying: “O Allah! Bear witness.” Many such examples exist. Leaving aside the explicit or implicit statements of the Qur’an and Hadith, if the words of those who deny the attributes of Allah Almighty found in the Book and Sunnah and reject them are accepted as true, then what would be correct to say about Allah Almighty, His Messenger, and the best people of the Ummah? That they always speak things that are explicitly or implicitly against the truth, and never express what is true, neither explicitly nor implicitly, even though the descendants of the Romans, Persians, Jews, Christians, and philosophers came and presented the correct belief for the Ummah, which every accountable or virtuous person must believe in? If the belief stated by these pedantic theologians, who relied solely on their intellect and abandoned the texts and indications of the Book and Sunnah that do not meet the rational criterion, is correct, then according to them, leaving people without the Book and Sunnah would be more beneficial and useful for them. Indeed, according to these theologians, the existence of the Book and Sunnah is merely a cause of harm in the foundation of religion. The true invitation is: O worshipers! Do not look towards the Book, Sunnah, and the method of the pious predecessors for the knowledge of Allah’s essence and His attributes of negation and affirmation worthy of His essence! Rather, reflect yourself, and attribute to Him whatever attribute you deem worthy, whether it is found in the Book and Sunnah or not, and do not attribute to Him what you do not consider worthy according to your intellect.
