[faqir]

as-salamu `alaikum

You can get most tafsirs at altafsir.com

The link you are after is this one:

http://www.altafsir....s&UserProfile=0

Your turkish translation seems incorrect to me. Our translation is accurate insha'Allah.

إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَمَٰوَٰتِ وَٱلأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُغْشِي ٱلَّيلَ ٱلنَّهَارَ يَطْلُبُهُ حَثِيثاً وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَاتٍ بِأَمْرِهِ أَلاَ لَهُ ٱلْخَلْقُ وَٱلأَمْرُ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَالَمِينَ }


قوله تعالى: { إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَمَاوَاتِ وَٱلأَرْضَ فِي سِتَّةِ أَيَّامٍ } بيّن أنه المنفرد بقدرة الإيجاد، فهو الذي يجب أن يعبد. وأصل «ستة» سدسة، فأرادوا إدغام الدال في السين فٱلتقيا عند مخرج التاء فغلبت عليهما. وإن شئت قلت: أبدل من إحدى السينين تاء وأدغم في الدال؛ لأنك تقول في تصغيرها: سديسة، وفي الجمع أسداس، والجمع والتصغير يردّان الأسماء إلى أصولها. ويقولون: جاء فلان سادساً وسادتا وساتا؛ فمن قال: سادتا أبدل من السين تاء. واليوم: من طلوع الشمس إلى غروبها. فإن لم يكن شمس فلا يوم؛ قاله القشيرِيّ. وقال: ومعنى «فِي ستَّةِ أَيَّامٍ» أي من أيام الآخرة، كل يوم ألف سنة؛ لتفخيم خلق السموات والأرض. وقيل: من أيام الدنيا. قال مجاهد وغيره: أوّلها الأحد وآخرها الجمعة. وذكر هذه المدّة ولو أراد خلقها في لحظة لفعل؛ إذ هو القادر على أن يقول لها كوني فتكون. ولكنه أراد أن يعلم العباد الرفق والتثبت في الأمور، ولتظهر قدرته للملائكة شيئاً بعد شيء. وهذا عند من يقول: خلق الملائكة قبل خلق السموات والأرض. وحكمة أخرى ـ خلقها في ستة أيام لأن لكل شيء عنده أجلاً. وبين بهذا ترك معاجلة العصاة بالعقاب؛ لأن لكل شيء عنده أجلاً. وهذا كقوله:
{ وَلَقَدْ خَلَقْنَا ٱلسَّمَاوَاتِ وَٱلأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ }
[قۤ: 38 و39]. بعد أن قال: { وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشاً }.

قوله تعالى: { ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ } هذه مسألة الاستواء؛ وللعلماء فيها كلام وإجراء. وقد بينا أقوال العلماء فيها في (الكتاب الأسنى في شرح أسماء الله الحسنى وصفاته العلى) وذكرنا فيها هناك أربعة عشر قولاً. والأكثر من المتقدّمين والمتأخرين أنه إذا وجب تنزيه الباري سبحانه عن الجهة والتحيّز فمن ضرورة ذلك ولواحقه اللازمة عليه عند عامة العلماء المتقدّمين وقادتهم من المتأخرين تنزيهه تبارك وتعالى عن الجهة، فليس بجهة فوق عندهم؛ لأنه يلزم من ذلك عندهم متى ٱختص بجهة أن يكون في مكان أو حيز، ويلزم على المكان والحيز الحركة والسكون للمتحيز، والتغير والحدوث. هذا قول المتكلمين. وقد كان السلف الأوّل رضي الله عنهم لا يقولون بنفي الجهة ولا ينطقون بذلك، بل نطقوا هم والكافّة بإثباتها لله تعالى كما نطق كتابه وأخبرت رسله. ولم ينكر أحد من السلف الصالح أنه استوى على عرشه حقيقة. وخص العرش بذلك لأنه أعظم مخلوقاته، وإنما جهلوا كيفية الاستواء فإنه لا تعلم حقيقته. قال مالك رحمه الله: الاستواء معلوم ـ يعني في اللغة ـ والكَيْف مجهول، والسؤال عن هذا بدعة. وكذا قالت أم سلمة رضي الله عنها.

[Abdoh]

As-Salaam 'Alaykum!

Since this is my first post, i will start by saying: May Allah ta'ala reward the Marifah-team. Your website have helped the guidance of many muslims in Europe and their struggle against the innovators.

The following is from the I'tiqad of Imam Bayhaqi (rahimahu Allah):

أخبرنا علي بن محمد بن عبد الله بن بشران ثنا أحمد بن سلمان قال قرئ على سليمان بن الأشعث ح
وأخبرنا أبو علي الروزذباري أنا أبو بكر بن داسة ثنا أبو داود ثنا القعنبي عن مالك عن ابن شهاب عن أبي سلمة بن عبد الرحمن وعن أبي عبد الله الأغر عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال
ينزل الله عز وجل كل ليلة إلى سماء الدنيا حين يبقى ثلث الليل الآخر فيقول من يدعوني فأستجيب له من يسألني

[ صفحة 117 ]

فأعطيه من يستغفرني فأغفر له
قال رحمه الله وهذا حديث صحيح رواه جماعة من الصحابة عن النبي صلى الله عليه وسلم وأصحاب الحديث فيما ورد به الكتاب والسنة من أمثال هذا ولم يتكلم أحد من الصحابة والتابعين في تأويله على قسمين 1 منهم من قبله وآمن به ولم يؤوله ووكل علمه إلى الله ونفى الكيفية والتشبيه عنه 2 ومنهم من قبله وآمن به وحمله على وجه يصح استعماله في اللغة ولا يناقض التوحيد
وقد ذكرنا هاتين الطريقتين في كتاب الأسماء والصفات في المسائل التي تكلموا فيها من هذا الباب
وفي الجملة يجب أن يعلم أن استواء الله سبحانه وتعالى ليس باستواء اعتدال عن اعوجاج ولا استقرار في مكان ولا مماسة لشيء من خلقه لكنه مستو على عرشه كما أخبر بلا كيف بلا أين بائن من جميع خلقه وأن إتيانه ليس بإتيان من مكان إلى مكان وأن مجيئه ليس بحركة وأن نزوله ليس بنقلة وأن نفسه ليس بجسم وأن وجهه ليس بصورة وأن يده ليست بجارحة وأن عينه ليست بحدقة وإنما هذه أوصاف جاء بها التوقيف فقلنا بها ونفينا عنها التكييف فقد

[ صفحة 118 ]

قال ليس كمثله شيء وقال ولم يكن له كفوا أحد وقال هل تعلم له سميا

[faqir]

Quote

Since this is my first post, i will start by saying: May Allah ta'ala reward the Marifah-team. Your website have helped the guidance of many muslims in Europe and their struggle against the innovators.

`alaikum salam.
Welcome to the forum!

[ahmed12321]

Salam this is also the first time i'm commenting.
I'll liked to ask that the points that were put by harris hammam in refutation to these statements from the salaf as in they are chainless or weak, what would be the reply to that? Because after reading bro faqir's reply would that mean a narration quoted without a chain but by a trustworthy person will be acceptable in the field of aqidah issue or any in that regard?
May Allah reward you.

This post has been edited by ahmed12321: 21 October 2010 - 02:59 AM

[faqir]

as-salamu `alaikum

Quote

a narration quoted without a chain but by a trustworthy person will be acceptable in the field of aqidah issue

the answer as mentioned before is, yes, a few of the statements above have been quoted without chain by some of the Imams of Ahl al-Sunna but who told you that our aqidah is built on these narrations?

and btw, please ask them to adopt similar standards of sanad searching for the numerous other books attributed to 'the salaf' without sound sanad which these people do build their aqidah on ;-)

[faqir]

Some quotes from some Hanbali shaykhs some of whom salafis follow were provided in this regard on the khadim al ulema blog

1 – “It’s not allowed to describe Him as being in very place or in a place”

Al-Mu’tamid fi Usul ad-Din by Qadi Abu Ya’ala.

2 – “’Imaduddin Ahmed bin Ibrahim al-Wasiti al-Hanbali, student of Ibn Taymiyya about whom he said, “’Imaduddin is the Junayd of our time” said,

“Allah ‘azza wa jallah was when there was no makan, ‘arsh water… and how He was in pre-eternity… He is now as He was…”

Nasihatul Ikhwan li Imam al-Wasiti al-Hanbali

3 – “He’s not restricted or contained in a place, He’s not subjected to time, nothing resembles Him, nothing escapes His knowledge or will, He’s Exalted from Tharfiyya (time and place).”

‘Allama Mari’

4 – “So whoever believes or says that Allâh is, in His essence (bi-dhâtihî), in every place or in a place, is a kâfir. It is obligatory to categorically affirm that He (swt) is separate (bâ’in) from His creation. Allâh (swt) was when there was no place then He created place and He is now as He was before He created place.”

[p. 489] the Hanbali Shaykh al-Islâm, the Imâm and Musnid Shams al-Dîn Muhammad ibn Badr al-Dîn ibn Balbân al-Dimashqî al-Sâlihî’s ( 1006- 1083) titled Mukhtas.ar al-Ifâdât fî Rub` al-îbâdât wal-âdâb wal-Ziyâdât.

5 – Ibn Balbân’s words are reiterated verbatim by Sulaymân ibn `Abd Allâh ibn Muhammad ibn `Abd al-Wahhâb in his epistle on `Aqîda titled al-Tawdîh. `an Tawhîd al-Khallâq fî Jawâb Ahl al-`Irâq

6 – “Whoever believes or says, “Allah ta’ala with His essence is in a place, then he’s a kafir. Rather it’ necessary to believe that He… was and there was no makan, then he created makan, and He is as He was before he created makan.”

Page 35-36 al-‘Ayn wal Athar fi ‘Aqaid ahl al-Athar li Shaykh Abdul Baqi al-Hanbali.

7 – “Exalted is He that He have as an attribute/description of being contained in places, this is corporeality in essences.”

Ibn ‘Aqil Shaykh ul Hanabilah.

8 – “It’s necessary for us to believe that His essence isn’t contained in any makan…”

Ibn al-Jawzi al-Hanbali.

9 – Ibn ‘Adil al-Hanbali in various places in his tafsir, entitiled ‘Al-Lubab fi ‘Ulum al-Kitab’

10- Dhun Nun al-Misri negation of Hadd (limit), location and modality as quoted by ‘Hafidh Abi Nu’aym in his Hilya.

11 – The Mufassir’s, Az-Zajjaj, negation of Makan in his Tafsir Asma’ullah al-Husna.

12 – “Because He was whenthere was no Makan, then he created Makan, and He is now as He was before creating Makan”, ” (if someone says)He is with His Essence in every makan or in a Makan, then he’s a Kafir”.

Ibn Hamdan al-Harrani al-Hanbali, 690 Hijri, work entitled ‘Nihayatul Mubtadi’in fi Usul ud Din, page 31.

13 – Abu Nasr As-Sijsi said, “He was when there was no Makan, then He created Makan, and He is as He was before creating Makan”. Page 34 Nihayatul Mubtadi’in.

14 – Abu Muhammed Rizqullah bin ‘Abdil Wahhab at-Tamimi Shaykh bin said, “we don’t say the ‘Arsh is His Makan, because places are His creation”. Page 35 Nihayatul Mubtadi’in.

15 – “The Scholar of the Hanbalis in Hijaz, and Sham, their Imam, the Faqih, Righteous Muhaddith, the ‘Abid, Shaykh ‘Abdullah bin ‘Udah bin ‘Abdillah Sufan bin Shaykh ‘Isa bin al-Haj Salamah al-Qudumi An-Nabulusi al-Hanbali of Athari Madhab resident of Medinah, born 1247 Hijri.” Agrees with and quotes the words of Imam Ibn Balban and ‘Shaykh AbdulBaqi regarding makan in agreement. “(from what we will mention) a small portion of the ‘Aqaid of the Imams of Hanabilah, which we have taken and studied from our great scholars and Imams, which indicate them being free from Tashbih and Tajsim, and from every vile belief.”
On page 145 the author says, “whoever believes He ta’ala is in a Makan or in every Makan, then he’s a renegade (Mulhid), misguided innovator.” Source: Al-Manhaj al-Ahmed fi Daru’ al-Mathalib al-lati Tunma li Madhab al-Imam Ahmed.

[faqir]

On the ayah “have you taken security from Him Who is in the Heaven”

From Imam al-Qurtubi's Tafsir (rough translation of first part followed by translation of sh Gibril):

Ibn `Abbas said: Do you not fear the punishment of the One, who is in the Heavens [fi sama], when you disobey him? It is said that “have you taken security from Him Who is in the Heaven”, means, the One whose dominion, might, throne and kingdom is in the heaven.
Allah subhanahu wa ta'ala has only mentioned the sky in this context, although His dominion is everywhere, thus indicating that the true God is the one whose power prevails in the heavens unlike the idols which the muhsrikin on earth serve.
It is said: This is in reference to the angels, and it is also said that Jibril is meant by it, because he is the Angel charged with punishment.
I (Imam al-Qurtubi) say:
This may mean: “Do you feel secure that He Who is the Creator of whomever is in the heavens will not make the earth swallow you, as He did Korah?” The more exacting hold that “in the heavens” signifies: “Do you feel secure from Him who is over the heavens,” just as Allah (SWT) says: “Journey in the earth” (9:2) meaning over it; not over it by way of physical contact or spatialization, but by way of omnipotent power and control. Another position is that it means: “Do you feel secure from Him Who holds sway over (`ala) the heavens,” i.e. just as it is said: “So-and-so is over Iraq and the Hijaz,” meaning that he is the governor and commander of them. The hadiths on this subject are numerous, rigorously authenticated (sahih), and widely known, and indicate the exaltedness of Allah (SWT), being undeniable by anyone save an atheist or obstinate ignoramus. [b]Their meaning is to dignify Allah (SWT) and exalt Him above what is base and low, to characterize Him by exaltedness and grandeur, not by being in places, particular directions, or within limits, for these are the qualities of physical bodies. The hands are only raised skyward when one supplicates because the sky is from whence divine revelation descends and rains fall, the place of purity and the wellspring of the purified ones of the angels, and that the works of servants are raised to it and over it is the Throne and His Paradise, just as Allah (SWT) has made the Ka`ba the direction of supplication and prayer. He created all places and has no need of them. He was without space or time in His beginningless eternality before creating space and time, and is now as He ever has been.

[ahmed12321]

Quote

he answer as mentioned before is, yes, a few of the statements above have been quoted without chain by some of the Imams of Ahl al-Sunna but who told you that our aqidah is built on these narrations?

and btw, please ask them to adopt similar standards of sanad searching for the numerous other books attributed to 'the salaf' without sound sanad which these people do build their aqidah on ;-)

Salam

I just read Molana Abdul Hay Lukhnawi's 'Iqamatul hujjah ala inna ikthar fi ta'abbud laysa bi bid'ah'. I will try to post the original arabic but the conclusion is that in the book he mentions many narrations without isnad. Then he replies to the possible doubt that how can you use 'chainless' narrations as daleel. To that he answers that as the quotes are from major fuqaha and muhaditheen then a chain is not always necessary as they are trustworthy in of themselves. Then he says that books of tawarikh are full with narrations without chains and hence have to be rejected. And if that is the case (that they reject books of history) then those people don't deserve to be conversed with.

Also the book is a must read especially for those wanting to understand the concept of bid'ah and the notes of Sheikh Abdul Fattah Abu Ghuddah are very beneficial.

Wasalam

This post has been edited by ahmed12321: 24 November 2010 - 10:08 PM

[faqir]

ahmed12321, on 22 October 2010 - 02:31 AM, said:

Quote

he answer as mentioned before is, yes, a few of the statements above have been quoted without chain by some of the Imams of Ahl al-Sunna but who told you that our aqidah is built on these narrations?

and btw, please ask them to adopt similar standards of sanad searching for the numerous other books attributed to 'the salaf' without sound sanad which these people do build their aqidah on ;-)

Salam

I just read Molana Abdul Hay Lukhnawi's 'Iqamatul hujjah ala inna ikthar fi ta'abbud laysa bi bid'ah'. I will try to post the original arabic but the conclusion is that in the book he mentions many narrations without isnad. Then he replies to the possible doubt that how can you use 'chainless' narrations as daleel. To that he answers that as the quotes are from major fuqaha and muhaditheen then a chain is not always necessary as they are trustworthy in of themselves. Then he says that books of tawarikh are full with narrations without chains and hence have to be rejected. And if that is the case (that they reject books of history) then those people don't deserve to be conversed with.

Also the book is a must read especially for those wanting to understand the concept of bid'ah and the notes of Sheikh Abdul Fattah Abu Ghuddah are very beneficial.

Wasalam

as-salamu `alaikum, would be interesting to see what Maulana Abd al-Hayy said - can you perhaps translate the section? Regardless, personally I don't build my creed on these statements. Anyway, here is another one:


Imam al-Baqillani said in his book al-'Insaf page 65:

"And we do not say that the `arsh (throne) is a place of settlement or rest for Allah, because Allah existed and there was no place, and when He created the place, He did not change".

He also said: "Allah is clear from being in directions, or resembling the creations, and also He is not attributed with transformation or movement, nor with standing or sitting, because such attributes are of the creations, and Allah (the creator) is clear from that".


قال القاضي أبو بكر محمد الباقلاني المالكي الأشعري (403) ما نصه: "ولا نقول إن العرش له- أي الله- قرار ولا مكان، لأن الله تعالى كان ولا مكان، فلما خلق المكان لم يتغير عما كان" اهـ. وقال أيضا ما نصه: "ويجب أن يعلم أن كل ما يدل على الحدوث أو على سمة النقص فالرب تعالى يتقدس عنه، فمن ذلك: أنه تعالى متقدس عن الاختصاص بالجهات، والاتصاف بصفات المحدثات، وكذلك لا يوصف بالتحول والانتقال، ولا القيام ولا القعود، ولأن هذه الصفات تدل على الحدوث، والله تعالى يتقدس عن ذلك" اهـ

[ahmed12321]

قال شيخ عبد الحي لكنوي ''و ان اعتبر مثل هذ الشك ارتفع الامان من كتب التواريخ و اسماء الرجال٠فانهم غالبا يكتبون ما يكتبون في تراجم العلماء بغير سند مسلسل٠بل بالاختصار والارسال٠فان شك في ذلك شاك علم قطعا انه متعصب خارج عن حد الخطاب٠لا يليق معه الا الزجر و العتاب''٠اقامة الحجة ١٠٢

This is the arabic and was proceeded by that if someone was to say that some of the narrations mentioned in this book (regarding excessive worship) has no chain. He first replied saying they are trustworthy people then he says this.

Correct me if I understand wrong.

This post has been edited by ahmed12321: 11 December 2010 - 11:21 AM

[faqir]

In his commentary on The Hadīth of the Mountain-Goats, Imam al-Suyuti [rh] says:

His statement: “And Allāh Almighty is above that.” Al-T.ībī said: “The Prophet e meant to direct them away from lower-worldly matters to higherworldly ones (min al-sufliyyāt ilā al-‘uluwiyyāt), and make them reflect on the dominion of the heavens and the Throne. Then they rise up to the knowledge of their Creator, and they reject idolworship with loathing, ceasing to associate anything with Allāh in worship. Therefore, he rose with them from the clouds, then the heavens, then the ocean, then the aw‘āl, then the Throne, up to the Owner of the Throne. This rising is in the sense of magnificence (al-‘az.ama), not location (al-makān). For, verily, Allāh is beyond taking the Throne as His dwelling (manzil) and settlement (mustaqarr). Rather, Allāh is its Creator, and He is Transcendent beyond direction and place.”

[Al-Suyūtī et al., Sharh. Sunan Ibn Mājah (p. 18).]

Ibn Hajar’s Commentary:

Al-Kirmānī (d. 668) said: “Allāh is Transcendent beyond indwelling a place. However, since the direction of elevation is nobler than any other direction, Allāh predicated it to Himself to indicate the loftiness of His Essence and Attributes.” Others than al-Kirmānī addressed in similar terms the expressions that came down concerning aboveness (al-fawqiyya). Al-Rāghib said:

The word “above” (fawq) can be used for place, time, body, number, rank (al-makāna), and dominance (al-qahr). If used for place, it is in terms of height (‘uluw) and its counterpart is “under” (tah.t). For example: (Say: He is able to send punishment upon you from above you or from beneath (tah.t) your feet) (6:65); or it is in terms of ascent (al-s.u‘ūd) and descent (al-inh.idār). For example: (When they came upon you from above you and from below (asfal) you) (33:10). If used for number: (If there be women more (fawq) than two) (4:11). If used for largeness and smallness, for example: (even of a gnat or whatever is bigger) (2:26). If used for rank, it can be either in terms of worldly precedence: (and We raised some of them above others in rank that some of them may take labor from others) (43:32). Or it can be in terms of other-worldly precedence: (But those who keep their duty to Allāh will be above them on the Day of Resurrection.) (2:212) If used for dominance: (He is the Omnipotent over (fawq) His slaves) (6:18, 6:61), (They fear their Lord above them) (16:50).

[Ibn H.ajar, Fath. al-Bārī (1959 ed. 13:412 #6986).]

What is meant by the mention of the Throne [in the h.adīth of the mountain-goats] is to establish that the Throne is created, for it is established that it has a top and a bottom, and they are attributes of creatures.”

[Ibn H.ajar, Fath. al-Bārī (1959 ed. 13:414 #6987).]

[Murat Yazici]

Allama Ibn Hajar al-Haytami rahimahullah writes:

"When a Jew asked Sayyidina Ali radiallahu ta'ala anh:

"Since when is the existence of our Allah?"

Sayyidina Ali's color changed and he said:

"He existed without how when there was no makan and nothing. He does not have a "before" or an "end" with respect to time. Everything other than Him comes to an end."

Source: Al-Sawa'iq al-Muhriqah, Section on Imam Ali's virtues (Section 9, Part 4: The part on Sayyidina Ali's Karamats, Judgements, Knowledge, Wisdom and Zuhd). Translated from Turkish.

[Murat Yazici]

Al-Hakim al-Samarqandi, Abu'l-Qasim Ishaq b. Muhammad (d.342/953) rahimahullah stated:

46th MATTER:

The following is the correct position on this issue: One must know that Allahu ta'ala is not in a makan [place], that He does not need a makan, and that Arsh stands only with His power; one must not ascribe attributes like going and coming to Him. This is because going and coming are considered from three perspectives:

1. A person goes near something which he is unable to see from a distance.
2. Comes near an activity when he is unable to do what he is to do from a distance.
3. One approaches towards a sound when he is unable to hear that sound .

Thinking like these about Allahu ta'ala is kufr.

Source: Al-Sawad al-A'zam 'ala Madhhab al-Imam al-A'zam Abu Hanifah.

[Murat Yazici]

Imam al-Sharani rahimahullah (d. 973/1565) writes:

"Allahu ta'ala does not have a limit and He does not have directions."

Source: Al-Uhud al-Qubra, cf. two sections titled "Not to look upwards when praying" (285th Promise) and "Not to raise our eyes towards the sky when praying (314th Promise)."

[Murat Yazici]

Imâm-i Rabbânî Mujaddid-i Alf-i thânî rahimahullah wrote:

Allâhu ta'âlâ is not with time, with place or with direction. He is not at a place or at any side. He created time, places and directions. An ignorant person thinks that He is up on the Arsh. .... He created all these afterwards. Can something which has been created afterwards ever be a place for One who is eternal and always exists?...

Allâhu ta'âlâ is not a substance, an object or a state. He is not limited; He does not have dimensions. He is not long, short, wide or narrow. We say that He is Wâsi, that is, wide. But this wideness is different from what we know and understand. He is Muhît; that is, He surrounds everything. But this surrounding is not like what we understand. He is Qarîb; that is, He is close to us, together with us, but unlike what we understand from it! We believe that He is wâsi, muhît, qarîb, and together with us. But we cannot know what these attributes mean. We say that everything which comes to the mind is wrong.

Maktubat, volume 2, letter 67.

Know that Allâhu ta'âlâ is neither inside nor outside the âlam. He is neither separated from nor adjacent to the âlam. Allâhu ta'âlâ exists. But He is not inside or outside, adjacent to or separated from it.

Volume 2, letter 34.

This post has been edited by Murat Yazici: 25 December 2010 - 03:31 PM