You have actually scored an own-goal, and only a person who has Jahl of the Ashari/Maturidi Madhab would think that this is not our view.

Let me break it down for you and show you, your own logic behind trying to prove a point that you have misunderstood.
1- We are all in agreement that the 'Arsh is creation [if it is not then you have committed blasphemy]

2- We are all in agreement that Allah's names indicate towards his attributes and that they are pre eternal.

3- Was Allah not الأعلى before he created the creation?
[If no then you have affirmed change for Allah]

Now in regards to the narration itself, it is an obligatory view that Allah is The Most High, regardless of the creation being existent or not. This means, even before Allah created the 'Arsh, he was above it all.
And you know what this leads to? It leads to the meaning of Allah being above in status and not direction nor place, because if that is so, then you have instantly affirmed two types of of علو for Allah. What is the difference between Allah being above everything before creation
and being above everything after creation? There is no difference, Allah was, is and will be always above everything, regardless of it being non-existent or existent as He has affirmed for Himself in the Qur'an:

سبح اسم رب كالأعلى

Glorify the name of your Lord, The Most High.
To add on, if you believe the 'Arsh existed before creation, then who created the 'Arsh? If you say Allah always existed with the 'Arsh then you have broken a principle of Usūl ad-Dīn and are also drifting against another Hadith.

كان الله، ولم يكن شيء غيره

Allah existed, and
nothing existed besides Him.

@themuslimcreed

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More from @truthunveilled

5 Dec
Part 2 of response to brother Muhamad (🧵)

In the issue of Imam Muhammad's statement, the Sifāt are derived from the Qur'an and Sunnah. Hereby, another principal needs mentioning (I also slightly touched upon this before).
- The Sifāt of Allah have different levels of Shubhah, some contain more ambiguity than others. Yet, all are Mutashabih. For example, the Sifaat Aqliyyah are more easily known due to the fact that they are attributes which can not only be known by the Qur'an and Sunnah, rather
they can be known by mere intellect.

For example, the sifah of qudrah. If Allah had no ability, then we would exist. Yet again, we do not know what this attribute actually is while we are clearer about knowing what Allah would carry out with this attribute due to the clearer
Read 23 tweets
5 Dec
Response to brother Muhamad (🧵)

-What is Tafweedh?

Shaykh Sayf Al Asri writes in his book, Al Qawl At Taman, summarised:

1- To affirm the what has reached us through the Shariah

2- Negate Tashbih

3- Consign the complete meaning of the reality (Ma'na Al Kulli Al haqiqi) to
Allah. (Of the Sifah) By this we mean the meaning that competes the defintion of the attribute, just like when we say about a hand's Ta'reef:

A part of a body, which can be found at the end of an arm (Ta'rif)which can be used for holding, gripping, moving and touching (Tahdid)
The definition of Ta'rif is a complete definition which tells us exactly what something is, this is known as ,المعنى الكلي الحقيقي.

So the in regards to a hand, المعنى الكلي الحقيقي of it is known as a body part.

This applies to,

An ants Hand, a clocks hand and a human.
Read 26 tweets
4 Dec
Now let us analyse this statement.

The Jahmiyyah negated the Sifah Yadan from Allah. Therefore, they negated/distorted the Quranic wording by saying Yad *is* xyz.

The fact that Imam Tirmidhi mentions, they say 'Allah did not create Adam with his yadayy' is
a direct distortion of the quranic text. What do Ahlus Sunnah say?

Ahlus Sunnah do not touch upon the Sifaat of Allah and leave them as they are, and pass them on as they came without explanation (of the Sifah) without kayf.

In contrast to this person who is translating the Quranic texts and is doing Tahrif of the attributes of Allah by
Read 7 tweets
3 Dec
Just because a word, term or a phrase was not cited; this does not mean that the concept behind isn't existent.

When we say Allah is Ahad with all His attributes, of course we have derived this from the Qur'an. Allah does not and cannot share a meaning, Kayfiyyah, attribute
action and many more with the creation. This is why the Maturidi and Ash'ari scholars emphasise on the point regarding Tawhīd, that one must acknowledge that Allah is ONE in every aspect. If Allah were to even share 0.001% in any aspect, with His creation, this would
also mean that Allah is still not completely different from His creation and His creation is not completely different from Him.

ليس كمثله شيئ

Nothing is like Him.

So if you apply the meanings of creation to Allah, how are you negating similarity in an entity?
Read 4 tweets
18 Jun
ALLAH CAN SETTLE ON A FLY?

Uthmān bin Sa'īd ad-Dārimī (d. 280) mentions in his 'Radd 'alā al Marīsī':

ولو قدشاء لاستقر على ظهر بعوضة فاستقلتْ به بقدرته ولطفه ربوبيته، فكيف على عرش عظيم؟
„If he [Allah] willed, he would have settled upon the back of a mosquito, thereafter it [mosquito] could take a hold of him [meaning fly him away] by His power and kindness of lordship. So how would [it be with Allah] on the throne?“
ImageImage
Read 4 tweets
4 Jun
Misconceptions of Istighathah and Tawassul - Part 1

[Thread]
Misapplying Qur'anic verses-

One of their arguments is that, as the Qur'an says, the idolators believe in Allah and believe that He is the one Who created the heavens and the earth, but despite this, they worship idols and deify them. They say that Muslims who
believe in Tawassul and Istighāthah are no different to these idolators. The truth is however, that there are three key differences between these idolators and Muslims who believe in Tawassul and Istighathah:
Read 14 tweets

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