A Contradiction in Wahhabi ‘Aqidah

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

Allah (s.w.t.) is Absolute and Perfect.  But we are physical creatures living in a world of relativity.  There is tall because there is short and fat because there is thin.  Since we are physical creatures, Allah (s.w.t.) Utilised physical expressions to indicate non-physical expression of status and majesty so that we can relate.  This is especially evident with the Mi’raj of Prophet Muhammad (s.a.w.) and the meeting with Musa (a.s.) on Mount Thur.  We all believe that Allah (s.w.t.) has the highest rank since to believe otherwise would be kufr, implying that He is inferior to something, and that an entity is above Allah (s.w.t.) in divinity, attribute and essence. 

We agree with the Wahhabi sect that Prophet Muhammad (s.a.w.) physically and literally ascended beyond the Seven Heavens on the night of the Mi’raj.  But this is actually a contradiction of the Wahhabi neo-Atsari ‘aqidah.  The Wahhabi sect believes that Allah (s.w.t.) literally descends to the First Heaven in the last part of every night, which is perpetual.  They believe that His Highness, which according to them actually means a “physical” highness even though they do not say it explicitly, is the sign of His Perfection.  The contradiction then is that how is it possible that Allah (s.w.t.) can be literally “present” in the First Heaven and yet the Prophet (s.a.w.) is above the Seventh Heaven? 

In the ‘aqidah, creed, of the Ahl as-Sunnah wa al-Jama’ah, nothing can be higher than Allah (s.w.t.), because Allah is not in a place.  In the literalistic creed of the Wahhabis, Allah (s.w.t.) is in a high place and His Highness is a proof of His Perfection, yet He is beneath things.  It would then follow that some parts of Creation are more “perfect” than Allah (s.w.t.), since they are “above” Him.  They describe Allah’s (s.w.t.) Descent to the First Heaven every night as literal, and yet affirm, like Shaykh Taqi’ ad-Din Ahmad ibn ‘Abd al-Halim ibn Taymiyyah (r.a.) before he repented from it, that Allah (s.w.t.) is still “literally” on the Throne.  It is like saying that one has left the dais to pick up something from the ground, but is still high on the throne.  If they say that, they have clearly affirmed that Allah (s.w.t.) is a jism, a physical entity made of parts, and they have affirmed that some parts of Creations are above “some” of Allah (s.w.t.).  There is no up and down in space.  And as such, something simply being further away does not make it perfect or superior to what is closer to Earth.