Where is Allaah?

[ابو الوليد البتار]

Where is Allaah?
Author: Mahmood Murad

Who is Allah?

Allah is the proper name applied to the true God who exists necessarily by Himself
comprising all the excellent Divine names and attributes of perfection. Allah is One
and Unique. He has no son, no partner, nor equal. He is the sole Creator and
Sustainer of the universe. Every creature bears witness to His Oneness, Divinity,
and Ruboobiyyah[1], and to the uniqueness of His attributes and names.
His essence does not resemble the essences. He does not inhere in anything, nor
does anything inhere in Him. "There is none like unto Him." He is the One, the
Sole, the Indivisible. He is the Rubb[2] who accomplishes all affairs, Allah is the
Omnipotent and the Omniscient.
His knowledge comprehends in perfect manner all things, hidden or manifest. He is
greater than can be encompassed by the knowledge of His creatures. He knows
everything, and He is aware of all that takes place in the earth and the heavens.
Allah, the Supreme, is the Rubb of everything and has a free hand in disposal of all
affairs.
His mercy encompasses everything. He is far removed from injustice or tyranny. He
is wise in all His actions, just in all His decrees. His justice ensures order in the
universe in which nothing is out of order.
There is no one to share His dominion, nor does He take an aide or supporter from
His creatures. He is nearer to man than man's own jugular vein[3]. Whenever a
believer is in need or distress calls on Him, He responds.
Allah has revealed His final Scripture, the Qur'an, to that last of His Messengers,
Muhammed (sallallaahu `alaihi wasallam) who was responsible for conveying the
Message of Islam to mankind. He is the Exalted Allah. Glory is due to Him.

Where is Allah?

Allah, the Exalted, has described Himself in His Book, and by the tongue of His
Messenger (sallallaahu `alaihi wasallam) as Sublime, Supreme, and Lofty. The
Qur'an is full of proofs relevant to the Loftiness of Allah.
Ahlus-Sunnah wal-Jama'ah believe in and confirm all of the attributes of Allah
without distorting their meaning, and that Allah is above His seven heavens, above
His 'Arsh, and separated from His creatures, and His creatures are separated from
Him.
This discourse will provide the Scriptural proofs of the Loftiness of Allah is an
indivisible part of the inherent faculty of knowing Allah with which Allah has
created mankind. Although the aqeedah of Loftiness of Allah is part of man's innate
knowledge and cannot be subjected to hypothetical of philosophical argumentation,
there are some deviated sects who follow their whims and deny this intuitive and
self-evident fact. For this reason, they have twisted Scriptural proofs and distorted
them, and manipulated the ****s to conform with their deviant argument.
All of the divine attributes are intrinsically related to the attribute of divine
Loftiness. Therefore, accepting or rejecting them must be based on accepting or
rejecting the Loftiness of Allah. Whoever believes that Allah is above His 'Arsh[4]
and separated from His creatures, also believes in the rest of the attributes of Allah,
and believes as well that the heaves and the earth submit to His will, and that He is
the Great Rubb of the worlds. Allah does whatever He wills and rules according to
His Own wishes. Glory be to Him.
Denial of the divine Loftiness is one of the basic doctrinal heresy promoted by the
Jahmites[5] and their off-shoots of today in order to confuse the Muslims' minds.
Denying this divine attribute also leads by necessity to the denial of the attribute of
the istiwaa of Allah above His Arsh. There is no doubt that the denial of the
attributes of Allah clashes with the clear Qur'anic verses in which the unique
essential attributes and beautiful names of Allah confirmed. These attributes must
be affirmed as identical with Allah.
The essential divine attributes of Allah constitute an integral part of His essence and
are not superadded to it. They are accepted literally by Ahlus-Sunnah wal-Jama'h
without questioning the 'how' of these attributes. To deny them is clear unbelief and
heresy.
It is for this reason this discourse has been prepared to deal with the creed of
Loftiness of Allah, or the question, 'Where is Allah?' with the Scriptural evidences
from the Qur'an and the authentic prophetic traditions, as well as the traditions of
those early Muslims, the pious predecessors.
The Qur'anic Proofs
Allah, the Exalted, commands the believers to refer their disputes and differences to
His Book and the Sunnah of His Messenger (sallallaahu `alaihi wasallam) saying:
"And when you differ in anything among yourselves, refer it to Allah and His
Messenger, if you believe in Allah and the Last Day."[6]
Therefore, the words of Allah, the Exalted, as well as the words of His Messenger
(sallallaahu `alaihi wasallam) must be held as the ultimate and decisive judgment.
No judgment or decision should take precedence over theirs whether in issues
related to the divine attributes, or any other religious issue.
By their emphasis on reason in establishing religious truth, the rationalists, the
modernists, and the Jahmites assert the preeminence of reason over the divine
revelations. Whereas the Loftiness of Allah which is clearly enunciated in the
Qur'an and the Sunnah, is beyond the reach of reason.
The true believers, contrary to the rationalists, believe that the 'Arsh of Allah is
above the seven heavens. They also believe that having created the seven heavens
and the earth and what is in them, Allah, the Exalted, has mounted His great 'Arsh.
Allah says: "Declare your Rubb, the Supreme, to be far removed from every
imperfection or impurity."[7]
The "Supreme", linguistically, is in the superlative signifying that Allah is higher
than everything and is above all things in essence, power, and invincibility.
Commenting on this verse, Ibnul-Qayyim, may Allah grant him His mercy, said:
All Muslims in the past and in the present, when supplicating Allah or imploring
His help, they always raise their hands with palms towards the heaven. They do not
lower their hands with palms towards the earth, nor do they turn them right or left,
nor towards any other direction. They raise their hands up, knowing that Allah is
above them. The Muslims also say in prayer while prostrating, "I declare my Rubb,
the Supreme, to be far removed from every imperfection or impurity."[8]
If Allah is everywhere, as the deviated sects allege, why then the above verse does
not read, 'Declare your Rubb, (around you), (below you), or (everywhere)?' Allah
says:"They fear their Rubb above them."[9]
This verse refers to the angels who are above us, and above them is our Rubb, the
Blessed, the Exalted. Lest anyone be confused, Allah confirms in this verse that He
is above the angels who are the residents of the heavens:"The Compassionate has
ascended the 'Arsh.[10]
And:"And verily, your Rubb is Allah who created the heaven and earth in six days,
and then ascended the 'Arsh.[11]
Allah also says:"Are you sure that He Who is Above the heaven will not cleave the
earth beneath you? Or are you sure that He Who is above the heaven will not send
against you a stone-charged hurricane."[12]
The renowned exegetes and commentators are agreed that the One Who is above the
heaven is none but Allah Who has mounted His Arsh and is above it in the manner
which suits His Majesty.
Those who believe that Allah is everywhere base their argument on verses such
as:"And He is Ilaah in the Heavens and He is Ilaah on the Earth!"
The term, 'Ilaah' is classical Arabic means, 'the worshipped'; thus the meaning of the
above verse is, "It is He Who is worshipped in the heaven and worshipped on the
earth". It would have been redundant were the verse to speak about the existence of
Allah in the heaven and on the earth, for the term Illah' is an adjective of Allah,
while the pronouns, 'He' in the verse is used in lieu of the name 'Allah', therefor,
when the name 'Allah' replaces the pronoun 'He', we get the proper meaning of the
verse: 'And it is Allah Who is worshipped in the heaven and on the earth'. But
according to the deviated sect who consider the term, 'Ilaah' as 'Allah', we get the
redundant meaning, 'And Allah is Allah in the heaven and Allah is on the earth,' a
sentence which is grammatically, linguistically and logically incorrect.
Qatadah, a renowned exegete, interpreted this verse as: 'He is worshipped in the
heaven and on the earth'.
Imam al-Aajurri said: 'al-Ilaah, is the worshipped. He is worshipped in the heaven
as He is worshipped on the earth'.

---

Where is Allaah?

[ابو الوليد البتار]

The Omnipresence of the Divine Knowledge

And He is Allah above the heaven and on the earth He knows your private and
public affairs. And He knows what you achieve.[13]

Those who deny that Allah is above His ‘Arsh, dubiously argue that this verse
supports their argument. Their argument is refuted by realizing that this verse refers
to the knowledge of Allah, according to the renowned exegetes, not His essence.

They further assert that this verse signifies that the knowledge of Allah
encompasses all things in the heavens and on the earth. The reference to the divine
knowledge is made clearly by repeating the clause, 'He knows' twice in this verse,
that is to say: "Allah, the Exalted, knows the hidden and the open, and He knows
what you achieve".

Had the verse ended with the word, 'earth', one might take their dubious argument
into consideration, but Allah, the Exalted, makes it abundantly clear that it is His
knowledge, not His essence that encompasses all things.

Another dubious argument is presented by those who deny the fact that Allah, the
Exalted, is above His 'Arsh, by alleging that the following verse supports their
argument. "Do you not see that Allah knows all that is in the heavens and all that is
on the earth? There is no secret counsel of three, but He is their fourth, nor of five,
but He is their sixth, nor of fewer than that, nor of more, but He is with them
wherever they may be. Then on the Day of Resurrection He will inform them of
what they did. Surely, Allah knows all things full well."[14]
The above verse, they contend, signifies that Allah is essentially everywhere. This
argument is refuted by the prominent exegete, Ibn Kathir who says: "This means
that Allah is well acquainted with their utterances, and private talks and thoughts."
Al-Qurtubi commented on this verse saying: "He knows and hears their private
counsel. This is evidenced by the fact that the opening and concluding clauses of
this verse confirm the knowledge of Allah."

Al-Qasimi says: "The scholars among the Prophet's companions, who transmitted
the meaning of the Qur'an to their successors, held this verse to mean that Allah is
above His 'Arsh, but His knowledge is everywhere."

The linguistic analysis of this verse proves the following points:

• The opening words of the above verse speak of Allah's knowledge, not His
location.

• Private counsel, or secret talk, is the theme of this verse. Allah says, 'There is
no secret counsel of three, but He is their fourth'. He does not say, 'There are
not three, but He is their fourth'. Thus the meaning becomes quite clear that it
is the knowledge of Allah what encompasses all His creatures.
• Allah confirms that He will inform them of their secret talk on the Day of
Resurrection.

• The verse ends, therefore, confirming Allah's knowledge.

• Allah begins the surah of al-Mujadilah (Chapter 58), of which the verse in
question is part, with the following verse: "Allah has indeed heard the speech
of the woman who pleads with you concerning her husband and complains to
Allah. And Allah has heard your dialogue. Verily, Allah is All-Hearing and
All-Seeing.[15]

• Allah, the Exalted, states that He has heard the woman who was complaining
to the Prophet (sallallaahu `alaihi wasallam) , and has certainly heard her
arguing with her husband, but He did not state in the verse that He was their
third.

• In the subsequent verse, Allah emphasizes that He is well acquainted with the
deeds of His slaves.

If one were to believe that Allah is essentially everywhere, it would follow then that
He also dwells in filthy places. Only an insane person would dare to impute to Allah
such an attribute. Far removed is Allah of what they ascribe to Him.

It would also follow that Allah is mingling with His creatures in the heavens and on
the earth. Such belief has paved the way for panatheism[16], and promoted the myth
of god incarnate. Allah is far removed from what they ascribe to Him. It should be
clear in the minds of the true believers that there is nothing to surround Allah, the
Exalted, nor is there a place to contain Him. Things and places are creatures, and
Allah is above all His creatures. All creatures need Him, while He is separated from
His creatures, and stands in need of none of them.

[ابو الوليد البتار]

The Heaven is the Qiblah of the Du'a


Muslims supplicate Allah with their palms upheld because they believe Allah is
above the heaven. When confronted with this fact, those who deny the Loftiness of
Allah allege that Muslims supplicate in this manner only because heaven is the
qiblah of du'aa or supplication.

• The above allegation, to begin with, has no proof in the Qur'an or the Sunnah,
and it cannot be related to any of the Companions of the Prophet (sallallaahu
`alaihi wasallam) nor to any of the Tabi'een, who succeeded them. There is no
mention of this statement in the Book of Allah or the Sunnah of the
Messenger (sallallaahu `alaihi wasallam) . The issue of the qiblah is central to
the religion of Islam, so every Muslim must be aware of it and especially the
scholars of the Muslim ummah should have known it.

• It is an established fact, that the Ka'bah is the qiblah of formal prayer as well
as the du'aa or supplication. To declare the heaven or anywhere else to be the
qiblah of du'aa is a gross bid'ah (innovation) and a clear breach of the Qur'an,
the Sunnah, and the consensus of the ummah, because the Muslims have one
single qiblah, the Ka'bah.

• The qiblah is the direction to which Muslims turn or face in prayer, and to face
something is to look toward it. If the heavens were the qiblah, the Messenger
(sallallaahu `alaihi wasallam) would have commanded his companions, with
whom Allah is pleased, to face the heavens in their prayer. On the contrary,
the Muslims are forbidden to uphold their eyes while praying, but are to
concentrate on the spot upon which their faces rest during prostration. The
Messenger of Allah (sallallaahu `alaihi wasallam) warned: "Let those who
uphold their eyes while praying stop doing so, lest they become blind."[17]
The Qur'anic verses allow no room for such opinions. Allah, the Exalted,
specifically commanded His Messenger (sallallaahu `alaihi wasallam) and his
ummah to face the direction of the Ka'bah in their prayers, saying: "And from
wherever you come forth, turn your face toward the Sacred Mosque."[18]
Then Allah addresses the Muslims: "And wherever you may be, turn your faces
toward it."[19]

The Loftiness of Allah is also proven by the following verse:"To Him ascend the
good words, and He exalts the righteous deeds."[20]
This verse contains the clear words of Allah, in which the verb "ascend" is used to
indicate that Allah is above and separated from His creatures. The ascendance of
deeds is also proven by the words of the Prophet (sallallaahu `alaihi wasallam)
describing the excellence of the period of time that falls after zawal of zenith. He
said, "This is a time when the gates of the heavens are opened, and I hope that a
good deed of mine would ascend to Allah." The verb "ascend" in the **** signifies
that the good deeds are raised up to reach Allah, the Exalted. And Allah says:"The
angels and ar-Rooh21 ascend to Allah in a day which is fifth thousand years
long."[22]

The Loftiness of the Creator is made clear by the great distance that separates the
angels who inhabit the heavens from their Rubb above them. And Allah says:"He
manages all affairs from the heaven unto the earth."[23]
It should be borne in mind that this verse is preceded by the words of Allah:"He
mounted the Throne."
And Allah also says:"O, Issa (Jesus)! I shall cause you to die, and raise you up to
Me."[24]

Since Allah addressed Issa saying: "I will raise you up to Me", what would those
who believe that Allah is everywhere answer when they are asked: "Where is Issa
now?" They would say either Issa is everywhere, or he is in heaven. If they claim
that Issa is everywhere, they would apostatize as a result of their equating Issa with
Allah in accordance with their claim that Allah is everywhere. A claim which
resembles the Christians' myth of god incarnate. But if they say, "Issa is in the
heaven," they would admit that Allah did raise Issa up to the heaven, and that Allah
is above the heavens.

Allah says:"Surely, your Rubb is the One who created the heavens and the earth in
six days; then He istawa[25] on the Throne."[26]
This is one of the seven Qur'anic verses in which Allah, the Exalted, refers to His
istiwa' on His 'Arsh. Ahlus-Sunnah are certain that the great 'Arsh of Allah is above
the seven heavens. They also believe that Allah, having created the earth and
apportioned its provisions, ascended above His great 'Arsh. Only those who believe
otherwise hold these verses to be allegorical. Allah, they say, "is everywhere",
denying that He is above the 'Arsh. Exalted is Allah, and far is He removed from
their ascription.

Quoting all or even most of the verses signifying Allah's attribute of Loftiness
would only enlarge the volume of this issue. There are about 215 verses in the
Qur'an containing the verb sent down with reference to either the Qur'an, the
previous Scriptures, or the angels.

[ابو الوليد البتار]

Proofs from Authentic Prophetic Traditions


Authentic Prophetic traditions, as well as traditions of the Prophet's companions,
with whom Allah is pleased, and works of the Four Imama and of the rest of the
pious predecessors contain many ****ual as well as inferential proofs of Allah's
Loftiness. Allah, the Exalted, praises His Messenger (sallallaahu `alaihi wasallam)
and confirms his veracity and truthfulness by saying: "Nor does he speak of his own
desire. It is only revelation revealed (to him.)"[27]
And Allah says: "And whatsoever the Messenger commands you, adhere to it, and
whatsoever he forbids you, abstain from it."

And the Messenger of Allah (sallallaahu `alaihi wasallam) said: "I have been given
the Qur'an and similar to it therewith."[28]

The purified Sunnah is what the Prophet (sallallaahu `alaihi wasallam) meant by
saying: "and similar to it therewith". The Sunnah is the second source of the
Shari'ah of Islamic laws. Many traditions deal with the attribute of Allah's Loftiness.
The following are selected authentic traditions to whose authenticity all scholars of
the hadith at all times have testified.

The Prophet (sallallaahu `alaihi wasallam) reported his eventful journey from
Makkah to Jerusalem (al-Mi'raj)[29] and from there up to the heavens as follows:
Jibreel took me up to the lowest heaven and requested its guards to open its gate. He
was asked, 'Who is this?' He answered, 'Jibreel.' 'Who is with you?' They inquired.
'Muhammed (sallallaahu `alaihi wasallam) ' He answered. They inquired. 'Has he
been invited?' 'Yes'. Jibreel replied. Then someone greeted saying, 'He is most
welcome'. The Prophet (sallallaahu `alaihi wasallam) continued, when the gate was
opened, I entered and met Adam there. Jibreel said to me, 'This is your father, greet
him'. Adam greeted me back, saying: 'Welcome, pious son and pious Prophet'. Then
Jibreel ascended to the second heaven and requested its guards to open its gate.
The questioning that took place in the lowest heaven was repeated before the gate
was opened. The Prophet (sallallaahu `alaihi wasallam) described what he saw in
every heaven, until finally he was taken up to the seventh heaven where obligatory
prayers were prescribed to him. This authentic mutawatir[30] hadith speaks clearly
in plain words and straightforward manner which is not liable to misconstruction or
farfetched interpretations. The Prophet (sallallaahu `alaihi wasallam) was taken up
to his Rubb from one heaven above the other. The Ahlus-Sunnah wal-Jama'ah
believe that the Mi'raj was neither an illusion nor a vision, rather real and essential.
Had Allah been everywhere, why would the Prophet (sallallaahu `alaihi wasallam)
be taken all the way up to the seventh heaven? Allah would have prescribed to him
the Salaah on earth rather than in the seventh heaven.

Abdullah bin Amr reported that the Prophet (sallallaahu `alaihi wasallam) said: "Be
merciful to those on earth, so that the One above the heavens will be merciful to
you."[31]
Abu Hurairah reported that the Prophet (sallallaahu `alaihi wasallam) said: "The
angels of death usually attend the dying person. If he is pious, they would address
his soul saying, 'O good soul! Come out of the good body, and rejoice in the
annunciation of mercy and provision from the Rubb Who is well pleased with you'.
The angels would keep coaxing it with these words until the soul emerges from the
body. Then it would be taken up to the heaven where permission to open the gates
of the heaven would be sought. The guards would inquire, 'Who is this?' 'So and so',
the angels would answer. The guards would say: 'O good soul! You are welcome'.
The soul would be flattered by such words and finally be taken up to heaven above
which is Allah."[32]
It is quite evident that Allah, the Exalted, is above the seven heavens. Otherwise,
why would the souls and the believers deeds be taken up to the heavens to reach
Allah?

Abu Hurairah reported that the Prophet (sallallaahu `alaihi wasallam) said: "The
angel of death used to appear to people whose souls he would collect. When he
came to the Prophet of Allah, Musa (AS) to collect his soul, Musa punched out his
eye. The angel of death ascended to his Rubb, the Glorious, and said to Him, My
Rubb! You have sent me down to Musa who punched out my eye. Had he not been
honored by You, I would have given him hard time..."

The angel of death descended to Musa from the heaven to collect his soul. He did
not come to him from east, west, north, or south, nor did he emerge from the earth,
and then he ascended to His Rubb Who is above the heavens.

Abu Hurairah reported that the Prophet (sallallaahu `alaihi wasallam) said: "There
are hundred levels in Jannah which Allah has prepared for the Mujahideen who
fight in His cause. Between on level and another is a distance which is equal to that
between the earth and the heaven. When you ask Allah, azza wajull, ask Him for
Firdaws, because it is situated in the midst and Highest point of Jannah from where
the rivers of Jannah spring, and above it is the 'Arsh of the Most Merciful."[33]
Mu'awiyah as-Sahmi reported: "I had some sheep which I kept between Uhud and
Juwaniyyah with a slave-girl to look after them. One day, I went out to check on my
sheep and discovered that a wolf had devoured one of them. Since I am just a
human, (I became angry) and struck the girl. Later on, I came to the Prophet
(sallallaahu `alaihi wasallam) and reported to him the incident. He terrified me with
the gravity of my action. I said, 'Messenger of Allah'! Shall I free her (as an
expiation of my sin.) He said 'Call her over'. When I did, he asked her, 'Where is
Allah?' She said, 'Above the heavens'. Then he asked her, 'Who am I?' She said,
'The Messenger of Allah (sallallaahu `alaihi wasallam) '. Thereupon, the Messenger
of Allah (sallallaahu `alaihi wasallam) ordered me, 'Free her. She is a believer'."[34]
The above hadith, according to Shaikh Kahlil al-Harras, is a luminous proof of the
Loftiness of Allah, the Exalted. Here is a man who wronged his female slave by
striking her, and wanted to expiate his sin by giving her freedom in return. The
Prophet (sallallaahu `alaihi wasallam) chose one particular question, 'Where is
Allah?' Then the slave girl gave him the correct answer, 'Above the heaven'. The
Prophet (sallallaahu `alaihi wasallam) declared her to be a believer.

Does not the above the hadith stand as a solid proof that Allah is above the heaven?
Doubtlessly, that slave girl, the shepherdess, knew her Rubb more than those
ignorantly claim that Allah is everywhere!

Abu Hurairah reported that the Prophet (sallallaahu `alaihi wasallam) said: "Our
Rubb, the Blessed, the Exalted, descends to the lowest heaven every night, during
the last third of the night, and says: 'Anyone calls Me, I will respond to him? Is
there anyone asking for anything? I will give it to him? Is there anyone seeking My
forgiveness, I will forgive him?'"[35]

The words of the Prophet (sallallaahu `alaihi wasallam) : 'Our Rubb, the Blessed,
the Exalted, descends to the lowest heaven', clearly indicate the essential Highness
or Loftiness of Allah, the Exalted. Were Allah to exist everywhere, there would be
no need for the Prophet (sallallaahu `alaihi wasallam) who knew Allah best, to say,
'Allah descends', nor would there be a reason to distinguish one portion of the night
from another. There is only one answer to this: Allah, the Blessed, the Exalted, is
above the seven heavens, and above the great 'Arsh.
Abu Hurairah reported that the Prophet (sallallaahu `alaihi wasallam) said: "Allah
will descend to His slaves on the Day of Resurrection."[36]

It is the Day when Allah will come down to pass His judgment.

In another tradition, the Prophet (sallallaahu `alaihi wasallam) said: "Allah will
gather the first and the last of His slaves for an appointed certain Day, when they
will remain for forty years with their eyes uplifted towards heaven waiting for the
decisive judgment. Allah will then descend in coverings of clouds from His 'Arsh to
the Kursi."

[ابو الوليد البتار]

The Standpoint of the Companions (May Allah be pleased with them)

Zainab, the wife of the Prophet (sallallaahu `alaihi wasallam) , used to claim
excellence over the rest of his wives by telling them, 'It is only your parents who
gave you in marriage to the Prophet (sallallaahu `alaihi wasallam) , while it is Allah
Who gave me in marriage to him from above the seven heavens.'[37]
In another narration, she said to the Prophet (sallallaahu `alaihi wasallam) , 'It is the
Rahmaan, the Merciful, Who married me to you from above His 'Arsh.'
Ibn Abbas, may Allah be pleased with him, said to Aa'ishah, the wife of the
Messenger of Allah (sallallaahu `alaihi wasallam) when she was on her death bed:
"Of all his wives you were the most beloved to the Messenger of Allah (sallallaahu
`alaihi wasallam) , and he used to live only the pure. Allah, the Exalted sent down
your exoneration from above the seven heavens which was brought down by
Jibreel. There is not a single masjid of the masajid of Allah but the verses of your
exoneration[38] are recited in it day and night."

Aa'ishah, the wife of the Prophet (sallallaahu `alaihi wasallam) in this world and in
the world to come, Mother of the Believers, whom the pervasive-minded sect tried
to dishonor, but Allah, the Exalted, exonerated her honor and condemned those who
spread the lies against her.
In his speech subsequent to the death of the Prophet (sallallaahu `alaihi wasallam) ,
Abu Bakr as-Saddiq said: "He who was worshipping Muhammed (sallallaahu
`alaihi wasallam) , (let him know that) Muhammed is dead, and he who was
worshipping Allah, (let him know that) Allah is above the heaven Ever-Living,
never dies'."[39]

Ibn Umar passed by a shepherd and asked him, 'Do you have a sheep fit for
slaughter? 'Its owner is around', the shepherd answered. 'Tell him that the wolf
devoured it'. Ibn Umar said to him. Thereupon, the shepherd uplifted his head
towards the heaven and said, 'Then where is Allah?' Ibn Umar responded, 'By Allah.
It is I who should have said, 'Where is Allah.' He later on bought off the sheep and
the shepherd and freed the latter and gave him the sheep.[40]

Abdurrahman al-Mahdi [41] said: "There is no one more evil among the people of
whims than the followers of Jahm. All their deviant beliefs revolve around one
theme; 'There is no one above the heaven.' I believe, by Allah, that they should not
be married from, nor to inherit Muslims nor to be inherited by Muslims."

This opinion of Ibn Mahdi is shared by many among the pious predecessors.

Wahab b. Jareer said: "Beware of the opinions of Jahm's followers, for they try to
convince people that there is nothing above the heavens. Their statements are only
from Iblees's revelation, and it is only infidelity".[42]

[ابو الوليد البتار]

The Standpoint of the Four Renowned Imams

Imam Abu Hanifah[43]

Abu Muti' Al-Balkhi reported:"I asked Imam Abu Hanifah about a person who says,
'I do not know whether my Rubb is, above the heavens or on earth?' Abu Hanifah,
may Allah grant him His mercy, said: 'A person who makes such a statement
becomes an apostate because Allah, the Exalted says, 'The Merciful has ascended
above the 'Arsh, and the 'Arsh of Allah is above His heavens'. I further asked Abu
Hanifah, 'What if such a person admits, Allah is above His 'Arsh, but exclaims, I do
not know whether His 'Arsh is above the heavens or on earth'. Abu Hanifah
responded: 'If he denies that the 'Arsh is above the heavens, he is an apostate."[44]
If the person apostatizes by saying that he did not know where is the 'Arsh of Allah,
then by right a person who denies the Loftiness of Allah altogether is definitely
worse than an apostate.
Imam Malik[45]
Abdullah bin Nafi' reported: Malik bin Anas said: 'Allah is above the heavens, but
His knowledge encompasses everything. Nothing escapes His knowledge.'[46]
Imam Ash-Shafi'ee[47]
Imam ash-Shafi'ee said:"The creed which I hold is the same creed the Muslims
before me were holding, namely, the Testimony of Faith: "There is no god worthy
of being worshipped except Allah, that Muhammed is the Messenger of Allah, and
that Allah is above His 'Arsh, above the heavens. He descends to the lowest heaven
whenever He wishes."[48]
Imam ibn Khuzaimah, a Shafi'ite himself, said: "Whoever disacknowledges that
Allah is above His 'Arsh, above His seven heavens, and that He is separated from
His creatures, is a Kafir, (unbeliever). Such person must be ordered to repent and
disavow his belief, or else he must be beheaded and thrown on a garbage dump so
that neither Ahlul-Qiblah[49] nor Ahludth-dthimmah[50] be annoyed by the foul
odor of his carcass."[51]
Abu Bakr Muhammad at-Tamimi, a Shafi'ite imam of Naisaboor, said:"I do not pray
behind a person who denies the attributes of Allah and does not recognize that
Allah is above His 'Arsh."[52

[ابو الوليد البتار]

Imam Ahmad[53]

He was asked: "Is Allah above His 'Arsh, above the seventh heaven, separate from
His creatures, and is His knowledge and power encompassing everything
everywhere? He replied: 'Certainly, He is above His 'Arsh and nothing escapes His
knowledge."[54]
All of the above show that the entire Muslim ummah, in the past and present, is in
unison regarding the belief in the Loftiness and Supremacy of Allah, the Exalted.
Dubious Arguments
Adherents of certain deviant sects promote a false belief that Allah is omnipresent
Who inheres in His creation. Rational arguments are deadly available to refute the
blasphemy of the Jahmites and those who try to revive their belief today. To prove
that Allah is above His 'Arsh, and above the seventh heaven in a manner that suits
His Majesty, the Imam of Ahlus-Sunnah, Ahmad bin Hanbal, may Allah be pleased
with him, refuted their belief more than one thousand years ago, when he wrote:
"Where Allah is and Where He is not - An exposition of the denial of the Jahmites
that Allah is above the 'Arsh."
We asked them "Why do you deny that Allah is above the 'Arsh when He has said:
'The Merciful has mounted the 'Arsh?[55] And again,' 'Who in six days created the
Heavens and the earth then ascended the 'Arsh,'[56] They replied: "He is under the
seven earths as He is on the 'Arsh; He is in heaven, on earth and in every place;
there is no place where He is not, nor is He is one place to the exclusion of any
other." And they quoted the verse: "And He is Ilaah in the heavens and He is Ilaah
on the Earth!"
If you wish to prove the falsehood of the Jahmites who claim that Allah exists
everywhere, not in one particular place, ask them, 'Is it not true that Allah was
existent when there was nothing in existence?' The Jahmites' answer would be:
"Certainly, there was nothing before Allah." Then ask them, "Did Allah create the
creation within Himself or outside of Himself?" The Jahmites would be compelled
to choose on of the following three answers:
If the Jahmites assert that Allah created the creation within Himself, they would
then become apostate instantly by claiming that the Jinn, humans and Satans are all
dwelling within Allah.
If the Jahmites assert that Allah created the creation outside Himself but dwelled in
them afterwards, they would also become apostate instantly by claiming that Allah
dwells in His creatures.
But if the Jahmites say that Allah created the creation outside Himself and has never
dwelled in them, they would by giving this answer, join the folds of Ahl-As-
Sunnah, for by giving this answer they denounce their own deviant beliefs.
Allah, the Exalted, described Himself in the Torah too that He is above His
creatures. Ka'bul-Ahbaar said: "Allah, azza wajall,[57] said in the Torah, 'I, Allah
Am above My salves, and My 'Arsh ia above My creatures, and I am upon My 'Arsh
running the affairs of My slaves. Nothing is hidden from Me neither in heaven nor
on the earth."[58]
Finally, it may be worthwhile to say that even the enemy of Allah, Fir'awn
(Pharoah), who flagrantly claimed to be a god of his people, knew where Allah is
more than the followers of Jahm today. Allah says:
And Fir'awn said, 'O, Haman, build for me a tower that I may reach the ways; the
ways to heavens so that I may have a look at the Ilaah of Musa.[59]
Now consider the words of Fir'awn who wanted Haman to build a tower for him
that he might climb all the way to the heavens to see the Rubb of Musa, for Musa
already told him that Allah to Whom he is inviting him is above the heavens, and
compare this with the groundless argument of the Jahmite off-shoots of today.
A Muslim wonders how could those who believe that Allah is Omnipresent
rationalize such assertion knowing that Allah, the Omnipotent, will collect the earth
in His hand and fold the heavens in His right hand, as evidenced by the following
divine stern warning.
And they have not venerated Allah with the veneration that is due Him, for on the
Day of Resurrection, the earth will be collected in His hand and the heavens will be
folded up in His right hand.[60]
Were the above verse to be the only proof of Allah's Loftiness, it would have been
more than sufficient. It is certainly sufficient to those who fear Allah and give Him
the true veneration that is due to Him.
Conclusion
The first three Muslim generations whose righteousness the Messenger of Allah
(sallallaahu `alaihi wasallam) testified for, and whose merits surpassed the merits of
all succeeding generation. They are the Companions of the Prophet (sallallaahu
`alaihi wasallam) and the two generations that followed them. They all believed in
the apparent meaning of the Qur'anic ayaat that deal with the divine attributes
without giving them farfetched interpretations based on Greek philosophies.
The Believer must believe that there is none like unto Allah, the Exalted, in His
essence, attributes, nor His actions. He must also believe that Allah stands in need
of none of His creatures. Neither a thing nor a place encompasses Him. He is above
His 'Arsh, above the seventh heaven, and above all His creature essentially and
realistically not allegorically. There is none of His creatures that touches Him.
Based on this it is not permissible to say that Allah is everywhere, or He inheres in
any of His creatures, for Allah was when there was nothing. He who asserts that
Allah is not outside the universe, not only denies the existence of Allah, but he
worships a non-existent god.
We ask Allah to keep us on the straight path of His Messenger (sallallaahu `alaihi
wasallam) and his Companions and to make us join their company on the Day when
neither wealth nor offspring would avail. Walhamdu lillahi Rabbil-aalameen.
This discourse has been based mainly on two books: Ithbat Uluwil-Lah, by Usamah
bin Yusuf al-Qassas, may Allah grant him His mercy, and Ar-Rahman alal Arsh
Istawa, by Dr. Awad Mansoor
.

[ابو الوليد البتار]

Footnotes & References


[1] Ruboobiyyah, inf. of Rubb
[2] Some translate the term 'Rubb' into 'Lord', the meaning of 'Rubb' is far more
comprehensive than to be restricted to a single word such as 'Lord'. Rubb, means,
among other things, the Creator, the Sustainer, the Provider, and the One in whose
hands is the disposal of all affairs.
[3] Q 50:16
[4] Arsh, the Throne of Allah.
[5] Jahmites are the followers of Jahm bin Safan (d. 128-745), a radical heretic.
Among other things, they deny that Allah, the Exalted, is above His Arsh, and they
allege that He is everywhere.
[6] Q 4:59
[7] Q 87:1
[8] Q 87:1
[9] Q 16:50
[10] Q 20:2
[11] Q 7:54
[12] Q 67:17.18
[13] Q 6:3
[14] Q 58:7
[15] Q 58:1
[16] Pantheism is the belief that Allah and the universe constitute one being, as
opposed to the fundamental belief of the Oneness of Allah and the separateness of
His creations, as stressed by Ahlus-Sunnah wal-Jama'ah.
[17] Imam al-Bukhari, Imam Muslim and others.
[18] Q 2:150
[19] Ibid.
[20] Q 35:10
[21] Ar-Rooh is Jibreel, peace be upon him.
[22] Q 70:4
[23] Q 32:5
[24] Q 3:55
[25] 'Istawa' p.t. is derived from the verb sawiya and its derivative form istiwaa' to
ascend the Throne. The Ash'arites, the Mu'tazilites, the Jahmites, and those who
uphold their belief, hold the attribute of Istiwaa' to be only symbolic, whereas
Ahlus-Sunnah accept this and the other essential attributes of Allah literally without
drawing parallels.
[26] Q 7:54
[27] Q 53:4.527 Q 53:4.5
[28] Abu Dawood.
[29] Imam al-Bukhari, Imam Muslim and others.
[30] This is the strongest category of the authentic ahadith.
[31] Imam al-Bukhari, Imam Muslim, and others.
[32] Imam Ahmad, al-Hakim, and others.
[33] Imam al-Bukhari, Ahmad, and others.
[34] Imam Muslim, Abu Dawood, and others.
[35] Imam Malik, Imam al-Bukhari, Imam Muslim, and others.
[36] At-Tirmidthi and others.
[37] Al-Bukhari.
[38] The verses in question are in surat An-noor #24:11 thru 20.
[39] Imam al-Bukhari and others.
[40] Adth-Thahabi.
[41] He was a great scholar and a leading authority in the Prophetic traditions, and a
contemporary of Imam ash-Shafi'ee, (135-198H.)
[42] Al-Bukhari, adth-Thahabi and others.
[43] Abu Hanifah, one of the four Imam was prominent jurist living from 80 to 150
AH.
[44] Sharhut-Tahawiyyah, p.288
[45] Malik bin Anas, one of the four Imams, was prominent jurist and traditionist
(93-179 H).
[46] Abdullah bin Ahmad, as-Sunnah, and others.
[47] Abdullah Muhammad bin Idris ash-Shafi'ee one of the prominent four Imams.
Prominent jusrit (150-204 H).
[48] Al-Juyoosh al-Islamiyyah, Ibn al-Qayyim, p.93
[49] The Muslims in general.
[50] Christian or Jewish subjects of a Muslim country.
[51] Ibid.
[52] Ibid.
[53] Ahmad bin Muhammad bin Hanbal, the great Imam, was nicknamed the Imam
of Ahlus-Sunnah. This name was to become in Islam the watchword for
uncompromising belief. Imam Ahmad, may Allah be pleased with him, was a hero
and victim of the violent inquisition during the reign of the Caliph al-Ma'moon,
who ordered his subjects, under pain of severe punishment, to adopt the belief that
the words of Allah of which the Qur'an is composed are created, thus resembling the
belief of the Christians. Imam Ahmad, who refuted to endorse this belief was
subjected to harassment, imprisonment, and torture.
[54] Al-Juyoosh al-Islamiyyag, Ibn al-Qayyim, p.123.
[55] Q 20:4
[56] Q 25:60
[57] Azza wajall, Allah is the Powerful, the Glorious.
[58] Adth-Thahabi and others.
[59] Q 40:36,37
[60] Q 39:67

[محمد نصر]

thank yuo my brotherABOALWALEED