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HAD108 Required Reading HAD108 - Al-Arba’in Required Reading Rayyan Institute Is Allah Everywhere or is He on His Trone? Mufti Muhammad ibn Adam <QUESTION> Some people say Allah is everywhere, some say He is above the heavens, some say He is on His throne; and everyone seems to present tons of evidences to prove their point. I am so confused about the whole issue. Where is Allah? Please explain! <ANSWER> In the name of Allah, Most Compassionate, Most Merciful, Te short and simple answer to your question is that Allah Most High exists beyond time, space, location and ‘physical’ direction; He is where He has always been. Before detailing the above answer, it is important to realize that the issue ‘where is Allah?’ was never debated or made a matter of great dispute by the Companions (sahaba) and early Muslims (salaf). We seldom fnd within classical teachings of mainstream Muslim scholars that people went around asking and debating where Allah Most High is! And aside from the hadith of Sahih Muslim in which the Messenger of Allah (Allah bless him & give him peace) asked the slave-girl (jariya) “Where is Allah?”, there seems to be no other text of the Qur’an and Sunna in which this question is asked. As for the hadith of the slave-girl, it has its own specifc context, which will be explained later on, insha ‘Allah. Te reason for this is simple: We have not been commanded to identify the exact ‘physical location’ of Allah; rather our responsibility is to recognize Allah (ma’rifa), build a strong relationship with Him, affirm His exaltedness (tanzih), affirm His Oneness (tawhid), learn about His attributes (sifat), worship Him, obey His commands and abstain from His prohibitions. Beyond that, there is no Islamic obligation to know where Allah Almighty exactly is; neither is it possible for the meager intellects of us created beings to fully grasp the reality and majesty of our Creator. We have not even fully understood the reality of our souls, bodies, the sun, the moon, the stars, the mountains, the sky, and so forth; then how are we expected to comprehend the essence (kunh) of the Almighty. As such, it is important to note – at the outset – that we should avoid: 1) arguing about this topic, 2) considering it a fundamental part of belief (aqida), and 3) being hasty in declaring others as disbelievers or deviants if they happen to hold a different viewpoint. We should steer clear from trying to grasp the reality of Allah, and suffice by understanding that the human intellect is very limited in its reach. We must see our inability to fully understand Allah as being from our weakness and imperfection as humans. Tis will bring about a deeper sense of slave-hood and neediness towards the One who is in need of no one. Sadly, however, we live in a time where some Muslims constantly debate this issue and behave as though it is a fundamental part of one’s faith. Tey waste theirs and others’ precious time arguing for HAD108 - Al-Arba’in Required Reading Rayyan Institute long periods about an issue that will not be questioned about on the Day of Judgment. As a result, much more important aspects of deen are neglected. Islamic forums and discussions are flled with arguments, counter-arguments, refutations, attacks and never ending debates about this one topic. Many are left confused and bemused with the whole experience, and some have even left Islam altogether due to their inability to fully comprehend this issue. As such, the frst advice for my dear brothers and sisters – of whichever persuasion – is to take a step back, relax and not become over emotional about the issue at hand. Tereafter, with cool headedness, realize that this issue is not a foregone conclusion and that there is room for ‘valid’ disagreement and thus ‘agree to disagree’. By doing so, we would save ourselves and others from falling into major sins and even disbelief. To proceed with the answer: Te central point of belief (aqida) with respect to Allah Most High – alongside affirmation of His Oneness (tawhid) – is His transcendence (tanzih), which has a clear Qur’anic basis and is unanimously agreed upon. Tanzih refers to affirming, in absolute and emphatic terms, that there is no similitude between Allah and His creation. Allah does not resemble His creation in any way, and there is no creation that is similar to Him in any way. No imagination can conceive of Him and no understanding can comprehend Him, as He is different from all created beings. Allah Most High says about Himself, “Tere is nothing whatsoever like unto Him.” (Qur’an 42:11) And He Most High says in Surat al-Ikhlas, “And there is none like unto Him.” (Qur’an 112: 4) Tis central belief has been outlined in almost all of the classical manuals on Islamic Creed. For example, Imam al-Nasaf (Allah have mercy on him) states, “He [Allah] is not a body (jism), nor an atom (jawhar), nor is He something formed (musawwar), nor a thing limited (mahdud), nor a thing numbered (ma’dud), nor a thing portioned or divided, nor a thing compounded (mutarakkab), and nor does He come to end in Himself. He is not described by quiddity (al-mahiyya), or by quality (al- kayfyya), nor is He placed in a space (al-makan); and time (al-zaman) does not affect Him. Nothing resembles Him; that is to say, nothing is like unto Him.” (See: Sa’d al-Din al-Taftazani & Najm al- Din al-Nasaf, Sharh al-Aqa’id al-Nasafyya, P: 92-97) To believe that Allah Most High resembles His creation in any way, or attribute human forms and qualities to Him (anthropomorphism/tashbih) constitutes disbelief (kufr). Imam al-Tahawi (Allah have mercy in him) states in his famous reference work on Muslim beliefs, “Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings.” (Al-Aqida al-Tahawiyya, article 34) Imam Abu Hamid al-Ghazali (Allah have mercy on him) states, “Whosoever thinks that Allah has a body made of organs is an idol-worshipper… Whosoever worships a body is considered a disbeliever by the consensus of all the scholars – both the early scholars (salaf) as well as the late ones (muta’akhirun).” (Iljam al-Anam an ilm al-Kalam, P: 6-8) HAD108 - Al-Arba’in Required Reading Rayyan Institute Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “We are unable to comprehend Allah Most High. Whatever occurs in one’s mind [regarding Allah’s appearance], Allah is other than that, for Allah says: ‘But they shall not encompass Him with their knowledge.’” (Minah al-Rawd al- Azhar f sharh al-Fiqh al-Akbar, P: 117) Abu ’l-Fadl al-Tamimi al-Hanbali says, “Imam Ahmad ibn Hanbal (Allah have mercy on him) condemned those who said that Allah is a body (jism)… since the term jism/body linguistically is used to indicate things that have length, width, depth, and a compound nature. (See the footnotes to Minah al-Rawd al-Azhar f sharh al-Fiqh al-Akbar, P: 118) As such, this basic and central aqida in Allah’s transcendence is the only requirement from a believer (along with general affirmation of all of Allah’s attributes), and would be sufficient for one’s salvation. Tereafter, there is no need for a simple believer to scrutinize the technical details of Allah’s attributes, and there is defnitely no need for disputes and arguments. Most Muslims – if not all – deny that Allah resembles His creation, thus argumentation and haste in declaring others as disbelievers must be avoided. Yes, if one clearly believes that Allah is ‘physically’ in a location or that He has organs – such as hands, feet, face, etc – that are similar to His creation, or one gives Allah attributes of created things, then that would entail disbelief. Beyond Time and Space Part of this central point of aqida is recognizing that Allah Most High is not confned to time (zaman) and space (makan), since He is the creator of both and absolutely free from needing anything (ghaniyy) that He has created. “Surely Allah is independent of all the worlds.” (Qur’an 29:6) He is not to be described with having a form, body, limits, directions and a material existence that occupies a particular space or location. Limiting Allah to time and space implies likening Him to His creation, because the one who exists in a physical place would, by nature, be a body; thus attributing a body to Allah. Sayyiduna Ali (Allah be pleased with him) says, “Allah existed when there was no place, and He is now where He has always been [i.e. without place].” (Al-Farq bayna al-Firaq, P: 333) Imam al-Tahawi (Allah have mercy on him) states, “He (Allah) is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions like all the created things.” (Al-Aqida al-Tahawiyya, Point: 38) It is stated in Al-Fiqh al-Akbar, attributed to Imam Abu Hanifa, “Allah is an entity unlike any other entity. Te meaning of [Allah being a] entity [unlike any other] is that He is without body (jism), substance (jawhar), or accident (arad).
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