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  • Question? Where is Allah?

    Where is Allah?

    n the name of Allah, Most Compassionate, Most Merciful,

    The issue of “Where is Allah?” is something that was never debated or made a matter of dispute among the Muslims throughout the ages and eras. Unfortunately, due to immense ignorance about our deen, certain Muslims spend and waist their precious time arguing about petty and trivial issues and forget about their real duties and responsibilities.

    The belief (aqidah) one must have regarding his Lord and Creator is that Allah Almighty is One, there is nothing like Him, there is nothing that can overwhelm Him, there is no god besides Him and He is Eternal without a beginning and Enduring without end. He will neither perish nor come to an end and nothing happens except what He wills. No imagination can conceive of Him and no understanding can comprehend Him. He is different from any created being.

    Allah Most High says about Himself:

    “There is nothing whatever unto like Him.” (Surah al-Shura, 11).

    And He says in Surah al-Ikhlas:

    “And there is none like unto Him.” (112: 4).

    Due to the above and other texts of the Qur’an and Sunnah, one of the major beliefs a Muslim must have regarding Allah Most High is that there is no creation that is similar to Him. If Allah is regarded to be similar or resemble or have any qualities of His creation, then that would constitute disbelief (Kufr).

    Imam Abu Hamid al-Ghazali (Allah have mercy on him) states:

    “Whoever thinks that Allah has a body made of organs, then he is an idol-worshipper…Whosoever worships a body is regarded a disbeliever by the consensus of all the scholars, the early scholars (salaf) and the late (muta’akhirun)” (Iljam al-Anam an Ilm al-Kalam, 6-8).

    If one believes that there is nothing similar to Allah in any way, then his Aqidah is correct and there is no need for disputes and arguments. I believe that there isn’t a Muslim that really believes that Allah is similar to his creation in any way, thus disputes and arguments must be avoided. Yes, if one does believe that Allah has hands, feet, face, etc…that is similar to his creation, then without doubt this person would come out of the fold of Islam.

    Regarding the question, “where is Allah?” firstly, it should be remembered that this is not something that one will be asked about on the day of Qiyamah. We are in need of people really learning about the basics of Islam, rather than engaging themselves in these matters. Those that argue and cause destruction with such issues are normally ignorant about even the basics of Salat, Zakat, Hajj, etc… We need to really wake up and smell the coffee!

    Secondly, this question in itself is wrong. We ask regarding the whereabouts of a person that lives in time and space. For example, I encompass time, meaning I live in time, and I have a body that needs to fill some space.

    However, Allah, Mighty and Majestic, is the creator of time and space. If we limit Him to any time or space, then this would imply that we resemble Him to his creation by giving Him a body, as space is limited. If one was to say that Allah is everywhere, then this is wrong, as ‘everywhere’ is limited and ends somewhere, whereas Allah is not limited.

    Similarly, to say that Allah is on earth, sky, moon, sun, throne, etc… is also wrong, as all these things are limited and to limit Allah to any created thing is Kufr.

    Imam al-Tahawi (Allah have mercy on him) states in his famous al-Aqida al-Tahawiyya:

    “He (Allah) is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by six directions as all created things are.” (P. 9).

    Imam al-Nasafi (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), nor does He come to end in Himself. He is not described by quiddity (al-ma’hiya), or by quality (al-kayfiyya), nor is He placed in space (al-makan), and time (al-zaman) does not affect Him. Nothing resembles Him, that is to say, nothing is like Him.” (See: Sa’d al-Din al-Taftazani & Najm al-Din al-Nasafi, Sharh al-Aqa’id al- Nasafiyya, 92-97).

    In conclusion, one must have the Aqidah that Allah Most High is pure from space and time. It is wrong to say that He is everywhere and it is also wrong to believe that He is on something, as all these are limited whereas Allah Almighty is limitless. However, we must believe that His knowledge encompasses everything, and he knows, sees and listens to everything.

    And Allah knows best

    [Mufti] Muhammad ibn Adam
    Darul Iftaa
    Leicester , UK

    https://islamqa.org/hanafi/daruliftaa/8517
    'If you are grateful, I will surely increase you [in favor]'

    Surah Ibrahim (14:7)

  • #2
    Above the seven heavens

    Comment


    • #3
      Originally posted by BK View Post
      Above the seven heavens
      https://islamqa.info/en/answers/1103...-his-knowledge

      Comment


      • #4
        Originally posted by BK View Post
        Above the seven heavens
        But one thing you must remember that is Allah is not confined by time and space.
        'If you are grateful, I will surely increase you [in favor]'

        Surah Ibrahim (14:7)

        Comment


        • #5
          Originally posted by detached soul View Post

          But one thing you must remember that is Allah is not confined by time and space.
          yes of course I agree he's nothing like his creation
          like the verse in the Quran when he rolls up the world up in his hand.
          the hand is nothing like ours 😊
          the almighty sat on the the throne the best way it suits his majesty

          Comment


          • #6
            https://www.youtube.com/watch?v=dTXN6bOEfH8

            beautifully explained

            Comment


            • #7
              Where is Allah?
              So the Messenger (ṣallallāhu ʿalayhi wa-sallam) tested her asking her, 'where is Allāh?' So she pointed to the heaven. Then he asked, 'who am I?' So she said, 'you are the Messenger of Allāh'. So he said, 'set her free for she is a believer.'

              The 'Bukhārī of the west', the Imām, the ḥāfiẓ, ibn ʿAbd al Barr (d.423), the Imām of the Sunnah of his time said in his work al-Tamhīd under the commentary of the 8th ḥadīth:

              "From Abū Hurayrah that the Prophet (ṣallallāhu ʿalayhi wa-sallam) said, 'Our Lord descends every night to the lowest heaven when the last third of the night remains and says: "who is there calling upon Me that I may answer? Who is there asking of Me that I may give him?"'

              "This ḥadīth is established from the point of view of transmission having an authentic isnād, the Ahl al Ḥadīth do not differ as to it's authenticity...

              ...and in this is an evidence that Allāh is over (fī) the heaven, over (ʿalá) Throne, above (fawqa) the seven heavens, as is said by the Jama'ah, and this is their proof against the Mu'tazila and the Jahmiyyah in their saying that Allāh is in every place, not over the Throne. And the evidence for what the People of truth say on that is His saying:
              • 'The Most Merciful rose over the Throne' (20:5)
              • 'the He rose over the Throne...' (32:4)
              • 'Then He rose over the heaven when it was smoke' (41:11)
              • 'Then they would surely have sought out a way to (ilā) the Lord of the Throne' (17:42)
              • 'To Him ascend all goodly words...'(35:10)
              • 'So when His Lord appeared to the mountain, He made it to collapse to dust' (7:143)
              • 'Do you feel secure that he who is over (fī) the heaven will not cause the earth to sink on you?' (67:16)
              • 'Glorify the name of your Lord Most High' (87:1)

                And this is from al-Uluww and likewise his saying:
              • 'The Most High, the Most Great' (2:255)
              • 'The Most Great, The Most High' (13:9)
              • 'Owner of High ranks, owner of the Throne.' (40:15)
              • 'They fear their Lord from above them' (16:50)

                And the Jahmi says he is lower (than them)
              • 'He arranges every affair from the heavens to the earth, then it (affair) will go up to him.' (32:5)
              • 'O Jesus! I will take you and raise you to Myself' (3:55)
              • 'Rather, Allāh raised him to Himself.' (4:158)
              • 'From Allāh, the Lord of the ways of ascent. The Angels and the Spirit ascend to Him.' (70:2-3)

                As for His saying, 'do you feel secure that he who is "fī" the heaven', then the meaning is 'who is over ('ʿalá) the Heaven' i.e. over the Throne. And the word fī is being used with the meaning 'ʿalá. Do you not see His saying, 'so travel freely fī the land' (9:2) meaning 'upon ('ʿalá) the land', and His saying, 'and I will surely crucify you on (fī) the trunks of the palm trees' (20:71) and all of this (i.e. interpretation of fī) is supported by His saying, 'the angels and the spirit ascend to Him'

                And what we have recited and the like of it from the verses to do with this topic are clear in their denial of the saying of the Mu'tazila (i.e. Allāh is everywhere). And as for their taking istawá metaphorically, and in taʿwil to mean istawlā (conquering) then this is not a meaning of it because it is not clear (ghayru dhāhir) in the language. And the meaning of istawlā in the language is conquering/overcoming, and Allāh the Exalted does not (need to) overcome or overwhelm anyone. And He is the One, the Eternal.


                And from the right of the Words (of Allāh ) is that they be taken upon their literal meanings (ʿalá haqīqatihi) until the ummah is agreed that what is meant is the metaphorical meaning, when there is no way to follow what is revealed to us from our Lord except in that way. And the speech of Allāh is directed towards it's most famous and obvious meanings if that (i.e taking it upon its most famous meanings) is not stopped by something we have to submit to. And if all the claims of metaphors were allowed for every claimant then nothing would be established from the actions of worship. And it befits Allāh that he speaks only with that which the Arab understands according to the constraints of the speech (i.e. everyday language) from what is the correctly understood by the listener. And istawá is known in the language and understood to be: Highness (uluww) and rising above something and establishing (al-tamkinu) and settling in it (istiqrār fīhī).

                Abū Ubayd said about His saying, 'the Most Merciful Istawá upon the Throne' - 'Above (ʿalá)...'And others said, Istawá meaning istaqarra (settling) and they seek support in His saying, 'and when he attained his full strength and was perfect (istawá)' (28:14) i.e. completed his youth and grew settled and there was not any increase in his youth.

                Ibn ʿAbd al Barr said, and istawá is istiqraar in highness (uluww) [i.e. He has settled in being high], and this is what Allāh informs us, 'In order that you may mount firmly (tastu) on their backs, and then may remember the favours of your Lord when you mount (istawaytum) thereon...' (43:13), and Allāh said, 'and it rested (wastawat) on Mount Judi' (11:44), and He the Exalted said, 'so when you embark (istawayta) and those with you on the ship' (23:28). [i.e. all the examples show istawá to mean coming to rest in an elevated position]

                ....and as for their using as proof the narration of Ibn ʿAbbās about the saying of Allāh, 'The Most Merciful istawá upon the Throne' -'He conquered/overcame (istawlā) all His opponents and He is everywhere.'

                Then the answer is that this ḥadīth is munkar to Ibn ʿAbbās (raḍī Allāhu ʿanhu) and is transmitted by unknown and weak narrators ....(takhrīj omitted).... and they (i.e Muʿtazilah who narrated this ḥadīth) do not accept the individually narrated tradition so how can they permit depending upon the likes of this ḥadīth, if they had sense and were just? As for what they hear Allāh say, 'And Pharaoh said, "O Haman! Build me a tower that I may arrive at the ways - the ways of the heavens, and I may look upon the God of Moses but verily I think him to be a liar"' (40:36-37), then this lends evidence to the fact that Moses used to say that verily my God is above the Heaven and Pharaoh thought he was a liar.

                And also from the proofs that Allāh is over the Throne, above the seven heavens is that the Believers in Tawḥīd (muwahhidīn), all of them, Arabs and non-Arabs, when a matter concerns them, or a difficulty befalls them, they raise their faces to the heaven, and direct their raised hands to the heaven, seeking succour from Allāh, their Lord. And this is common amongst the general masses as well as the elite (khāsa)....And the Prophet (ṣallallāhu ʿalayhi wa-sallam) said to the slave girl whose master wished to free her if she was a believer, so the Messenger (ṣallallāhu ʿalayhi wa-sallam) tested her asking her, 'Where is Allāh?' So she pointed to the heaven. Then he asked, 'Who am I?' So she said, 'You are the Messenger of Allāh'. So he said, 'set her free for she is a believer.' So it sufficed the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) from her, her raising her face to the heaven and was content with that, not requiring anything else.

                And as for their seeking support in the saying of Allāh, ' there is no secret discourse of three except that he is the fourth' then this is not a proof for them according to the literal sense of this verse. Because the scholars from the companions and tābiʿīn from whom the explanation of the Qurʾān is taken from, said in explanation of this verse: He is over the Throne, and His Knowledge is in every place, and no one from amongst them, whose saying is depended on, differed on this. Ad-Dahhaak said about His saying, 'there is no secret discourse of three except that He is the fourth...' - 'He is over His Throne, and His Knowledge is with them, wheresoever they may be.' And it has reached me that Sufyān al-Thawrī said something similar. Ibn Masʿūd (raḍī Allāhu ʿanhu) said, 'Allāh is over the Throne, and nothing is hidden from Him of your actions'" (Tahdhīb 7:103-105).

              Comment


              • #8
                Originally posted by BK View Post
                Where is Allah?
                So the Messenger (ṣallallāhu ʿalayhi wa-sallam) tested her asking her, 'where is Allāh?' So she pointed to the heaven. Then he asked, 'who am I?' So she said, 'you are the Messenger of Allāh'. So he said, 'set her free for she is a believer.'

                The 'Bukhārī of the west', the Imām, the ḥāfiẓ, ibn ʿAbd al Barr (d.423), the Imām of the Sunnah of his time said in his work al-Tamhīd under the commentary of the 8th ḥadīth:

                "From Abū Hurayrah that the Prophet (ṣallallāhu ʿalayhi wa-sallam) said, 'Our Lord descends every night to the lowest heaven when the last third of the night remains and says: "who is there calling upon Me that I may answer? Who is there asking of Me that I may give him?"'

                "This ḥadīth is established from the point of view of transmission having an authentic isnād, the Ahl al Ḥadīth do not differ as to it's authenticity...

                ...and in this is an evidence that Allāh is over (fī) the heaven, over (ʿalá) Throne, above (fawqa) the seven heavens, as is said by the Jama'ah, and this is their proof against the Mu'tazila and the Jahmiyyah in their saying that Allāh is in every place, not over the Throne. And the evidence for what the People of truth say on that is His saying:
                • 'The Most Merciful rose over the Throne' (20:5)
                • 'the He rose over the Throne...' (32:4)
                • 'Then He rose over the heaven when it was smoke' (41:11)
                • 'Then they would surely have sought out a way to (ilā) the Lord of the Throne' (17:42)
                • 'To Him ascend all goodly words...'(35:10)
                • 'So when His Lord appeared to the mountain, He made it to collapse to dust' (7:143)
                • 'Do you feel secure that he who is over (fī) the heaven will not cause the earth to sink on you?' (67:16)
                • 'Glorify the name of your Lord Most High' (87:1)

                  And this is from al-Uluww and likewise his saying:
                • 'The Most High, the Most Great' (2:255)
                • 'The Most Great, The Most High' (13:9)
                • 'Owner of High ranks, owner of the Throne.' (40:15)
                • 'They fear their Lord from above them' (16:50)

                  And the Jahmi says he is lower (than them)
                • 'He arranges every affair from the heavens to the earth, then it (affair) will go up to him.' (32:5)
                • 'O Jesus! I will take you and raise you to Myself' (3:55)
                • 'Rather, Allāh raised him to Himself.' (4:158)
                • 'From Allāh, the Lord of the ways of ascent. The Angels and the Spirit ascend to Him.' (70:2-3)

                  As for His saying, 'do you feel secure that he who is "fī" the heaven', then the meaning is 'who is over ('ʿalá) the Heaven' i.e. over the Throne. And the word fī is being used with the meaning 'ʿalá. Do you not see His saying, 'so travel freely fī the land' (9:2) meaning 'upon ('ʿalá) the land', and His saying, 'and I will surely crucify you on (fī) the trunks of the palm trees' (20:71) and all of this (i.e. interpretation of fī) is supported by His saying, 'the angels and the spirit ascend to Him'

                  And what we have recited and the like of it from the verses to do with this topic are clear in their denial of the saying of the Mu'tazila (i.e. Allāh is everywhere). And as for their taking istawá metaphorically, and in taʿwil to mean istawlā (conquering) then this is not a meaning of it because it is not clear (ghayru dhāhir) in the language. And the meaning of istawlā in the language is conquering/overcoming, and Allāh the Exalted does not (need to) overcome or overwhelm anyone. And He is the One, the Eternal.


                  And from the right of the Words (of Allāh ) is that they be taken upon their literal meanings (ʿalá haqīqatihi) until the ummah is agreed that what is meant is the metaphorical meaning, when there is no way to follow what is revealed to us from our Lord except in that way. And the speech of Allāh is directed towards it's most famous and obvious meanings if that (i.e taking it upon its most famous meanings) is not stopped by something we have to submit to. And if all the claims of metaphors were allowed for every claimant then nothing would be established from the actions of worship. And it befits Allāh that he speaks only with that which the Arab understands according to the constraints of the speech (i.e. everyday language) from what is the correctly understood by the listener. And istawá is known in the language and understood to be: Highness (uluww) and rising above something and establishing (al-tamkinu) and settling in it (istiqrār fīhī).

                  Abū Ubayd said about His saying, 'the Most Merciful Istawá upon the Throne' - 'Above (ʿalá)...'And others said, Istawá meaning istaqarra (settling) and they seek support in His saying, 'and when he attained his full strength and was perfect (istawá)' (28:14) i.e. completed his youth and grew settled and there was not any increase in his youth.

                  Ibn ʿAbd al Barr said, and istawá is istiqraar in highness (uluww) [i.e. He has settled in being high], and this is what Allāh informs us, 'In order that you may mount firmly (tastu) on their backs, and then may remember the favours of your Lord when you mount (istawaytum) thereon...' (43:13), and Allāh said, 'and it rested (wastawat) on Mount Judi' (11:44), and He the Exalted said, 'so when you embark (istawayta) and those with you on the ship' (23:28). [i.e. all the examples show istawá to mean coming to rest in an elevated position]

                  ....and as for their using as proof the narration of Ibn ʿAbbās about the saying of Allāh, 'The Most Merciful istawá upon the Throne' -'He conquered/overcame (istawlā) all His opponents and He is everywhere.'

                  Then the answer is that this ḥadīth is munkar to Ibn ʿAbbās (raḍī Allāhu ʿanhu) and is transmitted by unknown and weak narrators ....(takhrīj omitted).... and they (i.e Muʿtazilah who narrated this ḥadīth) do not accept the individually narrated tradition so how can they permit depending upon the likes of this ḥadīth, if they had sense and were just? As for what they hear Allāh say, 'And Pharaoh said, "O Haman! Build me a tower that I may arrive at the ways - the ways of the heavens, and I may look upon the God of Moses but verily I think him to be a liar"' (40:36-37), then this lends evidence to the fact that Moses used to say that verily my God is above the Heaven and Pharaoh thought he was a liar.

                  And also from the proofs that Allāh is over the Throne, above the seven heavens is that the Believers in Tawḥīd (muwahhidīn), all of them, Arabs and non-Arabs, when a matter concerns them, or a difficulty befalls them, they raise their faces to the heaven, and direct their raised hands to the heaven, seeking succour from Allāh, their Lord. And this is common amongst the general masses as well as the elite (khāsa)....And the Prophet (ṣallallāhu ʿalayhi wa-sallam) said to the slave girl whose master wished to free her if she was a believer, so the Messenger (ṣallallāhu ʿalayhi wa-sallam) tested her asking her, 'Where is Allāh?' So she pointed to the heaven. Then he asked, 'Who am I?' So she said, 'You are the Messenger of Allāh'. So he said, 'set her free for she is a believer.' So it sufficed the Messenger of Allāh (ṣallallāhu ʿalayhi wa-sallam) from her, her raising her face to the heaven and was content with that, not requiring anything else.

                  And as for their seeking support in the saying of Allāh, ' there is no secret discourse of three except that he is the fourth' then this is not a proof for them according to the literal sense of this verse. Because the scholars from the companions and tābiʿīn from whom the explanation of the Qurʾān is taken from, said in explanation of this verse: He is over the Throne, and His Knowledge is in every place, and no one from amongst them, whose saying is depended on, differed on this. Ad-Dahhaak said about His saying, 'there is no secret discourse of three except that He is the fourth...' - 'He is over His Throne, and His Knowledge is with them, wheresoever they may be.' And it has reached me that Sufyān al-Thawrī said something similar. Ibn Masʿūd (raḍī Allāhu ʿanhu) said, 'Allāh is over the Throne, and nothing is hidden from Him of your actions'" (Tahdhīb 7:103-105).
                Bina k that is all well and good. But please post the reference where you got all that from?

                i know you didn’t write it yourself!
                'If you are grateful, I will surely increase you [in favor]'

                Surah Ibrahim (14:7)

                Comment


                • #9
                  Originally posted by detached soul View Post

                  Bina k that is all well and good. But please post the reference where you got all that from?

                  i know you didn’t write it yourself!
                  https://www.troid.org/aqidah/tawhid/...where-is-allah

                  Please refrain from using my name bk is fine. 👍🏽

                  Comment


                  • #10
                    Originally posted by BK View Post

                    https://www.troid.org/aqidah/tawhid/...where-is-allah

                    Please refrain from using my name bk is fine. 👍🏽
                    Thank you. Whenever you quote something please remember to add a reference to it. Thank you.

                    I will refer to you as BK from now. No problem.
                    'If you are grateful, I will surely increase you [in favor]'

                    Surah Ibrahim (14:7)

                    Comment

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