Assalam o Alaikum
This question where is Allah is an unfortunate controversy in the context it is being discussed between muslim groups.
The simple answer is that Allah is limitless and we cannot define it, We should believe
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).
"The All-Merciful istawa upon the Throne." (Qur'an 20:5)
We should believe all these as Allah said in Quran without making any further explanation and questioning of how and Why and what.
We should also believe that
His knowledge encompasses everything, and he knows, sees and listens to everything.
My sincere request to all of you is to stop here and there is no need for further discussion .
Imam Malik Rahimullah chased away the person who was asking further, I cannot chase away but I am requesting for the sake of Allah.
..................................................................................Those who are still after this topic and not satisfied with above answer, and anyway want to know further...........For them this is most detailed and balanced article article I could find on internet, by very learned Alim, who has explained it and has also stressed on the boundaries of this discussion............
Is Allah Everywhere or is He on His Throne?
By Shaykh Mufti Muhammad Ibn Adam (HA)
taken with thanks from http://central-mosque.com/index.php/Aqeedah/where-is-allah.html
Q:)
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!
In the name of Allah, Most Compassionate, Most Merciful,
The
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 find 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 specific context, which will be
explained later on, insha 'Allah.
The 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.
This 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. They waste theirs and others' precious
time arguing for 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 filled 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 first 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.
Thereafter, 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: The 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, "There 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)
This central
belief has been outlined in almost all of the classical manuals on
Islamic Creed. For example, 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), and nor does He come to end in Himself. He is
not described by quiddity (al-mahiyya), or by quality (al-kayfiyya), 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-Nasafi, Sharh
al-Aqa'id al-Nasafiyya, 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)
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
fi 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 fi 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. Thereafter, there is no need for a
simple believer to scrutinize the technical details of Allah's
attributes, and there is definitely 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 confined 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. The meaning of [Allah being a] entity [unlike
any other] is that He is without body (jism), substance (jawhar), or
accident (arad). He has no definition/limit, no opposite, no equal, and
no peer..." (See: Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P:
117-120)
Imam Abu
Hanifa (Allah be pleased with him) also states in his Al-Fiqh al-Absat,
"If it is asked, 'Where is Allah?' It will be said to him that Allah
Most High existed when there was no place, before creating the creation.
And Allah Most High existed when there was no 'where', no creation,
nothing; and He is the Creator of everything." (Al-Fiqh al-Absat, P: 21)
Mulla Ali
al-Qari states in his commentary of Al-Fiqh al-Akbar, "Allah Most High
does not reside in a place from the places and neither in a time from
the times, because place and time are from the created things whilst
Allah Most High has existed eternally when nothing from the created
things were in existence with Him." (Minah al-Rawd al-Azhar fi sharh
al-Fiqh al-Akbar, P: 117)
Qadi Abu
Ya'la al-Hanbali says, "Indeed, Allah Most High is not to be described
with [residing in a] place." (Daf' Shubah al-Tashbih, P: 43)
Based on this, it is erroneous to say
that Allah Most High is 'physically' in the sky or above the heavens on
His Throne. Likewise, it is wrong to say that He Most High is
'physically' everywhere and in everything. The reason, as explained
above, is that these things are created and limited. The Throne and
heavens are restricted entities, and space is an area restricted within
six dimensions. Allah Most High cannot be confined to things He has
created, such as the heavens and the Throne. He is the creator of time
and space, and thus is exalted beyond both.
Furthermore;
sitting, standing, rising over, ascending, descending, climbing, etc are
all characteristics of created bodies, whilst Allah is pure from having
any attributes of created things attributed to Him. Allah is not in
need of a place in order to exist. Imam al-Tahawi sums this up by
saying, "He [Allah] is independent of the Throne and that which is
beneath it." (Al-Aqida al-Tahawiyya, Point: 50)
Dealing with texts whose meanings are not decisively known (mutashabihat)
There are certain texts in the Qur'an
and Sunna which indicate that Allah Most High is in the sky or above the
heavens upon his Throne. For example:
a "The All-Merciful istawa [literal meaning: positioned Himself] upon the Throne." (Qur'an 20:5)
b
"Have you become fearless of Him who is in the sky if He makes you sink
into the earth, and it starts trembling at once?" (Qur'an 67:17)
c
Mu'awiya ibn al-Hakam relates, as part of a long hadith, that he came
to the Messenger of Allah (Allah bless him & give him peace) and
asked various questions about his practices before Islam. From among the
questions he said that he had slapped his slave girl, and whether he
should free her. The Messenger of Allah (Allah bless him & give him
peace) asked that she be brought before him, and then asked her, "Where
is Allah?" She replied, "In the sky (fi 'l-sama)." The Messenger of
Allah (Allah bless him & give him peace) asked, "Who am I?" She
replied, "You are the Messenger of Allah." The Messenger of Allah (Allah
bless him & give him peace) said, "Free her, for she is a
believer." (Sahih Muslim 537 and others)
d
Sayyiduna Abu Hurayra (Allah be pleased with him) relates that the
Messenger of Allah (Allah bless him & give him peace) said, "Our
Lord 'yanzilu [literal meaning: descends]' every night to the closest
heavens..." (Sunan Tirmidhi 2414)
Conversely, there are other texts which indicate that Allah Most High is everywhere and All-Encompassing. For example:
e
"No secret consultation takes place between three, but He [Allah] is
fourth of them; nor between five, but He is sixth of them; nor between
fewer than that or more, but He is with them wherever they may be..."
(Qur'an 58:7)
f
"Indeed, We have created man, and We know whatever thoughts his inner
self develops, and We are closer to him than [his] jugular vein."
(Qur'an 50:16)
g
"When My servants ask you about Me, then [inform them that] I am near. I
respond to the call of one when he prays to Me..." (Qur'an 2:186)
h "Allah encompasses everything." (Qur'an 4:126)
i "He is with you wherever you are..." (Qur'an 57:4)
These types of texts are known as
mutashabihat i.e. their meanings are not decisively known by us. Their
outward apparent meanings indicate location for Allah Most High or a
similitude between Allah and His creation, and thus they go against the
fundamental 'agreed-upon' belief in Allah's transcendence (tanzih),
mentioned in unequivocal verses such as "There is nothing like unto
Him."
The question that arises, then, is how do you deal with such texts?
1
The most precautious and mainstream position in this regard is of the
early Muslims (salaf), which includes the majority of the Companions,
their followers (tabi'un), the majority of hadith scholars
(muhaddithun), the four main Imams and the major scholars of their
schools (Allah be pleased with them all). Their view is that the outward
purport of such texts is not intended, and only Allah knows the real
meanings of such texts; thus they consign their meanings completely to
Allah Most High without attempting to interpret them – either literally
or figuratively. This is known as the position of tafwid.
It means that we fully believe in the
texts, but owing to the fact that their meanings have not been
decisively established and that they apparently contradict the decisive
texts, we consign the knowledge of their reality to Allah Most High, and
avoid delving into them. We understand that they have meanings
befitting Allah, but it is impossible that they would have physical
meanings, since they do not befit Allah; such as places, shapes, limbs,
movements, sitting, colors, directions, smiling, laughter, and other
meanings which are not permissible to be attributed to Allah.
As such; we affirm the words indicating
location and Throne for Allah, and also those which indicate Him being
everywhere. However, we cannot comprehend the reality of Allah being on
his Throne and neither can we comprehend the reality of Him being
everywhere – although we fully negate that Allah is 'physically' in the
heavens/on his Throne (tashbih), and also negate that He is 'physically'
everywhere in everything (hulul). This is what the early scholars meant
when they said regarding such texts, "Pass them by as they are, without
asking how" (amirruha bi la kayf). (Some of the scholars from this
group, however, interpret the second type of texts which indicate that
Allah Most High is everywhere by saying, He is everywhere by His
Knowledge, His Seeing, His Hearing and His Power).
This position of tafwid is based on the following verse of the Qur'an:
"He [Allah] is
the One who has revealed to you the Book [the Qur'an]. Out of it there
are verses that are muhkamat [of established meaning], which are the
principal verses of the Book, and some others are mutashabihat [whose
definite meanings are unknown]. Now those who have perversity in their
hearts go after the mutashabih of it, seeking [to create] discord, and
searching for its interpretation [that meets their desires], while no
one knows its interpretation except Allah; and those well-grounded in
knowledge say: We believe therein; all is from our Lord. Only the men of
understanding observe the advice." (Qur'an 3:7)
Mulla Ali
al-Qari states in his commentary of Al-Fiqh al-Akbar, "Imam Abu Hanifa
(Allah have mercy on him) said in his Kitab al-Wasiyya, 'We agree that
Allah performed istiwa [literal meaning: positioned Himself] upon the
Throne without Him having any need for it or resting on it. He is the
Guardian of the Throne and all besides the Throne. If He were in need
[of the Throne], He would not have been capable of bringing the universe
into existence and administrating over its affairs, like the created
beings [for created things are in need, and the one in need of others
cannot create the universe]. If He [Allah Most High] was in need of
sitting or settling [on the Throne], then before the creation of the
Throne, where was He Most High? In effect, He is transcendent of all of
this.' (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 126-127)
Mulla Ali
al-Qari further states, "How fitting is the response of Imam Malik
(Allah have mercy on him) when he was asked about istiwa. He said,
'istiwa is known [i.e. we know and accept that it has been mentioned in
the Qur'an, because in another narration Imam Malik said, 'istiwa is not
unknown'], the 'how' (kayf) is unknown [this has also been transmitted
as 'the how is not comprehensible'], asking about it is an innovation,
and belief in it [i.e. accepting it to be part of revelation] is
obligatory.' This is the way of the early scholars (salaf) and the
safest path, and Allah knows best." (Minah al-Rawd al-Azhar fi sharh
al-Fiqh al-Akbar P: 127)
Imam Ahmad
ibn Hanbal (Allah have mercy on him) said, when asked about Allah's
istiwa on the Throne, "He performs istiwa upon the Throne, however He
wills and as He wills, without any limit or any description that can be
made by any describer." (Daf' Shubah al-Tashbih, P: 28)
Imam Shafi'i
(Allah have mercy on him) would simply say regarding the mutashabihat
texts, "I believe in what has come from Allah as it was intended by
Allah, and I believe in what has come from the Messenger of Allah (Allah
bless him and give him peace) as it was intended by the Messenger of
Allah." (Ibn Qudama, Dhamm al-Ta'wil)
Imam Sufyan
ibn Uyayna (Allah have mercy on him) says, "All that Allah has described
Himself with in His Book; its explanation is its reciting and keeping
silent about it." (Bayhaqi, Al-Asma' wa 'l-sifat 2/158)
2
The second position concerning such texts is of some later scholars;
such as Imam Ibn Taymiya, Imam Ibn al-Qayyim and others (Allah have
mercy on them). They also consign the knowledge of what is meant to
Allah, but in a slightly different manner. They are of the opinion that
we must affirm the apparent literal meaning that has been expressed in
the text (tathbit), but then consign its details to Allah Most High. So
for example, in relation to the verse of 'istiwa', we must believe in
and affirm the apparent meaning which is 'elevation' and 'rising over
the Throne'. However, the modality (kayfiyya) of this 'elevation' or
'rising' is unknown, but it is certainly not like the rising of created
things. (As for the second type of texts, they clearly interpret them by
saying that Allah is everywhere by His Knowledge, His Seeing, His
Hearing and His Power).
The key difference between this position
and the previous one is that in the case of the former, one recites the
mutashabih text, accepts it to have been revealed by Allah, believes in
it and affirms 'whatever' is intended by Allah through it, and then
remains silent about it without saying whether the literal or figurative
meaning is meant (pass them by as they are without asking how). In the
latter position, however, after recital and acknowledgement of the text,
one affirms that the apparent literal meaning is what is meant, but the
details of this apparent meaning is only known by Allah. There is a
very subtle difference between the two viewpoints!
Even though this (latter) view – in of
itself – can be considered acceptable, it can also potentially be highly
dangerous, especially in our times. This is due to two reasons:
Firstly; the human intellect is very
limited, and thus it is very difficult for it to comprehend Allah being
above the heavens upon His Throne without some sort of bodily figure
coming to mind. The early Muslims had strong faiths, and may have been
equipped to negate any thought of a bodily figure occupying a throne.
This cannot be said for every simple believer today. In life, we are
accustomed to only experiencing created things; and thus it may be
difficult to fully realize the transcendent nature and majesty of Allah
Most High – if we were to say that He is upon His Throne.
Imam Abd
al-Wahhab al-Sha'rani expresses this point in a very beautiful manner.
He states that Allah's attributes of 'istiwa', 'elevation' and 'nuzul
[descending] to the heavens' are all eternal (qadim), for He is eternal
with all His attributes; whereas there is a consensus that the Throne
and everything surrounding it is created. As such, Allah Most High had
the attribute of 'istiwa' and 'nuzul' even before He created the Throne
and the heavens. So where was His 'istiwa' before creating the Throne,
and upon what did He do 'nuzul' before creating the heavens and the sky?
Therefore, the way you envisage Allah's 'istiwa' upon the Throne and
His 'nuzul' to the heavens before the creation of the Throne and the
heavens, envisage it in the same manner after their creation.
(Al-Yawaqit wa 'l-Jawahir)
Secondly, the discourse of the early
Muslims was mainly in the Arabic language. As such, both approaches in
consigning the mutashabihat texts to the knowledge of Allah seemed
similar. The advocates of the first approach would, for example, merely
recite the word 'istawa' and say "I affirm this istiwa as intended by
Allah" and leave it to that, whilst those who took the second approach
would also recite 'istawa' and then say that the meaning of this is
literal 'istiwa' but in a manner befitting Allah. The difficulty arises
when the word 'istawa' is translated into another language. If the
second approach is taken, then one would translate it in English by
saying "the meaning of this is that Allah rose over the Throne" and the
like. This is when the thought of a bodily figure and human-like
attributes come to mind.
This also explains why the advocates of
both approaches use the same evidences and statements of early Muslim
scholars, such as the four Imams, in justifying their view. Using only
the Arabic medium, it can be difficult to distinguish the clear
difference between the two approaches.
For example,
Imam Abu Hanifa states in his Al-Fiqh al-Absat, "He who says that I do
not know if my Lord is in the sky or the earth has indeed committed
disbelief... Similarly, he who says that He is on His Throne, but I do
not know whether the Throne is in the sky or the earth [has also
committed disbelief]." (Al-Fiqh al-Absat, p: 14)
This quote of Imam Abu Hanifa (Allah
have mercy on him) is misunderstood by some, and incorrectly used to
prove that the Imam believed in affirming a direction and location for
Allah! The reality is that Imam Abu Hanifa was amongst the very early
Muslims (salaf), and his position was in harmony with the mainstream
popular opinion of that time – which is ultimate tafwid, as it is clear
from his statements quoted earlier; such as, "If He [Allah Most High]
was in need of sitting or settling [on the Throne], then before the
creation of the Throne, where was He Most High?" However, the Imam was
also against figurative interpretation of the mutashabihat texts, and
firm on the position of consigning the meaning to the knowledge of
Allah.
As such, followers of Imam Abu Hanifa
and commentators of his works have explained what he meant by the above
text. They state that the reason why Imam Abu Hanifa declared a person
who says these two phrases a disbeliever is because they contain
attributing a direction and location for Allah. (See: Isharat al-Maram
min Ibarat al-Imam, p: 168) Imam Izz al-Din ibn al-Salam says that the
reason why Imam Abu Hanifa declared such a person a disbeliever is that
by using such words, one suggests a place for Allah; and whosoever
believes that Allah has a place is an anthropomorphist. (Minah al-Rawd
al-Azhar fi sharh al-Fiqh al-Akbar P: 115)
Thus, Imam
Abu Hanifa's intention is not to prove that the heavens and the Throne
are places for Allah, and the clearest evidence for this is the
aforementioned saying of the Imam himself, "If He [Allah Most High] was
in need of sitting or settling [on the Throne], then before the creation
of the Throne, where was He Most High? In effect, He is transcendent of
all of this." And Allah knows best.
3
The third position in regards to these mutashabihat texts is that their
apparent literal meaning is impossible for Allah; thus the texts will
be interpreted figuratively/metaphorically in a manner befitting Allah,
yet without affirming it with certainty since other meanings could also
be correct. This position was held mainly by scholars of later
generations (khalaf), who were forced to take this stance in order to
safeguard the iman of the masses, since people were not satisfied with
merely consigning the knowledge of mutashabihat texts to Allah, and thus
began to understand them literally and read into meanings that do not
befit Allah Most High.
This position is known as the position
of ta'wil. Ta'wil means to interpret, make sense of, assign a meaning
to, and give an interpretation or explanation to a particular text or
phrase. For example, interpreting the saying "the King defeated the
enemy" that the defeat occurred at the hands of the King's army and not
the King himself.
This is also a valid and acceptable view
according to the vast majority of scholars as long as it remains within
the boundaries of the Arabic language and spirit of Shari'ah. Even some
early Muslims (salaf), including some of the Sahaba such as Ibn Abbas
(Allah be pleased with him), made ta'wil in some of the Qur'anic verses
and hadiths, and the reality is that at times we have no choice but to
assign figurative meanings, otherwise they will contradict the decisive
and emphatically established texts (muhkamat), leading to many
contradictions in the Qur'an and Sunna.
For example,
Imam al-Bukhari (Allah have mercy on him) interprets the verse "There is
no god but He. Everything is going to perish except His wajh [literal
meaning: face]" (Qur'an 28:88) by saying that the word 'wajh' means
'mulk' or 'dominion.' He also quotes another interpretation, "that which
was done solely for the sake of Allah [i.e. righteous actions]." Imam
Ibn Hajar al-Asqalani, in his Fath al-Bari, quotes Abu Ubayda as saying
that the word 'wajh' in the verse means the 'majesty (jalal)' of Allah.
(See: Fath al-Bari with Sahih al-Bukhari 8/641-642)
Similarly, in
regards to the hadith of Bukhari and Muslim wherein the attribute of
Allah 'dhik (literal meaning: laughing)' has been mentioned, Imam
Bukhari is quoted as saying that it means, "Allah's mercy." (Bayhaqi,
Kitab al-Asma' wa 'l-Sifat, p: 433)
In Surat al-Qalam, Allah Most High says,
"On the Day when the saq [literal meaning: shin] will be exposed..."
(Qur'an 68:42) Likewise, in the hadith of Bukhari, it is stated, "Our
Lord will expose his saq [literal meaning: shin]." Many scholars from
the salaf and khalaf; such as Abdullah ibn Abbas, Mujahid and Qatada
interpret the term 'saq' with various different explanations. (See: Imam
al-Bayhaqi's Al-Asma' wa 'l-Sifat, p: 323)
Imam Ibn
Kathir (Allah have mercy on him) relates in his masterpiece Al-Bidaya wa
'l-Nihaya quoting Imam al-Bayhaqi from his Manaqib through a sound
chain that Imam Ahmad ibn Hanbal (Allah have mercy on him) interpreted
the verse, "And your Lord shall come" (Qur'an 89:22) to mean, "His
recompense (thawab) shall come.' (Al-Bidaya wa 'l-Nihaya, 10/327)
There are countless other examples of this, but the above should suffice, insha'Allah.
Accordingly, scholars of later
generations interpreted the mutashabihat texts which indicate Allah's
physical elevation above the heavens, and Allah being positioned in the
sky or upon His Throne with various explanations. For example:
a
Imam Ibn Jarir al-Tabari states in his well-known exegesis (tafsir) of
the Qur'an, "Allah made himself exalted over the heavens with the
exaltation of sovereignty and power, not that of dislodgment and
movement." (Tasir al-Tabari 1/430)
Others who interpret
the verses of 'istiwa' figuratively include: Imam al-Bayhaqi, Imam
al-Haramayn al-Juwayni, Imam Raghib al-Isfahani, Imam Abu Hamid
al-Ghazali, Imam Abu 'l-Faraj ibn al-Jazi al-Hanbali, Imam Fakhr al-Din
al-Razi, Imam al-Baydawi, Imam al-Nasafi, Imam Taqi al-Din al-Subki,
Imam Ibn al-Humam al-Hanafi, Imam al-Suyuti and others (Allah have mercy
on them all). They state that 'istiwa' does not mean Allah's physical
elevation over the Throne; rather, it refers to elevation of rank,
status and dominion, and Allah's subjugation of the Throne that is
without a beginning like all of the attributes of Allah.
b
In regards to the verse of Surat al-Mulk ["Have you become fearless of
Him who is in the sky..."], the great Maliki exegete (mufassir) Imam
al-Qurtubi (Allah have mercy on him) says in his twenty-volume
commentary of the Qur'an, Al-Jami' li ahkam al-Qur'an, "It is said that
the meaning of the verse is, have you become fearless of Him whose
power, authority, Throne and dominion is in the sky. The reason for
specifying the sky – despite His authority being universal – is to
assert that a God is One whose power is [also] manifest in the heavens,
and not [only] one whom people venerate on the earth. Some others said
that it refers to the angels, and some said that it refers to angel
Jibra'il who is entrusted with punishing people. I [Qurtubi] say that
the verse could mean, "Have you become fearless of the Creator of those
in the sky..." (Al-Jami' li Ahkam al-Qur'an, tafsir of 67/17, 18/141)
Imam
al-Qurtubi further states in the commentary of the same verse, "The
more exacting scholars hold that "in the heavens" is similar to Allah's
statement "Journey in the earth", meaning over the heavens; but [not
over it] by way of physical contact or spatialization, but by way of
power (qahr) and control (tadbir). Another position is that it means,
"Have you become fearless of Him who holds sway over (ala) the heavens"
just as it is said, "So-and-so is over Iraq and the Hijaz", meaning that
he is the governor and commander of them. The hadiths on this subject
are numerous, rigorously authenticated (sahih), and widely known, and
indicate the exaltedness of Allah; only an atheist or a stubborn
ignoramus would deny them. Their meaning is to dignify Allah and exalt
Him above what is base and low, and to characterize Him by highness and
grandeur, not by being in places, particular directions, or within
limits, for these are the qualities of physical bodies. The hands are
only raised towards the heavens when one supplicates because the sky is
from where divine revelation descends and rain falls, the place of
purity and the wellspring of the purified ones from the angels, and that
the deeds of servants are raised to it; and over it is His Throne and
His Paradise; just as Allah has made the Ka'ba the direction (qibla) of
supplication and prayer. And also because He has created all places and
has no need of them. He was in His beginning-less eternality before
creating space and time, when there was no place or time, and is now as
He was." (Al-Jami' li Ahkam al-Qur'an, tafsir of 67/17, 18/141)
Similarly,
Imam Nawawi (Allah have mercy on him) states in his commentary on Sahih
Muslim, "Al-Qadi Iyad said, 'There is no disagreement among any of the
Muslims – their jurists (fuqaha), their hadith scholars (muhaddithun),
their theologians (mutakallimun), their polemicists (nuddhar) and their
ordinary followers (muqallidun) – that the texts which outwardly
indicate that Allah is in the sky – for example, the statement of Allah
Most High, "Have you become fearless of Him who is in the sky if He
makes you sink into the earth?" (Qur'an 67:17) – are not to be taken
literally; rather, according to them all [that is, all the Muslims and
experts of every field of Shari'ah as mentioned above], they are to be
interpreted figuratively.'" (Al-Minhaj sharh Sahih Muslim)
c
In regards to the hadith of the slave-girl whom the Messenger of Allah
(Allah bless him & give him peace) asked, "Where is Allah?", and she
responded by saying, "In the sky", Imam Nawawi states, "This is one of
the hadiths which deal with the attributes [of Allah]. There are two
positions with regards to them, both of which have been discussed
repeatedly in the chapter of faith (iman). The first position is to
believe in them without delving into its meaning (tafwid); while
maintaining categorically that there is nothing like unto Allah Most
High, and that He transcends the attributes of created things. The
second position is to interpret them figuratively (ta'wil) in a manner
that befits Him. Those who hold this [latter] position [of figurative
interpretation] say that [in the present hadith] the Messenger of
Allah's (Allah bless him & give him peace) intention was to examine
her to see whether or not she was one of those who worshiped idols that
are before them, or one of those who believed in the Oneness of Allah
and maintained that Allah alone is the creator, disposer, and one who
effects [all things] – for He is the One that when a person supplicates
to Him, he turns [his attention, or hands] towards the sky; just as when
a person performs Salat, he faces the Ka'ba. [What is mentioned in the
hadith] is not because Allah is restricted in the sky, just as He is not
restricted in the direction of the Ka'ba. Rather, it is because the sky
is the direction (qibla) for supplication (dua'), just as the Ka'ba is
the direction (qibla) for the ritual prayer. So when she said that "He
is in the sky", it became known that she was one of those who believed
in the Oneness of Allah, and not a worshipper of idols." (Al-Minhaj
sharh Sahih Muslim)
Mulla
Ali al-Qari states in his commentary on Mishkat al-Masabih in relation
to this hadith, "Al-Qadi Iyad al-Maliki said, 'By asking this question,
the Messenger of Allah's (Allah bless him & give him peace)
objective was not to ask about Allah's location (makan), for verily He
is above and beyond space, as He is above and beyond time. Rather the
intent of his question to her was to find out whether she was a believer
in His oneness (muwahhida) or someone who associated partners with
Allah (mushrika), because the unbelievers of the Arabs used to worship
idols, and each tribe used to have a specific idol in its midst which it
worshipped and aggrandized; and it may be that the simple-minded and
ignorant ones among them did not know any other object of worship than
that idol. The Messenger of Allah (Allah bless him & give him peace)
meant to determine what she worshipped. When she said, 'In the heavens'
– and another narration says that she made a sign towards the heavens –
it was understood that she was a believer in tawhid. His objective by
this line of questioning was the disowning of the gods of the earth,
which are the idols; not the establishment of the heaven as a location
for Allah. Allah is greatly exalted from the sayings of the
wrong-doers.'" (Mirqat al-Mafatih)
Furthermore; Imam
al-Ubbiy in his commentary of Sahih Muslim, Shaykh Muhammad al-Shanqiti,
Imam Abu Bakr ibn al-Furak in his Mushkil al-Hadith, Qadi Abu Bakr ibn
al-Arabi in his commentary of Sunan al-Tirmidhi, Imam Ibn al-Jawzi
al-Hanbali in his Daf' Shubah al-Tashbih, Imam Abu 'l-Walid al-Baji,
Imam al-Baydawi, Imam Taqi al-Din al-Subki and countless other classical
scholars also state that the Messenger of Allah's (Allah bless him
& give him peace) objective by the question was not to ask regarding
the physical location of Allah (makan), but about His rank and status
(makana); and the slave-girl's response was not intended to describe
Allah physically being in the sky, rather to express His tremendousness
(adhama), superiority, nobility and elevation of status and rank. There
are so many quotes of the Imams in this regard such that it is difficult
to reproduce them here.
As such, this group
of scholars interpreted all such texts which indicate Allah's physical
elevation over the heavens and Throne by giving figurative meanings.
Similarly, many of them interpreted the second type of texts which
indicate that Allah Most High is everywhere by saying, He is everywhere
with His knowledge, assistance and the like. Interpreting both types of
texts is acceptable and valid as long as it remains within the known
parameters of language and Shari'ah. Just as it is valid to interpret
texts indicating Allah being everywhere or with His creation, it is
likewise permitted to interpret the texts indicating Allah being above
the heavens on His Throne. Sadly, some people consider the
interpretation of 'Allah above the heavens/upon His Throne' texts to be
deviation, yet they see no problem in interpreting the 'Allah with His
creation' texts! This is an unjust approach. If interpreting the second
type of texts is not deviation, then interpreting the first type of
texts is also not deviation. Consistency demands that we hold the same
stance with both types of texts.
Conclusion and final thoughts
In conclusion, the central point of
aqida which every Muslim must firmly believe is of Allah's transcendence
(tanzih) – that is to say, Allah Most High is above and beyond having
any resemblance with His creation. He Most High is not to be described
with limits, organs and other such characteristics belonging to created
things; and is not confined to time and space. "There is nothing
whatsoever like unto Him." (Qur'an 42:11) This much belief is sufficient
for an average Muslim to attain salvation, insha Allah.
Thereafter; with regard to the texts
describing Allah to be everywhere or with His creation, most classical
and later scholars interpret them to mean that Allah is everywhere with
His knowledge, seeing and hearing; and this is not the real point of
contention. Accordingly, one may interpret these texts, or consign their
meaning to the knowledge of Allah. However, one must not believe that
Allah Most High is 'physically' everywhere, since space is created
whereas Allah is pre-existent and eternal.
As for the texts describing Allah to be
in the heavens/sky and above His Throne – which are the real point of
contention, and apparently go against the above core belief in Allah's
transcendence – one may adopt any of the following positions; and all of
them are valid positions and none of them can be considered outright
deviation:
a
Consigning their meanings and details completely to the knowledge of
Allah. This position, known as tafwid, was chosen by the majority of
early scholars (salaf), and by far the best and safest approach.
b
Affirming their literal meanings (tathbit) – with emphatic rejection of
a similitude between Allah and His creation – and then consigning the
modality (kayfiyya) of such texts to the knowledge of Allah. This
position, chosen by scholars such as Imam Ibn Taymiya, can be risky for
an average believer.
C
Interpreting such texts figuratively in a manner that befits Allah.
This is known as ta'wil, and was chosen by some later scholars.
None of the
above three standpoints can be considered deviation or departure from
the Ahl al-Sunna wa 'l-Jama'ah. One of my respected Shaykhs, Mufti Taqi
Usmani (may Allah preserve him) states in his monumental commentary of
Sahih Muslim, "All four positions [he mentioned one other position which
can be incorporated in the three I have mentioned) are feasible. Large
numbers of verifying scholars have taken every one of these positions,
since the important thing in creed (aqida) is declaring Allah to be
beyond having a similitude [with His creation], and not negating His
attributes (ta'til); and every one of these four paths is firmly
convinced of this. The difference between them is not a difference in
creed, for indeed the creed is declaring Allah beyond tashbih and
ta'til; it is only a difference of opinion in expressing that creed and
basing them on the texts. So not one of these paths is entirely baseless
or absolutely misguided, even if theoretical debates and arguments have
not ceased to run between them for many centuries. Occasionally,
exaggeration and excess occurred in them from the various sides, and
occasionally one of them steered in the direction of trespassing the
limits of moderation, but the truth is that the basis of the dispute is
nothing but a judgmental (ijtihadi) dispute, akin to the differences of
the jurists in juristic matters which are open to interpretation. For
this reason, outstanding scholars of the Umma, adherent devotees to the
Book and the Sunna, of whose being from the people of truth and from the
Ahl al-Sunnah wa l-Jama'ah is not in doubt, took every opinion from
these four opinions.
It is apparent that the path of the
majority from the predecessors (salaf) was tafwid, and this is the
safest, most prudent and most in accordance with His statement (Most
High), "No one knows its interpretation except Allah. And those who are
firmly grounded in knowledge say: we believe therein'" (3:7) (Takmila
Fath al-Mulhim 5/379-80)
The famous
late Jordanian scholar of immense knowledge and wisdom, Shaykh Nuh Ali
Salman al-Qudat (Allah have mercy on him) expresses the same stance in
his commentary of Jawharat al-Tawhid. He states that all the various
positions of the scholars are close to one-another, since they all agree
that Allah Most High does not possess human-like attributes.
Thereafter, whether one consigns the meaning completely to the knowledge
of Allah, or interprets the texts figuratively, or affirms the literal
meaning but negates anthropomorphism (tashbih), it is all part of
affirming Allah's transcendence. As such, there is no need to fuel
hostility and enmity between Muslims – especially at a time when Muslims
have to combat the enemies of Islam. (See: Al-Mukhtasar al-Mufid fi
sharh Jawharat al-Tawhid, p: 91)
As such, all classical scholars agree on
ensuring that the basic doctrine of Allah's transcendence is preserved;
they merely differ in the manner in which this is realized. Some
perceive Allah's transcendence in absolute tafwid, whilst others see it
in interpreting the texts figuratively, and some others see it in
affirming the literal meaning but with 'emphatic rejection' of Allah
being similar to His creation.
For example, Allah's attribute of 'yad'
has been mentioned in various texts of the Qur'an and Sunna. 'Yad'
linguistically, as we understand it, refers to the hand of a created
being. However, all the groups agree and emphatically deny that Allah
has a hand like that of a human, thus they all preserve the central
belief in Allah's transcendence. Thereafter, whether we say "Allah knows
best what 'yad' means" or "it refers to Allah's assistance, etc" or "it
means a hand but certainly unlike the human hand", it does not undo the
central aqida outlined in the verse, "There is nothing whatsoever like
unto Him." (Qur'an 42:11)
Therefore, debates and heated arguments
about this issue must be avoided, and we should learn to 'agree to
disagree'. No group should enforce their viewpoint on the other group,
and no group has the right of claiming to be on the ultimate truth.
Sadly, we live in a time of religious extremism and fanaticism. Some of
us very easily term others as anthropomorphist (mushabbiha), whilst
others consider tafwid, ta'wil and everything else besides affirming the
literal meaning (tathbit) to be outright deviation and even disbelief!
This implies declaring countless Imams and giants of this Umma as
deviated, since most of them either chose the path of tafwid or ta'wil.
May Allah protect us, Ameen.
Indeed, the following positions are absolute deviation and may well even take one out of the fold of Islam:
a
Believing (may Allah protect us) that Allah is 'physically' in the
heavens or 'physically sitting' on His Throne like created beings, known
as anthropomorphism (tashbih). Sitting, standing, coming into contact,
separation, moving from one place to another, etc, are all
characteristics of created bodies from which Allah is pure.
b
Believing that Allah Most High is 'physically' everywhere and
'physically' with His creation and in every space. This is known as
hulul.
c
Rejecting and denying the non-decisive (mutashabihat) texts concerning
the attributes of Allah altogether. This is known as ta'til.
The above is what I have learnt from my
teachers, especially Shaykh Mufti Muhammad Taqi Usmani (may Allah
preserve him). It is what I consider and accept as the truth in the
matter, and feel is the most balanced observation, Insha Allah. May
Allah protect us all and bring about harmony and love between us, Ameen
Ya Rabb.
And Allah knows best[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK
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