ALLAH – There is none that compares
to Him
Allah
tells us (what means):
"…There
is nothing like unto Him (Allah), and He is The All-Hearer, The All-Seer."
(Al-Shura 42:11)
"And
there is none equal or comparable to Him (Allah)." (Al-Ikhlas 112:4)
As
Muslims we have to know about Allah, since Allah is The One who created us to
worship Him. We, of course, know about Allah through the Qur’an and Sunnah. We
do not add or subtract to what the Qur’an and Sunnah say about Allah.
It
is a very important part of our beliefs to not reject any of Allah's Names,
Attributes, and Descriptions as described in the Qur'an and Sunnah and to try
to interpret them to our understanding. For example when Allah talks or
Muhammad (S) describe Allah’s Face, Hands, Eyes, and Foot we do not liken Them
to being symbolic or being metaphoric, but we take Them as is.
"And
the Face of your Lord full of Majesty and Honor will abide forever." (Al-Rahman
55:27)
"The
Jews say, ‘Allah’s Hand is tied up.’ Be their hands tied up and be they
accursed for what they uttered. Nay, both His Hands are widely outstretched. He
spends (of His Bounty) as He wills." (Al-Maidah 5:64)
"So
wait patiently (O Muhammad) for the Decision of your Lord, for verily you are
under Our (Allah’s) Eyes." (Al-Tur 52:48)
We
do not say Allah’s Face, Hands, and Eyes are like the ones of His Creations,
and we do not deny them. All we do is acknowledge the fact that Allah indeed
has these. How They are or are not, is not for us to go into.
Allah
tells us (what means):
"Glorify
the Name of your Lord, the Most High"(Al A’la 87:1)
Judging
from the above verse and from several others in the Quran we can see that Allah
is The Most High. The One Who is above His Throne that is above the seven
heavens and Allah’s Chair, and Allah is not everywhere as many people claim.
Allah
says what means in the Quran:
"Surely,
your Lord is the One who created the heavens and the earth in six days then He
rose over the Throne." (Al-A’raf 7:54)
"Are
you sure that He Who is above the heaven will not split the earth beneath you? Or
are you sure that He Who is above the heaven will send against you a
stone-charged hurricane" (Al-Mulk 67:17-18)
"He
is The Irresistible above His worshippers" (Al-Anam 6:18 and Al-Anam 6:61)
"Those,
who fear their Lord who is above them" (Al-Nahl 16:50)
We
can also see judging from the following Sahih Muslim hadith that Allah is above
us:
Mu’aawiyah
bin al-Hakam said, "I had a servant girl who used to tend my sheep in the
area of Mount Uhud, near a place called al-Jawwaareeyah. One day I came to see
them only to find that a wolf had made off with a sheep from her flock. Since
I, like the rest of Aadam’s descendants, am prone to do regrettable acts, I
gave her a terrible slap to the face. When I came to Allah’s Messenger(S) with
the story, he considered it a grave thing for to have done. I said, "Oh
Messenger of Allah(S), could I not free her (to expiate for slapping her in the
face)?" He(S) replied, "Bring her to me," so I brought her. He(S)
then asked her, "Where is Allah?" and she replied, "Above the
sky." Then he asked her, "Who am I?", and she replied, "You
are Allah’s Messenger." So he said, "Free her, for verily she is a
true believer."
When
we are in sajood, we recite (what means): "Glorified is Allah, Most
High." If Allah was everywhere as some claim, why would we recite this
when in sajood? One would probably never imagine referring to Allah as being
The Most Low!
Views
of the Four Major Madhhabs
Mutee’
al-Balakhee asked Imam Abu Hanifah regarding his opinion of a person who does
not know whether his Lord is in the heavens or on earth. Abu Hanifah replied,
‘He has disbelieved, because Allah has said,
"The
Most Merciful is above the throne" (20:5)
and
His Throne is above His Seven Heavens.’
Abdullah
bin Nafi’ reported that Imam Malik said: ‘Allah is above the heavens, but His
knowledge encompasses everything. Nothing escapes His Knowledge.’
Imam
Shaf’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 Muhammad is the Messenger of Allah, and Allah is
above His ‘Arsh above the heavens..."
Imam
Bin Hanbal was asked: ‘Is Allah above His ‘Arsh, above the seventh heaven,
separate from His creatures, and His Knowledge and Power encompassing
everything everywhere? He replied: ‘Certainly, He is above His ‘Arsh and
nothing escapes His knowledge.’
As
for the statements of Allah that have the following meanings:
"Verily,
We created man and know what his soul whispers, for We are closer to him than
his jugular vein" (50:16)
"Do
you not see that Allah knows all that is in the heavens and in 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 or 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" (58:7)
We
can see Allah starts these statements specifying that He knows what the
soul of man whispers and what is in the heavens and the earth, so we can see
the reference to man’s jugular vein and Allah being with the people specifies
to Allah’s knowledge.
Alhumdu’lillah
there are many more proofs from the Quran and the Sunnah, which confirm Allah
is not everywhere and above His Throne above the seven heavens, that have not
been included in this article. One can look at the story of the Isra and Miraj
of Prophet Muhammad(S) where Angel Jibraeel took Muhammad(S) up through the
heavens until Muhammad(S) finally talked with Allah.
It
is important for us to know Who we are worshipping, so we can Insha’Allah
continue to better ourselves and to be among the successful in the hereafter.
There
is no doubt Allah is All-Hearing and All-Knowing and nothing escapes Allah’s
knowledge and we have to believe that.
The Only True God and Creator of All
The Qur’ân,
the Divine Revelation from the only God, Cherisher and Sustainer of the worlds
(Qur’ân 56:80), repeatedly tells us that there is no god but ALLAH [1] . ALLAH
the Almighty says in His Book:
“And your god is ONE GOD; there is no god but He, Most Gracious Most
Merciful.” (Qur’ân, 2:163)
“Here is a Message for mankind: Let them take warning there from, and
let them know that He is (no other
than) One ALLAH. Let men of
understanding take heed.” (14: 52)
" ALLAH! There is no god but He (the) Rabb[1][2][2] (the Only
Cherisher and Sustainer) of the Throne Supreme!” (27: 26)
“O mankind! Call to mind the
grace of ALLAH unto you! Is there a Creator other than ALLAH to give you
sustenance from heaven or earth? There is no god but He. How then are you
deluded away from the Truth? (35:3)
“Verily, your ALLAH is One, Rabb of the heavens and of the earth and all
between them and Rabb of every point at the rising of the sun!” (37:4-5)
“Know, therefore, that there is no god but ALLAH, and ask forgiveness
for your fault...” (47: 19)
For the clear guidance of all mankind, ALLAH the Most High mentions in
many parts of His Book that He Alone is our God. Indeed, there is no god but
ALLAH. He is the Living, the
Self-Subsisting, the Supporter of all (3: 2), and the One Who gives life and
death (3:156; 6:95; 15:23). ALLAH is the Creator of all things. He is the One, the Supreme and
Irresistible (13: 16).
Belief in ALLAH requires that we refrain from assigning partners to
Him (6:22, 13:36 and 60:12) as well as saying things about ALLAH of which
we have no knowledge (7: 33). He is
ALLAH, the One, not one in a Trinity (5:72), nor one of two (16:51). He has no begotten son (2:116; 6:100; 10:68;
19:35) nor is He begotten (112: 3). Nor
does He have consort nor daughters (6:100-101; 16:57; 37:149-157). Verily,
ALLAH has no partner (6:163). No vision
can grasp Him, but His grasp is over all vision; He is Subtle, Well
Aware (6:102, 103).
Furthermore, the Qur’ân
contains many praises to ALLAH ľ the Only One worthy of all praises
(31:26). The most beautiful names or attributes belong to Him (7:180). Ask yourself the following sensible
questions: Is there anyone besides
ALLAH, who claims to be the Rabb
(Only God, Cherisher and Sustainer) of the Worlds (i.e., this present world and
the world in the Hereafter)? Who has
ever claimed ownership of all things in heaven and earth, except ALLAH? Has anyone, except ALLAH, ever claimed to be
the Only One Free of all wants, Worthy of all praise, Master of the Day of
Judgment and the Only Deity? Do you
know of anyone, except ALLAH, who claims to be the Only Creator, Who begets not
nor was He begotten, and none is comparable unto Him? If your answer to any of these challenging questions is “None”;
then, accept the veracity of the following ayaat (Qur’ânic verses), as divine words
coming from the Only True God, ALLAH:
In the Name of ALLAH, Most Gracious, Most Merciful. All praises belong to ALLAH, the Rabb (Only
God, Cherisher and Sustainer) of the Worlds: Most Gracious, Most Merciful;
Master of the Day of Judgment. You
Alone we worship, and You Alone we seek for help. Guide us to the straight Way,
the way of those on whom You have bestowed Your Grace, not (the way) of those
who earned your anger and who went astray.
(1:1-7)
ALLAH! None has the right to be
worshipped but He, the Ever Living, the One Who Sustains and protects all that
exists. Neither slumber nor sleep can
overtake Him. His are all things in the
heavens and on earth. Who is he that
can intercede with Him, except with His permission? He knows what happens to them (His creatures) in this world, and
what will happen to them in the Hereafter.
And they will never compass anything of His Knowledge except that which
He wills. His Throne extends over the
heavens and the earth and He feels no fatigue in guarding and preserving
them. For He is the Most High the
Supreme (in glory). (2:255)
“All Praises and thanks be to ALLAH Who, (Alone) created the heavens and
the earth and made the darkness and the light.
Yet those who reject Faith hold (others) as equal with their Rabb.” (6:1)
“But if they turn away say:
‘ALLAH suffices me: There is no god but He: On Him is my trust - He is
the Rabb of the Throne (of Glory) Supreme!’” (9:129)
“Say: ‘Call upon ALLAH or call upon Rahman (the Most Beneficent), by
whatever name you call upon Him (it is well), for to Him belong the Most
Beautiful Names. Neither speak your Prayer aloud nor speak it in a low tone but
seek a middle course between.’ And say:
‘Praises belong to ALLAH Who begets no son and has no partner in (His)
dominion: nor is He low to have protector.
And magnify Him for His greatness and glory!’” (17:110-111)
“To ALLAH belong all things in heaven and earth: verily ALLAH is He (Who
is) free of all wants worthy of all praise.”
(31:26)
“Glory to your Rabb, the Rabb of
Honor and Power! (He is free) from what they ascribe (to Him)! And Peace on the Messengers! And praises to ALLAH the Rabb of the Worlds.” (37:180-181)
“Then Praise be to ALLAH, the Rabb of the heavens and Rabb of the earth,
the Rabb of all the worlds! To Him is Glory throughout the heavens and the
earth: and He is Exalted in Power, Full of Wisdom!” (45:36-37)
Whatever is in the heavens and on earth does declare the Praises and
Glory of ALLAH: to Him belongs Dominion and to Him belongs Praise: and He has
power over all things. It is He Who has
created you; and of you are some that are Unbelievers and some that are
Believers: and ALLAH sees well all that you do. He has created the heavens and
the earth in just proportions and has given you shape and made your shapes
beautiful: and to Him is the final Goal. He knows what is in the heavens and on
earth: and He knows what you conceal and what you reveal. Yes, ALLAH knows well the (secrets) of (all)
hearts. (64:1-4)
Blessed be He in Whose hands is Dominion: and He has Power over all
things. He Who created Death and Life that He may test which of you is best in
deed: and He is the Almighty, Most Forgiving.
He Who created the seven heavens one above another; you can see no fault in the creation of the
Most Gracious. Then look again: Do you
see any flaw? (67:1-3)
“Say: `He is ALLAH the One. The Eternally besought of all. He begets not nor was He begotten and there
is none comparable unto Him.’" (112:
1-4)
The above verses are just few of the many enlightening verses in the Qur’ân that show how ALLAH I stresses His unique
divinity. The Qur’ân consistently guides mankind to the Oneness of ALLAH: Who
Alone is our God, Creator and Provider and Who Alone deserves all praises and
beautiful attributes.
We must firmly believe that ALLAH I is the only One worthy to be
worshipped. Both the Qur’ân and the Sunnah (Traditions and
Practices, which include the Ahâdîth or Teachings of Prophet Muhammadr emphasize the
fact that Only ALLAH deserves our true worship. True prayer is due to Him alone
(13:14). We have to worship ALLAH I alone (6:102, 103;
11:1-2), because He commands us to worship Him. For your guidance, try to reflect on the following Ayât (Verses). Has anyone, except ALLAH, persistently
claimed for Divinity, and commanded us to serve or worship no one but Him? ALLAH
the Almighty says in the Qur’ân:
“Serve ALLAH and join not any partners with Him: and do good to parents,
kinsfolk, orphans, those in need, neighbors who are near, neighbors who are
strangers, the companion by your side, the wayfarer (you meet), and what your
right hands possess; for ALLAH loves not the arrogant the vainglorious.” (4:36)
“That is ALLAH your Rabb! There
is no god but He, the Creator of all things; then you worship Him: and He has
power to dispose of all affairs. No
vision can grasp Him, but His grasp is over all vision; He is Subtle
well-aware.” (6:102-103)
“Verily, I am ALLAH: There is no god but I: So serve Me (only), and
perform regular prayers for My remembrance.”
(20:14)
“. . . (This Qur’ân is) a Book,
with verses basic or fundamental (of established meaning) ľ further
explained in detail ľ from One
Who is Wise and Well-Acquainted (with all things). (It teaches) that you should worship none but ALLAH.” (11:1-2)
You should accept that only ALLAH I consistently claims for
Divinity. Verily, ALLAH I is our God. He Alone deserves our true worship. You should worship ALLAH I; because, He makes it
very clear in the Qur’ân that the very
purpose why He has created us is to worship Him throughout our lives. He I tells us:
“I have created not the jinn and men except that they should worship Me
(Alone). I seek not any provision from them nor do I ask that they should feed
Me. Verily, ALLAH is the All-Provider, Owner of Power, Most Strong.” (51:56-58)
“So glorify the praises of your Rabb and be of those who prostrate
themselves (to Him). And worship your
Rabb (Sustainer) until there comes unto you the Hour that is certain (i.e.,
death).” (15:98-99)
ALLAH the Most Gracious, the Most Merciful has sent down the Qur’ân as a
mercy to the believers (the Muslim). It
is the complete guidance to all who sincerely believe and worship Him. It explains all things, a guide and a mercy
to all who believe in His absolute oneness (7:52 and 16:89). For your guidance, accept the invitation to
believe and worship ALLAH as your Creator and Sustainer. Contemplate and ponder upon all His
creations, including you. The following
are some of the numerous very enlightening Qur’ânic Verses on the Signs of
ALLAH I. Read and think deeply of the veracity of the
Signs of ALLAH I. Accept that Only
ALLAH, the Only True God of the whole mankind and all that exist, indeed
deserves to be worshipped. He Alone
enlightens us of His clear Signs. We
read in the Qur’ân:
Among His Signs is this that He created you (Adam) from dust; and then
behold you are men scattered (far and wide)! And among His Signs is this that
He created for you mates from among yourselves that you may dwell in
tranquility with them and He has put love and mercy between your (hearts);
verily in that are Signs for those who reflect. And among His Signs is the creation of the heavens and the earth
and the variations in your languages and your colors: verily in that are Signs
for those who know. And among His Signs is the sleep that you take by night and
by day and the quest that you (make for livelihood) out of His Bounty: verily
in that are Signs for those who hearken. And among His Signs He shows you the
lightning by way both of fear and of hope and He sends down rain from the sky
and with it gives life to the earth after it is dead: verily in that are Signs
for those who are wise. And among His Signs is this that heaven and earth stand
by His Command: then when He calls you by a single call from the earth behold
you (straightway) come forth. To Him belongs every being that is in the heavens
and on earth: all are devoutly obedient to Him. It is He Who begins (the
process of) creation; then repeats it; and for Him it is most easy. To Him belongs the loftiest similitude (We
can think of) in the heavens and the earth: for He is Exalted in Might Full of
Wisdom. (30: 20-27)
“Among His Signs are the Night and the Day and the sun and moon. Adore
not the Sun and the Moon but adore ALLAH Who created them if it is Him you wish
to serve.” (41:37)
“Verily in the heavens and the earth are Signs for those who believe. And
in the creation of your selves and the fact that animals are scattered (through
the earth) are Signs for those of assured Faith. And in the alternation of
Night and Day and the fact that ALLAH sends down Sustenance from the sky and
revives therewith the earth after its death and the change of the winds are
Signs for those that are wise. Such are the Signs of ALLAH which We rehearse to
thee in truth: then in what exposition will they believe after (rejecting)
ALLAH and His Signs?” (45:3-6)
The belief in Tawhîd (absolute Oneness of God) in Islâm is the
most logical idea that every rational individual could ever think of. Simply because, should there be two, three
or more “gods” then, the entire universe would have been in chaos as a result of
the competition of and struggle for power among “gods.” ALLAH the Exalted says:
”If there were, in the heavens and the earth, other gods besides ALLAH,
there would have been ruin in both! But
glory to ALLAH, the Rabb of the Throne:
(High is He) above what they attribute to Him.” (21: 22)
“No son did ALLAH beget nor is there any god along with Him: (if there
were many gods) behold each god would have taken away what he had created and
some would have overcome over others! Glory to ALLAH (He is free) from the
(sort of) things they attribute to Him!”
(23:91)
The belief in Tawhîd in Islâm, therefore, is the absolute Truth. Indeed,
it is a divine message that the whole mankind must know and respond by
accepting Islâm. It is for your
salvation that you should believe in the absolute Oneness of ALLAH. ALLAH I will never guide you if
you do not believe in Him as the Only One worthy of true worship. If you continue associating partners with
ALLAH and join others in worship with Him, all your good deeds will be in
vain. If you die rejecting ALLAH I, He will not forgive
you and you will be among the losers. ALLAH the Almighty says:
“This is the Guidance of ALLAH. He
gives that guidance to whom He pleases, of His servants if they were to join
other gods with Him, all that they did would be vain for them.” (6:88)
And indeed it has been revealed to you (O Muhammadr), as it was to those
(ALLAH’s Messengers) before you: "If you join others in worship with
ALLAH, (then) surely (all) your deeds will be in vain, and you will certainly
be among the losers.” (39:65)
The concept of God in Islâm is the most logical and rational that any
sensible person can ever think of. Verily,
ALLAH I is the One and Only
True God. He is the Only God, Cherisher
and Sustainer of the Worlds. If you
still doubt ALLAH’s claim for Unique and Supreme Divinity, then contemplate
deeply on the following very enlightening verses:
“Say: ‘Will you worship besides
ALLAH something, which has no power either to harm or benefit you? But ALLAH is He Who hears and knows all
things.’” (5:76)
“Do they indeed ascribe to Him as partners things that can create
nothing but are themselves created? No aid can they give them nor can they aid
themselves! If you call them to guidance they will not obey. For you it is the same whether you call them
or you hold your peace! Verily, those whom you call upon besides ALLAH are
servants like you. Call upon them and
let them listen to your prayer if you are (indeed) truthful!” (7:191-194)
“Say: ‘Praise be to ALLAH and
Peace on His servants whom He has chosen (for His Message). (Who) is better? ALLAH
or the false gods they associate with Him?’”
(27:59)
“Is it a Falsehood gods other
than ALLAH that you desire? Then what is your idea about the Rabb of the
Worlds?” (37:86-87)
If you cannot give a better concept of God and His Divine attributes
than what the Qur’ân tells us, then accept ALLAH I as your Rabb
(Sustainer) as He is the Rabb of the Worlds. Verily, ALLAH I is the Only True God:
“That is because ALLAH is the (only) Reality and because whatever else
they invoke besides Him is Falsehood; and because ALLAH He is the Most High
Most Great.” (31:30)
He is ALLAH, besides Whom there is no (other) deity, knowing the unseen
and the visible. He is the Mercy-giving, the Merciful! He is ALLAH, besides Whom there is no
(other) deity, the Sovereign, the Holy, (the Source of) Peace, the Secure, the
Preserver, the Powerful, the Irresistible, the Grandiose. Glory be to ALLAH ahead of anything they may
associate (with Him)! He is ALLAH, the
Creator, the Evolver, the Shaper, His are the Finest Names. Everything in Heaven and Earth celebrates
Him. He is the Powerful, the Wise. (59:22-24)
For your divine guidance, believe in ALLAH I as the One and Only
True God. Sincerely accept Him as your
only Rabb worthy to be worshipped. Fear His eternal punishment for those who reject Faith:
“As to those who reject Faith, I will punish them with severe
chastisement in this world and in the Hereafter nor will they have anyone to help.” (3:56)
“But those who disobey ALLAH and
His Messenger and transgress His limits will be admitted to a Fire, to abide
therein. And they shall have a
humiliating punishment.” (4:14)
“Those who reject Faith and deny Our signs will be companions of Hell-Fire.” (5:9-10)
“...But those who reject ALLAH
and deny Our Signs, they are the companions of Hell-Fire.” (57:19)
“Who does greater wrong than who forges falsehood against ALLAH, even as
he is being invited to Islâm? And ALLAH
guides not those who do wrong.” (61:7)
If you can not sincerely accept the Truth, then seek ALLAH’s help and
guidance to protect you from the evil whisper of Satan. ALLAH I is our Rabb
(2:21-22) and Protector (2:257). He
guides us to seek His protection from Satan's influence. The Almighty says:
“If a suggestion from Satan assail your (mind), seek refuge with ALLAH;
for He hears and knows (all things). Verily,
those who fear ALLAH, when a thought of evil from Satan assaults them, they
remember ALLAH, and (indeed) they then see (aright)!” (7: 200-201)
“Say: `I seek refuge with the Rabb and Cherisher of mankind, the King
(or Ruler) of mankind, the God (or Judge) of mankind ľ from the
mischief of the Whisperer (of Evil), who withdraws (after his whisper) (the
same) who whispers into the hearts of mankind
ľ among jinn and among
men.’” (114:1-6)
For your eternal salvation, sincerely believe in ALLAH I as the Only True God of
all the worlds (mankind, jinn, animals and all creatures). ALLAH I Alone deserves all the
unique qualities and supreme attributes of God. Verily, ALLAH I is the One and Unique God. He is the Only One worthy of true
worship. Therefore, worship Him Alone
and associate no one with Him.
_____________________
[1] Allah is an Arabic term, which connotes the
One and Only True God. Even among
Christian Arabs, they always use the word Allah when they mean God. Allah is not only the God of the
Muslims. Allah is the true God of all
mankind (Qur’ân, 114:3). He is the universal God of all. The term Allah has no plural word unlike the
word God. It signifies absolute Oneness
of God. Hence, it is a must to use the
word Allah instead of God.
[2] Note:
Some Muslim scholars say that the best translation of “Rabb”
is “Lord”. I retain the original Arabic
word “Rabb” to mean “the Only God, Cherisher and Sustainer”,
because the word “Lord” has human
connotations. Christians not only use
the term “Lord” to refer to Jesus Christ but also to other human beings. It refers to “a person having great power
and authority; ruler and master.” In
Great Britain “Lord” refers to “a) a
nobleman holding the rank of baron, viscount, earl, or marquis; member of the
House of Lords; (Qur’ân, and) b) a man who by courtesy or because of his
office is given the title of Lord, as a bishop, the son of a duke, or a Lord
mayor.” This is to avoid associating partners with Allah. Verily, Allah the Creator of all (Qur’ân, 2:29, 117; 6:73) and the Only God,
Cherisher and Sustainer of the Worlds (Qur’ân,
1:2; 39:75) has no partner (Qur’ân,
6:163). There is nothing whatever like unto Him (Qur’ân, 42:12). Allah is
the One, the Eternal, Absolute; He begets not, nor is He begotten; and there is
none like unto Him (Qur’ân, 112:1-4).
Is Allah everywhere?
ANSWER: NO
Since the human mind is
limited in it's knowledge and scope; Allah has mercifully taken it upon Himself
to reveal to man some of His attributes. Among Allah's countless attributes is
one which is of paramount importance with regard to the worship of God and this
is Highness or transcendence.
The attribute refers to the
fact that Allah is above and beyond His creation. He is neither enclosed by the
creation nor is any part of the creation above Him in anyway. He is not part of
the created world nor is it a part of Him. In fact, His Being is totally
distinct and separate from His creation. He is the Creator and the universe and
its contents are all a part of His creation. However, His attributes function
without restriction in His creation. He sees, hears and knows all, and He is
the prime cause of all that happens within the worlds of creation. ALLAH IS
ALLAH, AND THE CREATION IS CREATION. Two separate entities, the Creator and the
created, the Infinite and the finite. Neither is one nor are they both one. This
uncompromising Unitarian concept that Allah is absolutely one, without parents,
offspring or partner. He is unique in His divinity and nothing is similar to
Him. He is the sole source of power in the universe and everything depends on
Him. This false attribute of divine immanence (the 'God is everywhere' belief)
leads to dangers of shirk as then man turns to worship of creation rather than
of the Creator. Just like the painter is not the painting, and it is the
painter rather than painting who should be praised on the work. There are a
number of proofs based on the essential elements of the Islamic creed which
have been used by orthodox Muslims to establish that Allah is totally separate
from, and above His creation. The following are 7 such proofs:
1. A NATURAL PROOF:
Islamically, man is born with certain natural
tendencies - known as his Fitrah. If Allah exists everywhere and is present in
everything, it would imply that His essence could be found in filth and filthy
places. When confronted with this implication, most people are naturally
repulsed. You find yourself instinctually unable to accept that the Creator of
the universe is present in mans excrements or places not befitting His Majesty.
Therefore, it may be concluded that since man's natural instincts, placed in
him by Allah, reject the claim that Allah is everywhere, it is highly unlikely
that such a claim be correct.
2. THE PRAYER PROOF:
According to the rules and regulations governing
prayer in Islaam, places of worship must be completely free from statues or
pictorial representation of God or His creation and the various positions of
worship used in formal prayer (bowing, prostrating, etc) are prohibited from
being directed to anyone or anything besides God. If God were present
everywhere; in every thing and in every individual, it would be perfectly
acceptable for people to direct worship towards each other or even towards
themselves!
3. THE MI'RAAJ PROOF:
The Prophet (saw) made a miraculous night journey
(Israa) from Makkah to Jerusalem where he took the Mir'aaj up through the seven
skies to the pinnacle of creation. This miraculous journey was bestowed on him
in order that he is in the direct presence of Allah. Allah spoke directly to
the Prophet (saw) there. If Allah were everywhere there would have been no need
for the Prophet (saw) to go anywhere. This gives the slight implication that
Allah is above all creation and not a part of it.
4. QUR'ANIC PROOF:
The number of verses in the Qur'aan which states that
Allah is above His creation are too numerous to count. They are found in almost
every chapter of the Qur'aan, either directly or indirectly. Among the indirect
references are those which refer to things rising up to God or descending from
Him, eg in Surah al-Ikhlaas, Allah calls Himself "As Samad" which
means: that to which things rise. Or Allah says: "The angels and the
Spirit (Gabriel) ascend up to Him in a day whose length is like fifty thousand
years."(S70:4)
Or "Every good saying goes up to Him"
(S35:10)
Or "Say, the Holy Spirit has brought it (the
revelation) down from your Lord in truth, in order to strengthen those who
believe…" (S16:102)
Allah has also told us that He sits above the Heavens
many times in the Qur'aan:
"Surely, your Lord is Allah Who created the
heavens and the earth in 6 days and then ose over (istawa) the Throne (really
in a manner that suits His Majesty), disposing the affair of all ings." (S10:3)
See also: (7:54; 2:29; 13:2; …….)
Therefore , Th Qur'aan itself clearly points out for
those who contemplate its meanings, that Allah is high above His creation and
not within it or surrounded by it in any way.
5. HADEETH PROOF:
There is ample evidence in the statements of the
Prophet (saw) which clearly establish that Allah is not on the earth or within
His creation. Indirect examples include angels ascending or descending from
Allah to the earth: Abu Hurayrah narrates Prophet (saw) as saying "A group
of angels stay with you at night and another group by daytime, and both groups
gather at the time of Asr and Fajr prayers. Then those angels who have stayed
with you overnight, ascend to Heaven and Allah asks them about you - though He
knows all about you…." A direct example can be found in the Du'a made by
the Prophet (saw) when he was sick, (our Lord Allah is above the heavens, may
your name be Holy….")
The most explicit of hadeeths is regarding the slave
girl of Mu'aawiyah ibn al-hakam, to whom the Prophet (saw) asked: "where
is Allah?" and she replied, "ABOVE THE HEAVENS". Then he asked,
"Who am I?" and she replied, "You are Allah's messenger." So
he (saw) said, "free her, verily she is a true believer." (Collected
by Muslim)
6. THE LOGICAL PROOF:
When Allah created the world, either He created it
inside Himself or He created it outside Himself. The first possibility is
unacceptable because it mean that Allah, the Infinite Supreme Being, has within
Himself finite attributes of deficiency and weakness. Therefore, He must have
created the world outside of Himself as an entity distinct from Himself yet depending
on Him. As to the contradictory description that God is neither connected to
the world nor separate from it, or that He is neither in the world nor outside
of it, such words are not only illogical but they, in fact deny God's actual
existence.
7. THE CONSENSUS OF EARLY SCHOLARS
A good example is that of the statement made by Abu
Haneefah regarding the person who does not know whether his Lord is in the
heavens or on earth. He said " He has disbelievd, because Allah has said,
"The Most Merciful is above the throne" (20:5), and His throne is
above the seven heavens." When asked, "what if he said that He is
above the throne but he does not know whether the throne is in the heavens or
on the earth?" He (Abu Haneefah) replied, "He has disbelieved because
he has> denied that He (Allah) is above the heavens and whoever denies that
He is above he heavens has disbelieved."
The views given do not deny that Allah's attributes
operate throughout His creation. Nothing escapes His sight, His knowledge and
His power. But just as we are to watch the world in the comfort of our homes
through the Tv set, Allah sees, hears and knows all that happens in the
universe. IF one fails to understand how or why Allah sits above His creation
then he has denied these very clear evidences revealed to man himself. Furthermore,
if we simply conclude that because we don't understand this concept, therefore
Allah must be everywhere, then we have committed a major sin in denying the
attributes of Allaah. This falls into the category of shirk -the one sin that
Allah will not forgive!
We continue listing the positions of the scholars of Ahl al-Sunna in
establishing the sound understanding and refuting the unsound understanding of the
attributes mentioned in the Qur'an and Sunna.
· Umm Salama the
Prophet's wife said the following about istiwa' as quoted by Ibn Hajar
in Fath al-bari: "The establishment is not unknown (ghayr
majhul) and its modality is inconceivable in the mind (ghayr ma`qul);
one does not ask "how" about Him; "how" is inapplicable to
Him."
· Sufyan
al-Thawri (d. 161) forwarded an interpretation of istiwa' in verse 20:4
as "a command concerning the Throne" (amrun fi al-`arsh),
according to Imam al-Haramayn al-Juwayni (d. 478) in his al-Irshad ila
qawati` al-adilla fi usul al-i`tiqad (The guidance to the decisive proofs
in the foundations of belief), as quoted by al-Yafi`i in the latter's book Kitab
marham al-`ilal al-mu`dila fi daf` al-shubah wa al-radd `ala al-mu`tazila
(Book of the resolution of difficult problems for the removal of doubts and the
refutation of the Mu`tazila):
The understanding of istiwa' as Allah's turning to a particular
command concerning the Throne is not far-fetched, and this is the ta'wil
of Imam Sufyan al-Thawri, who took as corroborating evidence for it the verse:
"Then turned He (istawa) to the heaven when it was smoke"
(41:11).
· Imam Abu
Hanifa (d. 150) says in his Wasiyya: "Had He been in a place and
needing to sit and rest before creating the Throne, then the question 'Where
was Allah?' would have applied to Him, which is impossible... We assert that
Allah is established on the throne without His need (haja) nor
settlement (istiqrar) upon it, for He it is Who preserves the Throne and
other than it without needing any of them."
He said in his al-Fiqh al-akbar: "Allah has no limits, nor
any rivals... He who says: 'I do not know if my Lord is in the heavens or on
the earth' is a disbeliever, and he who says: 'He is on the Throne, and I do
not know whether the Throne is in the heaven or on the earth,' he is also a
disbeliever." Imam Abu Mansur al-Maturidi explained this to mean:
"The reason is that by such words he suggests a place for Allah and this
is idolatry."
· A man asked
Imam Malik (d. 179): "How did Allah make istiwa' on the
throne?" Imam Malik inclined his head and was silent until the sweat of
fever covered his brow, then he looked up and said: "Istiwa' is not
unknown (ghayru majhul), the modality of it is inconceivable in the mind
(al-kayfu minhu ghayru ma`qul); but belief in it is obligatory, and
inquiring about it is a heretical innovation. You are an innovator." And
he gave orders for him to be taken out.
· Imam Shafi`i
(d. 204) in his small treatise entitled al-Fiqh al-akbar said: "Whoever
says: al-Rahmanu `ala al-`arsh istawa, it is said to him: This verse is
one of the mutashabih (ambiguous matter) concerning which one is
perplexed to give an answer, and the same is said regarding similar
verses."
· Others who
list the verse of istiwa' among the mutashabihat are Imam Malik
ibn Anas, the fuqaha' of Madina, and al-Asma`i according to Abu Mansur `Abd
al-Qahir al-Baghdadi in Usul al-Din.
· The Imam of
Ahl al-Sunna, Abu al-Hasan al-Ash`ari (d. 324), says in his Al-ibana fi usul
al-diyana: "Allah is above the heavens, above the Throne, above
everything, with a loftiness (fawqiyya) which does not make Him any
closer to the Throne or the heavens, just as it does not make Him any further
from the earth. He is close to everything in existence, He is closer to the
servant than his jugular vein, and He is a witness over all things."
He also says, as reported by Abu Mansur al-Baghdadi in Usul al-Din:
"Allah's establishment on the Throne is an action He has created named istiwa'
and related to the Throne, just as He has created an action named ityan
(coming) related to a certain people; and this implies neither descent nor
movement."
· Al-hafiz Abu
Hatim Ibn Hibban al-Busti (d. 354) flatly denied that Allah had limits and was
expelled from Sijistan under pain of death by the anthropomorphists, as
mentioned above.
· Ibn Jarir
al-Tabari (d. 310) said in his Tafsir: "Allah made himself exalted
over the heaven with the exaltation of sovereignty and power, not that of
displacement and movement."
· Imam Abu
Mansur `Abd al-Qahir al-Baghdadi (d. 429) in Usul al-Din says: "The
correct position according to us is the interpretation of the Throne in this
verse to mean the sovereignty (al-mulk), as if He meant that the
sovereignty has not been established for any but Him. This interpretation is
taken from the saying of the Arabs: "So-and-so's Throne has toppled"
if he lost his power." He then cites three examples from poetry
illustrating this. He says about the characteristics of Ahl al-Sunna wa
al-Jama`a in his al-Farq bayn al-firaq (The differences between the
sects): "Ahl al-Sunna are in consensus (ajma`u) that Allah, the
Flawless, the Exalted, is not bounded by location." He then reports the
saying of Sayidina `Ali: "Allah created the Throne as an indication of His
power, not for taking it as a place for Himself."
· Imam
al-Haramayn al-Juwayni (d. 478) said in his al-Irshad as quoted by
al-Yafi`i in the latter's book Kitab marham al-`ilal al-mu`dila:
Care must be taken to show the vulgar anthropomorphists (hashwiyya)
the verses upon which they do practice ta'wil so that when they invoke
as proof of their belief in Allah's "settling" (istiqrar) the
external meaning of "The Merciful is established on the Throne"
(20:4), ask them for the meaning of "And He is with you wheresoever you
are" (57:4). If they take the latter according to its external sense also,
then they annul the external sense of His being established on the Throne which
they claim, and they also proclaim the disgrace of their beliefs for all resonable
persons to see; however, if they understand it as referring to His encompassing
us with His knowledge, then they have applied ta'wil, and it is no
longer forbidden for us to do the same in interpreting His establishment as
"subduing" (qahara) and "prevailing over" (ghalaba),
as is permitted by the Arabic language... Moreover, istiwa' in the sense
of istiqrar, or settling, presupposes a prior state of disturbance, and
to hold this is disbelief (kufr)....
If they say: Why don't you let the verse pass according to its external
sense without interpreting it, and only say that it is among the mutashabihat
whose meaning only Allah knows? We say: If the questioner wants to let istiwa'
pass according to the external sense it commonly suggests, which is physical settlement,
then such a sense drives us to anthropomorphism, but if that is explicitly
shown to be impossible, then the external sense ceases... at which time it is
not far-fetched to understand the verse rightly and reasonably according to the
demands of the divine Law and the obligation to avoid ta'wil, lest wrong
belief results.
· Imam Abu Hamid
Ghazali (d. 505) says almost the same thing as Abu Mansur al-Baghdadi in the Ihya',
section on qawa`id wa `aqa'id (principles and doctrines), and something
related to it in the Iljam which we have excerpted already.
· The grammarian
al-Raghib (d. 507?) says: "The expression istawa `ala has the
meaning of istila' or holding mastery over something, as in the verse of
Qur'an: al-rahmanu `ala al-`arsh istawa... It means that everything is
alike in relation to Him in such manner that no one thing is nearer to Him than
another thing, since He is not like the bodies that abide in one place
exclusive of another place."
· Imam Fakhr
al-Din Razi (d. 606) in his al-Tafsir al-kabir says in his commentary to
verse 19:93: "Since it is affirmed by this verse that "All those in
the heavens and the earth must come to Allah as His slave," and since it
is obligatory that Allah is clear of being a slave, He is therefore clear of
being in a place or direction, or on the Throne or the Chair."
· Imam Abu
Mansur Ibn `Asakir (d. 620) says in his `Aqida: "It must not be
said: When was He, or where was He, or how was He. He exists without a
place."
· Ibn al-Jawzi
said: "Whoever says: He is established on the Throne "in person"
(bi dhatihi), has diverted the sense of the verse to that of sensory
perception. Such a person must not neglect that the principle is established by
the mind, by which we have come to know Allah, and have attributed pre-eternity
to Him decisively. If you said: We read the hadiths and keep quiet, no one
would criticize you; it is only your taking them in the external sense which is
hideous. Therefore do not bring into the school of this pious man of the Salaf
-- Imam Ahmad -- what does not belong in iit. You have clothed this madhhab with
an ugly deed, so that it is no longer said "Hanbali" except in the
sense of "anthropomorphist"....
Then they say: We take them according to their external senses. O
wonder! What is the "external sense" of what Allah alone knows? Is
the "external sense" of istiwa' other than sitting down? and
is the "external sense" of nuzul other than displacement?...
They said: He is established on the Throne "in person." But
this addition is not related by anyone! It is only what they understood with
their senses, namely, that one is not established other than with his own
person...
· Imam al-`Izz
ibn `Abd al-Salam (d. 660) was asked in his Fatawa: "What do you
say about Abu Zayd al-Qayrawani al-Maliki's (d. 386) saying: "Allah is
above His exalted Throne in person (bi dhatihi), and He is in every
place with His knowledge": Does such an affirmation attribute a direction
to Allah or not? And is the one who holds such belief declared a disbeliever (kafir)
or not?" He replied: "The apparent meaning of what Ibn Abi Zayd said
attributes direction for Allah, because he has made a difference between
Allah's being on the Throne and His being with His creation. As for the second
question: the more correct position is that the one who holds belief in Allah's
direction is not declared a disbeliever, because the scholars of Islam did not
bring such as these out of Islam, rather, they adjudicated inheritance from
Muslims for them, burial in Muslim grounds, sanctity of their blood and
property, and the obligation to pray over their remains. The same is true of
all the upholders of innovations: People never ceased to apply to them the
rulings that apply to Muslims. Pay no attention to what the common people claim
about their disbelief."
· Imam Nawawi
(d. 676) said in Sharh al-muhadhdhab: "It is said: We believe that
the Merciful is established over the Throne, and we do not know the reality of
the meaning of this nor what is meant by it (la na`lamu haqiqata mi`na
dhalika wa al-murada bihi), while we do believe that "There is nothing
like Him whatsoever" and that He is exalted far above the most elevated of
created things. That is the way of the Salaf or at least their vast majority,
and it is the safest because one is not required to probe into such
matters."
· Ibn al-Hammam
al-Hanafi (d. 681) said in al-Musayara: "It is obligatory to
believe that Allah is established on the Throne while negating any likeness to
creation. As for saying that His establishment (istiwa') is a conquering
(istila'), it is permissible but not obligatory since there is no
evidence for it specifically... However, if it is feared that the common people
will not understand istiwa' without conceiving of contact and other
corporeal characteristics, and if they do not negate the latter, then there is
no harm in directing their understanding to istila', as its usage and
meaning for istiwa' is established in language from the poet's saying:
"Bishr has conquered (istawa `ala) Iraq" and "When we
towered above them and conquered them (istawayna `alayhim)..."
· Shaykh `Abd
al-Ghani al-Nabulusi's (d. 1143) statement already quoted: "Whoever
believes that Allah permeates the Heavens and the Earth, or that He is a body
sitting on His Throne, is a disbeliever, even if he thinks he is a
Muslim."
· Al-Dhahabi
disavowed the term "in person": "There is no need for this
expression, and it disturbs the soul."
· Ibn Hajar also
rejected the statement that Allah is on the Throne "in person" as
equally preposterous as saying that He is everywhere:
Some of the Mu`tazila have claimed that Allah was everywhere on the
basis of the hadith "If one of you stands in prayer, let him not spit in
front of him for Allah is in front of him." This is evident ignorance,
because the hadith then states that he should spit under his foot, which
invalidates their principle. The hadith also constitutes a refutation of those
who say that Allah is on the Throne "in person."
· Even Sulayman
ibn `Abd Allah ibn Muhammad ibn `Abd al-Wahhab (d. 1817 CE), the Wahhabi
founder's grandson, declared as unbeliever anyone who used the term "in
person" in relation to Allah being in a place, whether one place or an
infinite number: "Whoever believes or says: Allah is in person (bi
dhatihi) in every place, or in one place: he is a disbeliever (kafir).
It is obligatory to declare that Allah is distinct from His creation,
established over His throne without modality or likeness or examplarity. Allah
was and there was no place, then He created place and He is exalted as He was
before He created place."