Arguments from Nature
Allama Ibn Abi Al-Izz Hanafi, may Allah have mercy on him (792 AH), says:
علوه سبحانه كما هو ثابت بالسمع ثابت بالعقل والفطرة.
“The elevation of Allah, Glorified and Exalted, (on the Throne) as proven by the texts of the Qur’an and Sunnah, is also proven by reason and nature.”
First Argument
Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates that the Messenger of Allah, peace and blessings be upon him, said:
خرج نبي من الأنبياء يستسقي، فإذا هو بنملة رافعة بعض قوائمها إلى السماء، فقال: ارجعوا، فقد استجيب لكم من أجل شأن النملة.
“A prophet went out with his people to ask Allah for rain. Suddenly, they saw an ant raising some of its legs towards the heavens (praying for rain). The prophet said: Return, for your prayer has been accepted because of the action of the ant.”
Imam Hakim, may Allah have mercy on him, said the chain of this hadith is “Sahih” (authentic).
Its narrator Muhammad ibn ‘Awn is “Hasan al-Hadith” (good in hadith).
Imam Ahmad ibn Hanbal, may Allah have mercy on him, said:
رجل معروف.
“These are well-known muhaddithun (hadith scholars).”
Imam Ibn Hibban, may Allah have mercy on him, has mentioned them in
.
Imam Hakim, may Allah have mercy on him, declared the chain of their hadith as “Sahih” (authentic) and thereby gave implicit authentication.
The father of Muhammad bin Awn, Awn bin Hikam, is also “Thiqah” (trustworthy).
Imam Ibn Hibban, may Allah have mercy on him, has mentioned them in
.
Imam Hakim, may Allah have mercy on him, declared the chain of their hadith as “Sahih” (authentic) and thereby gave implicit authentication.
Awn bin Hikam, may Allah have mercy on him, narrated from Imam Zahri, may Allah have mercy on him, and Imam Zahri, may Allah have mercy on him, narrated from Abu Salamah, may Allah have mercy on him, thus the chain is “Sahih, Mutasil” (authentic and connected).
The natural view of the ant is that Allah is not everywhere, rather He is exalted above His creation; that is why it was raising its legs towards the heavens praying for rain, and Allah, the Blessed and Exalted, accepted this prayer.
Allama Ibn Qayyim, may Allah have mercy on him (751 AH), says:
من أبين ما شهدت به الفطر والعقول والشرائع علوه سبحانه فوق جميع العالم، وأما تقرير ذلك بالأدلة العقلية الصريحة فمن طرق كثيرة جدا.
“The clearest testimony given by human nature, intellect, and divine laws is that Allah, Glorified and Exalted, is above all worlds. As for the explicit rational proofs of this affirmation, there are many ways.”
Second Proof
One proof from nature is that creatures raise their hands upwards when praying. From this, it is understood that the One being asked is above. Consider the explanations of the Imams of Ahl al-Sunnah:
Imam Abu al-Hasan al-Ash’ari, may Allah have mercy on him (324 AH), says:
رأينا المسلمين جميعا يرفعون أيديهم إذا دعوا نحو السماء لأن الله تعالى مستو على العرش الذي هو فوق السماوات، فلولا أن الله عز وجل على العرش لم يرفعوا أيديهم نحو العرش كما لا يحطونها إذا دعوا إلى الأرض، وقد قال القائلون من المعتزلة والجهمية والحرورية : إن معنى قول الله (الرحمن على العرش استوى) أنه استولى وملك وقهر وأن الله تعالى في كل مكان وجحدوا أن يكون الله عز وجل مستر على عرشه كما قال أهل الحق وذهبوا فى الإستواء إلى القدرة، ولو كان هذا كما ذكروه كان لا فرق بين العرش والأرض السابعة لأن الله تعالى قادر على كل شيء، والأرض لله سبحانه قادر عليها وعلى الحشوش وعلى كل ما في العالم، فلو كان الله مستويا على العرش بمعنى الاستيلاء، وهو تعالى على الأشياء كلها لكان مستويا على العرش وعلى الأرض وعلى السماء وعلى الحسوش والأقدار لأنه قادر على الأشياء مستول عليها، وإذا كان قادرا على الأشياء كلها لم يجز عند أحد من المسلمين أن يقول: إن الله تعالى مستو على الحشوش والأخلية تعالى الله عن ذلك علوا كبيرا لم يجز أن يكون الاستواء على العرش الإستيلاء الذي هو عام في الأشياء كلها ووجب أن يكون معنى الاستواء يختص بالعرش دون الأشياء كلها، وزعمت الجهمية والحرورية والجهمية أن الله تعالى في كل مكان فلزمهم أنه في بطن مريم وفي الحشوش والأخلية، وهذا خلاف الدين، تعالى الله عن قولهم علوا كبيرا.
We have observed all Muslims; when they pray, they raise their hands towards the sky because Allah is on the Throne, which is above the heavens. Muslims do not raise their hands towards the earth when supplicating to Allah. If Allah were not on the Throne, Muslims would not raise their hands towards the Throne. Some among the Mu’tazilah, Jahmiyyah, and Haruriyyah say that the command of Allah, the Exalted:
الرحمٰن على العرش استوای.
(The meaning of “The Most Merciful established Himself above the Throne” is that Allah dominated the Throne and established His sovereignty over it.) They say that Allah is everywhere. They have denied Allah’s establishment over the Throne and opposed the Ahl al-Haqq, interpreting “Istawa” as power. If that were the case, then there would be no difference between the Throne and the seventh earth, because Allah is capable over everything. Allah is capable over the earth, over places of impurity, and over everything in the universe. If the establishment of Allah over the Throne meant dominance and power, then Allah would be established over everything—Throne, earth, sky, heaps of impurity—because He is capable and dominant over all things. However, it is not possible for any Muslim to say that Allah is established over places of impurity or latrines. Allah is far above such things. Therefore, the meaning of establishment over the Throne is not the kind of dominance that applies to all things. It is necessary that the meaning of “Istawa” be specific to the Throne and not to other things. The Mu’tazila, Haruriyya, and Jahmiyya have said that Allah is everywhere. This would imply (God forbid) that He was also in the womb of Mary (peace be upon her), in places of impurity, and in latrines. These statements are contrary to the religion of Islam. Allah is far above such things.
Imam Ibn Abd al-Barr, may Allah have mercy on him (463 AH), writes:
لم يزل المسلمون في كل زمان إذا همهم أمر وكربهم غم يرفعون وجوههم وأيديهم إلى السماء رغبة إلى الله عز وجل في الكف عنهم.
“At all times, Muslims have raised their faces and hands towards the sky when afflicted with distress and sorrow. They used to turn to Allah Almighty in this manner to remove grief and hardship.”
Allama Ibn Qudamah, may Allah have mercy on him (620 AH), writes:
إن الله تعالى وصف نفسه بالعلو في السماء، ووصفه بذلك محمد خاتم الأنبياء، وأجمع على ذلك جميع العلماء من الصحابة الأتقياء والأئمة من الفقهاء، وتواترت الأخبار بذلك على وجه حصل به اليقين، وجمع الله تعالى عليه قلوب المسلمين، وجعله مغروزا في طباع الخلق أجمعين، فتراهم عند نزول الكرب بهم يلحظون السماء بأعينهم، ويرفعون نحوها للدعاء أيديهم، وينتظرون مجيء الفرج من ربهم، وينطقون بذلك بألسنتهم، لا ينكر ذلك إلا مبتدع غال في بدعته، أم مفتون بتقليده واتباعه على ضلالته.
“Allah Almighty has informed about Himself that He is exalted above the heavens. Similarly, the Seal of the Prophets Muhammad, peace be upon him, has also conveyed this. There is consensus among the scholars, the Companions, and the jurists on this matter. So many hadiths have been narrated regarding this that certain knowledge is obtained from them. Allah Almighty has united the hearts of the Muslims on this. He has made it a part of the nature of all creatures. Look! At the time of calamity, all eyes turn towards the sky, and at the time of supplication, hands are raised in that direction, awaiting prosperity from their Lord, and with their tongues, they call out the same. Denial of this can only be by one who is an extremist innovator or one who has fallen victim to the sedition of following such a person and misguidance.”
An Incident
Hafiz Dhahabi, may Allah have mercy on him (748 AH), says:
أخبرنا يحيى بن أبي منصور الفقيه في كتابه، عن عبد القادر الحافظ ، أخبرنا أبو العلاء الهمذاني، أخبرني أبو جعفر الحافظ، سمعت أبا المعالي وسئل عن قوله (الرحن على العرش استوى) فقال: كان الله ولا عرش وجعل يتخبط، فقلت: هل عندك للضرورات من حيلة؟ فقال: ما معنى هذه الإشارة؟ قلت: ما قال عارف قط: يا رباه إلا قبل أن يتحرك لسانه، قام من باطنه قصد لا يلتفت يمنة ولا يسرة يقصد الفوق فهل لهذا القصد الضروري عندك من حيلة فتنبتنا نتخلص من الفوق والتحت؟ وبكيت وبكى الخلق ، فضرب بكمه على السرير، وصاح بالحيرة، ومزق ما كان عليه، وصارت قيامة في المسجد، ونزل يقول: يا حبيبي الحيرة الحيرة، والدهشة الدهشة.
Faqih Yahya bin Abi Mansoor narrated to us in his book, he narrates from Abdul Qadir Al-Hafiz. He says: Abu Al-Ala Hamdani narrated to us, he says: Abu Jaafar Al-Hafiz narrated to us, he said: I heard Abu Al-Maali, from him the command of Allah Almighty:
الرحمن على العرش استوى.
When asked about the air being established on the Throne, Rahman said: Allah existed even when the Throne did not exist. Thus, he began to speak foolishly. I said to him: Do you have any solution without accepting natural necessities? He asked: What do you mean by that? I said: Whenever a person calls upon Allah, even before the movement of the tongue, an intention rises from the heart upwards. It does not turn to the right or left. Do you have any way to escape this necessary intention, which is upward and downward, that can free our throat? I began to cry, and people also started crying. Abu al-Ma’ali placed his face on the cot and, overwhelmed with astonishment, began to scream and tear his clothes. It was as if the Day of Judgment had broken out in the mosque. Abu al-Ma’ali descended saying: O my friend! It is nothing but astonishment and terror.
Allama Ibn Abi Al-Izz Hanafi, may Allah have mercy on him (792 AH), writes about this incident as evidence of Allah’s transcendence over nature:
أراد الشيخ أن هذا أمر فطر الله عليه عباده من غير أن يتلقوه من المرسلين، يجدون في قلوبهم طلبا ضروريا يتوجه إلى الله ويطلبه في العلو.
“The Sheikh means that this is a natural matter, upon which Allah has created the innate disposition of His servants. Even without learning this from the Prophets, people feel an essential yearning in their hearts that turns towards Allah and seeks Him in the heights.”
Hafiz Ibn Hajar al-Asqalani, may Allah have mercy on him, writes:
هكذا رأينا في كل من يسأل: أين الله يبادر بفطرته ويقول: في السماء.
“Whoever is asked, ‘Where is Allah?’ we understand that he will say according to his nature that He is above the heavens.”
Sheikh al-Islam Allama Ibn Taymiyyah, may Allah have mercy on him (728 AH), writes:
إن الذي أقره الله تعالى في فطر عباده وجبلهم عليه أن ربهم فوق سماواته.
“Allah Almighty has implanted in the nature of His servants that their Lord is above the heavens.”
He further writes:
لأنه لو كان معناه على خلاف ما يقر في القلوب السليمة من الأهواء ، والفطرة الصحيحة من الأدواء، لوجب على الصحابة والتابعين أن يبينوا أن استواء الله على عرشه على خلاف ما فطر الله عليه خلقه، وجبلهم على اعتقادہ.
“If the true meaning of being established on the Throne were contrary to the meaning present in the pure hearts free from desires and natures free from diseases, then it would have been obligatory upon the Companions and the Followers to clarify that the meaning of Allah’s establishment on the Throne is not the one that Allah Almighty has placed in human nature and disposition.”
Allama Ibn Abi al-Izz Hanafi, may Allah have mercy on him (792 AH), says:
أما تبوته بالفطرة، فإن الخلق جميعا بطباعهم وقلوبهم السليمة يرفعون أيديهم عند الدعاء ويقصدون جهة العلو بقلوبهم عند التضرع إلى الله تعالى.
“As for the affirmation of the Divine Being’s exaltation in nature, all creatures, with their sound natures and correct hearts, raise their hands during supplication. They also intend elevation of their hearts towards Allah Almighty during their crying and pleading.”
But Mulla Ali al-Qari Hanafi (1014 AH), opposing Ahl al-Sunnah and in refutation of the commentator of Aqeedah Tahawiyyah, Allama Ibn Abi al-Izz Hanafi, may Allah have mercy on him (792 AH), writes:
الحاصل أن الشارح يقول بعلو المكان مع نفي التشبيه، وتبع فيه طائفة من أهل البدعة.
“The conclusion is that the commentator (Imam Ibn Abi Al-Izz Hanafi), while denying the metaphor, believes in Allah’s elevation in place. In this regard, he has followed a group of the innovators.”
A few lines later, he writes further:
من الغرائب أنه استدل على مذهبه الباطل (أي في العلو) برفع الأيدي في الدعاء، وهو مردود.
“It is astonishing that they have taken raising hands in supplication regarding Allah’s elevation as evidence for their false creed, whereas this is rejected.”
Dear readers! Judge for yourselves how it is Islam to declare a creed proven by explicit evidence from the Quran, Sunnah, and consensus of the Ummah as false and rejected?
