The Presence of Allah Almighty
The command of Allah Almighty is:
هو الاول والآخر والظاهر والباطن وهو بكل شيء عليم.
“He is the First and the Last, the Manifest and the Hidden. And He is, of all things, Knowing.”
The Prophet Muhammad (peace be upon him) said:
اللهم أنت الأول فليس قبلك شيء، وأنت الآخر فليس بعدك شيء، وأنت الظاهر فليس فوقك شيء، وأنت الباطن فليس دونك شيء.
“O Allah, You are the First; there was nothing before You, and You are the Last; there will be nothing after You. You are the Manifest (Exalted); there is nothing above You, and You are the Hidden; there is nothing concealed from You.”
Imam Abu Bakr Ajari (may Allah have mercy on him) (360 AH) says:
مما يحتج به الحلولية مما يلبسون به على من لا علم معه، يقول الله عز وجل: (هو الأول والآخر والظاهر والباطن)
وقد فسر أهل العلم هذه الآية: هو الأول قبل كل شيء من حياة وموت، والآخر بعد كل شيء بعد الخلق، وهو الظاهر فوق كل شيء، يعني ما في السماوات، وهو الباطن دون كل شيء يعلم ما تحت الأرضين، ودل على هذا آخر الآية: (وهو بكل شيء عليم)
One of the arguments of Hulooliyah (incarnationists), who mislead ignorant people, is this noble verse:
هو الأول والأخر و الظاهر والباطن.
“He is the First, the Last, the Manifest, and the Hidden.”
Although the scholars have interpreted this verse to mean that Allah being the First refers to His existence before everything, that is, before life and death, and His being the Last means that He remains after all creations have ended. His being Manifest means that He is above and exalted over every creature in the heavens, and His being Hidden means that He is well aware of the things beneath the earth. The proof of this is the last part of the same verse, where the Divine command is:
وهو بكل شيء عليم.
“He is the Knower of all things.”
Verse Number ①
هو الذي خلق السبوت والأرض في ستة أيام ثم استوى على العرش يعلم ما يلج في الأرض وما يخرج منها وما ينزل من السماء وما يعرم فيها وهو معكم اين ما كنتم والله بما تعملون بصير.
“He is the One who created the heavens and the earth in six days, then established Himself above the Throne. He knows what enters the earth and what emerges from it, what descends from the heaven and what ascends therein. And wherever you are, He is with you. And Allah is Seeing of what you do.”
Verse Number ②
الم تر أن الله يعلم ما في السموات وما في الأرض ما يكون من نجوى ثلثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا اكثر الأهو معهم أين ما كانوا ثم ينبئهم بما عملوا يوم القيمة إن الله بكل شيء عليم.
“Do you not know that Allah knows whatever is in the heavens and the earth? When three men are whispering, He is their fourth; when five men are whispering, He is their fifth. No group of five whispers except that He is their sixth, nor fewer nor more than that, but He is with them wherever they are. Then on the Day of Resurrection, He will inform them of what they did. Indeed, Allah is Knowing of all things.”
Verse Number 3
يستخفون من الناس ولا يستخفون من الله وهو معهم إذ يبيتون ما لا يرضى من القول وكان الله بما يعملون محيطان.
“They hide from people, but they cannot hide from Allah. He is with them when they make secret plans during the night. Allah encompasses their deeds (through His knowledge).”
Meaning and Explanation of the Verses
The meaning of these verses is that Allah’s knowledge encompasses all creatures. He is aware of their conditions and events. This type of companionship is called general companionship. There is also a special companionship. This verse is evidence for it:
إن الله مع الذين اتقواو الذين هم محسنون.
“Indeed, Allah is with the righteous and the good-doers.”
Also He said:
ثاني اثنين إذهما في الغار إذ يقول لصاحبه لا تحزن إن الله معنا.
“The Prophet ﷺ was one of the two when they were in the cave, when you ﷺ were telling your companion not to fear, indeed Allah is with us.”
Here, special companionship is meant, and its meaning is support and assistance.
Sheikh Abdul Rahman bin Nasir Saadi, may Allah have mercy on him (1376 AH), says:
معية الله التي ذكرها في كتابه، نوعان: معية العلم والإحاطة، وهي المعية العامة، فإنه مع عباده أينما كانوا، ومعية خاصة، وهي : معيته مع خواص خلقه بالنصرة، واللطف، والتأييد.
“The companionship mentioned by Allah in His Book has two types: one is the companionship of knowledge and encompassing, which is general companionship; Allah is with His servants wherever they are. The second type is special companionship, which is Allah’s support, mercy, and assistance with certain people among His creation.”
What do the Imams of Ahl al-Sunnah mean by this?
Imam Dhahhak bin Muzahim, may Allah have mercy on him, says regarding the statement of Allah Almighty:
ما يكون من نجوى ثلثة الا هو رابعهم ولا خمسة إلا هو سادسهم.
In his tafsir, he says:
هو فوق العرش وعلمه معهم أينما كانوا.
“He is above the Throne, but His knowledge is with them wherever they are.”
Imam Muqatil bin Hayyan, may Allah have mercy on him (died before 150 AH), says regarding the statement of Allah Almighty:
ما يكون من نجوى ثلثة الاهو رابعهم.
“No three people whisper together except that Allah Almighty is the fourth among them.”
In his tafsir, he says:
هو على العرش، وعلمه معهم.
“Allah Almighty is on the Throne, but His knowledge is with them.”
Imam Abdullah bin Muslim bin Qutaybah, may Allah have mercy on him (276 AH), writes:
نحن نقول في قوله: (ما يكون من نجوى ثلثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا اكثر إلا هو معهم أين ما كانوا) : إنه معهم بالعلم بما هم عليه، كما تقول للرجل وجهته إلى بلد شاسع، ووكلته بأمر من أمورك، احذر التقصير والإغفال لشيء مما تقدمت فيه إليك فإني معك، تريد أنه لا يخفى علي تقصيرك أو جدك للإشراف عليك، والبحث عن أمورك، وإذا جاز هذا في المخلوق الذي لا يعلم الغيب، فهو في الخالق الذي يعلم الغيب أجوز، وكذلك هو بكل مكان، يراد لا يخفى عليه شيء مما في الأماكن، فهو فيها بالعلم بها والإحاطة، وكيف يسوع لأحد أن يقول: إنه بكل مكان على الحلول مع قوله: (الرحن على العرش استوى) ، أي: استقر ، كما قال: (فإذا استويت انت ومن معك على الفلك) ، أي استقررت وما قوله تعالى: (إليه يصعد الكلم الطيب والعمل الصالح يرفعه) وكيف يصعد إليه شيء وهو معه؟ أو يرفع إليه عمل وهو عنده؟ وكيف تعرج الملائكة والروح إليه يوم القيامة؟ وتعرج بمعنى تصعد، يقال: عرج إلى السماء إذا صعد، والله عز وجل: ذو المعارج ، والمعارج الدرج فما هذه الدرج؟ وإلى من تؤدي الأعمال الملائكة، إذا كان بالمحل الأعلى، مثله بالمحل الأدنى؟ ولو أن هؤلاء رجعوا إلى فطرهم وما ركبت عليه خلقتهم من معرفة الخالق سبحانه، لعلموا أن الله تعالى هو العلي، وهو الأعلى، وهو بالمكان الرفيع، وإن القلوب عند الذكر تسمو نحوه، والأيدي ترفع بالدعاء إليه، ومن العلو يرجى الفرج ، ويتوقع النصر ، وينزل الرزق، وهنالك الكرسي والعرش والحجب والملائكة يقول الله تبارك وتعالى: (إن الذين عند ربك لا يستكبرون عن عبادته ويسبحونه وله يسجدون) وقال في الشهداء: (أحياء عند ربهم يرزقون) ، قيل لهم شهداء؛ لأنهم يشهدون ملكوت الله تعالى، واحدهم: شهيد، كما يقال عليم، وعلماء، وكفيل ، وكفلاه وقال تعالى: (لو أردنا أن تتخذ لهو الا تخذنه من لدنا) ، أي: لو أردنا أن نتخذ امرأة وولدا، لاتخذنا ذلك عندنا لا عندكم؛ لأن زوج الرجل وولده، يكونان عنده وبحضرته، لا عند غيره، والأمم كلها عربيها وعجميها،تقول: إن الله تعالى في السماء ما تركت على فطرها.
We say regarding the statement of Allah Almighty:
ما يكون من تجوى ثلثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدلى من ذلك ولا أكثر إلا هو معهم أين ما كانوا.
It is said about Him that Allah is with them in terms of knowledge, just as you tell a man who is going to a distant area and you have entrusted him with some of your affairs: “Avoid laziness and negligence in the task I have entrusted to you; I am with you.” Your intention is that your negligence will not be hidden from Me; I will fully supervise and scrutinize the matters. When this is possible for a creature who does not know the unseen, then it is even more possible for the Creator who is the Knower of the unseen. Therefore, Allah being everywhere means that no matter of any place is hidden from Him; He is everywhere in terms of knowledge and control. How is it possible to say that He is everywhere with incarnation? The command of the Exalted Allah is:
الرحمٰن على العرش استوای.
“The Most Merciful is established upon the Throne.”
Meaning He is settled. Allah the Exalted says:
فإذا استويت انت ومن معك على الفلك.
O Noah! When you and your companions are settled on the ship. Allah Almighty also commands:
إليه يصعد الكلم الطيب والعمل الصالح يرفعه.
“Pure words and good deeds ascend to Him, and good deeds elevate them.”
If Allah Almighty is with everything, then how do they ascend to Him? And how do good deeds desire Him? And on the Day of Resurrection, how will the angels and the trustworthy spirit ascend to Him? Ascending means going upwards, as it is said that he ascended towards the sky, when he goes upwards towards the sky. Allah is the Owner of the Ascents (the one with ladders). What are these ladders? When Allah is equally above and below, then to whom do the angels deliver the deeds?
If these people return to the divine knowledge obtained from their nature and their creative constitution, they will realize that Allah is exalted and is in a high place. At the time of remembrance, hearts are elevated upwards; at the time of supplication, hands are raised upwards. Relief and help are expected from above, and sustenance is also sent down from there. Above are the Kursi, the Throne, veils, and angels. Allah Almighty says:
إن الذين عند ربك لا يستكبرون عن عبادته ويسبحونه وله يسجدون.
“The ones who are near your Lord do not disdain His worship, nor are they weary of it. They do not tire of glorifying Him day and night.”
Regarding the martyrs, Allah has said:
احيانا عند ربهم يرزقون.
“They are alive with their Lord and are provided for.”
They are called martyrs because they bear witness to the sovereignty of Allah Almighty. The singular of martyrs is martyr, just as the singular of scholars is scholar and the singular of guarantors is guarantor. Allah Almighty’s command is:
لو اردنا أن تتخذ لهو الا تخذ نه من لدنا.
“If We had willed, We could have made it [a wife] from among you.”
That is, if we intend to have a wife and children, then they are from ourselves (not from the Hoor Ain), because someone’s children and wife are from themselves, not from someone else. All the Arab and non-Arab nations, as long as they remain true to their nature, will say that Allah Almighty is above the heavens.
Imam Uthman bin Saeed Darimi, may Allah have mercy on him (280 AH), writes:
احتج بعضهم فيه بكلمة زندقة أستوحش من ذكرها، وتستر آخر من زندقة صاحبه فقال: قال الله تعالى: (ما يكون من نجوى ثلثة الاهو رابعهم ولا خمسة إلا هو سادسهم ولا أدلى من ذلك ولا اكثر إلا هو معهم أين ما كانوا ثم ينبئهم بما عملوا يوم القيمة ان الله بكل شيء عليم)
قلنا: هذه الآية لنا عليكم، لا لكم، إنما يعني أنه حاضر كل نجوى، ومع كل أحد من فوق العرش بعلمه، لان علمه بهم محيط ، وبصره فيهم نافة، لا يحجبه شيء عن علمه وبصره، ولا يتوارون منه بشيء، وهو بكماله فوق العرش ، بائن من خلقه، (يعلم السر و اخفى)
أقرب إلى أحدهم من فوق العرش من حبل الوريد، قادر على أن يكون له ذلك، لأنه لا يبعد عنه شيء، ولا تخفى عليه خافية في السموات ولا في الأرض، فهو كذلك رابعهم، وخامسهم، وسادسهم، لا أنه معهم بنفسه في الأرض كما ادعيتم، وكذلك فسرته العلماء.
In this regard, one of them (the Jahmiyyah) said something very heretical which I fear to mention, and another (Jahmi) tried to use this Quranic verse as evidence to cover up his companion’s disbelief:
ما يكون من نجوى ثلثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا أكثر إلا هو معهم أين ما كانوا ثم ينيتهم بما عملوا يوم القيمة إن الله بكل شيء عليم.
We replied that this verse is our argument, not yours; it is actually against you. Its meaning is that Allah Almighty, while residing above the Throne, is present to every whisper and is with every person, because Allah’s knowledge encompasses them and His sight penetrates them; nothing can come before His hearing and sight as a barrier. People cannot hide anything from Him. He is above His Throne in His perfection and separate from His creation, knowing hidden and concealed things. He is closer than the jugular vein from above His Throne. He is capable of all these things because nothing is distant from Him and nothing in the heavens and earth is hidden from Him. Thus, Allah Almighty is the fourth to those who whisper three, the fifth to those who whisper four, and the sixth to those who whisper five, not that He is on earth with them in His essence, as you have claimed. Scholars have also interpreted it in the same way (as we have explained).
Imam Muhammad bin Uthman bin Abi Shaybah, may Allah have mercy on him (297 AH), writes:
فسرت العلماء: وهو معكم يعني بعلمه، توافرت الأخبار أن الله خلق العرش فاستوى عليه بذاته فهو فوق العرش بذاته، متخلصا من خلقه باتنا منهم، علمه في خلقه، لا يخرجون من عليه.
The scholars have explained the command of Allah Almighty:
وهو معكم.
“He is with you.”
Its interpretation is that He is with you through His knowledge, because there are many hadiths regarding this that Allah Almighty created the Throne, then established Himself upon it, so He is above His Throne with His Essence, separate from His creation, distinct from them. His knowledge is present within His creation; they cannot go beyond His knowledge.
Imam Muhammad bin Jarir al-Tabari, may Allah have mercy on him (310 AH), in the tafsir of Surah Al-Hadid, verse 4, writes:
يقول: وهو شاهد لكم أيها الناس أينما كنتم يعلمكم، ويعلم أعمالكم، ومتقلبكم ومنواكم، وهو على عرشه فوق سمواته.
“Allah Almighty says: O people! Wherever you are, He is a witness over you; He knows your deeds, your resting places, and your return places; He is above His Throne over the seven heavens.”
Also, he explains the meaning of Surah Al-Mujadalah, verse 7 as follows:
عنى بقوله: هو رابعهم بمعنى مشاهدهم بعلمه، وهو على عرشه.
Allah Almighty says that He is the fourth among those three whisperers, meaning that Allah Almighty, despite being on His Throne in His essence, is present with them by virtue of His knowledge.
Imam Abu al-Hasan al-Ash’ari, may Allah have mercy on him (324 AH), writes:
إنه يعلم السر وأخفى من السر، ولا يغيب عنه شيء في السماوات والأرض حتى كأنه حاضر مع كل شيء، وقد دل الله عز وجل على ذلك بقوله: (وهو معكم أين ما كنتم) ، وفسر ذلك أهل العلم بالتأويل أن علمه محيط بهم حيث كانوا. اور اللہ تعالیٰ مخفی اور پوشیدہ سے پوشیدہ چیزوں کو بھی جانتا ہے، اس سے آسمانوں اور زمین کو کوئی چیز غائب نہیں ہوسکتی، گویا کہ وہ ہر چیز کے ساتھ حاضر ہے، اللہ تعالیٰ نے اس بات کا اظہار یوں فرمایا ہے: (وهو معكم آين ما كنتم)
“And He is with you wherever you are.”
The noble commentators have explained this to mean that Allah’s knowledge encompasses them wherever they may be.
Imam Abu Bakr Muhammad ibn Husayn al-Ajuri, may Allah have mercy on him (360 AH), writes:
الذي يذهب إليه أهل العلم أن الله عز وجل سبحانه على عرشه فوق سماواته، وعلمه محيط بكل شيء قد أحاط علمه بجميع ما خلق في السماوات العلا، وبجميع ما في سبع أرضين وما بينهما وما تحت الثرى، يعلم السر وأخفى ويعلم خائنة الأعين وما تخفي الصدور، ويعلم الخطرة والهمة ، ويعلم ما توسوس به النفوس يسمع ويرى، ولا يعزب عن الله عز وجل مثقال ذرة في السماوات والأرضين وما بينهن ، إلا وقد أحاط علمه به فهو على عرشه سبحانه العلي الأعلى ترفع إليه أعمال العباد، وهو أعلم بها من الملائكة الذين يرفعونها بالليل والنهار فإن قال قائل: فإيش معنى قوله : (ما يكون من نجوى ثلثة إلا هو رابعهم ولا خمسة إلا هو سادسهم) ، الآية التي بها يحتجون؟ قيل له: علمه عز وجل والله على عرشه، وعلمه محيط بهم، وبكل شيء من خلقه، كذا فسره أهل العلم والآية يدل أولها وآخرها على أنه العلم فإن قال قائل: كيف؟ قيل: قال الله عزوجل: (الم تر ان الله يعلم ما في السلوت وما في الأرض ما يدون من تجوى ثلثة الاهو رابعهم) إلى آخر الآية: ثم ينبئهم بما عملوا يوم القيمة إن الله بكل شيء عليم ) وابتدأ الله عزوجل الآية بالعلم وختمها بالعلم، فعلمه عز وجل محيط بجميع خلقه، وهو على عرشه، وهذا قول المسلمين.
The creed of the scholars is that Allah Almighty is above the heavens on His Throne, and His knowledge encompasses everything. Above the highest heavens, within the seven earths, between the earth and the heavens, and beneath the earth, all of Allah’s creation is within His knowledge. He knows what is hidden and concealed, He knows the treachery of the eyes and the secrets of the hearts. He also knows thoughts and suspicions, He hears and fully knows the whispers that arise within the souls. Nothing in the earth, the heavens, or between them can be hidden from Him; rather, His knowledge encompasses all. Thus, He, Glorified and Exalted, is above His Throne; the deeds of the servants are raised to Him, and He knows those deeds better than the angels who carry them. If anyone says that the verse from which they (the Jahmiyyah) take their argument, that verse:
What is the meaning of ما يكون من نجوى ثلثة إلا هو رابعهم ولا خمسة إلا هو سادسهم? The answer is that here the knowledge of Allah Almighty is meant. Allah Almighty is established on His Throne, while His knowledge encompasses them (the whisperers) and all His creation. The scholars have interpreted this verse in this way, and the beginning and end of this noble verse are evidence that knowledge is meant here. If someone asks how is it hidden? The answer is that at the beginning, the command of the Exalted is:
الم تر أن الله يعلم ما في السموات وما في الأرض ما يكون من تجوى ثلثة الا هو رابعهم and at the end it is said:
ثم ينبئهم بما عملوا يوم القيمة إن الله بكل شيء عليم.
(That is, Allah Almighty started this verse with knowledge and ended it with knowledge. So, the knowledge of Allah Almighty encompasses all creation, and He Himself is on His Throne. This is the view of (Sunni) Muslims.
Imam Tha’labi, may Allah have mercy on him (427 AH), explains the meaning of the command of the Exalted: (الاهو رابعهم) in these words:
بالعلم يسمع نجواهم ويعلم فحواهم.
“Allah Almighty hears their whispering with His knowledge and understands their speech.”
Imam Abu Umar Ahmad bin Muhammad bin Abdullah Talmanqi (429 AH) writes in his book Al-Wusul ila Ilm al-Usul:
أجمع المسلمون من أهل السنة، على أن معنى (وهو معكم أين ما كنتم) ونحو ذلك من القرآن أن ذلك علمه، وأن الله فوق السموات بذاته، مستويا على عرشه كيف شاء.
The Muslims of Ahl al-Sunnah wal-Jama’ah have consensus that the statement of Allah the Exalted:
وهو معكم أين ما كنتم and other similar Quranic verses mean the knowledge of Allah the Exalted, and that Allah the Exalted is established above the heavens on His Throne, as befits Him.
Imam Abu Zakariya Yahya bin Ammar Sijistani, may Allah have mercy on him (422 AH), writes in “Al-Risalah”:
لا نقول كما قال الجهمية: إنه داخل للامكنة، وممازج لكل شيء، ولا نعلم أين هو، بل هو بذاته على العرش، وعلمه محيط بكل شيء، وعلمه وسمعه وبصره وقدرته مدركة لكل شيء، وهو معنى قوله: (وهو معكم أين ما كنتم والله بما تعملون بصير) ، وهو بذاته على عرشه كما قال سبحانه، وكما قال رسوله.
“We do not say like the Jahmiyyah that Allah is everywhere and has entered into everything and is mixed with everything and we do not know where He is. Rather, (our belief is that) Allah the Exalted, with regard to His essence, is on the Throne and His knowledge encompasses everything. His knowledge, hearing, sight, and power include everything. This is the meaning of the statement of Allah the Exalted:
وهو معكم أين ما كنتم والله بما تعملون بصیر.
“And wherever you are, He is with you, and Allah is Seeing of what you do.”
Allah Almighty is on the Throne in terms of His Essence, as Allah Himself and His Messenger ﷺ have stated.
Imam Al-Bayhaqi, may Allah have mercy on him (458 AH), writes:
في كثير من الآيات دلالة على إبطال قول من زعم من الجهمية أن الله سبحانه وتعالى بذاته في كل مكان، وقوله عز وجل: (وهو معكم أين ما كنتم) ، إنما أراد به بعلمه لا بذاته.
“The claim of the Jahmiyyah that Allah is everywhere in terms of His Essence is contradicted by many Quranic verses, and the statement of Allah Almighty:
وهو معكم اين ما كنتم means that He is with you in terms of His knowledge, not in terms of His Essence.”
Imam Ibn Abdul Barr, may Allah have mercy on him (463 AH), writes:
أما احتجاجهم بقوله عز وجل: (ما يكون من نجوى ثلثة إلا هو رابعهم ولا خسة إلا هو سادسهم ولا أدلى من ذلك ولا أكثر إلا هو معهم أين ما كانوا) ، فلا حجة لهم في ظاهر هذه الآية، لأن علماء الصحابة والتابعين الذين حملت عنهم التأويل في القرآن قالوا في تأويل هذه الآية هو على العرش وعلمه في كل مكان وما خالفهم في ذلك أحد يحتج بقوله.
As for their statement about the command of the Exalted:
Taking evidence from ما يكون من نجوى ثلثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا أكثر إلا هو معهم أين ما كانوا, there is no proof for them in this, because the scholars among the Companions of the Prophet, may Allah be pleased with them, and the great Followers who learned the interpretation of the Qur’an from them, have explained it as meaning that Allah Almighty is on the Throne and His knowledge is everywhere. No one whose words can be considered evidence has opposed the Companions and Followers regarding this.
Hafiz Baghawee, may Allah have mercy on him (510 AH), writes in the interpretation of Surah Al-Hadid, verse 4:
فِي العِلم “In knowledge (Allah Almighty is with you).”
Qawam al-Sunnah, Imam Abu al-Qasim Asbahani, may Allah have mercy on him (535 AH), states:
إن قيل: قد تأولتم قوله عز وجل: (وهو معكم أين ما كنتم) وحملتموه على العلم، قلنا: ما تأولنا ذلك، وإنما الآية دلت على أن المراد بذلك العلم، لأنه قال في آخرها: (إن الله بكل شيء عليم.
If it is objected that you have interpreted the command of Allah Almighty:
(وهو معكم اين ما كنتم) and have attributed it to knowledge, then we say that we have not interpreted it, rather the noble verse itself indicates that the meaning here is knowledge, because at the end of this verse Allah Almighty says:
إن الله بكل شيء عليم.
“Allah Almighty is Knower of all things.”
The great exegete, Hafiz Ibn Kathir, may Allah have mercy on him (774 AH), in his Tafsir of Surah Al-Hadid, verse number 4, states:
أي يطلع عليهم يسمع كلامهم وسرهم ونجواهم، ورسله أيضا مع ذلك تكتب ما يتناجون به مع علم الله به وسمعه له كما قال تعالى: (ألم يعلموا أن الله يعلم سرهم ونجوبهم وان الله علام الغیوب) ، (ام يحسبون أنا لا تسع سرهم ونجو بهم بلى ورسلنا لديهم يكتبون) ، ولهذا حكى غير واحد الإجماع على أن المراد بهذه الآية معية علمه تعالى ولا شك في إرادة ذلك.
Meaning, Allah is aware of them, He hears their speech, secrets, and whispers; His angels also record people’s whispers. The command of the Exalted is:
(آلم يعلموا أن الله يعلم سرهم ونجوبهم وان الله علام الغيوب) Do they not know that Allah knows their secrets and their whispers? He is the Knower of the unseen. Also, He said:
أم يحسبون أنا لا نسمع سرهم ولجوبهم بلى ورسلنا لديهم يكتبون.
“Do they think that We do not hear their secrets and their whispers? Yes! Our angels are with them, recording their words.”
This is why many scholars have unanimously stated that the companionship mentioned in this verse refers to Allah’s knowledge, and there is no doubt in this meaning.
Shaykh al-Islam Allama Ibn Taymiyyah, may Allah have mercy on him (728 AH), writes:
قد دخل فيما ذكرناه من الإيمان بالله: الإيمان بما أخبر الله به في كتابه وتواتر عن رسوله صلى الله عليه وسلم وأجمع عليه سلف الأمة، من أنه سبحانه فوق سمواته على عرشه علي على خلقه وهو سبحانه معهم أينما كانوا يعلم ما هم عاملون كما جمع بين ذلك في قوله: (هو الذي خلق السموت والأرض في ستة أيام ثم استوى على العرش ، يعلم ما يلج في الأرض وما يخرج منها وما ينزل من السماء وما يعرج فيها وهو معكم اين ما كنتم ، والله بما تعملون بصير)
The faith in Allah that we have mentioned includes belief in what Allah has stated in His Book and what has been transmitted to us through the Prophet ﷺ in a continuous chain, and upon which the pious predecessors have reached consensus. That is the matter that Allah is on His Throne above the heavens, He is exalted above His creation, He is with them wherever they are, meaning He knows what they do, as Allah has combined all these matters in His statement:
هو الذي خلق السموت والأرض في ستة أيام ثم استوى على العرش يعلم ما يلج في الأرض وما يخرج منها و ما ينزل من السماء وما يعرجح فيها وهو معكم أين ما كنتم والله بما تعملون بصير.
“He is the One who created the heavens and the earth in six days, then He established Himself on the Throne. He knows what enters the earth and what emerges from it, what descends from the heaven and what ascends therein. And wherever you are, He is with you. And Allah is Seeing of what you do.”
The commentator, Allama Al-Qurtubi, may Allah have mercy on him (671 AH), says:
وهو معهم أي بالعلم والرؤية والسمع، هذا قول أهل السنة، وقالت الجهمية والقدرية والمعتزلة: هو بكل مكان.
The command of the Exalted Lord:
“Allah Almighty is with them” means that He is with them in terms of knowledge, vision, and presence. This is the stance of Ahl al-Sunnah wa al-Jama’ah, whereas the Jahmiyyah, Qadariyyah, and Mu’tazilah say that Allah Almighty is everywhere.
Read verse 4 of Surah Al-Hadid; Allah Almighty begins this verse with knowledge and ends it with knowledge as well. Ahl al-Sunnah wa al-Jama’ah unanimously interpret this verse to mean that Allah Almighty is with His servants in terms of knowledge. This interpretation has been narrated as consensus by
, and Imam Ibn Taymiyyah, may Allah have mercy on him.
The innovators oppose the Imams of Ahl al-Sunnah in their interpretation, yet they still call themselves Sunni. What does reason and honesty demand? The readers themselves decide!
We conclude with the statement of Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, who says:
سلف الأمة وأيمتها، أئمة أهل العلم والدين من شيوخ العلم والعبادة؛ فإنهم أثبتوا وآمنوا بجميع ما جاء به الكتاب والسنة من غير تحريف للكلم عن مواضعه؛ أثبتوا أن الله فوق سمواته على عرشه؛ بائن من خلقه وهم بائتون منه، وهو أيضا مع العباد عموما بعلمه ومع أنبياته وأوليائه بالنصر والتابيد والكفاية وهو أيضا قريب مجيب، ففي آية النجوى دلالة على أنه عالم بهم.
“The predecessors of the Ummah and the noble Imams, that is, the experts in knowledge and expression, have affirmed all the matters mentioned in the Book and Sunnah without any distortion and have believed in them. They have affirmed that Allah Almighty is above His heavens on His Throne, separate from His creation, and the creation is separate from Him. Nevertheless, He is generally with all His servants by virtue of His knowledge and specifically with His Prophets and saints by virtue of support and assistance. He is also near and responsive. The proof of this is found in the verse of secret counsel
.”
They also say:
كثير ممن يكون قد وضع دينه برأيه أو ذوقه يحتج من القرآن بما يتأوله على غير تأويله، ويجعل ذلك حجة لا عمدة، وعمدته في الباطن على رأيه، كالجهمية والمعتزلة في الصفات والأفعال.
“Many people who shape their religion according to their own opinion and taste take evidence from the Holy Quran and interpret it in a way that is not actually its interpretation, and they use this interpretation as proof for their major beliefs, whereas in reality their reliance is only on their own opinion, as the Jahmiyyah and Mu’tazilah do regarding the attributes and actions of Allah Almighty.”
Benefit:
If someone says that it is a Prophetic command.
أن يعلم أن الله عز وجل معه حيث كان.
“(Every person) should know that Allah is with him, wherever he may be.”
Imam Muhammad bin Yahya Dhahli, may Allah have mercy on him (258 AH), says:
يريد أن الله علمه محيط بكل ما كان والله على العرش.
“The meaning of this is that Allah’s knowledge encompasses all things and Allah is on the Throne.”
