❀ The Correct Understanding of Allah’s Companionship and Nearness in Light of the Qur’an and Sunnah ❀
Source: Fatāwā ʿIlmiyyah, Vol. 1 – Kitāb al-ʿAqāʾid, Pg. 31
The Ahl-e-Hadith affirm that Allah is above the Throne, and in explanation of the verses “مَعَكُمْ” and “إِنِّي قَرِيبٌ”, they state that this refers to Allah’s knowledge, power, hearing, and sight. Is this not a form of interpretation (ta’wīl)? Some Saudi scholars like Shaykh Muhammad ibn Ṣāliḥ al-ʿUthaymīn رحمه الله and certain Pakistani Salafi scholars assert that just as we believe in Istiwa’ (rising over the Throne) without asking how, we also believe in Maʿiyyah (companionship) and Qurb (nearness) without asking how, since the attributes of Allah are in accordance with His majesty. Is this position correct?
On the verse “وَهُوَ مَعَهُمْ”, he interprets:
“علمه”
(Source: Al-Asmāʾ wa al-Ṣifāt by al-Bayhaqī, p. 431; verified version p. 542 — chain is ḥasan)
Translation: “Here, 'companionship' refers to Allah’s knowledge.”
He stated similarly:
“وعلمه مَعَهُمْ”
(Source: Tafsīr al-Ṭabarī, Vol. 28, p. 10 — chain is ḥasan)
Translation: “And His knowledge is with them.”
It is narrated from him:
“هو فوق العرش ، وعلمه معهم”
(Source: Tafsīr Ibn Abī Ḥātim, as quoted in Sharḥ Ḥadīth al-Nuzūl by Ibn Taymiyyah, p. 126)
Translation: “He (Allah) is above the Throne, and His knowledge is with them.”
This narration is transmitted through Bukayr ibn Maʿrūf, who is deemed ḥasan in ḥadīth. Imām al-Nasāʾī and the majority of scholars authenticated him.
He explained the verse “هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا” as:
“علمه”
(Source: Sharḥ Ḥadīth al-Nuzūl, p. 127, quoted from al-Sunnah by Ḥanbal ibn Isḥāq)
Translation: “It refers to His knowledge.”
Ḥāfiẓ Ibn Taymiyyah رحمه الله writes:
“It is proven from the Salaf that they said: He is with them by His knowledge. Ibn ʿAbd al-Barr and others mentioned that this is the consensus (ijmāʿ) of the Companions and the Tābiʿīn, and no reputable figure is known to have disagreed with it.”
(Sharḥ Ḥadīth al-Nuzūl, p. 126)
This consensus (ijmāʿ) is a binding proof in Islamic law, as elaborated in al-Risālah of Imām al-Shāfiʿī and al-Aḥkām by Ibn Ḥazm.
No, this is not ta’wīl, rather it is the linguistic and Sharʿī meaning, because:
◉ In the Arabic language, the word “maʿiyyah” can have various meanings.
Example: “Azhabu anā maʿak” — “I’m going with you”, where physical closeness is implied.
However, when the term “maʿiyyah” is used for Allah, the Salaf interpreted it as knowledge and power, because Allah is beyond physical limits and spatial boundaries.
◉ This understanding was upheld by Imām Aḥmad, Ibn ʿAbbās, Muqātil ibn Ḥayyān, and other classical scholars.
Yes! The belief of Ahl-e-Ḥadīth and the Salaf is:
➊ Allah’s attributes are affirmed without asking how (bi lā kayf), because His essence is beyond our comprehension.
➋ Just as we affirm “istiwa’” (rising over the Throne) without modality, we affirm “maʿiyyah” and “qurb” in the same manner — in a way befitting His Majesty.
➌ We believe in Allah’s attributes without distortion (taḥrīf), without denial (taʿṭīl), without asking how (takayyuf), and without comparison (tashbīh).
This is the same position taken by Shaykh Muhammad ibn Ṣāliḥ al-ʿUthaymīn رحمه الله and other Salafi scholars.
Those who interpret “maʿakum” as a distinct attribute apart from knowledge and power are:
✘ In opposition to the consensus of the Companions, Tābiʿīn, and the Salaf.
Hence, their view is rejected.
(Source: Monthly Shahādat, Feb 2003 Edition)
✔ “Maʿiyyah” (companionship) and “Qurb” (nearness) refer to Allah’s knowledge, power, hearing, and sight, as explained by the Companions, Tābiʿīn, and majority of Hadith scholars.
✔ This is not ta’wīl, but rather the authentic understanding of the Salaf, firmly grounded in the Qur’an and Sunnah.
✔ The consensus (ijmāʿ) of the Companions is a decisive proof that any interpretation beyond knowledge and power is incorrect.
✔ “Allah is above the Throne, and present everywhere by His knowledge and power”—this is the position of Ahl-e-Ḥadīth and the Salaf al-Ṣāliḥīn.
وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
Source: Fatāwā ʿIlmiyyah, Vol. 1 – Kitāb al-ʿAqāʾid, Pg. 31
❖ Question
The Ahl-e-Hadith affirm that Allah is above the Throne, and in explanation of the verses “مَعَكُمْ” and “إِنِّي قَرِيبٌ”, they state that this refers to Allah’s knowledge, power, hearing, and sight. Is this not a form of interpretation (ta’wīl)? Some Saudi scholars like Shaykh Muhammad ibn Ṣāliḥ al-ʿUthaymīn رحمه الله and certain Pakistani Salafi scholars assert that just as we believe in Istiwa’ (rising over the Throne) without asking how, we also believe in Maʿiyyah (companionship) and Qurb (nearness) without asking how, since the attributes of Allah are in accordance with His majesty. Is this position correct?
✿ Qur’anic Basis and Explanation from the Pious Predecessors
➊ Tafsīr of Muqātil ibn Ḥayyān رحمه الله
On the verse “وَهُوَ مَعَهُمْ”, he interprets:
“علمه”
(Source: Al-Asmāʾ wa al-Ṣifāt by al-Bayhaqī, p. 431; verified version p. 542 — chain is ḥasan)
Translation: “Here, 'companionship' refers to Allah’s knowledge.”
➋ Clarification from al-Ḍaḥḥāk ibn Muzāḥim رحمه الله
He stated similarly:
“وعلمه مَعَهُمْ”
(Source: Tafsīr al-Ṭabarī, Vol. 28, p. 10 — chain is ḥasan)
Translation: “And His knowledge is with them.”
➌ Explanation by ʿAbdullāh ibn ʿAbbās رضي الله عنهما
It is narrated from him:
“هو فوق العرش ، وعلمه معهم”
(Source: Tafsīr Ibn Abī Ḥātim, as quoted in Sharḥ Ḥadīth al-Nuzūl by Ibn Taymiyyah, p. 126)
Translation: “He (Allah) is above the Throne, and His knowledge is with them.”
This narration is transmitted through Bukayr ibn Maʿrūf, who is deemed ḥasan in ḥadīth. Imām al-Nasāʾī and the majority of scholars authenticated him.
➍ Statement of Imām Aḥmad ibn Ḥanbal رحمه الله
He explained the verse “هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا” as:
“علمه”
(Source: Sharḥ Ḥadīth al-Nuzūl, p. 127, quoted from al-Sunnah by Ḥanbal ibn Isḥāq)
Translation: “It refers to His knowledge.”
➎ Consensus (Ijmāʿ) of the Companions and Tābiʿīn
Ḥāfiẓ Ibn Taymiyyah رحمه الله writes:
“It is proven from the Salaf that they said: He is with them by His knowledge. Ibn ʿAbd al-Barr and others mentioned that this is the consensus (ijmāʿ) of the Companions and the Tābiʿīn, and no reputable figure is known to have disagreed with it.”
(Sharḥ Ḥadīth al-Nuzūl, p. 126)
This consensus (ijmāʿ) is a binding proof in Islamic law, as elaborated in al-Risālah of Imām al-Shāfiʿī and al-Aḥkām by Ibn Ḥazm.❖ Is Explaining “Maʿiyyah” and “Qurb” as Knowledge and Power a Form of Ta’wīl?
No, this is not ta’wīl, rather it is the linguistic and Sharʿī meaning, because:
◉ In the Arabic language, the word “maʿiyyah” can have various meanings.
Example: “Azhabu anā maʿak” — “I’m going with you”, where physical closeness is implied.
However, when the term “maʿiyyah” is used for Allah, the Salaf interpreted it as knowledge and power, because Allah is beyond physical limits and spatial boundaries.
◉ This understanding was upheld by Imām Aḥmad, Ibn ʿAbbās, Muqātil ibn Ḥayyān, and other classical scholars.
❖ Do Ahl-e-Ḥadīth Believe in “Bi Lā Kayf” (Without Asking How)?
Yes! The belief of Ahl-e-Ḥadīth and the Salaf is:
➊ Allah’s attributes are affirmed without asking how (bi lā kayf), because His essence is beyond our comprehension.
➋ Just as we affirm “istiwa’” (rising over the Throne) without modality, we affirm “maʿiyyah” and “qurb” in the same manner — in a way befitting His Majesty.
➌ We believe in Allah’s attributes without distortion (taḥrīf), without denial (taʿṭīl), without asking how (takayyuf), and without comparison (tashbīh).
This is the same position taken by Shaykh Muhammad ibn Ṣāliḥ al-ʿUthaymīn رحمه الله and other Salafi scholars.❖ What About Those Who See “Maʿiyyah” as a Separate Attribute Beyond Knowledge?
Those who interpret “maʿakum” as a distinct attribute apart from knowledge and power are:
✘ In opposition to the consensus of the Companions, Tābiʿīn, and the Salaf.
Hence, their view is rejected.
(Source: Monthly Shahādat, Feb 2003 Edition)
✿ Conclusion
✔ “Maʿiyyah” (companionship) and “Qurb” (nearness) refer to Allah’s knowledge, power, hearing, and sight, as explained by the Companions, Tābiʿīn, and majority of Hadith scholars.
✔ This is not ta’wīl, but rather the authentic understanding of the Salaf, firmly grounded in the Qur’an and Sunnah.
✔ The consensus (ijmāʿ) of the Companions is a decisive proof that any interpretation beyond knowledge and power is incorrect.
✔ “Allah is above the Throne, and present everywhere by His knowledge and power”—this is the position of Ahl-e-Ḥadīth and the Salaf al-Ṣāliḥīn.
وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
