Excerpt from the book “Allāh Kahān Hai?” by Shaykh Ghulām Muṣṭafā Ẓahīr Amnpūrī
The consensual belief of Ahl al-Sunnah wal-Jamāʿah is that Allah is above His Throne (ʿArsh), elevated over His creation. This is supported by the Qur'an, the Sunnah, consensus (ijmāʿ), and natural disposition (fiṭrah).
“If you listen to the ḥadīths of the Messenger ﷺ and the statements of the Salaf, you will find countless proofs of Allah’s elevation above the Throne.
There is no doubt that when Allah created creation, He did not create them within His Essence. Allah is far above that, for He is Unique and Self-Sufficient. He neither begets nor is begotten. Thus, it is certain that Allah created the creation outside of Himself.
Allah is Self-Established (Qā'im bi-Nafsihī) and distinct from His creation. If He were not described with this exalted attribute of elevation, then it would imply the opposite (i.e. that He is not separate from creation).”
❖ With the word “min fawqihim” (from above them):
﴿يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ﴾
“They fear their Lord who is above them.”
[Surah al-Naḥl: 50]
❖ Without such specific prepositions:
﴿وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ﴾
“He is the Supreme over His servants.”
[Surah al-Anʿām: 18, 61]
﴿تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ﴾
“The angels and the Spirit ascend to Him.”
[Surah al-Maʿārij: 4]
From the Sunnah:
“The angels who spent the night among you ascend (towards heaven), then Allah asks them...”
[Ṣaḥīḥ al-Bukhārī: 7429; Ṣaḥīḥ Muslim: 623]
﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾
“To Him ascends the good word...”
[Surah Fāṭir: 10]
﴿بَل رَّفَعَهُ اللَّهُ إِلَيْهِ﴾
“Rather, Allah raised him (ʿĪsā) to Himself.”
[Surah al-Nisāʾ: 158]
﴿إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ﴾
“Indeed, I will take you and raise you to Myself.”
[Surah Āl ʿImrān: 55]
﴿وَهُوَ الْعَلِيُّ الْعَظِيمُ﴾
“He is the Most High, the Most Great.”
[Surah al-Baqarah: 255]
﴿إِنَّهُ عَلِيٌّ حَكِيمٌ﴾
“Indeed, He is Most High, Most Wise.”
[Surah al-Shūrā: 51]
﴿وَهُوَ الْعَلِيُّ الْكَبِيرُ﴾
“He is the Most High, the Most Grand.”
[Surah Sabaʾ: 23]
﴿تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ...﴾
“The Book has been revealed from Allah...”
[Surah Ghāfir: 2], [Surah al-Zumar: 1], [Surah Fuṣṣilat: 2, 42], [Surah al-Naḥl: 102], [Surah al-Dukhān: 1–5]
﴿إِنَّ الَّذِينَ عِندَ رَبِّكَ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ﴾
“Indeed, those near your Lord are not arrogant regarding His worship.”
[Surah al-Aʿrāf: 206]
﴿وَمَنْ عِندَهُ لَا يَسْتَكْبِرُونَ...﴾
[Surah al-Anbiyāʾ: 19]
“Indeed, it is with Him above the Throne.”
[Ṣaḥīḥ al-Bukhārī: 7553; Ṣaḥīḥ Muslim: 2751]
The Salaf and Ahl al-Sunnah had two interpretations of the expression:
There is no disagreement on this among the scholars of Ahl al-Sunnah.
“Indeed, Allah feels shy to return the hands of His servant empty when he raises them to Him.”
[Musnad al-Bazzār: 2510; al-Muʿjam al-Kabīr: 8130; al-Mustadrak: 1/535 – Ṣaḥīḥ; authenticated by Ibn Ḥibbān (88), al-Ḥākim, and al-Dhahabī]
This is unanimously understood as descending from above to below, further emphasizing Allah's exaltation over His creation.
During the Farewell Pilgrimage, the Prophet ﷺ said to the Companions:
“You will be asked about me, what will you say?”
They replied:
“We bear witness that you have conveyed, fulfilled, and advised.”
He ﷺ then raised his finger toward the sky and said:
“O Allah, bear witness!”
[Ṣaḥīḥ Muslim: 1218]
He asked multiple people “Ayn Allāh? (Where is Allah?)” and affirmed the faith of those who pointed upward, declaring them believers.
[Ṣaḥīḥ Muslim: 537]
When Mūsā عليه السلام told his people about Allah being above the heavens, Pharaoh mocked and ordered a tower to be built to look for the “god of Mūsā”:
﴿فَاطَّلِعَ إِلَىٰ إِلَـٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُ كَاذِبًا﴾
[Surah al-Muʾmin: 38]
During the Night of Ascension (al-Miʿrāj), the Prophet ﷺ ascended repeatedly to Allah above and returned to Mūsā عليه السلام below.
[Ṣaḥīḥ al-Bukhārī: 3207; Ṣaḥīḥ Muslim: 162]
Authentic texts affirm that the people of Paradise will see Allah:
“They will see Him as they see the full moon without any cloud, facing upwards.”
“As the dwellers of Paradise are enjoying, a light will shine... they will look up and behold the Almighty from above saying: ‘Peace be upon you, O people of Paradise.’”
Then the verse will be recited:
﴿سَلَامٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ﴾
[Surah Yāsīn: 58]
[Sunan Ibn Mājah: 184; Musnad al-Bazzār: 2253 – Weak chain but meaning supported elsewhere]
“I say: The belief of the Salaf, the Imams of Sunnah, the Sahabah, the Messenger of Allah ﷺ, and all the believers is that:
Allah is above the heavens, above the Throne, and distinct from His creation.
The Jahmiyyah claim that Allah is in every place.
Later theologians said: ‘He is not above, not on the Throne, not within the universe, not outside it, not separate from creation, nor connected to it...’ These negations are the descriptions of non-existence.
We say: Allah is existing, distinct, and above the Throne without modality (bilā kayf).”
Mukhtaṣar al-ʿUlūw, pp. 146–147
✔ The belief that Allah is above the heavens, on His Throne, distinct from His creation, is the consensus of Ahl al-Sunnah wal-Jamāʿah, based on dozens of Qur’anic verses, hundreds of ḥadīths, and clear statements of the Salaf.
✔ Any deviation from this belief, such as the view of the Jahmiyyah or later theologians, is in contradiction to the Qur'an, Sunnah, and the understanding of the righteous predecessors.
✔ Denial of Allah’s exaltation entails denial of His visibility in Paradise, something affirmed by all authentic traditions.
✔ The number of evidences for Allah’s transcendence, if fully compiled, could reach nearly a thousand—no one can rationally or scripturally refute them all.
Where is Allah? — Ahl al-Sunnah's Consensus
The consensual belief of Ahl al-Sunnah wal-Jamāʿah is that Allah is above His Throne (ʿArsh), elevated over His creation. This is supported by the Qur'an, the Sunnah, consensus (ijmāʿ), and natural disposition (fiṭrah).
◈ Statement of ʿAllāmah Ibn Abī al-ʿIzz رحمه الله (d. 792 AH):
“If you listen to the ḥadīths of the Messenger ﷺ and the statements of the Salaf, you will find countless proofs of Allah’s elevation above the Throne.
There is no doubt that when Allah created creation, He did not create them within His Essence. Allah is far above that, for He is Unique and Self-Sufficient. He neither begets nor is begotten. Thus, it is certain that Allah created the creation outside of Himself.
Allah is Self-Established (Qā'im bi-Nafsihī) and distinct from His creation. If He were not described with this exalted attribute of elevation, then it would imply the opposite (i.e. that He is not separate from creation).”
❖ Categories of Clear and Definitive Proofs for Allah’s Exaltation Over His Creation:
① Qur’anic Verses Affirming Allah’s Highness (ʿUlūw):
❖ With the word “min fawqihim” (from above them):
﴿يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ﴾
“They fear their Lord who is above them.”
[Surah al-Naḥl: 50]❖ Without such specific prepositions:
﴿وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ﴾
“He is the Supreme over His servants.”
[Surah al-Anʿām: 18, 61]② Explicit Mention of Angels Ascending to Allah:
﴿تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ﴾
“The angels and the Spirit ascend to Him.”
[Surah al-Maʿārij: 4]From the Sunnah:
“The angels who spent the night among you ascend (towards heaven), then Allah asks them...”
[Ṣaḥīḥ al-Bukhārī: 7429; Ṣaḥīḥ Muslim: 623]③ Good Words Ascend to Him:
﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾
“To Him ascends the good word...”
[Surah Fāṭir: 10]④ Allah Raised ʿĪsā عليه السلام to Himself:
﴿بَل رَّفَعَهُ اللَّهُ إِلَيْهِ﴾
“Rather, Allah raised him (ʿĪsā) to Himself.”
[Surah al-Nisāʾ: 158]﴿إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ﴾
“Indeed, I will take you and raise you to Myself.”
[Surah Āl ʿImrān: 55]⑤ General Description of Allah as High and Exalted:
﴿وَهُوَ الْعَلِيُّ الْعَظِيمُ﴾
“He is the Most High, the Most Great.”
[Surah al-Baqarah: 255]﴿إِنَّهُ عَلِيٌّ حَكِيمٌ﴾
“Indeed, He is Most High, Most Wise.”
[Surah al-Shūrā: 51]﴿وَهُوَ الْعَلِيُّ الْكَبِيرُ﴾
“He is the Most High, the Most Grand.”
[Surah Sabaʾ: 23]⑥ Revelation of Books from Above:
﴿تَنزِيلُ الْكِتَابِ مِنَ اللَّهِ...﴾
“The Book has been revealed from Allah...”
[Surah Ghāfir: 2], [Surah al-Zumar: 1], [Surah Fuṣṣilat: 2, 42], [Surah al-Naḥl: 102], [Surah al-Dukhān: 1–5]⑦ Mention of Creatures Near to Allah:
﴿إِنَّ الَّذِينَ عِندَ رَبِّكَ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ﴾
“Indeed, those near your Lord are not arrogant regarding His worship.”
[Surah al-Aʿrāf: 206]﴿وَمَنْ عِندَهُ لَا يَسْتَكْبِرُونَ...﴾
[Surah al-Anbiyāʾ: 19]⑧ The Book Written by Allah is Above the Throne:
“Indeed, it is with Him above the Throne.”
[Ṣaḥīḥ al-Bukhārī: 7553; Ṣaḥīḥ Muslim: 2751]⑨ Interpretations of “fis-samāʾ” (in the heavens):
The Salaf and Ahl al-Sunnah had two interpretations of the expression:
- “fis-samāʾ” means “ʿalā al-samāʾ” – i.e., above the heavens, on the Throne.
- Or that “samāʾ” means elevation and height in general.
There is no disagreement on this among the scholars of Ahl al-Sunnah.
⑩ Raising Hands Upward in Duʿā’:
“Indeed, Allah feels shy to return the hands of His servant empty when he raises them to Him.”
[Musnad al-Bazzār: 2510; al-Muʿjam al-Kabīr: 8130; al-Mustadrak: 1/535 – Ṣaḥīḥ; authenticated by Ibn Ḥibbān (88), al-Ḥākim, and al-Dhahabī]⑪ Allah Descends to the Lowest Heaven Every Night:
This is unanimously understood as descending from above to below, further emphasizing Allah's exaltation over His creation.
⑫ Prophet’s ﷺ Gesture Towards the Sky:
During the Farewell Pilgrimage, the Prophet ﷺ said to the Companions:
“You will be asked about me, what will you say?”
They replied:
“We bear witness that you have conveyed, fulfilled, and advised.”
He ﷺ then raised his finger toward the sky and said:
“O Allah, bear witness!”
[Ṣaḥīḥ Muslim: 1218]⑬ The Prophet ﷺ Questioned, “Where is Allah?”
He asked multiple people “Ayn Allāh? (Where is Allah?)” and affirmed the faith of those who pointed upward, declaring them believers.
[Ṣaḥīḥ Muslim: 537]⑭ Mūsā عليه السلام Declaring Allah’s Exaltation Over the Heavens:
When Mūsā عليه السلام told his people about Allah being above the heavens, Pharaoh mocked and ordered a tower to be built to look for the “god of Mūsā”:
﴿فَاطَّلِعَ إِلَىٰ إِلَـٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُ كَاذِبًا﴾
[Surah al-Muʾmin: 38]⑮ Miʿrāj – Prophet’s Ascension to Allah:
During the Night of Ascension (al-Miʿrāj), the Prophet ﷺ ascended repeatedly to Allah above and returned to Mūsā عليه السلام below.
[Ṣaḥīḥ al-Bukhārī: 3207; Ṣaḥīḥ Muslim: 162]⑯ Vision of Allah in Paradise (Ru’yah):
Authentic texts affirm that the people of Paradise will see Allah:
“They will see Him as they see the full moon without any cloud, facing upwards.”
“As the dwellers of Paradise are enjoying, a light will shine... they will look up and behold the Almighty from above saying: ‘Peace be upon you, O people of Paradise.’”
Then the verse will be recited:
﴿سَلَامٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ﴾
[Surah Yāsīn: 58] [Sunan Ibn Mājah: 184; Musnad al-Bazzār: 2253 – Weak chain but meaning supported elsewhere]❖ Statement of Imām al-Dhahabī رحمه الله (d. 748 AH):
“I say: The belief of the Salaf, the Imams of Sunnah, the Sahabah, the Messenger of Allah ﷺ, and all the believers is that:
Allah is above the heavens, above the Throne, and distinct from His creation.
The Jahmiyyah claim that Allah is in every place.
Later theologians said: ‘He is not above, not on the Throne, not within the universe, not outside it, not separate from creation, nor connected to it...’ These negations are the descriptions of non-existence.
We say: Allah is existing, distinct, and above the Throne without modality (bilā kayf).”
Mukhtaṣar al-ʿUlūw, pp. 146–147
Conclusion:
✔ The belief that Allah is above the heavens, on His Throne, distinct from His creation, is the consensus of Ahl al-Sunnah wal-Jamāʿah, based on dozens of Qur’anic verses, hundreds of ḥadīths, and clear statements of the Salaf.
✔ Any deviation from this belief, such as the view of the Jahmiyyah or later theologians, is in contradiction to the Qur'an, Sunnah, and the understanding of the righteous predecessors.
✔ Denial of Allah’s exaltation entails denial of His visibility in Paradise, something affirmed by all authentic traditions.
✔ The number of evidences for Allah’s transcendence, if fully compiled, could reach nearly a thousand—no one can rationally or scripturally refute them all.
