excerpt from the book "Allah Kahan Hai?" by Shaykh Ghulam Mustafa Zaheer Ameenpuri, following your instructions:
The belief of Ahl al-Sunnah wal-Jamāʿah is that Allah ﷻ is exalted above the Throne with His Divine Self (بِذَاتِهِ), and this is His inherent, eternal, and everlasting attribute.
Two groups have opposed Ahl al-Sunnah wal-Jamāʿah in this matter:
① The first group claims that Allah is present everywhere.
② The second asserts that Allah is neither above the universe nor below it, neither within the universe nor outside of it, neither to the right nor to the left, neither in front nor behind, neither connected to the creation nor separate from it.
This formulation of belief is not substantiated by the pious predecessors (salaf of the Ummah). However, these people present arguments from the Qur’an and Sunnah to justify their beliefs.
The question arises: Did the Companions, Tābiʿīn, and Tabaʿ Tābiʿīn read the very evidences which these individuals present today? The answer is: Undoubtedly, they read them—rather, they memorized them.
So, why didn’t they adopt such beliefs despite having access to these proofs?
There are only two possibilities:
① Either the salaf knowingly rejected those evidences,
② Or those evidences do not establish the beliefs that these people claim from them.
The Imams of the Salaf based their beliefs solely on the Qur’an and Hadith, following these sacred sources devoutly. In contrast, the innovators (mubtadiʿīn) first formulated their beliefs and then molded the Qur’anic and Hadith texts to suit their views. Thus, their beliefs ended up contradicting the consensus (ijmāʿ) of the Salaf.
The theologians (ahl al-kalām) interpret Allah’s attribute of ʿuluw (highness) as referring only to the elevation of attributes, not that of His Essence (Dhāt).
Allah has affirmed ʿuluw (highness) for Himself. The verse from which the misguided have attempted to deduce their claims does not, in fact, indicate their false conclusion.
This is because the term maʿiyyah (معیت, "being with") does not necessitate indwelling or incarnation (ḥulūl). For example:
◈ The Arabs say: (القمر معنا) “The moon is with us,” even though the moon is in the sky.
◈ They also say: (زوجتي معي) “My wife is with me,” while one may be in the East and the other in the West.
Hence, maʿiyyah does not imply spatial proximity. Rather, it depends on the context of its attachment (iḍāfah).
Sometimes one may say: (هذا لبن معه ماء) “This milk has water with it,” indicating mixing.
Other times, one may say: (متاعي معي) “My goods are with me,” though they may be in one’s house.
Yet again, if one carries the goods, they would also say: (متاعي معي) “My goods are with me,” now indicating physical connection.
Thus, while the word remains the same, its meaning changes depending on the usage and context.
The claim that Allah is present in every place leads to several false and blasphemous implications:
① Multiplicity and division are necessitated, which is undoubtedly false. The falsehood of the consequence implies the falsehood of the claim itself.
② Saying that Allah is with multiple people in multiple places necessitates the absurdity that He increases or decreases based on the number of people—a claim incompatible with the Divine Perfection.
③ It leads to the impure conclusion that one does not consider Allah exempt from impure and filthy places. When one claims Allah is in every place, it would include toilets and garbage dumps, which is an immense disrespect to Allah.
Hence, this belief is in complete contradiction to reason and revelation. The Qur’an and Sunnah do not contain any textual evidence supporting it—neither explicitly (mutābaqah), nor implicitly (taḍammun), nor by necessary implication (iltizām).
Some say: “It is not permissible to ascribe any direction to Allah.”
They argue that attributing a direction to Allah implies that He is a body (jism), and since all bodies are similar to one another, it would result in resemblance (tamthīl). Therefore, they deny direction for Allah altogether.
But we say:
Denying direction implies denying Allah Himself, because we do not know of any existing entity except non-existence (ʿadam) that is neither above nor below, neither right nor left, neither front nor back, neither connected nor separate.
Some scholars have even said:
“If we are asked to describe Allah as non-existent (ʿadam), no words are more fitting than the denial of direction.”
As for the objection that affirming direction implies bodily composition (tajsīm), it is baseless, unless one assumes resemblance between the Creator and creation, which we do not.
We affirm Allah’s attributes in a manner befitting His Majesty, without delving into their modality (kayfiyyah), and without likening them to the creation.
If by “body” you mean a composite formed by various parts, without which it cannot exist, then we do not affirm such a being for Allah.
Hence, the claim that affirming Allah’s highness (ʿuluw) necessitates anthropomorphism (tajsīm) is false.
Such objections are in reality a result of mistrust in the Salaf, who clearly affirmed Allah’s being above the Throne. One who indirectly or directly criticizes the Salaf cannot be upon the truth.
We say: Allah is exalted with perfect attributes befitting His Majesty.
The claim that “Allah is present everywhere” or that “He is without direction” is a blatantly false claim.
Ahl al-Sunnah wal-Jamāʿah believe that Allah is established above His Throne (istiwā ʿalā al-ʿArsh).
They base this belief on:
✿ The Noble Qur’an
✿ The authentic Sunnah of the Messenger ﷺ
✿ The consensus (ijmāʿ) of the Ummah
✿ Sound reasoning (ʿaql)
✿ Innate human nature (fiṭrah)
It is universally known that highness (ʿuluw) is a perfect attribute. Therefore, affirming this for Allah is necessary, as He is characterized by every attribute of perfection.
We say: there are only three possibilities:
① Either Allah is above,
② Or below,
③ Or on the same level as the creation.
To be below or equal entails:
✿ Inferiority, which is a deficiency, and
✿ Resemblance to creation, which is impermissible.
Thus, only ʿuluw (being above) remains, which is an attribute of perfection, and therefore must be affirmed for Allah.
It is thus proven that:
Allah is above all of creation, established upon His Throne.
His Throne is above the heavens, and His Hearing, Sight, Knowledge, and Power encompass all things.
❖ Introduction
The belief of Ahl al-Sunnah wal-Jamāʿah is that Allah ﷻ is exalted above the Throne with His Divine Self (بِذَاتِهِ), and this is His inherent, eternal, and everlasting attribute.
Two groups have opposed Ahl al-Sunnah wal-Jamāʿah in this matter:
① The first group claims that Allah is present everywhere.
② The second asserts that Allah is neither above the universe nor below it, neither within the universe nor outside of it, neither to the right nor to the left, neither in front nor behind, neither connected to the creation nor separate from it.
This formulation of belief is not substantiated by the pious predecessors (salaf of the Ummah). However, these people present arguments from the Qur’an and Sunnah to justify their beliefs.
The question arises: Did the Companions, Tābiʿīn, and Tabaʿ Tābiʿīn read the very evidences which these individuals present today? The answer is: Undoubtedly, they read them—rather, they memorized them.
So, why didn’t they adopt such beliefs despite having access to these proofs?
There are only two possibilities:
① Either the salaf knowingly rejected those evidences,
② Or those evidences do not establish the beliefs that these people claim from them.
The Imams of the Salaf based their beliefs solely on the Qur’an and Hadith, following these sacred sources devoutly. In contrast, the innovators (mubtadiʿīn) first formulated their beliefs and then molded the Qur’anic and Hadith texts to suit their views. Thus, their beliefs ended up contradicting the consensus (ijmāʿ) of the Salaf.
The theologians (ahl al-kalām) interpret Allah’s attribute of ʿuluw (highness) as referring only to the elevation of attributes, not that of His Essence (Dhāt).
❖ The Attribute of Maʿiyyah (Being With)
Allah has affirmed ʿuluw (highness) for Himself. The verse from which the misguided have attempted to deduce their claims does not, in fact, indicate their false conclusion.
This is because the term maʿiyyah (معیت, "being with") does not necessitate indwelling or incarnation (ḥulūl). For example:
◈ The Arabs say: (القمر معنا) “The moon is with us,” even though the moon is in the sky.
◈ They also say: (زوجتي معي) “My wife is with me,” while one may be in the East and the other in the West.
Hence, maʿiyyah does not imply spatial proximity. Rather, it depends on the context of its attachment (iḍāfah).
Sometimes one may say: (هذا لبن معه ماء) “This milk has water with it,” indicating mixing.
Other times, one may say: (متاعي معي) “My goods are with me,” though they may be in one’s house.
Yet again, if one carries the goods, they would also say: (متاعي معي) “My goods are with me,” now indicating physical connection.
Thus, while the word remains the same, its meaning changes depending on the usage and context.
❖ False Consequences of the Claim "Allah is Everywhere"
The claim that Allah is present in every place leads to several false and blasphemous implications:
① Multiplicity and division are necessitated, which is undoubtedly false. The falsehood of the consequence implies the falsehood of the claim itself.
② Saying that Allah is with multiple people in multiple places necessitates the absurdity that He increases or decreases based on the number of people—a claim incompatible with the Divine Perfection.
③ It leads to the impure conclusion that one does not consider Allah exempt from impure and filthy places. When one claims Allah is in every place, it would include toilets and garbage dumps, which is an immense disrespect to Allah.
Hence, this belief is in complete contradiction to reason and revelation. The Qur’an and Sunnah do not contain any textual evidence supporting it—neither explicitly (mutābaqah), nor implicitly (taḍammun), nor by necessary implication (iltizām).
❖ Affirming Direction (Jiha) for Allah
Some say: “It is not permissible to ascribe any direction to Allah.”
They argue that attributing a direction to Allah implies that He is a body (jism), and since all bodies are similar to one another, it would result in resemblance (tamthīl). Therefore, they deny direction for Allah altogether.
But we say:
Denying direction implies denying Allah Himself, because we do not know of any existing entity except non-existence (ʿadam) that is neither above nor below, neither right nor left, neither front nor back, neither connected nor separate.
Some scholars have even said:
“If we are asked to describe Allah as non-existent (ʿadam), no words are more fitting than the denial of direction.”
As for the objection that affirming direction implies bodily composition (tajsīm), it is baseless, unless one assumes resemblance between the Creator and creation, which we do not.
We affirm Allah’s attributes in a manner befitting His Majesty, without delving into their modality (kayfiyyah), and without likening them to the creation.
If by “body” you mean a composite formed by various parts, without which it cannot exist, then we do not affirm such a being for Allah.
Hence, the claim that affirming Allah’s highness (ʿuluw) necessitates anthropomorphism (tajsīm) is false.
Such objections are in reality a result of mistrust in the Salaf, who clearly affirmed Allah’s being above the Throne. One who indirectly or directly criticizes the Salaf cannot be upon the truth.
We say: Allah is exalted with perfect attributes befitting His Majesty.
The claim that “Allah is present everywhere” or that “He is without direction” is a blatantly false claim.
❖ Belief of Ahl al-Sunnah wal-Jamāʿah
Ahl al-Sunnah wal-Jamāʿah believe that Allah is established above His Throne (istiwā ʿalā al-ʿArsh).
They base this belief on:
✿ The Noble Qur’an
✿ The authentic Sunnah of the Messenger ﷺ
✿ The consensus (ijmāʿ) of the Ummah
✿ Sound reasoning (ʿaql)
✿ Innate human nature (fiṭrah)
It is universally known that highness (ʿuluw) is a perfect attribute. Therefore, affirming this for Allah is necessary, as He is characterized by every attribute of perfection.
We say: there are only three possibilities:
① Either Allah is above,
② Or below,
③ Or on the same level as the creation.
To be below or equal entails:
✿ Inferiority, which is a deficiency, and
✿ Resemblance to creation, which is impermissible.
Thus, only ʿuluw (being above) remains, which is an attribute of perfection, and therefore must be affirmed for Allah.
It is thus proven that:
Allah is above all of creation, established upon His Throne.
His Throne is above the heavens, and His Hearing, Sight, Knowledge, and Power encompass all things.
