Where Is Allah? Quranic and Salafi Explanation of Belief

The Lord is in the Earth and the Heavens

Allah Almighty says:

وهو الله في السموت و في الأرض ، يعلم سركم وجهركم ويعلم ما تكسبون.

“Allah alone knows what is hidden and what is manifest among you and your deeds in the heavens and the earth.”

What does this mean?

Some people interpret this to mean that Allah is everywhere; their argument is not correct. Hafiz Ibn Kathir, may Allah have mercy on him (774 AH), writes:

اختلف مفسروا هذه الآية على أقوال، بعد الإنفاق على تخطئة قول الجهمية الأول القائلين بأنه، تعالى عن قولهم علوا كبيرا، في كل مكان، وهذا إختبار ابن جرير.

“There are many opinions of the commentators regarding this verse, but all agree that the Jahmiyyah’s claim that Allah is present everywhere is false. Allah is free and pure from such statements. Imam Tabari, may Allah have mercy on him, preferred this view.”

Allah’s Presence in Front During Prayer

The Prophet Muhammad, peace be upon him, said:

إذا كان أحدكم يصلي فلا يبصن قبل وجهه، فإن الله قبل وجهه إذا صلى.

“Do not spit in front of you during prayer, because when you pray, Allah is in front of you.”

Statements of the Pious Predecessors

Imam Ibn Abd al-Barr, may Allah have mercy on him (463 AH), says:

قد نزع بهذا الحديث بعض من ذهب مذهب المعتزلة في أن الله عز وجل في كل مكان، وليس على العرش، وهذا جهل من قائله، لأن في الحديث الذي جاء فيه النهي عن المزاق في القبلة أنه يبزق تحت قدمه وعن يساره، وهذا ينقض ما أصلوه في أنه في كل مكان.

“Some people, who are inclined towards the Mu’tazila sect, have used this hadith as evidence that Allah is everywhere, not only on the Throne. This is based on ignorance, because the same hadith that prohibits spitting towards the Qiblah also permits spitting under and to the left side of one’s feet for the person praying. This breaks their argument for the claim that Allah is everywhere.”

Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:

حق على ظاهره وهو سبحانه فوق العرش وهو قبل وجه المصلي، بل هذا الوصف يثبت للمخلوقات، فإن الإنسان لو أنه يناجي السماء أو يناجي الشمس والقمر لكانت السماء والشمس والقمر فوقه وكانت أيضا قبل وجهه.

This hadith is true according to its apparent meaning. Allah is on His Throne as well as in front of the one praying. This attribute is also established for the creatures, for example, if a person whispers to the sky, the sun, and the moon, then the sky, sun, and moon will be both above him and in front of him.”

He also says:

جماع الأمر في ذلك: أن الكتاب والسنة يحصل منهما كمال الهدى والنور لمن تدبر كتاب الله وسنة نبيه وفصد اتباع الحق وأعرض عن تحريف الكلم عن مواضعه والإلحاد في أسماء الله وآياته، ولا يحسب الحاسب أن شيئا من ذلك يناقض بعضه بعضا ألبتة، مثل أن يقول القائل: ما في الكتاب والسنة من أن الله فوق العرش يخالفه الظاهر من قوله: (وهو معكم اين ما كنتم) ، وقوله صلى الله عليه وسلم: إذا قام أحدكم إلى الصلاة فإن الله قبل وجهه، ونحو ذلك فإن هذا غلط ، وذلك أن الله معنا حقيقة وهو فوق العرش حقيقة كما جمع الله بينهما في قوله سبحانه وتعالى: (هو الذي خلق السموت والأرض في ستة ايام ثم استوى على العرش يعلم ما يلج في الأرض وما يخرج منها وما ينزل من السماء وما يعرج فيها وهو معكم أين ما كنتم والله بما تعملون بصيره) ، فأخبر أنه فوق العرش يعلم كل شيء وهو معنا أينما كنا كما قال النبي صلى الله عليه وسلم في حديث الأوعال: والله فوق العرش وهو يعلم ما أنتم عليه، وذلك أن كلمة «مع» في اللغة إذا أطلقت فليس ظاهرها في اللغة إلا المقارنة المطلقة؛ من غير وجوب مماسة أو محاذاة عن يمين أو شمال، فإذا قيدت بمعنى من المعاني دلت على المقارنة في ذلك المعنى ، فإنه يقال: ما زلنا نسير والقمر معنا أو والنجم معنا، ويقال: هذا المتاع معي لمجامعته لك، وإن كان فوق رأسك، فالله مع خلقه حقيقة وهو فوق عرشه حقيقة، ثم هذه المعية تختلف أحكامها بحسب الموارد فلما قال: (يعلم ما يلج في الأرض وما يخرج منها) إلى قوله: (وهو معكم أين ما كنتم) ، دل ظاهر الخطاب على أن حكم هذه المعية ومقتضاها أنه مطلع عليكم، شهيد عليكم ومهيمن عالم بكم، وهذا معنى قول السلف: إنه معهم بعلمه وهذا ظاهر الخطاب وحقيقته.

The summary of the discourse is that complete guidance and perfect light from the Book and Sunnah is attained by the person who reflects upon the Quran and Sunnah, intends to follow the truth, and refrains from distortion in words and from heresy regarding Allah Almighty’s names and attributes. No one should mistakenly think that any of these points contradict each other, for example, someone might say that the statement in the Quran and Sunnah about Allah Almighty being on the Throne contradicts this divine command:

وهو معكم أين ما كنتم.

“Wherever you are, Allah is with you.”

Nor does it contradict the prophetic saying that when any of you stands for prayer, Allah is before him. This supposed contradiction is false, because Allah is truly with us and truly on the Throne as well. Allah has combined these two realities as follows:

هو الذي خلق السموت والأرض في ستة أيام ثم استوى على العرش يعلم ما يلج في الأرض وما يخرج منها وما ينزل من السماء و ما يعرج فيها وهو معكم اين ما كنتم والله بما تعملون بصيره.

“It is the same Being who created the heavens and the earth in six days, then established Himself on the Throne. He knows what enters the earth and what comes out of it, what descends from the heaven and what ascends to it, and He is with you wherever you are. Allah is fully aware of your deeds.” In this verse, Allah Almighty informs us that He knows everything on the Throne and wherever we are, He is with us. In a hadith, the Prophet Muhammad (peace be upon him) said: Allah is above the Throne and knows your deeds. The reason is that in Arabic lexicon, when the word “ma‘a” (with) is used absolutely, it means an absolute comparison without any direction or conjunction. When it is used with a specific meaning, it indicates that meaning. It is said that when we walk, the moon and stars are always with us, and it is also said that this equipment is with me. You say this even when the equipment is on your head because it is joined with you. Thus, Allah is truly on His Throne and truly with His creation as well. Then the rulings of this companionship vary according to different places. When Allah says that He knows everything that enters and leaves the earth and then says that wherever you are, He is with you, this companionship means that He is aware of you, a witness over you, a guardian over you, and fully knowledgeable about you. This is the understanding of the pious predecessors that Allah is with people in terms of knowledge. This is the apparent and true meaning of the statement of the Almighty.

Sheikh Muhammad bin Salih al-Uthaymeen, may Allah have mercy on him (1421 AH), says:

إن الله سبحانه وتعالى قبل وجه المصلي، ولا يلزم من المقابلة أن يكون بينه وبين الجدار أو السترة التي يصلي إليها، فهو قبل وجهه وإن كان على عرشه، ومثال ذلك: الشمس حين تكون في الأفق عند الشروق أو الغروب فإن من الممكن أن تكون قبل وجهك وهي في العلم.

“Allah, Glorified and Exalted, is before the one who prays. This presence does not necessarily mean that He is between the worshiper and the wall or between the worshiper and the direction towards which he is praying. Allah is before the worshiper despite being on His Throne. Understand this by the example that when the sun is on the horizon at sunrise or sunset, it can be before you, even though it is high above.”

Whichever way you turn, there is the Face of Allah

From the above discussion, the Noble Verse:

ولله المشرق والمغرب، فأينما تولوا فثم وجه الله.

“The east and the west belong to Allah. Wherever you turn, there is the Face of Allah.” becomes easier to understand.

These explanations of “the Face of Allah” are:
◈ The Qiblah of Allah.

This is the interpretation of Imam Mujahid bin Jabr, may Allah have mercy on him

and Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him

.

◈ The true face of Allah Almighty is meant.
This is often the interpretation of the great Imams and this is the prevalent and correct understanding. Imam al-Aimmah Ibn Khuzaymah (311 AH) writes:

أثبت الله لنفسه وجها وصفه بالجلال والإكرام، وحكم لوجهم بالبقاء، ونفى الهلاك عنه فنحن وجميع علمائنا من أهل الحجاز وتهامة واليمن، والعراق والشام ومصر، مذهبنا: أنا نثبت لله ما أثبته الله لنفسه، نقر بذلك بألسنتنا، ونصدق ذلك بقلوبنا من غير أن نشبه وجه خالقنا بوجه أحد من المخلوقين، عز ربنا عن أن يشبه المخلوقين، وجل ربنا عن مقالة المعطلين، وعز أن يكون عدما كما قاله المبطلون، لان ما لا صفة له عدم، تعالى الله عما يقول الجهميون الذين ينكرون صفات خالقنا الذي وصف بها نفسه في محكم تنزيله، وعلى لسان نبيه.

“Allah has affirmed a Face for Himself, characterized by Majesty and Honor. He has decreed His own eternity and negated any destruction for Himself. Our belief, along with that of all our scholars from Hijaz, Tihamah, Yemen, Iraq, Sham, and Egypt, is that we affirm for Allah all the attributes which Allah Almighty has affirmed for Himself. We verbally acknowledge and sincerely confirm this in our hearts. We do not liken the Face of our Creator to the faces of creation. Our Lord is free and exalted above any comparison with creation. He is far above the statements of those who deny attributes, and He is free from the falsehood of those who declare Him nonexistent, because that which has no attribute is nonexistent. Allah is also free from the claims of the Jahmiyyah, who deny those attributes of our Creator which He has affirmed for Himself in His Book and through the tongue of His Prophet.”

Verse Number ①

The command of Allah Almighty is:

ونحن أقرب إليه من حبل الوريد.

“We are closer to him than his jugular vein.”
Also, the Almighty Allah says:

ونحن أقرب إليه منكم.

“We are closer to him than you are.”

Based on these clear verses, saying that Allah Almighty’s essence is closer to a human than his jugular vein is not correct. The Salaf have explained its meaning as follows:

Understanding of the Verse from the Salaf

In the interpretation of these two verses, the righteous Salaf and the Imams of Ahl al-Sunnah wal-Jama’ah have two opinions: some have taken it to mean the angels, and some have taken it to mean Allah’s knowledge.

Hafiz Ibn Kathir, may Allah have mercy on him (774 AH), writes:

قوله: (ونحن أقرب إليه من حبل الوريد) ، يعني ملائكته تعالى أقرب إلى الإنسان من حبل وريده إليه ومن تأوله على العلم فإنما فر لئلا يلزم حلول أو اتحاد، وهما منفيان بالإجماع، تعالى الله وتقدس، ولكن اللفظ لا يقتضيه فإنه لم يقل: وأنا أقرب إليه من حبل الوريد، وإنما قال: (ونحن أقرب إليه من حبل الوريد) كما قال في المحتضر : (ونحن أقرب إليه منكم ولكن لا تبصرون) ، يعني ملائكته وكما قال تعالى: (إنا نحن نزلنا الذكر و انا له لحفظون) ، فالملائكة نزلت بالذكر، وهو القرآن بإذن الله عزوجل وكذلك الملائكة أقرب إلى الإنسان من حبل وريده إليه بإقدار الله لهم على ذلك.

This verse means that Allah’s angels are closer to the dying person than even his jugular vein. Some people, who have interpreted this verse in the light of the knowledge of Allah Almighty, have chosen the meaning of “exit” (death) from the apparent meaning so that the concepts of incarnation and unity (Wahdat al-Wujud) do not necessarily follow. Both of these beliefs are incorrect. Allah is free and exalted above such notions. However, the words of the noble verse do not imply incarnation or unity; Allah did not say that He is closer to the dying person than his jugular vein, rather He said that We (the angels) are closer to him than his jugular vein, and here the meaning is Allah’s angels. The command of Allah Almighty is:

إنا نحن نزلنا الذكر وإنا له تحفظون.

“We have sent down the Reminder, and We will surely preserve it.”

Thus, it was the angels who, by Allah’s command, brought down this Reminder, i.e., the Holy Quran. Similarly, by the power given by Allah Almighty, the angels are closer to the dying person than even his jugular vein.

Sheikh al-Islam Ibn Taymiyyah, may Allah have mercy on him (728 AH), says:

هذه الآية لا تخلو، إما أن يراد بها قربه سبحانه، أو قرب ملائكته، كما قد اختلف الناس في ذلك فإن أريد بها قرب الملائكة فقوله: (إذ يتلقى المتلقين عن اليمين وعن الشمال قعيده) ، فيكون الله سبحانه وتعالى قد أخبر بعلمه هو سبحانه بما في نفس الإنسان وأخبر بقرب الملائكة الكرام الكاتبين منه، ودليل ذلك قوله تعالى: (ونحن أقرب إليه من حبل الوريد إذ يتلقى) ، ففسر ذلك بالقرب الذي هو حين يتلقى المتلقيان وبأي معنى فسر؛ فإن علم وقدرته عام التعلق وكذلك نفسه سبحانه لا يختص بهذا الوقت وتكون هذه الآية مثل قوله تعالى: (آم يحسبون أنا لا نسمع سرهم ونجوبهم على ورسلنا لديهم يكتبون) ومنه قوله في أول السورة: (قد علمنا ما تنقص الأرض منهم وعندنا كتب حفيظ) وعلى هذا فالقرب لا مجاز فيه، وإنما الكلام في قوله تعالى: (ونحن أقرب) ، حيث عبر بها عن ملائكته ورسله أو ع بها عن نفسه أو عن ملائكته ولكن قرب كل بحسبه، فقرب الملائكة منه تلك الساعة وقرب الله تعالى منه مطلق؛ كالوجه الثاني إذا أريد به الله تعالى أي نحن أقرب إليه من حبل الوريد، فيرجع هذا إلى القرب الذاتي اللازم، وفيه القولان أحدهما: إثبات ذلك، وهو قول طائفة من المتكلمين والصوفية ، والثاني : أن القرب هنا بعلمه، لأنه قد قال: (ولقد خلقنا الإنسان ونعلم ما توسوس به نفسه ونحن أقرب إليه من حبل الوريد) ، فذكر لفظ العلم هنا دل على القرب بالعلم، ومثل هذه الآية حديث أبي موسى: إنكم لا تدعون أصم ولا غائبا إنما تدعون سميعا قريبا إن الذي تدعونه أقرب إلى أحدكم من عنق راحلته، فالآية لا تحتاج إلى تأويل القرب في حق الله تعالى إلا على هذا القول وحينئذ فالسياق دل عليه ومما دل عليه السياق هو ظاهر الخطاب، فلا يكون من موارد النزاع، وقد تقدم أنا لا ندم كل ما يسمى تأويلا مما فيه كفاية وإنما ندم تحريف الكلم عن مواضعه ومخالفة الكتاب والسنة والقول في القرآن بالرأي.

The meaning of this verse is either the nearness of Allah or the nearness of the angels. There is a difference of opinion on this. If the nearness of the angels is meant here, then the statement of the Exalted Allah:

اذ يتلقى المتلقين عن اليمين وعن الشمال قعيد.

“When two recorders sit on the right and on the left.”

Here Allah informs that He knows the secrets of the human heart, and also indicates that the noble recording angels are near him. The evidence for this is Allah’s statement:

“We are closer to him than his jugular vein when he writes.”

Its explanation is that this nearness occurs when the two recorders are writing. Whichever meaning the interpretation takes, Allah’s knowledge and His power are always (at all times) connected with the human being, and Allah’s essence is not limited to a particular time (rather He is present at all times). This verse is like this noble verse:

ام يحسبون انا لا نسمع سرهم ونجوبهم بلى ورسلنا لديهم يكتبون.

“Do they think that We do not hear their secret talks and whispers? Yes, indeed! Our angels are writing down what they say.”

At the beginning of Surah (Qaf), Allah’s command is of the same nature:

قد علمنا ما تنقص الأرض منهم وعندنا كتب حفیظ.

“Whatever the earth diminishes from them, surely We know it, and with Us is a Preserving Record.”

On this basis, there is no metaphor here. The matter is about this command of the Exalted Allah:

ونحن أقرب.

“And We are closer to him than [his] jugular vein.”

Here, Allah has referred either to His angels or to Himself, but everyone’s closeness is according to their status. The angels are close to a person at the time of death, whereas Allah’s closeness to him is absolute (in every condition). When the Essence of the Almighty is meant in this verse, it implies a personal closeness. There are two opinions regarding this: one opinion, held by the group of theologians and Sufis, affirms this closeness, while the other opinion is that it refers to Allah’s knowledge, because the Almighty says:

ولقد خلقنا الإنسان ونعلم ما توسوس به نفسه ونحن أقرب إليه من حبل الوريد.

“We are the Creator of man and We know what whispers within his heart, and We are closer to him than his jugular vein.”

Here, the word knowledge is evidence that the closeness mentioned refers to the closeness of knowledge. Similarly, there is a hadith of Sayyiduna Abu Musa Ash’ari (may Allah be pleased with him):

“You are not calling upon a deaf or absent entity, rather you are calling upon the All-Hearing and Near entity. The entity you call upon is closer than the neck of your mount.”

In this noble verse, the interpretation of nearness with Allah Almighty can only be according to this statement (knowledge). The context indicates such a meaning, and whatever the context indicates is an apparent address, therefore there is no dispute in this. It has already been mentioned that we do not condemn every interpretation that is called ta’wil and is sufficient. We condemn the definition of words and opposition to the Book and Sunnah and interpreting the Quran according to one’s own opinion.

He also says:

أما من ظن أن المراد بذلك قرب ذات الرب من حبل الوريد أو أن ذاته أقرب إلى الميت من أهله، فهذا فى غاية الضعف، وذلك أن الذين يقولون: إنه في كل مكان أو أنه قريب من كل شيء بذاته لا يخصون بذلك شيئا دون شيء ولا يمكن مسلما أن يقول: إن الله قريب من الميت دون أهله ولا إنه قريب من حبل الوريد دون سائر الأعضاء، وكيف يصح هذا الكلام على أصلهم وهو عندهم في جميع بدن الإنسان، أو قريب من جميع بدن الإنسان أو هو في أهل الميت كما هو في الميت، فكيف يقول ونحن أقرب إليه منكم إذا كان معه ومعهم على وجه واحد وهل يكون أقرب إلى نفسه من نفسه، وسياق الآيتين يدل على أن المراد الملائكة، فإنه قال: (ونحن أقرب إليه من حبل الوريد) (إذ يتلقى المتلقين عن اليمين وعن الشمال قعيد) (ما يلفظ من قول إلا لديه رقيب عتيد) ، فقيد القرب بهذا الزمان وهو زمان تلقي المتلقيين فعيد عن اليمين وقعيد عن الشمال وهما الملكان الحافظان اللذان يكتبان كما قال: (ما يلفظ من قول إلا لديه رقيب عتيد) ، ومعلوم أنه لو كان المراد قرب ذات الرب لم يختص ذلك بهذه الحال ولم يكن لذكر القعيدين والرقيب والعتيد معنى مناسب، وكذلك قوله في الآية الأخرى: (فلو لا إذا بلغت الحلقوم) (وانتم حينهن تنظرون) (ونحن اقرب إليه منكم ولكن لا تبصرون) ، فلو أراد قرب ذاته لم يخص ذلك بهذه الحال ولا قال: (ولكن لا تبصرون).

Those who have assumed that this verse means that the Divine Being is closer than the jugular vein, or that Allah is closer to the deceased’s family than to the deceased, their argument is very weak. This is because those same people say that Allah is everywhere or that He is close to everything with His essence. They do not specify anything in this regard. It is not possible for a Muslim to say that Allah is close to the deceased but not close to the family, nor can one say that Allah is closer than the jugular vein but not closer than other limbs. According to their own principle, how can this be correct, when they believe (God forbid!) that Allah is in the entire human body or closer than the whole body, or that He is also among the family as He is with the deceased. How can Allah, while being the same with the deceased and the family, say that He is closer to the deceased than to the family? Is Allah closer to the deceased than to His own essence? Then the context of both verses indicates that the reference here is to the angels. The command of the Exalted Allah is:

“We are closer to this dying person than the jugular vein, when two scribes are sitting on the right and left sides writing. The person who speaks also has a watcher prepared.”

Closeness has been confined to a time, that is, the two angels writing on the right and left sides. The Divine command is:

“The one who speaks also has a prepared watcher angel.” It is understood that if here the closeness of the Divine Being is meant, then this closeness would not be specific to this state, and the mention of two prepared and guarding angels would not be appropriate. The command of the Exalted is:

“Then why do you not (return the soul), when it reaches the throat and you are at that time looking on, and We are nearer to him than you.”

If here Allah meant His own closeness, then He would not have specified this closeness with this state, nor would He have said that you are looking at that time.

Allama Ibn Qayyim Rahmatullah (751 AH) says:

قيل: هذه الآية فيها قولان للناس : أحدهما أنه قربه بعلمه، ولهذا قرنه بعلمه بوسوسة نفس الإنسان ….. والقول الثاني: أنه قربه من العبد بملائكته الذين يصلون إلى قلبه، فيكون أقرب إليه من ذلك العرق اختاره شيخنا.

“It has been said that there are two opinions regarding this verse: One is that Allah is near in terms of His knowledge, and this is why Allah mentions knowing the whispers of the human heart along with this nearness. The second is that Allah’s nearness is through those angels who reach the heart of the human being. In this sense, Allah is closer than the jugular vein. Our Sheikh (Sheikh al-Islam Ibn Taymiyyah Rahmatullah) has adopted this very opinion.”

He further says:

التصريح بتنزيل الكتاب منه كقوله (تنزيل الكتب من الله العزيز الحكيم)

(قل نزلة له روح القدس من ربك بالحق ليثبت الذين آمنوا وهدى وبشرى للمسلمين)

، وهذا يدل على شيئين: على أن القرآن ظهر منه ، لا من غيره، وأنه الذي تكلم به لا غيره، الثاني: على علوه على خلقه، وأن كلامه نزل به الروح الأمين من عنده من أعلى مكان إلى رسوله.

The Holy Quran explicitly states that the Book was revealed by Allah, the Exalted says:

“This is a Book revealed by the Almighty and Wise Allah.”

Also He said:

“This Quran is revealed by the Almighty and Praiseworthy Allah.”

At one place it is stated:

“(O Prophet!) Say that the Holy Spirit has revealed this Quran from your Lord.”

Two things are established from these divine commands: first, that the Quran is from Allah, not from anyone else, and that Allah Himself spoke it, not anyone else. Second, that Allah is exalted above His creation, and His speech, the Spirit of Truth, was revealed from a high station near Him to His Messenger.

Allama Ibn Abi al-Izz Hanafi, may Allah have mercy on him (792 AH), says:

التصريح بتنزيل الكتاب منه كقوله تعالى: (تنزيل الكتب من الله العزيز العليم)

There is a specification from Allah that the Quran is revealed from above; it is a divine command:

تنزيل الكتب من الله العزيز العليم.

“This is a book revealed from the Almighty, the All-Knowing Allah.”

Allama Alusi Hanafi (1270 AH) writes in the commentary of this noble verse:

لا مجال لحمله على القرب المكاني لتنزهه سبحانه عن ذلك، وكلام أهل الوحدة مما يشق فهمه على غير ذي الأحوال.

“There is no justification to interpret this verse as proximity in place (being near the vital part of the Divine Essence), because Allah is free from that. The proponents of Wahdat al-Wujud cannot understand the speech of the One without attributes.”

Note ①:

By “ذی الاحوال” (possessor of states), the author means the Sufis, who use terms like “haal” (state) and “jazb” (absorption) as a pretext to evade Islamic rulings. If the meaning of this verse cannot be taken as nearness to the Divine Essence, then why do these “ذی الاحوال” interpret it in such a way?

Note ②:

From the above discussion, the meaning of this verse also becomes clear. The command of the Exalted Allah is:

وإذا سألك عبادي عني فإني قريب أجيب دعوة الداع إذا دعان.

“My servants ask you concerning Me, so indeed I am near. I respond to the call of the caller when he calls upon Me.”

Verse ②:

The Jahmiyyah also present this command of Allah:

وهو الذي في السماء اله و في الأرض اله وهو الحكيم العليم.

“Allah is the One who is worshipped in the heavens and on the earth. He is the Wise, the Knowing.”

Understanding of the Salaf of the Ummah

This means that Allah is the One who is worshipped in the heavens and the earth.

Hafiz Ibn Abdul Barr, may Allah have mercy on him (463 AH), writes:

وجب حمل هذه الآيات على المعنى الصحيح المجتمع عليه، وذلك أنه في السماء إله معبود من أهل السماء ، وفي الأرض إله معبود من أهل الأرض، وكذلك قال أهل العلم بالتفسير.

“It is necessary to interpret this verse with the correct coincidental meaning, which is that Allah Almighty is the deity of the creatures of the heavens in the heavens and the deity of the creatures of the earth on the earth (meaning whether it is earth or heaven, worship is only for Him). Similarly, the noble commentators have said.”

Imam Abu Bakr Ajri, may Allah have mercy on him (360 AH), says:

مما يلبسون به على من لا علم معه احتجوا بقوله عز وجل: (وهو الله في السموت و في الأرض) ، وبقوله عز وجل (وهو الذى في السماء الله و فى الأرض اله)، وهذا كله إنما يطلبون به الفتنة، كما قال الله تعالى: (فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله) ، وعند أهل العلم من أهل الحق: (وهو الله في السبوت و في الأرض يعلم سركم وجهركم ويعلم ما تكسبون) ، فهو كما قال أهل العلم مما جاءت به السنن: إن الله عز وجل على عرشه، وعلمه محيط بجميع خلقه، يعلم ما يسرون وما يعلنون، يعلم الجهر من القول ويعلم ما تكتمون، وقوله عزوجل: (وهو الذي في السماء اله و في الأرض اله) ، فمعناه: أنه جل ذكره إله من في السماوات، وإله من في الأرض إله يعبد في السماوات، وإله يعبد في الأرض، هكذا فسره العلماء.

Among the things with which the Jahmiyyah deceive ignorant people is this statement of Allah Almighty:

“Allah is in the heavens and Allah is on the earth.”

Also, the divine statement is:

“He is Allah in the heavens and Allah on the earth.”

From all these statements, their purpose is to deceive people. Allah says:

“Those people pursue the ambiguous verses so that they may cause discord and seek their interpretations.”

According to the people of truth and the scholars, the meaning of these verses is that Allah knows your hidden matters as well, as explicitly stated in the hadiths that Allah is established on His Throne, while His knowledge encompasses all creatures. He knows all apparent and hidden matters. This divine statement:

’’He is the God in the heavens and the God on the earth.’’

means that Allah is the God of those in the heavens as well as those on the earth. In the heavens, His worship is performed, and on the earth, His worship is also performed. The scholars have interpreted it in this way.

Hafiz Ibn Kathir, may Allah have mercy on him (774 AH), regarding the statement of Allah Almighty:

وهو الله في السموت و في الأرض يعلم سركم وجهركم ويعلم ما تكسبون.

“He is Allah, the One in the earth and the heavens, who knows your apparent and hidden and is aware of your deeds and words.”

writes under this:

اختلف مفسرو هذه الآية على أقوال، بعد اتفاقهم على تخطئة قول الجهمية القائلين تعالى الله عن قولهم علوا كبيرا بأنه في كل مكان، حيث حملوا الآية على ذلك، فالأصح من الأقوال أنه المدعو الله في السموات وفي الأرض ، أي يعبده ويوحده ويقر له بالإلهية من في السموات والأرض، ويسمونه الله، ويدعونه رغبا ورهبا، إلا من كفر من الجن والإنس، وهذه الآية على هذا القول كقوله تعالى: (وهو الذي في السماء اله و في الأرض اله) أي هو إله من في السماء وإله من في الأرض، وعلى هذا فيكون قوله: (يعلم سركم وجهركم) خبرا أو حالا، والقول الثاني: أن المراد أنه الله الذي يعلم ما في السموات وما في الأرض من سر و جهر ، فيكون قوله: (يعلم) متعلقا بقوله: (في السموات وفي الأرض) تقديره: وهو الله يعلم سركم وجهركم في السموات وفي الأرض، ويعلم ما تكسبون.

There are several interpretations of this verse, but they unanimously reject the Jahmiyyah’s claim, may Allah protect us, that Allah is present everywhere. They have understood this verse in this sense. The meaning of this verse is that the Being who is called by the name of Allah in the heavens and the earth is indeed Allah Himself, that is, all the creatures of the heavens and the earth worship Him, acknowledge His Oneness, affirm His divinity, and call Him by the name Allah, calling Him out of fear or desire, except for those jinn and humans who have disbelieved. This noble verse is similar to the statement of the Exalted Allah:

وهو الذي في السماء اله و في الأرض اله.

“He is the One who is worshipped in the heaven and the earth.”

That is, the same God is the Lord of the creatures of the earth and the heavens. Thus, these words: (يعلم سركم وجهركم) would be a statement or description. The second opinion is that here it means that Allah knows whatever is hidden and apparent in the earth and the heavens. In this sense, the words (يعلم) would relate to (في السموات وفي الأرض). The original phrase would be:

وهو الله يعلم سركم وجهركم في السموات وفي الأرض ويعلم ما تكسبون.

“He is Allah, who knows the hidden and apparent things in the earth and the heavens, and He knows what you do.”

Hadith Number ①

Sayyiduna Abu Musa Ash’ari (may Allah be pleased with him) narrates that when we used to ascend to a height, we would loudly say Allahu Akbar, then the Prophet Muhammad (peace be upon him) said:

أيها الناس اربعوا على أنفسكم، فإنكم لا تدعون أصم ولا غائبا، إنه معكم، إنه سميع قريب.

“O people, be patient; you are not calling a deaf or absent one, for He (Allah) is with you and He is All-Hearing and Near.”

states:

إن ربكم ليس بأصم ولا غائب، هو بينكم وبين رؤوس رحالكم.

“Your Lord is neither deaf nor absent, rather He is between you and the necks of your mounts.”

Its Meaning According to the Understanding of the Predecessors

Imam Tirmidhi, may Allah have mercy on him, after narrating this Hadith, says:

معنى قوله: بينكم وبين رؤوس رحالكم، إنما يعني علمه وقدرته.

“The meaning of this Prophetic statement is that Allah’s knowledge and power are with you.”

Allama Ibn Rajab, may Allah have mercy on him (795 AH), writes:

لم يكن أصحاب النبي صلى الله عليه وسلم يفهمون من هذه النصوص غير المعنى الصحيح المراد بها، يستفيدون بذلك معرفة عظمة الله وجلاله، وإطلاعه على عباده وإحاطته بهم، وقربه من عابديه، وإجابته لدعائهم، فيزدادون به خشية لله وتعظيما وإجلالا ومهابة ومراقبة واستحياء، ويعبدونه كأنهم يرونه، ثم حدث بعدهم من قل ورعه، وساء فهمه وقصده، وضعفت عظمة الله وهيبته في صدره، وأراد أن يري الناس امتيازه عليهم بدقة الفهم وقوة النظر، فزعم أن هذه النصوص تدل على أن الله بذاته في كل مكان، كما يحيي ذلك عن طوائف من الجهمية والمعتزلة ومن وافقهم، تعالى الله عما يقولون علوا كبيرا، وهذا شيء ما خطر لمن كان قبلهم من الصحابة رضي الله عنهم ، وهؤلاء ممن يتبع ما تشابه منه ابتغاء الفتنة وابتغاء صلى الله عليه وسلم أمته منهم في حديث عائشة الصحيح المتفق عليه، وتعلفوا أيضا بما فهموه بفهمهم القاصر مع قصدهم الفاسد بآيات في كتاب الله، مثل قوله تعالى: (وهو معكم أين ما كنتم) (الحديد: 4) And His statement: (There is no private conversation among three except that He is the fourth of them)

, so one of the scholars of the Salaf said at that time: He only meant that He is with them by His knowledge, and they intended by this to refute what those people said, which no one before them had said or understood from the Qur’an.

The Companions of the Prophet Muhammad (peace be upon him) understood these verses only in their correct meaning; they derived from these verses the knowledge of Allah’s greatness and majesty, His awareness of His servants, His encompassing knowledge, His closeness to His worshippers, and the acceptance of their prayers. Then they increased in fear, reverence, awe, mindfulness, and modesty of Allah, and worshipped Him as if they were seeing Him. After them, people appeared whose piety diminished, whose intention and understanding became corrupt, and in whose hearts the awe and majesty of Allah became like a burden. They intended to show people their unique subtlety of understanding and power of reasoning, so they claimed that Allah is everywhere in His essence, as is stated by the Jahmiyyah, Mu’tazilah, and their followers. Allah is free and far above their words. The Companions before them did not understand this. These are the very people who pursue the ambiguous verses of the Qur’an to deceive people through them and seek interpretations therein. Sayyida Aisha (may Allah be pleased with her) stated that the Prophet (peace be upon him) commanded to beware of such people.

Hadith Number 3

The Messenger of Allah ﷺ said:

والذي نفس محمد بيلم لو أنكم دليتم رجلا بحبل إلى الأرض السفلى لهبط على الله.

“By the One in Whose Hand is the soul of Muhammad ﷺ! If a person were to be hung by a rope towards the lower earth, he would fall upon Allah.”

The chain of narration is “weak” because
◈ Imam Hasan al-Basri, may Allah have mercy on him, is “Mudallis” (one who conceals a defect in the chain) and explicit transmission of his hearing is not established.

◈ According to the majority, Hasan al-Basri’s hearing from Abu Hurairah, may Allah be pleased with him, is not established.

Imam Tirmidhi, after mentioning this narration, writes:

فسر بعض أهل العلم هذا الحديث، فقالوا: إنما هبط على علم الله وقدرته وسلطانه، وعلم الله وقدرته وسلطانه في كل مكان، وهو على العرش كما وصف في كتابه.

Some scholars, in the interpretation of this hadith, have said that the person falls upon Allah’s knowledge, power, and dominion. Allah’s knowledge, power, and dominion are everywhere, and He Himself is established upon His Throne, as He has stated in His Book.