WHERE IS ALLAH?
If you are not new to this blog you should realize immediately that there is a change in the general theme between this post and of the few posts that have been discussed previously. But it has been stated in the heading of this blog that the matters to be discussed concern this one too. And the subject matter of this post is one that this blogger has had much experience on. He has studied and researched it so long and so much; and has written more than a thousand pages on it.
The answer of the question ‘Where is Allah?’ is one about which there is great deal of difference about. The very permissibility of this question is debatable between the orthodox (and definitely, mainstream) Muslims and some minor deviated sect of Oman (known as the Ibadiyyah). The former group opine the legality of the question whereas the latter does not the same.
But obviously, the correct position is the permissibility – it is the orthodox and mainstream view. Orthodox in theology means original and traditional, if not then at least on this blog and in this post especially. By far it is the view of the Sahabah, their students and those who followed them like the four Imams; Abu Hanifah, Malik, Shafi’i, Ahmad bin Hanbal; and their contemporaries.
The permissibility of the question is deducible from the incident collected by Muslim (no. 537), Abu Dawud (no. 930), Nasa’i (no. 1218) and Ahmad (no. 7906). The Prophet (saw) asked one slave girl,
‘Where is Allah?’ And she answered, ‘He is above the heavens.’
After she answered other questions too along with this one correct he indicated his approval of her answers by saying, ‘Emancipate her! For she is a believer.’
This hadith is a clear-cut proof of the permissibility of the question of ‘where,’ about Allah.
Since, here is not place nor is it time for elaborate discussions of controversial theological matters of this kind the discussion here forth is going to be straight and succinct. Well, the subject is referred to as controversial because that is how it has often been referred to. But this author would rather write pages to disprove that it is controversial than to just agree with a fallacy.
Before anything else, it must be marked at the start that this question is a primal, in that it is necessary that every Muslim correctly understands it; the effect it has got on his faith (and hence creed or belief ) and the effect it has got on religion in integrality.
First, proper understanding of the answer of the question brings home to the Muslim that, Allah is not and cannot be an entity, corporeal or otherwise, that walks the earth or that mixes with space.
Hence, the Christian concept of trinity becomes illogical to the Muslim no matter what proofs and tricks the Christians may try to use to vindicate it. He is the more, saved, from other false claims like that of Muhammad Elija (who is not also new on this blog) that Allah was a man who walked the earth.
Second, it shapes the Aqidah otherwise called Tawhid or belief of the Muslim. It teaches the Muslim about the highness and majesty of Allah. A proper understanding of the concept of the answer therefore, must necessitate pure Tawhid (i.e. the sincere and pure worship of Allah alone) in whatever the Muslim does.
Third, a sound understanding of the answer of this question will teach all Muslims and the Ghanaian Muslim in particular that ‘God was not sacked from earth by the pestle of an old lady in her pounding of fufu.’ In the African Traditional Religion, this mythos is taught. But this author’s knowledge is according to what is taught in the Ghanaian school. On the other hand, the answer to this question sacks any form of excuse that may be used to justify idol worship.
Enough of the introduction! Right? ‘Where is Allah?’
The non-erred answer is opposed to ubiquity, commonly referred to as omnipresence; omnipresence, which is well and firmly posed in the curricula of most schools in the world today, is a fallacy about Allah. Omnipresence in its simplest way means Allah is everywhere and in everything.
Perhaps, this is the first time you are seeing someone oppose this long transmitted view. Do not run into opposition! Some writers say, ‘It is only the fool who rushes to take sides.’ Rather, I advise you to ask yourself, ‘What did I think of the question ‘Where is Allah?’ before I was ever taught that Allah is omnipresent?’
Your fitrah, disposition (pure and sound intellect) should tell you that the position taken here is the sound position.
If your disposition does not lead you to this agreement then find a child who you are certain has not been taught this concept yet and compare his answer with many of his kind.
Further, ask yourself, ‘When I call on Allah, and when the entire humanity does; where do I expect the victory to come from? From the upward direction or sideways or down or, but imprudently, from nowhere?’
The answer is being delayed because it has been alluded in the incident quoted early above. The answer is in what is called, ‘Transcendence.’
Transcendence in Islam means Allah is high above the creation; and is thus, completely separate from it; and does not mix with it. Nor does the creation mix with Allah in anyway.
I know you are getting exhausted already, I would be able to quote you more than thousand proofs from the Qur’an, hadith (and other sources) to espouse the view taken here. See the books, al-Uluw lil Aliy al-Ghaffaar of Imam al-Dhahabi, al-Fatawa al-Hamawiyyah of Ibn Taymiyah and for the English readers refer to chapter eight or nine of Dr. Bilal Philips’ book, The Fundamentals of Tawheed. Allah said:
‘They fear their Lord from high above them.’ al-Nahl, 16:50. I.e. they fear Allah; who is high above them.
‘And He is the subjugator above His servants.’ al-An’aam, 6:18. I.e. Allah is the irresistible and is above His servants.
The both of the above verses are clear expressions that Allah is high above the creation.
We also find another set of verses that state that things rise or climb up or ascend to Allah. The argument is that things would not rise if Allah was not transcendent but everywhere. Allah said:
‘The angels and the Spirit (will) go up to Him.’ al-Ma’aarij, 70:4.
‘To Him ascends good speech, and righteous work raises it.’ Faatir, 35:10.
In the below verse Allah said He raised Jesus up to Himself:
‘Rather, Allah raised him to Himself.’ al-Nisaa, 4:158.
Another strong source of evidence for the orthodox and mainstream view of transcendence is the set of verses in which Allah names Himself as the Transcendent or the most High. For example,
‘And He is the Transcendent, the Most Great.’ al-Baqarah, 2:255.
‘And He is the Most High, the Grand.’ Saba, 34:23.
‘Indeed, He is Most High and Wise.’ al-Shooraa, 42:51.
In some many other verses Allah says some things such as the Qur’an etc. descend from Him. For example,
‘The revelation of the Book is from Allah, the Exalted in Might, the Knowing.’ Ghaafir, 40:2.
‘The revelation of the Qur’an is from Allah, the Exalted in Might, the Wise.’ al-Zumar, 39:1.
‘[This is] a revelation from the Entirely Merciful, the Especially Merciful.’ Fussilat, 41:2.
In seven different verses in the Qur’an Allah said He is high above the Throne – which is the highest of all creation. This by default means Allah is high above the creation. Allah said:
‘Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne.’ al-A’raaf, 7:54, see also: Yoonus, 10:3, al-Ra’d, 13:2, Taahaa, 20:5, al-Furqaan, 25:59, al-Sajdah, 32:4 and al-Hadeed, 57:4.
I would not keep you from your other things but you still have to keep going with me until I make this last clarification. This subject must be complemented with the one explained next.
Allah said:
‘There is in no private conversation of three but that He is the fourth of them, nor are there five but that He is the sixth of them - and no less than that and no more except that He is with them wherever they are.’ al-Mujaadilah, 58:7.
This is an oft-quoted verse by those who hold that Allah is everywhere; this is also known as immanence. Don’t forget ubiquity, or omnipresence!
The last portion of this verse, ‘He is with them wherever they are.’ especially is ignorantly quoted in this respect.
This verse does not contradict the transcendence that we have just proven. Nor does it support the omnipresence fallacy.
Scholars have adopted two main explanations in order to harmonize the seeming contradiction. This author agrees and accepts both explanation but the second is the one to which he is more inclined.
First. That the verse is in reference to Allah’s being with them in His knowledge and not in person. That is why in the entire verse begins as: ‘Have you not considered that Allah knows what is in the heavens and what is on the earth?’ and then ends as: ‘Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing.’
No reasonable person, who is unprejudiced will make a conclusion related to the immanence from this verse when the entire verse is understood in context.
Second. That ‘being with’ in Arabic like other languages does not necessitate contact needfully. The common and simplest example to be cited here is the Arabic expression,
‘While we travel the moon was with us.’
No lexicographer of the Arabic language interprets this expression as meaning the moon is in our company. Rather it is interpreted as, the light of the moon has always shone us the way while we travel.
Thus, the verse means like the other interpretation Allah is well-acquainted with everything that is said or done on earth.
Dr. Bilal Philips in the book referenced before, gave the parable of the remote control with which a person sits some distance away from the television set but is just able to control it through waves as he would pressing buttons on the television set. In fact, it is more like the satellite which traverses in space to send information to other parts of the world, he explained.
I hope, even though I have used more of your time than usual, I have helped you understand a true concept of Islam and how concepts in Islam are made; they are based on the Qur’an and hadith – and according to the understanding of the Sahabah.
It is unfortunate that I could not bring you more hadith but it is all because of the limited time on our side. I still hope I meet you on such a matter someday.
Believe you me, brothers and sisters! It is not even true Christianity, even in its corrupt form, the ubiquity concept. It is alien to both of these faiths, but it is only Muslim theologians of the orthodox creed that care. Credit indeed it is for them as those who stand to defend the true matters of faith for the nations.
From now forward if you are asked, ‘Where is Allah?’ You know what to say. He is high above the heavens and all of creation and He does not mix with them in any instance.
Significantly, anyone who claims to have seen Allah, declare him a liar because not even Prophet Muhammad (saw) went to the level where he could see Allah while living this first worldly life. Interestingly, anyone who says Allah cannot be seen even in the second life declare him an ignorant. But be careful for even as I tell you to I don’t brand others with names.
Allah bless us all with beneficial knowledge!
The answer of the question ‘Where is Allah?’ is one about which there is great deal of difference about. The very permissibility of this question is debatable between the orthodox (and definitely, mainstream) Muslims and some minor deviated sect of Oman (known as the Ibadiyyah). The former group opine the legality of the question whereas the latter does not the same.
But obviously, the correct position is the permissibility – it is the orthodox and mainstream view. Orthodox in theology means original and traditional, if not then at least on this blog and in this post especially. By far it is the view of the Sahabah, their students and those who followed them like the four Imams; Abu Hanifah, Malik, Shafi’i, Ahmad bin Hanbal; and their contemporaries.
The permissibility of the question is deducible from the incident collected by Muslim (no. 537), Abu Dawud (no. 930), Nasa’i (no. 1218) and Ahmad (no. 7906). The Prophet (saw) asked one slave girl,
‘Where is Allah?’ And she answered, ‘He is above the heavens.’
After she answered other questions too along with this one correct he indicated his approval of her answers by saying, ‘Emancipate her! For she is a believer.’
This hadith is a clear-cut proof of the permissibility of the question of ‘where,’ about Allah.
Since, here is not place nor is it time for elaborate discussions of controversial theological matters of this kind the discussion here forth is going to be straight and succinct. Well, the subject is referred to as controversial because that is how it has often been referred to. But this author would rather write pages to disprove that it is controversial than to just agree with a fallacy.
Before anything else, it must be marked at the start that this question is a primal, in that it is necessary that every Muslim correctly understands it; the effect it has got on his faith (and hence creed or belief ) and the effect it has got on religion in integrality.
First, proper understanding of the answer of the question brings home to the Muslim that, Allah is not and cannot be an entity, corporeal or otherwise, that walks the earth or that mixes with space.
Hence, the Christian concept of trinity becomes illogical to the Muslim no matter what proofs and tricks the Christians may try to use to vindicate it. He is the more, saved, from other false claims like that of Muhammad Elija (who is not also new on this blog) that Allah was a man who walked the earth.
Second, it shapes the Aqidah otherwise called Tawhid or belief of the Muslim. It teaches the Muslim about the highness and majesty of Allah. A proper understanding of the concept of the answer therefore, must necessitate pure Tawhid (i.e. the sincere and pure worship of Allah alone) in whatever the Muslim does.
Third, a sound understanding of the answer of this question will teach all Muslims and the Ghanaian Muslim in particular that ‘God was not sacked from earth by the pestle of an old lady in her pounding of fufu.’ In the African Traditional Religion, this mythos is taught. But this author’s knowledge is according to what is taught in the Ghanaian school. On the other hand, the answer to this question sacks any form of excuse that may be used to justify idol worship.
Enough of the introduction! Right? ‘Where is Allah?’
The non-erred answer is opposed to ubiquity, commonly referred to as omnipresence; omnipresence, which is well and firmly posed in the curricula of most schools in the world today, is a fallacy about Allah. Omnipresence in its simplest way means Allah is everywhere and in everything.
Perhaps, this is the first time you are seeing someone oppose this long transmitted view. Do not run into opposition! Some writers say, ‘It is only the fool who rushes to take sides.’ Rather, I advise you to ask yourself, ‘What did I think of the question ‘Where is Allah?’ before I was ever taught that Allah is omnipresent?’
Your fitrah, disposition (pure and sound intellect) should tell you that the position taken here is the sound position.
If your disposition does not lead you to this agreement then find a child who you are certain has not been taught this concept yet and compare his answer with many of his kind.
Further, ask yourself, ‘When I call on Allah, and when the entire humanity does; where do I expect the victory to come from? From the upward direction or sideways or down or, but imprudently, from nowhere?’
The answer is being delayed because it has been alluded in the incident quoted early above. The answer is in what is called, ‘Transcendence.’
Transcendence in Islam means Allah is high above the creation; and is thus, completely separate from it; and does not mix with it. Nor does the creation mix with Allah in anyway.
I know you are getting exhausted already, I would be able to quote you more than thousand proofs from the Qur’an, hadith (and other sources) to espouse the view taken here. See the books, al-Uluw lil Aliy al-Ghaffaar of Imam al-Dhahabi, al-Fatawa al-Hamawiyyah of Ibn Taymiyah and for the English readers refer to chapter eight or nine of Dr. Bilal Philips’ book, The Fundamentals of Tawheed. Allah said:
‘They fear their Lord from high above them.’ al-Nahl, 16:50. I.e. they fear Allah; who is high above them.
‘And He is the subjugator above His servants.’ al-An’aam, 6:18. I.e. Allah is the irresistible and is above His servants.
The both of the above verses are clear expressions that Allah is high above the creation.
We also find another set of verses that state that things rise or climb up or ascend to Allah. The argument is that things would not rise if Allah was not transcendent but everywhere. Allah said:
‘The angels and the Spirit (will) go up to Him.’ al-Ma’aarij, 70:4.
‘To Him ascends good speech, and righteous work raises it.’ Faatir, 35:10.
In the below verse Allah said He raised Jesus up to Himself:
‘Rather, Allah raised him to Himself.’ al-Nisaa, 4:158.
Another strong source of evidence for the orthodox and mainstream view of transcendence is the set of verses in which Allah names Himself as the Transcendent or the most High. For example,
‘And He is the Transcendent, the Most Great.’ al-Baqarah, 2:255.
‘And He is the Most High, the Grand.’ Saba, 34:23.
‘Indeed, He is Most High and Wise.’ al-Shooraa, 42:51.
In some many other verses Allah says some things such as the Qur’an etc. descend from Him. For example,
‘The revelation of the Book is from Allah, the Exalted in Might, the Knowing.’ Ghaafir, 40:2.
‘The revelation of the Qur’an is from Allah, the Exalted in Might, the Wise.’ al-Zumar, 39:1.
‘[This is] a revelation from the Entirely Merciful, the Especially Merciful.’ Fussilat, 41:2.
In seven different verses in the Qur’an Allah said He is high above the Throne – which is the highest of all creation. This by default means Allah is high above the creation. Allah said:
‘Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne.’ al-A’raaf, 7:54, see also: Yoonus, 10:3, al-Ra’d, 13:2, Taahaa, 20:5, al-Furqaan, 25:59, al-Sajdah, 32:4 and al-Hadeed, 57:4.
I would not keep you from your other things but you still have to keep going with me until I make this last clarification. This subject must be complemented with the one explained next.
Allah said:
‘There is in no private conversation of three but that He is the fourth of them, nor are there five but that He is the sixth of them - and no less than that and no more except that He is with them wherever they are.’ al-Mujaadilah, 58:7.
This is an oft-quoted verse by those who hold that Allah is everywhere; this is also known as immanence. Don’t forget ubiquity, or omnipresence!
The last portion of this verse, ‘He is with them wherever they are.’ especially is ignorantly quoted in this respect.
This verse does not contradict the transcendence that we have just proven. Nor does it support the omnipresence fallacy.
Scholars have adopted two main explanations in order to harmonize the seeming contradiction. This author agrees and accepts both explanation but the second is the one to which he is more inclined.
First. That the verse is in reference to Allah’s being with them in His knowledge and not in person. That is why in the entire verse begins as: ‘Have you not considered that Allah knows what is in the heavens and what is on the earth?’ and then ends as: ‘Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing.’
No reasonable person, who is unprejudiced will make a conclusion related to the immanence from this verse when the entire verse is understood in context.
Second. That ‘being with’ in Arabic like other languages does not necessitate contact needfully. The common and simplest example to be cited here is the Arabic expression,
‘While we travel the moon was with us.’
No lexicographer of the Arabic language interprets this expression as meaning the moon is in our company. Rather it is interpreted as, the light of the moon has always shone us the way while we travel.
Thus, the verse means like the other interpretation Allah is well-acquainted with everything that is said or done on earth.
Dr. Bilal Philips in the book referenced before, gave the parable of the remote control with which a person sits some distance away from the television set but is just able to control it through waves as he would pressing buttons on the television set. In fact, it is more like the satellite which traverses in space to send information to other parts of the world, he explained.
I hope, even though I have used more of your time than usual, I have helped you understand a true concept of Islam and how concepts in Islam are made; they are based on the Qur’an and hadith – and according to the understanding of the Sahabah.
It is unfortunate that I could not bring you more hadith but it is all because of the limited time on our side. I still hope I meet you on such a matter someday.
Believe you me, brothers and sisters! It is not even true Christianity, even in its corrupt form, the ubiquity concept. It is alien to both of these faiths, but it is only Muslim theologians of the orthodox creed that care. Credit indeed it is for them as those who stand to defend the true matters of faith for the nations.
From now forward if you are asked, ‘Where is Allah?’ You know what to say. He is high above the heavens and all of creation and He does not mix with them in any instance.
Significantly, anyone who claims to have seen Allah, declare him a liar because not even Prophet Muhammad (saw) went to the level where he could see Allah while living this first worldly life. Interestingly, anyone who says Allah cannot be seen even in the second life declare him an ignorant. But be careful for even as I tell you to I don’t brand others with names.
Allah bless us all with beneficial knowledge!
Comments
Post a Comment