Title: A Further Query on Where is Allah (swt) Question/Comments: This is a query on where is Allah? I read your opinion on this. But believe me, scholars of Ahlus-Sunnah believe that Allah is above seven heavens and HE is established on Arsh without asking how. You said that the Quran does not say where is Allah? Please go through this link, which contains a detailed explanation on where is Allah and the beliefs of the righteous predecessors. http://www.missionislam.com/knowledge/whereallah.htm Could you please explain this issue in bit more detail, citing the opinion of early scholars. I am sure that the scholars would have discussed this issue in detail. Please clear our confusion. Thanks for your help. Regards, Answer: In answering your question, I will not respond to each and every point made by the author of the article in your referred link. I will rather choose such parts of his article to respond to as I hope will help clarify the matter. From my response, it is hoped that the reader will then understand my view on any part of his article that I did not directly cover. However, if anything remains unclear, please do not hesitate in writing back to us. The use of the word "raise" in the Qur'an in regards to Jesus (p) according to the author from the article in the referred link seems to be that it is an implication of where God is located. The Qur'an, when telling us that God raised Jesus (p) (Surah 3:55 & 4:158), does not tell us where he was taken or how it was done. In our view, the use of the word "raise" is only from the point of human reference. It is not to give a location. As such, any explanation that we give as to where he was taken will only be a supposition. I would therefore refrain from commenting on how Jesus (p) was taken from earth or where he was taken to. I really do not think that such a thing would be beneficial nor do I think that this was the purpose for which it was mentioned. The author of the article in your cited link gives the following translation: "Do you feel secure that He, Who is fis-sama (above the heavens), will not cause the earth to sink...Or do you feel secure that He, Who is fis-sama (above the heavens) will not send against you a violent whirlwind?" [67:16-17] In my opinion, the above verse implies that God is the One Who is elevated in magnificence. The author of the article from your referred link here rightly explains that the literal translation would be: "He, Who is in the Heavens". Yet he refuses to accept that this is what it means. I agree that the use of the word "in" does not imply that God's actual location is "in" the sky but then; why not use the same reasoning in the case of the translation where the meaning is, "Above"? In actual fact, if we keep the context to these words in mind, it becomes evident that they are merely used to express the magnificence of the Almighty, which was equally agreed upon even by the polytheists. These words once again have been used from the addressee's point of reference. This style is in fact that of the Mutashabihat , the real meaning of which we are unaware. The purpose of giving such verses is only to stress and communicate certain points. If we were to search for the hidden meaning of these usages then we would only end up in confusion as this was never their purpose. The writer claims that Allah (swt) is above us. The question that naturally arises is: In what sense is this so? We know that the earth is spherical and it rotates. Consequently, what is now above us will at another time be beneath us. Are we going to imply that Allah (swt) is also beneath us? Such it seems would be an insult. It is clear that this style is only from the point of human references. I think that when we look at these verses in their context, we shall see that such usages are only for the purpose of communicating the grandeur and excellence of the Almighty and His being far above as compared to all His creations. We have already, very clearly been told by Allah (swt) that He is unique and that nothing resembles Him (S 42:11, S 112:4). If this is so, then logically, these verses cannot be for the purpose of giving us a description of God's actual appearance or whereabouts. Besides, such a thing is of no relevance when it comes to our salvation in the Hereafter. We should beware of delving too deep into matters that are not meant for this purpose, especially when the Almighty Himself informs us that: It is Him, Who has revealed this book on you [O Prophet], in which there are precise verses, which form the foundation of the book and there are others, which are analogous [in nature]. As for those, whose hearts are perverse, they are after the analogous among these verses, seeking discord and seeking their reality. But [the fact is that] no one knows about their reality, except God. And the firm in knowledge say: We believe in it. All these [verses] are from our Lord. And no one shall be reminded [of the truth] except men of understanding. Going deeper into issues than we are meant to do is only going to cause problems for us. Such interpretations as try to locate God or give a description of His appearance, all too often cause people to create images of God in their mind, which is obviously going to be incorrect. We all know of the famous Fatherly figure, sitting on a throne on the clouds in the sky. Now apparently another picture risks being created, only that this time He is sitting on His throne above the skies. This just produces problems and defeats the purpose for which these analogous verses were intended. It is unbecoming and misleading. I strongly feel that we should refrain from falling into such errors. The point has also been made in the referred link that the Prophet (p), while mentioning God Almighty would point to the heaven. Then we also know of his supplication to God while turning his face up to heaven. The reason the Prophet (p) and people in general throughout history pointed toward heaven or looked up to it when supplicating to God is not because it is believed to be God's location but that the vastness of it has always been like a symbol of His power and greatness. The article states the following: "I ask you, O Muslims, if you were to sit in front of me and I were to refer to you, would not I point directly to you and NOT the ground or to the sky to do so? So, why is it then when the Prophet points to the sky above him to refer to Allah we do not understand from this that Allah was above him, is above you and all his creations? Why do we wonder any more?" The inherent weakness in this argument is most evident. Obviously, our situation is nothing like God's. Our location is well known and seen with our very eyes, while God's is not known and He is also not visible to the eye ( Al An'aam 6:103). When the Prophet (p) pointed to the sky, the reason why he did so is for no other reason than "to refer to Allah" as the glorious and the one that is high above all His creations. This has traditionally been the practice of man, as he can only understand God through his limited points of references. It expresses that we consider Him to be completely above and beyond us when it comes to His majesty, grandeur and power. It also differentiates Him from the idols that were worshipped on earth. The Prophet (p) was narrated to have said: "When one of you prays, let him not spit in front of him for God is in front of Him when he prays." - Bukhari According to the reasoning expounded in the article from your cited link, we may here conclude that God Almighty is literally in front of us. The fact is that this merely means that when we pray while facing in front of us, when we bow in that direction and when we prostrate towards it, we direct all this to the Almighty and that is what we should concentrate on. Similarly, when we point to the heavens or state things like "He who is in the heaven," all we mean is to refer to the Almighty Who is far above even our wildest imagination of magnificence. You asked: "Could you please explain this issue in bit more detail, citing the opinion of early scholars. I am sure that the scholars would have discussed this issue in detail." According to the earliest of scholars, such verses are among the Mutashabihat and for this reason should be accepted without trying to delve into their hidden meanings. This includes scholars such as Imam Malik, Imam Shafi and Imam Ahmed Ibn Hanbal. Jaaluddin Suyyuti, another one who took their view, while commenting on Surah 20:5, concerning the throne, said: "Istawaa (established) according to whatever is appropriate for Allah." (Jalaalayn vol. 2 p. 260). While, Imam Ahmed said: "He is 'established' upon the Throne however He wills and as He wills, without any limit or any description that be made by any describer." (Daf' Shubah al-tasbih, 28). Furthermore, Imam Bayhaqi narrates in his Manaqib al Imam Ahmad (the memorable actons of Imam Ahmad) that: 'Amr Ibn Al Sammak, from Hanbal, the son of the brother of Ahmad Ibn Hanbal's father; that Ahmad Ibn Hanbal figuratively interpreted the word of Allah Most High, "And your Lord shall come..." (Surah 89:22) as meaning "His recompense shall come." Ahmad Ibn Hanbal also refuted those who would claim that Allah (swt) was a body: "The names of things are taken from the Shari'a and the Arabic language. The language's possessors have used this word [body] for something that has height, breadth, thickness, construction, form and composition, while Allah Most High is beyond all of that, and may not be termed a "body" because of being beyond any meaning of embodied ness. This has not been conveyed by the Shari'a, and so is rebutted" (al Barahin al-sati'a, 164). The Imam Abd' al Rahman ibn al Jawzi (died 597 AH) wrote a Book known as "Rebuttal of the insinuations of anthropomorphism at the hands of transcendence" where he also explains how words such as "hand" when used for Allah (swt) is meant figuratively in order to stress a particular point and is not meant to be taken literally. Thus here he too supports the view that such verses are meant to be understood figuratively and their hidden reality is only known to Allah (swt). Al Tabari, another early scholar said concerning Surah 68:42 and the use of the word "shin." "A number of the exegetes of the Companions and their students held that it means that a dire matter shall be disclosed" (Jami' al-bayan, 29.38). Hence, the earliest Muslims interpreted such verses figuratively. The view expressed in your cited link is one that actually gained fame mainly after the Imam Ibn Taymiyah and Imam Ibn Al Qayyim propagated the idea. Such an interpretation however, was not among the most well known and accepted views in the earliest times of Islam since the days of the companions. I hope this helps, May God be with you, Hischam Khan November 15, 2004