Is Allah Everywhere or is He on His Throne?

In the name of Allah, Most Compassionate, Most Merciful,

The short and simple answer to your question is that Allah Most High exists beyond time, space, location and ‘physical’ direction; He is where He has always been.

Before detailing the above answer, it is important to realize that the issue ‘where is Allah?’ was never debated or made a matter of great dispute by the Companions (sahaba) and early Muslims (salaf). We seldom find within classical teachings of mainstream

Muslim scholars that people went around asking and debating where Allah Most High is! And aside from the hadith of Sahih Muslim in which the Messenger of Allah (Allah bless him & give him peace) asked the slave-girl (jariya) “Where is Allah?”, there seems to be no other text of

the Qur’an and Sunna in which this question is asked. As for the hadith of the slave-girl, it has its own specific context, which will be explained later on, insha ‘Allah.

The reason for this is simple: We have not been commanded to identify the exact ‘physical location’ of

Allah; rather our responsibility is to recognize Allah (ma’rifa), build a strong relationship with Him, affirm His exaltedness (tanzih), affirm His Oneness (tawhid), learn about His attributes (sifat), worship Him, obey His commands and abstain from His prohibitions. Beyond that,

there is no Islamic obligation to know where Allah Almighty exactly is; neither is it possible for the meager intellects of us created beings to fully grasp the reality and majesty of our Creator. We have not even fully understood the reality of our souls, bodies, the sun, the

moon, the stars, the mountains, the sky, and so forth; then how are we expected to comprehend the essence (kunh) of the Almighty.

As such, it is important to note – at the outset – that we should avoid: 1) arguing about this topic, 2) considering it a fundamental part of belief

(aqida), and 3) being hasty in declaring others as disbelievers or deviants if they happen to hold a different viewpoint. We should steer clear from trying to grasp the reality of Allah, and suffice by understanding that the human intellect is very limited in its reach.

We must see our inability to fully understand Allah as being from our weakness and imperfection as humans. This will bring about a deeper sense of slave-hood and neediness towards the One who is in need of no one.

Sadly, however, we live in a time where some Muslims constantly

debate this issue and behave as though it is a fundamental part of one’s faith. They waste theirs and others’ precious time arguing for long periods about an issue that will not be questioned about on the Day of Judgment.

As a result, much more important aspects of deen are neglected. Islamic forums and discussions are filled with arguments, counter-arguments, refutations, attacks and never ending debates about this one topic. Many are left confused and bemused with the whole experience, and some

have even left Islam altogether due to their inability to fully comprehend this issue.

As such, the first advice for my dear brothers and sisters – of whichever persuasion – is to take a step back, relax and not become over emotional about the issue at hand. Thereafter, with

cool headedness, realize that this issue is not a foregone conclusion and that there is room for ‘valid’ disagreement and thus ‘agree to disagree’. By doing so, we would save ourselves and others from falling into major sins and even disbelief.

To proceed with the answer:

The central point of belief (aqida) with respect to Allah Most High – alongside affirmation of His Oneness (tawhid) – is His transcendence (tanzih), which has a clear Qur’anic basis and is unanimously agreed upon. Tanzih refers to affirming, in absolute and emphatic terms, that

there is no similitude between Allah and His creation. Allah does not resemble His creation in any way, and there is no creation that is similar to Him in any way. No imagination can conceive of Him and no understanding can comprehend Him, as He is different from all created

beings.

Allah Most High says about Himself, “There is nothing whatsoever like unto Him.” (Qur’an 42:11)

And He Most High says in Surat al-Ikhlas, “And there is none like unto Him.” (Qur’an 112: 4)

This central belief has been outlined in almost all of the classical manuals on

Islamic Creed. For example, Imam al-Nasafi (Allah have mercy on him) states, “He [Allah] is not a body (jism), nor an atom (jawhar), nor is He something formed (musawwar), nor a thing limited (mahdud), nor a thing numbered (ma’dud), nor a thing portioned or divided, nor a thing

compounded (mutarakkab), and nor does He come to end in Himself. He is not described by quiddity (al-mahiyya), or by quality (al-kayfiyya), nor is He placed in a space (al-makan); and time (al-zaman) does not affect Him. Nothing resembles Him; that is to say, nothing is like unto

Him.” (See: Sa’d al-Din al-Taftazani & Najm al-Din al-Nasafi, Sharh al-Aqa’id al-Nasafiyya, P: 92-97)

To believe that Allah Most High resembles His creation in any way, or attribute human forms and qualities to Him (anthropomorphism/tashbih) constitutes disbelief (kufr). Imam

al-Tahawi (Allah have mercy in him) states in his famous reference work on Muslim beliefs, “Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the

unbelievers say, and they will know that He, in His attributes, is not like human beings.” (Al-Aqida al-Tahawiyya, article 34)

Imam Abu Hamid al-Ghazali (Allah have mercy on him) states, “Whosoever thinks that Allah has a body made of organs is an idol-worshipper…

Whosoever worships a body is considered a disbeliever by the consensus of all the scholars – both the early scholars (salaf) as well as the late ones (muta’akhirun).” (Iljam al-Anam an ilm al-Kalam, P: 6-8)

Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar,

“We are unable to comprehend Allah Most High. Whatever occurs in one’s mind [regarding Allah’s appearance], Allah is other than that, for Allah says: ‘But they shall not encompass Him with their knowledge.’” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117)

Abu ’l-Fadl al-Tamimi al-Hanbali says, “Imam Ahmad ibn Hanbal (Allah have mercy on him) condemned those who said that Allah is a body (jism)… since the term jism/body linguistically is used to indicate things that have length, width, depth, and a compound nature.

(See the footnotes to Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 118)

As such, this basic and central aqida in Allah’s transcendence is the only requirement from a believer (along with general affirmation of all of Allah’s attributes), and would be sufficient

for one’s salvation. Thereafter, there is no need for a simple believer to scrutinize the technical details of Allah’s attributes, and there is definitely no need for disputes and arguments. Most Muslims – if not all – deny that Allah resembles His creation, thus argumentation

and haste in declaring others as disbelievers must be avoided. Yes, if one clearly believes that Allah is ‘physically’ in a location or that He has organs – such as hands, feet, face, etc – that are similar to His creation, or one gives Allah attributes of created things, then

that would entail disbelief.

Beyond Time and Space

Part of this central point of aqida is recognizing that Allah Most High is not confined to time (zaman) and space (makan), since He is the creator of both and absolutely free from needing anything (ghaniyy) that He has created.

“Surely Allah is independent of all the worlds.” (Qur’an 29:6) He is not to be described with having a form, body, limits, directions and a material existence that occupies a particular space or location. Limiting Allah to time and space implies likening Him to His creation,

because the one who exists in a physical place would, by nature, be a body; thus attributing a body to Allah.

Sayyiduna Ali (Allah be pleased with him) says, “Allah existed when there was no place, and He is now where He has always been [i.e. without place].”

(Al-Farq bayna al-Firaq, P: 333)

Imam al-Tahawi (Allah have mercy on him) states, “He (Allah) is beyond having limits placed on Him, or being restricted, or having parts or limbs. Nor is He contained by the six directions like all the created things.” (Al-Aqida al-Tahawiyya,

Point: 38)

It is stated in Al-Fiqh al-Akbar, attributed to Imam Abu Hanifa, “Allah is an entity unlike any other entity. The meaning of [Allah being a] entity [unlike any other] is that He is without body (jism), substance (jawhar), or accident (arad). He has no definition/limit

, no opposite, no equal, and no peer…” (See: Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar, P: 117-120)

Imam Abu Hanifa (Allah be pleased with him) also states in his Al-Fiqh al-Absat, “If it is asked, ‘Where is Allah?’ It will be said to him that Allah Most High existed

when there was no place, before creating the creation. And Allah Most High existed when there was no ‘where’, no creation, nothing; and He is the Creator of everything.” (Al-Fiqh al-Absat, P: 21)

Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “Allah Most High

does not reside in a place from the places and neither in a time from the times, because place and time are from the created things whilst Allah Most High has existed eternally when nothing from the created things were in existence with Him.” (Minah al-Rawd al-Azhar fi sharh al-

Fiqh al-Akbar, P: 117)

Qadi Abu Ya’la al-Hanbali says, “Indeed, Allah Most High is not to be described with [residing in a] place.” (Daf’ Shubah al-Tashbih, P: 43)

Based on this, it is erroneous to say that Allah Most High is ‘physically’ in the sky or above the heavens on His

Throne. Likewise, it is wrong to say that He Most High is ‘physically’ everywhere and in everything. The reason, as explained above, is that these things are created and limited. The Throne and heavens are restricted entities, and space is an area restricted within six dimensions

Allah Most High cannot be confined to things He has created, such as the heavens and the Throne. He is the creator of time and space, and thus is exalted beyond both.

Furthermore; sitting, standing, rising over, ascending, descending, climbing, etc are all characteristics of

created bodies, whilst Allah is pure from having any attributes of created things attributed to Him. Allah is not in need of a place in order to exist. Imam al-Tahawi sums this up by saying, “He [Allah] is independent of the Throne and that which is beneath it.” (Al-Aqida al-

Tahawiyya, Point: 50)

Dealing with texts whose meanings are not decisively known (mutashabihat)

There are certain texts in the Qur’an and Sunna which indicate that Allah Most High is in the sky or above the heavens upon his Throne. For example:

a) “The All-Merciful istawa [literal meaning: positioned Himself] upon the Throne.” (Qur’an 20:5)

b) “Have you become fearless of Him who is in the sky if He makes you sink into the earth, and it starts trembling at once?” (Qur’an 67:17)

c) Mu’awiya ibn al-Hakam relates,

as part of a long hadith, that he came to the Messenger of Allah (Allah bless him & give him peace) and asked various questions about his practices before Islam. From among the questions he said that he had slapped his slave girl, and whether he should free her. The Messenger of

Allah (Allah bless him & give him peace) asked that she be brought before him, and then asked her, “Where is Allah?” She replied, “In the sky (fi ‘l-sama).” The Messenger of Allah (Allah bless him & give him peace) asked, “Who am I?” She replied, “You are the Messenger of Allah.

” The Messenger of Allah (Allah bless him & give him peace) said, “Free her, for she is a believer.” (Sahih Muslim 537 and others)

d) Sayyiduna Abu Hurayra (Allah be pleased with him) relates that the Messenger of Allah (Allah bless him & give him peace) said, “Our Lord ‘yanzilu

[literal meaning: descends]’ every night to the closest heavens…” (Sunan Tirmidhi 2414)

Conversely, there are other texts which indicate that Allah Most High is everywhere and All-Encompassing. For example:

a) “No secret consultation takes place between three, but He [Allah]

is fourth of them; nor between five, but He is sixth of them; nor between fewer than that or more, but He is with them wherever they may be…” (Qur’an 58:7)

b) “Indeed, We have created man, and We know whatever thoughts his inner self develops, and We are closer to him than

[his] jugular vein.” (Qur’an 50:16)

c) “When My servants ask you about Me, then [inform them that] I am near. I respond to the call of one when he prays to Me…” (Qur’an 2:186)

d) “Allah encompasses everything.” (Qur’an 4:126)

e) “He is with you wherever you are…”

(Qur’an 57:4)

These types of texts are known as mutashabihat i.e. their meanings are not decisively known by us. Their outward apparent meanings indicate location for Allah Most High or a similitude between Allah and His creation, and thus they go against the fundamental

‘agreed-upon’ belief in Allah’s transcendence (tanzih), mentioned in unequivocal verses such as “There is nothing like unto Him.”

The question that arises, then, is how do you deal with such texts?

1) The most precautious and mainstream position in this regard is of the early

Muslims (salaf), which includes the majority of the Companions, their followers (tabi’un), the majority of hadith scholars (muhaddithun), the four main Imams and the major scholars of their schools (Allah be pleased with them all). Their view is that the outward purport of such

texts is not intended, and only Allah knows the real meanings of such texts; thus they consign their meanings completely to Allah Most High without attempting to interpret them – either literally or figuratively. This is known as the position of tafwid.

It means that we fully believe in the texts, but owing to the fact that their meanings have not been decisively established and that they apparently contradict the decisive texts, we consign the knowledge of their reality to Allah Most High, and avoid delving into them.

We understand that they have meanings befitting Allah, but it is impossible that they would have physical meanings, since they do not befit Allah; such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, and other meanings which are not

permissible to be attributed to Allah.

As such; we affirm the words indicating location and Throne for Allah, and also those which indicate Him being everywhere. However, we cannot comprehend the reality of Allah being on his Throne and neither can we comprehend the reality of

Him being everywhere – although we fully negate that Allah is ‘physically’ in the heavens/on his Throne (tashbih), and also negate that He is ‘physically’ everywhere in everything (hulul). This is what the early scholars meant when they said regarding such texts, “Pass them by

as they are, without asking how” (amirruha bi la kayf). (Some of the scholars from this group, however, interpret the second type of texts which indicate that Allah Most High is everywhere by saying, He is everywhere by His Knowledge, His Seeing, His Hearing and His Power).

This position of tafwid is based on the following verse of the Qur’an:

“He [Allah] is the One who has revealed to you the Book [the Qur’an]. Out of it there are verses that are muhkamat [of established meaning], which are the principal verses of the Book, and some others are

mutashabihat [whose definite meanings are unknown]. Now those who have perversity in their hearts go after the mutashabih of it, seeking [to create] discord, and searching for its interpretation [that meets their desires], while no one knows its interpretation except Allah; and

those well-grounded in knowledge say: We believe therein; all is from our Lord. Only the men of understanding observe the advice.” (Qur’an 3:7)

Mulla Ali al-Qari states in his commentary of Al-Fiqh al-Akbar, “Imam Abu Hanifa (Allah have mercy on him) said in his Kitab al-Wasiyya

‘We agree that Allah performed istiwa [literal meaning: positioned Himself] upon the Throne without Him having any need for it or resting on it. He is the Guardian of the Throne and all besides the Throne. If He were in need [of the Throne], He would not have been capable of

bringing the universe into existence and administrating over its affairs, like the created beings [for created things are in need, and the one in need of others cannot create the universe]. If He [Allah Most High] was in need of sitting or settling [on the Throne], then before

the creation of the Throne, where was He Most High? In effect, He is transcendent of all of this.’ (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 126-127)

Mulla Ali al-Qari further states, “How fitting is the response of Imam Malik (Allah have mercy on him) when he was

asked about istiwa. He said, ‘istiwa is known [i.e. we know and accept that it has been mentioned in the Qur’an, because in another narration Imam Malik said, ‘istiwa is not unknown’], the ‘how’ (kayf) is unknown [this has also been transmitted as ‘the how is not comprehensible’]

, asking about it is an innovation, and belief in it [i.e. accepting it to be part of revelation] is obligatory.’ This is the way of the early scholars (salaf) and the safest path, and Allah knows best.” (Minah al-Rawd al-Azhar fi sharh al-Fiqh al-Akbar P: 127)

Imam Ahmad ibn

Hanbal (Allah have mercy on him) said, when asked about Allah’s istiwa on the Throne, “He performs istiwa upon the Throne, however He wills and as He wills, without any limit or any description that can be made by any describer.” (Daf’ Shubah al-Tashbih, P: 28)

Imam Shafi’i (Allah have mercy on him) would simply say regarding the mutashabihat texts, “I believe in what has come from Allah as it was intended by Allah, and I believe in what has come from the Messenger of Allah (Allah bless him and give him peace) as it was intended by the

Messenger of Allah.” (Ibn Qudama, Dhamm al-Ta’wil)

Imam Sufyan ibn Uyayna (Allah have mercy on him) says, “All that Allah has described Himself with in His Book; its explanation is its reciting and keeping silent about it.” (Bayhaqi, Al-Asma’ wa ‘l-sifat 2/158)

2) The second

position concerning such texts is of some later scholars; such as Imam Ibn Taymiya, Imam Ibn al-Qayyim and others (Allah have mercy on them). They also consign the knowledge of what is meant to Allah, but in a slightly different manner. They are of the opinion that we must affirm

the apparent literal meaning that has been expressed in the text (tathbit), but then consign its details to Allah Most High. So for example, in relation to the verse of ‘istiwa’, we must believe in and affirm the apparent meaning which is ‘elevation’ and ‘rising over the Throne’

However, the modality (kayfiyya) of this ‘elevation’ or ‘rising’ is unknown, but it is certainly not like the rising of created things. (As for the second type of texts, they clearly interpret them by saying that Allah is everywhere by His Knowledge, His Seeing, His Hearing and

His Power).

The key difference between this position and the previous one is that in the case of the former, one recites the mutashabih text, accepts it to have been revealed by Allah, believes in it and affirms ‘whatever’ is intended by Allah through it, and then remains

silent about it without saying whether the literal or figurative meaning is meant (pass them by as they are without asking how). In the latter position, however, after recital and acknowledgement of the text, one affirms that the apparent literal meaning is what is meant, but

the details of this apparent meaning is only known by Allah. There is a very subtle difference between the two viewpoints!

Even though this (latter) view – in of itself – can be considered acceptable, it can also potentially be highly dangerous, especially in our times. This is

due to two reasons:

Firstly; the human intellect is very limited, and thus it is very difficult for it to comprehend Allah being above the heavens upon His Throne without some sort of bodily figure coming to mind. The early Muslims had strong faiths, and may have been equipped

to negate any thought of a bodily figure occupying a throne. This cannot be said for every simple believer today. In life, we are accustomed to only experiencing created things; and thus it may be difficult to fully realize the transcendent nature and majesty of Allah Most High

– if we were to say that He is upon His Throne.

Imam Abd al-Wahhab al-Sha’rani expresses this point in a very beautiful manner. He states that Allah’s attributes of ‘istiwa’, ‘elevation’ and ‘nuzul [descending] to the heavens’ are all eternal (qadim), for He is eternal with all

His attributes; whereas there is a consensus that the Throne and everything surrounding it is created. As such, Allah Most High had the attribute of ‘istiwa’ and ‘nuzul’ even before He created the Throne and the heavens. So where was His ‘istiwa’ before creating the Throne, and

upon what did He do ‘nuzul’ before creating the heavens and the sky? Therefore, the way you envisage Allah’s ‘istiwa’ upon the Throne and His ‘nuzul’ to the heavens before the creation of the Throne and the heavens, envisage it in the same manner after their creation.