WHERE IS ALLAH? => Unit 3 Continuation on THE PROOFS FROM THE #QUR_AN THAT CONFIRMS ALLAH IS ABOVE HIS SEVEN HEAVENS, ABOVE IS ARSH ... The Omnipresence of the Divine Knowledge And He is Allah above the heaven and on the earth He knows your private and public affairs. And He knows what you achieve. [Al-Quran 6:3] Those who deny that Allah is above His Arsh, dubiously argue that this verse supports their argument. Their argument is refuted by realizing that this verse refers to the knowledge of Allah, according to the renowned exegetes, not His essence. They further assert that this verse signifies that the knowledge of Allah encompasses all things in the heavens and on the earth. The reference to the divine knowledge is made clearly by repeating the clause, He knows twice in this verse, that is to say: Allah (the Exalted) knows the hidden and the open, and He knows what you achieve. Had the verse ended with the word, earth, one might take their dubious argument into consideration, but Allah Taaalaa makes it abundantly clear that it is His knowledge, not His essence that encompasses all things. Another dubious argument is presented by those who deny the fact that Allah is above His Arsh, by alleging that the following verse supports their argument: Do you not see that Allah knows all that is in the heavens and all that is on the earth? There is no secret counsel of three, but He is their fourth, nor of five, but He is their sixth, nor of fewer than that, nor of more, but He is with them wherever they may be. Then on the Day of Resurrection He will inform them of what they did. Surely, Allah knows all things full well. [Al-Quran 58:7] The above verse, they contend, signifies that Allah is essentially everywhere. This argument is refuted by the prominent exegete, Ibn Kathir who says, This means that Allah is well acquainted with their utterances, and private talks and thoughts. Al-Qurtubi commented on this verse saying, He knows and hears their private counsel. This is evidenced by the fact that the opening and concluding clauses of this verse confirm the knowledge of Allah. Al-Qasimi says, The scholars among the Prophets companions, who transmitted the meaning of the Quran to their successors, held this verse to mean that Allah is above His Arsh, but His knowledge is everywhere. THE LINGUISTIC ANALYSIS OF THIS VERSE PROVES THE FOLLOWING POINTS: 1. The opening words of the above verse speak of Allahs knowledge, not His location. 2. Private counsel, or secret talk, is the theme of this verse. Allah says, There is no secret counsel of three, but He is their fourth. He does not say, There are not three, but He is their fourth. Thus the meaning becomes quite clear that it is the knowledge of Allah what encompasses all His creatures. 3. Allah confirms that He will inform them of their secret talk on the Day of Resurrection. 4. The verse ends, therefore, confirming Allahs knowledge. 5. Allah begins the surah of al-Mujadilah (Chapter 58), of which the verse in question is part, with the following verse: Allah has indeed heard the speech of the woman who pleads with you concerning her husband and complains to Allah. And Allah has heard your dialogue. Verily, Allah is All-Hearing and All-Seeing. [Al-Quran 58:1] Allah Taaalaa states that He has heard the woman who was complaining to the Prophet (sallallaahu alayhi wa sallam), and has certainly heard her arguing with her husband, but He did not state in the verse that He was their third. 6. In the subsequent verse, Allah emphasizes that He is well acquainted with the deeds of His slaves. If one were to believe that Allah is essentially everywhere, it would follow then that He also dwells in filthy places. Only an insane person would dare to impute to Allah such an attribute. Far removed is Allah of what they ascribe to Him. It would also follow that Allah is mingling with His creatures in the heavens and on the earth. Such belief has paved the way for panatheism, and promoted the myth of god incarnate. Allah is far removed from what they ascribe to Him. It should be clear in the minds of the true believers that there is nothing to surround Allah, nor is there a place to contain Him. Things and places are creatures, and Allah is above all His creatures. All creatures need Him, while He is separated from His creatures, and stands in need of none of them. The Heaven is the Qiblah of the Dua Muslims supplicate Allah with their palms upheld because they believe Allah is above the heaven. When confronted with this fact, those who deny the Loftiness of Allah allege that Muslims supplicate in this manner only because heaven is the qiblah of dua or supplication. ________________ Unit 4 LOADING ...
Posted on: Wed, 13 Aug 2014 18:04:57 +0000
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