A questioner inquires about the saying of the Exalted, “And He is the God in the heavens and the God in the earth,” and the saying of the Exalted, “The Most Merciful has risen above the Throne,” as some people say that Allah is in every place, while others say that Allah is in the heavens.
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The questioner : I am inquiring about the following noble verses. The Exalted says: [Az-Zukhruf 43:84] And the other verse: [Taha 20:5] Please explain this to us, may you be rewarded.
The Shaykh : This is a great and important issue, for Allah, Glorified and Exalted is He, has described Himself as the Most High, the Most Elevated, and the Subduer above His servants. Matters descend from Him and ascend to Him, and He is in the heavens. All of this indicates His elevation, (Exalted and Majestic is He), and that He is above everything.
As for the saying of the Exalted:[Az-Zukhruf 43:84] ... the intended meaning is that His divinity is established in the heavens and in the earth. This is like a person saying, “So-and-so is the governor in Medina and in Makkah,” even though he is in one of them and not in both, but his governorship is established in Medina and in Makkah.
So Allah the Exalted is the God of those in the heavens and the God of those in the earth. As for Himself, (Exalted and Majestic is He), He is above His heavens, upon His Throne. Accordingly, there is no contradiction between this verse and the saying of Allah the Exalted:[Taha 20:5].
And the meaning of the saying of the Exalted:[Taha 20:5] is that He rose above the Throne. For in the Arabic language, when *istawa* is followed by *ala* (upon), its meaning becomes elevation, as in the saying of the Exalted: [Al-Mu'minun 23:28] meaning “I have risen,” and the saying of the Exalted: [Az-Zukhruf 43:12-13] meaning “you rise upon their backs,” [Az-Zukhruf 43:13] meaning “you have risen upon it.”
So He, Glorified and Exalted is He, is *Mustawi* (risen) above the Throne, meaning He is elevated above it. This elevation is not the general elevation over all creation, but it is a specific elevation exclusive to the Throne. For this reason, it is said “He rose above the Throne” and not “He rose above the heavens.” It is said “He rose above the Throne” and “He rose above the heavens.” So *istiwaa* (rising) above the Throne is a specific elevation, not the general elevation over all creation. He who interprets *istiwaa* here as dominion and ownership has erred and gone astray. He has erred from several angles:
The first angle: It contradicts the requirement of the Arabic language. *Istawa ala* (rose above) has never come to mean *istawla* (dominated) in the Arabic language. The speech of the Arabs is before us, and we do not know of anyone among them who ever expressed dominion using *istiwaa*. As for what was said:
“Bishr has risen above Iraq... without a sword or spilled blood.”
We first demand the authenticity of the transmission from a pure Arab poet, and no one can prove that. Then, even if it were proven from a pure Arab poet, there is a context here that prevents the intended meaning from being physical elevation above Iraq, because a man cannot physically rise above Iraq in a personal sense. In that case, the intended meaning would be metaphorical elevation, which is dominion.
As for the elevation of Allah the Exalted Himself above His Throne, there is no impediment to it, neither by reason nor by revelation.
Thirdly: We say that interpreting *istiwaa* as dominion contradicts what the righteous Salaf and the imams of the Khalaf were upon. They are unanimous that *istawa ala al-‘Arsh* (rose above the Throne) means He rose above it. Not a single word has come from any of them indicating that they interpreted *istiwaa* as dominion. It is known that contradicting the Salaf is misguidance and a departure from the community of truth.
Fourthly: If we interpret *istawa ala al-‘Arsh* (rose above the Throne) as *istawla ‘alayhi* (dominated it), it would necessitate that the Throne was previously owned by someone other than Allah, and that Allah the Exalted acquired it from another through effort. This is a necessary consequence that is utterly false.
Fifthly: If we interpret *istawa* as *istawla* (dominated), it would be permissible for us to say that Allah rose above the earth, above the human, above the camel, above the ship, and above everything, because Allah the Exalted dominates everything and owns it. It is known that no one would justify saying that Allah rose above the human or above the earth or the like.
Sixthly: Those who interpreted it as dominion are in turmoil and disagreement. The turmoil of the people of this opinion indicates its lack of firmness and its incorrectness.
Accordingly, it is not permissible for anyone to interpret the saying of Allah the Exalted:[Taha 20:5] or His saying: as meaning “He dominated it,” because of these angles we have mentioned. *Istiwaa* (rising) above the Throne necessitates absolute elevation over all creation, for Allah the Exalted is elevated by Himself above all creation. This is not contradicted by what the questioner mentioned regarding the saying of the Exalted: [Az-Zukhruf 43:84], as we mentioned at the beginning of the answer.
The parallel to this verse, namely the saying of the Exalted:[Az-Zukhruf 43:84], is the saying of the Exalted: [Al-An'am 6:3] So He said: The meaning is not that His Self is in the heavens and in the earth, but the meaning is that His divinity is established in the heavens and in the earth.
Let it be known that believing that the Self of Allah the Exalted is in every place is a false belief. If a person were to feel its false implications, he would not utter it. For this statement necessitates that Allah the Exalted is in every place, whether good places or bad places. Indeed, it would necessitate that Allah the Exalted is in the bellies of animals and the bellies of people and the like. Then, one of two things must follow from this:
Either He multiplies with the multiplication of places, or He is divided, with some of Him here and some of Him there. All these are corrupt implications, and contemplating them is sufficient to refute and invalidate them.
Whoever says that the Self of Allah the Exalted is in every place is a misguided innovator who has not attributed to Allah His true greatness and has not known His magnificence, (Exalted and Majestic is He). How can He be in every place when He is the One whose Footstool encompasses the heavens and the earth:[Az-Zumar 39:67].
So let the one who says this fear Allah and repent to his Lord before death overtakes him with this corrupt belief, so that he meets his Lord with a corrupt belief and a corrupt heart. We ask Allah for safety.
The questioner : May Allah bless you.
And it is Allah who is [the only] deity in the heaven, and on the earth [the only] deity
وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الأَرْضِ إِلَهٌThe Most Merciful [who is] above the Throne established.
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَىThe Shaykh : This is a great and important issue, for Allah, Glorified and Exalted is He, has described Himself as the Most High, the Most Elevated, and the Subduer above His servants. Matters descend from Him and ascend to Him, and He is in the heavens. All of this indicates His elevation, (Exalted and Majestic is He), and that He is above everything.
As for the saying of the Exalted:
And it is Allah who is [the only] deity in the heaven, and on the earth [the only] deity
وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الأَرْضِ إِلَهٌSo Allah the Exalted is the God of those in the heavens and the God of those in the earth. As for Himself, (Exalted and Majestic is He), He is above His heavens, upon His Throne. Accordingly, there is no contradiction between this verse and the saying of Allah the Exalted:
The Most Merciful [who is] above the Throne established.
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَىAnd the meaning of the saying of the Exalted:
The Most Merciful [who is] above the Throne established.
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَىAnd when you have boarded the ship, you and those with you
فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِand has made for you of ships and animals those which you mount. (13) That you may settle yourselves upon their backs
وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالأَنْعَامِ مَا تَرْكَبُونَ * لِتَسْتَوُوا عَلَى ظُهُورِهِand then remember the favor of your Lord when you have settled upon them
ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِSo He, Glorified and Exalted is He, is *Mustawi* (risen) above the Throne, meaning He is elevated above it. This elevation is not the general elevation over all creation, but it is a specific elevation exclusive to the Throne. For this reason, it is said “He rose above the Throne” and not “He rose above the heavens.” It is said “He rose above the Throne” and “He rose above the heavens.” So *istiwaa* (rising) above the Throne is a specific elevation, not the general elevation over all creation. He who interprets *istiwaa* here as dominion and ownership has erred and gone astray. He has erred from several angles:
The first angle: It contradicts the requirement of the Arabic language. *Istawa ala* (rose above) has never come to mean *istawla* (dominated) in the Arabic language. The speech of the Arabs is before us, and we do not know of anyone among them who ever expressed dominion using *istiwaa*. As for what was said:
“Bishr has risen above Iraq... without a sword or spilled blood.”
We first demand the authenticity of the transmission from a pure Arab poet, and no one can prove that. Then, even if it were proven from a pure Arab poet, there is a context here that prevents the intended meaning from being physical elevation above Iraq, because a man cannot physically rise above Iraq in a personal sense. In that case, the intended meaning would be metaphorical elevation, which is dominion.
As for the elevation of Allah the Exalted Himself above His Throne, there is no impediment to it, neither by reason nor by revelation.
Thirdly: We say that interpreting *istiwaa* as dominion contradicts what the righteous Salaf and the imams of the Khalaf were upon. They are unanimous that *istawa ala al-‘Arsh* (rose above the Throne) means He rose above it. Not a single word has come from any of them indicating that they interpreted *istiwaa* as dominion. It is known that contradicting the Salaf is misguidance and a departure from the community of truth.
Fourthly: If we interpret *istawa ala al-‘Arsh* (rose above the Throne) as *istawla ‘alayhi* (dominated it), it would necessitate that the Throne was previously owned by someone other than Allah, and that Allah the Exalted acquired it from another through effort. This is a necessary consequence that is utterly false.
Fifthly: If we interpret *istawa* as *istawla* (dominated), it would be permissible for us to say that Allah rose above the earth, above the human, above the camel, above the ship, and above everything, because Allah the Exalted dominates everything and owns it. It is known that no one would justify saying that Allah rose above the human or above the earth or the like.
Sixthly: Those who interpreted it as dominion are in turmoil and disagreement. The turmoil of the people of this opinion indicates its lack of firmness and its incorrectness.
Accordingly, it is not permissible for anyone to interpret the saying of Allah the Exalted:
The Most Merciful [who is] above the Throne established.
الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَىThen He rose above the Throne
ثُمَّ اسْتَوَى عَلَى الْعَرْشِAnd it is Allah who is [the only] deity in the heaven, and on the earth [the only] deity
وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الأَرْضِ إِلَهٌThe parallel to this verse, namely the saying of the Exalted:
And it is Allah who is [the only] deity in the heaven, and on the earth [the only] deity
وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الأَرْضِ إِلَهٌAnd He is Allah, [the only deity] in the heavens and the earth. He knows your secret and what you make public
وَهُوَ اللَّهُ فِي السَّمَوَاتِ وَفِي الأَرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْAnd He is Allah in the heavens and in the earth
وهو الله في السموات وفي الأرضLet it be known that believing that the Self of Allah the Exalted is in every place is a false belief. If a person were to feel its false implications, he would not utter it. For this statement necessitates that Allah the Exalted is in every place, whether good places or bad places. Indeed, it would necessitate that Allah the Exalted is in the bellies of animals and the bellies of people and the like. Then, one of two things must follow from this:
Either He multiplies with the multiplication of places, or He is divided, with some of Him here and some of Him there. All these are corrupt implications, and contemplating them is sufficient to refute and invalidate them.
Whoever says that the Self of Allah the Exalted is in every place is a misguided innovator who has not attributed to Allah His true greatness and has not known His magnificence, (Exalted and Majestic is He). How can He be in every place when He is the One whose Footstool encompasses the heavens and the earth:
while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand
وَالأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّموَاتُ مَطْوِيَّاتٌ بِيَمِينِهِSo let the one who says this fear Allah and repent to his Lord before death overtakes him with this corrupt belief, so that he meets his Lord with a corrupt belief and a corrupt heart. We ask Allah for safety.
The questioner : May Allah bless you.