Home > Islam-Salaf-us-Salih > وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ..And He is with you wheresoever you may be.. 57:4

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ..And He is with you wheresoever you may be.. 57:4

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ

..And He is with you wheresoever you may be.. 57:4

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The late Grand Mufti of Saudi Arabia, Shaykh Abdul Aziz bin Abdullah bin Baz [rahimahullaah] said :

من قوله: وَهُوَ مَعَكُمْوما جاء في معناها من الآيات، أنه مختلط وممتزج بالمخلوقات، لا ظاهرا ولا حقيقة، ولا يدل لفظ (مع) على هذا بوجه من الوجوه، وغاية ما تدل عليه المصاحبة والموافقة، والمقارنة في أمر من الأمور، وهذا الاقتران في كل موضع بحسبه، قالأبو عمر الطلمنكيرحمه الله تعالى: أجمع المسلمون من أهل السنّة على أن معنى قوله تعالى: وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ، ونحو ذلك من القرآن: أنهعلمه، وأن الله تعالى فوق السماوات بذاته، مستو على عرشه ، كما نطق به كتابه وعلماء الأمّة، وأعيان الأئمة من السلف لم يختلفوا أن الله على عرشه فوق سماواته، وقال أبو نصر السجزي: أئمتنا كسفيان الثوري، ومالك ، وحماد بن سلمة ، وحماد بن زيد ، وسفيان بن عيينة ، والفضيل ، وابن المبارك ، وأحمد ، وإسحاق، متفقون على أن الله سبحانه بذاته فوق العرش وعلمه بكل مكان. وقال أبو عمر ابن عبد البر أجمع علماء الصحابة والتابعين الذين حمل عنهم التأويل، قالوا في تأويل قوله تعالى: مَا يَكُونُ مِنْ نَجْوَى ثَلاثَةٍ إِلا هُوَ رَابِعُهُمْ الآية. وهو على العرش، وعلمه في كل مكان، وما خالفهم في ذلك أحد يحتج بقوله.

وقالالحافظ ابن كثير رحمه الله على قوله تعالى: وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ . أي رقيب شهيد على أعمالكم، حيث كنتم وأين كنتم، من بر أو بحر في ليل أو نهار، في البيوت أو في القفار، الجميع في علمه على السواء وتحت بصره وسمعه، فيسمع كلامكم، ويرى مكانكم ويعلم سركم ونجواكم، كما قال تعالى: أَلا إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا مِنْهُ أَلا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ . وقال تعالى: سَوَاءٌ مِنْكُمْ مَنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِاللَّيْلِ وَسَارِبٌ بِالنَّهَارِ . فلا إله غيره ولا رب سواه. وقال في تفسير آية سورة المجادلة: مَا يَكُونُ مِنْ نَجْوَى ثَلاثَةٍ أي من سر ثلاثة إِلا هُوَ رَابِعُهُمْ وَلاَ خَمْسَةٍ إِلا هُوَ سَادِسُهُمْ وَلاَ أَدْنَى مِنْ ذَلِكَ وَلاَ أَكْثَرَ إِلا هُوَ مَعَهُمْ أَيْنَ مَا كَانُواأي مطلع عليهم يسمع كلامهم وسرهم ونجواهم،ورسله أيضًا مع ذلك تكتب ما يتناجون به، مع علم الله به، وسمعه له، كما قال تعالى: أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَاهُمْ وَأَنَّ اللَّهَ عَلامُ الْغُيُوبِ . وقال تعالى: أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُمْ بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ . ولهذا حكى غير واحد الإجماع على أن المراد بهذه الآية معية علمه تعالى، ولا شك في إرادة ذلك، ولكن سمعه أيضًا مع علمه محيط بهم، وبصره نافذ فيهم، فهو سبحانه وتعالى مطلع على خلقه لا يغيب عنه من أمورهم شيء.

وكلام السلف في هذا المقام أكثر من أن يحصر. والمقصود بيان أن هذا المعتقد وهو القول بأن الله بذاته في كل مكان، وأن معنى قوله: وَهُوَ مَعَكُمْأنه معهم بذاته وأنه لا تجوز الإشارة إليه – قول في غاية السقوط والبطلان، كما هو جلي من الأدلة الكثيرة الصريحة، التي سبق ذكر بعضها، وواضح بطلانه من إجماع أهل العلم، الذي نقله عنهم من سبق ذكره من الأئمة.

وبهذا يتضح أن القائلين بالحلول، أعني حلول الله سبحانه بين خلقه بذاته ومن قال بقولهم، قد جانبوا الصواب وأبعدوا النجعة، وقالوا على الله خلاف الحق، وتأولوا الآيات الواردة في المعية على غير تأويلها الذي قاله أهل العلم. نعوذ بالله من الخذلان، ومن القول على الله بلا علم، ونسأله الثبات على الحق والهداية إلى سبيل الرشاد، إنه ولي ذلك والقادر عليه، وصلى الله وسلم على نبينا محمد وآله وصحبه.

تصفح برقم المجلد > المجلد الأول > إجابة عن أسئلة في العقيدة > الجواب عمن يقول بأن الله حال بين خلقه

..The Ayah : And He is with you (by His Knowledge) and similar Ayahs do not denote, neither explicitly nor implicitly, that Allah dwells among His creatures and mingles with them. The preposition “with” in these Ayahs does not mean this at all, but it only denotes accompaniment and connection regarding a certain matter, which differ according to the situation. Abu `Umar Al-Talamanky (may Allah be merciful to him) said : “Muslims from among Ahl-ul-Sunnah(adherents to the Sunnah) unanimously agree that the meaning of the Ayah : And He is with you (by His Knowledge) wheresoever you may be. and similar Ayahs is that Allah is with His creation by His knowledge and that He (Exalted be He) is above the heavens over His Throne.” This is as His Glorious Book says.

Also, the eminent scholars and Imams of the Salaf unanimously agreed that Allah is over His Throne above His Heavens. Abu Nasr Al-Sijzy said : “Our great Imams, such as Sufyan Al-Thawry,Malik, Hammad ibn Salamah, Hammad ibn Zayd, Sufyan ibn `Uyaynah, Al-Fudayl, Ibn Al-Mubarak, Ahmad, and Is-haq unanimously agreed that Allah(Glorified be He), Himself, is over His Throne, and is Knowledgeable of everywhere.” Abu `Umar ibn `Abdul-Bar said :“Great scholars from among the Sahabah and Tabi`un (Followers, the generation after the Companions of the Prophet) known for interpretation of the Qur’an were of the opinion that the interpretation of the Ayah : There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven) is that Allah is over His Throne and is present everywhere by His Knowledge.

It is worth mentioning that no notable scholar opposed their opinion. Al-Hafizh ibn Kathir (may Allah be merciful to him) commented on the Ayah : And He is with you (by His Knowledge) wheresoever you may be. And Allâh is the All-Seer of what you do. He said that it means that Allah is Witness of our deeds wherever and whenever we are, on land or in the sea, by night or day, in our homes or in the open desert, as we are all equal with regard to Allah’s Knowledge. We are all under His Sight and Hearing. He hears our talk and sees us wherever we are, and knows our secrets and private conversations. Allah (Glorified be He) says : No doubt! They did fold up their breasts, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All-Knower of the (innermost secrets) of the breasts. Allah (Exalted be He) also says : It is the same (to Him) whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day. There is no god or lord except Him. Regarding the Tafsir (explanation) of the Ayah of Surah Al-Mujadalah in which Allah says : There is no Najwâ (secret counsel) of three He said that there is no private conversation between three persons…but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be.. This means that Allah is watching and hearing all their talk, secrets and private counsels.

Also, the scribe angels assigned by Allah record people’s private talk, even though Allah is All-Knowing of every word they utter in private. Allah (Glorified be He) says : Know they not that Allâh knows their secret ideas, and their Najwa (secret counsels), and that Allâh is the All-Knower of things unseen. And : Or do they think that We hear not their secrets and their private counsel? (Yes We do) and Our messengers (appointed angels in charge of mankind) are by them, to record. Therefore, many scholars reported a consensus that the meaning intended by this Ayah is that Allah is present with His creatures by His Knowledge. There can be no doubt about this meaning. His Hearing as well as His Knowledge encompasses them. They are under His Sight, and nothing of their affairs is hidden from Him.

There can be no doubt that the Salaf have countless statements on such an issue. Therefore, the belief that Allah dwells among His creatures, or that He is present in person everywhere as an interpretation of the Ayah : And He is with you (by His Knowledge) or that it is not permissible to point at Him are totally wrong and false, as shown from the many explicit proofs mentioned here and the consensus of Muslim scholars.

Consequently, it becomes clear that those who say that Allah dwells among His creatures, and those who follow them in their opinion, are totally wrong. They have invented falsehood about Allah. They give the Ayahs on Ma`iyyah [closeness] wrong interpretations that oppose the statements of eminent scholars. May Allah protect us from disgrace and from ascribing to Allah that which does not befit His Glory, out of ignorance. We ask Allah (Glorified be He) to make us adhere to the right path. Indeed, He is the Patron, Capable of all things. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Fatwas of Ibn Baz – Volume 1 – Answers to questions on `Aqidah – Refuting those who say that Allah dwells among His creatures ( Part No : 1 Page No : 139 – 145 )

courtesy : alifta.com [Saudi Arabia’s official fatwaa website]

Note :

Apart from Barelvis and other Sufis even Deobandis/Tablighis deny Allaah being above his Arsh but rather they firmly belief that Allaah is everywhere sticking to the heretic Sufis belief of “Wahdatul al-Wujood” (unity of existence, meaning that everything is Allaah and Allaah is everything). Insha Allaah, in the upcoming articles we will prove this corrupts belief from the books of their major scholars such as Ashraf Ali Thanvi, Haji Imdadullah Muhajir Makkhi, Zakariyya kandhlawi [author of fazail e amaal]

Abu Mariyah Junaid Bin Munawar Bin Ali Al-Hindi

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Baarak-Allaahu Feekum, wa sal-Allaahu wa sallam ‘alaa Nabiyyinaa Muhammad

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وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا

“And whosoever contradicts and opposes the Messenger Muhammad (sallallaahu ‘alayhi wa sallam) after the right path has been shown clearly to him, and follow other than the believers way, We shall keep him in the path he has chosen, and burn him in the hell-what and evil destination (4 : 115)

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