Q: is it permissible to ask: 'where is Allah'? is He 'above'[`aal] His slaves? or is it anthropomorphism to say so? [we seek Allah's refuge from such a stand] what should our stand be concerning those who say that it is not permissible to ask this question? and [their stand] that Allah, Glorified is He, is transcendent (munazzah) from the description of place and whosoever describes it is an anthropomorphist, an innovator.
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A: Allah ta'ala - Exalted is He - has described Himself with the attribute of 'Exaltedness' [al-`uluww] as He said: 'Glorious is the Name of Your Lord, the Exalted'[1] and said: 'He is the Exalted'[2] and said: 'He is Exalted, the Powerful' [3].
Concerning, the 'Exaltedness' [al-`uluww] of Allah ta'ala, one must not argue [yatamara] about it. And it is not permissible for a muslim to say something except that [as described in the verses].
As for the question:'how'? Then, it is not demanded of you [to answer that.] A lone-narrator Hadith has been reported that a slave-girl was brought by her master
for emancipation in the presence of the Prophet sallAllahu alayhi wa sallam. The Prophet asked: 'Where is Allah?'. This is an exceptional Hadith, though it is not mentioned in any other narration that the Prophet sallAllahu `alayhi wa sallam ever asked anyone this question; nor is it reported from our elders [salaf] that they asked this question [4].
these kind of questions are neither expected [from/of a muslim] nor desired of them. it is necessary for you to recite the verses of assertion [ayat al-ithbat] and verses of negation [ayat an-nafy]. the verses of assertion are as mentioned above
and the verses of negation are: 'there is nothing like Him'[5]. it is not necessary for you to ponder [takhuDu] in verses of these kind. these are not matters that demand action [umur al-amaliyyah].
verily Allah ta'ala will ask you about your deeds and will not ask you about His Person [`an dhatih] on the day of judgement.
it is necessary for you to believe in these [verses]; this is the madh'hab of the elders of this nation undoubtedly, as at-Tufi reports:'the madh'hab of imam aHmed and all the outstanding scholars among the salaf is to accept the verses as they have been revealed along with keeping silent [on the meaning of the same].
nobody should say anything [more] as abu nu`aym the shaykh of imam bukhari has said. hafiz ibn kathir mentioned this in the tafsir of the verse in surah al-a`araf: "and then He did Istiwa on the Throne; he covers the night with the day.."[6] [ibn kathir said:] we accept it as it has been revealed along with the belief that Allah Glorified is He is transcendent [tanzih] from everything that crosses the mind. [yatabadaru ilal adh'han]
this is the opinion of abu nu`aym, the shaykh of imam bukhari and shaykh of imam aHmed and shaykh of yaHya ibn ma`yin.
as for the disputes [khilaf] concerning these [verses/issue] and arguments, debates about place and time [Hawl al-makan wa Hawl az-zaman] - this is not the way of our elders; and is opposed to their stand.
you should not say [explain] anything; just recite the verses as they are. it is necessary that you believe [in these verses] as our elders believed in without adding or deleting anything to it. [duna ziyadatin wa la nuqSan].
so in the assertion of 'Exaltedness' of Allah ta'ala Glorified is He, recite as you would do in your Salah: 'Glorified is My Exalted Lord'[7]; and in the negation recite: 'there is nothing like unto Him; and He is the Hearing; the Seeing'.[8]
this is what is expected of you; not arguments and debates [al-jadal] about it.
Allah ta'ala knows best.
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footnotes:
1. sabbiHisma rabbika'l a`ala
2. huwa'l `aliyy
3. innahu al-`aliyy al-qadir
4. meaning the salaf who were exemplar followers of the Prophet sallAllahu alayhi wa sallam did not convey this to us. not to mean 'alongside the Prophet sallAllahu alayhi wa sallam' al-iyadhu billah.
5.laysa kamithlihi shayy
6.thumma'stwa `ala'l `arshi yughshi'l layl an-nahar
7. sub'Hana rabbi al-a`ala
8. laysa kamithlihi shayy wa huwa's sami`y al-baSir
