Dear brothers and sisters, we are now looking into the 19th post of the series titled “Literary Elegance of the Noble Qur’an.” In this series we have been explaining that in the Qur’an. In our literary traditions, we often recognize as “literary expression” those passages that are not used in their direct, literal sense but are instead employed in a figurative or alternative meaning. When words are used in such a manner—conveying something deeper than their surface meaning—we regard them as rhetorical expressions.
Now, if we ask for an example of such an expression, one instance appears in the way Allahﷻ speaks about Himself in relation to human beings. In several places, Allahﷻ declares that He is extremely close to mankind. He states that He is very near to human beings. The question arises: how near?
Allahﷻ says that He is nearer to a person than his jugular vein
For every human being, the jugular vein is one of the closest parts of the body to the brain. It is like a vital junction. If we ask what is closest to a person’s very self—his brain, which represents his conscious being—it is the jugular vein that lies so near to it. In other words, among the things physically nearest to a person, the jugular vein stands foremost. Yet Allahﷻ says: I am even nearer than that.
This meaning appears in the Qur’an. For example, in Chapter 50, verse 16, Allahﷻ says that He created the human being and knows the thoughts and whisperings that arise within his heart. He says that He knows the inner stirrings of the human soul and that He is closer to the human being than his jugular vein.
Similarly, in Surah 56, verse 85, Allahﷻ says that when a person’s life reaches the throat—when the soul is departing at the moment of death—and people around him are merely watching, Allahﷻ says: We are nearer to him than you are, though you do not perceive it.
Imagine a person lying on his deathbed. His relatives and companions stand around him. They assume they are the ones closest to him. Yet Allahﷻ declares: We are nearer to him than you.
Thus Allahﷻ speaks of Himself as being extremely close to human beings.
However, some people misunderstand this concept. Influenced by beliefs from other religions, they attempt to interpret Islamic belief in a similar manner. In certain other religious traditions, it is said that God exists in everything—that He resides in pillars, in dust, in stones, in every object. They claim that every visible thing is essentially God.
Why do they say this? Because when they hear that Allahﷻ says He is near to everyone, they assume that this must mean He is physically present within every object. If Allahﷻ is close to every person at the time of death, if He is near to each individual everywhere, then they conclude that Allahﷻ must be present inside everything. But this is exactly how the doctrines of other religions describe God: that He is present in everything.
The problem with this view is that people who say such things lack the capacity to properly understand the power and nature of God. Instead of reflecting deeply, they simply say, “God is everywhere in everything.” It becomes merely a verbal statement without thoughtful consideration.
If they were to reflect seriously, they would see the contradiction. For example, they say God is in a pillar. But the pillar will eventually decay and collapse. If God were truly inside that pillar, then when the pillar is destroyed, would God also be destroyed?
They say God is in dust. But dust too can vanish and disperse. If God were inside it, would He vanish with it? Everything that they claim God resides in is something that eventually perishes.
Let us take this microphone as an example. Suppose someone says God is inside this microphone. Will the microphone last forever? No—it will eventually break or decay. But God, by definition, cannot perish.
The essential characteristic of God is that He is eternal and indestructible. He exists forever without end. Only such a being deserves the name “God.”
If we claim that God exists inside weak and perishable objects, then when those objects perish, it would imply that the God inside them also perishes. Such a belief contradicts the very nature of divinity.
Some others, particularly certain mystical groups, claim something else. They say Allahﷻ resides within the human heart. They quote statements such as “The heart of the believer is the throne of Allahﷻ .” According to them, Allahﷻ lives inside the believer’s heart.
But if someone says Allahﷻ resides in the human heart, then what happens when that person dies? Does Allahﷻ die along with him? Where would Allahﷻ go? These ideas arise because people misunderstand the verses that speak about Allahﷻ ’s closeness.
They point to such verses and say: “Look, Allahﷻ says He is near to everyone.” But when Allahﷻ says He is near, He is not speaking about a specific individual; He is addressing humanity as a whole. When Allahﷻ says He is nearer than the jugular vein, it means He is near to me, near to you, near to everyone—believers and disbelievers alike. This closeness applies to all human beings.
But if we interpret that closeness literally, problems arise. Imagine that there are six billion people in the world. If Allahﷻ is physically inside each person, would that mean there are six billion gods? People do not think about such implications. They simply say, “Allahﷻ said He is near, so it must mean physical nearness.”
The real reason for this confusion is that they have not understood what “closeness” means in this context. Indeed, Allahﷻ is truly near—but that nearness does not mean He is physically inside someone’s jugular vein.
Even in everyday language, we use the word “closeness” in many different senses. Two people may be physically distant yet still be described as close. For instance, a relative may live in America while we live here. Thousands of kilometers separate us. Yet we still say he is close to us.
Clearly, we do not mean physical proximity. Rather, we mean closeness in affection, in relationship, or in shared beliefs. Similarly, we may say two friends are very close even though they live in different cities and work in different offices.
Therefore, the word “closeness” can have two meanings: physical proximity or relational closeness. When interpreting divine speech, we must ask: which meaning is appropriate for the nature of God?
Allahﷻ Himself explains the meaning of this closeness in the Qur’an. In Surah Al-Baqarah, verse 186, Allahﷻ says: “When My servants ask you about Me, tell them that I am indeed near.”
But Allahﷻ does not stop there. He explains what this nearness means: I respond to the call of the one who supplicates. Thus, nearness here means that Allahﷻ hears and answers prayers. It does not mean that He is physically beside the person.
You may pray from where you are, and Allahﷻ —though He is in His own place—responds to your prayer. That is the meaning of His nearness.
Similarly, the Prophetﷺ Salih (Alahis Salam) told his people that his Lord is near and responsive to prayer. Here again, “near” is paired with “responsive,” clarifying that the meaning of nearness is the acceptance of supplications.
The Qur’an also states in Surah Saba (34:50) that Allahﷻ is both Hearing and Near. In other words, Allahﷻ hears what you say even if you speak from far away. Human hearing has limits. Beyond a certain distance, a person cannot hear. But Allahﷻ hears everything, regardless of distance.
Therefore, when Allahﷻ says He is near, it means He hears, sees, and responds—even though He is not physically present beside every person.
Similarly, the Qur’an says Allahﷻ is “with” people in various situations. But “with” does not necessarily mean physical presence.
For example, Allahﷻ says He is with the patient. This means He supports them and grants them help—not that He sits beside them physically. He also says He is with the righteous and the believers. Again, this indicates divine support, assistance, and protection.
A clear example appears in the story of Moses and Aaron (Alahimus Salam) when Allahﷻ sent them to Pharaoh. They were afraid, but Allahﷻ told them not to fear because He was with them. Then He explained what that meant: He was hearing and seeing everything that happened.
Thus, Allahﷻ being “with them” meant that He was watching over them and supporting them.
Another example appears during the migration of the Prophetﷺ Muhammad and Abu Bakr (RA) when they hid in a cave. When Abu Bakr(RA) feared their enemies, the Prophetﷺ said: “Do not worry; Allahﷻ is with us.” This did not mean Allahﷻ was physically the third person in the cave. It meant that Allahﷻ would protect them and support them.
Indeed, Allahﷻ sent tranquility upon them and protected them with unseen forces.
Finally, there is a hadith reported in Sahih Bukhari (Hadith 4423). After returning from the expedition of Tabuk, the Prophetﷺ said that some people who remained in Madinah were still with the army in reward, even though they did not physically travel with them.
They were prevented by illness or other legitimate reasons, yet their intentions were sincere. Therefore, they shared the reward as though they had participated.
Here again, the phrase “they were with you” did not mean physical presence. It meant unity in intention and reward.
Thus, the phrase “Allahﷻ is with you” or “Allahﷻ is near” must be understood in this deeper rhetorical sense—not as physical proximity, but as divine knowledge, hearing, seeing, support, and response.
Allahﷻ says in the Qur’an: “Muhammad is the Messenger ﷺ of Allahﷻ . And those who are with him are severe against the disbelievers and merciful among themselves.”
Allahﷻ describes the companions who were with the Messenger ﷺ ﷺ. Among themselves they show great compassion and kindness, yet when it comes to the hostile disbelievers—those who come to wage war against the believers—they are firm and strong.
When the Qur’an says “disbelievers” here, it does not mean every disbeliever indiscriminately. Rather, it refers to those who oppose and fight against Islam, those toward whom the religion commands firmness.
Thus Allahﷻ says: the people who are with Muhammad are harsh against such hostile disbelievers, but among themselves they are full of mercy and compassion.
Now we must ask: who are the people “with Muhammadﷺ”?
Does it mean only those physically sitting next to the Prophetﷺ at that moment?
No. The verse refers to all the companions collectively.
Many companions were not physically sitting beside the Prophetﷺ. Some were engaged in trade in Madinah. Some lived in other streets. Some were traveling in distant lands. Some were living in other towns. Many were separated by great distances.
Yet all of them were described as being “with Muhammad.”
Why? Because they belonged to his community and followed his path.
Therefore, when Allahﷻ says “those who are with Muhammad,” it does not mean only those who were physically next to him like Bilal or a few companions who might always remain near him. It includes the entire body of the companions.
The verse is praising the overall character of all the companions. Thus “those who are with Muhammad” means those who are with him in faith—in Islam.
Even though they may live far away, even though many streets, towns, or kilometers separate them, they are still considered to be with him.
If someone shares your belief and stands with you in principle, we say he is “with you,” even if he is physically far away. But when the Qur’an says “Allahﷻ is with you,” some people suddenly interpret it literally and imagine that Allahﷻ is physically sitting beside them. They imagine that He is mixed with creation or present inside objects.
Can such an interpretation be correct? Certainly not.
The correct meaning is that Allahﷻ sees you closely and watches over you, even though He is not physically beside you. Just as you observe something carefully from a distance, Allahﷻ observes you with perfect knowledge.
Another example appears in Surah At-Tawbah (9:119) where Allahﷻ commands the believers: “O believers! Fear Allahﷻ and be with the truthful.”
What does this mean? Does it mean that whenever you find a truthful person you must go and sit physically beside him?
No one understands it that way. The meaning is that you yourself should become truthful.
When Allahﷻ says “be with the truthful,” it means you should join them in their quality of truthfulness. You should speak the truth as they do. Even if a truthful person lives 500 kilometers away, if you speak the truth just as he does, you are considered to be with him in truthfulness.
Thus being “with the truthful” does not mean physical proximity. It means sharing the same principle. Similarly, in Surah Al-Kahf (18:28) Allahﷻ tells the Prophetﷺ: “Keep yourself patiently with those who call upon their Lord morning and evening.”
Does this mean the Prophetﷺ should abandon all responsibilities and sit beside them all day while they pray? That would be impossible.
The Prophetﷺ had many duties: governance, teaching, leading battles, meeting delegations, managing the affairs of the community. Therefore the verse does not mean literal physical sitting.
Rather it means: support those people. Stand with them. Do not abandon them for the sake of wealthy elites.
Some rich people expected the Prophetﷺ to distance himself from poor believers who constantly worshipped Allahﷻ . Allahﷻ warned the Prophetﷺ not to turn his attention away from those sincere believers in favor of wealthy individuals.
Thus “stay with them” means support them and value them—not physically sit beside them all day. Likewise when we say Allahﷻ is with us, it means He supports us, watches over us, and helps us.
This kind of expression exists in every language, not only Arabic. Another example appears in the Qur’an regarding the hypocrites during the time of the Prophetﷺ.
When they met the believers, they would say: “We believe.” But when they returned to their leaders and their devils, they would say: “We are with you.”
What does “we are with you” mean here? They were not physically sitting with them at that moment. They might be speaking to Muslims during the day and meeting their leaders later.
Yet they claim, “We are with you.” Clearly this does not mean physical presence. It means: we support your ideology. We are on your side.
Thus “being with someone” means supporting their position. This example appears in Surah Al-Baqarah (2:14).
Therefore the meaning of “with you” becomes clear: it does not mean physical attachment. It means agreement, support, or alignment. So when Allahﷻ says He is with the truthful, it means He helps them.
When Allahﷻ says He is with the people of taqwa (those who fear Him), it means He supports and assists them. Now another matter must be understood.
When the Qur’an says Allahﷻ is closer than the jugular vein, or that He is with people, we must first understand what the religion says about where Allahﷻ actually is.
Lord of the Throne
Once we understand that, we can correctly interpret these verses. Allahﷻ Himself says that He has a Throne—the ‘Arsh. One of Allahﷻ ’s names is “Lord of the Throne.”
The Throne is an immense creation. We cannot imagine its true nature, but it is described as a vast seat of authority prepared by Allahﷻ . The entire universe would appear tiny compared to it.
Allahﷻ says in several verses that after creating the heavens and the earth in six days, He established Himself over the Throne. This appears in Surah Al-A‘raf (7:54). “After creating the heavens and earth, Allahﷻ rose over the Throne”.
Similarly in Surah Yunus (10:3) the Qur’an says that “Allahﷻ created the heavens and earth in six days and then established Himself upon the Throne, governing all affairs from there”. From there He manages all creation.
Though countless distances separate us from the Throne, Allahﷻ still hears everything we say and sees everything we do. Another verse, Surah Ta-Ha (20:5), says: “The Most Merciful rose over the Throne.”
This statement appears repeatedly in the Qur’an so that people clearly understand it. It also appears in Surah Al-Furqan (25:59), Surah As-Sajdah (32:4), and Surah Al-Hadid (57:4).
Some interpreters try to claim that the Throne merely symbolizes power or authority, like a king’s throne. But other Qur’anic verses show that the Throne is a real created entity.
For example, in Surah Al-Haqqah (69:17) Allahﷻ says that on the Day of Judgment eight angels will carry the Throne of your Lord. If it were merely symbolic power, how could angels carry it?
The verse clearly describes it as something that can be borne. Similarly in Surah Az-Zumar (39:75) Allahﷻ says the angels will surround the Throne praising their Lord.
Likewise Surah Ghafir (40:7) mentions angels who carry the Throne and those who surround it glorifying Allahﷻ . All of this shows that the Throne is a real creation, not merely a metaphor.
Some people claim God has no form at all, like an abstract force or energy. But the Qur’an does not describe Allahﷻ that way.
The Qur’an mentions Allahﷻ ’s Face and His Hands. Allahﷻ says He created Adam with His own Hands. Moreover, the Prophetﷺ taught that on the Day of Judgment the believers will see Allahﷻ just as clearly as they see the full moon. Seeing requires a real existence that can be perceived.
You cannot see wind or electricity directly; you only feel their effects. But Allahﷻ will be seen in the Hereafter. In this world, however, no one can see Him. Even Prophet Musa (Alahis Salam) asked to see Allahﷻ and was told that it was not possible in this life.
But in the Hereafter human beings will be recreated with greater abilities. Their bodies will not age or weaken. They will have new capabilities that allow them to see what cannot be seen in this world.
Therefore Allahﷻ will be seen then. So if Allahﷻ is established over the Throne, how could He also be inside pillars or pieces of straw?
If He were inside such things, He would disappear when they disappear. If He were physically inside every person, there would be billions of gods. Furthermore, if Allahﷻ were inside people, they would never die or fall ill. Yet people become sick and die. This proves such ideas are merely imagination.
Another matter mentioned in hadith is that everything that happens in the world has already been written in a record. Everything we are doing right now—what I speak, what you hear, how attentive you are—has already been written.
He manages all affairs from the heaven
This record is kept above the Throne. The Prophetﷺ said this in hadith recorded in Sahih Bukhari (7404) and other narrations. Thus the Throne is real, and Allahﷻ is above it while managing all affairs of the universe.
Many hadith also state that Allahﷻ is in the heavens. For example, during the distribution of charity some people criticized the Prophetﷺ. The Prophetﷺ responded: “Do you not trust me while the One in the heavens trusts me?”
This narration appears in Sahih Bukhari (4351). If Allahﷻ were everywhere physically, the Prophetﷺ could have said “the One who is everywhere.” Instead he said “the One in the heavens.”
Similarly the Qur’an says in Surah Al-Mulk (67:16-17): “Do you feel secure that the One in the heaven will not cause the earth to swallow you?”
And again: “Do you feel secure that the One in the heaven will not send against you a violent storm?” Allahﷻ Himself refers to Himself as “the One in the heaven.”
Thus the belief that Allahﷻ is above the heavens, above the Throne, while seeing and hearing everything everywhere, is the correct understanding.
If someone says that God exists everywhere and in everything, then why would Allahﷻ warn people by saying, “I am watching you from above”? If He were already inside everything, what meaning would such a warning carry?
Islam teaches that Allahﷻ is the One who is above, in the heavens. Believing that Allahﷻ is in the heavens is part of Islamic belief itself. If someone says, “Allahﷻ is everywhere and in everything,” then that is not the Islamic belief. That is a different theological idea, a concept found in other religions.
Unfortunately, many Muslims today have absorbed such ideas. They say Allahﷻ is formless, that Allahﷻ is a kind of invisible force, a vague energy, an abstract power. Instead of believing that Allahﷻ is a real being with knowledge, will, and authority—someone who acts and governs—they reduce Him to a mere “force” or “energy,” which are things without intelligence.
This misunderstanding must be corrected.
Allahﷻ Himself says that He manages all affairs from the heaven. In Surah As-Sajdah (32:5) Allahﷻ says that He regulates and governs all matters from the heaven.
If Allahﷻ were everywhere, He could simply say, “I manage affairs.” But instead He says: “I manage affairs from the heaven.” Why mention “from the heaven” unless that is where He is?
Another example appears in the life of the Prophetﷺ.
While he was in Makkah, he prayed facing the Ka‘bah. When he migrated to Madinah, he prayed facing Bayt al-Maqdis (Jerusalem) for about 17 months.
Why did this happen?
In Madinah there were many Jews, and they regarded Bayt al-Maqdis as sacred. It was also indeed a sacred place built by Prophets under Allahﷻ ’s command. Therefore the Prophetﷺ prayed in that direction for a period.
But in his heart, the Prophetﷺ longed to return to the Ka‘bah as the direction of prayer, because it was the qiblah of Prophet Ibrahim(Alahis Salam).
However, the Prophetﷺ could not change the direction on his own. Only Allahﷻ could command such a change. So what did the Prophetﷺ do?
He would repeatedly look toward the sky, hoping that revelation would come from Allahﷻ with the command to change the qiblah. Allahﷻ mentions this in the Qur’an:
“We see you turning your face toward the heaven…”
Why did the Prophetﷺ look toward the heaven? Because revelation comes from above—from Allahﷻ . Then Allahﷻ granted the command the Prophetﷺ desired: “Turn your face toward Masjid al-Haram.”
The important point here is this: the Prophetﷺ looked toward the heaven expecting the command of Allahﷻ to come from there. If Allahﷻ were everywhere, why would he look upward?
Because the One who issues commands is above.
One who is in the heaven
Another hadith recorded in Sahih Muslim (Hadith 2595) says that if a husband calls his wife to the marital bed and she refuses without a valid reason, the Prophetﷺ said that the One in the heaven becomes angry with her.
Notice the wording. The Prophetﷺ could have simply said “Allahﷻ becomes angry.” But he said: “the One who is in the heaven becomes angry.” This clearly indicates where Allahﷻ is.
Another example concerns the angels. Angels come to the earth every day. They attend gatherings of worship and record human actions. There are angels assigned in shifts—morning and evening.
When their shift ends, they ascend back to Allahﷻ . When they reach Him, Allahﷻ asks them: “How did you find My servants?”
The angels reply: “We found them praying when we left them, and we found them praying when we returned.”
This narration appears in Sahih Muslim (Hadith 4800). Notice again: the angels ascend upward to report to Allahﷻ . If Allahﷻ were everywhere, why would they ascend? Because Allahﷻ is above, in the heavens.
Another well-known incident involves a companion who owned many sheep. He had a slave girl who was responsible for tending them. One day a wolf attacked and took one of the sheep. In anger, the man struck the slave girl. Later he felt deep regret. Some people remain proud after hitting someone. But others feel remorse immediately. This man regretted what he had done.
He went to the Prophetﷺ and said:“I struck my slave girl. As expiation I want to free her.”
The Prophetﷺ told him to bring the girl.When she came, the Prophetﷺ asked her a simple question:“Where is Allahﷻ ?”
She replied: “In the heaven.”
Then the Prophetﷺ asked: “Who am I?”
She replied: “You are the Messenger ﷺ of Allahﷻ .”
The Prophetﷺ then said: “Free her, for she is a believer.”
This narration is in Sahih Muslim.
Notice the two criteria used to confirm her faith:
- She believed Muhammad ﷺ is the Messenger of Allahﷻ .
- She believed Allahﷻ is in the heaven.
Because she affirmed these two truths, the Prophetﷺ declared her a believer. Therefore, the belief that Allahﷻ is above the heavens is a fundamental part of Islamic creed.
Of course, Allahﷻ does not need a place. Before the Throne existed, Allahﷻ already existed.
But Allahﷻ chose the Throne as the place of His authority. Just as He created angels to carry out tasks—though He could perform everything Himself—He appoints means according to His wisdom.
Allahﷻ does whatever He wills. No one has the right to question His decisions.
As the Qur’an says: “He is not questioned about what He does, but they will be questioned.”
Therefore once we understand that Allahﷻ is above the Throne and in the heaven, the other verses become clear.
When the Qur’an says:
- Allahﷻ is nearer than the jugular vein
- Allahﷻ is with you
- Allahﷻ is close
these expressions should not be understood literally.
They are rhetorical expressions meaning:
- Allahﷻ sees you.
- Allahﷻ hears you.
- Allahﷻ watches over you.
- Allahﷻ helps you.
Just as in everyday language we say someone is “close to us” even when they are far away, the Qur’an uses such expressions in a rhetorical sense.
Thus “Allahﷻ is near” means His knowledge, hearing, and help are near—not that He is physically inside everything.
This is the correct understanding.
And there are many more verses like this. Insha’Allahﷻ , they can be discussed in future lessons.