The Permanent Committee for Scholarly Research and Ifta’ has reviewed the translation of the Fatwa request as well as the reply published in the monthly Madinah Magazine issued from Dacca in Bengalese, fifth issue, 35th year, August 1999, corresponding to Rabi` II, 1420. The question submitted by a member of the Bengalese community in the Kingdom of Saudi Arabia states: We used to believe that Allah exists everywhere and that He is Imageless. However, here in Saudi Arabia in a cooperation bureau a Bengalese translator delivered a lecture in which he stated that Allah (may He be Exalted) does not exist everywhere and that He is described as having a Hand, an Eye, and other Attributes. He further claimed that anyone who does not believe as such is a disbeliever. My question is: What is your opinion in this regard? Please explain it in the light of the Qur’an and Sunnah.
The reply(in Madinah Magazine) from Decca was as follows: Anyone who believes in such claims is either intensely ignorant, mad, or even a member of a deviant sect. Actually, Allah (may He be Exalted) is Imageless and exists everywhere and in everything and His Omnipotence encompasses all things. Moreover, Allah (may He be Exalted) has been described as such in many Ayahs as well as in many Hadith. Therefore, you should pay no attention to such nonsense so that you may not corrupt your Iman. This was the end of the reply.
Reply by Permanent Committee of Scholars:-
This reply is groundless and opposes the Qur’an, Sunnah, Ijma’, and sound ‘Aqidah as it indicates belief in Hulul (a Sufi term meaning indwelling) which means that Allah dwells everywhere even in dirty places (Exalted be He far above any such thing). The reply also involves denying some of Allah’s Attributes wherewith He has described Himself and His Messenger (peace be upon him) has described Him, i.e. being High above His Creatures, rising over His ‘Arsh (Throne), being Distinct from His Creation, and being Incomparable in any respect to His Creatures. It also involves denying the fact that Allah is described as having a Hand, a Foot, a Leg, a Face, two Hands, two Eyes, and other Attributes related to His Self and Actions as proved by the Qur’an and Sunnah.
Allah (may He be Exalted) says: (Surah Al-Baqarah, 2: 255) And He is the Most High, the Most Great. He (may He be Exalted) also says:(Surah Al-Mulk, 67: 16-17) Do you feel secure that He, Who is over the heaven (Allýh), will not cause the earth to sink with you, and then it should quake? Or do you feel secure that He, Who is over the heaven (Allýh), will not send against you a violent whirlwind? The Prophet (peace be upon him) said: “Do not you trust me though I am the trustworthy person of the One in the Heavens?” Moreover, Allah (may He be Exalted) says:(Surah TaýHa, 20: 5) The Most Gracious (Allýh) rose over (Istawý) the (Mighty) Throne (in a manner that suits His Majesty). The same fact is stressed in seven places in the Qur’an.
Furthermore, He (may He be Exalted) says:(Surah Al-Rahman, 55: 27) And the Face of your Lord full of Majesty and Honour will remain forever. He (may He be Exalted) says:(Surah Al-Qasas, 28: 88) Everything will perish except His Face.
Addressing Iblis (Satan), Allah (may He be Exalted) says:(Surah Sad, 38: 75) What prevents you from prostrating yourself to one whom I have created with Both My Hands. He (may He be Exalted) says:(Surah Al-Ma’idah, 5: 64) Nay, both His Hands are widely outstretched.
In the same regard, the Prophet (peace be upon him) said: “The people will be thrown into the Fire and it will keep on saying, Is there any more? until the Lord of the worlds puts His Foot over it.” According to another narration of the Hadith, he (peace be upon him) said: …His Foot over it, whereupon its different sides will come close to each other, and it will say: Enough! Enough!”
To the same effect, Allah (may He be Exalted) says to Musa (Moses – peace be upon him):(Surah TaýHa, 20: 39) In order that you may be brought up under My Eye. Allah (may He be Exalted) says:(Surah Al-Qamar, 54: 14) Floating under Our Eyes. The Prophet (peace be upon him) said: “Your Lord is not one-eyed.”
In the same context, Allah (may He be Exalted) says:(Surah Al-Qalam, 68: 42) (Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection) and they shall be called to prostrate themselves (to Allýh), but they (hypocrites, and those who pray to show off or to gain good reputation) shall not be able to do so. The Prophet (peace be upon him) interpreted the Ayah to mean that Allah (may He be Exalted) will uncover His Shin on the Day of Resurrection whereupon every believer will prostrate before Him out of reverence and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but they will not be able to do so.
In the same context, the Prophet (peace be upon him) said: “I saw my Lord (may He be Glorified and Exalted) in the best ýýýý Soorah (form).” He also said: “Allah created Adam in the ýýýý Soorah(Image) of The Most Beneficent.” This is in addition to many Nusus (Islamic texts from the Qurýan or the Sunnah) including Allah’s Attributes.
Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) believe in these Attributes and confirm their indications without Tashbih (comparison) or Tamthil (likening Allah’s Attributes to those of His Creation). Allah (may He be Exalted) says:(Surah Al-Shura, 42: 11) There is nothing like Him; and He is the All-Hearer, the All-Seer.
The Permanent Committee for Scholarly Research and Ifta’ in the Kingdom of Saudi Arabia after stating such facts, deems it obligatory for the editor-in-chief of the monthly Madinah Magazine issued from Dacca, Bangladesh, Shaykh Muhiy Al-Din Khan, to publish this Fatwa and demand the person who replied to the Fatwa request to retract his allegations and declare his retraction in the same magazine. In fact, it is virtuous to admit the truth, which is the goal of the believers. Admitting the truth guides the people to the truth and distracts them from falsehood. The Prophet (peace be upon him) said: “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) until the Day of Resurrection without their reward being diminished in any respect, and if anyone invites others to follow error, the sin will be equivalent to that of the people who follow him (in sinfulness) until the Day of Resurrection without their sins being diminished in any respect.”
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’ consisting of
Shaykh Abdul Azeez aal-shaykh
Shaykh Abdullah al-Ghudayyan
Shaykh Saalih al-Fawzaan
Shaykh Bakr Abu Zayd
Reported in Musnad Ahmed, Sunan at-Tirmidhi & others.
Reported in Asma wa Sifaat of al-Bayhaqee, Al-Kabeer of at-Tabarani, Al-Sifaat of Daraqtuni, At-Tawheed of Ibn Khuzaymah & others
Shaykh Yahya al-Hajuri hafidhahullah mentioned in his refutation of Dr. Zakir Naik pg 21 that Imam Ahmed bin Hanbal (rahmatullah alaihi) said: “Whoever denies the ýýýý (Soorah i.e. Image for Allah) then he is Jahmee (the denier of Allah’s attributes) and the reason is based on the ahadeeth quoted above
The Misguided Saying of Some People that Allaah is Everywhere or Present in all Things – Sheikh Al-Albanee
by Sheikh Al-Albanee, Al-Hudaa wan-Noor, 178.
Translated by Ahmed Abu Turaab
[Allaah’s Knowledge is All-Encompassing. He has complete, total and perfect Knowledge of what was, what is, and what will be, but He is not everywhere]
The Shaikh was questioned about what many people say, that Allaah is everywhere or present in all things, so he answered:
This is manifest misguidance, [in opposition] to the clear text of the Quraan that,
‘The Most Gracious rose over the [Mighty] Throne [in a manner that suits His Majesty],’ [Taa Haa 20:5] and
His Saying, the Most High, ‘Glorify the Name of your Lord, the Most High,’ [Al-A’laa 87:1] and
He described His believing servants as those who, ‘… fear their Lord above them, and they do what they are commanded,’ [An-Nahl 16:50] [and],
‘The angels and the Spirit [Jibreel] ascend to Him in a Day the measure whereof is fifty thousand years,’ [Al-Ma’aarij 70:4] [and],
‘To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds),’ [Faatir 35:10].
Many aayahs and hadiths which clarify that Allaah, the Mighty and Majestic, does not stand in need of any of the worlds, that He is above all of His Creation, that He is not commixed with His Creation as these people who I pointed to say–[those who say] that Allaah is everywhere, Allaah is everywhere–exalted is He and high above what the oppressors say by great sublimity.
In an authentic hadith [there occurs], ‘Allaah was and nothing was with Him,’ where is the place which [He is supposedly] gathered in as these people who claim that He is everywhere say? Especially when amongst these places are those which are clean, and those which are vile and filthy, [like] bathrooms, bars, pubs, brothels and so on.
How can they not declare Allaah, the Mighty and Majestic, to be far above being everywhere even though He has said in more than one aayah that He rose over the [Mighty] Throne?
And in an authentic hadith [there occurs] that the Prophet عليه السلام asked a slave girl whose owner wanted to free her, ‘Where is Allaah?’ She replied, ‘Above the Heavens.’ He then asked her, ‘Who am I?’ She said, ‘You are the Messenger of Allaah.’ So he turned to her master and said, ‘Free her for she is a believer.’
The slave girl in the time of the Prophet has more fiqh than the faqihs of today, because if you were to ask many of them where Allaah is, they would reply, ‘Everywhere.’
A neighbour of mine says that Allaah is present in all things–these people are miskeens.
That which is present is created. Allaah was and there was nothing created. So after our Lord created the creation did He become part of it [bearing in mind] all the rubbish that it contains?! [Never]. Exalted is He and high above what the oppressors say by great sublimity.
Al-Hudaa wan-Noor, 178..
My Young Daughter Constantly asks me,
‘Why can’t we see Allah in this life?’
An Exclusive Translation for Sisters Upon Al-Istiqaamah
Shaykh Al-Fawzan was asked on behalf of a young girl the following question: 
My young daughter constantly asks me, ‘Why can’t we see Allah in this life?’ What is the best answer to give her as she is young?
The Shaykh (May Allah preserve him) said,
Say to her, ‘This is because you are not able to see him [in this life]. You would burn to pieces.’ It is not possible for a created being to see Allah in this life. Whereas in the Hereafter Allah gives the believer the strength and ability so he is able to see Allah. Yes.
In another place Shaykh Al-Fawzan mentions: 
“The Jahmiyyah and the Mu’tazilah, all of them, reject Ar-Ru’yah (the seeing of Allah) in the Hereafter. Another group exists who say, ‘Verily Allah is seen in this life and in the Hereafter.’ This is a position that is held by some of the Sufis.
The third position, and this is the true and correct stance, is that Allah, the Mighty and Majestic will be seen in the Hereafter by the people of paradise as is found in the ahadeeth that have been narrated upon the Prophet (peace and blessings be upon him) and which have reached the level of Mutawaatir (such a great number of ahadeeth it is not possible that they have all been invented). However, in this life, then verily Allah cannot be seen because the people cannot endure and survive seeing Him, the Exalted in this life. When Moosa (peace and blessings be upon him) asked to see Allah, the Exalted, in this life, Allaah said:
“And when Moses arrived at Our appointed time and his Lord spoke to him, he said, “My Lord, show me [Yourself] that I may look at You.” [Allāh] said, “You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.” But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, “Exalted are You! I have repented to You, and I am the first of the believers.” [Al-A’raaf: 143]
The solid mountain became dust due to the Greatness of Allah, the Mighty and Majestic. So how can a human being withstand seeing Allah [in this life]?”
(2) Shaykh Al-Fawzan’s explanation of Al-Haa’iyyah, p. 78-79
Taken from http://uponistiqaamah.blogspot.com
Q: What is the meaning of Allah’s `Arsh (Allah’s Throne)?
A: According to Muslim scholars, and the Arabic language, `Arsh means a throne or a throne belonging to a king.
The `Arsh of Allah is an extremely large and great Throne; it is the greatest thing created by Allah. It has four legs, and is carried by Angles. Allah (Glorified and Exalted be He) is above the `Arsh as He (Glorified and Exalted be He) says about Himself: <> (Surah Taha 20:5). And: <> (Surah Al-A’raf 7:54).
Thus, it is a significantly large `Arsh; none knows how great the size of its magnificence is except Allah (Glorified and Exalted be He) Who created it (but we are told by the Prophet that it is very large). This `Arsh is like a dome stretching over the entire universe; it is the ceiling of the whole universe. It is also the ceiling of Paradise; nothing is above it except Allah (Glorified and Exalted be He).
Thus, `Arsh in Arabic is a very large throne, and the thrones of kings are called `Arsh. It is mentioned in the Qur’an that the hoopoe told Sulayman (Solomon) that Bilqis (the Queen of Saba [or Sheba] in Yemen, who ruled during the lifetime of Prophet Sulayman): <>(Surah Al-Naml 27:23). Yet, Allah’s `Arsh is unique; there is no similarity between Allah’s `Arsh and those of His Creatures. In general, we know from Arabic that `Arsh is a generic name standing for a throne. However, none knows the essence, nature, substance, or greatness of Allah’s `Arsh except Allah Himself (Glorified and Exalted be He). Yet, authentic Hadiths of the Prophet (peace be upon him) are our authority in this matter. If an authentic Hadith mentions something about it, we must believe it, and accept it without doubt. The Prophet (peace be upon him) does not utter any untruth. Thus, we must believe in what we are told about the `Arsh in the Qur’an and the authentic Hadiths without further questions. There is no authentic Hadith to tell us what it is made of. However, it is established that it is a very large, and great `Arsh created by Allah and carried by some Angels. Allah (Glorified and Exalted be He) says: <> (Surah Al-Haqqah 69:17). The day meant here is the Day of Resurrection.
However, it is known from the Hadiths that four Angels carry the `Arsh now, and on the Day of Resurrection they will be eight Angels. It is reported that Umayah ibn Abu Al-Salt composed a poem, which the Prophet approved, to this effect, namely that four Angels carry the `Arsh of Allah (Glorified and Exalted be He) now. It reads:
On the right side, one in the shape of a man, and the other in the shape of an ox
On the left side, one in the shape of a vulture, and the other in the shape of a lion
This means that now four Angels carry the `Arsh; one in the shape of a man, another in the shape of an oxen, the third in the shape of a vulture, and the fourth in the shape of a lion. These four Angels were created by Allah (Glorified and Exalted be He) exclusively to bear the `Arsh. Yet, it is reported on the authority of Al-`Abbas ibn `Abdul Muttalib that on the Day of Resurrection eight Angels in the shapes of ibexes will carry the `Arsh. These Angels are so giant, and extremely tall. However, this Hadith has some weakness in relation to its chain of narrators. But, another evidence for this is the Qur’anic verse mentioned above, that is <>(Surah Al-Haqqah 69:17). which states that this will be on the Day of Resurrection. To sum up, they are now four angels, and on the Day of Resurrection they shall be eight. Allah (Glorified be He) is the One sought for help, and He knows best.
Source : alifta.net – Fatwas of Nur `Ala Al-Darb
Browse by Volume Number > Volume 1 > Chapter on `Aqidah > Chapter on Allah’s Names and Attributes > The meaning of Allah’s `Arsh
Can humans see Allah in this world?
Q 2: Is it possible to see Allah in this world overtly?
A: This issue is one of the issues that are based upon Tawqif (bound by a religious text and not amenable to personal opinion). No one is allowed to allege it without an authentic proof that can be cited as evidence.
The Qur’an denotes that Musa (Moses) did not see his Lord. When Musa asked his Lord to see Him, He (Exalted be He) answered him saying: “You cannot see Me” (Surah Al-A`raf, 7: 143).
The authentic Sunnah denoted that the Prophet Muhammad (peace be upon him) did not see his Lord with his eyes.
It was reported in the Sahih of Muslim that Masruq said: I was resting (at the house of) ‘Aishah when she said: O Abu `Aishah, there are three things, and he who affirms even one of them has fabricated the greatest lie against Allah. I asked what they were.
She said: He who presumes that Muhammad (peace be upon him) saw his Lord (with his ocular vision) has fabricated the greatest lie against Allah. I was reclining but then sat up and said: O Mother of Believers, wait and do not be hasteful. Has Allah (may He be Exalted) not said: And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] in the clear horizon (towards the east) (Surah Al-Takwir, 81: 23). and And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] at a second descent (i.e. another time) (Surah Al-Najm, 53: 13). She said: I was the first of this Ummah to ask Allah’s Messenger (peace be upon him) about it. And he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer). I saw him descending from the heaven and filling (the space) between the sky and the earth with the greatness of his bodily structure. She asked: Have you not heard Allah saying: No vision can grasp Him, but He grasps all vision. He is Al-Latîf (the Most Subtle and Courteous), Well-Acquainted with all things.(Surah Al-An`am, 6: 103)
She (i.e. ‘Aisha) further asked: Have you not heard that, verily, Allah says: It is not given to any human being that Allâh should speak to him unless (it be) by Revelation, or from behind a veil, or (that) He sends a Messenger until His saying: Verily, He is Most High, Most Wise.(Surah Al-Shura, 42: 51) …
It was reported in Sahih Muslim on the authority of Abu Dhar that he asked the Prophet (peace be upon him): “Did you see your Lord?” He said: “I saw Light.” In another narration, the Prophet said: “Light, how could I see Him.”  It was reported also in Sahih Muslim that the Prophet (peace be upon him) said: “None of you shall see his Lord until he dies.” 
Shaykh-ul-Islam Ibn Taymiyyah said: “The Imams of Muslims have agreed that no believer is liable to see Allah with his eyes in this world. They did not disagree except in the case of the Prophet (peace be upon him). However, the majority of scholars agreed that the Prophet (peace be upon him) did not see Him with his eyes in this world. Authentic narrations reported from the Prophet (peace be upon him), the Companions and the Imams of Muslims have confirmed this viewpoint.
It was not authentically reported that Ibn `Abbas, Imam Ahmad and the like said that the Prophet (peace be upon him) saw his Lord with his eyes. What was authentically reported from them was the sight in general or confining the sight to that of the heart. There is nothing in the Hadiths of Mi’raj (Ascension to the heavens) that denotes that he saw Allah with his eyes. The Prophet (peace be upon him) said: “My Lord has come to me in the most-handsome shape I have ever seen.” 
This Hadith was reported by Al-Tirmidhy and others. This Hadith was reported when the Prophet (peace be upon him) was in Al-Madinah This Hadith was interpreted that the Prophet (peace be upon him) saw his Lord in a dream.
There is also the Hadith of Um Al-Tufayl, the Hadith of Ibn `Abbas and others that contain seeing Allah. These Hadiths were reported from the Prophet (peace be upon him) while he was in Al-Madinah just as they were explained by other Hadiths.
The Mi`raj (Ascension to Heaven) was at Makkah as Allah (Exalted be He) says: “Glorified (and Exalted) be He (Allâh) [above all that (evil) they associate with Him] Who took His slave (Muhammad صلى الله عليه و سلم) for a journey by night from Al-Masjid-al-Harâm (at Makkah) to Al-Masjid-al-Aqsâ (in Jerusalem)”.[Surah Al-Isra’, 17: 1] Allah also said to Musa: “You cannot see Me” [Surah Al-A`raf, 7: 143]. Seeing Allah is greater than revealing a book from the heavens. Allah (Exalted be He) says: “The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Mûsâ (Moses) for even greater than that, when they said: “Show us Allâh in public,””(Surah Al-Nisa’, 4: 153) Whoever alleges that he saw his Lord, it is as if he alleges that he is better than Musa ibn `Imran. This allegation is greater in evil than the allegation of those who falsely allege that Allah has revealed a book from the heaven upon them. The Companions, predecessors and Imams of Muslims believe that Allah will be seen in the Hereafter only and no one will see Him in this world except in a dream. Hearts in this case will find spiritual unveilings and sights that suit their status. Some people may have strong spiritual unveilings to the extent that they think that they saw their Lord with their eyes. But this is not true. Hearts unveilings or spiritual unveilings occur according the degree of the servant’s belief in his Lord. 
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
 Al-Bukhari, Sahih, Book on the Beginning of Creation, no. 3234; Muslim, Sahih, Book on faith, no. 177; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3068; Ahmad, Musnad, vol. 6, p. 50.
 Muslim, Sahih, Book on faith, no. 178; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3282; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 5, p. 175.
 Muslim, no. 178; and Al-Tirmidhy, no. 3278
 Muslim, no. 2931, Abu Dawud, no. 4318; and Al-Tirmidhy, no. 2236.
 Imam Ahmad, vol. 1, p. 368, and vol. 5, p. 243; and Al-Tirmidhy, nos. 3232 and 3233.
 Fatwas of Ibn Taymiyyah, vol. 2, p. 335
Source: Fatwas of the Permanent Committee
Group 1 > Volume 2: `Aqidah (2) > Seeing Allah in this world > Can humans see Allah in this world? > Seeing Allah in this world overtly