The Divine Locus: A Comprehensive Analysis of Islamic Cosmology, Theology, and Modern Scientific Parallels regarding the Location of the Creator
1. Introduction: The Enigma of Divine Locality
The question "Where is Allah?" (Ayna Allah?) serves as a fulcrum upon which the vast machinery of Islamic theology balances. It is an inquiry that transcends mere spatial coordinates, delving into the very nature of existence, the attributes of the Divine, and the cognitive limits of the human mind. In the Islamic tradition, the answer is not a singular data point but a complex interplay of scriptural literalism, metaphysical abstraction, and mystical intuition. It navigates the tension between Tanzih—the absolute transcendence of a Creator who resembles nothing in His creation—and the potent, spatially suggestive imagery of the Quran and Sunnah, which describe a God who "rose over the Throne" (Istawa 'ala al-Arsh) and "descends" (Nuzul) to the lowest heaven in the depths of the night.
To ask "where" implies a coordinate system, a container of space and time within which an entity can be located. However, orthodox Islamic theology posits a Creator who pre-exists the very fabric of space-time. This creates an immediate paradox for the finite intellect: How can the Infinite be "above" a creation that He encompasses? How can He be "nearer than the jugular vein" while simultaneously established upon a Throne that forms the ceiling of the cosmos?
This report provides an exhaustive analysis of these questions. It begins by mapping the "territory" of the Islamic cosmos—a stratified architecture of Seven Earths and Seven Heavens, culminating in the Lote Tree of the Utmost Boundary (Sidrat al-Muntaha) and the Divine Throne. It critically examines the theological disputes that have fractured schools of thought for over a millennium, specifically the clash between the Athari (textualist) affirmation of "Highness" (Uluww) and the Ash'ari/Maturidi (rationalist) insistence on non-spatiality.
Furthermore, this analysis extends beyond the insular boundaries of Islamic theology to incorporate comparative perspectives. We will explore how the stratified cosmos of Judaism, the Lokas of Hinduism, and the planes of Buddhism echo the Islamic structure, suggesting a universal "perennial philosophy" of a tiered reality. Finally, we will synthesize these ancient metaphysical maps with the frontiers of modern theoretical physics. We will investigate whether the "Seven Heavens" find conceptual resonance in the extra dimensions of String Theory or the "bulk" of Brane Cosmology; whether the "Throne on Water" parallels the quantum superfluids of vacuum theory; and if the theological "limit" of knowledge corresponds to the event horizons of our observable universe.
This is not an attempt to force concordance between changing scientific theories and immutable scripture, but rather to use the sophisticated models of modern physics as metaphors to make intelligible the profound assertions of ancient theology.
2. The Architecture of the Islamic Cosmos
To understand the location of the Divine in Islamic thought, one must first understand the container—the created universe. Islamic cosmology is rigorously hierarchical, presenting a stratified reality that extends from the lowest depths of the earth to the highest boundaries of existence.
2.1 The Foundations: The Seven Earths (Al-Aradun As-Sab')
While the celestial ascension captures the imagination, the Islamic cosmological map is anchored by a stratified foundation. The Quran explicitly mentions the plurality of earths in Surah At-Talaq: "It is Allah Who has created seven heavens and of the earth the like thereof" (65:12).1 This singular verse has spawned a wealth of interpretative literature, as the exact nature of these "seven earths" is less elaborated upon in the Quran than the heavens.
2.1.1 Interpretative Models of the Seven Earths
Classical and modern exegesis offers divergent models for understanding this stratification:
The third interpretation is the most profound and controversial. It hinges on a narration attributed to the Companion Ibn Abbas, recorded by Al-Hakim, Ibn Jarir, and others. When asked about the verse of the seven earths, Ibn Abbas reportedly stated: "Seven earths: In every earth is a prophet like your Prophet, an Adam like your Adam, a Noah like your Noah, an Abraham like your Abraham and a Jesus like your Jesus".3
This narration, often classified as sahih (authentic) in its chain but shadh (anomalous) in its content by some scholars, presents a staggering vision of the cosmos. It implies that "Creation" is not a singular drama enacted on one stage, but a recurring reality across multiple planes. If there are other "Adams" and other "Noahs," then the "Earth" is a generic category of existence rather than a specific planet. This aligns remarkably with modern Multiverse theories, specifically the Level I Multiverse (which posits infinite Hubble volumes where history repeats due to finite particle configurations) or the Many-Worlds Interpretation of quantum mechanics.3 For the theologian, this magnifies the attribute of Rabb al-Alamin (Lord of the Worlds)—He is not merely the Lord of this world, but of infinite iterations of existence.
2.2 The Ascent: The Seven Heavens (As-Samawat As-Sab')
Rising from the terrestrial or multiversal foundation, the cosmos is structured into seven distinct "heavens." The Arabic term Sama (pl. Samawat) implies "that which is above" or "canopy." In Islamic cosmology, these are not merely regions of distinct altitude but are ontological strata—distinct dimensions of existence separated by immense "distances" and barriers.
2.2.1 The Cosmic Scale: The 500-Year Journey
A recurring motif in the Prophetic traditions is the immense scale of these heavens. A hadith narrated by Ibn Mas'ud states: "Between the lowest heaven and the one above it is (a distance of) five hundred years, and between each of the heavens is (a distance of) five hundred years".5
The "500 years" has been interpreted in various ways:
Travel Time: The literal time it would take a traveler (on a fast mount, as was the standard of speed) to cross the void.
Cognitive Horizon: An expression of vastness meant to signify a distance beyond human comprehension or reach.
Light Travel Time: Some modern concordists attempt to correlate this with the speed of light, though "500 light years" is negligible in a universe billions of light-years wide. A more sophisticated view is that "years" refers to a cosmic time scale or a different metric of angelic travel.
Crucially, the "First Heaven" (As-Sama ad-Dunya) is widely interpreted by contemporary scholars as encapsulating the entirety of the observable physical universe. The Quran states: "We have adorned the lowest heaven with lamps (stars)" (67:5). Since stars, galaxies, and quasars are the farthest objects we can observe (billions of light years away), they all reside within the "ceiling" of the First Heaven.7 This implies that the Second through Seventh Heavens are not visible regions of space but exist beyond the observable universe—potentially in higher dimensions (hyperspace) or spiritual planes that transcend the standard laws of physics.
2.2.2 The Inhabitants: Hierarchy of the Mi'raj
The most detailed mapping of these strata comes from the Isra and Mi'raj (The Night Journey and Ascension). The Prophet Muhammad’s ﷺ ascent provides a "vertical" cross-section of the cosmos. In each heaven, he encountered specific prophets, whose placement is symbolic of their spiritual station and their relationship to the Muhammadan reality 8:
1st Heaven (The Observable Cosmos): Guarded by angels, this boundary contains Adam, the father of humanity. His placement at the gate of the cosmos signifies the origin of the human story.
2nd Heaven: Inhabited by Jesus (Isa) and John the Baptist (Yahya). Their presence here, associated with purity, asceticism, and spiritual birth, marks the first ascent from the "clay" of Adam.
3rd Heaven: Inhabited by Joseph (Yusuf). He was given "half of all beauty." This realm represents the perfection of form and the beauty of divine providence.
4th Heaven: Inhabited by Idris (Enoch). The Quran says, "We raised him to a high station" (19:57). His central position (the heart of the seven) connects the celestial and terrestrial.
5th Heaven: Inhabited by Aaron (Harun). The beloved brother, representing support and eloquence in prophecy.
6th Heaven: Inhabited by Moses (Musa). This is a critical threshold. Moses wept as Muhammad ﷺ passed, acknowledging that the final Ummah would surpass his own in number. This layer represents the height of legislative prophecy (Sharia) and the direct conversation with the Divine (Kalimullah).
7th Heaven: The apex of the created heavens. Here resides Abraham (Ibrahim), the patriarch of monotheism (Hanif). He is described as resting his back against Al-Bayt al-Ma'mur.
2.2.3 Al-Bayt al-Ma'mur (The Frequented House)
Located in the Seventh Heaven, directly perpendicular to the Kaaba on Earth, is Al-Bayt al-Ma'mur. It serves as the celestial sanctuary of the angels. The Prophet ﷺ described it: "Then I was shown Al-Bait-al-Ma'mur. I asked Gabriel about it and he said, This is Al Bait-ul-Ma'mur where 70,000 angels perform prayers daily and when they leave they never return to it (but always a fresh batch comes into it daily)".11
This structure establishes a profound cosmological principle: "As above, so below." The earthly Kaaba is a physical projection or anchor of a celestial reality. The sheer volume of angelic worship—70,000 new angels every day since the beginning of creation—conveys the infinite vastness of the angelic population and the perpetual state of worship that permeates the upper cosmos. It suggests that the universe is not a cold, empty void, but a teeming sanctuary of conscious praise.
2.3 The Boundary: Sidrat al-Muntaha
At the very zenith of the Seventh Heaven stands the Sidrat al-Muntaha—The Lote Tree of the Utmost Boundary. This is the epistemological event horizon of the created universe. The Quran describes it with awe-inspiring ambiguity: "When there covered the Lote Tree that which covered it" (53:16).13
The Limit of Knowledge: It is named "Muntaha" (Boundary/Limit) because whatever comes from the earth ascends to it and stops there, and whatever descends from the Divine Presence reaches it and descends from there. It is the checkpoint of cosmic information flow.15
The Limit of Access: It marks the point beyond which no created being—not even the Archangel Gabriel—can pass. During the Mi'raj, Gabriel stopped at this boundary, while the Prophet ﷺ was invited to proceed alone into the Divine Presence.
The Nature of the Barrier: Narrations describe it as shrouded in "colors which no one knows" and "light." This suggests that at this boundary, the physics of the lower universe (light, color, form) breaks down or transforms into a higher state of reality that human language cannot categorize.
2.4 The Kursi (Footstool) and the 'Arsh (Throne)
Beyond the Lote Tree lie the two most massive structures in Islamic cosmology, which define the "location" of the Divine in relation to creation.
2.4.1 The Kursi (Footstool)
Often confused with the Throne, the Kursi is distinct. According to the most authentic interpretation attributed to Ibn Abbas, the Kursi is "the place of the Feet" (symbolizing dominion and immediate command), whereas the Throne is the Seat of Majesty.16
The Ring in the Desert: To conceptualize the scale of these structures, the Prophet ﷺ used a powerful analogy: "The seven heavens and the seven earths in comparison to the Kursi are nothing but like a ring thrown in a desert, and certainly the hugeness of the Arsh over the Kursi is like the desert over that ring".18
This analogy effectively annihilates the human ego and the scale of the physical universe. If the entire observable cosmos (93 billion light-years) is merely a "ring," then the Kursi represents a magnitude of existence that is practically infinite relative to us.
2.4.2 The 'Arsh (Throne)
The 'Arsh is the roof of creation, the highest, largest, and most luminous of all created things. It is the ceiling of Paradise (Jannat al-Firdaus).
Divine Istiwa: It is upon this Throne that Allah "rose" (Istawa), establishing His sovereignty over the entirety of existence.
The Bearers (Hamilat al-Arsh): The Throne is not a static object; it is borne by angels. "And the angels will be on its sides, and eight will, that Day, bear the Throne of your Lord above them" (69:17). These angels are of such immense proportion that the distance between their earlobes and shoulders is a journey of 700 years.16 This emphasizes that the Throne is a structure of immense power and life, supported by the highest order of angelic beings.
2.5 The Primordial Water
A critical and often overlooked element of this cosmology is the "Water" beneath the Throne. The Quran states: "And His Throne was upon the water" (11:7).20 This water existed before the creation of the heavens and the earth. It is the primordial substance, the chaotic fluid from which the order of the cosmos was generated. As we will explore later, this concept of a primordial fluid beneath the seat of cosmic authority bears striking resemblance to modern concepts of the Quantum Vacuum or Superfluid Spacetime.
3. The Theology of Divine Location: The "Where" Debate
Having mapped the container, we must now address the occupant. The question "Where is Allah?" is not merely geographical but ontological. It has bifurcated the Muslim intellectual tradition into competing schools of thought, each attempting to reconcile the transcendence of God with the text of Revelation.
3.1 The Scriptural Paradox
The core tension arises from two sets of scriptural data:
Texts of Transcendent Location: "The Most Merciful rose over (Istawa) the Throne" (20:5); "He is the Subjugator over His servants" (6:18); "They fear their Lord above them" (16:50). These suggest a God who is "above" and distinct from creation.
Texts of Immanent Presence: "And He is with you wherever you are" (57:4); "We are nearer to him than his jugular vein" (50:16); "Whichever way you turn, there is the Face of Allah" (2:115). These suggest a God who is omnipresent or intimately near.
3.2 School 1: The Athari (Textualist) Position
The Athari school (represented by early traditionists, Ibn Taymiyyah, and modern Salafism) privileges the texts of Uluww (Highness). They assert that Allah is literally and essentially "above" the Throne, distinct and separate from His creation (Ba'in min khalqihi).6
The "Slave Girl" Hadith: Their primary evidentiary pillar is the hadith in Sahih Muslim where the Prophet ﷺ asked a slave girl, "Where is Allah?" She pointed to the sky and said, "In the Heaven" (Fi al-Sama). The Prophet ﷺ accepted this and declared her a believer. For the Atharis, this validates the spatial instinct that God is "up".21
Reconciling Immanence: They interpret the verses of "with-ness" (Ma'iyyah) as referring to Allah's Knowledge, Sight, and Hearing, not His Essence (Dhat). He is with us in His awareness, but His Essence is established on the Throne.22
Bila Kayf: Crucially, they affirm the Istiwa (Rising) without asking "how" (Bila Kayf). They argue that "rising" has a known meaning in language, but the modality of God's rising is unknown and unlike human rising.
3.3 School 2: The Ash'ari and Maturidi (Rationalist) Position
The Ash'ari and Maturidi schools (the dominant theological schools of Sunni history) prioritize Tanzih (Transcendence). They argue that attributing a physical "place" (makan) or "direction" (jihah) to Allah constitutes Tashbih (anthropomorphism) and limits the Infinite.21
The Argument from Contingency: Space and Time are created qualities. Allah existed before the creation of the Throne and Space. Therefore, He exists now as He was then—without place. To say He is "on" the Throne implies He is contained by it or needs it.
Interpretative Strategies:
Ta'wil (Metaphorical Interpretation): They interpret Istiwa as Istila (Seizing Dominion/Power). Just as a king "sits on the throne" to signify his reign, God's rising signifies His absolute control over the largest creation.
Tafwid (Relegation): Alternatively, they affirm the text but relegate the meaning to Allah, saying "I believe in Istiwa as Allah intended, but I negate literal physical sitting."
The "Sky" Argument: They argue that looking up during prayer is merely facing the Qiblah of Du'a (direction of supplication), just as the Kaaba is the Qiblah of Salah (direction of prayer). It does not imply the Deity resides in the sky, any more than He resides inside the Kaaba.21
3.4 The Phenomenon of Nuzul (Divine Descent)
The debate reaches its zenith with the concept of Nuzul. The Prophet ﷺ said: "Our Lord descends to the lowest heaven in the last third of every night, saying: Who is calling upon Me that I may answer him?".23
3.4.1 The Heliocentric Paradox
In a flat-earth, geocentric model, "night" is a universal state. However, we know the Earth is a sphere that rotates. The "last third of the night" is a continuous, perpetual phenomenon that sweeps across the globe. It is always the last third of the night somewhere on Earth.
The Problem: If the descent is literal and tied to terrestrial time, Allah would be:
Perpetually descending to the lowest heaven.
Never returning to the Throne.
Moving in a way that subjects the Eternal Creator to the angular velocity of a spinning planet.
3.4.2 Theological Resolutions
Theologians have grappled with this "Time Zone Problem" with varying degrees of success:
Ibn Taymiyyah’s Resolution: He argued that the Divine Essence acts in a way that transcends the laws of created bodies. Just as the sun is in the sky but its rays "descend" to every house on earth simultaneously, the Divine can be above the Throne while "descending" to the lowest heaven for every person in their specific timeframe. He asserts the Descent does not require "vacating" the Throne.25
The Timelessness (Dahr) Argument: This view posits that applying terrestrial time to God is a category error. Allah exists in Dahr (perpetuity), not Zaman (serial time). The "Descent" is an interaction between the Timeless and the Temporal. From the Divine frame of reference, the entire timeline of Earth is a single point; the "Descent" is a specific mode of Mercy accessible to anyone entering the "last third" window, rather than a physical yo-yo movement of the Essence.26
The Metaphorical Descent (Ash'ari): Many Ash'aris solve the paradox by interpreting "Our Lord descends" as "The Order of our Lord descends" or "An Angel descends." This removes the spatial/temporal problem entirely, attributing the movement to a created agent rather than the Creator.28
4. Comparative Cosmologies: The Universal Hierarchy
The vision of a stratified cosmos culminating in a Divine Throne is not unique to Islam. It appears as a perennial structure across the world’s major religious traditions, suggesting either a shared ancient cosmological heritage or a universal metaphysical intuition regarding the structure of reality.
4.1 Judeo-Christian Traditions: The Seven Shamayim
Rabbinic Judaism shares an almost identical cosmological map with Islam. The Talmud (Hagigah 12b) explicitly names seven heavens (Shamayim), creating a direct parallel 29:
Key Insight: Both traditions place the Throne (Arsh/Kisei) at the pinnacle of the 7th level. However, Judaism places the Heavenly Temple (Zebul) in the 4th heaven, whereas Islam places Bayt al-Ma'mur in the 7th. Both agree that the Divine Presence is localized at the apex of the structure.
Christianity: While the New Testament mentions "The Third Heaven" (Paul, 2 Corinthians 12:2), later Medieval cosmology (Dante) expanded this to 9 or 10 spheres, culminating in the Empyrean—the abode of God beyond the physical stars, essentially the "Throne" concept.29
4.2 Dharmic Traditions: The Multi-Layered Reality
Hinduism and Buddhism offer even more granular maps of existence, though they lack a central "Throne" in the monotheistic sense.
Hinduism (The 14 Lokas): The cosmos is divided into 7 Higher Worlds (Vyahrtis) and 7 Lower Worlds (Patalas).
The highest realm, Satya-loka, is the abode of Brahma (the Creator god). However, Vedantic philosophy posits that Brahman (The Ultimate Reality) is not confined to a location but is the substratum of all Lokas, similar to the Islamic concept of Ma'iyyah (God's presence with all).30
Buddhism (The 31 Planes): Reality is stratified into the Desire Realm, Form Realm, and Formless Realm.
The Formless Realm (Arupyadhatu) consists of four planes of pure mind (Infinite Space, Infinite Consciousness, Nothingness, Neither-Perception-Nor-Non-Perception).32
Comparison: The Buddhist "Formless Realm" shares striking attributes with the Islamic notion of the realm beyond the Sidrat al-Muntaha (The Lote Tree), where physical forms cease and only "Command" or "Consciousness" remains. However, Buddhism views these as temporary states of rebirth, not the eternal abode of a Creator.
4.3 Zoroastrianism: The House of Song
Zoroastrianism, potentially influencing or sharing roots with Abrahamic thought, describes a three-layered heaven (Stars, Moon, Sun) culminating in Garotman (The House of Song). This is the abode of Ahura Mazda and the destination of the righteous souls who cross the Chinvat Bridge. The "House of Song" parallels the angelic praise found in Al-Bayt al-Ma'mur.33
5. Scientific Synthesis I: The Structure of Reality
Can the ancient geography of the Seven Heavens be reconciled with modern physics? While science does not deal in "Thrones" or "Angels," theoretical physics has moved remarkably close to describing a universe that is layered, multidimensional, and grounded in a fluid-like vacuum. We can analyze the Islamic cosmological map through the lens of high-energy physics to find structural metaphors.
5.1 The Observable Universe as the "First Heaven"
As established, the consensus of modern Islamic scholarship is that the entire observable universe—with its 2 trillion galaxies and 93 billion light-year diameter—corresponds to the "First Heaven" (As-Sama ad-Dunya).
Evidence: The Quranic verse "We adorned the lowest heaven with lamps" (41:12) places all stars within the first layer.
Implication: This redefines the scale. The "Seven Heavens" are not layers of the atmosphere or the solar system. They are cosmic structures larger than our universe. This naturally leads to Multiverse hypotheses.
5.2 Multiverse Theories and the Seven Heavens
If the First Heaven is our Universe, what are the other six?
5.2.1 Level II Multiverse: Chaotic Eternal Inflation
Inflationary cosmology suggests that space is eternally expanding, but certain pockets stop expanding and nucleate into "bubble universes." Our universe is one such bubble. Other bubbles exist, separated by inflating void that makes travel between them impossible.35
Synthesis: The "Seven Heavens" could represent a cluster or hierarchy of these bubble universes. The "500-year distance" described in Hadith might be a metaphor for the hyperspace separating these bubbles—a distance that is effectively infinite for physical beings but traversable by spiritual entities (angels/Buraq) that can move between distinct spacetimes.
5.2.2 String Theory and Brane Cosmology
String Theory posits that reality consists of 10 or 11 dimensions. We experience only 3 spatial dimensions + 1 time. The other dimensions are either compacted or exist as higher-dimensional space.
The "Bulk" and the "Branes": In M-Theory, our entire universe is a 3-dimensional membrane (Brane) floating in a higher-dimensional volume called the Bulk (Hyperspace).37
The Model: This offers the most compelling scientific metaphor for the Seven Heavens.
The Heavens as Branes: The Seven Heavens could be distinct Branes (universes) stacked or layered within the Bulk.
The Bulk as the "Space Between": The "500-year distance" is the distance through the Bulk. In the Randall-Sundrum model, another Brane could be less than a millimeter away from us across the 4th dimension, yet be completely invisible because light is stuck to our Brane.39
Gravity Leaking: The only force that can travel through the Bulk is Gravity (Gravitons). This mirrors the theological idea that the "Command" (Amr) of Allah descends through the heavens. Gravity, like the Divine Command, permeates the layers.
5.3 The "Throne on Water" and the Superfluid Vacuum
One of the most enigmatic descriptions is the Throne resting on "Water" before the creation of the heavens. How can water exist before the universe?
Superfluid Vacuum Theory (SVT): Theoretical physics increasingly views the vacuum of space not as "empty" but as a medium—a quantum fluid or condensate. SVT proposes that spacetime itself behaves like a superfluid (a fluid with zero viscosity).40
The Higgs Field: Similarly, the Higgs Field permeates all of space. Particles acquire mass by "wading" through this field, much like moving through water. Without this field, particles would be massless and no structure (atoms, stars) could form.42
Synthesis: The "Primordial Water" (Al-Ma') can be understood as the Quantum Vacuum or the Higgs Ocean—the fundamental substrate of reality. The Throne, resting "upon" this water, represents the boundary conditions or the "Command Center" that imposes order (physical laws) upon this chaotic quantum fluid. The creation of the heavens and earth is the crystallization of this fluid into structured spacetime.
6. Scientific Synthesis II: Divine Action and Presence
Beyond the structure, we must address the mechanism. How does a Transcendent God interact with the universe?
6.1 The Holographic Principle and the Sidrat al-Muntaha
The Holographic Principle, a pillar of modern String Theory, suggests that the information content of a volume of space is encoded on its boundary (horizon).43
The Metaphor: The Sidrat al-Muntaha (Lote Tree of the Utmost Boundary) acts as the Cosmic Horizon.
In the Holographic universe, the "reality" we experience in 3D is a projection of data stored on the 2D boundary.
Theologically, the Divine Decrees ("Information") descend from the Throne to the Lote Tree (the Boundary), from where they are projected into the lower heavens to become "reality." This aligns perfectly with the Quranic notion of the Lawh Mahfuz (Preserved Tablet)—the master code of the universe.
6.2 Quantum Non-Locality and Ma'iyyah (Nearness)
How can God be "Above the Throne" and "With you"?
Entanglement: Quantum mechanics has proven Non-Locality. Two particles can be "entangled" such that a change in one instantly affects the other, even if they are galaxies apart. Distance is irrelevant to their connection.45
Quantum Divine Action: Physicist Basil Altaie proposes that God interacts with the universe not by breaking physical laws, but by determining the outcome of quantum indeterminacy. Since the quantum state is the foundation of reality, by controlling the quantum "collapse," God directs the macro-world.47
Synthesis:
Uluww (Highness): Refers to God's ontological status outside the system (like the programmer outside the simulation).
Ma'iyyah (Nearness): Refers to His connection to every particle via the underlying quantum substrate. Just as entangled particles are connected regardless of space, the Creator is "entangled" (in a non-pantheistic sense) with every atom of His creation through His Knowledge and Power. He controls the "pixels" of reality from the backend.
6.3 Time and the Resolution of Nuzul
We return to the problem of the Nightly Descent on a rotating Earth.
Relativity of Simultaneity: Einstein proved there is no universal "Now." Time is relative to the observer.
Dahr vs. Zaman: The Prophet ﷺ said, "Do not curse Time (Dahr), for Allah is Time" (Muslim). Scholars distinguish Zaman (serial, entropic time) from Dahr (absolute time/duration).
The Resolution:
From the Earth's frame (Zaman), the "last third of the night" is a moving window.
From the Divine frame (Dahr), the entire history of the Earth is a singular object.
The "Descent" is not a physical displacement of the Essence inside the gravity well of Earth. It is a Continuous Ray of Mercy. Just as the Sun is stationary but its light "enters" every window that opens to it, the Divine Descent is a permanent state of availability. The "motion" is on our part—when we rotate into the "Night" window, we enter the beam of that specific Divine presence.27
6.4 The Infinite Regress: "Who Created God?"
A common atheistic challenge is the infinite regress: "If God created the universe, who created God?".50
Scientific Rebuttal: Modern cosmology generally rejects infinite temporal regress. The Big Bang implies a "start" to time. To ask what happened "before" time is physically meaningless (like asking what is north of the North Pole).
Theological Necessity: Rationality demands a "Necessary Being" (Wajib al-Wujud) to terminate the chain of contingent causes. If the multiverse is a chain of dominos, there must be a Hand that pushes the first one. That Hand must be of a different nature (Uncreated) than the dominos (Created), otherwise, it is just another domino.
7. Conclusions: The Geometry of the Divine
The investigation into "Where is Allah?" leads us not to a coordinate on a map, but to a profound convergence of ancient revelation and avant-garde science.
The Multiverse as the Heavens: The "Seven Heavens" are best conceptualized as a vast Multiverse or Higher-Dimensional Bulk, with our entire observable universe constituting merely the "First Heaven." The "Throne" is the boundary of this entire bulk, the limit of the created Multiverse.
The Substrate of Existence: The "Throne on Water" mirrors the physical reality of a universe born from a Primordial Superfluid Vacuum or Higgs Field. The Creator sits "above" the laws of physics, establishing the boundary conditions of this fluid.
Dimensional Transcendence: The paradox of Uluww (Highness) and Ma'iyyah (Nearness) is resolved through dimensionality. Just as a 3D object is "above" a 2D plane yet touches every point of it, the Divine is ontologically "High" (above the dimensions of the universe) yet "Near" (connected to every quantum event).
The Event Horizon of Knowledge: The Sidrat al-Muntaha represents the absolute limit of human and angelic knowledge—the event horizon beyond which the physics of the bulk breaks down and only the "Light" of the Creator remains.
In the final analysis, the answer to "Where is Allah?" is that He is the Context of all contexts. He is not in a place; He is the Creator of Place. He is not in time; He is the Generator of Time. He is above the Throne in Majesty, establishing the order of the Multiverse, and He is with the supplicant in the dark of the night, closer than the very neurons firing the thought of prayer. The "Where" is a finger pointing at the Moon; the reality is the Light itself.
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