Praise be to Allah, and peace and blessings be upon the Messenger of Allah. To proceed:
The report transmitted from Imam Malik, may Allah have mercy on him, with the wording “Allah is in the heaven and His knowledge is everywhere” is authentically established from him. It was narrated by ʿAbdullah ibn Ahmad from his father, from Surayj ibn al-Nuʿmān, from ʿAbdullah ibn Nafiʿ. Imam al-Ājurrī also narrated it from Imam Ahmad through the same chain. A number of leading scholars strengthened it, including Imam al-Dhahabī. Moreover, ʿAbdullah ibn Nafiʿ was not alone in transmitting something contrary to what is known from Imam Malik and Ahl al-Sunnah concerning affirming the exaltedness of Allah, Most High.
ʿAbdullah ibn Ahmad narrated in his book “Al-Sunnah”:
“My father narrated to me: Surayj ibn al-Nuʿmān narrated to us: ʿAbdullah ibn Nafiʿ narrated to us, saying: Malik ibn Anas used to say:
‘Faith is speech and action... And Malik said: Allah is in the heaven, and His knowledge is everywhere; nothing is devoid of Him.’”
This narration is the subject of discussion regarding the authenticity of the report.
Al-Ājurrī narrated in “Al-Sharīʿah” from Imam Ahmad that he said:
“Malik ibn Anas said: Allah, Mighty and Majestic, is in the heaven, and His knowledge is everywhere; no place is devoid of it.”
When Imam Ahmad was asked, “Who informed you of this from Malik?” he replied:
“I heard it from Surayj ibn al-Nuʿmān, from ʿAbdullah ibn Nafiʿ.”
This strengthens the attribution of the statement to Imam Malik, may Allah have mercy on him.
Those who weakened the report relied on what was said concerning ʿAbdullah ibn Nafiʿ al-Sāʾigh with regard to his memory.
What appears from the statements of the scholars of narrator criticism is that he was trustworthy in himself and had an accurate written record, although there was some weakness in his memory.
Al-Hāfiz Ibn Hajar, may Allah have mercy on him, said:
“ʿAbdullah ibn Nafiʿ al-Sāʾigh... is trustworthy and has an accurate book, but there is some weakness in his memory.”
However, this does not mean that all of his narrations are rejected. Rather, each narration is examined individually, together with the surrounding indications and supporting evidence.
In this case, there are indications that strengthen the narration.
ʿAbdullah ibn Nafiʿ was one of those who closely accompanied Imam Malik, may Allah have mercy on him. Scholars have transmitted accounts indicating the extent of his close association with him.
Ibn Saʿd said:
“He remained closely attached to Malik ibn Anas, and he would not give anyone precedence over him.”
Imam Ahmad, as transmitted by Abu Dawud, said that ʿAbdullah ibn Nafiʿ was the most knowledgeable of people concerning Malik’s opinions and hadith, and that he memorized Malik’s hadith. It was also transmitted from Ahmad ibn Salih that he said:
“He was the most knowledgeable of people about Malik and his hadith.”
Thus, this report is not a casual statement transmitted by a narrator who was distant from Imam Malik. Rather, it was transmitted by a student who closely accompanied him and knew his school and creed.
Moreover, the report speaks about a well-known principle in the creed of Imam Malik and Ahl al-Sunnah, rather than an unusual issue or an isolated opinion.
This report does not convey a meaning that is objectionable or contrary to what is well known from Imam Malik, may Allah have mercy on him.
Scholars also transmitted from him his famous statement concerning istiwāʾ:
“The istiwāʾ is known, its modality is unknown, belief in it is obligatory, and asking about it is an innovation.”
Abu ʿUmar Ibn ʿAbd al-Barr, may Allah have mercy on him, transmitted from Ahl al-Sunnah the affirmation of the exaltedness of Allah, Most High. In explaining the verse:
“And He is with you wherever you are.” [Al-Hadīd: 4]
he stated that this refers to His knowledge, while affirming Allah’s exaltedness above His Throne.
Ibn ʿAbd al-Barr said:
“Allah, Mighty and Majestic, is in the heaven, above the Throne, above the seven heavens, and His knowledge is everywhere, as the community of Ahl al-Sunnah, the people of jurisprudence and transmitted reports, have said.”
Abu ʿUmar al-Talamankī also transmitted the consensus of Ahl al-Sunnah that Allah, Most High, rose over His Throne in a real sense, and in this context he transmitted the statement of Malik:
“Allah is in the heaven and His knowledge is everywhere.”
The statement should not be understood to mean that Allah, Most High, is contained within a place or encompasses it in the manner that one created being encompasses another.
According to those who affirm the report, its intended meaning is to affirm Allah’s exaltedness while affirming that His knowledge encompasses everything.
Allah, the Most High, says:
“And He is with you wherever you are, and Allah sees all that you do.” [Al-Hadīd: 4]
Allah’s being “with” His creation does not necessitate that He be mixed with them or contained within them. Rather, He is above His creation, while His knowledge encompasses them, and nothing of their circumstances is hidden from Him.
The report transmitted from Imam Malik, may Allah have mercy on him — “Allah is in the heaven and His knowledge is everywhere” — is authentically established from him. It was narrated by ʿAbdullah ibn Ahmad from his father, and al-Ājurrī narrated it from Imam Ahmad through the same chain. A number of scholars strengthened it, including Imam al-Dhahabī.
What has been said concerning ʿAbdullah ibn Nafiʿ regarding his memory is not sufficient to reject this narration, because he was trustworthy and possessed an accurate written record. He was also among those who most closely accompanied Imam Malik and among those most knowledgeable about his opinions and hadith. Furthermore, the meaning of the report is consistent with what is well known from Imam Malik and Ahl al-Sunnah concerning affirming Allah’s exaltedness and the fact that His knowledge encompasses everything.
And Allah knows best.