Tafseer: {And We are nearer to him than his jugular vein}

From the Tafaseer of Shaikh Ibn al-`Uthaymeen and Imaam Ibn Katheer رحمهم الله

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Allaah تعالى said:

﴿وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ﴾

{And indeed We have created man, and know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge).} [Surah Qaaf (50): 16]

Shaikh Ibn al-`Uthaymeen رحمه الله commented:

Allaah عز وجل, after providing proofs for His ability to resurrect (mankind), said: {And indeed We have created man}, meaning: We originated his creation and brought him into existence, and gave him intellect, and the ability to hear, see, think and speak to himself. 

{…and know what his ownself whispers to him}, meaning: We know what his (man’s) soul whispers to him, i.e. what his ownself informs him without articulating it, while Allaah تعالى is Well-Aware of it. Rather, Allaah تعالى even knows what the soul will be whispering to ownself in the future while the man himself does not know what his ownself will be whispering to him in the future. Allaah تعالى knows what your soul will be whispering to you tomorrow and the day after it, and till the day you die, while you are unaware (and negligent) that Allaah تعالى knows all about it. This should make us realize that Allaah تعالى is ever-watching us and that we should not think (about things) which would anger Allaah عز وجل or that which He تعالى dislikes. All our conversations within ourselves should be that which would be pleasing to Him تعالى because He تعالى is well-aware of it. Does it not befit us that we should feel shy from our Lord because our souls whisper to us that which does not pleases Him تعالى?!

{And We are nearer to him than his jugular vein}, jugular vein are the two major (blood carrying) veins which are in the neck. Allaah تعالى used them to set forth the parable for the “Nearness”. The nearest thing to the heart is the jugular vein, and it is the nearest thing to the brain. The nearest thing which every living thing has is these two veins.

The Mufassireen (scholars) have differed in the interpretation of the saying of Allaah تعالى: {And We are nearer to him}. Does it mean that Allaah تعالى is closer by His Dhaat (Essence) or does it refer to the nearness of the Angels?

The correct (opinion) is that it refers to the nearness of the Angels, and what directs towards this (opinion) is that the “Nearness of Allaah” is a Lofty Attribute, it does not befit that each and every one amongst the mankind be included. If we were to say that the meaning here is: the “Nearness of Allaah” by His Essence; then it would mean that He تعالى is closer to a Kaafir and is closer to a Believer; because when Allaah تعالى said: {And indeed We have created man}, it means every man, a Believer and a Kaafir. {And We are nearer to him}, meaning: this man whom We have created, We are nearer to him than his jugular vein. So if we were to say that this Aayah is general and it includes everyone, and we say that the “Nearness” here refers to the “Nearness in Essence”, then we have to conclude that Allaah تعالى is also closer to a Kaafir by His Essence. But this does not befit that Allaah تعالى be nearer to a Kaafir, because a Kaafir is the enemy of Allaah عز وجل. So, the most correct opinion is what Shaikh al-Islaam Ibn Taymiyyah رحمه الله had preferred, that the “Nearness” in this Aayah refers to the nearness of the Angels, meaning: We are nearer to him through our Angels. And he used the succeeding Aayah as evidence for this:

﴿إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ﴾

{When the two receivers receive, one sitting on the right and one on the left (to note his or her actions)} [Surah Qaaf (50): 17]

The word (إذ) in this Aayah is with the meaning: “when”, and is relating to the word (القرب) “the nearness”. So the meaning is: “…nearer to him at the time when the two receivers receive, one sitting on the right and one sitting on the left…”

Question: If someone asks: How come Allaah تعالى ascribes the attribute of “Nearness” to Himself while He تعالى is referring to the Angels? Are there any more similar examples?

We say: Yes! There are similar examples. Allaah تعالى says to His Messenger صلى الله عليه وسلم:

﴿لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ * إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ * فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ﴾

{Move not your tongue concerning (the Qur’aan, O Muhammad) to make haste therewith. It is for Us to collect it and to give you (O Muhammad) the ability to recite it (the Qur’aan), And when We have recited it to you [O Muhammad through Jibreel], then follow you its (the Qur’aan’s) recital.} [Surah al-Qiyaamah (75): 16 - 18]

The word (قَرَأْنَاهُ) {We have recited}, refers to (the recital of) Jibreel عليه السلام. Allaah تعالى ascribed the action of Jibreel towards Himself, because he (Jibreel) is His Messenger. Similarly, Allaah تعالى ascribed the “Nearness of the Angels” to Himself because they too are His messengers. And (further evidence for this is what) Allaah تعالى said:

﴿أَمْ يَحْسَبُونَ أَنَّا لَا نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُم ۚ بَلَىٰ وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ﴾

{Or do they think that We hear not their secrets and their private counsel? (Yes We do) and Our Messengers (the appointed angels in charge of mankind) are by them, to record.} [Surah al-Zukhruf (43): 80]

So the opinion which Shaikh al-Islaam preferred is the most correct one.

Question: If someone asks: Is Allaah تعالى nearer to the Believers at all (times and) circumstances?

We say: Rather, it is (only) in certain circumstances. The Prophet صلى الله عليه وسلم said:

وَالَّذِي تَدْعُونَهُ أَقْرَبُ إِلَى أَحَدِكُمْ مِنْ عُنُقِ رَاحِلَةِ أَحَدِكُمْ

“He Whom you are supplicating is nearer to every one of you than the neck of his camel.” [Saheeh Muslim (6531)]

So this nearness is in the state of Du`aa (supplication/invocation), and this is also confirmed in the saying of Allaah تعالى:

﴿وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ﴾

{And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.} [Surah al-Baqarah (2): 186]

Similarly, He تعالى is nearer to a Believer in the state of Sujood (prostration) as per the saying of the Prophet صلى الله عليه وسلم:

أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ فَأَكْثِرُوا الدُّعَاءَ

“The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state).” [Saheeh Muslim (979)]

So based on this, a Believer will be nearer to Allaah in the state of `Ibaadah (i.e. when he is worshiping his Lord), and in the state when he is invoking his Lord. But as for the “Nearness” in general (which is mentioned in the Aayah), then it is referring to the “nearness of the Angels”, as per the correct opinion.

--end of quote from the Tafseer Shaikh Ibn al-`Uthaymeen.

From Tafseer of Imaam Ibn Katheer رحمه الله:

Allaah تعالى affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allaah تعالى has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Saheeh, the Messenger of Allaah صلى الله عليه وسلم said:

إِنَّ اللهَ تَعَالَى تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل

“Verily, Allaah تعالى has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.” [Saheeh al-Bukhaaree (6664) and Saheeh Muslim (230, 231)]

The statement of Allaah تعالى:

﴿وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ﴾

{And We are nearer to him than his jugular vein}, means: His angels are nearer to man than his jugular vein. Those who explained “We” in the Aayah to mean “Our knowledge”, have done so to avoid falling into the idea of “Hulool” (Divine indwelling [i.e. the belief that Allaah تعالى is within a human being]) or “Ittehaad” (Unity [i.e. the belief that the Creator and the creation are one]); but these two creeds are false according to the consensus of the Muslims. Allaah is praised and glorified; He is far hallowed beyond what they ascribe to Him. The words of this Aayah do not need this explanation (that `We' refers to `Allaah's knowledge'), for Allaah تعالى did not say: “and I am closer to him than his jugular vein.” Rather, He said,

﴿وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ﴾

{And We are nearer to him than his jugular vein}, just as He تعالى said in the case of dying persons:

﴿وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـكِن لاَّ تُبْصِرُونَ﴾

{But We are nearer to him than you, but you see not.} [Surah al-Waaqi`ah (56):85], in reference to His تعالى angels (who take the souls).

Allaah تبارك وتعالى also said:

﴿إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَـفِظُونَ ﴾

{Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.} [Surah al-Hijr (15):9] Therefore, the angels brought down the revelation, the Qur’aan, by the leave of Allaah عز وجل. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allaah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allaah’s Prophet صلى الله عليه وسلم, who is truthful and was told the truth, told us. That is why Allaah تعالى mentioned in the succeeding Aayah:

﴿إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ﴾

{When the two receivers receive}, referring to the two angels who receive and record the deeds of mankind.

--end of quote from Tafseer Ibn Katheer

Narrated `Abdullaah رضي الله عنه: The Prophet صلى الله عليه وسلم said: “Paradise is nearer to any of you than the Shiraak (leather strap) of his shoe, and so is the (Hell) Fire.” [Saheeh al-Bukhaaree (6488)]