In regards to connection in existential terms we can say that...

In regards to connection in existential terms we can say that: Because Allah (awj) is the source of all existence and because the separation of the cause from the effect is impossible, therefore nearness can be envisioned as nearness in existential terms (although it must be noted that to speak in terms of cause and effects does not adequately convey the relationship here, since all things “other-than-God” are but so many manifestations of His one existence), “And when my servants ask you concerning me, tell them I am near.” [^4] Things are, in their essence[^5], pure relations to Allah (awj).

Until the cause is understood, the effect cannot be understood. Therefore the nearness Allah (awj) has to creatures is an existential nearness. There can be no existence except that Allah (awj) is its cause, and any effect stands by means of its cause. Therefore there cannot be a form of nearness nearer than this nearness. Allah’s (awj) nearness to things In regards to the nearness of Allah (awj) to things, the verses of the Qur`an can be divided into four categories. a.

One group state His nearness per se: that Allah (awj) is near us: “Verily I am near, I answer the caller.” [^6] b. A second group of verses state that He is relatively nearer to man than others: “ We are nearer to him than you but you do not see.” [^7] c. Another type of verse indicates that He is closer to man than his jugular vein: “Verily we created man and we know what his soul whispers. And We are closer to him than his jugular vein.” [^8] d.

A fourth group state that Allah (awj) is closer to man than man himself, like the following verse: “O you who believe, answer Allah and the Prophet when they call you to what will give you life. Know that Allah stands between man and his heart.” [^9] Discussions about the first three groups are not very difficult but the fourth group cannot be solved so easily. How can Allah (awj) be closer to man than himself?

Because of this, some commentaries, in line with some traditions have explained this as the intermediation of Allah’s (awj) power.