Istawa
(Establishment)
and Nazul (Descent) of Allah
Existence
of Lord Almighty is a widely discussed reality amongst people around the world
(Muslims and non-muslims alike).
There are four types of people in this regard:
a) Some deny it
without proper investigation (i.e. atheists)
b) Many make
co-sharers with Him (like Christians, Hindus, etc...)
c) And many
believe in His Oneness (i.e. Muslims, Orthodox Jews, Knowledgeable Sikhs,
Unitarian Christians etc...)
d) However there
are some who strictly but falsely claim to be protectors and right advocators
of His Oneness (tawhid) like Jews and the so called “reformers of Islam
(Salafis/Wahabis)” but if we take a close look at their beliefs we will find
many similarities, for example:
seating the Lord literally upon on throne [Ibn Taymiyya said in his Fatawa:
"The establishment
of Allah over the Throne is real, and the servant's establishment over the ship
is real (وللّه ـ تعالى ـ استواء على عرشه حقيقة، وللعبد استواء على الفلك حقيقة،) [Majmu`
al-Fatawa, (5/199)].
The
fourth category believe Him to have "literal hands, shins, legs, eyes, Allah
literally laughs, Allah runs (i.e.
does jogging - this is not a joke
because ^Ibn
Uthaymeen the leading wahabi authority has accepted this in literal
sense) etc…" [Refer to Wahabi Published English translation of Qur'an by Muhsin Khan/Hilali under 3:73 or Page # 81] This
is something which is main belief of Literalists and they propagate that Istawa
al'al Arsh mentioned in Qur'an is to be taken literally, and the descent of
Lord (ينزل ربنا) mentioned in hadith along
with him being in the sky (fi al Sam'a) is also to be taken apparently.
They declare Ahlus Sunnah wal Jama'h as people of Bidah because we give
figurative explanation which suits Allah’s Majesty. Amongst the fundamental
proofs which literalists cite are:
1) Istawa al-al Arsh and Salafi
forgery
We
would like to start by exposing the Salafis/Wahabis on their deliberate
fabrication/corruption to Tafsir Ibn Kathir. Remember the Salafis
propagate this tafsir the most although it goes against them on many crucial Aqida
issues. With the Grace of Allah and indeed Allah is the best of planners, He
made Hafidh Ibn Kathir (rah) destroy the Wahabi literalistic ideology right
under Tafsir of Surah al-Aa'raf Verse # 54. The Salafis after finding no
leave-way (excuse) had no option but to forge/fabricate/corrupt the English
translation published by their leading publishing house i.e. Dar us Salam,
Najd (Riyadh) Saudi Arabia.
Qur'an
states (7:54):
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى
خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ
ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُغْشِى
ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًا وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ
مُسَخَّرَٰتٍۭ بِأَمْرِهِۦٓ ۗ أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ ۗ تَبَارَكَ
ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ
Translation:
Indeed your Lord is Allah Who created the heavens and the earth in six days,
then in the manner befitting His Majesty, THEN HE DID ISTAWA (AS IT
BEFITS HIS MAJESTY); He covers the night with the day, which hastily
follows it, and made the sun and the moon and the stars subservient to His
command; pay heed! Only He has the power to create and command; Most Auspicious
(Propitious) is Allah, the Lord Of The Creation. [Tarjuma Kanz ul Imaan by
Mujaddad and Imam of Ahlus Sunnah Ahmed Ridha Khan Fadhil Barailli - Surah
al-Aa'raf (7:54)]
This is the best translation of Qur'an and Imam
Ahmed Ridha (rah) has kept the Mutashabih verses intact
without translating them into Urdu or any other language. This is indeed the
main belief of us Ahlus Sunnah i.e. we leave the verses as they are (not as
wahabis perceive that leaving them as they were means taking literal meaning
Naudhobillah). We can go in length to prove Tafwidh (attributing the meaning
only to Allah without taking literal meaning) over Mutashabih verses but the point
here is to prove the Salafi forgery/deception right inside Tafsir Ibn Kathir
which is revered highly by them.
First
let us look at the arabic passage of what Imam al Hafidh Ibn Kathir
(rah) actually said:
قال الامام ابن كثير في التفسير القران العظيم
: تفسير:{ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِۚ} فللناس في هذا المقام مقالات كثيرة جداً ليس هذا موضع بسطها وإنما نسلك في
هذا المقام مذهب السلف الصالح مالك والأوزاعي والثوري والليث بن سعد والشافعي
وأحمد بن حنبل وإسحاق بن راهويه وغيرهم من أئمة المسلمين قديماً وحديثاً وهو
إمرارها كما جاءت من غير تكييف ولا تشبيه ولا تعطيل والظاهر المتبادر إلى أذهان
المشبهين منفي عن الله لا يشبهه شيء من خلقه و{لَيْسَ كَمِثْلِهِۦ شَىْءٌۖ وَهُوَ
ٱلسَّمِيعُ ٱلْبَصِيرُ
Original
Translation:
{Then He did Istawa (As it befits His
Majesty) upon the Throne"} People have "TOO MANY POSITIONS ON
THIS MATTER AND THIS IS NOT THE PLACE TO PRESENT THEM AT LENGTH" [فللناس
في هذا المقام مقالات كثيرة جداً ليس هذا موضع بسطها] On this point,
we follow the position of the righteous early Muslims (Salaf) i.e. Imam Malik,
Imam al-Awza‘i, Imam Sufyan ath-Thawri, Imam Layth ibn Sa‘d, Imam ash-Shaf’i,
Imam Ahmad bin Hanbal, Imam Ishaq ibn Rahawayh, as well as others among the
Imams of the Muslims, past and present—(namely) "TO LET IT PASS AS
IT HAS COME WITHOUT SAYING HOW IT IS MEANT"[، وهو إمرارها كما جاءت من غير تكييف], without any resemblance (to created things), and
without nullifying it (wa la ta‘til):"THE OUTWARD (LITERAL)" meaning
that comes to the minds of anthropomorphists is negated of Allah[والظاهر
المتبادر إلى أذهان المشبهين منفي عن الله] for nothing created has any resemblance to Him:
{"There is nothing whatsoever like unto Him, and He is the All-hearing,
the All-seeing" (Qur’an 42:11)} [Tafsir Ibn Kathir Under 7:54]
VS
Salafi fabrication
Salafi fabrication: (and then He rose over (Istawa) the Throne) the people had several
conflicting opinions over its meaning. However, we follow the way
that our righteous predecessors took in this regard, such as Malik, Al-Awza`i,
Ath-Thawri, Al-Layth bin Sa`d, Ash-Shafi`i, Ahmad, Ishaq bin Rahwayh and the
rest of the scholars of Islam, in past and present times. Surely, we
accept the apparent meaning of, Al-Istawa, without discussing its true
essence, equating it (with the attributes of the creation), or altering or
denying it (in any way or form). We also believe that the
meaning that comes to those who equate Allah with the creation is to
be rejected, for nothing is similar to Allah.
[Taken from
www.tafsir.com which has been down now so you can check in hard copy of Tafsir
Ibn Kathir published by Dar us Salaam, Najd (Riyadh), Saudi Arabia]
With the Grace of Allah ever since we refuted the
Salafis on this point their www.tafsir.com website has been down, which
contained the fabricated tafsir published by Dar us Salam.
Forgery # 1: Ibn
Kathir (rah) has nowhere said that there are several "CONFLICTING"
opinions over it's meaning. The word conflicting is
added by translator without putting in brackets in order to deceive people that
this is what Imam Ibn Kathir actually said himself (Naudhobillah)
Forgery # 2: Then they cunningly
attributed a lie to Ibn Kathir by saying: "Surely,
we accept the apparent meaning of, Al-Istawa" ... Audhobillah Min Dhalik !! whereas Ibn
Kathir (rah) is saying: TO LET IT PASS AS IT HAS
COME WITHOUT SAYING HOW IT IS MEANT"[ وهو إمرارها كما جاءت
من غير تكييف]
nowhere does it say we accept the "APPARENT
MEANING" where have the salafis taken the word "APPARENT" from? This is an extreme corruption
to the text. If you read the next part carefully you will realize that Hafidh
Ibn Kathir (rah) is actually rejecting the "APPARENT/DHAHIR"
meaning.
Forgery # 3: This one is most
important! they said: "We also believe that
the meaning that comes to those who equate Allah" whereas Ibn
Kathir (rah) is actually saying: "THE OUTWARD
(LITERAL)" meaning that comes to the minds of anthropomorphists is negated
of Allah[، والظاهر
المتبادر إلى أذهان المشبهين منفي عن الله].
The Salafis
cleverly removed the wording "OUTWARD MEANING
(الظاهر المتبادر)" from in between to put dust in eyes of people that
actually apparent/dhahir meaning is to be taken (Naudhobillah)
May Allah save all Muslims from the Batil beliefs of Wahabi
cult.
We would like to conclude on the Istawa part of
this article by showing the magnificent Tafsir of Imam al-Qurtubi al-Ash'ari
(rah). All people should read the following beautiful verse of Glorious Qur'an
which outlines the belief on Muhkam (plain and simple order giving verses) and
Mutashabih (allegorical) verses
Qur'an states:
هُوَ
ٱلَّذِىٓ أَنزَلَ عَلَيْكَ ٱلْكِتَٰبَ مِنْهُ
ءَايَٰتٌ مُّحْكَمَٰتٌ هُنَّ أُمُّ ٱلْكِتَٰبِ وَأُخَرُ
مُتَشَٰبِهَٰتٌ ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ
مَا تَشَٰبَهَ مِنْهُ ٱبْتِغَآءَ ٱلْفِتْنَةِ وَٱبْتِغَآءَ تَأْوِيلِهِۦ ۗ وَمَا
يَعْلَمُ تَأْوِيلَهُۥٓ إِلَّا ٱللَّهُ ۗ وَٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ
يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ
إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَٰبِ
Translation:
He it is Who has revealed the Book to you; some of its verses are decisive,
they are the basis of the Book, “AND OTHERS ARE ALLEGORICAL”; then
as for those in whose hearts there is perversity they follow the part of it which
is allegorical, seeking to mislead and seeking to give it (their own)
interpretation. But none knows its interpretation except Allah, and those who
are firmly rooted in knowledge say: We believe in it, it is all from our Lord;
and none do mind except those having understanding. [Translation by
Shakir: Surah Aali Imraan (3:7)]
Imam al-Qurtubi
(Rahimuhullah) writes under it:
قال شيخنا أبو العباس رحمة الله عليه: متبِعو المتشابه لا يخلو أن يتبعوه
ويجمعوه طلباً للتشكيك في القرآن وإضلالِ العوامّ، كما فعلته الزنادقة والقرامِطة
الطاعنون في القرآن؛ أو طلباً لاعتقاد ظواهر المتشابه، كما فعلته المجسِّمة الذِين
جمعوا ما في الكتاب والسنة مما ظاهره الجِسمية حتى اعتقدوا أن البارىء تعالى جسم
مجسم وصورة مصوّرة ذات وجه وعين ويد وجنب ورجل وأصبع، تعالى الله عن ذلك؛ أو
يتبعوه على جهة إبداء تأويلاتها وإيضاح معانيها، أو كما فعل صبِيغ حين أكثر على
عمر فيه السؤال. فهذه أربعة أقسام:
الأوّل: لا شك
في كفرهم، وأن حكم الله فيهم القتل من غير استتابة.
الثاني: (الصحيح)
القول بتكفيرهم، إذا لا فرق بينهم وبين عباد الأصنام والصور، ويستتابون فإن تابوا
وإلا قتلوا كما يفعل بمن ارتدّ.
الثالث: اختلفوا في جواز ذلك بناء على الخلاف في جواز تأويلها. وقد عرف أنّ مذهب
السلف ترك التعرّض لتأويلها مع قطعهم باستحالة ظواهرها، فيقولون أمِرّوها كما
جاءت. وذهب بعضهم إلى إبداء تأويلاتها وحملِها على ما يصح حمله في اللسان عليها من
غير قطع بتعيين مجمل منها.
الرابع: الحكم
فيه الأدب البليغ، كما فعله عمر بصبيغ
Translation:
The Exalted said: {But those in whose hearts is perversity follow the part
thereof that is allegorical, seeking discord, and searching for its hidden
meanings} Our Shaykh, Abul Abbas (Rahimuhullah) said: Furthermore, the
followers of the allegorical verses (mutashabih) are not free from: Following
it and collecting it, seeking to raise doubts in the Qur’an and
(seeking to) misguide the laymen as done by the Zanadiqah (deviants), the
Qaramitah, and the refuters of the Quran. Or seeking to believe in the
"Outward (Zawahir)" meanings of the mutashabih as done by the Mujasmiya (deluded
ones who give physical traits to Allah), those who collected from the Quran and
Sunnah whatever gave a physical meaning when taken literally
(dhahir). To the extent that they believed that the Creator is a
physical body and a fashioned form, possessing a face and other
things: hand, eye, side and finger. Exalted is Allah from that, with the
most Supreme Exaltation. Or they sought out these (mutashabih) with a view to manifest
its interpretations and clarify its meanings. Or (they did) like Subaygh when
he asked ‘Umar about them (the mutashabih) excessively.
So there are four categorical (verdicts) on them
The First: There is no doubt about their disbelief (kufr) and that the judgment of Allah
concerning them is execution without even asking them to repent.
The Second: The most sound (opinion) is to make takfīr on them (to
consider them to be kafirs), since there is no difference between them
and worshippers of idols and images. And they should be asked to
repent. Thereafter, either they’ll repent, or if not, they should be executed
as is done to an apostate (murtad).
The Third: There is a difference of opinion concerning that
(action) based upon the difference of opinion in the permissibility of
(various) interpretations. And it is known that the madhhab of the Salaf (pious
predecessors) was to leave the undertaking of interpreting them while being
certain that the literal meaning (Zawahir) was impossible. So they would say,
“Let it pass as it came!” And some of them (the Salaf) took the madhhab of
manifesting its interpretations by interpreting it with meanings consistent
with the (Arabic) tongue without definitively confirming a specific possible
meaning.
The Fourth: The judgment for him is to be taught a profound lesson as
Amir ul Momineen Umar ibn al Khattab did to Subaygh [Tafsir ul Qurtubi under
3:7]
If
Salafis read this tafsir carefully they will be sure of their Imaan to be on
wrong side. Plus even their misinterpretation of Salaf as-Saliheen is wrong
because Salaf as Saliheen just left the Mutashabih verses “WITHOUT TAKING LITERAL MEANING WHICH IS IMPOSSIBLE AS
RIGHTLY SAID BY IMAM AL-QURTUBI (RAH)”
2) Hadith of the Slave
girl
The Hadith of Muawiya ibn al-Hakam: He (the Holy Prophet) said: Bring her to
me. So I brought her to him. He said to her: Where is Allah? She said: He is in the heaven (fi al sama') He
said: Who am I? She said: Thou art the Messenger of Allah. He said: Grant her
freedom, she is a believing woman. (Muslim: Book 4, Hadith# 1094)
From this hadith they conclusively derive that ALLAH
is literally in the sky as it is approved by
Prophet (Peace be upon him) himself thus they make it part of their
aqida and whosoever differs to them becomes a bidati/Jahimi etc… However their
reasoning is not only false but also idiotic.
Let’s
see how:
a) First of all
the hadith is only ahad (singular and cannot be used for aqida) with
this chain of narrators
b) Secondly there
are overwhelming Quranic ayahs and ahadith with multiple chains of narrators
which if taken literally prove their understanding false therefore even if
the classification of hadith as ahad is not accepted still the hadith
cannot be taken literally at any cost. [Note: This rule will also apply to
other verses and ahadith which salafis take literally too]
c) Third In Sharh
of this hadith Imam an Nawawi (rah) the leading commentator of Sahih
Muslim has given figurative explanation (according to Literalists the Ash'aris
are Ahlul Bidah for giving figurative explanation, so this false fatwa of them
applies on Imam Nawawi too, let alone Ibn Hajr al Asqalani and many
other great scholars)
Proof for (a) i.e. Hadith is ahad
This version (where is Allah, in the sky) only comes from Muwaiya ibn al Hakam
(ra) via the route of At'a bin Yassar thus is therefore ahad, It is
fundamental principle that “AHAD NARRATIONS” cannot be taken as conclusive
proof over “Aqida issues”
Proof for (b) i.e. Ayahs and
sahih ahadith which if taken literally will prove the above wording of hadith
completely false
Quran states: It was We Who created man,
and We know what dark suggestions his soul makes to him: for We are
nearer to him than (his) jugular vein. (50:16)
Our dear Salafis turn towards figurative explanation of ALLAH's closeness
and say He is close "By his knowledge only" and they run towards
aqwaal of different ulama on this (i.e. hypocrisy in simple words)
Quran states: He is Allah in(fi) the heavens and “IN THE EARTH (وَفِى الارْضِ )” He
knoweth both your secret and your utterance, and He knoweth what ye earn.(6:3)
“Fi” in Arabic literally means ''In'' and is used
for both Heaven and Earth, The Literalists will die but never believe ALLAH to
be literally in earth
Hadith
in Sahih Bukhari states: Volume 1, Book 12, Number 720:
Narrated Ibn 'Umar: The Prophet saw expectoration
in the direction of the Qibla of the mosque while he was leading the prayer,
and scratched it off. After finishing the prayer, he said, "Whenever
any of you is in prayer he should know that Allah is in front of him. So none
should spit in front of him in the prayer."
Note: Ibn Taymiyyah is known to have compared
existance of Allah to that of "moon and sun" while explaining
this hadith i.e Allah azza Wajjal is infront of us
just like Sun and Moon come in-front of us (Audhobillah Min Dhalik)
Proof for (c) i.e. Sharh of Imam an-Nawawi (rah) on the same hadith
هذا
الحديث من أحاديث الصفات , وفيها مذهبان تقدم ذكرهما مرات في كتاب الإيمان .
أحدهما : الإيمان به من غير خوض في معناه , مع اعتقاد أن الله تعالى ليس كمثله شيء
وتنزيهه عن سمات المخلوقات . والثاني تأويله بما يليق به , فمن قال بهذا قال : كان
المراد امتحانها , هل هي موحدة تقر بأن الخالق المدبر الفعال هو الله وحده , وهو
الذي إذا دعاه الداعي استقبل السماء كما إذا صلى المصلي استقبل الكعبة ؟ وليس ذلك
; لأنه منحصر في السماء كما أنه ليس منحصرا في جهة الكعبة , بل ذلك لأن السماء
قبلة الداعين , كما أن الكعبة قبلة المصلين , أو هي من عبدة الأوثان العابدين
للأوثان التي بين أيديهم , فلما قالت : في السماء , علم أنها موحدة وليست عابدة
للأوثان.
Translation: This
is one of the "hadiths of attributes" and there are
two positions about it as it was mentioned in the book of faith,
First: is to have faith in it "Without discussing its meaning,
while believing of Allah Most High that "there is nothing whatsoever
like unto Him"and that He is exalted above having any of the attributes of
His creatures.
''The second is to FIGURATIVELY EXPLAIN IT" in a
fitting way, scholars who hold this position adduce that the point of the
hadith was to ''test the slave girl : Was she a monotheist" who affirmed
that the Creator, the Disposer, the Doer, is Allah alone and that He is the one
called upon when a person making supplication (du'a) faces the sky--just
as those performing the prayer (salat) face the Kaaba, since the sky
is the qibla of those who supplicate, as the Kaaba is the qibla of those who
perform the prayer or was she a worshipper of the idols which they placed
in front of themselves? So when she said, In the sky, it was plain that she
was not an idol worshipper (Sahih Muslim bi Sharh al-Nawawi, Volume
No.5, Page Nos. 19-20, Published by Dar ul Fikr, Beirut, Lebanon)
Imam Nawawi (rah) continues and gives
conclusive answer over this issue, he quotes
Imam Qadhi Iyad (rah) [Also Quoted by Imam
Jalal ud din Suyuti rah in his Sharh of Sunnan Nasa'i]
قال القاضي عياض : لا خلاف بين المسلمين قاطبة فقيههم ومحدثهم ومتكلمهم
ونظارهم ومقلدهم أن الظواهر الواردة بذكر الله تعالى في السماء كقوله تعالى : {
أأمنتم من في السماء أن يخسف بكم الأرض } ونحوه ليست على ظاهرها , بل متأولة عند
جميعهم
Qadhi Iyaad (rah) said: There is no disagreement amongst Muslims whether between
Fuqaha, or hadith scholars, the theologians, polemicists and ordinary Muslims
who do taqlid, they all say that outward meaning of texts such as Allah is in
the sky is not meant, for example the words of the Exalted: “Are you
assured that He who is in the sky will not cause the earth to swallow you
up?"THESE AND SIMILAR TEXTS CANNOT BE TAKEN LITERALLY, RATHER THEY ARE TO
BE EXPLAINED WITH INTERPRETATION (I.E. TAWEEL) [ibid]
The same great Imam also says in his ''Majmu' sharh al Muhadhab''
The most well-known of the school of the
theologians (mutakallimin) say that the divine attributes are interpreted
figuratively according to what befits them.(Volume No. 1, Page No. 25)
Note: This is the same great Imam who is author of Kitaab al Adhkar
which has been grossly tampered by salafis,
I wonder which Islamic text have they spared.
The great Hanafi Imam, Mullah Ali Qari (rah)
says in his magnificent Mirqaat Sharh al Mishqaat:
فقال لها أي للجارية رسول الله أين الله وفي رواية أين ربك أي أين مكان
حكمه وأمره وظهور ملكه وقدرته فقالت في السماء قال القاضي هو على معنى الذي جاء
أمره ونهيه من قبل السماء لم يرد به السؤال عن المكان فإنه منزه عنه كما هو منزه
عن الزمان بل مراده من سؤاله إياها أن يعلم أنها موحدة أو مشركة لأن كفار العرب
كانوا يعبدون الأصنام وكان لكل قوم منهم صنم مخصوص يكون فيما بينهم يعبدونه
ويعظمونه ولعل سفهاءهم وجهلتهم كانوا لا يعرفون معبودا غيره فأراد أن يتعرف أنها
ما تعبد فلما قالت في السماء وفي رواية أشارت إلى السماء فهم أنها موحدة يريد بذلك
نفي الآلهة الأرضية التي هي الأصنام لا إثبات السماء مكانا له تعالى الله عما يقول
الظالمون علوا كبيرا ولأنه لما كان مأمورا بأن يكلم الناس على قدر عقولهم ويهديهم
إلى الحق على حسب فهمهم ووجدها تعتقد أن المستحق للعبودية إله يدبر الأمر من
السماء إلى الأرض لا الآلهة التي يعبدها المشركون قنع منها بذلك ولم يكلفها اعتقاد
ما هو صرف التوحيد وحقيقة التنزيه وقيل معناه أن أمره ونهيه ورحمته ووحيه جاءت من
السماء فهو كقوله تعالى أأمنتم من في السماء تبارك قيل وقد جاء في بعض الأحاديث أن
هذه الجارية كانت خرساء ولهذا جوز الشافعي الأخرس في العتق فقوله فقالت في السماء
بمعنى أشارت إلى السماء كما في رواية قال شارح الوقاية وجاز الأصم أي من يكون في
أذنه وقرأ أما من لم يسمع أصلا فينبغي أن لا يجوز لأنه فائت جنس المنفعة فقال من أنا
فقالت أنت رسول الله فقال رسول الله أعتقها أمر إجازة رواه مالك وفي رواية مسلم
قال أي معاوية كانت لي جارية ترعى غنما قبل أحد بكسر القاف وفتح الباء أي جانبه
وأحد بضمتين جبل معروف في المدينة والجوانية بتشديد الواو وموضع قريب أحد فأطلعت
بتشديد الطاء أي أشرفت على الغنم ذات يوم أي يوما من الأيام أو نهارا وذات زائدة
فإذا الذئب قد ذهب بشاة من غنمنا إذا للمفاجأة واللام في الذئب للعهدية الذهنية
نحو قوله تعالى إذ هما في الغار التوبة وأنا رجل من بني آدم آسف بهمزة ممدودة وفتح
سين أي أغضب كما يأسفون لكن أي وأردت أن أضربها ضربا شديدا على ما هو مقتضى الغضب
لكن صككتها صكة أي لطمتها لطمة فأتيت رسول الله فعظم بالتشديد والفتح ذلك على أي
كبر النبي ذلك الأمر أو الضرب علي وفي نسخة بالتخفيف والضم قلت وفي نسخة فقلت يا
رسول الله أفلا أعتقها قال الطيبي رحمه الله فإن قلت كيف التوفيق بين الروايتين
قلت الرواية الأولى متضم
من هذه
اللطمة إعتاقها أفيكفيني إعتاقها للأمرين جميعا والرواية الثانية مطلقة تحتمل
الأمرين والمطلق محمول على المقيد ومما يدل على أن السؤال ليس عن مجرد اللطمة سؤال
النبي الجارية عن إيمانها ا ه والظاهر أن الإعتاق عن اللطمة مستحب فيندرج في ضمن
الإعتاق الواجب فليس من باب تداخل الكفارة كما توهم قال آتيني بها الباء للتعدية
أي احضر بها إلي فأتيته بها فقال لها أين الله أي أين المعبود المستحق الموصوف
بصفات الكمال قالت في السماء أي كما في الأرض والإقتصار من باب الإكتفاء قال تعالى
جل جلاله وهو الذي في السماء إله وفي الأرض إله الزخرف وقال الله عز وجل وهو الله
في السموات وفي الأرض الأنعام ويمكن أن يكون الاقتصار لدفع توهم الشركة في
العبودية ردا على عبدة الأصنام الأرضية قال من أنا قالت أنت رسول الله قال اعتقها
فإنها مؤمنة أي بالله وبرسوله وبما جاء من عندهما وهذا يدل على قبول الإيمان
الإجمالي ونفي التكليف الإستدلالي باب اللعان في المغرب لعنه لعنا ولاعنه ملاعنة
ولعانا وتلاعنوا لعن بعضهم بعضا وأصله الطرد قال النووي رحمه الله إنما سمى لعانا
لأن كلا من الزوجين يبعد عن صاحبه ويحرم النكاح بينهما على التأبيد واللعان عند
جمهور أصحابنا يمين وقيل شهادة وقيل يمين فيها شوب شهادة وينبغي أن يكون بحضرة
الإمام أو القاضي جمع من المسلمين وهو أحد أنواع التغليظ فإنه يغلظ بالزمان
والمكان والجمع قال المحقق ابن الهمام هو مصدر لاعن سماعي لا قياسي والقياس الملاعنة
وكثيرا من النحاة يجعلون الفعال والمفاعلة مصدرين قياسيين لفاعل واللعن في اللغة
الطرد والإبعاد وفي الفقه اسم يجري بين الزوجين من الشهادات بالألفاظ المعلومات
سمى بذلك لوجود لفظ اللعن في الخامسة تسمية للكل باسم الجزء ولم يسم باسم من الغضب
وهو أيضا موجود فيها لأنه في كلامها وذاك في كلامه وهو أسبق والسبق من أسباب
الترجيح وشرطه قيام النكاح وسببه قذفه زوجته بما يوجب الحد في الأجنبية وحكمه
حرمتها بعد التلاعن وأهله من كان أهلا للشهادة فإن اللعان شهادات مؤكدات بالإيمان
عندنا وأما عند الشافعي فأيمان مؤكدات بالشهادات وهو الظاهر من قول مالك وأحمد
وتمام تحقيقه في شرحه للهداية
Translation: In
another version of the same Hadīth there is the wording: “Where
is your Lord?” It means that where is His place of decision, and His order, and
the place where His dominion and power are manifested. {She said: “In the sky”}
Imam al-Qadi [‘Iyad] said: “The meaning is that His command and His prohibition
comes from the direction of the sky. The Prophet [sallallahu alayhi wa sallam]
did not mean to ask her about the whereabouts of Allāh, since He transcends
such an attribute as place, just as He transcends the attribute of time. Rather,
the Prophet [sallallahu alayhi wa sallam] intended to find out by his question
to her whether she was a monotheist declaring the uniqueness of Allah
(muwahhidah), or whether she was a polytheist (mushrikah) because the Arabs
were worshipping idols. Each clan amongst them had its special idol, which it
worshipped and revered. Perhaps some of their ignorant and stupid people did
not recognize any god whatsoever; therefore, the Prophet [sallallahu alayhi wa
sallam] wanted to ascertain what she worshipped. So when she said “in the sky,”
or, as in another version, she pointed to the sky, he [sallallahu alayhi wa
sallam] understood that she was a monotheist declaring the uniqueness of Allāh.
In other words , he wanted to preclude the gods on earth; that is, the
idols. He did not mean to imply that He occupies a place in the sky,
far-removed is Allāh from what the transgressors ascribe to Him in their
insolence. Moreover, the Prophet [sallallahu alayhi wa sallam] had been ordered
to speak to the people according to the extent of their intelligence, and
to guide them to the truth in way which was appropriate to their understanding.
So when the Prophet [sallallahu alayhi wa sallam] found that she
believed that the one who deserves to be worshipped is the God who implements
His purpose from the sky to the earth, not the gods which the pagans
worshipped, he was satisfied with that much from her, and he [sallallahu alayhi
wa sallam] did not charge her with sheer unity (Sirf al-tauḤīd )–the principle of transcendence (Ḥaqīqat
al-tanzīh) Some [of the ulamā’] have said that the meaning is that His order
and prohibition, His mercy and revelation
comes from the sky. In that case, this hadīth is similar [in its implications]
to His word [sallallahu alayhi wa sallam]: “Do you feel secure from Him who is
in the sky…?” Furthermore, in some other [authentic] versions of this Ḥadīth it comes that this girl
was dumb, and for that reason [Imām]
al-Shafi‘ī [d. 204 / 820; Cairo] permitted the freeing of a slave even if he is
dumb. In such case, the words in the Ḥadīth
“She said, ‘In the sky.’” mean that she pointed to the sky [since she could not
speak, obviously; and this is just what has
come expressly in another version of the Ḥadīth:
“She pointed to the sky.”] [Mullah Ali Qari in Mirqat Sharh al Mishqaat,
Volume No. 6, Page nos. 452-453, Published by Dar ul Fikr, Beirut,
Lebanon]
Now let's turn towards the Second fundamental proof which Literalists use to
justify their anthropomorphism and fool innocent Muslims in believing that
Allah is an entity which literally comes down to lowest heaven in the last part
of night (Naudhobillah), the hadith which they cite is this
3) The Hadith of Descent
Book 004, Number 1656: (Sahih Muslim)
Abu Huraira reported Allah's Messenger (may peace
be upon him) as saying: Our Lord, the Blessed and the Exalted, descends
every night to the lowest heaven when one-third of the latter part of the night
is left, and says: Who supplicates Me so that I may answer him? Who
asks Me so that I may give to him? Who asks Me forgiveness so that I may
forgive him?
Before Sharh of this hadith is given, one has to understand that Allah
is closest to believers not only in the last part of night but everytime!
However He has stressed upon being very close at last part of the night so that
Muslims strive to do more Ibadah and wake up for Him. Similar metaphorical
example is also given in a sahih hadith al Qudsi that If we walk
towards Him, He runs towards us! This however does not mean that Allah is
actually/literally running towards us.
Mullah Ali Qari (rah) said of this hadith:
You know that Imam Malik and al-Awazai, who are
among the greatest of the early Muslims, both gave detailed figurative
interpretations to the hadith, Another of them was Jafar al-Sadiq. Indeed a
whole group of them [the early Muslims], as well as later scholars, said that whoever
believes Allah to be in a particular physical direction is an unbeliever,
as al-Iraqi has explicitly stated, saying that this was the position of Abu
Hanifa, Malik, al-Shafi'i, al-Ashari, and al- Baqillani (Mirqat
al-mafatih: sharh Mishkat al-masabih. 5 vols. Cairo 1309/1892. Reprint. Beirut:
Dar Ihya al-Turath al-Arabi, n.d., 2.137)
In Sharh of this hadith Imam Nawawi (rah) also quotes Imam Malik (rah) and
Awazai (rah) the great Imams of our Islaaf who proved that such hadiths should
be ''figuratively'' interpreted.
Imam Nawawi (rah) said:
تأويل مالك بن أنس وغيره معناه تنزل رحمته وأمره وملائكته، كما قال: فعل
السلطان: كذا إذا فعله أتباعه بأمره. والثاني: أنه على إِلاستعارة ومعناه الإقبال
على الداعين بالإجابة واللطف والله أعلم
Translation: Imam Malik bin Anas (rah) and others (including Imam Awzai)
interpreted it by saying : ["your Lord descends"] means "His
mercy, command, and angels descend," just as it is said, "The sultan
did such-and-such," when his followers did it at his command.( تنزل
رحمته وأمره وملائكته كما يقال : فعل السلطان كذا إذا فعله أتباعه بأمره) The second is
that it is a ''METAPHOR (الاستعارة )" signifying
[Allah's] concern for those making supplication, by answering them and kindness
toward them (Sahih Muslim bi Sharh al-Nawawi, Volume No. 6,
Page No.31, Published by Dar ul Fikr, Beirut, Lebanon).
No acceptance by Imam Nawawi that Allah literally comes down (Naudhobillah) to
the lowest heaven as falsely asserted by salafis.
Imam Ibn Hajr al Asqalani (rah) says
of this Hadith in his Fath al Bari
قوله : ( ينزل ربنا إلى السماء الدنيا )
استدل
به من أثبت الجهة وقال : هي جهة العلو , وأنكر ذلك الجمهور لأن القول بذلك يفضي
إلى التحيز تعالى الله عن ذلك .
Translation: Those
who ''assert direction'' for Allah have used this hadith as
proof that He is in the direction of above-ness(uluww). The vast
majority of the scholars reject this, because saying such leads to establishing
boundaries for Him and Allah is exalted above that.[Fath ul Bari
Sharh Sahih ul Bukhari, Volume No.3, Page No. 338 - Dar ul Fikr]
Ibn Baz the famous Salafi scholar
gave a weird explanation to Imam Ibn Hajr’s quote by saying:
ذلك
الجمهور قال العلامة بن باز حفظه الله مراده بالجمهور أهل الكلام وأما أهل السنة
وهم الصحابة رضي الله عنهم ومن تبعهم بإحسان فإنهم يثبتون لله الجهة وهي جهة العلو
ويؤمنون بأنه سبحانه فوق العرش بلا
تمثيلولاتكييف
والأدلة على ذلك من الكتاب والسنة أكثر من أن تحصر فتنبه واحذر والله أعلم
Translation: Ibn Baz says: What he means by "the vast majority of the
scholars" is the vast majority of the scholars of kalam. As for Ahl
al-Sunna -- and these are the Companions and those who followed them in
excellence – they assert a direction for Allah, and that is the
direction of elevation, believing that the Exalted is above the Throne
without giving an example and without entering into modality. The proofs from
the Qur'an and the Sunna for this are innumerable, so take heed and beware. And
Allah knows best. [Fath ul Bari with forgeries added by Bin Baaz,
Published by Maktaba al Asriyyah, Beirut, Lebanon]
Audhobillah
min Dhalik, However let's see forward in the same passage what Imam Ibn Hajr
has actually said and who he has quoted to conclude this issue, he has given
detailed figurative explanation in light of other ahadith that it refers to
Allah “Sending down (yunzilu) mercy and angel rather than He
descending himself (yanzilu) and nowhere has he said that Ahlus Sunnah,
companions and Islaaf pointed direction towards Allah.
Imam Ibn Hajr
writes:
فمنهم
من حمله على ظاهره وحقيقته وهم المشبهة تعالى الله عن قولهم
Translation: Some say that the ''Literal meaning is meant in true sense'': these
are the Mushabbiha and Allah is exalted above what they say.
Then
he also wrote:
ومنهم من أجراه على ما ورد مؤمنا به على طريق الإجمال منزها الله تعالى عن
الكيفية والتشبيه وهم جمهور السلف , ونقله البيهقي وغيره عن الأئمة الأربعة
والسفيانين والحمادين والأوزاعي والليث وغيرهم
Translation: Some have taken them as they have come, believing in them
without specificity, declaring Allah to be transcendent above
modality(kayfiyya) and likeness to creation (tashbih): these are the vast
majority of the Salaf. That position is reported by Bayhaqi and others from the
Four Imams, Sufyan ibn `Uyayna, Sufyan al-Thawri, Hammad ibn Salama, Hammad ibn
Zayd, al-Awza`i, al-Layth, and others.
Ibn Hajr al Asqalani
(rah) continues
وقال
ابن العربي : حكي عن المبتدعة رد هذه الأحاديث , وعن السلف إمرارها , وعن قوم
تأويلها وبه أقول . فأما قوله ينزل فهو راجع إلى أفعاله لا إلى ذاته , بل ذلك
عبارة عن ملكه الذي ينزل بأمره ونهيه , والنزول كما يكون في الأجسام يكون في
المعاني , فإن حملته في الحديث على الحسي فتلك صفة الملك المبعوث بذلك , وإن حملته
على المعنوي بمعنى أنه لم يفعل ثم فعل فيسمى ذلك نزولا عن مرتبة إلى مرتبة , فهي
عربية صحيحة انتهى . والحاصل أنه تأوله بوجهين : إما بأن المعنى ينزل أمره أو
الملك بأمره , وإما بأنه استعارة بمعنى التلطف بالداعين والإجابة لهم ونحوه
Translation: Imam(Abu Bakr) Ibn al-`Arabi(rah) said: "It is
reported that the innovators have rejected these hadiths, the Salaf let them
pass as they came, and others interpreted them, and my position is the
last one. The saying: "He descends" refers to His acts not His
essence, indeed it is an expression for His angels who descend with His command
and His prohibition. And just as descent can concern bodies, it can
also concern ideas or spiritual notions (ma`ani). If one takes the hadith to
refer to a physical occurrence, then descent would be the attribute of the
angel sent to carry out an order. If one takes it to refer to a spiritual
occurrence, that is, first He did not act, then He acted: this would be called
a descent from one rank to another, and this is a sound Arabic meaning."
In sum it is interpreted in two ways: the first is: His command or His
angel descends; the second is: it is a metaphor for His regard for supplicants,
His answering them, and so forth.
وقد حكى أبو بكر بن فورك أن بعض المشايخ ضبطه بضم أوله على حذف المفعول أي
ينزل ملكا , ويقويه ما رواه النسائي من طريق الأغر عن أبي هريرة وأبي سعيد بلفظ
" إن الله يمهل حتى يمضي شطر الليل , ثم يأمر مناديا يقول : هل من داع
فيستجاب له " الحديث . وفي حديث عثمان بن أبي العاص " ينادي مناد هل من
داع يستجاب له " الحديث . قال القرطبي : وبهذا يرتفع الإشكال , ولا يعكر عليه
ما في رواية رفاعة الجهني " ينزل الله إلى السماء الدنيا فيقول : لا أسأل عن
عبادي غيري " لأنه ليس في ذلك ما يدفع التأويل المذكور
Translation: Abu Bakr ibn Furak said: Some of the masters have
read it yunzilu (He sends down) instead of yanzilu (He descends), that is: He sends down
an angel. This is strengthened by Nisa'i's narration through al-Aghurr from Abu
Hurayra and Abu Sa`id al-Khudri: "Allah waits until the first part of the
night is over, then He orders a herald to say: Is there anyone
supplicating so that he may be answered?..."There is also the hadith of `Uthman
ibn Abi al-`As: "The gates of heaven are opened in the middle of the night
and a herald calls out: Is there anyone supplicating so that he may be
answered?..." Al-Qurtubi said: "This clears all ambiguity, and
there is no interference by the narration of Rufa`at al-Jahni whereby
"Allah descends to the nearest heaven and says: No-one other than I asks
about My servants" for there is nothing in this which precludes the
above-mentioned interpretation. [Fath ul Bari, 3:339
- Dar ul Fikr]
وقال
البيضاوي : ولما ثبت بالقواطع أنه سبحانه منزه عن الجسمية والتحيز امتنع عليه
النزول على معنى الانتقال من موضع إلى موضع أخفض منه , فالمراد نور رحمته , أي
ينتقل من مقتضى صفة الجلال التي تقتضي الغضب والانتقام إلى مقتضى صفة الإكرام التي
تقتضي الرأفة والرحمة
Translation: Al-Baydawi said: "Since it is established with
decisive proofs that the Exalted is transcendent above having a body or being
circumscribed by boundaries, it is forbidden to attribute to Him
descent in the sense of displacement from one place to another place lower than
it. What is meant is the light of His mercy: that is, He moves from what is
pursuant to the attribute of Majesty entailing wrath and punishment, to what is
pursuant to the attribute of Generosity entailing kindness and mercy.""[ibid]
Imam Ibn Hajr al Asqalani (rah) also states in his Fath al Bari that:
قال ابن
المنير : جميع الأحاديث في هذه الترجمة مطابقة لها إلا حديث ابن عباس فليس فيه إلا
قوله " رب العرش " ومطابقته والله أعلم من جهة أنه نبه على بطلان قول من
أثبت الجهة أخذا من قوله ( ذي المعارج ) ففهم أن العلو الفوقي مضاف إلى الله تعالى
, فبين المصنف أن الجهة التي يصدق عليها أنها سماء والجهة التي يصدق عليها أنها
عرش كل منهما مخلوق مربوب محدث , وقد كان الله قبل ذلك وغيره , فحدثت هذه الأمكنة
, وقدمه يحيل وصفه بالتحيز فيها والله أعلم
Translation: And by including the hadith of Ibn `Abbas containing the
words: "Lord of the mighty Throne" into this chapter, Bukhari
warned those
that might predicate spatial elevation to Allah (`uluw fawqi) that both the
direction in which the heaven is believed to be and that in which the Throne is believed to be are
created, lorded over, and brought into existence by Allah Who existed
before all that and before everything else. Thus these places were created, and
his existence, being eternal without beginning, precludes reference to him as
being bounded by them. And Allah knows best.
Imam Ibn Hajr al Asqalani
(rah) explains in his Fath al Bari again
وقيل مناسبة التسبيح في الأماكن المنخفضة من جهة أن التسبيح هو التنزيه
فناسب تنزيه الله عن صفات الانخفاض كما ناسب تكبيره عند الأماكن المرتفعة , ولا
يلزم من كون جهتي العلو والسفل محال على الله أن لا يوصف بالعلو لأن وصفه بالعلو
من جهة المعنى والمستحيل كون ذلك من جهة الحس
Translation: The reality that the two directions of "above"
and "below" are impossible for Allah but it does not mean that he cannot be described
with the attribute of elevation (`uluw), for such description is only to
denote highness, not that of sensory perception (Ibn Hajar,
Fath al-bari 6:240 - Kitab ul Jihad, Published by Dar ul Fikr)
4) The Book over the throne
Volume 9, Book 93, Number 643: (Sahih Bukhari)
Narrated Abu Huraira: I heard Allah's Apostle saying, "Before Allah
created the creations, He wrote a Book (wherein He has written): My Mercy has
preceded my Anger." and that (Book) is written with Him over the
Throne."
First of all ''With him'' refers to position of rank and definitely not
location, because locations can never apply to him, if directed towards him
then it contradicts the clear message in Surat al Ikhlaas and verses like
"there is nothing whatsoever like unto Him"
(Qur'an 42:11)
Imam Ibn Hajr al-Asqalani (rah) explains in his Fath al Bari
إذا حملوه , وإن كان حامل العرش وحامل حملته هو الله , وليس قولنا إن الله
على العرش أي مماس له أو متمكن فيه أو متحيز في جهة من جهاته بل هو خبر جاء به
التوقيف , فقلنا له به ونفينا عنه التكييف إذ ليس كمثله شيء وبالله التوفيق .
وقوله " فوق عرشه " صفة الكتاب , وقيل إن فوق هنا بمعنى دون , كما جاء
في قوله تعالى ( بعوضة فما فوقها ) وهو بعيد , وقال ابن أبي جمرة يؤخذ من كون
الكتاب المذكور فوق العرش أن الحكمة اقتضت أن يكون العرش حاملا لما شاء الله من
أثر حكمة الله وقدرته وغامض غيبه ليستأثر هو بذلك من طريق العلم والإحاطة , فيكون
من أكبر الأدلة على انفراده بعلم الغيب , قال : وقد يكون ذلك تفسيرا لقوله (
الرحمن على العرش استوى ) أي ما شاءه من قدرته وهو كتابه الذي وضعه فوق العرش
Translation: When we say: "Allah is above the Throne" (Allah
`ala al-`arsh), it does not mean that He is touching it or that He is
located on it or bounded by a certain side of the Throne. Rather, it
is a report which is transmitted as is, and so we repeat it while at the same
time negating any modality for there is nothing like Him whatsoever, and from
Him is all success.As for "over His throne" (in the hadith) it refers
to the Book. Some have taken it in the sense of "upwards from His
Throne," as in Allah's saying: "a gnat, or anything above it"
(2:26), but this is far-fetched. Ibn Abu Jamra (d. 695) said: "It may be
said from the fact that the Book is mentioned as being "above the
Throne" that the divine wisdom has decreed for the Throne to carry
whatever Allah wishes of the record of His judgment, power, and the absolute
unseen known of Him alone, so as to signify the exclusivity of His encompassing
knowledge regarding these matters, making the Throne one of the greatest signs of
the exclusivity of His knowledge of the Unseen. This could explain the verse
al-rahmanu `al al-`arshi istawa as referring to whatever Allah wills of His
power, which is the Book He has placed above His Throne." [Fath ul
Bari, 15:371 - Dar ul Fikr]
Now these were the proofs in light of leading Commentators of Bukhari and
Muslim (i.e. Imam Ibn Hajr al Asqalani -
Rahimuhullah and Imam Nawawi - Rahimuhullah), plus the greatest Seerah
Author i.e. Imam Qadhi Iyaad (rah), The
expert in theology/hadith i.e. Imam Abu Bakr Ibn
Arabi (rah) and many others!
We
would like to conclude with the explanation of Imam Bukhari (Rahimuhullah)
himself on "WAJH (FACE)" of Allah, according to Salafis all such attributes are to be taken
literally and giving Taweel on any of them makes the person as Jahimi, now let
us see if Salafis are true to their words.
28 ـ سورة الْقَصَصِ
كُلُّ شَىْءٍ هَالِكٌ إِلاَّ وَجْهَهُ}إِلاَّ مُلْكَهُ، وَيُقَالُ إِلاَّ مَا أُرِيدَ بِهِ وَجْهُ اللَّهِ.
وَقَالَ مُجَاهِدٌ {الأَنْبَاءُ} الْحُجَجُ
Imam Bukhari (rah) interpreted “Wajh (Face)” as "DOMINION OF ALLAH"[Sahih Bukhari, Kitab at-Tafseer]
So we ask Salafis whether Imam Bukhari
(rah) was a Jahimi/Bidati?
And remember we have not diverted from topic because Salafis put all attributes of Allah in the same
basket and take them all literally, refutation of Salafis
on false interpretation of one attribute is refutation of
whole Salafi sect.
Literalism is a Fitnah which had to be confronted and these Imams did a perfect
job.
---
Fatwas of Ibn Baz
Content > Volume 3 > A lecture on the fundamentals of Iman
(Part No. 3; Page No. 27)
[…]
None of His Creation resembles Him in His Creation, for His
rising above the Throne is an established matter, as said by Malik
(may Allah be merciful to him): The Istawa' is known and the manner
is untold; to believe in it is obligatory and to ask about it is a Bid`ah
(innovation).
[…]
This is the rule applied to all Attributes such as Knowledge,
Mercy, Wrath, Face, Hands, Foot, Fingers, etc. All the Ayahs and Hadiths
conform with this fact.
[…]
Likewise, we should believe in Al-Nuzul, i.e. the
Hadith that deals with Allah's descending to the lower Heaven [in a manner
that befits Him] and ascribes it to Allah in a way that befits Him and its
reality is known only to Him. Hence, we must believe that Allah descends to
the lower heaven as He wills in a manner known only to Him, and His
descending does not contradict His Loftiness and His Istiwa', since He
(Exalted be He) is not similar to His creation in any of His Attributes.
[…]
They used to accept Hadiths of Allah's Attributes (that they are
certain and clear-cut), Ru'yah, Taklim (believers' speaking with Allah), and
Nida' (Allah's Calling, on the Day of Judgment [with a Voice heard by all,
whether they are near or far]), Hadiths of Nuzul (Allah's descend in a
manner that befits him) every night to the heaven closest to the earth,
smiling (in a manner that befits him), pleasure (in a manner that befits
him), and Hadiths in which Allah holds the heavens on a finger (in a
manner that befits him), and Hadiths proving Allah's leg (in a
manner that befits him). All of the people who heard such Hadiths from `Adl
Dabit (a narrator of Hadith with an upright character and retentive memory)
believed in and accepted them without a doubt.
---
Ibn Baz says:
It is known that negating the act
of movement
and transition involves describing without
knowledge how Allah’s Attributes are. We are prohibited from going into
this subject as we do not know the manner of His Attributes (Glorified be He).
This is because neither Allah (Glorified and Exalted be He) nor His Prophet
(peace be upon him) informed us of their manner. Here
---
---
Wahhabi/salafi said: “ I have some doubts regarding Allah's
(swt) Descent”
---
The
Hadith’s of Allah’s “Descent”
Similarly
Ibn Hazm al-Zahiri – the declared enemy of the Ash`ari school – said: “By no means
whatsoever is Allah in a place or in a time. This is the position of the vast majority
of the scholars (al-jumhur) and ours as well, and other than this position is
not permissible, for anything other than it is false.” [33]
He
further states:
[Allah’s
descent] is an act which Allah Almighty and Exalted does in the nearest heaven pertaining
to an opening for the acceptance of supplication. It refers to the fact that
that hour is the likeliest time for acceptance, answer, and forgiveness for
those who strive, seek forgiveness, and repent. [34]
Even
Sulayman ibn `Abd Allah ibn Muhammad ibn `Abd
al-Wahhab declared as an
unbeliever anyone who attributed place to Allah:
“Whoever believes or says: Allah is in person (bi dhatihi) in every place, or
in one place, is a disbeliever (kafir).” [35]
Accordingly
Hammad ibn Zayd’s statement that “He is in His place and He comes near
His servants however He wishes,” if authentic, must be interpreted in a way to
suggest other than the ascription of place, as did al-Bayhaqi with Ibn
Rahuyah’s answer to the Jahmi. [36]
---
[33]In al-Fisal fi al-Milal
(2:125).
[34]As cited in al-Kawthari’s
marginalia on Daf` Shubah al-Tashbih (1998 repr. p. 50). Note that `Uthman ibn
Sa`id al-Darimi stated: “We do not concede that all actions are created…. The
descent, the walking, the running (al-harwala), and the establishment on the
Throne and to the heaven are eternal without beginning (qadim).” In his Naqd
al-Jahmiyya (Cairo, 1361/1942 p. 121) as quoted in al-Kawthari’s Maqalat (p.
314). Ibn Hazm rejected this position in al-Fisal (2:124): “If the establishment
on the Throne is eternal without beginning, then the Throne is eternal without
beginning, and this is disbelief.”
[35]In al-Tawdih `an Tawhid
al-Khallaq Fi Jawab Ahl al-`Iraq (1319/1901) p. 34. New ed.: al-Riyad: Dar
Tibah, 1984.
[36]Note that in our time
Muhammad Nasir al-Din al-Albani revived the claim that Allah is in a place
above the Throne which he called al-makan al-`adami (“the inexistential place”)
in his introduction to al-Dhahabi’s Mukhtasar al-`Uluw. He was refuted by
Shaykh Hasan `Ali al-Saqqaf in his book Talqih al-Fuhum al-`Aliya (“The
Inculcation of Lofty Discernment”).
---
Sifatun Nuzool [Allaah’s Descent To The Lowest Heaven (In a Way That Befits His Majesty)
During The Last Third of The Night]
The student should memorize the text of some of the ahaadith transmitted in this subject matter, in order to protect himself, rebut the falsehood of the people of falsehood, the false explanations and distortions of the people of falsehood.
The Ahaadith to Be Memorized Are:
(a) The Prophet (sallal-laahu-alayhi-wasallam) said: ”Our Lord descends to the lowest heaven every night, during the last third part of night and says: ‘Who is asking me; who is calling upon Me; who is seeking My Forgiveness”
The above statement cannot be uttered except by Allaah. It cannot be uttered by an angel because if an angel was to say this, he would have declared himself a partner to Allaah.
(b) Also in another hadeeth, the prophet (sallal-laahu-alayhi-wasallam) said: ”Our Lord descends to the lowest heaven every night, during the last third part of the night and says: ”I am Al-Malik; I am Al-Malik”
(c) Also in another hadeeth, the prophet (sallal-laahu-alayhi-wasallam) said that when our Lord descends, He says: ”My slaves are not to ask anyone besides Me”
This statement cannot be uttered by an angel, rather only Allaah can utter this statement.
Imaam Abdul Ghaniyy Al-Maqdisi (rahimahullaah) mentioned these two ahaadith (B & C) and further stated that they cut off the false interpretation of every false interpreter and the distortion of every distorter.
Therefore, if the people of falsehood say that it is an angel that descends, then these two ahaadith (B & C) will show the falsehood of their interpretations and distortions.
Likewise, all these ahaadith about the Nuzool states: ”Our Lord descends” and not ”An angel of our Lord descends” [Source: Sharh Usool Al-Aqaa-id Ad-Deeniyyah’ by Shaikh Abdur-Razzaaq al Badr (may Allaah preserve him); lesson number 4]
-------------------------
“The Last
3rd of The Night” ?
The
Salafis rely on hadiths of Nazul (descent) in literal sense.
Among
the proofs they cite are:
Allah's Messenger (s)
said, "Our Lord, the Blessed, the Superior, "COMES EVERY NIGHT
DOWN ON THE NEAREST HEAVEN" to us when the last third of the night
remains, saying:
Is there anyone to invoke Me, so that I may respond to
invocation?
Is there anyone to ask Me, so that I may grant him his request?
Is there anyone seeking My forgiveness, so that I may forgive
him?"
[Sahih Bukhari, 2.246]
Imam
al-Bayhaqi
(rah) the great hadith scholar quotes Imam Ahmed bin Hanbal (rah) the great
Salaf who said:
قال أحمد
وهذا النزول المراد به والله أعلم فعلا سماه الرسول عليه السلام نزولا بلا انتقال
ولا زوال او أراد به نزول ملك من ملائكته بأمره وقد ذكرناه في غير هذا الموضع
مفسرا
.
Translation: The Nazul, the meaning of this “ALLAH KNOWS.” The
Prophet (Peace be upon him) mentioned it as an “ACT (NOT ESSENCE OF ALLAH
HIMSELF)” and this descent is “WITHOUT MOVING FROM ONE PLACE TO ANOTHER AND
ALSO WITHOUT ZAWAAL” or the Prophet meant by this that “ANGEL FROM ANGELS
DESCENDS WITH AN ORDER.” We have mentioned it in detail at other place [Imam
al-Bayhaqi in Shu’ab ul Imaan under Hadith # 3826]
Imam
an-Nawawi
(rah) states from great Salaf as-Salih i.e. Imam Malik (rah):
تأويل مالك
بن أنس وغيره معناه تنزل رحمته وأمره وملائكته، كما قال: فعل السلطان: كذا إذا
فعله أتباعه بأمره. والثاني: أنه على إِلاستعارة ومعناه الإقبال على الداعين
بالإجابة واللطف والله أعلم
Translation:
Imam Malik bin Anas (rah) and others (including Imam al-Awza’i) interpreted it
by saying: ["your Lord descends"] means "His mercy, command, and
angels descend," just as it is said, "The sultan did
such-and-such," when his followers did it at his command. The second is
that it is a ''METAPHOR (الاستعارة )"
signifying [Allah's] concern for those making supplication, by answering them
and kindness toward them (Sahih Muslim bi Sharh al-Nawawi, Volume No. 6, Page
No.31, Published by Dar ul Fikr, Beirut, Lebanon).
Ibn
Hajr al Asqalani
(rah) explains:
وقال ابن
العربي : حكي عن المبتدعة رد هذه الأحاديث , وعن السلف إمرارها , وعن قوم تأويلها
وبه أقول . فأما قوله ينزل فهو راجع إلى أفعاله لا إلى ذاته , بل ذلك عبارة عن
ملكه الذي ينزل بأمره ونهيه , والنزول كما يكون في الأجسام يكون في المعاني , فإن
حملته في الحديث على الحسي فتلك صفة الملك المبعوث بذلك , وإن حملته على المعنوي
بمعنى أنه لم يفعل ثم فعل فيسمى ذلك نزولا عن مرتبة إلى مرتبة , فهي عربية صحيحة
انتهى . والحاصل أنه تأوله بوجهين : إما بأن المعنى ينزل أمره أو الملك بأمره ,
وإما بأنه استعارة بمعنى التلطف بالداعين والإجابة لهم ونحوه
Translation:
Imam (Abu Bakr) Ibn al-`Arabi said: "It is reported that the
innovators have rejected these hadiths, the Salaf let them pass as they came,
and others interpreted them, and my position is the last one. The saying:
"He descends" refers to His acts not His essence, indeed it is an
expression for His angels who descend with His command and His prohibition. And
just as descent can concern bodies, it can also concern ideas or spiritual
notions (ma`ani). If one takes the hadith to refer to a physical occurrence,
then descent would be the attribute of the angel sent to carry out an order. If
one takes it to refer to a spiritual occurrence, that is, first He did not act,
then He acted: this would be called a descent from one rank to another, and
this is a sound Arabic meaning." In sum it is interpreted in two ways: the
first is: His command or His angel descends; the second is: it is a metaphor
for His regard for supplicants, His answering them, and so forth.
وقد حكى أبو
بكر بن فورك أن بعض المشايخ ضبطه بضم أوله على حذف المفعول أي ينزل ملكا , ويقويه
ما رواه النسائي من طريق الأغر عن أبي هريرة وأبي سعيد بلفظ " إن الله يمهل
حتى يمضي شطر الليل , ثم يأمر مناديا يقول : هل من داع فيستجاب له " الحديث .
وفي حديث عثمان بن أبي العاص " ينادي مناد هل من داع يستجاب له " الحديث
. قال القرطبي : وبهذا يرتفع الإشكال , ولا يعكر عليه ما في رواية رفاعة الجهني
" ينزل الله إلى السماء الدنيا فيقول : لا أسأل عن عبادي غيري " لأنه
ليس في ذلك ما يدفع التأويل المذكور
Translation:
Abu Bakr ibn Furak said: Some of the masters have read it yunzilu (He
sends down) instead of yanzilu (He descends), that is: He sends down an angel.
This is strengthened by Nisa'i's narration through al-Aghurr from Abu Hurayra
and Abu Sa`id al-Khudri: "Allah waits until the first part of the night is
over,then He orders a herald to say: Is there anyone supplicating so that he
may be answered?..."There is also the hadith of `Uthman ibn Abi al-`As:
"The gates of heaven are opened (in the middle) of the night and a herald
calls out: Is there anyone supplicating so that he may be answered?..."
Al-Qurtubi said: "This clears all ambiguity, and there is no interference
by the narration of Rufa`at al-Jahni whereby "Allah descends to the
nearest heaven and says: No-one other than I asks about My servants" for
there is nothing in this which precludes the above-mentioned interpretation.
[Fath ul Bari, 3:339 - Dar ul Fikr. Translation taken from Marifah team]
وقال
البيضاوي : ولما ثبت بالقواطع أنه سبحانه منزه عن الجسمية والتحيز امتنع عليه
النزول على معنى الانتقال من موضع إلى موضع أخفض منه , فالمراد نور رحمته , أي
ينتقل من مقتضى صفة الجلال التي تقتضي الغضب والانتقام إلى مقتضى صفة الإكرام التي
تقتضي الرأفة والرحمة
Translation:
Al-Baydawi said: "Since it is established with decisive
proofs that the Exalted is transcendent above having a body or being
circumscribed by boundaries, it is forbidden to attribute to Him descent in the
sense of displacement from one place to another place lower than it. What is
meant is the light of His mercy: that is, He moves from what is pursuant to the
attribute of Majesty entailing wrath and punishment, to what is pursuant to the
attribute of Generosity entailing kindness and mercy.""[ibid]
In
this regard Salafis also misuse a verse of Qur'an stating:
وَجَاءَ
رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا
And
your Lord has come and the angels, rank upon rank [Sahih International: 89:22]
The
great Salaf, Imam Ahmed bin Hanbal interpreted this verse as:
وروى البيهقي
عن الحاكم عن أبي عمرو بن السماك عن حنبل أن أحمد بن حنبل تأول قول الله تعالى:
(وجاء ربك) [ الفجر: 22 ] أنه جاء ثوابه.
ثم قال البيهقي: وهذا إسناد لا غبار عليه
Imam
al-Bayhaqi
narrates from al-Hakim >> Amr ibn Sammak >> Hanbal >> that
Imam Ahmed bin Hanbal interpreted the saying of Allah "Your lord has come
[al-Fajr : 22]" by saying "HIS RECOMPENSE (THAWAB) HAS COME"
after this al-Bayhaqi said: This chain has absolutely nothing wrong in it [Ibn
Kathir in al-Bidayah wan Nihayah (10/360), Published by Dar ul Ihya li Tirath
al Arabi, Beirut, Lebanon]
Note: Hanbli School have had
scholars who were very vocal in taking literal meanings, whereas we can see
above that Imam Ahmed bin Hanbal himself gave figurative
explanation to such verses.
Imam
Ibn Jawzi
who was a Hanbli himself wrote a complete book in refutation of literalist
Hanblis.
In
Tafsir al-Jalalyn it states: And your Lord, that is to say, His command, and
the angels arrive rank on rank (saffan saffan is a circumstantial qualifier,
meaning ‘standing in rows’ or ‘made up of many ranks’) [Tafsir al-Jalalyn under
89:22]
Imam
Fakhr ud-din ar-Razi explains:
واعلم أنه
ثبت بالدليل العقلي أن الحركة على الله تعالى محال
Translation:
Know that it is established from intellectual proof that "MOVEMENT"
for Allah is impossible [ar-Razi in Tafsir ul Kabir under 89:22]
Imam
al-Qurtubi (rah) explains it as:
وله تعالى: {
وَجَآءَ رَبُّكَ } أي أمره وقضاؤه؛ قاله الحسن. وهو من باب حذف المضاف. وقيل: أي
جاءهم الربّ بالآيات العظيمة؛ وهو كقوله تعالى:
{ إِلاَّ أَن يَأْتِيَهُمُ ٱللَّهُ فِي
ظُلَلٍ مِّنَ ٱلْغَمَامِ }
البقرة: 210]،
Translation:
Here it refers to his Command and his ruling. This is the saying of Hasan al
Basri...One saying is that their Lord brought great signs which is like Allah
saying in Qur'an: Do they then wait for anything other than that Allah should
come to them in the shadows of the clouds (2:210)...[Tafsir ul Qurtubi under
89:22]
Imam
al-Qurtubi gives further explanation too which we have not shown due to brevity
issue, however we would like to quote this when he says:
والله جل
ثناؤه لا يوصف بالتحوّل من مكان إلى مكان، وأنَّى له التحوّل والانتقال، ولا مكان
له ولا أوان، ولا يجري عليه وقت ولا زمان؛ لأن في جَرَيان الوقت على الشيء فوت
الأوقات، ومن فاته شيء فهو عاجز
Translation:
And Allah the Mighty and Exalted is not described with attribute of
"MOVING FROM ONE PLACE
TO
ANOTHER" how could intiqal (moving) be assumed about Him when He has no
Makan (place) nor is there time for Him, neither could time be applicable on
him nor could Zaman, because for time to be applicable to anything, proves
passing off of time from it, and anything for whom time has passed becomes
dependent.
[al-Qurtubi
under 89:22]
Muhsin Khan/Hilali mistranslated this verse as: And your Lord comes with the angels in rows [Muhsin/Hilali 89:22]
Muhammad Taqi-ud-Din al-Hilali and Muhammad Muhsin Khan translate:
(89:22) And your Lord comes with the angels in rows,
This
verse even in literal Arabic does not link Allah's coming "WITH"
angels.
Literal Translation:
(89:22) And your Lord came and the angels (in) a row/arranged
(after) a row/arranged.
---
By Aamir Ibrahim
(Edited by ADHM)
%20beliefs%20%20Vs%20%20Correct%20(Sunni)%20beliefs.jpg)
,+in+volume+7.jpg)
