Aqidah of the Pious Predecessors
==============
400 AH
==============
Imam
Al-Baqillani (d.403H) Here
is an explicit statement showing that he
did not mean that Aļļaah
is in a direction:
And
Aļļaah, (تعالى)
is neither ascribed with directions, nor that He is in a direction.
[Al-Inşaaf, 177.]
قال الباقلاني في كتابه الإنصاف : والله تعالى لا يوصف بالجهات، ولا أنه في جهة.
[الباقلاني, الإنصاف,
177.]
He
also said:
If
someone said, “How is He?” then it is said to him, “If you mean
by howness composition, form or kind, then (the answer is that) He
has no form or kind to tell you about.
If you meant by “how is He?”
to ask, ”What is His attribute?” then the answer is that He is
attributed with Life, Knowledge, Power, Hearing and Seeing.
If you
meant by “How is He?” to say, “How does He deal with His
creation?” then the answer is: “By justice and grace.” [Tamid,
300.]
قال الباقلاني (ت 403 هـ) في [التمهيد :
"فإن قال قائل وكيف هو قيل له إن أردت بالكيفية التركيبوالصورة والجنسية فلا صورة له ولا جنس فنخبرك عنه. وإن أردت بقولك كيف هو أي على أي صفةهو فهو حي عالم قادر سميع بصير. وإن أردت بقولك كيف هو أي كيف صنعه إلى خلقه فصنعه إليهمالعدل والإحسان" اهـ
All Al-Baqillani is
doing is saying that Aļļaah is ascribed
with aboveness, but not in
the sense of direction, just
as many of the Salaf did, like Aţ-Ţabari.
They
did not explain
it further, and simply left it at that. This is what we
call tafwiid. Then there are those that explain it further,
such as Al-Qurţubiyy in
this quote.
Note that
the wahabis (so called "salafis") have
also claimed explicitly or implied that:
--
Wahabi contention: Al-Baaqillaaniyy believed
Aļļaah’s aboveness to be in the sense of location (Read: Here)
--
Abu
Bakr al-Baqillaniyy In
his book ‘Al-‘insaf fima yajibu ‘i^tiqaduhu wa la yajuzu
al-jahlu bihi’ (the just ruling regarding what one is obligated to
believe in and cannot be ignorant of) Al-Qadi (Judge) Abu Bakr
al-Baqillaniyy, a renowned Malikiyy scholar (d.403AH) said: “We
do not state
that the Grand ^Arsh (Throne)
is a residence or a location for Allah, due to the fact that Allah,
the Exalted, is eternally existent and place is not, hence when place
was brought into existence by His Creating He did not change”.
---
-----------------------------------
Imam
Ibn Furak al-Shafi’i (d.406H) Imam
Abu Bakr Muhammad Ibn al-Hussayn, also known as Imam Ibn
Furak, In his book ‘Mushkil al-Hadith’ said: “It is
intellectually impossible for Allah, the Exalted, to occupy places,
by reason of the impossibility of limits and ends applying to Him
which is in turn due to the impossibility that Allah is created”.
--
The
statement of Ibn Mas'ud
وقال بن مسعود في قوله "ثم استوى على العرش" قال العرش على الماء ولله فوق العرش وهو يعلم ماأنتم عليه
Ibn
Mas'ud said about the Istiwaa verse: The Throne is on water, and
Allah is above the Throne, and He knows what you are on [i.e. what
you are doing]
Ibn
Mas'ud is explaining that Allah [subhanahu wa ta’ala] does not
require a local presence amongst us in order to have knowledge
regarding, in this case, our deeds. As previously
described in this thread one of the Salaf's sayings regarding “istawa
ˆala-l-ˆArsh” is that it means that Allah is distinct from His
creation, not in a place, location or direction, because there is
nothing beyond the ˆArsh.
--
Imam
Ibn Furak Explains the Statement ‘Allah is Above His Creation’
Know
that when we say that Allah, Mighty and Majestic, is above what He
has created that does not mean that He
is above in terms of a physical place,
or that He
has risen above physical places by a certain distance and He
supervises these places by applying Himself to something from them.
Rather, our saying that He is above them carries two
senses: What
is Meant When We Say Allah is Above What He Created
Imam
Ibn Furak al-Shafi’I A
short excerpt from the article:
: one
of them means that He is the Absolute
Master, in charge of them and establishing His all-encompassing power
over them, as well as His comprehensive mastery over them and them
being under his direction, progressing in accordance with His
knowledge and His will.
The
second sense is that He is above them
meaning He is distinct (mubāyin) of His creation.
He
is different in terms of His attributes and qualities, and that which
is possible for temporal beings, such as defects, imperfection,
incapacity, problems, and needs, are not befitting of Him at all and
it is not possible for him to be attributed with any of them. It
is also commonplace in the language that it is said that
‘so-and-so is above so-and-so’
, and what is meant is a higher rank and position. Allah,
Mighty and Majestic, is above His creation in both senses while the
third sense is impossible for him, which is, being
confined in some direction,
or in a specific place as opposed
to another place.
---
-------------------------
Abul
Fadl At Tameemi (d.410AH) said
about the creed of Imam Ahmad bin Hanbal:
وأنكر
على من يقول بالجسم وقال:
إن
الأسماء مأخوذة بالشريعة واللغة.
وأهل
اللغة وضعوا هذا الإسم على كل ذي طول وعرض
وسمك وتركيب مصورة وتأليف.
والله
خارج عن ذلك كله. فلم
يجز أن يسمى جسما لخروجه عن معنى الجسمية. ولم
يجئ في الشريعة,
فبطل.
أهـــ
"And
he (Imam Ahmad) disapproved of
anyone stating that Allah is a “jism”. And
he would say, “Names of Allah are taken from the Sharee’ah and
from the Arabic Language. The people of the Arabic Language coined
that term for whatever has length, width, depth, composition, and
form. And Allah the Exalted is free from all of that. So it
is impermissible to call him a "jism",
since He is free from what a "jism"
means. Furthermore, it did not come in the Sharee’ah [so it is null
and void]."
---
-----------------------------
Imam
Abu al-Qasim Hibatullah al-Lalaka'i (d.418 AH) born in
Tabaristan and pursued his knowledge in Rayy and later settled in
Baghdad as his residence. He studied Shafi'i Fiqh under Imam Abu
Hamid al-Isfara'ini. Lalaka'i is both a Shafi'i Faqih and Muhaddith.
He wrote the great work on Sunni Aqeedah based on the way of
Muhaddithun:`شرح
إعتقاد أهل السنة والجماعة,
and the book on the miracles of Muslim Saints:` Karamat
al-Awliya which was also part of his main work on Aqeedah. Imam
Lalaka'i is following the traditional methods in his Aqeedah on
the true way of Imam Ahmad ibn Hanbal (Non
Mujassima, Hanbali Aqeedah) and rejected the rational
approach of Ilm al-Kalam. Some modern Pseudo Salafis/Wahhabis
inserted their false ideas in the name of `Tahqiq' on
the margins of his great work on Aqeedah. But Imam Lalaka'i was
not a Mujassim, he is a true Sunni/Sufi and Muhaddith
in the real sense.
---
------------------------------
Al
Hafiz Ibn ‘Abd al-Barr (d.423 AH) in his
work الاستذكار writes:
وَأَمَّا
قَوْلُ عُمَرَ نِعْمَتِ الْبِدْعَةُ فِي
لِسَانِ الْعَرَبِ اخْتِرَاعُ مَا لَمْ
يَكُنْ وَابْتِدَاؤُهُ فَمَا كَانَ مِنْ
ذَلِكَ فِي الدِّينِ خِلَافًا لِلسُّنَّةِ
الَّتِي مَضَى عَلَيْهَا الْعَمَلُ
فَتِلْكَ بِدَعَةٌ لَا خَيْرَ فِيهَا
وَوَاجِبٌ ذَمُّهَا وَالنَّهْيُ عَنْهَا
وَالْأَمْرُ بِاجْتِنَابِهَا وَهِجْرَانُ
مُبْتَدِعِهَا إِذَا تَبَيَّنَ لَهُ
سُوءُ مَذْهَبِهِ وَمَا كَانَ مِنْ
بِدْعَةٍ لَا تُخَالِفُ أَصْلَ الشَّرِيعَةِ
وَالسُّنَّةِ فَتِلْكَ نِعْمَتِ
الْبِدْعَةُ كَمَا قَالَ عُمَرُ لِأَنَّ
أَصْلَ مَا فَعَلَهُ سُنَّةٌ
وَكَذَلِكَ
قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ فِي
صَلَاةِ الضُّحَى وَكَانَ لَا يَعْرِفُهَا
وَكَانَ يَقُولُ وَلِلضُّحَى صلاة
وذكر
بن أبي شيبة عن بن عُلَيَّةَ عَنِ
الْجَرِيرِيِّ عَنِ الْحَكَمِ عَنِ
الْأَعْرَجِ قال سألت بن عُمَرَ عَنْ
صَلَاةِ الضُّحَى فَقَالَ بِدْعَةٌ
وَنِعْمَتِ الْبِدْعَةُ
وَقَدْ
قَالَ تَعَالَى حَاكِيًا عَنْ أَهْلِ
الكتاب (ورهبانية
ابتدعوها ما كتبنها عليهم إلا ابتغاء
رضوان الله الحديد 27
وَأَمَّا
ابْتِدَاعُ الْأَشْيَاءِ مِنْ أَعْمَالِ
الدُّنْيَا فَهَذَا لَا حَرَجَ فِيهِ
وَلَا عَيْبَ عَلَى فَاعِلِهِ
Here
---
-----------------------------
Al-Raghib
al-Isfahani (d. 425 H) explained
that Allah Tal’a is the Manifest because His existence is
intuitively evident to us through everything we see in the
creation, while He is the Hidden because we can not comprehend
the nature of His existence. (Mufradat al- Qur`an; Damascus, Dar
al-Qalam; Beirut, Dar al-Shamiyya, 1992, p.131)
---
-----------------------------
Imam
Abu Manşur Al-Baghdadi (d.429H) states about
those who say that Aļļaah
has a body, or that events happen in Him or His
attributes(such as
hearing or seeing one thing after another as they happen to creation)
:
“All
those who disagreed with them say that they are blasphemers, so
in this respect they are the worst of all the deviant
sects (‘Uşuulu-d-Diin, 338).”
He
also commented: “By claiming that Aļļaah
has events happen to Him, they ruined
for themselves the proof of the monotheists which holds that bodies
are creations since they have events in them. Based on this principle
of theirs, they cannot prove that the world has a beginning, and thus
they have no way of knowing the Creator of the world. Consequently,
they are like all others who do not know Him (‘Uşuulu-d-Diin,
337-338).” (Ed. That is, they are idolaters.)
--
Imam
Abdul Qahir al-Baghdadi said: Our
Companions differed in this matter. Amongst them were those who said:
The verse of Istawa is "AMONGST MUTASHABIHAAT (ALLEGORICAL
VERSES)" the meaning of which none knows but Allah. "THIS
IS THE SAYING OF IMAM MALIK BIN ANAS" the Fuqaha of Madina and
al-Asma'i [Abdul Qahir al-Baghdadi, in Usool ad-deen, Page # 113]
--
Imam
abu Mansur Al-Baghdadi , in his book: Al-Farqu
Baynal-Firaq, that Imam Ali ibn abi Talib said:
قالَ الإِمامُ أَبو مَنْصُورٍ البَغْدادِيُّ في كِتابِهِ ‘الفَرْقُ بَيْنَ الفِرَقِ’ أَنَّ الإِمامَ عَلِيَّ بْن أَبِى طالِبٍ رَضِيَ اللَّهُ عَنْهُقالَ :
كانَ اللَّهُ وَلا مَكان، وَهُوَ الآنَ عَلَى ما عَلَيهِ كانَ.
Means:
“Allàh existed eternally and there weren’t any places created
and after He created all the places, He is now as He was without a
place.”
--
Imam
abu Mansur Al-Baghdadi related that Imam Ali ibn abi
Talib said:
قَالَ الإِمامُ سَيِّدُنا عَلِيُّ بْن طالِبٍ رَضِيَ اللَّهُ عَنْهُ : إِنَّ اللَّهَ خَلَقَ الْعَرْشَ إِظْهارًا لِقُدْرَتِهِ وَ لَمْ يَتَّخِذْهُ مَكاناًلِذاتِهِ.
رَوَاهُ الإِ مامُ أَبُو مَنْصُورٍ البَغْدَادِيُّ.
Means:
Allàh created the ^Arsh as an indication of His Power and did
not take it as a place for Himself.
It
is Allàh who created the ^Arsh as a ceiling for Paradise and
did not create the ^Arsh as a place for Himself to sit on as some
people wrongly claim.
--
The
saying: "Allah existed eternally without a
place, and He is now as He ever was" is related - without
chain - from 'Ali ibn
Abi Talib -- Allah be well-pleased with him.
As
cited by 'Abd al-Qahir al-Baghdadi (d.429AH) in his al-Farq
Bayn al-Firaq (p. 256)
[Ibn
'Ata' Allah al-Sakandari (d. 709AH) cites it as one of his Hikam
(#34).]
--
Regarding: al-Imam
Abdul Qahir ibn Tahir Al Baghdadi Al Tamimi, also known as Abu
Mansur,
Al
Dhahabi (d. 748 AH) described him in his book Siyar A`lam al
Nubala’ as: “the great, outstanding, and encyclopedic
scholar” …. “He used to teach 17 different subjects and his
brilliance became the source for proverbs.” Al Dhahabi said
that he would have like to write a separate, more complete article
about him, and quoted Abu Uthman Al Sabuni saying: Abu
Mansur is by scholarly consensus counted among the heads of the
scholars of belief and the methodology of jurisprudence, as well as a
front figure of Islam.
---
---------------------
Imam
al-Mawardi (d.448H)
Recommends
seeking intercession through
the Prophet, sallallahu 'alayhi wa sallam:
فأما
زيارة قبر النبي صلى الله عليه وسلم فمأمور
بها ومندوب إليها ، روى عبيد الله ، عن
نافع عن ابن عمر عن النبي صلى الله عليه
وسلم أنه قال :
من
زار قبري وجبت له شفاعتي ، وحكي عن العتبي
أنه قال :
كنت
عند قبر النبي صلى الله عليه وسلم فأتى
أعرابي ، فقال :
يا
رسول الله وجدت الله تعالى يقول :
ولو
أنهم إذ ظلموا أنفسهم جاءوك فاستغفروا
الله واستغفر لهم الرسول لوجدوا الله
توابا رحيما [
النساء
:
64 ] ،
وقد جئتك تائبا من ذنبي مستشفعا بك إلى
ربي وأنشأ يقول :
يا
خير من دفنت بالقاع أعظمه ***
فطاب
من طيبهن القاع والأكم ***
نفسي
الفداء لقبر أنت ساكنه ***
فيه
العفاف وفيه الجود والكرم
قال
العتبي :
فغفوت
غفوة فرأيت رسول الله صلى الله عليه وسلم
يقول :
يا
عتبي الحق الأعرابي ، وأخبره بأن الله
تعالى قد غفر له
"As
for visiting the grave of the Prophet - sallallahu 'alayhi wa sallam
- then this is something that is ordered [in the Shari'ah] and
recommended.
'Ubaydallah
reported from Nafi', [who reported] from Ibn 'Umar that the Prophet -
sallallahu 'alayhi wa sallam - said: "Whoever visits my grave,
then my intercession will surely be granted to him."
And
it was narrated from al-'Utbi, that he said:
"As
I was sitting by the grave of the Prophet - sallallahu 'alayhi wa
sallam -, a Beduin Arab came and said: "O Messenger of Allah,
I've found Allah ta'ala saying: { If they had only, when they were
unjust to themselves, come unto thee and asked Allah's forgiveness,
and the Messenger had asked forgiveness for them, they would have
found Allah indeed Oft-returning, Most Merciful } [4:64], so I have
come to you repenting from my sins and seeking intercession through
you unto my Lord."
Then
he began to recite poetry:
O
best of those whose bones are buried in the deep earth,
And
from whose fragrance the depth and the height have become sweet,
May
I be the ransom for a grave which thou inhabit,
And
in which are found purity, bounty and munificence!
Then
he left, and I dozed and saw the Messenger of Allah - sallallahu
'alayhi wa sallam - [in my sleep]. He said to me: "O 'Utbi, run
after the Beduin and tell him that Allah ta'ala has forgiven him.""
He
has also mentioned almost the same in his "al-Ahkam
al-Sultaniyyah":
---
-------------------------------
Imam
al-Hafidh al-Bayhaqi (d.458H) said
in his book, Al-Asma' was-Sifat, on page 400 [Kawthari edition]:
-------------------------------------
والذي روي في اّخر هذا الحديث إشارة إلى نفي المكان عن الله تعالى، وأن العبد أينما كان فهو فيالقرب والبعد من الله تعالى سواء، وأنه الظاهر فيصح إدراكه بالأدلة، الباطن فلا يصح إدراكه بالكونفي مكان. واستدل بعض أصحابنا في نفي المكان عنه بقول النبي صلّى الله عليه و سلّم أنت الظاهرفليس فوقك شىء، وأنت الباطن فليس دونك شىء، وإذا لم يكن فوقه شىء ولا دونه شىء لم يكن فيمكان
"....
What was mentioned towards the end of the hadith is an indication of
denying Allah has a place and denying the slave is alike to Allah,
wherever he was, in proximity or remoteness.Allah, the Exalted, is
adh-Dhahir--hence, it is valid to know about Him by
proofs. Allah is al-Batin--hence, it is invalid that He would be
in a place."
He
also said:
"Some
of our companions used as a proof to refute the place to
Allah the saying of the Prophet, sallallahu 'alayhi
wa sallam : 'You are adh-Dhahir and
there is nothing above You, and You are al-Batin and there
is nothing underneath You.'Therefore, if there is nothing above Him
and nothing underneath Him, He is not in a place."
Similarly,
regarding this same hadith [from Sahih Muslim]:
O
Allah, You are the first: there is nothing before You; and You are
the last: there is nothing after You. You are the Manifest
(al-Zahir): there is nothing above You. You are the Hidden
(al-Batin): there is nothing below You.
Al-Raghib
al-Isfahani (d. 425 AH) in his
Mufradat al-Qur`an explained that Allah is the Manifest because
His existence is intuitively evident to us through everything we see
in the creation, while He is the Hidden because we can
not comprehend the nature of His existence. [Mufradat
al-Qur`an, (Damascus, Dar al-Qalam; and Beirut, Dar al Shamiyyah,
1992), p.131.]
--
“O
Allah, You are the first: there is nothing before You; and You are
the last: there is nothing after You. You are the Manifest
(al-Zahir): there is nothing above You. You are the Hidden
(al-Batin): there is nothing below You.” [ Sahih
Muslim, kitab al-dhikr wal-du`a wal-tawba wal-istighfar, bab ma
yaqulu `ind al-nawm wa-akhd al-madhja, #7064]
Imam
Al-Bayhaqi also said, commenting on a haditħ: “What is at the
end of this hadith is a hint to the fact that Allah exists without a
place…. Some of our companions used as a proof for Allah not
being in a place the saying of the Prophet (about Aļļaah): “You
are Al-Thaahir so there is nothing above You. And You are Al-Baatin,
so there is nothing below You.” If there is nothing above Him
and nothing below Him, then He is not a body or in a direction, and
He does not have physical specification.” (Al-Asmaa’ wa
Sifaat 2/391).
Imam
Al-Bayhaqi said, “He means
separation of self in the sense of being isolated or at a distance,
because contact and separation, of which the latter is the opposite
of the former, and standing and sitting, are attributes of bodies,
and Allah is One, did not beget and was not begotten, and there is
nothing that resembles Him. So it is impossible that what is possibly
true of bodies should be possibly true of Him.” (Al-Asmaa’
wa Sifaat 2/412).
Imam
Al-Bayhaqi, al-Asma' wa
al-Sifat, chapter entitled "The Beginning of Creation":
Allah ( said: (He it is Who produces creation then reproduces it(
(30:27). 'Abd Allah ibn 'Amr ibn al-'As narrated that the
Prophet ( said: "Allah foreordained
(qaddara) all the destinies (al-maqâ dî r) before creating the
heavens and the earth by fifty thousand years."
[Narrated from 'Abd Allah ibn 'Amr ibn al-'As by al-Tirmidhi (hasan
sahîh gharîb) and Ahmad; also by Muslim with the
following wording: "Allah inscribed
(kataba) the destinies of all created things before creating the
heavens and the earth by fifty thousand years, while His Throne stood
upon the water (wa 'arshuhu 'alâ al-mâ')."]
'Imran ibn Husayn narrated ... that the Prophet said -
Allah bless and greet him: "Allah
was when there was nothing other than Him. His Throne stood upon the
water...." His words "Allah
was when nothing was other than Him"
indicate that there was nothing else other than Him - neither water,
nor the Throne, nor anything else, since all of that is "other
than Him." His words: "His Throne stood upon the water"
means that He then created water, and He created the Throne upon the
water, after which He inscribed all things in the Remembrance, as we
narrated in the hadith of 'Abd Allah ibn 'Amr ibn al-'As.
--
From
the most authentic variants transmitted from Imam
Malik with Isnad is the following version
narrated by Hafiz Al-Bayhaqi:
قال البيهقي: أخبرنا أبو عبد الله الحافظ أحمد بن محمد بن إسماعيل بن مهران، ثنا أبي حدّثنا أبو الربيع بن أخي رشدين ابن سعد قال: سمعت عبد الله بن وهب يقول: كنا عند مالك بن أنس فدخل رجل فقال: يا أبا عبدالله الرَّحْمَنُ عَلَى العَرْشِ اسْتَوَى كيف استواؤه؟، قال: فأطرق مالك وأخذته الرحضاء ، ثم رفع رأسه فقال:
(( الرحمن على العرش استوى كما وصف نفسه، ولا يقال كيف، وكيف عنه مرفوع، وأنت رجل سوء صاحب بدعة أخرجوه، قال: فأُخرج ))(
).
البيهقي الأسماء والصفات (2/304)،
قال الذهبي في العلوّ:
(( وساق البيهقي بإسناد صحيح عن أبي الربيع الرشديني عن ابن وهب ...
)) وذكره . مختصر العلوّ (ص:141).
وقال الحافظ ابن حجر:
(( وأخرج البيهقي بسند جيِّد عن ابن وهب ..)) وذكره. فتح الباري (13/406،407 ـ
From
Ibn Wahb: "We were with Malik when a man asked
him:‘O Abu `Abd Allah! "The
Merciful is established over the Throne" (20:5): how is His
establishment?’ Malik lowered
his head and began to sweat profusely. Then he lifted up his head and
said: ‘"The Merciful is established over the Throne" just
as He described Himself. One cannot ask "how." "How"
does not apply to Him. And you are an evil man, a man of
innovation. Take him out!’ The man was led out." [Narrated
by al-Bayhaqi with a sound chain in al-Asma' wa al-Sifat (2:304-305
#866), al-Dhahabi in the Siyar (7:416), and Ibn Hajar in Fath al-Bari
(1959 ed. 13:406-407; 1989 ed. 13:501).]
Imam
al-Dhahabi said regarding this: al Bayhaqi brought it with an
authentic isnad from abi rabi' from Ibn Wahb.... Imam
Al-Hafiz Ibn Hajar said: Al-Bayhaqi's isnad from Ibn Wahb is
good.
Implication:
If 'How' does not apply to Him then the idea of Tafwid of 'How' is
impossible.Read
more: Here
--
Imam
al-Bayhaqi ,In
his book al-Asma’a was-Sifat, narrated with a strong chain of
narrators that the cousin of Prophet
Muhammad (peace
and blessing be upon him), whose
name is Abdullàh ibn Abbas said:
قال ابن عباس رَضِيَ اللَّهُ عَنْهُ : تَفَكَّرُوا في خَلْقِ اللَّه وَلا تَفَكَّرُوا في ذَاتِ اللَّه. رَوَاهُ البيهقيُ.
Means: Think
about the creations of Allàh, but do not attempt to imagine the Self
of Allàh.
--
Imam
al-Bayhaqi said in his book, al-I'tiqad, in
which he has a whole section on ru'yah:
قال الشيخ الإمام أحمد رحمه الله: سمعت الشيخ الإمام أبا الطيب سهل بن محمد بن سليمان رحمه الله يقول فيما أملاه علينا في قوله: لا تضامون في رؤيته بضم التاء وتشديد الميم: يريد لا تجتمعون لرؤيته في جهته، ولا يضم بعضكم إلى بعض لذلك، فإنه عز وجل لا يرى في جهة كما يرى المخلوق في جهة، ومعناه بفتح التاء لا تضامون لرؤيته مثل معناه بضمها، ل تتضامون في رؤيته بالإجتماع في جهة وهو دون تشديد الميم من الضيم معناه: لا تظلمون في رؤيته برؤية بعضكم دون بعض، وأنكم ترونه في جهاتكم كلها، وهو يتعالى عن جهة، قال: والتشبيه برؤية القمر ليقين الرؤية دون تشبيه المرئي، تعالى الله عن ذلك علوا كبيرا
“I
heard Shaykh Imam Abut Tayyib Sahl ibn Muhammad ibn Sulayman
[al-Sa'luki] (may Allah have mercy on him) say in that which he
dictated to us regarding his saying, “you
will not huddle together to see Him”:
he means you will not huddle together to see Him in His direction,
and one of you will not join to the other for that, as He will
not be seen in a direction as creation is seen in a direction…You
will see Him in all your directions, and He is beyond direction. He
said: The comparison with seeing the moon is for the certainty of
seeing not a comparison of that which is seen, exalted is Allah
beyond that with great exaltation.”
--
As
for Arabic expression, for example
'Ala
al-Din al-Bukhari said in his Risalah fil I'tiqad:
اعلم
أن رؤية الله تعالى بمعنى الانكشاف التام
بالأبصار للمؤمنين فى الآخرة بعد دخولهم
الجنة جائزة عقلا وواجبة سمعا فيرى لا في
مكان ولا في جهة ولا اتصال شعاع ولا ثبوت
مسافة بين الرائي وبينه تعالى وغير ذلك
من أمارات الحدث
"Know
that Ruy'ah in the meaning of
a complete opening-up by means of the sights
of believers in the afterlife after their entrance into
Jannah is possible rationally and necessary textually, so He
will be seen, neither in a place, nor in a direction..." (p
139)
-
The "opening-up" as the editor
of the book mentioned in the footnote is a perception that is
acquired by the eyes more complete than what we have through
knowledge, reason and reports. So the "complete" that
al-Bukhari is referring to is in reference to the inkishaf itself,
not the reality of Allah.
--
Al-Hafiz
al-Bayhaqi (ra) said after narrating the Hadith of
“descent” [nuzul]:
This
is a rigorously authentic Hadith narrated by
a group of the Companions from the Prophet(s).
Regarding
the likes of this report mentioned in the Book and the Sunna, and the
meaning of which none of the Companions and followers spoke
about, the Companions of Hadith are two groups:
Some
of them accepted it and believed in it without
interpreting it, and they entrusted the knowledge of it
to Allah and negated resemblance and
modality.
Some
of the accepted it and believed in it and interpreted
it in a manner that conforms to its usage in the [Arabic] language
and that does not contradict Divine Oneness…
In
general, it must be known that Allah’s rising [istiwa] is
not a rising [that entails] straightening up after being
bent, nor it is settlement in
a place or with contact with
anything of His creation. Rather, He is risen above His Throne as He
informed and without modality ,
… without ‘where;’ He is
distinct from all of His creation. It must also be known
that His ‘coming’
is not the coming from one
place to another place.
It must be known
that His approaching is not a movement, His descent is not by displacement, His
Self is not a corporeal
body, His face is not an image, His hand is not a limb,
and His eyes are not pupils.
These descriptions are Divinely inspired, and thus we believe in them
and negate modality from them, for Allah, the Exalted, said: ‘Do
you know any equal to Him?’ [Al-Itiqad, p.92.]
---------------------------------------
--
Hadeeth
of Abu Razeen al-`Uqailee
Hadith: "Our
Lord was
in a
heavy cloud" Here
---
---------------------------------------
al-Qadhi
Abu Ya'la (d. 458
AH) and his Hanbali predecessors as reported from his son - the Imam
Ibn Abi
Ya'ala (d.
526
AH)
- in his famous Tabaqat al-Hanabila: Whatever
comes to the mind from limitation (Hadd) or attributing similarity
(Tashbih) or attributing modality (Takyif), then Allah is glorified
and exalted above it and there is nothing like Him. He is not
described with the attributes of the creation that indicate their
temporality and that which is possible regarding them - from the
changing of one state to another - is not possible regarding
Him. [Allah ta'ala] is not a body (Jism) or a particle (Jawhar)
or an accident ('Aradh) and has always existed and will always exist.
He's the One who can not be imagined and His attributes are not
similar to the attributes of the creation, { nothing
is like Him; and He only is the All Hearing, the All Seeing. }
[42:11]. [...]
So
whoever believes that Allah - glory be to Him - is a body from among
the bodies (Jism min al-Ajsam) and describes Him with the reality of
a body from composition (Ta`lif) and change [of place or state]
(Intiqal), then he's a disbeliever (!) (Kafir) because he does not
know Allah - azza wa jall. For it is impossible regarding Allah -
glory be to Him - to be described with these attributes [in reality];
and if someone does not know Allah - glory be to Him -, then it
necessitates him being a disbeliever.”
(Note:
His statement regarding the Takfir upon the one who believes that God
is a body from among the bodies is found in his
book al-Mu'tamad (page
271).
In the same quote he mentions the Takfir upon the one saying "He's
a body unlike [other] bodies" (Jism la kal Ajsam), while also
mentioning that the latter is differed upon.)
----------------------------
Al
Hafiz Ibn ‘Abd al-Barr (d.463H) said Al
Istidhkâr (2/530):
“And
a group ascribed to the Sunna said that He, the Exalted, descends
with His Essence (bi dhatihi)! This statement is
rejected, because He, Exalted is His mention, is not a
locus for movement and He has nothing from the signs
(characteristics) of the creation.”
This
is an exaltation of Allah from the occurrence of
accidents in His Essence by Ibn ‘Abd al Barr, an agreement with a
major principle among the principles of Ahl al-Sunnah and a
divergence with the principles of the Hashwiyyah.
Examples
of the Ta’wil of Imam Ibn Abdal-Barr said
in Al-Tamhîd (7/137):
“His
‘coming’ is neither a movement nor a disappearance nor a
displacement, for all this is only valid for a body or substance. As
it is established that He is neither a body nor a substance then it
follows that His coming is not to be understood as a movement or
displacement. And if you contemplate on this by taking into
account expressions such as “so and so’s time has come,” or
“death has come to him” or “disease came to him” and so on
which occurs to man without their having to ‘come’ in a literal
sense, then you will understand. “
Here,
Ibn ‘Abd Barr uses the terminology of mutakallimin as he mentions
substance, accidents and body and then denies them for Allah,
as he also denied motion and movement, and this is consistent with
the opinion of the majority and clearly diverges from
the position of the hashwiyyah.
And
he also said (may Allah have mercy on him) in Al
Istidhkâr (8/596):
“Mi’âmar
narrated from Ayyub, from Al Qasim Ibn Muhammad, from Abu Hurayrah
who said “Certainly Allah accepts charity if it comes from what is
halal and He takes it with his His Right.“ Regarding his word
“His Right” This is a metaphor (majaz) and an eloquent
speech expressing acceptance of charity by Allah, and his taking it
is His acceptance; And there is nothing like Unto Him, yet He is the
Hearing, the Seeing . “
Ibn
Abd Al-Barr also said in Al-Tamhid 18:345:
‘And
as for his statement (Allah
‘laughs’),
it means He
has mercy on
His servant at that, and receives him with repose, comfort, mercy and
affection; and this is a well-understood metaphor.’
Ibn
Abd Al-Barr said: ‘….as for the
jama’ah (community) they are upon the opinion of (Imam) Malik,
Allah have mercy upon him, except where one is compelled to engage in
kalam, as there is no room to remain silent when desiring to refute
falsehood and turn its advocate from its school or where there is
fear of its general influence on the masses, or something to that
effect.’
Hence,
his own position towards kalam is a moderate one in keeping with
that of the majority of Sunni ‘Ulema.
Whilst
the aim of this article is not to sweep
under the carpet any valid criticism the Imam
received for certain statements of his
that were considered problematic, it remains important to
highlight that when taking his other clear
statements into account it is obvious to all how far he
was from the beliefs of
the Wahhabi /
pseudo-‘salafis’ of today who like to selectively
quote him when it suits their twisted agenda.
--
Read
more detailed article: Here
---
-----------------------
Abul-Mudhaffar
al-‘Asfarayini (d. 471 AH) In
chapter 15 of his book ‘At-Tabsir fid-Din’ (The Guide to the
Religion) for the purpose of elucidating the creed of Ahlussunnah
wal-Jama’ah, the Faqih and well-known scholar of Tawhid said: “The
slave must know that anything which dictates creationism such
as limits, extremes, place, direction, stillness and movement is
impossible to apply to Allah, the One clear of all the creations’
attributes”.
---
-------------------------
Imam
al-Baji al-Maliki (d. 474 AH)
states in al-Muntaqa Sharh al-Muwatta’ 1:357, in
explanation of the hadith of Allah’s
descent to the nearest heaven in
the last third of the night:
“The
Prophet’s — Allah bless and greet him — saying that our Exalted
Lord descends every night to the nearest heaven is to inform us that
supplication at that particular time is answered, petitioners are
given what they request, and those who ask for forgiveness are
forgiven. It warns us as to the great merit of that time and strongly
encourages us to make abundant supplication, petition, and contrition
at that time. It was narrated from the Prophet — Allah bless and
greet him — in similar terms that Allah Almighty and Exalted
said: “If
My servant comes near Me one hand-span I come near him one cubit. If
he comes near Me one cubit I come near him an arm’s length. If he
comes to Me walking, I come to him running.”
He
did not mean by this hadith a coming-near in terms of
distance, for such is impossible and inexistent. All he meant was the
servant’s coming-near in terms of good works, and Allah’s
coming-near in terms of answer and acceptance. In the same
sense one says “So-and-so is near So-and-so,”
and they say of the leader “He is near his
people” if he helps them a lot and welcomes them. This
is well-known in the language of the Arabs.”
---
---------------------------
Imam
and Faqih Abu Ishaq ash-Shiraziyy (d.476 AH), In
his book ‘al-‘Isharah ila madhhab ahlil-Haqq’ (The Guide to the
methodology of the People of Truth) said: “Allah
is eternally existent and eternally place did not exist. Allah
created the place, and He is still existent as He eternally was (i.e.
without a place)”.
---
----------------------------
Shaykh
Abul-Ma ali Abdul-Malik al-Juwayni (d. 478 AH),a
great Shafii scholar known as Imam
al-Haramayn ,
In his book ‘Ash-Shamil fi ‘Usul ad-Din’ said: “Know
that the creed of the righteous people is that the Almighty Lord is
clear of engaging a space as He is clear of pertaining to any
direction”.
-
Imam
al-Haramayn al-Juwayni said in
his al-Irshad as quoted by al-Yafi`i in the
latter's book Kitab marham al-`ilal al-mu`dila: Care
must be taken to show the vulgar anthropomorphists (hashwiyya) the
verses upon which they do practice ta'wil so that when they
invoke as proof of their belief in Allah's "settling" (istiqrar) the
external meaning of "The Merciful is established on the
Throne" (20:4), ask them for the
meaning of "And He is with you wheresoever you are"
(57:4). If they take the latter according to its external sense also,
then they annul the external sense of His
being established on the Throne which
they claim, and they also proclaim the disgrace of their beliefs for
all reasonable persons to see; however, if they understand
it as referring to His encompassing us with His knowledge, then
they have applied ta'wil, and it is no longer
forbidden for us to do the same in interpreting His establishment as
"subduing" (qahara) and "prevailing
over" (ghalaba), as is permitted by the Arabic
language... Moreover, istiwa' in
the sense of istiqrar, or settling, presupposes
a prior state of disturbance,
and to hold this is disbelief (kufr)....
If
they say: Why don't you let the
verse pass according to its external sense without interpreting it,
and only say that it is among the mutashabihat whose
meaning only Allah knows?
We
say: If the questioner wants to let istiwa' pass according
to the external sense it commonly suggests, which is physical
settlement, then such a sense drives us to anthropomorphism,
but if that is explicitly shown to be impossible, then the external
sense ceases... at which time it is not far-fetched to
understand the verse rightly and reasonably according to the demands
of the divine Law and the obligation to avoid ta'wil, lest wrong
belief results.
----------------------------------------------------------
Continue
to (Part2) 500AH
- 700AH
(Edited by ADHM)