Chapter: 7 Scholars' Rebuttals On The Wahabists' Corporalism Al-Hafiz Ibn Hajar
Ibn Hajar's Fetihul-Bari Fi Sharhi Sahihil Bukhari part 3 page 23:
Adopters of trend of God's having a locality cited the Prophet's saying "Our Lord descends to the lowest heavens " as their evidence. Majority of scholars denied so since it leads to the Lord's demarcation. Allah be exalted against so. Various opinions were cited in respect of meaning of the Lord's descending. Anthropomorphists rested upon its extrinsic material meaning. Allah be exalted against their misallegation. Kharijites and Mutazilites denied the whole matter; authenticity of such hadiths. This is indeed an exaggeration. While they have been finding suitable interpretation for Quranic texts respecting such a subject they either ignorantly or inflexibly denied hadiths involving the topic. The worthy ancestors passed such texts as they are believing in them generally and promoting Allah the Exalted against conditions and anthropomorphism. Like many others Al-Beihaqi relate this viewpoint to the four masters the two Sufians the two Hemmads Al-Awzai Al-Leith and others. Others interpreted meaning of the hadith into a proper form common in Arabic. Others opted for an interpretation too exaggerative to evade distortion. Others discerned what is interpreted in a form near to Arabic from what is rarely used. Hence some was interpreted and the rest was commended. This is Malik's trend. Ibn Daqiq Al-Abd followed this trend lately.
Al-Beihaqi: The most secure trend is that of believing without seeking conditions and suspending the intended meanings saving those communicated by authentic narrators. They agreed upon nonobligation of resting upon the identified interpretation. Only then commendation to Allah becomes safer…
Ibnul-Arabi: It is said that the heretics refute such texts while the worthy ancestors passed them as they are. A third group ruled of finding interpretation
for them. The latter however is the most suitable for me. God's sayings are referred to His deeds not Essence. It is also an indication to the angel who descends with His orders and instructions. Like corporealities descending can be through mental meanings. Providing the material meaning is adopted it will be alluded to the angel conveyed. Supposing the mental is adopted that is called a descending to a lower rank. It is also an accurate style of Arabic.
Ibnul-Arabi intends to say that there are two sorts of interpretation. First the extrinsic meaning that is descending of God's affair or angels. Second metaphoric meaning that is the Lord's kindness to His supplicators and responding them.
Abu Bakr Bin Fawrak records some scholars utter the text in a way inciting that the angels not the Lord are concerned. As an evidence on the forecited reciting is AnNisai's narrative ascribed to Al-Aghar Abu Hureira and Abu Sa'eed. The hadith then should be in this form "Allah respites till midnight. After that He orders a declarant to announce if there is a supplicator so that he will be responded…" Othman Bin AbilAas relates it in the following form "Is there a supplicator so that he will be responded?"
Al-Qurtubi: Only in this way this problem should be solved. It is also not defeated by Refa'a Al-Juheni's narrative "Allah descends to the lowest heavens and declares that His servants should not ask but Him." since this does not deny that interpretation.
Al-Beidhawi: As long as it is certified by decisive proofs that Allah is promoted against having corporeity or being restricted in a definite space it is impracticable for Him to descend which hints at moveableness to a lower point. Illumination of His mercy is intended. In other words He shifts from attribute of glorification which requires ire and reprisal into attribute of benevolence which requires lenience and compassion.
AlHAFIZ IBNULJAWZI
A 300 page book allocated to this topic was written by Ibnul-Jawzi named Defu Shubehit Tashbeeh Bi EkuffitTanzeeh Obviating heresies of anthropomorphism by hands of promotion. Sheik Hassan As-Saqaf revised this book which was published by DarulImam AnNawawi Publication Oman. As-Saqaf's two essays named Traditional statements of scholars in explication of falsity of the hadith of 'I have seen my Lord' in the most handsome look and The sufficient evidential explication of falsity of imputing Kitabur Ruyeh to AdDarqutni are appended to the third edition published in 1413.
Describing the Hanbalite corporalists Ibnul-Jawzi states on page 99:
… By their books they offended against their sect. They slipped to level of ordinary people when they rested upon extrinsic meanings of aspect of the divine attributes texts…
Within the words of Sheik Mohammed Abi Zuhra cited later on Ibnul-Jawzi's words shall be provided.
Ibnul-Jawzi rebutes corporalists' exegeses of the allegorical Verses. He criticizes sixty false and mistranslated texts. They are bases on which Wahabists and their forefathers constructed their sect.
AS-SIBKI AND Al--HALABI
AsSibki's Tabaqatus Shafiiya part 9 page 34:
Ahmed Bin Yahya Bin Ismail; Sheik Shihabuddin Al-Jelabi Al-Halabi…He was deceased in 337… I could obtain one of his books consecrated to rebutting Ibn Teimiya's claiming Allah's occupying a locale. The book comprises about fifty pages. The following is quoted from page 401 of that book:
Ashafii when asked about God's attributes says "It is haram forbidden for intellects to present Allah the Exalted. It is haram for illusions to limit Him. It is haram for conjectures to decide Him. It is haram for selves to think about Him. It is haram for minds to deepen in Him. It is haram for senses to cognize Him. Only what He Has ascribed to Himself in the words of the Prophet (peace be upon him) is excluded." …
The following is Ahlus-Sunna's opinion in this subject:
Allah is anterior and eternal. Nothing is alike Him and He is not equivalent to anything. He enjoys neither locality nor space. He is not influenced by a time or an age. It is impracticable to ask or say 'where' about Him. He is seeable not by means of meeting or any ordinary means. He was when there was no space. He made the cosmos and arranged the time. Now He is as He was.
Page 43:
Monotheists agreed upon denial of the Lord's occupying a locality. A faction like Ibn Teimiya is excluded.
Page 534:
Hadith of amulet Ibn Teimiya cites as an evidence on Allah's existing in a definite point seems to be excerpted from texts of the Torah or the Bible. It is "Our Lord Allah sanctified be Thy Name. Thy affair in the heavens is like Thy affair on the earth. Thy bestowal is in the heavens." From the hadith "… The Throne is above all of that and Allah is above all of that." Ibn Teimiya the dissident understands that Allah is materially above the Throne.
Page 83:
… Promoting Allah against having a locality is evidenced by reports and traditions and sayings of scholars… Nullity of Ibn Teimiya's deceitful ideas. This nullity is proved by Quranic and prophetic texts…
AsSibki's TabaqatusShafiiya part 9 page 36:
Heretics misallege that they are following course of the worthy ancestors which is monotheism… How is it reasonable to believe that the worthy ancestors adopted faiths of anthropomorphism and keep still before emergence of origins of heresy? God says (And do not mix up the truth with the falsehood.)
AZZAHAWI; AN IRAQI SCHOLAR
AzZahawi's Al-Fajrus Sadiq page 28:
Corporalism of Wahabists:
Wahabists decide atheism of those who visitate the Prophet's tomb and judge seeking his intercession to Allah the Exalted as citing associates in Allah's godhood. They also rule obligation of promoting God against such deeds. In the same time they were highly confused in promoting God against unfitting matters. It is they who emphasized on considering Allah's settling a physical firmness settlement and elevation on the Throne. It is they who ascribed material face and hands to the Lord and divided His touchable missions by holding the heavens to a finger the earth to another trees to a third and royalty to a fourth. In a like fashion they made him occupy locality. They claimed the Lord's being above the heavens constant on the Throne and can be physically pointed to by material fingers and can descend and ascend to and from the lowest heavens. Their poet composes:
If asserting His settling on His Throne is corporalism I am then a corporalist.
If proving His attributes is anthropomorphism I am keeping on anthropomorphism.
If denying His settling and attributes and speaking is promoting Him exaltedly.
I promote our Lord against that promotion by His support. He is higher and more proficient.
From Addinul Khalis the following statements involving the topic are quoted:
"If it is intended that corporealities are compound of material and form or of atoms Allah the Exalted is definitely promoted against so. It is correct to negate possible things from Him too. A created corporeality is not compound of such things."
This statement is filled up with confusion. The writer denies existence of necessary or possible corporealities according to the form he refers to. It seems he intends at negating corporeality that is a principal in his belief in Allah the Exalted. In order to avoid being accused of anthropomorphizing the Creator the writer negates corporeality from creatures. Indisputably if a corporeality is not compound of material and form it is most surely compound
of atoms. Stupidity however is boundless. It is not strange that such an individual achieves such a record in hideous confusion. He should have mentioned things from which corporealities are compound. I do not see him too tedious to state that corporealities are composite from infinite things. The total scholars deny such a claim. Modern sciences and decisive evidences proved nullity of such an ill claim. He then added "If corporealities that are described capable of seeing speaking addressing hearing observing pleasing and being irate these are proved for the Lord the Exalted. Such attributes are ascribed to Him. We do not negate so even if you dedicate such attributes to corporealities…"
As much as we know we cannot name anyone defining corporeality as the thing speaking addressing hearing seeing pleasing and being irate. These are specifications of lively sane beings. We admit that corporealities can see through eyes but ascribing corporeality to Allah the Exalted in this very sense is degrading Him to levels of His creatures in a way denying His godhood. Allah's being a corporeality in this sense is a defect against which Allah is obligatorily highly promoted. Intellectually Allah's being a corporeality is denied since scientists of optics proved that vision occurs when light rays fall on surface of the visible object and becomes thrown back to the eye. Accordingly visible things necessarily have surfaces. This requires partitioning of that surfaced thing. The idea as a whole nullifies godhead of Allah since corporeality in this sense is identical to that the writer has previously negated from Allah the Exalted and possible beings. Reportedly denial of Allah's being a corporeality is proved by God's saying (Visions comprehend Him not and He comprehends all visions;). This Verse is not contradictory to the other (Some faces on that day shall be bright. Looking at [waiting for] their Lord.) Condition of Seeing God the Exalted on Resurrection Day is unfamiliar. This is the most acceptable faith. It is possible that vision on Resurrection Day shall be by a sort of revealing and divine manifestation that is in no need for an organ of vision. God's selecting the word 'faces' instead of 'eyes' proves that that vision shall be away from processes of material organs of visions. Likewise the word 'bright' expresses attaining perfect blissfulness for that divine revealing.
The writer adds "If corporealities that are materially pointed to are intended the most cognizant creature did actually refer to Allah by raising his finger upward towards the heavens…"
Intellectual intuition rules that every entity materially indicated should be occupying a definite locality and space and should be seeable. All these are impracticable for Allah the Exalted. Providing Allah was in a definite space or locality anteriority of that space or locality should be necessarily decided. Evidences on Allah's being the only Anterior have been decisively cited. He would have been lacking the space He occupies had He been in a definite point.
This contradicts necessity of God's Being. Likewise had He been in a certain space He would have been there either for a considerable period or permanently. Regarding the earlier it is null since times are equal to each other and ascribing Him to definite times should be also equal. Dedicating definite times to Him then should be a sort of giving a casting vote to improbabilities. This is in case nonexistence of an extrinsic dedicating matter is concerned. If there is an extrinsic dedicating matter the Lord's occupying a certain space should be requiring an accessory matter. Regarding the latter if nullity of God's being occupying the entire times in the same time is not proved it requires involvement of matters occupying spaces in points engaged by corporealities. Naturally this is impossible. Moreover it was permissible to point at the Lord materially it should be possible to point to him from every point on the earth. As the earth is globular it would be necessary that Allah the Exalted was encircling it totally. Lest it is improper to point to Him with material indicators and consequentially He should not be settling on His Throne as Wahabists claim. If His Throne encompassed the seven heavens it would be imperative for Him to decrease His corporeality when He descends to the lowest heavens and increase it during ascending. If so He should be variable. Allah be highly promoted against sayings of the ignorant. Reported sayings adhered by Wahabists as evidences on their claims of validity of the material pointing to the Lord are conjectural phenomena that are not contradicting ascertained matters. Such sayings should be interpreted in two ways. First general interpretation and commending details to Allah. This opinion is adopted by majority of the worthy ancestors. Second opting for detailed interpretation. Majority of scholars adopted this trend.
Reports appertained to pointing to the heavens as an indication to the Lord are tokens of His creating the heavens or the heavens that contain such tremendous worlds that our earth is but one of their tiny fragments are one of appearances of His divine competence. Ascending to the Lord can be interpreted into seeking a place allocated for worshipping Him. At any rate there are several sorts of interpretation.
Az-Zahawi's Al-Fajrus Sadiq page 31:
Wahabism and discarding intelligence:
Because intellectuality and sound reasoning contradict their faiths completely Wahabists had to cast mentality off and adhere to extrinsic aspects of reports even if impracticability tyranny and deviation are the effects. Due to such an adherence to extrinsic aspects of Verses they believe that Allah was physically settling on His Throne and lying over it. They also believed that He could have a face and two hands and could perform material descending to the lowest heavens and returning to His place. They believed that He could be pointed to. Allah be highly exalted against sayings of the wrong.
Wahabists who decided visitators of the Prophet's tomb as pagans are pagans indeed. They worship a god having a corporeality of an animal sitting on a material throne descending to a lower grade ascending and having physical face hand leg and fingers. The Right God is promoted against physical matters.
If they are disputed that intellectual proofs verify that ascribing physical matters to the Lord does indeed contradict His godhead they will answer that such disgraced mentality cannot occupy any space in field of divinity which is in a rank exceeding mentality of mankind. Hence they form no difference from trinitarianists who claim recognizing trinity is a matter exceeding mentalities of mankind so largely that it is illicit to think about.
It is indisputably rational that reports should be interpreted when contradicting mentality since it is impossible to prove both of them because the inadmissible concurrence of antinomous matters will befall. In the same way it is impossible to deny both of them because nullity of both antinomous matters will befall. Hence there is one way only which is admitting one and denying the other. Shunning mentality and opting for reports is null since it is unreasoning to depend on secondary matters for invalidating principals.
Explicating this matter we are to say that reported tidings should be certified by mental devises. Validity of reporting affairs such as existence of an absolute creator and recognition of divine prophecy and the like can be credited exclusively by mentality which is principal and reliable evidence on reported things. Supporting reported matters are preceded to mental both will be invalidated since when principals are null branches are null sequentially. Validity of reporting is a branch of mental judgment which is deniable and voidable. Hence preferring reported matters to mental results is nullity of the two. Inconsistency which leads to nullity is the effect of correcting a branch by invalidating the principal. Pursuant to the previous it is necessary to prefer mental proofs to reported.
Relying upon the above obligation of finding suitable interpretation to texts the extrinsic meaning of their aspects contradicts intellectuality is clearly evident. Such texts should be interpreted in two ways. First general interpretation and commending details to Allah. This is the opinion adopted by majority of the worthy ancestors. Second opting for detailed interpretation. Majority of scholars adopted this trend. God's settling on the Throne stands for predominance on cosmos. The Arabic tongue confirms such an interpretation. Likewise God's coming mentioned in the Verse (And your Lord comes and the angels in ranks. 89:22) stands for approaching of God's affair. Regarding His saying (To Him do ascend the good words) this means that Allah admits the good wording. Words however are incapable of ascending by themselves. Coming mentioned in God's saying (They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels.
2:210) implies coming of His anguish. God's saying (Then he drew near then he bowed so he was the measure of two bows or closer still) indicates that the Apostle becomes near to his Lord owing to his extraordinary compliance with Him. The measure indicated is a sort of depicting the mental things by visions of materiality. The Prophet's statement "Allah the Exalted descends to the lowest heavens every night …" refers to descending of His mercy. Night however is the time usually consecrated to loneliness adoration and worshipping. Alike interpretations are cited for the like texts.
ABU ZUHRA IN TARIKHUL METHAHIBIL ISLAMIYA
Mohammed Abu Zuhra's Tarikhul Methahibil Islamiya part 1 page 225:
Salafites modern radicalists are those who ascribed ensuing the worthy ancestors' trends to themselves. Later on we shall discuss some of their beliefs. They came forth in the fourth Hijri century. They were Hanbalites. They claimed their beliefs are accredited to Ahmed Bin Hanbal who had enlivened and fought for the sake of the worthy ancestors' beliefs. In the seventh Hijri century they re came forth. SheikulIslam Ibn Teimiya was extremous in advocating those beliefs. As a matter of fact he added new matters originated due to ideologies of his time to the sect. In the twelfth Hijri century Mohammed Bin Abdil-Wahab enlivened these beliefs in the Arab Peninsula. Wahabists as well as some Muslims have been fanatically soliciting to these beliefs. Hence it is necessary to provide these beliefs.
Those Hanbalites discussed affairs of monotheism and connected it to shrines of the pious. They also controverted Quranic texts appertained to interpretation and anthropomorphism. This was first originated in the fourth Hijri century and ascribed to Ahmed Bin Hanbal. However some virtuous Hanbalite scholars argued their ascribing the beliefs to Ahmed Bin Hanbal.
Fatal combats against Asharites were occasionally broken out by those Salafites. Litigious dispute about whose party had been being the real followers of the worthy ancestors was always arisen… The following is a scrutinizing critique to beliefs of the Salafites who ascribed this name to themselves. However we are to discuss whether there is a relation between name and reality of its bearers.
Mohammed Abu Zuhra's Tarikhul Methahibil Islamiya part 1 page 232:
They recognize attributes and affair of God the Praised mentioned by Quranic or prophetic texts. They recognize God's liking ire rage satisfaction calling wording and descending to people in shadows of clouds. They also recognize the Lord's settling on the Throne having a face and a hand without any interpretation or nonextrinsic exegeses. Without attempting to finding a
suitable interpretation or condition Ibn Teimiya saw that the worthy ancestors recognize God's having a hand and a face and enjoying descending and ascending and the like affairs inferred from the extrinsic meanings of aspects of Quranic texts. He claimed that had been aiming at referring to the literal not metaphorical phenomena. He nevertheless claimed being neither corporalist nor Tatilite. He states "Sect of the worthy ancestors is between Tatilism depriving the Lord of the entire attributes for attaining denying His Existence and anthropomorphism. They do neither compare the Lord's attributes to these of His creatures nor compare His Essence to His creatures' entities. In the same time they do not negate attributes and affairs the Lord has used for Himself or the Prophet has used through describing his Lord. They claim they opt for so in order that they would not deprive the Lord of His divine names and excellent attributes alter words from their proper places and blaspheme God's Names and Verses. As a matter of face Tatilites and anthropomorphists are joining Tatilism to anthropomorphism.
Asserting the faith that Allah descends and occupies the top space and may be beneath without a definite condition Ibn Teimiya in his Al-Hamawiyatul Kubra Fi Majmu'etir Resailul Kubra page 419 adds:
"There is no single letter whether in Book of Allah the Prophet's traditions the worthy ancestors' statements the Prophet's companions' words the followers' sayings or words the scholars who coincided in time of caprices and dispute contradicts these faiths whether in meaning or in aspect. No single one from the forecited categories has been claiming Allah's being not in the heavens not on the Throne not in everywhere not for Him all spaces are equal not being neither in nor out of this cosmos not connected not disconnected and not indicated by material signs."
On that account Ibn Teimiya decides that course of the worthy ancestors is shunning interpretation and recognizing the literal extrinsic meanings of aspects of Quranic and prophetic texts referring to God's being descending and ascending and having a face and a hand and feeling affectionate and irate. Is this by God course of the worthy ancestors?
As an answer we should emphasize that in the fourth Hijri century Hanbalites arouse the same claim. Scholars of that time argued them and proved that their beliefs would have been leading to anthropomorphism and corporalism. They could never deny so since even material indication according to their faith was applicable to Allah! The Hanbalite master jurisprudent and orator IbnulJawzi undertook the mission of opposing these beliefs and asserted that course of the worthy ancestors should in no way be taking in these false principals. He also denied accrediting that school to Ahmed.
He stated "I could cognize some improper ideas rendered by some of our acquaintances regarding principals of Islam. They wrote a book
in which they offended the sect. They were so lowly that they rested upon the material meanings of the divine attributes. As they perceived the text 'Allah created Adam on his look.' they recognized Allah's having a definite look. They also accredited a face added to the Essence a mouth uvulas dents facial flash hands fingers a palm a little finger a thumb a chest a thigh legs and feet. Finally they claim they had not been acquainted whether He had a head or not!! They rested upon the extrinsic meanings of aspects of the divine attributes and names texts. Heretically they ascribed such false things to the divine attributes. They could cite no single proof neither mentally nor reportedly. They turned their faces against texts shunning the extrinsic meanings of aspects and proving meanings inciting God's necessary attributes. They also disregarded cancellation of the extrinsic meanings leading to attributes of contingency. They transcended limits to the degree that they overstepped attributes of Essence in addition to attributes of acts. When they proved these meanings' being attributes they reject resting upon their interpretative linguistic meanings; such as 'hand' stands for grace and aptitude 'coming' stands for forms of benevolence and compassion and 'leg' stands for incisiveness. On the contrary they rested upon the familiar extrinsic meanings. Extrinsic meanings imply the familiar descriptions of people. Extrinsic meanings of aspects are rested upon only when it is mentally possible. If not metaphoric meanings should be adopted.
While their words evidently refer to anthropomorphism they shunned and scorned confessing of it. They claim their being Ahlus-Sunna. A number of ordinary people ensued them. I did advise the heads and followers when I said "O acquaintances! You are depending upon reports and traditions. While he was suffering lashes Ahmed Bin Hanbal the grand master was shouting 'How should I say what was not said?!' Hence I warn you against ascribing false things to his sect. Then you claim resting upon the extrinsic meaning of aspects of texts. This means that the word 'foot' alludes to that organ. Maintaining that Allah settles by His Essence hints at accrediting materiality to Him the Praised. You ought not to disdain the devise of recognizing principal; intellectuality. By our minds we recognized Allah the Exalted and decided His anteriority. None would have censured you had you been sufficed by reading the texts and keeping peace! The unacceptable matter is your resting upon the extrinsic meaning of aspects of texts. You should not add new things to the sect of that Salafite follower of the worthy ancestors man."
Ibnul-Jawzi however provided abundant explication and proofs on nullity of their beliefs and argumentation.
The judge Abu Yali the famous Hanbalite jurisprudent died in 457 was one of the adopters of beliefs criticized and contradicted by Ibnul-Jawzi. His opinions were the basic reason beyond the harsh criticism and reproach addressed at
that Hanbalite judge. A Hanbalite jurisprudent said "Abu Yali contaminated Hanbalism in such a way that waters of the entire oceans cannot clear away." An alike statement is expressed by Ibnuz-Zaghawani the Hanbalite died in 527. A Hanbalite scholars says "Abu Yali's statements of anthropomorphism are too bizarre to be understood by the exceptional intelligent."
Owing to the general denial especially that declared by the master Hanbalites these faction hid themselves during the fourth and fifth Hijri century till Ibn Teimiya relived it so daringly and importunately.
It is important to mention that the claim of being followers of the worthy ancestors is problematic. Previously Ibnul-Jawzi's opinion respecting the subject has been forecited.
Linguistically we should wonder whether expressions such as (The hand of Allah is over their hands ) and (Everything is perishable except His face ) allude to material meanings or they refer to other meanings fitting the Essence of Allah the Exalted. It is quite true to interpret the hand of Allah into His might or grace and His face into His Entity. Likewise the Lord's descending to the lowest heaven can be interpreted into intimacy of His judgment and approach to His servants. Language is so extensive to subsume such interpretations. Majority of theologists jurisprudents and researchists opted for such interpretations. Indisputably interpretation is favored to opting for the extrinsic literal meanings of aspects of texts and neglecting their conditions. They claim that Allah has a hand but they neglect its trimming. Finally they recognize that it is different from hands of contingent beings. Correspondingly they declare there is an act of descending belonging to Allah but they claim its being distinct from ours. Such claims are classified as committing to unknown substances purports and purposes of which are inconceivable. On the other hand had such texts had been translated into familiar meanings admitted by language we would have attained satisfactory results that lead to promoting the Lord against unbecoming affairs and revealing any unreachable matters.
Al-BISHRI AND Al-QAZAI
Al-Qazai's Furqanul Quran Beinè Sifatil Khaliqi Wè Sifatil Akwan page 72 (Printed in the margin of Al-Beihaqi's Al-Asma'u WesSifat):
Unanimously the worthy ancestors and descendants of this nation agreed on evading resting upon the extrinsic material meaning of aspects of the allegorical Verses. Reckoning such courses with forsaken nonsense and irreliable redundant speech exegesists and hadithists as well as the worthy ancestors and descendants of this nation named adopters of such physical meanings as corporalists and Hashawites.
We close this chapter by citing the verdict of the actual 'SheikulIslam' master of Islam head of proficient scholars mentor of mentors Sheik Salim Al-Bishri
(May God embrace him to His mercy and elevate his rank in the uppermost Paradise) regarding this topic.
The following problem and its answer is literally quoted from the master prompter and the prosperous infallible teacher Ahmed Sheik Ali Badr's Shamsul Haqiqeti Wed Diraya Firreddi Ela Ehlid Dhelaleti Wel Ghiwaya. The question is addressed at SheikulIslam Al-Bishri:
Q. What do you see about a scholar reckoned with jurisprudents who shows his belief in recognizing Allah's material elevation? Meanwhile he claims following the worthy ancestors' course. Few people followed him while majority of scholars deny his claims. I could hear from him personally that the reason beyond his acceding to this sect is that he had read a statement ascribed to Ibn Teimiya in a book written by an Indian scholar regarding substantiating the Creator's occupying a locality.
Moreover this man believes in the in essence elevation of Allah the Glorified. In other words he believes that Allah is physically over the Throne but in a way becoming Him. He also decides falsity of Abul-Barakat AdDirdir's saying "Allah be promoted against incarnation occupancy connection disunion and illmindedness." He also decides Sheik Al-Liqai's saying "It is impractical to the Bearer of the divine attributes to be like this universe in having locality." Generally he decides falsity of any scholar disregarding his objective status who may deny Allah's having a locality. In addition to the forecited book this scholar exhibits Al-Alusi's Rouhul-Me'ani (Exegesis of the Holy Quran) as his evidence. Al-Alusi's exegesis of God's saying (And He is the Supreme above His servants. 6:18) is revealing such an indication into having a definite locality but as a matter of fact the exegesist expresses inaccuracy of this exegesis. He also cited Quranic Verses; such as (And He is the Supreme above His servants. 6:61) (They fear their Lord above them. 16:50) (To Him do ascend the good words) and their likes as other evidences. He also cites the deaf bondmaiden's indication towards the heavens as a sign to Allah when the Prophet's asked her about the place of the Lord as another evidence. He also refers to some books of HijjetulIslam Al-Ghezzali (God please him) as evidences on accuracy of his sect. Truly Mohammed Murteda at clarifying Al-Ghezzali's Ihya'u Uloumiddin hints at such points. He also mentions the hadith that the Prophet (peace be upon him) pointed to the heavens with his finger when he said "O Allah! Be the witness." in the Farewell pilgrimage. He also quotes the Karramites' saying "Denial of Allah's being in one of the six directions is an assertion of His nonexistence". As your excellency realizes discussions about the Lord's having locality is commonly familiar. Still the decisive judgment in this topic is your excellency's wording. God save you and support you as long as you are backers of Ahlus-Sunna sect.
A. To Sheikh Ahmed Ali Badr the virtuous scholar and servant of honorable Islamic mastery in Bilsfoura:
On 22nd of Moharram 1325 I received your missive comprising questioning about the judgment should be issued on those who substantiate Allah's occupying a locality. Hence we write the following answer. It is however sufficient for followers of the right and fair. God may reward you good on behalf of Muslims.
It is to notice may God give you His support and lead you as well as us to paths of equity that course of the saved party and unanimity of Sunnis is promoting Allah the Exalted against being likened to the contingent beings. They rule that the Lord is far away from specifications of contingency. Likewise He is highly promoted against being occupying a locality and a space. This is evidenced by conclusive proofs. God's being in a definite locality requires ruling of anteriority of that locality or space. Localities and spaces are part of this cosmos which is different from Allah the Exalted. Ultimate credentials on contingency of all beings saving Allah the Exalted have been positively cited by both deniers and adopters of Allah's occupying a locality. Since entities of occupying substances is impossibly existed unless there is a space comprising while it is possible for spaces to exist without occupying substances because of permissibility of vacuums this will require probability of necessary beings and necessity of probable beings. Both are void. Supposing the Lord has a definite point to occupy He then shall inevitably be an atom since it is impracticable for Him to be an accident. Supposing so He shall be either divisible or indivisible. Both are void. Indivisible substances are the most diminutive. Allah is highly promoted against being a diminutive being. Divisible substances are compound corporealities. Complexity contradicts the intrinsic necessity. Compound substances are possible beings that lack influential cause. It is positively provable that Allah the Exalted is essential Aseity Selfsufficient and Requisite by all beings. Allah be praised (Nothing like the likeness of Him and He is the Hearing the Seeing.)
Allah has disgraced some people who were deceived and mislead by the Satan. They ensued their caprices and adhered to unavailing things. This occurred only when they substantiated Allah's occupying a locality. Allah be exaltedly promoted against such a thing. They agreed upon identifying that locality. They claimed Allah's being occupying an elevated point. Soon afterward they disagreed. Some believed that Allah is a corporeality touching the upper surface of the Throne. Jews and Karramites whose atheism is indisputably decided opted for so. Others substantiated the locality but with promoting God against unbecoming matters. They ruled that God occupies the locality in a way different from corporealities' occupation. Those are also deviant and lacking true faith. The legislator impermitted such a sort of accreditation to Allah. In
effect faith irreverence is uglier and more unacceptable than limb irreverence especially for leaders and masters.
Besides many personal misbeliefs contradicting unanimity of Muslims and inadmitted by the current scholars who issued decisive scandalous verdicts that attained to deciding atheism Ahmed Bin Abdil-Halim Bin AbdisSelam Bin Teimiya Al-Harrani AdDimeshqi the Hanbalite one of scholars of the eighth Hijri century adopted the misbelief of Allah's occupying a locality. This man suffered miscellaneous sorts of humiliation and ignominy for such ill beliefs. Some of his partisans however aimed at supporting and defending him by releasing him from the accusals addressed. He accredited some statements to his master clarifying their purports and people's misunderstanding him. He also cited evident statements said by his master for refuting that accusal. He tried to prove that the man for his honorable esteem and mastery had not broken unanimity of Muslims.
Impotent illusory details scholars adequately nullified have been provided as evidences on the misbelief of Allah's occupying a locality. They adhered to extrinsic meanings of aspects of Quranic and prophetic texts; such as God's saying (The Beneficent settled on the Throne) (To Him do ascend the good words;) (To Him ascend the angels and the Spirit; 70:4) (Are you secure of [that] in the heavens that He should not make the earth…) (He is the Supreme over His servants) the Prophet's saying "Our Lord descends to the lowest heavens" and the deaf bondmaiden's indication towards the heavens as a sign to Allah when the Prophet's asked her about the place of the Lord. The Prophet certified her being a believing individual.
As an answer of such texts we may say that conjectural extrinsic meanings of aspects do not injure the persuasive decisive evidences referring to denial of Allah's occupying a definite space or locality. Such texts should be interpreted and made becoming true meanings certified by indications and doctrinal texts. Interpretation may be of two sorts. First general interpretation without identifying the intended meaning. This is the worthy ancestors' course. Second detailed interpretation by identifying the purports. This is the worthy descendants' course.
The latter interpreted 'settling' into prevalence depending upon an example from Arabic poetry. They interpret 'ascending of the good wording' into the Lord's satisfaction and pleasingness. The rely upon impracticability of material ascending of words. They interpret 'that in the heavens' into God's affair predominance or an angel undertaking the charge of irritating. Likewise they interpret 'ascending of the angels and the Spirit' into their arising to a definite rank in which they seek favor of the Lord. God's being above His servants is an indication to His supremacy and power since the supreme and powerful is in a rank higher than the overcome. By the same token God's
descending to the lowest heavens alludes to descending of His mercy and kindness. It also indicates that Allah does not deal with His servants out of His elevation might and supremacy. The Prophet's asking about the Lord with 'where' is a way of descrying whether that bondmaiden had believed in the Lord's having a certain point like the pagans or not. As she pointed at the heavens the Prophet understood that she had intended to refer to the Creator of the heavens.
Relying upon decisive convictional evidences and inclining the conjectural scholars could find suitable interpretative construction for the entire Quranic and prophetic texts regarding the topic involved.
It is so strange for a Muslim to shun the unanimous sayings of Muslims and their masters and consent to deviation and heresy of the dissidents. Has such an individual not heard God's saying (And whoever acts hostilely to the Apostle after that guidance has become manifest to him and follows other than the way of the believers We will turn him to that to which he has himself turned and make him enter hell; and it is an evil resort. 4:115) I advise such individuals who have been stained with such filthy things to repent to Allah the Exalted and avoid ensuing steps of the Satan who enjoins obscenity and evil. I also warn them against being so obstinate that they would transgress in insisting on erroneous beliefs. The best correctness is returning to correctness. Indulging to excess in wrong is resulting in the most severest sort of torture. (Whomsoever Allah guides he is the rightly guided one and whomsoever he causes to err you shall not find for him any friend to lead aright. 18:17)
We do implore our Lord to guide us all to the right path. On Him we do hold fast and He is the best reliable. God's peace and blessings be upon Mohammed our master and his companions entirely and their virtuous followers to Day of Judgment.
The needy to God's mercy;
Salim Al-Bishri servant of scholarship and Malikite mastery in Al-Azhar.
Al-Qazai comments:
Sheik Al-Bishri's saying "for his honorable esteem and mastery" reveals his good impression toward plea provided by that disciple.
It is indisputable for deep viewers in books of Ibn Teimiya and Ibnul-Qeyim to ascertain that they believe in corporalism anthropomorphism and Allah's occupancy. Those two men release themselves from clinging to the terms and claim adopting for promoting the Lord against unfitting affairs. At any rate they utter the word of promotion while they are so remote from its meanings. The current scholars of that man Ibn Teimiya are the most familiar of his
personality. The pious master of Islam Ali Bin Abdil-Kafi who coincided in time of Ibn Teimiya wrote various books in refutation of Ibn Teimiya's misbeliefs. In his Ad Durretul Mudhiya Firraddi Elebni Teimiya this pious master refuted ideas of that heretic deviant man who decides invalidity of suspended divorcement on oath and reckons it with violation to unanimity of Muslims and forging lies against the Prophet's companions and their followers.
The master scholar says "Ibn Teimiya breached principals of Islamic doctrine and repealed pillars of Islam while he was hidden under curtains of followership of the holy Book and the prophetic traditions and proclaiming of soliciting the right and leading to the Paradise. He dissented from followership to heresy and gainsaid the Muslims' unanimity. He advocated affairs of corporalism and complexity in the divine Essence. He ruled that lacking parts is not impossible. He also claimed incarnation of contingency in the Essence of Allah the Exalted. He decided that the Quran is contingent that Allah spoke through it after it had been nothing and that it might utter or keep peace. He also determined contingency of the Lord's Essence according to the creatures. He surpassed exceedingly when he ruled of anteriority of this cosmos. This required the claim of eternality of creatures. He affirmed that the anterior attribute had been contingent and the contingent creature had been anterior. No single follower of any nation or creed had ever combined these two beliefs. Hence he was out of the seventy three parties of this nation. Hence he depended upon no single nation or creed. All the previous can be seen as nothing if measured to the ill matters he attached to branches of the religion."
It is a precious essay in which Sheik Ali Bin Abdil-Kafi refuted Ibn Teimiya's misbeliefs and exhibited the right creeds. The essay however was printed in Damascus.
Moreover In his Tekmiletur Raddi Ela Nuniyatibnil Qeyim Al-Kawthari provides adequate exhibition on this man and his faction. Allah may protect Muslims and us from following caprices.
Al-Qazai's Furqanul Quran Beinè Sifatil Khaliqi Wè Sifatil Akwan page 17:
This faction was highly fond of forging false affairs and imputing them to the supreme scholars of this nation. Since first emergence till now followers of this faction have been agitating and falsifying nearly in every century. On the other side there have been troops of Ahlus-Sunna defending and exposing the right in private and general sessions of dispute and argumentation as well as writings that used the illumination of logic reasons for removing darkness of such heretic confusedness. For seekers of guidance these writings are reckoned as unexhausted fortune and interminable treasures. One of such ceaseless inheritance is the book of Abu Bakr Ahmed Bin Hussein Bin Ali Al-Beihaqi the trustful supreme hadithist and jurisprudent who died in 458. In his time
unbecoming discussions about the divine names and attributes were farreaching; therefore he wrote his book Al-Asma'u Wes-Sifat. Tajuddin AsSibki states "I have never seen a written work equivalent to Al-Beihaqi's." This is quite true since the writer gathers every single text upon which the heretic anthropomorphists and Hashawites rested. He features perplexity of each text and removes every problematic affair by referring to the allegorical object and attaching the fitting Quranic Verses. In addition he records sayings of scholars preceded him. God may reward him the best on behalf of the religion and nation of Mohammed (peace be upon him). It seems that Al-Beihaqi records this book as removing away the dishonor Ibn Khuzeima did pertain to hadithists. This man wrote a book named AtTawhid in which he combined and misrepresented the allegorical texts in a way unfitting believing in Allah the Exalted and sayings of the worthy ancestors and descendants. Fakhruddin ArRazi threw at him a fatal shot. Through providing the exegesis of God's saying (Nothing like the likeness of His;) ArRazi comments "In his AtTawhid Mohammed Bin Isaaq Bin Khuzeima records our acquaintances' bringing this Verse as their evidence. Ibn Khuzeima's book is in fact a book of atheism. I am to comment on his wording since he was an unsound speaker and illminded man." Immediately ArRazi affixes Ibn Khuzeima's wording. Since it is such an ill wording that it is unseemly for a sane believer who recognizes his Lord to utter we shun recording it here so that a feeble would not be influenced. ArRazi then comments "This poor ignorant adopted such fables since he lacked knowledge of analogy. Scholars of monotheism talked adequately about real monotheism. Because of his being remote from recognizing realities that man ensued words of ordinary people and took pride in his wording. We do seek the Lord's granting us with the acceptable end result."
Readers of Ibn Khuzeima's AtTawhid find excuses for ArRazi's sayings. We have already stated that mastery in hadithology does not necessarily lead to mastery in other fields of religious sciences. Hence scholars should be taken in only in their field of specialization. Gainsaying this rule results in occurrence of flaws in principals and branches of religion. As much as I am concerned I do advise seekers of safety to hold fast to books of Abu Mansur Al-Materidi and Abul-Hassan Al-Ashari in affairs respecting principals and creeds of Islam since these two books demonstrate the path to which Book of Allah and the Prophet's tradition lead without inclination exaggeration or blemish.
In ArRazi's book of exegesis of the holy Quran part 27 pages 1503 third edition Ihya At-Turath Al-Arabi publication a detailed exposition of ArRazi's refuttal on Ibn Khuzeima AnNisapuri's claims in his AtTawhid is rendered. Like defects regarding God's seeableness already mentioned in the first chapter of this survey ArRazi exhibits Ibn Khuzeima's defects regarding definitions of semblance and analogy aimed at proving God's corporeity.
ArRazi pierced in such a way equivalent to Ibn Khuzeima's ugly failing. He paraphrased the actual definition of analogy of corporealities and proved God's being not analogous to such corporealities. In the next chapter ArRazi's thesis in negating corporalism shall be rendered. It is worthy mentioning here that supreme scholars of Wahabism guide Muslims to Ibn Khuzeima's AtTawhid because of its comprising ideas of corporalism.
Al-Qazai's Furqanul Quran Beinè Sifatil Khaliqi Wè Sifatil Akwan page 61:
It is necessarily provable that Allah is promoted against being compound or divisible or enjoying any quality of materiality and corporeality. This is averred by Verses of the holy Quran and addressed at hearing people and at those who give ear while they are witnesses. Ahlus-Sunna who were unlike whimsical people and Jews and Christians who have been affected by unsoundness of anthropomorphism and corporalism did thoroughly adopt this course.
It is a funny thing to see Ahmed Bin Abdil-Halim Ibn Teimiya the supporter and master of corporalists Karramites and ignorant hadithists who misunderstand what they retain consider ImamulHaramein and Hujjetul-Islam Al-Ghezzali as more heretic than Jews and Christians because of their opting for promoting God against unfitting affairs. This is mentioned in his Al-Muwafaqa printed in the margin of Minhajus-Sunna. At any rate principal of promoting God against corporeity and the like material affairs is not adopted exclusively by these two masters. As a matter of fact it is the principal adopted by majority of Muslim scholars since the Prophet's companions time up to the current till Resurrection Day. The Prophet (peace be upon him) states in an authentic hadith "A party of this nation is still keeping the right uninfluenced by dissidents or opposers till the coming of God's affair." This party forms the greatest majority of the nation. This fact is averred by some ways of narrating the previous hadith. Further discussion of danger pursuance of this man his written works and his faction as well as opinions of master scholars regarding his misbeliefs shall be rendered later on.
Parable exaltation is a common metaphorical style in Arabic:
Expressive exaltation is widespread in the holy Quran and common in Arabic. It is ordinarily used for accrediting suitable qualities to the Creator and His creatures. The following Quranic texts are examples. (And be not infirm and be not grieving and you shall have the upper hand. 3:139) (Saying; exalt not yourselves upon me. 27:31) (For surely if they prevail [above] you; 18:20) (And that do not exalt yourselves against Allah; 44:19) (Surely Pharaoh exalted himself in the land. 28:4) (And that they might destroy whatever they gained in ascendancy; 17:7) and (Fear not you are the uppermost. 20:68). When the polytheists tasted temporary victory upon Muslims one of them shouted "Exalt Hubal a pagan." The Prophet ordered Muslims to reply "Allah is more
Exalted and glorified." Arabic poetry comprises such expressions. At any rate a volume may not contain the entire expressions of metaphorical exaltation used in God's Book and Arabic texts. It is quite understandable that there is a difference between exaltation of a place and exaltation of power. Spatial exaltation is a corporal accidental perfection which is definitely different from the origin essential perfection. Allah be exalted against theses of the afield.
Through rendering exegesis of God's saying (Everything is perishable except His face) Abu Jafar AtTabari according the ancestors demonstrates that 'face' stands for the entity.
Al-Bukhari through rendering exegesis of the same Verse rules that 'face' stands for God's property or deeds intended exclusively for His sake. Hence Al-Bukhari whose being the best of the worthy ancestors is never suspected asserts that 'face' stands for God's property. He also interprets God's holding creatures by their forelock mentioned in the Verse (There is no living creature but He holds it by its forelock. 11:56) into the Lord's property and prevalence.
God says (And Allah is Ample Knowing). It is familiarly known that 'ample' stands for material extension. However no single scholar opted this meaning.
AtTabari states "From God's saying (Allah is the light of the heavens and the earth; 24:35). No single individual from the worthy ancestors did refer to that light reflecting on walls and widespreading in air as the intended in the Verse. Master scholars and exegesists are far away from taking in such an extrinsic odd meaning."
According to the authentic documentation of AtTabari Ibn Abbas explains the light in the forecited Verse as guidance. Anas Bin Malik opts for the same exegesis. Mujahid however interprets the light into superintendence. AtTabari selects the earlier exegesis and shuns the other. He also interprets the Lord's encircling things into awareness willingness and prevalence. None renders the material meaning of encircling. Allah be exalted against qualities of corporealities and specifications of contingency.
Sources of the worthy ancestors' sayings reveal the meanings becoming Allah the Exalted identifiably. Unidentification is communicated by illiberal researchers. Al-Bukhari's book of hadith and Ibn Jarir AtTabari's book of exegesis of the holy Quran do assert what we have been suggesting. We have only shown examples for concluding our claims. Al-Beihaqi's Al-Asma'u WesSifat is adequately enough in discussing this topic. Scholars rendered abundant explanation of the allegorical texts. We have already provided Abu Bakr Bin Al-Arabi's narration regarding Malik's interpreting the Lord's descending mentioned in the Prophet's saying "Allah descends to the lowest heavens;" into descending of His mercy not moveableness. At any rate Malik might have not been acquainted of the other prophetic saying explaining the
previous. He might have suspected the hadith documentation; therefore he evaded citing it as an evidence. The Hadith however is "Allah respites till midnight. After that he orders a declarant of expounding whether there is…"
Thus it is explicative that God's descending is metaphorical expression. It is not unusual to use metaphor in documentation not in the party. Meaning of God's saying (When we have recited it) indicates to Gabriel's reciting it out of the Lord's order. Al-Bukhari in the hadith related to Ibn Abbas removes perplexity of such a topic. Pursuant to an authentic narration Ibn Abbas opted for exaltation not material sitting as the exegesis of God's saying (The Beneficent settled on the Throne.)
Moreover we have previously demonstrated sayings of AtTabari and At-Thehbi referring to unanimity of scholars on denying conditions of Allah's settling. We have also explained this point so evidently that any confusion should be eliminated.
Master scholars preceded us in this field. They wrote a good deal of valuable concised and elaborate books appertained to the allegorical texts. Thus readers should fill in their hearts with creed of promoting Allah the Exalted against corporeity and material phenomena.
AlKAWTHARI REFUTES CORPORALISTS AND THEIR FALSE ACCREDITATION TO MASTERS OF THE ISLAMIC SECTS
In the introductory of Al-Beihaqi's Al-Asma'u WesSifat Al-Kawthari the reviser writes down:
Al-Beihaqi wrote a book in which he freed Ahmed the master from matters of anthropomorphism and corporalism ascribed to him falsely. This book refutes words falsely accredited to Ahmed by some of his followers.
Abul-Fadhl At-Tamimi head of Hanbalites in Baghdad stated that Ahmed contradicted those who accredited corporeality to the Lord. He said "Names are inferred from the doctrine and language. Linguists assign 'corporeity' to beings having length width density structure picture and complexity. Allah the Praised is out of all these things. Hence it is illicit to assign corporeity to Him since He is out of being a corporeality. The Doctrine also did not mention such a thing."
Al-Beihaqi states "Al-Hakim: Abu Amr Bin AsSemmak: Hanbal Bin Isaaq:
Ahmed my uncles said 'On that day day of argumentation in the presence of the caliph they contended that suras of Baqara and Tebarak will materially come on Resurrection Day as the Prophet had told. I say that this stands for reward of these suras. God's competence is intended by God's saying (Your Lord will come.) Quran is a set of examples and admonition.'
Documentation of this narrative is not doubtful. At any rate it proves that Ahmed had not believed in material coming and descending mentioned in Quranic and prophetic texts. He presumed that such matters were expressions of advent of God's marvels and competence. They claimed that it would be unfit for the Quran to practice material coming and going if it was one of the Lord's attributes of Essence. Abu Abdillah answers that it is the reward which will appear on that day. Hence appearance of the reward was expressed by using coming and going. Saving the most intelligent masters who promote the Lord against unfitting affairs none would be guided to such an answer."
Al-Beihaqi's Al-Asma'u WesSifat is an unparalleled book. The writer does not criticize those who claim Allah's being in the heavens or on the Throne resting upon texts supporting this meaning but he deprives the Lord's being in the heavens or on the Throne of all meanings of materiality unlike anthropomorphists. This is proved by his wording while he discusses the Lord's settling on the Throne. We provided a considerable commentation there. He adjudges believers in Allah's being materially in the heavens as deviant. Meanwhile he permits this saying linguistically if it is alluded to the Lord's being so exalted and elevated without referring to a definite point or locality. Doctrinally there are some legal phenomena permitting such a saying. Since some hadiths such as that of Abu Zurein and the ibex reveal to some extent unacceptable remarks it is precautious not to speak of so even if promoting the Lord against unbecoming affairs is declared. Moreover it is obligatory not to publicize such hadiths at all for sake of blocking doors into anthropomorphism so firmly. As a matter of fact there is no single authentic hadith regarding this topic plainly. Hadith of the deaf bondmaiden comprises a bewilderment so consequential that it is unbefitting to rest upon in topic of beliefs. Acceders to God's saying (Are you secure that Who is in the heavens…) as their argumentative evidence are totally wrong. Later on this will be proved. Statements of Al-Beihaqi and his corollaries respecting permitting claiming Allah's being in the heavens as a signification of His exaltation and glorification do not flow in the good of those assigning material exaltation and space to the Lord. In miscellaneous places of this book Al-Beihaqi assures this fact. It is quite wrong to reckon such statements of Al-Beihaqi and his corollaries with evidences on substantiating the Lord's physical exaltation. Within narrators of relations respecting the divine attributes ascribed to Abu Haneefa is Nueim Bin Hemmad and his maternal grandfather.
Abdullah Bin Nafi Al-Assem the doubtful narrator is within the series of narratives ascribed to Malik regarding this topic. Likewise Abul-Hassan Al-Hekari Ibn Kadesh and Al-Ashari are within series of narratives related to Ashafii regarding the same topic involved. Those three men are notorious doubtful narrators. Some however were deceived by such reports. Depending upon the previous it is unacceptable to ascribe the faith of Allah's being in the heavens to the three masters of the sects.
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Author: Ali Al-Kurani Al-Amili
