Alhassanain(p) Network for Heritage and Islamic Thought

Volume 12 Number 2

©The Author(s) 2010

The Source of Child Care Center Preschool Learning and Program Standards: Implications for Potential Early Learning Challenge Fund Grantees

Debra J. Ackerman & Rachel A. Sansanelli

National Institute for Early Education Research

Rutgers, The State University of New Jersey

Abstract

The proposed federal Early Learning Challenge Fund (ELCF) aims to improve the quality of early care and education programs by promoting the integration of more stringent program and early learning standards than are typically found in child care centers. ELCF grantees also must outline their plans for professional development and technical assistance to support these efforts. With the aim of informing potential ELCF grantees, this article reports the results of a statewide survey of 391 child care center directors focusing on the source of their preschool learning expectations and program standards. The majority of surveyed directors report that the state’s child care licensing standards are used. Additional directors report that the state’s prekindergarten program standards or early learning standards serve as their current source. However, other responses indicate that the terms “program standards” and “learning standards” themselves may not even be part of the current child care vocabulary. These results suggest that potential ELCF grantees might be better positioned to help child care centers incorporate stricter program and learning standards if they design varying levels of training and technical assistance based on the variety of child care quality “starting points.”

Introduction

In September 2009, the U.S. House of Representatives approved legislation supporting the Early Learning Challenge Fund (ELCF) (H.R. 3221). If approved by the Senate, ELCF will award $8 billion in competitive grants based on states’ progress in improving the quality of programs serving young children through such mechanisms as integrating early learning standards and adopting more stringent program standards. Similar to their K-12 counterparts, early learning standards outline what 3- and 4-year-olds should know and be able to do after participating in preschool education programs. Many also are designed to improve the quality of children’s early education experiences. Coupled with program criteria for length of day, class size, teacher-child ratio, and curriculum, these two sets of standards aim to ensure that all prekindergartners receive an effective kindergarten readiness experience no matter where they are enrolled (Neuman & Roskos, 2005; Scott-Little, Kagan, & Frelow, 2003a).

Making sure that all programs serving preschoolers can enhance children’s kindergarten readiness is critically important. The state-funded preschool education sector - referred to here as PreK - has experienced tremendous growth over the past decade, with most states using classrooms in public schools, Head Start programs, and child care centers (Barnett, Epstein, Friedman, Boyd, & Hustedt, 2008). Utilizing a “mixed auspice” approach enables states to take advantage of existing resources and facilitate parental choice. Yet, traditionally, these programs have had differing emphases on custodial care vs. early education (Ackerman, Barnett, Hawkinson, Brown, & McGonigle, 2009). Program standards for child care and PreK vary widely, as well, with child care centers generally being governed by less stringent requirements than those for PreK (National Association of Child Care Resource & Referral Agencies [NACCRRA], 2009). Furthermore, no state requires child care centers to follow early learning standards unless the center participates in the state’s PreK initiative and usage of such standards is mandatory (Scott-Little, Lesko, Martella, & Milburn, 2007).

Today, over 1.1 million children - the majority of whom are 4-year-olds - are enrolled in PreK programs in 38 states (Barnett et al., 2008). However, approximately 2.7 million preschoolers are enrolled in child care programs (NACCRRA, 2009). Given the gap between child care and PreK regulations and expectations, as well as the potential to compete for a relatively small number of ELCF quality improvement awards, knowledge about which program and early learning standards currently guide child care centers could inform the work of potential ELCF grantees. This paper reports on a preliminary study focusing on this issue. To begin, we highlight the standards-focused aspect of ELCF. We then provide a brief overview of the current learning and program standards aimed at the majority of PreK programs, as well as the differences in standards for child care centers. We follow with a description of the study and its results. The paper concludes with suggestions for policy makers who aim to promote higher standards in child care centers as part of their ELCF efforts.

ELCF and Standards for Programs Serving Preschoolers

ELCF is part of Title IV of what is known as the Student Aid and Fiscal Responsibility Act of 2009 (H.R. 3221), which primarily focuses on college lending. Recognizing the need for child care and preschool education programs to coordinate efforts, the program will be administered jointly by the U.S. Department of Health and Human Services and the U.S. Department of Education. The current House-approved bill gives states the opportunity to compete for $8 billion in grants based on their plans to both improve the quality of programs serving children ages birth-5 and increase the number of disadvantaged children being served. States also would be required to work toward implementing an early learning system (PreK Now, 2009).

As part of their ELCF proposals, states must demonstrate how they will build on current licensing requirements to improve the quality of Head Start programs, child care centers, and public and private preschool providers. This effort would include implementing stricter program standards for teacher-child ratios, group sizes, and teacher credentials. In addition, states must explain their plan for integrating early learning standards into the instructional and programmatic practices of programs serving young children. State stakeholders must outline the professional development and technical assistance that will be provided to programs as they work to improve their quality and implement these new standards, as well (PreK Now, 2009).

Early Learning Standards

While A Nation at Risk (National Commission on Excellence in Education, 1983) highlighted over 25 years ago the need for K-12 learning standards, the focus on similar standards for preschool-age children is a more recent development (Barnett et al., 2008). The relatively young history of such standards is related to policy makers’ concurrent push in the last decade to increase access to publicly funded PreK programs. Putting such standards into place has been viewed by policy makers as a way to help ensure that individual programs have the capacity to produce the desired level of educational outcomes (Scott-Little, Kagan, & Frelow, 2003b). Without such standards, teachers may rely on inappropriate beliefs about what young children should learn. This issue is particularly salient if teachers have not had specialized, college-level training in early childhood development and education. Even if teachers have participated in formal teacher preparation programs, the lack of clear expectations may result in the sense of being “adrift” in terms of what to teach (File & Powell, 2005).

The link between state PreK programs and the existence of an early learning standards document is not uniform. Twenty-four states providing PreK require all participating programs to follow their respective early learning standards. Twelve states with PreK offer these standards as “guidance” only. In two additional states, some PreK programs must follow the standards, but others are not required to do so (Barnett et al., 2008). The remaining states do not have publicly funded PreK programs but also have or appear to be on track for developing their own early learning standards (National Child Care Information and Technical Assistance Center [NCCIC], 2009).

States’ early learning standards are not uniform in terms of their content and depth. Yet they do share common features. For example, each state has early learning standards that are specific to preschoolers rather than being aimed at young children more generally. Most are aligned to the K-12 standards within their respective states. In addition, the majority of state early learning standards focus on five key developmental domains, or content areas (Scott-Little, Kagan, & Frelow, 2003a). These domains were highlighted by the National Education Goals Panel (1995) as part of its kindergarten readiness work. Key early childhood stakeholders promoted an emphasis on the wider array of domains that are essential aspects of early learning and development, as well (e.g., NAEYC & NAECS/SDE, 2002).

The first domain addressed in most states’ early learning standards is physical and motor development, which includes children’s overall health and fine- and gross-motor abilities. Second is social and emotional development, or children’s ability to successfully interact with their peers and with adults. The next domain is approaches toward learning, which focuses on children’s initiative and persistence within the learning process. The fourth area is language development, which includes the oral and written forms of communication that underpin a child’s early literacy skills. The final category is cognition and general knowledge and includes early math, science, and social studies learning (Scott-Little, Kagan, & Frelow, 2005, 2006).

Within the domains, some early learning standards documents have indicators to illustrate that a child has successfully acquired a particular skill. For example, in New Jersey’s Preschool Teaching and Learning Expectations: Standards of Quality (NJDOE, 2004), a math learning standard states that “children demonstrate an understanding of number and numerical operations” (p. 42). This benchmark is then clarified by nine examples, including “learns to say the counting numbers” and “discriminates numbers from other symbols in the environment” (p. 42). New Jersey’s early learning document also provides strategies for how teachers might assist children in reaching the standards. For example, another New Jersey math expectation is that “children [will] develop knowledge of spatial concepts, e.g. shapes and measurement” (p. 44). The state’s standards document then advises teachers to provide materials to help children develop their understanding of geometric concepts, such as “items to fill and empty, fit together and take apart, and arrange and shape.” They are also advised to “use positional words such as over, under, behind, in front of, and up to” (p. 44). By providing these suggestions, teachers have concrete examples of the types of activities that can help children master these skills.

Program Standards

While the relationship between regulable child care program elements and classroom quality is not straightforward, research generally demonstrates that such structural inputs help set the stage for the type of interactions that support preschoolers’ learning (e.g., Vandell & Wolfe, 2000). Most states therefore also have specific PreK program standards to ensure that classroom practices and environments support children’s development in the domains highlighted above. These standards often represent an upgrade to the licensing standards that are in place for child care centers. For example, 15 states require all publicly funded PreK teachers to have attained a minimum of a bachelor’s degree. Some states require early childhood specific teacher certification, as well. Other states require PreK teachers in public school settings to have a bachelor’s degree and in participating child care centers to have an associate’s degree or Child Development Associate credential. In contrast, no state requires child care staff to have a college degree, much less specialized training in early childhood (Barnett et al., 2008).

The maximum group sizes and staff-child ratios in PreK also tend to be more stringent than those required by child care program standards. In New Jersey’s Abbott PreK program, the maximum class size is 15, with two adults per classroom. In contrast, child care classrooms serving preschoolers can enroll a maximum of 20 children, with one adult staff member being responsible for no more than twelve 4-year-olds or ten 3-year-olds. Many states also require their PreK programs to offer a meal, health screenings, and support for parents and English language learners. A few states require kindergarten transition activities, home visits, or accreditation by such professional bodies as the National Association for the Education of Young Children (NAEYC) (Barnett et al., 2008). Child care standards typically do not focus on these types of programmatic elements.

In sum, states have established new standards for specific preschool programs as part of their overall efforts to improve children’s kindergarten readiness. While the standards are not uniform in terms of content or which preschool programs must follow them, they generally focus on the gains that children should attain in five key developmental areas, as well as what program elements are necessary to support an educationally effective learning environment. The standards aimed at PreK programs tend to be more rigorous than those that apply to child care centers.

If states wish to compete for an ELCF award, they will need to outline plans for provider professional development and technical assistance as a means for incorporating higher quality standards. Given the traditional difference between child care and PreK standards and focus, it would be helpful to know which standards child care center directors currently rely on in their preschool classrooms. This article reports on a large-scale telephone survey of child care directors focusing on this issue. The results of the study follow a description of the methodology used.

Study Methodology

The study reported here was part of a larger research initiative taking place in New Jersey and was designed to assess the capacity of child care centers to participate in an expansion of the state’s full-day PreK program for 3- and 4-year-olds living in select school districts. The results are from a telephone survey of 391 child care directors in districts across the state that do not participate in the program but would need to do so if the expansion were to be funded.

The survey focused on directors because they tend to be the administrative leads for the daily operations of child care centers serving children who are not yet in kindergarten (Hewes, 2000). While the experiences that children have in their classrooms largely rest on teacher actions (Howes et al., 2008; LoCasale-Crouch et al., 2007), their classrooms are nested within the norms of child care centers (Bloom, 1991, 1999b). Center directors contribute to program quality and norms by establishing the standards and expectations for teachers and staff (Bloom, 1999a; Morgan, 2000). Child care quality can improve when directors receive administrative training (Bloom & Sheerer, 1992) and possess core administrative competencies (Brown & Manning, 2000). Directors also play a key role in getting their centers “up to speed” when participating in a publicly funded PreK program (Whitebook, Ryan, Kipnis, & Sakai, 2008).

Sample Recruitment

We recruited directors to participate in the survey through a three-step process. First, we used a statewide database of licensed settings to determine which child care centers were located in the districts of interest and served children ages 5 and under. This process gave us a total potential sample of 444. Second, we sent a database of these programs to the New Jersey Association of Child Care Resource and Referral Agencies (NJACCRRA), who then added the names of each site’s respective director. Third, each director received a phone call from their local Child Care Resource and Referral Agency alerting them to the study, as well as a follow-up letter from the first author describing the study’s purpose and asking for their participation. The letter included a list entitled “Director Survey Topics,” which, as the name suggests, listed the survey topics, as well as the “how many” specifics that would need to be provided (e.g., number of preschoolers served; number of full-time teachers). Fifty-three child care center directors elected not to participate in the telephone survey, which gave us a final sample of 391 directors - an 88% response rate.

Data Collection and Analysis

Data collection occurred through a 6-minute structured telephone interview. The protocol was designed by the first author, colleagues from the National Institute for Early Education Research, and stakeholders from the New Jersey Department of Education and NJACCRRA. It contained 24 questions, with the majority requiring directors to provide a “yes,” “no,” or “how many” answer. These questions focused on director and center demographics and characteristics. Three additional questions asked about preschool learning expectations, program standards, and curriculum. We focus here on the learning expectations and program standards questions, as well as the director demographic data and center enrollment statistics. The remaining questions will be detailed in future reports.

After piloting the survey, the interviews were conducted by a professional data collection firm using a computer-aided telephone interview system. All participating directors were mailed a $10 gift card to a national bookstore chain upon completion.

To analyze the directors’ responses, we calculated means and overall percentages for each question. We also performed cross tabulations and chi-squared analyses to determine correlations and statistically significant differences between responses for related questions.

Results

In this section, we report the characteristics of the directors participating in the overall study, as well as their center enrollment demographics. We follow with the responses that we received to the questions about preschool program standards and learning expectations.

Director Demographics

In New Jersey, the minimum qualification to be a child care director in centers serving children ages birth to 5 is dependent on the total licensed capacity of a facility and when the director was hired (State of New Jersey Department of Children and Families, 2009). As a result, directors may have a little as 45 clock hours of administrative training or, conversely, possess a graduate degree.

Given this range, the survey asked directors to report whether they had a college degree, and if so, whether their highest degree was an associate’s (AA), bachelor’s (BA), master’s (MA), or doctorate (PhD or EdD). As can be seen in Table 1a, 18.4% of directors report that they do not have a college degree, and 7.7% say that they have attained an AA. Half of the directors report having a minimum of a BA. An additional 22.5% state they have an MA.

For the group of directors with any college degree, 46.5% report that their major was related to early childhood. However, this result varied by degree, with 79.3% of all directors with an AA having an early childhood focus versus 57.2% and 53.4% of BA and MA holders, respectively.

The survey also asked directors to indicate how many years they had served in this role at their center (see Table 1b). Their average experience is 8.3 years. Just over one-third have three years or less of director experience. An additional 31.8% have between 4 and 9 years of experience working in this capacity. The remaining third have worked as the director in their center for at least 10 years.

Table 1

Number of Children and Staff in Each Age Group

Directors were asked to report on whether they enroll infants/toddlers and/or preschoolers in their center. Of the 391 child care centers participating in the survey, 82.6% enroll infants and toddlers (N = 323), 97.2% (N = 380) enroll 3- and 4-year-olds, and 78.8% (N = 308) currently serve both age groups.

Directors were queried about how many infants/toddlers and preschoolers who were not yet in kindergarten were enrolled in their center. Overall, directors report enrollment of between 1 and 95 infants/toddlers and 2 to 150 preschoolers. Despite that large range, the majority of centers have much smaller average enrollments, with the mean number of infants/toddlers enrolled being 21.5 and the average number of preschoolers enrolled being 33.4. These center enrollment numbers are typical for the United States in that centers tend to serve a larger number of preschoolers than toddlers (Ackerman & Barnett, 2009).

An additional question asked directors about the number of staff in their infant/toddler and preschool rooms. Centers employ on average 5.6 infant/toddler and 4.6 preschool full-time teachers and assistants. When combined with the enrollment data, these averages suggest that most child care centers meet New Jersey’s child care licensing staff-child ratio regulations of 1 to 4 children under the age of 18 months, 1 to 6 toddlers between the ages of 18 and 30 months, and 1 to 10 or 12 preschoolers (State of New Jersey Department of Children and Families, 2009).

Source of Preschool Program Standards

The first purpose of the study was to determine which program standards are currently relied on in centers that enroll 3- and 4-year-olds. Therefore, the survey asked directors: “Are your preschool program standards, such as your group sizes and teacher credentials, based on any specific document or documents?” If directors responded, “Yes,” they were then asked: “What are your preschool program standards based on?”

We anticipated a total of 10 possible answers to this second “naming” question. The primary presumed answer was New Jersey’s child care licensing standards (State of New Jersey Department of Children and Families, 2009). The second presumed response was New Jersey’s Abbott Preschool Program Implementation Guidelines (NJDOE, 2003), which the state’s PreK programs (located in both public schools and contracting child care centers) are required to follow. Child care centers that do not participate in the PreK program are not required to implement these more stringent guidelines, but doing so is permissible, as centers would therefore meet and exceed licensing standards. We also anticipated that some directors might cite NAEYC's accreditation standards (NAEYC, 2008). In addition, there were categories for “other,” “don’t know,” and “refused to answer.” In all cases, the telephone surveyors were directed not to read the potential answers and instead simply ask directors to name which document or documents they might use.

While our anticipated categories did not include “I don’t understand the phrase ‘program standards’,” anecdotal information from the telephone surveyors, as well as the surveys that the first author monitored on the initial day of data collection, indicated that this category would have been useful. We did not keep track of how many times this occurred, but the telephone surveyors often needed to repeat the question, putting an emphasis on the phrase “such as group sizes and teachers credentials” to help define “program standards.” It also should be noted that the phrase “program standards” was included in the list of topics sent to all directors prior to the survey.

Eleven directors were not asked this question because they did not serve any 3- and 4-year-olds. Two additional directors asked to skip this question. Of the remaining 378 directors, 52.4% report that their program standards are based on New Jersey’s licensing regulations, 9% cite NAEYC standards, and 8.5% of directors state they use the Abbott Preschool Program Implementation Guidelines (see Table 2).

Table 2

The remaining directors answered this question in ways that could indicate lack of awareness of the phrase “program standards” or the documents child care centers need to use to be in compliance with current licensing standards. More specifically, 14.8% of directors indicate that their program standards are not based on a specific source. An additional 5.6% cite an individual teacher’s discretion. Just under 4% said that they did not know the source of their program standards. The directors in the final group cite the curriculum used or what we coded as “other.”

We examined whether a director’s college degree is related to reporting one of the “presumed” program standards responses (state licensing regulations, Abbott PreK guidelines, or NAEYC). As is displayed in Table 3, 73.6% and 74.4% of those having a BA or MA, respectively, cited any of the three presumed answers, in contrast to 60% with an AA and 58% with no degree. These differences are statistically significant (X2 = 8.07, df = 1, p < .005), such that directors having a BA or higher degree were more likely to cite the state licensing standards, the Abbott guidelines, or NAEYC as their source of preschool program standards. Those with an AA or lower degree were more likely to cite the nonpresumed answers of curriculum used, teacher discretion, or no specific source.

Table 3

In addition, 77% of directors with a major related to early childhood cited a presumed program standards answer (state licensing standards, Abbott guidelines, or NAEYC) versus 67.4% of directors that did not have an early childhood-related major. When comparing these differences using chi-squared analyses, the results indicate a nonsignificant trend within the data (X2 = 3.44, df = 1, p = .06).

Source of Preschool Learning Expectations

The second purpose of the study was to determine the source of any learning expectations in classrooms serving 3- and 4-year-old children. Therefore, an additional survey question asked directors: “Are your expectations for what preschoolers should learn after participating in your program based on anything specific?” Again, if directors answered, “yes,” they were asked the follow-on question, “What are your preschool learning expectations based on?”

We anticipated nine possible response categories for this question. Because New Jersey does not have a learning standards document specifically aimed at child care centers that do not participate in the state’s PreK program, there was no “presumed” answer. However, child care centers may voluntarily use New Jersey’s Preschool Teaching and Learning Expectations (NJDOE, 2004) for state-funded PreK classrooms, so this was our first anticipated response category. In addition, implementing a good curriculum can help preschoolers to develop the skills and knowledge benchmarks outlined in early learning standards documents (Frede & Ackerman, 2007). NAEYC also urges programs serving young children to use a high-quality curriculum that addresses the different developmental domains (NAEYC & NAECS/SDE, 2003). Therefore, the second category was the curriculum used. We also included categories for a district or town’s kindergarten readiness guidelines and NAEYC/developmentally appropriate practice (NAEYC, 2009). Our “nonpresumed” answers for this question included a teacher’s choice/discretion, “other,” and “don’t know.” Once again, the telephone surveyors were instructed not to prompt the directors with any of these answers but instead to ask them to name whichever source(s) they use.

Similar to the program standards question, anecdotal information from our data collectors, as well as the calls that the first author monitored during the initial round of data collection, indicated that the phrase “learning expectations” was a source of confusion for some participants. Although the question included the phrase “expectations for what preschoolers should learn after participating in your program” (and thus mirroring the title of New Jersey’s learning standards document), no concrete examples were provided. It is therefore possible that some directors may not have fully understood the meaning of the phrase.

Three-hundred seventy-eight directors answered this question, as well. However, in contrast to the program standards questions, a larger percentage (23.3% vs. 14.8%) say that their learning expectations are not based on anything specific (see Table 4). Almost 24% report that their preschooler’s learning expectations are aligned with the curriculum used, while 22% say any learning expectations are left up to their teachers’ discretion.

Table 4

Just under 12% report that their preschool learning expectations are based on New Jersey’s PreK Expectations. Nine and a half percent of directors cite NAEYC/developmentally appropriate practice, and 8.5% report use of their district’s kindergarten or readiness expectations.

As can be seen in Table 5, director degree trends positively with the likelihood that a director will give a presumed response (Preschool Teaching and Learning Expectations, NAEYC/developmentally appropriate practice, curriculum used, and a district’s kindergarten or readiness expectations) to the learning expectations question. Chi-square analyses show statistically significant differences (X2 = 14.84, df = 1, p < .001) in the relationship between director degree and citing one of the presumed responses, as well.

Table 5

These findings suggest that directors with a BA or higher were more likely to report that their center’s learning expectations for 3- and 4-year-olds are based on the Preschool Teaching and Learning Expectations, the curriculum used, NAEYC or developmentally appropriate practice guidelines, or the district’s kindergarten readiness expectations. Conversely, directors with an AA or lower degree were more likely to report that the expectations were based on teachers’ discretion or no specific source. There is no statistically significant difference in the relationship between directors’ degree majors and the reported basis for their preschool teaching and learning expectations.

Given that 23.3% of directors state that their preschool learning expectations are not based on any source, we examined whether this specific answer varied by director degree and major. Our results show that the higher the degree attained, the less likely that a director stated “no source.” More specifically, 38.2% of nondegreed directors, 30% of directors with an AA, 22.8% with a BA, and 11% of directors with an MA report that they do not have a preschool learning expectations source. However, having a college major related to early childhood does not appear to make it more or less likely for directors to essentially report “no source” for preschool learning expectations. This was the case for 19.1% of directors with an early childhood major and 20.8% of directors who did not have a similar major. The implications for potential ELCF grantees of these results, as well as those related to the program and early learning standards questions more generally, are discussed next.

Discussion

The purpose of this report was to share the results of survey questions asking child care center directors to name the sources of their respective center’s preschool program standards and learning expectations. Given the traditional gap in program standards and early learning expectations between child care and state-funded PreK and the opportunity to compete for federal ELCF dollars to improve early learning, such information has the potential to inform the work of ELCF applicants and grantees. Because child care centers will most likely need to implement program and early learning standards that are more stringent than currently required, we offer two implications for future ELCF applicants.

Triaged Training and Assistance

First, our study suggests both good and bad news regarding current level of standards knowledge and practice. On the positive side, 70% of directors cite New Jersey’s child care licensing standards, the state’s Preschool Program Implementation Guidelines for publicly funded PreK, or NAEYC/developmentally appropriate practice as the source of their program standards. Combined with the child enrollment and number of staff reported, these responses suggest that the majority of directors are already implementing the state’s licensing standards. Similarly, 53% of directors could name a source for their preschool learning expectations that “made sense” in terms of being aligned with one of our presumed answers.

Yet the phrase “program standards” itself initially was confusing to many directors. In addition, 30% of directors stated that no source guided their program standards or cited an inappropriate program standards source (e.g., teacher’s discretion, curriculum). The phrase “expectations for what preschoolers should learn” was confusing to the directors, as well. Only a small percentage of directors report using the state’s PreK learning standards. Furthermore, 23% of directors report that no specific source guides the preschool learning expectations in their respective centers.

These results suggest that despite the general emphasis on standards in the state PreK sector, the extent to which this focus has penetrated the child care field varies greatly. Therefore, if ELCF grantees wish to improve child care center directors’ current standards knowledge and practice levels, it may be useful to propose varying levels of training and technical assistance. The majority of directors may need short-term, informal training solely on higher program and learning standards than typically are required for child care centers, followed by technical assistance in implementing such standards. A smaller group may need more intensive, explanatory training on the concept of program standards or learning expectations themselves.

Given the statistically significant differences in responses provided by directors with a BA or higher and those with an AA or lower, it may be beneficial for ELCF efforts to include formal coursework that leads to a BA for directors, as well. Our results admittedly do not demonstrate an overwhelming advantage for an early childhood major as a sole means for improving directors’ reliance on higher standards. However, because of the low profit margins in child care (Blau, 2001), this result may have less to do with directors’ college major and more to do with their respective centers’ current inability to afford implementation of early learning standards and higher program standards. Our survey did not ask directors why they relied on their current source versus a more stringent source, and thus we urge caution when interpreting our findings as an argument against an early childhood major.

“Starting Point” Research

Outlining exactly what this triaged training, college coursework, and ongoing assistance should look like is beyond the scope of this paper. However, to be relevant to and effective for individual staff across a range of early care and education settings, their training and assistance should reflect their current standards knowledge and practice (Bransford, Brown, & Cocking, 1999). This is especially critical given what is known about the difficulty of applying what has been learned through any training initiative if child care staff do not have an educational background that provides a foundation in child development or early childhood pedagogy (Catapano, 2005).

Thus, the second implication of this study’s results for potential ELCF grantees is the benefit of pre-proposal research of the very programs whose quality will need to be improved. Having a clear picture of the current program standards and learning expectations in use (or not) will help to inform the content of ELCF-supported training and technical assistance, as well as the needed level of intensity. Such research also can map the geographic locations where different levels of support are needed to ensure that the appropriate trainings and technical assistance are easily accessible. In addition, by conducting ongoing research, stakeholders can document the progress made within child care programs, as well as how training and technical assistance should be adjusted to continue to meet staff needs.

Limitations

Although this study suggests the need for varying levels of ELCF-supported training and technical assistance, as well as research to ascertain child care centers’ starting points to inform the development of that support, its limitations should be noted. Our sample of directors was drawn solely from one state with a high-quality, publicly funded PreK program and may not be generalizable to other regions. In addition, no attempt was made to ascertain exactly how much early childhood-specific knowledge each director possessed. We also note that the teachers with “no degree” may actually possess quite a few college credits but not enough credits to graduate.

Furthermore, although directors received prior notice that they would be asked about “program standards” and “expectations for what preschoolers should learn,” initially these phrases were confusing to many directors. Directors’ responses might have been different if the survey asked more straightforward questions such as, “Do you rely on New Jersey’s child care licensing regulations to guide your program standards for such things as class size and teacher credentials?” However, given the tendency for self-report survey participants to misreport in response to sensitive questions (Lavrakas, 2008), rephrasing the question in this way may not have provided useful data. Yet this issue leads to our last limitation: the entire survey relies on unconfirmed self-report. It is possible that directors’ actual sources, knowledge, or the observed practice in their respective centers differ from the answers they provided. We therefore urge caution when interpreting our results.

Conclusion

Despite these limitations, this study suggests that improving a state’s early learning initiatives as part of ELCF may require something more than a “one size fits all” plan. At present, child care centers will continue to play a key role in serving the custodial care needs of parents and enhancing children’s early education skills. The ELCF presents an opportunity to mitigate the traditional early care vs. education divide by promoting the integration of more stringent program and early learning standards than are typically found in child care centers. Basing a triaged ELCF training and technical assistance plan on rigorous research may help early care and education stakeholders realize that vision, and in turn, better serve this nation’s young children.

Acknowledgments

The original study this article is based on was funded by the New Jersey Department of Education and the Schumann Fund for New Jersey. Its design and implementation also benefited from the support of the New Jersey Association of Child Care Resource and Referral Agencies and the National Institute for Early Education Research. The opinions expressed in the report are the authors' alone and do not necessarily represent those held by the study’s funders or supporters.

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8- Bloom, Paula Jorde, & Sheerer, Marilyn. (1992). The effect of leadership training on child care program quality. Early Childhood Research Quarterly, 7(4), 579-594.

9- Bransford, John D.; Brown, Ann L.; & Cocking, Rodney R. (Eds.). (1999). How people learn: Brain, mind, experience, and school. Washington, DC: National Academy Press.

10- Brown, Nancy H., & Manning, James P. (2000). Core knowledge for directors. In Mary L. Culkin (Ed.), Managing quality in young children's programs: The leader's role (pp. 78-96). New York: Teachers College Press.

11- Catapano, Susan. (2005). Teacher professional development through children's project work. Early Childhood Education Journal, 32(4), 261-267.

12- File, Nancy K.; & Powell, Douglas R. (2005). Without standards to guide: Teachers' construction of learning goals in public school pre-kindergarten. Paper presented at the Annual Meeting of the American Educational Research Association, Montreal.

13- Frede, Ellen, & Ackerman, Debra J. (2007). Preschool curriculum decision-making: Dimensions to consider. New Brunswick, NJ: National Institute for Early Education Research.

14- Hewes, Dorothy W. (2000). Looking back: How the role of director has been understood, studied, and utilized in ECE programs, policy, and practice. In Mary L. Culkin (Ed.), Managing quality in young children's programs: The leader's role (pp. 23-39). New York: Teachers College Press.

15- Howes, Carollee; Burchinal, Margaret; Pianta, Robert; Bryant, Donna; Early, Diane; Clifford, Richard; & Barbarin, Oscar. (2008). Ready to learn? Children’s pre-academic achievement in pre-kindergarten programs. Early Childhood Research Quarterly, 23(1), 27-50.

16- H.R. 3221. (2009). Student Aid and Fiscal Responsibility Act.

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18- LoCasale-Crouch, Jennifer; Konold, Tim; Pianta, Robert; Howes, Carollee; Burchinal, Margaret; Bryant, Donna; et al. (2007). Observed classroom quality profiles in state-funded pre-kindergarten programs and associations with teacher, program, and classroom characteristics. Early Childhood Research Quarterly, 22(1), 3-17.

19- Morgan, Gwen. (2000). The director as a key to quality. In Mary L. Culkin (Ed.), Managing quality in young children's programs: The leader's role (pp. 40-58). New York: Teachers College Press.

20- National Association for the Education of Young Children (NAEYC). (2008). Teacher-child ratios within group size (Assessed in criterion 10.B.12). Washington, DC: Author.

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23- National Association for the Education of Young Children (NAEYC) and the National Association of Early Childhood Specialists in State Departments of Education (NAECS/SDE). (2003). Where we stand on curriculum, assessment, and program evaluation. Washington, DC: Author. Retrieved February 26, 2010, from http://www.naeyc.org/files/naeyc/file/positions/pscape.pdf

24- National Association of Child Care Resource & Referral Agencies (NACCRRA). (2009). Unequal opportunities for preschoolers: Differing standards for licensed child care centers and state-funded prekindergarten programs. Washington, DC: Author.

25- National Child Care Information and Technical Assistance Center (NCCIC). (2009). State early learning guidelines on the web. Retrieved February 12, 2010, from http://nccic.acf.hhs.gov/pubs/goodstart/elgwebsites.html

26- National Commission on Excellence in Education. (1983). A nation at risk: The imperative for educational reform. Washington, DC: Author.

27- National Education Goals Panel; Goal 1 Technical Planning Group; Kagan, Sharon Lynn; Moore, Evelyn; & Bredekamp, Sue (Eds.). (1995). Reconsidering children’s early development and learning: Toward common views and vocabulary. Washington, DC: Author.

28- Neuman, Susan B., & Roskos, Kathleen. (2005). The state of state pre-kindergarten standards. Early Childhood Research Quarterly, 20(2), 125-145.

29- New Jersey Department of Education (NJDOE). (2003). Abbott preschool program implementation guidelines. Trenton, NJ: Author.

30- New Jersey Department of Education (NJDOE). (2004). Preschool teaching and learning expectations: Standards of quality. Trenton, NJ: Author.

31- PreK Now. (2009). Memorandum: Early Learning Challenge Fund - as approved by the House of Representatives. Washington, DC: Author.

32- Scott-Little, Catherine; Kagan, Sharon Lynn; & Frelow, Victoria Stebbins. (2003a). Creating the conditions for success with early learning standards: Results from a national study of state-level standards for children’s learning prior to kindergarten. Early Childhood Research & Practice, 5(2). Retrieved December 13, 2004, from http://ecrp.illinois.edu/v5n2/little.html

33- Scott-Little, Catherine; Kagan, Sharon Lynn; & Frelow, Victoria Stebbins. (2003b). Standards for preschool children’s learning and development: Who has standards, how were they developed, and how are they used? Greensboro, NC: SERVE.

34- Scott-Little, Catherine; Kagan, Sharon Lynn; & Frelow, Victoria Stebbins. (2005). Inside the content: The breadth and depth of early learning standards. Greensboro, NC: SERVE.

35- Scott-Little, Catherine; Kagan, Sharon Lynn; & Frelow, Victoria Stebbins. (2006). Conceptualization of readiness and the content of early learning standards: The intersection of policy and research? Early Childhood Research Quarterly, 21(3), 153-173.

36- Scott-Little, Catherine; Lesko, Jim; Martella, Jana; & Millburn, Penny. (2007). Early learning standards: Results from a national survey to document trends in state-level policies and practices. Early Childhood Research & Practice, 9(1). Retrieved July 14, 2009, from http://ecrp.illinois.edu/v9n1/little.html

37- State of New Jersey Department of Children and Families. (2009). Manual of requirements for child care centers. Trenton, NJ: Author.

38- Vandell, Deborah Lowe, & Wolfe, Barbara. (2000). Child care quality: Does it matter and does it need to be improved? Madison: Institute for Research on Poverty, University of Wisconsin.

39- Whitebook, Marcy; Ryan, Sharon; Kipnis, Fran; & Sakai, Laura. (2008). Partnering for preschool: A study of center directors in New Jersey’s mixed-delivery Abbott program. Berkeley, CA: Center for the Study of Child Care Employment.

Author Information

Debra J. Ackerman, PhD, is Associate Director for Research at the National Institute for Early Education Research (NIEER). Her work focuses on policy issues related to preschool education and the professional development of the early education workforce.

Debra J. Ackerman

National Institute for Early Education Research

120 Albany Street, Tower 1, Suite 500

New Brunswick, NJ 08901

Telephone: 732-932-4350

Email: dackerman@nieer.org

Rachel Sansanelli, MA, is a Research Project Coordinator at NIEER. Her current work focuses on trends in state-funded preschool across the United States and the effects of select programs on children's cognitive and social-emotional outcomes.

Rachel A. Sansanelli

National Institute for Early Education Research

120 Albany Street, Tower 1, Suite 500

New Brunswick, NJ 08901

Telephone: 732-932-4350

Email: rsansanelli@nieer.org

Chapter: 2 Trends Towards Verses And Hadiths Of Divine Attributes

Since first century four or more schools were originated due to the Sunnis' engagement in admissibility in hadiths of Allah's optical seeableness. These ideological schools were come forth a long time before emergence of their jurisprudential schools. Up to now these ideological trends prevailed masters and followers of these jurisprudential schools.

The first trend is school of interpretation. This school is almostly the nearest to Ahlul-­Beit's sect. Its basic sentiment is regarding the decisive Verses of Allah's oneness such as (Nothing like a likeness of Him;) and (Visions comprehend him not.) as the base of promoting Allah the Exalted against unfitting affairs. It also tends to represent any text signaling at Allah's corporeality or optical seeableness in a way harmonizing intellectual judgments and other Quranic and prophetic texts. It seems that followers of this school are forming the majority among the former as we ass the recent Sunni scholars. Philosophers and Mutazilites enter under this class. It is the trend adopted by Ahlul-­Beit; the Prophet's household (peace be upon them).

The second trend is school of commendation. Followers of this school abstain from construing Quranic and prophetic texts respecting the divine attributes. They commend their meanings to God. This trend is followed by most of the former narrators and few of the recent.

The third trend is school of extrinsic meanings. Followers of this school suspend the extrinsic meanings of the divine texts. They believe that Allah the Exalted has material hand face leg and rim. Christians and Jews adopt this trend. Ka'bul­Ahbar Wahab Bin Munebbih and their associates took the task of publicizing this trend among Muslims. It became the formal trend adopted by 12. Ahlul­-Beit stands for the Prophet's progeny, and their sect is Shism.

the ruling regimes in the Umayid reign. Hanbalites as well as part of the Asharists adopted that trend. Ibn Teimiya and Wahabists attempted at attaching this trend to the worthy ancestors and Sunnis.

The fourth trend is school of commuters vacillators and the perplexed. Models of such three categories have been rendered in our Al-­Aqa'idul­Islamiya Volume One.

The name 'Metawila' ­interpreters­ commonly used in Syria Palestine and Egypt at describing the Shias was seemingly originated from the corporalists who ruled of the Shias' atheism. They also ruled of atheism of Muslims apart from their sects whose course was finding suitable representation for the Quranic and prophetic texts.

Although majority of Sunnis our brothers are 'interpreters' the name of 'Metawila' with all of its ill meanings and effects was stuck to the Shias the wronged. The description 'Mitwali' gave an idea in mentalities of the Shias' rivals worse than that of 'kafir'- ­disbeliever­.

The following is a rather detailed submission of these trends.

SCHOOL OF INTERPRETATION

Followers of school of interpretation who form majority of scholars allege that it is normal that every idiom should be interpreted in the most suitable way. An utterance is exposed pursuant to its real meaning unless there is a pronunciational or intellectual obstacle against appropriating. Only then metaphorical meaning is adapted according to principals of discourse experienced by specialists.

The Arabic is highly remarkable in rhetoric and eloquence due to various expressive styles of metaphor metonymy allegory simile …etc. Thus the Prophet's companions and their associates dealt with expressions of the Holy Quran and hadiths on this basis. They appreciated that texts appearances of which contrast Allah's divine exaltation were metaphoric listed under comparing the percipient to the materialistic so that Allah's attributes and deeds would be evidently conceived by ordinary mentalities. They decided the unintendedness of susceptible appearances of such divine texts. Hence metaphor should be referred to for interpreting. In God's saying (The hand of Allah is above their hands. 48:10) neither the organic hand nor is any akin thing had by Allah is intended. He the Exalted alludes that the other party of allegiance of fealty altogether with His propensity prevalence and elevation is higher than the previous. As a matter of fact this is very natural in any language. In our daily speech expressions of gratitude are said as an answer for those who address at you "You have done a heartbreaking job." Immediately it is understood that a heartbreaking job is a deed of an expressive value that it affected emotions. It does not mean that due to that job spears or bullets were sent to hearts that made them breakable. Hearts however cannot be broken materially.

EYAD THE JUDGE ASSERTS THE MUSLIMS' UNANIMITY ON INTERPRETATION

In his Sharhu Sahihi Muslim volume 3 part 5 page 24 An­Nawawi records:

Eyad the judge states:

Including jurisprudents and hadithists Muslims unanimously rest upon that the skyey phenomena mentioned in the Holy Quran should not be taken for their preliminary meaning of their aspects. The entire Muslims found interpretation for such expressions.

An­Nawawi in volume 5 part 9 page 117 of the same reference records the following:

Eyad the judge states:

Al-­Marizi interprets 'Yadnu'- ­come close­-mentioned in the Holy Quran as coming close of His mercy and dignity. It does not stand for the material closeness which is connected to distance and contiguity.

In Jami'ul­Ahadithil­Qudsiyyeti Mines­Sihah part 1 page 74 the following is recorded:

An­Nawawi: This is one of the divine attributes texts. Two trends are regarded to the idea of this text. Trend of majority of theologists and a good number of the worthy ancestors is that the most fitting interpretation should be found for explicating such hadiths. Hence Malik Bin Anas interpreted the most suitable meaning. He stated "His mercy and affairs or angels are the things descended in stages."

On page 160 of part 1 of the same reference the following is written down:

The ever first matter to be believed is promoting Allah the Exalted against qualities of His creatures. Believing in a contrary matter is actually prejudicing faithfulness. Unanimously the entire master Muslims agreed upon the fact that it is imperative to believe in the unintendedness of the extrinsic meanings thrown by Quranic Verses respecting Allah's attributes and ascribing material attributes to Him the Exalted. It is inapplicable to accredit the apparent meanings of Quranic Verses to Allah the Exalted.

The following is recorded in part 1 page 167 of the same reference:

In his Sharhul-­Ahadith Al-­Mazini states:

This is among the matters obligatorily interpreted. It comprises God's having a hand. This may lead to the Lord's corporeality and limitedness.

In Siyeru A'lamin­Nubela part 8 page 243 At­Thehbi states:

At­Tufi: Scholars and regardable individuals unanimously agreed on the metaphoricality of this expression and the metonymically statement of Allah's giving victory aid and support to His slave. He the Exalted corresponds His divine Entity to instrumentalities used by His slaves. "By ­through­ Me he perceives. By me he sees. By me he strikes. By me he walks." This is a piece of a hadith.

For Wahabists as it will be detailedly debated soon they rule that interpretation ­of the Holy Quran and hadiths­ is wholly deviation ­from God's right path­ and atheism. Correspondingly they must have ruled of the deviation and atheism of all of those who interpreted including Ibn Khuzeima their master in conception of Allah's corporeity. Bin Baz however advises of reviewing Ibn Khuzeima's books.

IBN KHUZEIMA INTERPRETS THE HADITH "GOD CREATED ADAM ON HIS LOOK."

Sunnis our brothers narrate:

As he heard a man revile at a friend by saying "Deformed be your look and its like." the Prophet (peace be upon him and his family) addressed at him "Seek not deformation of his look. God had surely created Adam on his look."

Some of the Prophet's companions adhered to this saying claiming its concordance to the Jews' conception of Allah's creating Adam on His divine look. This means that mankind's look is as same as Allah's. We the Shias followed our imams (peace be upon them) who assert that the Prophet's intendment was "The look of the man you are deforming is as same as the look of Adam." Hence the pronoun in 'his look' refers to the addressee not God the Exalted.

A good number of Sunni scholars agreed with us in this question. Ibn Khuzeima the criticizer of Aisha and the so called 'the grand master' who embraces fanatically conception of Allah's optical seeableness was one of those scholars involved.

In His At­Tawhid page 37 Ibn Khuzeima says:

Some of the unacquainted misthought that 'his look'- ­intended in the hadith involved­ refers to Allah. The Beneficent our Lord be more exalted than being intended. The pronoun 'his' in fact refers to the reproached man. The Prophet (peace be upon him) intended that that reproached's look was the same chosen by Allah to be Adam's. As the reviler was censured by the Prophet for imputing deformation to his acquaintance's face and those bearing the same this means he imputed deformation to Adam's face since his sons' faces are as same as his. God's mercy be upon you perceive this point in this form so that you should evade errors and misunderstanding otherwise you will be deviating the right path by adopting for conception of Allah's corporeity that is actual deviation.

An expression more ambiguous than that reported by Abu Hureira was mentioned in another report:

Yousuf Bin Musa: Jarir: Al-­Amesh: Habib Bin Abi Thabit: Atta Bin Abi Rebah: Ibn Omar:

The Prophet (peace be upon him) said "Impute not deformation to faces. Sons of Adam were created on the look of the Beneficent."

At­Thawri reported the same wanting uninterrupted documentation.

Abu Musa Mohammed Bin Al-­Muthenna: Abdurrahman Bin Mahdi: Sufian: Habib Bin Abi Thabit: Atta:

The Prophet (peace be upon him) stated "Deformation should not be imputed to faces. Sons of Adam were created on the look of the Beneficent."

By this expression a famous scholar who should not surmise knowledge was perplexed. They misthought that attaching 'the look' to 'the Beneficent' is a sort of attaching attributes of entity. Yet this is a big mistake and an ugly statement comparable to that of the anthropomorphists. May God protect Muslims and us against their statements!

As much as I can perceive regarding interpreting this report providing authenticity of communication is proved there are three points of error. First At­Thawri contrasted Al-­Amesh in documentation. He relate without referring to Ibn Omar. Second Al-­Amesh is fabricator. He could not receive the report directly from Habib Bin Abi Thabit. Third Habib is also fabricator. He could not receive the report directly from Atta. Assuming authenticity of documentation of the report it may hint at the idea that attaching 'the look' to 'the beneficent' is a sort of attaching creation to the Creator. Creatures are attached to the Beneficent since He was the Creator. Similarly looks are attached to the Beneficent the Creator. This is clear by God's sayings (This is Allah's creation but show Me what those besides Him have created. 31:11). Allah attaches creation to Him since He was the creator.

(This will be as Allah's she­camel for you a sign. 7:73). Allah attached the she­camel to Him. He added (Leave her to pasture on Allah's earth).

(They shall say: Was not Allah's earth spacious so that you should have migrated therein? 4:97)

(Surely the land is Allah's; He causes such of His servants to inherit it as he pleases. 7:128). Allah attached the land to Him since it was He the Creator.

(-­Allah's nature­- The nature made by Allah in which He has made men. 30:30). Allah attached that nature to Him as He made people in. God has not attached

to Him two attached items; one attachment of entity and the other is that of creation.

For evading errors you should understand these two meanings. Considering the authenticity of communicative documentation of the report sons of Adam were created according to the look created by the Beneficent when He first created and ­puffed spirit in­ Adam. Allah the Exalted says (And certainly We created you then We fashioned you. 7:11).

The following narrative is a good evidence on accuracy of the interpretation we have recently rendered:

Abu Musa Mohammed Bin Al-­Muthenna: Abu Amir Adul­Melik Bin Omar: Al-­Mughira Bin Abdirrahman: Abuz­Zinad: Musa Bin Abi Othman: his father: Abu Hureira:

The Prophet (peace be upon him) stated "Allah created Adam on his look. His was sixty yard long…etc."

Owing to its concordance to logic and our sect we the Shias admit Ibn Khuzeima's interpretation involved. Wahabists however adopted for hadith of 'on the look of the Beneficent'. They alleged that Omar the caliph admitted the Jews' claim Allah's creating Adam on ­according to­ His divine look. So they opted for a (god) of a look of mankind!!

SAMPLES OF AN­NAWAWI'S INTERPRETATION

In Sharhu Sahihi Muslim part 2 page 116 An­Nawawi states:

"…he keeps on supplicating God till this causes God to laugh…" Scholars determine that God's laughter is an expression of His satisfaction with His slave's act His affability to him and attiring the slave with His grace.

In the same reference part 10 page 249 An­Nawawi says:

(Release of Allah's hands) stands for His ability. Since people's acts are usually done by hands Allah opted for this organ for promoting the significance intended.

In the same reference volume 2 part 3 page 12 An­Nawawi states:

"O Apostle of Allah! Have you seen your Lord?" asked Abu Dherr. "He is brilliance. How can I see brilliance?!" answered the Prophet. This implies that Allah's curtain is brilliance that cannot be seen. Eyad the judge asserts "It is impossible to regard Allah's entity as a brilliance that is a corporeality. Allah the Praised the Exalted is excellently elevated against being so.

In the same reference volume 4 part 7 page 6 An­Nawawi says:

The Prophet (peace be upon him) stated "Our Lord descends to the lowest heavens every night." Two conceptions vex this saying. First majority of the

worthy ancestors and some of theologists claim that it is right as much as it conforms to Allah the Exalted. Aspect of the saying is unintended. Allah is promoted against having His creatures' qualities. Second this saying is metaphoric.

In the same reference volume 4 part 7 page 98 An­Nawawi records:

"…the beneficent should take with the right hand…" Al-­Maziri claims that such statements are subject to customary expressions. Taking with the right hand is an expressive phrase that stands for Allah's admissibility to the alms. Allah the Exalted is excellently promoted against being a corporeality.

In the same reference volume 6 part 12 page 212 An­Nawawi writes down:

Eyad the judge declares:

Good conditions and sublime standing are the real meanings of being to the right of Allah.

Ibn Arafa:

Coming from the right side implies the very suitable side.

In the same reference part 8 page 16 An­Nawawi states:

"The just shall be on rostra of brilliance to the right of Allah. Allah's both hands are right."

Ibn Arafa explicates: The second expression draws attentions to the fact that 'the right' intended is not that limb.

In the same reference part 8 page 44 An­Nawawi records:

Al-­Mawardi states: God's indignation mentioned in the Prophet's saying stands for rage. This is by reason that indignation is not ascribed to Allah the Exalted and Praised.

On page 132 part 17 volume 9 of the same reference An­Nawawi records:

Regarding explaining Ibn Omar's narrative of Allah's corporeality Eyad the judge states: We do believe in Allah the Exalted and His divine attributes. We do not resemble Him to anything. The Prophet's clutching and opening his fingers is a representation of grabbing extending and gathering creatures. It is also a representation to the grabbed and the extended; that are heavens and earths. It does not indicate to attributes of grabbing and extending that are attributes of Allah the Grabber the Extender. 'Release of Allah's hands' stands for His ability. Since people's acts are usually done by hands Allah opted for this organ for promoting the significance intended.

On page 60 part 17 volume 9 of the same reference An­Nawawi records:

The Prophet (peace be upon him) said "Allah is more blissful for His slaves' repentance." Scholars explained Allah's bliss by His satisfaction. For assuring significance of satisfaction in receivers' minds expression of bliss was used.

On page 182 part 17 volume 9 An­Nawawi states:

The Prophet (peace be upon him) stated: "The hell shall not be saturated unless Allah the Blessed the Elevated lays His leg in."

This is one of the most famed hadiths of divine attributes. Scholars were of two variant opinions regarding its exegesis. First interpretation of these words should be neglected. The extrinsic meaning however is not intended since there is a suitable meaning involved. This opinion is adopted by majority of the worthy ancestors and a good number of theologists. Eyad the judge says:

The most apparent interpretation of this hadith is that they are people who deserved and were created for the hell. It is essential to pass over the surface of the text since it is decisively evidential that limbs are impracticably ascribed to Allah the Exalted.

On page 44 part 10 of the same reference An­Nawawi states:

Regarding the Prophet's saying "Allah created Adam on his look." this is one of hadiths of divine attributes. Some scholars discard stating any interpretation claiming that they believe it but there should be a more suitable meaning since the surface is not intended. This opinion is adopted by most of the worthy ancestors. It is however the most cautious and appropriate. Another opinion states that such texts should be interpreted on bases of promoting Allah the Exalted against such descriptions.

On page 200 of Riyadhus­-Salihin An­Nawawi records:

On Resurrection Day believers shall be close to their Lord. This closeness expresses dignity and benevolence. It does have nothing to do with distances. Allah the Praised is promoted against distances.

WAHABISTS DISCARDED AN­NAWAWI'S MASTERY

Wahabist committee of issuing verdicts part 3 page 136; Question 12 Verdict 4264:

Q. Some claim An­Nawawi's resting upon Asharism in questions regarding the divine names and attributes. Is this true? What is your proof? Is it acceptable to provide such questions regarding scholars? Some claimed that in his book titled 'Bustanul­Arifin' An­Nawawi proves his being Sufi. To which extent is this claim true?

A. Regarding the divine attributes An­Nawawi had a number of errors in which he rested upon course of the interpreters. Hence he is disregardable in this affair. It is obligatory to adhere to sayings of Ahlus­Sunna(13) concerning confirming the divine names and attributes mentioned in the Holy Quran and the infallible authentic traditions of the Prophet. It is also obligatory to believe in such names and attributes in a way becoming to Allah the Exalted passing over distortion denudation modification or representation. Hence it is imperative to apply God's saying (Nothing is like a likeness of Him; and He is the Hearing the Seeing.) and the like.

The Permanent Committee of Scholastic Searches and Issuing Verdicts.

MODELS OF INTERPRETATION OF Al-­QASTALANI

On page 235 part 4 of Irshadus­Sari Al-­Qastalani records:

Rage of creatures is a feeling engaging minds. It is unbecoming to ascribe such a quality to the Creator the Exalted. Thus this should be interpreted in a way fitting Allah the Exalted.

On page 319 part 5 of the same reference Al-­Qastalani writes down:

Abu Hureira: The Prophet (peace be upon him) stated "Allah created Adam on his look."

This indicates that Allah suspends him on the look He had created on. This interpretation however is contrasted by another hadith "Adam was created on the look of the Beneficent."

On page 36 part 7 of the same reference the following is written down:

The judge: Regarding the Prophet's saying that Allah laughs to two men Allah's laughter however is a metaphoric expression. Corporealities only may laugh. Allah is promoted against being a corporeality. Satisfaction is the significance of laughter mentioned in the hadith.

On page 187 part 9 of the same reference Al-­Qastalani says:

The descending mentioned in the hadith implies descending of God's mercy affair or angels. Al-­Beidawi comments: It is proved by positive evidences that Allah is highly promoted against being a corporeality or occupying a definite space; therefore it is impracticable to credit transferable descending to Him.

On page 348 part 9 of the same reference it is recorded:

13. Ahlus­Sunna stands for people of the Prophet's traditions. They are the Sunnis.

The Prophet (peace be upon him) said: "Hell keeps on demanding with more till Lord of Dignity places His foot ­precedence­ in it." Some discussed that 'foot' in this regard refers to the most evil people God had prepared to be preceded to hell.

On page 250 part 10 he records:

Ire of Allah the Exalted stands for His desire to penalize.

On page 269 part 10 the following is written down:

God says (The hand of Allah is above their hands). God named the Prophet's hand as the hand of Allah since it advanced others'. Allah the Praised the Elevated is exaltedly promoted against having limbs and corporeal characteristics. Meaning of the Verse however is recognition that a covenant contracted with the Prophet (peace be upon him) is regarded as same as that contracted with Allah.

On page 388 part 10 Al-­Qastalani states:

A man addressed at the Prophet (peace be upon him) that Allah holds the heavens with a single finger and the earth with another. The Prophet (peace be upon him) laughed to excess. These characteristics are impracticable to Allah the Exalted.

On page 391 part 10 the following is recorded:

God says (Then He settled on the Throne. 7:54). Ahlus­Sunna state that Allah the Praised the Exalted describes Himself with 'on' which is one of attributes of Entity. Mutazilites state that the preposition stands for prevalence by means of power and pertinence. The corporalists claim that it indicates settlement.

On page 398 part 10 of the same reference Al-­Qastalani records:

The Prophet (peace be upon him) stated "On Resurrection Day you tranquilly and peacefully shall see your Lord as clear as this moon." This means that you shall not wrong each other on that situation since the Lord shall be seen from every side. Allah is exceedingly promoted against being having a definite space. Simile here is for the view not the viewed.

God says (Looking at [waiting for] their Lord). Ways conditions and distances are nonexistent during looking at the Lord.

On page 402 part 10:

"…he keeps on supplicating till this causes God to laugh…". The matter intended is accomplice of laughter; satisfaction.

On page 420 part 10 Al-­Qastalani records:

God says (Then He settled on the Throne). It is wrong to explain 'the Throne' as a bench and 'settled' as an act of stability. This explanation is adopted by anthropomorphists. Allah the Exalted was being before the Throne when there was no space. Now He is as same as he was being. Moveableness is a characteristic of cosmoses.

On page 435 part 10 the following is recorded:

Abu Hureira: The Prophet (peace be upon him) stated "Our Lord the Blessed the Elevated descends to the lowest heavens every night." This means that He orders an angel of descending. Ibn Hazm interpreted that this act is done by Allah in the lowest heavens for commencing responding supplications. Ibn Khuzeima adds "At daybreak He returns to the Throne."

Al-­Qastalani tries to say that Ibn Khuzeima adopt for corporalism as he states that Allah Himself descends and returns.

MANY OTHERS CONSENTED INTERPRETATION

In his At­Tasihil Fi Ulumit­Tanzil part 3 page 283 Ibn Jazi records:

Doctrinally imputing characteristic of being up to Allah the Elevated is dedicated to the meaning fitting His divine region not the meaning that may illusively refer to limitation.

As­Suheili in his Ar­Rawdul­Anif part 3 page 24 records:

Ibnul­Lebban: Laying hands to Allah is a form of metaphor. He the Exalted the Praised is greatly promoted against having a limb.

On page 24 part 3 of the same reference As­Suheili records:

Attaching shadow to Allah the Elevated the Praised is a form of honoring. He the Exalted is promoted against having a shadow which is one of specifications of corporealities. Shadow of His divine Throne is intended. This is clear in Selman's report.

On page 48 part 3 of the same reference the following is recorded:

Significance of the Lord's laughter is pleasing to excess.

Ar­Razi's Al-­Mettalibul-­Aliya volume 1 part 1 page 10:

Philosophers agreed upon proving the existence of beings that are neither occupying certain spaces nor falling in a locale. Intellects souls and prime matters are examples of such beings. Like Muammar Bin Ebbad the Mutazilite and Mohammed Bin An­Numan the Rafidite(14) a good number of grand masters of Muslims' scholars opted for this conception.

14. Rafidism is a name Sunnis addressed at Shias. It stands for mutiny.

Mohammed Bin An­Numan previously mentioned by Ar­Razi is Sheik Al-­Mufid; one of the grand masters of Shias. Rivals of Shias accused him of opting for corporalism. Ar­Razi communicates Al-­Mufid's opinion that there are beings self­sufficient from occupying spaces. Creator of these beings should be more willingly having this characteristic.

Ibn Hazm's Al-­Fasl volume 2 part 2 page 167:

The Prophet (peace be upon him) stated "Hell keeps on demanding with more till Lord of Dignity places His foot ­precedence­ in it."

In this text 'foot' stands for precedence. This meaning is mentioned in God's saying (A footing of firmness with their Lord. 10:2). Hence meaning of the hadith is that Allah should fill in hell with people who preceded others in evildoing. The same is said about the authentic hadith "Allah created Adam on his look." This indicates that Allah had opted for the look according to which He created Adam.

MODELS OF RASHID RIDA'S UNRESPONSIVE INTERPRETATION

Tafseerul­Menar part 3 page 220­1:

Some claimed impermissibility of resting upon other than the Quran and the uninterruptedly documented hadiths regarding the divine attributes. Single reports interpretation and narratives should not be admitted engaged and regarded in this question since these matters depend upon surmise.

This saying however is not that far away from fact except that it is disagreeing the worthy ancestors' apparent modes. These reports and narratives were admitted recorded and ruled of being authentic as the narrators were trustful. At any rate there are two answers to be provided for this question.

First followers of the Prophet's companions recognized by doctrinal proofs it is impermissible to accuse trustful individuals of fabrication especially in matters pertaining to the divine attributes. Refuting a report narrated by As­Siddiq ­Abu Bakr­ (God please him) for example and related directly to the Prophet (peace be upon him) is regarded as belying him and judging of his invention or inadvertence. On that account followers of the Prophet's companions admitted and communicated such a narratives accrediting them to Abu Bakr or Anas and directly to the Prophet (peace be upon him). From this cause it is provable by doctrinal evidences that paths to accusing the pious and the decent among the Prophet's companions of fabrication are totally blocked; how is it then obligatory to avoid accusing conjecture of reporters of single narratives? Similarly how is it obligatory to treat with surmise as same as the decent's reporting disregarding the fact that suspicion in some cases is a sin? The divine Legislator ordered of admitting communicating and publicizing reports of decent individuals. This does in no means suggest that personal surmise and conjecture should be admitted publicized and communicated. For

that reason we are to say that whatsoever is reported by other than the decent concerning question of the divine attributes should be shunned and neglected. Reports of admonition and examples should be scrutinized accurately.

Second these reports were communicated by the Prophet's companions only after they had certainly heard from the Prophet personally. Their followers likewise admitted and communicated so. During their communication the followers had been wont to refer to the Prophet's companions before they refer to the Prophet (peace be upon him). They were honest. As each hadith had a definite point they neglected no single one except those bearing expressions that may convey a meaning opposite to the intended. As an example the following hadith is cited.

The Prophet (peace be upon him) stated: "Our Lord descends to the lowest heavens every night …"

This hadith was communicated in this form for the purpose of urging on performing prayers and worshipping rites and practices. It has an enormous effect in driving towards night worship which is the most excellent. This great advantage would have been negative had this text been let pass. Such an advantage should not be negligible. For children and ordinary people the hadith may hint at Allah's practical descending. At any rate it is an easy duty for the educated to plant pictures of glorifying and promoting Allah against practical descending. A well­-grounded may use the following style "Providing God's descending to the lowest heavens is for making us perceive His call this descending shall be useless since we could not perceive. The Lord however could have called at us from His Throne or the most elevated heavens."

This would make ordinary people understand nullity of practical descending. The following example can also be cited. It is futile for a man in the furthest west of the earth to advance just few steps for making a man in the east hear his call. This advancement should be reckoned with deeds of the insane. This amount however is so sufficient that ordinary people would understand the nullity of practical descending. It is also conceivable that corporealities are impracticable for Allah. This leads to the fact that impracticability of moveableness of other than corporealities is as same as impracticability of descending without moveableness.

This proves that advantage of communicating such reports is great while harm is scanty. This should by no means be equal to question of communicating personal surmise as truths.

Rashid Rida this well-­educated exegesist was guided by his intellect to the very right! He could prove that the serious questions of beliefs should not be admitted by a single report series of its narrators is totally unrealizable. Avoiding this perplexity the well-­educated exegesist submitted his mind to

deeds of the worthy ancestors who ruled of obligation of admitting reports of a single companion even if concerning beliefs or contrasting the Holy Quran! On that account they admitted hadiths of Allah's descending and seeableness although each was related by a single narrator. They issued the obligation of admitting relations of definite individuals claiming Allah's giving orders of admitting such narratives. Correspondingly the ruled of obligation of denying fabrication making mistakes and inadvertence of such individuals. Finally they proposed denial of any contradiction between any two narratives related by two of the Prophet's companions.

As if he had not been acquainted of confusion troubles and conflicts broken out between Muslims due to the variant conceptions respecting beliefs it is noticeable how that exegesist alleviated mischances probably encountered by Muslims and sometimes their scholars owing to hadiths of corporalism and anthropomorphism. Such hadiths were the direct reason beyond publicity of reports and legends of the Jews Christians and Magi regarding the Lord's corporeity appearance and descriptions. Some of such fables suppose that Allah the short rough­haired breadless and youth descends ­to the lowest heavens­ on the back of a donkey. The most pious and godly individuals went on searching for the Lord inspecting the descriptions given among boys. They also fabricated stories about their meeting shaking hands and associating with the Lord. This is only a minute part of the misfortunes of corporalism and anthropomorphism opposed firmly by the Prophet's household Aisha and other virtuous companions of the Prophet. They confronted flamers of spark of this disaster warned Muslims against its dangers and demanded them with refuting and belying such matters.

Viewing at his saying "It is an easy duty for the educated to plant pictures of glorifying and promoting Allah against practical descending." we perceive how that exegesist allayed removal of effects and reports of corporalism. Had his claim been true why then it would have been impossible for scholars and philosophers to persuade corporalists and anthropomorphists of the other opinion? As a matter of fact those people could plant such misplaced beliefs in ordinary people's mentalities. In alike fashion had the matter been so easily let a well-­grounded scholar plant Allah's elevation and exaltation against corporalism in the hearts of Ibn Teimiya Mohammed Bin Abdil­Wahab Bin Baz and Al-­Albani and enlighten them with nullity of the practical descending.

Finally how did this well-­informed exegesist espy that when Allah the Exalted intended to drive Muslims towards performing prayers and night worshipping rites He used a funny style "Every night I descend to the lowest heavens; therefore I order you of worshipping at night." This style duped and made them bear an illusive belief about the Lord.

Reality of this matter is that Rashid Rida and his likes intend only to defend personality of Omar the caliph since he was the originator of Allah's corporeity and descending. What should we do then if it is not serviceable to defend such an unreasoning idea the caliph had taken in from Ka'bul­Ahbar's culture?

SCHOOL OF COMMENDATION AND FORBIDDING INTERPRETATION

As we have previously mentioned the Prophet's companions and their associates referred to rules of the Arabic during dealing with expressions of the Quranic and prophetic texts. Whenever there is an intellectual or expressional presumption metaphorical significances were preferred. They also referred to the Prophet (peace be upon him and his family) who spared no efforts in explicating intendments of Verses and hadiths. A curious view at their numerous usual inquiries addressed at the Prophet and his most knowledgeable companions concerning purports of Quranic and prophetic texts it is noticeable that some questions were customary inquisition to certain conceptions and judgments. Some in fact were purposed for defining a definite meaning personally intended. Others were the cause of decline and ignorance of their mental levels and rhetoric.

Before he departed them for good the Prophet (peace be upon him and his family) had nominated the reference they should rest upon. "I am leaving with you the two weighty things; Book of Allah and my progeny; my household."

Unfortunately they did not refer to these two things after the Prophet. Consequently various ideological problems were originated in the midst of Muslims. This was because of variety of references commenting on Quranic and prophetic texts. By the same token surmise conjecture exegeses and sayings of different companions of the Prophet or their followers were contrasted. Soon after contradictory hadiths all ascribed to the Prophet (peace be upon him and his family) emerged. In due course a group opted for trend of interpretation. Some scholars of the other sect issued verdicts of obligation of keeping silence in the face of exegeses so that they would keep their principal religion and evade committing a mistake in such a serious question. "Read them find not any exegesis and commend your affair regarding these questions to Allah the Exalted." This was the advice commonly provided for followers of this trend; trend of commendation.

This is the exact meaning of commendation and abstinence from interpretation. This school became a formal trend for majority of Muslims in time of publicity of contradictory exegeses and supporting hadiths. The foremost text respecting trend of commendation and forbiddingness of interpretation I could

distinguish was that recorded by As-­Suyouti who relates it to Malik and Sufian Bin Uyeina in Ad­Durrul­Manthour part 3 page 91:

Al-­Beihaqi recorded: Abdullah Bin Wahab:

We were attending at Malik when a man entered and asked about the way of the Beneficent's settling on the Throne. For a considerable time Malik nodded the head down and shivered. Finally he raised his head and addressed at the man "(The Beneficent settled on the Throne) is as exactly as He had described. It is impracticable to ask 'how' about Him. This word is canceled for Him. In addition you are a heretic man!" Malik ordered of throwing that man out.

Al-­Beihaqi recorded: Ahmed Bin Abil­Hawari: Sufian Bin Uyeina stated:

The exegesis of whatsoever is accounted as Allah's describing His Entity with is only reciting and acquiescing in it.

Al-­Beihaqi recorded: Isaaq Bin Musa: Sufian Bin Uyeina stated:

The exegesis of whatsoever is accounted as Allah's describing His Entity with is only reciting. Saving Allah the Exalted and His Apostles (peace be upon them) none is admitted to interpret such matters.

At­Thehbi's Siyeru A'lamin­Nubela part 8 page 466:

Mohammed Bin Isaaq As­Sagani Luwein:

As he was asked about hadiths regarding Allah's seeableness Sufian Bin Uyeina answered "They are right as long as we could perceive from our trustful and honest ones."

Ahmed Bin Ibrahim Ad­Dawraqi: Ahmed Bin Nasr:

Importunately I insisted on Sufian Bin Uyeina seeking answers for my questions about the exegeses of the hadiths "Allah bears the heavens on a single finger." "Hearts of people are fixed between two of the Beneficent's fingers." and "Allah laughs if He is mentioned in marts."

"These hadiths are as they were conveyed. We recognize without commenting." Sufian answered.

At­Thehbi's Siyeru A'lamin­Nubela part 10 page 505:

Abu Mohammed Bin Alwan: Abdurrahman Bin Ibrahim: Abdul­Mughith Bin Zuheir: Ahmed Bin Ubeidullah: Mohammed Bin Ali Al-­Ashari: Abul­-Hassan Ad­Darqutni: Mohammed Bin Mukhalled: Al-­Abbas Ad­Dawri:

Having mentioned hadiths of Allah's optical seeableness the Chair place of the two feet laughter and previous space of the Lord Abu Ubeid Al-­Qasim Bin Selam commented "These are authentic hadiths conveyed by hadithists and

jurisprudents one another. For us these are doubtless. If an interpretation of the way of our Lord's laughter and place of feet is required we should answer that we neither have an exegesis nor did we hear anyone interpret."

INDICATIONS OF THE COMMENDERS' TEXTS

Many substances are shown from texts rested upon by the commenders. The following are the most remarkable:

First school of commendation came after that of interpretation.

Second generation of the Prophet's companions were totally dependent on the Prophet's presence among them. They were either questioning him or not. The same thing occurred to the caliphs and their words or imams of the Prophet's household (peace be upon them) and their words.

Third majority of followers of the Prophet's companions depended upon interpretation or commendation. The third and fourth generations were almostly commenders that this was taken as the formal trend of hadithists facing Shias and Mutazilites who were interpreters.

Fourth commendation was nearly dedicated to the divine attributes and reports such as Allah's settling on the Throne laughter and ire. Attributes of operations were approximately interpreted.

Fifth it is unnecessary for commenders to leave interpretation at all. Commendation and interpretation could be opted according to the question involved.

As we have previously referred to on page 187 part 9 of Irshadus­Sari Malik the master says:

The descending mentioned in the text implies descending of God's mercy affair or angels.

On page 91 part 3 of Ad­Durrul­Manthour Malik's relying upon commendation in question of Allah's settling on the Throne is recorded. Question of Allah's settling on the Throne was largely distorted and adopted by the corporalists as an evidence.

Commendation and interpretation followed one of two matters. First recognizing the narrator who is usually one of the Prophet's companions who communicate the significance of the text involved. Second existence of an authentic hadith that is irrefutable and untranslatable on bases of reasoning.

Chapter: 2 Trends Towards Verses And Hadiths Of Divine Attributes

Since first century four or more schools were originated due to the Sunnis' engagement in admissibility in hadiths of Allah's optical seeableness. These ideological schools were come forth a long time before emergence of their jurisprudential schools. Up to now these ideological trends prevailed masters and followers of these jurisprudential schools.

The first trend is school of interpretation. This school is almostly the nearest to Ahlul-­Beit's sect. Its basic sentiment is regarding the decisive Verses of Allah's oneness such as (Nothing like a likeness of Him;) and (Visions comprehend him not.) as the base of promoting Allah the Exalted against unfitting affairs. It also tends to represent any text signaling at Allah's corporeality or optical seeableness in a way harmonizing intellectual judgments and other Quranic and prophetic texts. It seems that followers of this school are forming the majority among the former as we ass the recent Sunni scholars. Philosophers and Mutazilites enter under this class. It is the trend adopted by Ahlul-­Beit; the Prophet's household (peace be upon them).

The second trend is school of commendation. Followers of this school abstain from construing Quranic and prophetic texts respecting the divine attributes. They commend their meanings to God. This trend is followed by most of the former narrators and few of the recent.

The third trend is school of extrinsic meanings. Followers of this school suspend the extrinsic meanings of the divine texts. They believe that Allah the Exalted has material hand face leg and rim. Christians and Jews adopt this trend. Ka'bul­Ahbar Wahab Bin Munebbih and their associates took the task of publicizing this trend among Muslims. It became the formal trend adopted by 12. Ahlul­-Beit stands for the Prophet's progeny, and their sect is Shism.

the ruling regimes in the Umayid reign. Hanbalites as well as part of the Asharists adopted that trend. Ibn Teimiya and Wahabists attempted at attaching this trend to the worthy ancestors and Sunnis.

The fourth trend is school of commuters vacillators and the perplexed. Models of such three categories have been rendered in our Al-­Aqa'idul­Islamiya Volume One.

The name 'Metawila' ­interpreters­ commonly used in Syria Palestine and Egypt at describing the Shias was seemingly originated from the corporalists who ruled of the Shias' atheism. They also ruled of atheism of Muslims apart from their sects whose course was finding suitable representation for the Quranic and prophetic texts.

Although majority of Sunnis our brothers are 'interpreters' the name of 'Metawila' with all of its ill meanings and effects was stuck to the Shias the wronged. The description 'Mitwali' gave an idea in mentalities of the Shias' rivals worse than that of 'kafir'- ­disbeliever­.

The following is a rather detailed submission of these trends.

SCHOOL OF INTERPRETATION

Followers of school of interpretation who form majority of scholars allege that it is normal that every idiom should be interpreted in the most suitable way. An utterance is exposed pursuant to its real meaning unless there is a pronunciational or intellectual obstacle against appropriating. Only then metaphorical meaning is adapted according to principals of discourse experienced by specialists.

The Arabic is highly remarkable in rhetoric and eloquence due to various expressive styles of metaphor metonymy allegory simile …etc. Thus the Prophet's companions and their associates dealt with expressions of the Holy Quran and hadiths on this basis. They appreciated that texts appearances of which contrast Allah's divine exaltation were metaphoric listed under comparing the percipient to the materialistic so that Allah's attributes and deeds would be evidently conceived by ordinary mentalities. They decided the unintendedness of susceptible appearances of such divine texts. Hence metaphor should be referred to for interpreting. In God's saying (The hand of Allah is above their hands. 48:10) neither the organic hand nor is any akin thing had by Allah is intended. He the Exalted alludes that the other party of allegiance of fealty altogether with His propensity prevalence and elevation is higher than the previous. As a matter of fact this is very natural in any language. In our daily speech expressions of gratitude are said as an answer for those who address at you "You have done a heartbreaking job." Immediately it is understood that a heartbreaking job is a deed of an expressive value that it affected emotions. It does not mean that due to that job spears or bullets were sent to hearts that made them breakable. Hearts however cannot be broken materially.

EYAD THE JUDGE ASSERTS THE MUSLIMS' UNANIMITY ON INTERPRETATION

In his Sharhu Sahihi Muslim volume 3 part 5 page 24 An­Nawawi records:

Eyad the judge states:

Including jurisprudents and hadithists Muslims unanimously rest upon that the skyey phenomena mentioned in the Holy Quran should not be taken for their preliminary meaning of their aspects. The entire Muslims found interpretation for such expressions.

An­Nawawi in volume 5 part 9 page 117 of the same reference records the following:

Eyad the judge states:

Al-­Marizi interprets 'Yadnu'- ­come close­-mentioned in the Holy Quran as coming close of His mercy and dignity. It does not stand for the material closeness which is connected to distance and contiguity.

In Jami'ul­Ahadithil­Qudsiyyeti Mines­Sihah part 1 page 74 the following is recorded:

An­Nawawi: This is one of the divine attributes texts. Two trends are regarded to the idea of this text. Trend of majority of theologists and a good number of the worthy ancestors is that the most fitting interpretation should be found for explicating such hadiths. Hence Malik Bin Anas interpreted the most suitable meaning. He stated "His mercy and affairs or angels are the things descended in stages."

On page 160 of part 1 of the same reference the following is written down:

The ever first matter to be believed is promoting Allah the Exalted against qualities of His creatures. Believing in a contrary matter is actually prejudicing faithfulness. Unanimously the entire master Muslims agreed upon the fact that it is imperative to believe in the unintendedness of the extrinsic meanings thrown by Quranic Verses respecting Allah's attributes and ascribing material attributes to Him the Exalted. It is inapplicable to accredit the apparent meanings of Quranic Verses to Allah the Exalted.

The following is recorded in part 1 page 167 of the same reference:

In his Sharhul-­Ahadith Al-­Mazini states:

This is among the matters obligatorily interpreted. It comprises God's having a hand. This may lead to the Lord's corporeality and limitedness.

In Siyeru A'lamin­Nubela part 8 page 243 At­Thehbi states:

At­Tufi: Scholars and regardable individuals unanimously agreed on the metaphoricality of this expression and the metonymically statement of Allah's giving victory aid and support to His slave. He the Exalted corresponds His divine Entity to instrumentalities used by His slaves. "By ­through­ Me he perceives. By me he sees. By me he strikes. By me he walks." This is a piece of a hadith.

For Wahabists as it will be detailedly debated soon they rule that interpretation ­of the Holy Quran and hadiths­ is wholly deviation ­from God's right path­ and atheism. Correspondingly they must have ruled of the deviation and atheism of all of those who interpreted including Ibn Khuzeima their master in conception of Allah's corporeity. Bin Baz however advises of reviewing Ibn Khuzeima's books.

IBN KHUZEIMA INTERPRETS THE HADITH "GOD CREATED ADAM ON HIS LOOK."

Sunnis our brothers narrate:

As he heard a man revile at a friend by saying "Deformed be your look and its like." the Prophet (peace be upon him and his family) addressed at him "Seek not deformation of his look. God had surely created Adam on his look."

Some of the Prophet's companions adhered to this saying claiming its concordance to the Jews' conception of Allah's creating Adam on His divine look. This means that mankind's look is as same as Allah's. We the Shias followed our imams (peace be upon them) who assert that the Prophet's intendment was "The look of the man you are deforming is as same as the look of Adam." Hence the pronoun in 'his look' refers to the addressee not God the Exalted.

A good number of Sunni scholars agreed with us in this question. Ibn Khuzeima the criticizer of Aisha and the so called 'the grand master' who embraces fanatically conception of Allah's optical seeableness was one of those scholars involved.

In His At­Tawhid page 37 Ibn Khuzeima says:

Some of the unacquainted misthought that 'his look'- ­intended in the hadith involved­ refers to Allah. The Beneficent our Lord be more exalted than being intended. The pronoun 'his' in fact refers to the reproached man. The Prophet (peace be upon him) intended that that reproached's look was the same chosen by Allah to be Adam's. As the reviler was censured by the Prophet for imputing deformation to his acquaintance's face and those bearing the same this means he imputed deformation to Adam's face since his sons' faces are as same as his. God's mercy be upon you perceive this point in this form so that you should evade errors and misunderstanding otherwise you will be deviating the right path by adopting for conception of Allah's corporeity that is actual deviation.

An expression more ambiguous than that reported by Abu Hureira was mentioned in another report:

Yousuf Bin Musa: Jarir: Al-­Amesh: Habib Bin Abi Thabit: Atta Bin Abi Rebah: Ibn Omar:

The Prophet (peace be upon him) said "Impute not deformation to faces. Sons of Adam were created on the look of the Beneficent."

At­Thawri reported the same wanting uninterrupted documentation.

Abu Musa Mohammed Bin Al-­Muthenna: Abdurrahman Bin Mahdi: Sufian: Habib Bin Abi Thabit: Atta:

The Prophet (peace be upon him) stated "Deformation should not be imputed to faces. Sons of Adam were created on the look of the Beneficent."

By this expression a famous scholar who should not surmise knowledge was perplexed. They misthought that attaching 'the look' to 'the Beneficent' is a sort of attaching attributes of entity. Yet this is a big mistake and an ugly statement comparable to that of the anthropomorphists. May God protect Muslims and us against their statements!

As much as I can perceive regarding interpreting this report providing authenticity of communication is proved there are three points of error. First At­Thawri contrasted Al-­Amesh in documentation. He relate without referring to Ibn Omar. Second Al-­Amesh is fabricator. He could not receive the report directly from Habib Bin Abi Thabit. Third Habib is also fabricator. He could not receive the report directly from Atta. Assuming authenticity of documentation of the report it may hint at the idea that attaching 'the look' to 'the beneficent' is a sort of attaching creation to the Creator. Creatures are attached to the Beneficent since He was the Creator. Similarly looks are attached to the Beneficent the Creator. This is clear by God's sayings (This is Allah's creation but show Me what those besides Him have created. 31:11). Allah attaches creation to Him since He was the creator.

(This will be as Allah's she­camel for you a sign. 7:73). Allah attached the she­camel to Him. He added (Leave her to pasture on Allah's earth).

(They shall say: Was not Allah's earth spacious so that you should have migrated therein? 4:97)

(Surely the land is Allah's; He causes such of His servants to inherit it as he pleases. 7:128). Allah attached the land to Him since it was He the Creator.

(-­Allah's nature­- The nature made by Allah in which He has made men. 30:30). Allah attached that nature to Him as He made people in. God has not attached

to Him two attached items; one attachment of entity and the other is that of creation.

For evading errors you should understand these two meanings. Considering the authenticity of communicative documentation of the report sons of Adam were created according to the look created by the Beneficent when He first created and ­puffed spirit in­ Adam. Allah the Exalted says (And certainly We created you then We fashioned you. 7:11).

The following narrative is a good evidence on accuracy of the interpretation we have recently rendered:

Abu Musa Mohammed Bin Al-­Muthenna: Abu Amir Adul­Melik Bin Omar: Al-­Mughira Bin Abdirrahman: Abuz­Zinad: Musa Bin Abi Othman: his father: Abu Hureira:

The Prophet (peace be upon him) stated "Allah created Adam on his look. His was sixty yard long…etc."

Owing to its concordance to logic and our sect we the Shias admit Ibn Khuzeima's interpretation involved. Wahabists however adopted for hadith of 'on the look of the Beneficent'. They alleged that Omar the caliph admitted the Jews' claim Allah's creating Adam on ­according to­ His divine look. So they opted for a (god) of a look of mankind!!

SAMPLES OF AN­NAWAWI'S INTERPRETATION

In Sharhu Sahihi Muslim part 2 page 116 An­Nawawi states:

"…he keeps on supplicating God till this causes God to laugh…" Scholars determine that God's laughter is an expression of His satisfaction with His slave's act His affability to him and attiring the slave with His grace.

In the same reference part 10 page 249 An­Nawawi says:

(Release of Allah's hands) stands for His ability. Since people's acts are usually done by hands Allah opted for this organ for promoting the significance intended.

In the same reference volume 2 part 3 page 12 An­Nawawi states:

"O Apostle of Allah! Have you seen your Lord?" asked Abu Dherr. "He is brilliance. How can I see brilliance?!" answered the Prophet. This implies that Allah's curtain is brilliance that cannot be seen. Eyad the judge asserts "It is impossible to regard Allah's entity as a brilliance that is a corporeality. Allah the Praised the Exalted is excellently elevated against being so.

In the same reference volume 4 part 7 page 6 An­Nawawi says:

The Prophet (peace be upon him) stated "Our Lord descends to the lowest heavens every night." Two conceptions vex this saying. First majority of the

worthy ancestors and some of theologists claim that it is right as much as it conforms to Allah the Exalted. Aspect of the saying is unintended. Allah is promoted against having His creatures' qualities. Second this saying is metaphoric.

In the same reference volume 4 part 7 page 98 An­Nawawi records:

"…the beneficent should take with the right hand…" Al-­Maziri claims that such statements are subject to customary expressions. Taking with the right hand is an expressive phrase that stands for Allah's admissibility to the alms. Allah the Exalted is excellently promoted against being a corporeality.

In the same reference volume 6 part 12 page 212 An­Nawawi writes down:

Eyad the judge declares:

Good conditions and sublime standing are the real meanings of being to the right of Allah.

Ibn Arafa:

Coming from the right side implies the very suitable side.

In the same reference part 8 page 16 An­Nawawi states:

"The just shall be on rostra of brilliance to the right of Allah. Allah's both hands are right."

Ibn Arafa explicates: The second expression draws attentions to the fact that 'the right' intended is not that limb.

In the same reference part 8 page 44 An­Nawawi records:

Al-­Mawardi states: God's indignation mentioned in the Prophet's saying stands for rage. This is by reason that indignation is not ascribed to Allah the Exalted and Praised.

On page 132 part 17 volume 9 of the same reference An­Nawawi records:

Regarding explaining Ibn Omar's narrative of Allah's corporeality Eyad the judge states: We do believe in Allah the Exalted and His divine attributes. We do not resemble Him to anything. The Prophet's clutching and opening his fingers is a representation of grabbing extending and gathering creatures. It is also a representation to the grabbed and the extended; that are heavens and earths. It does not indicate to attributes of grabbing and extending that are attributes of Allah the Grabber the Extender. 'Release of Allah's hands' stands for His ability. Since people's acts are usually done by hands Allah opted for this organ for promoting the significance intended.

On page 60 part 17 volume 9 of the same reference An­Nawawi records:

The Prophet (peace be upon him) said "Allah is more blissful for His slaves' repentance." Scholars explained Allah's bliss by His satisfaction. For assuring significance of satisfaction in receivers' minds expression of bliss was used.

On page 182 part 17 volume 9 An­Nawawi states:

The Prophet (peace be upon him) stated: "The hell shall not be saturated unless Allah the Blessed the Elevated lays His leg in."

This is one of the most famed hadiths of divine attributes. Scholars were of two variant opinions regarding its exegesis. First interpretation of these words should be neglected. The extrinsic meaning however is not intended since there is a suitable meaning involved. This opinion is adopted by majority of the worthy ancestors and a good number of theologists. Eyad the judge says:

The most apparent interpretation of this hadith is that they are people who deserved and were created for the hell. It is essential to pass over the surface of the text since it is decisively evidential that limbs are impracticably ascribed to Allah the Exalted.

On page 44 part 10 of the same reference An­Nawawi states:

Regarding the Prophet's saying "Allah created Adam on his look." this is one of hadiths of divine attributes. Some scholars discard stating any interpretation claiming that they believe it but there should be a more suitable meaning since the surface is not intended. This opinion is adopted by most of the worthy ancestors. It is however the most cautious and appropriate. Another opinion states that such texts should be interpreted on bases of promoting Allah the Exalted against such descriptions.

On page 200 of Riyadhus­-Salihin An­Nawawi records:

On Resurrection Day believers shall be close to their Lord. This closeness expresses dignity and benevolence. It does have nothing to do with distances. Allah the Praised is promoted against distances.

WAHABISTS DISCARDED AN­NAWAWI'S MASTERY

Wahabist committee of issuing verdicts part 3 page 136; Question 12 Verdict 4264:

Q. Some claim An­Nawawi's resting upon Asharism in questions regarding the divine names and attributes. Is this true? What is your proof? Is it acceptable to provide such questions regarding scholars? Some claimed that in his book titled 'Bustanul­Arifin' An­Nawawi proves his being Sufi. To which extent is this claim true?

A. Regarding the divine attributes An­Nawawi had a number of errors in which he rested upon course of the interpreters. Hence he is disregardable in this affair. It is obligatory to adhere to sayings of Ahlus­Sunna(13) concerning confirming the divine names and attributes mentioned in the Holy Quran and the infallible authentic traditions of the Prophet. It is also obligatory to believe in such names and attributes in a way becoming to Allah the Exalted passing over distortion denudation modification or representation. Hence it is imperative to apply God's saying (Nothing is like a likeness of Him; and He is the Hearing the Seeing.) and the like.

The Permanent Committee of Scholastic Searches and Issuing Verdicts.

MODELS OF INTERPRETATION OF Al-­QASTALANI

On page 235 part 4 of Irshadus­Sari Al-­Qastalani records:

Rage of creatures is a feeling engaging minds. It is unbecoming to ascribe such a quality to the Creator the Exalted. Thus this should be interpreted in a way fitting Allah the Exalted.

On page 319 part 5 of the same reference Al-­Qastalani writes down:

Abu Hureira: The Prophet (peace be upon him) stated "Allah created Adam on his look."

This indicates that Allah suspends him on the look He had created on. This interpretation however is contrasted by another hadith "Adam was created on the look of the Beneficent."

On page 36 part 7 of the same reference the following is written down:

The judge: Regarding the Prophet's saying that Allah laughs to two men Allah's laughter however is a metaphoric expression. Corporealities only may laugh. Allah is promoted against being a corporeality. Satisfaction is the significance of laughter mentioned in the hadith.

On page 187 part 9 of the same reference Al-­Qastalani says:

The descending mentioned in the hadith implies descending of God's mercy affair or angels. Al-­Beidawi comments: It is proved by positive evidences that Allah is highly promoted against being a corporeality or occupying a definite space; therefore it is impracticable to credit transferable descending to Him.

On page 348 part 9 of the same reference it is recorded:

13. Ahlus­Sunna stands for people of the Prophet's traditions. They are the Sunnis.

The Prophet (peace be upon him) said: "Hell keeps on demanding with more till Lord of Dignity places His foot ­precedence­ in it." Some discussed that 'foot' in this regard refers to the most evil people God had prepared to be preceded to hell.

On page 250 part 10 he records:

Ire of Allah the Exalted stands for His desire to penalize.

On page 269 part 10 the following is written down:

God says (The hand of Allah is above their hands). God named the Prophet's hand as the hand of Allah since it advanced others'. Allah the Praised the Elevated is exaltedly promoted against having limbs and corporeal characteristics. Meaning of the Verse however is recognition that a covenant contracted with the Prophet (peace be upon him) is regarded as same as that contracted with Allah.

On page 388 part 10 Al-­Qastalani states:

A man addressed at the Prophet (peace be upon him) that Allah holds the heavens with a single finger and the earth with another. The Prophet (peace be upon him) laughed to excess. These characteristics are impracticable to Allah the Exalted.

On page 391 part 10 the following is recorded:

God says (Then He settled on the Throne. 7:54). Ahlus­Sunna state that Allah the Praised the Exalted describes Himself with 'on' which is one of attributes of Entity. Mutazilites state that the preposition stands for prevalence by means of power and pertinence. The corporalists claim that it indicates settlement.

On page 398 part 10 of the same reference Al-­Qastalani records:

The Prophet (peace be upon him) stated "On Resurrection Day you tranquilly and peacefully shall see your Lord as clear as this moon." This means that you shall not wrong each other on that situation since the Lord shall be seen from every side. Allah is exceedingly promoted against being having a definite space. Simile here is for the view not the viewed.

God says (Looking at [waiting for] their Lord). Ways conditions and distances are nonexistent during looking at the Lord.

On page 402 part 10:

"…he keeps on supplicating till this causes God to laugh…". The matter intended is accomplice of laughter; satisfaction.

On page 420 part 10 Al-­Qastalani records:

God says (Then He settled on the Throne). It is wrong to explain 'the Throne' as a bench and 'settled' as an act of stability. This explanation is adopted by anthropomorphists. Allah the Exalted was being before the Throne when there was no space. Now He is as same as he was being. Moveableness is a characteristic of cosmoses.

On page 435 part 10 the following is recorded:

Abu Hureira: The Prophet (peace be upon him) stated "Our Lord the Blessed the Elevated descends to the lowest heavens every night." This means that He orders an angel of descending. Ibn Hazm interpreted that this act is done by Allah in the lowest heavens for commencing responding supplications. Ibn Khuzeima adds "At daybreak He returns to the Throne."

Al-­Qastalani tries to say that Ibn Khuzeima adopt for corporalism as he states that Allah Himself descends and returns.

MANY OTHERS CONSENTED INTERPRETATION

In his At­Tasihil Fi Ulumit­Tanzil part 3 page 283 Ibn Jazi records:

Doctrinally imputing characteristic of being up to Allah the Elevated is dedicated to the meaning fitting His divine region not the meaning that may illusively refer to limitation.

As­Suheili in his Ar­Rawdul­Anif part 3 page 24 records:

Ibnul­Lebban: Laying hands to Allah is a form of metaphor. He the Exalted the Praised is greatly promoted against having a limb.

On page 24 part 3 of the same reference As­Suheili records:

Attaching shadow to Allah the Elevated the Praised is a form of honoring. He the Exalted is promoted against having a shadow which is one of specifications of corporealities. Shadow of His divine Throne is intended. This is clear in Selman's report.

On page 48 part 3 of the same reference the following is recorded:

Significance of the Lord's laughter is pleasing to excess.

Ar­Razi's Al-­Mettalibul-­Aliya volume 1 part 1 page 10:

Philosophers agreed upon proving the existence of beings that are neither occupying certain spaces nor falling in a locale. Intellects souls and prime matters are examples of such beings. Like Muammar Bin Ebbad the Mutazilite and Mohammed Bin An­Numan the Rafidite(14) a good number of grand masters of Muslims' scholars opted for this conception.

14. Rafidism is a name Sunnis addressed at Shias. It stands for mutiny.

Mohammed Bin An­Numan previously mentioned by Ar­Razi is Sheik Al-­Mufid; one of the grand masters of Shias. Rivals of Shias accused him of opting for corporalism. Ar­Razi communicates Al-­Mufid's opinion that there are beings self­sufficient from occupying spaces. Creator of these beings should be more willingly having this characteristic.

Ibn Hazm's Al-­Fasl volume 2 part 2 page 167:

The Prophet (peace be upon him) stated "Hell keeps on demanding with more till Lord of Dignity places His foot ­precedence­ in it."

In this text 'foot' stands for precedence. This meaning is mentioned in God's saying (A footing of firmness with their Lord. 10:2). Hence meaning of the hadith is that Allah should fill in hell with people who preceded others in evildoing. The same is said about the authentic hadith "Allah created Adam on his look." This indicates that Allah had opted for the look according to which He created Adam.

MODELS OF RASHID RIDA'S UNRESPONSIVE INTERPRETATION

Tafseerul­Menar part 3 page 220­1:

Some claimed impermissibility of resting upon other than the Quran and the uninterruptedly documented hadiths regarding the divine attributes. Single reports interpretation and narratives should not be admitted engaged and regarded in this question since these matters depend upon surmise.

This saying however is not that far away from fact except that it is disagreeing the worthy ancestors' apparent modes. These reports and narratives were admitted recorded and ruled of being authentic as the narrators were trustful. At any rate there are two answers to be provided for this question.

First followers of the Prophet's companions recognized by doctrinal proofs it is impermissible to accuse trustful individuals of fabrication especially in matters pertaining to the divine attributes. Refuting a report narrated by As­Siddiq ­Abu Bakr­ (God please him) for example and related directly to the Prophet (peace be upon him) is regarded as belying him and judging of his invention or inadvertence. On that account followers of the Prophet's companions admitted and communicated such a narratives accrediting them to Abu Bakr or Anas and directly to the Prophet (peace be upon him). From this cause it is provable by doctrinal evidences that paths to accusing the pious and the decent among the Prophet's companions of fabrication are totally blocked; how is it then obligatory to avoid accusing conjecture of reporters of single narratives? Similarly how is it obligatory to treat with surmise as same as the decent's reporting disregarding the fact that suspicion in some cases is a sin? The divine Legislator ordered of admitting communicating and publicizing reports of decent individuals. This does in no means suggest that personal surmise and conjecture should be admitted publicized and communicated. For

that reason we are to say that whatsoever is reported by other than the decent concerning question of the divine attributes should be shunned and neglected. Reports of admonition and examples should be scrutinized accurately.

Second these reports were communicated by the Prophet's companions only after they had certainly heard from the Prophet personally. Their followers likewise admitted and communicated so. During their communication the followers had been wont to refer to the Prophet's companions before they refer to the Prophet (peace be upon him). They were honest. As each hadith had a definite point they neglected no single one except those bearing expressions that may convey a meaning opposite to the intended. As an example the following hadith is cited.

The Prophet (peace be upon him) stated: "Our Lord descends to the lowest heavens every night …"

This hadith was communicated in this form for the purpose of urging on performing prayers and worshipping rites and practices. It has an enormous effect in driving towards night worship which is the most excellent. This great advantage would have been negative had this text been let pass. Such an advantage should not be negligible. For children and ordinary people the hadith may hint at Allah's practical descending. At any rate it is an easy duty for the educated to plant pictures of glorifying and promoting Allah against practical descending. A well­-grounded may use the following style "Providing God's descending to the lowest heavens is for making us perceive His call this descending shall be useless since we could not perceive. The Lord however could have called at us from His Throne or the most elevated heavens."

This would make ordinary people understand nullity of practical descending. The following example can also be cited. It is futile for a man in the furthest west of the earth to advance just few steps for making a man in the east hear his call. This advancement should be reckoned with deeds of the insane. This amount however is so sufficient that ordinary people would understand the nullity of practical descending. It is also conceivable that corporealities are impracticable for Allah. This leads to the fact that impracticability of moveableness of other than corporealities is as same as impracticability of descending without moveableness.

This proves that advantage of communicating such reports is great while harm is scanty. This should by no means be equal to question of communicating personal surmise as truths.

Rashid Rida this well-­educated exegesist was guided by his intellect to the very right! He could prove that the serious questions of beliefs should not be admitted by a single report series of its narrators is totally unrealizable. Avoiding this perplexity the well-­educated exegesist submitted his mind to

deeds of the worthy ancestors who ruled of obligation of admitting reports of a single companion even if concerning beliefs or contrasting the Holy Quran! On that account they admitted hadiths of Allah's descending and seeableness although each was related by a single narrator. They issued the obligation of admitting relations of definite individuals claiming Allah's giving orders of admitting such narratives. Correspondingly the ruled of obligation of denying fabrication making mistakes and inadvertence of such individuals. Finally they proposed denial of any contradiction between any two narratives related by two of the Prophet's companions.

As if he had not been acquainted of confusion troubles and conflicts broken out between Muslims due to the variant conceptions respecting beliefs it is noticeable how that exegesist alleviated mischances probably encountered by Muslims and sometimes their scholars owing to hadiths of corporalism and anthropomorphism. Such hadiths were the direct reason beyond publicity of reports and legends of the Jews Christians and Magi regarding the Lord's corporeity appearance and descriptions. Some of such fables suppose that Allah the short rough­haired breadless and youth descends ­to the lowest heavens­ on the back of a donkey. The most pious and godly individuals went on searching for the Lord inspecting the descriptions given among boys. They also fabricated stories about their meeting shaking hands and associating with the Lord. This is only a minute part of the misfortunes of corporalism and anthropomorphism opposed firmly by the Prophet's household Aisha and other virtuous companions of the Prophet. They confronted flamers of spark of this disaster warned Muslims against its dangers and demanded them with refuting and belying such matters.

Viewing at his saying "It is an easy duty for the educated to plant pictures of glorifying and promoting Allah against practical descending." we perceive how that exegesist allayed removal of effects and reports of corporalism. Had his claim been true why then it would have been impossible for scholars and philosophers to persuade corporalists and anthropomorphists of the other opinion? As a matter of fact those people could plant such misplaced beliefs in ordinary people's mentalities. In alike fashion had the matter been so easily let a well-­grounded scholar plant Allah's elevation and exaltation against corporalism in the hearts of Ibn Teimiya Mohammed Bin Abdil­Wahab Bin Baz and Al-­Albani and enlighten them with nullity of the practical descending.

Finally how did this well-­informed exegesist espy that when Allah the Exalted intended to drive Muslims towards performing prayers and night worshipping rites He used a funny style "Every night I descend to the lowest heavens; therefore I order you of worshipping at night." This style duped and made them bear an illusive belief about the Lord.

Reality of this matter is that Rashid Rida and his likes intend only to defend personality of Omar the caliph since he was the originator of Allah's corporeity and descending. What should we do then if it is not serviceable to defend such an unreasoning idea the caliph had taken in from Ka'bul­Ahbar's culture?

SCHOOL OF COMMENDATION AND FORBIDDING INTERPRETATION

As we have previously mentioned the Prophet's companions and their associates referred to rules of the Arabic during dealing with expressions of the Quranic and prophetic texts. Whenever there is an intellectual or expressional presumption metaphorical significances were preferred. They also referred to the Prophet (peace be upon him and his family) who spared no efforts in explicating intendments of Verses and hadiths. A curious view at their numerous usual inquiries addressed at the Prophet and his most knowledgeable companions concerning purports of Quranic and prophetic texts it is noticeable that some questions were customary inquisition to certain conceptions and judgments. Some in fact were purposed for defining a definite meaning personally intended. Others were the cause of decline and ignorance of their mental levels and rhetoric.

Before he departed them for good the Prophet (peace be upon him and his family) had nominated the reference they should rest upon. "I am leaving with you the two weighty things; Book of Allah and my progeny; my household."

Unfortunately they did not refer to these two things after the Prophet. Consequently various ideological problems were originated in the midst of Muslims. This was because of variety of references commenting on Quranic and prophetic texts. By the same token surmise conjecture exegeses and sayings of different companions of the Prophet or their followers were contrasted. Soon after contradictory hadiths all ascribed to the Prophet (peace be upon him and his family) emerged. In due course a group opted for trend of interpretation. Some scholars of the other sect issued verdicts of obligation of keeping silence in the face of exegeses so that they would keep their principal religion and evade committing a mistake in such a serious question. "Read them find not any exegesis and commend your affair regarding these questions to Allah the Exalted." This was the advice commonly provided for followers of this trend; trend of commendation.

This is the exact meaning of commendation and abstinence from interpretation. This school became a formal trend for majority of Muslims in time of publicity of contradictory exegeses and supporting hadiths. The foremost text respecting trend of commendation and forbiddingness of interpretation I could

distinguish was that recorded by As-­Suyouti who relates it to Malik and Sufian Bin Uyeina in Ad­Durrul­Manthour part 3 page 91:

Al-­Beihaqi recorded: Abdullah Bin Wahab:

We were attending at Malik when a man entered and asked about the way of the Beneficent's settling on the Throne. For a considerable time Malik nodded the head down and shivered. Finally he raised his head and addressed at the man "(The Beneficent settled on the Throne) is as exactly as He had described. It is impracticable to ask 'how' about Him. This word is canceled for Him. In addition you are a heretic man!" Malik ordered of throwing that man out.

Al-­Beihaqi recorded: Ahmed Bin Abil­Hawari: Sufian Bin Uyeina stated:

The exegesis of whatsoever is accounted as Allah's describing His Entity with is only reciting and acquiescing in it.

Al-­Beihaqi recorded: Isaaq Bin Musa: Sufian Bin Uyeina stated:

The exegesis of whatsoever is accounted as Allah's describing His Entity with is only reciting. Saving Allah the Exalted and His Apostles (peace be upon them) none is admitted to interpret such matters.

At­Thehbi's Siyeru A'lamin­Nubela part 8 page 466:

Mohammed Bin Isaaq As­Sagani Luwein:

As he was asked about hadiths regarding Allah's seeableness Sufian Bin Uyeina answered "They are right as long as we could perceive from our trustful and honest ones."

Ahmed Bin Ibrahim Ad­Dawraqi: Ahmed Bin Nasr:

Importunately I insisted on Sufian Bin Uyeina seeking answers for my questions about the exegeses of the hadiths "Allah bears the heavens on a single finger." "Hearts of people are fixed between two of the Beneficent's fingers." and "Allah laughs if He is mentioned in marts."

"These hadiths are as they were conveyed. We recognize without commenting." Sufian answered.

At­Thehbi's Siyeru A'lamin­Nubela part 10 page 505:

Abu Mohammed Bin Alwan: Abdurrahman Bin Ibrahim: Abdul­Mughith Bin Zuheir: Ahmed Bin Ubeidullah: Mohammed Bin Ali Al-­Ashari: Abul­-Hassan Ad­Darqutni: Mohammed Bin Mukhalled: Al-­Abbas Ad­Dawri:

Having mentioned hadiths of Allah's optical seeableness the Chair place of the two feet laughter and previous space of the Lord Abu Ubeid Al-­Qasim Bin Selam commented "These are authentic hadiths conveyed by hadithists and

jurisprudents one another. For us these are doubtless. If an interpretation of the way of our Lord's laughter and place of feet is required we should answer that we neither have an exegesis nor did we hear anyone interpret."

INDICATIONS OF THE COMMENDERS' TEXTS

Many substances are shown from texts rested upon by the commenders. The following are the most remarkable:

First school of commendation came after that of interpretation.

Second generation of the Prophet's companions were totally dependent on the Prophet's presence among them. They were either questioning him or not. The same thing occurred to the caliphs and their words or imams of the Prophet's household (peace be upon them) and their words.

Third majority of followers of the Prophet's companions depended upon interpretation or commendation. The third and fourth generations were almostly commenders that this was taken as the formal trend of hadithists facing Shias and Mutazilites who were interpreters.

Fourth commendation was nearly dedicated to the divine attributes and reports such as Allah's settling on the Throne laughter and ire. Attributes of operations were approximately interpreted.

Fifth it is unnecessary for commenders to leave interpretation at all. Commendation and interpretation could be opted according to the question involved.

As we have previously referred to on page 187 part 9 of Irshadus­Sari Malik the master says:

The descending mentioned in the text implies descending of God's mercy affair or angels.

On page 91 part 3 of Ad­Durrul­Manthour Malik's relying upon commendation in question of Allah's settling on the Throne is recorded. Question of Allah's settling on the Throne was largely distorted and adopted by the corporalists as an evidence.

Commendation and interpretation followed one of two matters. First recognizing the narrator who is usually one of the Prophet's companions who communicate the significance of the text involved. Second existence of an authentic hadith that is irrefutable and untranslatable on bases of reasoning.