Alhassanain(p) Network for Heritage and Islamic Thought

Malik Beliefs Narratives Of God's Seeableness And Demolishes Bases Of Wahabism

Siyeru A'lamin-­Nubela part 8 page 103:

Abu Ahmed Bin Edi: Ahmed Bin Ali Al-­Medaini: Isaaq Bin Ibrahim Bin Jabir: Abu Zeid Bin Abil­Ghamr: Abul­-Qasim:

Before Malik I provided these narratives respecting God's creating Adam on His look showing His leg taking His hand in hell for picking up whomever He desires and the like. Malik denied so sharply and warned us against communicating such narratives. The attendants asserted that some scholars had been publicizing such narratives. "Who were they?" asked Malik. "They are Ibn Ajlan and Abuz­-Zinad his master." they answered. "Ibn Ajlan has been neither acquainted of such affairs nor has he been a scholar. Abuz­-Zinad has been uninterruptedly working for those!" declared Malik.

This is an abundant text comprising remarkable information. Malik intended to say that Abuz­-Zinad the principal originator of such narratives had been doubtful since he was a governmental official ­for the Umayids about whom Malik said 'those'­ whose mission has been publicizing narratives of corporeality falsely cited by Ka'bul­-Ahbar and other Jews for broadcasting in the Islamic nation. It is also an adequate evidence on the fact that since the first Hijri

century the Umayid rulers adopted the Israelite fables and intrigued them in the Prophet's traditions and designated officials whether scholastic or not for this mission. Furthermore Malik's previous narrative is acceptably sufficient for Malikites as well as every decent researchist to cease regarding all those Jewish and Umayid false narratives of anthropomorphism and corporeity.

All the above and those whom were hearted with anthropomorphism and corporalism such as At­-Thehbi attempted at forging Malik's decisive and clear­cut attitude for their good and aimed at humiliating him by ruling of his ignorance for his shortcoming of viewing those 'numerous authentic hadiths' opposing his situation!!

As a commentary on Malik's previous attitude At-­Thehbi says:

Malik is freed from blame for his denying such affairs. However these texts were not provable for him. The two compilers of books of hadith are also pardoned for recording the two first texts the documentation of which have been provably authentic. The third I know nothing about!

For At-­Thehbi it is Malik's duty to correspond Al-­Bukhari. While Malik was the official general juriscounsult of the whole Islamic state Al-­Bukhari was still in the flank of his tritavus or tritavi­pater. Is it then forbidden for Malik to deny and defy Al-­Bukhari in matter of regarding authenticity or falsity of prophetic texts? In fact Al-­Bukhari should have neglected hadiths Malik had charged of falsity and Umayid­made!

Moreover Malik's next text proclaims that four outstanding opinions were adopted by Malik all over his lifetime. First nullity of increase and decrease of believing. Second claiming the Quran's being created. Third denial of Allah's seeableness even in the Hereafter. Four indecency of some of the Prophet's famous companions. Thereupon they alleged that he retracted just before his decease!

At-­Thehbi's Tarikhul­-Islam part 32 page 62:

In his final disease Malik ordered him of the following: Regard increase and decrease of faithfulness. Regard the Quran's being not created. Regard God's seeableness in the Hereafter. Regard decency of the Prophet's companions.

In addition to many others this narrative asserts that these four opinions were not regarded by Malik. It is rightful for researchists to doubt the claim of his retracting at his final disease.

THEY CLAIMED THEIR GOD'S ENJOYING A HUMAN'S LOOK WITH HIS FULL ORGANS

Bin Baz's Al-­Fetawi part 4 page 368 verdict 2331:

Q1. Abu Hureira: The Prophet (peace be upon him) said "Allah created Adam on his look; sixty arms long." Is this authentic?

A. The actual text of the hadith is "… Allah created Adam on his look. His length was sixty arms. He then asked him to go and greet that group of lying angels and listen to their replication. 'They will answer you with a statement that should be taken by you and your progeny as the formal greeting ' added the Lord. Adam went and addressed 'Peace be upon you.' 'Peace and God's mercy be upon you ' they replied. Hence everyone should be of sixty yards long before they enter the Paradise. From Adam and on creatures have been reduced in length." Ahmed Al-­Bukhari and Muslim record this hadith. It is an authentic hadith with a familiar context. Two meanings are cited for this hadith. First Allah did not create Adam tiny like babies and gradually he attained the sixty yard length. Adam had his final look which is sixty yards long from the first moment of his life. Second 'his' in 'his look' is belonged to Allah. This fact is evidenced by another authentic hadith saying "Adam was created on the look of the Beneficent God." This however does not refer to anthropomorphism since Allah opted for names and attributes of His creatures without referring to anthropomorphism. The same is said about the look involved in the hadith. In other words ascribing the look to Allah does not necessarily lead to ruling of anthropomorphism since union in name and in total meaning does not abide anthropomorphism of each for God's saying (Nothing like the likeness of Him and he is the Hearing the Seeing.)

Bin Baz's previous verdict leads directly to assuring that Adam was created on the look of Allah and Allah enjoys the same look of Adam. He also claims this is in no means regarded as anthropomorphism!!

Anyone can benefit this verdict by claiming that one has the same look of Adam and Adam has the same look of one; yet they do not look like each other!! Furthermore a criminal can be saved by the same verdict. It is possible to claim that the picture was the same of that criminal but it does not look like him!!

The principal problem of Wahabists is that they have to contort meanings of Arabic idioms. They are confined between two matters; either to contort meanings of Arabic terminology or to deform their sect totally. What a miserable sect is that which shall be deformed if meanings are correct and shall be stabilized if meanings are contorted!

THEIR GOD IS CAPABLE OF RUNNING AND TROTTING

Al-­Albani's Al-­Fetawi page 506:

Q. Do you prove attribute of trotting to Allah the Exalted?

A. Like coming and descending trotting is an attribute that we lack a base for denying.

Bin Baz's Al-­Fetawi part 5 page 374:

In a qudsi hadith ­Sayings of the Lord in other than the divine Books­ God says "I advance him an arm that whomever advances me a span. I advance him a fathom that whomever advances me an arm. I come trotting for that whomever comes to me walking." Interpreting such hadiths and evading resting upon the extrinsic meanings of their aspects are means of the heretic Jahmites and Mutazilites.

Bin Baz therewith forbids from referring to mental vicinity as the real meaning of 'advancing' mentioned in the hadith involved. He decides the material trotting of Allah the Exalted.

WAHABISTS' GOD HAS A PHYSICAL LEG

Bin Baz's Al-­Fetawi part 4 and 5 page 130 and 71:

Through explaining God's saying (On that day [a leg shall be revealed] and they shall be called upon to make obeisance but they shall not be able. 68:42) the Prophet (peace be upon him) asserted that when the Lord shall come on Resurrection Day He will show his leg to His believing servants. This is the sign between Him and them. Hence as soon as they see His leg they will recognize and follow him. This is one of Allah's unparalleled attributes fitting His glory and magnificence. The same is said about the other divine attributes proved by texts; such as hands foot eye and the like. The other attributes; such as ire affection abhorrence and the like are involved in elevation and fitting Allah the Glorified the Exalted provided that they are indicated through the Glorious Book of Allah and the Prophet's traditions. Interpretation and evading resting upon the extrinsic meanings of aspects of such texts is the sect of the heretic Jahmites and Mutazilites and their fellows. It is a defective sect denied and discharged by Sunnis who warned against people of such heretic factions.

This scholar hints at forbiddingness of opting for metaphor and metonymy of the expression 'leg' and insisting on referring to its extrinsic meaning. This means that Allah has a material leg such as that of any of Wahabists' scholars! Exalted be Allah against what they are imputing.

Bin Baz's Al-­Fetawi part 5 page 371:

Q. What is the genuine exegesis of God's saying (On that day [a leg shall be revealed] and they shall be called upon to make obeisance but they shall not be able.)?

A. The Prophet (peace be upon him) explained that the Verse alludes to the coming of the Lord on Resurrection Day when He shows His leg to His believing servant so that they shall recognize and follow him.

THEY ARE PERPLEXED WHETHER THEIR GOD HAS A PHYSICAL EAR OR HE IS EARLESS!

Like question of God's trotting Sheik Bin Baz has asserted Al-­Albani was cautious whether Allah the Exalted has ears or He is earless; therefore he suspended his reply. Opting for cautiousness in principals of their beliefs is greatly better than it in these funny details.

Al-­Albani's Al-­Fetawi page 344:

Q. What is Ahlus­Sunna's attitude from attribute of the ear ascribed to Allah?

A. They do neither prove nor deny. They prove only what is asserted by texts without adaptation. Followers of the worthy ancestors are freed from such an adaptation. This means they are freed from anthropomorphism since they opted for promoting God against unfitting descriptions. Eye is one of His attributes that is fitting His magnificence and glory.

INFLUENCE OF WAHABISTS' CORPORALISM ON CHILDREN OF MUSLIMS

Wahabists imposed their course of corporalism on culture of Saudi Arabia. They broadcast the false and confused narratives dealing with God's corporeity. They went on repeating narratives of God's descending and showing His leg at every occasion and circumstance till they made people conceive the material descending and leg. People also were deceived that God the Exalted shall fix His foot in hell till it screams 'Qat Qat…etc." Even books of schools and educational institutes were filled in with such fables. Innocent pupils and children of Muslims have been brought up on such a false faith thinking of it as a principal part of Islamic faith. The following joke was related by a Saudi Arabian:

Teacher: How should we recognize Allah?

Pupil: We recognize Him by His blistered foot sir!

This is a model of those innocent pupils. He was taught that on Resurrection Day the believers will not recognize their Lord before He shall show them His leg. He was also taught that hell will not be stuffed before Allah the Magnificent the Glorious shall fix His foot in. This means that hell shall be certainly blistering the Lord's foot. Hence the leg He will show to the believers shall be blistered!!

In such ways those people have ruined God's nature of promoting the Lord against materiality in which Allah has made sons of Muslims. Instead they nourish them with God's corporeity. This is actually pathetic!

AIR HAS BEEN EITHER BEFORE OR WITH THEIR GOD

Ibn Teimiya's Majmou'etur­Resa'il volume 2 part 4 page 95:

Abu Ruzein Al-­Aqili's Narrative:

"O God's messenger! Where had our Lord been before He created His creatures?" asked Abu Ruzein. "He had been in gloom and encompassed by air." answered the Prophet.

On this account Ibn Teimiya and his followers believe that Allah the Exalted is bound from the above too. The earth and air is under the Lord and only air is over Him. This also indicates that air is existent either before or with Allah the Exalted.

THEY WONDER WHETHER THE THRONE IS GLOBULAR OR FLAT

Ibn Teimiya wrote a book in which he aimed at proving that the Throne is flat since Allah the Exalted shall be globular if His Throne is globular. Providing the previous Allah's corporeality shall be encircling His creatures from every side not only from the above.

Ibn Teimiya's Majmou'etur­Resa'il volume 2 part 4 page 112:

Sheikul­-Islam Taqiyuddin Ahmed Bin Teimiya was asked whether the Throne is globular or not. If it is globular and Allah is encircling ­everything­ behind it what is then the use of directing upward exclusively during supplication and worship?

Three answers are cited for the forecited question:

first it is not unacceptable to aver that there is no single reliable intellectual or doctrinal evidence on the Throne's being globular and one of the spherical planets. Pursuant to conjecture some stated that the Throne is the ninth planet since they believe in absolute or naturalistical nothingness of what is beyond that ninth planet. Some cited the following hadith as their evidence on the Throne's being domal:

Jubeir Bin Mohammed Bin Jubeir Bin Mutim: His father: His father:

"O Apostle of Allah! Souls have striven children starved and wealths lost. Seek your Lord's watering us with rainfall. We do seek Allah's intercession to you and your intercession to Allah " a Bedouin orated. The Prophet (peace be upon him) went on uttering 'praised be Allah' severally that the attendants were bewildered. Then he added "Woe is you! Do you realize Allah? His divine

concern is greater than anyone's interceding in His affairs. He is aloft His heavens on His Throne. A dome covers His throne…"

THEY CLAIM THEIR GOD'S BEING A PHYSICAL ENTITY ENCLOSED BY THE THRONE

Bin Baz's Al-­Fatawi part 1 page 317 verdict 7351:

Q3. What should I reply those who ask about the place of Allah?

A. You should answer that He is above His Throne. He the Exalted says (The Beneficent settled on the Throne.)

It is necessary to clarify that the asker in the previous question asks about the material circumstance that encloses that material entity. Accordingly that material entity should inexorably be confined in that space exclusively and origin of that entity should be related with its existence in that circumstance. At any rate the conclusion is that that material entity had no existence before being confined in that circumstance.

The juriscounsult should have rejected the form of the question originally and informed the asker that it is impracticable to cite such questions about Allah the Exalted. The juriscounsult however delineated his god as a material mass existent on the Throne. This requires declaring that the Throne as Ibn Teimiya avers was existent before Allah the Exalted or enjoyed his same eternity. He maintained that the Throne is consummatory and mendable!!

ANIMALS ARE BEARERS OF THEIR GOD'S THRONE

Wahabists' most learned hadithist Sheik Nasiruddin Al-­Albani ruled of authenticity of Ummut­-Tufeil's narrative. That was in his commentary on Ibn Abi Asim's narration numbered 471. In this narrative Ummut-­Tufeil claims she heard the Prophet (peace be upon him) declare that he had seen his Lord in dreams. The Lord looked like a young haired man whose feet are in a green place putting two golden sandals and there were golden marks on His face.

Master of Wahabism in the last of his At-­Tawhid decided authenticity

of the narrative that ibexes are carrying the Throne of Allah the Exalted. He ascribed the following fable to the Prophet (peace be upon him and his family). "How do you surmise the distant from the heavens to you?" asked the Prophet. "Well we cannot guess " answered the attendants. "The distance between the heavens and you either seventy one two or three years ­walking­. Every next heavens is of the same distance till the seventh above which there is an ocean. The distance between the bottom and the peak

of that ocean is the same previously cited. Above that ocean there are eight ibex the distance from their cloven hooves and knees is the same distance between each two heavens. The distance between the bottom and the top of the Throne which is fixed on backs of these ibex is the same between each two heavens. Allah the Blessed the Exalted is above all those." asserted the Prophet.

It seems that suspect of number of the years taken as a measurement was expounded by the Prophet (peace be upon him and his family) not the narrator because Mohammed Bin Abdil­Wahab did not clarify so.

In the Margin of Ibnul­Jawzi's Daf'u Shubehit­Tashbih Bi Ekuffit­Tanzih page 259 As­Saqqaf commentates:

In an independent well remarkable essay titled 'Legend of Ibexes' Al-­Kawthari in his Al-­Maqalat page 308 clarifies falsification of that narrative. Abdullah Bin As­Siddiq Al-­Ghemari in his Fi Sabilit­Tawfiq displays nullity of wording of that narrative. He says "I have already proved nullity of narrative of ibexes by providing evidences on its doubtful documentation and refutable contents."

As long as they admit legend of ibexes carrying the Throne Wahabists may admit legends of the other groups of animals adopted from the Jew corporalists and claimed by the Muslim corporalists of bearing the Throne.

Ad­Dimiri's Hayatul Hayawanil Kubra part 2 page 428:

Orwa Bin Az­Zubeir (God pleas him): Bearers of the Throne are four. One is having the look of a human a bull an eagle and a lion respectively.

Al-­Jahiz's Kitabul Hayawan part 6 page 221:

…This is proved by the Prophet's giving credence to Umaya Bin Abis­Selt's verse "A man and a bull are under His right foot and an eagle is under the other and a lion is watching."

In the margin it is written "In Al-­Isaba Fi Tamyizis­-Sahaba page 549 Ibn Abbas: The Prophet (peace be upon him) after listening to the previous verse commented "He has said the truth. These are the descriptions of bearers of the Throne."

In Al-­Aqdul­-Farid: Ibn Abbas: Before the Prophet (peace be upon him) I recited Umaya Bin Abis­Selt's verses about bearers of the Throne. He smiled expressing his believing in so."

At­Tabari's Book of Tafseer part 25 page 6:

… Ka'b answered "Our Lord is on the handsome Throne crossing his legs. The distance between this earth and the other is five hundred years ­walking­.

The same distance is between the earth and the following. Recite God's saying (The heavens may almost be rent thereat. 19:90)."

Ka'b then states that the heavens may almost be rent due to the Lord's heavy weight as well as the heavy weight of the animals bearing His Throne! It is not extraordinary for that bearer of Jewish culture and tendency no matter he declares being Muslim or not to cite such fables. The most extraordinary thing is Wahabists' adopting such fables while they are claiming being the only Muslims!!

We can do nothing for stopping them against adopting their monotheism from Ka'bul­-Ahbar and shunning monotheism of their Prophet's household.

Some of them read zealously Ka'b and his fellows' narratives ascribed to the Prophet (peace be upon him and his family) or to Talmud and Jew tale­tellers; therefore they encounter menacing troubles. On the other hand they disgust looking at the Prophet's household narratives even those imputed to their grandfather Mohammed (peace be upon him and his family). In the same time they decide authenticity of the Prophet's will of adhering to the two weighty things; Allah's Book and the Prophet's household. Had they read traditions of the Prophet's household they would have certainly found answers of their menacing troubles.

Al-­Kuleini's Al-­Kafi part 1 page 93:

Ali Bin Ibrahim: His father: Al-­Hassan Bin Ali: Al-­Yaqubi: some acquaintances: Abdul­-Ala (Al Sam's slave): Abu Abdillah (peace be upon him) related:

"O God's messenger! I came for asking you about your Lord. You should answer me truly otherwise I will return " a Jew named Sabhat addressed at the Prophet (peace be upon him and his family).

The Prophet: Ask whatever you wish.

The Jew: Where is your Lord?

The Prophet: He is in every space and not in any specific space.

The Jew: How is He?

The Prophet: How should I refer a condition to my Lord Who created conditions. It is impracticable to attribute created things to Allah.

The Jew: Then how should your prophecy be proved?

Immediately everything including rocks around that Jew were made to articulate in an eloquent Arabic. "O Sabhat! This is the Apostle of Allah." "I have never seen such a thing!" said the Jew surprisingly "I do declare there is no god but Allah and Mohammed is the apostle of Allah."

Nahjul­Belagha part 2 page 116 sermon 186:

About Oneness of Allah. This sermon contains principles of knowledge which no other sermon contains.

He who assigns to Him (different) conditions does not believe in His oneness nor does he who likens Him grasp His reality. He who illustrates Him does not signify Him. He who pints at Him and imagines Him does not mean Him. Everything that is known through itself has been created and everything that exists by virtue of other things is the effect (of a cause). He works but not with the thinking. He is rich but not by acquisition. Time does not keep company with Him and implements do not help Him. His Being precedes times. His Existence precedes nonexistence and His eternity precedes beginning. By His creating the senses it is known that He has no senses. By the contradictory and by similarity between things it is known that there is nothing similar to Him. He has made light that contradictory of darkness brightness that of gloom dryness that of moisture and heat that of cold. He produces affection among inimical things. He fuses together diverse things nears remote things and separates things which are joined together. He is not confined by limits nor counted by numbers. Material parts can surround things of their own kind and organs can point out to things similar to themselves. The word 'munzu' (since) disproves their eternity the word 'Qad' (that denotes nearness of time of occurrence) disproves their being from ever and the words 'Lau la' (if it were not) keep them remote from perfection. Through them the Creator manifests Himself to inelegance and through them He is prevented from the sight of eyes. Stillness and motion do not occur in Him. And how can that thing occur in Him which He has Himself made to occur and how can a thing revert to Him which He first created and how can a thing appear in Him which He brought to appearance first. If it be not so His self would become subject to diversity His Being would become divisible (into parts) and His reality would be prevented from being deemed Eternal. If there was front for Him there would be rear also for Him. He would need re couping only if shortage could befall Him. In that case signs of the created would appear in Him and He would become a sign (leading to other objects) instead of the signs leading to Him. The fact that he cannot have qualities of those created necessitates that He should not be affected by things which affect others. He that who does not change. The process of setting does not behoove him. He has not begotten any one lest He be regarded to have been born. He has not been begotten otherwise He would be contained within limits. He is too High to have sons.

* Sermons of Nahjul­-Belagha are literally quoted from Imam Ali, Nahjul Balagha, Ansariyan Publications.

He is too purified to contact women. Imagination cannot reach Him so as to assign Him quantity. Understanding cannot think of Him so as to give him shape. Senses do not perceive Him so as to feel Him. Hands cannot touch Him so as to rub against Him. He does not change into any condition. He does not pass from one state to another. Nights and days do not turn Him old. Light and darkness do not alter Him. It cannot be said that He has a limit or extremity nor end nor termination; nor do things control Him so as to raise Him or lower Him nor does anything carry Him so as to bend Him or keep Him erect. He is not inside the things nor outside them. He conveys news but not with tongue or vocal. He listens but not with the holes of the ears or the organs of hearing. He says but does not utter. He remembers but does not memorize. He determines but not by exercising His mind. He loves and approves without any weakness. He hates and feels angry without any painstaking. When he intends creating someone He says "Be" and there he is but not through voice that strikes (ears) call that is heard. His speech is an act of His creation. His like never existed before this. If it had been eternal it would have been the second god. It cannot be said that He came into being after He has not been in existence because in that case the attributes of the created things would be assigned to Him and He would have no distinction over them. Thus the Creator and the created would become equal and the initiator and the initiated would be on the same level. He created the (whole) creation without any example made by someone else and He did not secure the assistance of any one out of His creation for creating it. He created the earth and suspended it without being busy retained it without support made it stand without legs raised it without pillars protected it against bends and curves and defended it against crumbling. He fixed mountains on it like stumps solidified its rocks flowed its streams and opened wide its valleys.

Whatever He made did not suffer from any flaw and whatever He strengthened did not show any weakness. He manifests Himself over the earth with His authority and greatness. He is aware of its inside through His knowledge and understanding. He overways everything from the earth by virtue of His sublimity and dignity. Nothing from the earth that He may ask for defies Him nor does it oppose Him so as to overpower Him. No swift footed creature can run away from Him so as to surpass Him. He is not needy towards any propertied person so that he may feed him. All the things bow to Him and are humble before His Greatness. They cannot flee away from His authority to someone else in order to escape His benefit or His harm. There is no parallel for Him who may match Him and no one like Him so as to equal Him.

He would destroy the earth after its existence till all that exists on it would become nonexistent. But the extinction of the world after its creation is not stranger than its first formation and invention…

Chapter: 5 At­Thehbi Is Ibn Teimiya's Inheritor

Familiarly Ibnul­-Qeyim Al-­Jawzi is Ibn Teimiya's inheritor. At-­Thehbi in fact is an invisible successor of Ibn Teimiya. Since enough light has not been focused on this personality we are to pass upon him exclusively.

Describing At­Thehbi's tendency towards corporalism and corporalists As-Sebki in his Tabaqatus­Shafiiya part 2 page 13 records:

Demeanors and variety of beliefs of both the criticizer and the criticized ought to be taken in consideration during scrutinizing criticism. This point is stressed by Ashafii who states "Seconders ought to be clear from malice and fanaticism in beliefs in order that they may not be induced to criticizing a litigant or approving a skeptic." A great number of master scholars were the victims of such a fanaticism. The criticizers were wrong and the criticized were right but such a confusion occurred due to conventional prejudice. In his Aliqtirah Sheikhul­-Islam and master of the late Taqiyuddin Bin Daqiq Aleed refers to this point. He states "A Muslim's repute is a hole of hell. Two groups of people stopped at the brim of that hole. They are the hadithists and the rulers."

Regarding Abu Hatem Bin Hebban some anthropomorphists alleged that he was inaccurate in his religion. They confessed that they banished him out of Sejistan because he had denied Allah's having an edge. Alas! Which team should be banished; the believers in Allah's having an edge or those promoting Him against corpreity?! Many examples can be cited in this regard. At-­Thehbi our master is a good example. Although he enjoys a considerable amount of knowledgeability and piousness he assails Ahlus­-Sunna exceedingly. Therefore it is impermissible to rest upon him.

As­Saqaf's Sharhul­Aqidetit­Tahawiya page 315:

While the heretic assert that attributes Allah has ascribed to Him should be used restrictively in referring to Him they say that He settled on the Throne by His Essence. What is the source of that Essence they used? In which part of the Quran or the Prophet's traditions has this word been used? This expression leads undeviatingly to anthropomorphism and supports their masters' saying that their god abides on the Throne so extensively that only a four finger distance remains.

An alike flaw occurred to Al-­Khellal when he recorded the following narrative of doubt documentation more than fifty times in his As­Sunna during providing the exegesis of God's saying (Maybe your lord will raise you to a position of great glory. 17:79):

Mujahid: The Verse implies that the Lord reposes on the Throne and seats Mohammed (peace be upon him) near to him in the four finger distance space of the Throne.

Al-­Hafiz At-­Thehbi who moderated only after his youth denied so and retreated from the ideas he had written down in his Siyeru- A'lamin­Nubela regarding those who added 'Essence' after mentioning Allah's exhalation settling and the like. He records "We have previously mentioned that the word 'Essence' is superfluous since it injures minds."

As­Saqaf however was inadvertent to the fact that At­-Thehbi had never negated Allah's descending by His Essence ­by self­mastery­.

This is clear from his words recorded in Siyeru A'lamin-­Nubela part 19 page 605:

… Ibnuz-­Zaghawani composes a poetry:

High on the elevated Throne by His Essence Praised be Him against a saying of the aberrant and atheists We have previously mentioned that the word 'Essence' is superfluous since it injures minds. Neglecting this expression is favorable.

Granting that was At-­Thehbi's word it is inevitable to interpret it in a way becoming his beliefs. He believes that Allah the Exalted reposes physically on the Throne and descends materially to the lowest heavens. He only assumes that it is favorable to neglect discussing bases of his belief. He also sees that since 'Essence' is unacceptable expression for Muslims' minds it ought to be avoided and kept within secrets of the belief and said before followers only. This is indicated by the fact that as if he approved Az­-Zaghawani's deciding atheism of the entire Muslims except anthropomorphists At­Thehbi shows no denial against this verdict issued by that Hanbalite master while he was providing his life account.

This is also supported by his statements recorded in Siyeru A'lamin­Nubela part 20 page 331:

It is obligatory to believe in the descending of Allah and it is favorable to neglect discussing its essentials. This was the worthy ancestors' course. Claiming of descending by His Essence was only purposed for submitting the interpreters who claimed descending of His knowledgeability. We do seek Allah's protecting us against disputing in the religion. The same thing is said about Allah's coming and the like. We say "He came" and "He descends" but we warn against claiming descending by Essence. In the same time we do not claim descending of His knowledgeability. We only keep silent so that we may not invent heretic expressions before the Prophet (peace be upon him).

Hence At­Thehbi refutes the interpretation that descending falls by means other than the Essence. Meanwhile he finds an excuse for those who claim descending by the Essence. He allege that such individuals said so just for submitting the interpreters who dispute and litigate in religious questions. This indicates that At­Thehbi adopts claim of descending by the Essence. He at the same time warns the anthropomorphists his group against claiming descending by the Essence so that others should not be spurred against them! At­Thehbi's attitude is evidently shown in his statement "It is favorable to neglect discussing bases of his belief."

He realizes and believes in essentials of the material descending. However neglecting such essentials is favorable. It is may be acceptable and excusable to disclose these essentials before rivals in cases of inescapable necessity.

This fact is also supported by his words about Kutah whose master dismissed him because he had been claiming "descending by the Essence" and was warmly received by the Syrian anthropomorphists.

Tethkiratul­Huffaz part 4 page 13:

Kutah: The Quran reciter the master Abu Masud Abdul­-Jalil Bin Mohammed. Abu Musa Al-­Madini states "He was unique in learning in addition to manners and decency. He was one of the favorable followers of Ismail Al-­Hafiz. I attended some of his sessions and heard Abul­-Qasim Al-­Hafiz in Damascus extol him nobly raise his standing and accredit erudition and accuracy to him.

He also was learned by Abdul­-Qahir Ashebrawi in Nisapur and another group in Baghdad. His master Ismail dismissed him because he asserted that Allah "descends by His Essence"…

This is also supported by his defending and praising Al-­Hafiz Abdul­-Ghani the famous corporalist.

Siyeru A'lamin­Nubela part 21 page 463:

In Miratuz­-Zeman Abu Muzaffar Al-­Waiz records:

Al-­Hafiz Abdul-­Ghani used to provide his lectures after the Friday Prayer. Muhyiddin Diyaddin and others went to the governor and complained against Abdul­-Ghani claiming his adopting anthropomorphism. The two parties argued. Abdul­-Ghani stated "I do not promote Him against ill matters so excessively that I deny His actual descending." "Allah was when there was no space. Today He is not as he was." and "Allah possess symbols and voice."

The adversary party concentrated on these points. They commented "Considering the Lord was not as he was this means that He has a definite space. Proving the Lord's actual descending affirms acceptance of His moveableness. Regarding symbols and voice masters such as Ahmed Bin Hanbal dedicated so to Allah's words that are not created."

The two parties were engaged in noisy discrepancy. Burghush the government asked "You think all those are wrong and you alone is right. Do you not?" "Yes I do " affirmed Abdul-­Ghani. Thus the governor ordered of destroying his pulpit and banishing him to Balbak. Later on he traveled to Egypt. Scholars there ruled of permissibility of killing him. They argued that he was ruining people's beliefs and advocating corporalism. Hence the vizier ordered of banishing him to Morocco. He died before execution of that order.

Owing to publicity of Abdul-­Ghani's importunate adherence to his anthropomorphism scholars agreed upon deciding his atheism and heresy. They also issued the impermissibility of keeping that man among Muslims. Hence he sought them to be granted only three days before he would be banished. They responded.

I noticed carelessness and lack of piety of Abul­-Muzaffar Ibnul­Jawzi in his historical texts. He was inclining to Rafidites. I could see one of his writing works brimming with calamities supporting the previous allegation. He would not have been alive if his claiming jurisprudents' deciding his atheism had been true. In Damascus Al-­Imad Muwaffaquddin Abu Omar Shamsuddin Al-­Bukhari and the other Hanbalite scholars agreed with him. Besides the country was full of master scholars who did neither decide his apostasy nor did they declare his downright statements due to which he was suppressed. It would have been safer and better for him had he shunned such statements and followed expressions of the texts. No single text regarding such illusive statements was reported. His worst statement was deciding aberrance of the present scholars and his being the right alone. He worded a statement filled in with evil depravity and disadvantage. May God forgive and be merciful to the all since they intended only to glorify and promote. The most perfect course of glorifying and promoting the Lord against ill matters was stopping at expressions of the Quran and the Prophet's traditions. This course was adopted by the worthy ancestors (God may please them). At any rate Al-­Hafiz Abdul­-Ghani was one of the religious learned pious and righteous men. He enjoyed numerous merits. Finally we seek God's protection against caprices prevarication fanaticism and forging lies. We also disavow every corporalist and Tatilist.

At­-Thehbi's skillfulness of attaching school of his master Ibn Teimiya and him to the ancestors who were commenders should be acknowledged. He used their silence for his good and provided it as an adaptation of the material exegesis.

Siyeru A'lamin­Nubela part 10 page 505:

Scholars of the worthy ancestors interpreted expressions whether they were remarkable or not. They did not approach Verses and hadiths of the divine attributes at all. Yet these are the most remarkable questions of the religion. They would have taken initiative in interpreting such texts had they been conceivable. Hence it became appreciable that the right is only reciting and recognizing these texts without trying to find any other interpretation. Like the worthy ancestors we should believe and acquiesce in such texts.

In the previous text At­Thehbi commits a distortion so daringly that no anthropomorphist could attain. This distortion At­Thehbi attires dress of reasoning is clarified by the following example:

Considering there is an article of a law so ambiguous that it has two significances; extrinsic and metaphoric. An individual abstained from finding an explanation for that article claiming acquiescing in its aspect and commending its significance to the legislator. Do others dare to regard him as opting for the very extrinsic significance since he abstained from interpreting? Of course none dare to regard as so since that individual will certainly answer "I am abstinent from any interpretation. None is allowed to attach any interpretation including the extrinsic to me."

At-­Thehbi however dared to say so. He states "Hence it became appreciable that the right is only reciting and recognizing these texts without trying to find any other interpretation." He means any interpretation other than the material. Just after that he asserts "Like the worthy ancestors we should believe and acquiesce in such texts." This indicates that we should believe that material appearances of the texts should be embraced and then acquiesce in essentials of the belief like the commenders.

The entire words of the Sunni scholars flow in the same stream. "Recognize the texts as they are." "Pass the texts as they are." "Recite the texts as they are." "Take the texts as they are." "Acquiesce in the texts." All these words have the same meaning; Interpret not these texts and commend them to Allah the Elevated and His prophet. None at all ruled of opting for faces of these texts. How should then the anthropomorphists adopt (involving the appearances as they seem.) and attach to the commenders among the worthy ancestors?

It is not improbable that 'pass' mentioned in words of the Sunni scholars was in the origin 'recognize(18) '. But owing to clerical errors the word was confused. 'Recognition' is used for constant matters while 'passing' is used for the movable. Neither the early nor the late scholars used this word at all except in the item involved. For eloquence it is inappropriate to used 'pass' to unchangeable matters. The word however is used for expressing movable things. For example; 'pass the sheep' means 'let those walking sheep pass.' For constant things; such as texts we use 'recognize' which means 'accept'.

The following are examples of the worthy ancestors' words:

Al­Mizi's Tahdibul-Kemal part 1 page 514:

Ahmed Bin Nasr: I asked Sufian Bin Uyeina an interpretation for the sayings that hearts are between two of Allah's fingers and that Allah laughs when He is mentioned in marts. "Pass them as they are without asking how" answered Sufian.

At­Thehbi's Siyeru A'lamin­Nubela part 5 page 162:

Al-­Awzai: Az­-Zuhri and Mackhul used to say "Pass the hadiths as they are."

At­Thehbi's Siyeru A'lamin­Nubela part 5 page 337:

Al-­Awzai: He used to say "Pass the Prophet's traditions as they are."

At­Thehbi's Tethkiratul­Huffaz part 1 page 304:

Al-­Walid Bin Muslim: I asked Mali Al-­Awzai At­Thawri and Al-­Leith Bin Sa'd about hadiths pertaining the divine attributes. "Pass them as they are without asking how " they answered.

At­Thehbi's Siyeru A'lamin­Nubela part 7 page 274:

Sufian was asked about hadiths pertaining the divine attributes. "Pass them as they are " he answered. Abu Nueim stated "Were I to skip out these hadiths totally." Abu Usama: Sufian said "Had my hand been amputated before I sought a hadith."

The two last sayings indicate that the reason beyond adopting for commendation was anticipating being sinful in case they adopt an interpretation leads to affirming anthropomorphism.

At­Thehbi's Siyeru A'lamin­Nubela part 8 page 162:

18. In Arabic, the two words; 'recognize' and 'pass' differ in a single similar letter only.

Al-­Walid Bin Muslim: I asked Mali Al-­Awzai At­Thawri and Al-­Leith about hadiths pertaining the divine attributes. "Pass them as they are without asking how " they answered. Abu Ubeid commented "As we could not recognize a single individual cite an interpretation to these texts we should also neglect so." This Abu Ubeid compiled a book dedicated to strange hadiths. He neglected discussing any of hadiths of the divine attributes at all. As he told that he could not recognize a single individual cite an interpretation of such texts he abstained from interpreting. Positively had interpretation of such texts been conceivable or fundamental it would have been more concerned that interpretation of hadiths of secondary affairs and ethics. As scholars neglected citing any interpretation for such texts and passed them as they were it was perceivable that their course what the absolute right.

Abu Ubeid's saying "We could not recognize a single individual cite an interpretation to these texts." implies denial of the claim of opting for extrinsic interpretation. This saying also denies Ibn Teimiya's claim that Abu Ubeid did interpreted the Lord's settlement into descending. This claim is recorded in his book of Tafseer part 6.

The latter wording of At-­Thehbi is an attempt to decide 'passing their texts are they are' as same as interpreting them according to their aspects. Hence he attempts at making the commenders adopt the faith Ibn Teimiya and he had embraced.

At­Thehbi's Siyeru A'lamin-­Nubela part 8 page 467:

Respecting the hadith "Allah is astonished or laughs when He is mentioned in marts." Sufian commented "It is as it came. We accept and communicate it without asking how."

At­Thehbi's Siyeru A'lamin­Nubela part 9 page 165:

Ahmed Bin Ibrahim Ad­-Dawraqi: Waki:

We should submit to these hadiths ­such as that of Allah's burdening the heavens of one of His fingers­ as they are. We do not ask how or what for.

At­Thehbi's Siyeru A'lamin­Nubela part 15 page 86:

Abul­Hassan compiled four books appertained to principals of the religion and bases of the worthy ancestors' belief in the divine attributes. He records "These texts should be passed as they are. This is my saying and belief. I should not seek an interpretation."

Besides At­Thehbi as well as the worthy ancestors recorded tens of texts discussing this topic. All those texts indicated that trends of commendation and interpretation were the two major schools the Sunni ancestors belonged to. School of resting upon extrinsic meanings was adopted by the corporalists; the Hashawites some of the Hanbalites and few of the Asharites.

At­-Thehbi asserted that there had been three trends respecting this question.

At­Thehbi's Siyeru A'lamin­Nubela part 19 page 582:

I asked him about hadiths of the divine attributes. He answered "People litigated about them. Some interpreted. Others abstained and others believed in their extrinsic meanings. I believe in one of these three trends."

Likewise Ibn Khuldoun discerned school of commendation from that of resting upon aspects of the texts. Moreover some late scholars such as An­Nawawi assert that the course of Sunni ancestors was commendation and refutation of the extrinsic meanings. This is a strange matter indeed. Commendation totally reconciles denial of extrinsic interpretations but it does in no means concur extrinsic interpretation. Any text is not commended to Allah if it is interpreted according to its aspect. While denial certain interpretations of a text does not injure commending to Allah.

Seyid Sharafuddin's Abu Hureira part 1 page 57:

An­-Nawawi the master asserts:

A number of scholars dispense with finding interpretations for such hadiths claiming "We do believe they are right and their extrinsic meanings are not intended and there are meanings becoming them." This is in fact trend of majority of the ancestors. It is the safest and the most secure.

CORPORALISTS ARE HEIRS OF EXTRINSICISM

It is obvious that the hypothetical base upon which corporalism was founded is necessity of resting upon extrinsic meanings of texts. This base seems to be imitated a long period after emergence of extrinsicism created by Dawud Alisfahani who publicized it in Morocco. Effects of that school are still manipulated in Ibn Hazm Al-­Andalusi's written works.

Ideas and course of corporalism were originated a long time before coming forth of extrinsicism. This indicates that the objective base of their school was authored after existence of the school itself. In other more objective words their base was discriminating just like communism. The latter had been originated before it was fanatically embraced. A period after that its hypotheses were adopted by dialectic. Thus this historical article was picked up to be the objective base of communism.

As­Semani's Al-Ansab part 4 page 99:

Extrnisicism is imputed to that group who adopted school of Dawud Bin Ali Al-­Isfahani. They opt for the extrinsic meanings of texts. They are numerous. Abul­Hussein Mohammed Bin Al-­Hussein Al-­Basri acceded to extrinsicism.

Corporalists in fact mutinied against their fathers; the extrinsicists neglecting their principals and rules. Dawud Az­-Zahir (the extrinsicist) and Ibn Hazm opt for the extrinsic meanings to definite limits after which they interpret. They are then interpreters. For corporalists those two individuals are aberrant and atheists because they were not extrinsicists.

Ibn Hazm's Al-Fasl volume 1 part 2 page 122:

Sayings of Allah the Exalted should be taken as their extrinsic meanings unless there is another text congruity or a necessity contrasting so. It is recognized that whatsoever is existent in a place occupies ­that place­. These all are qualities of corporealities. Regarding so it is proved that nearness intended in God's saying (And We are nearer to him than his life­vein. 50:16) stands for control and awareness only.

Ibn Hazm's Al-Fasl volume 1 part 2 page 166:

Discussion Of The Divine Face Hand And Eye:

Allah the Exalted says (And there will endure for ever the face of your Lord the Lord of glory and honor. 55:27)

Corporalists used this saying as argument for their trend. Others said that 'face of Allah' is His person. This is actually the right proved by clear evidences… The purport of such things; Allah's hand eye face and the like is Allah the Exalted and nothing else.

Ibn Hazm's Al-Fasl volume 1 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 hadith 'foot' stands for precedence. This meaning is mentioned in God's saying (A footing of firmness with their Lord. 10:2). Hence the 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 on which he created Adam.

Ibn Hazm's Al-Fasl volume 1 part 2 page 140:

Unanimously Muslims agreed upon Allah's being hearing and seeing since this truth is emphasized in the Holy Quran. A group of Sunnis Asharites Jafar Bin Harb the Mutazilite Husham Bin Al-­Hakam and the corporalists claimed "We decisively believe that Allah the Exalted is hearing by a means of audition seeing by a means of sight." Groups of Sunnis including Ashafii assert that Allah the Exalted is hearing and seeing but they refuted mentioning means of audition and sight since Allah the Elevated has not referred to so. They believe that the Lord is hearing by His Essence and seeing by His Essence… Thus we adopt this very saying and rule of impermissibility of claiming of means of audition and sight since this claim has not proved by a text.