Alhassanain(p) Network for Heritage and Islamic Thought

The Basics of Islamic Jurisprudence

A description of the general and specific topics that are covered in Islamic jurisprudence such as terminologies, sects, sources and subjects.

Author(s): Hassan Al-Rida'i

Translator(s): Hamid Hussein Waqar

Table of Contents

Introduction 3

Note 3

The Literal and Figurative Definition of Jurispudence 4

The Meaning of Fiqh 4

Shari'ah and Fiqh 5

Notes 5

The Importance of Jurisprudence 6

The Special Qualities of Jurisprudence 6

Notes 6

Jurisprudence Jargon 7

Duty (Taklif) 7

Ijtihad 7

The Necessity of Ijtihad 7

Mujtahid 7

Taqlid 8

Precaution 8

Notes 9

The Jurisprudential Sects of Islam 10

How Jurisprudence sects were formed and when 10

The Ahlul-Bayt (a) Sect 11

The Hanafi Sect 12

The Maliki Sect 13

The Shafi'i Sect 13

The Hanbali Sect 14

Notes 14

The History of the Ahlul-Bayt (a) Jurisprudential 15

The Three Stages of the Ahlul-Bayt (a) jurisprudence Sect 15

The First Stage 15

The Second Stage 16

The Third Stage 17

Sources of Religious Verdicts 17

1. The Book 17

The Authority of the Book 17

Jurisprudential Verses in Quran 18

2. Traditions (Sunnah) 18

The Authority of Traditions 18

3. Consensus 18

4. Intellect 19

The Authority of Intellect 19

Notes 20

Subjects of Jurisprudence 21

Miscellaneous Rulings 29

Notes 33

Introduction

    وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُواْ كَآفَّةً فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ

Nor should the Believers all go forth together; if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them, that thus they (may learn) to guard themselves (against evil). 1

Man lives in this world and interacts with all that is in it. There are various relationships between man and the different beings of this world and there are relationships between man and Allah, the most high.

Every relationship is different. A relationship can be between man and Allah, a person and his family, a person and society, a person and government or between one family and another, one society and another or one government and another. People want to act according to their knowledge or according to revelation regarding these relationships in order that they can be prosperous and successful.

The divine commands that create the perfect path for man to walk onto must be inclusive of all different aspects and dimensions of life.

The Islamic legal system organizes people’s lives in all dimensions, individual or social. This system is called 'al-ahkām al-shar‛īyyah'. Islamic jurisprudence explains this system and is one if the deepest and widest Islamic science.

Islamic jurisprudence is one of the sciences that glorify the Islamic civilization.

This jurisprudential system started with the proclamation to prophethood. Its principles were perfected during the life of the prophet.

We will try, in this humble effort, to describe the important general and specific topics that are covered under jurisprudence. The style of this book is in the form of a book to be taught in schools and it is a prelude to the field of comparative jurisprudence.

I ask Allah, the most high, to make this effort fruitful and to grace me by accepting it and to correct our intentions and actions. Definitely, he is the best helper.

Also, I give special thanks to professor, Shaykh Mahmūd al-Sayf and professor, Dr. Ya‛qūb ‛Alī Barjī for their remarks and guidance.

Hassan al-Ridā'ī

1426 Hijrī - Qum al-Muqadasah

Note

1. 9:122

The Literal and Figurative Definition of Jurispudence

The Arabic term for jurisprudence (fiqh) literally means: knowledge about something and understanding it; being clever.1

Fiqh's literal definition does not only mean understanding a word, instead it is a deep knowledge about it. Fiqh has been used in the Qurān in this meaning:

    لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا

They have hearts wherewith they understand not. 2

Figuratively, fiqh means: knowledge about Islamic legal rulings from their sources. So, fiqh's figurative definition is taken from its literal one in the sense that deriving religious rulings from their sources necessitates the mujtahid3 to have a deep understanding in the different discussions of jurisprudence. He must look deep down into a matter and not suffice himself with just the apparent meaning. A person who only knows the appearance of a matter is not a faqīh.4

The subject of thinking deeply (tafaquh) about religion has been repeatedly mentioned in the Qurān and traditions transmitted from the prophet (s) and the Imāms (a). What is taken from them, on a whole, is that Islam wants man to deeply understand religion. Of course, this understanding covers such subjects as Islamic theology, Islamic ideology, ethics, Islamic upbringing, the Islamic social system, worship, religious rulings and manners that one must have in his individual and social life. The term 'fiqh' has become popular amongst Muslims since the second century after the Hijra A.H. to mean Islamic jurisprudence or the art of deriving religious rulings from their sources. It has obtained the following meaning: a precise and deep understanding and ability to derive religious rulings from their sources.5

The Meaning of Fiqh

Nowadays, the term fiqh is generalized to mean Islamic sciences or Islamic rulings in the broad sense. The broad meaning of Islamic rulings is broken up into three fundamental categories:

1. Theology; what is obligatory for a mukallaf to believe about Allah, his angels, books, messengers and the Day of Judgment.

2. Ethics; the positive traits that a mukallaf must obtain and the negative traits that he must stay away from.

3. Actions; the actions that a mukallaf must perform.

This is proved by the tradition from the prophet (s) who said: “Whoever wants Allah to treat him favorably must have a deep understanding (yafqahu ) in religion.”6

Here, the word fiqh is used in its general sense, synonymous of Islam.

When the different sciences are categorized the term fiqh is used to mean the Islamic rulings regarding one's actions.

Fiqh, in its specific meaning and what is discussed in books of fiqh, includes everything that has to do with all aspects of man's life. Everything that is studied today including foundational laws, city management, family relations, individual actions, management, politics, etc is found in the different sections of fiqh.7

Shari'ah and Fiqh

Sharī‛ah encompasses what was decreed in the time of prophethood found in the Qurān and prophetic traditions.

Fiqh is what has been gained from the efforts of scholars after the prophet's (s) demise.8

Notes

1. Ibn Manzūr, Lisān al-‛Arab

2. 7:179

3. To be discussed later.

4. Tafsīr al-Manār, volume 9, page 420

5. Shahīd Muttaharī, Madkhal Ila al-‛Ulūm al-Islamīyyah, page 3

6. Muslim, Sahīh, volume 3, page 95 (Nayshāpūrī print)

7. Shahīd Muttaharī, Madkhal Ila al-‛Ulūm al-Islamīyyah, page 45

8. Ayatollah Ja‛far Subhānī, Tārīkh al-Fiqh al-Islamī wa Adwārihi, page 6

The Importance of Jurisprudence

Allah, the creator of mankind and the world with all its precision and secrets, emphasizes in the Holy Scriptures that man needs order in his worldly life and needs to find the path that leads him to his purpose, which is the eternal blessings of the next life.

Man's divine disposition (fitrah ) necessitates him to follow religion and religious laws. The reason for this is that man, as shown in his nature and throughout history, is unable to understand what is good and what is bad for him in every situation.

Jurisprudence, which discusses the divine code, teaches us religious laws which give order to our worldly life, which give us benefit, which take us away from corruption and show us the path that leads man to his purpose.

The Special Qualities of Jurisprudence

• Inclusiveness; it includes everything needed to manage and give order to man's life in every aspect and dimension. Jurisprudence gives order to man's life in every different situation, for example: worship, social relations, business deals, personal affairs such as marriage, divorce, inheritance, adequate support (nafaqah), family rights, legal matters, government, war, enjoining the right and forbidding the wrong, charity and punishments.

• Easiness; there is no divine law that puts a mukallaf in extreme difficulty.1

• Congruence with man's nature; a law that is against one's divine disposition cannot be found. The reason for this is that the one who makes the divine laws is the same one who created man and who knows the secrets of his soul. For this reason it is possible for Islamic jurisprudence to be in congruence with man's divine disposition.2

• Balance; There is no excessiveness in jurisprudence.3

Islamic jurisprudence is what connects this world to the next.

Notes

1. Refer to 22:78

2. Refer to 30:30

3. Refer to 2:143

Jurisprudence Jargon

Duty (Taklif)

The Arabic term taklīf is derived from the term kulfah which means difficulty. It is used to mean the forcing of an action. For example the sentence; Zayd forces (kallafa) ‛Amr to do an action; he forces him.

Divine laws are called taklīf because they are sent from the Master, glory be to him, and it is necessary for the mukallaf to obey them.

So, taklīf means a forced action given to an adult by the Master, glory be to him. These actions encompass different aspects of man's life, for example his personal life, his worship, his family life and his social life. These laws give order to his life. Examples of these laws are: prayer being obligatory and adultery being forbidden.1

Ijtihad

From the beginning of Islam until its middle ages there was another word for fiqh, it was ijtihād.

Ijtihād is derived from the term juhd which means effort and struggle. The jurist is called a mujtahid because of his efforts and struggle in making religious rulings.

The word istinbāt has a similar meaning. It is derived from the word nabat (al-mā') which literally means taking water out of the ground. A jurist performs a similar action when he struggles to take the religious ruling from its source.2

The term ijtihād is used by the religious scholars to mean obtaining a proof for a religious ruling.3

The Necessity of Ijtihad

Islamic rulings are not mentioned for every situation. That would be impossible, because there are countless situations that happen all the time. Instead it gives general principles and rules.

Therefore, when a jurist must make a ruling for a certain situation he must look into the official sources and give his ruling. Here is where fiqh is synonymous with a deep, precise and inclusive understanding.4

Mujtahid

Definition: a mujtahid is one who has reached the level of ijtihād in understanding religious laws. This means that he has the ability to deduct religious rulings from the Qurān and traditions.

This mujtahid is able to deduct religious laws in all the subjects that the mukallaf needs or only certain subjects because of their ease. In the first case he is called a pure mujtahid and in the second a minor mujtahid.

The sciences that a mujtahid needs to know in order to be able to deduct religious rulings are:

1. Arabic grammar; syntax, morphology, vocabulary and eloquence. The reason for this is that the Qurān and traditions are in Arabic and it is impossible to understand the Qurān or the traditions without knowing Arabic.

2. Tafsīr; the mujtahid will have to refer to the Qurān so he must have a general knowledge of tafsīr.

3. Logic; because every deductive skill needs logic. Logic teaches one how to define something and how to deduce something.5

4. The science of traditions: a mujtahid must know about traditions and their categories.

5. The science of rijāl: This is the science of knowing the individual in the chains of narrations; knowing if they are trustworthy or not. The reason for this is that one cannot accept everything that is narrated unless it is narrated by trustworthy people.

6. The principles of jurisprudence: This is one of the most important sciences that the mujtahid must know because they are the rules that are applied in all of the different sections of jurisprudence.

Taqlid

Taqlīd means acting according to the verdict of a mujtahid. Taqlīd shifts the responsibility of finding the religious ruling from the person performing taqlīd to the mujtahid.

Taqlīd is one of the ways of finding a religious ruling, like ijtihād. Except that ijtihād is a direct way and taqlīd is an indirect way, because one reaches the religious ruling from the ijtihād of another.

The proof for taqlīd being permissible or obligatory is the actions of sane people. Sane people find it necessary for an ignorant person to refer to a scholar. The referral of the ignorant to the scholar is something seen in every society that man has been in. It is even seen today. An example of it is when a non-specialist refers to a specialist.6

One is dependent on taqlīd in finding out religious rulings except in the cases where one knows a religious rule. One can know a religious rule by having certainty about it which is possible without struggling and without study. Examples of these are some of the obligatory actions, many of the recommended actions and most of the permissible actions which are known by most of the people who live in religious areas. Or, one can know the religious rule because of it being self-evident like the obligation of prayer or the forbiddance of drinking wine.

Precaution

Precaution ihtiyāt means: the mukallaf performing everything that he suspects to be obligatory but does not suspect it to be forbidden or refraining from performing anything that he suspects to be forbidden but does not suspect it to be obligatory. The mukallaf must know the different instances of precaution to be able to do this. He must know every place where it is suspected to be obligatory and not suspected to be forbidden or it is suspected to be forbidden and not suspected to be obligatory. This knowledge does not come without looking at verdicts from different mujtahids.

So, precaution is another tool of finding the religious ruling. It is different than the previous two, ijtihād and taqlīd. The mujtahid reaches the religious ruling from his efforts while the person who performs taqlīd obtains the exact rule from the mujtahid. But, the person who performs precaution only gets a general understanding of the rule. The reason for this is that the religious ruling for him is something dangling between obligation, recommendation or permission.7

Precaution is a way of becoming certain that one has performed the real religious ruling. Precaution is divided into two categories:

1. Obligatory precaution: the mukallaf must act according to precaution if he wants to stay on the taqlīd of whoever he performs taqlīd to. But, in this ruling, he or she can act upon the verdict of another scholar if he wants to change the person who he performs taqlīd to. The condition that must be followed is that he must change from the most knowledgeable to the next most knowledgeable and so on.

2. Recommended precaution: the mukallaf does not have to act according to this precaution, but it is better to do so.

Notes

1. Muhammad Bāqir al-Sadr, Halaqah 1, page 126

2. Shahīd Muttaharī, Madkhal Ila al-‛Ulūm al-Islamīyyah, page 10

3. ‛Alī Mishkīnī, Istilāhāt al-Usūl, page 18

4. Shahīd Muttaharī, Madkhal Ila al-‛Ulūm al-Islamīyyah, page 8

5. Hādī al-Fadlī, Dūrūs fī al-Fiqh al-Imāmīyyah, page 39

6. Hādī al-Fadlī, Dūrūs fī al-Fiqh al-Imāmīyyah, pages 252-254

7. Hādī al-Fadlī, Dūrūs fī al-Fiqh al-Imāmīyyah, pages 255-256

The Jurisprudential Sects of Islam

We learned that Islamic jurisprudence is the knowledge of Islamic laws, what is permissible and what is forbidden, what is obligatory, what is disliked (not recommended, unfavorable) and what is recommended (favorable), and what is correct and what is incorrect.

We also know that these Islamic laws are derived from the Qurān and prophetic traditions.

We also know that the Muslims in the time of the Prophet (s) would take their religious rulings from him. They would take the rulings that had to do with worship, like prayer, pilgrimage, fasting and spiritual purification, or the rulings that had to do transactions like trade, partnership, rent, land, marriage and divorce and other rules that are found in the religion from him.

Then, after his death, some situations arose in one's prayer, fast, life, business, partnership or pilgrimage…etc that did not occur during the Prophet's (s) lifetime. They needed to know what the religious ruling was. In this case they would refer to some of the companions to take the ruling from them. Some took rulings from Imām ‛Alī bin Abī Tālib (a), some from ‛Abd Allah bin ‛Abbās and some from ‛Abd Allah bin Mas‛ūd. ‛Alī (a) was the most knowledgeable companion; the Prophet (s) said the following about him: “I am the city of knowledge and ‛Alī is its entrance.”1

But, we see some different verdicts passed by different companions and the generation that came after them called the tābi‛īn. There were many mujtahids and many differences in verdicts, but there were no jurisprudential sects like there are today. The Muslims would refer to the scholars amongst the companions, tābi‛īn and Imāms (a) for the religious rulings that they needed. Imām ‛Alī bin al-Hussayn al-Sajjād (a), Imām Muhammad bin ‛Alī al-Bāqir (a) and Imām Ja‛far bin Muhammad al-Sādiq (a) lived in these times.

How Jurisprudence sects were formed and when

The divisions of Muslims became widespread after the murder of the third khalīfa, ‛Uthmān bin ‛Affān. At that time the Muslims swore allegiance to Imām ‛Alī bin Abī Tālib (a) but Mu‛āwīyah bin Abī Sufyān refused to swear allegiance to him. Nobody followed him in this except the people of Syria. He formed his own, autonomous government there. He also took some jurists and some people who related traditions with him, and thus the major division was started.

At the same time where the Muslims and the great companions believed ‛Alī (a) to be the rightful khalīfa and the most knowledgeable person war was started between him and Mu‛āwīyah bin Abī Sufyān. Here, the belief in the Ahlul-Bayt (a) grew. The Ahlul-Bayt are glorified in the Qurān. Allah said that he removed all impurities from them and purified them a thorough purification. Allah also made it obligatory to love them and accept their authority.

A shi’a (follower) of the Ahlul-Bayt (a) is one who loves them, obeys them and believes in their rights.

The Shia had a strong presence during the fight with Mu‛āwīyah and after Imām ‛Alī bin Abī Tālib's martyrdom when his son al-Hassan (also the son of the daughter of the prophet) became the khalīfa. After that a big argument arose between Imām al-Hussayn bin ‛Alī bin Abī Tālib (a) and Yazīd bin Mu‛āwīyah which lead to a war between them in a place called Karbalā', Iraq. This war took place on the tenth day of the Islamic month 'Muharram' in the 61stA.H.. Imām Hussayn and 78 of his companions and family members were martyred in this war.

With all of this, there were not jurisprudential sects of Islam as there are today. There were two different sects at that time. One of them followed the Ahlul-Bayt (a) those that Allah cleansed from all impurities and purified them a thorough purification, those who did not say anything except what their forefather, the messenger of Allah (s) said. The Ahlul al-Bayt (a) are none other than Imām ‛Alī, Hassan, Hussayn and the nine Imāms that came from his lineage (a). The other group followed the Umawī (Umayyad) judges. Of course amongst the Umawī judges there were different opinions and various verdicts.

At the end of the first century A.H. different jurists appeared and the Islamic sciences took form. Examples of these jurists are: Sa‛īd bin al-Mussayab, al-Hassan al-Basrī and Sufyān al-Thawrī who lived in the same time as Imām Muhammad al-Bāqir bin ‛Alī bin al-Hussayn bin ‛Alī bin Abī Tālib. The scholars of this time learned from him.

Islamic jurisprudence started to spread out in the second century A.H. Islamic jurisprudential sects also started to form because many jurists appeared and they made many religious verdicts which differed from the verdicts of others. Some of the differences include leaving the arms down in prayer or crossing them or in some of the rulings regarding wudū', fasting, divorce, inheritance, etc.

The jurisprudential sects of Islam that are taught and have scholars and students all over the world are:

1. The Ahlul-Bayt (a) sect. It is also called the Ja‛farī sect or the Shia Imāmīyyah sect.

2. The Hanafī sect.

3. The Mālikī sect.

4. The Shāfi‛ī sect.

5. The Hanbalī sect.

Each of these jurisprudential sects will be described:

The Ahlul-Bayt (a) Sect

It must be stated that the Ahlul-Bayt (a) do not have a separate sect, or different laws than their forefather Muhammad (s). Instead, they continued his path and were taught by him. Rules pertaining to worship, contracts and other miscellaneous subjects are all taken from one source full of wisdom and light, which is none other than the Prophet (s). Imām al-Sādiq (a) said: “We do not give any legal rulings or ethical advice unless it was passed to us by our great father who obtained it from the Prophet (s).” So, their traditions, unless changed, depict the essence of Islam that was sent from the lord of the worlds.2

The Ahlul-Bayt (a) sect is also named the Ja‛farī sect attributed to Imām Ja‛far al-Sādiq bin Muhammad al-Bāqir bin ‛Alī (Zayn al-‛Ābidīn) bin al-Hussayn (al-Sibt) bin ‛Alī bin Abī Tālib (a).

It is also named the Shia Imāmīyyah sect because of their belief in the 12 Imāms from the Ahlul-Bayt (a).

Imām Ja‛far al-Sādiq (a) was the Imām of the Muslims in his time. He was the teacher of scholars and famous for his greatness, knowledge, abstinence from the world and worship.

Imām Ja‛far al-Sādiq (a) was born in the 82nd A.H., during the Umayyad reign. He taught and spread Islamic sciences in the prophet's mosque, just like his forefathers did. He would relate traditions from his father, al-Bāqir (a) who related them from his forefathers all the way up to the messenger of Allah (s). He gave 1000 jurisprudential verdicts and was ahead of the scholars of his time in Islamic sciences, for example theology, tafsīr (exegesis) and everything else Muslims treasured.

There were around 4000 religious students that related traditions from him.

Some of Imām al-Sādiq's (a) students were experts in the prophetic traditions and leaders of different sects, for example: Imām Abī Hanīfah (the leader of the Hanafī sect) and Imām Mālik bin Anas (the leader of the Mālikī sect).

The Ahlul-Bayt jurisprudential sect has spread today to different areas of the Islamic world, for example Iraq, Lebanon, Iran, Pakistan, Indonesia, Turkey, Saudi Arabia, India, Azerbaijan, etc.

The Hanafi Sect

This sect is called the Hanafī sect because of its imām, Abī Hanīfah.

Abī Hanīfah's full name is al-Nu‛mān bin Thābit bin Zūtī al-Fārsī. His forefathers were from Kabul. Abī Hanīfah was born in the 80thA.H. and died in the year 150 in Baghdad.

Abī Hanīfah grew up in Kūfa and spent half of his lifetime working as a merchant before he became a seminary student and teacher. He studied under Hammād bin Abī Salamah for eighteen years before he became a scholar himself. He was one of the big scholars of his time and reached the level of ijtihād. He accepted voting and syllogism qiyas in addition to the Qurān and prophetic traditions as tools for deriving religious rulings or fatwa. Many scholars of his time refuted him on this issue. In this regard, both Imām Muhammad al-Bāqir (a) and Ja‛far al-Sādiq (a) said that when making a fatwa one must stick only to the Qurān and the prophetic traditions.

His sect spread in Iraq and later in other areas of the Islamic world. Abī Hanīfah lived for 52 years during the Umayyad reign, but did not accept them. Rather, he believed that the rule khilafat should be given to the family of ‛Alī (a). He even ruled in favor of the ‛Alawī uprising lead by Zayd bin ‛Alī bin al-Hussayn bin ‛Alī bin Abī Tālib and allowed money that was collected from zakāt taxe to be spent on the uprising. It should be mentioned that Zayd bin ‛Alī bin al-Hussayn tutored Abī Hanīfah for two years and ‛Abduallah bin al-Hussayn bin ‛Alī bin Abī Tālib was also one of his tutors.

The Umayad rulers asked him to become a judge and he refused. Because of this, they put him in prison and whipped him for days, until he was on the brink of death. Then, the prison warden helped him to escape and he fled to Mecca. Afterwards, he was travelling between Mecca and Medina pretending to be a nomad. During this period of time he studied for two years under Imām al-Sādiq (a). He has a famous saying describing this experience: “If it wasn't for these two years, al-Nu‛mān would have perished.” He stayed there until the end of rule of the Umayyad dynasty on the hands of the Abbasid dynasty.

When the Abbasid dynasty came to power, Abī Hanīfah refused to help them. Al-Mansūr imprisoned him and ordered him to be lashed 120 times which resulted in his death.

The Maliki Sect

This sect is named its founder Imām Mālik bin Anas bin Mālik al-Asbahī who was a member of the Yemenite al-Asbah tribe.

Mālik bin Anas was born in Medina in the 93rd A.H.. He was a student of some of the Islamic jurists of his time including Nāfi‛, Mawla ‛Abduallah bin ‛Umar and Ibn Shahāb al-Zahrī. He also studied under Imām Ja‛far al-Sādiq (a) and related traditions from him. He said: “I have not seen anyone better than Ja‛far bin Muhammad.”

He lived under the Umayyad rule for forty years and during this time he did not portray himself as a scholar.

When the Umayyad dynasty fell and the Abbasid dynasty came to power he showed inclination towards the family of ‛Alī bin Abī Tālib (a) and ruled that they were the legitimate rulers and that rule khalafah was their right. He passed a verdict making it obligatory to aid Muhammad bin ‛Abd Allah bin al-Hassan bin ‛Alī bin Abī Tālib who revolted against the Abbasid dynasty. As a punishment, Ja‛far bin Sulaymān, the Abbasid governor of Medina at the time, ordered him to be lashed 50 times. The lashes were so hard that his shoes fell off.

Later on, the Abbasid khalīfa, Abū Ja‛far al-Mansūr changed his mind and improved his relations with Imām Mālik. He asked Imām Mālik to write a jurisprudential book, in accordance to his sect, to be published. Imām Mālik wrote the book Al-Mūattā', the book of religious verdicts, and the Mālakī jurisprudential sect became the official sect of the Abbasid Empire and missionaries were sent as far as Africa and Indonesia to preach Al-Mūattā' and the Mālakī sect. Imām Mālik differed from Abī Hanīfah on his views regarding voting and syllogism as valid sources of religious rulings. He died in the 179thA.H..

The Shafi'i Sect

This sect was named after its founder Imām Muhammad bin Idrīs bin ‛Abbās bin ‛Uthmān al-Shāfi‛ whose lineage traced back to Hāshim, the son of ‛Abd al-Muttalib, the Prophet's (s) grandfather.

Imām Shāfi‛ī was born in the 150thA.H., the same year that Abī Hanīfah died. He was an orphan and his mother raised him in Yemen. When he reached 10 years of age he went to Mecca to learn reading and writing. He then lived in the desert for 17 years before becoming a religious student. He studied under the scholars of his time such as Muslim bin Khālid al-Makhzūmī and Mālik bin Anas (the founder of the Mālikī sect and the author of al-Mūattā'.) When Imām Mālik passed away he returned to Yemen.

During Rashīd's reign, he was charged with helping the ‛Alawī movement along with others by the governor of Yemen. He was then sent to Baghdād to be tried. Many were killed but Shāfi‛ī was saved.

He then migrated to Egypt and preached his sect there. His sect was also spread by his students in other parts of the Islamic world. Imām Shāfi‛ī died in the 198thA.H.

He has said: “If there is a prophetic tradition in opposition to my view, throw my view against the wall.”3

The Hanbali Sect

This sect was named after its founder Ahmad bin Muhammad bin Hanbal who was an Arab.

He was born in Baghdād in 164 A.H. He started his studies there at the age of 15. He studied under both Imam al-Shāfi‛ī's and ‛Ali Abī Yusif al-Qādī (Abī Hanīfah's student.) He also studied under different scholars of his time, such as Harīz, one of Imām Sādiq's (a) students.

This sect was spread like the other sects. This sect is still practiced in the Arabian Peninsula and other parts of the Islamic world. Ahmad bin Hanbal died in Baghdād in 241 A.H.

Notes

1. Al-Sharīf al-Murtada, Tanzīh al-Anbiyā’, page 212

2. Bāqir Sharīf al-Qurayshī, Tuhfaāt min Sīrat A’imah Ahl al-Bayt (a), page 12

3. Asad Haydar, Al-Imām al-Sādiq wa al-Madhāhib al-Arba‛h, volume 1, page 175

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.