salman
23-12-2004, 05:36 AM
Salamu Alaikum Wa Rahmatullah
A brother posted a link http://www.**********/articles/aqeedah/tawheed/asmaawassifaat/taweel.htm (here) and stated that this was the "opinion" of the great scholars.
The first question i would like to ask this brother is this. If you are so blatantly against the concept of Taqlid, as most Salafis are, then how come your reliance is on a website? Have you checked each and every quote within its proper context? Do you have access to the books being used as daleel? If not then why do you believe what it says? If you answer that it is because the books being used are written by scholars and/or the article is written by a scholar then we pose the question, "Were any of the other scholars such as Imam Nawawi or Ibn Hajar or Suyuti deficient or ignorant in this regard?" and if not then why do you not look at their books and statements?
We shall now insha'Allah move onto the article and show the reality behind the opinions of the Salaf.
He states:
Imaam al-Awzaa’ee (d.157H) - rahimahullaah - said:
‘‘I asked az-Zuhree and Makhool about the aayaat pertaining to the Sifaat (Attributes of Allaah), so they said: Leave them as they are.’’
This does not prove the fact that ta'wil on these ayats is impermissible. Rather, what Imam Zuhri and others took was the precautionary position. This is proven by the fact that Imam Awza'i did indeed do ta'wil on a few occassions. Imam Nawawi states in his Sharh of Sahih Muslim in the Chapter صلاة المسافرين وقصرها regarding the hadith of descent:
"هذا الحديث من أحاديث الصفات، وفيه مذهبان مشهوران للعلماء: أحدهما وهو مذهب السلف وبعض المتكلمين أنه يؤمن بأنها حق على ما يليق بالله تعالى وأن ظاهرها المتعارف في حقنا غير مراد، ولا يتكلم في تأويلها مع اعتقاد تنزيه الله تعالى عن صفات المخلوق وعن الانتقال والحركات وسائر سمات الخلق، والثاني مذهب أكثر المتكلمين وجماعات من السلف وهو محكي هنا عن مالك والأوزاعي على أنها تتأول على ما يليق بها بحسب مواطنها، فعلى هذا تأولوا هذا الحديث تأويلين أحدهما:
- There are, concerning this hadith and similar one and verses on Allahs attributes two schools.
The school of the vast majority of the Salaf and some of the sholars of kalam holds that we must believe in their reality according to what befits AllahAlmighty and Exalted, but that the literal import we commonly apply to
ourselves is not meant, nor do we say anything to interpret them figuratively, believing firmly that Allah is utterly transcendent above the properties of contingence (huduth).
The second school is that of the majority of the scholars of kalam and a number of the Salaf - related from Malik and al-Awza`i - and holds that they are interpreted figuratively but only according to their appropriate contextual meanings. On that basis, this hadith has two interpretations.
(end quote)
What we see from the Salafis however is something totally different. I will now give the example of Shaikh Uthaymeen, one of the giants of the Salafis who said:
Shaikh Uthaymin said:
1. Can the vision of Allah Most High in the hereafter be other than in a direction? (Sharh Aqida Wasitiyya)
2. Says Allah has "two eyes" (Ibid)
3. Interprets the "coming" as a coming which befits the majesty of Allah without anthropomorphic imagery nor suggestion of modality. Ofcourse, he does not declare corporeality explicitly but establishing that there is a body that moves by coming and by returning . Imam Ahamd interpreted as "Order". Narrated by Ibn Hazm in al Fisal (2:173). Al Kawthari in his edition of Bayhaqis al Asma' wa Al Sifat states that Abu Ya`la also narrates it from Ahmad. See also Ibn Al Jawzis Daf` Shubah al Tashbih.
4. We believe that Allah possesses two real eyes. (Ibid)
5. Allah is sitting on his throne in person. (Aqidat Al Muslim) Does Ibn Rushud deny that the word "sitting" was used in the translation of Ibn Uthaymin by M.H. al-Johani entitled "The Muslim's Belief", 2nd edition, Saudi Arabia, page 11?
6. Allah is in the heaven in person (bi dhatihi) (Sharh Aqida Wastiyya)
So now we ask the claimant, can you bring a single proof where the Salaf, while describing Allahs attributes stated "in reality" or "Two eyes" or "Real" or "sitting" and "In person" ? If not then you have admitted to goign against the Salaf and engaging in Bidat and heresy.
Ibn Taymiyya says in his al Ta'sees:
- The Creator, Glorified and Exalted is He, is above the world (fawqu al `aalam) and his being above is literal (fawqiyyatan Haqeeqiyyatan)
He further states:
[2]:[2]: al-Waleed Ibn Muslim (d.194H) - rahimahullaah - said:
‘‘I asked Maalik, al-Awzaa’ee, Layth Ibn Sa’d and Sufyaan ath-Thawree - rahimahumullaah - concerning the reports related about the Attributes, so they all said: Leave them as they are, without asking how.’’ [2]
This once again does not negate the use of Ta'wil. We have already discussed Imam Awza'i and Imam Malik above. Sufyan thawri also engaged in Ta'wil when he interpreted the verse 20: 5 as amrun fi al-`arsh i.e. a command concerning the throne. This related by Imam Haramayn in his Kitab al Irshad and Al Yafi in his Marham. Further Imam Sufyan also stated that Allah is everywhere in "His knowledge".
He then says:
Nu’aym Ibn Hammaad (d.228H) - rahimahullaah - said:
‘‘Whosoever makes tashbeeh (resemblance) of Allaah to His creation has committed kufr (disbelief), and whosoever denies what Allaah has described Himself with has also committed kufr. Indeed, all that Allaah has described Himself with, and what His Messenger (sallallaahu ’alayhi wa sallam) has described Him with, then there is no tashbeeh in it at all.’’
First thing one should notice is the book being quoted is Imam Dhahabis Uluw. Anyone who has read this book will know that firstly it was a very early book of Imam dhahabi where he tried to gather quotations from the Salaf and Khalaf in regardings to Allah being "up there". Uluw = height. Imam Dhahabi disavowed this book as stated by the copyist of the book Ibn Nasir who read it in Imam Dhahabis on handwriting in the original manuscript.
One of the blunders you can see in the book is that Imam Dhahabi narrates many hadith saying "Bukhari narrated it and it is Sahih" when in reality neither did Bukhari narrate it nor was it Sahih. If you wish to see these hadith then i can present them to you.
Secondly, as for the narration, then the first part is definitely true. As for the second part those who do Ta'wil - which include the Salaf - only do so when there interpretation has linguistic support in the Arabic language so in reality they are not denying anything.
Imaam at-Tirmidhee (d.279H) - rahimahullaah - said: ‘‘It has been stated by more than one person from amongst the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed, the Most High - descends to the lowest heavens every night. So they say: Affirm these narrations, have faith (eemaan) in them, do not deny them, nor ask how. The likes of this has been narrated from Maalik Ibn Anas, Sufyaan ath-Thawree, Ibn ’Uyaynah and ’Abdullaah Ibnul-Mubaarak, who all said about such ahaadeeth, ‘‘Leave them as they are, without asking how.’’ Such is the statement of the People of Knowledge from Ahlus-Sunnah wal-Jamaa’ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah - the Most High - has mentioned in various places in His Book, the Attributes of al-Yad (Hand), as-Sama’ (Hearing) and al-Basr (Sight) - but the Jahmiyyah make ta‘weel of these aayaat, explaining them in a way, other than how it is explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that ‘Hand’ means that Power of Allaah.
I did not find this anywhere in the Sunan of Tirmidhi - nor is the statement likely to be of Tirmidhis. Imam Tirmidhi did not go a step without his teacher Imam Bukhari. What is known is that Imam Bukhari also engaged in Ta'wil. This is evident from Imam Bukharis Sahih where he states regarding Istiwa:
باب قوله و كان عرشه على الماء و هورب العرش العظيم قال ابو العالية استوى الى السماء ارتفع فسو هن خلقهن و قال مجاحد استوى على العرش علا على العرش الخ
He basis his opinion on the saying of Mujahid and Abu Al aliya the interpretation being "to rise above" or "exalt Himself above" (`ala). (Sahih Bukhari)
Similarly, Imam Tirmdihi himself in his Sunan (Sura 57) relates from Abu Hurayra that the Prophet said: "By Him in Whose hand is the soul of Muhammad, if you were to extend a rope down all the way to the seventh earth, verily you would alight upon Allah!" That is interpreted again as: His knowledge, His power, His sovereignty, etc. as stated by Tirmidhi and others, while He Himself is "over the Throne," that is: exalted high above creation and free of space and location.
The oddest thing about this narration is the fact that he attributes the interpretation of "Hand" (Yad) as "Power" (Quwa) to the "Jahmis" although Imam Hasan Al Basri was well known for this interpretation. Further, this statement also envelopes the likes of Imam Tabari, Ibn Kathir and Ibn Jawzi.
Ibn Jawzi states in his Daf Shuhba:
- They claimed: we do not construe the text according to the directives of the Arabic language. Thus they refuse to construe "hand" (yad) as meaning "favor" and "power"; or "coming forth" (maji') and "coming" (ityan) as "mercy" and "favor"; or "shin" (saq) as "tribulation." Instead they say: We construe them in their customary external senses, and the external sense is what is describable in terms of well-known human characteristics, and a text is only construed literally if the literal sense is feasible."
As Nawawi said in the passage quoted from his commentary on Muslim, many of the Salaf also applied such figurative interpretation (ta'wil) Allahs Hand as shown from the explanation of aydin (Hands) as meaning "strength" in the verse:
"We have built the heaven with (Our) hands" (51:47)
Imam Tabari states in his tafsir of from Ibn Abbas 51:47 :
الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ } يَقُول تَعَالَى ذِكْرُهُ : وَالسَّمَاء رَفَعْنَاهَا سَقْفًا بِقُوَّةٍ . وَبِنَحْوِ الَّذِي قُلْنَا فِي ذَلِكَ قَالَ أَهْل التَّأْوِيل . ذِكْرُ مَنْ قَالَ ذَلِكَ : 24962 - حَدَّثَنِي عَلِيّ , قَالَ : ثنا أَبُو صَالِح , قَالَ : ثني مُعَاوِيَة , عَنْ عَلِيّ , عَنِ ابْن عَبَّاس , قَوْله : { وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ } يَقُول : بِقُوَّةٍ. 24963 - حَدَّثَنِي مُحَمَّد بْن عَمْرو , قَالَ : ثنا أَبُو عَاصِم , قَالَ : ثنا عِيسَى ; وَحَدَّثَنِي الْحَارِث , قَالَ : ثنا الْحَسَن , قَالَ : ثنا وَرْقَاء جَمِيعًا , عَنِ ابْن أَبِي نَجِيح , عَنْ مُجَاهِد , قَوْله : { بِأَيْدٍ } قَالَ : بِقُوَّةٍ . 24964 - حَدَّثَنَا بِشْر , قَالَ : ثنا يَزِيد , قَالَ : ثنا سَعِيد , عَنْ قَتَادَة { وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ } : أَيْ بِقُوَّةٍ . 24965 - حَدَّثَنَا ابْن الْمُثَنَّى , قَالَ : ثنا مُحَمَّد بْن جَعْفَر , قَالَ : ثنا شُعْبَة , عَنْ مَنْصُور أَنَّهُ قَالَ فِي هَذِهِ الْآيَة : { وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ } قَالَ : بِقُوَّةٍ . 24966 - حَدَّثَنِي يُونُس , قَالَ : أَخْبَرَنَا ابْن وَهْب , قَالَ : قَالَ ابْن زَيْد , فِي قَوْله : { وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ } قَالَ : بِقُوَّةٍ. 24967 - حَدَّثَنَا ابْن حُمَيْد , قَالَ : ثنا مِهْرَان , عَنْ سُفْيَان { وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ } قَالَ : بِقُوَّةٍ
--- Ibn Abbas said: "It means: with strength." He reports an identical position from Mujahid, Qatada, Mansur, Ibn Zayd, and Sufyan al Thawri. This is also Imam Al Asharis explanation according to Ibn Furak in the latter's recension of Asharis school.
For those who wish to deny this - then i will quote another Tafsir. In The Tafsir of Ibn Abbas (51:47):
{ وَٱلسَّمَآءَ بَنَيْنَاهَا } خلقناها { بِأَيْدٍ } بقوة
- (Yad) (meaning) power
In complete opposition to this, The salafi scholar Khalil Harris in his commentary on the Sharh Aqida al Wasitiyya states:
- How can Allah's "hand" be interpreted to mean power when the text proves mentioning of palm, fingers, right and left, closing, opening, etc. which can happen only in the case of a "real" hand.
Once again we hear the word "Real". Is it nor a surprise that the texts all support the meaning of yad being power in certain verses, yet people still do not understand.
al-Khattaabee (d.388H) - rahimahullaah - said:
‘‘The madhhab (way) of the Salaf (Pious Predecessors) with regards to the Sifaat (Attributes of Allaah) is to affirm them as they are ’alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, nor takyeef (asking how they are).’’
Once again, this has been quoted from the Mukhtasar Uluw. Rather, what is known about Imam Khattabi is that he certainly did allow Ta'wil. What the claimant must understand is that none of the Ahly Sunnah deny that the Salaf consigned the meaning of the verses to Allah - however, to outrightly deny Ta'wil from the above sayings is not only ignorance but is a vain attempt. This is because:
1. The narrations do not at all prohibit the use of Ta'wil in anyway. Rather, it merely states precaution.
2. The Salaf themselves engaged in ta'wil as proven through various sayings.
As for Imam Khatabi, then once again - he himself engaged in Ta'wil which proves that the sayings of the Salaf were definitely not forbidding figurative interpretation.
Let us see firstly what Imam Khattabi said about "literalism" as we have seen both Shaikh Uthaymeen as well as Shaikh Khalil using this term to describe Allah. He says (after discussing the Jahmis, who are the first group, who he says did not do ta'wil but rejected the hadith altogether):
- The second party gives its assent to the narrations and appplies their outward meanings literally in a way bordering anthropomorphism.
Thus we see that "literalism" is rejected.
Moving on Imam Khattabi uses Ta'wil in interpreting Allahs "Leg" which He will place in the Fire:
- The meaning of the qadam here is possibly a reference to those whom Allah has created of old or "sent forth" for the Fire in order to complete the number of its inhabitants. Everything that is "sent forth" is a qadam, in the same way that the verbal noun of demolishing (hadama) is a hadm or ruin, and that of seizing (qabada) is qabd or a seizure. Likewise Allah said: They have a sure foundation (qadam sidq) with their Lord (10:2) with reference to the good works which they have sent forth. This explanation has been transmitted to us from al-Hasan al-Basri.
It is supported by the Prophet's saying in the aforementioned hadith: "As for Paradise, Allah will create for it a special creation." Both meanings (i.e. respectively pertaining to the Fire and Paradise) are in agreement with
the sense that Paradise and hellfire will be provided with an additional number of dwellers to complete their respective numbers, at which point they will be full
(al-Khattabi, Ma`alim al-sunan (Hims ed.) 5:95)
Similarly, in the same book Imam Khattabi describes another hadith regarding Allahs thron and its groaning:
- If this discourse is taken in its outward sense (Dhahir), then it suggests modality (kayfiyya), which does not apply to Allah and His Attributes... In this discourse, we find ellipsis and allusiveness. Thus the meaning of his saying: "Do you know what Allah is?" means: Do you know Allah's greatness? and his saying: "It groans under him" means that it is unable to carry His Majesty and Greatness. Thus it groans under him for it is known that the reason a camel saddle groans under the rider is because of the weight of what is on it and its inability to carry it. By drawing this kind of similitude he illustrates the meaning of Allah's Greatness and Might and the height of His Throne in order for it to be known that the holder of lofty rank, mighty status, and exalted name, is not to be made an intercessor with one who lesser in position and below Him in degree.
Moving on
Imaam as-Saaboonee (d.448H) - rahimahullaah - said: So they do not distort the words from their context, by carrying the meaning of Yadayn (the two Hands of Allaah) to mean ni’matayn (two bounties) or quwwatayn (two powers) - which is the tahreef (distortion) of the Mu’tazilah and the Jahmiyyah - may Allaah destroy them. They do not ask how the Attributes are, nor do they resemble them to their creation…Allaah - the Most High - protected Ahlus-Sunnah from such tahreef, takyeef and tashbeeh and favoured them with knowledge and understanding.’’
We have already answered the claims regarding the Hands. It is firmly established firm Hasan Basri, Ibn Abbas, Sufyan Thawri, Qatada, Mujahid, Ibn Kathir, Tabari, Nawawi and others that Yad can mean "power" or bounty.
Regarding verse 51:47
In the Tafsir of Ibn Abbas it states:
وَٱلسَّمَآءَ بَنَيْنَاهَا } خلقناها { بِأَيْدٍ } بقوة
In the تفسير زاد المسير في علم التفسير by Ibn Jawzi regarding 51:47 :
{ بأَيْدٍ } أي: بقْوَّة، وكذلك قال ابن عباس، ومجاهد، وقتادة، وسائر المفسرين واللغويين «بأيد» اي: بقُوَّة.
- (Hands) meaning power. This has been said by Ibn Abbas, Mujahid, Qatada and Sa'ir...
Tafsir Ibn Kathir states for the same verse:
" بِأَيْدٍ " أَيْ بِقُوَّةٍ قَالَهُ اِبْن عَبَّاس وَمُجَاهِد وَقَتَادَة وَالثَّوْرِيّ وَغَيْر وَاحِد
--- (with Hands), meaning, with strength (al Quwwa), according to Abdullah bin Abbas, Mujahid, Qatadah, Thawri and several others.
Tafsir Al qurtubi states for the same verse:
وَمَعْنَى " بِأَيْدٍ " أَيْ بِقُوَّةٍ وَقُدْرَة . عَنْ اِبْن عَبَّاس وَغَيْره
--- The meaning of "Hands" is with power and ability (according to) Ibn Abbas and others.
Regarding the Verse: And make mention of our bondmen, Abraham, Isaac and Jacob, men of parts (literally of two hands) and vision (38:45) Ibn Jawzi says:
{ أُولي الأيدي } يعني القوة في الطاعة { والأبصارِ } البصائر في الدِّين والعِلْم. قال ابن جرير: وذِكْر الأيدي مَثَلٌ، وذلك لأن باليد البطش، وبالبطش تُعرف قُوَّة القويِّ، فلذلك قيل للقويِّ: ذو يدٍ، وعنى بالبصر: بصر القلب، وبه تُنال معرفة الأشياء، وقرأ ابن مسعود، والأعمش، وابن أبي عبلة: { أُولي الأيدِ } بغير ياءٍ في الحالين. قال الفراء: ولها وجهان:
أحدهما: أن يكون القارئ لهذا أراد الأيدي، فحذف الياء، وهو صواب، مثل الجَوارَ والمناد
- meaning strenght. (he then quotes Imam Tabari, Ibn Masud and others)
In the Tafsir of Ibn Abbas for the same verse (38:45):
{ وَإِسْحَاقَ وَيَعْقُوبَ أُوْلِي ٱلأَيْدِي } القوة في العبادة لله
- meaning strength in Ibadtullah.
In the Tafsir of Ibn Kathir for the same verse (38:45):
[وَاذْكُرْ عِبَادَنَآ إِبْرَهِيمَ وَإِسْحَـقَ وَيَعْقُوبَ أُوْلِى الاٌّيْدِى وَالاٌّبْصَـرِ ]
- (And remember Our servants, Ibrahim, Ishaq, and Ya`qub, Ulil-Aydi wal-Absar.) meaning, righteous deeds, beneficial knowledge, strength in worship and insight. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said:
[أُوْلِى الاٌّيْدِى]
(Ulil-Aydi) "Of great strength and worship;
[وَالاٌّبْصَـرُ]
(wal-Absar) means, understanding of the religion.'' Qatadah and As-Suddi said, "They were given strength in worship and understanding of the religion.''
( see link here http://tafsir.com/default.asp?sid=38&tid=44789 (Ibn Kathir)
Regarding verse 3:73 "Lo the Bounty is in Allahs Hands."
Tafsir ibn Abbas says:
{ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ } يعطيه من يشاء يعني محمداً وأصحابه
- Coming of (Mercy or favor) i.e. on the Prophet and his sahaba.
In the Tafsir of Ibn Kathir:
- (Say: "All the bounty is in the Hand of Allah; He grants to whom He wills.) meaning, all affairs are under His control, and He gives and takes. Verily, Allah gives faith, knowledge and sound comprehension to whomever He wills. He also misguides whomever He wills by blinding his sight, mind, sealing his heart, hearing and stamping his eyes closed. Allah has the perfect wisdom and the unequivocal proofs.
That should suffice.
Continuing - if this is the Imam Sabuni the Mufasiur then this is what Albani said about him:
- A thief, a liar, an ignorant and one who misguides others" (beginning of his "Sahiha" vol. 4)
If it is The Ash'ari Imam then Albani said:
- Two of the most ignorant of those who spoke on this matter, especially al-Rifa`i who is the most audacious in his extensive ignorance" ("da`ifa" 1988 ed. 4:51) -- "they lied, by Allah" ("da`ifa" 3:361).
Continued
A brother posted a link http://www.**********/articles/aqeedah/tawheed/asmaawassifaat/taweel.htm (here) and stated that this was the "opinion" of the great scholars.
The first question i would like to ask this brother is this. If you are so blatantly against the concept of Taqlid, as most Salafis are, then how come your reliance is on a website? Have you checked each and every quote within its proper context? Do you have access to the books being used as daleel? If not then why do you believe what it says? If you answer that it is because the books being used are written by scholars and/or the article is written by a scholar then we pose the question, "Were any of the other scholars such as Imam Nawawi or Ibn Hajar or Suyuti deficient or ignorant in this regard?" and if not then why do you not look at their books and statements?
We shall now insha'Allah move onto the article and show the reality behind the opinions of the Salaf.
He states:
Imaam al-Awzaa’ee (d.157H) - rahimahullaah - said:
‘‘I asked az-Zuhree and Makhool about the aayaat pertaining to the Sifaat (Attributes of Allaah), so they said: Leave them as they are.’’
This does not prove the fact that ta'wil on these ayats is impermissible. Rather, what Imam Zuhri and others took was the precautionary position. This is proven by the fact that Imam Awza'i did indeed do ta'wil on a few occassions. Imam Nawawi states in his Sharh of Sahih Muslim in the Chapter صلاة المسافرين وقصرها regarding the hadith of descent:
"هذا الحديث من أحاديث الصفات، وفيه مذهبان مشهوران للعلماء: أحدهما وهو مذهب السلف وبعض المتكلمين أنه يؤمن بأنها حق على ما يليق بالله تعالى وأن ظاهرها المتعارف في حقنا غير مراد، ولا يتكلم في تأويلها مع اعتقاد تنزيه الله تعالى عن صفات المخلوق وعن الانتقال والحركات وسائر سمات الخلق، والثاني مذهب أكثر المتكلمين وجماعات من السلف وهو محكي هنا عن مالك والأوزاعي على أنها تتأول على ما يليق بها بحسب مواطنها، فعلى هذا تأولوا هذا الحديث تأويلين أحدهما:
- There are, concerning this hadith and similar one and verses on Allahs attributes two schools.
The school of the vast majority of the Salaf and some of the sholars of kalam holds that we must believe in their reality according to what befits AllahAlmighty and Exalted, but that the literal import we commonly apply to
ourselves is not meant, nor do we say anything to interpret them figuratively, believing firmly that Allah is utterly transcendent above the properties of contingence (huduth).
The second school is that of the majority of the scholars of kalam and a number of the Salaf - related from Malik and al-Awza`i - and holds that they are interpreted figuratively but only according to their appropriate contextual meanings. On that basis, this hadith has two interpretations.
(end quote)
What we see from the Salafis however is something totally different. I will now give the example of Shaikh Uthaymeen, one of the giants of the Salafis who said:
Shaikh Uthaymin said:
1. Can the vision of Allah Most High in the hereafter be other than in a direction? (Sharh Aqida Wasitiyya)
2. Says Allah has "two eyes" (Ibid)
3. Interprets the "coming" as a coming which befits the majesty of Allah without anthropomorphic imagery nor suggestion of modality. Ofcourse, he does not declare corporeality explicitly but establishing that there is a body that moves by coming and by returning . Imam Ahamd interpreted as "Order". Narrated by Ibn Hazm in al Fisal (2:173). Al Kawthari in his edition of Bayhaqis al Asma' wa Al Sifat states that Abu Ya`la also narrates it from Ahmad. See also Ibn Al Jawzis Daf` Shubah al Tashbih.
4. We believe that Allah possesses two real eyes. (Ibid)
5. Allah is sitting on his throne in person. (Aqidat Al Muslim) Does Ibn Rushud deny that the word "sitting" was used in the translation of Ibn Uthaymin by M.H. al-Johani entitled "The Muslim's Belief", 2nd edition, Saudi Arabia, page 11?
6. Allah is in the heaven in person (bi dhatihi) (Sharh Aqida Wastiyya)
So now we ask the claimant, can you bring a single proof where the Salaf, while describing Allahs attributes stated "in reality" or "Two eyes" or "Real" or "sitting" and "In person" ? If not then you have admitted to goign against the Salaf and engaging in Bidat and heresy.
Ibn Taymiyya says in his al Ta'sees:
- The Creator, Glorified and Exalted is He, is above the world (fawqu al `aalam) and his being above is literal (fawqiyyatan Haqeeqiyyatan)
He further states:
[2]:[2]: al-Waleed Ibn Muslim (d.194H) - rahimahullaah - said:
‘‘I asked Maalik, al-Awzaa’ee, Layth Ibn Sa’d and Sufyaan ath-Thawree - rahimahumullaah - concerning the reports related about the Attributes, so they all said: Leave them as they are, without asking how.’’ [2]
This once again does not negate the use of Ta'wil. We have already discussed Imam Awza'i and Imam Malik above. Sufyan thawri also engaged in Ta'wil when he interpreted the verse 20: 5 as amrun fi al-`arsh i.e. a command concerning the throne. This related by Imam Haramayn in his Kitab al Irshad and Al Yafi in his Marham. Further Imam Sufyan also stated that Allah is everywhere in "His knowledge".
He then says:
Nu’aym Ibn Hammaad (d.228H) - rahimahullaah - said:
‘‘Whosoever makes tashbeeh (resemblance) of Allaah to His creation has committed kufr (disbelief), and whosoever denies what Allaah has described Himself with has also committed kufr. Indeed, all that Allaah has described Himself with, and what His Messenger (sallallaahu ’alayhi wa sallam) has described Him with, then there is no tashbeeh in it at all.’’
First thing one should notice is the book being quoted is Imam Dhahabis Uluw. Anyone who has read this book will know that firstly it was a very early book of Imam dhahabi where he tried to gather quotations from the Salaf and Khalaf in regardings to Allah being "up there". Uluw = height. Imam Dhahabi disavowed this book as stated by the copyist of the book Ibn Nasir who read it in Imam Dhahabis on handwriting in the original manuscript.
One of the blunders you can see in the book is that Imam Dhahabi narrates many hadith saying "Bukhari narrated it and it is Sahih" when in reality neither did Bukhari narrate it nor was it Sahih. If you wish to see these hadith then i can present them to you.
Secondly, as for the narration, then the first part is definitely true. As for the second part those who do Ta'wil - which include the Salaf - only do so when there interpretation has linguistic support in the Arabic language so in reality they are not denying anything.
Imaam at-Tirmidhee (d.279H) - rahimahullaah - said: ‘‘It has been stated by more than one person from amongst the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed, the Most High - descends to the lowest heavens every night. So they say: Affirm these narrations, have faith (eemaan) in them, do not deny them, nor ask how. The likes of this has been narrated from Maalik Ibn Anas, Sufyaan ath-Thawree, Ibn ’Uyaynah and ’Abdullaah Ibnul-Mubaarak, who all said about such ahaadeeth, ‘‘Leave them as they are, without asking how.’’ Such is the statement of the People of Knowledge from Ahlus-Sunnah wal-Jamaa’ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah - the Most High - has mentioned in various places in His Book, the Attributes of al-Yad (Hand), as-Sama’ (Hearing) and al-Basr (Sight) - but the Jahmiyyah make ta‘weel of these aayaat, explaining them in a way, other than how it is explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that ‘Hand’ means that Power of Allaah.
I did not find this anywhere in the Sunan of Tirmidhi - nor is the statement likely to be of Tirmidhis. Imam Tirmidhi did not go a step without his teacher Imam Bukhari. What is known is that Imam Bukhari also engaged in Ta'wil. This is evident from Imam Bukharis Sahih where he states regarding Istiwa:
باب قوله و كان عرشه على الماء و هورب العرش العظيم قال ابو العالية استوى الى السماء ارتفع فسو هن خلقهن و قال مجاحد استوى على العرش علا على العرش الخ
He basis his opinion on the saying of Mujahid and Abu Al aliya the interpretation being "to rise above" or "exalt Himself above" (`ala). (Sahih Bukhari)
Similarly, Imam Tirmdihi himself in his Sunan (Sura 57) relates from Abu Hurayra that the Prophet said: "By Him in Whose hand is the soul of Muhammad, if you were to extend a rope down all the way to the seventh earth, verily you would alight upon Allah!" That is interpreted again as: His knowledge, His power, His sovereignty, etc. as stated by Tirmidhi and others, while He Himself is "over the Throne," that is: exalted high above creation and free of space and location.
The oddest thing about this narration is the fact that he attributes the interpretation of "Hand" (Yad) as "Power" (Quwa) to the "Jahmis" although Imam Hasan Al Basri was well known for this interpretation. Further, this statement also envelopes the likes of Imam Tabari, Ibn Kathir and Ibn Jawzi.
Ibn Jawzi states in his Daf Shuhba:
- They claimed: we do not construe the text according to the directives of the Arabic language. Thus they refuse to construe "hand" (yad) as meaning "favor" and "power"; or "coming forth" (maji') and "coming" (ityan) as "mercy" and "favor"; or "shin" (saq) as "tribulation." Instead they say: We construe them in their customary external senses, and the external sense is what is describable in terms of well-known human characteristics, and a text is only construed literally if the literal sense is feasible."
As Nawawi said in the passage quoted from his commentary on Muslim, many of the Salaf also applied such figurative interpretation (ta'wil) Allahs Hand as shown from the explanation of aydin (Hands) as meaning "strength" in the verse:
"We have built the heaven with (Our) hands" (51:47)
Imam Tabari states in his tafsir of from Ibn Abbas 51:47 :
الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ } يَقُول تَعَالَى ذِكْرُهُ : وَالسَّمَاء رَفَعْنَاهَا سَقْفًا بِقُوَّةٍ . وَبِنَحْوِ الَّذِي قُلْنَا فِي ذَلِكَ قَالَ أَهْل التَّأْوِيل . ذِكْرُ مَنْ قَالَ ذَلِكَ : 24962 - حَدَّثَنِي عَلِيّ , قَالَ : ثنا أَبُو صَالِح , قَالَ : ثني مُعَاوِيَة , عَنْ عَلِيّ , عَنِ ابْن عَبَّاس , قَوْله : { وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ } يَقُول : بِقُوَّةٍ. 24963 - حَدَّثَنِي مُحَمَّد بْن عَمْرو , قَالَ : ثنا أَبُو عَاصِم , قَالَ : ثنا عِيسَى ; وَحَدَّثَنِي الْحَارِث , قَالَ : ثنا الْحَسَن , قَالَ : ثنا وَرْقَاء جَمِيعًا , عَنِ ابْن أَبِي نَجِيح , عَنْ مُجَاهِد , قَوْله : { بِأَيْدٍ } قَالَ : بِقُوَّةٍ . 24964 - حَدَّثَنَا بِشْر , قَالَ : ثنا يَزِيد , قَالَ : ثنا سَعِيد , عَنْ قَتَادَة { وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ } : أَيْ بِقُوَّةٍ . 24965 - حَدَّثَنَا ابْن الْمُثَنَّى , قَالَ : ثنا مُحَمَّد بْن جَعْفَر , قَالَ : ثنا شُعْبَة , عَنْ مَنْصُور أَنَّهُ قَالَ فِي هَذِهِ الْآيَة : { وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ } قَالَ : بِقُوَّةٍ . 24966 - حَدَّثَنِي يُونُس , قَالَ : أَخْبَرَنَا ابْن وَهْب , قَالَ : قَالَ ابْن زَيْد , فِي قَوْله : { وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ } قَالَ : بِقُوَّةٍ. 24967 - حَدَّثَنَا ابْن حُمَيْد , قَالَ : ثنا مِهْرَان , عَنْ سُفْيَان { وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ } قَالَ : بِقُوَّةٍ
--- Ibn Abbas said: "It means: with strength." He reports an identical position from Mujahid, Qatada, Mansur, Ibn Zayd, and Sufyan al Thawri. This is also Imam Al Asharis explanation according to Ibn Furak in the latter's recension of Asharis school.
For those who wish to deny this - then i will quote another Tafsir. In The Tafsir of Ibn Abbas (51:47):
{ وَٱلسَّمَآءَ بَنَيْنَاهَا } خلقناها { بِأَيْدٍ } بقوة
- (Yad) (meaning) power
In complete opposition to this, The salafi scholar Khalil Harris in his commentary on the Sharh Aqida al Wasitiyya states:
- How can Allah's "hand" be interpreted to mean power when the text proves mentioning of palm, fingers, right and left, closing, opening, etc. which can happen only in the case of a "real" hand.
Once again we hear the word "Real". Is it nor a surprise that the texts all support the meaning of yad being power in certain verses, yet people still do not understand.
al-Khattaabee (d.388H) - rahimahullaah - said:
‘‘The madhhab (way) of the Salaf (Pious Predecessors) with regards to the Sifaat (Attributes of Allaah) is to affirm them as they are ’alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, nor takyeef (asking how they are).’’
Once again, this has been quoted from the Mukhtasar Uluw. Rather, what is known about Imam Khattabi is that he certainly did allow Ta'wil. What the claimant must understand is that none of the Ahly Sunnah deny that the Salaf consigned the meaning of the verses to Allah - however, to outrightly deny Ta'wil from the above sayings is not only ignorance but is a vain attempt. This is because:
1. The narrations do not at all prohibit the use of Ta'wil in anyway. Rather, it merely states precaution.
2. The Salaf themselves engaged in ta'wil as proven through various sayings.
As for Imam Khatabi, then once again - he himself engaged in Ta'wil which proves that the sayings of the Salaf were definitely not forbidding figurative interpretation.
Let us see firstly what Imam Khattabi said about "literalism" as we have seen both Shaikh Uthaymeen as well as Shaikh Khalil using this term to describe Allah. He says (after discussing the Jahmis, who are the first group, who he says did not do ta'wil but rejected the hadith altogether):
- The second party gives its assent to the narrations and appplies their outward meanings literally in a way bordering anthropomorphism.
Thus we see that "literalism" is rejected.
Moving on Imam Khattabi uses Ta'wil in interpreting Allahs "Leg" which He will place in the Fire:
- The meaning of the qadam here is possibly a reference to those whom Allah has created of old or "sent forth" for the Fire in order to complete the number of its inhabitants. Everything that is "sent forth" is a qadam, in the same way that the verbal noun of demolishing (hadama) is a hadm or ruin, and that of seizing (qabada) is qabd or a seizure. Likewise Allah said: They have a sure foundation (qadam sidq) with their Lord (10:2) with reference to the good works which they have sent forth. This explanation has been transmitted to us from al-Hasan al-Basri.
It is supported by the Prophet's saying in the aforementioned hadith: "As for Paradise, Allah will create for it a special creation." Both meanings (i.e. respectively pertaining to the Fire and Paradise) are in agreement with
the sense that Paradise and hellfire will be provided with an additional number of dwellers to complete their respective numbers, at which point they will be full
(al-Khattabi, Ma`alim al-sunan (Hims ed.) 5:95)
Similarly, in the same book Imam Khattabi describes another hadith regarding Allahs thron and its groaning:
- If this discourse is taken in its outward sense (Dhahir), then it suggests modality (kayfiyya), which does not apply to Allah and His Attributes... In this discourse, we find ellipsis and allusiveness. Thus the meaning of his saying: "Do you know what Allah is?" means: Do you know Allah's greatness? and his saying: "It groans under him" means that it is unable to carry His Majesty and Greatness. Thus it groans under him for it is known that the reason a camel saddle groans under the rider is because of the weight of what is on it and its inability to carry it. By drawing this kind of similitude he illustrates the meaning of Allah's Greatness and Might and the height of His Throne in order for it to be known that the holder of lofty rank, mighty status, and exalted name, is not to be made an intercessor with one who lesser in position and below Him in degree.
Moving on
Imaam as-Saaboonee (d.448H) - rahimahullaah - said: So they do not distort the words from their context, by carrying the meaning of Yadayn (the two Hands of Allaah) to mean ni’matayn (two bounties) or quwwatayn (two powers) - which is the tahreef (distortion) of the Mu’tazilah and the Jahmiyyah - may Allaah destroy them. They do not ask how the Attributes are, nor do they resemble them to their creation…Allaah - the Most High - protected Ahlus-Sunnah from such tahreef, takyeef and tashbeeh and favoured them with knowledge and understanding.’’
We have already answered the claims regarding the Hands. It is firmly established firm Hasan Basri, Ibn Abbas, Sufyan Thawri, Qatada, Mujahid, Ibn Kathir, Tabari, Nawawi and others that Yad can mean "power" or bounty.
Regarding verse 51:47
In the Tafsir of Ibn Abbas it states:
وَٱلسَّمَآءَ بَنَيْنَاهَا } خلقناها { بِأَيْدٍ } بقوة
In the تفسير زاد المسير في علم التفسير by Ibn Jawzi regarding 51:47 :
{ بأَيْدٍ } أي: بقْوَّة، وكذلك قال ابن عباس، ومجاهد، وقتادة، وسائر المفسرين واللغويين «بأيد» اي: بقُوَّة.
- (Hands) meaning power. This has been said by Ibn Abbas, Mujahid, Qatada and Sa'ir...
Tafsir Ibn Kathir states for the same verse:
" بِأَيْدٍ " أَيْ بِقُوَّةٍ قَالَهُ اِبْن عَبَّاس وَمُجَاهِد وَقَتَادَة وَالثَّوْرِيّ وَغَيْر وَاحِد
--- (with Hands), meaning, with strength (al Quwwa), according to Abdullah bin Abbas, Mujahid, Qatadah, Thawri and several others.
Tafsir Al qurtubi states for the same verse:
وَمَعْنَى " بِأَيْدٍ " أَيْ بِقُوَّةٍ وَقُدْرَة . عَنْ اِبْن عَبَّاس وَغَيْره
--- The meaning of "Hands" is with power and ability (according to) Ibn Abbas and others.
Regarding the Verse: And make mention of our bondmen, Abraham, Isaac and Jacob, men of parts (literally of two hands) and vision (38:45) Ibn Jawzi says:
{ أُولي الأيدي } يعني القوة في الطاعة { والأبصارِ } البصائر في الدِّين والعِلْم. قال ابن جرير: وذِكْر الأيدي مَثَلٌ، وذلك لأن باليد البطش، وبالبطش تُعرف قُوَّة القويِّ، فلذلك قيل للقويِّ: ذو يدٍ، وعنى بالبصر: بصر القلب، وبه تُنال معرفة الأشياء، وقرأ ابن مسعود، والأعمش، وابن أبي عبلة: { أُولي الأيدِ } بغير ياءٍ في الحالين. قال الفراء: ولها وجهان:
أحدهما: أن يكون القارئ لهذا أراد الأيدي، فحذف الياء، وهو صواب، مثل الجَوارَ والمناد
- meaning strenght. (he then quotes Imam Tabari, Ibn Masud and others)
In the Tafsir of Ibn Abbas for the same verse (38:45):
{ وَإِسْحَاقَ وَيَعْقُوبَ أُوْلِي ٱلأَيْدِي } القوة في العبادة لله
- meaning strength in Ibadtullah.
In the Tafsir of Ibn Kathir for the same verse (38:45):
[وَاذْكُرْ عِبَادَنَآ إِبْرَهِيمَ وَإِسْحَـقَ وَيَعْقُوبَ أُوْلِى الاٌّيْدِى وَالاٌّبْصَـرِ ]
- (And remember Our servants, Ibrahim, Ishaq, and Ya`qub, Ulil-Aydi wal-Absar.) meaning, righteous deeds, beneficial knowledge, strength in worship and insight. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said:
[أُوْلِى الاٌّيْدِى]
(Ulil-Aydi) "Of great strength and worship;
[وَالاٌّبْصَـرُ]
(wal-Absar) means, understanding of the religion.'' Qatadah and As-Suddi said, "They were given strength in worship and understanding of the religion.''
( see link here http://tafsir.com/default.asp?sid=38&tid=44789 (Ibn Kathir)
Regarding verse 3:73 "Lo the Bounty is in Allahs Hands."
Tafsir ibn Abbas says:
{ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ } يعطيه من يشاء يعني محمداً وأصحابه
- Coming of (Mercy or favor) i.e. on the Prophet and his sahaba.
In the Tafsir of Ibn Kathir:
- (Say: "All the bounty is in the Hand of Allah; He grants to whom He wills.) meaning, all affairs are under His control, and He gives and takes. Verily, Allah gives faith, knowledge and sound comprehension to whomever He wills. He also misguides whomever He wills by blinding his sight, mind, sealing his heart, hearing and stamping his eyes closed. Allah has the perfect wisdom and the unequivocal proofs.
That should suffice.
Continuing - if this is the Imam Sabuni the Mufasiur then this is what Albani said about him:
- A thief, a liar, an ignorant and one who misguides others" (beginning of his "Sahiha" vol. 4)
If it is The Ash'ari Imam then Albani said:
- Two of the most ignorant of those who spoke on this matter, especially al-Rifa`i who is the most audacious in his extensive ignorance" ("da`ifa" 1988 ed. 4:51) -- "they lied, by Allah" ("da`ifa" 3:361).
Continued