Attributing Direction to Allah - the verdict of Ahlus Sunnah wal Jamaah!

[faqir]

Ahl al-Sunna Refutations of Those Who Attribute a Direction to Allah



* Imam Bukhari (d. 256) believed that Allah exists without a place as stated by Ibn Hajar in Fath al-Bari. Ibn Hajar repeats in many places that Allah is clear of places. [1]


* Ibn Jarir al-Tabari (d. 311) said in his commentary on the verse "Then turned He (thumma istawa) to the heaven" (2:29):

The meaning of istiwa' in this verse is height and elevation... but if one claims that this means displacement for Allah, tell him: He is high and elevated over the heaven with the height of sovereignty and power, not the height of displacement and movement to and fro. [2]


* Imam al-Ash`ari (d. 324) said in the authentic version of his Ibana published by Dar al-ansar and edited by Fawqiyya Husayn Mahmud:

Allah is established on the Throne in the sense that He said and the meaning that He wills, with an establishment that transcends touch, settlement, location, immanence, and displacement. The Throne does not carry him, rather the Throne and its carriers are carried by the subtleness of His power, subdued under His grip, and He is above the Throne and above everything down to the extremities of the lower earth, with an aboveness that does not make him any closer to the Throne or to the heavens. Rather, He is as exalted high over the Throne as He is exalted high over the lower earth, and together with this He is near every creature, and He is nearer to His servant than his jugular vein, and He is witness over everything. [3]


* Shahrastani (d. 548) relates that Imam Ash`ari also said:

The vision of Allah does not entail direction, place, or form, or face to face encounter either by impingement of rays or by impression, all of which are impossible. [4]


* Mulla `Ali al-Qari states in Sharh `ayn al-`ilm:

It is obligatory that you believe that your God... is not contained in any place or direction.

He states in Sharh al-fiqh al-akbar:

Allah is not located in a place, whether above or below, or any other than these, and time is inapplicable to Him, unlike what the mushabbiha and mujassima and hululiyya or incarnationists believe.

He also cites in Sharh al-Mishkat al-hafiz Zayn al-Din al-`Iraqi's statement that all Four Imams agree that anyone who believes Allah lies in a specific direction has committed disbelief. [5]


* Al-`Izz ibn `Abd al-Salam does not declare those who attribute a direction to Allah to be disbelievers but only innovators:

The correct position is that the one who holds belief in Allah's direction is not declared a disbeliever, because the scholars of Islam did not bring such as these out of Islam, rather, they adjudicated inheritance from Muslims for them, burial in Muslim grounds, sanctity of their blood and property, and the obligation to pray over their remains. The same is true of all the upholders of innovations. [6]


* Imam Ghazali said in his al-Iqtisad fi al-i`tiqad:

The Hashwiyya asserted direction for Allah while guarding themselves from divesting Allah of His attributes (ta`til), falling thereby into likening Allah to creation (tashbih).

Allah has granted success to Ahl al-Sunna in establishing the truth. They have recognized the proper goal in establishing their method, and understood that direction is denied and disallowed for Allah because it pertains to bodies and complements them; while vision of Him is firmly established because it directly follows knowledge and attends it as its perfecting component. [7]


* Ibn al-Jawzi says in his Daf` shubah al-tashbih:

Some claim the verses "Good words ascend to Him" (35:10) and "He is the Omnipotent over His servants" (6:18, 6:61) as proof that He is above in sensory fashion, forgetting that sensory aboveness is only applicable to bodies or atoms, and that aboveness can also be expressed for loftiness of rank.

Furthermore, just as He said: "above His servants," He also said: "and He is with you" (57:4). Therefore whoever interprets the latter as meaning "with you in knowledge," permits his counterpart to interpret istiwa' (in 20:4) as "subduing" (al-qahr)....

Abu Ya`la says: "What is meant by "aboveness" is Allah's istiwa' in person on the Throne, which is a limit for him in the direction that is bounded by the Throne. As for the other directions, such as above, behind, in front, and left, they are not bounded." I say: these words are the very root of anthropomorphism, because what bounds is either greater or smaller than what is bounded, and these dimensions only apply to bodies. [8]


* Ibn Hajar states in Fath al-bari:

The fact that the two directions of "above" and "below" are inapplicable and impossible for Allah does not preclude His being described with the attribute of elevation (`uluw), for such description is only from the standpoint of the meaning of elevation, not that of sensory perception. [9]

Al-Kirmani said: "The outward meaning of the saying: "He Who is in the heaven" (man fi al-sama') is not meant. Allah is transcendent above immanence and place. However, because the direction of aboveness is nobler than any other direction, Allah linked it to Him to indicate the loftiness of the Essence and the Attributes." He addresses the other expressions of aboveness in the same manner. [10]


* Ibn al-Hammam al-Hanafi (d. 681) said in al-Musayara, a commentary on Ghazali's tenets of belief:

The seventh foundation of Islamic belief is that Allah, the Exalted, is not characterized by a direction, because directions -- above, below, right, etc. -- are created with creatures... and if, by "direction" other than that is meant, which does not suggest the immanence of boundaries or corporeality, let it be made plain (i.e. that it is a loftiness of rank, not space), so that it can be examined whether it belongs truly to transcendence, and if it is misphrased or other than that, then it must be shown to be corrupt. [11]


* Imam al-Yafi`i (d. 768) in the end of his Kitab marham al-`ilal al-mu`dila devotes an entire chapter to the refutation of the anthropomorphists. The title of the chapter is: Bayan al-istidlal `ala nafi al-jiha wa al-jismiyya wa batalan madhhab man qala bihima min al-karramiyya wa al-hashwiyya wa muta'akhkhiri al-hanbaliyya (The exposition of the proofs upon which are based the negation of direction and corporeality and the invalidity of the school of those who assert them among the karramiyya and the hashwiyya and the late Hanbalis). It begins with the words:

The true Imam and teacher of the scholars of kalam, Imam al-Haramayn said: "The madhhab of the People of Truth (Ahl al-Sunna) is absolutely unanimous on the question that Allah is exalted above boundaries and above being characterized by directions. The Karramiyya and some of the Hashwiyya have said that He is bounded and that He is characterized by the direction of aboveness... and each of these two positions is tantamount to declaring that Allah has a dimension or that He has parts, and constitutes pure disbelief."... I quoted this from his book al-Irshad. [12]


* Abu Bakr ibn al-`Arabi al-Maliki (d. 543) labels the believers in Allah's direction "followers of Pharaoh" in his `Aridat al-ahwadhi:

Your conclusion shows that you are indeed the followers of Pharaoh, who believed that the Creator lies in a certain direction, and so he desired to climb up to Him on a ladder. He congratulates you for being among his followers, and he is your imam! [13]


* Even Ibn Hazm al-Zahiri (d. 456), the arch-enemy of Ash`ari and the Ash`ari school, says in al-Fasl fi al-milal:

By no means whatsoever is Allah in a place or in a time. This is the position of the vast majority of the scholars (al-jumhur) and ours as well, and other than this position is not permissible, for anything other than it is false. [14]








NOTES:


[1] Ibn Hajar, Fath al-bari 13:357; Cf. 3:23, 6:102, 13:309, 328, 351, 354, 355, 357, 366, 369-370, 414.
[2] Ibn Jarir al-Tabari, Tafsir 1:192.
[3] al-Ash`ari, al-Ibana `an usul al-diyana, ed. Fawqiyya Husayn Mahmud (Cairo: dar al-Ansar, 1977), p. 21.
[4] Shahrastani, al-Milal wa al-nihal as translated by A.K. Kazi and J.G. Flynn, Muslim Sects and Divisions (London: Kegan Paul International, 1984) p. 85.
[5] al-Qari, Sharh `ayn al-`ilm wa zayn al-hilm 1:34; Sharh al-fiqh al-akbar (Beirut: dar al-kutub al-`ilmiyya, 1404/1984) p. 57; al-Mirqat, cited by Kawthari, Maqalat p. 321, 362.
[6] al-`Izz ibn `Abd al-Salam, Fatawa p. 151, 153.
[7] al-Ghazali, al-Iqtisad fi al-i`tiqad (Beirut: dar al-kutub al-`ilmiyya, 1409/1988) p. 48.
[8] Ibn al-Jawzi, Daf` shubah al-tashbih p. 131, 135, 260.
[9] Ibn Hajar, Fath al-bari 6:136 (Jihad).
[10] Ibid. 13:412.
[11] Ibn al-Hammam, al-Musayara p. 16-17.
[12] al-Yafi`i, Marham al-`ilal al-mu`dila, ed. E. Denison Ross (Calcutta: Asiatic Society of Bengal, 1910) p. 244, 246.
[13] Abu Bakr Ibn al-`Arabi, `Aridat al-ahwadhi 2:235.
[14] Ibn Hazm, al-Fasl fi al-milal wa al-ahwa' wa al-nihal 2:125.

[An article previously on sunnah.org - (now down)]

[Djibril]

assalam alaikoum wa rahmatoullah,

akhi faqir barakallahou fik for the texts

[Abul Hasan]

:salam:

Another pertinent quote that I have mentioned previoulsy to the one calling himself "Athari" was the following from Imam al-Qurtubi:


----------------

Imam al-Qurtubi explains what Jiha etc means
to him personally:



الجامع لأحكام القرآن
الجزء 18 من الطبعة >> سورة الملك >> الآية: 16 {أأمنتم من في السماء أن يخسف بكم الأرض فإذا هي تمور}.

والأخبار في هذا الباب كثيرة صحيحة منتشرة، مشيرة إلى العلو لا يدفعها إلا ملحد أو جاهل معاند. والمراد بها توقيره وتنزيهه عن السفل والتحت. ووصفه بالعلو والعظمة لا بالأماكن والجهات والحدود لأنها صفات الأجسام

Dr Haddad translated this as:

“The hadiths on this subject are numerous, sound, and widely known, and indicate the exaltedness of Allah, being undeniable by anyone except an atheist or obstinate ignoramus. Their meaning is to dignify Allah and exalt Him above all that is base and low, to characterize Him by exaltedness and greatness, not by being in places, particular directions, or within limits, for these are the qualities of physical bodies.”

Imam al-Qurtubi quotes his fellow Ash’ari Maliki: Qadi Abu Bakr ibn al-Arabi, who quoted Imam al-Haramayn al-Juwayni negating Jiha (direction) for Allah:


Imam al-Qurtubi in his Tafsir said the following under this Ayat:



{وإن يونس لمن المرسلين، إذ أبق إلى الفلك المشحون، فساهم فكان من المدحضين، فالتقمه الحوت وهو مليم، فلولا أنه كان من المسبحين، للبث في بطنه إلى يوم يبعثون}.


قال ابن العربي: أخبرني غير واحد من أصحابنا عن إمام الحرمين أبي المعالي عبد الملك بن عبد الله بن يوسف الجويني: أنه سئل عن الباري في جهة? فقال: لا، هو يتعالى عن ذلك. قيل له: ما الدليل عليه? قال: الدليل عليه قول النبي صلى الله عليه وسلم: لا تفضلوني على يونس بن متى فقيل له: ما وجه الدليل في هذا الخبر? فقال: لا أقوله حتى يأخذ ضيفي هذا ألف دينار يقضي بها دينا. فقام رجلان فقالا: هي علينا. فقال لا يتبع بها اثنين؛ لأنه يشق عليه. فقال واحد: هي علي. فقال: إن يونس بن متى رمى بنفسه في البحر فالتقمه الحوت، فصار في قعر البحر في ظلمات ثلاث، ونادى "لا إله إلا أنت سبحانك إني كنت من الظالمين" [الأنبياء: 87] كما أخبر الله عنه، ولم يكن محمد صلى الله عليه وسلم حين جلس على الرفرف الأخضر وارتقى به صعدا، حتى انتهى به إلى موضع يسمع فيه صريف الأقلام، وناجاه ربه بما ناجاه به، وأوحى إليه ما أوحى بأقرب إلى الله تعالى من يونس في بطن الحوت في ظلمة البحر

------------------

Please also read the following 2 links I posted earlier on this issue of Jiha:


Imam ibn Jahbal's radd on ibn Taymiyya on Jiha (http://www.sunniforum.com/forum/showthread.php?t=6961)


Imam al Qurtubi on Jiha - Radd on the distortions of the Pseudo-Salafiyya of this age (http://www.sunniforum.com/forum/showthread.php?t=6982)


Wassalam

Abul Hasan

[faqir]

:jazak: sidi Abul Hasan,

The pseudo-Salafis often like to quote al-Qurtubi in support of their beliefs - the following is a nice reply:





يستشهد الوهابية بين الحين و الحين بنصوص لأهل السنة تارة محرفين كلام الأئمة و أخرى حاذفين لنصوص لا تؤيدهم و ثالثة ملبسين على العوام بما فهموه من كلام الأئمة فيقلبون العالم النحريري الأشعري كالقرطبي مثلا الى مشبه مثلهم حتى و لو كان كل تفسيره تأويلا و مشربه اشعريا يشرق قبل كل فجر الا لمن طبع الله على قلبه بختم التشبيه فلا يبصر الا الأجسام و لا يعقل الا على الأوهام .

أحببت أن انقل ما كنت قد كتبته في النيلين منذ زمن قبل أن يحذف
و قسمت المقالة الى اقسام ثلاثة
القسم الأول بيان تلاعب الوهابية بكتاب القرطبي الأسنى في شرح أسماء الله الحسنى و حذفهم ما يروق لهم مع حشو الكتاب بعقائدهم الحشوية .

القسم الثاني بينت فيه جهلهم بمصطلحات الرجل و عدم فهمهم لمدلولاته اللغوية فحكموا عليه تسرعا بأنه منهم و هو يصف السلف حسبهم بما يروق لهم.

القسم الثالث بينت فيه أن القرطبي أشعري يضلل المشبهة المجسمة و أبنائهم الوهابية و حاشاه أن ينسب ذلك للسلف فبان أن فهمنا لكلام الرجل كان هو الأصوب و هو ينقل الاجماع على حمل النصوص على غير ظاهرها بل الواجب تأويلها.

القسم الأول : تلاعب الوهابية بكتاب القرطبي الأسنى في شرح أسماء الله الحسنى


هذا القسم نقلته من تعليقات احد الأحباب جزاه الله خيرا مع تصرف .
الأسنى في شرح أسماء الله الحسنى للإمام أبي عبد الله القرطبي .
المجلد الثاني من منشورات دار الصحابة للتراث بطنطا وقد قام كل من ا.د محمد حسن جبل بضبط النص وشرح مادته اللغوية و طارق أحمد محمد قام بتخريج أحاديثه وعلق عليه و مجدي فتحي السيد أشرف عليه وقدم له .
ولكن عندما تنظر إلى الفهارس والموضوعات يختلط عليك الأمر فلا تدري هل أنت أمام كتاب الأسنى للقرطبي أم أمام كتاب لأبن تيمة وأبن القيم وأمثلهم وعلى سبيل المثال تجد في الفهارس .
كلام شيخ الإسلام ابن تيمية " صفات الرب واجبة " ص 6
عقيدة سلف الأمة هي إثبات ما أثبته الله لنفسه وما أثبته له رسوله صلى الله عليه وسلم من غير تأويل ولا تمثيل ولا تشبيه ص 41
ابن قيم الجوزية وحسم قضية التأويل ص 63
كلام الحافظ الآجري في صفة خلق آدم عليه السلام ص97
هذه أمثلة قليلة جدا وما أكثر اعتراضاتهم على الإمام القرطبي فكلما يذكر قولا يخالفهم يبادر بالتعليق إما من عنده وإما ناقلا أقوال ابن تيمية ومن سار على طريقهم وإليكم مثال على ذلك ففي صفحة 81 من المجلد الثاني معترضا على القرطبي فقال (104) قلت: وكل هذا من التأويل فأما مذهب السلف فإثبات أن لله عينين بلا كيف.
وهل اكتفى بذلك وسكت بالتأكيد لا ولكنه أردف بقول شيخه ابن القيم فقال: قال ابن قيم الجوزية رحمه الله في الصواعق المرسلة (1/255) فذكر العين المفردة مضافة إلى الضمير المفرد والأعين مجموعة مضافة إلى ضمير الجمع وذكر العين مفردة لا يدل على أنها عين واحدة ليس إلا كما يقول القائل أفعل هذا على عيني وأجيئك على عيني وأحمله على عيني و لا يريد به أن له عينا واحدة فلو فهم أحد هذا من ظاهر كلام المخلوق لعد أخرق وأما إذا أضيف العين إلى اسم الجمع ظاهرا أو مضمر فالأحسن جمعها مشاكلة للفظ كقوله ( تجري بأعيننا )وقال أيضا (1/259) وقوله صلى الله عليه وسلم ( إن ربكم ليس بأعور ) صريح في أنه ليس المراد إثبات عين واحدة ليس إلا فإن ذلك عور ظاهر تعالى الله عن ذلك علوا كبيرا وهل يفهم من قول الدعي (( اللهم احرسنا بعينك التي لا تنام ) أنها عين واحدة ليس إلا ذهن أقلف وقلب أغلف أ . هـ هذا مثال والقائمة تطول

مع العلم بأن هذا الكتاب ناقص ويوجد كتاب أخر بتحقيق الدكتور صالح عطية الحطماني من منشورات جمعية الدعوة الإسلامية العالمية وهذه الكتاب قد يكون تكملة لكتاب الأسنى فما يوجد هنا لا يوجد هناك إلا جزء بسيط جدا عند الكلام على الرحمن الرحيم . ))]


القسم الثاني : ترشيد العقلاء الى أشعرية القرطبي بجلاء

قال القرطبي في النص الكامل الذي تبتره الوهابية دائما :
قوله تعالى: "ثم استوى على العرش" هذه مسألة الاستواء؛ وللعلماء فيها كلام وإجراء. وقد بينا أقوال العلماء فيها في الكتاب(الأسنى في شرح أسماء الله الحسنى وصفاته العلى) وذكرنا فيه هناك أربعة عشر قولا. والأكثر من المتقدمين والمتأخرين أنه إذا وجب تنزيه الباري سبحانه عن الجهة والتحيز فمن ضرورة ذلك ولواحقه اللازمة عليه عند عامة العلماء المتقدمين وقادتهم من المتأخرين تنزيهه تبارك وتعالى عن الجهة، فليس بجهة فوق عندهم؛ لأنه يلزم من ذلك عندهم متى اختص بجهة أن يكون في مكان أو حيز، ويلزم على المكان والحيز الحركة والسكون للمتحيز، والتغير والحدوث. هذا قول المتكلمين. وقد كان السلف الأول رضي الله عنهم لا يقولون بنفي الجهة ولا ينطقون بذلك، بل نطقوا هم والكافة بإثباتها لله تعالى كما نطق كتابه وأخبرت رسله. ولم ينكر أحد من السلف الصالح أنه استوى على عرشه حقيقة. وخص العرش بذلك لأنه أعظم مخلوقاته، وإنما جهلوا كيفية الاستواء فإنه لا تعلم حقيقته. قال مالك رحمه الله: الاستواء معلوم - يعني في اللغة - والكيف مجهول، والسؤال عن هذا بدعة وكذا قالت أم سلمة رضي الله عنها. وهذا القدر كاف، ومن أراد زيادة عليه فليقف عليه في موضعه من كتب العلماء. والاستواء في كلام العرب هو العلو والاستقرار. قال الجوهري: واستوى من اعوجاج، واستوى على ظهر دابته؛ أي استقر. واستوى إلى السماء أي قصد. واستوى أي استولى وظهر. قال:
قد استوى بِشر على العراق من غير سيف ودم مهراق
واستوى الرجل أي انتهى شبابه. واستوى الشيء إذا اعتدل. وحكى أبو عمر بن عبدالبر عن أبي عبيدة في قوله تعالى: "الرحمن على العرش استوى" [طه: 5] قال: علا. وقال الشاعر:
فأوردتهم ماء بفيفاء قفرة وقد حلق النجم اليماني فاستوى
أي علا وارتفع.
قلت " أي القرطبي " : فعلو الله تعالى وارتفاعه عبارة عن علو مجده وصفاته وملكوته. أي ليس فوقه فيما يجب له من معاني الجلال أحد، ولا معه من يكون العلو مشتركا بينه وبينه؛ لكنه العلي بالإطلاق سبحانه.

قال الفقير يظهر من نص الإمام القرطبي ما يلي

1- قوله تعالى: "ثم استوى على العرش" هذه مسألة الاستواء؛ وللعلماء فيها كلام وإجراء. وقد بينا أقوال العلماء فيها في الكتاب(الأسنى في شرح أسماء الله الحسنى وصفاته العلى) وذكرنا فيه هناك أربعة عشر قولا.

2- والأكثر من المتقدمين والمتأخرين أنه إذا وجب تنزيه الباري سبحانه عن الجهة والتحيز فمن ضرورة ذلك ولواحقه اللازمة عليه عند عامة العلماء المتقدمين وقادتهم من المتأخرين تنزيهه تبارك وتعالى عن الجهة، فليس بجهة فوق عندهم؛ لأنه يلزم من ذلك عندهم متى اختص بجهة أن يكون في مكان أو حيز، ويلزم على المكان والحيز الحركة والسكون للمتحيز، والتغير والحدوث. هذا قول المتكلمين.

3 ]. وقد كان السلف الأول رضي الله عنهم لا يقولون بنفي الجهة ولا ينطقون بذلك، بل نطقوا هم والكافة بإثباتها لله تعالى كما نطق كتابه وأخبرت رسله.

هنا إنتبه أخي الكريم لأمرين :
- لا يقولون بنفي الجهة ولا ينطقون بذلك.
- بل نطقوا هم والكافة بإثباتها لله تعالى كما نطق كتابه وأخبرت رسله.
إنه جلي أخي الكريم عند الجمع للجملتين أن السلف نطقوا بما قال به النص القرآني . أي ذكر للنص من غير أي زيادة و هذا قوله :لا يقولون بنفي الجهة ولا ينطقون بذلك . أي عدم إثبات أو نفي بل ذكر للنص فقط . و هذا هو محض التفويض . إنتبه أخي الكريم لكلمة كما نطق كتابه وأخبرت رسله .
و هل في كلام الله أو الرسل زيادة عن النص . أي التوقف عند النص فقط . أسند البيهقي بسند صحيح عن أحمد بن أبي الحواري عن سفيان بن عيينة قال " كل ما وصف الله به نفسه في كتابه فتفسيره تلاوته والسكوت عنه "




4 (ولم ينكر أحد من السلف الصالح أنه استوى على عرشه حقيقة. )
إن فهم الوهابية لكلام القرطبي هنا خطأ . فقوله هنا حقيقة لا يقصد به أبدا المعنى الظاهر و للعلم تراجع في التذكرة عن استعمال هذه الكلمة لما تحمله من إلتبا س لفهم كلامه بدليل أنه وجد أناس لم يفهموا كلامه كحال الوهابية اليوم فالوهابية فهمت عكس ما أراده القرطبي.

قد يقولون ما دليلك أن القرطبي قصد فهمك و ليس فهمنا

نقول . الدليل من نص القرطبي نفسه حيث قال في النص الذي بترته الوهابية و تقطعه دائما
قال القرطبي : قال مالك رحمه الله: الاستواء معلوم , يعني في اللغة , والكيف مجهول،

أنظر إلى قوله يعني في اللغة .
يشرح لنا قول مالك الإستواء معلوم أي في لغة العرب أما في فهما للنص فأمر آخر يدق عن الأفهام . لذلك أردفه بقوله و الكيف مجهول.

ثم فلننظر ما قصده مالك في قوله " الاستواء معلوم " لغة على فهم القرطبي .

قال القرطبي في بقية النص الذي بترته الوهابية

" والاستواء في كلام العرب هو العلو والاستقرار. قال الجوهري: واستوى من اعوجاج، واستوى على ظهر دابته؛ أي استقر. واستوى إلى السماء أي قصد. واستوى أي استولى وظهر. قال:
قد استوى بِشر على العراق من غير سيف ودم مهراق
واستوى الرجل أي انتهى شبابه. واستوى الشيء إذا اعتدل. وحكى أبو عمر بن عبدالبر عن أبي عبيدة في قوله تعالى: "الرحمن على العرش استوى" [طه: 5] قال: علا. وقال الشاعر:
فأوردتهم ماء بفيفاء قفرة وقد حلق النجم اليماني فاستوى
أي علا وارتفع."
هذه هي المعاني اللغوية لكلمة إستوى عند القرطبي.
وهنا نطرح سؤالا : ما قصده مالك حسبكم من المعاني لفهم النص .
هل هو :
- العلو والاستقرار.
-واستوى من اعوجاج،
-واستوى على ظهر دابته؛ أي استقر.
- واستوى إلى السماء أي قصد.
-واستوى أي استولى وظهر.
-واستوى أي انتهى شبابه.
-واستوى الشيء إذا اعتدل.
- استوى" [طه: 5] قال: علا. وقال الشاعر:
- استوى أي علا وارتفع.

ولننظر الآن لفهم القرطبي و للمعنى الذي اختاره من المعاني السابقة
قال القرطبي

"قلت: فعلو الله تعالى وارتفاعه عبارة عن علو مجده وصفاته وملكوته. أي ليس فوقه فيما يجب له من معاني الجلال أحد، ولا معه من يكون العلو مشتركا بينه وبينه؛ لكنه العلي بالإطلاق سبحانه "

جلي مما سبق أن القرطبي ينفي أن يكون معنى العلو هو المكان بل و يثبت المكانة و علو مجده .

استشهاد القرطبي بكلام مالك لم يكن إلا للشاهد أي ليقوي ما يقوله بنص إمامه الذي لم يخالفه في فروع الوضوء و ازالة النجاسة فكيف يخالفه في أصول العقائد .


القسم الثالث : القرطبي أشعري يضلل المشبهة المجسمة و من سار حذوهم مثل الوهابية
قال القرطبي الأسنى في شرح أسماء الله الحسنى :
قال شيخنا الإمام أحمد أبو العباس بن عمر الأنصاري : لا خلاف بين المسلمين قاطبة محدثهم وفقيههم ومتكلمهم ومقلدهم ونظارهم أن الظواهر الواردة بذكر الله تعالى في السماء كقوله : ( أأمنتم من في السماء ) ليست على ظواهرها وأنها متأولة عند جمعيهم . أما من قال منهم بالجهة فتلك الجهة عنده هي جهة الفوق التي عبر عنها بالعرش وهي فوق السماوات كما جاء في الأحاديث فلابد أن يتأول كونه في السماء وقد تأولوه تأويلات . وأشبه ما فيه أن (( في )) بمعنى (( على )) كما قال : ( لأصلبنكم في جذوع النخل ) أي على [جذوع النخل ] ويكون العلو بمعنى الغلبة. قلت " أي القرطبي ": ويكون على هذا التأويل قول زينب من فوق سبع سموات أي من فوق عرش سبع سموات حذف المضاف والله أعلم.
وقال القرطبي وفي نفس الباب
قال شيخنا : وأما من يعتقد نفي الحجة (( هكذا في الكتاب ولعلها الجهة )) في حق الله تعالى فهو أحق بإزالة ذلك الظاهر وإجلاله الله تعالى عنه. وأولى الفرق بالـتأويل وقد حصل من هذا الأصل المحقق أن قول الجارية في السماء ليس على ظاهره باتفاق المسلمين فيتعين أن يعتقد فيه أنه معرض لتأويل المتأولين وان من حمله على ظاهره فهو ضال من الضالين .






see also:



Excerpted from the article : Aqīda of the Salaf : Hadd and Ta'wīl

by GF Haddad – Rajab 1423 – September 2002

I. The Salaf on Allāh Not Possessing a Limit (Hadd)


It is a leitmotiv of anthropomorphists – much emphasized by Ibn Taymiyya –that Imām Ahmad upheld the doctrine that Allāh ! possesses a limit, although Ahmad, like the rest of the Salaf, held the position that Allāh has no limit.1

Yet Ibn Taymiyya asserts: “Al-Qādī [Abū Ya‘lā] said that Ahmad asserts in absolute terms that Allāh ! had a limit but he negates it in Hanbal’s narration, saying: ‘We believe that Allāh is on the Throne in the manner He wishes and however He wishes, without limit nor description anyone could give or define Him by.’ So he negated the limit that pertains to the description he mentioned, meaning the limit known by creatures… And that is the meaning of Ahmad’s statement: ‘Allāh has a limit that only He knows.’”2 The latter phrase is in blatant contradiction of what is authentically reported from Imām Ahmad:

• [1] by al-Khallāl: “Allāh has a Throne and the Throne has carriers carrying it while Allāh is on His Throne although He has no limit, and Allāh knows best its limit”3;

• [2] by H. anbal ibn Ish.āq, the Imām’s cousin: “Allāh ! is not to be described more than whatever He described Himself with, or His Prophet described Him with, without limit nor delimitation(bilā h.addin walā ghāya)”4;

• [3] by H. anbal also, as cited above: “We believe that Allāh is on the Throne in the manner He wishes and however He wishes, without limit nor description anyone could give or define Him by.”5

• [4] by H. anbal also, in commentary of the verse "And He is with you wheresoever you may be (57:4): “ His knowledge. His knowledge encompasses all, and our Lord is over the Throne without limit (bilā h.add) nor description.”6

• [5] by Abū al-Fad.l al-Tamīmī: “Allāh ! is not subject to change, substitution, nor limits, whether before or after the creation of the Throne.”7




The same position is narrated from the following:



• ‘Alī ibn Abī T.ālib $ : “He ! spoke to Mūsā directly (taklīman) without limbs, without organs, without lips, and without uvula! Glorified is He above the imposition of modality by attributes.

Whoever claims that our God has boundaries is ignorant of the Creator Who is worshipped. Whoever says that locations encompass Him is inevitably heading for perplexity and confusion.”8

• Ibn al-Mājishūn: “As for He Who never changes, never ceases to exist, has always existed without beginning, and like unto Whom there is nothing and no one: no one knows “how” He is except He. How could He be known as He is Who has no beginning, does not die, and does not turn to dust? How can the attribute of anything of His possess a limit (h.add) or an endpoint (muntahā) that anyone might get to know or the extent of which he might define?!”9

• Al-Tustarī: “I heard the Shaykh Abū ‘Abd al-Rah.mān al-Sulamī say: I heard Mansūr ibn ‘Abd Allāh say: I heard Abū al-Hasan al-‘Anbārī say: I heard Sahl ibn ‘Abd Allāh al-Tustarī say: ‘The believers shall look at Him with their eyesights (bil-absār) without encompassment (ihāta) norattainment (idrāk).’”10

• Ibn Kullāb, Abū H. ātim al-Rāzī, al-Khat.tābī, Ibn H. ibbān: “The position that He is above the Throne but has no limit (h.add) nor dimension nor body is that of many of the upholders of the Divine Attributes (al-sifātiyya) among the followers of Ibn Kullāb and the Ash‘arī Imāms including their early authorities and whoever agrees with them among the jurists,… the h.adīth scholars, and the S. ūfīs... among them Abū H. ātim, Ibn H. ibbān, and Abū Sulaymān al-Khat.tābī.”11 On Ibn H. ibbān see also his biographical notice in the chapter on al-Shāfi‘ī.

• Abū Dāwūd [al-Tayālisī] said: “Sufyān al-Thawrī, Shu‘ba, H. ammād ibn Zayd, Hammād ibn Salama, Sharīk, and Abū ‘Awāna did not hold [that Allāh ! had] a limit nor a likeness nor a similitude. They would narrate the h.adīths [of the Attributes] without saying ‘how’. If asked, they would answer with whatever was transmitted. And this is also our position.”12

• Ja‘far al-S. ādiq: “Whoever claims that Allāh is in (fī) something or from (min) something or on (‘alā) something has associated something to Him. For if He were on something He would be carried; and if He were in something He would be limited; and if He were from something He would be created.”13

• Abū al-Hasan al-Ash‘arī: Al-Subkī said: “Al-Ash‘arī and most of the Scholars of kalām have declared as disbelievers any innovator whose innovation constitutes or leads to disbelief. For example, if he claims that the object of his worship possess an image (s.ūra), or a limit (h.add) and boundary (nihāya), or that it is permissible to attribute to him movement and stillness.”14

• Mālik ibn Anas: “He is neither ascribed a limit nor likened with anything” (lā yuh. addad walā yushabbah). Ibn al-‘Arabī al-Mālikī said after citing it: “This is a pinnacle of tawh. īd in which no Muslim preceded Mālik.”15

• Al-T.ah.āwī in his ‘Aqīda (§38): “He is beyond having limits placed on Him, or being confined, or having parts or limbs. Nor is He contained by the six directions as all created things are” (wata‘ālā ‘anil-h. udūdi wal-ghāyāti wal-arkāni wal-a‘d. ā’i wal-adawāt, lā tah.wīhi al-jihātu alsittu kasā’iri al-mubtada‘āt).

• Ibn Khafīf in his ‘Aqīda (§31): “They will see Him without encompassmen(ih.āt.a) nor delimitation (tah. dīd) within any given limit (h.add), whether from the front, the back, above, below, right, or left.”

• Ibn Fūrāk: “The Teacher Abū Bakr ibn Fūrāk also mentioned the above method in interpretation from one of our companions who said: ‘He established Himself in the sense of elevated.’ Then he said that such elevation is not in the sense of distance, nor boundary, nor place in which He is firmly fixed. Rather, he means by it what Allāh meant when He said:

"Have you taken security from Him Who is in the heaven…# (67:16-17), that is, above it, together with the preclusion of limit (h. add) for Him and the fact that He admits neither of being contained by a heavenly stratum nor of being encompassed by an earthly expanse of space. Allāh Almighty was described thus in the evidence transmitted, and so we do not dispute what the evidence said.”16

• Al-Qushayrī: “"He established Himself over the Throne# (7:54; 13:2; 20:5; 25:59; 32:4), however, the One without beginning has no limit (al-qadīm laysa lahu h.add). He ‘established Himself over the Throne,’ however, it is impermissible to attribute to Him proximity with His Essence nor remoteness. He ‘established Himself over the Throne,’ however, the Throne would be the most needful of all things to an iota of connection (al-wis.āl) [with Him] if it were only alive! But it is a lifeless solid, and when did solids ever possess volition? He ‘established Himself over theThrone,’ however, He is the Everlasting Sovereign (al-S.amad) without rival, the Unique without limit!

[I]

1 Ibn Taymiyya, Bayān Talbīs al-Jahmiyya (1:445 and 2:162): “The Book and the Sunna definitely show that concept [that Allāh exists and is separate from His creation and firmly established to be real] as already mentioned of Imām Ah.mad’s adducing as proof for this what the Qur’ān says, which indicates that Allāh ! has a limit by which He distinguishes Himself from creatures, and that there is a divide (infis. āl) and a separation (mubāyana)between Him and creation, so it is true that matters ascend and rise up to Him, and it is true that He comes and arrives.” “Al-Khallāl said: Muh. ammad ibn ‘Alī al-Warrāq narrated to us: Abū Bakr al-Athram narrated to us: Muh. ammad ibn Ibrāhīm al-Qaysī narrated to me: I said to Ah.mad ibn H. anbal that it is said that Ibn al-Mubārak was asked: How do we know our Lord? and he replied: ‘In the seventh heaven on His Throne, with a limit.’ Ah.mad said: ‘That is what we say also.’”

2 Ibn Taymiyya, Bayān Talbīs (2:173). Of the sources of these beliefs is ‘Uthmān ibn Sa‘īd al-Dārimī cf. Imām al- Kawtharī in his essay Tah. dhīr al-Umma min Du‘āt al-Wathaniyya (“Warning the Community about Those Who Call to Idol-Worship”).

3 Ah.mad ibn H.anbal, al-‘Aqīda Riwayata Abī Bakr al-Khallāl, ed. ‘Abd al ‘Azīz ‘Izz al-Dīn al-Sayrawan (Damascus: Dār Qutayba, 1988) p. 78.

4 Narrated by Ibn Qudāma in Dhamm al-Ta’wīl (p. 20 #32).

5 Narrated by Abū Ya‘lā in Ibt.āl al-Ta’wīl per Ibn Taymiyya, Bayān Talbīs (2:173).

6 Narrated by al-Dhahabī cf. Mukhta.sar al-‘Uluw (p. 190 #229) and by al-Lālikā’ī.

7 Narrated by Ibn Abī Ya‘lā, Tabaqāt al-H. anābila (2:296-297).

8 Narrated from Muh. ammad ibn Ish. āq, from al-Nu‘mān ibn Sa‘d by Abū Nu‘aym in H. ilyat al-Awliyā’ (1997 ed. 1:114-115 #227=1985 ed. 1:73). Abū Nu‘aym said: “This narration is single-chained and narrated only by al- Nu‘mān, and Ibn Ish.āq narrated it from him with a missing link (mursal).

9Cf. Ibn Taymiyya, Fatwā H.amawiyya (p. 311-321)=Majmū‘ al-Fatāwā (5:42-46).

10 Narrated by al-Qushayrī in his Risāla, section titled “Doctrine of the Sufis” (§59).

11 Ibn Taymiyya, Bayān Talbīs al-Jahmiyya (1:548, 1:600, 2:169).

12 Al-Bayhaqī, Asmā’ wal-S. ifāt (Kawtharī ed. p. 426-427; H. āshidī ed. 2:334-336).

13 Cited by al-Qushayrī in his Risāla, section titled “Doctrine of the Sufis” (§84).

14 Cited in al-Kawtharī, Maqālāt (p. 374).

15 In Ah. kām al-Qur’ān (4:1740).

16 Al-Bayhaqī, Asmā’ wal-S. ifāt (Kawtharī ed. p. 410-411=H.āshidī ed. 2:308-309).

17Al-Qushayrī, Lat.ā’if al-Ishārāt (5:139).

[tazkiyyah]

Imam Ahmad Rida Khan says in some verses about the mi'raaj

About Muhammad(saw)

Wohi La-makaan kay makeen huwain
Sur-ray arsh takht Nasheen Huwain
WOh nabee hai jis kay hai yeh makaan
Woh KHUDA HAI JIN KA MAKAAN NAHIN

[ozgurislam]

Sahih Muslim:


Book 035, Number 6526:
Abu Musa reported: We were along with Allah's Apostle (may peace be upon him) on a journey when the people began to pronounce Allah-o-Akbar in a loud voice. Thereupon Allah's Messenger (may peace be upon him) said: O people, show mercy to yourselves for you are not calling One Who is deaf or absent. Verily, you are calling One Who is All-Hearing (and) Near to you and is with you. Abu Musa told that he had been behind him (the Holy Prophet) and reciting:" There is neither might nor power but that of Allah." He (the Holy Prophet), while addressing 'Abdullah b. Qais, said: Should I not direct you to a treasure from amongst the treasurers of Para- dise? I ('Abdullah b. Qais) said: Allah's Messenger, do it, of course. Thereupon he (the Holy Prophet) said: Then recite:" There is no might and no power but that of Allah."


--------------------------------------------------------------------------------
Book 035, Number 6527:
This hadith has been narrated on the authority of 'Asim with the same chain of transmitters.


--------------------------------------------------------------------------------
Book 035, Number 6528:
Abu Musa reported that he (and his other companions) were climbing upon the hillock along with Allah's Messenger (may peace be upon him) and when any person climbed up, he pronounced (loudly):" There is no god but Allah, Allah is the Greatest." Thereupon Allah's Apostle (may peace be upon him) said: Verily, you are not supplicating One Who is deaf or absent. He said: Abu Musa or Abdullah b Qais, should I not direct you to the words (which form) the treasure of Paradise? I said: Allah's Messenger, what are these? He said:" There is no might and no power but that of Allah."


--------------------------------------------------------------------------------
Book 035, Number 6529:
This hadith has been transmitted on the authority of Abu Musa with a slight variation of wording.


--------------------------------------------------------------------------------
Book 035, Number 6530:
Abu Musa reported: We were along with Allah's Apostle (may peace be upon him) on a journey; the rest of the hadith is the same as transmitted by A'sim.


--------------------------------------------------------------------------------
Book 035, Number 6531:
Abu Musa, reported. We were along with Allah's Messenger (may peace be upon him) in an expedition. The rest of the hadith is the same (and there is an addi- tion of these words in that):" He (the Holy Prophet) said: He Whom you are sup- plicating is nearer to every one of you than the neck of his camel." And there is no mention of these words:" There is no might and no power but that of Allah."

Sahih Bukhari:

Volume 4, Book 52, Number 235:
Narrated Abu Musa Al-Ashari:

We were in the company of Allah's Apostle (during Hajj). Whenever we went up a high place we used to say: "None has the right to be worshipped but Allah, and Allah is Greater," and our voices used to rise, so the Prophet said, "O people! Be merciful to yourselves (i.e. don't raise your voice), for you are not calling a deaf or an absent one, but One Who is with you, no doubt He is All-Hearer, ever Near (to all things)."


Volume 9, Book 93, Number 484:
Narrated Abu Musa:

We were with the Prophet on a journey, and whenever we ascended a high place, we used to say, "Allahu Akbar." The Prophet said, "Don't trouble yourselves too much! You are not calling a deaf or an absent person, but you are calling One Who Hears, Sees, and is very near." Then he came to me while I was saying in my heart, "La hawla wala quwwatta illa billah (There is neither might nor power but with Allah)." He said, to me, "O 'Abdullah bin Qais! Say, 'La hawla wala quwwata illa billah (There is neither might nor power but with Allah), for it is one of the treasures of Paradise." Or said, "Shall I tell you of it?"

Abu Dawud:

Book 8, Number 1521:
Narrated AbuMusa al-Ash'ari:

Once we accompanied the Apostle of Allah (peace_be_upon_him) on a journey. When we reached near Medina, the people began to say aloud: "Allah is most great," and they raised their voice.

The Apostle of Allah (peace_be_upon_him) said: O people, you are not supplicating one who is deaf and absent, but you are supplicating One Who is nearer to you than the neck of your riding beast.
The Apostle of Allah (peace_be_upon_him) then said: AbuMusa, should I not point out to you one of the treasures of Paradise?

I asked: What is that?

He replied: "There is no might and there is no power except in Allah"

This hadeeth is also in Tirmidhi.

Excat numbers:

Buhari, Da'avat 50, 67, Jihad 131, Meğazi 38, Kader 7, Tevhid 9; Müslim, Zikr 44, (2704); Tirmizi, Da'avat 3, 69, (3371, 3467); Ebu Davud, Salat 361, (1526, 1527, 1528)

Was salaam

[Musleemah]

bro ozgurislam

those hadiths are talking about Allah's knowledge, not His dhat/essence

and dont' think anyone here ash'ari or non Ash'ari believes that Allah is with us on this earth with His essence.

[ozgurislam]

bro ozgurislam

those hadiths are talking about Allah's knowledge, not His dhat/essence

and dont' think anyone here ash'ari or non Ash'ari believes that Allah is with us on this earth with His essence.

That was not my intention to put it for proof of that. The knowledge-able person knows for what...