ZUHRA IN TARIKHUL METHAHIBIL ISLAMIYA
Salafites modern radicalists are those who ascribed ensuing the worthy ancestors' trends to themselves. Later on, we shall discuss some of their beliefs. They came forth in the fourth Hijri century. They were Hanbalites. They claimed their beliefs are accredited to Ahmed Bin Hanbal who had enlivened and fought for the sake of the worthy ancestors' beliefs. In the seventh Hijri century, they re came forth. SheikulIslam Ibn Teimiya was extremous in advocating those beliefs. As a matter of fact, he added new matters, originated due to ideologies of his time, to the sect. In the twelfth Hijri century, Mohammed Bin AbdilWahab enlivened these beliefs in the Arab Peninsula. Wahabists, as well as some Muslims, have been fanatically soliciting to these beliefs. Hence, it is necessary to provide these beliefs.
Those Hanbalites discussed affairs of monotheism and connected it to shrines of the pious. They also controverted Quranic texts appertained to interpretation and anthropomorphism. This was first originated in the fourth Hijri century, and ascribed to Ahmed Bin Hanbal. However, some virtuous Hanbalite scholars argued their ascribing the beliefs to Ahmed Bin Hanbal.
Fatal combats against Asharites were occasionally broken out by those Salafites. Litigious dispute about whose party had been being the real followers of the worthy ancestors, was always arisen… The following is a scrutinizing critique to beliefs of the Salafites who ascribed this name to themselves. However, we are to discuss whether there is a relation between name and reality of its bearers.
Mohammed Abu Zuhra's Tarikhul Methahibil Islamiya, part 1 page 232:
They recognize attributes and affair of God, the Praised, mentioned by Quranic or prophetic texts. They recognize God's liking, ire, rage, satisfaction, calling, wording and descending to people in shadows of clouds. They also recognize the Lord's settling on the Throne, having a face and a hand, without any interpretation or nonextrinsic exegeses. Without attempting to finding a
suitable interpretation or condition, Ibn Teimiya saw that the worthy ancestors recognize God's having a hand and a face, and enjoying descending and ascending and the like affairs inferred from the extrinsic meanings of aspects of Quranic texts. He claimed that had been aiming at referring to the literal, not metaphorical, phenomena. He, nevertheless, claimed being neither corporalist, nor Tatilite. He states, "Sect of the worthy ancestors is between Tatilism depriving the Lord of the entire attributes for attaining denying His Existence and anthropomorphism. They do neither compare the Lord's attributes to these of His creatures, nor compare His Essence to His creatures' entities. In the same time, they do not negate attributes and affairs the Lord has used for Himself or the Prophet has used through describing his Lord. They claim they opt for so in order that they would not deprive the Lord of His divine names and excellent attributes, alter words from their proper places and blaspheme God's Names and Verses. As a matter of face, Tatilites and anthropomorphists are joining Tatilism to anthropomorphism.
Asserting the faith that Allah descends and occupies the top space and may be beneath, without a definite condition, Ibn Teimiya, in his AlHamawiyatul Kubra Fi Majmu'etir Resailul Kubra, page 419, adds:
"There is no single letter, whether in Book of Allah, the Prophet's traditions, the worthy ancestors' statements, the Prophet's companions' words, the followers' sayings or words the scholars who coincided in time of caprices and dispute, contradicts these faiths whether in meaning or in aspect. No single one from the forecited categories has been claiming Allah's being not in the heavens, not on the Throne, not in everywhere, not for Him all spaces are equal, not being neither in nor out of this cosmos, not connected, not disconnected and not indicated by material signs."
On that account, Ibn Teimiya decides that course of the worthy ancestors is shunning interpretation and recognizing the literal extrinsic meanings of aspects of Quranic and prophetic texts referring to God's being descending and ascending, and having a face and a hand and feeling affectionate and irate. Is this, by God, course of the worthy ancestors?
As an answer, we should emphasize that in the fourth Hijri century, Hanbalites arouse the same claim. Scholars of that time argued them and proved that their beliefs would have been leading to anthropomorphism and corporalism. They could never deny so since even material indication, according to their faith, was applicable to Allah! The Hanbalite master jurisprudent and orator, IbnulJawzi, undertook the mission of opposing these beliefs and asserted that course of the worthy ancestors should in no way be taking in these false principals. He also denied accrediting that school to Ahmed.
He stated, "I could cognize some improper ideas rendered by some of our acquaintances regarding principals of Islam. They wrote a book
in which they offended the sect. They were so lowly that they rested upon the material meanings of the divine attributes. As they perceived the text, 'Allah created Adam on his look.', they recognized Allah's having a definite look. They also accredited a face added to the Essence, a mouth, uvulas, dents, facial flash, hands, fingers, a palm, a little finger, a thumb, a chest, a thigh, legs and feet. Finally, they claim they had not been acquainted whether He had a head or not!! They rested upon the extrinsic meanings of aspects of the divine attributes and names texts. Heretically, they ascribed such false things to the divine attributes. They could cite no single proof neither mentally nor reportedly. They turned their faces against texts shunning the extrinsic meanings of aspects, and proving meanings inciting God's necessary attributes. They also disregarded cancellation of the extrinsic meanings leading to attributes of contingency. They transcended limits to the degree that they overstepped attributes of Essence, in addition to attributes of acts. When they proved these meanings' being attributes, they reject resting upon their interpretative linguistic meanings; such as 'hand' stands for grace and aptitude, 'coming' stands for forms of benevolence and compassion and 'leg' stands for incisiveness. On the contrary, they rested upon the familiar extrinsic meanings. Extrinsic meanings imply the familiar descriptions of people. Extrinsic meanings of aspects are rested upon only when it is mentally possible. If not, metaphoric meanings should be adopted.
While their words evidently refer to anthropomorphism, they shunned and scorned confessing of it. They claim their being AhlusSunna. A number of ordinary people ensued them. I did advise the heads and followers when I said, "O acquaintances! You are depending upon reports and traditions. While he was suffering lashes, Ahmed Bin Hanbal, the grand master, was shouting, 'How should I say what was not said?!' Hence, I warn you against ascribing false things to his sect. Then, you claim resting upon the extrinsic meaning of aspects of texts. This means that the word 'foot' alludes to that organ. Maintaining that Allah settles by His Essence, hints at accrediting materiality to Him, the Praised. You ought not to disdain the devise of recognizing principal; intellectuality. By our minds, we recognized Allah, the Exalted, and decided His anteriority. None would have censured you had you been sufficed by reading the texts and keeping peace! The unacceptable matter is your resting upon the extrinsic meaning of aspects of texts. You should not add new things to the sect of that Salafite follower of the worthy ancestors man."
IbnulJawzi, however, provided abundant explication and proofs on nullity of their beliefs and argumentation.
The judge Abu Yali, the famous Hanbalite jurisprudent, died in 457, was one of the adopters of beliefs criticized and contradicted by IbnulJawzi. His opinions were the basic reason beyond the harsh criticism and reproach addressed at
that Hanbalite judge. A Hanbalite jurisprudent said, "Abu Yali contaminated Hanbalism in such a way that waters of the entire oceans cannot clear away." An alike statement is expressed by IbnuzZaghawani, the Hanbalite, died in 527. A Hanbalite scholars says, "Abu Yali's statements of anthropomorphism are too bizarre to be understood by the exceptional intelligent."
Owing to the general denial, especially that declared by the master Hanbalites, these faction hid themselves during the fourth and fifth Hijri century, till Ibn Teimiya relived it so daringly and importunately.
It is important to mention that the claim of being followers of the worthy ancestors is problematic. Previously, IbnulJawzi's opinion respecting the subject has been forecited.
Linguistically, we should wonder whether expressions such as, (The hand of Allah is over their hands,) and (Everything is perishable except His face,), allude to material meanings, or they refer to other meanings fitting the Essence of Allah, the Exalted. It is quite true to interpret the hand of Allah into His might or grace, and His face into His Entity. Likewise, the Lord's descending to the lowest heaven can be interpreted into intimacy of His judgment and approach to His servants. Language is so extensive to subsume such interpretations. Majority of theologists, jurisprudents and researchists opted for such interpretations. Indisputably, interpretation is favored to opting for the extrinsic literal meanings of aspects of texts, and neglecting their conditions. They claim that Allah has a hand, but they neglect its trimming. Finally, they recognize that it is different from hands of contingent beings. Correspondingly, they declare there is an act of descending belonging to Allah, but they claim its being distinct from ours. Such claims are classified as committing to unknown substances purports and purposes of which are inconceivable. On the other hand, had such texts had been translated into familiar meanings admitted by language, we would have attained satisfactory results that lead to promoting the Lord against unbecoming affairs, and revealing any unreachable matters.
ALBISHRI AND ALQAZAI
Unanimously, the worthy ancestors and descendants of this nation agreed on evading resting upon the extrinsic material meaning of aspects of the allegorical Verses. Reckoning such courses with forsaken nonsense and irreliable redundant speech, exegesists and hadithists, as well as the worthy ancestors and descendants of this nation, named adopters of such physical meanings as corporalists and Hashawites.
We close this chapter by citing the verdict of the actual 'SheikulIslam' master of Islam, head of proficient scholars, mentor of mentors, Sheik Salim AlBishri
(May God embrace him to His mercy and elevate his rank in the uppermost Paradise), regarding this topic.
The following problem and its answer is literally quoted from the master prompter and the prosperous infallible teacher Ahmed Sheik Ali Badr's Shamsul Haqiqeti Wed Diraya Firreddi Ela Ehlid Dhelaleti Wel Ghiwaya. The question is addressed at SheikulIslam AlBishri:
Q. What do you see about a scholar, reckoned with jurisprudents, who shows his belief in recognizing Allah's material elevation? Meanwhile, he claims following the worthy ancestors' course. Few people followed him while majority of scholars deny his claims. I could hear from him personally, that the reason beyond his acceding to this sect is that he had read a statement ascribed to Ibn Teimiya, in a book written by an Indian scholar, regarding substantiating the Creator's occupying a locality.
Moreover, this man believes in the in essence elevation of Allah, the Glorified. In other words, he believes that Allah is physically over the Throne, but in a way becoming Him. He also decides falsity of AbulBarakat AdDirdir's saying, "Allah be promoted against incarnation, occupancy, connection, disunion and illmindedness." He also decides Sheik AlLiqai's saying, "It is impractical to the Bearer of the divine attributes to be like this universe in having locality." Generally, he decides falsity of any scholar, disregarding his objective status, who may deny Allah's having a locality. In addition to the forecited book, this scholar exhibits AlAlusi's RouhulMe'ani (Exegesis of the Holy Quran), as his evidence. AlAlusi's exegesis of God's saying, (And He is the Supreme, above His servants. 6:18), is revealing such an indication into having a definite locality, but, as a matter of fact, the exegesist expresses inaccuracy of this exegesis. He also cited Quranic Verses; such as (And He is the Supreme, above His servants. 6:61), (They fear their Lord above them. 16:50), (To Him do ascend the good words) and their likes, as other evidences. He also cites the deaf bondmaiden's indication towards the heavens as a sign to Allah, when the Prophet's asked her about the place of the Lord, as another evidence. He also refers to some books of HijjetulIslam AlGhezzali (God please him) as evidences on accuracy of his sect. Truly, Mohammed Murteda, at clarifying AlGhezzali's Ihya'u Uloumiddin, hints at such points. He also mentions the hadith that the Prophet (peace be upon him) pointed to the heavens with his finger when he said, "O Allah! Be the witness.", in the Farewell pilgrimage. He also quotes the Karramites' saying, "Denial of Allah's being in one of the six directions is an assertion of His nonexistence". As your excellency realizes, discussions about the Lord's having locality is commonly familiar. Still, the decisive judgment in this topic is your excellency's wording. God save you and support you as long as you are backers of AhlusSunna sect.
A. To Sheikh Ahmed Ali Badr, the virtuous scholar and servant of honorable Islamic mastery in Bilsfoura:
On 22nd, of Moharram, 1325, I received your missive comprising questioning about the judgment should be issued on those who substantiate Allah's occupying a locality. Hence, we write the following answer. It is, however, sufficient for followers of the right and fair. God may reward you good on behalf of Muslims.
It is to notice, may God give you His support and lead you, as well as us, to paths of equity, that course of the saved party and unanimity of Sunnis is promoting Allah, the Exalted, against being likened to the contingent beings. They rule that the Lord is far away from specifications of contingency. Likewise, He is highly promoted against being occupying a locality and a space. This is evidenced by conclusive proofs. God's being in a definite locality requires ruling of anteriority of that locality or space. Localities and spaces are part of this cosmos which is different from Allah, the Exalted. Ultimate credentials on contingency of all beings saving Allah, the Exalted, have been positively cited by both deniers and adopters of Allah's occupying a locality. Since entities of occupying substances is impossibly existed unless there is a space comprising, while it is possible for spaces to exist without occupying substances, because of permissibility of vacuums, this will require probability of necessary beings and necessity of probable beings. Both are void. Supposing the Lord has a definite point to occupy, He, then, shall inevitably be an atom, since it is impracticable for Him to be an accident. Supposing so, He shall be either divisible or indivisible. Both are void. Indivisible substances are the most diminutive. Allah is highly promoted against being a diminutive being. Divisible substances are compound corporealities. Complexity contradicts the intrinsic necessity. Compound substances are possible beings that lack influential cause. It is positively provable that Allah, the Exalted, is essential Aseity, Selfsufficient and Requisite by all beings. Allah be praised (Nothing like the likeness of Him, and He is the Hearing, the Seeing.)
Allah has disgraced some people who were deceived and mislead by the Satan. They ensued their caprices and adhered to unavailing things. This occurred only when they substantiated Allah's occupying a locality. Allah be exaltedly promoted against such a thing. They agreed upon identifying that locality. They claimed Allah's being occupying an elevated point. Soon afterward, they disagreed. Some believed that Allah is a corporeality touching the upper surface of the Throne. Jews and Karramites, whose atheism is indisputably decided, opted for so. Others substantiated the locality, but with promoting God against unbecoming matters. They ruled that God occupies the locality in a way different from corporealities' occupation. Those are also deviant and lacking true faith. The legislator impermitted such a sort of accreditation to Allah. In
effect, faith irreverence is uglier and more unacceptable than limb irreverence, especially for leaders and masters.
Besides many personal misbeliefs contradicting unanimity of Muslims and inadmitted by the current scholars who issued decisive scandalous verdicts that attained to deciding atheism, Ahmed Bin AbdilHalim Bin AbdisSelam Bin Teimiya AlHarrani AdDimeshqi, the Hanbalite, one of scholars of the eighth Hijri century, adopted the misbelief of Allah's occupying a locality. This man suffered miscellaneous sorts of humiliation and ignominy for such ill beliefs. Some of his partisans, however, aimed at supporting and defending him by releasing him from the accusals addressed. He accredited some statements to his master, clarifying their purports and people's misunderstanding him. He also cited evident statements, said by his master, for refuting that accusal. He tried to prove that the man, for his honorable esteem and mastery, had not broken unanimity of Muslims.
Impotent illusory details, scholars adequately nullified, have been provided as evidences on the misbelief of Allah's occupying a locality. They adhered to extrinsic meanings of aspects of Quranic and prophetic texts; such as God's saying, (The Beneficent settled on the Throne), (To Him do ascend the good words;), (To Him ascend the angels and the Spirit; 70:4), (Are you secure of [that] in the heavens that He should not make the earth…), (He is the Supreme over His servants), the Prophet's saying, "Our Lord descends to the lowest heavens" and the deaf bondmaiden's indication towards the heavens as a sign to Allah, when the Prophet's asked her about the place of the Lord. The Prophet certified her being a believing individual.
As an answer of such texts, we may say that conjectural extrinsic meanings of aspects do not injure the persuasive decisive evidences referring to denial of Allah's occupying a definite space or locality. Such texts should be interpreted and made becoming true meanings certified by indications and doctrinal texts. Interpretation may be of two sorts. First, general interpretation without identifying the intended meaning. This is the worthy ancestors' course. Second, detailed interpretation by identifying the purports. This is the worthy descendants' course.
The latter interpreted 'settling' into prevalence, depending upon an example from Arabic poetry. They interpret 'ascending of the good wording' into the Lord's satisfaction and pleasingness. The rely upon impracticability of material ascending of words. They interpret 'that in the heavens' into God's affair, predominance or an angel undertaking the charge of irritating. Likewise, they interpret 'ascending of the angels and the Spirit' into their arising to a definite rank in which they seek favor of the Lord. God's being above His servants, is an indication to His supremacy and power, since the supreme and powerful is in a rank higher than the overcome. By the same token, God's
descending to the lowest heavens alludes to descending of His mercy and kindness. It also indicates that Allah does not deal with His servants out of His elevation, might and supremacy. The Prophet's asking about the Lord with 'where' is a way of descrying whether that bondmaiden had believed in the Lord's having a certain point, like the pagans, or not. As she pointed at the heavens, the Prophet understood that she had intended to refer to the Creator of the heavens. Relying upon decisive convictional evidences and inclining the conjectural, scholars could find suitable interpretative construction for the entire Quranic and prophetic texts regarding the topic involved.
It is so strange for a Muslim to shun the unanimous sayings of Muslims and their masters, and consent to deviation and heresy of the dissidents. Has such an individual not heard God's saying, (And whoever acts hostilely to the Apostle after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has himself turned and make him enter hell; and it is an evil resort. 4:115) I advise such individuals, who have been stained with such filthy things, to repent to Allah, the Exalted, and avoid ensuing steps of the Satan who enjoins obscenity and evil. I also warn them against being so obstinate that they would transgress in insisting on erroneous beliefs. The best correctness is returning to correctness. Indulging to excess in wrong is resulting in the most severest sort of torture. (Whomsoever Allah guides, he is the rightly guided one, and whomsoever he causes to err, you shall not find for him any friend to lead aright. 18:17)
We do implore our Lord to guide us all to the right path. On Him we do hold fast, and He is the best reliable. God's peace and blessings be upon Mohammed, our master, and his companions, entirely, and their virtuous followers to Day of Judgment.
The needy to God's mercy;
Salim AlBishri,
servant of scholarship and Malikite mastery in AlAzhar.
AlQazai comments:
Sheik AlBishri's saying, "for his honorable esteem and mastery", reveals his good impression toward plea provided by that disciple.
It is indisputable, for deep viewers in books of Ibn Teimiya and IbnulQeyim, to ascertain that they believe in corporalism, anthropomorphism and Allah's occupancy. Those two men release themselves from clinging to the terms and claim adopting for promoting the Lord against unfitting affairs. At any rate, they utter the word of promotion while they are so remote from its meanings. The current scholars of that man Ibn Teimiya are the most familiar of his
personality. The pious master of Islam, Ali Bin AbdilKafi, who coincided in time of Ibn Teimiya, wrote various books in refutation of Ibn Teimiya's misbeliefs. In his Ad Durretul Mudhiya Firraddi Elebni Teimiya, this pious master refuted ideas of that heretic deviant man who decides invalidity of suspended divorcement on oath, and reckons it with violation to unanimity of Muslims and forging lies against the Prophet's companions and their followers.
The master scholar says, "Ibn Teimiya breached principals of Islamic doctrine, and repealed pillars of Islam while he was hidden under curtains of followership of the holy Book and the prophetic traditions, and proclaiming of soliciting the right and leading to the Paradise. He dissented from followership to heresy, and gainsaid the Muslims' unanimity. He advocated affairs of corporalism and complexity in the divine Essence. He ruled that lacking parts is not impossible. He also claimed incarnation of contingency in the Essence of Allah, the Exalted. He decided that the Quran is contingent that Allah spoke through it after it had been nothing, and that it might utter or keep peace. He also determined contingency of the Lord's Essence according to the creatures. He surpassed exceedingly when he ruled of anteriority of this cosmos. This required the claim of eternality of creatures. He affirmed that the anterior attribute had been contingent, and the contingent creature had been anterior. No single follower of any nation or creed had ever combined these two beliefs. Hence, he was out of the seventy three parties of this nation. Hence, he depended upon no single nation or creed. All the previous can be seen as nothing if measured to the ill matters he attached to branches of the religion."
It is a precious essay in which Sheik Ali Bin AbdilKafi refuted Ibn Teimiya's misbeliefs and exhibited the right creeds. The essay, however, was printed in Damascus.
Moreover, In his Tekmiletur Raddi Ela Nuniyatibnil Qeyim, AlKawthari provides adequate exhibition on this man and his faction. Allah may protect Muslims and us from following caprices.
AlQazai's Furqanul Quran Beinè Sifatil Khaliqi Wè Sifatil Akwan, page 17:
This faction was highly fond of forging false affairs and imputing them to the supreme scholars of this nation. Since first emergence till now, followers of this faction have been agitating and falsifying nearly in every century. On the other side, there have been troops of AhlusSunna defending and exposing the right in private and general sessions of dispute and argumentation, as well as writings that used the illumination of logic reasons for removing darkness of such heretic confusedness. For seekers of guidance, these writings are reckoned as unexhausted fortune and interminable treasures. One of such ceaseless inheritance is the book of Abu Bakr Ahmed Bin Hussein Bin Ali AlBeihaqi, the trustful supreme hadithist and jurisprudent who died in 458. In his time,
unbecoming discussions about the divine names and attributes were farreaching; therefore, he wrote his book AlAsma'u WesSifat. Tajuddin AsSibki states, "I have never seen a written work equivalent to AlBeihaqi's." This is quite true since the writer gathers every single text upon which the heretic anthropomorphists and Hashawites rested. He features perplexity of each text and removes every problematic affair by referring to the allegorical object and attaching the fitting Quranic Verses. In addition, he records sayings of scholars preceded him. God may reward him the best on behalf of the religion and nation of Mohammed (peace be upon him). It seems that AlBeihaqi records this book as removing away the dishonor Ibn Khuzeima did pertain to hadithists. This man wrote a book named AtTawhid in which he combined and misrepresented the allegorical texts in a way unfitting believing in Allah, the Exalted, and sayings of the worthy ancestors and descendants. Fakhruddin ArRazi threw at him a fatal shot. Through providing the exegesis of God's saying, (Nothing like the likeness of His;), ArRazi comments, "In his AtTawhid, Mohammed Bin Isaaq Bin Khuzeima records our acquaintances' bringing this Verse as their evidence. Ibn Khuzeima's book is, in fact, a book of atheism. I am to comment on his wording since he was an unsound speaker and illminded man." Immediately, ArRazi affixes Ibn Khuzeima's wording. Since it is such an ill wording that it is unseemly for a sane believer, who recognizes his Lord, to utter, we shun recording it here so that a feeble would not be influenced. ArRazi, then, comments, "This poor ignorant adopted such fables since he lacked knowledge of analogy. Scholars of monotheism talked adequately about real monotheism. Because of his being remote from recognizing realities, that man ensued words of ordinary people and took pride in his wording. We do seek the Lord's granting us with the acceptable end result."
Readers of Ibn Khuzeima's AtTawhid find excuses for ArRazi's sayings. We have already stated that mastery in hadithology does not necessarily lead to mastery in other fields of religious sciences. Hence, scholars should be taken in only in their field of specialization. Gainsaying this rule results in occurrence of flaws in principals and branches of religion. As much as I am concerned, I do advise seekers of safety to hold fast to books of Abu Mansur AlMateridi and AbulHassan AlAshari in affairs respecting principals and creeds of Islam, since these two books demonstrate the path to which Book of Allah and the Prophet's tradition lead, without inclination, exaggeration or blemish.
In ArRazi's book of exegesis of the holy Quran, part 27 pages 1503, third edition, Ihya AtTurath AlArabi publication, a detailed exposition of ArRazi's refuttal on Ibn Khuzeima AnNisapuri's claims in his AtTawhid, is rendered. Like defects regarding God's seeableness, already mentioned in the first chapter of this survey, ArRazi exhibits Ibn Khuzeima's defects regarding definitions of semblance and analogy aimed at proving God's corporeity.
Ar-Razi pierced in such a way equivalent to Ibn Khuzeima's ugly failing. He paraphrased the actual definition of analogy of corporealities and proved God's being not analogous to such corporealities. In the next chapter, ArRazi's thesis in negating corporalism shall be rendered. It is worthy mentioning here that supreme scholars of Wahabism guide Muslims to Ibn Khuzeima's At-Tawhid, because of its comprising ideas of corporalism.
AlQazai's Furqanul Quran Beinè Sifatil Khaliqi Wè Sifatil Akwan, page 61:
It is necessarily provable that Allah is promoted against being compound or divisible or enjoying any quality of materiality and corporeality. This is averred by Verses of the holy Quran and addressed at hearing people and at those who give ear while they are witnesses. AhlusSunna, who were unlike whimsical people and Jews and Christians who have been affected by unsoundness of anthropomorphism and corporalism, did thoroughly adopt this course.
It is a funny thing to see Ahmed Bin AbdilHalim Ibn Teimiya, the supporter and master of corporalists, Karramites and ignorant hadithists who misunderstand what they retain, consider ImamulHaramein and HujjetulIslam AlGhezzali, as more heretic than Jews and Christians, because of their opting for promoting God against unfitting affairs. This is mentioned in his AlMuwafaqa, printed in the margin of MinhajusSunna. At any rate, principal of promoting God against corporeity and the like material affairs, is not adopted exclusively by these two masters. As a matter of fact, it is the principal adopted by majority of Muslim scholars, since the Prophet's companions time, up to the current, till Resurrection Day. The Prophet (peace be upon him) states, in an authentic hadith, "A party of this nation is still keeping the right, uninfluenced by dissidents or opposers, till the coming of God's affair." This party forms the greatest majority of the nation. This fact is averred by some ways of narrating the previous hadith. Further discussion of danger pursuance of this man, his written works and his faction, as well as opinions of master scholars regarding his misbeliefs, shall be rendered later on.
Parable exaltation is a common metaphorical style in Arabic:
Expressive exaltation is widespread in the holy Quran and common in Arabic. It is ordinarily used for accrediting suitable qualities to the Creator and His creatures. The following Quranic texts are examples. (And be not infirm, and be not grieving, and you shall have the upper hand. 3:139), (Saying; exalt not yourselves upon me. 27:31), (For surely if they prevail [above] you; 18:20), (And that do not exalt yourselves against Allah; 44:19), (Surely, Pharaoh exalted himself in the land. 28:4), (And that they might destroy whatever they gained in ascendancy; 17:7) and (Fear not, you are the uppermost. 20:68). When the polytheists tasted temporary victory upon Muslims, one of them shouted, "Exalt Hubal a pagan." The Prophet ordered Muslims to reply, "Allah is more
Exalted and glorified." Arabic poetry comprises such expressions. At any rate, a volume may not contain the entire expressions of metaphorical exaltation used in God's Book and Arabic texts. It is quite understandable that there is a difference between exaltation of a place and exaltation of power. Spatial exaltation is a corporal accidental perfection which is definitely different from the origin essential perfection. Allah be exalted against theses of the afield.
Through rendering exegesis of God's saying, (Everything is perishable except His face), Abu Jafar AtTabari, according the ancestors, demonstrates that 'face' stands for the entity.
AlBukhari, through rendering exegesis of the same Verse, rules that 'face' stands for God's property or deeds intended exclusively for His sake. Hence, AlBukhari, whose being the best of the worthy ancestors is never suspected, asserts that 'face' stands for God's property. He also interprets God's holding creatures by their forelock, mentioned in the Verse, (There is no living creature but He holds it by its forelock. 11:56), into the Lord's property and prevalence.
God says, (And Allah is Ample, Knowing). It is familiarly known that 'ample' stands for material extension. However, no single scholar opted this meaning.
AtTabari states, "From God's saying, (Allah is the light of the heavens and the earth; 24:35). No single individual from the worthy ancestors did refer to that light reflecting on walls and widespreading in air, as the intended in the Verse. Master scholars and exegesists are far away from taking in such an extrinsic odd meaning."
According to the authentic documentation of AtTabari, Ibn Abbas explains the light in the forecited Verse as guidance. Anas Bin Malik opts for the same exegesis. Mujahid, however, interprets the light into superintendence. AtTabari selects the earlier exegesis and shuns the other. He also interprets the Lord's encircling things into awareness, willingness and prevalence. None renders the material meaning of encircling. Allah be exalted against qualities of corporealities and specifications of contingency.
Sources of the worthy ancestors' sayings reveal the meanings becoming Allah, the Exalted, identifiably. Unidentification is communicated by illiberal researchers. AlBukhari's book of hadith and Ibn Jarir AtTabari's book of exegesis of the holy Quran do assert what we have been suggesting. We have only shown examples for concluding our claims. AlBeihaqi's AlAsma'u WesSifat is adequately enough in discussing this topic. Scholars rendered abundant explanation of the allegorical texts. We have already provided Abu Bakr Bin AlArabi's narration regarding Malik's interpreting the Lord's descending, mentioned in the Prophet's saying, "Allah descends to the lowest heavens;", into descending of His mercy, not moveableness. At any rate, Malik might have not been acquainted of the other prophetic saying explaining the
previous. He might have suspected the hadith documentation; therefore, he evaded citing it as an evidence. The Hadith, however, is, "Allah respites till midnight. After that, he orders a declarant of expounding whether there is…"
Thus, it is explicative that God's descending is metaphorical expression. It is not unusual to use metaphor in documentation, not in the party. Meaning of God's saying, (When we have recited it), indicates to Gabriel's reciting it out of the Lord's order. AlBukhari, in the hadith related to Ibn Abbas, removes perplexity of such a topic. Pursuant to an authentic narration, Ibn Abbas opted for exaltation, not material sitting, as the exegesis of God's saying, (The Beneficent settled on the Throne.)
Moreover, we have previously demonstrated sayings of AtTabari and AtThehbi, referring to unanimity of scholars on denying conditions of Allah's settling. We have also explained this point so evidently that any confusion should be eliminated.
Master scholars preceded us in this field. They wrote a good deal of valuable, concised and elaborate, books appertained to the allegorical texts. Thus, readers should fill in their hearts with creed of promoting Allah, the Exalted, against corporeity and material phenomena.
