MALIK BELIES NARRATIVES OF GOD'S SEEABLENESS AND DEMOLISHES BASES OF WAHABISM
Abu Ahmed Bin Edi: Ahmed Bin Ali AlMedaini: Isaaq Bin Ibrahim Bin Jabir: Abu Zeid Bin AbilGhamr: AbulQasim:
Before Malik, I provided these narratives respecting God's creating Adam on His look, showing His leg, taking His hand in hell for picking up whomever He desires and the like. Malik denied so sharply, and warned us against communicating such narratives. The attendants asserted that some scholars had been publicizing such narratives. "Who were they?", asked Malik. "They are Ibn Ajlan and AbuzZinad, his master.", they answered. "Ibn Ajlan has been neither acquainted of such affairs nor has he been a scholar. AbuzZinad has been uninterruptedly working for those!", declared Malik.
This is an abundant text comprising remarkable information. Malik intended to say that AbuzZinad, the principal originator of such narratives, had been doubtful since he was a governmental official for the Umayids, about whom Malik said 'those' whose mission has been publicizing narratives of corporeality falsely cited by Ka'bulAhbar and other Jews for broadcasting in the Islamic nation. It is also an adequate evidence on the fact that since the first Hijri
century, the Umayid rulers adopted the Israelite fables and intrigued them in the Prophet's traditions and designated officials, whether scholastic or not, for this mission. Furthermore, Malik's previous narrative is acceptably sufficient for Malikites, as well as every decent researchist, to cease regarding all those Jewish and Umayid false narratives of anthropomorphism and corporeity.
All the above, and those whom were hearted with anthropomorphism and corporalism, such as AtThehbi, attempted at forging Malik's decisive and clearcut attitude for their good, and aimed at humiliating him by ruling of his ignorance for his shortcoming of viewing those 'numerous authentic hadiths' opposing his situation!!
As a commentary on Malik's previous attitude, AtThehbi says:
Malik is freed from blame for his denying such affairs. However, these texts were not provable for him. The two compilers of books of hadith are also pardoned for recording the two first texts, the documentation of which have been provably authentic. The third, I know nothing about! For AtThehbi, it is Malik's duty to correspond AlBukhari. While Malik was the official general juriscounsult of the whole Islamic state, AlBukhari was still in the flank of his tritavus or tritavipater. Is it then forbidden for Malik to deny and defy AlBukhari in matter of regarding authenticity or falsity of prophetic texts? In fact, AlBukhari should have neglected hadiths Malik had charged of falsity and Umayidmade!
Moreover, Malik's next text proclaims that four outstanding opinions were adopted by Malik all over his lifetime. First, nullity of increase and decrease of believing. Second, claiming the Quran's being created. Third, denial of Allah's seeableness, even in the Hereafter. Four, indecency of some of the Prophet's famous companions. Thereupon, they alleged that he retracted just before his decease!
AtThehbi's TarikhulIslam, part 32 page 62:
In his final disease, Malik ordered him of the following: Regard increase and decrease of faithfulness. Regard the Quran's being not created. Regard God's seeableness in the Hereafter. Regard decency of the Prophet's companions.
In addition to many others, this narrative asserts that these four opinions were not regarded by Malik. It is rightful for researchists to doubt the claim of his retracting at his final disease.
THEY CLAIMED THEIR GOD'S ENJOYING A HUMAN'S LOOK WITH HIS FULL ORGANS
A. The actual text of the hadith is, "… Allah created Adam on his look. His length was sixty arms. He, then, asked him to go and greet that group of lying angels and listen to their replication. 'They will answer you with a statement that should be taken, by you and your progeny, as the formal greeting,' added the Lord. Adam went and addressed, 'Peace be upon you.' 'Peace and God's mercy be upon you,' they replied. Hence, everyone should be of sixty yards long before they enter the Paradise. From Adam and on, creatures have been reduced in length." Ahmed, AlBukhari and Muslim record this hadith. It is an authentic hadith with a familiar context. Two meanings are cited for this hadith. First, Allah did not create Adam tiny like babies, and gradually, he attained the sixty yard length. Adam had his final look, which is sixty yards long, from the first moment of his life. Second, 'his' in 'his look' is belonged to Allah. This fact is evidenced by another authentic hadith saying, "Adam was created on the look of the Beneficent God." This, however, does not refer to anthropomorphism, since Allah opted for names and attributes of His creatures without referring to anthropomorphism. The same is said about the look involved in the hadith. In other words, ascribing the look to Allah does not necessarily lead to ruling of anthropomorphism, since union in name and in total meaning does not abide anthropomorphism of each, for God's saying, (Nothing like the likeness of Him, and he is the Hearing, the Seeing.)
Bin Baz's previous verdict leads directly to assuring that Adam was created on the look of Allah, and Allah enjoys the same look of Adam. He also claims this is in no means regarded as anthropomorphism!!
Anyone can benefit this verdict by claiming that one has the same look of Adam, and Adam has the same look of one; yet, they do not look like each other!! Furthermore, a criminal can be saved by the same verdict. It is possible to claim that the picture was the same of that criminal, but it does not look like him!!
The principal problem of Wahabists is that they have to contort meanings of Arabic idioms. They are confined between two matters; either to contort meanings of Arabic terminology, or to deform their sect totally. What a miserable sect is that which shall be deformed if meanings are correct, and shall be stabilized if meanings are contorted!
THEIR GOD IS CAPABLE OF RUNNING AND TROTTING
Q. Do you prove attribute of trotting to Allah, the Exalted?
A. Like coming and descending, trotting is an attribute that we lack a base for denying.
Bin Baz's AlFetawi, part 5 page 374:
In a qudsi hadith Sayings of the Lord in other than the divine Books, God says, "I advance him an arm that whomever advances me a span. I advance him a fathom that whomever advances me an arm. I come trotting for that whomever comes to me walking." Interpreting such hadiths and evading resting upon the extrinsic meanings of their aspects, are means of the heretic Jahmites and Mutazilites.
Bin Baz, therewith, forbids from referring to mental vicinity as the real meaning of 'advancing' mentioned in the hadith involved. He decides the material trotting of Allah, the Exalted.
WAHABISTS' GOD HAS A PHYSICAL LEG
Through explaining God's saying, (On that day, [a leg shall be revealed] and they shall be called upon to make obeisance, but they shall not be able. 68:42), the Prophet (peace be upon him) asserted that when the Lord shall come on Resurrection Day, He will show his leg to His believing servants. This is the sign between Him and them. Hence, as soon as they see His leg, they will recognize and follow him. This is one of Allah's unparalleled attributes fitting His glory and magnificence. The same is said about the other divine attributes proved by texts; such as hands, foot, eye and the like. The other attributes; such as ire, affection, abhorrence and the like, are involved in elevation and fitting Allah, the Glorified the Exalted, provided that they are indicated through the Glorious Book of Allah and the Prophet's traditions. Interpretation and evading resting upon the extrinsic meanings of aspects of such texts, is the sect of the heretic Jahmites and Mutazilites and their fellows. It is a defective sect denied and discharged by Sunnis who warned against people of such heretic factions.
This scholar hints at forbiddingness of opting for metaphor and metonymy of the expression 'leg', and insisting on referring to its extrinsic meaning. This means that Allah has a material leg such as that of any of Wahabists' scholars! Exalted be Allah against what they are imputing.
Bin Baz's AlFetawi, part 5 page 371:
Q. What is the genuine exegesis of God's saying, (On that day, [a leg shall be revealed] and they shall be called upon to make obeisance, but they shall not be able.)?
A. The Prophet (peace be upon him) explained that the Verse alludes to the coming of the Lord on Resurrection Day, when He shows His leg to His believing servant so that they shall recognize and follow him.
THEY ARE PERPLEXED WHETHER THEIR GOD HAS A PHYSICAL EAR OR HE IS EARLESS!
AlAlbani's AlFetawi, page 344:
Q. What is AhlusSunna's attitude from attribute of the ear ascribed to Allah?
A. They do neither prove nor deny. They prove only what is asserted by texts, without adaptation. Followers of the worthy ancestors are freed from such an adaptation. This means they are freed from anthropomorphism since they opted for promoting God against unfitting descriptions. Eye is one of His attributes that is fitting His magnificence and glory.
INFLUENCE OF WAHABISTS' CORPORALISM ON CHILDREN OF MUSLIMS
Teacher: How should we recognize Allah?
Pupil: We recognize Him by His blistered foot, sir!
This is a model of those innocent pupils. He was taught that on Resurrection Day, the believers will not recognize their Lord before He shall show them His leg. He was also taught that hell will not be stuffed before Allah, the Magnificent the Glorious, shall fix His foot in. This means that hell shall be certainly blistering the Lord's foot. Hence, the leg He will show to the believers shall be blistered!!
In such ways, those people have ruined God's nature, of promoting the Lord against materiality, in which Allah has made sons of Muslims. Instead, they nourish them with God's corporeity. This is actually pathetic!
AIR HAS BEEN EITHER BEFORE OR WITH THEIR GOD
Abu Ruzein AlAqili's Narrative:
"O God's messenger! Where had our Lord been before He created His creatures?", asked Abu Ruzein. "He had been in gloom and encompassed by air.", answered the Prophet.
On this account, Ibn Teimiya and his followers believe that Allah, the Exalted, is bound from the above, too. The earth and air is under the Lord, and only air is over Him. This also indicates that air is existent either before or with Allah, the Exalted.
THEY WONDER WHETHER THE THRONE IS GLOBULAR OR FLAT
Ibn Teimiya's Majmou'eturResa'il, volume 2 part 4 page 112:
SheikulIslam Taqiyuddin Ahmed Bin Teimiya was asked whether the Throne is globular or not. If it is globular and Allah is encircling everything behind it, what is, then, the use of directing upward exclusively during supplication and worship?
Three answers are cited for the forecited question:
first, it is not unacceptable to aver that there is no single reliable intellectual or doctrinal evidence on the Throne's being globular and one of the spherical planets. Pursuant to conjecture, some stated that the Throne is the ninth planet since they believe in absolute or naturalistical nothingness of what is beyond that ninth planet. Some cited the following hadith as their evidence on the Throne's being domal:
Jubeir Bin Mohammed Bin Jubeir Bin Mutim: His father: His father:
"O Apostle of Allah! Souls have striven, children starved and wealths lost. Seek your Lord's watering us with rainfall. We do seek Allah's intercession to you and your intercession to Allah," a Bedouin orated. The Prophet (peace be upon him) went on uttering 'praised be Allah' severally that the attendants were bewildered. Then, he added, "Woe is you! Do you realize Allah? His divine
concern is greater than anyone's interceding in His affairs. He is aloft His heavens on His Throne. A dome covers His throne…"
THEY CLAIM THEIR GOD'S BEING A PHYSICAL ENTITY ENCLOSED BY THE THRONE
Q3. What should I reply those who ask about the place of Allah?
A. You should answer that He is above His Throne. He, the Exalted, says, (The Beneficent settled on the Throne.)
It is necessary to clarify that the asker, in the previous question, asks about the material circumstance that encloses that material entity. Accordingly, that material entity should inexorably be confined in that space exclusively, and origin of that entity should be related with its existence in that circumstance. At any rate, the conclusion is that that material entity had no existence before being confined in that circumstance.
The juriscounsult should have rejected the form of the question originally, and informed the asker that it is impracticable to cite such questions about Allah, the Exalted. The juriscounsult, however, delineated his god as a material mass existent on the Throne. This requires declaring that the Throne, as Ibn Teimiya avers, was existent before Allah, the Exalted, or enjoyed his same eternity. He maintained that the Throne is consummatory and mendable!!
ANIMALS ARE BEARERS OF THEIR GOD'S THRONE
Master of Wahabism, in the last of his AtTawhid, decided authenticity of the narrative that ibexes are carrying the Throne of Allah, the Exalted. He ascribed the following fable to the Prophet (peace be upon him and his family). "How do you surmise the distant from the heavens to you?", asked the Prophet. "Well, we cannot guess," answered the attendants. "The distance between the heavens and you, either seventy one, two or three years walking. Every next heavens is of the same distance, till the seventh above which there is an ocean. The distance between the bottom and the peak
of that ocean is the same previously cited. Above that ocean, there are eight ibex, the distance from their cloven hooves and knees is the same distance between each two heavens. The distance between the bottom and the top of the Throne, which is fixed on backs of these ibex, is the same between each two heavens. Allah, the Blessed the Exalted, is above all those.", asserted the Prophet.
It seems that suspect of number of the years taken as a measurement, was expounded by the Prophet (peace be upon him and his family), not the narrator, because Mohammed Bin AbdilWahab did not clarify so.
In the Margin of IbnulJawzi's Daf'u ShubehitTashbih Bi Ekuffit-Tanzih, page 259, As-Saqqaf commentates:
In an independent well remarkable essay titled 'Legend of Ibexes', AlKawthari, in his AlMaqalat, page 308, clarifies falsification of that narrative. Abdullah Bin AsSiddiq AlGhemari, in his Fi SabilitTawfiq, displays nullity of wording of that narrative. He says, "I have already proved nullity of narrative of ibexes, by providing evidences on its doubtful documentation and refutable contents."
As long as they admit legend of ibexes carrying the Throne, Wahabists may admit legends of the other groups of animals adopted from the Jew corporalists and claimed, by the Muslim corporalists, of bearing the Throne.
Ad-Dimiri's Hayatul Hayawanil Kubra, part 2 page 428:
Orwa Bin Az-Zubeir (God please him): Bearers of the Throne are four. One is having the look of a human, a bull, an eagle and a lion respectively.
Al-Jahiz's Kitabul Hayawan, part 6 page 221:
…This is proved by the Prophet's giving credence to Umaya Bin AbisSelt's verse, "A man and a bull are under His right foot, and an eagle is under the other, and a lion is watching."
In the margin, it is written, "In AlIsaba Fi TamyizisSahaba, page 549, Ibn Abbas: The Prophet (peace be upon him), after listening to the previous verse, commented, "He has said the truth. These are the descriptions of bearers of the Throne."
In AlAqdulFarid: Ibn Abbas: Before the Prophet (peace be upon him) I recited Umaya Bin AbisSelt's verses about bearers of the Throne. He smiled, expressing his believing in so."
AtTabari's Book of Tafseer, part 25 page 6:
… Ka'b answered, "Our Lord is on the handsome Throne, crossing his legs. The distance between this earth and the other is five hundred years walking.
The same distance is between the earth and the following. Recite God's saying, (The heavens may almost be rent thereat. 19:90)."
Ka'b, then, states that the heavens may almost be rent due to the Lord's heavy weight, as well as the heavy weight of the animals bearing His Throne! It is not extraordinary for that bearer of Jewish culture and tendency, no matter he declares being Muslim or not, to cite such fables. The most extraordinary thing is Wahabists' adopting such fables while they are claiming being the only Muslims!!
We can do nothing for stopping them against adopting their monotheism from Ka'bulAhbar, and shunning monotheism of their Prophet's household.
Some of them read zealously Ka'b and his fellows' narratives ascribed to the Prophet (peace be upon him and his family) or to Talmud and Jew taletellers; therefore, they encounter menacing troubles. On the other hand, they disgust looking at the Prophet's household narratives, even those imputed to their grandfather, Mohammed (peace be upon him and his family). In the same time, they decide authenticity of the Prophet's will of adhering to the two weighty things; Allah's Book and the Prophet's household. Had they read traditions of the Prophet's household, they would have certainly found answers of their menacing troubles. AlKuleini's AlKafi, part 1 page 93:
Ali Bin Ibrahim: His father: AlHassan Bin Ali: AlYaqubi: some acquaintances: AbdulAla (Al Sam's slave): Abu Abdillah (peace be upon him) related:
"O God's messenger! I came for asking you about your Lord. You should answer me truly, otherwise I will return," a Jew named Sabhat addressed at the Prophet (peace be upon him and his family).
The Prophet: Ask whatever you wish.
The Jew: Where is your Lord?
The Prophet: He is in every space, and not in any specific space.
The Jew: How is He?
The Prophet: How should I refer a condition to my Lord Who created conditions. It is impracticable to attribute created things to Allah.
The Jew: Then, how should your prophecy be proved?
Immediately, everything, including rocks, around that Jew were made to articulate in an eloquent Arabic. "O Sabhat! This is the Apostle of Allah." "I have never seen such a thing!", said the Jew surprisingly, "I do declare there is no god but Allah, and Mohammed is the apostle of Allah."
NahjulBelagha, part 2 page 116 sermon 186:
(184)*
About Oneness of Allah. This sermon contains principles of knowledge which no other sermon contains.
He who assigns to Him (different) conditions does not believe in His oneness, nor does he who likens Him grasp His reality. He who illustrates Him does not signify Him. He who pints at Him and imagines Him does not mean Him. Everything that is known through itself has been created, and everything that exists by virtue of other things is the effect (of a cause). He works but not with the thinking. He is rich but not by acquisition. Time does not keep company with Him, and implements do not help Him. His Being precedes times. His Existence precedes nonexistence and His eternity precedes beginning. By His creating the senses it is known that He has no senses. By the contradictory, and by similarity between things it is known that there is nothing similar to Him. He has made light that contradictory of darkness, brightness that of gloom, dryness that of moisture and heat that of cold. He produces affection among inimical things. He fuses together diverse things, nears remote things and separates things which are joined together. He is not confined by limits, nor counted by numbers. Material parts can surround things of their own kind, and organs can point out to things similar to themselves. The word 'munzu' (since) disproves their eternity, the word 'Qad' (that denotes nearness of time of occurrence), disproves their being from ever and the words 'Lau la' (if it were not), keep them remote from perfection. Through them the Creator manifests Himself to inelegance, and through them He is prevented from the sight of eyes. Stillness and motion do not occur in Him. And how can that thing occur in Him which He has Himself made to occur, and how can a thing revert to Him which He first created and how can a thing appear in Him which He brought to appearance first. If it be not so His self would become subject to diversity, His Being would become divisible (into parts) and His reality would be prevented from being deemed Eternal. If there was front for Him there would be rear also for Him. He would need re couping only if shortage could befall Him. In that case signs of the created would appear in Him, and He would become a sign (leading to other objects) instead of the signs leading to Him. The fact that he cannot have qualities of those created necessitates that He should not be affected by things which affect others. He that who does not change. The process of setting does not behoove him. He has not begotten any one lest He be regarded to have been born. He has not been begotten otherwise He would be contained within limits. He is too High to have sons.
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* Sermons of Nahjul-Belagha are literally quoted from Imam Ali, Nahjul Balagha, Ansariyan Publicatioins.
He is too purified to contact women. Imagination cannot reach Him so as to assign Him quantity. Understanding cannot think of Him so as to give him shape. Senses do not perceive Him so as to feel Him. Hands cannot touch Him so as to rub against Him. He does not change into any condition. He does not pass from one state to another. Nights and days do not turn Him old. Light and darkness do not alter Him. It cannot be said that He has a limit or extremity, nor end nor termination; nor do things control Him so as to raise Him or lower Him, nor does anything carry Him so as to bend Him or keep Him erect. He is not inside the things nor outside them. He conveys news but not with tongue or vocal. He listens but not with the holes of the ears or the organs of hearing. He says but does not utter. He remembers but does not memorize. He determines but not by exercising His mind. He loves and approves without any weakness. He hates and feels angry without any painstaking. When he intends creating someone He says, "Be" and there he is, but not through voice that strikes (ears) call that is heard. His speech is an act of His creation. His like never existed before this. If it had been eternal, it would have been the second god. It cannot be said that He came into being after He has not been in existence because in that case the attributes of the created things would be assigned to Him, and He would have no distinction over them. Thus, the Creator and the created would become equal and the initiator and the initiated would be on the same level. He created the (whole) creation without any example made by someone else and He did not secure the assistance of any one out of His creation for creating it. He created the earth and suspended it without being busy, retained it without support, made it stand without legs, raised it without pillars, protected it against bends and curves and defended it against crumbling. He fixed mountains on it like stumps, solidified its rocks, flowed its streams and opened wide its valleys. Whatever He made did not suffer from any flaw, and whatever He strengthened did not show any weakness. He manifests Himself over the earth with His authority and greatness. He is aware of its inside through His knowledge and understanding. He overways everything from the earth by virtue of His sublimity and dignity. Nothing from the earth that He may ask for, defies Him, nor does it oppose Him so as to overpower Him. No swift footed creature can run away from Him so as to surpass Him. He is not needy towards any propertied person so that he may feed him. All the things bow to Him and are humble before His Greatness. They cannot flee away from His authority to someone else in order to escape His benefit or His harm. There is no parallel for Him who may match Him and no one like Him so as to equal Him. He would destroy the earth after its existence, till all that exists on it would become nonexistent. But the extinction of the world after its creation is not stranger than its first formation and invention…
