SAVING HIS FACE, WAHABISTS' GOD ENCOUNTERS EXTINCTION
On this very point, ship of Wahabists and anthropomorphists break down, and all its engines stand still. Although they are stormed and drowned to the chins, they keep up their insistence on their controversy, challenging the result, whatever it shall be. We seek God's guardian against their sayings.
They said, "Termination will affect Allah, the Exalted, totally except His face. For solving this problem, they repeated the same, "He terminates in a form fitting His glory, and perishes in a form fitting his glory."
Keeping on path of transgression, they denied that any of the worthy ancestors had interpreted 'His face' into 'His essence' or 'His prophets.' They denied reports registered in AlBukhari's book so that falsity of their faith should not be emerged, and aberrance and atheism of AlBukhari should not be proved for them.
The story is, herewith, introduced totally:
AlAlbani's AlFetawi, page 522:
Q. Before I introduce my variant questions, I would like to provide this question which I could not attach with the other. Yesterday, I mentioned that AlBukhari, in his book of hadith, records that 'His face' in the Verse, (Everything is perishable except His face.), was interpreted into 'His property'. As a matter of fact, I quoted this claim from a book written by Ahmed Isam and named Dirasetun Tahliliyatun Li EqidetibniHajar. I still claim this man communicates this relation authentically. However, I would like to introduce before you the following implication mentioned in the forecited book,
"AlBukhari interpreted 'face' mentioned in God's saying, (Everything is perishable except His face) of sura of Qassas, into 'His property' or 'What is only offered for the sake of Allah'. Regarding the earlier interpretation, it was cited by AlHafiz in a narrative related by AnNesfi. Muemmar Abu Ubeida Bin AlMuthenna, in his MejazulQuran, states that 'His face' stands for 'His Person'."
Today, I myself referred to FetihulBari Fi Sharhi SahihilBukhari and other books explaining AlBukhari's reference book of hadith. Surprisingly, I could not perceive any signal of that text ascribed to AlBukahri. It seems that Ahmed Isam intends to state that the matter involved in situated in AnNesfi's narrative communicated by AlBukhari. Would you please provide us with your reply on this question?
A. Our reply has been previously cited.
Q. I only intend to explicate so in order that I should not impute such words to AlBukhari.
A. Well, may God reward you worthily.
Q. You have heard me raise doubt to the matter that AlBukhari might say such statement that the meaning of 'face' in God's saying, (And there will endure for ever the [face] of your Lord, the Lord of glory and honor.), is property.
A. O brother! A believer Muslim should never state such words!
Q. I also said that this statement is available in certain versions of books commentating on AlBukhari's reference book of hadith.
A. Then, the answer is already provided. May God reward you worthily for your wording about emphasis that AlBukhari's reference book is barren from such an interpretation which is core of Tatilism denuding the Lord from His entire divine attributes, for ruling of nonexistence.
Q. It seems there is a part of such a statement in FetihulBari Fi Sharhi SahihilBukhari. As much as I retain, I could find such an evidentiary argumentation in a certain point in the book to which a friend of mine lead me. This asserts that some versions of the book comprise this statement. I argued that existing things are only Allah, the Exalted, and His creatures. Considering 'face' stands for 'property', what shall be perishing, then?
A. O brother! Invalidity of this matter needs an evidentiary argument. The most important thing, however, is saving AlBukhari from claims of interpreting the Verse. AlBukhari is a head master in hadithology and theology. Thanks to God, his faith is following the worthy ancestors.
These were words of AlAlbani, the most leading Wahabist in hadithology.
It is noticeable that it is not problematic for Sheik AlAlbani to rest upon the extrinsic physical meaning of 'face' mentioned in God's saying, (Everything is perishable except His face). He undertakes that everything, including his god's hand, foot, side and every organ, is perishable except the face.
For AlAlbani, this horrible saying and disastrous calamity, which is refuted even by the Jew and Christian corporalists a part of whom is still kept by AlAlbani in Syria, is not the problem. He states that the real problem is saving AlBukhari, his acquaintance, from claim of interpreting the divine attributes, since, as Ibn Teimiya expresses, this deed is deemed unlawful and reckoned as the most dangerous ill sayings of the heretic and atheists. AlAlbani describes it as 'core of Tatilism and aberrance', and 'a believer Muslim should never state such words!' AlBukhari, however, is a believer Muslim.
I doubted AlAlbani's words about AlBukhari. While I was taking a review on AlBukhari's reference book of hadith, I found what that 'connoisseur hadithist, the retainer and tutor of AlBukhari's reference book of hadith' had just negated and raised AlBukhari against, was recorded on page 17, part 6 of that reference book. Instead of a single interpretation of the Verse, there are various sorts of interpretation written there.
AlBukhari's book of hadith, part 6 page 17:
'His face' mentioned in God's saying, (Everything is perishable except His face.), stands of His property. Some interpreted into 'what is intended for the sake of Allah.'…
Ibn Hajar's FetihulBari Fi Sharhi SahihilBukhari, part 9 page 410:
'Face' mentioned in God's saying, (Everything is perishable except His face.), in sura of Qassas, is interpreted into 'His property' or 'What is offered only for the sake of Allah'. Regarding the earlier interpretation, it was cited by AlHafiz in a narrative related by AnNesfi. Muemmar Abu Ubeida Bin AlMuthenna, in his MejazulQuran, states that 'His face' stands for 'His Person'.
AtTabari relates these very meanings to some linguists. AlFerra records the same.
IbnutTin: Abu Ubeida states: 'Face' stands for God's glory. Some mention God's Person. The Arabic saying 'God may honor your face' means 'God honor you.'.
AtTabari relates the interpretation of 'face' into 'what is offered only for the sake of God' to some linguists. The same is related by Ibn Abi Hatem to Khassif to Mujahid and Sufian AtThawri. Both said, "God's face implies what is intended only for the sake of Allah; like virtuous deeds and the like."
Different opinions, depending upon the sect, were introduced for these questions. Some permitted accrediting the expression 'thing' to Allah. They assert that the exception in the Verse involved is connected to the previous sentence. Hence, 'face' stands for 'person'. The Arab, however, used to use the most dignified part for expressing the whole substance. Others impermitted ascribing the expression 'thing' to Allah. They claim exception in the Verse is separated. This makes meaning of the Verse be the following, "But Allah is not perishable." Others claim 'face' stands for 'what is done only for the sake of Allah'.
The statement, then, is recorded in AlBukhari's reference book. Revisers of that book asserted this fact. It is originally refutable to ascribe the statement to Muemmar. AlBukhari himself emphasized that Muemmar said that 'His face' stands for 'His Person'.
From this cause, we do suggest to AlAlbani, Bin Baz and the somewhat fair Wahabists to opt for interpretation so that they would not be having to decided termination of their god to the neck, saving the face, and aberrance or atheism of AlBukhari for committing the offense of interpreting the divine attributes. Will they accept our suggestion?!
WAHABISTS' ANCESTORS WERE PROBLEMATICALLY ENGAGED IN THE VERSE
AsSuheili's ArRawdhulEnif, part 2 page 179:
AlAshari states: 'Face' mentioned in God's saying, (There shall remain only the face of your Lord.), is treated as same as the eye and hand that are exclusive attributes of Allah, the Exalted, and are neither realized by intellects nor by reported tenet.
AsShatibi's Alitisam, part 2 page 330:
Corporalists claimed that including the essence of the Creator, every thing is perishable saving His face. They cited God's saying, (Everything is perishable except his face.), as their evidence.
One of the disadvantages of their ill exegesis of the Verse, is that Hanbalite jurisprudents has not discussed swearing by Allah's face. I reviewed a considerable number of references of Hanbalite jurisprudence, but I could not grasp a single item concerning this topic. For Hanbalite corporalists, swearing by a part of Allah is not given the formal appearance of ritual swearing. Hanafites, on the other hand, discuss this topic and rule of legality of swearing by God's face since it is a metaphorical expression of His Person. "Oath would be invalid if its speaker was a corporalist," they add.
AlKashani's BedaiusSenaii, part 3 page 6:
Swearing by face of Allah is decided as legal oath. Ibn Suma'a relates this to Abu Yousuf who relates it to Abu Haneefa. 'Face' attached to Allah is an expression intending His Person. The Glorified the Exalted says, (Everything is perishable except His face). 'Face' stands for 'person'. Allah also says, (And there will endure for ever the [face] of your Lord, the Lord of glory and honor). Similarly, 'face' stands for 'person'. AlHassan Bin Ziyad: Abu Haneefa: "Swearing by Allah's face is not reckoned with oaths." Ibn Shuja: "This form is not within people's oaths. It is the vile's."
Abu Haneefa's verdict of excluding swearing by Allah's face from circle of oaths, is nearer to his ideology. He turned to antagonizing the Prophet's household and tending to corporalism after he had been a Zaidite a follower of Zaid Bin Ali Bin AlHussein. He, however, declared his repentance before the Abbasid ruler who admitted and designated him as the supervisor of the large new built mosque of Baghdad. Proximately, antagonizing the Prophet' household and welcoming corporalism are concurrent matters. At any rate, it is unacceptable to overlook the earlier narrative of Abu Haneefa's students.
AlKashani's BedaiusSenaii, part 3 page 143:
'Face' stands for the person. 'Face' mentioned in God's saying, (Everything is perishable except His face), stands for His Person. Saying, "I guarantee soandso's face," indicates guaranteeing that person. It is provable that such organs represent the whole body. By the same token, saying, "Your face is divorced," is decided as a form of legal divorcement.
AsSerkhasi's AlMabsout, part 8 page 133:
Swearing By The Face Of Allah:
Abu Yousuf and Mohammed decided this expression as a legal oath, since 'face' stands for the person. God, the Exalted, says, (And there endure the face of your Lord;). AlHassan decides that 'face' mentioned in the previous Verse stands for God's Person. Abu Shuja relates that Abu Haneefa reckons such an oath to the vile; the ignorant who intend ordinary faces. This proves disregarding that expression as a legal oath.
Abu Shuja's describing the swearers by God's face as ignorant, testifies that corporalism was widespread during Abu Haneefa's time; early the second Hijri century. Numerous narratives of the Prophet's household (peace be upon them) show that corporalism was widespread in the first century as well. Imam Mohammed AlBaqir refuted their dissidents' exegesis of the Verse.
Ibn Babawayih's AlImametu WetTabsira, page 92:
Abu Hamza: Abu Ja'far (peace be upon him):
God says, (Everything is perishable except His face). How is it rectified that everything perishes, but the face exclusively endures? Allah is more majestic than being described.
AlKuleini's AlKafi, part 1 page 143:
AlHarith Bin AlMughira AnNasri:
Abu Abdillah, Imam Ja'far AsSadiq was asked about God's saying, (Everything is perishable except His face). He was told that dissenters claim that except for God's face, everything shall be perished. He commented, "Praised be Allah. They have said a critical thing. By 'face', God intends the characters through whom people should be advancing towards God."
Some attempt at escaping that perplexity by claiming that 'perishable' mentioned in the Verse does not stand for termination. In his AlMufredat, page 544, ArRaghib explains 'perishable' as terminated. He records, "…This is called termination. It is intended in God's saying, (Everything is perishable except His face)."
AN OLD CORPORALIST AIMS AT SOLVING THE VERSE PERPLEXITY
AmMizi's TahdibulKemal part 28 page 437:
Mekki Bin Ibrahim: Yahya Bin Shibl: "What for do you ignore Muqatil?", Ebbad Bin Kutheir asked. "My people hated him," I answered. "Do not hate him. None more knowledgeable than him in field of Quranic and prophetic texts, is enduring," asserted Ebbad.
Yahya Bin Shibl: A young man cited the following question before Muqatil Bin Suleiman: "What is your opinion regarding God's saying, (Everything is perishable except His face)?" "This is Jahmite!", spoke Muqatil. "What is Jahmite?", asked the young and added, "If you have an information about this, you should say it, otherwise, you may confess of your unfamiliarity." "Woe is you!", Muqatil said, "Jahm had neither pilgrimaged to this House nor had he attended at the scholars' sessions. He was only given an eloquent tongue.
Regarding your question, God intends only the souled substances. About Queen of Sheba, He says, (And she has been given everything. 27:23), while she was given nothing more than royalty of her kingdom. The same thing is cited about God's saying, (And granted him means of access to everything. 18:84). That man was given nothing more than restricted royalty. God has showed, in detail, what is described by 'everything'."
Unfortunately, this exegesis is useless for Wahabists, since it is reckoned with interpretation which is deemed forbidden according to Wahabism. They should adopt for the extrinsic general meaning of 'everything'. This means that they should refer to the whole beings including Allah, the Exalted. We seek Allah's protecting us against such matters! They would be conceding the base upon which they founded their Wahabism if they take in Muqatil's exegesis. Nevertheless, Muqatil himself conceded the base upon which he founded his trend, when he was encircled by the impending questions of that asker.
Secondly, Muqatil's exegesis is not accurate. The Quranic expression 'everything' regarding beings, is usually used for expressing perfect enduring general meaning or relative general meaning. For instance, the following 'everything' mentioned in God's saying, (Nay! It is what you sought to hasten on, a blast of wind in which is a painful punishment, destroying everything by the command of its Lord; so they became such that naught could be seen except their dwellings. 46:245), cannot be explained by the perfect enduring generalization, since it is quite manifest that their dwellings were not destroyed by that wind. The meaning of God's saying, (Do you not know that Allah has power over everything? 2:106), and many similar ones, cannot be explained by the relative general meaning. It is unacceptable to exclude some things from God's absolute power or knowledge. In the same time, we may explain the forecited Verse by the relative general meaning; by saying that 'everything' includes only what is enjoying existence and potentiality.
Back to the Verse engaged. It is unacceptable to explain God's saying, (Everything is perishable except His face), by the relative general meaning intended by Muqatil, since, if perishability is dedicated to souled beings only, it will comprise Allah, the Elevated, for His being a divinely souled Being. Then, why is it only His face, not other organs and limbs, that is excluded. In addition, Muqatil and his pupils opted for the relative general meaning of 'everything' for finding a solution for that perplexity they were facing. They should have interpreted 'His face' of the same Verse into 'His Person' so that the total perplexity should be null! The factual general meaning is extrinsic, and, as they claim, the material meaning is also extrinsic. Why was it lawful to interpret one of them, while it is unlawful to do the same thing with the other?
The Verse is dealing with termination of this world before Resurrection Day. Occasion or discernment and subject of the Verse imposes the factual general
meaning and, in turns, leads to nullity of excluding anything other than that excluded by Allah, the Exalted. It also imposes that Allah, the Exalted, is out of the Verse subject since it deals with termination of creatures, not the Creator. This conclusion allows to interpret 'His face' into 'certain creatures' or 'His Person' since the exception of the Verse is interrupted the excluded substance is of the same species of the general matter from which it was excluded.
Muqatil, the inheritor of the Jew corporalists, proved his lack to harmonize between his dialect and the Verse. He failed to seize out the enduring general meaning of 'everything' and restricting its meaning to the souled creatures.
THE OTHER SUNNIS' EXEGESIS OF THE VERSE
Ashatibi's Alitisam, part 2 page 303:
This proves that there are definite linguistic idioms unknown by some Arab individuals. Hence, it is obligatory to ask about such items… The closest opinion to the fact is that the meaning is 'bearer of the face'. The Arab say, "I did so for soandso's face." This means "I did it for him." Therefore, the meaning of the Verse is 'Everything is perishable except Him.'
AlFakhr ArRazi's Book of Tafseer, volume 3 part 6 page 437:
(Except His face) proposes 'except Him'. The word 'face' is usually used for expressing the person.
AlFakhr ArRazi's Book of Tafseer, volume 13 part 26 page 22:
Various opinions were cited as the exegesis of God's saying, (Everything is perishable except His face). Some interpreted 'perishability' into termination. Thus, the meaning should be that Allah, the Exalted, will terminate everything but Him. Others interpreted 'perishability' into eradicating benefits, by means of death or keeping parts cut apart. This meaning is usually used by the Arab. A third party cited possibility of individual perishing as the meaning of 'perishability'. They claim that saving Him, everything is possibly existent, and what is possibly existent is perishable. It seems that ArRazi prefers the latter exegesis.
AlFakhr ArRazi's Book of Tafseer, volume 13 part 26 page 24:
Corporalists brought this Verse as an evidence on their faith, from two sides. First, they claim that the Verse is evidently expressive in proving Allah's face. This results in corporalism. Second, the word 'to' in (And to Him you shall be brought back), is used for conclusion of purposes. This befalls to corporals only.
As an answer of this claim, we cite the following: Had this claim been correct, the entire organs of the Lord should have been terminated except His face. Some of the Rafidite anthropomorphists, like Bayan Bin Saman, commit themselves to this saying. At any rate, no single sane admits so.
Although it is categorically recorded in dependable references that the Hanbalite and Asharite corporalists committed to the previous saying, ArRazi evaded recording so and rested on Bayan Bin Saman. I noticed that the modern corporalists, like AlAlbani, Bin Baz and their followers adopt this ill exegesis.
In reference books of Shias, Bayan Bin Saman, ArRazi imputes to Shias, is incarnationist, atheist and accursed. His father and he claimed godhood.
TaraifulMeqal, part 2 page 231:
Bayan Bin Saman AtTamimi AnNehdi claims Allah's having the appearance of an animal, and that everything is perishable except His face, and that Allah's soul was incarnated in Ali (peace be upon him), Mohammed Bin AlHanafiya, Abu Hashim and Bayan respectively. Cursed be Bayan Bin Saman.
AnNubekhti's AlFarqu BeinelFuraq, page 216:
The immoderate Bayanites:
They claim that Imamate was Mohammed Bin AlHanafiya's, Abu Hashim Abdullah Bin Mohammed's and Bayan Bin Saman's respectively. They had various opinions about their head, Bayan. Some claimed his prophesy and repealing Mohammed's religion. Some claimed his godhood. This sect is apostate and excluded from all the other Islamic sects since they claimed godhood of Bayan, their head.
ArRazi, however, is not blamed for clinging Bayan Bin Saman to Shias. Tens of atheists and accursed individuals were imposed on our sect. Furthermore, they have been encumbering us with flaws and blunders of such persons. Meanwhile, our reference books, besides cursing such individuals, are crying with innocence.
Sunni scholars interpreted 'his face' into deeds intended for Allah's face. Some Shiite scholars agreed to this exegesis.
ArRaghib's AlMufredat, page 513:
Exegesis of (And there will endure the face of your Lord;).
Some interpreted 'the face' into God's Person. Others interpreted it into pursuing the course of Allah by offering good deeds'. Regarding God's sayings, (Whither you turn, thither is Allah's [face]. 2:115), (Everything is perishable except his [face]), (Who desire Allah's [face]. 30:38) and (We only feed you for the [face] of Allah. 76:9), 'face' mentioned is stood for God's Person. On that
account, meanings of the Verses should be 'everything is perishable except His Person' and so on.
As this interpretation was provided before Abu Abdillah, son of ArRida, he said, "Praised be Allah. They have said a critical thing. By 'face', God intends the characters through whom people should be advancing towards God." The meaning of the Verse should be 'everything from the servants' deeds is perishable and void except what is intended for the sake of Allah…
In fact, Abu Abdillah, previously mentioned, is Abu Abdillah Ja'far Bin Mohammed AsSadiq (peace be upon him). He is not son of ArRida. It seems that ArRaghib was attracted by the forecited narrative recorded in AlKafi. Allah's being out of the Verse subject, and correlation of exclusion the excluded substance of the same species of the general matter involved cited in the Verse were the two matters that incited ArRaghib on preferring this interpretation.
EXEGESIS OF THE VERSE CITED BY SCHOLARS OF AHLULBEIT SECT
For citing exegeses of God's saying, (Everything is perishable Except His [face]), (We only feed you for Allah's [face]), (There will only endure the [face] of your lord), and the other Verses in which 'face' is mentioned, we provide the following:
In Arabic, the word 'face' stands for variant meanings:
Face is that physical appearance of every animal.
Face is the headmost of everything. God says, (And a party of the followers of the Book say: Avow belief in that which has been revealed to those who believe in the [face] first part of the day. 3:72)
Face is the intention of a deed. God says, (And who has a better religion than he who submit [his face] himself to Allah. 4:125), and says, (Then set your face upright to the religion. 10:105).
Face is the solution.
Face is the direction and the side.
Face is the standing and reputation.
Face is the chief of people.
Face is the self and the person. God says, (Some faces on that day shall be bright. Looking to their Lord. And other faces on that day shall be gloomy. Knowing that there will be made to befall them some great calamity). God also says, (Other faces on that day shall be happy. Wellpleased because of their striving. 8:88). It is inappropriate to attach brightness, gloominess, knowledge,
happiness and pleasingness to faces actually. These adjectives were added extraneously to faces. They are actually added to the sentence as a whole. Consequently, 'His face' mentioned in God's saying, (Everything is perishable except His face), stands for His Person. The same thing is said about the word in God's saying, (And there will endure for ever the [face] of your Lord, Lord of glory and honor). As long as 'face' is intended to express the Lord's Person, the attachment of (the Lord of glory and honor) is, syntactically, ascribed to 'face', not 'Lord', while in God's saying, (Blessed be the name of your Lord, the Lord of glory and honor. 55:78), the attachment of (the Lord of glory and honor) is, syntactically, ascribed to 'Lord', not 'name' since the two are of different references. *
There is another probable exegesis for the Verse involved. This exegesis is related to some earlier scholars. It is that 'face' stands for deeds intended and offered to Allah, the Exalted, exclusively. On this account, meaning of the Verse should be 'Regard not any associate to Allah, and call not upon any god other than Him. Every act intended and offered to other than Him is perishable and void.'
How is it acceptable for corporalists to rest upon the extrinsic meaning of this Verse and its likes? This will certainly be leading to Allah's full termination excepting His face. This faith is showing atheism and naiveté of its bearer. God's sayings, (We only feed you for Allah's [face]), (The [face] of His Highest Lord. 92:20) and (who desire the [face] of Allah), are interpreted that these deeds are done for the sake of Allah, intending His rewards, contiguity and standing. God's saying, (thither is Allah's [face]), is probably intending Allah's Person on meanings of awareness and knowledgeability, not on incarnate meaning. It is also probable that 'face' stands for God's satisfaction, reward and contiguity. Furthermore, it is probable that 'face' implies localities. Hence, the attachment shall be referring to God's royalty, creation, origination and making. The first attachment is Allah's saying, (Allah's is the east and the west, Whither you turn, thither is Allah's [face]), refers to the fact that the entire directions are totally controlled and possessed by Allah, the Exalted. Thanks to God, this is clear and evident.
Margin of BiharulAnwar, part 4 page 6:
____________
* Pursuant to Arabic syntax,'Thu' in the earlier Verse should be 'Thi' if it is attached to 'Lord', while in the letter, it is 'Thi' since it is attached to 'Lord'. Depending on this syntactic evidence, Al-Murteda intends to say that 'face' and 'Lord', mentioned in the earlier Verse are two different words of the same reference, while 'name' and 'Lord', mentioned in the letter, are two words or two different references.
There is a metaphorical expression in God's saying, (Everything is perishable except His face). 'Face' expresses person and self. The same thing is said about God's saying, (And there will endure the [face] of your Lord). Syntactically, the subjunctive case used in the current Quranic text, is a clear evidence on opting for 'person' as the interpretation of 'face'. The prepositional case would be used if the extrinsic material meaning of the Verse was intended…
Another exegesis is cited. Some interpret 'face' into 'virtuous deeds intended for the sake of Allah, and for seeking His contiguity and favors. Hence, the Lord informs us that everything shall be terminated saving His religion which is the only way to Him, and the only way by which His favors and satisfaction are obtained.
Concisely, Sharif AlMurteda agrees with the Sunni noncorporalists on the exegesis that 'face' stands for the person. He also cites that the word intended should probably stand for the virtuous deeds intended to Allah exclusively.
Various narratives regarding dedicating signification of 'face' mentioned in the Verse involved, as well as looking at the Lord's face in the Hereafter, to the prophets and their disciples (peace be upon them all), since they are bearers of the Lord's divine knowledge and doctrines. Thus, they are indeed the face from whom Allah is proceeded.
AtTebirsi's Alihtijaj, part 2 page 190:
… "O son of the Prophet! What is the purport of the hadith, (The reward of 'There is no god but Allah' is viewing at Allah's face.)?", I asked Imam ArRida. "O AbusSelt! He is apostatizing, that whoever ascribes a material face to Allah.", answered Imam ArRida, and went on, "Allah's face is His prophets, apostles and disciples (peace be upon them), by whom God, His religion and knowledge is sought. Allah, the Almighty the Exalted, says, (Everyone [Everything] on it must pass away, and there will endure for ever the [face] person of your Lord, the Lord of glory and honor.) and (Everything is perishable except His [face]). Thus, viewing at Allah's prophets, apostles and disciples, in their standings, is a great reward for the believers. The Prophet (peace be upon him and his family) stated, 'He whoever bears malice against my household and progeny, shall never see me and I shall never see him on Resurrection Day.' He also stated, 'Among you there are persons who shall never see me again after my mundane departure.' O AbusSelt! A space cannot be attributed to Allah, the Praised the Exalted. Views and illusions cannot comprehend Him."
Imam AsSadiq's narrative, quoted from AlKuleini's AlKafi, part 1 page 143, regarding the same subject, has been forecited.
In his Book of hadith, part 8 page 174, AlBukhari records that 'face' mentioned in the Verse involved, hints at God's Person:
God's Saying, (Say: What Thing Is The Weightiest In Testimony?)
Allah, the Exalted calls 'thing' on Himself. He says, (Say: What thing is the weightiest in testimony? Say: Allah). Likewise, the Prophet (peace be upon him) called 'thing' on the Quran. It is one of the divine attributes. Allah says, (Everything is perishable except His face).
AlBukhari proposes that 'thing' mentioned in the Verse comprises Allah, the Exalted, and the expression of exclusion hints at a correlation between the whole sentence and the excluded thing. This means that 'face' stands for His Person.
A more curious matter is that AlBukhari, in his book of hadith, part 6 page 17, records a statement near to the Prophet's household's exegesis of the Verse:
'Face' included in the Verse, (Everything is perishable except His face), alludes to God's possession. Some cited deeds intended for God's sake as the exegesis of 'face' involved. Mujahid says: God's face is the argumentative news.
Probably, a manuscript error has occurred to AlBukhari's previous words. Yet, the entire versions of AlBukhari's book of hadith record the same 'argumentative news' which is very close to 'prophets and disciples' in writing. It seems that the origin is 'prophets and disciples', since this is the very exegesis pointed out by the Prophet's household.
A likelihood has been cited because AlBukhari presents Mujahid's exegesis under the title of exegesis of God's saying, (Everything is perishable except His face) which is Verse 88 of sura of Qassas, while he might intend to refer to Verse 66 of the same , since the latter comprises the word 'news' which is confused with 'prophets'. Regarding so, Mujahid would be recording a matter out of our debate.
Owing to this likelihood, we have to undertake AlBukhari's confused statement and regard that he records the exegesis of an earlier Verse under the title of a latter one.
Finally, it is acceptable to expose that the Verse concerned deals with the various generations of this earth before Resurrection Day. Hence, the meaning should be that everything shall be perishing in this world before Resurrection Day except Allah's disciples, who will endure till the last moments of this earth, when he, the Exalted, shall raise His argumentative disciple from the earth and the 'divine scream' shall be befalling. From this cause, the Verse pertains all what is perishable and what is consistent in social lives and origination of generations. This will cite a difference between perishability mentioned here and termination intended in God's saying, (Everyone [everything] on it must pass away).
The earlier narratives recorded in AlImametu WetTabsira, page 92 and AlKafi, part 1 page 143, are clear proofs of actuality of this exegesis.
AsSaduq's Kemaluddin, page 231:
Abu Hamza: Regarding God's saying, (Everything is perishable except His face), Imam Abu Ja'far stated, "Is it acceptable that everything shall be perishing, and God's face shall be the only enduring thing? Allah is more glorified than being described. The real meaning of the Verse is that everything shall be perishing except God's religion. We are the direction from whom Allah is approached. As long as Allah has a matter to do with His servants, His argumentative disciples are endured. Otherwise, God will raise us and do whatever he wills.
Personally, this is the only reasonable exegesis of the Verse. It is absolutely impossible that God's Essence is included in perishability, that it needs an exclusion to express. Depending on so, we have to dedicate created things to 'everything' mentioned in the Verse. On that account, the excluded should be God's prophets and argumentative disciples (peace be upon them).
In many other narratives; such as the previous, it is emphasized that prophets and Imams (peace be upon them) are intended in 'Allah's face' frequently recorded in the holy Quran. It is also recorded that looking at those individuals is the accurate interpretation of looking at the Lord's face mentioned in various prophetic texts.. Finally, this meaning does in no means oppose the previous meaning of the prophets and argumentative disciples' being the Lord's face.
