AT-TUHFAT’UL MADANIYYAH FI’L AQÎDAT’IS SALAFIYYAH | SHAYKH HAMAD BIN NÂSIR

[Subul’us Salâm]

Türkçe

Mentioning the View of the Imâm Abu'l Qâsim Abdullâh bin Khalaf al-Muqri al-Andalusî

He said in the commentary of al-Mulakhkhas when he mentioned the Hadith of Nuzûl,

"There is evidence in this Hadîth that Allâhu Taâlâ is above the seven heavens above the Arsh without delving into its howness and without being in contact²⁷¹, as was stated by the people of knowledge. The evidence for their views is Allâhu Taâlâ's statement,

‌﴿‌الرَّحْمَنُ ‌عَلَى ‌الْعَرْشِ ‌اسْتَوَى﴾

"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)

Also, Allâhu Taâlâ's statement,

‌﴿ثُمَّ ‌اسْتَوَى ‌عَلَى ‌الْعَرْشِ﴾

"And then He did Istiwâ over the Arsh." (al-A'râf, 7/54)

Also, Allâhu Taâlâ's statement,

‌﴿لَيْسَ لَهُ دَافِعٌ ۞ مِنَ اللَّهِ ذِي الْمَعَارِجِ﴾

"...which none can avert from Allâh, the Lord of the ways of ascent." (al-Ma'ârij, 70/2-3)

The word Urûj mentioned in the verse means to ascend.

Mâlik bin Anas said: "Allâh Azza wa Jalla is fi's Samâ (in the heavens), His knowledge is everywhere, and there is no place where his knowledge is not present."

What he intends by the phrase "Fi's Samâ" is "Ala's Samâ (He being above the heavens)."

Until he said, "Everything I mentioned is clear evidence regarding the invalidity of the view of one who says that Istiwâ is figurative speech and that Istiwâ means Istilâ. This is because linguistically, Istilâ occurs after striving to conquer. Whereas nothing can conquer Allâh.

From the rights of speech is to construe it according to its proper sense, unless the Ummah agrees that with it is intended figurative speech. This is because there is no other way to follow what has been revealed to us from our Lord. The Speech of Allâh is only interpretated through the most famous and most apparent aspect unless something that necessitates submitting to interpretating it through another aspect is present. If we were to accept every claimant's claim regarding something being figurative speech, none of the acts of worship would be established. However, it only befits Allâh to address the Ummah with that which the Arabs comprehend, according to what is known in their dialogues and the meaning of which is valid in the presence of the listeners.

Linguistically, Istiwâ is known and understood. Istiwâ means Uluww (being above), rising above something, and becoming established in it.

If someone argues against us saying, "If this was so, Allâh would resemble the creation. This is because that which is encompassed or contained by places, is created."

It is said: This is not necessitated. Because Allâhu Taâlâ is such that,

‌﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾

"There is nothing like unto Him." (ash-Shûrâ 42/11)

This is also because Allâh is incomparable to His creations, and He existed before places. It is intellectually sound and evidently established that in eternity, Allâh was not in any place, and He was not nonexistent. Thus, how can He be compared to something He created? Or how can Tamthîl or Tashbîh occur between Him and His creation? High above is Allâh from what the wrong-doers say by sublime greatness.

If someone says: "We have described our Lord to be existent in eternity while not being in any place. Thereafter, Allâh created places thus He became in a place. Thereby, we affirm change and movement regarding Allâh. Therefore, Allâh separated Himself from the attribute He possessed in eternity (not being in a place) and He became present in a place while not being in another place."

It is said to him: In the same way, you have claimed that Allâh was not in one place, and thereafter, He became present everywhere. Your deity changes according to you and moves from not being in a place into being everywhere!

If he says: "Surely in eternity, Allâh was everywhere just as He is currently everywhere."

Thus, the claimant has deemed existent things and places alongside Allâh in eternity, and this is invalid.

If he says: "According to you, is it permissible for Allâh to move from being nowhere in eternity to being in a place?"

It is said to him: As for movement and change in state; there is no way to state this generally about Him. This is because His existence in eternity doesn't necessitate Him being in a place. In the same manner, Him moving does not necessitate Him being in a place. He does not resemble the creatures in this regard.

However, even though the meaning is the same, we do say, "The One who has no place performed Istiwâ [to a place]," but we do not say "He moved." Likewise, we say, "He has an Arsh," but we do not say "He has a Sarîr (bed)." We say, "He is al-Hakîm," but we do not say, "He is al-Âqil (the possessor of intellect)." We say, "He is the Khalîl of Ibrahîm," but we do not say, "He is the Sadîq (friend) of Ibrâhîm." This is because we do not name or describe or label Allâhu Taâlâ with anything other than what He has named Himself. We do not repel from Him what He described Himself with, for this is repelling the Qur'ân."<sup>272


271-</sup> Shaykh Abd'ul Latîf bin Abd'ir Rahmân Âl'ush Shaykh Rahimahullâh said,

"As for one's statement, "Allâh performed Istiwâ without contacting the Arsh," we previously mentioned that the Madhhab of the Salaf and the Imâms of Islâm is not adding or exceeding what is found in the Book and the Sunnah and they pause and stop where the Book and the Sunnah pause and stop.

Imâm Ahmad Rahimahullâh said, "Allâhu Taâlâ is not described with anything other than what He described Himself with or what His Messenger Sallallâhu Alayhi wa Sallam described Him with." End quote from Imâm Ahmad.

This is due to their knowledge pertaining to Allâh, His magnificence found in their chests, their profuse awe of Him, and His extreme majesty.

The phrase "contact" is a fabricated innovation. No one who is imitated and followed has said this. If negating Istiwâ, Uluww, elevation, and highness denoted by the textual proofs is intended with this phrase, this is an invalid opinion. The one who espouses this opinion is a misguided person who opposes the Book, Sunnah, and the Ijmâ of the Salaf of the Ummah, disputes sound intellect and evident textual proofs, and this person undoubtedly is a Jahmî who is from the types of those Jahmîs who came before him.

If he does not intend this with the phrase "contact" but rather affirms Uluww, highness, and elevation which is denoted by the phrase Istiwâ, then it is said regarding such person that he is a misguided innovator who says allegorical misleading things regarding the attributes.

Thus, it is impermissible to negate or affirm this phrase contact. That which is obligatory regarding this is following the Book and Sunnah, describing with the Salafî, Îmânî terms, and abandoning the allegorical." (ad-Durar'us Saniyyah, 3/289-290)

^272- With similar wording in Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 227-233.

[Subul’us Salâm]

Türkçe

Mentioning the View of the [Imâm] Hâfidh Abû Bakr al-Khatîb, Rahimahullâhu Taâlâ

He said, "As for speech regarding the attributes, the Madhhab of the Salaf is affirming and giving them the ruling of their apparent meanings, and negating delving into their Kayfiyyah (howness) and making Tashbîh with them. Speech regarding the attributes is subsidiary to speech regarding the essence. Regarding the attributes, we follow the path and example of the essence. Since affirming the Lord of the worlds is well-known, and affirming Him is merely affirming His existence and it is not the affirmation of limiting Him nor describing Him, then likewise, affirming His attributes is merely affirming their existence and it is not the affirmation of limiting Him nor describing Him.

Thus, when we say a hand, hearing, and seeing, then this is merely affirming attributes which Allâh affirmed for Himself. We do not say that the meaning of hand is Qudrah (strength), nor do we say that the meaning of hearing and seeing is knowledge. Likewise, we do not say that these are limbs and instruments for the acts in question. We do not resemble them to the hands, hearings, and sights that are limbs and we say: It is obligatory to affirm these only because the Tawqîf (Qur'ân and Sunnah) has came with them. It is also obligatory to negate resembling these due to the statement of Allâhu Taâlâ,

‌﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾

"There is nothing like unto Him." (ash-Shûrâ 42/11)

And Allâhu Taâlâ's statement,

‌﴿وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ﴾

"And there is none comparable unto Him." (al-Ikhlâs 112/4)"

Quotation from al-Khatîb ends here.²⁷³

Hâfidh adh-Dhahabî said, "What is intended by the apparent of these attributes is that the words in the Book and the Sunnah have no inner meaning other than what they are used for. As Mâlik and others said, "Istiwâ is known."

Likewise, is what is to be said about hearing, sight, [knowledge,] speech, will, face, and similar attributes: These are known, therefore, there is no need for explanations and interpretations, however, the howness of all these is unknown to us."²⁷⁴

Adh-Dhahabî said, "The latter scholars who are characterized by philosophical speculation have espoused a view that was later introduced and I don't know of anyone who has adopted this view before them. They said: These attributes are accepted as they come and are not interpretated while believing that the apparent meaning of these attributes is unintended.

It is derived from this view that two things are meant by the apparent meaning:

The first: They do not have any interpretation other than the indication of the address. As the Salaf said, Istiwâ is well-known. Likewise, Sufyân and others said: Reading them is its explanation. Meaning, they are linguistically clear, well known, and evident. For these, the straits of forceful interpretations and distorting is not sought. This is the Madhhab of the Salaf and alongside this, the Salaf agreed that these attributes do not resemble the attributes of human beings in any way. This is because al-Bârî has no similar in His essence and His attributes.

The second: The apparent meaning of these attributes is the attribute that forms in imagination, just as the attributes of man is formed in the mind. However, this is not intended with the apparent. This is because even though Allâh has many attributes, He is single, Samad, and He is unique, since all of His attributes are true, however, they have no similar or equivalent. Who is it that can see Him and describe Him to us?

By Allâh, we are helpless, exhausted, bewildered, and flabbergasted regarding the definition of the soul that is within us. How do we rise every night when our souls are taken by its al-Bârî (in sleep)? How does He release them? How do they move after death? How is the life of the martyr who is provided sustenance in the presence of His Lord after his death?

How is the current life of the prophets? How did the Nabî Sallallâhu Alayhi wa Sallam witness his brother Mûsâ Alayh'is Salâm praying in his grave? Then how did he see him in the sixth heaven and conversed with him and advised him to appeal to the Lord of the worlds and ask Him to lighten the burden of His nation? How did Mûsâ debate his father Âdam, and how did Âdam overcome him with presenting as evidence the preordained decree and that it is useless to condemn after repenting and its acceptance?

Likewise, we are incapable of describing how we will be in Paradise and describing al-Hûr al-În.

What if we moved from there to the angels and their essence, their qualities, it being possible for some of them to swallow the world like a morsel and alongside this, their glamor, beauty, and the purity of their luminous intrinsic, essential nature; how would our condition be?

Allâh is higher and greater. The greatest example belongs to Him alone. To Him belongs absolute perfection. There is absolutely nothing like Him.

‌﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾

"There is nothing like unto Him." (ash-Shûrâ 42/11)²⁷⁵

End quote from adh-Dhahabî.²⁷⁶

Al-Khatîb passed away in the year 463 H. After him, there was no one like him in Baghdâd in knowledge of this field.


^273- With similar wording in adh-Dhahabî, al-Uluww, p. 253-254.

^274- With similar wording in adh-Dhahabî, al-Uluww, p. 254.

^275- In the other copy, the following verse is found in place of the above-mentioned verse,

‌﴿آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ﴾

"We believe in Allâh, and bear witness that we are Muslims." (Âl-i Imrân, 3/52)

^276- With similar wording in adh-Dhahabî, al-Uluww, p. 251.