Inshaa Allah this will be a series of posts focused on clarifying the correct understanding of the Names and Attributes of Allah according to the Aqeedah of the Salaf as Saleh, along with refutations on the doubts and misconceptions that have been introduced by the latter groups, especially that of the Ash'arees as their scholars today are many and their influence is wide-spread, wallahul musta'an.
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Table of Contents:
A. The Qur'aan as the Speech of Allaah
- Introduction
- Section I - The Concept of the Kalaam of Allaah
- Section II - The Qur'aan as the Kalaam of Allaah
- Section III - A Refutation of the Ash'arees
- Conclusion
B. On the Muhkam and Muttashaabih
- Definition Of Muhkam and Muttashaabih
- The Qur'aan as Muhkam and Muttashaabih
- The Exact Meaning of The Muhkam and The Muttashaabih
- The Attributes of Allaah as Muttashaabih?
C. On the Haqeeqee and Majaazee
- The Attributes of Allaah as Majaaz?
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A. The Qur'aan as the Speech of Allaah
Introduction
The detailed discussions of the Qur`aan as the Speech (kalaam) of Allaah are typically not found in the books of 'uloom al-Qur`aan, but rather in the books of 'aqeedah (faith). However, it was felt that this topic deserved greater attention in this work for a number of reasons: Firstly, due to the importance of this topic, since it deals with some of the Characteristics (sifaat) of Allaah, and of the Qur`aan; secondly, this topic has been the subject of great controversy during the history of Islaam, and great scholars have been persecuted because of it, therefore it deserves some discussion and elaboration; thirdly, there still exist incorrect concepts and ideas concerning the meaning of the kalaam of Allaah, primarily amongst innovated sects which claim to be in the fold of Ahl as-Sunnah wa al-Jamaa'ah [1] ; and, lastly, there does not exist any discussion of this topic in English. [2]
Before discussing the Qur`aan in particular as the kalaam of Allaah, it is necessary to understand the concept of the kalaam of Allaah.
-------------------------------
Footnotes:
[1]An expression that translates as أ¢â‚¬إ“The Followers of the Sunnah and the Right Group,أ¢â‚¬â„¢ to differentiate those who do not follow the Sunnah, or the Companions of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam). The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) predicted, in a number of hadeeth, that his ummah would divide into seventy-three sects, all of which would be in the fire of Hell except one. When asked what the characteristics of this saved group were, he replied, أ¢â‚¬إ“They are (that group) that follow what I am following today, and my Companionsأ¢â‚¬? (Narrated by at-Tirmidhee); meaning the Ahl as-SUnnah wa al-Jamaaأ¢â‚¬â„¢ah.
[2]However, it should be kept in mind that this is a relatively brief discussion, and it is hoped that perhaps a more detailed explanation of this, and other, concepts of faith be available soon, Inshaa Allaah.
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Table of Contents:
A. The Qur'aan as the Speech of Allaah
- Introduction
- Section I - The Concept of the Kalaam of Allaah
- Section II - The Qur'aan as the Kalaam of Allaah
- Section III - A Refutation of the Ash'arees
- Conclusion
B. On the Muhkam and Muttashaabih
- Definition Of Muhkam and Muttashaabih
- The Qur'aan as Muhkam and Muttashaabih
- The Exact Meaning of The Muhkam and The Muttashaabih
- The Attributes of Allaah as Muttashaabih?
C. On the Haqeeqee and Majaazee
- The Attributes of Allaah as Majaaz?
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A. The Qur'aan as the Speech of Allaah
Introduction
The detailed discussions of the Qur`aan as the Speech (kalaam) of Allaah are typically not found in the books of 'uloom al-Qur`aan, but rather in the books of 'aqeedah (faith). However, it was felt that this topic deserved greater attention in this work for a number of reasons: Firstly, due to the importance of this topic, since it deals with some of the Characteristics (sifaat) of Allaah, and of the Qur`aan; secondly, this topic has been the subject of great controversy during the history of Islaam, and great scholars have been persecuted because of it, therefore it deserves some discussion and elaboration; thirdly, there still exist incorrect concepts and ideas concerning the meaning of the kalaam of Allaah, primarily amongst innovated sects which claim to be in the fold of Ahl as-Sunnah wa al-Jamaa'ah [1] ; and, lastly, there does not exist any discussion of this topic in English. [2]
Before discussing the Qur`aan in particular as the kalaam of Allaah, it is necessary to understand the concept of the kalaam of Allaah.
-------------------------------
Footnotes:
[1]An expression that translates as أ¢â‚¬إ“The Followers of the Sunnah and the Right Group,أ¢â‚¬â„¢ to differentiate those who do not follow the Sunnah, or the Companions of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam). The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) predicted, in a number of hadeeth, that his ummah would divide into seventy-three sects, all of which would be in the fire of Hell except one. When asked what the characteristics of this saved group were, he replied, أ¢â‚¬إ“They are (that group) that follow what I am following today, and my Companionsأ¢â‚¬? (Narrated by at-Tirmidhee); meaning the Ahl as-SUnnah wa al-Jamaaأ¢â‚¬â„¢ah.
[2]However, it should be kept in mind that this is a relatively brief discussion, and it is hoped that perhaps a more detailed explanation of this, and other, concepts of faith be available soon, Inshaa Allaah.
---------- Post added at 09:31 AM ---------- Previous post was at 09:30 AM ----------
Section I. The Concept of the Kalaam of Allaah
The topic of the kalaam of Allaah deals with one of the Attributes that Allaah has described Himself with, namely, that of Speech (kalaam). When dealing with the topic of the Names and Attributes of Allaah, two basic principles must be understood.
The first principle is that Allaah has described Himself with the Best and Most Perfect Names and Attributes; Names and Attributes of Beauty, Majesty, Grandeur, Perfection and Excellence; in other words, all Names and Attributes that befit Him. Allaah says in the Qur`aan,
"And to Allaah belongs (all) the Most Beautiful Names, so call on Him with them" (7:180).
In addition to affirming these Names and Attributes, Allaah has also negated all attributes of imperfection from Himself, such as sleep and tiredness (2:255), forgetfulness and error (20:52) and other attributes that do not befit His Glory. [3]
The second principle is that Allaah's Names and Attributes are Unique, and do not resemble the attributes of His creation. Allaah says,
"There is nothing that is similar to Him, and He is the All-Hearer, All-Seer" (42:11).
Therefore, since Allaah's Attributes are unique, it is not possible for mankind to understand the exact nature of Allaah's Names and Attributes, even though it is possible to understand the concept that any Name or Attribute refers to. For example, Allaah has described Himself in the Qur`aan as al-Hayy, which means, 'The Ever-Living.' Mankind understands that Allaah is Ever-Living; that He was always with life, and will always be with life. He also understands that, even though he himself is 'alive' (hayy), the life that he has is very different from the one that Allaah describes Himself as having, for man's life was given to him, and it shall be taken away from him, in contrast to the characteristic of life that Allaah describes Himself with. In addition, man does not have the power to create life, unlike Allaah. So man has the characteristic of life, and Allaah describes Himself as having the characteristic of Life, but the actuality of the two characteristics differ as much as man differs from the Creator. Therefore, mankind understands the concept of Allaah's name al-Hayy, but can never understand the actuality of it. The same analogy applies for the other Names and Attributes of Allaah.
It is essential, therefore, when dealing with the Names and Attributes of Allaah, not to deny or distort the meanings of these Names and Attributes, since Allaah has described Himself with these Names and Attributes. Likewise, it is not allowed to try to make these attributes similar to those of the Creation, nor try to delve into the 'how-ness' of His Attributes, since the attributes of the creation are imperfect, whereas the Attributes of Allaah are Perfect and Unique.
With these two basic principles in mind, we now proceed to the concept of the kalaam of Allaah.
Allaah, all Praise and Glory be to Him, has described Himself as having the Characteristic of kalaam in over two dozen verses in the Qur`aan. Amongst these verses are the following:
And Allaah spoke directly (kallama) to Moosaa" (4:164) ;
"And the Word (kalaam) of your Lord has been fulfilled in truth and justice" (6:115);
"Say, 'If the oceans were ink wherewith to write the kalaam of my Lord, the oceans would be exhausted before the kalaam of my Lord would finish, even if We brought (another ocean) like it for its aid,'" (16:109)
"And the Word of Allaah (kalima) is the uppermost" (9:40),
"(It will be said to the people in the Heavens) 'Peace be on you,' a Word from a Lord who is Most Merciful" (36:58).
Therefore, we affirm what Allaah has affirmed for Himself, namely, that He Speaks when He wishes, and to whomever He wishes. As Allaah says,
"These are the prophets, some of them We have honoured and blessed over others, (and) some of them Allaah spoke to" (2:253)
In addition, the kalaam of Allaah is heard by His creation, and consists of words and letters. The fact that the kalaam of Allaah can be heard is clearly proven in the Qur`aan and sunnah. For example, in the story of Moosaa, the Qur`aan mentions that Allaah spoke to Moosaa and addressed him:
"And when he (Moosaa) came (to the fire), he was called, 'O Moosaa, Verily, I am your Lord...and I have chosen you, therefore listen to that which is inspired to you'"(20:12).
In another verse, the Qur`aan says,
"Have you heard the story of Moosaa? When his Lord called him in the sacred valley of Toowa" (79:15-16).
These verses are clear that Allaah spoke to Moosaa and Moosaa heard this speech. The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) also described a meeting between Adam and Moosaa, in which Adam asked Moosaa, "Are you the one whom Allaah spoke to, from behind a veil, and there was no interpreter between you, nor was their any messenger?" Moosaa answered, "Yes." [4] The hadeeth is explicit in that Allaah's kalaam to Moosaa was without any intermediary. In another authentic hadeeth, the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) clearly stated that Allaah's kalaam is with sound, for he said, "When Allaah decrees a matter in the skies, the angels move their wings in humility for His speech, which sounds like a chain over a rock..." [5] In this hadeeth, the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) gave a description of the sound of the kalaam of Allaah, which clearly proves that Allaah's kalaam is with sound.
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Footnotes:
[3]The affirmation of Allaahأ¢â‚¬â„¢s Names and Attributes, in general, occurs specifically; each Name and Attribute is mentioned and affirmed individually. For example, أ¢â‚¬ثœThe All-Seerأ¢â‚¬â„¢, أ¢â‚¬ثœThe Ever-Livingأ¢â‚¬â„¢, أ¢â‚¬ثœThe Bestower of Mercyأ¢â‚¬â„¢, etc. As for negation, this occurs in general, unspecific terms (most of the time); for example, أ¢â‚¬ثœThere is nothing that is similar to Himأ¢â‚¬â„¢, أ¢â‚¬ثœThere is none that is equal to Himأ¢â‚¬â„¢, etc. Negation of specific attributes (such as forgetfulness and error) is rare, and only for a purpose.
[4]Reported by Aboo Dawood, and others.
[5]Reported by al-Bukhaaree. Some groups allege that the sound described in the hadeeth refers to the movement of the angelأ¢â‚¬â„¢s wings. This can be refuted by a number of ways: firstly, other narrations of this hadeeth are explicit that the sound refers to Allaahأ¢â‚¬â„¢s kalaam, and not the angelأ¢â‚¬â„¢s wings (cf. Al-Judayأ¢â‚¬â„¢, Al-Aqeedah as-Salafiyah fee Kalaam Rab al-Bariyyah, p.167); secondly, the tense that is used for the sound is masculine, whereas the wings are feminine, so if the wings of the angels were the object of the sound, the tense would have been feminine also.
---------- Post added at 09:32 AM ---------- Previous post was at 09:31 AM ----------
(Continuation of 'Section I - The Concept of the Kalaam of Allaah'...)
This was also the belief of the salaf. Imaam Ahmad ibn Hanbal (d. 241 A.H.) was asked by his son Abdullaah (d. 290 A.H.), "When Allaah spoke to Moosa, did He speak with a sound (that was heard by Moosaa)?" Imaam Ahmad answered, "Yes, indeed! Your Lord speaks with sound, and all of these hadeeth (of the kalaam of Allaah), we narrate them as we heard them." [6] Imaam al-Bukhaaree (d. 256 A.H.) narrated in his book al-Adab al-Mufrad the hadeeth of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) referring to the Day of Judgement, and the reckoning that will occur, and in it is: "...and their Lord will call them with a voice, the one who is close can hear it just as the one who is far can, and He will say, 'I am the King...'" [7]
After narrating the entire hadeeth, which is also explicit in the fact that Allaah speaks in a kalaam that can be heard, Imaam al-Bukhaaree said, "Allaah, all Praise and Glory be to Him, speaks with sound. Those who are close can hear it just as those who are far can, and this is only so for Allaah. And in this is proof that the sound of Allaah does not resemble the sound of mankind." [8]
It is, of course, essential to keep in mind that the Speech of Allaah does not resemble that of His creation, and therefore it is impermissible to ask how Allaah speaks, for Allaah says,
"There is nothing similar to Him, and He is the All-Hearer, All-Seer" (42:11)
The fact that the kalaam of Allaah consists of words and letters is something that does not require proof, and can be seen even by the most ignorant person. The Qur`aan (and it is part of the kalaam of Allaah, as shall be proven in the next section) consist of words and letters. For example, every Muslim knows that the verse,
"Qul hoowa Allaahu ahad" (112:1)
consists of four words, each word of which consists of a number of letters. It therefore follows that the kalaam of Allaah consists of words and letters. The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) himself mentioned that the Qur`aan is composed of words and letters, for he stated, "Whoever recites one word from the Book of Allaah will have ten rewards. And I do not say the Alif Laam Meem is (counted as) a word, but rather Alif is a word, and Laam is a word, and Meem is a word." [9] Therefore, the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) divided the Qur`aan into words and letters.
The kalaam of Allaah is not limited to the Arabic language. Allaah revealed the Torah and the Injeel, in Hebrew, and this was also a part of His kalaam. As Imaam ad-Daarimee (d. 288 A.H.) wrote, concerning those who deny this concept, "Woe to you! Verily...Allaah is knowledgeable of all languages, and He speaks in whichever language He wishes. If He wishes, He speaks in Arabic, and if He wishes, in Hebrew, and if He wishes, in Syriac, so He has made the Qur`aan His kalaam in Arabic, and the Torah and `Injeel in His kalaam in Hebrew, since He has sent the prophets with the language of their peoples." [10] In other words, just as Allaah has sent every prophet to preach in the language of his nation, the kalaam of Allaah to any nation (when Allaah revealed a Book to that nations) was also in its language.
Another characteristic of the kalaam of Allaah is that it is uncreated. There are clear proofs from the Qur`aan, the sunnah, the statements of the salaf, and clear logic for this belief.
The Qur`aan says,
"Verily to Him (Allaah) belongs the Creation and the Command" (7:54).
In this verse, Allaah differentiates between the creation, which includes the world and all that is in it, and between the Command, which is His Speech. The Speech is in fact the cause of the creation, as Allaah says,
"Verily, Our Word unto a thing when We intend it, is only that We say unto it: 'Be!'- and it is" (16:40).
Therefore the Speech of Allaah, by the Will of Allaah, is the cause of the creation, so it cannot be created, for if it were created, it would mean that a created characteristic has itself created another object, and this is not possible! In other words, a created object does not have the ability to create another object; only the Creator has this ability. Sufyaan ibn 'Uyaynah (d. 198 A.H.) said, "He has lied (who says that the Qur'aan is created)! Allaah has stated, "To Him belongs the Creation and the Command," so the creation is the creation of Allaah, and His Command is the Qur`aan." [11] Imaam Ahmad ibn Hanbal (d. 241 A.H.) also used this verse to prove that the kalaam of Allaah is not created. [12]
The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) said, "Whoever dismounts at any place, and says, 'I seek refuge in the kalimaat of Allaah from the evil that is created,' nothing will harm him until he moves from his stop." [13] This hadeeth also proves that the kalaam of Allaah is not created, since the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) commanded the believers to seek refuge in the kalaam of Allaah from all types of evil. Refuge can only be sought from the Creator (and His Attributes), and not from the creation. Imaam al-Bukhaaree (d. 256 A.H.) stated, "In this hadeeth is proof that the kalaam of Allaah is not created," and his teacher, Nu'aym ibn Hammaad (d. 228 A.H.), stated, "It is not permissible to seek refuge in the created, nor in the speech of men, jinn or angels." [14]
In other words, the very fact that a person seeks refuge in the kalaam of Allaah proves that it is an uncreated Attribute of Allaah, for it is not allowed to seek refuge in a created object.
A simple logical proof that the kalaam of Allaah is not created is as follows: If the kalaam of Allaah were created, it would mean that one of Allaah's attributes (that of speech) had a beginning, yet Allaah's attributes do not change with time, for the Qur'aan says,
"He is the First (i.e., there is nothing before Him), and He is the Last (i.e., there is nothing after Him)..." (57:3),
and His attributes are a part of Him. The kalaam of Allaah is an Attribute of Allaah, and all of Allaah's attributes are eternal and uncreated.
-------------------------------
Footnotes:
[6]Reported by أ¢â‚¬ثœAbdullah ibn Ahmad ibn Hambal in Kitaab as-Sunnah, #533.
[7]Reported by Ahmad, and al-Bukhaaree in al-Adab al-Mufrad.
[8]Reported in al-Bukhaareeأ¢â‚¬â„¢s Khalq Afأ¢â‚¬â„¢aal al-أ¢â‚¬ثœIbaad. Cf. Al-Judayأ¢â‚¬â„¢, Al-Aqeedah as-Salafiyah fee Kalaam Rab al-Bariyyah, p. 165.
[9]Reported by Al-Bukhaaree.
[10]Ad-Daarimee, ar-Radd, p. 123.
[11]Reported by al-أ¢â‚¬ثœAajuree in as-Shareeأ¢â‚¬â„¢ah, cf. al-Judayأ¢â‚¬â„¢, p. 123.
[12]Ibid.
[13]Reported by Muslim and others.
[14]Al-Judayأ¢â‚¬â„¢, p. 131, from al-Bukhaareeأ¢â‚¬â„¢s Khalq Afأ¢â‚¬â„¢aal al-أ¢â‚¬ثœIbaad.
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Next post to follow:
Section II - The Qur'aan as the Kalaam of Allaah
This was also the belief of the salaf. Imaam Ahmad ibn Hanbal (d. 241 A.H.) was asked by his son Abdullaah (d. 290 A.H.), "When Allaah spoke to Moosa, did He speak with a sound (that was heard by Moosaa)?" Imaam Ahmad answered, "Yes, indeed! Your Lord speaks with sound, and all of these hadeeth (of the kalaam of Allaah), we narrate them as we heard them." [6] Imaam al-Bukhaaree (d. 256 A.H.) narrated in his book al-Adab al-Mufrad the hadeeth of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) referring to the Day of Judgement, and the reckoning that will occur, and in it is: "...and their Lord will call them with a voice, the one who is close can hear it just as the one who is far can, and He will say, 'I am the King...'" [7]
After narrating the entire hadeeth, which is also explicit in the fact that Allaah speaks in a kalaam that can be heard, Imaam al-Bukhaaree said, "Allaah, all Praise and Glory be to Him, speaks with sound. Those who are close can hear it just as those who are far can, and this is only so for Allaah. And in this is proof that the sound of Allaah does not resemble the sound of mankind." [8]
It is, of course, essential to keep in mind that the Speech of Allaah does not resemble that of His creation, and therefore it is impermissible to ask how Allaah speaks, for Allaah says,
"There is nothing similar to Him, and He is the All-Hearer, All-Seer" (42:11)
The fact that the kalaam of Allaah consists of words and letters is something that does not require proof, and can be seen even by the most ignorant person. The Qur`aan (and it is part of the kalaam of Allaah, as shall be proven in the next section) consist of words and letters. For example, every Muslim knows that the verse,
"Qul hoowa Allaahu ahad" (112:1)
consists of four words, each word of which consists of a number of letters. It therefore follows that the kalaam of Allaah consists of words and letters. The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) himself mentioned that the Qur`aan is composed of words and letters, for he stated, "Whoever recites one word from the Book of Allaah will have ten rewards. And I do not say the Alif Laam Meem is (counted as) a word, but rather Alif is a word, and Laam is a word, and Meem is a word." [9] Therefore, the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) divided the Qur`aan into words and letters.
The kalaam of Allaah is not limited to the Arabic language. Allaah revealed the Torah and the Injeel, in Hebrew, and this was also a part of His kalaam. As Imaam ad-Daarimee (d. 288 A.H.) wrote, concerning those who deny this concept, "Woe to you! Verily...Allaah is knowledgeable of all languages, and He speaks in whichever language He wishes. If He wishes, He speaks in Arabic, and if He wishes, in Hebrew, and if He wishes, in Syriac, so He has made the Qur`aan His kalaam in Arabic, and the Torah and `Injeel in His kalaam in Hebrew, since He has sent the prophets with the language of their peoples." [10] In other words, just as Allaah has sent every prophet to preach in the language of his nation, the kalaam of Allaah to any nation (when Allaah revealed a Book to that nations) was also in its language.
Another characteristic of the kalaam of Allaah is that it is uncreated. There are clear proofs from the Qur`aan, the sunnah, the statements of the salaf, and clear logic for this belief.
The Qur`aan says,
"Verily to Him (Allaah) belongs the Creation and the Command" (7:54).
In this verse, Allaah differentiates between the creation, which includes the world and all that is in it, and between the Command, which is His Speech. The Speech is in fact the cause of the creation, as Allaah says,
"Verily, Our Word unto a thing when We intend it, is only that We say unto it: 'Be!'- and it is" (16:40).
Therefore the Speech of Allaah, by the Will of Allaah, is the cause of the creation, so it cannot be created, for if it were created, it would mean that a created characteristic has itself created another object, and this is not possible! In other words, a created object does not have the ability to create another object; only the Creator has this ability. Sufyaan ibn 'Uyaynah (d. 198 A.H.) said, "He has lied (who says that the Qur'aan is created)! Allaah has stated, "To Him belongs the Creation and the Command," so the creation is the creation of Allaah, and His Command is the Qur`aan." [11] Imaam Ahmad ibn Hanbal (d. 241 A.H.) also used this verse to prove that the kalaam of Allaah is not created. [12]
The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) said, "Whoever dismounts at any place, and says, 'I seek refuge in the kalimaat of Allaah from the evil that is created,' nothing will harm him until he moves from his stop." [13] This hadeeth also proves that the kalaam of Allaah is not created, since the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) commanded the believers to seek refuge in the kalaam of Allaah from all types of evil. Refuge can only be sought from the Creator (and His Attributes), and not from the creation. Imaam al-Bukhaaree (d. 256 A.H.) stated, "In this hadeeth is proof that the kalaam of Allaah is not created," and his teacher, Nu'aym ibn Hammaad (d. 228 A.H.), stated, "It is not permissible to seek refuge in the created, nor in the speech of men, jinn or angels." [14]
In other words, the very fact that a person seeks refuge in the kalaam of Allaah proves that it is an uncreated Attribute of Allaah, for it is not allowed to seek refuge in a created object.
A simple logical proof that the kalaam of Allaah is not created is as follows: If the kalaam of Allaah were created, it would mean that one of Allaah's attributes (that of speech) had a beginning, yet Allaah's attributes do not change with time, for the Qur'aan says,
"He is the First (i.e., there is nothing before Him), and He is the Last (i.e., there is nothing after Him)..." (57:3),
and His attributes are a part of Him. The kalaam of Allaah is an Attribute of Allaah, and all of Allaah's attributes are eternal and uncreated.
-------------------------------
Footnotes:
[6]Reported by أ¢â‚¬ثœAbdullah ibn Ahmad ibn Hambal in Kitaab as-Sunnah, #533.
[7]Reported by Ahmad, and al-Bukhaaree in al-Adab al-Mufrad.
[8]Reported in al-Bukhaareeأ¢â‚¬â„¢s Khalq Afأ¢â‚¬â„¢aal al-أ¢â‚¬ثœIbaad. Cf. Al-Judayأ¢â‚¬â„¢, Al-Aqeedah as-Salafiyah fee Kalaam Rab al-Bariyyah, p. 165.
[9]Reported by Al-Bukhaaree.
[10]Ad-Daarimee, ar-Radd, p. 123.
[11]Reported by al-أ¢â‚¬ثœAajuree in as-Shareeأ¢â‚¬â„¢ah, cf. al-Judayأ¢â‚¬â„¢, p. 123.
[12]Ibid.
[13]Reported by Muslim and others.
[14]Al-Judayأ¢â‚¬â„¢, p. 131, from al-Bukhaareeأ¢â‚¬â„¢s Khalq Afأ¢â‚¬â„¢aal al-أ¢â‚¬ثœIbaad.
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Next post to follow:
Section II - The Qur'aan as the Kalaam of Allaah
---------- Post added at 09:35 AM ---------- Previous post was at 09:32 AM ----------
Section II. The Qur'aan as the Kalaam of Allaah
In the last section, certain characteristics of the kalaam of Allaah were discussed. In this section, it shall be proven that the Qur`aan is a part of the kalaam of Allaah. It therefore has the same characteristics that the kalaam of Allaah has. Some narrations of the earlier scholars have already been mentioned concerning the fact that the Qur`aan is the kalaam of Allaah. However, in this section, this topic will be discussed in greater detail, along with a brief history of the deviations that have occurred with regards to this belief.
The proof that the Qur`aan in particular is the kalaam of Allaah is that Allaah Himself has referred to it as His kalaam. For example, Allaah says,
"And if any of the idolaters seeks your protection, then grant him protection, so that he may hear the Word (kalaam) of Allaah..." (9:6),
meaning until they hear the Qur`aan. The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) also said, "Verily, the Quraysh have prevented me from spreading the Word (kalaam) of my Lord," [15] meaning that they prevented him from spreading the Qur`aan. The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) also said in reference to the Qur`aan, "The superiority of the kalaam of Allaah over all other kalaam is (like) the superiority of Allaah over His Creation." [16]
The belief that the Qur`aan is the kalaam of Allaah was the belief of all of the Companions, and the belief of the scholars of Ahl as-Sunnah wa al-Jamaa'ah after them. Hundreds of statements from the scholars of the first three generations exist concerning the fact that the Qur`aan is the kalaam of Allaah, and is characterised by the same characteristics as the kalaam of Allaah. In fact, no group amongst Muslims actually denied that the Qur`aan was the kalaam of Allaah; they only differed concerning the characteristics of this kalaam.
As was proven in the last section, the kalaam of Allaah is not created. This, of course, implies that the Qur`aan is not created either. Ibn Abbaas, in explaining the verse,
"A Qur`aan without any crookedness" (39:27),
said, "This means that the Qur`aan is not created." [17] 'Amr ibn Deenar (d. 126 A.H.) stated, "I have met the Companions of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam), and those that came after them for seventy years, all of them said, 'Allaah is the Creator, and everything besides Him is created, and the Qur`aan is the kalaam of Allaah, from Him it came, and to Him it will return." [18] Imaam Aboo Haneefah (d. 150 A.H.) wrote in his Fiqh al-Akbar, "The Qur`aan is the speech (kalaam) of Allaah, written in the mushafs, preserved in the hearts, recited by the tongues, and revealed to the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam)," and in another place he mentions that, "...the Qur`aan is not created." [19] Imaam Maalik (d. 179 A.H.) was asked concerning one who says that the Qur`aan is created, what should be done to him? He replied, "He should be forced to repent, and if he refuses, then his head should be cut off!" [20] Imaam as-Shaafi'ee (d. 204 A.H.) stated, "Whoever states that the Qur`aan is created is a disbeliever." [21] Imaam Ahmad ibn Hanbal (d. 241 A.H.) stated, "It has been narrated from many of our salaf that they used to say, 'The Qur`aan is the kalaam of Allaah, and it is not created.' This is also what I believe, and I am not a person of philosophy, nor do I think that philosophy plays a part in any (of our beliefs). The only (source) is the Qur`aan, or the hadeeth of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam), or a statement of the Companions or Successors. As for anything besides these (sources), then all of it is not praiseworthy." [22]
Imaam at-Tahaawee, [23] in his famous Aqeedah at-Tahaaweeyah, wrote:
-------------------------------
Footnotes:
[15]Reported by al-Daarimee, al-Tirmidhee and others. See Ibn Qudaamah, أ¢â‚¬ثœAbdullah ibn Ahmad: al-Burhan fi Bayan al-Qurأ¢â‚¬â„¢aan, Maktabah al-Huda, Pt. Said, 1989, p. 79.
[16]Reported by Ahmad and others. For a detailed discussion of the authenticity of the hadeeth, see al-Albaaneeأ¢â‚¬â„¢s ad-Daأ¢â‚¬â„¢eefah, #1333, and for the other side, al-Judayأ¢â‚¬â„¢, p. 87.
[17]Reported by al-Laalikaaأ¢â‚¬â„¢ee, #355.
[18]Reported by al-Bayhaqee in his Sunan.
[19]Fiqh al-Akbar, p. 301, quoted from al-Khamees, p. 14.
[20]Reported by al-Laaikaaأ¢â‚¬â„¢ee, #494.
[21]Al-Khamees, p. 44.
[22]Reported by أ¢â‚¬ثœAbdullah ibn Ahmad in his as-Sunnah, #108.
[23]He is Abu Jaأ¢â‚¬â„¢afar Ahmad ibn Muhammad ibn Salamah al-Azadi at-Tahaawee, d. 321 A.H. In the introduction of his work, he said, أ¢â‚¬إ“This is the foundamentals of the beliefs of the Ahl as-Sunnah wa al-Jamaأ¢â‚¬â„¢ah, upon the methodology of the jurists of this Ummah, Aboo Haneefah Nuأ¢â‚¬â„¢man ibn Thaabit, and Aboo Yusufأ¢â‚¬آ¦ and as-Shaybaanee.. (the two primary students of Aboo Haneefah), and their beliefs concerning the foundamentals of the religion.أ¢â‚¬? This work of his is an extremely important on in that it gives a clear and lucid explanation of the basics of the beliefs of the Ahl as-Sunnah wa al-Jamaأ¢â‚¬â„¢ah. In addition, it clearly shows that the beliefs of Aboo Haneefah were the same as the beliefs of the Ahl as-Sunnah; yet, the irony is that many of those who claim to follow this great Imaam in fiqh absolutely ignore Aboo Haneefahأ¢â‚¬â„¢s beliefs, and instead follow the Ashأ¢â‚¬â„¢aree or Maaturreedee faith! The book has a valuable commentary by Ibn Abd al-أ¢â‚¬ثœIzz al-Hanafee (d. 792 A.H.).
[24]Matn al-Aqeedah at-Tahaawiyah point #33, Sharh Aqeedah at-Tahaawiyah, p. 168.[/size][/font]
(Continuation of 'Section II. The Qur'aan as the Kalaam of Allaah')
The narrations from the salaf concerning the fact that the Qur`aan is not created has reached and far exceeded the level of muttawaatir, and this is a fact that no one can deny. To give one example alone, the great scholar of the sunnah, Aboo al-Qaasim Hibatullaah ibn Hassan al-Lalikaa`ee (d. 418 A.H.) transmitted reports from over five-hundred and fifty scholars of the salaf, all of whom stated the same fact: "The Qur`aan is the kalaam of Allaah, not created, and whoever states that it is created is a disbeliever." After naming all of these scholars, Imaam al-Lalikaa`ee wrote, [25]
The first person to claim that the Qur`aan was created was a person by the name of Ja'ad ibn Dirham (d. 124 A.H.). Ja'ad was one of the leaders of innovation of his time, denying most of the attributes of Allaah, including that of kalaam. He was executed by the governor of his time for holding this and other heretical beliefs. However, his student, Jahm ibn Safwaan (d. 128 A.H.), was able to spread his ideas to a much greater extent, and it is after him the group known as the Jahmiyyah emerged. This group was considered by the scholars of Islaam to be outside the fold of Islaam for their heretical beliefs. The Jahmiyyah claimed, amongst other things, that the kalaam of Allaah (and thus the Qur`aan) was created. [26]
Less than a century later, Ahmad ibn Abee Du`aad (d. 240), one of the callers to the belief of the Jahmiyyah, succeeded in converting the Abbaasid Caliph Ma`moon (during the year 218 A.H.) to this ideology. Ma`moon then used his power as the Khaleefah to begin a relentless persecution of the scholars of his time, forcing many of them to renounce the belief of the salaf, and claim that the Qur`aan was created. The most prominent scholars from all over the Muslim lands were ordered to publicly proclaim this ideology. Those that refused were brutally tortured. Only a few brave scholars, led by Imaam Ahmad ibn Hanbal (d. 241 A.H.), managed to last through this torture without relenting. Imaam Ahmad was jailed for a number of years, and beaten and whipped so severely that doctors pronounced him on the verge of death. [27] This was one of the greatest trials to ever inflict the Muslim ummah, and it was only during the Caliphate of Muttawakil ( during the year 247 A.H.) when orthodoxy was finally redeemed.
During this period, due to the great controversy that was generated over this issue, three different groups - besides the Ahl as-Sunnah - evolved with regards to the belief of the eternal nature of the Qur`aan.
The first group, comprised of the Jahmiyyah and the Mu'tazilah [28] claimed that the Qur`aan was created. It was this group that temporarily gained popularity among the people, and due to the power of the Caliph Ma`moon, many scholars were forced to verbally agree with them.
The second group were known as the Waaqifiyyah. This group did not give an explicit opinion on this issue, and said, "We do not say it is created, nor do we say that it is not created." It should be pointed out that the Waaqifiyyah were not ignorant of the status of the Qur`aan, but rather had studied the evidences, and had come to the conclusion that it was unclear whether the Qur`aan was created or not. Since the proofs of the eternal nature of the kalaam of Allaah were so clear, and the scholars of Ahl as-Sunnah united on this issue, the innovation of the Waaqifiyyah was a new innovation, and thus the scholars of their time were very severe in the refutation of this group. One of the salaf was asked concerning this group, and he replied, "The Qur`aan is the kalaam of Allaah, and it is not created. And can it be other than this? Or can anyone say other than this? We can never have any doubts about it, ever!!" [29] And Imaam Ahmad (d. 241 A.H.) said, "As for the Waaqifiyyah, then be in no doubt of their disbelief!" [30]
The last group that formed during this time were the Lafdhiyyah. They claimed that the Qur`aan was the kalaam of Allaah, and that it was not created, but the recitation of the reciter of the Qur`aan was created. The scholars of Islaam declared that the investigation into this matter was not praiseworthy, since the statement, "My recitation of the Qur`aan is created," can have two meanings, one of which is correct, and the other incorrect. The incorrect meaning, which is what most of the Lafdhiyyah intended, is that the actual recitation, meaning the Qur`aan, is created, and thus the Lafdhiyyah agreed with the Jahmiyyah. However, if the person intended that the sound expelled by the reciter of the Qur`aan was created, then this is a correct meaning, since the voice is created, but the actual recitation (i.e., what is recited) is not. [31]
Imaam Ahmad ibn Hanbal (d. 241 A.H.) said, concerning the above three groups, "The Jahmiyyah are of three types: One group of them says that the Qur`aan is created; another says that it is the kalaam of Allaah, and stop at that; and the third say, 'Our recitation of the Qur`aan is created.' For me, these three groups have the same status (in another narration, he added
and all of them are of the Jahmiyyah, disbelievers. They should be forced to repent, and if they do not do so, then they should be killed!" [32]
After this period, different groups evolved, the most prominent amongst them that of the Ash'arees. Since this group is still present to this day, [33] it will be discussed in greater detail than the other groups.
-------------------------------
Footnotes:
[25]Al-Laalikaaأ¢â‚¬â„¢ee, v. 1, p. 344. For these numerous quotes, see the previous hundred pages (250-345).
[26]The Jahmiyyah denied all of the names and attributes of Allaah. This lead them to believe that Allah would not be seen in the Hereafter, that Allaah is not above (istawaa) His Throne, that He does not have the attribute of kalaam, that He does not have the attributes of yadd and wajh (أ¢â‚¬ثœHandأ¢â‚¬â„¢ and أ¢â‚¬ثœFaceأ¢â‚¬â„¢), and so forth. If one examines the belief of the Ashأ¢â‚¬â„¢arees, it is clear that, despite their verbal disassociation from the Jahmiyyah, in reality many of their beliefs are almost the same as those of the Jahmiyyah, as shall be elaborated in Section III (Refutation of the Ashأ¢â‚¬â„¢arees).
[27]For an interesting account of this Inquisition from an orientalistأ¢â‚¬â„¢s perspective, see Walter M. Pattonأ¢â‚¬â„¢s Ahmed ibn Hanbal and the Mihna, Leiden, 1897.
[28]The Muأ¢â‚¬â„¢tazilah were a group that tried to harmonise Greek philosophy with Islaam.
[29]Al-Laalikaaأ¢â‚¬â„¢ee, #531.
[30]Ibid, #544.
[31]For further details, see al-Laalikaaأ¢â‚¬â„¢ee, pps. 385-399.
[32]Al-Khallaal, v. 5, p. 125.
[33]This group, during the fifth and sixth century of the hijrah, became extremely popular due to historical reasons, and the effects that this had are still present to this day. Many of the famous scholars of the past were influenced by the Ashأ¢â‚¬â„¢arees, including most of the authors of the classical works on أ¢â‚¬ثœuloom al-Qurأ¢â‚¬â„¢aan. The scholars that follow the Ashأ¢â‚¬â„¢aree faith today are many and wide-spread; even such famous institutions such as al-Azhar University, Daar al-Uloom and Deoband are primarily Ashأ¢â‚¬â„¢aree.
===========
In the last section, certain characteristics of the kalaam of Allaah were discussed. In this section, it shall be proven that the Qur`aan is a part of the kalaam of Allaah. It therefore has the same characteristics that the kalaam of Allaah has. Some narrations of the earlier scholars have already been mentioned concerning the fact that the Qur`aan is the kalaam of Allaah. However, in this section, this topic will be discussed in greater detail, along with a brief history of the deviations that have occurred with regards to this belief.
The proof that the Qur`aan in particular is the kalaam of Allaah is that Allaah Himself has referred to it as His kalaam. For example, Allaah says,
"And if any of the idolaters seeks your protection, then grant him protection, so that he may hear the Word (kalaam) of Allaah..." (9:6),
meaning until they hear the Qur`aan. The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) also said, "Verily, the Quraysh have prevented me from spreading the Word (kalaam) of my Lord," [15] meaning that they prevented him from spreading the Qur`aan. The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) also said in reference to the Qur`aan, "The superiority of the kalaam of Allaah over all other kalaam is (like) the superiority of Allaah over His Creation." [16]
The belief that the Qur`aan is the kalaam of Allaah was the belief of all of the Companions, and the belief of the scholars of Ahl as-Sunnah wa al-Jamaa'ah after them. Hundreds of statements from the scholars of the first three generations exist concerning the fact that the Qur`aan is the kalaam of Allaah, and is characterised by the same characteristics as the kalaam of Allaah. In fact, no group amongst Muslims actually denied that the Qur`aan was the kalaam of Allaah; they only differed concerning the characteristics of this kalaam.
As was proven in the last section, the kalaam of Allaah is not created. This, of course, implies that the Qur`aan is not created either. Ibn Abbaas, in explaining the verse,
"A Qur`aan without any crookedness" (39:27),
said, "This means that the Qur`aan is not created." [17] 'Amr ibn Deenar (d. 126 A.H.) stated, "I have met the Companions of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam), and those that came after them for seventy years, all of them said, 'Allaah is the Creator, and everything besides Him is created, and the Qur`aan is the kalaam of Allaah, from Him it came, and to Him it will return." [18] Imaam Aboo Haneefah (d. 150 A.H.) wrote in his Fiqh al-Akbar, "The Qur`aan is the speech (kalaam) of Allaah, written in the mushafs, preserved in the hearts, recited by the tongues, and revealed to the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam)," and in another place he mentions that, "...the Qur`aan is not created." [19] Imaam Maalik (d. 179 A.H.) was asked concerning one who says that the Qur`aan is created, what should be done to him? He replied, "He should be forced to repent, and if he refuses, then his head should be cut off!" [20] Imaam as-Shaafi'ee (d. 204 A.H.) stated, "Whoever states that the Qur`aan is created is a disbeliever." [21] Imaam Ahmad ibn Hanbal (d. 241 A.H.) stated, "It has been narrated from many of our salaf that they used to say, 'The Qur`aan is the kalaam of Allaah, and it is not created.' This is also what I believe, and I am not a person of philosophy, nor do I think that philosophy plays a part in any (of our beliefs). The only (source) is the Qur`aan, or the hadeeth of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam), or a statement of the Companions or Successors. As for anything besides these (sources), then all of it is not praiseworthy." [22]
Imaam at-Tahaawee, [23] in his famous Aqeedah at-Tahaaweeyah, wrote:
[24]
-------------------------------
Footnotes:
[15]Reported by al-Daarimee, al-Tirmidhee and others. See Ibn Qudaamah, أ¢â‚¬ثœAbdullah ibn Ahmad: al-Burhan fi Bayan al-Qurأ¢â‚¬â„¢aan, Maktabah al-Huda, Pt. Said, 1989, p. 79.
[16]Reported by Ahmad and others. For a detailed discussion of the authenticity of the hadeeth, see al-Albaaneeأ¢â‚¬â„¢s ad-Daأ¢â‚¬â„¢eefah, #1333, and for the other side, al-Judayأ¢â‚¬â„¢, p. 87.
[17]Reported by al-Laalikaaأ¢â‚¬â„¢ee, #355.
[18]Reported by al-Bayhaqee in his Sunan.
[19]Fiqh al-Akbar, p. 301, quoted from al-Khamees, p. 14.
[20]Reported by al-Laaikaaأ¢â‚¬â„¢ee, #494.
[21]Al-Khamees, p. 44.
[22]Reported by أ¢â‚¬ثœAbdullah ibn Ahmad in his as-Sunnah, #108.
[23]He is Abu Jaأ¢â‚¬â„¢afar Ahmad ibn Muhammad ibn Salamah al-Azadi at-Tahaawee, d. 321 A.H. In the introduction of his work, he said, أ¢â‚¬إ“This is the foundamentals of the beliefs of the Ahl as-Sunnah wa al-Jamaأ¢â‚¬â„¢ah, upon the methodology of the jurists of this Ummah, Aboo Haneefah Nuأ¢â‚¬â„¢man ibn Thaabit, and Aboo Yusufأ¢â‚¬آ¦ and as-Shaybaanee.. (the two primary students of Aboo Haneefah), and their beliefs concerning the foundamentals of the religion.أ¢â‚¬? This work of his is an extremely important on in that it gives a clear and lucid explanation of the basics of the beliefs of the Ahl as-Sunnah wa al-Jamaأ¢â‚¬â„¢ah. In addition, it clearly shows that the beliefs of Aboo Haneefah were the same as the beliefs of the Ahl as-Sunnah; yet, the irony is that many of those who claim to follow this great Imaam in fiqh absolutely ignore Aboo Haneefahأ¢â‚¬â„¢s beliefs, and instead follow the Ashأ¢â‚¬â„¢aree or Maaturreedee faith! The book has a valuable commentary by Ibn Abd al-أ¢â‚¬ثœIzz al-Hanafee (d. 792 A.H.).
[24]Matn al-Aqeedah at-Tahaawiyah point #33, Sharh Aqeedah at-Tahaawiyah, p. 168.[/size][/font]
(Continuation of 'Section II. The Qur'aan as the Kalaam of Allaah')
The narrations from the salaf concerning the fact that the Qur`aan is not created has reached and far exceeded the level of muttawaatir, and this is a fact that no one can deny. To give one example alone, the great scholar of the sunnah, Aboo al-Qaasim Hibatullaah ibn Hassan al-Lalikaa`ee (d. 418 A.H.) transmitted reports from over five-hundred and fifty scholars of the salaf, all of whom stated the same fact: "The Qur`aan is the kalaam of Allaah, not created, and whoever states that it is created is a disbeliever." After naming all of these scholars, Imaam al-Lalikaa`ee wrote, [25]
The first person to claim that the Qur`aan was created was a person by the name of Ja'ad ibn Dirham (d. 124 A.H.). Ja'ad was one of the leaders of innovation of his time, denying most of the attributes of Allaah, including that of kalaam. He was executed by the governor of his time for holding this and other heretical beliefs. However, his student, Jahm ibn Safwaan (d. 128 A.H.), was able to spread his ideas to a much greater extent, and it is after him the group known as the Jahmiyyah emerged. This group was considered by the scholars of Islaam to be outside the fold of Islaam for their heretical beliefs. The Jahmiyyah claimed, amongst other things, that the kalaam of Allaah (and thus the Qur`aan) was created. [26]
Less than a century later, Ahmad ibn Abee Du`aad (d. 240), one of the callers to the belief of the Jahmiyyah, succeeded in converting the Abbaasid Caliph Ma`moon (during the year 218 A.H.) to this ideology. Ma`moon then used his power as the Khaleefah to begin a relentless persecution of the scholars of his time, forcing many of them to renounce the belief of the salaf, and claim that the Qur`aan was created. The most prominent scholars from all over the Muslim lands were ordered to publicly proclaim this ideology. Those that refused were brutally tortured. Only a few brave scholars, led by Imaam Ahmad ibn Hanbal (d. 241 A.H.), managed to last through this torture without relenting. Imaam Ahmad was jailed for a number of years, and beaten and whipped so severely that doctors pronounced him on the verge of death. [27] This was one of the greatest trials to ever inflict the Muslim ummah, and it was only during the Caliphate of Muttawakil ( during the year 247 A.H.) when orthodoxy was finally redeemed.
During this period, due to the great controversy that was generated over this issue, three different groups - besides the Ahl as-Sunnah - evolved with regards to the belief of the eternal nature of the Qur`aan.
The first group, comprised of the Jahmiyyah and the Mu'tazilah [28] claimed that the Qur`aan was created. It was this group that temporarily gained popularity among the people, and due to the power of the Caliph Ma`moon, many scholars were forced to verbally agree with them.
The second group were known as the Waaqifiyyah. This group did not give an explicit opinion on this issue, and said, "We do not say it is created, nor do we say that it is not created." It should be pointed out that the Waaqifiyyah were not ignorant of the status of the Qur`aan, but rather had studied the evidences, and had come to the conclusion that it was unclear whether the Qur`aan was created or not. Since the proofs of the eternal nature of the kalaam of Allaah were so clear, and the scholars of Ahl as-Sunnah united on this issue, the innovation of the Waaqifiyyah was a new innovation, and thus the scholars of their time were very severe in the refutation of this group. One of the salaf was asked concerning this group, and he replied, "The Qur`aan is the kalaam of Allaah, and it is not created. And can it be other than this? Or can anyone say other than this? We can never have any doubts about it, ever!!" [29] And Imaam Ahmad (d. 241 A.H.) said, "As for the Waaqifiyyah, then be in no doubt of their disbelief!" [30]
The last group that formed during this time were the Lafdhiyyah. They claimed that the Qur`aan was the kalaam of Allaah, and that it was not created, but the recitation of the reciter of the Qur`aan was created. The scholars of Islaam declared that the investigation into this matter was not praiseworthy, since the statement, "My recitation of the Qur`aan is created," can have two meanings, one of which is correct, and the other incorrect. The incorrect meaning, which is what most of the Lafdhiyyah intended, is that the actual recitation, meaning the Qur`aan, is created, and thus the Lafdhiyyah agreed with the Jahmiyyah. However, if the person intended that the sound expelled by the reciter of the Qur`aan was created, then this is a correct meaning, since the voice is created, but the actual recitation (i.e., what is recited) is not. [31]
Imaam Ahmad ibn Hanbal (d. 241 A.H.) said, concerning the above three groups, "The Jahmiyyah are of three types: One group of them says that the Qur`aan is created; another says that it is the kalaam of Allaah, and stop at that; and the third say, 'Our recitation of the Qur`aan is created.' For me, these three groups have the same status (in another narration, he added
and all of them are of the Jahmiyyah, disbelievers. They should be forced to repent, and if they do not do so, then they should be killed!" [32]After this period, different groups evolved, the most prominent amongst them that of the Ash'arees. Since this group is still present to this day, [33] it will be discussed in greater detail than the other groups.
-------------------------------
Footnotes:
[25]Al-Laalikaaأ¢â‚¬â„¢ee, v. 1, p. 344. For these numerous quotes, see the previous hundred pages (250-345).
[26]The Jahmiyyah denied all of the names and attributes of Allaah. This lead them to believe that Allah would not be seen in the Hereafter, that Allaah is not above (istawaa) His Throne, that He does not have the attribute of kalaam, that He does not have the attributes of yadd and wajh (أ¢â‚¬ثœHandأ¢â‚¬â„¢ and أ¢â‚¬ثœFaceأ¢â‚¬â„¢), and so forth. If one examines the belief of the Ashأ¢â‚¬â„¢arees, it is clear that, despite their verbal disassociation from the Jahmiyyah, in reality many of their beliefs are almost the same as those of the Jahmiyyah, as shall be elaborated in Section III (Refutation of the Ashأ¢â‚¬â„¢arees).
[27]For an interesting account of this Inquisition from an orientalistأ¢â‚¬â„¢s perspective, see Walter M. Pattonأ¢â‚¬â„¢s Ahmed ibn Hanbal and the Mihna, Leiden, 1897.
[28]The Muأ¢â‚¬â„¢tazilah were a group that tried to harmonise Greek philosophy with Islaam.
[29]Al-Laalikaaأ¢â‚¬â„¢ee, #531.
[30]Ibid, #544.
[31]For further details, see al-Laalikaaأ¢â‚¬â„¢ee, pps. 385-399.
[32]Al-Khallaal, v. 5, p. 125.
[33]This group, during the fifth and sixth century of the hijrah, became extremely popular due to historical reasons, and the effects that this had are still present to this day. Many of the famous scholars of the past were influenced by the Ashأ¢â‚¬â„¢arees, including most of the authors of the classical works on أ¢â‚¬ثœuloom al-Qurأ¢â‚¬â„¢aan. The scholars that follow the Ashأ¢â‚¬â„¢aree faith today are many and wide-spread; even such famous institutions such as al-Azhar University, Daar al-Uloom and Deoband are primarily Ashأ¢â‚¬â„¢aree.
===========
---------- Post added at 09:37 AM ---------- Previous post was at 09:35 AM ----------
Section III. A Refutation of the Ash'arees
The Ash'arees are a group that take their 'aqeedah, and their name, from the teachings of Aboo al-Hasan Alee ibn Isma'eel al-Ash'aree (d. 324 A.H.). [34] [35]
With regards to the kalaam of Allaah, the Ash'arees brought forth an 'aqeedah that was unknown to the salaf. They claimed that Allaah does posses the Attribute of Speech, and that the Qur`aan was the kalaam of Allaah, and in this they agreed with the Ahl as-Sunnah. However, they explained this attribute in a unique way, for they claimed that Allaah's kalaam was an 'internal' kalaam - a kalaam that could not be heard by anyone. They equated it with the concept of thinking, and stated that, just as the thoughts of men are a type of speech that cannot be heard, likewise the kalaam of Allaah is an internal speech that cannot be heard. Therefore, they claimed that Allaah does not speak with sound, and that his kalaam does not consist of words or letters. They further stated that Allaah's kalaam is not related to His Will; in other words, according to the Ash'arees, Allaah is continually speaking, and will always be speaking - He does not speak when He wishes. They further claimed that the kalaam of Allaah is in fact one meaning, and cannot be divided into parts. This led them to claim that the Torah, Injeel and Qur`aan are all in fact 'expressions' of the same kalaam, but the actual kalaam of Allaah is without any language, and is of the same meaning. Therefore, according to them, the essence of the Torah, the Injeel and the Qur`aan is the same. Since they claimed that Allaah's kalaam is an internal kalaam, they then followed up this principle by stating that the actual text of the Qur`aan is created, but the kalaam of Allaah is not. The Arabic Qur`aan, according to the Ash'arees, is not the actual kalaam of Allaah, but rather an 'expression' of the kalaam of Allaah. [36]
Aboo Haamid al-Ghazaalee (d. 505 A.H.), one of the leaders and expounders of this 'aqeedah, wrote, "Allaah speaks without words, sounds and letters...and His Speech is the Speech of the mind (i.e., internal speech). Just as the speech of the mind has no sound or words, so His Speech has no sound or words." [37]
The primary principle that led the Ash'arees to distort many of Allaah's Names and Attributes is that they wished to remove all resemblance between Allaah's Names and Attributes, and between those of the creation. This principle, which in essence is correct, was taken by the Ash'arees to an extreme. They used their intellect and logic to decide which of Allaah's Names and Attributes gave some type of resemblance, or anthropomorphic [38] qualities, and those Names and Attributes which did not. Based on this classification, they then interpreted those Names and Attributes which they felt gave anthropomorphic qualities contrary to their literal, understood meanings, thinking that by doing this they were removing any fear of resemblance between Allaah and His creation. In reality, their over-zealousness to free the Names and Attributes of Allaah from resembling those of His creation led them to deny and distort many of His Names and Attributes. They used their intellect as the criterion to understand Allaah's Names and Attributes. Whatever they felt was not befitting to Allaah, even if Allaah Himself had affirmed it, they interpreted until it satisfied their intellect.
As Aboo Haamid al-Ghazaalee, wrote, "All that is found in the traditions (the Qur`aan and sunnah) (concerning the attributes of Allaah) is examined. Then, if the intellect can agree with it, it becomes obligatory to believe in it...But as for those (attributes) which are deemed by the intellect to be impossible, then it becomes obligatory to interpret what has been found in the traditions (the Qur`aan and sunnah), for it is not imaginable that the traditions will contain something that contradicts the intellect. As for the hadeeth which contain characteristics of resemblance (of Allaah between His creation), then most of them are not authentic, and those that are authentic are not explicit, but rather can be interpreted." [39]
Therefore, they took their intellect to be their criterion to accept and understand the Attributes of Allaah, so whatever their intellect agreed with, they accepted, and whatever their intellect could not understand, they rejected or re-interpreted. And had they believed in them, without asking, "How?" or "Why?" it would have been better for them. However, they neglected a very crucial point, and that is that Allaah, all Glory be to Him, is more aware of His Names and Attributes than His creation is, and Allaah is more eloquent than any of His creation is. Therefore, it is not appropriate to re-interpret any Name or Attribute that Allaah (or the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam)) has described Himself with, merely because our minds cannot comprehend the actuality of an Attribute. They also neglected the fact that it is not possible to compare Allaah's Attributes and to try to understand them by making analogies with the attributes of the creation.
Imaam al-Barbahaaree (d. 329), one of the scholars of the salaf, said:
To illustrate this example, with regards to the attribute of kalaam, the Ash'arees reasoned that the one who speaks must speak with sound and breath, and these are created. In addition, they argued that speech must come from a combination of organs, such as the tongue, throat and mouth, but Allaah is free of these. They also reasoned that words, composed of letters, can never be eternal, since one letter follows another, and has a specific place in each word. Therefore, since each letter is sequential, following the one before it, it cannot have existed from eternity. [41] Therefore, according to them, it was not possible for Allaah's kalaam to be with sound, or for Allaah's kalaam to be composed of words and letters, for if it were, it would be created.
It can be seen, then, that the Ash'arees used their logic to distort clear, explicit concepts in the Qur`aan and sunnah, by first comparing the Attributes of Allaah to those of the creation, and then reasoning that, since Allaah is not like His creation, these Attributes must have a different meaning. Had they only understood that Allaah is Unique, and there is nothing similar to Him, and that it is not possible to understand Allaah's Attributes by comparing them to those of the creation, it would have saved them from falling into the error of denying these Attributes.
As for their belief that the kalaam of Allaah is without sound, this contradicts the proofs that were given in the previous section from the Qur`aan, sunnah and statements of the salaf. The presumption that sound must come from organs is a presumption based upon the characteristics of humans. Therefore, it is not necessarily true for all objects. Allaah, all Glory and Praise be to Him, has made the Heavens and the Earth speak, for they responded to His Command and
"said, 'We come, willingly!'" (41:12),
and Allaah, all Glory and Praise be to Him, will make the skins of the disbelievers speak on the Day of Judgement,
"And they (the disbelievers) will say, 'Why did you (our skins) testify against us?' They will say, 'Allaah has caused us to speak, as He causes all things to speak...'" (41:21).
Allaah caused these objects to speak, yet these objects do not have the organs that humans need to speak. Is not Allaah, the one who created all things, capable of speaking as He wishes?
Imaam Ahmad (d. 241 A.H.) stated,
Therefore, to claim that if the kalaam of Allaah were with sound, it would entail giving these characteristics to the Creator, cannot be accepted, for it is an analogy of Allaah with man, and this is improper. Abdullaah ibn Ahmad ibn Hanbal (d. 290 A.H.) said, "My father (Imaam Ahmad) said, 'The hadeeth of Ibn Mas'ood states that when Allaah Speaks, a sound is heard which sounds like (the moving of) a chain over a rock. And this (hadeeth) is denied by the Jahmiyyah. [43] These people are disbelievers, they wish to cause confusion and deceive the people. Whoever presumes that Allaah does not Speak is a disbeliever! Verily, we will continue to narrate these hadeeth as they came to us!" [44] In this narration, Imaam Ahmad is stating that any person who denies the fact that Allaah speaks with a sound is of the Jahmiyyah. In another narration, Abdullaah said, "I asked my father: Some people are claiming that Allaah does not speak with a sound." Imaam Ahmad replied, "Nay! Allaah speaks with a sound, and the only people who deny this are the Jahmiyyah. They wish to confuse the people and deny (the Attributes of Allaah)." [45]
Imaam as-Shahrastaanee (d. 548 A.H.), while discussing the historical development of the various sects related to the kalaam of Allaah, wrote, "Then (Aboo al-Hassan) al-Ash'aree came, and invented a third opinion, and claimed that all sound must be created. And with this (opinion), he contradicted the consensus (ijmaa') before him, for he claimed that what we recite is not the actual kalaam of Allaah. And this (belief) is the essence of innovation." [46]
-------------------------------
Footnotes:
[34]It should be pointed out that Aboo al-Hasan al-Ashأ¢â‚¬â„¢aree himself went through three phases during his lifetime. During the first phase, he was a Muأ¢â‚¬â„¢tazilee. However, after the scholars of the Muأ¢â‚¬â„¢tazilah could not satisfy his questions on particular issues of faith, he left them and started teaching the أ¢â‚¬ثœaqeedah of Aboo Muhammad أ¢â‚¬ثœAbdullah ibn Saأ¢â‚¬â„¢eed ibn Kullaab (d. 240 A.H.). Ibn Kullaab, and al-Ashأ¢â‚¬â„¢aree during this stage, tried to refute the beliefs of the Muأ¢â‚¬â„¢tazilah and defend the teachings of Ahl as-Sunnah, but unfortunately the methodology that they used to refute the Muأ¢â‚¬â„¢tazilah was itself greatly influenced by Greek philosophy. Thus, they themselves fell into many errors, especially in the area of the Names and Attributes of Allah. (Only one of their errors will be elaborated in this section, but it should be kept in mind that a refutation of one point of belief of any group is an ipso facto refutation of that groupأ¢â‚¬â„¢s claim to be Ahl as-Sunnah, since the beliefs of Ahl as-Sunnah must be perfect). During the last stage of his life, al-Ashأ¢â‚¬â„¢aree rejected the teachings of Ibn Kullaab, and accepted the أ¢â‚¬ثœAqeedah of Ahl as-Sunnah. It was also during this stage that he wrote his book al-Ibaanah, in which he defended the أ¢â‚¬ثœAqeedah of the Salaf, and believed in the Attributes of Allaah, such as istiwaa (rising over the throne), wajh, yad and other attributes. Therefore, in reality, those who claim to be Ashأ¢â‚¬â„¢aree are not truly following Aboo al-Hasan al-أ¢â‚¬ثœAshأ¢â‚¬â„¢aree, for if they were, they would follow the أ¢â‚¬ثœAqeedah that he had at his death, and not the أ¢â‚¬ثœAqeedah of Ibn Kullaab, which he renounced before his death.
[35]It should be mentioned that this section is also a refutation of the sister group of the Ashأ¢â‚¬â„¢arees, the Maaturreedees. The beliefs of these two groups with regards to the kalaam of Allaah are practically the same for our purposes.
[36]These are the primary points of difference between Ahl as-Sunnah and the Ashأ¢â‚¬â„¢arees with regards to the kalaam of Allaah. It must be mentioned that some of these points are based upon certain principles that the Ashأ¢â‚¬â„¢arees use to distort many of the Attributes of Allaah. However, due to the brevity of this discussion, these will not be mentioned or refuted. For a full refutation, see Noorأ¢â‚¬â„¢s doctoral dissertation on the subject, Manhaj Ahl as-Sunnah wa Manhaj al-Ashaaأ¢â‚¬â„¢irah fee Tawheed Allaah Taأ¢â‚¬â„¢aala, al-Ghuraba Publications, Islamic University of Madeenah. 1995.
[37]Cf. al-Ghazalee, Abu Hamid: Ihyaa أ¢â‚¬ثœUloom al-Din, Ashraf Publishers, Lahore, n.d., v.1, p.133. It is claimed that Imaam al-Ghazalee, at the end of his life, recanted from the أ¢â‚¬ثœAqeedah of the Ashأ¢â‚¬â„¢arees and accepted the Aqeedah of the Salaf.
[38]Anthropomorphic: To give an object human-like characteristics.
[39]From his al-Iqtisaad fee al-أ¢â‚¬ثœItiqaad, p. 132. Taken from Noor, v. 1, p. 90.
[40]Al-Barbahaaree, al-Hasan. Sharh as-Sunnah (Maktabah as-Sunnah, Cairo, 1896), p. 28.
[41]Cf. Al-Judayأ¢â‚¬â„¢, pps 375-379, and Noor, pps. 517-542, for these and other logical proofs that the Ashأ¢â‚¬â„¢arees bring, along with their refutation. The Ashأ¢â‚¬â„¢arees also try to prove the fact that the word kalaam signifies and internal thought, and not necessarily a spoken word. Their primary proof is a line of poetry attributed to a pre-Islaamic Christian. However, this meaning that they seek to prove contradicts the understood meaning of the word kalaam in the Arabic Language. In addition, Allaah uses other words besides أ¢â‚¬ثœkalaamأ¢â‚¬â„¢ (such as nidaa) to denote His Speech, and these words all denote speech with sound. See the above references for a more detailed discussion.
[42]Ar-Radd أ¢â‚¬ثœala al-Jahmiyyah, p. 131; cf. al-Harbee, p. 375.
[43]This author adds: And the Ashأ¢â‚¬â„¢arees!
[44]Reported by Abdullah ibn Ahmad in as-Sunnah, #534.
[45]Al-Harbee, p. 373.
[46]Nihaayat al-Aqdaam, p. 313; taken from al-Harbee, p. 365.
The Ash'arees are a group that take their 'aqeedah, and their name, from the teachings of Aboo al-Hasan Alee ibn Isma'eel al-Ash'aree (d. 324 A.H.). [34] [35]
With regards to the kalaam of Allaah, the Ash'arees brought forth an 'aqeedah that was unknown to the salaf. They claimed that Allaah does posses the Attribute of Speech, and that the Qur`aan was the kalaam of Allaah, and in this they agreed with the Ahl as-Sunnah. However, they explained this attribute in a unique way, for they claimed that Allaah's kalaam was an 'internal' kalaam - a kalaam that could not be heard by anyone. They equated it with the concept of thinking, and stated that, just as the thoughts of men are a type of speech that cannot be heard, likewise the kalaam of Allaah is an internal speech that cannot be heard. Therefore, they claimed that Allaah does not speak with sound, and that his kalaam does not consist of words or letters. They further stated that Allaah's kalaam is not related to His Will; in other words, according to the Ash'arees, Allaah is continually speaking, and will always be speaking - He does not speak when He wishes. They further claimed that the kalaam of Allaah is in fact one meaning, and cannot be divided into parts. This led them to claim that the Torah, Injeel and Qur`aan are all in fact 'expressions' of the same kalaam, but the actual kalaam of Allaah is without any language, and is of the same meaning. Therefore, according to them, the essence of the Torah, the Injeel and the Qur`aan is the same. Since they claimed that Allaah's kalaam is an internal kalaam, they then followed up this principle by stating that the actual text of the Qur`aan is created, but the kalaam of Allaah is not. The Arabic Qur`aan, according to the Ash'arees, is not the actual kalaam of Allaah, but rather an 'expression' of the kalaam of Allaah. [36]
Aboo Haamid al-Ghazaalee (d. 505 A.H.), one of the leaders and expounders of this 'aqeedah, wrote, "Allaah speaks without words, sounds and letters...and His Speech is the Speech of the mind (i.e., internal speech). Just as the speech of the mind has no sound or words, so His Speech has no sound or words." [37]
The primary principle that led the Ash'arees to distort many of Allaah's Names and Attributes is that they wished to remove all resemblance between Allaah's Names and Attributes, and between those of the creation. This principle, which in essence is correct, was taken by the Ash'arees to an extreme. They used their intellect and logic to decide which of Allaah's Names and Attributes gave some type of resemblance, or anthropomorphic [38] qualities, and those Names and Attributes which did not. Based on this classification, they then interpreted those Names and Attributes which they felt gave anthropomorphic qualities contrary to their literal, understood meanings, thinking that by doing this they were removing any fear of resemblance between Allaah and His creation. In reality, their over-zealousness to free the Names and Attributes of Allaah from resembling those of His creation led them to deny and distort many of His Names and Attributes. They used their intellect as the criterion to understand Allaah's Names and Attributes. Whatever they felt was not befitting to Allaah, even if Allaah Himself had affirmed it, they interpreted until it satisfied their intellect.
As Aboo Haamid al-Ghazaalee, wrote, "All that is found in the traditions (the Qur`aan and sunnah) (concerning the attributes of Allaah) is examined. Then, if the intellect can agree with it, it becomes obligatory to believe in it...But as for those (attributes) which are deemed by the intellect to be impossible, then it becomes obligatory to interpret what has been found in the traditions (the Qur`aan and sunnah), for it is not imaginable that the traditions will contain something that contradicts the intellect. As for the hadeeth which contain characteristics of resemblance (of Allaah between His creation), then most of them are not authentic, and those that are authentic are not explicit, but rather can be interpreted." [39]
Therefore, they took their intellect to be their criterion to accept and understand the Attributes of Allaah, so whatever their intellect agreed with, they accepted, and whatever their intellect could not understand, they rejected or re-interpreted. And had they believed in them, without asking, "How?" or "Why?" it would have been better for them. However, they neglected a very crucial point, and that is that Allaah, all Glory be to Him, is more aware of His Names and Attributes than His creation is, and Allaah is more eloquent than any of His creation is. Therefore, it is not appropriate to re-interpret any Name or Attribute that Allaah (or the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam)) has described Himself with, merely because our minds cannot comprehend the actuality of an Attribute. They also neglected the fact that it is not possible to compare Allaah's Attributes and to try to understand them by making analogies with the attributes of the creation.
Imaam al-Barbahaaree (d. 329), one of the scholars of the salaf, said:
Yet, the Ash'arees delved into concepts that could not be understood by men, and tried to reason the actuality of the Attributes of Allaah.
To illustrate this example, with regards to the attribute of kalaam, the Ash'arees reasoned that the one who speaks must speak with sound and breath, and these are created. In addition, they argued that speech must come from a combination of organs, such as the tongue, throat and mouth, but Allaah is free of these. They also reasoned that words, composed of letters, can never be eternal, since one letter follows another, and has a specific place in each word. Therefore, since each letter is sequential, following the one before it, it cannot have existed from eternity. [41] Therefore, according to them, it was not possible for Allaah's kalaam to be with sound, or for Allaah's kalaam to be composed of words and letters, for if it were, it would be created.
It can be seen, then, that the Ash'arees used their logic to distort clear, explicit concepts in the Qur`aan and sunnah, by first comparing the Attributes of Allaah to those of the creation, and then reasoning that, since Allaah is not like His creation, these Attributes must have a different meaning. Had they only understood that Allaah is Unique, and there is nothing similar to Him, and that it is not possible to understand Allaah's Attributes by comparing them to those of the creation, it would have saved them from falling into the error of denying these Attributes.
As for their belief that the kalaam of Allaah is without sound, this contradicts the proofs that were given in the previous section from the Qur`aan, sunnah and statements of the salaf. The presumption that sound must come from organs is a presumption based upon the characteristics of humans. Therefore, it is not necessarily true for all objects. Allaah, all Glory and Praise be to Him, has made the Heavens and the Earth speak, for they responded to His Command and
"said, 'We come, willingly!'" (41:12),
and Allaah, all Glory and Praise be to Him, will make the skins of the disbelievers speak on the Day of Judgement,
"And they (the disbelievers) will say, 'Why did you (our skins) testify against us?' They will say, 'Allaah has caused us to speak, as He causes all things to speak...'" (41:21).
Allaah caused these objects to speak, yet these objects do not have the organs that humans need to speak. Is not Allaah, the one who created all things, capable of speaking as He wishes?
Imaam Ahmad (d. 241 A.H.) stated,
[42]
Therefore, to claim that if the kalaam of Allaah were with sound, it would entail giving these characteristics to the Creator, cannot be accepted, for it is an analogy of Allaah with man, and this is improper. Abdullaah ibn Ahmad ibn Hanbal (d. 290 A.H.) said, "My father (Imaam Ahmad) said, 'The hadeeth of Ibn Mas'ood states that when Allaah Speaks, a sound is heard which sounds like (the moving of) a chain over a rock. And this (hadeeth) is denied by the Jahmiyyah. [43] These people are disbelievers, they wish to cause confusion and deceive the people. Whoever presumes that Allaah does not Speak is a disbeliever! Verily, we will continue to narrate these hadeeth as they came to us!" [44] In this narration, Imaam Ahmad is stating that any person who denies the fact that Allaah speaks with a sound is of the Jahmiyyah. In another narration, Abdullaah said, "I asked my father: Some people are claiming that Allaah does not speak with a sound." Imaam Ahmad replied, "Nay! Allaah speaks with a sound, and the only people who deny this are the Jahmiyyah. They wish to confuse the people and deny (the Attributes of Allaah)." [45]
Imaam as-Shahrastaanee (d. 548 A.H.), while discussing the historical development of the various sects related to the kalaam of Allaah, wrote, "Then (Aboo al-Hassan) al-Ash'aree came, and invented a third opinion, and claimed that all sound must be created. And with this (opinion), he contradicted the consensus (ijmaa') before him, for he claimed that what we recite is not the actual kalaam of Allaah. And this (belief) is the essence of innovation." [46]
-------------------------------
Footnotes:
[34]It should be pointed out that Aboo al-Hasan al-Ashأ¢â‚¬â„¢aree himself went through three phases during his lifetime. During the first phase, he was a Muأ¢â‚¬â„¢tazilee. However, after the scholars of the Muأ¢â‚¬â„¢tazilah could not satisfy his questions on particular issues of faith, he left them and started teaching the أ¢â‚¬ثœaqeedah of Aboo Muhammad أ¢â‚¬ثœAbdullah ibn Saأ¢â‚¬â„¢eed ibn Kullaab (d. 240 A.H.). Ibn Kullaab, and al-Ashأ¢â‚¬â„¢aree during this stage, tried to refute the beliefs of the Muأ¢â‚¬â„¢tazilah and defend the teachings of Ahl as-Sunnah, but unfortunately the methodology that they used to refute the Muأ¢â‚¬â„¢tazilah was itself greatly influenced by Greek philosophy. Thus, they themselves fell into many errors, especially in the area of the Names and Attributes of Allah. (Only one of their errors will be elaborated in this section, but it should be kept in mind that a refutation of one point of belief of any group is an ipso facto refutation of that groupأ¢â‚¬â„¢s claim to be Ahl as-Sunnah, since the beliefs of Ahl as-Sunnah must be perfect). During the last stage of his life, al-Ashأ¢â‚¬â„¢aree rejected the teachings of Ibn Kullaab, and accepted the أ¢â‚¬ثœAqeedah of Ahl as-Sunnah. It was also during this stage that he wrote his book al-Ibaanah, in which he defended the أ¢â‚¬ثœAqeedah of the Salaf, and believed in the Attributes of Allaah, such as istiwaa (rising over the throne), wajh, yad and other attributes. Therefore, in reality, those who claim to be Ashأ¢â‚¬â„¢aree are not truly following Aboo al-Hasan al-أ¢â‚¬ثœAshأ¢â‚¬â„¢aree, for if they were, they would follow the أ¢â‚¬ثœAqeedah that he had at his death, and not the أ¢â‚¬ثœAqeedah of Ibn Kullaab, which he renounced before his death.
[35]It should be mentioned that this section is also a refutation of the sister group of the Ashأ¢â‚¬â„¢arees, the Maaturreedees. The beliefs of these two groups with regards to the kalaam of Allaah are practically the same for our purposes.
[36]These are the primary points of difference between Ahl as-Sunnah and the Ashأ¢â‚¬â„¢arees with regards to the kalaam of Allaah. It must be mentioned that some of these points are based upon certain principles that the Ashأ¢â‚¬â„¢arees use to distort many of the Attributes of Allaah. However, due to the brevity of this discussion, these will not be mentioned or refuted. For a full refutation, see Noorأ¢â‚¬â„¢s doctoral dissertation on the subject, Manhaj Ahl as-Sunnah wa Manhaj al-Ashaaأ¢â‚¬â„¢irah fee Tawheed Allaah Taأ¢â‚¬â„¢aala, al-Ghuraba Publications, Islamic University of Madeenah. 1995.
[37]Cf. al-Ghazalee, Abu Hamid: Ihyaa أ¢â‚¬ثœUloom al-Din, Ashraf Publishers, Lahore, n.d., v.1, p.133. It is claimed that Imaam al-Ghazalee, at the end of his life, recanted from the أ¢â‚¬ثœAqeedah of the Ashأ¢â‚¬â„¢arees and accepted the Aqeedah of the Salaf.
[38]Anthropomorphic: To give an object human-like characteristics.
[39]From his al-Iqtisaad fee al-أ¢â‚¬ثœItiqaad, p. 132. Taken from Noor, v. 1, p. 90.
[40]Al-Barbahaaree, al-Hasan. Sharh as-Sunnah (Maktabah as-Sunnah, Cairo, 1896), p. 28.
[41]Cf. Al-Judayأ¢â‚¬â„¢, pps 375-379, and Noor, pps. 517-542, for these and other logical proofs that the Ashأ¢â‚¬â„¢arees bring, along with their refutation. The Ashأ¢â‚¬â„¢arees also try to prove the fact that the word kalaam signifies and internal thought, and not necessarily a spoken word. Their primary proof is a line of poetry attributed to a pre-Islaamic Christian. However, this meaning that they seek to prove contradicts the understood meaning of the word kalaam in the Arabic Language. In addition, Allaah uses other words besides أ¢â‚¬ثœkalaamأ¢â‚¬â„¢ (such as nidaa) to denote His Speech, and these words all denote speech with sound. See the above references for a more detailed discussion.
[42]Ar-Radd أ¢â‚¬ثœala al-Jahmiyyah, p. 131; cf. al-Harbee, p. 375.
[43]This author adds: And the Ashأ¢â‚¬â„¢arees!
[44]Reported by Abdullah ibn Ahmad in as-Sunnah, #534.
[45]Al-Harbee, p. 373.
[46]Nihaayat al-Aqdaam, p. 313; taken from al-Harbee, p. 365.
---------- Post added at 09:43 AM ---------- Previous post was at 09:37 AM ----------
(Continuation of 'Section III. A Refutation of the Ash'arees')
In addition, if the Ash'arees maintain that the kalaam of Allaah is without sound, then the following points must be answered:
1) If the kalaam of Allaah is without sound, then what did Moosa hear when Allaah spoke to Him? If they respond that Allaah created a sound, and caused Moosa to hear that created sound, then this means that this created object stated,
"O Moosaa, Verily, I am your Lord...Verily, I am Allaah, there is not god save me, so worship Me..." (20:12-14).
Therefore, if they state this, it implies that this created object claimed to be Allaah, and asked Moosa to worship it! However, if they state that it was the actual kalaam of Allaah, then it must be asked, "How then did Moosa hear it if you claim that Allaah's kalaam is without sound?" The scholars of the Ash'arees have not been able to provide a satisfactory response for this.
2) If the kalaam of Allaah is without sound, then what special status do those prophets whom Allaah spoke to gain? In other words, what is the superiority of Moosa over the other prophets if he did not hear the kalaam of Allaah? The Qur`aan mentions that one of the blessings that certain prophets have been given is that Allaah spoke to them directly:
"These are the Messengers! Some of them We blessed (with a higher status) over others. Some of them Allaah spoke to..." (2:253).
Also, if Allaah speaks to a prophet, but that prophet cannot hear him, then of what difference is this type of inspiration to the other types of inspiration? Allaah says,
"It is not possible for any human being that Allaah should speak to him, unless it be by Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He will by His Permission. Verily, He is the Most High, Most Wise" (42:51)
This verse mentions different types of inspirations. If, according to the Ash'arees, the kalaam of Allaah cannot be heard, then when Allaah speaks from 'behind a veil,' how is this different from the other forms of inspiration? [47]
3) If the kalaam of Allaah is an 'internal' kalaam, similar to the 'speech' of the mind, then what is the difference between the Knowledge ('ilm) of Allaah, and His Speech. Allaah has described Himself with both of these characteristics in the Qur`aan. If the Speech of Allaah cannot be heard, and is an internal Speech, then this implies that it is the same as the Attribute of Knowledge.
There is another point that the belief of the Ash'arees implies, and this is a very dangerous implication: Just as the attribute of speech is a noble attribute, its opposite, muteness, is a characteristic that is not desired, nor is it considered praiseworthy. It is well known that the one who is mute is not like the one who speaks. Therefore, to claim that Allaah does not possess the attribute of speech (or to interpret it away as the Ash'arees do) is in reality blasphemous, as this then implies that the Creator is mute, yet Allaah is free of all attributes of imperfection. In fact, this principle of faith was one of the most powerful arguments that the prophets used to deny the worship of other than Allaah! The stories of Ibraheem and Moosaa clearly show this.
The Story of Ibraheem
Ibraheem's story with the idols is well known: Ibraheem destroyed all of the idols of his people except the largest one. When his people discovered this, they questioned him as to whether he was the culprit.
Ibraheem answered, as mentioned in the Qur`aan,
"'Rather, this one, the largest of them, did it! (Why don't you) ask them, if they can speak!' So they turned to themselves, and said, 'Verily, you are the wrong-doers (since you left the idols unguarded).' Then they turned to themselves (again) and (responded), 'You know very well (O Ibraheem) that these (idols) do not speak' (Abraham) replied, 'Do you then worship besides Allaah objects that can neither profit you nor harm you? Fie to you, and upon that which you worship besides Allaah! Have you no sense?!'" (21:63-67)
In these verses, Ibraheem showed his people that their idols were not worthy of worship, primarily because they could not speak. After they themselves acknowledged this, Ibraheem rebuked them, and asked them, "Have you no sense?!" meaning, "How can an object that cannot even speak be worthy of worship?" Notice that Ibraheem was referring to a speech that could be heard, for Ibraheem's people did not answer Ibraheem with the belief of the Ash'arees, "Our god speaks, but a speech that is not heard - an internal speech of the mind!" for they understood what Ibraheem meant!! This is why they turned to themselves, and realised the foolishness of their actions, and could only reply with the feeble response that everyone knew that their idols could not speak!
The Story of Moosa
Likewise, when the Children of Israa`eel took the calf that they had built as an object of worship, they were reprimanded in the Qur`aan. Allaah says,
"Did they (those who worshipped the calf) not realise that it (the calf) could not respond to them with a (single) word, nor did it have any power to harm or benefit them?" (20:89)
In another verse, Allaah says,
"And the people of Moses made in his absence, out of their ornaments, the image of a calf that made a sound (like the mooing of a cow). Did they not realise that it could not speak to them, nor guide them to the (straight) path?" (7:148)
In these two verses, Allaah reprimanded the Children of Israa`eel for worshipping the calf, since the calf was not a perfect object, and one of the clearest indications that it was not worthy of worship was that it could not speak! Even though the calf made noises, it was not capable of intelligent speech.
Therefore, these two stories show that muteness and incoherent speech are attributes that do not befit the Creator, and thus the people of Ibraheem and Moosaa were rebuked for taking gods that were mute. Yet, the Ash'arees, thinking that they were removing all negative attributes from Allaah, in reality equated the Creator with the attributes of these idols, and thus fell into the same error as the people of Moosa and Ibraheem did with regards to the attribute of speech! This is why Haaroon ibn Ma'roof (d. 231 A.H.), one of the scholars of the salaf, said, "Whoever presumes that Allaah does not speak, then in reality he is worshipping idols." [48]
The Ash'arees also claim that the kalaam of Allaah is not related to His will, which implies that Allaah does not speak when He wishes to, but rather He is continually speaking. The fact that Allaah's kalaam is related to His Will (in other words, Allaah Speaks when He wishes to Speak) is clearly shown in the Qur`aan. Allaah says,
"Verily, His Command, whenever He intends a thing, is only that He says, 'Be!' - and it is" (37:82).
In this verse, Allaah clearly shows that His kalaam is related to His Will, for whenever Allaah intends a thing, He says to it "Be!" which proves that Allaah Speaks when He wishes. Likewise, Allaah states,
"And when Moosa came to Our appointed time and place, and his Lord spoke with him..." (7:143).
This verse shows that Allaah spoke to Moosa after Moosa had arrived to the meeting point; not before it, nor after it - once again proving that Allaah speaks when He wishes.
The Ash'arees also claim that the kalaam of Allaah is all the same meaning, [49] and cannot be divided into parts. This principle then leads them to state that the Qur`aan, Torah and Injeel are in essence the same, and they only differ in their expressions and languages. If this were the case in reality, then the Qur`aan, Torah and Injeel, when translated into one language, should be the same, since their essence is the same. However, it is well known that each of these three books differs from the other greatly.
In addition, if the kalaam of Allaah cannot be divided into parts, and is one whole concept, then this raises a problem that the Ash'arees must solve. The following conversation between one of the scholars of Ahl as-Sunnah, Aboo Nasr as-Sijazee (d. 444 A.H.) and one of the scholars of the Ash'arees will prove interesting: [50]
The final point that will be discussed is in fact the most dangerous consequence of the belief of the Ash'arees. Since the Ash'arees claimed that Allaah did not actually speak the Qur`aan with a voice that is heard, and that His kalaam is not in any language, and not composed of words and letters, they then had to answer a number of questions, including: "Where did the Qur`aan that is present amongst us originate from? And what, then, is the Arabic Qur`aan, with its words and letters?"
In other words, since the Ash'arees claimed that Allaah's kalaam could not be heard, then from where did the Qur`aan come from? And who was the first to recite it? And if, as the Ash'arees claim, the kalaam of Allaah is not in any language, and neither is it composed of words and letters, then what is the relationship of the Qur`aan, which is in Arabic and composed of words and letters, with the kalaam of Allaah?
Concerning this point, the Ash'arees were forced to admit that the Qur`aan is not the actual kalaam of Allaah (since it is in Arabic, and composed of words and letters), but instead an 'expression' (Ar. 'hikaayah', or ''ibaarah') of the kalaam of Allaah. As to who (or what) was the first to actually 'express' it, the Ash'arees differed amongst themselves into a number of opinions, all of which are equally blasphemous! Most of them stated that the Qur`aan was first created in the Lauh al-Mahfoodh (in other words, the Arabic words of the Qur`aan did not exist until they were created by Allaah in the Lauh al-Mahfoodh), thus explicitly claiming that the Qur`aan was created; others stated that Allaah made Jibreel understand the meaning of the Qur`aan, and Jibreel was the first to verbalize it, thus making the Qur`aan the speech of Jibreel; yet others stated that the Qur`aan was inspired in meaning and first spoken by the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam), thus making the Qur`aan the speech of the Prophet Muhammad (sulAllahu أ¢â‚¬ثœalayhi wassalaam).
In other words, the Ash'arees were forced to admit that the Arabic Qur`aan is not the actual kalaam of Allaah, and that it is created. This is due to the fact that they differentiated between what they called an 'internal kalaam' of Allaah, which is without language, sound and words, and between the actual Qur`aan, which is in Arabic, recited and heard, and composed of words. This 'internal kalaam' of Allaah, according to them, is not created, but the Qur`aan, since it is only an 'expression' of the 'internal kalaam', and not the actual kalaam of Allaah, must be created.
Thus, the Ash'arees explicitly state and believe that the Qur`aan is created, even though they then follow up this statement with the phrase, "...but the kalaam of Allaah is not." As one of their most famous scholars, Ibraheem al-Baajooree (d. 1277 A.H.), wrote, "The belief of the Ahl as-Sunnah (intending the belief of the Ash'arees) is that the Qur`aan, meaning the internal kalaam (of Allaah) is not created, but the Qur`aan, meaning the one that we recite, is created." [51]
Therefore, in essence, the Ash'arees agreed with the Jahmiyyah and the Mu'tazilah that the Qur`aan is created.
It must be asked: When all of the scholars of the salaf vehemently spoke against those who believed that the Qur`aan was created, and even accused them of disbelief, were they referring to this concept of 'internal kalaam' that the Ash'arees invented, or where they referring to the Qur`aan that is well known to all Muslims? And when Imaam al-Lalikaa`ee (d. 418 A.H.) quoted over five-hundred scholars of the salaf stating that the Qur`aan is the kalaam of Allaah, and not created, did any of these scholars differentiate between this 'internal kalaam' and the actual Qur`aan, and state that the Qur`aan is only an 'expression' of this 'internal kalaam'?
The answer is very clear: none of the salaf preached or believed the doctrines that the Ash'arees invented, and none of them differentiated between an 'internal kalaam of Allaah' and the Qur`aan. What the salaf were referring to when they said that the Qur`aan is the kalaam of Allaah, and that the Qur`aan is not created, is the actual Qur`aan, and not an imaginary and invented 'internal kalaam'. None of them, not even a single scholar (before Aboo al-Hasan al-Ash'aree and his teacher Ibn Kullaab), mentioned this concept of an 'internal' kalaam, and differentiated between it and the actual Qur`aan! The salaf are all quoted as saying, "The Qur`aan is the kalaam of Allaah, not created," yet the Ash'arees state, "The Qur`aan is only an expression of the kalaam of Allaah, and is created"!!
أ¢â‚¬إ“Are these two examples the same? Alhamdulillaah; but most of them do not know!" (39:29).
In fact, some of the early scholars during the time of the salaf explicitly refuted the beliefs of the Ashأ¢â‚¬â„¢aarees. Ahmad ibn Seenan al-Waasitee (d. 256 A.H.), one of the teachers of Imaam al-Bukhaaree (d. 256 A.H.) and Imaam Muslim (d. 261 A.H.), said in refutation of the belief of Ibn Kullaab (which was later taken by Aboo al-Hasan al-Ash'aree), "Whoever presumes that the Qur`aan...is only an 'expression' (of the kalaam of Allaah) is a heretic who wishes to destroy Islaam. He is a disbeliever in Allaah. This Qur`aan is the Qur`aan that Allaah revealed through Jibreel to the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam)..." [52]
The scholar Aboo al-Abbaas Ahmad ibn Umar ibn Surayj (d. 303 A.H.), whom Imaam ad-Dhahabi called the 'Renovator' (mujaddid) of the fourth century [53], and because of whom the fiqh of Imaam as-Shafi'ee (d. 204 A.H.) was popularised, wrote,
In addition, the beliefs of the Ash'arees are very similiar to the beliefs of the Lafdhiyyah (mentioned above), who believed that a person's recitation of the Qur`aan is created (whereas the Ash'arees believe that the actual text of the Qur`aan and the recitation of the Qur`aan is created). Imaam Ahmad (d. 241 A.H.) stated, "The Lafdhiyyah are in reality encircling the belief of Jahm (ibn Safwaan), for they believe that Jibreel came with something created (to the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam))." [55]. In another narration, Imaam Ahmad was asked, "What is your opinion concerning those who say, 'Our recitation of the Qur`aan is created''? Imaam Ahmad replied, "These people are worse than the Jahmiyyah. Whoever believes this, then he believes that Jibreel came with something created, and the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) preached something created!" [56] It should be noted that the belief that Jibreel came with something created, and the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) preached something created, is exactly the belief of the Ash'arees, for they believe that the Arabic Qur`aan is created.
-------------------------------
Footnotes:
[47]Refer to Chapter 3 of the book for the discussion of the various types of inspiration (wahy).
[48]Reported by أ¢â‚¬ثœAbdullah ibn Ahmad, #209.
[49]It should be pointed out that the Ashأ¢â‚¬â„¢aree scholars themselves have differed with regards to this point. Some of them claim that the kalaam of Allaah can be divided into commands, prohibitions, and facts, others have different classifications, but the majority did not agree with this. This difference of opinion in and of itself is an indication of the people of innovation. The scholars of the Ahl as-Sunnah do not disagree amongst themselves in primary matters of Aqeedah.
[50]Reported in Dar Taأ¢â‚¬â„¢aarud al-أ¢â‚¬ثœAql wa an Naql, 2/90. Taken from Noor, p. 537, with some changes.
[51]Reported in Kifaayat al-أ¢â‚¬ثœAwaam, p. 104. Taken from Judayأ¢â‚¬â„¢, p. 398. Al-Baajooree was perhaps the most famous of the Ashأ¢â‚¬â„¢arees during the last century. He has an extremely popular explanation to the Jawharah (the basic text book of the Ashأ¢â‚¬â„¢aree faith), entitled, Tuhfat al-Mureed alaa Jawharat at-Tawheed.
[52]Judayأ¢â‚¬â„¢, p. 436.
[53]Adh-Dhahabee, Siyar, 14/201.
[54]Judayأ¢â‚¬â„¢, p. 438.
[55]ad-Dhahabi, al-Uluww, p. 191
[56]ad-Dhahabi, al-Uluww, p. 212.
In addition, if the Ash'arees maintain that the kalaam of Allaah is without sound, then the following points must be answered:
1) If the kalaam of Allaah is without sound, then what did Moosa hear when Allaah spoke to Him? If they respond that Allaah created a sound, and caused Moosa to hear that created sound, then this means that this created object stated,
"O Moosaa, Verily, I am your Lord...Verily, I am Allaah, there is not god save me, so worship Me..." (20:12-14).
Therefore, if they state this, it implies that this created object claimed to be Allaah, and asked Moosa to worship it! However, if they state that it was the actual kalaam of Allaah, then it must be asked, "How then did Moosa hear it if you claim that Allaah's kalaam is without sound?" The scholars of the Ash'arees have not been able to provide a satisfactory response for this.
2) If the kalaam of Allaah is without sound, then what special status do those prophets whom Allaah spoke to gain? In other words, what is the superiority of Moosa over the other prophets if he did not hear the kalaam of Allaah? The Qur`aan mentions that one of the blessings that certain prophets have been given is that Allaah spoke to them directly:
"These are the Messengers! Some of them We blessed (with a higher status) over others. Some of them Allaah spoke to..." (2:253).
Also, if Allaah speaks to a prophet, but that prophet cannot hear him, then of what difference is this type of inspiration to the other types of inspiration? Allaah says,
"It is not possible for any human being that Allaah should speak to him, unless it be by Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He will by His Permission. Verily, He is the Most High, Most Wise" (42:51)
This verse mentions different types of inspirations. If, according to the Ash'arees, the kalaam of Allaah cannot be heard, then when Allaah speaks from 'behind a veil,' how is this different from the other forms of inspiration? [47]
3) If the kalaam of Allaah is an 'internal' kalaam, similar to the 'speech' of the mind, then what is the difference between the Knowledge ('ilm) of Allaah, and His Speech. Allaah has described Himself with both of these characteristics in the Qur`aan. If the Speech of Allaah cannot be heard, and is an internal Speech, then this implies that it is the same as the Attribute of Knowledge.
There is another point that the belief of the Ash'arees implies, and this is a very dangerous implication: Just as the attribute of speech is a noble attribute, its opposite, muteness, is a characteristic that is not desired, nor is it considered praiseworthy. It is well known that the one who is mute is not like the one who speaks. Therefore, to claim that Allaah does not possess the attribute of speech (or to interpret it away as the Ash'arees do) is in reality blasphemous, as this then implies that the Creator is mute, yet Allaah is free of all attributes of imperfection. In fact, this principle of faith was one of the most powerful arguments that the prophets used to deny the worship of other than Allaah! The stories of Ibraheem and Moosaa clearly show this.
The Story of Ibraheem
Ibraheem's story with the idols is well known: Ibraheem destroyed all of the idols of his people except the largest one. When his people discovered this, they questioned him as to whether he was the culprit.
Ibraheem answered, as mentioned in the Qur`aan,
"'Rather, this one, the largest of them, did it! (Why don't you) ask them, if they can speak!' So they turned to themselves, and said, 'Verily, you are the wrong-doers (since you left the idols unguarded).' Then they turned to themselves (again) and (responded), 'You know very well (O Ibraheem) that these (idols) do not speak' (Abraham) replied, 'Do you then worship besides Allaah objects that can neither profit you nor harm you? Fie to you, and upon that which you worship besides Allaah! Have you no sense?!'" (21:63-67)
In these verses, Ibraheem showed his people that their idols were not worthy of worship, primarily because they could not speak. After they themselves acknowledged this, Ibraheem rebuked them, and asked them, "Have you no sense?!" meaning, "How can an object that cannot even speak be worthy of worship?" Notice that Ibraheem was referring to a speech that could be heard, for Ibraheem's people did not answer Ibraheem with the belief of the Ash'arees, "Our god speaks, but a speech that is not heard - an internal speech of the mind!" for they understood what Ibraheem meant!! This is why they turned to themselves, and realised the foolishness of their actions, and could only reply with the feeble response that everyone knew that their idols could not speak!
The Story of Moosa
Likewise, when the Children of Israa`eel took the calf that they had built as an object of worship, they were reprimanded in the Qur`aan. Allaah says,
"Did they (those who worshipped the calf) not realise that it (the calf) could not respond to them with a (single) word, nor did it have any power to harm or benefit them?" (20:89)
In another verse, Allaah says,
"And the people of Moses made in his absence, out of their ornaments, the image of a calf that made a sound (like the mooing of a cow). Did they not realise that it could not speak to them, nor guide them to the (straight) path?" (7:148)
In these two verses, Allaah reprimanded the Children of Israa`eel for worshipping the calf, since the calf was not a perfect object, and one of the clearest indications that it was not worthy of worship was that it could not speak! Even though the calf made noises, it was not capable of intelligent speech.
Therefore, these two stories show that muteness and incoherent speech are attributes that do not befit the Creator, and thus the people of Ibraheem and Moosaa were rebuked for taking gods that were mute. Yet, the Ash'arees, thinking that they were removing all negative attributes from Allaah, in reality equated the Creator with the attributes of these idols, and thus fell into the same error as the people of Moosa and Ibraheem did with regards to the attribute of speech! This is why Haaroon ibn Ma'roof (d. 231 A.H.), one of the scholars of the salaf, said, "Whoever presumes that Allaah does not speak, then in reality he is worshipping idols." [48]
The Ash'arees also claim that the kalaam of Allaah is not related to His will, which implies that Allaah does not speak when He wishes to, but rather He is continually speaking. The fact that Allaah's kalaam is related to His Will (in other words, Allaah Speaks when He wishes to Speak) is clearly shown in the Qur`aan. Allaah says,
"Verily, His Command, whenever He intends a thing, is only that He says, 'Be!' - and it is" (37:82).
In this verse, Allaah clearly shows that His kalaam is related to His Will, for whenever Allaah intends a thing, He says to it "Be!" which proves that Allaah Speaks when He wishes. Likewise, Allaah states,
"And when Moosa came to Our appointed time and place, and his Lord spoke with him..." (7:143).
This verse shows that Allaah spoke to Moosa after Moosa had arrived to the meeting point; not before it, nor after it - once again proving that Allaah speaks when He wishes.
The Ash'arees also claim that the kalaam of Allaah is all the same meaning, [49] and cannot be divided into parts. This principle then leads them to state that the Qur`aan, Torah and Injeel are in essence the same, and they only differ in their expressions and languages. If this were the case in reality, then the Qur`aan, Torah and Injeel, when translated into one language, should be the same, since their essence is the same. However, it is well known that each of these three books differs from the other greatly.
In addition, if the kalaam of Allaah cannot be divided into parts, and is one whole concept, then this raises a problem that the Ash'arees must solve. The following conversation between one of the scholars of Ahl as-Sunnah, Aboo Nasr as-Sijazee (d. 444 A.H.) and one of the scholars of the Ash'arees will prove interesting: [50]
In other words, if the kalaam of Allaah is one essence, and cannot be divided into parts, then when Allaah spoke to Moosa, did Moosa hear all of the kalaam of Allaah? If so, then this implies that Moosa gained all the knowledge of Allaah, and this is not possible. However, if this is not so, then this implies that Moosa understood a part of the kalaam of Allaah, which is what the Ahl as-Sunnah believe.
The final point that will be discussed is in fact the most dangerous consequence of the belief of the Ash'arees. Since the Ash'arees claimed that Allaah did not actually speak the Qur`aan with a voice that is heard, and that His kalaam is not in any language, and not composed of words and letters, they then had to answer a number of questions, including: "Where did the Qur`aan that is present amongst us originate from? And what, then, is the Arabic Qur`aan, with its words and letters?"
In other words, since the Ash'arees claimed that Allaah's kalaam could not be heard, then from where did the Qur`aan come from? And who was the first to recite it? And if, as the Ash'arees claim, the kalaam of Allaah is not in any language, and neither is it composed of words and letters, then what is the relationship of the Qur`aan, which is in Arabic and composed of words and letters, with the kalaam of Allaah?
Concerning this point, the Ash'arees were forced to admit that the Qur`aan is not the actual kalaam of Allaah (since it is in Arabic, and composed of words and letters), but instead an 'expression' (Ar. 'hikaayah', or ''ibaarah') of the kalaam of Allaah. As to who (or what) was the first to actually 'express' it, the Ash'arees differed amongst themselves into a number of opinions, all of which are equally blasphemous! Most of them stated that the Qur`aan was first created in the Lauh al-Mahfoodh (in other words, the Arabic words of the Qur`aan did not exist until they were created by Allaah in the Lauh al-Mahfoodh), thus explicitly claiming that the Qur`aan was created; others stated that Allaah made Jibreel understand the meaning of the Qur`aan, and Jibreel was the first to verbalize it, thus making the Qur`aan the speech of Jibreel; yet others stated that the Qur`aan was inspired in meaning and first spoken by the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam), thus making the Qur`aan the speech of the Prophet Muhammad (sulAllahu أ¢â‚¬ثœalayhi wassalaam).
In other words, the Ash'arees were forced to admit that the Arabic Qur`aan is not the actual kalaam of Allaah, and that it is created. This is due to the fact that they differentiated between what they called an 'internal kalaam' of Allaah, which is without language, sound and words, and between the actual Qur`aan, which is in Arabic, recited and heard, and composed of words. This 'internal kalaam' of Allaah, according to them, is not created, but the Qur`aan, since it is only an 'expression' of the 'internal kalaam', and not the actual kalaam of Allaah, must be created.
Thus, the Ash'arees explicitly state and believe that the Qur`aan is created, even though they then follow up this statement with the phrase, "...but the kalaam of Allaah is not." As one of their most famous scholars, Ibraheem al-Baajooree (d. 1277 A.H.), wrote, "The belief of the Ahl as-Sunnah (intending the belief of the Ash'arees) is that the Qur`aan, meaning the internal kalaam (of Allaah) is not created, but the Qur`aan, meaning the one that we recite, is created." [51]
Therefore, in essence, the Ash'arees agreed with the Jahmiyyah and the Mu'tazilah that the Qur`aan is created.
It must be asked: When all of the scholars of the salaf vehemently spoke against those who believed that the Qur`aan was created, and even accused them of disbelief, were they referring to this concept of 'internal kalaam' that the Ash'arees invented, or where they referring to the Qur`aan that is well known to all Muslims? And when Imaam al-Lalikaa`ee (d. 418 A.H.) quoted over five-hundred scholars of the salaf stating that the Qur`aan is the kalaam of Allaah, and not created, did any of these scholars differentiate between this 'internal kalaam' and the actual Qur`aan, and state that the Qur`aan is only an 'expression' of this 'internal kalaam'?
The answer is very clear: none of the salaf preached or believed the doctrines that the Ash'arees invented, and none of them differentiated between an 'internal kalaam of Allaah' and the Qur`aan. What the salaf were referring to when they said that the Qur`aan is the kalaam of Allaah, and that the Qur`aan is not created, is the actual Qur`aan, and not an imaginary and invented 'internal kalaam'. None of them, not even a single scholar (before Aboo al-Hasan al-Ash'aree and his teacher Ibn Kullaab), mentioned this concept of an 'internal' kalaam, and differentiated between it and the actual Qur`aan! The salaf are all quoted as saying, "The Qur`aan is the kalaam of Allaah, not created," yet the Ash'arees state, "The Qur`aan is only an expression of the kalaam of Allaah, and is created"!!
أ¢â‚¬إ“Are these two examples the same? Alhamdulillaah; but most of them do not know!" (39:29).
In fact, some of the early scholars during the time of the salaf explicitly refuted the beliefs of the Ashأ¢â‚¬â„¢aarees. Ahmad ibn Seenan al-Waasitee (d. 256 A.H.), one of the teachers of Imaam al-Bukhaaree (d. 256 A.H.) and Imaam Muslim (d. 261 A.H.), said in refutation of the belief of Ibn Kullaab (which was later taken by Aboo al-Hasan al-Ash'aree), "Whoever presumes that the Qur`aan...is only an 'expression' (of the kalaam of Allaah) is a heretic who wishes to destroy Islaam. He is a disbeliever in Allaah. This Qur`aan is the Qur`aan that Allaah revealed through Jibreel to the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam)..." [52]
The scholar Aboo al-Abbaas Ahmad ibn Umar ibn Surayj (d. 303 A.H.), whom Imaam ad-Dhahabi called the 'Renovator' (mujaddid) of the fourth century [53], and because of whom the fiqh of Imaam as-Shafi'ee (d. 204 A.H.) was popularised, wrote,
[54]
In addition, the beliefs of the Ash'arees are very similiar to the beliefs of the Lafdhiyyah (mentioned above), who believed that a person's recitation of the Qur`aan is created (whereas the Ash'arees believe that the actual text of the Qur`aan and the recitation of the Qur`aan is created). Imaam Ahmad (d. 241 A.H.) stated, "The Lafdhiyyah are in reality encircling the belief of Jahm (ibn Safwaan), for they believe that Jibreel came with something created (to the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam))." [55]. In another narration, Imaam Ahmad was asked, "What is your opinion concerning those who say, 'Our recitation of the Qur`aan is created''? Imaam Ahmad replied, "These people are worse than the Jahmiyyah. Whoever believes this, then he believes that Jibreel came with something created, and the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) preached something created!" [56] It should be noted that the belief that Jibreel came with something created, and the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) preached something created, is exactly the belief of the Ash'arees, for they believe that the Arabic Qur`aan is created.
-------------------------------
Footnotes:
[47]Refer to Chapter 3 of the book for the discussion of the various types of inspiration (wahy).
[48]Reported by أ¢â‚¬ثœAbdullah ibn Ahmad, #209.
[49]It should be pointed out that the Ashأ¢â‚¬â„¢aree scholars themselves have differed with regards to this point. Some of them claim that the kalaam of Allaah can be divided into commands, prohibitions, and facts, others have different classifications, but the majority did not agree with this. This difference of opinion in and of itself is an indication of the people of innovation. The scholars of the Ahl as-Sunnah do not disagree amongst themselves in primary matters of Aqeedah.
[50]Reported in Dar Taأ¢â‚¬â„¢aarud al-أ¢â‚¬ثœAql wa an Naql, 2/90. Taken from Noor, p. 537, with some changes.
[51]Reported in Kifaayat al-أ¢â‚¬ثœAwaam, p. 104. Taken from Judayأ¢â‚¬â„¢, p. 398. Al-Baajooree was perhaps the most famous of the Ashأ¢â‚¬â„¢arees during the last century. He has an extremely popular explanation to the Jawharah (the basic text book of the Ashأ¢â‚¬â„¢aree faith), entitled, Tuhfat al-Mureed alaa Jawharat at-Tawheed.
[52]Judayأ¢â‚¬â„¢, p. 436.
[53]Adh-Dhahabee, Siyar, 14/201.
[54]Judayأ¢â‚¬â„¢, p. 438.
[55]ad-Dhahabi, al-Uluww, p. 191
[56]ad-Dhahabi, al-Uluww, p. 212.
---------- Post added at 09:44 AM ---------- Previous post was at 09:43 AM ----------
Conclusion
The Attributes of Allaah as mentioned in the Qur`aan and sunnah are absolutely Unique. These Attributes are understood literally (in the case of the Attribute of kalaam, that Allaah Speaks, whenever He wishes, with a sound, in different languages, and this Speech is composed of words and letters, and is not created), but the actuality and 'how-ness' of these Attributes are not delved into, and any negative similarity between these Attributes and the attributes of the Creation are negated (in the case of this Attribute, that the speech of the creation is created, but the Speech of Allaah is not.). Understanding these Attributes 'literally' does not mean understanding them in the manner that they are found in the creation, or comparing them with the attributes of the creation; rather, it means affirming the linguistic meaning of that Attribute in a manner that befits the Creator, and will never be understood by mankind.
The beliefs and deviations of the Ash'arees are all based upon their anthropomorphic understanding of the Attributes of Allaah. If they had only understood that the Attributes of Allaah cannot be compared to the attributes of the creation, nor are they based upon the attributes of the creation, they would not have had to resort to try to 'rationalise' these Attributes to remove this supposed anthropomorphism from them. The Ash'arees also failed to realise that, in their over-zealousness to remove this imaginary anthropomorphism that they believed existed in the Qur`aan and sunnah, they ended up comparing Allaah's Attributes with the attributes of inanimate objects.
The Ash'arees are an example of how deviation occurs when the proper Islaamic methodology is not followed; they wished to refute the beliefs of the Mu'tazilah and the Jahmiyyah, and affirm the Attributes of Allaah, but since they were so influenced by the principles of Greek logic and rationalism, they ended up agreeing with the beliefs of the same groups that they sought to refute, and stated that the Qur`aan is created.
In conclusion, the scholar of the sunnah, Imaam Muhammad ibn al-Hassan al-Aajurree (d. 360) stated:
-------------------------------
Footnotes:
[57]It should be pointed out that some of the Ashأ¢â‚¬â„¢arees claim the the أ¢â‚¬ثœAqeedah of Ahl as-Sunnah wa al-Jamaaأ¢â‚¬â„¢ah (part of which was elaborated in this section) is an invention of Ibn Taymiyyah (d. 728 A.H.). They claim that the first person to claim that the Attributes of Allaah are to be taken in their literary meanings was Ibn Taymiyyah, and therefore he was the first to claim that the Kalaam of Allaah can be heard, and that the Qurأ¢â‚¬â„¢aan is the actual kalaam of Allaah.
In order to refute this view, this author (ie. of this article) purposely avoided quoting even one statement of Ibn Taymiyyah throughout the last three sections. This was done to prove that the right to formulate aqeedah does not belong to Ibn Taymiyyah, but rather to Allaah and His Messenger (sulAllahu أ¢â‚¬ثœalayhi wassalaam). In addition, the beliefs of all of the Companions, Successors, and the scholars of Ahl as-Sunnah after them was one, and that is the belief that was elaborated upon and defended above. Every single scholar quoted above lived centuries before Ibn Taymiyyah, therefore how could Ibn Taymiyyah be the first to propagate these views? Instead, it must be asked of the Ashأ¢â‚¬â„¢arees, أ¢â‚¬إ“Can you name even one person before Aboo al-Hasan al-Ashأ¢â‚¬â„¢aree, and Ibn Khulaab, who held the views that you hold? As for us, we have quoted the Qurأ¢â‚¬â„¢aan, and the Sunnah, and the statements of the Companions and Successors, and the scholars of the first generations, the likes of Imaam Ahmad, Aboo Haneefah, as-Shafiأ¢â‚¬â„¢ee, Maalik, al-Bukhaaree, and ad-Daarimee to defend our beliefs. Who is there, before al-Ashأ¢â‚¬â„¢aree, and his teacher Ibn Kullaab, and the innovator Jahm ibn Safwaan, who held the beliefs that you hold?أ¢â‚¬? But if they cannot respond to you أ¢â‚¬â€œ and of a surety they cannot respond to you أ¢â‚¬â€œ then know that they are a people who have turned away from accepting the Qurأ¢â‚¬â„¢aan and Sunnah, unless and until it agrees with their intellect and desires!
Another manner by which they seek to confuse the people is by quoting famous and well-known scholars throughout Islaamic History who were Ashأ¢â‚¬â„¢arees or influenced to a certain degree by the beliefs of the Ashأ¢â‚¬â„¢arees. So, for example, they quote the likes of al-Baaqillaanee (d. 403 A.H.), al-Qurtubee (d. 671 A.H.), an-Nawawee (d. 676 A.H.), Ibn Hajr al-Asqalaai (d. 852 A.H.), as-Suyootee (d. 911 A.H.), Ibn Hajr al-Haythamee (d. 974 A.H.) and many more respected and loved scholars, and claim, أ¢â‚¬إ“If all of these scholars are misguided Ashأ¢â‚¬â„¢arees, then who are the Ahl as-Sunnah?!أ¢â‚¬? This may be refuted in a number of ways.
Firstly, it is very clearly noticed that all the scholars mentioned lived after the first three generations of the hijrah, and these are the generations that the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) himself stated would be the best of all generations! The Ashأ¢â‚¬â„¢arees cannot quote even one reputable scholar from the time of the actual salaf that was on their beliefs, for the simple reason that there were none. The Ashأ¢â‚¬â„¢aree beliefs were founded and propagated during the fourth century of the hijrah, and became increasingly popular after that. We are commanded by the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) to take from the first three generations of Islaam, and we consider following them as part of our religion of Islaam. As for the generations and scholars that come after this time, then we look at them individually, and what is good from them we take, and what is incorrect we do not take.
Secondly, we do not agree that all of these scholars were pure Ashأ¢â‚¬â„¢arees. The likes of al-Baaqillaani and Ibn Hajr al-Asqalaanee were influenced by the Ashأ¢â‚¬â„¢arees, but at the same time agreed with the Ahl as-Sunnah on some points (in fact, as-Suyootee even criticizes the belief that istiwaa means أ¢â‚¬ثœto conquerأ¢â‚¬â„¢ (istawlaa) in his al-Itqaan). Therefore it is not accurate to describe them as being pure Ashأ¢â‚¬â„¢arees.
Thirdly, these scholars were great scholars in their own fields, but we excuse their mistakes in Aqeedah, and say that, due to the environment that they were in, they were not exposed to the proper Aqeedah and therefore followed the Aqeedah of their scholars and teachers, which happened to be the Ashأ¢â‚¬â„¢aree Aqeedah. We consider them as our scholars, and love and respect them, but do not take from them in those matters in which they disagreed with the salaf, for the salaf are more beloved to us than those who came after them. Fourthly, these names that you quote may be responded to by quoting other names; names of famous scholars that were on the correct Aqeedah during the times of these scholars. In other words, not all the scholars of later generations were Ashأ¢â‚¬â„¢arees, for the scholars of the correct أ¢â‚¬ثœAqeedah have always existed and will always exist. The likes of Ibn أ¢â‚¬ثœAbd al-Barr (d. 463 A.H.), al Baqhawee (d. 510 A.H.), Ibn Qudaamah (d. 610 A.H.), Ibn Taymiyyah (d. 728 A.H.), adh-Dhahabee (d. 748 A.H.), Ibn al-Qayyim (d. 758 A.H.), Ibn Katheer (d. 774 A.H.) and other scholars before them, during their time, and after them, may be quoted.
The point is that all these scholars of later generations are not the criterion; the Ashأ¢â‚¬â„¢arees may quote famous names, and Ahl as-Sunnah may quote famous names. Rather, the true criterion are the actual scholars of the Salaf, and those that follow their أ¢â‚¬ثœAqeedah, and not any other generations besides them! May Allaah guide us and the Ashأ¢â‚¬â„¢arees to the correct path!
The Attributes of Allaah as mentioned in the Qur`aan and sunnah are absolutely Unique. These Attributes are understood literally (in the case of the Attribute of kalaam, that Allaah Speaks, whenever He wishes, with a sound, in different languages, and this Speech is composed of words and letters, and is not created), but the actuality and 'how-ness' of these Attributes are not delved into, and any negative similarity between these Attributes and the attributes of the Creation are negated (in the case of this Attribute, that the speech of the creation is created, but the Speech of Allaah is not.). Understanding these Attributes 'literally' does not mean understanding them in the manner that they are found in the creation, or comparing them with the attributes of the creation; rather, it means affirming the linguistic meaning of that Attribute in a manner that befits the Creator, and will never be understood by mankind.
The beliefs and deviations of the Ash'arees are all based upon their anthropomorphic understanding of the Attributes of Allaah. If they had only understood that the Attributes of Allaah cannot be compared to the attributes of the creation, nor are they based upon the attributes of the creation, they would not have had to resort to try to 'rationalise' these Attributes to remove this supposed anthropomorphism from them. The Ash'arees also failed to realise that, in their over-zealousness to remove this imaginary anthropomorphism that they believed existed in the Qur`aan and sunnah, they ended up comparing Allaah's Attributes with the attributes of inanimate objects.
The Ash'arees are an example of how deviation occurs when the proper Islaamic methodology is not followed; they wished to refute the beliefs of the Mu'tazilah and the Jahmiyyah, and affirm the Attributes of Allaah, but since they were so influenced by the principles of Greek logic and rationalism, they ended up agreeing with the beliefs of the same groups that they sought to refute, and stated that the Qur`aan is created.
In conclusion, the scholar of the sunnah, Imaam Muhammad ibn al-Hassan al-Aajurree (d. 360) stated:
[57]
-------------------------------
Footnotes:
[57]It should be pointed out that some of the Ashأ¢â‚¬â„¢arees claim the the أ¢â‚¬ثœAqeedah of Ahl as-Sunnah wa al-Jamaaأ¢â‚¬â„¢ah (part of which was elaborated in this section) is an invention of Ibn Taymiyyah (d. 728 A.H.). They claim that the first person to claim that the Attributes of Allaah are to be taken in their literary meanings was Ibn Taymiyyah, and therefore he was the first to claim that the Kalaam of Allaah can be heard, and that the Qurأ¢â‚¬â„¢aan is the actual kalaam of Allaah.
In order to refute this view, this author (ie. of this article) purposely avoided quoting even one statement of Ibn Taymiyyah throughout the last three sections. This was done to prove that the right to formulate aqeedah does not belong to Ibn Taymiyyah, but rather to Allaah and His Messenger (sulAllahu أ¢â‚¬ثœalayhi wassalaam). In addition, the beliefs of all of the Companions, Successors, and the scholars of Ahl as-Sunnah after them was one, and that is the belief that was elaborated upon and defended above. Every single scholar quoted above lived centuries before Ibn Taymiyyah, therefore how could Ibn Taymiyyah be the first to propagate these views? Instead, it must be asked of the Ashأ¢â‚¬â„¢arees, أ¢â‚¬إ“Can you name even one person before Aboo al-Hasan al-Ashأ¢â‚¬â„¢aree, and Ibn Khulaab, who held the views that you hold? As for us, we have quoted the Qurأ¢â‚¬â„¢aan, and the Sunnah, and the statements of the Companions and Successors, and the scholars of the first generations, the likes of Imaam Ahmad, Aboo Haneefah, as-Shafiأ¢â‚¬â„¢ee, Maalik, al-Bukhaaree, and ad-Daarimee to defend our beliefs. Who is there, before al-Ashأ¢â‚¬â„¢aree, and his teacher Ibn Kullaab, and the innovator Jahm ibn Safwaan, who held the beliefs that you hold?أ¢â‚¬? But if they cannot respond to you أ¢â‚¬â€œ and of a surety they cannot respond to you أ¢â‚¬â€œ then know that they are a people who have turned away from accepting the Qurأ¢â‚¬â„¢aan and Sunnah, unless and until it agrees with their intellect and desires!
Another manner by which they seek to confuse the people is by quoting famous and well-known scholars throughout Islaamic History who were Ashأ¢â‚¬â„¢arees or influenced to a certain degree by the beliefs of the Ashأ¢â‚¬â„¢arees. So, for example, they quote the likes of al-Baaqillaanee (d. 403 A.H.), al-Qurtubee (d. 671 A.H.), an-Nawawee (d. 676 A.H.), Ibn Hajr al-Asqalaai (d. 852 A.H.), as-Suyootee (d. 911 A.H.), Ibn Hajr al-Haythamee (d. 974 A.H.) and many more respected and loved scholars, and claim, أ¢â‚¬إ“If all of these scholars are misguided Ashأ¢â‚¬â„¢arees, then who are the Ahl as-Sunnah?!أ¢â‚¬? This may be refuted in a number of ways.
Firstly, it is very clearly noticed that all the scholars mentioned lived after the first three generations of the hijrah, and these are the generations that the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) himself stated would be the best of all generations! The Ashأ¢â‚¬â„¢arees cannot quote even one reputable scholar from the time of the actual salaf that was on their beliefs, for the simple reason that there were none. The Ashأ¢â‚¬â„¢aree beliefs were founded and propagated during the fourth century of the hijrah, and became increasingly popular after that. We are commanded by the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) to take from the first three generations of Islaam, and we consider following them as part of our religion of Islaam. As for the generations and scholars that come after this time, then we look at them individually, and what is good from them we take, and what is incorrect we do not take.
Secondly, we do not agree that all of these scholars were pure Ashأ¢â‚¬â„¢arees. The likes of al-Baaqillaani and Ibn Hajr al-Asqalaanee were influenced by the Ashأ¢â‚¬â„¢arees, but at the same time agreed with the Ahl as-Sunnah on some points (in fact, as-Suyootee even criticizes the belief that istiwaa means أ¢â‚¬ثœto conquerأ¢â‚¬â„¢ (istawlaa) in his al-Itqaan). Therefore it is not accurate to describe them as being pure Ashأ¢â‚¬â„¢arees.
Thirdly, these scholars were great scholars in their own fields, but we excuse their mistakes in Aqeedah, and say that, due to the environment that they were in, they were not exposed to the proper Aqeedah and therefore followed the Aqeedah of their scholars and teachers, which happened to be the Ashأ¢â‚¬â„¢aree Aqeedah. We consider them as our scholars, and love and respect them, but do not take from them in those matters in which they disagreed with the salaf, for the salaf are more beloved to us than those who came after them. Fourthly, these names that you quote may be responded to by quoting other names; names of famous scholars that were on the correct Aqeedah during the times of these scholars. In other words, not all the scholars of later generations were Ashأ¢â‚¬â„¢arees, for the scholars of the correct أ¢â‚¬ثœAqeedah have always existed and will always exist. The likes of Ibn أ¢â‚¬ثœAbd al-Barr (d. 463 A.H.), al Baqhawee (d. 510 A.H.), Ibn Qudaamah (d. 610 A.H.), Ibn Taymiyyah (d. 728 A.H.), adh-Dhahabee (d. 748 A.H.), Ibn al-Qayyim (d. 758 A.H.), Ibn Katheer (d. 774 A.H.) and other scholars before them, during their time, and after them, may be quoted.
The point is that all these scholars of later generations are not the criterion; the Ashأ¢â‚¬â„¢arees may quote famous names, and Ahl as-Sunnah may quote famous names. Rather, the true criterion are the actual scholars of the Salaf, and those that follow their أ¢â‚¬ثœAqeedah, and not any other generations besides them! May Allaah guide us and the Ashأ¢â‚¬â„¢arees to the correct path!
---------- Post added at 09:45 AM ---------- Previous post was at 09:44 AM ----------
B. On the Muhkam and Muttashaabih
Definition Of Muhkam and Muttashaabih
The word muhkam comes from h-k-m, which has the following meanings:
1) 'To judge, to pass a verdict.' One of Allaah's Names is Al-Haakim, meaning 'The One who Judges.' This also has the connotation of a standard, such that one has a criterion by which to judge good or evil
2) 'To prevent, to obstruct.'
A muhkam verse is one that it is clear in its meaning, not open to interpretation. Imaam al-Qurtubee (d. 671 A.H.) said, "The muhkam is the (phrase or word) whose interpretation is known, its meaning understood and its exposition clear." [1] An example of a muhkam verse is,
"All praise is due to Allaah, the Lord of the Worlds" (1:1).
This verse is muhkam since there is no ambiguity in it.
The word muttashaabih comes from sh-b-h, which means 'to resemble, to be similar to.' 'Muttashaabih' has two meanings, the first one is 'resembling,' and the second 'unclear.' The second meaning is related to the first, since those objects which resemble one another are difficult to distinguish, hence 'unclear.'
It is used in both of these meanings in the Qur`aan and sunnah. For example, the Jews say in the Qur`aan,
"...to us, all cows look alike (Ar. tashabaha)..."(2:70).
In this verse, the word is used in the first meaning ('resembling'). It is used in the second meaning ('unclear') in the famous hadeeth of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) in which he said, "The halaal is clear, and the haraam is clear, but between the two are matters which are unclear (Ar. muttashaabihaat)...." [2]
Muttashaabih does not mean 'allegorical,' as some translators claim. [3]
-------------------------------
Footnotes:
[1] Ubaydaat, p.197.
[2] Narrated by Al-Bukhaaree.
[3] For example, Yusuf أ¢â‚¬ثœAlee translation of the Qur'aan.
Definition Of Muhkam and Muttashaabih
The word muhkam comes from h-k-m, which has the following meanings:
1) 'To judge, to pass a verdict.' One of Allaah's Names is Al-Haakim, meaning 'The One who Judges.' This also has the connotation of a standard, such that one has a criterion by which to judge good or evil
2) 'To prevent, to obstruct.'
A muhkam verse is one that it is clear in its meaning, not open to interpretation. Imaam al-Qurtubee (d. 671 A.H.) said, "The muhkam is the (phrase or word) whose interpretation is known, its meaning understood and its exposition clear." [1] An example of a muhkam verse is,
"All praise is due to Allaah, the Lord of the Worlds" (1:1).
This verse is muhkam since there is no ambiguity in it.
The word muttashaabih comes from sh-b-h, which means 'to resemble, to be similar to.' 'Muttashaabih' has two meanings, the first one is 'resembling,' and the second 'unclear.' The second meaning is related to the first, since those objects which resemble one another are difficult to distinguish, hence 'unclear.'
It is used in both of these meanings in the Qur`aan and sunnah. For example, the Jews say in the Qur`aan,
"...to us, all cows look alike (Ar. tashabaha)..."(2:70).
In this verse, the word is used in the first meaning ('resembling'). It is used in the second meaning ('unclear') in the famous hadeeth of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) in which he said, "The halaal is clear, and the haraam is clear, but between the two are matters which are unclear (Ar. muttashaabihaat)...." [2]
Muttashaabih does not mean 'allegorical,' as some translators claim. [3]
-------------------------------
Footnotes:
[1] Ubaydaat, p.197.
[2] Narrated by Al-Bukhaaree.
[3] For example, Yusuf أ¢â‚¬ثœAlee translation of the Qur'aan.
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The Qur'aan as Muhkam and Muttashaabih
On occasion, Allaah calls the entire Qur`aan muhkam. For example, He said,
"Alif-Laam-Raa. These are the verses from the hakeem Book,أ¢â‚¬? (10:1)
and,
"Alif-Laam-Raa. (This is a) Book the verses whereof are Perfected (Ar. uhkimath)...أ¢â‚¬? (11:1)
In these verses, Allaah is saying that the whole Qur`aan is a clear, perfect Book which acts as a Criterion between good and evil. Imaam at-Tabaree (d. 310 A.H.) said, "Allaah has protected (ahkama) His verses from any evil entering it, or any flaw, or any falsehood. Then, He set it forth with commands and prohibitions. This is because to ihkaam something means to better it and protect it." [4] As Allaah says of the Qur`aan,
"Falsehood cannot come to it from before it or from behind it, (it is) sent down by the All-Wise, Worthy of Praise" (41:42).
On other occasions, Allaah calls the entire Qur`aan muttashaabih:
"Allaah has sent down the best statements, a Book that is muttashaabih, oft-recited..." (39:23).
The meaning of muttashaabih in this verse is that the verses of the Qur`aan resemble and complement one another in their eloquence and beauty, and in their beliefs and laws, so that there are not contradictions or differences in them.
In one verse in the Qur`aan, however, Allaah describes the Qur`aan as being part muhkam and part muttashaabih.
The verse in question is,
"He (Allaah) is the one who has sent down to you (O Muhammad) the Book. In it are verses that are muhkam - they are the foundation of the Book - and others are muttashaabih. So as for those who have a deviation in their hearts, they follow that which is muttashaabih, seeking to cause confusion and chaos, and seeking for its ta`weel. But none knows its ta`weel except Allaah, and those well grounded in knowledge; they say, 'We believe in it, all of it (both the muhkam and muttashaabih) is from our Lord. And none receive admonition except those of understanding'" (3:7).
The word ta`weel has purposely not been translated above, because its meaning depends upon how one reads the verse. Therefore it is necessary to first explain the meaning of the word ta`weel. The word 'ta`weel' has three meanings:
1) To understand a word in light of one its connotations, despite the fact that this connotation is not the primary intent of the word. This is done due to some external evidence from the word itself, such as the context in which it occurs. For example, the phrase, "He was a lion in the battlefield," is not understood in its literary sense. The word 'lion' is primarily used to denote an animal, but in this context it does not make sense. Therefore, it is necessary to make ta`weel and understand the word 'lion' in this phrase as meaning one of its connotations, namely, 'a brave person.' This meaning of ta`weel is the most common one.
2) To explain a word or phrase. This is the same as tafseer, in which case something is explained so that it is understood. For example, when Moosa did not understand the actions of Khidr, Khidr explained to him why he had done these acts, [5] and said,
"This is the ta`weel (interpretation) of (those) things which you were not capable of being patient over" (18:82).
3) The actuality of an event. In other words, when and how something occurs. It is with this meaning of ta`weel that Allaah says,
"Do they (the disbelievers) await for its (the Day of Judgement's) ta`weel (i.e., do they await for its fulfilment)...?"(7:53).
Also, Yoosuf tells his family when the dream that he had finally comes true,
"This is the ta`weel (i.e., fulfilment) of my dream of old..." (12:100).
With these meanings of ta`weel explained, the original verse under discussion is examined. In it, Allaah differentiates the muhkam verses from the muttashaabih. He calls the muhkam verses, or those verses that are clear in meaning, the foundation of the Book. As the authentic tafseers of the Qur`aan show, these verses are the verses pertaining to halaal and haraam and the laws of Islaam. [6] These verses are clear and explicit in their meanings, and none can distort the intent of such verses.
As for the second portion of the verse, there are two ways of reading it. [7] Both of these originate from the Companions (and thus from the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam)). The first way is to stop after the phrase, '...except for Allaah.' This was the reading of Ibn Mas'ood. The verse therefore reads, '...and none know its ta`weel except for Allaah.' When read in this context, 'ta`weel' signifies the actuality, such as the time and methodology of a phrase.
The second way of reading this verse is to stop after '...those well grounded in knowledge,' so that the verse reads, '... and none know its ta`weel except for Allaah and those well grounded in knowledge.' This is the reading of Ibn Abbaas. If one stops at this point, the context implies that the meaning of ta`weel is the interpretation. Therefore, 'those well grounded in knowledge' are aware of the interpretation of the muttashaabih. Ibn 'Abbaas stated, "I am of those well-grounded in knowledge, who know the meaning (of the muttashaabih).أ¢â‚¬? [8]
Therefore both of these readings are correct, and each changes the meaning of the word 'ta`weel' accordingly. The muttashaabih verses can be understood from one perspective (from the perspective of simply understanding these verses from their linguistic meanings), and cannot be understood from another perspective (from the perspective of the actuality of these verses).
-------------------------------
Footnotes:
[4] Zarzur, p. 163
[5] See the story of Moosaa and Khidr in Soorah al-Kahf, verses 60-82, for various acts that Khidr did.
[6] Cf. Ibn Katheer, v.1, p. 370.
[7] Ibid. v. 1, p. 370-372.
[8] As-Suyootee, v. 2, p. 4.
On occasion, Allaah calls the entire Qur`aan muhkam. For example, He said,
"Alif-Laam-Raa. These are the verses from the hakeem Book,أ¢â‚¬? (10:1)
and,
"Alif-Laam-Raa. (This is a) Book the verses whereof are Perfected (Ar. uhkimath)...أ¢â‚¬? (11:1)
In these verses, Allaah is saying that the whole Qur`aan is a clear, perfect Book which acts as a Criterion between good and evil. Imaam at-Tabaree (d. 310 A.H.) said, "Allaah has protected (ahkama) His verses from any evil entering it, or any flaw, or any falsehood. Then, He set it forth with commands and prohibitions. This is because to ihkaam something means to better it and protect it." [4] As Allaah says of the Qur`aan,
"Falsehood cannot come to it from before it or from behind it, (it is) sent down by the All-Wise, Worthy of Praise" (41:42).
On other occasions, Allaah calls the entire Qur`aan muttashaabih:
"Allaah has sent down the best statements, a Book that is muttashaabih, oft-recited..." (39:23).
The meaning of muttashaabih in this verse is that the verses of the Qur`aan resemble and complement one another in their eloquence and beauty, and in their beliefs and laws, so that there are not contradictions or differences in them.
In one verse in the Qur`aan, however, Allaah describes the Qur`aan as being part muhkam and part muttashaabih.
The verse in question is,
"He (Allaah) is the one who has sent down to you (O Muhammad) the Book. In it are verses that are muhkam - they are the foundation of the Book - and others are muttashaabih. So as for those who have a deviation in their hearts, they follow that which is muttashaabih, seeking to cause confusion and chaos, and seeking for its ta`weel. But none knows its ta`weel except Allaah, and those well grounded in knowledge; they say, 'We believe in it, all of it (both the muhkam and muttashaabih) is from our Lord. And none receive admonition except those of understanding'" (3:7).
The word ta`weel has purposely not been translated above, because its meaning depends upon how one reads the verse. Therefore it is necessary to first explain the meaning of the word ta`weel. The word 'ta`weel' has three meanings:
1) To understand a word in light of one its connotations, despite the fact that this connotation is not the primary intent of the word. This is done due to some external evidence from the word itself, such as the context in which it occurs. For example, the phrase, "He was a lion in the battlefield," is not understood in its literary sense. The word 'lion' is primarily used to denote an animal, but in this context it does not make sense. Therefore, it is necessary to make ta`weel and understand the word 'lion' in this phrase as meaning one of its connotations, namely, 'a brave person.' This meaning of ta`weel is the most common one.
2) To explain a word or phrase. This is the same as tafseer, in which case something is explained so that it is understood. For example, when Moosa did not understand the actions of Khidr, Khidr explained to him why he had done these acts, [5] and said,
"This is the ta`weel (interpretation) of (those) things which you were not capable of being patient over" (18:82).
3) The actuality of an event. In other words, when and how something occurs. It is with this meaning of ta`weel that Allaah says,
"Do they (the disbelievers) await for its (the Day of Judgement's) ta`weel (i.e., do they await for its fulfilment)...?"(7:53).
Also, Yoosuf tells his family when the dream that he had finally comes true,
"This is the ta`weel (i.e., fulfilment) of my dream of old..." (12:100).
With these meanings of ta`weel explained, the original verse under discussion is examined. In it, Allaah differentiates the muhkam verses from the muttashaabih. He calls the muhkam verses, or those verses that are clear in meaning, the foundation of the Book. As the authentic tafseers of the Qur`aan show, these verses are the verses pertaining to halaal and haraam and the laws of Islaam. [6] These verses are clear and explicit in their meanings, and none can distort the intent of such verses.
As for the second portion of the verse, there are two ways of reading it. [7] Both of these originate from the Companions (and thus from the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam)). The first way is to stop after the phrase, '...except for Allaah.' This was the reading of Ibn Mas'ood. The verse therefore reads, '...and none know its ta`weel except for Allaah.' When read in this context, 'ta`weel' signifies the actuality, such as the time and methodology of a phrase.
The second way of reading this verse is to stop after '...those well grounded in knowledge,' so that the verse reads, '... and none know its ta`weel except for Allaah and those well grounded in knowledge.' This is the reading of Ibn Abbaas. If one stops at this point, the context implies that the meaning of ta`weel is the interpretation. Therefore, 'those well grounded in knowledge' are aware of the interpretation of the muttashaabih. Ibn 'Abbaas stated, "I am of those well-grounded in knowledge, who know the meaning (of the muttashaabih).أ¢â‚¬? [8]
Therefore both of these readings are correct, and each changes the meaning of the word 'ta`weel' accordingly. The muttashaabih verses can be understood from one perspective (from the perspective of simply understanding these verses from their linguistic meanings), and cannot be understood from another perspective (from the perspective of the actuality of these verses).
-------------------------------
Footnotes:
[4] Zarzur, p. 163
[5] See the story of Moosaa and Khidr in Soorah al-Kahf, verses 60-82, for various acts that Khidr did.
[6] Cf. Ibn Katheer, v.1, p. 370.
[7] Ibid. v. 1, p. 370-372.
[8] As-Suyootee, v. 2, p. 4.
---------- Post added at 09:46 AM ---------- Previous post was at 09:45 AM ----------
The Exact Meaning of The Muhkam and The Muttashaabih
The scholars of 'uloom al-Qur`aan have differed over the exact meaning of muhkam and muttashaabih. As-Suyooti lists almost twenty opinions concerning this issue alone. [9] However, in reality, almost all of the definitions that as-Suyooti quotes have a similar meaning. Az-Zarqaani states, "If we look as these various opinions, we do not really find contradictions or discrepancies between them, but rather we see that they are all similar and close in meaning." [10]
Some of the meanings that as-Suyooti quotes are:
1) The muhkam is that which is clear in and of itself, in contrast to the muttashaabih.
2) The muhkam are the verses whose meaning is understood, whereas the muttashaabih are those verses whose meaning is not understood.
3) The muhkam is that which can only hold one valid meaning, whereas the muttashaabih has many.
4) The muhkam can be understood by itself, whereas the muttashaabih must be understood in light of other verses.
5) The muhkam does not need any interpretation in order for it to be understood, whereas the muttashaabih needs interpretation.
As can be seen, the various definitions have the same theme: the muhkam verses are those verses that are clear in meaning, and cannot be distorted or misunderstood, whereas the muttashaabih verses are those verses that are not clear in meaning by themselves, and in order to properly understand the muttashaabih verses, it is necessary to look at them in light of the muhkam verses.
The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) once recited this verse and then said, "So when you see those who follow the muttashaabih of the Qur`aan, then these are the ones whom Allaah has mentioned, so beware of them." [11] In this hadeeth, the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) warns Muslims against those people who follow the muttashaabih without properly understanding them in light of the muhkam. The phrase, '...follow the muttashaabih..' implies that these people who are being warned against take only the muttashabih verses, and interpret them according to their desires. Therefore, those people who interpret the muttashaabih verses in light of the muhkam verses are not blameworthy. The proof for this is the statement of Ibn 'Abbaas quoted above, who, after reciting this verse, said, "I am of those well-grounded in knowledge, who know the meaning (of the muttashaabih)." [12] This shows that the correct interpretation the muttashaabih is possible, and there is no harm if one is qualified to do so. What is blameworthy is the improper interpretation of the muttashaabih.
In conclusion, Allaah has called the whole Qur`aan muhkam, meaning that it is a clear source of guidance and a criterion between good and evil; He has also called the whole Qur`aan muttashaabih, meaning that its verses are similar to one another in beauty and aid one another in meaning; and, finally, He has called part of it muhkam and part muttashaabih, meaning that part of the Qur`aan is clear and not open to distortion, and part of it is unclear and open to distortion by those 'who have a deviation in their hearts.' The portion that is muhkam forms the foundation of the Book, meaning that it comprises all the moral and social laws that mankind needs for its guidance. The muttashaabih portion of the Qur`aan is clear in its meaning to 'those well grounded in knowledge,' and it is necessary to understand these muttashaabih portions in light of the muhkam ones. The actuality of the muttashaabih verses, however, are known only to Allaah.
-------------------------------
Footnotes:
[9] Ibid. v. 2, p. 3-7.
[10] Az-Zarqaanee, v. 2, p. 295.
[11] Narrated by al-Bukhaaree.
[12] As-Suyootee, v. 2, p. 4.
The scholars of 'uloom al-Qur`aan have differed over the exact meaning of muhkam and muttashaabih. As-Suyooti lists almost twenty opinions concerning this issue alone. [9] However, in reality, almost all of the definitions that as-Suyooti quotes have a similar meaning. Az-Zarqaani states, "If we look as these various opinions, we do not really find contradictions or discrepancies between them, but rather we see that they are all similar and close in meaning." [10]
Some of the meanings that as-Suyooti quotes are:
1) The muhkam is that which is clear in and of itself, in contrast to the muttashaabih.
2) The muhkam are the verses whose meaning is understood, whereas the muttashaabih are those verses whose meaning is not understood.
3) The muhkam is that which can only hold one valid meaning, whereas the muttashaabih has many.
4) The muhkam can be understood by itself, whereas the muttashaabih must be understood in light of other verses.
5) The muhkam does not need any interpretation in order for it to be understood, whereas the muttashaabih needs interpretation.
As can be seen, the various definitions have the same theme: the muhkam verses are those verses that are clear in meaning, and cannot be distorted or misunderstood, whereas the muttashaabih verses are those verses that are not clear in meaning by themselves, and in order to properly understand the muttashaabih verses, it is necessary to look at them in light of the muhkam verses.
The Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) once recited this verse and then said, "So when you see those who follow the muttashaabih of the Qur`aan, then these are the ones whom Allaah has mentioned, so beware of them." [11] In this hadeeth, the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) warns Muslims against those people who follow the muttashaabih without properly understanding them in light of the muhkam. The phrase, '...follow the muttashaabih..' implies that these people who are being warned against take only the muttashabih verses, and interpret them according to their desires. Therefore, those people who interpret the muttashaabih verses in light of the muhkam verses are not blameworthy. The proof for this is the statement of Ibn 'Abbaas quoted above, who, after reciting this verse, said, "I am of those well-grounded in knowledge, who know the meaning (of the muttashaabih)." [12] This shows that the correct interpretation the muttashaabih is possible, and there is no harm if one is qualified to do so. What is blameworthy is the improper interpretation of the muttashaabih.
In conclusion, Allaah has called the whole Qur`aan muhkam, meaning that it is a clear source of guidance and a criterion between good and evil; He has also called the whole Qur`aan muttashaabih, meaning that its verses are similar to one another in beauty and aid one another in meaning; and, finally, He has called part of it muhkam and part muttashaabih, meaning that part of the Qur`aan is clear and not open to distortion, and part of it is unclear and open to distortion by those 'who have a deviation in their hearts.' The portion that is muhkam forms the foundation of the Book, meaning that it comprises all the moral and social laws that mankind needs for its guidance. The muttashaabih portion of the Qur`aan is clear in its meaning to 'those well grounded in knowledge,' and it is necessary to understand these muttashaabih portions in light of the muhkam ones. The actuality of the muttashaabih verses, however, are known only to Allaah.
-------------------------------
Footnotes:
[9] Ibid. v. 2, p. 3-7.
[10] Az-Zarqaanee, v. 2, p. 295.
[11] Narrated by al-Bukhaaree.
[12] As-Suyootee, v. 2, p. 4.
---------- Post added at 09:47 AM ---------- Previous post was at 09:46 AM ----------
The Attributes of Allaah as Muttashaabih?
One of the issues that has been the subject of great controversy at certain times in Islaamic history is the question: Are the verses pertaining to the Attributes of Allaah from the muttashaabih? [13] What is meant by 'muttashaabih' in this question is that only Allaah knows the true meaning of these Attributes.
The opinion of all the scholars of the salaf, without any exception, is that the Attributes of Allaah are muhkam from one perspective, and muttashaabih from another perspective. The Attributes are muhkam, meaning they are understood, in the sense that the linguistic meaning and connotations of these Attributes are known; and the Attributes are muttashaabih in the actuality and 'how-ness' of the Attributes. For example, Allaah describes Himself with the Attribute of 'Knowledge'. The meaning of the word 'knowledge' is well-known and understood. When this Attribute is applied to Allaah, we know and understand the meaning of this Attribute, but the actuality of this 'Knowledge' can never be understood, since our limited minds cannot comprehend the infinite Knowledge of Allaah.
This agrees with the two recitations of the verse of Soorah Ale-Imraan:
"...and none know its ta`weel except for Allaah, and those well grounded in knowledge; they say, 'We believe in it, all of it (both the muhkam and muttashaabih) is from our Lord..." (3:7).
As was mentioned in the previous section, if one stops after the word, 'Allaah', this implies that only Allaah knows the ta`weel - in this case, the 'actuality' and 'how-ness'. Thus, no one knows the actuality of the Attributes except Allaah. On the other hand, if one does not stop at this place, the verse then implies that Allaah, and those well-grounded in knowledge know the ta`weel - in this case, the 'interpretation'. Thus, those well-grounded in knowledge understand the verses pertaining to the Attributes of Allaah. In other words, the Attributes of Allaah are known from one perspective (that of their meanings and interpretations), and unknown from another perspective (that of their actuality and how-ness). [14]
Many of the scholars of the Ash'arees, however, claim that some of the verses pertaining to the Attributes of Allaah are all from the muttashaabih. What they seek to imply is that the meaning and interpretation of these verses is known only to Allaah. In addition, when the Ash'arees see a person of Ahl as-Sunnah discuss the Attributes of Allaah, they quote the hadeeth mentioned above: "So when you see those who follow the muttashaabih of the Qur`aan, then these are the ones whom Allaah has mentioned, so beware of them" [15] implying that the person who mentions the Attributes of Allaah, as found in the Qur`aan, is the one who is following the muttashaabih!
Examples that are claimed to be from the muttashaabih are the verses pertaining to the Hands (yad) of Allaah (48:10), His Eyes ('ayn) (11:37), His Face (wajh) (55:27), and His Settling (istiwaa) over the Throne (20:5). It is claimed by these scholars that the meaning of these verses is known only to Allaah. In addition, they claim that the apparent (Ar. 'dhaahir') meaning of these verses is definitely not the meaning that is desired. After this bold claim, these scholars split into two categories with regards to these verses. The first group claimed that the true meaning of these verses can never be known or understood by mankind, but instead the meanings are 'entrusted' (Ar. 'tafweed' ) to Allaah, and are not discussed. This group then attributed this philosophy to the salaf, and claimed, "The philosophy of the salaf is tafweed of the Attributes of Allaah." The second group, on the other hand, claimed that the apparent (dhaahir) meanings of these verses can be 'interpreted' to mean other attributes. So, for example, the 'Hand' of Allaah is, in reality, the 'Capability' of Allaah; the 'istiwaa' over the Throne means the 'Conquering' of the Throne, and so forth.
The detailed refutation of these views may be found in the books of 'aqeedah; however, since there does not exist any material in English on this topic, a summarised refutation is as follows:
Firstly, their claim that the 'apparent' meaning of the verses is not intended has a number of implications, amongst them: [16]
1) That Allaah has revealed in His Book verses which, apparently, seem to mislead and deceive mankind, instead of guiding them.
2) That Allaah did not reveal the truth concerning His Attributes, but rather hinted at them in such couched and vague language that the truth cannot be arrived at except by claiming that the verses pertaining to this topic are not to be understood except after great effort and distortion of their meanings.
3) That Allaah required His servants not to believe in the apparent meanings of what He revealed, but instead believe the exact opposite of what the verses clearly state.
4) That Allaah is always revealing verses concerning His Attributes whose apparent meanings oppose the truth.
5) That the best of this ummah, the salaf, from the first of them to the last of them, did not understand this important concept properly, for no quotes are found from them that agree with what the Ash'arees say. This implies that, either the salaf were ignorant of these concepts (in which case the scholars of these Ash'arees are more knowledgeable than the salaf), or that they knew the truth but did not explain it (in which case the salaf were not sincere in spreading the religion of Islaam). Both of these possibilities cannot be true, as the salaf are the most knowledgeable and sincere generations of this ummah, by testimony of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam).
6) That the salaf were ignorant, illiterate people, reading these verses pertaining to the Attributes of Allaah, and not understanding anything from them, nor caring to understand them.
7) That, if what the Ash'arees say is true and all of these implications are correct, it would have been more beneficial and wiser not to reveal these verses, since the revelation of these verses has caused nothing but deception and doubts!
All praise is due to Allaah, He is above all that they ascribe to Him! Verily, Allaah, all Praise and Glory be to Him, is more knowledgeable of His Attributes than His creation is, and He is more capable of clearly explaining His Attributes than His creation is!
Secondly, the primary problem with the Ash'arees, as was explained in the section on the kalaam of Allaah, is they did not understand the verses pertaining to the Attributes of Allaah properly. Instead, they only understood these verses as referring to human-like (anthropomorphic) attributes, and, based on this assumption, they denied the meanings of these verses. So, for example, when Allaah says, "The Ever-Merciful istawaa over the Throne" (Allaah has stated seven times in the Qur`aan that He has 'istawaa' over His Throne, e.g.,
"The Ever-Merciful 'settled' (istawaa) over the Throne" (20:5),
the only understanding that these Ash'arees had of this verse is that it implied a body that is in need of the another physical object (the Throne) to rest upon! Based on this anthropomorphic understanding, they then negated the meaning of the verse. Likewise, when Allaah says,
"His two Hands are outstretched" (5:64),
the only understanding that the Ash'arees had were two human-like physical hands! Had they only realised that Allaah is above their limited imaginations, and that His Attributes cannot be compared or equated with those of His creation, it would have saved them from these serious errors!
Allaah clearly states,
"There is nothing similar to Him, and He is the All-Hearer, All-Seer" (42:11).
This verse in and of itself is a clear and simple refutation of the Ash'arees; after stating that there is nothing similar to Him, Allaah then immediately affirms for Himself two Attributes that are also found in the creation, that of hearing and sight! Why is it that, in this case, the Ash'arees understand that Allaah has the Attributes of Hearing and Seeing, but these two Attributes are not similar to the hearing and seeing of mankind; why is it that they understand this properly, yet fall into errors with regards to other Attributes?
The Names and Attributes of Allaah are unique to Him, just like the names and attributes of the created are unique to them.
So Allaah has called Himself with certain Names and Attributes, and these Names and Attributes, when ascribed to Allaah, have unique meanings which none share. And, He has called His servants with names (and attributes) that are peculiar to them...These names are the same when they are separated from their owners...but when they are ascribed to their owners, each one takes on specific characteristics that are unique to it, different from the other... So, for example, Allaah has called Himself al-Hayy (The Ever-Living), for He said,
"Allaah! There is no deity except Him, the Ever-Living (al-Hayy), the Sustainer of all" (2:255).
Likewise, He has also described some of His creation with 'Life' (hayy), for He said,
"He brings out the living (hayy) from the dead, and brings out the dead from the living..." (30:19).
And neither is this al-Hayy (i.e., Allaah) like the other hayy (i.e., man), since al-Hayy is one of the Names of Allaah, particular to Him, and the hayy in 'He brings out the living (hayy) from the dead' is the name of life that is particular to the created, specific to him.... And Allaah has called Himself Samee' (All-Hearing) and Baseer (All-Seeing), for He said,
"...truly, Allaah is Samee' and Baseer" (4:58);
and He has called some of His servants samee' and baseer, for He said,
"Verily, We have created man from drops of mixed semen...and made him samee' and baseer" (76:2).
But neither is the Samee' like the samee', nor is the Baseer like the baseer!
And Allaah has called Himself Ra`oof (The One Full of Kindness) and Raheem (The Most Merciful), for He said,
"Verily, Allaah is, for mankind, the Ra`oof, the Raheem" (22:65);
and He has called some of His creation ra`oof and raheem, for He said,
"Verily, there has come to you a Messenger from amongst yourselves...for the believers, he is ra`oof, raheem" (9:128).
But neither is the Ra`oof like the ra`oof, nor is the Raheem like the raheem...! And He has also described Himself with certain Attributes, and described His creation with these same attributes... (For example) He has attributed to Himself the Attribute of Speech (kalaam), for He said,
"And Allaah spoke directly (kallama) to Moosaa" (4:164)
... And He described some of His creation with the attribute of speech, for He said,
"...then, when (the king) spoke (kallama) to (Yoosuf)..."(12:54).
But neither is this kalaam like the other kalaam...! And He has described Himself as being istiwaa over the Throne, for He has mentioned this seven times in His Book. And He has also described some of His creation as being istiwaa over objects, for He said,
"So that you (mankind) may istawaa over their backs (i.e., so that you may ride on the backs of your animals)" (43:13)
...and neither is the one istiwaa like the other istiwaa! [17]
The purpose of this long quote is to show that there are names and attributes of Allaah that have also been given to the creation, but the difference between the actuality of the two is as great as the difference between the two. Therefore, it is not proper to deny or distort these Attributes merely on the assumption that they give human-like qualities, for Allaah has negated any similarity with His creation:
"There is nothing similar to Him, and He is the All-Hearer, All-Seer" (42:11).
-------------------------------
Footnotes:
[13] This point has not been discussed in the detail that it needs, since the detailed explanation of the proper meanings of the Attributes of Allaah is not directly related to the topic being discussed. However, due to the fact that groups such as the Ashأ¢â‚¬â„¢arees use the concept of Mutashaabih and majaaz as a means of denying the Attributes of Allaah, it was decided to briefly discuss this issue. It is hoped that a more detailed discussion of this and other topics related to the Names and Attributes of Allaah may be available in English soon, inshaa Allaah.
[14] Ibn Taymiyyah, at-Tadmuriyyah, p. 58.
[15] Narrated by al-Bukhaaree.
[16] Taken from Ibn al-Qayyim, as-Sawaaأ¢â‚¬â„¢iq, v. 1, p. 314-316.
[17] Translated (by meaning) from at-Tadmureeyah, pps. 14-19.
One of the issues that has been the subject of great controversy at certain times in Islaamic history is the question: Are the verses pertaining to the Attributes of Allaah from the muttashaabih? [13] What is meant by 'muttashaabih' in this question is that only Allaah knows the true meaning of these Attributes.
The opinion of all the scholars of the salaf, without any exception, is that the Attributes of Allaah are muhkam from one perspective, and muttashaabih from another perspective. The Attributes are muhkam, meaning they are understood, in the sense that the linguistic meaning and connotations of these Attributes are known; and the Attributes are muttashaabih in the actuality and 'how-ness' of the Attributes. For example, Allaah describes Himself with the Attribute of 'Knowledge'. The meaning of the word 'knowledge' is well-known and understood. When this Attribute is applied to Allaah, we know and understand the meaning of this Attribute, but the actuality of this 'Knowledge' can never be understood, since our limited minds cannot comprehend the infinite Knowledge of Allaah.
This agrees with the two recitations of the verse of Soorah Ale-Imraan:
"...and none know its ta`weel except for Allaah, and those well grounded in knowledge; they say, 'We believe in it, all of it (both the muhkam and muttashaabih) is from our Lord..." (3:7).
As was mentioned in the previous section, if one stops after the word, 'Allaah', this implies that only Allaah knows the ta`weel - in this case, the 'actuality' and 'how-ness'. Thus, no one knows the actuality of the Attributes except Allaah. On the other hand, if one does not stop at this place, the verse then implies that Allaah, and those well-grounded in knowledge know the ta`weel - in this case, the 'interpretation'. Thus, those well-grounded in knowledge understand the verses pertaining to the Attributes of Allaah. In other words, the Attributes of Allaah are known from one perspective (that of their meanings and interpretations), and unknown from another perspective (that of their actuality and how-ness). [14]
Many of the scholars of the Ash'arees, however, claim that some of the verses pertaining to the Attributes of Allaah are all from the muttashaabih. What they seek to imply is that the meaning and interpretation of these verses is known only to Allaah. In addition, when the Ash'arees see a person of Ahl as-Sunnah discuss the Attributes of Allaah, they quote the hadeeth mentioned above: "So when you see those who follow the muttashaabih of the Qur`aan, then these are the ones whom Allaah has mentioned, so beware of them" [15] implying that the person who mentions the Attributes of Allaah, as found in the Qur`aan, is the one who is following the muttashaabih!
Examples that are claimed to be from the muttashaabih are the verses pertaining to the Hands (yad) of Allaah (48:10), His Eyes ('ayn) (11:37), His Face (wajh) (55:27), and His Settling (istiwaa) over the Throne (20:5). It is claimed by these scholars that the meaning of these verses is known only to Allaah. In addition, they claim that the apparent (Ar. 'dhaahir') meaning of these verses is definitely not the meaning that is desired. After this bold claim, these scholars split into two categories with regards to these verses. The first group claimed that the true meaning of these verses can never be known or understood by mankind, but instead the meanings are 'entrusted' (Ar. 'tafweed' ) to Allaah, and are not discussed. This group then attributed this philosophy to the salaf, and claimed, "The philosophy of the salaf is tafweed of the Attributes of Allaah." The second group, on the other hand, claimed that the apparent (dhaahir) meanings of these verses can be 'interpreted' to mean other attributes. So, for example, the 'Hand' of Allaah is, in reality, the 'Capability' of Allaah; the 'istiwaa' over the Throne means the 'Conquering' of the Throne, and so forth.
The detailed refutation of these views may be found in the books of 'aqeedah; however, since there does not exist any material in English on this topic, a summarised refutation is as follows:
Firstly, their claim that the 'apparent' meaning of the verses is not intended has a number of implications, amongst them: [16]
1) That Allaah has revealed in His Book verses which, apparently, seem to mislead and deceive mankind, instead of guiding them.
2) That Allaah did not reveal the truth concerning His Attributes, but rather hinted at them in such couched and vague language that the truth cannot be arrived at except by claiming that the verses pertaining to this topic are not to be understood except after great effort and distortion of their meanings.
3) That Allaah required His servants not to believe in the apparent meanings of what He revealed, but instead believe the exact opposite of what the verses clearly state.
4) That Allaah is always revealing verses concerning His Attributes whose apparent meanings oppose the truth.
5) That the best of this ummah, the salaf, from the first of them to the last of them, did not understand this important concept properly, for no quotes are found from them that agree with what the Ash'arees say. This implies that, either the salaf were ignorant of these concepts (in which case the scholars of these Ash'arees are more knowledgeable than the salaf), or that they knew the truth but did not explain it (in which case the salaf were not sincere in spreading the religion of Islaam). Both of these possibilities cannot be true, as the salaf are the most knowledgeable and sincere generations of this ummah, by testimony of the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam).
6) That the salaf were ignorant, illiterate people, reading these verses pertaining to the Attributes of Allaah, and not understanding anything from them, nor caring to understand them.
7) That, if what the Ash'arees say is true and all of these implications are correct, it would have been more beneficial and wiser not to reveal these verses, since the revelation of these verses has caused nothing but deception and doubts!
All praise is due to Allaah, He is above all that they ascribe to Him! Verily, Allaah, all Praise and Glory be to Him, is more knowledgeable of His Attributes than His creation is, and He is more capable of clearly explaining His Attributes than His creation is!
Secondly, the primary problem with the Ash'arees, as was explained in the section on the kalaam of Allaah, is they did not understand the verses pertaining to the Attributes of Allaah properly. Instead, they only understood these verses as referring to human-like (anthropomorphic) attributes, and, based on this assumption, they denied the meanings of these verses. So, for example, when Allaah says, "The Ever-Merciful istawaa over the Throne" (Allaah has stated seven times in the Qur`aan that He has 'istawaa' over His Throne, e.g.,
"The Ever-Merciful 'settled' (istawaa) over the Throne" (20:5),
the only understanding that these Ash'arees had of this verse is that it implied a body that is in need of the another physical object (the Throne) to rest upon! Based on this anthropomorphic understanding, they then negated the meaning of the verse. Likewise, when Allaah says,
"His two Hands are outstretched" (5:64),
the only understanding that the Ash'arees had were two human-like physical hands! Had they only realised that Allaah is above their limited imaginations, and that His Attributes cannot be compared or equated with those of His creation, it would have saved them from these serious errors!
Allaah clearly states,
"There is nothing similar to Him, and He is the All-Hearer, All-Seer" (42:11).
This verse in and of itself is a clear and simple refutation of the Ash'arees; after stating that there is nothing similar to Him, Allaah then immediately affirms for Himself two Attributes that are also found in the creation, that of hearing and sight! Why is it that, in this case, the Ash'arees understand that Allaah has the Attributes of Hearing and Seeing, but these two Attributes are not similar to the hearing and seeing of mankind; why is it that they understand this properly, yet fall into errors with regards to other Attributes?
The Names and Attributes of Allaah are unique to Him, just like the names and attributes of the created are unique to them.
So Allaah has called Himself with certain Names and Attributes, and these Names and Attributes, when ascribed to Allaah, have unique meanings which none share. And, He has called His servants with names (and attributes) that are peculiar to them...These names are the same when they are separated from their owners...but when they are ascribed to their owners, each one takes on specific characteristics that are unique to it, different from the other... So, for example, Allaah has called Himself al-Hayy (The Ever-Living), for He said,
"Allaah! There is no deity except Him, the Ever-Living (al-Hayy), the Sustainer of all" (2:255).
Likewise, He has also described some of His creation with 'Life' (hayy), for He said,
"He brings out the living (hayy) from the dead, and brings out the dead from the living..." (30:19).
And neither is this al-Hayy (i.e., Allaah) like the other hayy (i.e., man), since al-Hayy is one of the Names of Allaah, particular to Him, and the hayy in 'He brings out the living (hayy) from the dead' is the name of life that is particular to the created, specific to him.... And Allaah has called Himself Samee' (All-Hearing) and Baseer (All-Seeing), for He said,
"...truly, Allaah is Samee' and Baseer" (4:58);
and He has called some of His servants samee' and baseer, for He said,
"Verily, We have created man from drops of mixed semen...and made him samee' and baseer" (76:2).
But neither is the Samee' like the samee', nor is the Baseer like the baseer!
And Allaah has called Himself Ra`oof (The One Full of Kindness) and Raheem (The Most Merciful), for He said,
"Verily, Allaah is, for mankind, the Ra`oof, the Raheem" (22:65);
and He has called some of His creation ra`oof and raheem, for He said,
"Verily, there has come to you a Messenger from amongst yourselves...for the believers, he is ra`oof, raheem" (9:128).
But neither is the Ra`oof like the ra`oof, nor is the Raheem like the raheem...! And He has also described Himself with certain Attributes, and described His creation with these same attributes... (For example) He has attributed to Himself the Attribute of Speech (kalaam), for He said,
"And Allaah spoke directly (kallama) to Moosaa" (4:164)
... And He described some of His creation with the attribute of speech, for He said,
"...then, when (the king) spoke (kallama) to (Yoosuf)..."(12:54).
But neither is this kalaam like the other kalaam...! And He has described Himself as being istiwaa over the Throne, for He has mentioned this seven times in His Book. And He has also described some of His creation as being istiwaa over objects, for He said,
"So that you (mankind) may istawaa over their backs (i.e., so that you may ride on the backs of your animals)" (43:13)
...and neither is the one istiwaa like the other istiwaa! [17]
The purpose of this long quote is to show that there are names and attributes of Allaah that have also been given to the creation, but the difference between the actuality of the two is as great as the difference between the two. Therefore, it is not proper to deny or distort these Attributes merely on the assumption that they give human-like qualities, for Allaah has negated any similarity with His creation:
"There is nothing similar to Him, and He is the All-Hearer, All-Seer" (42:11).
-------------------------------
Footnotes:
[13] This point has not been discussed in the detail that it needs, since the detailed explanation of the proper meanings of the Attributes of Allaah is not directly related to the topic being discussed. However, due to the fact that groups such as the Ashأ¢â‚¬â„¢arees use the concept of Mutashaabih and majaaz as a means of denying the Attributes of Allaah, it was decided to briefly discuss this issue. It is hoped that a more detailed discussion of this and other topics related to the Names and Attributes of Allaah may be available in English soon, inshaa Allaah.
[14] Ibn Taymiyyah, at-Tadmuriyyah, p. 58.
[15] Narrated by al-Bukhaaree.
[16] Taken from Ibn al-Qayyim, as-Sawaaأ¢â‚¬â„¢iq, v. 1, p. 314-316.
[17] Translated (by meaning) from at-Tadmureeyah, pps. 14-19.
---------- Post added at 09:48 AM ---------- Previous post was at 09:47 AM ----------
The proper methodology with regards to these Attributes is to affirm their linguistic meaning in a manner that befits Allaah, and not to delve into the actuality or 'how-ness' of them, since these are concepts that cannot be grasped by the human mind. In addition, the presumption of the Ash'arees that the apparent (dhaahir) meanings of these verses are anthropomorphic necessitates certain facts, including: [18]
1) This presumption of theirs is, in itself, a very mean and low presumption, for how can it be assumed that Allaah would reveal verses in His Book whose apparent, clear meanings are anthropomorphic?
2) In arriving at this presumption, the Ash'arees absolutely ignored the verses that negate any relationship between the Attributes of Allaah and those of His creation, such as,
"There is nothing similar to Him" (42:11).
In other words, the One Who revealed,
"Both His Hands (yad) are outstretched" (5:64)
is the same One Who revealed,
"There is nothing similar to Him" (42:11)!
Why do not the Ash'arees take the meanings of both of these verses, and Attribute to Allaah what Allaah has Attributed to Himself (in this example, that His two Hands (yad) are outstretched), while at the same time negating what He has negated (in this example, that these two Hands (yad) are not similar in any manner to the hands of the creation)?
3) This presumption of theirs led them to deny many Divine Attributes; Attributes that are clearly mentioned in the Qur`aan and sunnah, such as the proper understanding of the kalaam of Allaah (as was discussed earlier); the fact that Allaah Loves and Hates, is Pleased with and gets Angry at certain of His Creation, and many more Attributes.
4) The net result of all of this was that, in their over-zealousness to remove any resemblance between Allaah and the creation, they ended up comparing Allaah with inanimate objects, or with non-existent objects, or ascribing to Him contradictory Attributes. [19] The example of this with regards to the Attribute of kalaam was given previously; in negating the fact that Allaah speaks with a voice, they in essence equated Him with a mute or inanimate object!
Thirdly, there exist numerous quotes from the salaf concerning the fact that these verses are to be understood in their literal sense. Perhaps the most famous incident is the response that Imaam Maalik (d. 179 A.H.) gave to the man who asked him,
"'The Ever-Merciful 'Settled' (istawaa) over His Throne' (20:25),
how is this 'settling' (istiwaa)?"
Imaam Maalik responded, "'Istiwaa' is well-known (in meaning), but the 'how' of it is unknown. Yet belief in it is obligatory, and asking questions about such matters is an innovation. Get this man away from me, for I think he is an evil person!" [20] In this very explicit text, Imaam Maalik stated that the meaning of istiwaa is well-known in the Arabic language, yet, when this Attribute is applied to Allaah, the actuality of it is unknown. Imaam Maalik did not deny the fact that istiwaa has a meaning to it (contrary to the philosophy of tafweed mentioned above), nor did he deny the fact that it is permissible to attribute this to Allaah (on the contrary, he said, "...belief in it is obligatory"). What Imaam Maalik denied was the fact that mankind has been given knowledge of the actuality of the istiwaa, thus, "...the 'how' of it is unknown."
Also, the questioner indicated that he understood the verse properly, for he asked, "How is this istiwaa?" This shows that the questioner understood what the verse meant, namely that Allaah has 'Settled' (istiwaa) over His Throne; his question was not about what istiwaa meant, but how this istiwaa occurred. In response, Imaam Maalik did not criticise or rebuke him for understanding the literal, apparent meaning of the verse (that Allaah has the Attribute of istiwaa), but instead criticised him for asking something besides the apparent meaning - for asking the 'how-ness' of the Attribute. In fact, Imaam Maalik told him, "al-Istiwaa is well-known," meaning, "Everyone knows what istiwaa means!"
Lastly, the phrase, '...and belief in it is obligatory' is another refutation of the belief of the Ash'arees. This phrase shows that to believe in this istiwaa is obligatory, for the 'it' in the phrase 'belief in it is obligatory' refers back to the istiwaa: "al-Istiwaa is well-known...and belief in it is obligatory..." It must be asked of the Ash'arees, who claim that the meanings of these verses are unknown, "Belief in what is obligatory?" In other words, what was Imaam Maalik referring to when he said, "...belief in it is obligatory"? Imaam Maalik understood that this Attribute had a meaning to it, otherwise he would not have said, '...belief in it is obligatory' (in other words, if this Attribute had no known meaning - the philosophy of tafweed - there would be nothing to believe in! Therefore, the fact that 'it' must be believed in shows that there is something to believe in - the Attribute of istiwaa!).
It should be understood that all the scholars of the salaf agreed in their interpretation and understanding of the Attributes of Allaah. They would take the apparent meanings of these verses (thus believing in what Allaah revealed), without comparing the Attributes found in them with the attributes of the creation (thus rejecting the concept of anthropomorphism). The teacher of Imaam al-Bukhaaree (d. 256 A.H.), Nu'aym ibn Hammaad, said, "Whoever compares Allaah to His creation has commited disbelief, and whoever denies what Allaah has affirmed for Himself has commited disbelief. And there is no anthropomorphism in what Allaah has affirmed for Himself, or what the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) has affirmed for Him." [21]
The famous Imaam, Ishaaq ibn Rahooyah (d. 238 A.H.) said, "There will only be anthropomorphism if someone says, 'Allaah's hand is like my hand', or 'His seeing is like my seeing', so this is anthropomorphism. As for if a person says, as Allaah Himself has said, '(Allah has the Attributes of) Hand (yad), and Heering, and Seeing' and he does not say how (these are), nor does he give comparisons (based on the attributes of the creation), then this is not anthropomorphism!! Allaah has said, "There is nothing similiar to Him, and He is the All-Heer, All-Seer (42:11)" [22]
In conclusion, the Qur`aan has been revealed in clear, lucid Arabic, and Allaah has addressed His creation in the language that they know. To presume that the verses pertaining to the Attributes of Allaah carry no known meanings, or that they carry meanings absolutely contrary to the meanings of their words as known by the Arabs, is in reality a very dangerous and incorrect presumption. Why else has Allaah revealed these concepts, in these clear wordings, except that they be understood in this manner?
Instead of 'reading in' and presuming anthropomorphism in the Speech of Allaah, the Ash'arees should instead impugn their own intelligence and understanding of these verses. If the Ash'arees claim that the verses pertaining to the Attributes of Allaah are from the muttashaabih, they should then understand them in light of the muhkam verses, such as,
"There is nothing similar to Him" (42:11).
This is the proper methodology of understanding the muttashaabih verses.
The statement, "The verses pertaining to the Attributes of Allaah are from the muttashaabih," is a vague and imprecise phrase, for it carries a correct meaning, and an incorrect and dangerous one. The correct meaning of this phrase is that the actuality of the Attributes of Allaah are known only to Allaah, and it is impermissible to delve into these concepts. The incorrect meaning of this phrase, and the one that the Ash'arees intend, is that the Attributes of Allaah that are mentioned in the Qur`aan and sunnah are not to be understood by mankind by their linguistic meanings; instead, they should either be ignored and not discussed (the essence of the concept of tafweed), or re-interpreted until their meanings conform with their desires.
The famous scholar al-Khateeb al-Baghdaadee (d. 436 A.H.) wrote,
-------------------------------
Footnotes:
[18] Cf. at-Tadmurreeyah, p. 52.
[19] An example of this is their claim that Allaah is neither above, nor below this world, nor to the left of it, nor to the right of it, nor is He in front of it nor behind it, nor is He inside of it, nor outside of it, nor is He connected to it, nor is He disconnected from it! This, despite the fact that there exists literally hundreds of verses and hadeeth describing, either explicitly or implicitly, that Allaah is above His creation (cf. ad-Dhahabeeأ¢â‚¬â„¢s al-أ¢â‚¬ثœUloow for the full proofs). If it were asked to give a definition of something that was non-existent, even the greatest philosopher could not come up with a better description that this description that the Ashأ¢â‚¬â„¢arees give to their Creator!!
[20] Reported by ad-Daarimee. Cf. Ubaydaat, p. 204.
[21] ad-Dhahabee, al-Uluww, p. 67
[22] ad-Dhahabee, al-Uluww, p. 67
[23] Is it not as if al-Khateeb al-Baghdadee is refuting the Ash'arees and their accusations against the Ahl as-Sunnah?
[24] ad-Dhahabee, al-Uluww, p. 48
1) This presumption of theirs is, in itself, a very mean and low presumption, for how can it be assumed that Allaah would reveal verses in His Book whose apparent, clear meanings are anthropomorphic?
2) In arriving at this presumption, the Ash'arees absolutely ignored the verses that negate any relationship between the Attributes of Allaah and those of His creation, such as,
"There is nothing similar to Him" (42:11).
In other words, the One Who revealed,
"Both His Hands (yad) are outstretched" (5:64)
is the same One Who revealed,
"There is nothing similar to Him" (42:11)!
Why do not the Ash'arees take the meanings of both of these verses, and Attribute to Allaah what Allaah has Attributed to Himself (in this example, that His two Hands (yad) are outstretched), while at the same time negating what He has negated (in this example, that these two Hands (yad) are not similar in any manner to the hands of the creation)?
3) This presumption of theirs led them to deny many Divine Attributes; Attributes that are clearly mentioned in the Qur`aan and sunnah, such as the proper understanding of the kalaam of Allaah (as was discussed earlier); the fact that Allaah Loves and Hates, is Pleased with and gets Angry at certain of His Creation, and many more Attributes.
4) The net result of all of this was that, in their over-zealousness to remove any resemblance between Allaah and the creation, they ended up comparing Allaah with inanimate objects, or with non-existent objects, or ascribing to Him contradictory Attributes. [19] The example of this with regards to the Attribute of kalaam was given previously; in negating the fact that Allaah speaks with a voice, they in essence equated Him with a mute or inanimate object!
Thirdly, there exist numerous quotes from the salaf concerning the fact that these verses are to be understood in their literal sense. Perhaps the most famous incident is the response that Imaam Maalik (d. 179 A.H.) gave to the man who asked him,
"'The Ever-Merciful 'Settled' (istawaa) over His Throne' (20:25),
how is this 'settling' (istiwaa)?"
Imaam Maalik responded, "'Istiwaa' is well-known (in meaning), but the 'how' of it is unknown. Yet belief in it is obligatory, and asking questions about such matters is an innovation. Get this man away from me, for I think he is an evil person!" [20] In this very explicit text, Imaam Maalik stated that the meaning of istiwaa is well-known in the Arabic language, yet, when this Attribute is applied to Allaah, the actuality of it is unknown. Imaam Maalik did not deny the fact that istiwaa has a meaning to it (contrary to the philosophy of tafweed mentioned above), nor did he deny the fact that it is permissible to attribute this to Allaah (on the contrary, he said, "...belief in it is obligatory"). What Imaam Maalik denied was the fact that mankind has been given knowledge of the actuality of the istiwaa, thus, "...the 'how' of it is unknown."
Also, the questioner indicated that he understood the verse properly, for he asked, "How is this istiwaa?" This shows that the questioner understood what the verse meant, namely that Allaah has 'Settled' (istiwaa) over His Throne; his question was not about what istiwaa meant, but how this istiwaa occurred. In response, Imaam Maalik did not criticise or rebuke him for understanding the literal, apparent meaning of the verse (that Allaah has the Attribute of istiwaa), but instead criticised him for asking something besides the apparent meaning - for asking the 'how-ness' of the Attribute. In fact, Imaam Maalik told him, "al-Istiwaa is well-known," meaning, "Everyone knows what istiwaa means!"
Lastly, the phrase, '...and belief in it is obligatory' is another refutation of the belief of the Ash'arees. This phrase shows that to believe in this istiwaa is obligatory, for the 'it' in the phrase 'belief in it is obligatory' refers back to the istiwaa: "al-Istiwaa is well-known...and belief in it is obligatory..." It must be asked of the Ash'arees, who claim that the meanings of these verses are unknown, "Belief in what is obligatory?" In other words, what was Imaam Maalik referring to when he said, "...belief in it is obligatory"? Imaam Maalik understood that this Attribute had a meaning to it, otherwise he would not have said, '...belief in it is obligatory' (in other words, if this Attribute had no known meaning - the philosophy of tafweed - there would be nothing to believe in! Therefore, the fact that 'it' must be believed in shows that there is something to believe in - the Attribute of istiwaa!).
It should be understood that all the scholars of the salaf agreed in their interpretation and understanding of the Attributes of Allaah. They would take the apparent meanings of these verses (thus believing in what Allaah revealed), without comparing the Attributes found in them with the attributes of the creation (thus rejecting the concept of anthropomorphism). The teacher of Imaam al-Bukhaaree (d. 256 A.H.), Nu'aym ibn Hammaad, said, "Whoever compares Allaah to His creation has commited disbelief, and whoever denies what Allaah has affirmed for Himself has commited disbelief. And there is no anthropomorphism in what Allaah has affirmed for Himself, or what the Prophet (sulAllahu أ¢â‚¬ثœalayhi wassalaam) has affirmed for Him." [21]
The famous Imaam, Ishaaq ibn Rahooyah (d. 238 A.H.) said, "There will only be anthropomorphism if someone says, 'Allaah's hand is like my hand', or 'His seeing is like my seeing', so this is anthropomorphism. As for if a person says, as Allaah Himself has said, '(Allah has the Attributes of) Hand (yad), and Heering, and Seeing' and he does not say how (these are), nor does he give comparisons (based on the attributes of the creation), then this is not anthropomorphism!! Allaah has said, "There is nothing similiar to Him, and He is the All-Heer, All-Seer (42:11)" [22]
In conclusion, the Qur`aan has been revealed in clear, lucid Arabic, and Allaah has addressed His creation in the language that they know. To presume that the verses pertaining to the Attributes of Allaah carry no known meanings, or that they carry meanings absolutely contrary to the meanings of their words as known by the Arabs, is in reality a very dangerous and incorrect presumption. Why else has Allaah revealed these concepts, in these clear wordings, except that they be understood in this manner?
Instead of 'reading in' and presuming anthropomorphism in the Speech of Allaah, the Ash'arees should instead impugn their own intelligence and understanding of these verses. If the Ash'arees claim that the verses pertaining to the Attributes of Allaah are from the muttashaabih, they should then understand them in light of the muhkam verses, such as,
"There is nothing similar to Him" (42:11).
This is the proper methodology of understanding the muttashaabih verses.
The statement, "The verses pertaining to the Attributes of Allaah are from the muttashaabih," is a vague and imprecise phrase, for it carries a correct meaning, and an incorrect and dangerous one. The correct meaning of this phrase is that the actuality of the Attributes of Allaah are known only to Allaah, and it is impermissible to delve into these concepts. The incorrect meaning of this phrase, and the one that the Ash'arees intend, is that the Attributes of Allaah that are mentioned in the Qur`aan and sunnah are not to be understood by mankind by their linguistic meanings; instead, they should either be ignored and not discussed (the essence of the concept of tafweed), or re-interpreted until their meanings conform with their desires.
The famous scholar al-Khateeb al-Baghdaadee (d. 436 A.H.) wrote,
[24]
-------------------------------
Footnotes:
[18] Cf. at-Tadmurreeyah, p. 52.
[19] An example of this is their claim that Allaah is neither above, nor below this world, nor to the left of it, nor to the right of it, nor is He in front of it nor behind it, nor is He inside of it, nor outside of it, nor is He connected to it, nor is He disconnected from it! This, despite the fact that there exists literally hundreds of verses and hadeeth describing, either explicitly or implicitly, that Allaah is above His creation (cf. ad-Dhahabeeأ¢â‚¬â„¢s al-أ¢â‚¬ثœUloow for the full proofs). If it were asked to give a definition of something that was non-existent, even the greatest philosopher could not come up with a better description that this description that the Ashأ¢â‚¬â„¢arees give to their Creator!!
[20] Reported by ad-Daarimee. Cf. Ubaydaat, p. 204.
[21] ad-Dhahabee, al-Uluww, p. 67
[22] ad-Dhahabee, al-Uluww, p. 67
[23] Is it not as if al-Khateeb al-Baghdadee is refuting the Ash'arees and their accusations against the Ahl as-Sunnah?
[24] ad-Dhahabee, al-Uluww, p. 48
---------- Post added at 09:49 AM ---------- Previous post was at 09:48 AM ----------
On the Haqeeqee and Majaazee
Definition Of Haqeeqee and Majaazee
If a word is used in its literal sense - in other words its original and primary intent - then this is referred to as its haqeeqee meaning. For example, to apply the word 'offspring' to one's children is a haqeeqee meaning.
On the other hand, if a word is used in a metaphorical sense - in other words a meaning or connotation that is not the primary use of the word - then this is the majaazee meaning. For example, to apply the word 'offspring' to include grandchildren is a majaazee meaning.
Examples that are given of majaaz in the Qur`aan are the verses,
"And lower unto them (one's parents) the wing of submission and humility through mercy..." (17:24)
(the use of 'wing' is majaazee, for there is no actual wing);
"And ask the town where we were..." (12:82)
(the 'town' with its houses and walls is not asked, but rather the 'people of the town' are asked, another example of majaaz); and,
"...a wall that wished to collapse..." (18:77)
(meaning the wall was very close to collapsing). [1]
It should be noted that there are a number of scholars throughout history, such as Shaykh al-Islaam Ibn Taymiyyah (d. 724 A.H.), and Muhammad al-Ameen as-Shanqeeti (d. 1393 A.H.), [2] who denied the existence of majaaz in the Qur`aan (and in the Arabic language), and this has been and still is a topic of debate among the scholars.
-------------------------------
Footnotes:
[1] Cf. Ibn Qudaamah, p. 35.
[2] These are perhaps the two most famous scholars who have denied the existence of majaaz in the Arabic language and the Qurأ¢â‚¬â„¢aan. Some scholars stated that majaaz exists in the Arabic language, but is not present in the Qurأ¢â‚¬â„¢aan. The vast majority of scholars, however, (including the sons of Muhammed al-Ameen ash-Shanqeetee), have conceded to the existence of majaaz in the Qurأ¢â‚¬â„¢aan. In fact, the famous Hambalee scholar Ibn Qudaamah (d. 620 A.H.) went to an extreme and stated, أ¢â‚¬إ“Whoever denies majaaz has indeed been arrogant!أ¢â‚¬? (Rawbah, p. 35). The topic of majaaz and whether it exists in the language or not should not be made a topic of Aqeedah, in the sense that if one affirms the existence of majaaz in the Arabic language, or in the Qurأ¢â‚¬â„¢aan, then he is to be considered an innovator. This is because the existence of majaaz is a matter of ijtihaad, and is not related to the fundamentals of faith. Therefore, throughout Islaamic History, many scholars of the correct Aqeedah (such as Ibn Qudaamah) affirmed the concept of majaaz, but stated that the Attributes of Allaah cannot be examples of majaaz. It is thus improper to make this concept (i.e., أ¢â‚¬ثœDoes majaaz exist in the Arabic Language and the Quأ¢â‚¬â„¢raan?أ¢â‚¬â„¢) a point of difference between Ahl as-Sunnah and the people of innovation, and Allaah knows best...
Definition Of Haqeeqee and Majaazee
If a word is used in its literal sense - in other words its original and primary intent - then this is referred to as its haqeeqee meaning. For example, to apply the word 'offspring' to one's children is a haqeeqee meaning.
On the other hand, if a word is used in a metaphorical sense - in other words a meaning or connotation that is not the primary use of the word - then this is the majaazee meaning. For example, to apply the word 'offspring' to include grandchildren is a majaazee meaning.
Examples that are given of majaaz in the Qur`aan are the verses,
"And lower unto them (one's parents) the wing of submission and humility through mercy..." (17:24)
(the use of 'wing' is majaazee, for there is no actual wing);
"And ask the town where we were..." (12:82)
(the 'town' with its houses and walls is not asked, but rather the 'people of the town' are asked, another example of majaaz); and,
"...a wall that wished to collapse..." (18:77)
(meaning the wall was very close to collapsing). [1]
It should be noted that there are a number of scholars throughout history, such as Shaykh al-Islaam Ibn Taymiyyah (d. 724 A.H.), and Muhammad al-Ameen as-Shanqeeti (d. 1393 A.H.), [2] who denied the existence of majaaz in the Qur`aan (and in the Arabic language), and this has been and still is a topic of debate among the scholars.
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Footnotes:
[1] Cf. Ibn Qudaamah, p. 35.
[2] These are perhaps the two most famous scholars who have denied the existence of majaaz in the Arabic language and the Qurأ¢â‚¬â„¢aan. Some scholars stated that majaaz exists in the Arabic language, but is not present in the Qurأ¢â‚¬â„¢aan. The vast majority of scholars, however, (including the sons of Muhammed al-Ameen ash-Shanqeetee), have conceded to the existence of majaaz in the Qurأ¢â‚¬â„¢aan. In fact, the famous Hambalee scholar Ibn Qudaamah (d. 620 A.H.) went to an extreme and stated, أ¢â‚¬إ“Whoever denies majaaz has indeed been arrogant!أ¢â‚¬? (Rawbah, p. 35). The topic of majaaz and whether it exists in the language or not should not be made a topic of Aqeedah, in the sense that if one affirms the existence of majaaz in the Arabic language, or in the Qurأ¢â‚¬â„¢aan, then he is to be considered an innovator. This is because the existence of majaaz is a matter of ijtihaad, and is not related to the fundamentals of faith. Therefore, throughout Islaamic History, many scholars of the correct Aqeedah (such as Ibn Qudaamah) affirmed the concept of majaaz, but stated that the Attributes of Allaah cannot be examples of majaaz. It is thus improper to make this concept (i.e., أ¢â‚¬ثœDoes majaaz exist in the Arabic Language and the Quأ¢â‚¬â„¢raan?أ¢â‚¬â„¢) a point of difference between Ahl as-Sunnah and the people of innovation, and Allaah knows best...
---------- Post added at 09:50 AM ---------- Previous post was at 09:49 AM ----------
The Attributes of Allaah as Majaaz?
Perhaps the strongest reason that led some scholars to deny the existence of majaazee verses in the Qur`aan is due to the fact that many of the scholars of innovation (such as the Ash'arees) have claimed that some of the verses pertaining to the Attributes of Allaah are majaazee. This claim, in essence, enabled them to deny many of the Attributes mentioned in the Qur`aan, such as wajh (Face), yad (Hand), 'arsh (Throne) and others. These scholars claimed that 'yad' is majaaz for 'Capability', ''arsh' for 'Power', and so forth.
However, even if it is claimed that there are majaazee verses in the Qur`aan, the Attributes of Allaah can never claimed to be examples of majaaz for the following reasons:
1) All verses and words are always taken in a haqeeqee manner unless there is reason or proof to believe otherwise. This fact is agreed upon by all linguists. Thus, in order to say that the 'Throne of Allaah' is majaazee for 'Power', one needs to bring clear proof from Qur`aan or sunnah to prove this point. In lack of this evidence, the word will be interpreted in a haqeeqee sense, viz., that Allaah has a Throne, but it cannot be imagined by humans. Concerning this particular example, the understanding of the 'Throne of Allaah' as being haqeeqee is proven by many other verses, such as the verse,
"...and His Throne was over the water..." (11:7); and,
"And you will see the angels surrounding the Throne from all sides..." (40:75);
and,
"The (angels) who bear the Throne, and the (angels) around it, glorify the praises of their Lord..." (40:7);
and,
"...eight angels will, on that Day, bear the Throne of your Lord above them" (69:17).
All these verses clearly show that the Throne of Allaah is a haqeeqee throne, for how else was it above water, and how else will the angels surround it, and eight angels hold it, unless it is a haqeeqee Throne? Can it be imagined that the 'Power' of Allaah was over water, and that angels will surround the 'Power', and eight angels will carry this 'Power'? In addition, there are numerous authentic hadeeth that clearly signify that the Throne is a haqeeqee throne. Likewise, all the other Attributes of Allaah can be proven in a similar manner.
2) It is not appropriate that the fundamentals of faith, such as the Names and Attributes of Allaah, be revealed in unexplicit and vague language. Rather, it is essential that these fundamentals of faith be revealed in the clearest and most explicit language; in a manner that leaves no room for doubt, confusion or ambiguity. To claim that Allaah, all Praise and Glory be to Him, revealed His Names and Attributes in majaazee form is, in reality, to claim that Allaah did not explain His Names and Attributes properly, but rather hinted at them in vague, couched language; in language that, outwardly, appears to mislead and deceive, rather than guide and instruct (all Praise is due to Allaah, He is above all that they ascribe to Him!). The Qur`aan describes itself in many verses as being a shining light; a revelation in clear, simple Arabic; a Book that guides mankind; that takes him from the darkness to the Light; is it possible that one of the most important topics of faith - that of the Names and Attributes of Allaah - is revealed in such obscure and vague language?
3) The very concept of majaaz rests upon the perceived and well-known. In other words, when it is said, "And ask the town...," the only reason that the reader understands, without any doubt, that it is not the actual town that is asked, but the people of the town, is that it is well-known that towns cannot be asked questions - it is the people who are asked. Likewise, when it is said, "Zayd was a lion during the battle," the only reason that it is understood that Zayd was not an actual animal during the battle is that Zayd is well-known not to be an animal, and thus, it is understood from this that Zayd was a very brave person. The point that is trying to be made is that majaaz can only be used when the subject is well-known and understood, and thus there is no danger that a person might be confused between the haqeeqee meaning and the majaazee one. In matters of the unseen, however, such as the Attributes of Allaah, majaaz simply cannot be applied, due to the fact that the Attributes of Allaah cannot be perceived or fully understood by the creation. Since there can be no analogical relationship between the Attributes of Allaah and those of His creation, there can be no majaaz when it comes to describing the Attributes of Allaah.
4) One of the ways in which majaaz is defined is: Majaaz is that which is permissible to negate. Therefore, when the phrase, "Zayd was a lion on the battlefield" is heard, it is possible to say, "No, Zayd was not a lion. He was a brave person." If it were claimed that the Attributes of Allaah are majaaz, it is as if a person is allowed to deny what Allaah has said (i.e., if a person says that the verse,
"...both of His hands are outstretched..." (5:64)
is majaaz, in essence this person claims that it is possible to say, "No, both of Allaah's hands are not outstretched," thus clearly and explicitly going against the verse in the Qur`aan).
5) To claim that some of the verses that mention Allaah's Attributes are majaazee is, in essence, to claim that all of the verses that mention Allaah's Attributes are majaazee. What is there that makes these scholars consider some Attributes of Allaah as majaaz (for example, the wajh, yad, 'ayn, and istiwaa) and others as haqeeqee (such as the Knowledge, Life, Hearing and Seeing of Allaah)? Just as these scholars acknowledge that Allaah has the Attributes of Knowledge, Life and others, but these Attributes are not similar to those of the creation, they should also acknowledge that Allaah has a wajh, yad, and other Attributes, but these are different than the wajh and yad of the creation. If they claim that some of the verses that mention Allaah's Attributes are majaazee, there is no defence if someone were to claim that all the verses mentioning Allaah's Attributes are majaazee.
Of course, all of these points come after the fact that all the scholars of the salaf were of the opinion that Allaah's Attributes are haqeeqee, and are affirmed as Allaah Himself affirmed them, but that they do not resemble at all the attributes of the creation.
In conclusion, Ibn 'Abd al-Barr (d. 463 A.H.) stated, [3]
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Footnotes:
[3] Majmooأ¢â‚¬â„¢ al-Fataawaa, v. 5, p. 198.
[4] This author adds: أ¢â‚¬إ“أ¢â‚¬آ¦ and the Ashأ¢â‚¬â„¢areesأ¢â‚¬?!
[5] ad-Dhahabee, al-Uluww, p. 269
Perhaps the strongest reason that led some scholars to deny the existence of majaazee verses in the Qur`aan is due to the fact that many of the scholars of innovation (such as the Ash'arees) have claimed that some of the verses pertaining to the Attributes of Allaah are majaazee. This claim, in essence, enabled them to deny many of the Attributes mentioned in the Qur`aan, such as wajh (Face), yad (Hand), 'arsh (Throne) and others. These scholars claimed that 'yad' is majaaz for 'Capability', ''arsh' for 'Power', and so forth.
However, even if it is claimed that there are majaazee verses in the Qur`aan, the Attributes of Allaah can never claimed to be examples of majaaz for the following reasons:
1) All verses and words are always taken in a haqeeqee manner unless there is reason or proof to believe otherwise. This fact is agreed upon by all linguists. Thus, in order to say that the 'Throne of Allaah' is majaazee for 'Power', one needs to bring clear proof from Qur`aan or sunnah to prove this point. In lack of this evidence, the word will be interpreted in a haqeeqee sense, viz., that Allaah has a Throne, but it cannot be imagined by humans. Concerning this particular example, the understanding of the 'Throne of Allaah' as being haqeeqee is proven by many other verses, such as the verse,
"...and His Throne was over the water..." (11:7); and,
"And you will see the angels surrounding the Throne from all sides..." (40:75);
and,
"The (angels) who bear the Throne, and the (angels) around it, glorify the praises of their Lord..." (40:7);
and,
"...eight angels will, on that Day, bear the Throne of your Lord above them" (69:17).
All these verses clearly show that the Throne of Allaah is a haqeeqee throne, for how else was it above water, and how else will the angels surround it, and eight angels hold it, unless it is a haqeeqee Throne? Can it be imagined that the 'Power' of Allaah was over water, and that angels will surround the 'Power', and eight angels will carry this 'Power'? In addition, there are numerous authentic hadeeth that clearly signify that the Throne is a haqeeqee throne. Likewise, all the other Attributes of Allaah can be proven in a similar manner.
2) It is not appropriate that the fundamentals of faith, such as the Names and Attributes of Allaah, be revealed in unexplicit and vague language. Rather, it is essential that these fundamentals of faith be revealed in the clearest and most explicit language; in a manner that leaves no room for doubt, confusion or ambiguity. To claim that Allaah, all Praise and Glory be to Him, revealed His Names and Attributes in majaazee form is, in reality, to claim that Allaah did not explain His Names and Attributes properly, but rather hinted at them in vague, couched language; in language that, outwardly, appears to mislead and deceive, rather than guide and instruct (all Praise is due to Allaah, He is above all that they ascribe to Him!). The Qur`aan describes itself in many verses as being a shining light; a revelation in clear, simple Arabic; a Book that guides mankind; that takes him from the darkness to the Light; is it possible that one of the most important topics of faith - that of the Names and Attributes of Allaah - is revealed in such obscure and vague language?
3) The very concept of majaaz rests upon the perceived and well-known. In other words, when it is said, "And ask the town...," the only reason that the reader understands, without any doubt, that it is not the actual town that is asked, but the people of the town, is that it is well-known that towns cannot be asked questions - it is the people who are asked. Likewise, when it is said, "Zayd was a lion during the battle," the only reason that it is understood that Zayd was not an actual animal during the battle is that Zayd is well-known not to be an animal, and thus, it is understood from this that Zayd was a very brave person. The point that is trying to be made is that majaaz can only be used when the subject is well-known and understood, and thus there is no danger that a person might be confused between the haqeeqee meaning and the majaazee one. In matters of the unseen, however, such as the Attributes of Allaah, majaaz simply cannot be applied, due to the fact that the Attributes of Allaah cannot be perceived or fully understood by the creation. Since there can be no analogical relationship between the Attributes of Allaah and those of His creation, there can be no majaaz when it comes to describing the Attributes of Allaah.
4) One of the ways in which majaaz is defined is: Majaaz is that which is permissible to negate. Therefore, when the phrase, "Zayd was a lion on the battlefield" is heard, it is possible to say, "No, Zayd was not a lion. He was a brave person." If it were claimed that the Attributes of Allaah are majaaz, it is as if a person is allowed to deny what Allaah has said (i.e., if a person says that the verse,
"...both of His hands are outstretched..." (5:64)
is majaaz, in essence this person claims that it is possible to say, "No, both of Allaah's hands are not outstretched," thus clearly and explicitly going against the verse in the Qur`aan).
5) To claim that some of the verses that mention Allaah's Attributes are majaazee is, in essence, to claim that all of the verses that mention Allaah's Attributes are majaazee. What is there that makes these scholars consider some Attributes of Allaah as majaaz (for example, the wajh, yad, 'ayn, and istiwaa) and others as haqeeqee (such as the Knowledge, Life, Hearing and Seeing of Allaah)? Just as these scholars acknowledge that Allaah has the Attributes of Knowledge, Life and others, but these Attributes are not similar to those of the creation, they should also acknowledge that Allaah has a wajh, yad, and other Attributes, but these are different than the wajh and yad of the creation. If they claim that some of the verses that mention Allaah's Attributes are majaazee, there is no defence if someone were to claim that all the verses mentioning Allaah's Attributes are majaazee.
Of course, all of these points come after the fact that all the scholars of the salaf were of the opinion that Allaah's Attributes are haqeeqee, and are affirmed as Allaah Himself affirmed them, but that they do not resemble at all the attributes of the creation.
In conclusion, Ibn 'Abd al-Barr (d. 463 A.H.) stated, [3]
After quoting this, Imaam ad-Dhahabi (d. 748 A.H.) stated, "He has spoken the truth - I swear by Allaah!! He who misinterprets all these Attributes, and carries what has been narrated of them upon majaaz, will eventually end up negating the Creator of all (His Attributes), and comparing Him to non-existent objects...أ¢â‚¬? [5]
-------------------------------
Footnotes:
[3] Majmooأ¢â‚¬â„¢ al-Fataawaa, v. 5, p. 198.
[4] This author adds: أ¢â‚¬إ“أ¢â‚¬آ¦ and the Ashأ¢â‚¬â„¢areesأ¢â‚¬?!
[5] ad-Dhahabee, al-Uluww, p. 269
