Member
Posts: 2031
Joined: Jul 2005
|
Ta'wil (allegorical interpretation) of the Attributes of Allah
Q: We learned in school that the creed of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim community) concerning the Names and Attributes of Allah is to believe in them without Tahrif (distortion of the meaning), Ta`til (denial of Allah's Attributes), Takyif (questioning Allah's Attributes) and Tamthil (likening Allah's Attributes to those of His creatures). Also, we shouldn't figuratively interpret the texts where these Attributes are mentioned. But we met some people who told us that there are two schools of thought in the creed of Ahl-ul-Sunnah wal-Jama`ah. The first school is that of Ibn Taymiyyah and his students (may Allah be Merciful with them). The second school is that of Al-Ash'ariah. What we learned at school were the views that were adopted by Ibn Taymiyyah and his students. The rest of Ahl-ul-Sunnah wal-Jama`ah; Al-Asha`irah, Al-Matrudiyyah and others believe that there is nothing wrong with allegorical interpretation of the Names and Attributes of Allah as long as there is no contradiction to legal texts. They use what was mentioned by Ibn Al-Jawzy (may Allah be merciful with him) and others in this regard as evidence . He said that Imam Ahmad Ibn Hanbal allegorically interpreted some attributes such as those mentioned by the Prophet (peace be upon him) in his saying: "The hearts of all the sons of Adam are between the two fingers of The Most Beneficent." and "The black stone is Allah's right hand in His earth." and the Attributes mentioned by Allah (may He be Exalted) in His saying: Surah Al-Hadid, 57: 4 And He is with you wheresoever you may be. and so on.
The second question is: Is it correct to divide Ahl-ul-Sunnah wal-Jama`ah into two sects this way?
What is your opinion concerning what they say regarding the permissibility of allegorical interpretation of the Attributes of Allah as long as there is no contradiction with legal texts? What should our attitude be concerning the scholars who allegorically interpret the Attributes like Ibn Hajar, Al-Nawawy, Ibn Al-Jawzy and others? Should we consider them to be from among the Imams of Ahl-ul-Sunnah wal-Jama`ah? Should we say that they have committed a mistake in their interpretation or they have gone astray? It is well-known that Al-Asha`irah allegorically interpreted all the Attributes of Allah except the seven Attributes of al-Ma'any. If one of the scholars allegorically interprets two or three of these Attributes, do we consider him to be Ash'ary?
A: Firstly: Claiming that Imam Ahmad allegorically interpreted some of the Attributes of Allah as those mentioned in those Hadiths: "The hearts of the slaves are between two fingers of The Most Beneficent." , "The black stone is Allah's right hand in His earth." etc., is a false claim. Ahmad Ibn Taymiyyah said: "What is reported by Abu Hamid Al-Ghazaly that some Hanbalys said that Ahmad did not allegorically interpret but three texts is a false narration. These texts are: 'The black stone is Allah's right hand in His earth.', 'The hearts of the slaves are between two fingers of The Most Beneficent.' and 'I find the breathe of the Most Merciful from the part of Yemen.' All these are false claims ascribed to Ahmad that were not transmitted from him through a chain of transmitters. No one knows that any of his students reported these from him. Hanbaly, that was mentioned by Abu Hamid is unknown. No one knows about his knowledge, what he narrated or if he was truthful in his narration." Majmu' Al-Fatawa: Vo. 5, p.398.
This means that Ta'wil has three meanings: The first is the outcome and the essence of anything for which it is interpreted as in Allah' saying about Yusuf (peace be upon him):Surah Yusuf, 12: 100 This is the interpretation of my dream aforetime! It means here the outcome and the essence for which I interpreted my dream. This is not what is meant by the texts mentioned in the question. The second is to change the explicit meaning of the words to an allegorical one because of an indication for doing so. This is what is adopted by scholars of Kalam (a discipline that searches for answers to creedal issues using logic) and the scholars of the principles of jurisprudence. This kind does not apply to the aforementioned texts as the explicit meaning of these texts is intended. There is no need to change their explicit meanings as they are the truth as we will point out by explaining the third kind of Ta'wil. The Third: Ta'wil means explaining the meanings of the words according to their explicit meanings that first come to the mind of the person listening who is well-versed in the Arabic language. This is what is meant here. The phrase of "'The black stone is Allah's right hand in His earth." does not mean in fact that the Black Stone is one of Allah's Attributes and that it is really His Right Hand so that we should not change its explicit meaning to allegorical one. The explicit meaning here means that the Black Stone is like the Right Hand of Allah. This is proven by the rest of the narration which is "Whoever touches it will be as if he shakes hands with Allah and whoever kisses it will be as if he kisses the Right Hand of Allah." Through reading the entire narration, one realizes that the explicit meaning is intended. This saying is adopted by the Imams of the Salaf (righteous predecessors) like Imam Ahmad and others.
Ta'wil here means interpreting and explaining the meaning and does not mean changing the explicit meaning to an allegorical one as was claimed by the scholars who came later. Moreover, these are not authentic Hadiths reported from the Prophet (peace be upon him), but are Athars (narrations from the Companions) reported from Ibn `Abbas (may Allah be pleased with him), as is the saying: "The hearts of the slaves are between two fingers of The Most Beneficent." The explicit meaning of this Athar does not mean contact and adjacency. It intends to prove that the Most Merciful has real fingers. The "hearts of mankind" here is also a real meaning. The complete sentence means the perfection of Allah's Might and complete disposing of His servants. If it is said that someone is in the hands of the king, does it mean that he is really in his hand? This does not really mean that he is standing in the hands of the king. But that he is under his control or in his presence. It does not mean contact or adjacency with the hands of the king. It means that there is a person and a king who has two hands and who is capable of disposing of this person's affairs without contact or adjacency. The same thing applies in the saying of Allah (may He be Exalted):Surah Al-Mulk, 67: 1 in Whose Hand is the dominion ,Surah Al-Qamar, 54: 14 Floating under Our Eyes and other Ayahs (verses).
Secondly: Dividing Ahl-ul-Sunnah wal-Jama`ah into two sects in such a way is not acceptable. The Companions (may Allah be pleased with them) were one nation in creed and in politics until the era of the caliphate of `Uthman (may Allah be pleased with him). Then, signs of political differences began to appear. When 'Uthman was killed and a group of people pledged allegiance to`Aliy and another group pledged allegiance to Mu`awiyah (may Allah be pleased with them), political wars erupted among them.
A group of people seceded from them who were called Kharijites. They did not differ from Muslims with regard to the six principles of faith or the five pillars of Islam upon which it is established. But they differed with them with regard to caliphate, deeming a person who commits major sins a disbeliever, wiping over the legs in Wudu' (ablution) and the like. Then a group of the supporters of `Aly excessively venerated him until some of them worshipped him with Allah. These people are called Shiites. Kharijites and Shiites divided into many sects. Then another sect appeared and denied divine predestination and they were called Qadariyyah. At that point, the era of the Companions (may Allah be pleased with them) came to an end. Then, Al-Ja`d Ibn Dirham appeared and was the first to deny the Attributes of Allah and to allegorically interpret Ayahs and Hadiths denoting them. He was killed by Khalid Al-Qasry. Al-Jahm Ibn Safwan followed Al-Ja'd in denying the Attributes of Allah and allegorically interpreted the texts that denote them. He became famous due to this saying to the extent that this saying was ascribed to him. Those who followed his saying were called Jahmiyyah (a deviant Islamic sect denying some of the Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah). Then, Mu`tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief) appeared and followed the example of Jahmiyyah in allegorically interpreting the Attributes of Allah under the pretext of holding Allah high above these things. Moreover, they followed Al-Qadariyyah in denying divine predestination and considered it to be justice. They also followed the example of the Kharijites in rebellion against rulers and considered it enjoining good. They had also many other sayings. Abu Al-Hasan `Ali Ibn Isma`il Al-Ash`ary was brought up in their school and held their views. Then, Allah guided him to the truth and he repented and followed the example of Ahl-ul-Sunnah wal-Jama`ah. He (may Allah be Merciful with him) exerted great efforts in refuting the allegations of those that contradict Ahl-ul-Sunnah wal-Jama`ah in the principles of Islam. Moreover, he held some of the principles of Mutazilites like allegorically interpreting the texts that dealt with some of the Attributes of Allah. Moreover, he was influenced by the views of Jahm Ibn Safwan with regard to servants' actions.
He believed in fatalism and considered it man's gains and other things that can be seen in his book Al-Ibanah that he compiled a short time before his death. His views can also be realized from what was written by his students who were the most aware of him and what was written by Ibn Taymiyyah in his books (may Allah be Merciful with them). Therefore, we come to know that Ahl-ul-Sunnah wal-Jama`ah are those who held firmly to the Qur'an and the Sunnah of the Prophet (peace be upon him) in their creeds and all principles of religion. They did not violate any of these principles under the pretext that they do not agree with their minds and desires. They held firmly to the example of the Companions (may Allah be pleased with them) with regard to the pillars of faith and Islam. Therefore, they became Imams of guidance, landmarks of truth and callers to goodness and prosperity, such as, Al-Hasan Al-Basry, Sa'id Ibn Al-Musayib, Mujahid, Abu Hanifah, Malik, Al-Shafi'y, Al-Awza'iy, Ahmad, Ishaq, Al-Bukhari and those who followed their example in creed and in citing evidence. As for those who contradicted them in matters of the principles of religion, they retain the Sunnah that is equal to that in which they have followed the example of the Companions (may Allah be pleased with them) and the Imams of guidance. They also retain Bid'ah (rejected innovation in religion) and mistakes equal to that wherein they contradicted them whether little or much. The closest person to Ahl-ul-Sunnah wal-Jama`ah is Abu Al-Hasan Al-Ash`ary and those who follow him in his creed. Therefore, we know that Ahl-ul-Sunnah wal-Jama`ah do not have two schools. It is only one school. Those who support this school are those who follow their example. Ibn Taymiyyah was one of the people who dedicated their whole lives to this purpose. But it was not he who innovated this way.
He was a follower of the example of the Imams of guidance from among the Companions and those who came after them of scholars of the first three centuries whom the Prophet (peace be upon him) testified to be righteous. This is also the case of his counterparts who followed the example of those whom they imitated from among those who were ascribed to Ahl-ul-Sunnah wal-Jama`ah like Abu Al-Hasan Al-Ash`ary and his students after he had abandoned Mu'tazilah and returned to the way of Ahl-ul-Sunnah except in a few issues. Therefore, he was the closest one in these sects to the beliefs of Ahl-ul-Sunnah wal-Jama`ah.
Thirdly: Those who allegorically interpreted texts that deal with the Names and Attributes of Allah such as Ash'arites and the like did so because it contradicts logical evidence and some of the legal proofs in their assumptions. But the matter is completely different as there is nothing in these texts that comes in contradiction with sound mind and legal proofs. Legal texts dealing with the Names and Attributes of Allah support each other in confirming the Names and Attributes of Allah. Moreover, they hold Allah high above resembling any of His creatures.
Fourthly: We consider Abu Bakr Al-Baqqilany, Al-Bayhaqiyy, Abu Al-Faraj Ibn Al-Jawzy, Abu Zakarya Al-Nawawy, Ibn Hajr and the like who believe in Ta'wil concerning the Attributes of Allah or those who accept these texts as they came to be, in our point of view, from the great Muslim scholars who were useful for the Ummah (nation). We ask Allah to bestow His Mercy upon them and to reward them well for what they have introduced to us. They are from Ahl-ul-Sunnah in matters in which they followed the Companions (may Allah be pleased with them) and the Imams of Salaf from the first three centuries whom the Prophet (peace be upon him) testified to be righteous. They have also committed mistakes in Ta'wil texts that dealt with the Attributes. Moreover, they have contradicted the Salaf and the Imams of the Sunnah (may Allah be Merciful with them) by Ta'wil of the Attributes of Essence, the Attributes of Action or some of them.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and 'Ifta
`Abdul-`Aziz ibn `Abdullah ibn Baz
`Abdul-Razzaq `Afify
`Abdullah ibn Qa`ud
http://alifta.org/Fatawa/FatawaChapters.aspx?View=Page&PageID=858&PageNo=1&BookID=7
|
|
sajid_chauhan_81
01-06-2009 @ 6:01 AM
