Al-Aqidah Al-Tahawiyyah [Sharh Al-Maydani] Introduction, Part Five. Course link:

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1 Al-Aqidah Al-Tahawiyyah [Sharh Al-Maydani] Introduction, Part Five Monday 7pm 9pm Course link: The Text [Al-Matn] 9. No imagination can attain Him and no comprehension can understand Him The only thing we can truly understand, comprehend and appreciate is the creation itself and not the creator. We can only understand the creation, as it has a limit, a form and a boundary on it, which we can use this limit in order to understand our reality. However, Allah [azza wa jall] is pure and is free from this. Allah [azza wa jall] is not subjected or limited to a place or to a time, nor does He have a body or a shape. This is because He is the creator. If you were told to reflect or think about something or remember something, then you need to have a shape or form. These characteristics are needed in order to for you to understand what your imagination is saying to you. Allah [azza wa jall] is free from all this. Allah [azza wa jall] is free from this because He created borders, matter, space, patterns and every form of matter was created by Him alone. The limits of our imagination cannot attain Allah [azza wa jall] because they are limited and Allah [azza wa jall] is the creator. Whatever images and thoughts we have in our minds about Allah [azza wa jall], know that He is pure from that. In order for us to attain something, we will need to see it. There needs to be a shape, form, body or matter. If there is no entity subjected to a time or place, then we are unable to perceive or understand that. Allah [azza wa jall] has no simililarities whatsoever to these limited characteristics of creation. Nothing knows the pure essence of Allah [azza wa jall] but the creator. Whatever image, thought, picture, idea we have in our weak minds of Allah [azza wa jall], He is pure from that and it is not Allah. Imam Tahawi in his book uses the word Aw hām [imaginations], which is the plural for wa hm.

2 The dictionary explains the word imagination as, the faculty of imagining or forming of mental images or concepts of what is not actually present to the senses. Rather than using the senses, you are actually using the mind [zahn], enabling one to form these images. The Ulema of logic [mantiq] say, The rational perceptions [må qul] which are produced, known or perceived purely using the mind without using the five senses. The philosophers and the Ulema of logic says, these pictures we have in our minds are similar to a mirror and are produced via two different ways. One is using our five senses and the other us purely using the mind. The scholars of logic say, the rational perceptions [må qul] are produced using the mind only. If Allah [azza wa jall] was perceived by our own imagination, then He would not be the creator. The reason for this is because the very foundation concept that He cannot be similar to His creation in any way or form. No imagination can attain Him is not restricted to just the sane person but in fact the insane person. In the Arabic dictionaries of lugha, the word Aw hām [imaginations] is also interpreted as meaning; delusive imagination, erroneous impressions or illusions. We know through research and science that irrespective of how insane a person may be, if he is or she has the inability to access or understand the realities around them; a person in such a state still has the ability of producing thoughts. These are his or her views. The views, thoughts, pictures they may have can still never attain the image of Allah [azza wa jall]. Know that Allah [azza wa jall] is pure from that. A person can only use their five senses to perceive the reality around you based upon that which is subjected to time and place. 9. He is different from any created being. The creation, creatures, human, jinn, the creation of Allah that we see and know of and that we we don t see and do not know of; do not bear any resemblance or similarity to Allah [azza wa jall]. Surah Ash-Shura, verse 11 Nothing is like Him. [azza wa jall] There is an agreement by every scholar of tafsir irrespective of their sectarian background and they agree that Surah Ash-Shura verse 11 is not open to any second interpretation. The verse cannot have another meaning by the way the language and style is used. This verse is clear and there is no ambiguity in it whatsoever. Surah Al-Furqan, verse 2 And He [azza wa jall] created everything.

3 Humans resemble humans and Allah [azza wa jall] is free from resembling anything of His creation. Resemblance is befitting for the creation only and not the creator. The creation resemble one another and they share characteristics and limbs. Allah [azza wa jall] does not share. Imam Nu aym Bin Hamad, who was amongst the leading muhaddithūn of his time and was the teacher of Imam Al-Bukhari said; whoever makes Allah similar to His creation is not a Muslim, but he is a kafir. Imam Tahawi uses the word Anām, which in the Arabic linguistic dictionaries means mankind. Some Ulema believe the word to mean all of creation. 10. Allah is alive and never dies. He controls all things and He never sleeps. Allah [azza wa jall] is Al-Hayy [Alive]. The difference between the living of the creation and the living of Allah [azza wa jall] differ for the following reasons; We are subjected to certain things that without these, we cannot be alive; We need our rūh [soul] to be alive We need our jism [body] We need our heart [qalb] We need our lungs We need our kidneys We need our brain We require all of these organs in our body in order to stay alive. If we were to remove on of these organs from us, we would become deficient, weak and we will die. Allah [azza wa jall] is attributed with living [Al-Hayy] without the need of anything or anyone. While our living as creation is dependent upon Allah [azza wa jall]. Imam Al-Allamah Sa ad Ad-Din Al-Taftazani [d. 729 AH], in his Sharh Al-Aqa id Al-Nasafiyyah mentions in the introduction: The attributes of Allah [azza wa jall] are free from the creation. Imam Al-Allamah Sa ad Ad-Din Al-Taftazani in his Sharh Al-Aqa id Al-Nasafiyyah under the section, Allah is not from an atom says; The mujassima [anthropomorphists] and the nasāra [Christians] were of the view that an atom or body can be attributed to Allah [azza wa jall]. How did this deviant and heretic belief infiltrate in to the Muslim world We know the the holy books of Ahl Al-Kitāb [people of the book], the Jews and the Christians contain anthropomorphic content. Time and time again the bible repeats, God created man in His own image.

4 Another way in which anthropomorphism entered in to the mind of Muslims was that when Islam spread and new Muslims would enter in to the fold of Islam; they would bring some of their beliefs from their previous religion, be it Christianity, Hinduism etc. Imam Tahawi uses two words; Al-Hayy [alive] and Al-Qayyūm [ever-lasting]. Allah [azza wa jall] is attributed with being alive and not being similar to His creation. Al-Qayyūm, His existence does not come to an end. Al-Hayy and Al-Qayyūm have been mentioned together in the qur ān three times; Surah Al-Baqarah, chapter 2, verse 255 Surah Al-Imrān, chapter 3, verse 3 Surah Al-Tāha, chapter 20, verse 111 Imam Al-Bayhaqi in his Kitāb Al-Asmā Wa Sifāt says: These two names of Allah [azza wa jall] Al-Hayy and Al-Qayyūm are amongst the greatest names of Allah [azza wa jall]. Imam Tahawi when using both words is clearly demonstrating that Allah [azza wa jall] is eternal without a beginning and is ever-lasting without an end. Imam Taftazāni says under the section of talking about the names of Allah [azza wa jall]. We must believe and must say that Allha [azza wa jall] with His attributes is eternal. 11. He is the Creator without the need to create, He provides for His creation without any hardship. Allah [azza wa jall] is the Creator without any need whatsoever to create. Allah [azza wa jall] is not the Creator simply because He creates things, but when there was nothing, He was still the Creator. Regardless of whether He created creation, He is still the Creator. His existence is not dependent upon the creation nor is it a sign that He is the Creator. Allah [azza wa jall] did not create things because He needed to do so. The creation was created because He willed for it. Imam Tahawi sets the very foundation for the purpose of life and our existence in this line. The very first word Imam Tahawi uses is Khāliq. [He creates]. Imam Tahawi here is re-affirming that Allah [azza wa jall] is the only creator and again reiterates the tawhīd of Allah [azza wa jall]. Imam Tahawi makes it very clear that it is Allah [azza wa jall] who is the Creator. One of the unique attributes of Allah [azza wa jall], which differentiates Allah [azza wa jall] from the creation is that Allah [azza wa jall] brings in to existence something from nothing. Allah [azza wa jall] brings that which in not in existence in to existence.

5 As human beings, we use various materials when wanting to make something and without these materials, we would be unable to make things. E.g. If we do not have wood or plastic to make a door, we will not be able to make it. Where as Allah [azza wa jall] is free from this dependency, as He creates from nothingness. Surah Al-Zumar, chapter 39, verse 62 Allah is the Creator of all things Allah [azza wa jall] created mankind for a purpose. Surah Al-Zāriyāt, chapter 51, verse 56, 57, 58 I have only created Jinns and men, that They may serve Me. No Sustenance do I require Of them, nor do I Require that they should Feed Me. For God is He Who Gives (all) Sustenance, Lord of Power, Steadfast (for ever). Hadrat Ibn Ȧbbās [radiy allahu anhu] who was the great sahabi and cousin of Rasul Allah [sall allahu alayhi wa ālihi wa sallam] and was the leader of the mufassirīn [exergists] and the most senior of the scholars of tafsīr said, When Allah [azza wa jall] said, I have only created Jinns and men, that They may serve Me, in order to worship Allah, you must first recognise Allah and know Allah [azza wa jall]. Once you know who Allah [azza wa jall] then you can worship Him. Worshipping Allah without the correct tawhīd or aqidah or being an anthropomorphist, then your worship is invalid. Imam Tahawi says He provides for His creation without any hardship. Our sustenance [rizq] is only from Allah [azza wa jall]. He provides even though we may not deserve it. Allah [azza wa jall] provides for all His creation. Creation we know of and creation we do not know of, Allah provides for it. Surah Al-Baqarah, chapter 2, verse 286 Allah does not charge a soul except [with that within] its capacity. Surah Al-Jumu ȧh, chapter 62, verse 11 Allah is the Best Provider of sustenance. Difficulty, inconveniences, being deficient and incapacitated are all the attributes of weakness. These are also the attributes of creation. We as human beings in our nature are weak. Allah is the Provider and Sustainer. He is without any weakness.