Al-Aqidah Al-Tahawiyyah [Sharh Al-Maydani] Introduction; Part Four. 23-9-2013 Monday 7pm 9pm Course link: http://www.anymeeting.com/islamiccourses1 The Text [Al-Matn] Imam Subki: That which is contained in Al-Tahawiyyah is an overview of the aqidah of Ahlus-Sunnah Wa l Jama ah. Line 1: Some contemporary translators translate the word tawhid to mean unity. The Cambridge university dictionary definition: Unity is the state of being joined together or in an agreement or in a state of being one, the oneness, a whole or totality as combining all its parts into one. The Oxford university dictionary definition: It is a state united or joined as a whole. We say if you were to unite or bringing all these different points of Aqa id [beliefs] together in regards to the belief of tawhid. The word unity would make more sense to use here. The word tawhid could be better translated as meaning unique or the uniqueness of Allah. We emphasise this is a personal preference. Bearing in mind we are looking at the English meaning of the word. Another word used is monotheism. Monotheism means the doctrine of belief that there is only one god. The word originates from the seventeenth century and is actually two words; Mono [One] Theis [God] Monotheism may be a better word to use rather than unity. Again, down to personal preference but when referring to the tawhid of Allah, Unique could be said to be the best word describing tawhid. When something is unique, there is nothing else like it.
Imam Fakhr Ud-Din Al-Razi says: Whenever we come across something related to Allah, i.e. His attributes [As ma wa Sifāt], what we do is we use the metaphorical meaning [Majāzi Må na]. The Ulema say when we come across verses in the qur ãn, the hadith or the names and attributes of Allah [azza wa jall]; a metaphorical meaning is given always. Imam Abdul Qãhir Al-Jurjãni [d. 471 AH] authored a book; Al Asrãr Al-Balãgha. [The secrets of eloquence]. Imam Jurjãni was known as one of the founding Imams of Ilm Al-Balãgha. He was one of the most eminent scholars in this field and lays the foundation for other scholars to further develop the science of balãgha. This led to the establishment of other sciences, such as: Ilm Al-Bayãn, Ilm Al-Badi etc. These are the various sciences [ulūm] in relation to the Arabic language. In his book, Imam Jurjãni spends a lot of time explaining the concept of majãz [metaphorical thought] and some have translated as figurative sense. Does it have a place in the qur ãn and is it something in existence. Imãm Jurjãni states clearly in his book, This concept of majãz is found in the qur ãn. The Imãm is basically saying that the qur ãn does contain verses in it that have a figurative sense or metaphorical meaning. Imãm Jurjãni also states in his book, the concept of majãz within the qur ãn are of two types. Al-Majãz Al-Ȧ qli [Logical Metaphor] Al-Majãz Al-Lughawi [Linguistic Metaphor] Imãm Jurjãni further states, the concept is that in the qur ãn there are words and there are verses, which have a majãz meaning to it. In a different book he also wrote, Dalã il Al-Ijãz Al-Qur ãn Other scholars also echo the same opinion. The great Imãm Abu Bakr Al-Jassãs [370 AH] in his book called Usūl Al-Jassãs confirms Imãm Jurjãni s words. These Imãms confirm to by saying, The words in the qur ãn depending on the structure of the ayah [verse] and sūrah [chapter]; the words can have specific meanings. It can have a Haqīqi Må na [literal meaning], a Khãs Må na [specific meaning], a Ȧ am Må na [general meaning], or a Majãzi Må na [metaphorical meaning].
In order to derive Hukm [ruling] from the qur ãn or hadith, the scholars would examine what the meaning of the word or sentence bring the scholars are able to deduce the ruling from it. Example: If you find various different prophetic hadith in which the issues being referred to are different but the conclusion is one; the scholars have said the ruling deduced from this will be general. The manner in how scholars will deduce Ahkãm [rulings] from the qur ãn or hadith will be based ultimately first of all; is the meaning clear or vague. Imãm Abu Bakr Al-Jassãs says, in understanding the words in the qur ãn can be different depending upon the style and manner in which the word or sentences have been structured together. In other words, different verses and different words of the qur ãn can be understood in a specific manner. Imãm Jurjãni says, the concept of metaphorical thought in the qur ãn is of two types. Al-Majãz Al-Ȧ qli [The Logical Metaphor] It is a figurative meaning in which is a result of a relationship between what is being characterised and the description or something rightfully deserving that description. Example of logical metaphor: Sūrah Al-Qassãs, chapter 28, verse 4; He [Pharaoh] slaughtered their sons. This verse is referring to Pharaohs oppression and killing of the people of Banu Isrã īl and also when he enslaved them. Although here it is saying that Pharaoh slaughtered their sons, it does not mean it in the literal sense. What it does mean is that he [Pharaoh] ordered their killing. Al-Majãz Al-Lughawi [The Linguistic Metaphor] It is a metaphor in using the meaning of a word contrary to what it was originally used for.
Ibn Taymiya and other scholar s opinions about majãz Ibn Taymiya, Ibn Al-Hazm and some other scholars were of the view that there was no methaphors in the qur ãn. This is why Ibn Taymiya took the literal [haqīqi] meaning of the words of the qur ãn and did not accept there was a metaphorical understanding of the verses in the qur ãn. Ibn Taymiya denied and rejected the entire concept of there being majãz in the qur ãn. The opinion of Ibn Taymiya is rejected for the following reasons; This is a view held by a minority and contradicts the vast majority of scholars who differed with this understanding There are many examples within the qur ãn itself showing metaphors being used Imãm Abu Bakr Al-Jassãs in his Usūl Al-Jassãs says, The Ulema are in agreement that using a metaphor in some places is more befitting and more eloquent than using the haqīqi [literal] meaning. Imãm Muhammad Ibn Ahmad Al-Khawarizmi [d.626 AH] also said the above in his Al-Mafah til-ulūm. Imam Abdul Qãhir Al-Jurjãni [d. 471 AH] also stated this in his Dalã il Al-Ijãz Al- Qur ãn. Many other Imãms of Usūl have said this. Example: The words and sentences that are use within the qur ãn are of different types and fall under different categories. Some words are known in their meaning and are clear. There are no ambiguities nor is there any vagueness and are not open to other interpretations. There are words that can have more than one meaning. Haqīqi [literal] meaning. Majãzi [metaphorical] meaning Khãs [specific] meaning Ȧ am [general] meaning The metaphorical meaning is more eloquent in some places and more befitting than the literal meaning. The scholars are in agreement to this and Imam Fakhr Ud-Din Al-Razi says: When we come across words or verses of the qur ãn in which it is relating to the dhãt [pure essence] of Allah [azza wa jall] or the names and attributes of Allah [azza wa jall] or matters that are related to Allah [azza wa jall]; it is better for us to use a metaphor, rather than the literal meaning.
For those who totally deny the concept of majãz, hence anthropomorphism has crept in to the religion. Denying the concept of metaphorical thought can become somewhat problematic, as was proven by Ibn Taymiya and his students and people who followed his manhaj [method] or path. Such individuals gave literal meaning to Allah [azza wa jall], to His names and attributes, to His pure essence, simply because they say that there are no metaphors in the qur ãn. Again, this view is rejected by the vast majority of the scholars or Ahlus-Sunnah Wa l Jama åh. Imãm Abu Bakr Al-Jassãs says: This cannot be denied [metaphorical thought] by anyone with the slightest knowledge of the Arabic language. Imãm Abu Bakr Al-Jassãs further states: Those who deny any majãz prefer to take a literal meaning of the word. Such denial by Ibn Taymiyya, Ibn Al-Hazm, Ibn Al-Qayyim Al-Jawziyya open the doors of anthropomorphism and due to their literal stance; they attribute bodily parts to Allah [azza wa jall]. They say Allah has a hand, a face, Allah is sitting etc. They same problem occurs when interpreting hadith and anthropomorphism can enter in to it. Anthropomorphism basically means; giving Allah [azza wa jall] bodily parts. 3. There is nothing that makes Him powerless and nothing can prevent His will. Imãm Al-Maydãni in his commentary states; The substantiation of this concept of saying There is nothing that makes Him powerless is substantiated from the qur ãn. Sūrah Al-Fatīr, chapter 35, verse 44 And Allah [azza wa jall] is not such that anything in the heavens or the earth can escape Him. Truly He is Ever-Knowing and Competent. This verse clearly shows that Allah [azza wa jall] is fully aware of His creation and has power over His creation. Sūrah Al-Baqarah, chapter 2, verse 20 Allah [azza wa jall] has power over all things This verse clearly substantiates the second part of point three; nothing can prevent His will. Sūrah Al-Kahf, chapter 18, verse 45
Allah [azza wa jall] is all powerful over all things. Everything is subjected to the will and power of Allah [azza wa jall]. Allah is not dependent upon anything but we as the creation are dependent upon Allah [azza wa jall]. Allah has power over all things and nothing can prevent His will. He cannot be overwhelmed or made powerless and He is not weak. As human-beings we are weak, we become will, we are powerless and deficient. We are dependent on our human senses and become disabled if one of those senses was taken away from us. These are all qualities of the creation and not the creator. The way of Ahlus-Sunnah wa l Jama åh is to explain and understand Allah [azza wa jall] in the way that Allah requires us to understand Him. We don t describe Allah according to the way our own opinions or from an anthropomorphic, Isralite understanding of god. We understand and describe Allah [azza wa jall] according to how He told us to understand Him and how the Messenger of Allah [sall allahu alayhi wa aalihi wa sallam] told us and the sahaba [radiy allahu anhum] and then the Imãms of Ahlus- Sunnah wa l Jama åh have informed us of how we should describe and adhere to understanding Allah [azza wa jall]. 4. There is no god other than Him. Allah [azza wa jall] is the one who created the heavens and the earth and everything in it. The very foundation of tawhid is the only creator, nor does He have partners, nor is He similar to anything else. Sūrah Al-A rãf, chapter 7, verse 65; To the Ad people (We sent) Hud one of their (own) brethren: He said: "O my people! worship Allah! ye have no other god but Him. Will yet not fear (Allah)?" Sūrah Al-A rãf, chapter 7, verse 73 To the Thamud people (We sent) Saleh one of their own brethren: he said: "O my people! worship Allah; ye have no other god but Him. Sūrah Al-A rãf, chapter 7, verse 85 To the Madyan people We sent Shu`aib one of their own brethren: he said: "O my people! worship Allah; Ye have no other god but Him. We learn from this that all the prophets were teaching their people and tribes about tawhid. The very foundation of our differences with the Christians, Jews and other religions is this concept of tawhid. 5. He is Eternal without a beginning and everlasting without an end.
This refers to the status of Allah being in existence without a beginning when nothing else existed. This attribute is exclusive to Allah [azza wa jall] only. Everything else has a beginning and Allah does not. Imãm Al-Bukhari has narrated in his sahīh, Imãm Al-Bayhaqi in his kitãb alas mã wa l sifãt and the famous tãbi ī scholar Ibn Al-Jurūd has also narrated this hadith; Allah existed eternally and there was nothing else in existence. Allah [azza wa jall] existed when there were no heavens, no earth, no planets, no stars, not even an atom, not even matter, not even a place or a time. Nothing existed apart from Allah [azza wa jall]. This is also taken from the noble qur ãn; Sūrah Al-Hadid, chapter 57, verse 3; He is the First and the Last, and the Outward as well as the Inward: and He has full knowledge of everything. The Arabic word used in the beginning of this fifth point is qadīmun, which means; that which has no beginning. Imãm Al-Maydãni says in his commentary; The word to describe this in even more detail is Al-Awwal. This is taken again from the qur ãn; Sūrah Al-Hadid, chapter 57, verse 3, as above. Al-Ākhir Some have translated this to mean last. Imãm Al-Bayhaqi says; Allah [azza wa jall] existed eternally without a beginning and His existence is without an end [Al-Ākhir]. Allah [azza wa jall] has no limits to His end. He is the creator of limits. Al-Żãhir Some have translated this to mean He is Apparent. Al-Żãhir means; The one whose existence is known by His proofs. What we are doing here is simply following the manhaj [method] of the scholars of Ahlus-Sunnah Wa l Jama åh. The Ulema are in agreement that using a metaphor in some places is more befitting and more eloquent than using the haqīqi [literal] meaning. Al-Bāţin means: exists. The one above whom nothing exists and underneath nothing
The existence of Allah [azza wa jall] is that nothing is above Him and nothing is beneath Him. He exists without a place or without a time. His existence is not dependent upon anything or any person and He Allah [azza wa jall] is clear from being attributed bodily parts. Imãm Al-Bayhaqi relates a sahīh [authentic] hadith with an authentic chain going back to Rasūl Allah [sall allahu alayhi wa aalihi wa sallam]: You are Al- Żãhir [Your existence is known through the evidences we have] and there is nothing above you. You are Al-Bāţin and there is nothing underneath you. Some people have this perception that Allah [azza wa jall] is contained in a place or in the seventh heaven, or is sitting on His Arsh [throne]. This is contrary to the belief of mainstream Islam and Ahlus-Sunnah Wa l Jama åh. Most of all, it is contrary to what the Messenger of Allah [sall allahu alayhi wa aalihi wa sallam] said. You are Al- Żãhir [Your existence is known through the evidences we have] and there is nothing above you. Then Rasūl Allah [sall allahu alayhi wa aalihi wa sallam] said: You are Al-Bāţin and there is nothing underneath you. Imãm Al-Maydani says; Those people who say that Allah is in the seventh heaven, this negates Allah s Al- Żãhir and Al-Bāţin. If you say He is in the heavens, it means something is above Allah. When you say Allah is in the seventh heaven and sitting on Al-Arsh; it means Al-Arsh in underneath Him. Imam Al-Bukhari in his sahīh narrates; In Jannah [paradise], the ceiling of paradise is Al-Arsh. For those who say Allah [azza wa jall] is in the heavens is simply negating the hadith of the Messenger [sall allahu alayhi wa aalihi wa sallam] and the sahīh hadith of Imam Al-Bukhari and one is negating what the Messenger of Allah [sall allahu alayhi wa aalihi wa sallam] said. If one says Allah [azza wa jall] is sitting on His throne, then one is saying that the creation and everything else is beneath Allah. Nothing can be beside, above of beneath, behind, in front of Allah [azza wa jall] and this is a concept that is totally rejected by the vast majority. Why is there nothing above or beneath Allah? Simply because Allah [azza wa jall] is not subjected to a place or a time. Only His creation is subjected to time and place. For one moment ask yourself, are you comfortable in believing that Allah [azza wa jall] has a face or has to come down in the last part of the night to the first heaven or Allah is running or has hands, He has a shin or you can walk to Him or Allah is sitting on His throne? This is clear deviance and these descriptions are not befitting Allah [azza wa jall] in any way or form.
One should not deviate from what Imam Tahawi is clearly saying; the aqidah [beliefs] of Ahlus-Sunnah Wa l Jama åh. Why deviate and follow a scholar who only came about 700-800 years after the Messenger of Allah [sall allahu alayhi wa aalihi wa sallam]? Why ignore the classical Imams? Why ignore the vast majority for a handful of scholars who came in the latter period of Islam? 6. He will never perish nor come to an end. Only the creation will come to and end. Change is a characteristic of creation and not the creator. Sūrah Al-Qassãs, chapter 28, verse 88 And call not besides Allah on another god. There is no god but He. Everything (that exists) will perish except His own dominance. To him belongs the Command and to him will ye (all) be brought back. 7. Nothing happens except what He wills. This is a refutation against those sects within Islam who deny al-qada wa l qadr [predestination and free-will]. We know here that Imam Tahawi is refuting the beliefs of the mu tazilah and qadriyya sects. Qadriyya is not to be confused with the sufi path of Shaykh Abdul Qadir Jilani [rahmatullah alayhi]. Both sects believed that Allah [azza wa jall] does not interfere with our good or bad actions. Both denied predestination and free-will. Ahlus-Sunnah Wa l Jama åh believe that Allah [azza wa jall] does will good and evil but only that he doesn t approve it but He decrees it. The basis of this is from Sūrah As-Saffat, chapter 37, verse 96 "when Allah is the One Who created you and that which you do?" Imam Al-Bukhari and Imam Muslim have narrated: There is no power nor ability except through Allah [azza wa jall].