The Attribute of Istiwaa
Mujaahid reported that istiwaa means He rose over it. There are 7 ayaat in the Quran that specifically mention istiwaa:
- Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawa (rose over) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists)! (7:54)
- Who created the heavens and the earth and all that is between them in six Days. Then He Istawâ (rose over) the Throne. The Most Beneficent (Allâh)! Ask Him (O Prophet Muhammad ??? ???? ???? ????), as He is Al-Khabîr (The All-Knower of everything). (25:59)
- Allâh is He Who raised the heavens without any pillars that you can see. Then, He Istawâ (rose above) the Throne. He has subjected the sun and the moon (to continue going round)! Each running (its course) for a term appointed. He regulates all affairs, explaining the Ayât (proofs, signs) in detail, (so) that you may believe with certainty in the meeting with your Lord. (13:2)
- Surely, your Lord is Allâh Who created the heavens and the earth in six Days and then Istawâ (rose over) the Throne, disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allâh, your Lord; so worship Him (Alone). Then, will you not remember? (10:3)
- The Most Beneficent (Allâh) Istawâ (rose over) the (Mighty) Throne. (20:5)
- Allâh it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He Istawâ (rose over) the Throne. You (mankind) have none, besides Him, as a Walî (protector or helper etc.) or an intercessor. Will you not then remember (or be admonished)? (32:4)
- He it is Who created the heavens and the earth in six Days and then Istawa (rose over) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allah is the All-Seer of what you do. (57:4)
One need to do nothing more than look up these ayaat and read them in context to see the true meaning of istiwaa. Some of the groups of kalam tried to claim that istiwaa actually means istawlaa (to conquer) and this is incorrect for a number of reasons. It is not the understanding of any of the first generations of Islam, and there is no evidence to suggest that it is the correct meaning. Allah also specifies thumma (then), i.e. He created the heavens and then He istiwaa over the Throne. The early scholars of Arabic language also rejected it. In fact, ibn al-’Araabee refuted it by saying that istawlaa occurs only when you have an enemy to fight.
Some of the scholars of kalam also tried to use a line of poetry to show istiwaa meant to conquer. However, this line of poetry was fabricated and was found in none of that author’s works (who by the way was a Christian poet). Also, it is incorrect methodology to ignore the explicit evidences in the Quran and Sunnah and turn to some obscure line of poetry. Lastly, poetry is used to help understand exotic words, not to distort obvious ones.
It should also be noted that the early Ash’aris actually affirmed istiwaa (e.g. Bayhaqi, Abul-Hasan, Baqilanee) and the later ones rejected it. This is yet another indication that their creed has changed over time, and is therefore incorrect.
Another argument some groups try to use to deny this Lofty Attribute of Allah is to say that istiwaa has over 15 meanings, so we do not know which one was intended. This is just like their making tafwid. This is akin to saying that the Quran is vague and we do not know what it means, the Quran may as well have just said “alpha beta chi” here and it would carry the same meaning for these groups of kalam.
Notice how vile this claim is, it destroys all spirituality of Allah’s Names and Attributes. Instead of knowing Allah is above us, He is Majestic, over His Mighty Throne, the same Throne that will shade some people on the day of judgement, from above the heavens, Allah is protecting us, from above the heavens He sent down the revelation to us, to guide us, to worship Him, and glorify Him Most High (subhaana Rabbi al-A’laa), they have stripped this from the Noble Attributes of Allah. They have destroyed this meaning and turned it into some sort of intellectual puzzle that no one can decipher, audhubillah.
Read MoreIncorrect Opinions Regarding 'Uluww
The first incorrect opinion regarding this Attribute is the saying that Allah is everywhere.
- Hulooliyyah ‘Aamah – (Hulool means to occupy a space, or be around). This is like the saying of Jahm ibn Safwan (the first to reject Allah’s ‘Uluww) that Allah is like the air, i.e. all around us.
- Hulooliyyah Khaasah – the belief that Allah is in a certain person’s surroundings, or in certain places only, e.g. idol worship.
- Ittihaadiyyah ‘Aamah – to believe that Allah is everywhere, inside of everything, and there is no existence other than Him. This is the belief of the heretical sufis.
- Ittihaadiyyah Khaasah – to believe that Allah is manifest inside a specific person, e.g. the Christian’s belief in Jesus.
Muslim groups mostly fell into the first and third of those mentioned.
The second opinion is that of the mujassimah who say Allah(swt) is enclosed in a space, or is physically sitting on the Throne. As a side note here, it must be mentioned that some English books on Aqeedah, specifically some translated works of ibn Uthaymeen (rahimahullah) have incorrectly translated his works to say “sitting on the Throne” (i.e. saying jalasa instead of istiwaa) when this is not found in the Arabic. It is a mistake in the translation, may Allah (swt) forgive us for our shortcomings.
The third deviant opinion is what is held by people of kalam (and most modern day Ash’aris) that Allah cannot be described with a direction. That is, He is neither to the left of us, the right of us, under us, over us, etc. This is in direct opposition to the way of Ahlus Sunnah because they have employed detailed negation and concise affirmation. While in the Quran it is found numerous times that Allah is above us, they claim that we should begin describing Allah by saying “He is not below us, He is not to the left, He is not…, He is not…, He is not…” and this is in clear opposition to the Quranic method.
The Ash’aris argued basically that this makes it appear Allah “needs” a Throne to sit on, that having a direction necessitates having a body, and that a being characterized by direction must ‘occupy space’ (tahayyuz) and have a directional relationship vis-a-vis other objects, thus implying a created being.
These assumptions are all based in Aristotelian logic, and contradict the rules established for Allah’s Names and Attributes. The simple response is that there is no basis for their assumptions, and the implications they assume are unfounded. We affirm what Allah says, and do not question the ‘how’. It is by delving into the ‘how’ that they made these assumptions and deviated.
Read More'Uluww (Highness of Allah) – General Overview
This has 3 connotations, Allah is highest in 1) His Control, 2) His Power, and 3) His Essence.
In reality, this is something that does not need to be proved, but because of the statements of some deviant groups on this issue, it has become necessary.
The proofs regarding this issue are too many to enumerate. This post will serve to give a brief overview of some of the proofs and their categories. Some of the ayaat are not fully quoted here, as they will be quoted in full in later articles.
First is the explicit ayaat mentioning Allah’s rising over the Throne. Also many hadith indicate that the Throne is above the heavens.
There are references also to things being “raised” (rafa’a) to Him, such as good deeds, (35:10, 4:158, 3:55). Also there are examples of good deeds being lifted up to Him with the word sa’ada.
There are also proofs showing Allah is “fis-Samaa’” and this means above (67:16-17). It should be noted that fee can also mean in, however, in this context it means above. This is also the case in the hadith of the slave-girl. One proof for this is the ayah 20:71, where Fir’awn says he will crucify the people fee date-palms. Obviously this means on them and not “in” them. Another proof for this is Allah’s saying to “travel fil-’ard (in the earth).” No one takes this to mean to be actually in the earth, but upon the earth.
Many of Allah’s Names also indicate His Transcendence, such as al-’Alee, al-A’laa, Ta’aala, al-Muta’aal, al-Qaahir, and many others showing He is above everything in His Power and Essence.
Another clear proof is the incident of al-Israa’ wa al-Mi’raaj.
The scholars of the early generations also said there is ijmaa’ (scholarly consensus) on this issue. Imam Ahmed ibn Hanbal also argued this point from a logical perspective by saying, “Either Allah created us in Him, or outside Him. If it was inside then this is a statement of kufr. If outside, then Allah would choose best the direction for Him to be – i.e. being above the creation.” (rough translation).
The most undeniable proof, however, may be that of the fitrah. It is ingrained in us to look up, or to point up, to raise our hands up to Allah in supplication. Allah created us upon this pure fitrah, and even non-Muslims point up when referring to Allah.
The Issue of the Qur'an Being Created
This is a subset of the issue of Allah’s Kalam. That is because the Quran is the Speech of Allah, it is uncreated. The Mu’tazilah and Ash’aris have deviated in their understanding of the Qur’an. The end result of the beleifs of both of these groups is that either the Quran is created outright, or that the Quran we have is a created expression of what Allah(swt) said ‘internally’.
This issue is important, firstly because it is necessary for us to have the correct understanding of Allah(swt), it is part of our Tawheed, and secondly because these claims basically make the Quran null and void. If one says the Quran is created, or is not the Speech of Allah, then it destroys its relevancy and perfection. Since we know only Allah is of the utmost perfection, and His Attributes are perfect, then if the Quran is created, it must have some deficiency in it. The Kalam of Allah is what we know everything by, and to believe as the Ash’aris believe is to make the Quran no longer Divine.
The Caliph Ma’mun of the Abbasids had adopted the belief that the Qur’an was created. Bishr al-Mirisi and ibn Abee Du’aad (one of the followers of Jahm ibn Safwan) convinced him to make it the theology of the state at the time. Many scholars were executed over this issue and some said that it was created in order to save their lives. It was due to the famous trial of Imam Ahmed that it is pretty much universally accepted by the masses of the Muslims that the Quran is the uncreated Speech of Allah. The Ash’aris came approximately 100 years after the time of Imam Ahmed, when it was accepted that the Quran is Allah’s Speech, and this explains their somewhat confusing stance on the issue. They could not adopt the view of the Mu’tazilah since it was now openly rejected, but at the same time, they were trying to reconcile with their principles of philosophy they held to.
Amr ibn Deenar (d. 126AH) stated, “I have met the Companions of the Prophet(saw), and those that came after them for seventy years, all of them said, ‘Allah is the Creator, and everything besides Him is created, and the Qur’an is the kalam of Allah, from Him it came, and to Him it will return.” The narrations like this are mutawatir and come from the Imams of the first generations of Islam.
The first person to claim that the Quran was created was none other than Ja’d bin Dirham.
Most of the proofs for the Quran being the speech of Allah was mentioned in the previous post. One extremely obvious proof though, that I did not post there was the first 3 ayaat of Surat ar-Rahman,
Ar-Rahmaan. He taught (you) the Quran. He created man. [55:1-3]
What more needs to be said other than the fact that Allah(swt) Himself made the distinction?
Though this issue seems old, and we might wonder what significance it has for us, it should be noted that even modern day ‘progressive Muslims’ use this exact argument to justify re-interpreting the Quran. And this is exactly what Imam Ahmed feared, and why he stood firm during his trial, rahimahullah.
Read MoreKalam (Speech)
Ahlus Sunnah
Ahlus Sunnah affirms Allah’s Kalam. He speaks whenever He wills, His Speech is heard, He speaks with words and letters, and His speech is eternal and uncreated.
And Allah spoke directly (kallama) to Musa [4:164]
And,
And when he came to it (the fire), he was called by name: “O Musa (Moses)! Verily! I am your Lord! So take off your shoes, you are in the sacred valley, Tuwa. And I have chosen you. So listen to that which is inspired to you.” [20:11-13]
And,
And when Musa (Moses) came at the time and place appointed by Us, and his Lord spoke (kallamahu) to him, he said: “O my Lord! Show me (Yourself), that I may look upon You.” Allah said: “You cannot see Me… [7:143]
And,
And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words (kalam) of Allah [9:6]
Mu’tazilah
The Mu’tazilah said His Speech is heard but it is created. About the ayaat mentioned here, they say Musa heard Allah but he heard a created speech. One way of refuting this is that if the kalam of Allah was created, that would mean that one of Allah’s Attributes had a beginning, yet Allah’s Attributes do not change with time,
He is the First (there is nothing before Him), and He is the Last (there is nothing after Him) [57:3]
Ash’aris
The Ash’aris say that Allah is continually speaking (instead of speaking when He wishes) with an internal speech that cannot be heard, has no language, and is without words/letters. It is, according to them, an internal speech of the mind.
As discussed before, they fell into saying this out of a fear of committing tashbih (anthropomorphism). The Ash’aris said basically that if His Speech is heard, then it must automatically mean sound exists, and this implies a vocal cord, tongue, lips, etc. So because they could not view the Attribute in the middle path of Ahlus Sunnah (confirming the Attribute but leaving the ‘how’ to Allah) they fell into one extreme by trying to avoid the other. This also led them to say that the Quran is the uncreated internal speech of Allah, and what we have is simply an expression of it.
It is easy to notice that they delved into a lot of concepts that are unfounded in the Quran and Sunnah. What is ironic, is that the Ash’aris accuse Ahlus Sunnah of delving too much into the Names and Attributes of Allah when we are the ones who affirm the texts and do not go beyond that!
Imam Ahmed refuted the claim of the Ash’aris by saying, “As for their claim that sound can only occur from a combination of the throat, lips, and tongue, then did not Allah say to the heavens and earth “‘Come willingly or unwillingly!’ They both said, ‘We come, willingly!’” (41:12). And did not Allah say, “And We subjected the mountains and the birds to glorify Our praises, along with Dawood” (21:79). Do these people presume that they (i.e. the mountains, heaven, earth) glorified with a throat, lips, and tongues?! And how about when a disbeliever’s limbs will testify against him….Nay, rather Allah will make them to speak, as He wishes, without any throat lips or tongues!”
If what the Ash’aris say is true, then what did Musa hear in Tuwa? Also, do they consider muted speech to be praiseworthy? One who is mute is not like one who speaks, so to deny Speech from Allah, or interpret it as they do is an extremely dangerous and blasphemous position to take. It implies that the Creator is mute, while Allah is in fact free from all attributes of imperfection.
Also, if the Quran is an internal speech and what we have is an expression, and His speech is without words/letters, then what do they say about the ayaat that the Quran is in a clear Arabic language?
Read More