A commentary and explanation of an article by Dr. Muhiy Al-Din Al-Safy entitled 'In order to be the most powerful Ummah'
Praise be to Allah and peace and blessings be upon the Messenger of Allah and upon his family and Companions!
In its issue no. 3383 of 3/4/1408 A.H, Asharq Al-Awsat newspaper published an article by Dr. Muhyi Al-Din Al-Safy entitled “In Order to be the Most Powerful Ummah.”
When I read the article, my attention was seized by the writer’s words about the difference between the Salaf (righteous predecessors) and Khalaf (later scholars) regarding some of Allah’s Attributes.
The following is what he wrote:
“However, there are Ayahs (Qur’anic verses) which describe Allah (Exalted be He) with some of the attributes of His creatures, such as: “The Hand of Allâh is over their hands.” [al-Fath: 10], “Everything will perish save His Face.” [al-Qasas: 88] And, “The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).” [TaHa: 5]
Scholars have two methods for explaining these Ayahs; the first is the method of the Salaf, which is to affirm the Attributes that Allah has affirmed for Himself, but without Takyif (descriptive designation of Allah’s Attributes), Tamthil (likening Allah’s Attributes to those of His Creation), or Ta’til (denial of Allah’s Attributes). The Salaf aimed not to deny that these are Allah’s Attributes, but they affirmed that the apparent meanings of these Ayahs were not the intended meanings and that the basic rule is to deem Allah (Exalted be He) far above any attribute similar to that of His creation. This is because Allah (Exalted be He) states: “There is nothing like Him; and He is the All-Hearer, the All-Seer.” [al-Shura: 11]
The Khalaf’s method, on the other hand, depends on making Ta’wil (allegorical interpretation) of these terms and turning them away from their literal meanings, by saying that the “Hand”, for example, refers to power, the “Face” refers to Allah’s Self, and “Istiwa’” denotes His Dominance and Omnipotence. This is because conclusive texts indicate that Allah has no body and because Allah (Exalted be He) says: There is nothing like Him; and He is the All-Hearer, the All-Seer. Both methods are correct and mentioned in the recognized books compiled by outstanding scholars…”
The writer was mistaken - may Allah pardon him and us - when he attributed to the Salaf their affirmation of the literal meanings of these Ayahs are not the intended meaning. This is because the Salaf (may Allah be merciful to them) and those who have followed in their footsteps attributed to Allah the Attributes of Perfection, which He has attributed to Himself or which His Messenger (peace be upon him) has attributed to Him. They believed in the presence of these attributes, but in a manner befitting His Majesty without Tahrif (distortion of the meaning), Ta’til, Takyif, Tamthil, Ta’wil, or Tafwid (relegation of the meaning).
Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful to him) said in Risalat Al-Fatwa Al-Hamawiyyah: “Regarding Allah’s Names and Attributes, it was reported on the authority of Abu Bakr Al-Bayhaqy with a Sahih (authentic) Sanad (chain of narrators) from Al-Awza’i who said, ‘In the presence of Tabi’un (Followers, the generation after the Companions of the Prophet), we used to say that Allah (Exalted be He) is rising over His Throne and we believed in the Attributes that were mentioned in the Sunnah (whatever is reported from the Prophet).’ Al-Awza’i was one of the Four Imams who appeared during the age of the following generation of the Tabi’un, namely Malik, Imam of the people of Al-Hijaz; Al-Awza’i, Imam of the Levant (the region covering Syria, Lebanon, Jordan, and Palestine); Al-Layth, Imam of Egypt; and Al-Thawry, Imam of Iraq. Al-Awza’i related that during the lifetime of the Tabi’un, there was a belief that Allah (Exalted be He) is over His ‘Arsh (Allah’s Throne) and that He has Hearing Attributes. In fact, Al-Awza’i said that after the rise of a statement by Jahm [ibn Safwan], who denied that Allah was above His ‘Arsh and denied Allah’s Attributes, in order to inform the people that the attitude of the Salaf opposed this opinion. Also, Abu Bakr Al-Khallal related in his book “Al-Sunnah” from Al-Awza’i’ who said: “Mak-hul and Al-Zuhry were asked about the explanation of texts and they said, ‘Take them as they were revealed.’” On the authority of Al-Walid ibn Muslim who reported, “I asked Malik ibn Anas, Sufyan Al-Thawry, Al-Layth ibn Sa’d, and Al-Awza’i about the texts that included Allah’s Attributes and they said: “Take them as they were revealed.” In another narration, they said, “Take them as they were revealed without Takyif.” Saying “Take them as they were revealed” rebuts the beliefs of Al-Mu’attilah (deniers of Allah’s Attributes); and saying “without Takyif” rebuts the claims of Al-Mumathilah (those who liken Allah’s Attributes to those of His Creation). Al-Zuhry and Makhul were the most knowledgeable Tabi’un of their time, and the other four were the Imams during the age of the successors of the Tabi’un. Among their contemporaries were Hammad ibn Zayd, Hammad ibn Salmah and others…”
He (may Allah be merciful to him), then, said: Al-Khallal reported - with a Sanad whose narrators are all Thiqah (trustworthy) Imams - from Sufyan ibn ‘Uyaynah that he said, “Rabi’ah ibn Abu ‘Abdul-Rahman was asked about the following Ayah: “The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).” [TaHa: 5] He was asked how this Istiwa’ [rising over] takes place and he answered that Istiwa’ is known (to be one of Allah’s Attributes) but its manner is incomprehensible. The message is sent by Allah, conveyed through His Messenger, and believed in by us.” This was related on the authority of Malik ibn Anas, the student of Rabi’ah ibn Abu ‘Abdul-Rahman, according to more than one narration. One of these narrations was reported by Shaykh Al-Asbahany and Abu Bakr Al-Bayhaqy from Yahya ibn Yahya, who said, “We were with Malik ibn Anas when a man came and said, “O father of ‘Abdullah! Allah states: “The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).” [TaHa: 5] How does this take place? Malik bowed his head until he was covered with sweat, then he said, “Istiwa’ is known but its manner is incomprehensible. It is obligatory to believe in this and it is a Bid’ah (innovation in religion) to inquire about it. I think you are a follower of Bid’ah.” He, then, ordered him to leave.
Thus, the statement of Rabi’ah and Malik, “Istiwa’ is known, its manner is incomprehensible, and it is obligatory to believe in it” conforms to the others’ statements, “take them as they were revealed without Takyif.” The Salaf, thus, denied their knowledge of how Istiwa’ occurred, but they did not deny the attribute itself. If they had believed in the term without understanding its meaning as befits Allah, they would not have said that Istiwa’ is known and the way in which it occurs is incomprehensible.
When they said, “Take them as they were revealed without Takyif,” Istiwa’ then is not known, but rather unknown. Moreover, there would be no need to deny knowledge of how Istiwa’ occurs, since the term does not signify a meaning. In fact, knowledge of how it occurs is only negated when the attributes are affirmed.
Whoever denies the attributes mentioned in the Qur’an and Sunnah or the attributes in general does not need to say “without Takyif”. For example, whoever believes that Allah is not over the ‘Arsh does not need to say “without Takyif”. If the Salaf had denied the attributes, they would not have said “without Takyif”. Also, their saying “Take them as they were revealed” implies that the apparent meanings are intended since the terms refer to meanings. If the terms had signified no meanings, it would have been obligatory to say, “Take the terms as they were revealed” but with the belief that Allah is not described with what really refers to Him. Only then, they would have been taken as they were revealed and it would not have been said “without Takyif”. Also, it would be nonsense to deny knowledge of how it is done since the attribute itself is not affirmed to be one of Allah’s Attributes.”
This is the Salaf’s way of understanding this issue. It is clear that they attributed to Allah (Glorified be He) the qualities of perfection which He has attributed to Himself in His Book or with which His Messenger (peace be upon him) described Him as was authentically reported from him. They believed that what the Ayahs and Sahih (authentic) Hadith indicate is comprehensible but they did not make Ta’wil or Takyif for them. Rather, they ascribed the knowledge of how the attribute is manifested to Allah (Glorified be He) and believed that Allah is far above any resemblance to His Creation. Allah (Exalted be He) states: There is nothing like Him; and He is the All-Hearer, the All-Seer. Allah (Glorified and Exalted be He) also states: “And there is none co-equal or comparable unto Him.” and So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not.
The writer commented, “The Khalaf’s method, on the other hand, depends on making Ta’wil of these terms and turning them away from their apparent meanings…” until his saying, “Both methods are correct and mentioned in the recognized books compiled by outstanding scholars…”
This is a serious mistake, for both methods are not correct. In fact, the method of the Salaf is the correct understanding that must be followed, because it entails acting according to the Qur’an and Sunnah and adhering to what was adopted by the Sahabah (Companions of the Prophet) and those who followed them rightfully among the Tabi’un and the prominent Imams. Also, this method deems Allah (Glorified and Exalted be He) far above any attributes of defect by affirming the Attributes of Perfection and deeming Him far above any description applicable to inanimate and nonexistent objects and this is the correct understanding. As for making Ta’wil - adopted by the scholars of Ilm-ul-Kalam (a discipline that searches for answers to creedal issues using logic) from among the Khalaf, it opposes Al-Haqq (the Truth) and is a way of seeking judgment through the limited mind. Even more, it entails speaking about Allah without knowledge and denying the Attributes of His Perfection.
Such scholars have tried to avoid the Tamthil which they falsely believed in but have fallen in Ta’til, which in fact is nothing but Tamthil and likening Allah (Glorified be He) to inanimate and nonexistent objects as was already stated. They have, thus, denied the Attributes of Allah’s Perfection with which He has described Himself or were described by His honorable messengers (peace be upon them), as He (Glorified be He) has stated in the Qur’an praising Himself before His Servants, and which He revealed to His finest Messenger and last Prophet, and has created mankind with this instinctive knowledge.
Had these scholars followed in the footsteps of the righteous Salaf and attributed to Allah the qualities of Perfection in a manner befitting Him and only negated Takyif and Tamthil, they would have arrived at Al-Haqq and been safe from opposing the messengers and seeking judgment of the limited mind which is incapable of comprehending all things.
In summary, the attitude of the Salaf represents Al-Haqq which must be followed and believed in. Regarding Ta’wil of the texts including Allah’s Attributes - as was done by some of the scholars of Khalaf, this is Batil (null and void) and opposes the Qur’an, Sunnah, and the Salaf.
It is obligatory to abandon this belief [of the Khalaf], understand the Nas (Islamic text from the Qur’an or the Sunnah) as it is, affirm what it affirms and deny what it denies along with believing that the meaning it carries is a reserved right of Allah (Glorified be He) that is exclusive to Him.
As for saying, “Conclusive texts indicate that Allah has no body,” there is no evidence to support this because there is no explicit Nas in the Qur’an or the Sunnah that describes Allah with this quality or denies it. Accordingly, it is obligatory to accept such Attributes as they are, because the issue of Allah’s Attributes is Tawqifiy (bound by a religious text and not amenable to personal opinion) wherein reason has no place. Therefore, this issue must be confined to what is stated in the Nas.
Consequently, it is clear that Dr. Muhyi Al-Din Al-Safy was wrong when he said, “Thus, we must agree that the contemporary Muslim scholars who adopt one of the two methods are not wrong. In fact, they are right…” This is because Al-Haqq is the viewpoint of the Salaf (may Allah be merciful to them) and any viewpoint contrary to it is Batil that must be avoided and clarified as Batil that must be abandoned and Al-Haqq must be shown to people. This is a form of cooperating in righteousness and piety, resisting evil, and inviting to Al-Haqq.
May Allah guide us all to the understanding of His Din (Islam), and keep us firm on it. May He grant us success in following what is supported by proofs from the Qur’an and the Sunnah of the truthful Messenger (peace be upon him), and following in the footsteps of the Salaf regarding the issue of Allah’s Names and Attributes and all issues of faith. May Allah guide Dr. Muhyi Al-Din Al-Safy to return to Al-Haqq, adhere to it, and to refrain from anything that opposes it. Allah is the One Who is Capable of doing so. May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
