Question(9):
We would like some more details about this type of Tawheed i.e. Tawheed al-Asmaa’ was Sifaat.
Answer:
The truth is that this type of Tawheed, Tawheed of the Names and Attributes, should be discussed in more detail because of its importance and because the Muslim
Ummah has been divided to a large extent with respect to it. But Allaah by His leave guided those who believed from the Salaf and their followers to the truth of that wherein they differed. And Indeed, Allaah guides whom he wills to a Straight Path. A basic foundation regarding this type of Tawheed has preceded, and that is we must affirm whatever Names and Attributes Allaah has affirmed for Himself or His Messenger affirmed for Him in truth, without Tahreef, without Ta’teel, without Takyeef and without Tamtheel. Then we mentioned examples for this in reference to the Names of Allaah, The Mighty and Majestic, and an example with regard to one of His Attributes, the Hands. And that as far as the Names are concerned, we mentioned that we must affirm that whatever Allaah has Named Himself with is a Name of Allaah, and that we affirm what is implied by the Name from the Attribute as well as the effect necessitated by the Attribute [al-Hukm]. And we also stated that we must believe in whatever Attributes Allaah has qualified Himself with and that they are true and real.
We gave an example and that was the Attribute of the Hands, since Allaah affirmed for Himself Two Hands, both of which are affirmed for Allaah in truth [i.e. not metaphorical].However, it is not permitted for us to liken these Hands with the hands of the creatures, nor is it permissible for us to imagine in our hearts or utter on our tongues the Kayfiyyah of these Hands, because Tamtheel (drawing parallels to Allaah) is a rejection of the Saying of Allaah, The Mighty and Majestic,
and a disobedience of Allaah because of The Exalted’s Saying:
As for the Takyeef, then it is committing that which Allaah has forbidden and declared unlawful, because Allaah Says:
We shall give a second example about the Attributes, which is the Istiwaa’ of Allaah on His ‘Arsh (Throne). Verily, Allaah has affirmed for Himself that He Istawaa ‘alaa [ascended upon] His ‘Arsh in seven places in His Book (Al-Qur’aan) all stated by the word Istawaa. And now if we refer to themeaning of al-Istiwaa’ in the Arabic language we find that whenever it is expressed in the transitive state with the preposition ‘alaa [above, on, upon], then it necessitates nothing but ascending and rising above something. Accordingly, the meaning of The Most High’s Saying:
The Most Merciful Istawaa ‘alaa ‘Arsh, and the like from the Aayaat, is that Allaah ascended above His ‘Arsh and that this is a particular transcendence other than the absolute Transcendence above the entire worlds. 23 And That this ‘Uluw (transcendence) of Allaah, is affirmed in truth, for He ascended above His ‘Arsh in a manner befitting Him, The Mighty and Majestic, and which does not resemble the mounting of a person above a bed, or on a cattle, or on ships, things which Allaah has mentioned in His Saying:
So, it is impossible that the mounting of the creature on something would be such that the ascending of Allaah above His ‘Arsh resembles it, because there is nothing like unto Allaah in all of His Attributes. Whoever said that the meaning of "n LB9 j -7" [Ascended above the ‘Arsh] is "n LB9 -7" Istawlaa (gained mastery over) the ‘Arsh, then indeed has committed a very serious mistake, because this is changing the words from their right places, and is contrary to the consensus of the Sahaabah and at-Taabi’eena lahum bi Ihsaan (their successors in righteousness) and necessitates futile consequences which are impossible for the believer to utter in regards to Allaah, The Mighty and Majestic. This is because, without any doubt, the Noble Qur’aan was sent down in the Arabic language, as The Most High Said:
And also He, The Exalted, Said:
The meaning in the Arabic language entailed by the wording “Istawaa ‘Alaa such and such” is “Ascending and settling above [al-’Uluw wal Istiqraar].” Verily, this meaning is in full agreement with the wording. So the meaning of “Istawaa ‘alal ‘Arsh” is that He [Allaah] ascended above it in a particular way that befits His Majesty and Greatness. Therefore, if we interpret it to mean Istawlaa, then indeed we have changed the words from their right places, because by doing so we have changed the meaning of ‘Uluw (transcendence) denoted by the Arabic language, the language of the Qur’aan, to that of Isteelaa’ (taking mastery of). Moreover, the Salaf and their successors in righteousness are agreed upon as of the meaning of ‘Istiwaa' (ascending above) due to the fact that there is no single letter of a different interpretation that has been quoted from them. And the rule is that when a term is mentioned in the Qur’aan or in the Sunnah and there is nothing reported from the Salaf which opposes its obvious meaning or explains it in a way opposite to its obviously understood meaning, then this means that they have basically preserved it in accordance with its obviously understood meaning (‘Alaa Thaahirihi) and that they believed in that which it implies. That is why if someone asks us: “Do you have an explicit wording that the Salaf interpreted the term Istawaa as ‘Alaa LB9 (ascended above)? We will say: “Yes! The Salaf has mentioned this explanation. However, assuming that this has not been explicitly stated by them, then the basic principle regarding the meaning of the wording in the Qur’aan and in the Sunnah is that it remains on the meaning necessitated by the Arabic language. As to the futile obligations necessitated by interpreting Istawaa to mean Isteelaa’, they become evident if we contemplate The Most High’s Saying:
If we say that the meaning of Istawaa is Istawlaa [gained mastery of], then this necessitates that before the creation of the heavens and the earth, the ‘Arsh was not a possession of Allaah, because He said (what means): “He created then Istawaa.” So, if you say that this means that “He [created] then Istawlaa,” then this would necessitate that the ‘Arsh did not belong to Allaah before the creation of the heavens and the earth, not even when they were created. This would also necessitate that the expression that “Allaah gained mastery of the earth, and of anything of His creation,” whether stated or implied, is correct. And there is no doubt that such meaning (Istawlaa) is futile and does not befit Allaah, The Mighty and Majestic. Accordingly, it has been made clear that the interpretation of Istiwaa’ with Isteelaa’ includes two prohibitions: One of them is changing the words form their right places, and the second is attributing to Allaah qualities which does not befit Him.
23In the Aayah:
The Most Merciful ascended above the ‘Arsh, Allaah, The One free of all imperfection, mentioned the prepositional phrase n A9 [above the Throne], upon which the verb Istawaa acts before the verb itself. According to the basic principles of the Arabic grammar, bringing forward that which usually comes afterward indicates restriction and particularization. Hence, the Istiwaa’ of Allaah upon the ‘Arsh is a particular ‘uluw (transcendence).