Tasybih Verses

Regarding the original verse of mutasyabih, many Moslem leaders and Muhadditsin (experts on hadits) always try to avoid discussing it, but on the other hand, this is what some of the present groups of lost Moslems love most, they always try to stab the heart of tauhid and simply a little misunderstanding will bring someone to fall to the ravine of polytheism. Such as discussing on Allah being exist on the sky, has hands, a face, etc that will only create confusion in the sacred Tauhid ilahi on the Moslem people’s mind. But since this problem has been greatly discussed lately, then we need to clarify the verses as well as the hadits on this matter.

Like the meaning of Istiwa, which for many Moslems who are gone astray becomes their favorite subject to discuss with, saying that Allah sits enthroned in Arsy, by interpreting the word ”ISTIWA” as ”TO SIT ENTHRONED or TO BE IN ONE PLACE”. Nobody knows how they could interpret the meaning of the word ‘Istawa’ as ‘to be in a place’, whereas it is impossible for us to say that Allah sits enthroned in some place, because it is against the verses of Al Qur’an and other Nash hadits. If we say that Allah is in Arsy, then where was Allah before Arsy was there?, and it means Allah needs the place to stay, it means He has appearance like a creature, while it was mentioned in hadits qudsiy that Allah s.w.t came down to the bottom sky on the last one-third of the night, as written in Shahih Muslim hadits no.758. While we understand that time on this earth will keep on running,

so if it is midnight in one place, then the midnight time will not disappear but keep moving to the west and farther to the western part. Does it mean that Allah keeps on hanging there rotating the Earth from the bottom sky? This will only make its meaning more confusing, and showing how narrow their understanding is. It is obvious that the hujjah (slander) saying that Allah is in Arsy is against the above hadits qudsiy, it means that Allah stays on the bottom sky and never returns to Arsy, while the verse from Al Wur’an mentioned that Allah is in Arsy, and hadits Qudsiy mentioned that Allah is on the bottom sky.

It was said by Al hafidh Almuhaddits Al Imam Malik rahimahullah when someone came and asked the meaning of a verse: ”Arrahmaanu ’alal Arsyistawa”, Imam Malik answered: ”Majhul, Ma’qul, Imaan bihi wajib, wa su’al ’anhu bid’ah (the meaning is unknown, and cannot be said it is impossible, believing on it is an obligation, asking about it is Bid’ah Munkarah), and I see that you’re an evil man, take him out..!”, said Imam Malik to this man who asked the question, until he said that: ”I see that you’re an evil man”, then expelled him. Certainly a Noble Moslem Leader who became the highest Muhaddits in Madinah Almunawwarah in his time who was also the Teacher of Imam Syafii would never say such thing haphazardly, unless it became a dalil (confirmation) for us that only evil and bad people who would make this a problem.

And mentioned in His command: “Those who perform ba’iat to you truly have performed bai’at to Allah, Allah’s Hands are above their hands” (QS Al Fath 10), and when the Bai’at has never been told that there was a hand came down from sky which also performed bai’at for comrades of Rasul s.a.w.

Also written in hadits qudsiy where Allah commanded: “ Whoever hostile to My messenger, really I declare war to them, would never My servant gets close to Me unless by performing religious duties (fardhu), and My Servant keeps getting closer to Me by performing sunnah until I love him, and when I love him then I become his ears he uses to hear, and become his eyes he uses to see, and become his hands he uses to fight, and his legs he uses to walk, and if he requests Me, I would definitely grant his wish…” (shahih Bukhari hadits no.6137). Thus the above hadits Qudsiy clearly shows that sense of hearing, seeing/sight, and other five senses, for those who are obedient to Allah, will be granted with the noble lights of Allah, His help, His strength, His blessings, and the meaning is obviously not that Allah becomes his ears, eyes, hands nor legs.

Regarding the verse/hadist tasybih (on hands/face) in tauhid (the doctrine of God’s unity), there are two opinions in interpreting it:
1.Opinion from Tafwidh ma’a tanzih
1. Madzhab tafwidh ma’a tanzih, taken the word dhahir lafadz and given the meaning to Allah s.w.t, with i’tiqad tanzih (purify Allah from any similarities/comparisons). Has been asked Imam Ahmad bin Hanbal about hadist sifat, he answered: ”Nu’minu biha wa nushoddiq biha bilaa kaif wala makna”, (We believe in this matter, and justified it without questioning it, and without meaning). This Madzhab has also become the guidance for Imam Abu hanifah, and now comes out the faham mujjassimah that its dhohir holds on to madzhab tafwidh but makes similarity on Allah as creature, unlike other imam and those who hold on madzhab tafwidh.
2.Opinion Ta’wil
Madzhab takwil that makes interpretation on the verse/hadist tasybih according to the unity and sublimity of Allah s.w.t, and this madzhab is arjah (better to follow) because there is an explanation and avoid awhaam (hallucination and doubt or suspicion) amongst Moslem people in general, like Imam Syafii, Imam Bukhari, Imam Nawawi etc. (explanation from Jauharat Attauhid by Imam Baajuri). This opinion is also found in Al Qur’an and sunnah, also greatly used by the comrades, tabiin (experts on natural science) and imam ahlussunnah waljamaah.
As written in the following verse:
”Nasuullaha fanasiahum” (they neglected Allah then Allah also ignored them) (QS Attaubah: 67), and the verse: ”Innaa nasiinaakum”. (Really we have forgotten you all, QS Assajdah 14).

With this verse we could not ascribe qualities to the word neglecting towards Allah although it is written in Alqur’an, and we could not say that Allah has the forgetful aspect, because it is completely different than the forgetful aspect in human beings, as Allah commanded: ”and never would your God forget” (QS Maryam 64)

And also had been mentioned in hadtist Qudsiy that Allah s.w.t cmmanded:”O’ the Descendants of Adam, I was sick and you didn’t pay Me a visit, then the descendants of Adam said: O’ Allah, how could I visit You while You Are the Rabbul ’Alamin?, then Allah answered: Don’t you aware that My servant, fulan is sick and you didn’t want to pay him a visit?, don’t you know that if you visit him then you will find Me on his side?” (Shahih Muslim hadits no.2569) can we possibly ascribe qualities to the word of Allah being sick but unlike our being sick?

Has been said Imam Nawawi regarding the above hadits Qudsiy in his book, Syarah Annawawiy alaa Shahih Muslim that what it means by Allah being sick is the condition of His servants, and His nobility as well as His closeness towards His servants, ”wa ma’na wajadtaniy indahu ya’niy wajadta tsawaabii wa karoomatii indahu” and the meaning of the sentence: ‘You will find Me on his side’ is that you will find My rewards and My generosity by visiting the sick person” (Syarh Nawawi ala shahih Muslim Juz 16 page: 125)

And also many of the comrades, tabiin, and many Imam ahlussunnah waljamaah who hold on to the opinion of Ta’wil, such as Imam Ibn Abbas, Imam Malik, Imam Bukhari, Imam Tirmidziy, Imam Abul Hasan Al Asy’ariy, Imam Ibnul Jauziy etc. (read: Daf’ussyubhat Attasybiih by Imam Ibn Jauziy). Hence it is clear that common sense would never be able to solve the mystery of the substance of Allah s.w.t, as He commanded:” Your God is The Most Sacred, the God Almighty Who Possesses The Greatness from what they describe, therefore salute and greeting towards the Prophets, and all praise and worship towards God of the globe”. (QS Asshaffat 180-182).
Walillahittaufiq

(By Munzir Al-Musawa www.majelisrasulullah.org)