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 | Subject: Tafsir (Commentary on) Aayatil Kursi  Wed Sep 28, 2011 4:16 am | |
|  Allah, there is no god, except Him,
the Living, the Eternal Sustainer.
Slumber does not seize Him, neither sleep;
to Him belongs all that is in the heavens and the earth;
who is there, that shall intercede with Him save by His leave?
He knows what lies before them, and what is after them;
and they encompass nothing of His knowledge, save such as He wills.
His throne subsumes the heavens and the earth;
the preserving of them wearies Him not; He is the Sublime, the Tremendous. The Explanation of Ayatul Kursi
[FIRST]: Allah’s Saying:
Allah, none has the right to be worshipped but He, The Ever-living, the One Who is established on His Own, Self-subsisting, by Whom all things subsist.
This ayah is the greatest ayah (verse) in the Book of Allah just as was ascertained in the response of Ubayy bin Ka’b (Abul-Munthir) to the Prophet’s question when he asked him: “Which ayah in the Book of Allah is the greatest? He (Ubayy) replied: “Ayatul-kursi.” Thereupon he struck him on his breast and said: “May knowledge give you joy, O Abal-Munthir!” [24]
That is why whoever recites it at night [before going to bed], Allah will appoint a guard for him and stay with him to protect him all night long, and no shaytan will come near him till morning. [25] This ayah comprises ten sentences, each of which has a very great meaning. [In the beginning] Allah says:
“Allah”
The word Allah is the title particular to the Most High dhaat (Essence), meaning the name particular to Allah, the Mighty and Magnificent, Himself. [26]This title applies to none other than Allah, whether in times of jaahiliyyah (pre-Islamic era) or times of Islam. For Allah is Rabbul-alamin (The Rabb of all creation), [27]the Mighty and Majestic. In the construct of the sentence, the term Allah is mahatul-khabar (the subject) of the rest of the sentence that follows or mahatul-isnad (the term upon which the rest of the sentence is based). This word, the Majestic term ( الله ), is the subject (gram.) and what comes after [from the attributes to the subject] is either the predicate (gram.) or its explicative apposition.
The First Hukm (judjment regarding a thing in relation to an attribute to its subject) in: Allah, laa ilaaha illaa huwa, is la ilaha illa huwa. Ilah means ma’luh, one who is worshipped out of love and magnification. None deserves this attribute except Allah, the One free of all imperfections and the Most High. All of the aaliha [28](gods) besides Allah which are worshipped on earth or in the heavens, like the angels, do not deserve to be worshipped. They are called aliha but they do not deserve the right which Allah, Rabbul-‘alamin, deserves. [29][He said]:
O Mankind! Single out your Rabb [Allah] with all worship; He Who created you and all those before you so that you may be of those attain Taqwaa; [30]He Who has made the earth a resting place for you, and the sky as a canopy, and sent down water [rain] from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah [in worship] while you know [that He has no rival, and that He alone has the right to be worshipped]. [31][Qur’an, Surah Al-Baqarah, 2-22].
The Word ilah “that which is worshipped (ma’bud),” is a noun of [laa]. In this construct, laa is the negative which negates jins.[32] Here, it denotes the general and absolute negation of all sorts that fall under one kind. Itself being a text of generalization, then laa ilaha is a pure, clear, and comprehensive negation of all sorts [of false gods].
And His saying: which means “Except Him,” [grammatically] is a badal (substitute) for the omitted predict of which is a word understood in meaning but not stated in words, and which is necessary to complete the meaning; this word is haqq (truly and rightfully). Accordingly, the meaning by implication is:
[laa ilaah illaa huwa: None has the right to be worshipped (laa ilaha haqq) except Allah (illAllah)]. [33] This great sentence: Allahu laa ilaha illa huwa (none has the right to be worshipped but Allah), signifies the emphatic and absolute negation of true divinity except to Allah alone.
Regarding Allah’s Saying: The Ever living, al-Qayyum
These are two of Allah’s names which comprise the perfection of Attributes and Actions. The name: comprises the perfection of Attributes, and the perfection of Actions. The meaning of is the one who possesses the perfect living. This is inferred from the [34 ]in which is grammatically used to denote [amongst other things][35] the combination of all perfection [in properties and (or) applications in the term that it accompanies (al-istighraq)].
This is also indicated in as far as existence and none-existence, and perfection and imperfection are concerned. In fact, if we consider man’s life, we find it imperfect because it originates in ‘adam (none-existence) and ends in ‘adam. [36]
It is also imperfect as far as his attributes and actions are concerned. For his hearing, sight, sayings, and actions are all imperfect. As such, man’s life is imperfect from all angles: in existence and ‘adam, and with regard to the inseparable attributes of life itself. However, with respect to Allah, Most Mighty and Majestic, His life is perfect, neither preceded by ‘adam nor coming to naught. Allah, Most High, says:
And put your trust and reliance upon the One who is Ever Living, who does not die. [Qur’an, Surah Al-Furqan (25)].
He also said:
Whatsoever is on it (the earth) will perish, and the Face of Your Rabb, full of Majesty and Honour, will abide forever. [Qur’an, Surah Ar-Rahman (55-27)].
That is why some of the salaf said: “The person should make a connection and not pause [when he recites the word perish in the above verse] because this signifies the right manner of perfection. The true aspect of Allah’s perfection lies not only in the fact that creation will perish but also in the baqa’ (endless existence) of Allah, the Most Mighty and Most Majestic.
In addition, Allah’s hayat (Life) is one which is neither accompanied by annihilation nor by ‘adam:
Everything will perish save His Face. [Qur’an, Surah al-Qasa (28)].
Indeed, to Allah, the Mighty and Majestic, belongs the eternally- perfect Life. Furthermore Allah’s hayaat is characterized by the perfection of Attributes: hearing, sight, knowledge, ability, might and all qualities of perfection. That is why the particle which denotes al-istighraq with regard to baqaa’ (endless existence) and al-kamal (perfection) was introduced.
Regarding [Allah’s] Saying: al-Qayyum, its origin is the word al-qiyaam, and the measure of is fayy’ul and it is a form of intensiveness. The name al-Qayyum means the One Who is established on His Own, Self-subsisting, by Whom all things subsist.[37] Allah, the Most High, said:
Is He (Allah) Who takes charge (guards, maintains, provides, etc.) of every person and know all that he has earned (like any other deities who know nothing)? [Qur’an, Surah Ar-Ra’d (13)].
Allah is established on His Own (qaa’im bi-nafsihi) as He, the Most High, says:
And Allah is the Rich (Free of all wants), worthy of all praise. [Qur’an, Surah At-Taghabun (64)].
So, Allah is absolutely free of any need from all creation. He is Self-subsisting. He needs not food nor drink, for He is the One Who feeds but is not fed. He needs not a supporter, nor a helper, nor a deputy, nor an advisor. He is established in perfection by Himself.
If someone says, “How do we reconcile the above meaning of al-Qayyum with the saying of Allah, the Most High:
O you who believe! If you “help Allah,” He will help you. [Qur’an, Surah Muhammad (47)]
and His saying:
Verily Allah will help those who “help Him”? [Qur’an, Surah Al-Hajj (22)].
What is meant by His affirmation that He “is being helped”? The answer is that the intended meaning is help in the cause of Allah’s din, for He is the One Who is in full charge of all things. So, everything other than Allah is dependent upon Him in existence, preparation of affairs, and sustenance.
[SECOND]: In His Saying: Neither slumber, nor sleep overtakes Him
Allah did not say (what means): “He does not sleep,” instead He said: (which means) “does not overtake Him” in order to comprise the sleep which overcomes and that arising by choice. If you say, “Does not sleep,” it would imply that He does not sleep by choice. However, Allah, the Mighty and Majestic, does not sleep neither by ghalabah (overcoming) nor by choice, because sleep is an imperfect attribute which contradicts both the perfection of the Self and the perfection in relation to others.
The person who is given to sleep misses a lot of his work because of His sleeping. Consider, for example, the case of a person who has many people working for him and he sleeps a lot. He is unable to reckon with nor manage the business or other related matters. This is an imperfection with respect to others.
As regard to self-perfection, sleep is a deficiency because it indicates that the person’s body got tired and thus he needed the sleep as a rest from what has passed, as well as a means to renew his activity to engage in what will come ahead. That is the why the people of al-Jannah do not sleep—because of the perfection of their lives and bodies. No illness or the like touches them.
If someone says, “We know that the person who does not sleep is unable to do so because of some kind of sickness or a defect, while you say that the lack of sleep is a perfection. Explain.”
We say, “This applies to the creature, and in this case perfection is a relative matter [with respect to Allah it is perfection]. There is no doubt that the person who does not sleep because of an illness has a defect, and that is why he stays always in a state of languor and exhaustion. Thus his welfare will not be established. This is evident from the saying of Allah, the Most High:
And have made your sleep as a thing for rest [Qur’an, Surah An-Naba’ (78)]
Meaning that sleep is something that will discontinue the hardship and tiredness. If Allah would sleep, and far is He above such imperfection, then this would necessitate that He needs to rest. In addition, the creation will be ruined because they are in need of Him; even the sleeping person is in need of Allah. In fact, the Prophet used to invoke Allah at night when he was about to sleep:
“If You take my soul, bestow mercy on it [and forgive it, as in another narration], and if You release it then protect it as You protect your righteous slaves.” [38]
In short, it is impossible that Allah, the One free of all imperfections and the Most High, sleeps. The Prophet said: "Verily Allah does not sleep and it does not befit Him to sleep." [39] The word [does not befit] when used in the Qur’an and sunnah means “the thing which is absolutely impossible to be,” as Allah said:
But it is not befitting for (the Majesty of) ar-Rahman (Allah) that He should beget a son (or offspring or children). [Qur’an, Surah Maryam (19)].
[It should be noted] that Allah’s saying: Neither slumber, nor sleep overtakes Him signifies as-sifat as-salbiyyah (attributes of negation: negating any imperfection and implying perfection). The rule with respect to the Names and Attributes of Allah, the Most High, is that there is no such thing as a pure attribute of negation.[40 ] Indeed, when as-sifat as-salbiyyah are mentioned, it is because they imply the perfection of the attributes which are in contradiction to those of negation [41 ]So, because of the Perfection of Allah’s Life and qayyoumiyyah,[42] then neither slumber nor sleep overtake Him.[43]
[THIRD]: In the Third statement, Allah تعالى said:
To Him belongs whatever (maa) is in the heavens [44 ]and whatever is on the earth.
The name “ maa” here is a conjunctive noun (gram. ism mawsool) taking a form of generalization. The term is used in this form in order to indicate that it comprises both the beings and their states. The meaning, therefore, is that Allah is the One Who masters the affairs of everything in existence in the heavens and the earth: creating, sovereignty-kingship, and management;
The sentence, “ To Him belongs whatever is in the heavens and the earth,” is a declarative clause in which the predicate (gram. khabar) “To Him” has preceded the subject (gram. mubtada’) which is the conjunctive noun: “Whatever”. In this way, there is a grammatical state of hasr (exclusivity, restriction) which signifies that to Him (Allah) alone belongs whatever is in the heavens and the earth. Accordingly, since creating, sovereignty-kingship, and management of affairs belong to Allah alone, it is incumbent that we should surrender to Him alone because we are His slaves, and a slave must surrender to the One Who Owns and Masters him, Allah, the One free of all imperfection, the Most High.
In addition, we must stand to persevere Allah’s pre-decree because we are His possession. and anything which is owned by Allah, the Mighty and Majestic, then it follows that is His right to administer its affairs as He Wills. This right is the same whether His pre-decree applies to the person himself, his family, wealth, friends, country, or the rest of mankind. The important thing is that since the dominion belongs to Allah, then it is His exclusive right to do whatever He Wills.
In the saying of Allah (which means), “ To Him belongs whatever is in the heavens and the earth,” the term “heavens” came in the plural form [45]while the word “earth” was stated in the singular though what is meant is the plural. In this regard, the intended usage of the term “earth” refers to the jins (kind).
[FOURTH]: In the fourth statement, Allah, the Most High, said:
Who is it that can interceded with Him except with His Permission?
The word “Who” is an interrogative noun [46 ]and the intended use of the interrogation in the sentence is to assert the negation [that there is none who can intercede] as evident in the affirmation phrase which followed it: “ Except with His Permission.” Whenever a negation takes the form of an interrogative construct, then the statement is infused with the meaning of challenge.
The Intercession ( Ash-Shafa’ah): Regarding the saying of Allah, the Most High: “ Intercedes,” know that:
Linguistically, the term “shafa’ah” means to make an odd number an even one. [47 ]
Traditionally, it refers to the laying of a petition (interceding, mediating) with someone in favor of another, in procuring a benefit or warding off a harm. Thus the shafaa’ah of the Prophet for ahlul-mawqif [48]after the worry and distress which befalls them and which they are unable to bear is an intercession to ward off a harm. On the other hand, the Prophet’s shafa’ah for ahlul-Jannah [49 ]to enter al-Jannah is aimed at procuring a benefit.
None can intercede except by Allah’s Permission:
His Leave is kawni. [50 ]Even Muhammad who has the greatest rank with Allah cannot intercede except with the prior leave from Allah. He will be granted this permission after he prostrates before Allah and praises Him with the great praises and glorifications which Allah guides him to it on that day. Then it will be said:
“Raise your head and speak; you will be listened to, intercede and your intercession will be accepted.”[51]
[It is known] that no one have a rank with Allah greater than that of the Messenger [Muhammad], nevertheless, he cannot intercede except with the prior leave of Allah. It is so because of Allah, Most Majestic and Most High’s, perfection of Authority and hayybah. [52 ]The more a king’s authority becomes fully established, the more reverent and respected he becomes. People would not even speak in his court unless he speaks. Consider the Prophet’s relation with his companions and which Quraysh’s
[53]emissary [‘Urwah bin Mas’ud] described [after finalizing the treaty of Al-Hudaybiyah]:
"And when they spoke to him they would lower their voices." [54]
All of this is out of respect. You find that if a king is revered by his flock then no one can speak in his court and in his presence because of the might of his authority.[55]
[The Conditions of Confirmed Intercession]: [56]
Allah, , has made it clear that He does not permit intercession except for the one whom He approves of and whose word is acceptable to Him, and for the one He is pleased with and on whose behalf intercession shall be made. It is inevitable that Allah is pleased with ash-shaafi’, the intercessor, and al-mashfoo’i lahu, the one on whose behalf intercession is sought. [57]Consequently, the idols of the polytheists could not intercede on their behalf with Allah because Allah does not approve of them. The Prophets and the righteous do not intercede on behalf of the polytheists because the latter are not approved with Allah.
Accordingly, the conditions for the confirmed shafa’ah are three:
Allah’s permission of it.
Allah being pleased with the shaafi’.
His approval of the one on whose behalf intercession is sought ( al-mashfoo’i lahu). [58]
[Five]: Then Allah Said in the Fifth Statement:
And Allah Knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter.
Knowledge, according to the scholars of usool (the fundamental principles of din), is the definitive comprehension of a thing in conformity with its true nature. Thus, the lack of comprehension is ignorance, the indecisive comprehension is doubt, and the assertive comprehension which does not concur with reality is compounded ignorance.
For example, if you were asked, “When did the expedition of Badr [59]take place?” And you say, “I do not know,” then this is ignorance. If you were asked the same question and you said, “It happened in the second or the third year of hijrah,” then this is doubt. [60]And if your answer to the same question was, “The fifth year,” then this is compounded ignorance. [61]Allah, the Most Mighty and Most Majestic, knows things comprehensively and with perfection, on the whole and in detail. His knowledge is unlike the knowledge of ‘ ibad. That is why He said:
And Allah knows what happens to them [the creatures] in the future and what happened to them in the past. [62]The conjunctive noun < dir=RTL style='text-align:right;direction:rtl;unicode-bidi:embed'> { ما }is a form of generalization (gram.) which comprises everything be it small or great, or whether it is from the actions of Allah or from the creatures’ deeds. Knowing what happens to them in the future implies that Allah is not unaware of the future, and that His knowledge of the past necessitates that He does not forget the past. That is why when Fir’awn said to Mûsa :
“What about the generations of the old?” [Qur’an, Surah Taha (20)].
Mûsa replied:
The knowledge thereof is with my Rabb, in a Record. My Rabb is neither unaware nor He forgets. [Qur’an, Surah Taaha (20)].
This means that Allah is neither unaware of the future nor does He forget the past.
[Six]: In the sixth statement, Allah تعالى said:
And they will never compass anything of His Knowledge except that which He wills.
The pronoun of the verb “compass” refers to either all that is in the heavens and the earth or to the letter haa’ in Allah’s saying: “what happens to them [the creatures] in the future and what happened to them in the past.” In the latter case, the meaning would be “Those who Allah knows what happens to them in the future and what happened to them in the past, will never compass anything of His Knowledge except that which He Wills.”
In this statement Allah makes clear the perfection of His knowledge and the imperfection of the creature’s knowledge. And thus He compares His Attributes to that of His ‘ ibad in order that His perfection and the imperfection of the creatures become clearly evident. This is also clear in His saying:
Whatsoever on it (the earth) will perish. And the Face of your Rabb, full of Majesty and Honour will abide forever. [Qur’an, Surah Ar-Rahman (55-27)].
As far as the word‘ilm (knowledge) in His saying: “ His Knowledge,” it is an infinitive (verbal noun) denoting either (a) the ‘ ilm of His dhaat (Essence) and sifat (Attributes), or (b) His ma’loom (What Allah Knows). Accordingly, the meaning of the ayah: And they will never compass anything of His Knowledge except that which He wills, means either (a) that we do not know anything about Allah, His dhaat , and His sifat except that which He willed for us to know, or (b) that we do not know of what Allah knows except that which He willed to be known. The ayah implies both meanings, and both are correct since we do not know of Allah’s dhaat or sifat except that which He willed for us to know. Indeed, He is the One Who made it known to us that He ascended upon the ‘ arsh (Throne); and He is the One Who taught us on the tongue of His Messenger [Muhammad] that He descends to the lowest heaven [in the last third of the night]; and this is the case with the rest of His sifat: We have no knowledge of them except that He wills. Similarly what Allah knows regarding what is in the heavens and what is on the earth, our knowledge thereof is restricted to that which He willed for us to know. After all, He is the One Who informed us of the existence of the angels in the heavens and that there are seven heavens. So it is with respect to the rest of what Allah knows, we are aware of that which He willed for us to know. Even that which He has made known, many of us are unaware of it; the knowledge thereof are attained only if He wills. In the human being, there are many things which people [i.e. scientists] are not yet fully aware of. They gradually attained the knowledge which they knew not before.
So the ayah comprises both of the meanings discussed above. Thus we do not know anything of what Allah knows even that which concerns ourselves except that which He wills, and that we do not compass anything about Allah’s dhaat and sifat except that which He wills. Therefore, whatever Allah wills for His creatures to know, whether in relation to His dhaat, sifat, asma’ (Names), or Actions; or with respect to His creation or His legal ways which He revealed to His Messengers, then He will make it known for them.
[Seven]: Then Allah, the Most High, said:
His kursi extends over the heavens and the earth encompassing them all, He feels no fatigue in guarding and preserving them. And He is the most High, the Most Great.
The kursi [literally: footstool] is mawdi’ul qadamayn (place of the Feet) of Allah, Most Mighty and Most Majestic, and it is before the ‘arsh like a front to it. This was authentically related by ibn ‘Abbaas ( رضي الله عنهم) in a mawquf [63]type of narration. This is agreed upon by the majority of ahlus-sunnah wal jamaa’ah. In fact this what is asserted by Shaykh-ul-Islam ibn Taymiyah , [Imam] ibnul Qayyim, and others from the people of knowledge and from the verifying scholars.
Some have said that al-kursi is the ‘ arsh itself. However, this is not true because the‘ arsh is greater, more spacious, and more profound in its extent of encompassing than al-kursi. It has also been narrated on the authority of ibn ‘Abbas that al-kursi represents Allah’s Knowledge. But I do not think that this narration is authentic because this meaning (i.e. knowledge) is not the true meaning for the word al-kursi in the classical Arabic language nor in the common (‘ urfi) language. In fact, it is very unlikely that this transmission from ibn ‘Abbaas is an authentic one. [64]Hence, al-kursi is mawdi’ul qadamayan.
The greatness of al-kursi is clearly stated in the hadith in which the Prophet said:
“The seven heavens and the seven earths by the side of al-kursi are naught but as a ring thrown down in a desert land, and such is al-kursi with respect to al-’arsh (the Throne).” [65]
This hadeeth indicates the vastness of these immense creations and which are, with respect to us, from the world of al-ghayb. That is why Allah says:
Have they not looked at the heavens above them, how We have made it and adorned it, and there are no rifts in it. [Qur’an, Surah Qaaf (50)].
He did not say: “Have they not looked at al-kursi (or al-‘arsh)...,” because this is something which is not seen by us. Had it not been that Allah had informed us about it ( al-kursi or al-‘arsh), we would not have known of it. Allah’s saying:
His kursi extends over and encompasses the heavens and the earth, supports the opinion held by Shaykh-ul-Islam ibn Taymiyah and by other verifying scholars that the heavens and the earths all have a spherical shape, because this is a matter acknowledged by sensory perception, and through information, though the latter method may have been hidden from many of the preceding people. The proof for this from the Qur’an is in the saying of Allah, the Most High:
When the heaven is split asunder [on the Day of Resurrection], and listens and obeys its Rabb,—and it must do so; And when the earth is stretched forth...[Qur’an, Surah Al-Inshiqaaq (84-3)].
Allah’s saying: And when the earth is stretched forth, necessitates that it is now unstretched. In addition, the Prophet said that on the Day of Resurrection, the earth will be stretched forth like stretched leather, the example of which is drawn for emphasis.[66 ] Another proof is the saying of Allah, the Most High:
Yukawwiru the night around the day [making it to be a covering upon the day] and Yukawwiru the day around the night. [Qur’an, Surah Az-Zumar (39)].
Yukawiru means: “to wind round,” [67 ]like in our saying, “the akwaar (singl. kawr) of the turban,” meaning the turns of the turban upon the head.
We know that the day and night succeed each other upon earth and in doing so, this entails that the earth is spherical, because a thing would not be wound around in a round form except upon something ball-shaped. Nowadays, it is witnessed that the earth is spherical in form.
The fact that al-kursi extends over and encompasses the heavens and the earth is evidence that it is wound round in a round form.
Regarding al-‘arsh, it has been reported that the Prophet described it as being like a dome above the heavens.[68 ] The dome-shape being round but neither fully spherical nor flat, and its middle is high like that of a tent. [69] Then Allah, the Most High, said:
And He [Allah] feels no fatigue in guarding and preserving them [i.e. the heavens and the earths].
This attribute of Allah [feeling no fatigue] is an Attribute of negation. So, what are the Attributes required for guarding and preserving [the heavens and the earths] such that we know that this negation [of fatigue] is in fact an affirmation of their perfection? It is essential that the guarding and preserving requires Life, Knowledge, Ability, Might, Mercy, and possibly other attributes. What is important is that the negation implies the perfection of Allah’s Knowledge, Ability, Might, and Mercy as well as the other related Attributes which are entailed by His preserving and guarding.
Then Allah said:
And He [Allah] is the Most High, the Most Great.
This sentence, with both of its boundaries defined, denotes exclusivity that He (Allah) alone is the Most High, meaning that He possesses the absolute Transcendence ( al-’uluw al-mutlaq). The restricted or limited ‘uluw (transcendence) is affirmed for the humans. Allah تعالى said:
So do not become weak (O you pious believers), nor be sad, and you will be superior (in victory). [Qur’an, Surah Aal-’Imran (3: 139)]
This superiority is restricted such as being above the kuffar [in victory], not an absolute transcendence. The latter is exclusively restricted to Allah, for He, the One who is most High and free from all imperfection, is above everything.
Then it must be known that the attribute of Transcendence of Allah in the creed of ahlu-sunnah wal jamaa’ah is classified into two types:
The ‘ uluw of the dhaat : The Transcendence of Allah’s Essence.
The ‘ uluw of the sifat : The Transcendence of Allah’s Attributes.
The ‘ uluw of the dhaat means that Allah in His Essence is above everything, and everything is below Him, Most Majestic and Mighty is He. Regarding the ‘ uluw of the sifat, it means that Allah is qualified with the superlative qualities as He, the Most High, said:
And for Allah is the Highest Description [Qur’an, Surah An-Naml (16)].
Every Attribute which Allah qualified Himself with is an Attribute of Perfection and in every respect is free from any kind of imperfection.
If you ask: “What is the reason behind this kind of classification? Do you have a proof of it from the Qur’an or the sunnah? Did you find this in the sayings of the sahaabah?
The answer is: “No! But I found it to be necessary when it has been determined that the people of negation ( an-nufat), who themselves are ahlu-ta’teel (those who deny the Attributes), restrict the ‘ uluw to the sifat (qualities) only. They said that Allah’s Transcendence is in His sifat only not in Essence ( dhaat ). The people of ta’til (ahlu-ta’til) themselves became divided regarding the ‘ uluw of the dhaat , as discussed below.
What is important is that the Imams of as-salaf-us-salih and the scholars who came after resorted to this classification out of necessity because they were tested by the people of ta’teel (who denied the ‘ uluw of the dhaat ), and thus they were obligated to affirm the Transcendence in this way. In fact, if we say only that, “Allah is the Most High,” and if someone from the people of ta’teel says that, “the ‘ uluw relates to His Attributes,” then what would the common Muslim understand? The only thing he will understand is that Allah is qualified with the ‘ uluw of the sifat only. But if we say, “Allah is Most High in His sifat as well as in His Essence,” the common Muslims will understand this meaning. In fact, the first thing that is obvious to the common Muslim is that Allah’s ‘ uluw concerns His Essence. Certainly the ‘ uluw of the sifat is part of the meaning of the ‘ uluw but the strange thing is that the people of negation and ta’teel establish it while it is not obvious to many people.
In their denial of the ‘ uluw of Allah’s dhaat (Essence), the people of ta’til ended up being divided into two groups:
The first group: They said that Allah, in His Essence, is everywhere, and if so then He, according to their claim, either occupies a hayyiz [70]or He does not. If He occupies a hayyiz then it is necessary that He would occupy the “places” and there would remain no single “place” present. And if He does not occupy a hayyiz, then He is ma’doom (none-existing).[71] They would not say that what does not occupy a hayyiz is like the “air” or the like thereof, because this would not be harmonious with their position.[72]
The second group: They said, “He is neither in ‘ uluw (loftiness) nor in sufl (opposite ‘ uluw: lowness); He is neither inside the world nor outside it; neither to the right nor to the left; neither joined nor separate.
This position is absolute ta’teel (negation) because it is a description of al-’adam (none-existence). Some scholars said, “If we were asked to describe al-’adam we would not find a more comprehensive definition than this description [above].”
So contemplate as to how their negation of what has been affirmed by the way of naql (texts) and ‘ aql (rational) led them to say what cannot be accepted neither by sensory perception ( hiss), nor by naql or ‘ aql.
We have explained earlier that the ‘ uluw of Allah is proven by the way of the kitaab (the Book, i.e. the Qur’an), the sunnah, ijmaa’ (general consensus of the salaf), ‘ aql, and fitrah. [73]The proofs of the Book and sunnah are diverse:
Some of which mention the ‘uluw like in the saying of Allah:
And He [Allah] is the Most High, the Most Great.
And make tasbeeh [declaring that Allah is far removed above all imperfection] of your Rabb, the Most High, above everything. [Qur’an, Surah Al-A’laa (87)].
Others state the fawqiyyah [Allah being above creation], as in Allah’s saying in the Qur’an:
And He [Allah] is al-Qaahir [74 ]above His slaves. [Qur’an, Surah Al-An’aam (6)].
Some aayaat (verses) mention the su’ud (ascent) of things up to Him:
To Him ascend [all] the goodly words, and the righteous deeds exalt it [the goodly words, i.e. the goodly words are not accepted by Allah unless and until they are followed by good deeds]. [Qur’an, Surah Fatir (35)].
The angels and the rooh [Jibreel ] ascend to Him. [Qur’an, Surah Al-Ma’aarij (70].
Sometimes the Qur’an mentions the descent of things from Him:
He [Allah] arranges [every] affair from the heavens to the earth. [Qur’an, Surah As-Sajdah (32)].
Verily We: It is We Who have sent down the thikr [the Qur’an]. [Qur’an, Surah Al-Hijr (15)].
In the Book there is also the affirmation that Allah is above the heavens:
Do you feel secure that He, who is above the heaven [Allah], will not cause the earth to sink. [Qur’an, Surah Al-Mulk (67)].
In addition to the above ayat, there are many other references in the Qur’an which affirm the ‘ uluw of Allah. Similarly the sunnah affirms Allah’s ‘ uluw in His Essence by the way of saying, action, and approval. The affirmation in the saying as in the statement of the Prophet :
“Our Rabb is Allah Who is in the heaven...” [75]
And in his action as when he pointed towards the heavens when he said: “ O! Allah be witness [saying it thrice],” before the greatest assembly of Muslims then. [76]
As to his approval, the Prophet asked a slave girl: " Where is Allah?" She replied: “Above the heavens.” He then ordered her master, “ Grant her freedom, because she is a believer.” [77]
As for the ijmaa,’ it is acknowledged that the salaf are in agreement that Allah is above His ‘ arsh. No one among them had ever said that He is everywhere or that He is neither above the world nor below it, or that He is neither to the right nor to the left, or that He is neither separated from the world nor associated with it.
On the other hand, the proof of the ‘ aql (intellect), has two angles to it:
The ‘ uluw is an attribute of perfection and therefore being as such necessitates that it is an affirmed attribute of Allah because Allah is qualified with the attributes of perfection from every angle.
For the sake of argument, if we say that, “Allah is either above the world or under it or on its right or left,” then which of these descriptions denote perfection? The answer is, “Allah is above the world,” because if he is “under it” then He would be less perfect than the created! And if He is in the same place as the created, then Allah would be equal to him in perfection. Thus it is necessitated that Allah is above everything.
Finally, as far as the fitrah (natural inclination or disposition) is concerned, each person naturally acknowledges the fact that Allah is above the heavens. That is why whenever a person supplicates His Rabb (Allah) he (she) takes refuge towards the direction of the sky (i.e. upward). [78]
[In this regard it is noteworthy to mention] that because Abul Ma’aali al-Juwayyni, [79]may Allah bestow His mercy upon him and may He forgive him, denied the ascending of Allah above the ‘ arsh ( istiwa’ ‘ala al-’arsh) and the ‘ uluw of Allah in His Essence, he had decided that, “Allah was and there was nothing,
[80]and He is now as He ever has been,” [81]denying the istiwaa ‘ala al-’arsh. Abul ‘Alaa al-Hamadaani,
[82]may Allah bestow His mercy upon him, said, “Teacher! There is no need to mention the ‘arsh. [83].Just tell us about this necessity which we find within ourselves: Whenever an ‘ aarif (one who knows of Allah) says: ‘ O! Allah,’ he finds within his heart a compelling intent aspiring upward? [84]Al-Juwayyni slapped his hands against his head screaming, “Al-Hamadani rendered me perplexed. Al-Hamadaani rendered me perplexed.” He was unable to respond because the matter is natural and cannot be denied.
The strange thing is that those who deny the Transcendence of Allah themselves raise their hands upward in the direction of the heavens when they invoke Allah. I do not know of the situation of the person who believes that Allah is everywhere in His Essence or that He is not inside the world nor outside it or He is neither above nor below, how is he going to face His Rabb on the Day of Resurrection?
Then Allah said: The Most Great, meaning the One Who possesses the absolutely perfect Greatness.
The great of a certain kind of things is the majestic whose qualities attained the utmost degree of perfection, as Allah has said about the throne of the Queen of Sabaa’: And She has a great throne. [Qur’an, Surah An-Naml (27)].
In this sense the great of a certain kind of things is that which is characterized by utmost importance and utmost degree of perfection in its qualities.
Go to Part II:
https://theislamichaven.forumotion.com/t719-tafsir-commentary-on-aayatil-kursi-partii#856
http://www.islaam.net/main/display.php?part=full&category=81&id=615
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