The Shaykh’s mention of Imam Malik’s statement regarding istiwaa’ (rising above the Throne) and that it is obligatory to affirm this attribute without likening Allah to creation.
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The Shaykh : It is well-known, or at least widely reported, about Imam Malik (may Allah have mercy on him) that a man came to him and said, “O Malik, [Taha 20:5] How did He rise above the Throne?” His answer, may Allah have mercy on him, was: “The istiwaa’ (rising above the Throne) is known—meaning, linguistically, it is elevation. The linguistic meaning of istiwaa’ is elevation. This is what Imam Malik meant by his statement: ‘The istiwaa’ is known, the how is unknown, and asking about it is a religious innovation’”, “and the how is unknown, and asking about it is a religious innovation” “and asking about it” means asking about the how is a religious innovation. Thus, Imam Malik (may Allah have mercy on him) establishes in this answer to the questioner the Salafi creed that encompasses all the attributes of Allah (Mighty and Majestic). They are affirmed as they came, with the meaning established linguistically, but without likening them or comparing them.
This is because Allah (Mighty and Majestic) says in the Noble Qur’an:[Ash-Shuraa 42:11] In this verse there is negation, which is transcendence: [Ash-Shuraa 42:11] And in the verse there is affirmation of two of the attributes of Allah (Mighty and Majestic), namely that He is All-Hearing and All-Seeing. So His hearing does not resemble the hearing of creation, and His sight does not resemble the sight of creation. [Ash-Shuraa 42:11]
Likewise, with this verse when the Exalted said:[Ash-Shuraa 42:11] He is negated of resembling created things, and created things are negated of resembling Him. But this does not mean that we should deny the attributes that He (Blessed and Exalted is He) affirmed for Himself.
From here came the deviation of those who deviated from the path of the righteous Salaf, which is their failure to combine between transcendence and affirmation of the attributes. Because the verse negated and affirmed; it negated something and affirmed something. So faith in Allah (Mighty and Majestic) is not achieved except by believing in these two matters that Allah mentioned in this verse: the transcendence of Allah (Mighty and Majestic) from resembling created things, and the affirmation of the attributes for Allah (Mighty and Majestic) that Allah (Mighty and Majestic) affirmed for Himself.
So the attributes of Allah are many, and they are scattered in the texts of the Book and the Sunnah. In some of them there is consensus, and in many of them there is scholarly disagreement.
The Most Merciful [who is] above the Throne established.
الرحمن على العرش استوىThis is because Allah (Mighty and Majestic) says in the Noble Qur’an:
There is nothing like unto Him, and He is the Hearing, the Seeing.
ليس كمثله شيء وهو السميع البصيرThere is nothing like unto Him
ليس كمثله شيءThere is nothing like unto Him, and He is the Hearing, the Seeing.
ليس كمثله شيء وهو السميع البصيرLikewise, with this verse when the Exalted said:
There is nothing like unto Him
ليس كمثله شيءFrom here came the deviation of those who deviated from the path of the righteous Salaf, which is their failure to combine between transcendence and affirmation of the attributes. Because the verse negated and affirmed; it negated something and affirmed something. So faith in Allah (Mighty and Majestic) is not achieved except by believing in these two matters that Allah mentioned in this verse: the transcendence of Allah (Mighty and Majestic) from resembling created things, and the affirmation of the attributes for Allah (Mighty and Majestic) that Allah (Mighty and Majestic) affirmed for Himself.
So the attributes of Allah are many, and they are scattered in the texts of the Book and the Sunnah. In some of them there is consensus, and in many of them there is scholarly disagreement.