The Meaning of the Poet's Statement: (And the explanation of the evidence of fitrah (the innate natural disposition) regarding the exaltation of Allah) But those who deny His exaltation have stripped Him of the perfection of exaltation, so He became deficient, may He be far removed from the lies of the deniers
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The Shaykh : And
"May He be far removed from the lies of the deniers and their stripping [of Him] *** For He possesses absolute divine perfection"
(Exalted and Majestic is He) absolute perfection... from every angle
"And His exaltation is above all of creation *** For creation and the two worlds were created with this fitrah"
This is the fitrah (innate natural disposition) evidence, the fitrah (innate natural disposition) evidence regarding the exaltation of Allah, and no one disputes it. Therefore, the very people who deny the exaltation of Allah, if they were to call upon Allah while leaving themselves upon the false belief, where would they turn? Toward the height.
Two men were arguing in Mina on the day of the festival regarding the essential exaltation of Allah. The denier said, "He is not above everything by His essence." His companion said, "Okay, you were standing at 'Arafah yesterday calling upon Allah." He said, "Yes." He said, "Where did you raise your hands? Did you say, 'O my Lord, to the earth' like this, or 'O my Lord,' or 'O my Lord'?" He said, "I said, 'O my Lord.'" He said, "You have now judged yourself. How do you direct your hands upward and say that Allah is not above, while you are calling upon Allah? Therefore, these deniers cannot deviate from this fitrah (innate natural disposition) evidence ever. Yes, he says:
"No one who negates [the attributes] can change it *** Ever, and that is the practice of the Most Merciful"
His practice, His method by which He created all of creation; all people are created with the fitrah (innate natural disposition) that Allah is High by His essence, above everything.
"Everyone" Ibn al-Qayyim says:
"Everyone, when a matter befalls them, sees *** Themselves turning toward the height out of human necessity"
"Toward the height ***"
Is this correct or not? Everyone... And therefore Abu al-'Ala' al-Hamadhani said to Abu al-Ma'ali al-Juwayni, who was affirming the denial of the exaltation of Allah in his statement "Allah was, and there was no Throne, and He is now upon what He was upon". So Abu al-'Ala' al-Hamadhani said to him, "Okay, let us leave the mention of the Throne and the rising of Allah above the Throne." Why did he say, "Let us leave it"? Because his evidence is textual (sam'i) and not fitrah (innate natural disposition), and the textual is open to ta'wil (figurative interpretation), even if it is tahrif (distortion of a text's meaning). "So what do you say about this fitrah (innate natural disposition)?" Or he said, "The necessity that every ignorant person finds in himself; no one has ever said, 'O Allah,' but found in his heart a necessity to seek the height." So he slapped his head, standing up and slapping his head, "It has confused me, it has confused me". He was confused because this is a fitrah (innate natural disposition) evidence in which there can be no dispute, as Ibn al-Qayyim (may Allah have mercy on him) said:
"Toward the height, so they do not seek behind them ** Or in front of them, or to the side of the human"
Correct. Where do you seek your Lord when you call upon Him?
The student: The sky.
The Shaykh : Above, or right, left, front, or back?
The student: Above.
The Shaykh : Yes, above. Allah is the Greatest. Yes.
"May He be far removed from the lies of the deniers and their stripping [of Him] *** For He possesses absolute divine perfection"
(Exalted and Majestic is He) absolute perfection... from every angle
"And His exaltation is above all of creation *** For creation and the two worlds were created with this fitrah"
This is the fitrah (innate natural disposition) evidence, the fitrah (innate natural disposition) evidence regarding the exaltation of Allah, and no one disputes it. Therefore, the very people who deny the exaltation of Allah, if they were to call upon Allah while leaving themselves upon the false belief, where would they turn? Toward the height.
Two men were arguing in Mina on the day of the festival regarding the essential exaltation of Allah. The denier said, "He is not above everything by His essence." His companion said, "Okay, you were standing at 'Arafah yesterday calling upon Allah." He said, "Yes." He said, "Where did you raise your hands? Did you say, 'O my Lord, to the earth' like this, or 'O my Lord,' or 'O my Lord'?" He said, "I said, 'O my Lord.'" He said, "You have now judged yourself. How do you direct your hands upward and say that Allah is not above, while you are calling upon Allah? Therefore, these deniers cannot deviate from this fitrah (innate natural disposition) evidence ever. Yes, he says:
"No one who negates [the attributes] can change it *** Ever, and that is the practice of the Most Merciful"
His practice, His method by which He created all of creation; all people are created with the fitrah (innate natural disposition) that Allah is High by His essence, above everything.
"Everyone" Ibn al-Qayyim says:
"Everyone, when a matter befalls them, sees *** Themselves turning toward the height out of human necessity"
"Toward the height ***"
Is this correct or not? Everyone... And therefore Abu al-'Ala' al-Hamadhani said to Abu al-Ma'ali al-Juwayni, who was affirming the denial of the exaltation of Allah in his statement "Allah was, and there was no Throne, and He is now upon what He was upon". So Abu al-'Ala' al-Hamadhani said to him, "Okay, let us leave the mention of the Throne and the rising of Allah above the Throne." Why did he say, "Let us leave it"? Because his evidence is textual (sam'i) and not fitrah (innate natural disposition), and the textual is open to ta'wil (figurative interpretation), even if it is tahrif (distortion of a text's meaning). "So what do you say about this fitrah (innate natural disposition)?" Or he said, "The necessity that every ignorant person finds in himself; no one has ever said, 'O Allah,' but found in his heart a necessity to seek the height." So he slapped his head, standing up and slapping his head, "It has confused me, it has confused me". He was confused because this is a fitrah (innate natural disposition) evidence in which there can be no dispute, as Ibn al-Qayyim (may Allah have mercy on him) said:
"Toward the height, so they do not seek behind them ** Or in front of them, or to the side of the human"
Correct. Where do you seek your Lord when you call upon Him?
The student: The sky.
The Shaykh : Above, or right, left, front, or back?
The student: Above.
The Shaykh : Yes, above. Allah is the Greatest. Yes.