The Poet’s Challenge to the People of Distortion Regarding Their Interpretation of Some Attributes While Leaving Others, and Their Meanings of the Attributes of Rising Above, Speech, Descent, and the Hand, and the Refutation of Them
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The Shaykh : (may Allah have mercy on him), in this chapter he challenges these people who distort or interpret some texts while leaving others. He says to them: Distinguish for us between what is interpreted and what is not interpreted. As for you exercising your own judgment and saying, "This is interpreted and this is not," that is not accepted from you.
"So we say: Distinguish between what you have interpreted and what you have denied, a distinction made by one who possesses proof."
He says in the answer:
"What leads to likening Allah to creation, we do not interpret." Meaning, and what does not lead to it, we do not interpret.
"From reports and from the Qur'an." From reports about the Messenger of Allah (peace and blessings be upon him) and from the Qur'an, which is the speech of Allah (Glorified and Exalted is He), such as istiwa' (rising above the Throne). This is an example of what leads to likening Allah to creation.
"Like istiwa' (rising above the Throne) and speech, thus the word 'descent' is like the word 'two hands'."
These are four examples. Regarding Rising Above, he says: If we affirmed it, it would lead to ascribing a body to Allah. If we affirmed Rising Above in its true meaning, that would lead to ascribing a body to Allah, because if you say "So-and-so rose above so-and-so," it necessitates that the first is a body, just as the second is a body, and this leads to ascribing a body to Allah. Likewise, regarding Speech: if we affirmed Speech with letters and sound, that would necessitate ascribing a body to Allah, because Speech with letters and sound requires an instrument: a tongue, lips, places of articulation, and the like. This necessitates that Allah be a body. Likewise, regarding the Two Hands and Descent: they say that Descent from one thing to another does not occur unless the one descending is a body. So if we affirmed the Descent of Allah to the lowest heaven, for example, it would necessitate that He be a body. And likewise the Two Hands: Allah has affirmed for Himself two hands. He said, the Exalted:[Al-Ma'idah 5:64] And He said, addressing Iblis: [Sad 38:75] They say it is impossible to affirm for Allah two real hands, because that necessitates ascribing a body to Allah. What is the intended meaning according to them? All of these are interpreted by them. Rising Above means dominion. Speech means mental speech, or created speech according to the view of the Mu'tazilah. Descent means the descent of the command; it descends to the lowest heaven, meaning His command descends to the lowest heaven, His mercy descends, an angel from His angels descends. And glory to Allah the Great, how dare they say this, when the one who spoke it was Muhammad, the Messenger of Allah (peace and blessings be upon him)? Jami` at-Tirmidhi 3498Sahih (Darussalam) Is it possible for the command to say, "Whoever calls upon Me, I will respond to him"? And Allah, who can imagine the command saying this speech, when it is a command? No doubt his mind is not with him. Is it possible for an angel from the angels of Allah to say, "Whoever calls upon Me, I will respond to him; whoever seeks My forgiveness, I will forgive him"? If an angel from the angels said this, he would claim for himself that he is a god, and it is impossible for the angels, who are the honored servants of Allah, to say what necessitates that they be gods. But, and we seek refuge in Allah, when a person has desire, he strays from guidance. So likewise the Two Hands: they say the intended meaning of the hand is power. The Arabs say: "I have no hand in that" meaning I have no power in it. But how can we say this, when Allah says: [Sad 38:75] With My hand. If the hand were power, there would be no difference between Adam and Iblis, for Iblis was created by the power of Allah. Then power cannot be pluralized. The power of Allah is a great attribute measured by how, not by quantity, is it not so? And the Two Hands are measured by quantity. Does Allah (Mighty and Majestic) have two powers? He has a power measured by how, which nothing can overpower. [Fussilat 41:15] And the refutation of their speech has passed us by often; it is very clear. But they say these can be interpreted, so we interpret them. So the author says:
"For these are attributes of a created body, which is not fitting for the One, the Bestower."
These are attributes of a created body. He is pointing to Rising Above, and to what? Speech, and to Descent, and to the Hand. It should not be, meaning the body, for the One, the Bestower. "Should not be" here means it is impossible, meaning it is impossible. So we say to him: You are contradicting his speech. You also described Him with what leads to ascribing a body to Allah and being created, for you described Him with hearing.
"So we say: Distinguish between what you have interpreted and what you have denied, a distinction made by one who possesses proof."
He says in the answer:
"What leads to likening Allah to creation, we do not interpret." Meaning, and what does not lead to it, we do not interpret.
"From reports and from the Qur'an." From reports about the Messenger of Allah (peace and blessings be upon him) and from the Qur'an, which is the speech of Allah (Glorified and Exalted is He), such as istiwa' (rising above the Throne). This is an example of what leads to likening Allah to creation.
"Like istiwa' (rising above the Throne) and speech, thus the word 'descent' is like the word 'two hands'."
These are four examples. Regarding Rising Above, he says: If we affirmed it, it would lead to ascribing a body to Allah. If we affirmed Rising Above in its true meaning, that would lead to ascribing a body to Allah, because if you say "So-and-so rose above so-and-so," it necessitates that the first is a body, just as the second is a body, and this leads to ascribing a body to Allah. Likewise, regarding Speech: if we affirmed Speech with letters and sound, that would necessitate ascribing a body to Allah, because Speech with letters and sound requires an instrument: a tongue, lips, places of articulation, and the like. This necessitates that Allah be a body. Likewise, regarding the Two Hands and Descent: they say that Descent from one thing to another does not occur unless the one descending is a body. So if we affirmed the Descent of Allah to the lowest heaven, for example, it would necessitate that He be a body. And likewise the Two Hands: Allah has affirmed for Himself two hands. He said, the Exalted:
And the Jews say, "The hand of Allah is chained." Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills.
وقالت اليهود يد الله مغلولة غُلت أيديهم ولُعنوا بما قالوا بل يداهُ مبسوطتان ينفق كيف يشاءwhat prevented you from prostrating to that which I created with My hands? Were you arrogant [then], or were you [already] among the haughty?"
ما منعك أن تَسجد لما خلقت بيدي أستكبرت أم كنت من العالينOur Lord descends every night to the nearest heaven, until the last third of the night remains, so He says: ‘Who is calling upon Me so that I may answer him?
ينزل ربنا إلى السماء الدنيا حين يبقى ثلث الليل الآخر فيقول من يدعوني فأستجيب لهto that which I created with My hands
لما خلقتُ بيديDid they not consider that Allah who created them was greater than them in strength?
أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَهُمْ هُوَ أَشَدُّ مِنْهُمْ قُوَّةً"For these are attributes of a created body, which is not fitting for the One, the Bestower."
These are attributes of a created body. He is pointing to Rising Above, and to what? Speech, and to Descent, and to the Hand. It should not be, meaning the body, for the One, the Bestower. "Should not be" here means it is impossible, meaning it is impossible. So we say to him: You are contradicting his speech. You also described Him with what leads to ascribing a body to Allah and being created, for you described Him with hearing.