Wahabism and Monotheism الوهابيه و التوحيد

Chp 2 Trends Towards Verses and Hadiths of Divine Attributes

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Since first century four or more schools were originated due to the Sunnis' engagement in admissibility in hadiths of Allah's optical seeableness. These ideological schools were come forth a long time before emergence of their jurisprudential schools. Up to now these ideological trends prevailed masters and followers of these jurisprudential schools.

The first trend is school of interpretation. This school is almostly the nearest to Ahlul-Beit's sect. Its basic sentiment is regarding the decisive Verses of Allah's oneness such as (Nothing like a likeness of Him;) and (Visions comprehend him not.) as the base of promoting Allah the Exalted against unfitting affairs. It also tends to represent any text signaling at Allah's corporeality or optical seeableness in a way harmonizing intellectual judgments and other Quranic and prophetic texts. It seems that followers of this school are forming the majority among the former as we ass the recent Sunni scholars. Philosophers and Mutazilites enter under this class. It is the trend adopted by Ahlul-Beit; the Prophet's household (peace be upon them).

The second trend is school of commendation. Followers of this school abstain from construing Quranic and prophetic texts respecting the divine attributes. They commend their meanings to God. This trend is followed by most of the former narrators and few of the recent.

The third trend is school of extrinsic meanings. Followers of this school suspend the extrinsic meanings of the divine texts. They believe that Allah the Exalted has material hand face leg and rim. Christians and Jews adopt this trend. Ka'bulAhbar Wahab Bin Munebbih and their associates took the task of publicizing this trend among Muslims. It became the formal trend adopted by

12. Ahlul-Beit stands for the Prophet's progeny, and their sect is Shism.

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the ruling regimes in the Umayid reign. Hanbalites as well as part of the Asharists adopted that trend. Ibn Teimiya and Wahabists attempted at attaching this trend to the worthy ancestors and Sunnis.

The fourth trend is school of commuters vacillators and the perplexed. Models of such three categories have been rendered in our Al-Aqa'idulIslamiya Volume One.

The name 'Metawila' interpreters commonly used in Syria Palestine and Egypt at describing the Shias was seemingly originated from the corporalists who ruled of the Shias' atheism. They also ruled of atheism of Muslims apart from their sects whose course was finding suitable representation for the Quranic and prophetic texts.

Although majority of Sunnis our brothers are 'interpreters' the name of 'Metawila' with all of its ill meanings and effects was stuck to the Shias the wronged. The description 'Mitwali' gave an idea in mentalities of the Shias' rivals worse than that of 'kafir'- disbeliever.

The following is a rather detailed submission of these trends.

SCHOOL OF INTERPRETATION

Followers of school of interpretation who form majority of scholars allege that it is normal that every idiom should be interpreted in the most suitable way. An utterance is exposed pursuant to its real meaning unless there is a pronunciational or intellectual obstacle against appropriating. Only then metaphorical meaning is adapted according to principals of discourse experienced by specialists.

The Arabic is highly remarkable in rhetoric and eloquence due to various expressive styles of metaphor metonymy allegory simile etc. Thus the Prophet's companions and their associates dealt with expressions of the Holy Quran and hadiths on this basis. They appreciated that texts appearances of which contrast Allah's divine exaltation were metaphoric listed under comparing the percipient to the materialistic so that Allah's attributes and deeds would be evidently conceived by ordinary mentalities. They decided the unintendedness of susceptible appearances of such divine texts. Hence metaphor should be referred to for interpreting. In God's saying (The hand of Allah is above their hands. 48:10) neither the organic hand nor is any akin thing had by Allah is intended. He the Exalted alludes that the other party of allegiance of fealty altogether with His propensity prevalence and elevation is higher than the previous. As a matter of fact this is very natural in any language. In our daily speech expressions of gratitude are said as an answer for those who address at you "You have done a heartbreaking job." Immediately it is understood that a heartbreaking job is a deed of an expressive value that it affected emotions. It does not mean that due to that job spears or bullets were

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sent to hearts that made them breakable. Hearts however cannot be broken materially.

EYAD THE JUDGE ASSERTS THE MUSLIMS' UNANIMITY ON INTERPRETATION

In his Sharhu Sahihi Muslim volume 3 part 5 page 24 AnNawawi records:

Eyad the judge states:

Including jurisprudents and hadithists Muslims unanimously rest upon that the skyey phenomena mentioned in the Holy Quran should not be taken for their preliminary meaning of their aspects. The entire Muslims found interpretation for such expressions.

AnNawawi in volume 5 part 9 page 117 of the same reference records the following:

Eyad the judge states:

Al-Marizi interprets 'Yadnu'- come close-mentioned in the Holy Quran as coming close of His mercy and dignity. It does not stand for the material closeness which is connected to distance and contiguity.

In Jami'ulAhadithilQudsiyyeti MinesSihah part 1 page 74 the following is recorded:

AnNawawi: This is one of the divine attributes texts. Two trends are regarded to the idea of this text. Trend of majority of theologists and a good number of the worthy ancestors is that the most fitting interpretation should be found for explicating such hadiths. Hence Malik Bin Anas interpreted the most suitable meaning. He stated "His mercy and affairs or angels are the things descended in stages."

On page 160 of part 1 of the same reference the following is written down:

The ever first matter to be believed is promoting Allah the Exalted against qualities of His creatures. Believing in a contrary matter is actually prejudicing faithfulness. Unanimously the entire master Muslims agreed upon the fact that it is imperative to believe in the unintendedness of the extrinsic meanings thrown by Quranic Verses respecting Allah's attributes and ascribing material attributes to Him the Exalted. It is inapplicable to accredit the apparent meanings of Quranic Verses to Allah the Exalted.

The following is recorded in part 1 page 167 of the same reference:

In his Sharhul-Ahadith Al-Mazini states:

This is among the matters obligatorily interpreted. It comprises God's having a hand. This may lead to the Lord's corporeality and limitedness.

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In Siyeru A'laminNubela part 8 page 243 AtThehbi states:

AtTufi: Scholars and regardable individuals unanimously agreed on the metaphoricality of this expression and the metonymically statement of Allah's giving victory aid and support to His slave. He the Exalted corresponds His divine Entity to instrumentalities used by His slaves. "By through Me he perceives. By me he sees. By me he strikes. By me he walks." This is a piece of a hadith.

For Wahabists as it will be detailedly debated soon they rule that interpretation of the Holy Quran and hadiths is wholly deviation from God's right path and atheism. Correspondingly they must have ruled of the deviation and atheism of all of those who interpreted including Ibn Khuzeima their master in conception of Allah's corporeity. Bin Baz however advises of reviewing Ibn Khuzeima's books.

IBN KHUZEIMA INTERPRETS THE HADITH "GOD CREATED ADAM ON HIS LOOK."

Sunnis our brothers narrate:

As he heard a man revile at a friend by saying "Deformed be your look and its like." the Prophet (peace be upon him and his family) addressed at him "Seek not deformation of his look. God had surely created Adam on his look."

Some of the Prophet's companions adhered to this saying claiming its concordance to the Jews' conception of Allah's creating Adam on His divine look. This means that mankind's look is as same as Allah's. We the Shias followed our imams (peace be upon them) who assert that the Prophet's intendment was "The look of the man you are deforming is as same as the look of Adam." Hence the pronoun in 'his look' refers to the addressee not God the Exalted.

A good number of Sunni scholars agreed with us in this question. Ibn Khuzeima the criticizer of Aisha and the so called 'the grand master' who embraces fanatically conception of Allah's optical seeableness was one of those scholars involved.

In His AtTawhid page 37 Ibn Khuzeima says:

Some of the unacquainted misthought that 'his look'- intended in the hadith involved refers to Allah. The Beneficent our Lord be more exalted than being intended. The pronoun 'his' in fact refers to the reproached man. The Prophet (peace be upon him) intended that that reproached's look was the same chosen by Allah to be Adam's. As the reviler was censured by the Prophet for imputing deformation to his acquaintance's face and those bearing the same this means he imputed deformation to Adam's face since his sons' faces are as same as his. God's mercy be upon you perceive this point in this form so that you should

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evade errors and misunderstanding otherwise you will be deviating the right path by adopting for conception of Allah's corporeity that is actual deviation.

An expression more ambiguous than that reported by Abu Hureira was mentioned in another report:

Yousuf Bin Musa: Jarir: Al-Amesh: Habib Bin Abi Thabit: Atta Bin Abi Rebah: Ibn Omar:

The Prophet (peace be upon him) said "Impute not deformation to faces. Sons of Adam were created on the look of the Beneficent."

AtThawri reported the same wanting uninterrupted documentation.

Abu Musa Mohammed Bin Al-Muthenna: Abdurrahman Bin Mahdi: Sufian: Habib Bin Abi Thabit: Atta:

The Prophet (peace be upon him) stated "Deformation should not be imputed to faces. Sons of Adam were created on the look of the Beneficent."

By this expression a famous scholar who should not surmise knowledge was perplexed. They misthought that attaching 'the look' to 'the Beneficent' is a sort of attaching attributes of entity. Yet this is a big mistake and an ugly statement comparable to that of the anthropomorphists. May God protect Muslims and us against their statements!

As much as I can perceive regarding interpreting this report providing authenticity of communication is proved there are three points of error. First AtThawri contrasted Al-Amesh in documentation. He relate without referring to Ibn Omar. Second Al-Amesh is fabricator. He could not receive the report directly from Habib Bin Abi Thabit. Third Habib is also fabricator. He could not receive the report directly from Atta. Assuming authenticity of documentation of the report it may hint at the idea that attaching 'the look' to 'the beneficent' is a sort of attaching creation to the Creator. Creatures are attached to the Beneficent since He was the Creator. Similarly looks are attached to the Beneficent the Creator. This is clear by God's sayings (This is Allah's creation but show Me what those besides Him have created. 31:11). Allah attaches creation to Him since He was the creator.

(This will be as Allah's shecamel for you a sign. 7:73). Allah attached the shecamel to Him. He added (Leave her to pasture on Allah's earth).

(They shall say: Was not Allah's earth spacious so that you should have migrated therein? 4:97)

(Surely the land is Allah's; He causes such of His servants to inherit it as he pleases. 7:128). Allah attached the land to Him since it was He the Creator.

(-Allah's nature- The nature made by Allah in which He has made men. 30:30). Allah attached that nature to Him as He made people in. God has not attached

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to Him two attached items; one attachment of entity and the other is that of creation.

For evading errors you should understand these two meanings. Considering the authenticity of communicative documentation of the report sons of Adam were created according to the look created by the Beneficent when He first created and puffed spirit in Adam. Allah the Exalted says (And certainly We created you then We fashioned you. 7:11).

The following narrative is a good evidence on accuracy of the interpretation we have recently rendered:

Abu Musa Mohammed Bin Al-Muthenna: Abu Amir AdulMelik Bin Omar: Al-Mughira Bin Abdirrahman: AbuzZinad: Musa Bin Abi Othman: his father: Abu Hureira:

The Prophet (peace be upon him) stated "Allah created Adam on his look. His was sixty yard longetc."

Owing to its concordance to logic and our sect we the Shias admit Ibn Khuzeima's interpretation involved. Wahabists however adopted for hadith of 'on the look of the Beneficent'. They alleged that Omar the caliph admitted the Jews' claim Allah's creating Adam on according to His divine look. So they opted for a (god) of a look of mankind!!

SAMPLES OF ANNAWAWI'S INTERPRETATION

In Sharhu Sahihi Muslim part 2 page 116 AnNawawi states:

"he keeps on supplicating God till this causes God to laugh" Scholars determine that God's laughter is an expression of His satisfaction with His slave's act His affability to him and attiring the slave with His grace.

In the same reference part 10 page 249 AnNawawi says:

(Release of Allah's hands) stands for His ability. Since people's acts are usually done by hands Allah opted for this organ for promoting the significance intended.

In the same reference volume 2 part 3 page 12 AnNawawi states:

"O Apostle of Allah! Have you seen your Lord?" asked Abu Dherr. "He is brilliance. How can I see brilliance?!" answered the Prophet. This implies that Allah's curtain is brilliance that cannot be seen. Eyad the judge asserts "It is impossible to regard Allah's entity as a brilliance that is a corporeality. Allah the Praised the Exalted is excellently elevated against being so.

In the same reference volume 4 part 7 page 6 AnNawawi says:

The Prophet (peace be upon him) stated "Our Lord descends to the lowest heavens every night." Two conceptions vex this saying. First majority of the

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worthy ancestors and some of theologists claim that it is right as much as it conforms to Allah the Exalted. Aspect of the saying is unintended. Allah is promoted against having His creatures' qualities. Second this saying is metaphoric.

In the same reference volume 4 part 7 page 98 AnNawawi records:

"the beneficent should take with the right hand" Al-Maziri claims that such statements are subject to customary expressions. Taking with the right hand is an expressive phrase that stands for Allah's admissibility to the alms. Allah the Exalted is excellently promoted against being a corporeality.

In the same reference volume 6 part 12 page 212 AnNawawi writes down:

Eyad the judge declares:

Good conditions and sublime standing are the real meanings of being to the right of Allah.

Ibn Arafa:

Coming from the right side implies the very suitable side.

In the same reference part 8 page 16 AnNawawi states:

"The just shall be on rostra of brilliance to the right of Allah. Allah's both hands are right."

Ibn Arafa explicates: The second expression draws attentions to the fact that 'the right' intended is not that limb.

In the same reference part 8 page 44 AnNawawi records:

Al-Mawardi states: God's indignation mentioned in the Prophet's saying stands for rage. This is by reason that indignation is not ascribed to Allah the Exalted and Praised.

On page 132 part 17 volume 9 of the same reference AnNawawi records:

Regarding explaining Ibn Omar's narrative of Allah's corporeality Eyad the judge states: We do believe in Allah the Exalted and His divine attributes. We do not resemble Him to anything. The Prophet's clutching and opening his fingers is a representation of grabbing extending and gathering creatures. It is also a representation to the grabbed and the extended; that are heavens and earths. It does not indicate to attributes of grabbing and extending that are attributes of Allah the Grabber the Extender. 'Release of Allah's hands' stands for His ability. Since people's acts are usually done by hands Allah opted for this organ for promoting the significance intended.

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On page 60 part 17 volume 9 of the same reference AnNawawi records:

The Prophet (peace be upon him) said "Allah is more blissful for His slaves' repentance." Scholars explained Allah's bliss by His satisfaction. For assuring significance of satisfaction in receivers' minds expression of bliss was used.

On page 182 part 17 volume 9 AnNawawi states:

The Prophet (peace be upon him) stated: "The hell shall not be saturated unless Allah the Blessed the Elevated lays His leg in."

This is one of the most famed hadiths of divine attributes. Scholars were of two variant opinions regarding its exegesis. First interpretation of these words should be neglected. The extrinsic meaning however is not intended since there is a suitable meaning involved. This opinion is adopted by majority of the worthy ancestors and a good number of theologists. Eyad the judge says:

The most apparent interpretation of this hadith is that they are people who deserved and were created for the hell. It is essential to pass over the surface of the text since it is decisively evidential that limbs are impracticably ascribed to Allah the Exalted.

On page 44 part 10 of the same reference AnNawawi states:

Regarding the Prophet's saying "Allah created Adam on his look." this is one of hadiths of divine attributes. Some scholars discard stating any interpretation claiming that they believe it but there should be a more suitable meaning since the surface is not intended. This opinion is adopted by most of the worthy ancestors. It is however the most cautious and appropriate. Another opinion states that such texts should be interpreted on bases of promoting Allah the Exalted against such descriptions.

On page 200 of Riyadhus-Salihin AnNawawi records:

On Resurrection Day believers shall be close to their Lord. This closeness expresses dignity and benevolence. It does have nothing to do with distances. Allah the Praised is promoted against distances.

WAHABISTS DISCARDED ANNAWAWI'S MASTERY

Wahabist committee of issuing verdicts part 3 page 136; Question 12 Verdict 4264:

Q. Some claim AnNawawi's resting upon Asharism in questions regarding the divine names and attributes. Is this true? What is your proof? Is it acceptable to provide such questions regarding scholars? Some claimed that in his book titled 'BustanulArifin' AnNawawi proves his being Sufi. To which extent is this claim true?

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A. Regarding the divine attributes AnNawawi had a number of errors in which he rested upon course of the interpreters. Hence he is disregardable in this affair. It is obligatory to adhere to sayings of AhlusSunna(13) concerning confirming the divine names and attributes mentioned in the Holy Quran and the infallible authentic traditions of the Prophet. It is also obligatory to believe in such names and attributes in a way becoming to Allah the Exalted passing over distortion denudation modification or representation. Hence it is imperative to apply God's saying (Nothing is like a likeness of Him; and He is the Hearing the Seeing.) and the like.

The Permanent Committee of Scholastic Searches and Issuing Verdicts.

MODELS OF INTERPRETATION OF Al-QASTALANI

On page 235 part 4 of IrshadusSari Al-Qastalani records:

Rage of creatures is a feeling engaging minds. It is unbecoming to ascribe such a quality to the Creator the Exalted. Thus this should be interpreted in a way fitting Allah the Exalted.

On page 319 part 5 of the same reference Al-Qastalani writes down:

Abu Hureira: The Prophet (peace be upon him) stated "Allah created Adam on his look."

This indicates that Allah suspends him on the look He had created on. This interpretation however is contrasted by another hadith "Adam was created on the look of the Beneficent."

On page 36 part 7 of the same reference the following is written down:

The judge: Regarding the Prophet's saying that Allah laughs to two men Allah's laughter however is a metaphoric expression. Corporealities only may laugh. Allah is promoted against being a corporeality. Satisfaction is the significance of laughter mentioned in the hadith.

On page 187 part 9 of the same reference Al-Qastalani says:

The descending mentioned in the hadith implies descending of God's mercy affair or angels. Al-Beidawi comments: It is proved by positive evidences that Allah is highly promoted against being a corporeality or occupying a definite space; therefore it is impracticable to credit transferable descending to Him.

On page 348 part 9 of the same reference it is recorded:

13. AhlusSunna stands for people of the Prophet's traditions. They are the Sunnis.

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The Prophet (peace be upon him) said: "Hell keeps on demanding with more till Lord of Dignity places His foot precedence in it." Some discussed that 'foot' in this regard refers to the most evil people God had prepared to be preceded to hell.

On page 250 part 10 he records:

Ire of Allah the Exalted stands for His desire to penalize.

On page 269 part 10 the following is written down:

God says (The hand of Allah is above their hands). God named the Prophet's hand as the hand of Allah since it advanced others'. Allah the Praised the Elevated is exaltedly promoted against having limbs and corporeal characteristics. Meaning of the Verse however is recognition that a covenant contracted with the Prophet (peace be upon him) is regarded as same as that contracted with Allah.

On page 388 part 10 Al-Qastalani states:

A man addressed at the Prophet (peace be upon him) that Allah holds the heavens with a single finger and the earth with another. The Prophet (peace be upon him) laughed to excess. These characteristics are impracticable to Allah the Exalted.

On page 391 part 10 the following is recorded:

God says (Then He settled on the Throne. 7:54). AhlusSunna state that Allah the Praised the Exalted describes Himself with 'on' which is one of attributes of Entity. Mutazilites state that the preposition stands for prevalence by means of power and pertinence. The corporalists claim that it indicates settlement.

On page 398 part 10 of the same reference Al-Qastalani records:

The Prophet (peace be upon him) stated "On Resurrection Day you tranquilly and peacefully shall see your Lord as clear as this moon." This means that you shall not wrong each other on that situation since the Lord shall be seen from every side. Allah is exceedingly promoted against being having a definite space. Simile here is for the view not the viewed.

God says (Looking at [waiting for] their Lord). Ways conditions and distances are nonexistent during looking at the Lord.

On page 402 part 10:

"he keeps on supplicating till this causes God to laugh". The matter intended is accomplice of laughter; satisfaction.

On page 420 part 10 Al-Qastalani records:

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God says (Then He settled on the Throne). It is wrong to explain 'the Throne' as a bench and 'settled' as an act of stability. This explanation is adopted by anthropomorphists. Allah the Exalted was being before the Throne when there was no space. Now He is as same as he was being. Moveableness is a characteristic of cosmoses.

On page 435 part 10 the following is recorded:

Abu Hureira: The Prophet (peace be upon him) stated "Our Lord the Blessed the Elevated descends to the lowest heavens every night." This means that He orders an angel of descending. Ibn Hazm interpreted that this act is done by Allah in the lowest heavens for commencing responding supplications. Ibn Khuzeima adds "At daybreak He returns to the Throne."

Al-Qastalani tries to say that Ibn Khuzeima adopt for corporalism as he states that Allah Himself descends and returns.

MANY OTHERS CONSENTED INTERPRETATION

In his AtTasihil Fi UlumitTanzil part 3 page 283 Ibn Jazi records:

Doctrinally imputing characteristic of being up to Allah the Elevated is dedicated to the meaning fitting His divine region not the meaning that may illusively refer to limitation.

AsSuheili in his ArRawdulAnif part 3 page 24 records:

IbnulLebban: Laying hands to Allah is a form of metaphor. He the Exalted the Praised is greatly promoted against having a limb.

On page 24 part 3 of the same reference AsSuheili records:

Attaching shadow to Allah the Elevated the Praised is a form of honoring. He the Exalted is promoted against having a shadow which is one of specifications of corporealities. Shadow of His divine Throne is intended. This is clear in Selman's report.

On page 48 part 3 of the same reference the following is recorded:

Significance of the Lord's laughter is pleasing to excess.

ArRazi's Al-Mettalibul-Aliya volume 1 part 1 page 10:

Philosophers agreed upon proving the existence of beings that are neither occupying certain spaces nor falling in a locale. Intellects souls and prime matters are examples of such beings. Like Muammar Bin Ebbad the Mutazilite and Mohammed Bin AnNuman the Rafidite(14) a good number of grand masters of Muslims' scholars opted for this conception.

14. Rafidism is a name Sunnis addressed at Shias. It stands for mutiny.

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Mohammed Bin AnNuman previously mentioned by ArRazi is Sheik Al-Mufid; one of the grand masters of Shias. Rivals of Shias accused him of opting for corporalism. ArRazi communicates Al-Mufid's opinion that there are beings selfsufficient from occupying spaces. Creator of these beings should be more willingly having this characteristic.

Ibn Hazm's Al-Fasl volume 2 part 2 page 167:

The Prophet (peace be upon him) stated "Hell keeps on demanding with more till Lord of Dignity places His foot precedence in it."

In this text 'foot' stands for precedence. This meaning is mentioned in God's saying (A footing of firmness with their Lord. 10:2). Hence meaning of the hadith is that Allah should fill in hell with people who preceded others in evildoing. The same is said about the authentic hadith "Allah created Adam on his look." This indicates that Allah had opted for the look according to which He created Adam.

MODELS OF RASHID RIDA'S UNRESPONSIVE INTERPRETATION

TafseerulMenar part 3 page 2201:

Some claimed impermissibility of resting upon other than the Quran and the uninterruptedly documented hadiths regarding the divine attributes. Single reports interpretation and narratives should not be admitted engaged and regarded in this question since these matters depend upon surmise.

This saying however is not that far away from fact except that it is disagreeing the worthy ancestors' apparent modes. These reports and narratives were admitted recorded and ruled of being authentic as the narrators were trustful. At any rate there are two answers to be provided for this question.

First followers of the Prophet's companions recognized by doctrinal proofs it is impermissible to accuse trustful individuals of fabrication especially in matters pertaining to the divine attributes. Refuting a report narrated by AsSiddiq Abu Bakr (God please him) for example and related directly to the Prophet (peace be upon him) is regarded as belying him and judging of his invention or inadvertence. On that account followers of the Prophet's companions admitted and communicated such a narratives accrediting them to Abu Bakr or Anas and directly to the Prophet (peace be upon him). From this cause it is provable by doctrinal evidences that paths to accusing the pious and the decent among the Prophet's companions of fabrication are totally blocked; how is it then obligatory to avoid accusing conjecture of reporters of single narratives? Similarly how is it obligatory to treat with surmise as same as the decent's reporting disregarding the fact that suspicion in some cases is a sin? The divine Legislator ordered of admitting communicating and publicizing reports of decent individuals. This does in no means suggest that personal surmise and conjecture should be admitted publicized and communicated. For

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that reason we are to say that whatsoever is reported by other than the decent concerning question of the divine attributes should be shunned and neglected. Reports of admonition and examples should be scrutinized accurately.

Second these reports were communicated by the Prophet's companions only after they had certainly heard from the Prophet personally. Their followers likewise admitted and communicated so. During their communication the followers had been wont to refer to the Prophet's companions before they refer to the Prophet (peace be upon him). They were honest. As each hadith had a definite point they neglected no single one except those bearing expressions that may convey a meaning opposite to the intended. As an example the following hadith is cited.

The Prophet (peace be upon him) stated: "Our Lord descends to the lowest heavens every night "

This hadith was communicated in this form for the purpose of urging on performing prayers and worshipping rites and practices. It has an enormous effect in driving towards night worship which is the most excellent. This great advantage would have been negative had this text been let pass. Such an advantage should not be negligible. For children and ordinary people the hadith may hint at Allah's practical descending. At any rate it is an easy duty for the educated to plant pictures of glorifying and promoting Allah against practical descending. A well-grounded may use the following style "Providing God's descending to the lowest heavens is for making us perceive His call this descending shall be useless since we could not perceive. The Lord however could have called at us from His Throne or the most elevated heavens."

This would make ordinary people understand nullity of practical descending. The following example can also be cited. It is futile for a man in the furthest west of the earth to advance just few steps for making a man in the east hear his call. This advancement should be reckoned with deeds of the insane. This amount however is so sufficient that ordinary people would understand the nullity of practical descending. It is also conceivable that corporealities are impracticable for Allah. This leads to the fact that impracticability of moveableness of other than corporealities is as same as impracticability of descending without moveableness.

This proves that advantage of communicating such reports is great while harm is scanty. This should by no means be equal to question of communicating personal surmise as truths.

Rashid Rida this well-educated exegesist was guided by his intellect to the very right! He could prove that the serious questions of beliefs should not be admitted by a single report series of its narrators is totally unrealizable. Avoiding this perplexity the well-educated exegesist submitted his mind to

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deeds of the worthy ancestors who ruled of obligation of admitting reports of a single companion even if concerning beliefs or contrasting the Holy Quran! On that account they admitted hadiths of Allah's descending and seeableness although each was related by a single narrator. They issued the obligation of admitting relations of definite individuals claiming Allah's giving orders of admitting such narratives. Correspondingly the ruled of obligation of denying fabrication making mistakes and inadvertence of such individuals. Finally they proposed denial of any contradiction between any two narratives related by two of the Prophet's companions.

As if he had not been acquainted of confusion troubles and conflicts broken out between Muslims due to the variant conceptions respecting beliefs it is noticeable how that exegesist alleviated mischances probably encountered by Muslims and sometimes their scholars owing to hadiths of corporalism and anthropomorphism. Such hadiths were the direct reason beyond publicity of reports and legends of the Jews Christians and Magi regarding the Lord's corporeity appearance and descriptions. Some of such fables suppose that Allah the short roughhaired breadless and youth descends to the lowest heavens on the back of a donkey. The most pious and godly individuals went on searching for the Lord inspecting the descriptions given among boys. They also fabricated stories about their meeting shaking hands and associating with the Lord. This is only a minute part of the misfortunes of corporalism and anthropomorphism opposed firmly by the Prophet's household Aisha and other virtuous companions of the Prophet. They confronted flamers of spark of this disaster warned Muslims against its dangers and demanded them with refuting and belying such matters.

Viewing at his saying "It is an easy duty for the educated to plant pictures of glorifying and promoting Allah against practical descending." we perceive how that exegesist allayed removal of effects and reports of corporalism. Had his claim been true why then it would have been impossible for scholars and philosophers to persuade corporalists and anthropomorphists of the other opinion? As a matter of fact those people could plant such misplaced beliefs in ordinary people's mentalities. In alike fashion had the matter been so easily let a well-grounded scholar plant Allah's elevation and exaltation against corporalism in the hearts of Ibn Teimiya Mohammed Bin AbdilWahab Bin Baz and Al-Albani and enlighten them with nullity of the practical descending.

Finally how did this well-informed exegesist espy that when Allah the Exalted intended to drive Muslims towards performing prayers and night worshipping rites He used a funny style "Every night I descend to the lowest heavens; therefore I order you of worshipping at night." This style duped and made them bear an illusive belief about the Lord.

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Reality of this matter is that Rashid Rida and his likes intend only to defend personality of Omar the caliph since he was the originator of Allah's corporeity and descending. What should we do then if it is not serviceable to defend such an unreasoning idea the caliph had taken in from Ka'bulAhbar's culture?

SCHOOL OF COMMENDATION AND FORBIDDING INTERPRETATION

As we have previously mentioned the Prophet's companions and their associates referred to rules of the Arabic during dealing with expressions of the Quranic and prophetic texts. Whenever there is an intellectual or expressional presumption metaphorical significances were preferred. They also referred to the Prophet (peace be upon him and his family) who spared no efforts in explicating intendments of Verses and hadiths. A curious view at their numerous usual inquiries addressed at the Prophet and his most knowledgeable companions concerning purports of Quranic and prophetic texts it is noticeable that some questions were customary inquisition to certain conceptions and judgments. Some in fact were purposed for defining a definite meaning personally intended. Others were the cause of decline and ignorance of their mental levels and rhetoric.

Before he departed them for good the Prophet (peace be upon him and his family) had nominated the reference they should rest upon. "I am leaving with you the two weighty things; Book of Allah and my progeny; my household."

Unfortunately they did not refer to these two things after the Prophet. Consequently various ideological problems were originated in the midst of Muslims. This was because of variety of references commenting on Quranic and prophetic texts. By the same token surmise conjecture exegeses and sayings of different companions of the Prophet or their followers were contrasted. Soon after contradictory hadiths all ascribed to the Prophet (peace be upon him and his family) emerged. In due course a group opted for trend of interpretation. Some scholars of the other sect issued verdicts of obligation of keeping silence in the face of exegeses so that they would keep their principal religion and evade committing a mistake in such a serious question. "Read them find not any exegesis and commend your affair regarding these questions to Allah the Exalted." This was the advice commonly provided for followers of this trend; trend of commendation.

This is the exact meaning of commendation and abstinence from interpretation. This school became a formal trend for majority of Muslims in time of publicity of contradictory exegeses and supporting hadiths. The foremost text respecting trend of commendation and forbiddingness of interpretation I could

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distinguish was that recorded by As-Suyouti who relates it to Malik and Sufian Bin Uyeina in AdDurrulManthour part 3 page 91:

Al-Beihaqi recorded: Abdullah Bin Wahab:

We were attending at Malik when a man entered and asked about the way of the Beneficent's settling on the Throne. For a considerable time Malik nodded the head down and shivered. Finally he raised his head and addressed at the man "(The Beneficent settled on the Throne) is as exactly as He had described. It is impracticable to ask 'how' about Him. This word is canceled for Him. In addition you are a heretic man!" Malik ordered of throwing that man out.

Al-Beihaqi recorded: Ahmed Bin AbilHawari: Sufian Bin Uyeina stated:

The exegesis of whatsoever is accounted as Allah's describing His Entity with is only reciting and acquiescing in it.

Al-Beihaqi recorded: Isaaq Bin Musa: Sufian Bin Uyeina stated:

The exegesis of whatsoever is accounted as Allah's describing His Entity with is only reciting. Saving Allah the Exalted and His Apostles (peace be upon them) none is admitted to interpret such matters.

AtThehbi's Siyeru A'laminNubela part 8 page 466:

Mohammed Bin Isaaq AsSagani Luwein:

As he was asked about hadiths regarding Allah's seeableness Sufian Bin Uyeina answered "They are right as long as we could perceive from our trustful and honest ones."

Ahmed Bin Ibrahim AdDawraqi: Ahmed Bin Nasr:

Importunately I insisted on Sufian Bin Uyeina seeking answers for my questions about the exegeses of the hadiths "Allah bears the heavens on a single finger." "Hearts of people are fixed between two of the Beneficent's fingers." and "Allah laughs if He is mentioned in marts."

"These hadiths are as they were conveyed. We recognize without commenting." Sufian answered.

AtThehbi's Siyeru A'laminNubela part 10 page 505:

Abu Mohammed Bin Alwan: Abdurrahman Bin Ibrahim: AbdulMughith Bin Zuheir: Ahmed Bin Ubeidullah: Mohammed Bin Ali Al-Ashari: Abul-Hassan AdDarqutni: Mohammed Bin Mukhalled: Al-Abbas AdDawri:

Having mentioned hadiths of Allah's optical seeableness the Chair place of the two feet laughter and previous space of the Lord Abu Ubeid Al-Qasim Bin Selam commented "These are authentic hadiths conveyed by hadithists and

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jurisprudents one another. For us these are doubtless. If an interpretation of the way of our Lord's laughter and place of feet is required we should answer that we neither have an exegesis nor did we hear anyone interpret."

INDICATIONS OF THE COMMENDERS' TEXTS

Many substances are shown from texts rested upon by the commenders. The following are the most remarkable:

First school of commendation came after that of interpretation.

Second generation of the Prophet's companions were totally dependent on the Prophet's presence among them. They were either questioning him or not. The same thing occurred to the caliphs and their words or imams of the Prophet's household (peace be upon them) and their words.

Third majority of followers of the Prophet's companions depended upon interpretation or commendation. The third and fourth generations were almostly commenders that this was taken as the formal trend of hadithists facing Shias and Mutazilites who were interpreters.

Fourth commendation was nearly dedicated to the divine attributes and reports such as Allah's settling on the Throne laughter and ire. Attributes of operations were approximately interpreted.

Fifth it is unnecessary for commenders to leave interpretation at all. Commendation and interpretation could be opted according to the question involved.

As we have previously referred to on page 187 part 9 of IrshadusSari Malik the master says:

The descending mentioned in the text implies descending of God's mercy affair or angels.

On page 91 part 3 of AdDurrulManthour Malik's relying upon commendation in question of Allah's settling on the Throne is recorded. Question of Allah's settling on the Throne was largely distorted and adopted by the corporalists as an evidence.

Commendation and interpretation followed one of two matters. First recognizing the narrator who is usually one of the Prophet's companions who communicate the significance of the text involved. Second existence of an authentic hadith that is irrefutable and untranslatable on bases of reasoning.

JURISCOUNSULT OF Al-AZHAR RECKONS THE COMMENDERS WITH THE INTERPRETERS

Sheik Salim Al-Bishri used the name of interpreters to the entire commenders. Because they denied the divine attributes' having definite points and material

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significances without mentioning the very intendment they are ruled as general interpreters. Sheik Al-Bishri named the late commenders as particularized interpreters since they denied material significances and identified the exact intendments of allegorical Quranic and prophetic texts.

In his missive entirely provided in Chapter Seven Sheik Al-Bishri says:

Such questions are classified as conjectural phenomena that are not opposite to the absolute decisive evidences referring to nonexistence of the Lord's definite space and locale. Obligatorily such questions are interpreted and based upon accurate predicates admitted by evidences and legal texts either generally without identifying the exact intendment or particularly by identifying predicates and their intendments. The first however is attitude of the worthy ancestors while the latter is the late's."

REASON BEYOND FORBIDDING EXEGESIS AND INTERPRETATION

A good deal of scholars asserted that the reason beyond the worthy ancestors' commending Verses and hadiths of the divine attributes to the Lord had been a sign of their analytical deficiency and anticipation of erring. This situation in fact should be naturally adopted by every reverent scholar intending to surpass his limits.

Jami'ulAhadithilQudsiya part 2 page 46:

In addition to our believing in Allah's being exaltedly promoted against any unfitting saying Verses and hadiths of divine attributes should be totally believed and credited according to conception of commendation adopted by the worthy ancestors. Since the late's sayings involved require a considerable amount of knowledge to understand we would better ensue conception of the worthy ancestors so that dangers would be evaded. False interpretation of words of Allah and His apostle is a horrendous danger.

Reason beyond the analytical deficiency intended by scholars is not scarcity in scholastic levels since most of scholars enjoyed penetrating mentalities. The reason is that narratives of practical descending seeableness anthropomorphism and corporeity of Allah publicly advertised by the ruling authorities were contrary to intellects and the Holy Quran and each other. Such narratives repudiated reasonable interpretation. Owing to authenticity of such narratives on their criteria they had to admit and commit themselves to. The best solution they could attain had been stopping at relating these narratives and absconding from finding exegeses. They ruled of obligation of believing without inquiry.

It is as a matter of fact a perceptible circumstance that Sunni scholars our brothers admit contraposition and commit themselves to believing in it. Moreover this question is not the only in this regard. Numerous questions

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received by the worthy ancestors and delivered to the generations with full admission and believing without providing any evidence or exegesis.

The principal concern beyond such an impetuous admission and every contradiction noticed in Islamic rulings and conceptions was the discrepancies arisen just after the Prophet's decease. It was asserted by the formal situation adopted by Sunnis our brother when they declared the ultimate decency of the entire companions of the Prophet (peace be upon him and his family). Contradiction is an inevitable result attained by acceding to contrasted groups. Perplexity likewise is an unavoidable result of committing to partners differing with one another.

Doors to solving contradiction would have been opened before Muslims if they majority of this nation and ruling authorities had confessed of the Prophet's companions' having been engaged in discrepancies to the degree that they exchanged charges of atheism and killed one another. They should have conceded to the fact that the Prophet (peace be upon him and his family) had foretold of some companions' being in Hell. He had also told that some of his companions would not be seen by him and would not see him because they would change to the other side just after his decease. Finally they should have declared that Muslims individually should exert all efforts for scrutinizing the most virtuous and trustful individuals among the Prophet's companions and leaving the others' affairs to Allah the Exalted.

On the contrary the Prophet's companions were imposed on Islam in spite of their contrast. According to personal desires they forbade Muslims from putting any question or wonderment about the Prophet's companions.

We aim at exhibiting two matters. First contradiction in narratives of the divine attributes is in the surface only. The factual contradiction falls in resting upon a definite individual in the entire questions of religion. Second corporalists and anthropomorphists capitalized on silence imitated by the commenders. They alleged that the real reason beyond commendation was their abstinence from publicizing the cerebral exegeses of the divine attributes texts that they totally had been acquainted with. This is the worst category of distortion. It is using words for interpreting silence and misapplying commendation for interpreting commendation.

SCHOOL OF CORPORALISM

This attitude was adopted by those who forbade interpretation and commending to Allah the Exalted and imposed the extrinsic meaning of expressions. They opted for material meanings.

Seemingly they differ little but greatly from the commenders. The latter adopted an attitude of abstinence from interpreting the divine attributes while

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resting upon extrinsic meanings is ruled as a declaration of opting for corporeal meanings.

For the commenders the expression 'hand of Allah' does neither refer to ability as the interpreters claim nor does it refer to that material organ as the corporalists claim. They abstain and halt before they discuss the meaning of such an expression.

Commenders occasionally deny and rule of unintendedness of the corporeal appearances since they rule that meanings are commended to Allah exclusively. This has been obviously shown through AnNawawi's previous opinions.

Corporalists rule of obligation of opting for the actual meaning not the metaphoric of hand. They were so daring that they denied existence of any metaphoric style in the Holy Quran as well as hadiths. Hence they canceled metaphor of the Arabic since the Quran and hadiths pursued the exact linguistic rules and expressions of this tongue.

During discussion they expound that Allah has a corporeal hand but different from that possessed by humans. They do believe that Allah has organs like a hand a leg an eye and so on. Nevertheless they only declare that Allah's organs are different from ordinary ones since they do believe that Allah's look is as same as humans; therefore he should have the same limbs and organs. Later on this shall be proved through their words.

FIRST EMERGENCE OF CORPORALISM

Rivals of Shias misalleged that Husham Bin Al-Hakam had been the first man who provided conceptions of Allah's corporeity. Husham is a Shiite theologist and one of disciples of Imam Ja'far AsSadiq (peace be upon him). He died in 200 A.H.

In his Ussoulu Matheb Ashi'etilImamiya part 1 page 529 Dr. Nasir Al-Qifari the Wahabist records:

SheikhulIslam Ibn Teimiya identified the first man who took the charge of this terrible forgery. He said "Husham Bin Al-Hakam was the first man in Islam whom was known as the originator of the saying that Allah is a corporeality. (MinhajusSunna part 1 page 20.)"

On page 5301 part 1 of the same reference Al-Qifari records:

Anthropomorphizing Allah is a trend existed at the Jews and found its way to Shias. Shism was the habitation of foes of Islam and its people. The first man who committed this great forgery was Husham Bin Al-Hakam from whom this conception transferred to others ascribed as immoderate and aberrant.

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Masters of the Ithnasharites(15) went on defending such devious individuals commonly known as seditious and evildoers. They also attempted to find interpretation and belie each heresy imputed to such individuals. Al-Majlisi says "Obstinacy might be the only motive adopted by the dissidents' ascribing these two sayings to those people."

Concerning denial asserted by some of Shias this is not strange. Their habit was gainsaying obvious realities and trusting evident mendacities. Shias' supporting those individuals is not inexplicable since things usually defend their classes. They defended their associates. A faction of them went on exonerating the eminent disorderly ones whose evildoing dissension and deviation had been too widespread to be concealed.

Had Al-Qifari taken a look at Al-Bukhari's book of hadith besides many other references of hadith he would have practically perceived with hands before eyes that saying of anthropomorphism had been come forth since Aisha's time. KabulAhbar and his party arose ideas and origin of this conception in the reign of Omar the caliph. This means that before the birth of Husham Bin Al-Hakam's Abavus grandfather this conception was prevailed among Muslims. References of Sunnis our brothers recorded (authentic) hadiths of the Divine Throne's cracking fracturing and snapping due to the heavy weight of Allah the Exalted.

Al-Heithami's Majma'uzzawa'id; part 1 page 83:

Omar: A woman sought the Prophet's supplicating God to enter her to the Paradise. The Prophet glorified the Elevated and blessed Lord and stated "His Bench extended to the heavens and the earth. Its cracking is as same as cracking of the new saddle used by a heavy man."

Al-Bezar relates it with series of trustful men relied by the most authentic books of hadith.

On page 159 part 10 of the same reference the compiler says:

Saving Abdullah Bin Khalifa Al-Hamadani the trustful the hadith previously provided is written down in Abu Yali's Al-Kabeer and ascribed to series of trustful men relied upon in the most authentic books of hadith.

On page 373 the compiler of Kenzul-Ummal rules of authenticity of the hadith involved. Its authenticity is also asserted on page 466 part 2 of the same reference.

As-Suyouti's AdDurrulManthour part 1 page 328:

15. Ithnasharism is another name called at Shias who believe in imamate of twelve imams.

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Abd Bin Humeid and Ibn Abi Asim (in his AsSunna) and Al-Bezar and Abu Yali and Ibn Jarir and Abusheik and At-Tabarani and Ibn Merdawayih and Addiya (in his Al-Mukhtara); all record the following:

Omar relates: A woman sought the Prophet's supplicating God to enter her to the Paradise. The Prophet glorified the Exalted and Blessed Lord and stated "His Bench extended to the heavens and the earth. Its cracking is as same as cracking of the new saddle used by a heavy man. Less than four fingers only remains."

Ad-Deilami's FirdawsulAkhbar part 3 page 86:

Omar Bin Al-Khattab stated:

Allah settles on the Throne so heavily that a cracking as same as that of a new can be heard.

Al--Khatib's Tarikhu Baghdad part 1 page 295:

Abdullah Bin Khalifa: Omar Bin Al-Khattab stated:

Allah settles on the Throne so heavily that a cracking as same as that of a new saddle can be heard.

Al-Khatib's Tarikhu Baghdad part 4 page 39:

Jubeir Bin Mohammed Bin Jubeir Bin Mutim: his father: his father:

"O Apostle of Allah! Souls have striven children starved and wealths lost. Seek your Lord's watering us with rainfall. We do seek Allah's intercession to you and your intercession to Allah." a Bedouin orated. The Prophet (peace be upon him) went on uttering 'praised be Allah' severally that the attendants were bewildered. Then he added "Woe is you! Do you realize Allah? His divine concern is greater than anyone's interceding in His affairs. He is aloft His heavens on His Throne. A dome covers His throne that cracks as same as a new saddle under a heavy man."

Ad-Deilami's Firdawsul-Akhbar part 1 page 219:

Ibn Omar: Allah the Exalted has surely crammed in His throne. From every side of the Throne four fingers of Him the Beneficent remain.

It seems that Abdullah Bin Omar made the Divine Throne four fingers larger than the Exalted Beneficent. Pursuant to authentic narratives Adam who is sixty or seventy arm long was created as same as Allah's look; therefore each finger of their (lord) should be longer than a meter!

Abu Dawud's book of hadith page 418:

"His Throne forms a dome over His heavens. It makes sounds of cracking as same as those made by a new saddle under a heavy man."

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Ibn Bashar: "Allah is on His Throne. His Throne is on His heavens"

The same hadith is related by Abdul-Ala and Ibnul-Muthenna and Ibn Bashar. They referred it to Yaqub Bin Utba and Jubeir Bin Mohammed Bin Jubeir: his father: his father.

Yahya Bin Muin and Ali Bin Al-Madini in addition to others admitted the documentation of Ahmed Bin Sa'eed and regarded as the most authentic. Ahmed records that a good group of narrators relate the Ibn Isaaq's report. The same version was rested upon by Abdul-Ala IbnulMuthenna and Ibn Bashar. As a footnote it is written down: Cracking of saddle stands for its sounds.

Al-Bidaya WenNihaya part 1 page 54:

Cracking occurs when it is disable to carry heavy things. Cracking of saddle occurs only due to heaviness.

Although we are acceptably sufficed by the previously mentioned references of report of the Throne's cracking the following related the same:

AdDeilami's FirdawsulAkhbar part 1 page 220.

Majma'uzzawa'id part 10 page 398.

Kenzul-Ummal part 1 page 224 part 2 page 73 part 10 page 363 and 367 and part 14 page 469.

It is so obvious even for the minimal educated that sayings and hadiths of the Lord's corporeity came forth just after the Prophet's decease on the hands of Jews of Al-Madina and particularly KabulAhbar. After that these sayings took the form of the Prophet's traditions on the hands of some companions. Some brothers were so biased towards these sayings that they betook as an attitude. Sunni references of hadiths publicized such sayings exclusively. No single saying was mentioned in any of our reference books of hadith. On the contrary imams of the Prophet's progeny related their refuting and denial of such sayings. Has it now become evident for Dr. Al-Qifari how corporalism found its way into Islam?

Sheik Mohammed Zahid Al-Kawthari the researchist in Al-Azhar could approach the truth when he confessed that roots of corporalism and anthropomorphism had been in the Sunni reference books of hadith. Lacking enough courage to accuse the Prophet's companions Al-Kawthari charged responsibility of these beliefs to the corporalists among followers of the Prophet's companions and the successive generations. In the introduction of Al-Beihaqi's Asma'i WesSifat Al-Kawthari records:

Hadithists and narrators occupy a great standing at majority of scholars. Unfortunately among such hadithists and narrators there are those who

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exaggeratively exceeded their limits and engaged themselves in fields they ignored. Hence they introduced dishonor and harsh injury to their sects associates and followers.

Most of those who engaged themselves in question of the divine attributes are reckoned with the previous class. As an example we cite Hemmad Bin Selema's narratives respecting the divine attributes. These contained a great number of fraudulent reports communicated among classes of narrators. This man married one hundred women without obtaining a single child. This matter affected his mentality to the degree that he confused his source narratives with those falsely intrigued by Ibn AbilAwja and Zeid Bin Hemmad his fosterchildren. Narrators of Thabit Al-Benani that are related to Hemmad Bin Selema are entirely authentic. Majority of minor narrators were deviated by the false reports imputed to that previously eloquent supreme narrator. Readers may notice miscellaneous examples of such doubtful reports mentioned in sections dealing with monotheism in books of ordinary subjects and those of hadithists. Some spared no efforts for defending that man. Their efforts still went with the wind. Allah's laws should be preferred to defending an individual against whom decisive unjustifiable accusations were targeted.

Nueim Bin Hemmad's narrators played the same previous role. He was such an enthusiastic person that he was dragged to believing in Allah's corporeity. The same happened to master of his master Muqatil Bin Suleiman.

Injurious effects of such narrators can be readily seen in books of narrators who followed partisan pursuance in referring to such erroneous hadithists. The following are examples of these books:

Khusheish Bin Assram's Kitabulistiqama.

AsSunna books compiled by Abdullah AKhellal- Abusheikh Al-Assal Abu Bakr Bin Asim AtTabarani and Al-Jami.

Harb Bin Ismail AsSirjani's AsSunnetu WelJama'a.

Ibn Khuzeima's AtTawhid.

Ibn Minda's AtTawhid.

Al-Hakam Bin Mabid Al-Khuzai's AsSifat.

Othman Bin Sa'eed AdDarmi's AnNaqdh.

Al-Ajuri's Ashari'a.

Ibn Batta and Abu Nasr AsSejzi's Al-Ibana.

Abu Yali Al-Qadi's NaqdhutTawilat.

DhemmulKelam.

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Al-Faruq.

All these books contained narratives disdained by the doctrine and intellect in the same time. Othman Bin Sa'eed AsDarmi AsSejzi was the daring among corporalists who gallantly distributed such injurious ideas. He said "Had Allah the Exalted desired to settle on a back of a bug His divine propensity would have enabled him of so. How is it then for an ample throne?!"

Sheik Al-Harrani Ibn Teimiya pursued him in such a saying. In Ghawthul-Ibad Published in Al-Halabi Publication 1351 texts referring to the purport involved are recorded. In addition many other calamities such as Allah's moveableness and the like are invented by that AsSejzi.

Many alike books of false and dishonorable reports and ideas were publicized. Fissure became highly extensive and catastrophe became so effective till honest trustful scholars took charge of blocking that fissure by means of narration and hypothesizing. Al-Khattabi Abul-Hassan At-Tabari Ibn Fawrak Al-Huleimi Abi Isaaq Alisfraini AbdulQahir Al-Baghdadi and many others are included with the honest scholars.

Like Al-Kawthari the fair Sunni scholars admit that hadiths of Allah's seeableness anthropomorphism and corporeity are entirely belonged to Hemmad Bin Selema Nueim Bin Hemmad Muqatil Bin Suleiman and Wahab Bin Munebbih. Those individuals had the same master; KabulAhbar. They the fair Sunni scholars lack the heart to ascend a little to reach the Prophet's companions who adopted publicized and islamized the ill ideas of KabulAhbar.

CORPORALISM OF KABULAHBAR BECAME AN ISLAMIC TREND

Ashehristani's Al-Milelu WenNihel part 1 page 93; AlHalabi Publication Cairo 1968:

Majority of the worthy ancestors recognized the eternal attributes of Allah the Exalted. Knowledge competence vitality will hearing viewing wording exaltation altruism generosity bestowal potency and magnanimity are eternal attributes. They cited no difference between attributes of Entity and those of operation. They treated the two in the same measure. They also recognized communicative attributes such as Allah's having hands face and the like. They neglected finding suitable interpretation for such questions. However they called such attributes as communicative since they were perceived through reports of Islamic legalism.

Unlike the worthy ancestors Mutazilites denied the divine attributes. Therefore they were called 'Tatilites(16)' disavowers while the worthy ancestors were called 'Sifatiya' attributers. Some of the latter exceeded when

16. Tatilism is a theologian Islamic faction that disavow the Lord's attributes.

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they anthropomorphized the Lord. Others stopped at proving attributes indicated by the divine deeds and narratives. Hence they became two parties. Some interpreted according to a form rather concordant to the expression used. Others vacated interpretation as a whole. "By intellects " the latter party claimed "We perceive that Allah the Exalted has no equivalent at all."

Decisively Allah is neither like any of His creatures nor are they like Him. Purports of expressions of involved texts; such as (The Beneficent settled on the Throne. 20:5) (I created with My hands. 38:75) (And your Lord came. 89:21) and the like are unattainable for us. Besides we are not legally required to recognize the exact exegeses and interpretation of such texts. We are only required to believe that Allah has no associate and nothing is like Him. We could prove these matters in means of conviction."

A group of the late added the following to the belief of the worthy ancestors. "Such expressions ought to be taken as they seem and interpreted as they are without criticizing their interpretation or passing over the extrinsic meanings."

This conception which is totally contrary to the worthy ancestors' led them to literal anthropomorphism indeed. Anthropomorphism was adopted by certain Jewish groups. These were groups of their scholarly who found expressions bearing such meanings during reciting the Torah.

Ashehristani's current wording asserts that anthropomorphists became a limited sect that was exhortative for Sunni scholars. It also indicates that those group emerged in recent times surpassing the worthy ancestors' instructions of forbiddingness of interpreting divine texts of corporeality. On that account Ashehristani compares them to the Jews who recited the Torah since they were believing in Allah's corporeity purely. He adduces that anthropomorphism adopted by those Muslims was mixed not pure because of their circumspection against the other Muslims.

This assertion coincides the following assertion of Ibn Khuldoun and others who identified history of establishment of this sect or belief that provided Allah's materiality!!

Ibn Khuldoun's Muqaddima page 462:

In numerous Verses of the holy Quran ascribing untranslatable evidential and illimitable exaltation to the Lord is regularly emphasized. These Verses were entirely negative and comprehensible; therefore it was obligatory to give credence to them. A good deal of Prophet's sayings as well as his companions and their followers referred to opting for the extrinsic purports of such Verses and hadiths. Other Quranic Verses although few referred illusively to Allah's corporeity. Some believed and in the same time rejected penetrating and interpreting such Verses as they revered them for their being words of Allah. This was the purport majority of them intended by saying "Recite these Verses

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as they are. Believe that they are Allah's. But advance not upon their interpretation or exegesis. They might be a sort of divine trial. Hence it is obligatory to abide and comply with them." In the same time heretic people were deviated by pursuing allegorical Verses. They probed deep in anthropomorphism. A group of them anthropomorphized the Divine Entity by imputing a hand foot or face to the Lord depending upon illusory expressions respecting so. They fell in direct corporalism and dissented Verses of illimitable divine exaltation that are greater in number and manifestation. Intellectuality of corporealities imposes deficiency and privation. fixing upon negational style in Verses of illimitable divine exaltation that are greater in number and manifestation is more approving than clinging to unessential illusory appearances. Another group combined the two evidences by resting upon personal interpretation. In fact their claim of Allah's being an incomparable corporeal that is different from others is seen as absconding from offensiveness of their combinatorial attitude. This claim however is profitless for them since it is a contrasted opinion that combined affirmation to negation in case of regarding the individual intellectuality of corporals. Providing they differentiate and deny the familiar intellectuality they will be according us in attitude of exaltation. Then they should reckon 'corporeality' with the Divine Names. Such matters depend upon permission.

Another group adopted anthropomorphism in the divine attributes. They ruled of Allah's having a definite locale settling descending utterance and the like. This attitude proceeds straightly to chamber of corporalism. Therefore they adopted the same saying "Incomparable locate settling descending and utterance that are different from those of ordinary corporealities."

Like the former this attitude collapsed. The worthy ancestors' beliefs and creeds of believing in such texts as they are in order that denial of their meanings should not reach their authentic and avowed entities survived alone.

From the above it is understandable that ideological principals and sectarian forms of corporalism were Jewish and Sunni. Shias are totally remote from this version except that proofless and false accusation against Husham Bin Al-Hakam!!