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ALLĀH’S ABOVENESS
No Muslim denies that Allāh is above the Ársh and all of creation, however the difference between the Sunnis and the Mujassimah is that we do not understand this Aboveness to be a physical one in terms of direction and place, rather it is of greatness. https://twitter.com/icvr6/status/1287994256548913153
No Muslim denies that Allāh is above the Ársh and all of creation, however the difference between the Sunnis and the Mujassimah is that we do not understand this Aboveness to be a physical one in terms of direction and place, rather it is of greatness. https://twitter.com/icvr6/status/1287994256548913153
Imām Abū Ábdullāh al-Mālikī al-Qurţubī [d. 671 AH / 1273 CE] writes in his Tafsīr:
“I say: the Aboveness of Allāh and His Highness is an expression of the exaltedness of His Glory, His Attributes, and His Sovereignty; meaning,
![Imām Abū Ábdullāh al-Mālikī al-Qurţubī [d. 671 AH / 1273 CE] writes in his Tafsīr:“I say: the Aboveness of Allāh and His Highness is an expression of the exaltedness of His Glory, His Attributes, and His Sovereignty; meaning,](https://pbs.twimg.com/media/EeBvIFZX0AAMOiK.png "Imām Abū Ábdullāh al-Mālikī al-Qurţubī [d. 671 AH / 1273 CE] writes in his Tafsīr:“I say: the Aboveness of Allāh and His Highness is an expression of the exaltedness of His Glory, His Attributes, and His Sovereignty; meaning,")
“I say: the Aboveness of Allāh and His Highness is an expression of the exaltedness of His Glory, His Attributes, and His Sovereignty; meaning,
there is none that is above Him when it comes to the meanings of greatness that are necessarily ascribed to Him vies with him in His Majesty, nor is there anyone who shares with Him His Aboveness; rather, He is the Most High in absolute and unconditional terms – exalted is He!”
He writes in another place in his Tafsīr, regarding a verse on Istiwā’a:
“On this verse...people are divided into three groups:
Some have said, ‘We read, and we believe without doing Tafsīr,’ and that is what most of the Imāms chose,
“On this verse...people are divided into three groups:
Some have said, ‘We read, and we believe without doing Tafsīr,’ and that is what most of the Imāms chose,
and this is as has been reported from Mālik, that a man asked him about the verse, ‘الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى’ and he said ‘Istiwā’a is not unknown, the Kayf is impossible, belief in it is obligatory, and questioning about it is an innovation,
and I see you as an evil man, remove him!’
Some others said, ‘We read, and we do Tafsīr of it by what is apparent in the language’, and this is what the anthropomorphists [Mushabbihah] say.
And others said: ‘We read and we interpret them,
Some others said, ‘We read, and we do Tafsīr of it by what is apparent in the language’, and this is what the anthropomorphists [Mushabbihah] say.
And others said: ‘We read and we interpret them,
and we declare taking it upon the apparent meaning [i.e. which comes to the mind of the anthropomorphists] impossible.’”
Thus, we see that the Aboveness of Allāh is not one of direction, place, and location, rather it is of greatness, majesty, and status.
Thus, we see that the Aboveness of Allāh is not one of direction, place, and location, rather it is of greatness, majesty, and status.
Also, we come to know that to interpret such verses to be according to the apparent meaning is not the way of Ahl al-Sunnah, rather it is the way of the Mushabbihah. As for the Sunnis then many were upon the first way:
https://twitter.com/IbneKhan01/status/1285608716340011008
Whilst some chose the third way.
https://twitter.com/IbneKhan01/status/1285608716340011008
Whilst some chose the third way.
