Author: Abu Ayesha
The Karramiyyah Sect (Part Four)
The Response of Ahl al-Sunnah to the Karramiyyah
The claim that Allah, the Exalted, is a body (jism), even if not like other bodies, is considered an innovation (bid’ah) according to Ahl al-Sunnah wa al-Jama’ah. Likewise, outright negation of the term is also problematic—since the term jism is not affirmed or negated in the revealed texts (Qur’an and Sunnah). Moreover, this term is ambiguous (mujmal); it can imply either a correct meaning or a false one, depending on how it is understood. [1]
Allamah Naysaburi (MABH) declared this view of the Karramiyyah—that Allah is a body—to be corrupt and wrote in response: “The proof of its falsehood is that jism (body) in the Arabic language means composition and assemblage of parts. The proof for this is that when parts increase and are brought together, we define it as jism wa ajsam, just as when knowledge increases, Arabs say Alim wa Alam (very knowledgeable).
Allah (SWT) says: (وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ) Translation: ‘And He increased him in knowledge and body [strength]’ [2]. Since this intensive form (basṭah) indicates increase in composition, it becomes clear that the term jism originally refers to physical composition. Once this is established, their belief is invalidated—because to attribute composition to Allah the Exalted is impermissible.” [3]
Allamah Asfaraʾini (MABH), in his book al-Tabsir fi al-Din, after proving that Allah is not a body, writes: “When it is established that anything called a jism can be increased or diminished, it is clear that such a description is not permissible for Allah Almighty, because increase and decrease are not applicable to Him.” [4]
Allah’s Istiwaʾ (Establishment) upon the Throne
Another belief where the Karramiyyah diverged from Ahl al-Sunnah wa al-Jama’ah is the issue of Allah’s istiwaʾ (establishment) upon the Throne.
The Karramiyyah have three stages of interpretation regarding Allah’s istiwaʾ:
1. Stage of Contact (Mumassat): They affirmed a type of physical contact between Allah and His Throne.
Stage of Meeting (Mulaqat): They abandoned the term mumassat and instead used mulaqat (Meeting).
Stage of Infinite Distance: In this stage, they rejected both Mumassat and Mulaqat, and affirmed instead a kind of infinite remoteness between Allah and His Throne. [5]
The Viewpoint of Ahl al-Sunnah wa al-Jama’ah
Imam Ṭaḥawi (MABH) writes in his famous creed: “وهو مستغن عن العرش وما دونه، محيط بكل شيء وفوقه، وقد أعجز عن الإحاطة خلقه” Translation: “And He is independent of the Throne and all that is beneath it; He encompasses everything and is above all things, and His creation is incapable of encompassing Him.” [6]
Imam Abu al-Hasan al-Ashari (MABH) states in al-Ibanah fi Uṣul al-Diyanah: “If someone asks about istiwaʾ, we say: Allah has established Himself over the Throne (ʿala al-ʿarsh istawa),” and he then cites several verses from the Qur’an as evidence. [7]
The summary of Ahl al-Sunnah’s position is that all attributes which Allah has affirmed for Himself are affirmed—including ʿuluw (elevation) and istiwaʾ. However, according to the sayings of the Salaf, the kayfiyyah (modality) of these attributes is unknown.
Ahl al-Sunnah wa al-Jama’ah argue for various reasons to prove poor quality Istiwa, some of which are discussed below:
a) Qur’anic Verses
There are several verses on this matter, such as: (الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَى) Translation: “The Most Merciful rose over the Throne.” [8]
b) Statements of the Salaf
The sayings of the pious predecessors in affirming Allah’s elevation (ʿuluw) and istiwaʾ are numerous.
Shaykh al-Islam Abu Ismail al-Ansari, in his book al-Faruq, narrates through his chain from Abu Muṭiʿ al-Balkhi, who asked Imam Abu Hanifah (MABH) about someone who said: “I do not know whether my Lord is in the heavens or on the earth.” Imam Abu Hanifah replied: “He has disbelieved, because Allah the Exalted says: (الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَى) [9] Translation: ‘The Most Merciful rose over the Throne.’” [10]
It is narrated that a person came to Imam Malik bin Anas, (MABH), and after reciting this verse (الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَى), he said: What is the Istiwa like? The narrator says: I have never seen Imam Malik, (MABH), get so angry that he was angry with this person’s words, his sweat flowed to the point where people lowered their heads and waited to see what answer they would give. Finally, the imam raised his head and said: “its quality is unreasonable Istiwa is unknown and faith in it is obligatory and asking about it is Bid’ah and I am afraid that this person is a misguided person. Then he ordered that the man be removed from the gathering.” [11]
Abdullah ibn Al-Mubarak (MABH) said: “We know that our Lord is above the seven heavens, established upon His Throne, and is distinct from His creation.” [12]
Shaykh Hafiz ibn Ahmad Hakimi (MABH), in Alam al-Sunnah al-Manshurah, writes: “There is consensus that istiwaʾ is not unknown (ghayr majhul), its modality is incomprehensible (ghayr maʿqul), belief in it is obligatory, and asking about it is an innovation (Bid’ah). The Message is From Allah, from the Messenger (peace be upon him) the delivery, and upon us is to affirm and submit.” [13]
The Salaf, may Allah have mercy on them, never described how Allah’s istiwaʾ is, never compared it with creation, never gave examples, and never distorted the meaning in a way that would negate the attribute. [14]
Continues…
Previous Part
References:
[1] Abu Zayd ibn Muḥammad al-Makki, Maqalat Firqah al-Karramiyyahh (Presentation and Critique), n.d., p. 304.
[2] Surah al-Baqarah, verse 247.
[3] Abu Saʿid al-Naysaburi al-Shafiʿi, al-Ghunyah fi Uṣul al-Din, ed. ʿImad al-Din Aḥmad Ḥaydar, 1406 AH / 1987 CE, p. 81.
[4] Abu al-Muẓaffar al-Isfaraʾini, al-Tabsir fi al-Din, ed. Kamal Yusuf al-Ḥut, 1403 AH / 1983 CE, p. 159.
[5] Abu Zayd ibn Muḥammad al-Makki, op. cit., p. 310.
[6] ʿAli ibn ʿAlaʾ al-Din al-Dimashqi, Sharḥ ʿAqidah Ṭaḥawiyyah, eds. ʿAbd Allah ibn ʿAbd al-Muḥsin and Shuʿayb Arnaʾuṭ, trans. Isḥaq Dabiri, vol. 2, pp. 542–543.
[7] Abu al-Ḥasan al-Ashʿari, al-Ibanah ʿan Uṣul al-Diyanah, ed. Dr. Ṣaliḥ ibn Muqbil, 1432 AH, p. 404.
[8] Surah Ṭaha, verse 5.
[9] Ibid.
[10] Al-Dimashqi, Sharḥ ʿAqīdah Ṭaḥawiyyah, vol. 2, pp. 560–561.
[11] Ibn Qudamah al-Maqdisi, Ithbat Ṣifat al-ʿUlu, ed. Dr. Aḥmad ibn ʿAṭiyyah al-Ghamidi, 1409 AH, p. 172.
[12] Ḥamud ibn ʿAbd Allah al-Tuwayjiri, Ithbat ʿUlu Allah wa Mubayanatihi li-Khalqih, 1405 AH, p. 62.
[13] Ḥafiẓ ibn Aḥmad Ḥakami, Aʿlam al-Sunnah al-Manshurah, ed. Aḥmad ibn ʿAli, 1418 AH, p. 79.
[14] ʿAbd al-ʿAziz ibn ʿAbd Allah al-Rajihi, al-Irshad bi-Sharḥ al-Iqtiṣad fi al-Iʿtiqad by ʿAbd al-Ghani al-Maqdisi, 1438 AH, p. 38.
