Dear Readers,
Allah is excluded
from space and time. In other words, He exists without a location
and as timeless. Time and space concepts are the concepts belong to
the material world. On the other hand, the material world is created in image
level. For this reason, there is a mental necessity in explaining giving another meaning the statements, which seem to
assign some organs or locations to Allah. Allah (swt) clearly stated in the
verses of Qur'an that "There is nothing whatever like unto
Him," (Shura, 11) and "And there is none like unto Him."
(Ikhlas, 4). The scientists who are followers of sunnah had to interpret (explain metaphorically) some statements of Qur'an
and Hadiths as to
make them clear for the Muslims.
The basic is understanding the
statements in their real meanings rather than metaphors. Explaining
by giving different meaning is an exception. If giving
clear meanings of a statement in a verse of Qur'an is not appropriate to logic
and religion then competent scholars interpret them. Interpreting the verses of
Qur'an requires great responsibility. Rasulullah (s.a.w) ordered that:
"Whoever interprets
the Qur'an by his own opinion shall take his place in fire." [Tirmidhi]
# Muhkam and mutashabih verses of Qur'an
The verses of Qur'an, with clear
and understandable meaning, which give the provisions about the regulation of
the legal relations between people are called "Muhkam" verses (a provision stating verses). Muhkam verses of Qur'an are clear, explicit verses which
have a single meanings. There are also "mutashabih"
(similar) verses of Qur'an which have more than one meaning with
metaphorical, implicit and allegorical
meanings. These verses, which can be understood differently by people of
different faith, knowledge and culture levels, are similar and repeated. It was
ordered about mutashabih verses of Qur'an that:
"Allah has revealed
(from time to time) the most beautiful Message in the form of a Book,
consistent with itself, (yet) repeating (its teaching in various aspects)" [Zumar, 23]
Allah (swt) ordered about muhkam
verses with clear meanings and mutashabih verses with different meanings that;
"He it is Who has sent
down to thee the Book: In it are verses basic or fundamental (of established, clear
meaning); they are the foundation of the Book: others are not entirely clear.
But those in whose hearts is perversity follow the part thereof that is not
clear, seeking discord, and searching for hidden meanings in it, but no one
knows its interpretation except Allah. And those who are firmly grounded in
knowledge say: "We believe in the Book; the whole of it is from our
Lord:" and none will grasp the Message except men of understanding." [Al-i Imran, 7]
Therefore, the companions of
Rasulullah and scholar in the first centuries of Islam, who were known as Salaf-i
salihin, abstained from expressing their opinions on the mutashabih verses of Qur'an
and stated "Allah (swt) knows the
state of the subjects that are stated within the verses".
"The previous scholars, who
were known as Salaf-i salihin did not need to interpret the words such as
istiva, yed [hand] because the meaning of the words were already known. When we
state (Iraq is in the hands of the governor), there is no need for explanation
because it is clear that the word hand is not the real hand. They understood
that Allah (swt) is ruling the arsh upon saying (Allah
settled Himself on the Arsh). However, when the wrong party, which was called
as Mushabbihe, wrongly interpreted as (Allah has hand like us. Allah sits on
the arsh), the following scholars had to explain these words. There are many
verses in the Qur'an which must be interpreted. If the real meanings are
considered, awkward meanings can cause blasphemy. Therefore, even Wahhabis, who
did not accept interpretations, had to comment on some verses of Qur'an." [1]
As it can be understood from the
statements, to explain by giving convenient meaning is
a necessity to prevent misunderstanding of the religion.
# Some statements require to explain by
giving different meaning
Dear Readers,
I stated above that Islam scholars
had to interpret the statements in the verses of Qur'an which seem to assign
locations and organs to Allah (Swt) in order to prevent misunderstandings. I
would like to give you a few examples for a better understanding of the
subject.
It is ordered in the verse from
the Qur'an that:
"Do ye feel secure that He Who is
in Heaven will not cause you to be swallowed up by the
earth when it shakes ." [Mulk,
16]
When this verse of Qur'an is
considered, it is understood as Allah (swt) is in the sky. However,
Tabari interpreted the verse of Qur'an as "Are
you sure that the ones in the skies will not cause you to be swallowed up with
the order of Allah?" and Imam-i Baydawi commented as "Are you sure about
the angel assigned for the administration of the universe, which Allah has made
him proxy to be swallowed up you by the earth?"
It is ordered in 10. verses of
Fath in the Qur'an that:
"The Hand of Allah is
over their hands."
Elmalili H.
Yazir stated that Ibni Djarir assigned two meanings
in his comment as "They bay'ah Allah by bay'ah to Allah's messenger"
and "Allah's power is over their power".
# What must we understand from settling Himself on the Arsh?
It is ordered in the verses from the
Qur'an that:
"Who created the
heavens and the earth in six days, then He settled Himself on the Arsh." [Araf, 54; Yunus, 3; Hadid, 4]
The word "settled" in
these verses of Qur'an were interpreted as "He dominated the arsh. He
surrounded the arsh. He ruled over the arsh. He became the ruler of the arsh."
Elmalili interpreted the word
"settle" as "Considering Allah (swt) as sitting, standing or
lying on a throne in the arsh because the word settle is used as sitting,
standing or protecting will be a serious ignorance both in terms of logic and
religion. Even the glossary allows such a meaning; the logic and religion do
not allow it.
Therefore, the real meaning of
settling is higher than our cognition level. The comment
which will be appropriate is as follows: Allah (swt)
created the heavens and earth in special times and then He settled on the Arsh
without the direction and location, in the meaning He intended."
The approach
of Mutasawwif Imam-i Rabbani hazrats is different. He
states that heart covers both realms as a passage between the khalq (material) and amr (spiritual) worlds,
in the Human who is a small kingdom. In the same way, Arsh
also covers both realms as a passage between the material and spiritual worlds,
in the great kingdom. It is the rising point of hazrat Allah's divine
lights, who has gathered over himself all the perfect attributes. (Mektubat-i
Rabbani, Mektup: 323-324)
# The power of Allah (swt) crushed the mountain
Dear Readers,
In another verse, it is ordered
that:
"When Moses came to the
place appointed by Us, and his Lord addressed him, He said: "O my Lord!
show (Thyself) to me, that I may look upon Thee." Allah said: "By no
means canst thou see Me (direct); But look upon the mount; if it abide in its
place, then shalt thou see Me." When his Lord manifested Himself to the
Mount, He made it as dust. And Moses fell down in a swoon." [Araf, 143]
The statement
of "manifesting Himself to the
mount" was expressed in the interpretation of Elmalili as follows:
"...It is a relative manifest
rather than His power and strength. He made the mountain a dust with a piece of
His order and will."
It is ordered in the verse from
the Qur'an that:
"To Allah belong the
East and the West: whithersoever ye turn, there is Allah's face. For Allah is
All-Embracing, All-Knowing."
[Baqarah, 115]
Elmalili interpreted this verse of
Qur'an as follows:
"Not only the mosques but
also entire globe with all its directions and locations and entire earth from
West to East belong to Allah. Therefore, wherever you turn, there is a
direction to Allah (swt). Allah is excluded from direction and location but all
the directions and locations belong to Him. It is not necessary to be in a
mosque to perform prayer. It is clear that, in case of necessity, prayer can be
performed in any direction or location
all over the world for the sake of Allah (swt)."
Tabari interpreted the statement
"the face of Allah" as "the will of Allah".
It is ordered in the verse from
the Qur'an that:
"On the Day of
Judgment the whole of the earth will be but His handful, and the heavens will
be rolled up in His right hand:" [Zumar,
67]
Tabari quoted from Abu Huraira
that Rasulullah ordered:
"Allah will take the
whole earth (in His Hand) and will roll up the Heaven in His right Hand, and
then He will say, "I am King! Where are the kings of the earth?" [Buhari, Muslim]
and noted at the end of the
interpretation of the verse of Qur'an that:
# The hand means the power of Allah (swt)
Salaf-i Salihin accepted the
hadith as they are and did not interpret about them. The following scholars explained them by giving convenient meaning in order to
prevent the misunderstandings. For example: They stated that "hand"
in the statement of "the hand of Allah" means "the power of
Allah. Therefore, the explanation of the verse of the Qur'an is as follows:
"They
could not appreciate Allah (swt) properly. However,
all the earth and Day of Judgment are under His power and dominance. The skies will be convoluted under His power."
In addition to verses of Qur'an,
some hadiths have statements, which require comment:
It is ordered in the Hadiths that:
"...Don't you trust
me? I am the trustworthy of the one in the sky. I am
informed about the sky in the morning and evening." [Buhari, Muslim]
"Allah is in the sky
but His knowledge is everywhere. Nothing is kept secret from Him." [Ebu Davud]
Mawlana Halid Baghdadi hazrats
stated for the verses of Qur'an and hadiths that:
"Allah has no direction or
opposition. He is not a material nor an object. He is not limited in number. He
cannot be measured. He does not change. He does not have a location. He is not
in a single place. He is not limited to time. Before, after, back, front, up,
down, right, left concepts can not be used for Him. Therefore, human thought,
knowledge and mind can understand nothing about Him. Human cannot perceive how
He can be seen. Illicit words to be used for Allah (swt) such as hand, foot,
direction, location are stated in the verses of Qur'an and Hadiths but their
meanings are different from the real meanings. These verses and hadiths are
named as mutashabihat. They are interpreted. Other meanings that are
appropriate to Allah (swt) are given. We must say that we believed in as it is
wished for the mutashabih verses of Qur'an". (Itikadname) [2]
In Hadith it is also ordered that:
"Seven things are
ordered in Qur'an: Prohibitions, orders, unlawful and
lawful things, muhkam, mutashabih
and examples. Be aware of the lawful and unlawful things and obey the orders!
Beware the forbidden! Draw lessons from the examples and stories! Obey the muhkam
ones! Believe in the mutashabih
ones!" [Hakim]
Be entrusted to Allah.
-------------------------------
[1] http://www.dinimizislam.com/mobile/detay.asp?Aid=5013
[2] http://www.dinimizislam.com/detay.asp?Aid=477
[1] http://www.dinimizislam.com/mobile/detay.asp?Aid=5013
[2] http://www.dinimizislam.com/detay.asp?Aid=477
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