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"The Creator, Glorified and Exalted is He, is above the world (fawqu
al-`aalam) and his being above is literal (fawqiyyatan Haqeeqiyyatan),
not in the sense of dignity or rank (laysat fawqiyyat al-rutba). It may
be said of the precedence of a certain object over another that it is with
respect to dignity or rank (rutba), or that it is with respect to location
(makaan). For example, respectively: the precedence of the learned
over the ignorant and the precedence of the imam over the one praying
behind him. God's precedence over the world is not like that, rather, it
is a literal precedence (i.e. in time) (qabliyya Haqeeqiyya). Similarly
the elevation (`uluww) above the world could be said to be with
respect to dignity or rank, as for example when it said that the learned
is above the ignorant. But God's elevation over the world is not like
that, rather He is elevated over it literally (i.e. in space)(huwa `aalin
`alayhi `uluwwan Haqeeqiyyan). And this is the known elevation and
the known precedence."
Now, can a rational person doubt that what Ibn Taymiyya means by the
above is a physical aboveness and a physical elevation? And here is Ibn
Qayyim al-Jawziyya who does not deny that God is on the Throne, and that
while He is there, He places his feet on the 'kursi', and that Muhammad (s)
is sitting by His side on the Throne. This resembles what is found in the
Gospel according to Mark (19:16): "Then the Lord [Jesus], after he spoke
to them, was raised to the heaven, and sat at the right of God." Ibn Qayyim
said in his book 'Badaa'i` al-Fu'aad' (4:40): "The hadith about the
intercession of Ahmad is upon the authority of Ahmad al-Mustafa (s)
himself, and the hadith of his being made to sit on the Throne has also
come to us, so we do not reject it (hadeethu al-shafaa`ati `an aHmad ila
aHmad al-muSTafa musnaduhu wa jaa'a al-Hadeethu bi iq`adihi `ala al-
`arshi ayDan fa la najHaduhu)."
River Extending From the Ocean] (Damascus ms.? 1:254): "I have read in a
book by this -- our contemporary -- Ahmad ibn Taymiyya written with his
own hand and which he entitled 'Kitaab al-`arsh' [The Book of the Throne]:
"God the Exalted sits (yajlisu) on the Kursi, and He has left a space vacant
to let the Prophet (s) sit with Him." Taj al-Din Muhammad ibn `Ali ibn
`Abd al-Haqq al-Baarnibaari tricked him into thinking that he was
supporting him until he took that book from him and we read this in it."
This phrase is reportedly found in the Damascus manuscript of the 'Nahr'
but not in the Cairo printed edition.]
Peace and Blessings upon the Prophet, his Family, and his Companions
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