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Introduction:
Tawheed is one of the core islamic beliefs in oneness of Allah all muslims believe.However they differ in attributes of Allah like “Istiwa”.This article explore the disagreement over the meaning of the term “Istiwa “.Some scholars use traditional approach while other use metaphorical. It is significant to understand it for many reasons,as for a muslim it defines one's theology ,worldview helps us to understand theological schools and methodologies being used.
Traditional Interpretation:
In the first section, we will discuss Imam Ahmed,Imam Malik,Al Sadi,Tafsir Mayysar.
Imam Ahmed while discussing attributes of Allah like “Istiwa”Yad””Wajh”says we must accept it as it appears in Quran (Bila’kaif)without (How) or (Tashbih)(similarity with creation).
For example "The Most Merciful rose over the Throne" (Qur’an 20:5) imam Ahmed argues it occurs seven times as is in Quran.If taking literal meaning does not imply any physical similarity with creation.
"There is nothing like unto Him" (Qur’an 42:11) On the basis of this verse he argues that using metaphorical interpretation is a deviation from the path of salaf.
Al-Sadi in Tafsir Al Sadi says(Istawa) means establishment over the throne,encompassing and governing all universes that show his Dominion.The usool he used is “Bi lā kayf, bi lā tashbīh, bi lā ta’wīl, bi lā taʿṭīl”.
Tafsir Tantawi Imam Malik rejects asking kaifi’ah (how) about Istiwa and considers it Bida’ah He said that “Istiwa is known but “How” is unknown.
In Tafsir Mayyasar the meaning of attribute 'Istawa' (establishing Himself over the throne) befits His Majesty and greatness,no further interpretation is written.
These traditional interpretations of Bila’kaif preserved Allah’s transcendence without any speculation.
Metaphorical Interpretation:
In this section second,we will discuss Metaphorical interpretation of the word “Istiwa”Imam Ash’ari,Al Bayhaqi,Al Razi,Al ghazali,Tafsir Tabri,Tafsir Zamakhshiri,Ibn Ashur.
Imam Ash’ari argues that seeing Allah is beyond our capacity or he cannot be located in space.
This verse is used "Eyes cannot grasp Him" (Qur’an 6:103) To support their view that Allah cannot be confined to space or form.Hence the word “Istiwa means His Dominion”.
It is a tawil, used by other scholars like Al-Bayhaqi,Al juwaini,Al Razi,Al ghazali.Who argue to take literal meaning.
Usool is Allah’s attributes should not suggest any body or form or direction like any other of his creation and towheed must logically connected.
Examples from according to tafsir Zamakhshiri Yad are interpreted as blessings/power. It is more respectful to apply this interpretation of Yad than using literal meaning which shows imperfection. It risks comparing Allah with his creation and usool is to preserve Allah's essence by using metaphors.He argues one must avoid suggesting physical sounding attributes to Alla and the verse used is ."There is nothing like unto Him" (Qur’an 42:11).
Shaikh Nawawi Al Jawi interprets word istiwa on the basis of sura Al-Baqarah(2:29) Sura Al-Fussilat(44:11) he explains it refers to Qashada(intended or will) Ja’la(he made or formed).Thus according to him istiwa does not imply to physical rising or sitting.
Linguistic Evidences:
Imam ibn ashur in (Tafsīr al-Taḥrīr wa al-Tanwīr) argues linguistically Al Arsh refers to the “Royal throne”symbolizing His authority.
Theologically it is a majestic creation in the upper world and the word istiwa in Arabic used for “Domination or stability”and he refers it to 44-Hud,28 Al-Muminoon.(فَإِذَا اسْتَوَيْتَ,وَاسْتَوَتْ).The purpose to use “Istiwa”and”Arsh”together show Allah's unmatched kinship and arabs were familiar with this.Further he refutes Tajsim and says that this verse is from mutashabihat says it must be understood linguistically and usool he takes from the verse "لَيْسَ كَمِثْلِهِ شَيْءٌ".
While using Tawil with belief these verses should make sense with reason and language.
Conclusion:
The interpretation of this term “Istiwa” has historically involved methodologies “Tafwid” which was adopted by early scholars like Imam Ahmed and Imam Malik and others like Imam Nawawi and Al Razi preferred Tawil reason and linguistic analysis.These deeper theological framework has shaped muslims thoughts from centuries.However in modern era where people are confused about the religion a balanced re-engagement is needed.Speaking about these interpretations is not a weakness rather than it shows a dynamic intellectual legacy of islam.It can be carried forward to bring clarity for youth with sincerity and wisdom.
References:
Ahmad ibn Hanbal, Aqidah, reported in classical Hanbali creeds
Tafsir al-Sa'di, Qur’an 20:5,Tafsir Tantawi ,Tafsir al-Muyassar, Qur’an 20:5,
Fakhr al-Din al-Razi, Tafsir al-Kabir, Qur’an 20:5,Al-Zamakhshari, Al-Kashshaf, Qur’an 20:5,
Nawawi al-Jawi, Marâhu Labîd,Ibn Ashur, Tafsir al-Tahrir wa al-Tanwir, Qur’an 20:5.
Author:Arooj Fatima
CT B3
