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Under the
first group of theological problems which appeared at an early
stage in Ibadhi theology is the question of al-ru'yah'. This
problem is closely connected with the question of
anthropomorphism (tashbih). Ibadhis maintained that God is not
to be seen either in this World or in the World to Come. Two
Traditions traced back to the Prophet were reported in Musnad
al-Rabi, asserting this new. The first Tradition is reported
via Masruq from A'ishah that she said, "He who says that
Muhammad has seen his Lord has committed a great forgery'26.
The second Tradition is reported from Muhammad al-Shaibani,
viz., that the Apostle of God was asked, "Can you see your
Lord?" He said, "Glory be to Allah, how shall I see Him?"27.
As for the Quranic verses which give the impression that God
shall be seen, Ibadhis used the allegorical method (ta'wil) and
interpreted them in a way which did not contradict with their
view.
The term
nazirah in surah lxxv, 23, "Upon that day faces shall be
radiant, gazing upon their Lord." Here the work gazing, (nazirah),
was explained as waiting the permission from their Lord to enter
Paradise. This interpretation was reported from both
Companions, 'Ali b. Abi Talib and Ibn 'Abbas28.
The question of vision is fully discussed in Musnad al-Rabi b.
Habib29.
The 'athar
which are reported in the Ibadhi collection of traditions show
clearly that anthropomorphism (tashbih) was strongly opposed by
the Companions. It is reported that both Ibn Mas’ud and
Abdullah b. Umar were shocked on hearing the Muslims of Syria
saying that God climbed the heaven from Bait al-Maqdis, and He
put His foot on the rock (al-sakhrah)30.
It is also believed that the Jews were behind these
anthropomorphic views31.
Ibn Mas’ud said, "Do not ask the people of the Book about
anything, for they will never guide you while they are astray"32.
Under the
title, "The sunnah in glorification of God,"33 a
large number of Traditions were reported, all expressing dean
thropomorphic views of God. Among the Companions from whom
these Traditions were reported were Umar b. al-Khattab, Ali b.
Abi Talib, Abdullah b. Abbas, Abdullah b. Mas’ud, and Abdullah
b. Umar. Among the followers apart from Jabir b. Zaid the
Ibadhi Imam, there were Mujahid, al-Hasan al-Basri, Said b.
Jubair, al-Dahhak and others.
The method
of allegorical interpretation of anthropomorphistic expressions
in the Qur’an was also adopted by the Mu'tazilites. However, it
is clear that this method was based on Traditions of the Prophet
and the nature of the Arabic language, which allowed such
interpretations. In many cases other verses from the Qur’an
were cited to counter anthropomorphistic interpretations from
Quranic contexts where the expressions in question were used in
clear unequivocal senses that supported the interpretations
Ibadhi theologians wished to make.
Concerning
the questions of God being or not being in a place, i.e. being
on the Throne or coming with the Angels on the Day of
Resurrection, etc., Jabir b. Zaid reported from Ibn Abbas a
detailed discussion on the question rejecting all
anthropomorphic forms based on a number of Quranic verses34.
Ibn Abbas concluded his argument with the following statement:
"It (the
Qur’an) informed us that there is no place in the high heavens
and the lowest earths vacated by Him. They must not follow
parts of the Qur’an neglecting others, for each proves the
correctness of each other. He is sitting on the throne, is
witness over everything and encompasses everything without
formation (takyif), limitation, (tahdid), resemblance (tamthil),
anthropomorphism (tashbih) or imagination (tawhim)"35.
Among the
early problems connected with the question of tashbih is God's
friendship towards the Muslims. As this doctrine was concerned
with the conduct of the Muslim who would not deserve God's
friendship unless he was a good Muslim, some Ibadhi scholars
held that God's friendship changes according to the state of the
person. Most Ibadhi scholars, however, held that God's
friendship is immutable36.
As a result
of their opposition to any sort of anthropomorphism, Ibadhis
maintained that the so-called attributes of God are of His
essence and there is nothing but He. 37.
The
allegorical method which was used for interpreting
anthropomorphic expressions in the Qur’an was also used for
matters connected with the Last Day, such as 'the scale' (mizan)
and 'the bridge' (sirat)38. |
