ʿAqīdahThe safest position on the issue of Istawā' ʿalā al-ʿArsh and the likesBy Zuber Karim© Zuber Karim 2009The Salafis, Deobandis or Barelwis of whatever Manhaj leanings, whether Ashʿarī,Māturdī or of whatever inclinations among the Ahl al-Sunnah wa al-Jamaʿah agreeupon the fact that the safest Madh-hab regarding these types of issue is that of the Salaf al-Sālihīn, Sahābah (
) and ultimately, Rasūlullah (
) . That is to believe unreservedly in all that has come from Allah through his Messenger (
). This belief should be from the heart and tongue. This is what Imān is all about. This is also the command of Allah. Allah Taʿālā states:
“Say ye: "We believe, in Allah and the revelation given to us and to Abraham Isma`il Isaac Jacob and the Tribes and that given to Moses and Jesus and that givento (all) Prophets from their Lord we make no difference between one and anotherof them and we bow to Allah (in Islam)." (136) So if they believe as ye believethey are indeed on the right path; but if they turn back, it is they who are inschism; but Allah will suffice thee as against them, and He is the All-Hearingthe All- Knowing. (137)”(2:136-137) Whilst observing verse 137, it reveals that if others uphold the same belief asyou, the believers, then they are guided, otherwise they are in schism. Al-Qurṭubī states that you ( ye) in this verse is an address to the Prophet (
) and his Ummah. The belief outlined previously in verse 136, is unreserved Imān (faith) in Allah and all His revelations to His stated Messengers andprophets, which entails belief in them (the prophets) too.Rasūlullah and his companions as well as the Salaf after them remained steadfaston this belief, thus, one does not find any Madh-hab of Ta'wīl in in the Aḥādīth nor the statements of the latter. This is the quality of ʿUlama Rāsikhīn fī al-ʿilm as mentioned in the Holy Qur'ān.Man has always inquiries. He is inquisitive by nature. He is always in search of truth and since his childhood, pines for knowing the how-ness, what-ness and why-ness of things around him. Hence, the birth of philosophy is logical. Does aphilosopher always reach the truth? Is he in need of a tool, in this case, revelation, to assist him in solving the mysteries that baffle him? The writer doesnot wish to answer these questions, however, seeks to make them as introductionto the following.The inquiry being a human nature, has never become dislodged from the prophets too. Take an example of ʿUzair (
) when he saw the destroyed city of Jerusalem as stated in the book of Allah:
Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall Allah bring it (ever) to life, after (this) its death?" But Allah caused him to die for a hundred years, then raised him up (again).