And Tawheed is what the Prophet (saws) said, 'I was commanded to fight the people until they say: There is no deity worthy of worship besides Allaah. (2) So whatever is protected by it of wealth and blood is the reality of Tawheed." (3)
2. And ad-Daaraqutnee (d.385) (rh) relates from Waleed Ibn Muslim who said: `I asked Maalik and ath-Thawri (d.161H) and al-Awzaa'i (d.157H) and al-Layth Ibn Sa'd about the narrations concerning the Attributes (sifaat). So they all said, `Pass them on as they have come." (4)
3. And Ibn 'Abdul-Barr said, 'Maalik was asked: `Will Allaah be seen on the Day of Judgement?' So he said, `Yes, Allaah says: "And some faces shall be shining and radiant upon that day, looking at their Lord." [Sooratul-Qiyaamah 75:22]”
And He said about another people: "No! Verily they shall be veiled from their Lord upon that day." [Sooratul-Mutaffifeen 83:15] (5)
And al-Qaadi 'Iyaad relates from Ibn Naafi (6) and Ashhab (7), that they both said, and one of them increased upon the other, `O Abaa 'Abdullaah, "And some faces shall be shining and radiant upon that day, looking at their Lord," will they be looking towards Allaah?' He said, `Yes, with these two eyes of his.' So I said to hint, `So verily there are a people who say he will not be looking at Allaah, that `looking' means looking at the reward.' He said, They have lied, rather, he will look at Allaah. Have you not heard the statement of Moosa: "Lord, I wish to look at You." [Sooratul-A'raaf 6:143]
So do you feel that Moosaa would ask his Lord for something foolish? So Allaah said: "You will not be able to see Me." [Sooratul-A'raaf 6:143]
It refers to this world, because it is a state of non-existence, and he cannot look at what remains with that which no longer exists. So therefore, they will arrive at the Hereafter looking at what remains with that which also remains. And Allaah said: "No! Verily they will be veiled from their Lord upon that day." [Sooratul-Mutaffifeen 83:15] (8)
4. And Aboo Nu'aym relates from Ja'far Ibn 'Abdullaah who said, `We were with Maalik Ibn Anas, so a man came, so he said, "O Abaa 'Abdullaah: "The Most Merciful has ascended above His Throne," [Soorah Taa Haa 20:5]
How has He ascended?' So anger came over Maalik (9) , such that no affair like this had ever caused to come over him. So he looked towards the earth and scratched with his cane in his hand, until he raised his hand and wiped the sweat from his forehead, tossed the cane aside, and said: 'The modality (kayf) of it cannot be comprehended by the intellect, and al-istiwaa' (ascent) is not unknown, (10) and having faith in it is obligatory, and the question concerning it is an innovation. And I think that you are a person of innovation,' and he commanded h im to leave." (11)
5. And Aboo Nu'aym relates from Yahyaa Ibnur-Rabee' who said: 'We were with Maalik Ibn Anas and a man entered upon him, so he said: `O Abaa 'Abdullaah, what do you say about the one who says that the Qur'aan is created?' So Maalik said, `A heretic (zindeeq) (12), so fight him.' So he said, 'O Abaa 'Abdullaah, I have only mentioned speech that I heard.' So he said, `I did not hear it from anyone, I only heard it from you, and how great is this statement.’ (13)
6. And it is related by Ibn 'Abdul-Barr from 'Abdullaah lbn Naafi' who said: `Maalik Ibn Anas used to say: `Whoever says that the Qur`aan is created, he must be beaten painfully and repressed until he repents.” (14)
7. And it is related by Aboo Daawood from 'Abdullaah Ibn Naafi' who said: `Maalik said, `Allaah is above the sky (fis-samaa) (15) and His knowledge is in every place.” (16)
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REFERENCES:
(1) Aboo Dharr (ra) said: "Indeed the Messenger of Allaah (saw) passed away and there is not a bird flapping its wings in the sky, except that he mentioned to us some knowledge about it." Related by Ahmad (5/153), at Tiyaalasee (no. 479) and at-Tabaranee in al-Kabeer (no. 1647). Its isnaad is saheeh. Salmaan al-Faarsee (ra) narrated that it was said to him, 'Your Prophet (saw) has taught you everything, even how to relieve yourselves?' So he said to them, "Yes indeed! And he has prohibited us from facing the qiblah (direction of Prayer) whilst relieving ourselves..." Related by Muslim (1/152) and Ahmad (no. 8).
(2) Related by al-Bukhaaree (3/262), Muslim (1/51) and an-Nisaa'ee (5/14). All of them relate it by way of 'Ubaydullaah Ibn 'Ubayd al-Lajan 'Utbah Ibn Mas'ood from Abee Hurayrah. And Aboo Daawood (3/101) related it from Abee Saalih from Abee Hurayrah.
(3) Dhammul - Kalaam (qaaf/210).
(4)This narration is related by ad-Daaraqutnee in as-Sifaat (p. 75) and by al-Aajurree in ashSharee'ah (p. 314) and by al -Bayhaqee in al-Itiqaad (p. 118) and Ibn 'Abdul-Barr in atTamheed (7/149).
(5) al-Inqitaa (p. 36)
(6) Those who relate from Imaam Maalik, with the name Ibn Naafi' are two men. As for the first one, then he is 'Abdullaah Ibn Naafi' Ibn Thaabit at-Tabreezee Aboo Bakr al -Madanee. Ibn Hajar said about him, "Truthful (sadooq), he died in the year 216H."
And as for the second, then he is 'Abdullaah Ibn Naafi' Ibn Abee Naafi' al-Majzoomee Aboo Muhammad al-Madanee. Ibn Hajar said about him, "Trustworthy (thiqah), correct in his memorizing, lenient, he died in the year 206H, and it is said that he may have died after that." Taqreebut-Tadheeb (1/455-456), and Tahdheebut-Tahdheeb (6/50-51)
(7) He is Ashhab Ibn 'Abdul-'Azeez Ibn Daawood al -Qaysee Aboo 'Umar al-Misree. Ibn Hajar said about him, "Thiqah (trustworthy), a faqeeh (jurist), he died in the year 204H." Taqreebut-Tahdheeb (1/80), and refer to his biography in Tahdheebut-Tahdheeb (1/359).
(8) Tarteebul-Madaarik (2/42)
(9) Refer to Lisaanul-Arabee (3/446)
(10) Rabee'ah ar-Raa'ee (d.136H) said, "Al-Istiwaa is not unknown, and it's modality is not comprehendible, and from Allaah is the Message, upon the Messenger is to convey, and upon us is to affirm." Related by al-Laalikaa'ee (no. 665). Imaam al –Bukhaaree (d.256H) said in his Saheeh (1 3/403) 'Mujaahid said about Istiwaa, 'Rising over the Throne." Imaam al-Awzaa'ee (d.157H) said, 'I asked az-Zuhree and Makhool about the aayaat pertaining to the Attributes, so they said, 'Leave them as they are." Related by al-Laalikaa'ee (3/340), and by Ibn Qudaamah in DhammuLKalaam (p. 18). Imaam al-Awzaa'ee said regarding the aayaat and ahaadeeth of the Attributes, "Pass them on as they have come, without asking how." Related by al-Laalikaa'ee (no. 875)
(11) Related in al-Hilyah (6/325 -326), and it is also related by as-Saaboonee in 'Aqeedatus-Salaf wa Ashaabul-Hadeeth (p. 17-18) by way of Ja'far Ibn 'Abdullaah from Maalik, and Ibn 'Abdul-Barr in at-Tamheed (7/151) by way of 'Abdullaah Ibn Naafi' from Maalik, and al-Bayhaqee al-Asmaa' was-Sifaat (p. 408) by way of 'Abdullaah Ibn Wahb from Maalik. Ibn Hajar said in FathulBaaree (13/406- 407) that its isnaad (chain of narrators) is hasan (good). And it was authenticated by adh-Dhahabee in al-Uluww (p. 103).
(12) az Zindeeq: It is a word that came into Arabic from Persian, it was first used by the Muslims to refer to those who speak with the two principles, light and darkness, upon the way (madthhab) of al-Maanawiyyah, and other than them. Then it's meaning according to them moved onto the infidels and atheists and everyone else who had misguided beliefs. Rather, it was applied upon the doubtful people and all those who deviated from the regulations of the Religion in thought or action. Refer to al-Mawsoo'aatul-Muyasirrah (1/929), and Taareekhul-Ilhaad (p. 14-32) of 'Abdur-Rahmaan Badawee.
(13) Related in al-Hilyah (6/325), and it was related by al-Laalikaa'ee in Sharh Usoolul-Itiqaad Ahlus-Sunnah wal-Jamaa'ah (1/249) by way of Abee Muhammad Yahyaa Ibn Khalaf from Maalik. And it was also mentioned by al-Qaadee 'Iyaad in Tarteebul-Madaarik (1/460).
(14) al- Inqitaa' (p. 35)
(15) A present-day caller to innovation says in his article, Is it Permissible to Believe that Allah is in the Sky in a Literal Sense, "The literal sense of being "in the sky" would mean that Allah is actually in one of His creatures, for the sky is something created. It is not permissible to believe that Allah indwells or occupies (in Arabic, hulul) any of His creatures, as the Christians believe about Jesus, or the Hindus about their avatars." Here, in his attack of the phrase used by the Salaf, 'fissamaa" this kingpin of innovation shows his utter ignorance of the Arabic language. Since, the statement 'in the sky' means `above the sky' and this is known in the Arabic language. So the prepositions alternate with each other, and this is known from the Qur'aan, as is found in the statement of Allaah the Exalted: "So I will crucify you in (fee) the trunks of palm trees." [Soorah Taa Haa 20:151]
That is to say, 'alaa (upon) the trunks of palm trees. And there is His statement, "And walk in (fee) its slopes..." [Sooratul-Mulk 67: l5]
That is to say, upon ('alaa) the mountains in search of provision.' From the words of Saleem al-Hilaalee in al-Jamaa'aatul-Islaamiyyah (p. 210-211). For more examples of this point, refer to at-Tamheed (7/130) of Ibn 'Abdul-Barr, and al-Asmaa' was-Sifaat (p. 531, 534, 537) of al-Bayhaqee, and al-Ibaanah (p. 106-107) of Abul-Hasan al-Ash'aree, and Majmoo'ul -Fataawaa (3/52-53, 68-69, 106, 258, 16/101, 108) of Ibn Taymiyyah, and Sharhul,'Aqeedatit-Tahaawiyyah (p. 286) of Ibn Abil-'Izz al-Hanafee.
(16) Related by Aboo Daawood in Masaa'il-ul-Imaam Ahmad (p. 263), and it is related by Ibn 'Abdul-Barr in at-Tamheed (7/13)
SOURCE: The Creed of Imaam Maalik Ibn Anas (rahimahullah) [d. 179ah]
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