Introduction 2: The Actual And The Metaphorical
In Arabic or Persian, just as in any language, when a word is used to denote the meaning for which it was originally contrived, the usage is called actual. When we say: “the hands of a thief were chopped,” the word “hands” in this case has been used in its actual sense. But when a word is used as a figure of speech in which it is transferred to something it does not literally apply to, it is called figurative or metaphorical. For example, when the word “hand” is used to mean “power,” “'authority” and so on.It is sometimes said:“There is a hand above every hand.”In this case, the meaning is that there is a power over and above every power. Such a usage is to be found in every literary work, and it adds to the beauty style.The Qur’an, in its inimitable and excellent style, resorts to such usage in many places. For example:“Make not your hand tied unto your neck, nor stretch it forth to its utmost reach....” (Surah al-Isra, 17: 29).But it is quite evident that the words in this verse are not to be construed literally. The meaning of the verse is:“Do not be niggardly, nor be lavish ....” (Surah Al-Furqan, 25:67).Another example is the word Sirat which in Arabic means “a road” or “a path.” In the Chapter of al-Fatiha, if we take the literal meaning of Sirat, the verses read:“Show us the straight path” (Surah Al-Fatiha, 1:6).“The path of those upon whom Thou hast bestowed favors. Not (the path) of those upon whom Thy wrath is brought down, nor of those who go astray” (Surah Al-Fatiha, 1:7).Surely, the verses do not speak of any roads. The verses speak of the way, the way of the Prophets, the way leading to Allah, which is the same as Islam. We are asking to show us the way of the blessed and guided ones and not of those with whom He is displeased.
Conclusion
Every scholar of Arabic language would testify that the “stretching forth of hand” in the Qur’anic verse does not refer to the human limbs. It implies lavish awards or gifts. Similarly, the word Sirat does not refer to the dusty roads, it refers to the spiritual and sublime way, Islam.Even the scholars and the commentators from the school opposed to the Ahl ul-Bayt (‘a) concur with us in this interpretation. Yet, surprisingly enough, when the word denoting parts of the body like “hand,” “eye” or “ankle” are seen in the Qur’an in respect of Allah, they insist that they must be taken literally, and that they actually refer to the parts of His “body.” The School of Ahl ul-Bayt (‘a) has taken these words to have a metaphorical meaning.It is, therefore, absolutely necessary to compare and weigh the arguments advanced by each school, and to study how each has sought support from the Qur’an and the traditions. This will enable us to understand the Divine Attributes in Islam.
The Choice Of One Book On Tawhid From Each School
We have chosen one book from the school of Caliphs and one from the school of Ahl ul-Bayt (‘a). Each deals with the subject of Unity of God.Tawhid by Ibn Khuzaimah is from the school of the Caliphs, and Tawhid by Shaikh Sadooq represents the school of Ahl ul-Bayt (‘a). Before we proceed to quote from each, we think it prudent to introduce the authors so that their eminence and positions are understood.
Ibn Khuzaimah As Viewed By The School Of The Caliphs
The scholars have designated Ibn Khuzaimah as:
- Imam ul Aimmah (Imam of the Imams)
- al-Hafidh al-Kabeer (the great custodian of Islam’s sciences or the great among those who know Qur’an by heart)
- al-Mujtahed al-Mutlaq (the absolute jurist)
- Bahrul Uloom (the ocean of sciences)
- Ra’sul Muhaddithin (the leader of the traditionists)
- Habr ul-Ulama al-Amileen (the mentor of the learned virtuous men)
- Ka’batul Ulama (the Ka’ba (focus) of the learned)
Muhammad Bin Ishaq Khuzaimah Nisaburi
He was born in 213 Hijra and died in 311 Hijra. Many scholars have reported traditions from him, including the authors of Sahih Bukhari and Sahih Muslim. It is said that Ibn Khuzaimah reciprocally accepted the traditions reported by the latter two.Apart from the small treatises written in reply to certain questions, Ibn Khuzaimah had authored 140 major works which include the famous Sahih of Ibn Khuzaimah. Some scholars consider his Sahih as better and superior to Sahih Bukhari and Sahih Muslim. He was of Shafei persuasion.In this brief discussion, we have relied upon his book called Tawhid, critically revised by Muhammad Khaleel Haras of al-Azhar, Cairo and published by al-Azhar University Press, Cairo, in 1378 Hijra.
Shaikh Sadooq As Viewed By The School Of Ahl Ul-Bayt (‘A)
Sadooq is the title given to Abu Ja‘far Muhammad bin Ali bin Husayn bin Babawayh Qummi. He died in 381 Hijra. He is a scholar of high repute, needing no introduction. Nearly 200 major works stand to his credit.In this discussion, we have relied upon his book Tawhid, printed in Tehran in 1381 Hijra, critically revised by Syed Hashim Husayni Tehrani.These two books are our principal sources. In addition, we refer to other famous works also like the Chapter of Tawhid in Sahih Bukhari, the Chapter of Iman from Sahih Muslim. As for the school of Ahl ul-Bayt (‘a), we will make reference to the Chapter of Tawhid from Bihar ul-Anwar by Majlisi (died 1111 Hijra).