WAHABISM AND MONOTHEISM

Many substances are shown from texts rested upon by the commenders. The following are the most remarkable:

First, school of commendation came after that of interpretation.

Second, generation of the Prophet's companions were totally dependent on the Prophet's presence among them. They were either questioning him or not. The same thing occurred to the caliphs and their words, or imams of the Prophet's household (peace be upon them) and their words.

Third, majority of followers of the Prophet's companions depended upon interpretation or commendation. The third and fourth generations were almostly commenders that this was taken as the formal trend of hadithists facing Shias and Mutazilites, who were interpreters.

Fourth, commendation was nearly dedicated to the divine attributes and reports, such as Allah's settling on the Throne, laughter and ire. Attributes of operations were approximately interpreted.

Fifth, it is unnecessary for commenders to leave interpretation at all. Commendation and interpretation could be opted according to the question involved.

As we have previously referred to, on page 187, part 9 of Irshadus­Sari, Malik, the master, says:

The descending mentioned in the text, implies descending of God's mercy, affair or angels.

On page 91, part 3 of Ad­Durrul­Manthour, Malik's relying upon commendation in question of Allah's settling on the Throne is recorded. Question of Allah's settling on the Throne was largely distorted and adopted by the corporalists as an evidence.

Commendation and interpretation followed one of two matters. First, recognizing the narrator, who is usually one of the Prophet's companions, who communicate the significance of the text involved. Second, existence of an authentic hadith that is irrefutable and untranslatable on bases of reasoning.