Az-Zahawi's Al-Fajrus Sadiq, page 28:
Corporalism of Wahabists:
Wahabists decide atheism of those who visitate the Prophet's tomb, and judge seeking his intercession to Allah, the Exalted, as citing associates in Allah's godhood. They also rule obligation of promoting God against such deeds. In the same time, they were highly confused in promoting God against unfitting matters. It is they who emphasized on considering Allah's settling a physical firmness, settlement and elevation on the Throne. It is they who ascribed material face and hands to the Lord, and divided His touchable missions by holding the heavens to a finger, the earth to another, trees to a third and royalty to a fourth. In a like fashion, they made him occupy locality. They claimed the Lord's being above the heavens, constant on the Throne, and can be physically pointed to, by material fingers, and can descend and ascend to and from the lowest heavens. Their poet composes:
If asserting His settling on His Throne is corporalism, I am, then, a corporalist.
If proving His attributes is anthropomorphism, I am keeping on anthropomorphism.
If denying His settling and attributes and speaking is promoting Him exaltedly.
I promote our Lord against that promotion, by His support. He is higher and more proficient.
From Addinul Khalis, the following statements involving the topic are quoted:
"If it is intended that corporealities are compound of material and form, or of atoms, Allah, the Exalted, is definitely promoted against so. It is correct to negate possible things from Him, too. A created corporeality is not compound of such things."
This statement is filled up with confusion. The writer denies existence of necessary or possible corporealities according to the form he refers to. It seems he intends at negating corporeality that is a principal in his belief in Allah, the Exalted. In order to avoid being accused of anthropomorphizing the Creator, the writer negates corporeality from creatures. Indisputably, if a corporeality is not compound of material and form, it is most surely compound
of atoms. Stupidity, however, is boundless. It is not strange that such an individual achieves such a record in hideous confusion. He should have mentioned things from which corporealities are compound. I do not see him too tedious to state that corporealities are composite from infinite things. The total scholars deny such a claim. Modern sciences and decisive evidences proved nullity of such an ill claim. He, then, added, "If corporealities that are described, capable of seeing, speaking, addressing, hearing, observing, pleasing and being irate, these are proved for the Lord, the Exalted. Such attributes are ascribed to Him. We do not negate so even if you dedicate such attributes to corporealities…"
As much as we know, we cannot name anyone defining corporeality as the thing speaking, addressing, hearing, seeing, pleasing and being irate. These are specifications of lively sane beings. We admit that corporealities can see through eyes, but ascribing corporeality to Allah, the Exalted, in this very sense is degrading Him to levels of His creatures in a way denying His godhood. Allah's being a corporeality, in this sense, is a defect against which Allah is, obligatorily, highly promoted. Intellectually, Allah's being a corporeality is denied since scientists of optics proved that vision occurs when light rays fall on surface of the visible object, and becomes thrown back to the eye. Accordingly, visible things necessarily have surfaces. This requires partitioning of that surfaced thing. The idea, as a whole, nullifies godhead of Allah, since corporeality, in this sense, is identical to that the writer has previously negated from Allah, the Exalted, and possible beings. Reportedly, denial of Allah's being a corporeality is proved by God's saying, (Visions comprehend Him not, and He comprehends all visions;). This Verse is not contradictory to the other, (Some faces on that day shall be bright. Looking at [waiting for] their Lord.) Condition of Seeing God, the Exalted, on Resurrection Day is unfamiliar. This is the most acceptable faith. It is possible that vision, on Resurrection Day, shall be by a sort of revealing and divine manifestation, that is in no need for an organ of vision. God's selecting the word 'faces' instead of 'eyes' proves that that vision shall be away from processes of material organs of visions. Likewise, the word 'bright' expresses attaining perfect blissfulness for that divine revealing.
The writer adds, "If corporealities that are materially pointed to, are intended, the most cognizant creature did actually refer to Allah by raising his finger upward, towards the heavens…"
Intellectual intuition rules that every entity materially indicated, should be occupying a definite locality and space, and should be seeable. All these are impracticable for Allah, the Exalted. Providing Allah was in a definite space or locality, anteriority of that space or locality should be necessarily decided. Evidences on Allah's being the only Anterior, have been decisively cited. He would have been lacking the space He occupies had He been in a definite point.
This contradicts necessity of God's Being. Likewise, had He been in a certain space, He would have been there either for a considerable period or permanently. Regarding the earlier, it is null since times are equal to each other and ascribing Him to definite times should be also equal. Dedicating definite times to Him, then, should be a sort of giving a casting vote to improbabilities. This is in case nonexistence of an extrinsic dedicating matter is concerned. If there is an extrinsic dedicating matter, the Lord's occupying a certain space should be requiring an accessory matter. Regarding the latter, if nullity of God's being occupying the entire times, in the same time, is not proved, it requires involvement of matters occupying spaces in points engaged by corporealities. Naturally, this is impossible. Moreover, it was permissible to point at the Lord materially, it should be possible to point to him from every point on the earth. As the earth is globular, it would be necessary that Allah, the Exalted, was encircling it totally. Lest, it is improper to point to Him with material indicators and , consequentially, He should not be settling on His Throne, as Wahabists claim. If His Throne encompassed the seven heavens, it would be imperative for Him to decrease His corporeality when He descends to the lowest heavens and increase it during ascending. If so, He should be variable. Allah be highly promoted against sayings of the ignorant. Reported sayings adhered by Wahabists as evidences on their claims of validity of the material pointing to the Lord, are conjectural phenomena that are not contradicting ascertained matters. Such sayings should be interpreted in two ways. First, general interpretation, and commending details to Allah. This opinion is adopted by majority of the worthy ancestors. Second, opting for detailed interpretation. Majority of scholars adopted this trend.
Reports appertained to pointing to the heavens as an indication to the Lord, are tokens of His creating the heavens, or the heavens, that contain such tremendous worlds that our earth is but one of their tiny fragments, are one of appearances of His divine competence. Ascending to the Lord can be interpreted into seeking a place allocated for worshipping Him. At any rate, there are several sorts of interpretation.
AzZahawi's AlFajrus Sadiq, page 31:
Wahabism and discarding intelligence:
Because intellectuality and sound reasoning contradict their faiths completely, Wahabists had to cast mentality off and adhere to extrinsic aspects of reports, even if impracticability, tyranny and deviation are the effects. Due to such an adherence to extrinsic aspects of Verses, they believe that Allah was physically settling on His Throne and lying over it. They also believed that He could have a face and two hands and could perform material descending to the lowest heavens and returning to His place. They believed that He could be pointed to. Allah be highly exalted against sayings of the wrong. Wahabists, who decided visitators of the Prophet's tomb as pagans, are pagans indeed. They worship a god having a corporeality of an animal, sitting on a material throne, descending to a lower grade, ascending and having physical face, hand, leg and fingers. The Right God is promoted against physical matters.
If they are disputed that intellectual proofs verify that ascribing physical matters to the Lord does indeed contradict His godhead, they will answer that such disgraced mentality cannot occupy any space in field of divinity which is in a rank exceeding mentality of mankind. Hence, they form no difference from trinitarianists who claim recognizing trinity is a matter exceeding mentalities of mankind so largely that it is illicit to think about.
It is indisputably rational that reports should be interpreted when contradicting mentality, since it is impossible to prove both of them because the inadmissible concurrence of antinomous matters will befall. In the same way, it is impossible to deny both of them because nullity of both antinomous matters will befall. Hence, there is one way only, which is admitting one and denying the other. Shunning mentality and opting for reports is null, since it is unreasoning to depend on secondary matters for invalidating principals.
Explicating this matter, we are to say that reported tidings should be certified by mental devises. Validity of reporting affairs such as existence of an absolute creator and recognition of divine prophecy and the like, can be credited exclusively by mentality, which is principal and reliable evidence on reported things. Supporting reported matters are preceded to mental, both will be invalidated since when principals are null, branches are null sequentially. Validity of reporting is a branch of mental judgment which is deniable and voidable. Hence, preferring reported matters to mental results is nullity of the two. Inconsistency, which leads to nullity, is the effect of correcting a branch by invalidating the principal. Pursuant to the previous, it is necessary to prefer mental proofs to reported.
Relying upon the above, obligation of finding suitable interpretation to texts the extrinsic meaning of their aspects contradicts intellectuality, is clearly evident. Such texts should be interpreted in two ways. First, general interpretation, and commending details to Allah. This is the opinion adopted by majority of the worthy ancestors. Second, opting for detailed interpretation. Majority of scholars adopted this trend. God's settling on the Throne stands for predominance on cosmos. The Arabic tongue confirms such an interpretation. Likewise, God's coming, mentioned in the Verse, (And your Lord comes and the angels in ranks. 89:22), stands for approaching of God's affair. Regarding His saying, (To Him do ascend the good words), this means that Allah admits the good wording. Words, however, are incapable of ascending by themselves. Coming mentioned in God's saying, (They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels.
2:210), implies coming of His anguish. God's saying, (Then he drew near, then he bowed, so he was the measure of two bows or closer still), indicates that the Apostle becomes near to his Lord owing to his extraordinary compliance with Him. The measure indicated is a sort of depicting the mental things by visions of materiality. The Prophet's statement, "Allah, the Exalted, descends to the lowest heavens every night,…" refers to descending of His mercy. Night, however, is the time usually consecrated to loneliness, adoration and worshipping. Alike interpretations are cited for the like texts.
