all people have reached a consensus that Allah has an Essence (dhat) that does not resemble other essences; likewise, He, Exalted be He, has attributes that other attributes do not resemble. Just as we affirm for Allah: knowledge, power, mercy, wisdom, and similar attributes, and we know that they are magnificent attributes that the attributes of His creation do not resemble—neither their knowledge, nor their power, nor their mercy, nor their wisdom—likewise, we affirm that He rose over His Throne (istawa) in a manner that befits His Majesty, whether that is interpreted as: rising (al-irtifa'), His being high ('uluww) over His Throne, settling (al-istiqrar), or sitting (al-julus). These interpretations have been transmitted from the Salaf, and thus we affirm them for Allah in a manner in which no one equals or resembles Him. There is no harm in that if we pair this affirmation with the negation of any resemblance to created beings.” [End quote from al-Ajwibah al-Sa’diyyah al-Kuwaytiyyah, p. 146].
28 — Everyone who affirms the virtue of the Prophet (may Allah bless him and grant him peace) by saying that he will sit with his Lord upon the Throne on the Day of Resurrection as part of the Praiseworthy Station (al-Maqam al-Mahmud), is effectively affirming the sitting of the Lord upon His Throne, as Ibn al-Qayyim (may Allah have mercy upon him) said:
“And mention the words of Mujahid regarding His saying:
‘Perform the prayer,’ and that is in [Surah] Subhan [al-Isra’].
In mentioning the interpretation of the [Praiseworthy] Station for Ahmad;
It was not said out of mere opinion or conjecture.
If that be anthropomorphism (tajsim), then Mujahid
Is their Shaykh, or rather, his Shaykh from above.
The mention of sitting (al-julus) has indeed appeared regarding it, and in
A report narrated by Ja‘far the God-fearing (al-Rabbani).”
The report of Mujahid (may Allah have mercy upon him) is one that the People of the Sunnah have reached a consensus on accepting and upholding.
[The discussion of this issue will follow under report no. 56].
أجمع الناس على أن لله ذاتًا لا تشبهها الذَّوات، فله تعالى صفات لا تشبهها الصفات، فكما أننا نثبت لله: العلم، والقدرة، والرحمة، والحكمة، ونحوها من الصفات، ونعلم أنها صفات عظيمة لا تشبهها صفات خلقه لا علمهم، ولا قدرتهم، ولا رحمتهم، ولا حكمتهم، فكذلك نثبت أنه استوى على عرشه استواء يليق بجلاله، سواء فُسِّر ذلك: بالارتفاع، أو بعلوه على عرشه، أو بالاستقرار، أو الجلوس، فهذه التفاسير واردة عن السلف، فنُثبت لله على وجهٍ لا يماثله ولا يشابهه فيها أحد، ولا محذور في ذلك إذا قَرَنَّا بهذا الإثباتِ نفيَ مماثلة المخلوقات .. اهـ [«الأجوبة السعدية الكويتية» (ص١٤٦)]
٢٨- كل من قال بفضيلة النبي ﷺ بأنه يقعد مع ربه على العرش يوم القيامة من جملة المقام المحمود، فهو يثبت جلوس الرَّبِّ على عرشه، كما قال ابن القيم رحمه الله:
واذكر كلامَ مُجاهدٍ في قولهِ
أقم الصلاة وتلك في سُبحان
في ذِكرِ تفسيرِ المقامِ لأحمدَ
ما قِيلَ ذا بالرَّأيِ والحسبان
إن كان تجسيمًا فإن مُجاهدًا
هو شيخُهُم بل شيخُه الفوقاني
ولقد أتى ذِكر الجلوسِ به وفي
أثرٍ رواه جعفرُ الرَّباني
وأثر مجاهد رحمه الله اتفق أهل السُّنة على قبوله والقول به.
[وسيأتي الكلام عن هذه المسألة تحت أثر رقم (٥٦)]
