بسم
الله الرحمن الرحيم
والصلاة
والسلام على خاتم النبيين
والعاقبة
للمتقين
Among
the divine attributes of Allah Most High are:
الإتيان
والمجيء
al-Ityān
wal-Majī
These
are attributes of activity or صفات
الفعلية and
they basically mean that Allah comes, as He says:
هَلْ
يَنظُرُونَ إِلَّآ أَن يَأْتِيَهُمُ
ٱللهُ
Do
they wait but that Allah should come to them
(Surah
2:210)
وَجَآءَ
رَبُّكَ
Your
Lord has come
(Surah
89:22)
The
holy Quran teaches that Allah Most High shall come Himself in His
holy Person with all glory in all glory on Judgment Day, with a
massive army of Angels in the shade of clouds. Many misguided Muslims
object to this doctrine, imagining it to be anthropotheism. They make
ta’wil
(figurative interpretation) of these Verses, stating that it refers
to the coming of Allah’s command and not Allah Himself in His
Person. This is because they imagine the divine attributes of ityān
and majī
(arriving, coming) require harakah
(movement, motion), and according to them, movement is negated for
Allah. This, of course, is a wrong approach to theology, as it is
built on the outdated model of Aristotelian metaphysics. According to
that model, movement is an incidental attribute of a substance or
body, and since, according to them, Allah is not a substance or body,
motion must be negated for Him. Again, based on Aristotelian
metaphysics, these misguided Muslims understand Allah to be the
unmoved mover.
But Islam itself never describes Allah as “unmoved” nor does it
explicitly negate movement or motion for Him. Simultaneously, Islam
does not affirm movement or motion to Allah either, therefore we
avoid the term harakah
(movement, motion) with respect to Allah’s Essence, neither
affirming nor negating it. But we affirm the attributes of ityān
and majī (arriving,
coming) for Allah, without expressing that in the modality of
movement and motion. It’s modality is known to Allah alone and we
are not permitted to speculate upon it. But as for sukūn
I affirm this attribute for Allah upon the meaning of dwelling and
not the Aristotelian meaning of stasis
(rest, stillness). So I believe that Allah Most High occupies the
Throne, it is filled with His Glory, and His Presence dwells there.
He is settled upon it, and it may be said that He is sitting upon it.
And it says in the Torah:
וְעָ֥שׂוּ
לִ֖י מִקְדָּ֑שׁ וְשָׁכַנְתִּ֖י בְּתֹוכָֽם
And
let them make Me a Sanctuary that I may dwell among them
(Exodus
25:8)
The
Hebrew verb שָׁכַן
shakan
means to settle down, abide, dwell, like it Arabic equivalent سكن
(rest,
dwell).
The Hebrew Scriptures affirm that the Lord God is sitting upon His Throne, as in Micaiah's Vision (1 Kings 22:19; 2 Chronicles 18:18), Isaiah's Vision (Isaiah 6:1), and most significantly, as a theological statement, in Psalm 47:8
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