Here is the result of one search through the classical texts in search of who used the ziyaadah, or addition of ‘bi-Thaatihi’ when referring to Allah or His Attributes…
روح المعاني
9\189
ثُمَّ استوى سبحانه استواء يليق بذاته
Ruuh al-Ma’aanee
9/189
{Then He ‘Istawaa} Glorified is He, an ‘Istawaa’ befitting Him with His Essence.
التعليقات الأثرية
1\18
فهو سبحانه فوق مخلوقاته مستوٍ على عرشه المجيد بذاته بائن من خلقه ينزل كل ليلة إلى السماء الدنيا ويأتي يوم القيامة وكل ذلك على حقيقته ولا نؤوله كما لا نؤول اليد بالقدرة والنزول بنزول أمره وغير ذلك من الصفات
…
At-Ta’leeqaat al-‘Athareeyah
1/17
So He, Glorified is He, is above His creation, Mustaw upon His Glorious Throne with His Essence, distinct from His creation, ‘Descending’ every night to the heaven of the earth and ‘Arriving’ on the Day of Resurrection and all of that is upon its apparent meaning, and we do not interpret it like we do not interpret ‘al-Yad’ with ‘Ability’ and ‘An-Nuzuul’ with the descent of His Command, and other than that from the Attributes.
موسوعة الرد على الصوفية
9\80
وقد حمل قوم من المتأخرين هذه الصفة على مقتض الحس، فقالوا: ((استوى على العرش بذاته))، وهي زيادة ل تنقل، إنما فهموها من إحساسهم، وهو أن المستوي على الشيء إنما تستوي عليه ذاته)). أقول: ابن الجوزي في مواضع كثيرة من كتبه يرجح مذهب المفوضة،خصوصا في الاستواء، ويظن أن هذا المذهب هو مذهب السلف، وهذا خطأ على السلف وجهل بمذهبهم. وميل ابن الجوزي إلى التفويض في بعض الحالات وإلى التأويل في الحالات الأخرى دليل على اضطرابه في العقيدة، وأنه لم يثبت على قاعدة في توحيد الأسماء والصفات.
Encyclopedia of the Refutation against the Sufees
9/80
‘Ibn al-Jawzee said (page 102): And whoever said: ‘He ‘Istawaa with His Essence’, so indeed I perceive him as taking a course towards it with the senses…And indeed a people from the later times conveyed this Attribute upon the tracks of the senses, so they said: ‘Istawaa upon the Throne with His Essence’, and it is a changing addition, indeed they understood it from their senses, and it is ‘he who does ‘Istawaa upon something, indeed does ‘Istawaa upon it himself’.
It is said: ‘Ibn al-Jawzee in a great many places from his books, inclines towards the school of Tafweedh, especially in the issue of ‘Istawaa, and he assumes that this school is the school of the Salaf, and this is a mistake against the Salaf and ignorance of their school. And ‘Ibn al-Jawzee bent towards Tafweedh in some of the conditions and towards Ta’weel in other conditions, an evidence of his confusion in ‘Aqeedah, and that he is not established upon the foundation in Tawheed al-‘Asmaa’ was-Sifaat.
شرح حديث النزول
1\52
وقال أبو القاسم التميمي : ” ينزل ” معناه صحيح أنا أقر به لكن لم يثبت مرفوعا إلى النبي صلى الله عليه وسلم وقد يكون المعنى صحيحا وإن كان اللفظ نفسه ليس بمأثور ; كما لو قيل : إن الله هو بنفسه وبذاته خلق السموات والأرض وهو بنفسه وذاته كلم موسى تكليما وهو بنفسه وذاته استوى على العرش ; ونحو ذلك من أفعاله التي فعلها هو بنفسه وهو نفسه فعلها . فالمعنى صحيح ; وليس كل ما بين به معنى القرآن والحديث من اللفظ يكون من القرآن ومرفوعا
Explanation of the Narration of Descent
1/52
And ‘Abuul-Qaasim at-Tameemee said: ‘Descending’- its’ meaning is authentic; I recite with it however it is not established to be Marfuu’ to the Prophet, prayers of Allah and peace upon him, and indeed the meaning is to be authentic and indeed the wording itself is not with what is reported; just as it is not said: ‘Indeed Allah, He, with His Self and His Essence created the heavens and the earth, and He, with His Self and His Essence spoke to Muusaa, a Speech, and He, with His Self and His Essence ‘Istawaa upon the Throne; and like that from His Actions which He did, He, with His Self and His Essence did it. So the meaning is authentic; and everything that is meant in the Qur’aan and Hadeeth is not necessarily found in the wording of the Qur’aan and Marfuu’.
شرح العقيدة السفارينية
1\207
المبحث الرابع : هل نقول استوى على العرش بذاته أو لا ؟
الجواب : نقول كلمة ( بذاته ) ليس لنا فيها حاجة ،
لأن كل فعل أضافه الله إلى نفسه فهو إلى ذاته بلا شك ،
ولهذا لا تقول : إن الله خلق السموات بذاته ، لأنه هو نفسه الذي خلق السموات ،
ولا تقول : ينزل إلى السماء الدنيا بذاته ، مادام أن الفعل مضاف إلى الله فهو صادر منه ،
لكن ورد في كلام بعض السلف ، قولهم : إن الله استوى على العرش بذاته ،
ومرادهم بهذا الرد على قول من قال : إن الله استولى على العرش ،
كما قالوا : إن الله تعالى عالٍ بذاته ، رداً على قول من يقول : إن الله عالٍ بصفاته لا بذاته ،
وإلا فإن القاعدة التي ليس فيها إشكال أن كل شيء أضافه إلى نفسه فهو إليه نفسه ،
فلا حاجة إلى أن نقول : استوى على العرش بذاته ، لأن الله قال : { استوى على العرش } والله نفسه هو الذي على العرش ،
لكن لو جاء أحد يشككنا ويقول : إن ( استوى ) بمعنى ( استولى ) وليس هناك استواء ذاتي ،
حينئذ نضطر إلى أن نقول : ( بذاته ) : ( ينزل إلى السماء الدنيا حين يبقى ثلث الليل الآخر ) (2) ،
لا نزيد ونقول : ينزل بذاته ،
لأن الله أضاف النزول إليه نفسه ،
فإذا قال : ( ينزل ) يعني هو نفسه ينزل ،
ما حاجه إلى أن نقول : بذاته ) ،
لكن لما قال المعطلون : إنه ينزل أمره ،
احتاج أهل السنة أن يقولوا : إنه ينزل بذاته يعني ينزل ذاته
Explanation of as-Safaareenee’s Belief
1/207
The 4th Issue: Do we say ‘Istawaa upon the Throne with His Essence or not?
The Answer: We say the wording ‘His Essence’ is not needed for us, since all Actions Allah attributes to Himself, so it is towards His Essence without a doubt; and on account of this you do not say: ‘Indeed Allah created the heavens with His Essence’, since it is He Himself who created the heavens, and you do not say: ‘He Descends to the heaven of the earth with His Essence, as long as the Action is attributed to Allah, so it stems from Him; rather it is mentioned in the speech of some of the Salaf, their saying: ‘Indeed Allah ‘Istawaa upon the Throne with His Essence’, and they mentioned this as a refutation against those who said: ‘Indeed Allah ‘Istawlaa upon the Throne, just as they said: ‘Indeed Allah, Exalted is He, is Lofty with His Essence’, refuting those who said: ‘Indeed Allah is Lofty in His Attributes not His Essence’, and so that the foundation not be ambiguous, every thing He attributed to Himself is towards His Essence, so there is no need for us to say: ‘Istawaa upon the Throne with His Essence’, since Allah said: {‘Istawaa upon the Throne} and Allah Himself who is upon the Throne, rather if anyone came filled with doubt and said: ‘(‘Istawaa) means (‘Istawlaa) and there is not here ‘Istawaa’ of the Essence, then we say: ‘with His Essence’; (He Descends to the heaven of the earth when there remains the last third of the night)- we do not add and we do not say: He Descends with His Essence, since Allah attributed the ‘Descent’ to Himself; so when He said: (He Descends), it means, it is He Himself who Descends, there is no need for us to say: with His Essence, rather when the Mu’atiluun said: ‘Indeed His Command Descends’, the people of Sunnah needed to say: ‘Indeed He Descends with His Essence, meaning He Descends with His Essence…
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