[LENGKAP] Metode Takwil Asy'ariyyah | Penjelasan Mutawalli Asy-Sya'rawi tentang Sifat Allah | Istiwa

Because the word 'when' shows what time 'istawa' means..

'istawa' means..

If we trace the meaning of 'istawa' based on the verses of the Qur'an (in full) we will find out..

If Allah was the creator before creation was created So, istiwa means What?

master something (have authority) Ash'ariyyah method in understanding verses like this..

Exactly gray color, half black, half white. Not clear. No black, no white.

In fact..

I read it again, yes, to be more sure "Sultan Experts Kalam" (Professor of science of kalam) What did he say? I already have the book here.

I read it right away.

This is not my logic (ustadz yesterday afternoon), but the logic of "Sultan Experts Kalam" Directly transferred to another meaning, there is no term, "hate but miss" There is a saying from Bugis-Makassarese people..

"Once the screen expands never go down to the beach."

This is the same as the spirit of takwil Asy'ariyyah.

I will mention one by one, so that you are more open-minded.

So that his mind is more harmonious, more able to accept differences Assalamu Alaikum Warahmatullahi Wabarakatuh Greetings harmony Differences of opinion and income are commonplace.

Do not mislead each other and stay in the brotherhood.

Friends of harmony..

This is the second part of the video which discusses the meaning of Allah's special in the Qur'an . For friends who have not watched part 1 of the video,

. For friends who have not watched part 1 of the video, please click above, please watch.

If previously we have heard the presentation of the salafi scholars this time. we will witness the presentation of Al-Azhar scholars

time. we will witness the presentation of Al-Azhar scholars who are already very familiar Sheikh Muhammad Mutawalli ash-Sha'rawi as usual, at the end of the video, I will give a bit of my conclusions and will respond to the comments in the previous video Right away, let listen carefully to the

explanation of Sheikh Muhammad Mutawalli Asy-Sya'rawi about Allah's 'istiwa' with a Qur'anic approach.

Enjoy watching!

For example, someone asks, "Where is Allah?"

Whereas the question 'where' and 'when' it is a question for humans When were you born? Where was born? Where do you live?

yes?

Since the word 'when' denotes time, 'where' denotes a place, time and place is a container of conditions/states for something created (being) is it worthy of a creator? / No.

I drink.

When I drink, certain conditions are created, namely time and place.

But if I don't drink, then I am asked, "Where do you drink?" / Loh, I don't drink Any time? / Not. Any place? / Not.

Any time? / Not. Any place? / Not.

Allah is not something new (created) (he is not a creature) so He is not related to time and place "I drink" means there is a time (drink), there is also a place (drink) But if I don't drink, then nothing happens What?

Then you ask, "When do you drink?" "Where do you drink?"

There is no incident (drinking) Allah is not something created (creature) so don't ask about when, don't ask about where, because when and where is the result of... the

result of something happening.

Allah created or made something, so the term 'when' appears. ' and 'where' See ?

There is a very important issue of kalam science that is often discussed by kalam experts, namely the issue of 'istiwa' and 'arsy' . First,

. First, so that we can clearly understand this issue, it is necessary to analyze it word by word, so that we can agree on its meaning. .

then we discuss as a whole (sentence) we see this first meaning what pronunciation, enunciation it meaning anything, then we will understand the issue we were arguing because ...

no one understanding (regarding the issues discussed) can not be so.

What does 'istawa' mean?

and what does 'throne' mean?

Then we will discuss about 'istiwa alal arsy' (in its entirety). What does

'istawa' mean..

If we explore the meaning of 'istawa' based on the verses of the Qur'an (in full) we will find it in many verses.

9+3 = 12 times But..

But..

there is 1 time.. the

word 'istiwa' (relied on creatures), namely "When Moses was old enough and perfect in mind" (Al-Qasas: 14) Now we see, what is the meaning of 'istawa ' in this verse?

"When Moses was old enough and perfect in his mind" Same when you say, "the fruit is ripe (ripe)" It means, he is fully mature to become a pious man who can survive Isn't that the meaning?

'istawa' is old enough, perfect (mature) 'istawa' means..

'istawa' means..

he has reached maturity (maturity) as a grown man.

We have already discussed that before..

Someone who has matured to maturity..

if he can produce which is similar to maturity (baligh) he lives and then he can maintain his survival with maturity (baligh) When he grows up, and he is able to marry (have a family) and then be able to survive, then he is considered 'istawa' (established/mature) . .

. .

meaning..

'istawa' "who has firmness; then (Jibril) appears with an original (perfect) appearance. While he is on a high horizon." (An-Najm: 6-7) That is, up.

For example..

Up (up) Then the word 'istawa' here.. (there are several meanings) here and there.

The meanings will meet (there is a common thread) Then there is the word 'istiwa' 'istiwa' Allah Allah says, "Then He took rest into the sky."

"Then He perfected it into seven heavens" (Al-Baqarah: 29) There is also another verse, "Then He went to the creation of the heavens and the sky was still smoke" (Fusila: 11) So, there is 'istiwa' which is coupled with the word 'ila' (ke) "ISTIWA ILA AS-SAMA" So, there is the word 'istiwa' which is attributed to the creature (Prophet Musa) "When it is old enough and has been perfected." This verse is 'special' in humans.

"Who has firmness; then (Jibril) appears with an original (perfect) appearance. While he is on a high horizon." (An-Najm: 6-7) This verse is for the Prophet Muhammad and the angel Gabriel.

Then there is the 'istiwa' of Allah, not to the 'arsh' but to the 'sky' As for the 'istiwa in the throne' there are 7 places (verse) 7 times the word 'istawa' combined with 'Throne'

So, there is some kind of 'istiwa': 1. istiwa humans, 2. istiwa angel, 3. istiwa besides Throne, Throne istiwa 4.

the 'istiwa Throne' is ..

if we collect in Al-Qur'an we will find 7 places (7 times) 7 places In surah al-a'raf The mention of 'istiwa' in the verse that goes hand in hand with the word 'throne' ..

there are 7 places (7 times) so count them! (Shaykh Asy-Sya'rawi recites poetry about the location of the words 'istiwa alal arsy' in the Qur'an) 1. Surah Al-A'raf

1. Surah Al-A'raf 2. Surah Yunus

2. Surah Yunus 3. Ar-Ra'd (after Surah Yunus)

3. Ar-Ra'd (after Surah Yunus) 4. Surah Taha

4. Surah Taha "make sure (correct) the count" 5. Surah Al-Furqan

5. Surah Al-Furqan 6. Surah As-Sajadah

6. Surah As-Sajadah 7. Surah Al-Hadid

7. Surah Al-Hadid "Understand it firmly!"

The audience was amazed to hear the poetry read by the sheikh. Masha Allah!

So how many times in total?

7 times 1. Al-A'raf

1. Al-A'raf 2. Yunus

2. Yunus 3 Ar-Ra'd (which we are now here) then what surah?

4. Taha

Al-Furqan 5.

6. As-mat and 7. Al-Hadid

There 'istiwa' in general (mutlaq), there are also 'istiwa Throne' Well, here 'istiwa' (in the Qur'an) We We discussed earlier, the meaning of 'istiwa' (first) is growing up (already perfect/mature) 'istiwa' (second) means an angel ascending to the top As for 'istiwa to the sky' (third istiwa)..

Don't mean 'God istiwa to the sky ' like a human being (going) somewhere.

Why?

We have already explained (previously) that the interpretation of words that are based on Allah is different from the interpretation of words that are based on humans.

Meaning 'istiwa' according to the majesty of Allah's substance.

Which is in accordance with the majesty of God's substance.

God exists (existence), you also exist.. but the existence of God is not the same as your presence So, when there is the word 'istiwa Allah' then the 'istiwa' is not the same as the 'istiwa' human. Its

meaning is adjusted to the content of the verse, "There is nothing similar with Him" Then, what about the throne?

The word 'throne' in the Qur'an is very much The word 'throne' which is based on the word Allah ..

there are 21 times There is also that which is leaning on Queen Bilqis is called 4 times 1. Allah says, "LAHA ARSYUN .." (Queen Bilqis have a big throne)

1. Allah says, "LAHA ARSYUN .." (Queen Bilqis have a big throne) 2. Allah said, "AYYUKUM YA'TINI BI'ARSYIHA" (who can bring the throne to me?)

2. Allah said, "AYYUKUM YA'TINI BI'ARSYIHA" (who can bring the throne to me?)

3. Allah said, "NAKKIRU LAHA 'ARSYAHA' (move the throne!)

right?

4. Allah said, "AHAKADZA 'ARSYUKI" (Is this your throne like?)

So, a total of 4 times the word ' throne ' was attributed to Bilqis Likewise, there was the word ' throne ' attributed to Yusuf "he raised his parents to the throne" this was attributed to (the Prophet Yusuf) After that, all (the word 'istiwa') were leaned on to whom?

To Allah Subhanahu wa Ta'ala this is the word 'arsh'.

The word 'throne' is sometimes used to refer to ..

zahir pronunciation is sometimes also referred to 'damir' (word replace) pronoun is, sometimes the second person pronoun, sometimes in the third person.

"he mengg endong the throne of your Lord" The throne here is based on isim zahir " His throne is on the water" The throne here is based on the pronoun (he) "istawa to the throne" sometimes with alif lam sometimes with nakirah sometimes with second person pronouns sometimes with the word replace the third person (him)

Now, pay attention..

If you want to interpret 'isitiwa' which is based on Allah..

don't interpret it with the meaning of 'mature/mature' because maturity is perfection preceded by flaws (weaknesses) So, it is impossible 'istawa' is interpreted like that there are others.. that's

why expert scholars..

make stanzas of poetry..

The mention of the word 'istiwa' with the word 'alal arsy' in the 7 places that we have explained earlier the Sheikh then reads the poem..

" There are 4 meanings of istawa 1. staying

1. staying 2. above

2. above 3. high

3. high 4. going up

4. going up so there are 4 meanings...

specifically the word 'istiwa' Now, let's see if this word is leaned on 'Allah' As for 'istawa' means mature/mature/perfect Can't mean (m atang) this is based on Allah because maturity means perfection which is preceded by flaws (weaknesses) What about the meaning of 'rising up'?

'to go up' means to move (move) from one place to another "Then He (Allah) moves from one place to a place that does not yet exist (throne) and when He (Allah) moves..."

Should not be interpreted such, then, if we use 4 meaning 'istawa' earlier .. it is not possible to use ..

then we look for the meaning of 'istawa' (as appropriate) Ulama then argued, they disagree ..

Some think ..

" I will interpret the word 'istawa' with the meaning that Allah said" the word 'istawa' means 'istawa' the word 'sa'ad' (up) means 'sa'ad' (up) the word 'jalasa' (sit) means 'jalasa' (sitting) the word 'qa'ada' (sitting) means 'qa'ada' (sitting) like what Allah said (in the Qur'an) Then, what about the word of Allah, "there is no one like Him" Why (verse) this is the basis?

Don't ignore this verse, "there is no one like Him" Use an understanding based on this verse.

Therefore, people who have knowledge answered..

"istiwa is known, the method is unknown, asking heresy" Copa pay attention.. "istiwa known" The meaning is known, I have mentioned earlier "how" How is Allah's special?

unknown "asking him is bid'ah" Then, why 'asking' is bid'ah?

People who heard the Qur'an from the Messenger of Allah...

did they not hear this verse (istiwa)?

Has anyone asked the meaning of 'istawa alal arsy' and then invited them to debate?

Nobody said, they were embarrassed, what the prophet said, they were silent (just accept it)..

What the prophet did not say, did they not ask? / They ask, they ask, they ask So, questions exist (no bid'ah) Then why don't they ask? (about 'istiwa')

Because they have the instinct of Arabic language skills above the average (great) so they know the meaning of 'istiwa' which is in accordance with Allah.

which suits whom?

so that they didn't ask about it.

Then a question arose from the people who came later, out of curiosity.

Some say, the word 'istiwa' means 'istiwa'.

He sits down, it means He sits.

He goes up, means He goes up . denied, "Shaykh, it means Allah can change"

. denied, "Shaykh, it means Allah can change" "Allah means being able to move, sit, etc." So, what does 'special' mean?

"His business has finished/perfected" " Did n't He perfect something?"

not yet..

why?

because ..

God has a variety of nature.

These diverse qualities... do

n't mean, "there is after what was created" (creatures) "He was the creator before any created being" "He was the creator..."

Instead, "He was the creator when He created something"? / It is not like that.

He was characterized as a creator before He created creatures.

The nature of His creation existed, before He created creatures.

Then how do you want to create? (if there is no creator trait) Example.. "So and so is a poet"

Example.. "So and so is a poet" "How come?" / "Because he wrote poetry" Was it because he wrote poetry and was called a poet?

"How come?" / "Because he wrote poetry" Was it because he wrote poetry and was called a poet?

Is it because he is known as a poet and then composes poetry?

He was a poet and wrote poetry. You know because he is a poet or because there are qualities that appear in his work that is what is visible So the conclusion is, "God is the creator before creation is created" He is the Most Glorifying, before anything is glorified He is Humiliating, before anyone is humiliated So, Allah has attributes absolute

perfection With that absolute perfection, Allah created creatures "He gave everything the form of its occurrence, then He gave him instructions" (Taha: 50) Ok?

If Allah was the creator before the creatures were created when He preached about a creation, then He created something (creatures)..

then the nature of the Creator is in Himself first, then it is given to His creatures.

If so, finished (the affair of His creation) or not?

So, when Allah said about the creation of the heavens and the earth..

Allah channeled the nature that was in Him (at that time) there was no means (channeling) of His nature, then creatures were created as a means of distribution. Then finished the business of creation.

Already finished or not?

So, if it is mentioned 'istiwa Allah' then it means, 'finished business that He wills' That the attributes that existed in Him at that time there was no object (channeling) of His nature, then creatures were created as objects of distribution If His attributes were already present (channeled) in creatures, and He has a great throne.

(description of the meaning) Like when you (later) become King sitting on the throne after your business is finished (you then sit on the throne) If you are still busy with war, not finished with business, haven't finished selling...

Are you going to sit (relax) ) on the throne?

No.. Because you will sit on the throne when your business is finished.

So, if you mention the word 'istiwa alal arsy'..

clear your mind regarding Allah's 'istiwa' from the attributes of human 'istiwa' Believe, "There is nothing like Him "as for the 'istiwa' God means ..

has finished his business (business creation) Property that was upon him (the Creator) has been channeled to the creation (as a distribution object) So if a substance is not the same God with us His nature is not the same substance with properties not our deeds same with our actions then, Allah's 'istiwa' is different from human 'istiwa'

People who destroy Religion when he says, 'istiwa' is sitting like this.

Why do you interpret Allah's 'specials' as we do.

Is it appropriate for you to interpret His attributes as yours?

Meaning 'istiwa' according to His nature or interpret 'istiwa' by describing His mastery When Allah says, "You are sitting on his back" then what do you say? (prayer while sitting in the vehicle) "Subhanallah Allzi Sakhkharalana .." (Az-Zukhruf: 13) (Prayer on the vehicle) " 'istiwa' on the back " what does it mean?

Like when you ride a vehicle, then you sit still, lean back (on a chair).

So, what does special mean?

master something (have authority) don't interpret istiwa by 'sitting on a chair' "Arrahman Alal Throne Istawa" Then we'll see, what does 'throne' mean in Arabic?

What is 'arsh'?

Namely, the throne of the king, the throne of the king.

Is the king sitting on his throne, conveying problems in order to manage his kingdom (his power)..

except after the business is finished as well as after Allah created the heavens, the earth, this, that, sent down the Qur'an .. then His business finished and then Allah wants to manage this universe, then it appears the nature of his mastery (taking care of nature) Allah does not create anything ..

then let it run by itself (automatically) and let it just like that.. No, Allah always manages / takes care of Allah still manages / takes care of ( His creation) friends of harmony, if I may conclude what he said earlier When explaining mutasyabihat verses such as "istawa alal arsy" he always emphasized at the beginning

that "don't imagine the attributes of God as with human traits" Because the basic from understanding these verses is: "There is no one with Him" this is the verse that muhkam (definitely) I explain n a little, what is 'muhkam-mutasyabih'?

mutashabihat it ..

verses difficult to understand its meaning as 'istiwa' God though linguistically meaningful istawa settled, above, high, or up ..

but logically impossible to God took place or move from one place to another well , that's mutaysabihat while muhkamat is the opposite, a verse that can be directly understood its meaning Now, the ash'ariah method in understanding verses like this...

in a way, all mutasyabihat verses are brought to the understanding of a muhkamat verse . The understanding is brought to the muhkamat verse

. The understanding is brought to the muhkamat verse , namely, "There is no one like Him" From this method the Ash'ariyah scholars there are 2 approaches , there is tafwidh , there is takwil.

Tafwidh is to completely surrender the meaning of this special to Allah, only Allah knows the meaning . in total the meaning is left to Allah SWT,

. in total the meaning is left to Allah SWT, it is called tafwidh, there is also a takwil approach because it cannot be interpreted with the meaning we understand. understand

"There is no one like Him" then it is transferred to other meanings that can be understood, one of which was understood by Sheikh Mutawalli Asy-Sya'rawi earlier istiwa Allah which means "istatatabba lahul amr" is finished or the creation business is complete because of the context of the verse did tell about creation,

that's why he explained it with a tawhid approach "God was the creator before creatures were created" There is a term in the science of monotheism that is called "al-mutaallaq" "Al-mutallaq" it literally means a place where something depends on a

place or object depending on the nature of God This is a creature.

Now, when Allah has the nature of a creator even before the creature was created, then the creature is created as a place or object of manifestation or distribution of the nature of his creation.

If it has materialized with the existence of mutallaq earlier ..

then the business of creation is finished So, in conclusion .. the

verses of mutasyabihat always returned to muhkamat verses Mutasyabihat verses about God's substances, attributes and actions can be returned to the 7 ma'ani attributes, for example istawa is returned to the omnipotent nature of Allah.

Allah is in control of his creatures in line with the meaning of the word 'istawla' which means 'controlling' . Now, the question arises.

. Now, the question arises.

What is the difference between salafi cleric, who we watched the video yesterday?

Why did I use the term ambiguous yesterday? Because it's a gray understanding.

tafwidh no, takwil is not half tafwidh, half takwil 'itsbatuhu' (defined in meaning), 'nafyuhu' (but the method is denied) exactly gray color, half black, half white.. not clear

black no, not even white ..

even white ..

claim they do not interpret the verse incorrectly because in fact they also interpret the verse "istawa alal arsy" because they also deny the meaning of zahir the text of the verse is termed "ta'wil ijmali" which says it's not me who says this is a well-known commentator, "IMAM AL- ALUSI"

when interpreting Surah Taha verse 5, "ARRAHMAN ALAL ARSYISYTAWA" He quoted the words "AL-LAQQANI" What did he say? (book author says) Takwil salaf is called "ijmaliyyun" (global), takwil khalaf is called "tafsiliyyun" (detailed) So, both takwil (verse) then AL-ALUSI also mentions it in the same book in

Juz 16, page 665 I read it again, to be more sure our teacher (Alauddin) said, "the 'tafwidh' group used 1 takwil" "the takwil group used 2 takwil" It said..

It said..

"Actually that's also takwil" "because it negates something that must there is (meaning in the word)" "the text of the words itself really wants it" "then actually there is a process of ignoring (meaning) the words from what the visible text wants (redaction)"

"ignoring the meaning of a pronunciation from what is desired text (editor) with certain reasons / arguments, even if the reason is strong, it is also takwil" In essence, friends of harmony, salafi also takwil but takwil 1 time only I term it 1 step (takwil) if Asy'ariyah takwil 2 times , 2 steps.

because they both ignore the meaning of the zahir text (editor) but, Asy'ariyah did not stop at just one step, but two steps to make it clearer, I want to quote the interpretation..

Fakhruddin Ar-Razi "Sultan Expert-Kalam" Professor of Kalam .

What did he say? I already have the book I immediately read it.

If you don't know Fakhruddin Ar-Razi, just go to the sea!

He he he.. Just kidding, kidding.

I read it. The

author of the book said..

(hopefully his knowledge is useful for us in this world and in the hereafter) Fakhruddin Ar-Razi said..

"The arguments of logic..

"forbids to interpret the 'istiwa' of Allah with the meaning of permanent .." (because the same with human nature) " but what appears from the editorial the word 'istiwa' means 'settled' " "So the possibility is that each of them is practiced" "or both are ignored" "or the editor (text) is superior to reason (logic)" " or sense what comes first, then the wording (text) ditakwilkan

"" the first possibility of vanity "" because if so, then it must be one ..

"" which tanzih (not may Allah occupying a particular place) "" and allow God occupy a certain place "is impossible to happen (God has a place and no place) this is a bit of a long explanation.

I will immediately explain the conclusion..

I will say here there are 2 premises.

The first premise ...

can not be determined by reason, the meaning is that God does not stay in a certain place (this is the first premise ) The second premise..

the meaning of the text is physically determined, that is, Allah is located in this particular place physically, in the text (edaction) well, here... there are several possibilities.

well, here... there are several possibilities.

First, practice each of the premises (premises) and then practice this. he said it's impossible, because

this. he said it's impossible, because if each practice it will not find God settled, God does not stay this is what I said yesterday, person A eats (premise 1), person A does not eat (premise 2) this is impossible, this is not my logic (ustadz yesterday afternoon) but the logic of the "Sultan of Kalam Experts" The

second possibility, "both ignored (at the same time)" was both ignored.. this is impossible, he said.

both ignored.. this is impossible, he said.

Then, the third possibility "puts precedence over the text and ignoring logic" prioritizing the text and ignoring this logic is vanity because if logic is ignored, then the text will also be automatically ignored because reason / logic is the basis of the text The first verse of the Qur'an, "Read .."

the arguments for the existence of Allah, i His knowledge, His power, the sending of the Messenger.. the

instructions are aqliyyah arguments.. logic.

Allah said, "Why not use reason?" "Why don't you think?"

the idol worshipers in the past.. it was

difficult to believe if only the verse was read, "Allah is One" if only the text of the Qur'an was read, they did not want to believe but if the spirit was logic, the arguments of reason..

then (the argument) why should Allah exists.. why must there be an Apostle.. why Allah is almighty.. etc.. etc..

that is the 3rd possibility it is impossible to prioritize text over reason (logic) Then, Farkhruddin Ar-Razi said..

the 4th possibility .. lastly..

using reason, then interpreting the text, practicing reason, then interpreting the text.

This is a sure guide. This is

what is more logically convincing.

This is what was meant by takwil. 2

steps. The first step is to practice reason.. The

second step is to interpret the text to its meaning. another.

for me personally.. this is more 'gentleman' more 'massipa' (fits/fits) the words of the Bugis people are immediately transferred to another meaning there is no term, "hate but miss" go forward.. go forward.. the

go forward.. go forward.. the

saying of the sailors (because grandfather I'm a sailor) "Once the sail is stretched, the dipper doesn't recede to the beach" This is the spirit of Asya'riyah takwil (same spirit) There are (in the comments column) who claim that the salaf do not do takwil (people say in the comments)

I don't want to accuse them of lying but hopefully their intentions are good maybe because they don't know, try reading the interpretation of ibn Jarir At-Tabari, the interpretation of surah al-Baqarah verse 29, please read it yourself in full (intact) "Among them is having and mastering"

one of the meanings of istawa is having and mastered this (istawla) only 1 scholar of tafsir ibn Jarir At-Tabari, a salaf scholar who lived at the end of the 2nd century hijri, died in the early 3rd century hijriyah and many more, other scholars (tafsir) I mentioned one one by one, so that more open insight, so that his mind is more harmonious and

more accepting of differences (besides At-Tabari) there is also Al-Jassas al-Hanafi who lived in the 3rd century H.

In his interpretation of Surah Thaha verse 5 istawa which means istawla (mastery) there is also As-Samarqandi living in the middle of the 3rd century, in his commentary, "Bahrul Ulum" also mentions 'istawa' which means mastering Then..

Then..

An-Naisaburi.. and Al-Mawardi

both of whom lived in the middle of the 4th century are also mentioned in his commentary 'istawa' which means 'istawla' (mastery) How long has it been? Already 5

Ibn Atiyyah Al-Andalusi lived in the 5th century, also mentioned in his commentary, 'istawa' means 'istawla' (mastering) Fakhrudddin Ar-Razi (I mentioned earlier) Al-Qurthubi. The famous commentator in the middle of the 6th century also interpreted 'istawa' meaning 'istawla' (mastering)

Al-Qurthubi. The famous commentator in the middle of the 6th century also interpreted 'istawa' meaning 'istawla' (mastering) Al-Baidhawi Asy-Syafi (Shafi'iyyah scholars) The title of the book only, "Anwaruttanzil wa Asrarutta'wil" "Secrets of Takwil" Then. .

Then. .

An-Nasafi.

Ats-Tsa'labi Then..

Then..

Abu Hayyan Al-Andalusi.

Everything mentioned in their interpretation, 'istawa' means 'istawla' (master) Thus, the claim that the interpretation of 'istawa' with 'istawla' (master) is vanity ..

I do not want to say the wrong ..

but I want to use the wrong term to make it more polite okay!

How? Any comments?

I'm waiting for the comments below.

I'll end it..

"God gives guidance to the straight path" Wassalamu Alaikum Warahmatullahi Wabarakatuh Greetings Harmony