AT-TUHFAT’UL MADANIYYAH FI’L AQÎDAT’IS SALAFIYYAH | SHAYKH HAMAD BIN NÂSIR

[Subul’us Salâm]

Türkçe

Ponder upon these statements by Abû Hanîfah which are famous amongst his companions regarding him declaring Takfîr upon the one who pauses while he says, "I do not know if my Rabb is in the skies or the earth." So, what is the ruling of the one who negates and denies who says, "He is not in the skies nor the earth"? Abû Hanîfah deducted the Kufr of such person from the statement of Allâhu Taâlâ,

﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)

He clarified that Allâh is above the Arsh and said that "His Arsh is above His skies." With this, he clarified that Allâhu Taâlâ's statement,

﴿عَلَى الْعَرْشِ اسْتَوَى﴾

"Did Istiwâ above the Throne." (Tâ-Hâ, 20/5)

Means Allâh is over the Arsh. After this, Abû Hanîfah added the Kufr of the one who pauses regarding the Arsh being in the skies or the earth. He said, "This is because he denied that Allâh is in the sky. Allâhu Taâlâ is elevated in the utmost manner and when supplication is directed to Him, it is directed upwards, not downwards."

The companions of Abû Hanîfah after him such as Abû Yûsuf and Muhammad are likewise of the same opinion, as we mentioned the narrations from them.

Hishâm bin Ubaydillâh was also of the same opinion, as Ibnu Abî Hâtim and Shaykh'ul Islâm narrated with their chains of narration that Hishâm bin Ubaydillâh the companion of Muhammad bin Hasan and the Qadhî of Ray imprisoned a man because of Jahmism. So he repented and he was brought to Hishâm so that Hishâm may test him. Hishâm said, "All praise is due to Allâh upon your repentance." Hishâm tested him and said, "Do you testify that Allâh is upon His Arsh and separate from His creation?" The man said, "I bear witness that Allâh is upon His Arsh, but I do not know what it is for Him to be separate from His creation." Hishâm said, "Return him to jail, for verily, he has not repented!"¹⁵⁵

The statements by at-Tahâwî will come later on In Shâ Allâhu Taâlâ.

It is also narrated from Abû Hanîfah in al-Fiqh'ul Akbar that he said, "Allâh is not described with the attributes of the creation. It is not said that His Hand is His Qudrah nor His blessings, since this is abolishing the attribute. This is the view of the Qadariyyah and the Mu'tazilah. However, His Hand is His attribute without delving into its howness."¹⁵⁶

He also said in al-Fiqh'ul Akbar,

﴿يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ﴾

"The hand of Allâh is above their hands." (al-Fath, 48/10)

"His hands are unlike the hands of His creation. Allâh Jalla wa Alâ is the Creator of hands. His face is unlike the faces of His creation. Allâh is the Creator of every face. His divine Self is unlike the selves of His creation, and He is the Creator of the selves.

﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾

"There is nothing like unto Him, and He is as-Samî (the All-Hearer), al-Basîr (the All-Seer)." (ash-Shûrâ 42/11)¹⁵⁷

He also said in al-Fiqh'ul Akbar, "Allâhu Taâlâ has a hand, face, and a divine self without delving into its howness. Allâhu Taâlâ mentioned this in the Qur'ân. His wrath, pleasure, decree, and strength are from His attributes without delving into their howness. It is not said that His wrath is His punishment and that His pleasure is His rewards."¹⁵⁸

The quotation from Abû Hanîfah [in verbatim] ends here.


^155- Ibnu Taymiyyah, Bayânu Talbîs'il Jahmiyyah, 3/697-698, 3/32-34.

^156- With similar wording in al-Fiqh'ul Akbar, p. 27, 159.

^157- With similar wording in al-Fiqh'ul Akbar, p. 159-161.

^158- With similar wording in al-Fiqh'ul Akbar, p. 159.

[Subul’us Salâm]

Türkçe

Mentioning the View of Imâm Mâlik bin Anas Radiyallâhu Anh, the Imâm of the Abode of Migration

Abdullâh bin Nâfi said: Mâlik bin Anas said, "Allâh is in the skies, His knowledge is everywhere, and nothing is hidden from His knowledge."

This was narrated by Abdullâh the son of Imâm Ahmad.¹⁵⁹

Abu'sh Shaykh al-Ashbahânî and Abû Bakr al-Bayhaqî narrated from Yahyâ bin Yahyâ that he said: We were in the presence of Mâlik bin Anas. A man came to him and said, "O Abû Abdillâh!

﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)

How did He perform Istiwâ?"

Mâlik bowed his head until he was covered in sweat. Then he said, "Istiwâ is not unknown. Its howness is incomprehensible. Believing in it is obligatory. Asking about it is an innovation. I only see you as an innovator."

Then he ordered the man to be taken out.¹⁶⁰

Similar statements from his Shaykh Rabî'ah were previously mentioned. Thus, the statement by Mâlik and Rabî'ah, "Istiwâ is not unknown. Its howness is incomprehensible," is in agreement with the statements by the others, "Let them pass as they came without delving into their howness." They only negated the howness without negating the reality of the attribute.

If these people believed in the absolute phrase of Istiwâ without comprehending its meaning in a matter that suites Allâh Azza wa Jalla, they would not have said, "Istiwâ is not unknown. Its howness is incomprehensible." Likewise, they would not have said, "Let them pass as they came without delving into their howness." This is because then, Istiwâ would not be something known, rather it would be something unknown in the rank of the alphabet (that carries no meaning).

Likewise, when the meaning of a phrase is not understood, there is no need to negate the howness. There would only be a need to negate the howness when the attributes are established.

Again, those who negate the attributes have no need to say "without delving into their howness." If the Madhab of the Salaf were to negate the attribute in reality, then they would not have said, "without delving into their howness." Thus, whoever says "Allâh is not above the Arsh," he has no need to say, "without delving into its howness."

Also, their statement, "Let them pass as they came" requires leaving the indication of the attributes unchanged as it is, since these have come as phrases that indicate meanings. If their indications were negated, it would be obligatory to say, "Let their phrases pass while believing that their meaning is not intended." Or it would be obligatory to say, "Let their phrases pass while believing that Allâh is not described with what the phrases indicate to in reality." Then, they would not be "left to pass as they came." Again, it would not be said, "without delving into their howness." This is because negating the howness of something that is not established is nonsensical speech.

After mentioning the statements by Mâlik and Rabî'ah that we have mentioned, adh-Dhahabî said, "This is the view of Ahl'us Sunnah, all without exception: We cannot comprehend the howness of Istiwâ, rather we are ignorant of it. The Istiwâ of Allâh is known just as He mentioned in His Book and it is in a fashion that suites Him. Neither we delve into it, nor are we pedantic, or do we engross in what this necessitates of denial and affirming. Rather, we keep silent, stop as the Salaf stopped, and know that if this had a Ta'wîl (forceful interpretation), the Sahâbah and Tabi'ûn would have embarked upon it and in this circumstance, they would not be able to affirm them, let them pass, and keep silent regarding it. Alongside this, we believe with certainty that Allâh Jalla Jalâluhu has no equivalent to Himself in His attributes, His Istiwâ, and His descent; glorified and high above is Allâh from what the oppressors say by sublime greatness."¹⁶¹

The narration from al-Walîd bin Muslim from Mâlik was previously mentioned, and there is no need for its repetition.

Abû Hâtim ar-Râzî said: Maymûn bin Yahyâ al-Bakrî informed us that he said: Mâlik said, "Whoever says that the Qur'ân is created is asked to repent. If he repents, he repents. Otherwise, his neck is struck."<sup>162


159-</sup> Abdullâh bin Ahmad, as-Sunnah, 1/280, no. 532, 1/173, no. 213.

^160- Al-Bayhaqî, al-Asmâ wa's Sifât, 2/305-306, no. 867.

^161- With similar wording in adh-Dhahabî, al-Uluww, p. 139.

^162- Al-Lâlakâ'î, Sharhu Usûl'il I'tiqâd, 2/346, no. 495.

[Subul’us Salâm]

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Mentioning the View of Imâm Muhammad bin Idrîs ash-Shâfi'î Radiyallâhu Anh

Shaykh'ul Islâm Abu'l Hasan al-Hakkârî narrated from Abû Shu'ayb and Abû Thawr, both of whom narrated from Muhammad bin Idrîs Rahimahullâh that he said, "The view I am upon and the view of the likes of Sufyân, Mâlik, and others whom I have seen concerning the Sunnah is: Affirming the testimony that there is no -true- deity -worthy of worship- except Allâh and that Muhammad is the Messenger of Allâh and affirming that Allâh is upon His Arsh in His skies, He comes close to His creation as He wills, and He descends to the heaven of this world as He wills."

Ash-Shâfi'î Rahimahullâh then mentioned the rest of the creed.¹⁶³

Ibnu Abû Hâtim said: Yûnus bin Abdi'l A'lâ narrated to us. He said: I heard ash-Shâfi'î say when he was asked about the attributes and what he believes in, "Allâhu Taâlâ has names and attributes mentioned in in His Book and informed by His Messenger to his nation. It is impossible for anyone from the creation of Allâh -to whom the proof was established- to reject these. This is because the Qur'ân was revealed with these and it was authentically narrated by the trustworthy ones from Rasûlullâh Sallallâhu Alayhi wa Sallam that he stated these. If anyone opposes these after the proof is established to him then he is a Kâfir. As for the one who opposes these before the proof is established to him is excused by ignorance. This is because the knowledge of this cannot be attained by the intellect, sight, or contemplation. Takfîr cannot be declared upon anybody by means of their ignorance regarding these until the reports regarding these reach him. we affirm these attributes and negate Tashbîh from them just as Allâh Subhânahu negated Tashbîh from Himself and said,

﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾

"There is nothing like unto Him, and He is as-Samî (the All-Hearer), al-Basîr (the All-Seer)." (ash-Shûrâ 42/11)¹⁶⁴

It was also authentically narrated from ash-Shâfi'î that he said, "The caliphate of Abû Bakr as-Siddîq Radiyallâhu Anh is true. Allâh decreed it in His sky, and the hearts of His slaves came together upon it."
Quotation from ash-Shâfi'î ends here.¹⁶⁵

It is known that what is decreed is in the earth. The decree is the action of Allâh Subhânahu which comprises His will and power.

Ash-Shâfi'î said in the preface of His Risâlah, "All praise is due to Allâh. He is as He described Himself and is above what His creation describes Him by."<sup>166


163-</sup> Adh-Dhahabî, al-Uluww, p. 165, no. 443.

^164- Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Ithbâtu Sifat'il Uluww, no. 93.

^165- Ibnu Taymiyyah, al-Fatwa'l Hamawiyyat'ul Kubrâ, p. 343.

^166- Ash-Shâfi'î, ar-Risâlah, p. 7-8.

[Subul’us Salâm]

Türkçe

Mentioning the View of Imâm Ahmad bin Hanbal Radiyallâhu Anh

Al-Khallâl said in his book, Kitâb'us Sunnah: Yûsuf bin Mûsâ narrated to us. He said: Abdullâh bin Ahmad informed us. I said to my father, "Our Rabb Tabâraka wa Taâlâ is above the seventh sky upon His Arsh separate from His creation, and His strength and knowledge is everywhere." My father said, "Yes, nothing is hidden from His knowledge."¹⁶⁷

Al-Khallâl said: Al-Maymûnî informed me. He said, "I asked Abû Abdillâh about the one who says "Allâh is not upon His Arsh." He said, "All of their speech revolves around Kufr."¹⁶⁸

Hanbal said, "It was said to Abû Abdillâh, "What is the meaning of the statement by Allâh,

﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ﴾

"There are not three in a private conversation but that He is the fourth of them." (al-Mujâdalah, 58/7)

And the meaning of His statement,

﴿وَهُوَ مَعَكُمْ﴾

"He is with you." (al-Hadîd, 57/4)

Ahmad said, "His knowledge has encompassed everything, and our Rabb is upon the Arsh without a limit or description.

﴿وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ﴾

"His Kursî extends over the heavens and the earth." (Al-Baqarah, 2/255)¹⁶⁹

Abû Tâlib said "I asked Ahmad about a man who says, "Allah is with us," and recites,

﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ﴾

"There are not three in a private conversation but that He is the fourth of them." (al-Mujâdalah, 58/7)
 
Ahmad said, "They take the last part of the verse while omitting its beginning. You should have recited the following to him,

﴿‌أَلَمْ ‌تَرَ ‌أَنَّ ‌اللَّهَ ‌يَعْلَمُ مَا فِي السَّمَاوَاتِ﴾

"Have you not considered that Allâh knows what is in the heavens?" (Mujadilah 58/7)

He is with them with knowledge. Allâh also said in Sûratu Qâf,

﴿وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ﴾

"And We know what his soul whispers to him. And We are closer to him than his jugular vein." (Qâf, 50/16)¹⁷⁰

Al-Marrûdhî said: I told Abû Abdillâh that a man says, "I say as Allâh says,

﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ﴾

"There are not three in a private conversation but that He is the fourth of them." (al-Mujâdalah, 58/7)

He says, "I say this, and I do not surpass this."

Abû Abdillâh said, "This is the speech of the Jahmiyyah."

I said: Then what do you say regarding,

﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ﴾

"There are not three in a private conversation but that He is the fourth of them, nor are there five but that He is the sixth of them." (al-Mujâdalah, 58/7)

He said, "His knowledge is everywhere and His knowledge is with them." He also said, "The beginning of the verse denotes that this is His knowledge."¹⁷¹

Imâm Ahmad said elsewhere, "And Allâh Azza wa Jalla is upon His Arsh over the seventh sky. He knows what is under the lowest earth and He is not intermixed [touching] with anything from His creation. Allâh Tabâraka wa Taâlâ is separate from His creation, and His creation is separate from Him."<sup>172


167-</sup> With similar wording in Ibnu Battah, al-Ibânat'ul Kubrâ, 7/158, no. 115.

^168- With similar wording in Ahmad bin Hanbal, al-Ilal wa Ma'rifat'ur Rijâl, ad-Dâr'us Salafiyyah, p. 197, no. 349.

^169- With similar wording in al-Lâlakâ'î, Sharhu Usûl'il I'tiqâd, 3/446, no. 675.

^170- With similar wording in Ibnu Battah, al-Ibânat'ul Kubrâ, 7/159-160, no. 116.

^171- With similar wording in adh-Dhahabî, al-Arsh, 2/314.

^172- With similar wording in Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 305.

[Subul’us Salâm]

Türkçe

He said in the book ar-Raddu ala'l Jahmiyyah which al-Khallâl narrated and said, "I wrote this book from the handwriting of Abdullâh the son of Imâm Ahmad, and Abdullâh wrote it from the handwriting of his father," he said therein, "Chapter on the Clarification of what the Jahmiyyah Rejected of Allâh Being Upon the Arsh

Whereas Allâh Subhânahu said,

﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)

We said to them, "Why did you reject Allâh Subhânahu being upon the Arsh?"
Then, the Jahmîs said, "Allâh is below the seventh earth just as He is below the Arsh, He is in the heavens, in the earth[, and in every place."

And they recited,

﴿وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ﴾

"And He is Allâh in the heavens and on the earth." (al-An'âm, 6/3)]

Ahmad said: Then we said [to them], "The Muslims know of many places wherein there is nothing of the greatness of the Rabb. Your bodies, your insides, toilets, and places of filth are places wherein there is nothing of the greatness of the Rabb. Allâh Azza wa Jalla has informed us that He is in the sky. Thus, Allâh Subhânahu said in the two verses,

﴿أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ﴾

"Do you feel secure that He, Who is in the heaven (Allâh), would not cause the earth to swallow you{, and suddenly it would sway? Or do you feel secure that He, Who is in the heaven (Allâh), would not send against you a storm of stones? So, you will soon come to know how was My warning!}" (al-Mulk, 67/16-17)

Allâh also said,

﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ﴾

"Towards Him ascends the pure word." (Fâtir, 35/10)

[Allâh said to Îsâ Alayh'is Salâm,]

﴿إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ﴾

"I will take you and raise you to Myself." (Âl-i Imrân, 3/55)

[Allâh also said,]

﴿بَلْ رَفَعَهُ اللهُ إِلَيْهِ﴾

"Rather, Allâh raised him to Himself." (an-Nisâ, 4/158)¹⁷³

Ahmad also said in the afore-mentioned book,

"Of the things rejected by the extremely misguided Jahmiyyah is Allâh being above the Arsh. Whereas Allâhu Taâlâ said,

﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)

Allâhu Taâlâ also said,

﴿ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾

"Then He did Istiwâ (established) over the Arsh." (al-Furqân, 25/59; as-Sajdah, 32/4)¹⁷⁴

Then Imâm Ahmad cited evidences from the Qur'ân then said,

"The meaning of Allâh Jalla Thanâ'uhu's statement,

﴿وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ﴾

"And He is Allâh in the heavens and on the earth." (al-An'âm, 6/3)

Allâh says that He is the Ilâh of those in the heavens and the Ilâh of those on earth. He is above the Arsh and His knowledge has encompassed everything below the Arsh. Not a single place is hidden from His knowledge. Allâh's knowledge being in one place while being absent in another is non-existent. This is because of the statement by Allâhu Taâlâ,

﴿لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا﴾

"So that you may know that Allâh has power over all things, and that Allâh has encompassed everything in knowledge." (at-Talâq, 65/12)

Imâm Ahmad said: This is something to be contemplated over with this regard: If a man had a cup made of crystal in his hand which has something inside it, then the sight of the son of Âdam would encompass the cup without the son of Âdam being in the cup. Allâh Subhânahu -and the highest description belongs to Him- has encompassed all of His creation by way of knowledge without being in anything He created."<sup>175


173-</sup> With similar wording in Ahmad bin Hanbal, ar-Raddu ala'z Zanâdiqah wa'l Jahmiyyah, Dar Gheras, p. 287-290.

^174- With similar wording in Ahmad bin Hanbal, ar-Raddu ala'z Zanâdiqah wa'l Jahmiyyah, Dar Gheras, p. 287.

^175- With similar wording in Ahmad bin Hanbal, ar-Raddu ala'z Zanâdiqah wa'l Jahmiyyah, Dar Gheras, p. 292-294.

[Subul’us Salâm]

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Ahmad Rahimahullâh said, "Of the things forcefully-interpreted by the Jahmiyyah is the following statement by Allâhu Taâlâ,

﴿مَا يَكُونُ مِنْ نَجْوَى ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ﴾

"There are not three in a private conversation but that He is the fourth of them." (al-Mujâdalah, 58/7)

The Jahmiyyah said, "Verily, Allâh Azza wa Jalla is with us and is in us!"

So, we said to them, "You have cut the narration (verse) from its beginning. This is because Allâh began the narration (verse) with His knowledge and ended it His knowledge."¹⁷⁶

Ahmad said, "If you want to know that the Jahmî is lying about Allâh when he deems that 'Allâh is everywhere and He is not in one place while not being in another,' then say to him,

"Didn't [Allâh exist while there was no]'thing'?"

The Jahmî will say, "Yes!"

Then say to him, "When He created 'something', did He create it inside Himself or outside of Himself?"

Then, the Jahmî will arrive at one of three views:

If he deems that "Allâh created the creation inside Himself," then he commits Kufr because he has deemed that the jinn, mankind, the devils, and iblîs are in Allâh's Self.

If he says, "Allâh created them outside of Himself and then entered into them," then he also commits Kufr because he deemed that Allâh entered into every place and dirty toilets.

And if he says, "He created them outside of Himself and then He did not enter into them," then he has retracted his view completely and this is the view of Ahl'us Sunnah."¹⁷⁷

Ahmad said, "We said to the Jahmiyyah: When you deemed that Allâh is everywhere, then inform us about the following statement by Allâh Azza wa Jalla,

﴿فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا﴾

"So when his Lord appeared to the mountain, He made it collapse to dust." (al-A'râf, 7/143)

Was He in the mountain according to your claim? If He was in it -as you deem- then He would not appear to it! Rather Allâh Subhânahu is upon the Arsh and He appeared to something wherein He is not. The mountain saw something which it had never seen before."¹⁷⁸

The statements by Imâm Ahmad which we have quoted from the book ar-Raddu ala'l Jahmiyyah ends here.


^176- With similar wording in Ahmad bin Hanbal, ar-Raddu ala'z Zanâdiqah wa'l Jahmiyyah, Dar Gheras, p. 296-297.

^177- With similar wording in Ahmad bin Hanbal, ar-Raddu ala'z Zanâdiqah wa'l Jahmiyyah, Dar Gheras, p. 300-301.

^178- With similar wording in Ahmad bin Hanbal, ar-Raddu ala'z Zanâdiqah wa'l Jahmiyyah, Dar Gheras, p. 328-329.

[Subul’us Salâm]

Türkçe

Al-Khallâl narrated from Hanbal that he said: Abû Abdillâh meaning Ahmad said, "We believe that Allâh is upon His Arsh without howness, a limit, and a description reached by a describer or a limit set by a limiter. The attributes of Allâh belong to Him and are from Him. He is as He described Himself. No vision can grasp Him with a limit or boundary."¹⁷⁹

Hanbal also said: I asked Abû Abdillâh about the Ahâdîth narrated as,

«إن الله سبحانه ينزل إلى السماء الدنيا»

"Verily, Allâh Subhânahu descends to the heaven of the earth."¹⁸⁰

«إن الله يُرَى في الآخرة»

"Verily, Allâh will be seen in the Hereafter."¹⁸¹

«إن الله يضع قدمه»

"Verily Allâh places His foot."¹⁸²

And similar Ahâdith.

Abû Abdillâh said, "We believe in them and affirm them. We do not reject anything from them. We know that, that which the Messenger brought is the truth. We do not reject the statement of Allâh. Allâh is not described with more than He described Himself, without a limit or boundary.

﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾

"There is nothing like unto Him, and He is as-Samî (the All-Hearer), al-Basîr (the All-Seer)." (ash-Shûrâ 42/11)¹⁸³

Hanbal narrated elsewhere from Ahmad that he said, "There is nothing like unto Him in His essence. He is as He described Himself. Allâh has collectively mentioned His attributes. He limited attributes for Himself. Nothing resembles Him. His attributes have no limits and are unknown except for what He described Himself with."

He said, "He is the All-Hearer, the All-Seer without a limit or measure. The describers cannot reach His attribute and we do not exceed the Qur'ân and the Hadîth. We say as Allâh said, describe Him with that which He described Himself and we do not exceed this. We believe in the entire Qur'ân, its Muhkam (clear cut) and its Mutashabih (ambiguous). We do not eliminate an attribute of His attributes because of something repulsive that is deemed repulsive. As for what Allâh described Himself with consisting of speech, descending, and His seclusion with His slaves on the Day of Judgement and placing His protection over them; all of these indicate that Allâh Subhânahu will be seen in the Hereafter. Placing a limit on all of these is an innovation. Submission is made regarding these without giving an attribute or limit other than what He described Himself with. He is the All-Hearer, the All-Seer, the owner of continuous speech, the All-Knowing, and the Forgiver.

﴿عَالِمُ ‌الْغَيْبِ ‌وَالشَّهَادَةِ﴾

"He is the All-Knower of the unseen and the seen." (al-An'âm, 6/73)

﴿عَلَّامُ ‌الْغُيُوبِ﴾

"The All-Knower of all that is unseen." (al-Mâ'idah, 5/109)

These attributes He described Himself with, are not disproved nor rejected. He is upon His Arsh without a limit, as Allâhu Taâlâ said,

﴿ثُمَّ ‌اسْتَوَى ‌عَلَى ‌الْعَرْشِ﴾

"And then He did Istiwâ over the Arsh." (al-A'râf, 7/54)

﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾

"There is nothing like unto Him." (ash-Shûrâ 42/11)

Allâh is,

﴿خَالِقُ ‌كُلِّ ‌شَيْءٍ﴾

"The Creator of all things." (al-An'âm, 6/102)

He is the All-Hearer, the All-Seer without a limit or measure. We do not exceed the Qur'ân and Hadîth. Allâh is high-above what the Jahmiyyah and Mushabbihah say."

I asked Ahmad: What do the Mushabbihah say?

He said, "Whoever says Allâh's sight is like my sight, His hand is like my hand, and His foot is like my foot has resembled Allâh to His creation."

Quotation from Ahmad ends here.¹⁸⁴

The statements by Imâm Ahmad Rahimahullâh with this regard is plenty. This is because he was put to the test by the Jahhmiyyah.

May Allâh be pleased with him and his brethren from the Imâms of the Dîn.


^179- With similar wording in Ibnu Taymiyyah, Bayânu Talbîs'il Jahmiyyah, 2/621.

^180- An-Nasâ'î, as-Sunan'ul Kubrâ, Hadîth no. 10245.

^181- Cosignificatively in al-Bukhârî, Hadîth no. 554; Muslim, Hadîth no. 633.

^182- Cosignificatively in al-Bukhârî, Hadîth no. 4849.

^183- With similar wording in Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 321.

^184- With similar wording in Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 322-323.

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Chapter {Regarding the Creed of Muhammad bin Abd'il Wahhâb Rahimahullâh}

In what preceded, we have clarified the creed of Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb, may Allâh settle him in al-Firdaws on the day of return. We also clarified his creed and the creed of those who follow him, which is the creed of the Salaf of the past, consisting of the Sahâbah, the Tâbi'în, and the rest of the Imâms of the religion whom Allâh raised their light¹⁸⁵ in the universe and granted them an honorable mention in later generations.

Thus, may Allâh have mercy upon him, our Shaykh and his followers describe Allâh Subhânahu wa Taâlâ with what He described Himself with and with what His Messenger Sallallâhu Alayhi wa Sallam described Him with. They do not exceed the limits of the Qur'ân and Hadîth, since they are followers, not innovators. This is why they do not delve into Takyîf, Tashbîh, or Ta'tîl. Rather, they prove all that was stated in the Book regarding the attributes and that which was narrated regarding them in the Sunnah by reliable narrators. They believe that these are real attributes which are free from Tashbîh and Ta'tîl. Just as Allâh Subhânahu has a real essence that is free from Tashbîh and Ta'tîl. Their opinion regarding the attributes is just like their opinion regarding the essence. Just as His essence is a real essence that does not resemble other essences, His attributes are real attributes that do not resemble other attributes. This is the creed of the Salaf of the Ummah and the Imâms of the religion, and it is in opposition with the creed of the Mushabbihah and the creed of the Mu'attilah. This creed resembles (the milk which) comes out,

﴿مِنْ بَيْنِ فَرْثٍ وَدَمٍ لَبَنًا خَالِصًا سَائِغًا لِلشَّارِبِينَ﴾

"From between excretions and blood, pure milk; palatable to the drinkers." (an-Nahl, 16/66)

This creed is the middle between the two paths, the guidance between the two misguidances, and the truth between the two falsehoods.

When we related our creed in the beginning of this answer and mentioned evidences from the Book and the Sunnah regarding this, we followed this with a chapter wherein we mentioned some of what was reported from the Sahâbah, the Tabi'în, and those who followed them which support what we mentioned and verifies what we said. This is because they are the luminaries of the religion and examples for the universe. They are the experts of the Fushâ (eloquent) language and the Arabic language. Verily the Sahâbah Radiyallâhu Anhum, witnessed the revelation of the Qur'ân, transmitted it to us, and explained it. They learned this from their prophet Sallallâhu Alayhi wa Sallam and the Tâbi'în learned it from them. The Tâbi'în learned the words of the Qur'ân and its meanings from the Sahâbah and they transmitted its interpretation just as they transmitted its revelation. They also transmitted the narrated Ahâdîth regarding the attributes and they did not interpret them as those who deny the attributes do. Rather, they affirmed true attributes for the Lord of the Worlds, far above the Ta'tîl of the Mu'attilah and the Tashbîh of the Mushabbihah. Verily, the Sahâbah Radiyallâhu Anhum were the most pious of the Ummah in heart, the most profound in knowledge, and the least in burdening themselves. They are the masters of the Ummah and the removers of distress. The Muslims are guided by their guidance and tread upon their paths.

When we transmitted the statements by the Sahâbah, the Tâbi'în, and their followers, we followed it with a chapter wherein we mentioned the statements by the four Imâms who are the Imâms of the followed Madhâhib. We have done this to clarify the authenticity of what we said and what we ascribed to them and for the one who aspires the truth to know that the Imâms have agreed upon one creed and follow the pious Salaf. After what we said became clear and what we determined became evident, I would like to finish this answer with a chapter wherein I will mention some of what the scholars after them said. Thereby, the one who reads this answer will know that this creed that we mentioned is itself the creed of Ahlu's Sunnah wa'l Jamâ'ah altogether, the earlier and the latter ones. This is because their consensus is clear-cut evidence which is impermissible to oppose. How can the opposite be while the textual proofs of the Qur'ân and the prophetic Sunnah testify to this? Allâhu Taâlâ said,

﴿وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا﴾

"And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and We shall admit him into Jahannam, what an evil destination." (an-Nisâ, 4/115)


^185-In the other copy, the phrase, "rank" is found in place of "light."

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Chapter

{Mentioning the View of Imâm Uthmân bin Sa'îd ad-Dârimî Rahimahullâh}

In his book an-Naqdhu alâ Bishr'il Marîsî, and adh-Dhahabî said, "It is a volume we listened from Hafs (Ibn) al-Qawwâs," the Imâm, Hâfidh of the east, Shaykh'ul Islâm Uthmân bin Sa'îd ad-Dârimî said,

"The Muslims unanimously agreed that Allâh is upon His Arsh above His skies. He does not descend to the earth before the Day of Judgement... The Muslims did not doubt that He will descend on the Day of Judgement to judge between His slaves and to take them into account, and that the skies will crack apart because of His descent... When the Muslims did not doubt that Allâh does not descend to the earth for a worldly matter before the Day of Judgement, they certainly knew that that which afflicts the people as punishment is His command and His punishment. Thus, Allâhu Taâlâ's statement,

﴿فَأَتَى اللَّهُ بُنْيَانَهُمْ مِنَ الْقَوَاعِدِ﴾

"But Allâh came at their building from the foundations." (an-Nahl, 16/26)

Here, (Allâh coming) is the coming of His command and punishment."¹⁸⁶

In another passage of this book, he said when he mentioned incarnation, "Woe to you! Does this view hold Allâh further away from evil in comparison to the view of one who says He is with His perfection, His beauty, His strength, and His magnificence above His Arsh, above His skies, and above all of the creation in the highest place and in the most manifest place where nothing of the creation exists; no humans or Jinn? Which of the two parties is more knowledgeable about Allâh [and His place] and is severer in glorifying and respecting Him?"¹⁸⁷

He also said in this book, "His knowledge encompasses them from above His Arsh. His sight pierced among them. He is above His Arsh with His perfection... He knows that which is on earth regardless of the distance between Him and between the earth."¹⁸⁸

He said in another passage, "The Quran is the speech of Allâh and it is an attribute from amongst His attributes. It came out of Him as He willed it to come out. Allâh, alongside His speech, His knowledge, His strength, His authority, and all of His attributes is not created. He is upon His Arsh with His perfection."¹⁸⁹

He said in another passage when he mentioned the long Hadîth of al-Barâ bin Âzib Radiyallâhu Anh regarding the spirit and its death, and the following is in the Hadîth, "Thus, the spirit (of the deceased) is raised up until it reaches the seventh sky." He mentioned the Hadîth then said, "The statement of Allâhu Taâlâ,

﴿لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ﴾

"For them the gates of heaven will not be opened." (al-A'râf, 7/40)

Is a clear indication that Allâh is above the sky. Hence, if He was not above the sky, the spirits and deeds would not be raised [to the sky] and the doors of the sky would not be locked upon a group while it is opened for another group."¹⁹⁰

He said in another passage, "However we say: He is a great Rabb and a grand king. He is the light of the skies and the earth. He is the Ilâh of the skies and the earth. He is upon a great created Arsh, above the seventh sky; He is not in any other place. Whoever does not know Him with this has denied him and His Arsh."¹⁹¹

He said, "The Muslims and the disbelievers unanimously agreed that Allâh is in the sky and they know Him with this. Al-Marîsî and his companions are an exception! Even the children whom have not yet reached puberty know Him with this!"¹⁹²

He mentioned the Hadîth of Husayn,

«كم تعبد؟ قال: ستة في الأرض، وواحدا في السماء، فقال النبي صلى الله عليه وسلم: من الذي تعده لرغبتك ورهبتك؟ قال: الذي في السماء»

"How many deities do you worship?" Husayn said, "Six on the earth, and one in the heavens." The Nabî Sallallâhu Alayhi wa Sallam said, "Which one do you consider for your requests and apprehensive fear?" He said, "The one in the heavens."^{193 194}

He also said regarding the statement "Where is Allâh?" by Rasûlullâh Sallallâhu Alayhi wa Sallam to the concubine¹⁹⁵, "In the Hadîth is a denial to the one who says, "He is in every place, Allâh cannot be described with whereness, rather, it is impossible to say: Where is He?" Allâh is above His Arsh, separate from His creation. Whoever does not know Him with this does not know the Ilâh he worships."¹⁹⁶

All of these are the statements by Uthmân bin Sa'îd [ad-Dârimî] in his mentioned book.¹⁹⁷

He is the one regarding whom Abu'l Fadl al-Qarrâb said, "I did not see the like of Uthmân bin Sa'îd, nor did Uthmân see someone like himself."¹⁹⁸

He studied etiquette from Ibn'ul A'râbî, jurisprudence from al-Buwaytî, and Hadîth from Yahyâ bin Ma'în and Alî Ibn'ul Madînî. The people of knowledge praised him.


^186- With similar wording in Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, an-Naqdhu ala'l Marîsî, al-Maktabat'ul Islâmiyyah, p. 120-121.

^187- With similar wording in Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, an-Naqdhu ala'l Marîsî, al-Maktabat'ul Islâmiyyah, p. 170.

^188- With similar wording in Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, an-Naqdhu ala'l Marîsî, al-Maktabat'ul Islâmiyyah, p. 166.

^189- Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, an-Naqdhu ala'l Marîsî, al-Maktabat'ul Islâmiyyah, p. 348.

^190- With similar wording in Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, ar-Raddu ala'l Jahmiyyah, al-Maktabat'ul Islâmiyyah, p. 72.

^191- Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, an-Naqdhu ala'l Marîsî, al-Maktabat'ul Islâmiyyah, p. 165.

^192- With similar wording in Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, an-Naqdhu ala'l Marîsî, al-Maktabat'ul Islâmiyyah, p. 78.

^193- With similar wording in at-Tirmidhî, Hadîth no. 3483.

^194- With similar wording in Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, an-Naqdhu ala'l Marîsî, al-Maktabat'ul Islâmiyyah, p. 77.

^195- Muslim, Hadîth no. 537.

^196- With similar wording in Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, ar-Raddu ala'l Jahmiyyah, al-Maktabat'ul Islâmiyyah, p. 52-53.

^197- The author Rahimahullâh cited all of these statements from ad-Dârimî's "an-Naqdhu ala'l Marîsî" and "ar-Raddu ala'l Jahmiyyah".

^198- With similar wording in adh-Dhahbî, Tadkirat'ul Huffâdh, 2/146-147.

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{Mentioning the View of Hâfidh Abû Îsâ at-Tirmidhî Rahimahullâh}

Imâm, Hâfidh Abû Îsâ at-Tirmidhî said in his al-Jâmi when he mentioned the Hadîth of Abû Hurayrah –regarding which adh-Dhahabî said it is a Munkar (denounced) Hadîth-,

«لو أدلى أحدكم بحبل لهبط على الله»

"If one of you were to lower himself with a rope, then he would descend upon Allâh."

He said, "This means: He would descend upon the knowledge of Allâh."¹⁹⁹

He said, "The knowledge, strength, and authority of Allâh is in every place. He is upon His Arsh as He has described Himself in His Book."

He said regarding the Hadîth of Abû Hurayrah,

«إن الله يقبل الصدقة ويأخذها بيمينه»

"Verily Allâh accepts charity and He takes it with His righthand."²⁰⁰

He said, "More than one of the people of knowledge said regarding this Hadîth and its likes which relate to the attributes and the descent of the Rabb Tabâraka wa Taâlâ to the sky of this earth: The narrations regarding these are established. We believe in them, we do not fall into suspicion, and we do not say how. This is how it was narrated from Mâlik, Ibnu Uyaynah, and Ibn'ul Mubârak. They said regarding these Ahâdîth: Let them pass as they came without delving into their howness.

Likewise is the view of the people of knowledge from Ahl'us Sunnah wa'l Jamâ'ah. As for the Jahmiyyah, they denied these narrations, said this is Tashbîh, explained it in a manner not explained by the people of knowledge, and said: Allâh did not create Âdam with His hand and the meaning of the hand mentioned here is blessings!

Ishâq bin Râhwayh said: Tashbîh only occurs when a person says, "His Hand is like my hand," "His hand resembles my hand," or "His hearing is like my hearing." This is Tashbîh. As for when a person says hand, hearing, and seeing as Allâh has stated and he does not say how, nor does he say it resembles hearing and is like hearing, then this is not Tashbîh. Allâhu Taâlâ said,

﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾

"There is nothing like unto Him, and He is as-Samî (the All-Hearer), al-Basîr (the All-Seer)." (ash-Shûrâ 42/11)

All these statements are by at-Tirmidhî.

[Abû Îsâ at-Tirmidhî Rahimahullâh passed away in the month of Rajab, the year 279 H.]


^199- With similar wording in at-Tirmidhî, Hadîth no. 3298.

^200- At-Tirmidhî, Hadîth no. 662.

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{Mentioning the View of Imâm Abû Ja'far Muhammad bin Jarîr at-Tabarî Rahimahullâh}

Imâm Abû Ja'far Muhammad bin Jarîr at-Tabarî said in his book Sarîh'us Sunnah,

"It is sufficient for a person to know that His Rabb is the One who has done Istiwâ upon the Arsh. Whoever surpasses this has been unsuccessful and lost his way."²⁰¹

He also said in his large Tafsîr regarding the following statement by Allâhu Taâlâ,

‌﴿ثُمَّ ‌اسْتَوَى ‌عَلَى ‌الْعَرْشِ﴾

"And then He did Istiwâ over the Arsh." (al-A'râf, 7/54)

He said, "He elevated and ascended."²⁰²

He also said regarding the following statement by Allâhu Taâlâ,

﴿‌ثُمَّ ‌اسْتَوَى ‌إِلَى ‌السَّمَاءِ﴾

"Then He did Istiwâ to the heaven." (al-Baqarah, 2/29)

"It was narrated on the authority of Rabî bin Anas that this means He ascended."²⁰³

He also said regarding the following statement by Allâh Azza wa Jalla,

﴿‌وَقَالَ ‌فِرْعَوْنُ يَاهَامَانُ ابْنِ لِي صَرْحًا لَعَلِّي أَبْلُغُ الْأَسْبَابَ ۞ أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ كَاذِبًا﴾

"And Pharaoh said: O Hâmân! Construct for me a tower that I might reach the ways -the ways into the heavens- so that I may look at the deity of Mûsa; but indeed, I think he is a liar." (Ghâfir, 40/36-37)

"He says: But indeed, I think that Mûsâ is a liar in what he says and claims pertaining to him having a Rabb in the heavens who sent him to us." ²⁰⁴

This Tafsîr of his is loaded with the statements by the Salaf regarding affirming the attributes.


^201- With similar wording in at-Tabarî, Sarîh'us Sunnah, Dâr'ul Khulafâ, p. 27.

^202- With similar wording in the exegesis of different verses regarding Istiwâ, at-Tabarî, Tafsîr, Dâru Hajr, 1/456-457, 16/11, 22/387.

^203- With similar wording in at-Tabarî, Tafsîr, Dâru Hajr, 1/456.

^204- At-Tabarî, Tafsîr, Dâru Hajr, 20/327.

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At-Tabarî said in his book at-Tabsîr fî Ma'âlim'id Dîn,

"The statement regarding the attributes which their knowledge is understood by means of reports:

This is like Allâh informing us that He is Samî and Basîr, and that He has two Hands with His statement,

‌﴿‌بَلْ ‌يَدَاهُ ‌مَبْسُوطَتَانِ﴾

"Rather, both His hands are extended." (al-Mâ'idah, 5/64)

It is also like Allâh informing us that He has a face with His statement,

﴿‌وَيَبْقَى ‌وَجْهُ ‌رَبِّكَ ‌ذُو ‌الْجَلَالِ ‌وَالْإِكْرَامِ﴾

"And the Face of your Rabb full of Majesty and Honour will remain forever." (ar-Rahmân, 55/27)

It is also like Allâh informing us that He has a foot with the statement by the Nabî Sallallâhu Alayhi wa Sallam,

«حتى يضع رب العزة فيها قدمه»

"Until the Lord of Majesty places His foot in it (hell)."²⁰⁵

It is also like Allâh informing us that He laughs with the statement by the Nabî Sallallâhu Alayhi wa Sallam,

«لقي الله وهو يضحك إليه»

"He will meet Allâh while Allâh is laughing at him."

It is also like Allâh informing us that

«يهبط إلى سماء الدنيا»

"Allâh descends to the heaven of the earth."²⁰⁶

The Nabî Sallallâhu Alayhi wa Sallam informed this.

It is also like Allâh informing us that He has fingers with the statement by the Nabî Sallallâhu Alayhi wa Sallam,

«ما من قلب إلا وهو بين إصبعين من أصابع الرحمن»

"All hearts are between two fingers of the fingers of ar-Rahmân."²⁰⁷

Verily, unless its knowledge reaches him, we do not declare Takfîr upon anyone because of ignorance regarding these good qualities I have described and similar to them which Allâh described Himself with and which His messenger described Him with, which the reality of its knowledge cannot be established through thinking and reflecting."²⁰⁸

Abû Ya'lâ cited these statements from him in his book Ibtâl'ut Ta'wîl.²⁰⁹

Whoever wants to know the statements by the Salaf narrated from them in the Tafsîr of Tabarî should read Tabarî's statements in his exegesis of the statement by Allâhu Taâlâ,

﴿فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ﴾

"So when his Lord appeared to the mountain..." (al-A'râf, 7/143)

Also, his exegesis of the statement by Allâhu Taâlâ,

‌﴿ثُمَّ ‌اسْتَوَى ‌عَلَى ‌الْعَرْشِ﴾

"And then He did Istiwâ over the Arsh." (al-A'râf, 7/54)

Also, his exegesis of the statement by Allâhu Taâlâ,

﴿‌تَكَادُ ‌السَّمَاوَاتُ ‌يَتَفَطَّرْنَ ‌مِنْ ‌فَوْقِهِنَّ﴾

"The heavens almost burst apart from above them." (ash-Shûrâ, 42/5)

[Khatîb said, "Ibnu Jarîr had gathered knowledge that nobody in his era had gathered. He was acquainted with the Qur'ân, had insight regarding the meanings of words, a jurist in the ruling, knowledgeable regarding the Sunnah, the statements by the Sahâbah, and the Tâbi'ûn."

Until he said, "I heard the philologist Alî bin Ubaydillâh mention that Muhammad bin Jarîr wrote forty pages every day for forty years.

Ibnu Khuzaymah the Imâm of the Imâms said, "I do not know anyone on the face of this earth more knowledgeable than Muhammad bin Jarîr."²¹⁰

He passed away in the year 310 H, when he was around ninety years old. May Allâh have mercy upon him.]


^205- Al-Bukhârî, Hadîth no. 6661; Muslim, Hadîth no. 2848.

^206- Al-Bazzâr, Musnad, 12/317, Hadîth no. 6177.

^207- With similar wording in Muslim, Hadîth no. 2654.

^208- With similar wording in at-Tabarî, at-Tabsîr fî Ma'âlim'id Dîn, p. 132-139.

^209- Abû Ya'lâ, Ibtâl'ut Ta'wîlât, p. 54-55.

^210- Al-Khatîb al-Baghdâdî, Târîkhu Baghdâd, Dâr'ul Kutub'il Ilmiyyah, 2/161.

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{Mentioning the View of the Imâm of the Imâms Abû Bakr Muhammad bin Ishâq bin Khuzaymah Rahimahullâh}

The Imâm of the Imâms Abû Bakr Muhammad bin Ishâq bin Khuzaymah said,

"Whoever does not confess that Allâh did Istiwâ over the Arsh over His seven heavens, separate from His creation, is a Kâfir. He is asked to repent. If he repents, he repents, otherwise, his neck is struck and he is thrown in the junkyard so he does not cause harm to the Ahl'ul Qiblah and the Ahl'udh Dhimmah with his odor."²¹¹

[Ibnu Khuzaymah was a leader in jurisprudence. He learned jurisprudence from al-Muzanî, who was among the most virtuous of ash-Shâfi'î's companions due to him aiding the Madhhab of ash-Shâfi'î. It was almost said that there was no one more knowledgeable than al-Muzanî among the companions of ash-Shâfi'î. Ibnu Khuzaymah passed away in the year 311 H, when he was eighty so years. May Allâh have mercy upon him!]


^211- With similar wording in Abû Abdillâh al-Hâkim, Ma'rifatu Ulûm'il Hadîth, p. 84.

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Mentioning the View of the Imâm of the Shâfi'îs of His Era Abu'l Abbâs bin Surayj Radiyallâhu Anh

In the answers of the questions directed to him in Makkah, Abu'l Qâsim Sa'd bin Alî bin Muhammad az-Zanjânî said,

"All praise is due to Allâh in the beginning, in the end, outwardly, inwardly, and in every circumstance. May Allâh's peace be upon Muhammad al-Mustafâ and upon the best and pure ones from his companions and family.

May Allâh support you with His success, you asked for the explanation of what is authentic according to me regarding the Madhhab of the Salaf and the righteous ones from amongst the latter scholars concerning the attributes that came in the Book and the Sunnah. I asked Allâh for proper guidance and replied to it with the answer of one of the jurist Imâms, who is Abu'l Abbâs bin Surayj Rahimahullâh.

When he was asked a similar question, he said:

I say, and success lies with Allâh: It is impermissible for the intellects to liken Allâh, for the suspicions to limit Him, for the thoughts to confidently affirm something regarding Him, for the hearts to delve deeply regarding Him, for the souls to ponder about Him, for the thoughts to encompass Him, and for the reasons to describe Him with other than what He described Himself in His Book or with the tongue of His Rasûl Sallallâhu Alayhi wa Sallam.

It is clear and authentic according to all of those who adhere to a religion, the Sunnah, and the Jamâ'ah, consisting of the past Salaf, the Sahâbah, and the Tâbi'în who are from the famous, rightly guided and guiding Imâms until our era that all of the verses that came from Allâh regarding His essence and His attributes and the true narrations that came from Rasûlullâh Sallallâhu Alayhi wa Sallam in regards to Allâh and His attributes authenticated by the people of transmission; it is compulsory upon the Muslim individual to believe in every single one of them as they have come and to submit its affair to Allâh as He commanded. This resembles the statement by Allâh Subhânahu,

‌﴿‌هَلْ ‌يَنْظُرُونَ ‌إِلَّا ‌أَنْ ‌يَأْتِيَهُمُ ‌اللَّهُ ‌فِي ‌ظُلَلٍ ‌مِنَ ‌الْغَمَامِ﴾

"Do they then wait for anything other than that Allâh should come to them in the shadows of the clouds?" (al-Baqarah, 2/210)

This also resembles the statement by Allâh Subhânahu,

﴿‌وَجَاءَ ‌رَبُّكَ ‌وَالْمَلَكُ ‌صَفًّا ‌صَفًّا﴾

"And your Lord comes with the angels in rows." (al-Fajr, 89/22)

This also resembles the statement by Allâh Subhânahu,

﴿‌الرَّحْمَنُ ‌عَلَى ‌الْعَرْشِ ‌اسْتَوَى﴾

"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)

This also resembles the statement by Allâh Subhânahu,

﴿‌وَالْأَرْضُ ‌جَمِيعًا ‌قَبْضَتُهُ ‌يَوْمَ ‌الْقِيَامَةِ ‌وَالسَّمَاوَاتُ ‌مَطْوِيَّاتٌ ‌بِيَمِينِهِ﴾

"And on the Day of Resurrection, the whole earth will be grasped by His Hand, and the heavens will be rolled up in His Right Hand." (az-Zumar, 39/67)

Likewise are the attributes articulated by the Qur'ân. Such as being above, soul, two hands, hearing, seeing, speaking, eye, looking, willing, pleasure, anger, love, displeasure, providence, nearness, farness, wrath, answering²¹², being closer than two bows or even closer, good words raising to Him, the angels and Spirit rising to Him, the Qur'ân descending from Him, Him calling upon the prophets, Him speaking with the angels, His decreasing and increasing, His knowledge, His Oneness, His power, His will, His being self-sufficient, Him being peerless, His firstness, His lastness, His outwardness, His inwardness, His life, His permanency, His eternalness, His light, His appearance, face, and Him creating Âdam Alayh'is Salâm with His hand.

Again, like Allâh Subhânahu's statement,

﴿‌أَأَمِنْتُمْ ‌مَنْ ‌فِي ‌السَّمَاءِ﴾

"Do you feel secure from He, Who is in the heaven (Allâh)?" (al-Mulk, 67/16)

Him hearing from others and others hearing Him, and His other attributes mentioned in His revealed Book and all of His attributes mentioned by al-Mustafâ Sallallâhu Alayhi wa Sallam. Such as planting Jannat'ul Firdaws and the tree of Tûbâ with His Hand, writing the Tawrâh with His Hand, laughing, amazement, Him placing His foot, mentioning fingers, descending every night to the heaven of the world, His jealousy, Him being happy with the repentance of His slaves, that He is not one-eyed, that He turns away from what He dislikes and does not look at it, that both of His hands are right hands, the Hadîth of the two handfuls, that He looks such and such times at al-Lahw'ul Mahfûdh every day, that He will take three handfuls with His palm and enter them in Jannah on the Day of Judgement, and the Hadîth regarding the handful through which He will take a group who never did any good out of Hell-fire. Also like the Hadîth,

«إِنَّ اللهَ ‌خَلَقَ ‌آدَمَ ‌عَلَى ‌صُورَتِهِ»

"Verily, Allâh created Âdam in His image."²¹³

In another narration, it reads,

«على صورة الرحمن»

"In the image of ar-Rahmân."²¹⁴

Affirming His speech with letters and sound, His speech with the angels, Âdam, Mûsâ, Muhmmad, the martyrs, and the believers when they are being called to account and in Jannah, the revelation of the Qur'ân to the heaven of the earth, the Qur'ân being in the Masâhif (pl. of Mushaf). Also like (the Hadîth,)

‌«مَا أَذِنَ اللَّهُ لِشَيْءٍ ‌كأذنهِ لِنَبِيٍّ ‌يَتَغَنَّى ‌بِالْقُرْآنِ»

"Allâh has not listened to anything as He does to a prophet chanting the Qur'ân."²¹⁵

The statements, actions, and spirits ascending to Him, the Hadîth of the Mi'râj of the Rasûl Sallallâhu Alayhi wa Sallam with his body and soul, and other than these which are allegorical reports authentically narrated from the Nabî Sallallâhu Alayhi wa Sallam that came regarding the attributes of Allâh Subhânahu which have reached us and which have not reached us that are authentic; our belief regarding them and the allegorical verses of the Qur'ân is as follows:

We accept them and do not reject them. We do not interpret them with the forceful interpretations of the opponents nor do we construe them according to the Tashbîh of the Mushabbihah. We do not increase them nor decrease them. We do not explain them nor do we make Takyîf of them. We do not mention them with the thoughts of the hearts. Rather, we generalize what Allâh generalized, and explain what the Nabî Sallallâhu Alayhi wa Sallam, his companions, the Tâbi'în, and the pleasing Imâms from the Salaf who were known for their religion and trustworthiness explained. We agree upon what they agreed and stay away from what they stood away from. We submit the narrations to their apparent meaning and the verses to their apparent meaning, and we do not believe in the forceful interpretations of the Mu'tazilah, Ash'ariyyah, Jahmiyyah, Mulhidah, Mujassimah, Mushabbihah, Karrâmiyyah, and Mukayyifah. Rather, we accept them without forceful interpretations, believe in them without Tamthîl, and say: Believing in them is obligatory, believing [in them] is the Sunnah, and seeking their interpretations is an innovation."

This is the end of the statements by Abu'l Abbâs bin Surayj narrated by Abu'l Qâsim az-Zanjânî in his answers.²¹⁶

[Ibnu Surayj was the reference in regards to knowing the Madhhab. Such that he was preferred over all of the companions of ash-Shâfi'î including al-Muzanî.

Abû Ishâq the author of at-Tanbîh said, "I heard Abu'l Hasan ash-Shayrajî say: Verily, the index of the books of Abu'l Abbâs comprises of 400 books."²¹⁷

He passed away in the year 306 H. May Allâh have mercy upon him.]


^212- In the other copy, the phrase, "shyness" is found in place of "answering."

^213- Muslim, Hadîth no. 2612.

^214- Ibnu Abî Âsim, as-Sunnah, 1/228-229, Hadîth no. 517.

^215- With similar wording in al-Bukhârî, Hadîth no. 5023-5024, 7482; Muslim, Hadîth no. 792.

^216- With similar wording in Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 252-259.

^217- Ibn'ut Tilimsânî, Sharh'ul Ma'âlim, 1/10.

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Mentioning the View of Imâm at-Tahâwî, the Imâm of the Hanafîs of His Era in Hadîth, Jurisprudence, and Knowing the Statements by the Salaf

He said in his creed well known to the Hanafîs,

"Mentioning the explanation of the beliefs of Ahl'us Sunnah wa'l Jamâ'ah according to the Madhhab (school) of the jurists of the religion: Abû Hanîfah, Abû Yûsuf, and Muhammad (ash-Shaybânî), may Allâh be pleased with them:

We say concerning Allâh's unity believing in Allâh's success: Allâh is one, He has no partners. There is nothing like Him. He has always existed together with His attributes since before creation. The Qur'ân is the speech of Allâh. It came from Him as speech without howness. He sent it down to His messenger as revelation. The believers affirmed it upon this believing it as absolute truth. They know with certainty that the Qur'ân is, in truth, the speech of Allâh and it is not created. Anyone who hears it and claims that it is human speech has committed Kufr. The inhabitants of Jannah seeing Allâh is true, without their vision being all-encompassing and without the manner of their vision being known. Everything that came authentically from Rasûlullâh Sallallâhu Alayhi wa Sallam regarding this is as he said and its meaning is what he intended. We do not delve into that, forcefully interpreting it according to our own opinions. The foot of Islâm is not firm unless it is based on submission and surrendering.

Anyone who desires to know what is prohibited and whose understanding is not content with surrendering, will find that his desire veils him from pure Tawhîd and authentic faith. Whoever does not guard himself from denying and Tashbîh will err and he will not achieve exalting Allâh from deficiencies."²¹⁸

Until he said, "The Arsh and Kursî are true, as Allâh clarified them in His Book. Allâh is independent of the Arsh and what is beneath it. He has encompassed everything and is above them."²¹⁹

He mentioned the remaining matters of creed.

[Tahâwî mentioned here is Ahmad bin Muhammad bin Salâmah al-Azdî. He was the leader of the companions of Abû Hanîfah in his era. He narrated from the companions of Ibnu Uyaynah and Ibnu Wahb. His books are well-known. He passed away in the year 321 H when he was 83 years old. May Allâhu Taâlâ have mercy upon him.]


^218- At-Tahâwî, Matn'ul Aqîdat'it Tahâwiyyah, p. 31-44.

^219- At-Tahâwî, Matn'ul Aqîdat'it Tahâwiyyah, p. 54-56.