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

Started by Subul’us Salâm, 24.01.2023, 01:08

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Subul’us Salâm


{The Consensus of the People of Knowledge Regarding Affirming the Attribute of al-Uluww}

This is the creed of Shaykh'ul Islâm Muhammad bin Abd'il Wahhâb Rahimahullâhu Taâlâ. This is what the Book and Sunnah articulated and the Salaf of the Ummah and its Imams agreed upon. Whoever does not believe in this is one who belies the messengers and follows other than the way of the believers. Rather, he in reality is one who does Ta'tîl of his Rabb and negates Him. In reality, he neither has an Ilâh whom he worships nor has he a Rabb whom he asks from and turns to. This is the view of the Jahmiyyah.

Allâhu Taâlâ has created His servants, the Arabs and non-Arabs, in such a manner that when they supplicate to Allâh, their hearts face upwards. This is why one of the gnostics said,

"All gnostics of Allâh who said "O Allâh," found a notion in their hearts seeking upwards -without turning right or left- before their tongue moves."59

Rather, Allâhu Taâlâ created all nations upon this in the era of Jâhiliyyah and Islâm, apart from those whose Fitrah was altered by the devils.

Ibnu Qutaybah Rahimahullâh said,

"All nations, the Arabs and non-Arabs, in the era of Jâhiliyyah and Islâm, still know that Allâh is in the heavens, meaning, above the heavens."60

So Allâh Subhânahu has informed in His Book and on the tongue of His Messenger Sallallâhu Alayhi wa Sallam that He did Istiwâ upon His Arsh in a manner that befits His majesty and suits His glory. He is unneedy of the Arsh and the carriers of the Arsh. Istiwâ is known, its howness is unknown, believing in it is obligatory, and questioning about it is an innovation, as was stated by Ummu Salamah61, Rabî'ah, and Mâlik. This is the view of the scholars of the Muslims. This is the apparent of the word Istiwâ according to the general Muslims who are on the sound Fitrah that has not deviated to Ta'tîl and Tamthîl.

This is the intent of Yazîd bin Hârûn al-Wâsitî Rahimahullâh, upon whom there is agreement regarding his Imamate, greatness, and virtue, and is from the Atbâ'ut Tâbi'în when he said,

"Whoever claims that the meaning of ar-Rahmân made Istiwâ over the Arsh is opposite to the meaning that is set in the souls of the general public, then he is a Jahmî."62

For verily, that which Allâh has placed in the Fitrah of His servants and fashioned them upon is that their Rabb is above His heavens.

The scholars have compiled large and small works regarding this section. We will mention some of their statements in the end of this verdict, if Allâhu Taâlâ wills.

Not a single letter is found opposing this in the Book of Allâh, in the Sunnah of Rasûlullâh Sallallâhu Alayhi wa Sallam, and in what is narrated from one of the predecessors of the Ummah; not from the companions, nor from the Tâbi'ûn, and not in what was narrated from the Imâms of the religion.

None of them ever said, "Indeed, Allâh is not in the heavens, He is not upon the Arsh, He is in every place, He is not in the creation nor outside of it, He is not attached to them nor detached from them, and it is impermissible to point to Him with fingers and its likes in a sensational manner."

Rather, it was established in the Sahîh on the authority of Jâbir bin Abdillâh Radiyallâhu Taâlâ Anhumâ that when the Nabî Sallallâhu Alayhi wa Sallam gave his great sermon on the Day of Arafât in the greatest crowd Rasûlullâh Sallallâhu Alayhi wa Sallam was present in, he would say, "Behold! Haven't I conveyed?" The Sahâbah would say, "Yes!" Thereupon, he would raise his finger to the heavens and pointed to them while saying, "O Allâh! Be my witness!" This Hadîth was indicated previously.




59- This statement belongs to Abû Ja'far al-Hamadhânî (531H) Rahimahullâh, who is from the scholars of the people of narration and leaders of the Sûfiyyah. (Ibnu Taymiyyah, al-Intisâr li Ahl'il Athar, p. 87; Ibnu Taymiyyah, Minhâj'us Sunnat'in Nabawiyyah, 2/643; adh-Dhahabî, Siyaru A'lâm'in Nubalâ, Risâla, 20/102; adh-Dhahabî, al-Uluww, p. 259)

60- With similar wording in Ibnu Qutaybah, Ta'wîlu Mukhtalaf'il Hadîth, p. 395; also see: Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 33/178.

61- It was narrated on the authority of the Mother of the Believers Ummu Salamah Radiyallâhu Anhâ that she said,

"Istiwâ is not unknown, its howness is incomprehensible. Affirming it is faith(/it is obligatory to believe in it). Rejecting it is disbelief." (Ibnu Mandah, at-Tawhîd, thq. al-Faqîhî, 3/303, no. 887; al-Lâlakâ'î, Sharhu Usûl'il I'tiqâd, 3/440, no. 663; Qiwâm'us Sunnah al-Isbahânî, al-Hujjah fî Bayân'il Mahajjah, 1/482; Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Ithbâtu Sifat'il Uluww, no. 67; Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Dhamm'ut Ta'wîl, no. 41)

It is said that its chain of narration is not authentic. (Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 5/365; adh-Dhahabî, al-Uluww, p. 81, no. 181)

62- Al-Bukhârî, Khalqu Af'âl'il Ibâd, p. 36; Abdullâh bin Ahmad, as-Sunnah, 1/123, no. 54, 2/482, no. 1110; Ibnu Battah, al-Ibânat'ul Kubrâ, 7/164-165, no. 122; Abû Ya'lâ, Ibtâl'ut Ta'wîlât, p. 592, no. 545; Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 33/178-179.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{The Meaning of the Following Statement: The Apparent Meaning of the Textual Proofs Relating to the Attributes is not Intended}

Know that most of the latter scholars say, "This is the view of the Salaf regarding the verses and Ahâdîth concerning the attributes: Affirming them as they came alongside believing that its apparent meaning was not intended."

This statement is general, since the statement of the one who said, "Its apparent meaning was not intended," carries the possibility that with the phrase "apparent," he intends the qualities of the creation and attributes of the originated beings. Undoubtedly, this was not intended (in the textual proofs). Whoever says this has said a correct statement. However, he is mistaken in generalizing the statement as "This is the apparent meaning of the textual proofs." For verily, this is not the apparent meaning. This is because our belief in what has been established from His qualities is like our belief in His holy essence, as the attributes follows the one described. We comprehend the existence of al-Bârî (the Originator) and we exalt His holy essence from other things63 without comprehending His nature. Likewise, is our view regarding the attributes of al-Bârî, we believe in them, comprehend their existence, we know them in general without comprehending them, likening them, delving in their howness, likening them to the attributes of His creation, and high above is Allâh from this by sublime greatness.

So, we do not say that the meaning of the Hand is strength, that the meaning of Istiwâ is conquering, that the meaning of His Nuzûl every night to the heaven of the world is the descent of His mercy and etc. Rather, we believe that they are true attributes. Speech regarding the attributes is like the speech regarding the essence; the example followed for the essence is followed for the attributes. So, when the essence is proven in the meaning of proving its existence, not proving its howness, then likewise, proving the attributes is proving their existence, not their howness.

Whoever deems that the meanings of the textual proofs of the attributes is not comprehended and that what Allâh and His Messenger intended with them is unknown, however, recites them as wordings without meanings, knows that they have explanations only known by Allâh, and that they are in the status of "Kâf Hâ Yâ Ayn Sâd," "Hâ Mîm. Ayn Sîn Qâf," and "Alif Lâm Mîm Sâd," and deems that this is the way of the Salaf and that they did not know the reality of the names and attributes and they do not know the reality of the statement of Allâhu Taâlâ,


﴿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)

And the statement of Allâhu Taâlâ,


﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾

"What prevents you from prostrating yourself to one whom I have created with both My hands?" (Sâd, 38/75)

And the statement of Allâhu Taâlâ,


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

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

And that the Salaf did not know the reality of similar statements of Allâhu Taâlâ, then the person who deems this is the most ignorant of people regarding the creed of the Salaf. This thought encompasses deeming the first, forefront Muhâjirûn and Ansâr and the rest of the Sahâbah as ignorant and that they recited these verses and narrated the Hadîth of Nuzûl and its likes while they did not know its meaning and what was intended with it. This thought necessitates that the Messenger Sallallâhu Alayhi wa Sallam would speak these without knowing their meaning. So, whoever deems that this is the creed of the Salaf has erred regarding this with an obvious mistake.

Rather, may Allâh be pleased with them, the Salaf affirmed for Allâh the reality of the names and attributes and negated resembling Allâh to the creation. So, their view is a view between the two views and guidance between two deviations. Their view exited the view of the Mu'attilah and Mushabbihah just as milk comes out from between excretions and blood in a form of pure milk; palatable to the drinkers.64




63-  In the other copy, the phrase, "anything similar" is found in place of "other things."

64- See: An-Nahl 16/66.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Our Stance Regarding What Allâh Described Himself with and What His Messenger Described Him with}

And they said: We describe Allâh with what He described Himself and with what His Messenger Sallallâhu Alayhi wa Sallam described Him with; without Tahrîf and Ta'tîl, and Tashbîh and Tamthîl. Rather, our path is affirming the reality of the names and attributes, and negating them from being likened to the creation. So, we do not do Ta'tîl, Tamthîl, or Ta'wîl. We do not say, "Allâh does not have two hands and a face, He does not have hearing and sight." We also do not say, "He has hands like the hands of the creation, He has a face like their face, He has a hearing and sight like their hearing and sight. Rather, we say: He has a true essence unlike the essences [of the creation]. He has true attributes which are not metaphorical which are unlike the attributes of the creation. Likewise, is our view regarding His face, two hands, speech, and Istiwâ.

Allâh Subhânahu has described Himself with perfect attributes and traits of majesty. He has named Himself with names, and informed about Himself with actions.

So, Allâh named Himself: ar-Rahmân, ar-Rahîm, al-Malik, al-Quddûs (the Holy), as-Salâm (the Source of Peace), al-Mu'min (the Guardian of Faith), al-Muhaymin (the Protector), al-Azîz, al-Jabbâr, al-Mutakabbir (the Majestic)65 and others from His Beautiful Names which He mentioned.

He described Himself with what He has mentioned of His attributes such as the attributes He mentioned in the chapter al-Ikhlâs, the beginning of al-Hadîd, the beginning of Tâ-Hâ, and others.

He described Himself that He: Loves, dislikes, detests, is pleased, becomes wrathful, gets saddened, discontents, comes, brings, does Istiwâ above His Arsh, that He has knowledge, life, power, will, hearing and sight, He has a face and hand, He has two hands, that He is above His servants, that the angels ascend up to Him and descend with the command from Him, that He is close, that He is with the good doers, the patient, and the God-fearing, and that the heavens are rolled up in His right hand.

His Messenger Sallallâhu Alayhi wa Sallam described Him that He: Descends to the heaven of the earth [every night], that He becomes happy and laughs, and that the hearts of His servants are between two fingers among His fingers.

And other attributes which He described Himself with and what His Messenger Sallallâhu Alayhi wa Sallam described Him with.

One path is followed regarding all of these attributes. Our view regarding them is the same as our view regarding the attribute of aboveness and Istiwâ. So, it is obligatory upon us to believe in all of the attributes of the Rabb Jalla wa Alâ that have been articulated by the Book and Sunnah. We know that they are true attributes which do not resemble the attributes of the creation. Just as His essence does not resemble other essences, His attributes do not resemble other attributes. So, we do not perform Tamthîl and Ta'tîl.

It is obligatory to believe in everything Allâh informed of and His Messenger informed of, regardless of us understanding its meaning or not. Likewise is what was established with the consensus of the Salaf of the Ummah and its Imâms, besides, most of them are established with textual proofs found in the Book and Sunnah.




65- See: al-Hashr 59/22-23.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Phrases The Latter Scholars Debated Over}

As for what the latter scholars debated with regards to negating and affirming, it is not anyone's responsibility, nor is it suitable for anyone to agree with someone upon affirming or negating a phrase until he knows his intent. If the person intends the truth, then this is accepted from him. If he intends falsehood, then he is refuted. If his speech contains truth and falsehood, then this is not accepted from him in an absolute manner, nor is its meaning rejected completely. Rather, the phrase is brought to a standstill and its meaning is explained.

This is like how the people disputed regarding direction, taking up space, and other matters, so some say, "Allâh is not in a direction," while others say, "Rather, He is in a direction."

These phrases are innovated in terms of being negated and affirmed. Neither of the two parties have evidence from the Book, the Sunnah, the statements by the companions, Tabi'ûn, and Imâms of Islâm66. This is because none of them said that, "Allâh Subhânahu wa Taâlâ is in a direction," nor did they say that, "Allâh is not in a direction." They also did not say, "Allâh takes up space," as they did not say, "He does not take up space."

Those who utter these phrases could intend a correct meaning or they could intend an invalid meaning. So, when one says, "Allâh is in a direction," it is said to him, "What do you intend by this? Do you intend that Allâh Subhânahu wa Taâlâ is in a direction that restrains Him and encompasses Him? Or do you mean something that is nonexistent, which is above the creation? This is because there is nothing created above the creation?"

So, if you intend the direction of the creation and deemed Allâh restrained in the creation, then this is false.

However, if you intend that Allâhu Taâlâ is above the creation and separate from them, then this is true. This does not withhold anything from the creation restraining Him, encompassing Him, or being elevated upon Him. Rather, He is the One above the creation and has encompassed them. Allâhu Taâlâ said,


﴿وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ﴾

"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. Glorified is He and high above all that they associate as partners with Him!" (az-Zumar, 39/67)

It was narrated in the Sahîh on the authority of the Nabî Sallallâhu Alayhi wa Sallam that he said,


«إن الله يقبض الأرض يوم القيامة، ويطوي السماوات بيمينه، ثم يهزهن، فيقول: أنا الملك أين ملوك الأرض؟»

"Verily, on the Day of Resurrection, Allâh will grasp the earth and roll up the heavens in His right hand. Then he will tremble them and say: I am al-Malik, where are the kings of the world?"67

So, who is all the creation in comparison to the grasp of Allâhu Taâlâ? While they are this small and low, how can they encompass and restrain Him?

Whoever says that, "Allâh is not in a direction," it is said to him: What do you intend by this?

If he intends with this that above the heavens, there is not a Rabb who is worshipped, that above the Arsh, there is not an Ilâh who is prayed to and prostrated to, and that Muhammad Sallallâhu Alayhi wa Sallam was not raised with his essence to Him, then such person is a Mu'attil.

And if he says, "My intent by negating direction is that the creation does not encompass Him," then he is correct, and we also hold this opinion.

Likewise, whoever says that, "Allâh takes up space," if he intends by this that the creation enclose and encompass Him, then he is mistaken.

And if he intends by it that He is disassociated from the creation, separate from them, and that He is above them, then he is correct.

And whoever says that, "He does not take up space," then if he intends that the creation do not enclose Him, then he is correct.

And if he intends by this that Allâh is not separate from the creation, rather that He is neither inside the creation nor outside of it, then he is mistaken.

All of the evidences have agreed that Allâh is above His creation, and that He is elevated above it. Allâh has created the Bedouins and children upon the Fitrah, just as He created them upon affirming the Khâliq Taâlâ. This is why Umar bin Abd'il Azîz Rahimahullâh said,

"Be upon the religion of the Bedouins and children!"68

Which means, be upon the Fitrah which Allâh created them upon. Verily, Allâh has created His slaves upon the truth, as is narrated in the Sahîh on the authority of the Nabî Sallallâhu Alayhi wa Sallam that he said,


«كل مولود يولد على الفطرة»

"Every child is born the upon Fitrah."69



66- In the other copy, the phrase, "Salaf" is found in place of "Islâm."

67- With similar wording in al-Bukhârî, Hadîth no. 4812, 6519, 7382, 7413; Muslim, Hadîth no. 2787.

68- With similar wording in Ibnu Sa'd, at-Tabaqât, Maktabat'ul Khânjî, 7/364; al-Baghawî, Sharh'us Sunnah, 1/217. The chain of this narration is authentic. (an-Nawawî, Tahdhîb'ul Asmâ wa'l Lughât, 2/22)

69- Al-Bukhârî, Hadîth no. 1385; Muslim, Hadîth no. 2658.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


Chapter: {Regarding Affirming the Hand}

As for the statement of Allâhu Taâlâ,

﴿يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ﴾

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

Know that the word "hand" has come in the Qur'ân upon three types:

It came in the singular form, like this verse and also like the statement of Allâhu Taâlâ,


﴿بِيَدِهِ الْمُلْكُ﴾

"He in Whose hand is the dominion..." (al-Mulk, 67/1)

It came in the dual form, like the statement of Allâhu Taâlâ,


﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾

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

Also like the statement of Allâhu Taâlâ,


﴿مَا مَنَعَكَ أَنْ تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ﴾

"What prevents you from prostrating yourself to one whom I have created with both My hands?" (Sâd, 38/75)

It also came in the plural form, like the statement of Allâhu Taâlâ,


﴿عَمِلَتْ أَيْدِينَا﴾

"What Our hands have created..." (Yâ-Sîn, 36/71)

When He mentioned the hand in the dual form, He attributed the verb to Himself with the singular pronoun and made the verb transitive to the hands utilizing the preposition bâ. So Allâh said,


﴿خَلَقْتُ بِيَدَيَّ﴾

"I have created with both My hands." (Sâd, 38/75)

When He mentioned the hand in the plural form, He attributed the deed to the hands and did not make the verb transitive utilizing the preposition bâ. So, the verse, "To one whom I have created with both My hands." (Sâd, 38/75) does not contain the possibility of figurative speech found in the verse, "What Our hands have created..." (Yâ-Sîn, 36/71)

This is because, everyone comprehends from His statement, "What Our hands have created..." (Yâ-Sîn, 36/71), what he comprehends from the statement, "We have performed," and "We have created," just as this is comprehended from His statement,


﴿فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾

"Is because of what your own hands have committed..." (ash-Shûrâ, 42/30)

As for His statement, "I have created with both My hands." (Sâd, 38/75), if the intent with it was solely the verb, then mentioning the hand after ascribing the verb to the actor would be meaningless. When the case is such, how would it be when the preposition bâ has entered upon the sentence? This is because a verb may be ascribed to the hand of one who possesses hands while the intent is ascribing it to the possessor of hands, such as the statement of Allâh,


﴿فَبِمَا كَسَبَتْ أَيْدِيكُمْ﴾

"Is because of what your own hands have committed..." (ash-Shûrâ, 42/30)

As for when the verb is ascribed to a possessor of hands, then if this verb is made transitive to this person's hand -in the single or dual form- with the preposition bâ, then this is what his hand has touched.70

For this reason, Abdullâh bin Amr Ibn'ul Âs Radiyallâhu Anh said,

"Verily, Allâh did not create anything with His Hand except for three: He created Âdam with His Hand, He planted Jannat'ul Firdaws (paradise) with His Hand, and He wrote the Tawrâh (Torah) with His Hand."71




70- In Arabic, an act that is mostly done using the hands can be attributed to the hands linguistically, even if it is done without using the hands. For example, there is the verb Kasaba, which means "to gain/to acquire." Since the primary means of disposing is using the hands, even if something is gained without the use of hands, it is said that I have gained/acquired with my hands without using the preposition bâ before the word hand. (az-Zajjâj, Ma'âni'l Qur'âni wa I'râbuh, 2/325) In other words, even if a person has not done an act with his own hands, such usage is permissible. However, the situation is different if the preposition bâ is used in the meaning of transitivity before the word hand, since in this case, the existence and usage of the hands is in question.

As exemplified by the Shaykh Rahimahullâh, in some verses in which the attribute of the hand is affirmed regarding Allâhu Taâlâ, the preposition bâ is used, and in others, it is not used. In the verse Yâ-Sîn, 36/71, the preposition bâ was not used before the attribute of the hand was mentioned, so the phrase means "We have made/created." (at-Tabarî, Tafsîr, Dâru Hajr, 19/482; as-Suyûtî, ad-Durr'ul Manthûr, 7/72) However, in the verse Sâd, 38/75, the preposition bâ is used before the word hand. This directly denotes the existence of the two hands of Allâh and that He created using these two hands. If the meaning only encompassed Allâh's creation, it would be meaningless to mention the phrase "my two hands" alongside the preposition bâ after the attached pronoun that is the actor of the verb of creation mentioned in the verse. (Ibn'ul Qayyim, as-Sawâ'iq'ul Mursalah, Atâ'ât'ul Ilm, 1/92)

Thus, in the verses wherein the preposition bâ is not used, the verb is ascribed to Allâh Who possesses hands, whereas in the verses wherein the preposition bâ is used, Allâh creating with His hands is in question. And Allâh knows best.

71- Narrated from Rasûlullâh Sallallâhu Alayhi wa Sallam with different chains of narration. (ad-Dâraqutnî, as-Sifât, thq. al-Faqîhî, p. 45, no. 28; ad-Dâraqutnî, al-Mu'talif wa'l Mukhtalif, 3/1223; Abû Ya'lâ, Ibtâl'ut Ta'wîlât, p. 564, no. 507; al-Baghawî, Tafsîr, Ihyâ'ut Turâth, 3/360-361)
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


If the intent with "the Hand" was "Qudrah", then these would not have a distinction with this. Âdam Alayh'is Salâm would not have any virtue over anything created with Qudrah.

It was narrated authentically on the authority of the Nabî Sallallâhu Alayhi wa Sallam that he said,


«إن أهل الموقف يأتون آدم، فيقولون: أنت أبو البشر، خلقك الله بيده ونفخ فيك من روحه، وأسجد لك ملائكته، وعلمك أسماء كل شيء»

"Indeed, the Ahl'ul Mawqif will come to Âdam Alayh'is Salâm and say: You are the father of mankind, Allâh created you with His Hand. He blew into you from His spirit. He made His angels prostrate to you. He taught you the names of everything."72

They mentioned four things, all which are special qualities of Âdam Alayh'is Salâm.

Likewise, Âdam Alayh'is Salâm said to Mûsâ Alayh'is Salâm in his argument with him,


«اصطفاك الله بكلامه، وخط لك الألواح بيده»

"Allâh chose you with His speech and scribed for you the tablets with His Hand."73

In another wording, it reads,


«كتب الله لك التوراة بيده»

"Allâh wrote the Tawrâh for you with His Hand."74 This Hadîth is from the most authentic of Ahâdîth.

Likewise, it reads in the well-known Hadîth,


«إن الملائكة قالوا: يا رب، خلقت بني آدم يأكلون ويشربون وينكحون ويركبون، فاجعل لهم الدنيا ولنا الآخرة، فقال الله: لا أجعل صالح ذرية من خلقت بيدي ونفخت فيه من روحي كمن قلت له كن فكان»

"The angels said: O Rabb! You created the children of Âdam. They eat, drink, marry, and ride. So, make the world for them and the hereafter for us! Allâh said: I will not make the righteous descendants of the one I created with My two hands and blew into from My spirit, same as the one I said, "Be," then became!"75

Likewise, if Allâh's statement, "I have created with both My hands." (Sâd, 38/75), was like His statement, "What Our hands have created (of cattle)..." (Yâ-Sîn, 36/71), then Âdam Alayh'is Salâm and the cattle would be equal. Whereas, the Ahl'ul Mawqif said, "You are the father of mankind, Allâh created you with His Hand." So, they knew that Âdam Alayh'is Salâm was chosen and preferred by being created with the two hands.

It has been established in the Sahîh on the authority of the Nabî Sallallâhu Alayhi wa Sallam that he said,


«يقبض الله سماواته بيده اليمنى والأرض بيده الأخرى»

"Allâh will grasp the heavens with His Right Hand and the earth with His other Hand..."76

The Nabî Sallallâhu Alayhi wa Sallam said,


«يمين الله ملأى لا يغيضها نفقة»

"Allâh's right hand is full and spending does not diminish it."77

In the Sahîh of Muslim, it was narrated regarding those who possess the highest rank of the people of paradise,


«أولئك الذين غرست كرامتهم بيدي وختمت عليها»

"These are those whom I have planted their honour with My hand and set a seal over."78

Abdullâh Ibn'ul Hârith said: The Nabî Sallallâhu Alayhi wa Sallam said,


«خلق الله ثلاثة أشياء بيده: خلق آدم بيده، وكتب التوراة بيده، وغرس الفردوس بيده، قال: وعزتي لا يسكنها مدمن خمر ولا ديوث»

"Allâh created three things with His hand: He created Âdam with His hand, He wrote the Tawrâh (Torah) with His hand and He planted Jannat'ul Firdaws (paradise) with His hand. Then He said: By My honour, neither a drunkard (alcoholic) nor cuckold will ever reside in it." 79



72- With similar wording in al-Bukhârî, Hadîth no. 4476, 6565, 7410, 7440, 7510.

73- With similar wording in al-Bukhârî, Hadîth no. 6614; Muslim, Hadîth no. 2652.

74- With similar wording in Abû Dâwûd, Hadîth no. 4701; Ibnu Mâjah, Hadîth no. 80; Ibnu Khuzaymah, at-Tawhîd, 1/336.

75- With similar wording in at-Tabarânî, al-Mu'jam'ul Kabîr, 13/658 Hadîth no. 14584.

76- With similar wording in al-Bukhârî, Hadîth no. 7412; Muslim, Hadîth no. 2788.

77- Al-Bukhârî, Hadîth no. 4684, 7411, 7419.

78- With similar wording in Muslim, Hadîth no. 189.

79- With similar wording in Ibnu Abi'd Dunyâ, Sifat'ul Jannah, thq: Asâsilah, no. 41; ad-Dâraqutnî, as-Sifât, thq: al-Faqîhî, p. 45, no. 28; al-Baghawî, Tafsîr, Ihyâ'ut Turâth, 3/360-361.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


It is narrated in the Sahîh on the authority of the Nabî Sallallâhu Alayhi wa Sallam that he said,

«تكون الأرض يوم القيامة خبزة واحدة، يتكفأها الجبار كما يتكفأ أحدكم خبزته في السفر؛ نزلا لأهل الجنة»

"The earth will be one bread on the Day of Resurrection. Like anyone of you topple turns a bread with his hands while travelling, al-Jabbâr will topple turn it (with His Hand) as a feast for the People of the Paradise."80

It was narrated in the Sahîh in a Marfû narration,


«إن الله يبسط يده بالليل ليتوب مسيء النهار، ويبسط يده بالنهار ليتوب مسيء الليل»

"Verily, Allâh stretches His hand during the night to accept the repentance of those who commit sins by day. He also stretches His hand during the day to accept the repentance of those who commit sins by night."81

It was also narrated in the Sahîh in a Marfû narration,


«المقسطون عند الله يوم القيامة على منابر من نور عن يمين الرحمن، وكلتا يديه يمين»

"On the Day of Resurrection, those who are just will be seated on pulpits from light in the presence of Allâh towards the right hand of ar-Rahmân. Both of His hands are right hands."82

Umar Ibn'ul Khattab Radiyallâhu Taâlâ Anh said: I heard Rasûlullâh Sallallâhu Alayhi wa Sallam say,


«خلق الله آدم، ثم مسح ظهره بيمينه، ثم استخرج ذريته منه، قال: خلقت هؤلاء للجنة، وبعمل أهل الجنة يعملون»

"Allâh created Âdam, then wiped His right hand over his back. Thereafter, He took his offspring out and said: I have created these for Paradise and they will act upon the deeds of the people of Paradise."83

It was narrated on the authority of Abû Hurayrah Radiyallâhu Anh from the Nabî Sallallâhu Alayhi wa Sallam that he said,


«ما تصدق أحد بصدقة من كسب طيب -ولا يقبل الله إلا طيبا- إلا أخذها الرحمن بيمينه، فتربو في كف الرحمن حتى تكون أعظم من الجبل»

"There is no one who gives charity from a clean earning, and Allâh only accepts what is clean, except that ar-Rahmân takes it with His right hand. Then, it grows in the hand of ar-Rahmân, until it becomes bigger than a mountain."84

Its authenticity is agreed upon.

Nâfi bin Umar said: I asked Ibnu Abî Mulaykah about the Hand of Allâh: Is it one or two? He said: "Rather, there are two."85
 
Abdullah bin Abbâs Radiyallâhu Anh said, "The seven skies, the seven earths, and what is in them in the hands of Allâh are like a mustard seed in one of your hands."86

Ibnu Umar and Ibnu Abbâs Radiyallâhu Anhum said, "The first thing Allâh created is the pen. So, He took it with His right hand, and both of His hands are right. Thus, the world and whatever is in it from the acts that are performed in land and sea, and whatever is wet and dry became (He wrote them down). So, He kept an account of them in His presence."87

Ibnu Wahb said: It is narrated on the authority of Usâmah on the authority Nâfi, on the authority of Ibnu Umar that the Nabî Sallallâhu Alayhi wa Sallam recited the following while he was upon the pulpit,


﴿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)

The Nabî Sallallâhu Alayhi wa Sallam said,


«مطوية في كفه يرمي بها كما يرمي الغلام بالكرة»

"It will be rolled up in His palm. He will throw it just like a boy throws a ball."88

The textual proofs we have mentioned is a drop in the ocean. Sufficient is what we mentioned for whomever Allâh has guided.


﴿وَمَنْ لَمْ يَجْعَلِ اللَّهُ لَهُ نُورًا فَمَا لَهُ مِنْ نُورٍ﴾
"And he for whom Allâh has not appointed light, for him there is no light." (an-Nûr, 24/40)



80- With the addition "with His hand," al-Bukhârî, Hadîth no. 6520; Muslim, Hadîth no. 2792.

81- Muslim, Hadîth no. 2759.

82- Muslim, Hadîth no. 1827.

83- At-Tirmidhî, Hadîth no. 3075; Abû Dâwûd, Hadîth no. 4703; Ahmad, Hadîth no. 311; Ibnu Hibbân, Sahîh, Hadîth no. 3035.

84- With similar wording in al-Bukhârî, Hadîth no. 1410; Muslim, Hadîth no. 1014.

85- Abû Sa'îd Uthmân bin Sa'îd ad-Dârimî, an-Naqdu ala'l Marîsî, al-Maktabat'ul Islâmiyyah, p. 101; Ibn'ul Qayyim, as-Sawâ'iq'ul Mursalah, Atâ'ât'ul Ilm, 1/101; adh-Dhahabî, al-Arba'în fî Sifâti Rabb'il Âlamîn, p. 80, no. 79.

86- At-Tabarî, Tafsîr, Dâru Hajr, 20/246; as-Suyûtî, ad-Durr'ul Manthûr, 7/249.

87- With similar wording in al-Âjurrî, ash-Sharî'ah, no. 542, 745; Ibn'ul Qayyim, as-Sawâ'iq'ul Mursalah, Atâ'ât'ul Ilm, 1/102.

88- With similar wording in at-Tabarî, Tafsîr, Dâru Hajr, 20/247; Ibnu Hajar, Fath'ul Bârî, 13/396.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


Chapter Regarding Mentioning Some of What Was Reported from the Sahâbah, the Tâbi'ûn, and the Atbâ'ut Tâbi'în Concerning the Uluww of the Rabb Tabâraka Wa Taâlâ Upon His Creation, and That He Is Over His Magnificent Arsh Which Is Above His Skies

{Statements by the Sahâbah}


{Abû Bakr Radiyallâhu Anh}

Ibnu Abî Shaybah reported from Ibnu Umar Radiyallâhu Taâlâ Anhumâ that he said: When Rasûlullâh Sallallâhu Alayhi wa Sallam passed away, Abû Bakr Radiyallâhu Anh said,

"O people! If Muhammad was your deity that you used to worship, then your deity has died. And if your deity is the One in the skies, then your Deity that He did not die." Then he recited the verse,


﴿وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ [أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ]﴾

"Muhammad is only a Messenger, and indeed, (many) Messengers have passed away before him. [If he dies or is killed, will you then turn back on your heels?]" (Âl-i Imrân, 3/144)89

Al-Bukhârî reported in his Târîkh from Ibnu Umar Radiyallâhu Anhumâ that Abû Bakr Radiyallâhu Anh said, "Whoever worships Muhammad, Muhammad has surely died. And whoever worships Allâh, then Allâh is in the skies He is Hayy and never dies."90

{Umar Ibn'ul Khattâb Radiyallâhu Anh}

Ibnu Abî Shaybah reported from Qays that he said: When Umar Radiyallâhu Anh came to Shâm, the people confronted him while he was on his camel. The people said, "O Commander of the Faithful! If only you had ridden a horse! The noble and prominent ones will encounter you!" Umar Radiyallâhu Anh said, "Shall I not show you here? The command comes from here," and he pointed to the skies with his hands.91

Uthmân bin Sa'îd ad-Dârimî reported that a woman encountered Umar Ibn'ul Khattâb Radiyallâhu Anh while he was walking with the people. She wanted to stop Umar, so Umar Radiyallâhu Anh stopped for her, came close to her, and listened to her until she left. A man said to him, "O Commander of the Faithful! You stopped some men from the Quraysh because of this old woman!" Umar said, "Woe to you! Do you know who she is?" The man said "No!" Umar said, "This is the woman whom Allâh heard her complaint from above the seven skies. This woman is Khawlah bint Tha'labah Radiyallâhu Anhâ. By Allâh, if she had not left my presence until night I would have not left here until her need was fulfilled. Except for the time of prayer entering, for I would pray then I would return back to her until her need is fulfilled."92

{Abdullâh bin Rawâhah Radiyallâhu Anh}

Ibn'ul Abd'il Barr said the following in Kitâb'ul Istî'âb: It was narrated to us from various authentic narrations from Abdullâh bin Rawâhah that Abdullâh bin Rawâhah Radiyallâhu Taâlâ Anh went to his concubine and slept with her. When his wife saw him, he denied this. So, she said, "If you are telling the truth, then recite the Qur'ân. Verily, one who is in a state of major ritual impurity cannot recite the Qur'ân." So, Abdullâh bin Rawâhah Radiyallâhu Anh said,

"The promise of Allâh is true I bear witness,

And that the fire is the abode of the disbelievers.

And that over the water, the Arsh drifts,

And that over the Arsh is the Rabb of the worlds.

Carried by the strong angels,

The Ilâh's distinctly marked angels."

His wife said, "I have believed in Allâh and I have disbelieved in (what I saw with) my eyes." She had not memorized the Qur'ân.93




89- With similar wording in Ibnu Abî Shaybah, Musannaf, Dâru Kunûzi Ishbîliyâ, Hadîth no. 39798.

90- Al-Bukhârî, at-Târîkh'ul Kabîr, an-Nâshir'ul Mutamayyiz, 1/543, no. 623.

91 Ibnu Abî Shaybah, Musannaf, Dâru Kunûzi Ishbîliyâ, Hadîth no. 37162.

92- With similar wording in Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, ar-Raddu ala'l Jahmiyyah, al-Maktabat'ul Islâmiyyah, p. 58.

93- With similar wording in Ibnu Abd'il Barr, al-Istî'âb, 3/900-901.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Abdullâh bin Mas'ûd Radiyallâhu Anh}

Ad-Dârimî reported with his chain of narration on the authority of Ibnu Mas'ûd Radiyallâhu Anh that he said, "The Arsh is over the water. Allâh is over the Arsh and nothing from your actions are hidden from Him."94

Hâfidh adh-Dhahabî said, "This was narrated by Abdullâh the son of Imâm Ahmad, Ibn'ul Mundhir, at-Tabarânî, Abu'sh Shaykh, al-Lâlakâ'î, al-Bayhaqî, and Ibnu Abd'il Barr. Its chain of narration is authentic."95

Al-A'mash narrated on the authority of Khaythamah who narrated on the authority of Abdullâh (Ibnu Mas'ûd) Radiyallâhu Anh that he said, "Verily the slave is concerned with an affair of trading. When it eases for him, Allâh looks at him from over the seven skies then says to an angel, 'Divert it from him!' Thereafter, the angel diverts it from him."96

{Abdullâh bin Abbâs Radiyallâhu Anh}

Abdullah Ibnu Abbâs Radiyallâhu Anhumâ said, "Contemplate over everything, but do not contemplate over the essence of Allâh! Verily, there are seven (thousand) lights between the seven skies and His Kursî (foot stool) and Allâh is over it." Abdullâh the son of Imâm Ahmad narrated this.97

{Â'ishah Radiyallâhu Anhâ}

Ad-Dârimî narrated that Ibnu Abbâs Radiyallâhu Anhumâ said to Â'ishah Radiyallâhu Anhâ when he asked for permission to enter upon her while she was in the jaws of death, "Allâh revealed your sinlessness from above the seven heavens..."98

Ad-Dârimî narrated on the authority of Nâfi Radiyallâhu Anh that he said: Â'ishah Radiyallâhu Anhâ said, "By Allâh, if I had liked for him to be killed, then I would have killed him –meaning Uthmân Radiyallâhu Anh. Allâh Subhânahu wa Taâlâ over the Arsh knows that I did not like for him to be killed."99

{Zaynab Radiyallâhu Anhâ}

It is narrated in the two Sahîhs that Zaynab Radiyallâhu Anhâ would boast to the wives of the Messenger Sallallâhu Alayhi wa Sallam and would say, "You were wed by your families while I was wed by Allâh, from above seven Heavens!"100

This was previously mentioned.

In another wording that belongs to other than the two Sahîhs, it is stated that Zaynab Radiyallâhu Anhâ would say,

"Ar-Rahmân, from over His Arsh married me [to you], Jabrâ'îl was the ambassador, and I am the daughter of your paternal aunt."101




94-  With similar wording in Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, ar-Raddu ala'l Jahmiyyah, al-Maktabat'ul Islâmiyyah, p. 59.

95- Adh-Dhahabî, al-Uluww, p. 79.

96- With similar wording in Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, ar-Raddu ala'l Jahmiyyah, al-Maktabat'ul Islâmiyyah, p. 59.

97- With similar wording in Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Ithbâtu Sifat'il Uluww, no. 64; Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 173.

98- Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, an-Naqdu ala'l Marîsî, al-Maktabat'ul Islâmiyyah, p. 200; Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, ar-Raddu ala'l Jahmiyyah, al-Maktabat'ul Islâmiyyah, p. 60.

99- Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, ar-Raddu ala'l Jahmiyyah, al-Maktabat'ul Islâmiyyah, p. 60.

100- Al-Bukhârî, Hadîth no. 7420.

101- Al-Hâkim, al-Mustadrak, Hadîth no. 6777.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Statements by the Tâbi'ûn}

{Masrûq Rahimahullâh}

Alî Ibn'ul Aqmar said: When Masrûq Rahimahullâh would narrate from Â'ishah Radiyallâhu Anhâ, he would say, "As-Siddîqah the daughter of as-Siddîq, the beloved of the beloved of Allâh, and the one whose innocence was clarified from above the seven heavens narrated to me."102

{Qatâdah Rahimahullâh}

Qatâdah Rahimahullâh said: The Children of Isrâ'îl said, "Our Rabb! You are in the heavens and we are in the earth. So, how will we know your pleasure and anger?" Allâh Subhânahu said, "When I am pleased with you, I employ your good ones over you, and when I am angry, I employ your wretched ones over you."

Narrated by ad-Dârimî.103

{Sulaymân at-Taymî Rahimahullâh}

Sulaymân at-Taymî Rahimahullâh said, "If I was asked as to where is Allâh? I would say: In the sky."104

{Ka'b'ul Ahbâr Rahimahullâh}

Ka'b'ul Ahbâr Rahimahullâh said, "Allâh Azza wa Jalla said in the Torah, "I am Allâh, Who is above My slaves and My Arsh is over all of My creation. I govern the affairs of My slaves upon My Arsh. Nothing from their actions is hidden from Me."105

{Muqâtil Rahimahullâh}

Muqâtil Rahimahullâh said about the statement by Allâh Taâlâ,


﴿وَلَا أَدْنَى مِنْ ذَلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا﴾

"And no less than that and no more except that He is with them wherever they are." (al-Mujâdalah, 58/7)

Muqâtil said, "He knows their private conversations with His knowledge and hears their speech. Allâh is over His Arsh and His knowledge is with them."106

{Ad-Dahhâk Rahimahullâh}

Ad-Dahhâk Rahimahullâh said regarding this verse, "He is Allâh over the Arsh and His knowledge is with them."107

{Ubayd bin Umayr Rahimahullâh}

Ubayd bin Umayr Rahimahullâh said, "The Rabb Ta'âlâ descends to the heavens of the earth in the middle of the night and says, "Isn't there one who asks so that I may grant him, isn't there a person seeking forgiveness so that I may forgive him?" Until when it is dawn, the Rabb Azza wa Jalla ascends."

Recorded by Abdullâh, the son of Imâm Ahmad.108

{Al-Hasan Rahimahullâh}

Al-Hasan Rahimahullâh said, "There is nothing in the presence of your Rabb that is closer to Him from the creation than Isrâfîl. There are seven barriers between Isrâfîl and Rabb Ta'âlâ and the distance between every barrier is the distance of five hundred years. Isrâfîl is under these. His head is under the Arsh and his feet are at the boundaries of the seventh (earth)."109

{Scholars of the Tâbi'în}

Al-Bayhaqî narrated with an authentic chain of narration from al-Awzâ'î that he said, "We would say when the Tâbi'în were numerous: Verily Allâhu Taâlâ, exalted be His mentioning, is over His Arsh and we believe in what is narrated from the Sunnah concerning His attributes."110

Abû Umar Ibnu Abd'il Barr said in his book at-Tamhîd, "The scholars of the Sahâbah and the Tâbi'în whom the explanations are taken from said in the explanation of Allâhu Ta'âlâ's statement in the verse,


﴿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 is upon the Arsh and His Knowledge is everywhere.'
Nobody whose statements can be used as an argument opposed them with this regard." ,111

{Makhûl and az-Zuhrî Rahimahumallâh}

In his Kitâb'us Sunnah, Abû Bakr al-Khallâl Rahimahullâh narrated from al-Awzâ'î Rahimahullâh that he said: Makhûl and az-Zuhrî was asked about the explanation of the Ahâdîth (concerning the attributes), they both said, "Let them pass as they came."112




102- With similar wording in at-Tabarânî, al-Mu'jam'ul Awsat, 5/313, Hadîth no. 5411.

103- With similar wording in Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, an-Naqdu ala'l Marîsî, al-Maktabat'ul Islâmiyyah, p. 201; Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, ar-Raddu ala'l Jahmiyyah, al-Maktabat'ul Islâmiyyah, p. 62.

104- Al-Bukhârî, Khalqu Af'âl'il Ibâd, p. 38.

105- With similar wording in Ibnu Battah, al-Ibânat'ul Kubrâ, 7/185-186, no. 137; Abû Ya'lâ, Ibtâl'ut Ta'wîlât, p. 591, no. 542.

106- With similar wording in al-Bayhaqî, al-Asmâ wa's Sifât, 2/342, no. 910.

107- With similar wording in at-Tabarî, Tafsîr, Dâru Hajr, 22/468.

108- With similar wording in Abdullâh bin Ahmad, as-Sunnah, 1/272, no. 507; Abd'ur Razzâq, Musannaf, Dâr'ut Ta'sîl, 2/446.

109- With similar wording in Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Ithbâtu Sifat'il Uluww, no. 70.

110- With similar wording in al-Bayhaqî, al-Asmâ wa's Sifât, 2/304, no. 865.

111- With similar wording in Ibnu Abd'il Barr, at-Tamhîd, Mu'assasat'ul Furqân, 5/149-150.

112- With similar wording in Ibnu Abd'il Barr, Jâmi'u Bayân'il Ilmi wa Fadhlihi, 2/943, no. 1801.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Statements by the Atbâ'ut Tâbi'în}

It was also narrated from Walîd bin Muslim Rahimahullâh that he said: I asked al-Awzâ'î, Mâlik bin Anas, Sufyân ath-Thawrî, and al-Layth bin Sa'd about the narrations that came regarding the attributes, and they said, "Let them pass as they came!"113

In another narration, they said, "Let them pass as they came without delving into their howness."114

May Allâh be pleased with them, their statement 'let them pass as they came' is in refutation to the Mu'attilah, and their statement 'without delving into their howness' is in refutation to the Mumaththilah.

Az-Zuhrî and Makhûl were the most knowledgeable of the Tabi'în in their era. The remaining four were the Imâms of the religion in the era of the Tâbi'it Tâbi'în. Mâlik was the Imâm of the Hijâz, al-Awzâ'î was the Imâm of the people of Shâm (Greater Syria), al-Layth was the Imâm of the people of Egypt, and Sufyân ath-Thawrî was the Imâm of the people of Iraq.

Al-Awzâ'î Rahimahullâh said, "Stick to the Âthâr of the Salaf, even if the people reject you! Stay away from the thoughts of men, even if they adorn it to you with statements!"115

{Sufyân ath-Thawrî Rahimahullâh}

Sufyân ath-Thawrî Rahimahullâh said regarding Allâhu Taâlâ's statement,


﴿وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ﴾

"He is with you wheresoever you may be." (al-Hadîd, 57/4)

"His knowledge is with you."116

{Rabî'ah bin Abî Abd'ir Rahmân Rahimahullâh}

Al-Khallâl Rahimahullâh narrated from Sufyân bin Uyaynah with his chain of narration –and all of its narrators are Imâms- that he said: Rabî'ah bin Abî Abd'ir Rahmân  Rahimahullâh was asked about the statement of Allâhu Taâlâ,


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

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

How did He do Istiwâ? Rabî'ah said, "Istiwâ is not unknown, its howness is incomprehensible. The message is from Allâh. Upon the messenger is preaching. Upon us is affirming it."117

This speech was also narrated from Rabî'ah's student Mâlik,118 as its explanation will come further on Inshâ Allâhu Taâlâ.

{Abd'ur Rahmân bin Mahdî Rahimahullâh}

Abd'ur Rahmân bin Mahdî Rahimahullâh said, "Verily, the Jahmiyyah want to deny that Allâh Azza wa Jalla spoke with Mûsâ Alayh'is Salâm and that He is upon the Arsh. My opinion is that they are asked to repent, if they repent, they repent, otherwise their necks will be struck."119

Ibnu Mahdî who is mentioned here is the person whom regarding Alî Ibn'ul Madînî Rahimahullâh said, "If I was made to take an oath between ar-Rukn and al-Maqâm that I have not seen a person who is more knowledgeable than Ibnu Mahdî, undoubtedly, I would have taken the oath."120

{Sa'îd bin Âmir ad-Duba'î Rahimahullâh}

Ibnu Abî Hâtim Rahimahullâh narrated from Sa'îd bin Âmir ad-Duba'î Rahimahullâh that when the Jahmiyyah were mentioned in his presence, he said: "In view, they are worse than the Jews and Christians. The religious people alongside the Muslims have made consensus concerning Allâh being over the Arsh. Whereas they say: Nothing is upon the Arsh!"121

{Abbâd Ibn'ul Awwâm Rahimahullâh}

Abbâd Ibn'ul Awwâm Rahimahullâh, who was one of the scholars of Hadîth in Wâsit said, "I spoke with Bishr al-Marîsî and his companions and saw that the conclusion of their statements was saying there is nothing above the Arsh. By Allâh, my view is that they cannot be married and that they cannot be inherited from."122




113- With similar wording in al-Âjurrî, ash-Sharî'ah, no. 720; Ibnu Battah, al-Ibânat'ul Kubrâ, 7/241-242, no. 183.

114- With similar wording in al-Lâlakâ'î, Sharhu Usûl'il I'tiqâd, 3/582, no. 930.

115- Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Lum'ât'ul I'tiqâd, p. 9.

116- Al-Bukhârî, Khalqu Af'âl'il Ibâd, p. 32.

117- Al-Lâlakâ'î, Sharhu Usûl'il I'tiqâd, 3/441, 581-582, no. 665, 928; Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Ithbâtu Sifat'il Uluww, no. 74; Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Dhamm'ut Ta'wîl, no. 42; Majmû'u Fatâwâ Shaykh'il Islâm Ahmad Ibni Taymiyyah, 5/40.

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

119- Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 326.

120- With similar wording in at-Tirmidhî, Hadîth no. 2143.

121- With similar wording in al-Bukhârî, Khalqu Af'âl'il Ibâd, p. 31.

122- With similar wording in Abdullâh bin Ahmad, as-Sunnah, 1/126, no. 65; Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 327.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Alî bin Âsim Rahimahullâh}

Alî bin Âsim Rahimahullâh, the Shaykh of Imâm Ahmad said, "Beware of al-Marîsî and his companions! Verily, their statements are heretical. I spoke with their teacher, and he did not affirm that there is an Ilâh in the sky."123

{Hammâd bin Zayd Rahimahullâh}

Hammâd bin Zayd Rahimahullâh said, "The Jahmiyyah merely try to say that there is nothing in the skies."124

Hammâd bin Zayd was amongst the harshest of people towards the Jahmiyyah.125

{Wahb bin Jarîr Rahimahullâh}

Wahb bin Jarîr Rahimahullâh said, "Stay away from the view of Jahm and his companions! Verily, they try to say that there is nothing in the skies! This is nothing but a revelation from iblîs. This is nothing but Kufr!"126

{Abd'ul Azîz bin Yahyâ al-Kinânî Rahimahullâh}

Abd'ul Azîz bin Yahyâ al-Kinânî Rahimahullâh, the companion of ash-Shâfi'î, has a book regarding refutation to the Jahmiyyah, wherein he said, "Chapter: the View of the Jahmiyyah Regarding the Statement of Allâhu Taâlâ,


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

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

The Jahmiyyah allege that the meaning of Istawâ (He did Istiwâ) is Istawlâ (He conquered)."

Al-Kinânî said, "It is said to him: Is there a creation from the creation of Allâh upon which an era passed wherein He had not conquered it?

When he says no, it is said to him: Whoever alleges this is a Kâfir.

It is also said to him: (According to your doctrine,) it is required for you to say that an era passed upon the Arsh wherein Allâh had not conquered it. This is because Allâh Subhânahu wa Taâlâ informed that He created the Arsh before the heavens and the earth, then after this, He did Istiwâ over the Arsh after He created them. (According to your doctrine,) it is also required for you to say: In the era when the Arsh was existent before the creation of the skies and the earth, Allâh had not conquered it.''

Then he mentioned lengthy statements regarding the establishment of al-Uluww and bringing forth evidences for it.127

{Abdullâh Ibn'uz Zubayr al-Humaydî Rahimahullâh}

Abdullâh Ibn'uz Zubayr al-Humaydî Rahimahullâh who was the Shaykh of al-Bukhârî said, "What was stated by the Qur'ân and the Ahâdîth, such as the statement of Allâhu Taâlâ,


﴿بَلْ يَدَاهُ مَبْسُوطَتَانِ﴾

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

Also like His statement,


﴿وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ﴾

"The heavens will be rolled up in His right hand." (az-Zumar, 39/67)

And what is similar to these from the Qur'ân and the Ahâdîth, we do not add to it nor do we explain it, we stop where the Qur'ân and the Sunnah stopped and say:


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

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

Whoever alleges other than this is a Jahmî who abolishes the attributes."128

{Abû Yûsuf Rahimahullâh}

Ibun Abî Hâtim narrated and said: Bishr Ibn'ul Walîd came to Abû Yûsuf and said, "You have forbidden me from theological rhetoric, however, Bish al-Marîsî, Alî al-Ahwal, and so-and-so are delving in theological rhetoric!" Abû Yûsuf Rahimahullâh said, "What do they say?" The man said, "They say that Allâh is in every place." So Abû Yûsuf sent for them and said, "Bring them to me!" When they got there, Bishr (al-Marîsî) had left. Alî al-Ahwal and the other old man were brought. Abû Yûsuf looked at the old man and said, "If you had a place of decency, I would have hurt you!" and he ordered that the man was taken to prison. He beat Alî al-Ahwal and made him walk around (to disgrace him)."129

Abû Yûsuf called Bishr al-Marîsî to repent when he denied Allâh being upon His Arsh, and this is a famous story mentioned by Ibnu Abî Hâtim and others.

The ancient companions of Abû Hanîfah Rahimahullâh were upon this view.

{Muhammad Ibn'ul Hasan Rahimahullâh}

Muhammad Ibn'ul Hasan Rahimahullâh said, "All of the jurists from the east and west have made consensus upon believing in the Qur'ân and the Ahâdîth that the reliable narrators have transmitted from Rasûlullâh Sallallâhu Alayhi wa Sallam regarding the attributes of the Rabb Azza wa Jalla, without explaining it, describing, and likening it. Whoever explains a thing from this has left what the Nabî Sallallâhu Alayhi wa Sallam was upon and separated from all of the Jamâ'ah. This is because they did not describe nor explain the attributes, however, they believed in what is in the Book and the Sunnah then they were silent. Whoever holds the view of Jahm has separated from the Jamâ'ah because he has described Allâh with the attribute of nothingness."130

Regarding the Ahâdîth that came as follows,


«‌إِن ‌الله ‌يهْبط ‌إِلَى ‌السَّمَاء ‌الدُّنْيَا»

"Verily, Allah descends to the heaven of this world."131

And other Ahâdîth similar to this, Muhammad Rahimahullâh also said, "Reliable narrators have transmitted these. We believe in them and do not explain them."

Abu'l Qâsim al-Lâlakâ'î narrated this from him.132




123- With similar wording in al-Bukhârî, Khalqu Af'âl'il Ibâd, p. 32.

124- Abdullâh bin Ahmad, as-Sunnah, 1/117-118, no. 41.

125- Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 325.

126- With similar wording in adh-Dhahabî, al-Uluww, p. 159, no. 435; Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 329.

127- With similar wording in Ibnu Taymiyyah, Dar'u Ta'ârudh'il Aqli wa'n Nakl, 6/115-116; Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 331-332.

128- With similar wording in adh-Dhahabî, al-Uluww, p. 167-168, no. 453; Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 332-333.

129- With similar wording in Ibnu Taymiyyah, Bayânu Talbîs'il Jahmiyyah, 1/194-196; Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 335-336.

130- With similar wording in al-Lâlakâ'î, Sharhu Usûl'il I'tiqâd, 3/480, no. 740.

131- With similar wording in at-Tâbarânî, al-Ahâdîth'ut Tuwâl, p. 320, no. 61.

132- With similar wording in al-Lâlakâ'î, Sharhu Usûl'il I'tiqâd, 3/480, no. 741.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Sufyân bin Uyaynah Rahimahullâh}

When Sufyân bin Uyaynah Rahimahullâh was asked about the Hadîth,


«إِنَّ اللهَ ‌يَحْمِلُ ‌السَّمَوَاتِ ‌عَلَى ‌إِصْبعٍ»

"Verily, Allâh carries the skies on one finger."133

And the Hadîth,


«‌الْقُلُوب ‌بَيْنَ ‌إِصْبَعَيْنِ مِن أَصَابِعِ الرَّحْمَنِ»

"The hearts are between two fingers from the Fingers of ar-Rahmân."134

Sufyân said, "They are as they came; we affirm them and transmit them without delving into their howness."135

{Al-Asma'î Rahimahullâh}

Ibnu Abî Hâtim mentioned with his chain of narration from al-Asma'î Rahimahullâh that he said: "Jahm's wife came, and a man said in her presence, 'Allâh is upon His Arsh.' So, she said: 'A thing that is limited would be upon something limited."136

Al-Asma'î said, "This woman became a Kâfirah with this statement. As for this man (Jahm) and his wife, then how entitled are they for the following to happen to them!


﴿سَيَصْلَى نَارًا ذَاتَ لَهَبٍ ۞ وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ﴾

"He will be burnt in a fire of blazing flames! And his wife, too, who carries wood." (al-Masad 111/3-4)137

{Ishâq bin Râhwayh Rahimahullâh}

The Imâm of the people of the east and the equivalent of (Imâm) Ahmad, Ishâq bin Râhwayh Rahimahullâh said when it was said to him, "What is your view regarding the statement of 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)

He said, "He is closer to you than your jugular vain wherever you may be and He is separate from His creation."138

Then he said, "Pertaining to this, the highest in status and most established (in evidence) is the statement of Allâhu Taâlâ,


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)139

Al-Khallâl Rahimahullâh narrated in his Kitâb'us Sunnah that Ishâq bin Râhwayh said, "Allâh Azza wa Jalla said,


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

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

The people of knowledge made consensus regarding Him having done Istiwâ above the Arsh and Him knowing everything under the seventh earth in the depths of the seas and everything found everywhere, just as He knows what is in the seven skies and what is under the Arsh. He has encompassed everything with His knowledge."140

{Qutaybah bin Sa'îd Rahimahullâh}

Qutaybah bin Sa'îd Rahimahullâh said, "This is the view of the Imâms of Islâm, the Sunnah, and the Jamâ'ah: 'We know that our Rabb is in the seventh sky upon His Arsh, as He said,


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)141

The mentioned Qutaybah is one of the Imâms of Islâm and the memorizers of Hadîth.

{Abd'ul Wahhâb al-Warrâq Rahimahullâh}

Abd'ul Wahhâb al-Warrâq Rahimahullâh said, "Whoever alleges that Allâh is here is a filthy Jahmî. Verily, Allâh is above the Arsh and His knowledge encompasses the world and the Hereafter."142

This has been authentically narrated from him. Al-Warrâq is the person regarding whom Imâm Ahmad said: When someone asked Imâm Ahmad "Who should we ask after you?" Imâm Ahmad said: "Ask Abd'ul Wahhâb."143




133- An-Nasâ'î, as-Sunan'ul Kubrâ, Hadîth no. 11388.

134- Ibnu Mâjah, Hadîth no. 3834.

135- With similar wording in ad-Dâraqutnî, as-Sifât, thq. al-Faqîhî, p. 71-72, no. 63.

136- She means: If Allâh did Istiwâ over the Arsh, then this necessitates Him to be limited and a Jism (form).

137- With similar wording in Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 340.

138- With similar wording in Harb al-Kirmânî, Masâ'il (Min Kitâb'in Nikâh ilâ Nihâyat'il Kitâb), Fâyiz Hâbis, 3/1111.

139- With similar wording in Harb al-Kirmânî, Masâ'il (Min Kitâb'in Nikâh ilâ Nihâyat'il Kitâb), Fâyiz Hâbis, 3/1117.

140- With similar wording in Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 341.

141- With similar wording in Abû Ahmad al-Hâkim al-Kabîr, Shi'âru Ahl'il Hadîth, p. 30-34, no. 17.

142- Adh-Dhahabî, al-Arsh, 2/322-323.

143- Al-Marrûdhî, al-Wara, p. 7, no. 4.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


{Khârijah bin Mus'ab Rahimahullâh}

Khârijah bin Mus'ab Rahimahullâh said, "The Jahmiyyah are Kuffâr. Inform their wives that they are divorced and that they are impermissible for them." Then He recited from Tâ-Hâ until Allâh's statement,


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

"Ar-Rahmân did Istiwâ above the Throne." (Tâ-Hâ, 20/5)144

{Abû Hâtim and Abû Zur'ah Rahimahumallâh}

Abd'ur Rahmân bin Abî Hâtim Rahimahullâh said: I asked my father and Abû Zur'ah about the view of the Ahl'us Sunnah regarding the foundations of the religion and what the scholars they reached were upon in all the cities and their belief in this regard?

Both said, "We met the scholars in the all of the cities, in Iraq, Egypt, Shâm, and Yemen. Their view was that Allâh Tabâraka wa Taâlâ is upon His Arsh separate from His creation just as He described Himself [in His Book] and upon the tongue of His Messenger Sallallâhu Alayhi wa Sallam without delving into its howness, and His knowledge encompasses everything."145

Abu Zur'ah Rahimahullâh also said: "He has done Istiwâ upon His Arsh. His knowledge is everywhere. May the curse of Allâh be upon whomever says other than this!"146

{Alî Ibn'ul Madînî Rahimahullâh}

When Alî Ibn'ul Madînî Rahimahullâh, whom al-Bukhârî named the Master of the Muslims, was asked, "What does the Jamâ'ah say in regards to creed?" he said, "They affirm the speech and the Ru'yah (seeing Allâh in the Hereafter) and say that Allâh did Istiwâ upon His Arsh."

Then, it was said to him, "What do they say regarding the statement of 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)

He said, "Read the beginning of the verse. It means with His knowledge, since the beginning of the verse reads,


﴿‌أَلَمْ ‌تَرَ ‌أَنَّ ‌اللَّهَ ‌يَعْلَمُ﴾

"Have you not considered that Allâh knows?" (al-Mujâdalah, 58/7)147

{Abdullâh Ibn'ul Mubârak Rahimahullâh}

Abdullâh Ibn'ul Mubârak Rahimahullâh said, "We know that our Rabb is above the seven skies and has done Istiwâ upon His Arsh while He is separate from the creation. We do not say as the Jahmiyyah says."

This was narrated from Ibn'ul Mubârak with the most authentic chain of narration by ad-Dârimî, al-Hâkim, and al-Bayhaqî.148

It was also authentically narrated from Ibn'ul Mubârak that he said, "We are able to narrate the statements of the Jews and Christians but we are unable to narrate the statements of the Jahmiyyah."149

{Nu'aym bin Hammâd al-Khuzâ'î Rahimahullâh}

Regarding the following statement of Allâhu Taâlâ, Hâfidh Nu'aym bin Hammâd al-Khuzâ'î Rahimahullâh said,


﴿وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ﴾

"He is with you wheresoever you may be." (al-Hadîd, 57/4)

"This means that nothing hidden is hidden from Him with His knowledge." Then he recited the statement of Allâh Taâlâ in the verse,


﴿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)150

Muhammad bin Ismâ'îl al-Bukhârî Rahimahullâh said: I heard Nu'aym bin Hammâd say, "Whoever likens Allâh to His creation has committed Kufr. Whoever denies that which Allâh described Himself with has committed Kufr. That which He described Himself with and what His Messenger described Him with is not Tashbîh."151




144- With similar wording in Abdullâh bin Ahmad, as-Sunnah, 1/105, no. 10.

145- With similar wording in al-Lâlakâ'î, Sharhu Usûl'il I'tiqâd, 1/197-201, no. 321.

146- With similar wording in adh-Dhahabî, al-Uluww, p. 187-188, no. 501; Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 352.

147- Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 353.

148- With similar wording in al-Bukhârî, Khalqu Af'âl'il Ibâd, p. 31; Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, ar-Raddu ala'l Jahmiyyah, al-Maktabat'ul Islâmiyyah, p. 53.

149- With similar wording in al-Bukhârî, Khalqu Af'âl'il Ibâd, p. 31; Abû Sa'îd Uthmân bin Sa'id ad-Dârimî, ar-Raddu ala'l Jahmiyyah, al-Maktabat'ul Islâmiyyah, p. 35.

150- With similar wording in Ibnu Battah, al-Ibânat'ul Kubrâ, 7/146, no. 106.

151- With similar wording in al-Lâlakâ'î, Sharhu Usûl'il I'tiqâd, 3/587-588, no. 936.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

Subul’us Salâm


Chapter on Mentioning the Views of the Four Imâms Radiyallâhu Anhum

Mentioning the View of Imâm Abû Hanîfah Radiyallâhu Anh


In his book Kitâb'us Sifât, al-Bayhaqî narrated from Nu'aym bin Hammâd that he said: I heard Nûh Ibnu Abî Maryam say: I was with Abû Hanîfah when he first appeared. A woman from Tirmidh who used to sit with Jahm came to him and she entered Kufah. I think that those around her were at least ten thousand in number. It was said to her, "There is a man here who has studied the logical sciences called Abû Hanîfah."

The women went to Abû Hanîfah and said, "You are the one who teaches people various issues while you have left your religion! Where is your Ilâh that you worship?"

Abû Hanîfah remained quiet. He waited for seven days having not answered her. Then he came to us having written a book concerning Allâh Azza wa Jalla being in the skies and not in the earth.

A man said to Abû Hanîfah, "What is your view regarding the statement of Allâhu Taâlâ,


﴿وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ﴾

"He is with you wheresoever you may be." (al-Hadîd, 57/4)

Abû Hanîfah said, "This is as you correspond to a person saying, 'I am with you' while you are absent."

Al-Bayhaqî then said, "Abû Hanîfah Rahimahullâh was correct in negating Allâh Azza wa Jalla being in the earth. He was also correct in what he mentioned in explanation of the verse. He followed the absolute audible evidences in regards to Allâh Taâlâ being in the skies."152

In the book al-Fiqh'ul Akbar that is famous and narrated with chains of narration from Abû Mutî al-Hakam bin Abdillâh al-Balkhî, he said: I asked Abû Hanîfah regarding the person who says "I do not know if my Rabb is in the skies or the earth?"

Abû Hanîfah said, "He has entered Kufr! Verily Allâhu Taâlâ says,


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

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

His Arsh is over His skies."

I said, "This person says 'I say that He is over the Arsh,' however he also says, 'I do not know if the Arsh is in the skies or the earth?"

Abû Hanîfah said, "When he denies that Allâhu Taâlâ is in the skies then he has committed Kufr. This is because Allâhu Taâlâ is elevated in the utmost manner and that when supplication is directed to Him, it is directed upwards, not downwards."

In another narration, it reads: I asked Abû Hanîfah regarding a person who says "I do not know if my Rabb is in the skies or the earth!" Abû Hanîfah said, "He has committed Kufr, since Allâhu Taâlâ said,


﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾

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

Allâh's Arsh is above the seven skies."

This wording was narrated from him by Shaykh'ul Islâm Abû Ismâ'îl al-Ansârî in his book al-Fârûq.153

Imâm Abû Muhammad Muwaffaq'ud Dîn Ibnu Qudâmah said: It reached me that Abû Hanîfah Rahimahullâh said, "Whoever denies that Allâh Azza wa Jalla is in the skies has committed Kufr."154




152- With similar wording in al-Bayhaqî, al-Asmâ wa's Sifât, 2/337-338, no. 905.

153- With similar wording in Ibn'ul Qayyim, Ijtimâ'ul Juyûsh'il Islâmiyyah, Dâru Atâ'ât'il Ilm, p. 198-199.

154- Muwaffaq'ud Dîn Ibnu Qudâmah al-Maqdisî, Ithbâtu Sifat'il Uluww, no. 81.
"If the ignorant persists, gets haughty, is determined upon his transgression and misguidance, chooses blindness over guidance, and if what he falls into and disputes with regards to is Shirk Akbar (major Shirk) that brings the person who commits it out of the fold of the faction of Muslims to the party of polytheists, then in this case, the just verdict is the sword!" (al-Fath'ur Rabbânî min Fatâwâ'l Imâm ash-Shawkânî, 1/185)

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