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SOURCE - CLICK HERE
(Nasrin: I added the red blond text saying question, perhaps for easy understanding but it is an explanation of an arabic text to english and they did not fully differentiate between shaykh ibn bazz speech from the text of Muhammad Al-Sabuny. However, if you read the full thing i believe you will understand better) |
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Important remarks
on the writings of Shaykh Muhammad `Aly Al-Sabuny
on the Attributes of Allah 
All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, his Companions, and those who follow his guidance.
I have looked into the interview which Al-Mujtama` Magazine made with His Eminence, Shaykh Muhammad `Aly Al-Sabuny published in issue no. 613, dated 7 Jumada Thany, 1403 A.H. I have also looked into his six articles published in Al-Mujtama` Magazine, issues no. 627 (dated 17 Ramadan, 1403 A.H.), no. 628 (dated 24 Ramadan, 1403 A.H.), no. 629 (dated 9 Shawwal, 1403 A.H.), no. 630 (dated 16 Shawwal, 1403 A.H.), no. 631 (dated 31 Shawwal, 1403 A.H.), and no. 646 (dated 17 Safar, 1404 A.H.). They included mistakes pointed out by His Eminence, Dr. Salih ibn Fawzan Al-Fawzan, in his article published in Al-Da`wah Magazine, issue 15, no. 904 (dated 29 Shawwal, 1403 A.H.), and in Al-Mujtama` Magazine, issues no. 646 (dated 17 Safar, 1404 A.H.) and no. 650 (dated 24 Safar, 1404 A.H.). Dr. Salih's remarks were accurate and useful (may Allah reward him and support the truth through him). I thus deemed it necessary to comment on the mistakes of Shaykh Al-Sabuny to confirm
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what Dr. Salih mentioned, contribute to good work, propagate the truth, and redress the mistakes that were not discussed by His Eminence Dr. Salih in his two articles mentioned above. Indeed, Allah Alone is the Guide to success.
Imitation of the Four Imams
1 - Question: Shaykh Al-Sabuny's statement about Taqlid (strictly following a specific School of Jurisprudence) of the Four Imams (Abu Hanifah, Malik, Al-Shafi`y, and Ahmad) that it is among the foremost obligations, is undoubtedly a mistaken generalization, since it is not obligatory to strictly follow one of the four Imams or anyone else, no matter how knowledgeable they may be. This is because the proper action is to follow the Qur'an and the Sunnah and not to imitate anyone. Taqlid is only tolerated in case of necessity when the person followed is known for their knowledge, virtue, and upright creed, as explained in detail by the eminent scholar Ibn Al-Qayyim (may Allah be merciful to him) in his book I`lam Al-Mawaqqi`in. The Imams (may Allah be merciful to them) would refuse that any of their views be adopted other than those which were in accordance with the Qur'an and the Sunnah. Imam Malik (may Allah be merciful to him) said: "The view of every one is liable to be accepted or refused except for that of the one [entombed] in this grave (referring to the grave of the Prophet, peace be upon him)." His fellow Imams also uttered opinions to the same effect.
Thus, a person who can follow the Qur'an and the Sunnah must not imitate anyone. Yet, in case of controversy, he should adopt the opinion that is nearest to the truth. However, a person who cannot do so is entitled to ask knowledgeable religious scholars, as Allah (Glorified and Exalted be He) says:  So ask the people of the Scripture, if you do not know.
ANASWER: This statement is debatable and is an apparent mistake, since the Shaykh of Islam (may Allah be merciful to him) was one of the most knowledgeable scholars practicing Ijtihad and he met the prerequisites for practicing Ijtihad. However, his affiliation to the Hanbali Madh-hab did not
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rule him out of this, since what is meant by this is his agreement with Imam Ahmad in the principles and rules of his Madh-hab, and not that he imitated him in what he said without evidence. Rather, he (Ibn Taymiyyah) would choose the opinions that were most consistent with the evidence according to what seemed correct to him (may Allah be merciful to him).
Is the Madh-hab of Al-Asha`irah true or false?
3 - Question: He mentioned that differences in creed are narrow and that the people who claim that the Madh-hab (School of Jurisprudence) of Al-Asha`irah is false should be asked to refer to the Fatwas of Ibn Taymiyyah and read what Ibn Taymiyyah wrote about Abu Al-Hasan Al-Ash`ary so that we could perceive how ignorant those people are. (End of quote)
ANSWER: It should be said that many sects undoubtedly went astray due to the difference in creed, such as Al-Mu`tazilah (a deviant Islamic sect claiming that those who commit major sins are in a state between belief and disbelief), Al-Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah), Al-Rafidah (a Shi`ah group denying the caliphates of Abu Bakr Al-Siddiq and `Umar ibn Al-Khattab and making accusations against them and many other Companions of the Prophet), Al-Qadariyyah, and others. Likewise, Al-Asha`irah went astray regarding the issues in which they disagreed with the Qur'an, the Sunnah, and the eminent scholars of this Ummah and the Imams of guidance, i.e. the Companions (may Allah be pleased with them), the Tabi`un (the generation after the Companions and the Prophet) and those who righteously followed them, and the guided Imams. They (Al-Asha`irah) interpreted Allah's Names and Attributes wrongly. However, Abu Al-Hasan Al-Ash`ary (may Allah be merciful to him) was not one of Al-Asha`irah, even if they associated themselves with him. He gave up their Madh-hab and embraced the Madh-hab of Ahl-ul-Sunnah (adherents to the Sunnah and the Muslim mainstream). Thus, the praise of Imams to him is not praise to the Madh-hab of Al-Asha`irah
Moreover, it is incorrect to charge whoever objects to Al-Asha`irah, regarding what they opposed of the creed of Ahl-ul-Sunnah, with ignorance, since the reality of ignorance is to speak about Allah (Exalted be He) without knowledge. Yet, the one who derives rules from the Qur'an and the Sunnah and from the established rules of the Shari`ah, following the path of the Salaf (righteous predecessors), and denouncing those who allegorically interpret the Names and Attributes of Allah in a mistaken way, should not be charged with ignorance.
Male Qawamah
4 - Question: He said that the male Qawama (the right of the man upon the woman resulting from the duties imposed upon him towards her) over women is a form of duty and not an elevation.
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ANSWER: This is a mistake and the correct opinion is that men's Qawama over women is both a duty and an elevation, since Allah (Glorified and Exalted be He) says: Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means. Hence, Allah (Glorified be He) makes it clear that He has granted men Qawama over women due to two points. First: The advantage of men over women in general. Second: Men's spending from their means to support women, such as paying Mahr (mandatory gift to the bride from her groom) and other expenditures.
Correct Tafwid is related to the manner, not the meaning:
4 - Question: In his first article, after the introduction he said: "You should not put them - referring to Al-Asha`irah and Al-Matrudiyyah - in the same boat with Al-Rawafid, Al-Mu`tazilahand Al-Khawarij, who dissented from (the path of) Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream). The most we can say is that we judge them as being mistaken in their Ta'wil (allegorical interpretation) because it is safer to leave the issue of Attributes to Allah, from Whom no secret is hidden." End of quote.
ANSWER: The sects that differ from Ahl-ul-Sunnah vary in their errors; the error of Al-Asha`irah, is not like that of Al-Khawarij, Al-Mu`tazilah, or Al-Jahmiyyah. Yet, this does not preclude exposing the error of Al-Asha`irah as regards their disagreement with Ahl-ul-Sunnah, in the way he exposed the errors of other sects, for the sake of revealing the truth and unveiling the falsehood of other claims to convey the Message of Allah (Exalted be He) and His Messenger (peace be upon him) and escape the warning mentioned in Allah's saying: Verily, those who conceal the clear proofs, evidence and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.
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Second, it should not be said that it is better to leave the issue of Attributes to the All-Knower of the Ghayb (the Unseen), since He (Exalted be He) has illustrated them to His slaves and made them clear in His Glorious Qur'an and through His trustworthy Prophet (peace be upon him). However, Allah did not explain their nature. So, it is obligatory to leave the knowledge of the manner, not the knowledge of the meanings, to Allah. Tafwid of the meanings of the Attributes to Allah is not the Madh-hab (School of Jurisprudence) of the Salaf (righteous predecessors). Rather, it is an innovated Madh-hab which contradicts that of the Salaf.
In addition, Imam Ahmad (may Allah be merciful to him) and other Imams of the Salaf condemned those who call for leaving the issue of the Attributes to Allah and branded them as innovators in religion, because their Madh-hab is that Allah (Exalted be He) has informed His slaves of things, whose meanings are imperceptible, and which purposes are incomprehensible, for them. Indeed, Allah (Exalted be He) is far above such claim. Ahl-ul-Sunnah know Allah's Intention through His Words, describe Him according to His Names and Attributes, and consider Him far above all that does not befit His Glory (Glorified and Exalted be He). Through His Words (Exalted be He) and those of His Messenger (peace be upon him), they learned that to Allah (Exalted be He) belongs Absolute Perfection in all that He has informed about Himself or what His Prophet (peace be upon him) conveyed. Here, I quote some important statements from the Salaf in this regard, so that the truth of what we have mentioned may become manifest to the reader.
The Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) stated in Risalat Al-Fatwa Al-Hamawiyyah: Abu Bakr Al-Bayhaqy reported on Allah's Names and Attributes, through an authentic chain of narrators, from Al-Awza`y who said: "During the age when the Tabi`un (Followers, the generation after the Companions of the Prophet) were many, we said that Allah (Exalted be He) is over His Throne and believed in the Attributes stated in the Sunnah. It was recounted that Al-Awza`y - who was one of the Four Imams at the time of the generation next to the Tabi`un, namely Malik, the Imam of the people of Al-Hijaz, Al-Awza`y, the Imam of the people of the Levant (the region covering Syria, Lebanon, Jordan, and Palestine), Al-Layth, the Imam of the people of Egypt, and Al-Thawry, the Imam of the people of Iraq - reported that the belief that Allah (Exalted be He) is over
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the Throne and the belief in His Attributes of Hearing were famous."
Indeed, Al-Awza`y said so after the emergence of the Madh-hab of Jahm, which denied that Allah is over His Throne and repudiated His Attributes, so that the people would know that the Madh-hab of the Salaf contradicted that claim.
Moreover, Abu Bakr Al-Khallal reported in Kitab-ul-Sunnah from Al-Awza`y who said: "Mak-hul and Al-Zuhry were asked about the interpretation of the Hadiths (about the Attributes), and they replied, 'Accept them as they are mentioned.'" It is also reported from Al-Walid ibn Muslim who said: "I asked Malik ibn Anas, Sufyan Al-Thawry, Al-Layth ibn Sa`d and Al-Awza`y about the reports mentioned about the Attributes, they said, 'Accept them just as they are mentioned.'" In another narration, however, they said: "Accept them just as they are mentioned without (questioning) how." Their saying: "Accept them just as they are mentioned" is a refutation of the claim of Al-Mu`attilah (deniers of the meaning or function of Allah's Attributes), while their saying, "without (questioning) how" is a refutation of the claim of Al-Mumaththilah (those who likened Allah's Attributes to those of His Creation).
Moreover, Al-Zuhry and Makhul were the most knowledgeable among the Tabi`un in their own time, while the other four scholars were the leading Imams of the world at the time of the followers of the Tabi`un, whose category also includes Hammad ibn Zayd, and Hammad ibn Salamah.
Abu Al-Qasim Al-Azjy narrated through his chain of narrators from Mutarraf ibn `Abdullah who said: "I heard Malik ibn Anas say - when someone denied the Hadiths on Allah's Attributes before him - '`Umar ibn `Abdul-`Aziz said: The Messenger of Allah (peace be upon him) and the rulers after him enacted certain practices, adopting them constitutes belief in Allah's Book, fulfillment of obedience to Allah and unswerving perseverance in Allah's Religion. Thus, no one has the right to change them or to assume anything that contradicts them. Whoever seeks guidance through them is rightly-guided and whoever seeks help through them is well-supported. Yet, whoever opposes them and follows other than the believers' way, Allah will keep him in the path he has chosen, and burn him in Hell; what an evil destination!"
In addition, Al-Khallal reported through a chain of trustworthy narrators from Sufyan ibn `Uyaynah who said:
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"Rabi`ah ibn Abu `Abdul-Rahman was asked about Allah's saying: The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty).Concerning the meaning of Istawa', he replied, 'Istiwa' (Allah's rising over the Throne in a manner that befits Him) is not unknown but its manner is imperceptible. The Message is from Allah, the Messenger is entrusted with clearly conveying it, while we are required to believe it.'" This statement is reported from Malik ibn Anas, the disciple of Rabi`ah ibn Abu `Abdul-Rahman through different ways of narrations.
For example, Abu Al-Shaykh Al-Asbahany and Abu Bakr Al-Bayhaqy reported from Yahya ibn Yahya, who said: "We were in the company of Malik ibn Anas when a man came and addressed him, 'O Abu `Abdullah, [Allah says]: The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty). How did He rise over the Throne?' Malik bowed his head until it was covered with sweat and then said, 'Istawa is not unknown, its manner is imperceptible, belief in it is obligatory and questioning about it is a Bid`ah (innovation in the religion). I think that you are nothing but an innovator.' Thus, he [Malik] ordered that he be driven out."
Thus, Rabi`ah's and Malik's saying that "Istawa is not unknown, but its manner is imperceptible, and belief in it is obligatory" is in line with the saying of the rest of the scholars: "Accept them just as they are mentioned without (questioning) how." Indeed, they denied Takyif (descriptive designation of Allah's Attributes), but they did not deny the reality of the Attributes. Had the people believed in the abstract term without understanding its meaning in a way that befits Allah, they would not have said "Istawa` is not unknown, but its manner is imperceptible", or said "Accept them just as they are mentioned without (questioning) how." For, then, Istawa would not be known but would rather be unknown, exactly like the incomprehensible letters. Moreover, there would be no need to deny the perception of the manner of the Attributes since their meanings are also not perceived. Denial of the perception of the descriptive manner is only plausible when the Attributes are confirmed.
On the other hand, those who deny the predicative Attributes or the Attributes altogether do not need to say: "... without (questioning) how", for those who say: "Allah is not over the Throne" are in no need to say: "...without (questioning) how." Moreover, if the Madh-hab of the Salaf were to deny the Attributes in the same issue, they would not have said: "...without (questioning) how."
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Their saying: "Accept them just as they are mentioned" entails that the denotations of the words are to be understood as they are. This is because the terms mentioned have certain meanings, and if their denotations are refuted, it would have been necessary to say, 'Accept their words and believe that their meanings are not intended' or 'Accept their words and believe that Allah is not to be described by their real meanings.' In this way, they would be acknowledged as they are. However, it should not then be said, 'without how', because denial of perceiving the manner of something not established is nonsense." (Quoted from the Shaykh of Islam Ibn Taymiyyah, may Allah be merciful to him)
6 - Question: He reported in the mentioned article that Hasan Al-Banna (may Allah be merciful to him) stated: "We unite on what we have agreed upon and excuse one another in what we have differed."
ANSWER: Yes, we should cooperate in what we have agreed upon to maintain the truth and call for it and to warn against what Allah (Exalted be He) and His Messenger (peace be upon him) forbade. Yet, excusing one another in what we have differed should not be generally applied. Rather, it is a point that requires elaboration. We should not condemn one another concerning the issues that are subject to Ijtihad whose evidence is obscure, while it is obligatory to criticize whoever opposes the text of the Qur'an and the Sunnah with wisdom and fair preaching and through arguing in a good way, in accordance with Allah's saying: Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. Allah (Glorified be He) also says: The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden)
Allah (Glorified be He) also says: Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better. The Prophet (peace be upon him) said:  Whoever among you sees something wrong, let him change it by his hand (by action);
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and if he cannot, then by his tongue (by speaking out); and if he cannot, then by his heart (by hating it and feeling that it is wrong), and that is the weakest of faith. The Prophet (peace be upon him) also said: The one who guides to something good will have a reward similar to that of the one who does it. Both Hadiths were reported by Muslim in his Sahih. There are numerous Hadiths on this issue.
Censure of dissension and referring disputes to the Qur'an and Sunnah
7 - Question: In his second article, the writer, Shaykh Muhammad `Aly Al-Sabuny censured the division of Muslims into Salafis, Ash`aris, Sufis, Maturidis, and so on. Well, this dispersion undoubtedly grieves every Muslim, and the Muslims should unite for the cause of truth and help one another in righteousness and piety. However, Allah (Exalted be He) has predestined that for the Ummah due to great wisdom and commendable purposes, for which He (Exalted be He) is to be praised and the details of which are only known to Him. Among them is discrimination between His Awliya' (pious servants) and His enemies, and between those who earnestly seek the truth and those who dissent and turn away from it and follow their own vain desires. This also implies an attestation that Prophet Muhammad (peace be upon him) is truly the Messenger of Allah, as the Prophet (peace be upon him) informed Muslims of this separation before it took place. Indeed, it occurred just as he foretold. He (peace be upon him) said: 'My Ummah (nation based on one creed) will split into seventy-three sects, all of which will be in Hellfire except one.' They asked, 'Who is that sect, O Messenger?' He (peace be upon him) replied, 'That is Al-Jama`ah (the true followers of the actions and creed of the Prophet and his Companions).' According to another version, he (peace be upon him) replied: Those who follow the path which I and my Companions are on today. This obligates Muslims to gather for the cause of truth and refer every disputable matter to Allah and His Messenger. Allah (Glorified and Exalted be He) says: (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination. He (Glorified be He) also says: And in whatsoever you differ, the decision thereof is with Allâh (He is the ruling Judge). These two noble Ayahs (Qur'anic verses) indicate that the Muslims are obliged to refer all disputable matters, related to creed or other fields, to Allah
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(Glorified be He) and to His Messenger (peace be upon him). In such a way, the truth will become clear to them, they will be unanimous about it and their line will be united against their enemies. However, if every sect clings to their false opinions and perceptions and refuses to acknowledge the truth adopted by the other sect, this is the perilous and prohibited stance, and it is the cause for the enemies being given absolute mastery over the Muslims. Hence, the blame will surely be laid upon those who persist in falsehood and refuse to yield to the truth. As for those who adhere to and call to the truth and disclose the falsity of what contradicts it, they are not blameworthy. Rather, they are worthy of thanks and will be rewarded twice; the first for their Ijtihad (juristic effort to infer expert legal rulings) and the second for doing the right thing.
Reality of the Madh-hab of Ahl-ul-Sunnah
8 - Question: Al-Sabuny mentioned in his second article that Ahl-ul-Sunnah has two famous Madh-habs: First: the Madh-hab of the Salaf (righteous predecessors). Second: the Madh-hab of the Khalaf (successors of the Salaf).
ANSWER: This is a manifest mistake that - as far as I know - has no precedent. Indeed, the Madh-hab of Ahl-ul-Sunnah is only one Madh-hab which embodies the traditions of the Sahabah (Companions of the Prophet) and those who righteously followed them, namely acknowledging the Names and Attributes of Allah (Exalted be He), accepting them just as they are mentioned and believing that they are true and that Allah (Exalted be He) is described by them in a way that befits His Majesty, with no Tahrif (distortion of their meaning), Ta`til (negation of the meaning or function of Allah's Attributes), Takyif (descriptive designation of Allah's Attributes), Tamthil (likening them to those of His Creation), or Ta'wil (allegorical interpretation) that puts them out of their literal meaning, or even Tafwid (leaving the issue of their meanings to Allah). Rather, they believe that their meanings are known, that they truly befit Allah (Glorified and Exalted be He) and that nothing of them could be likened to any of Allah's creation. The Madh-hab of Khalaf is the opposite to this, as is known to anyone who reads both sides.
Then, he mentioned that Ahl-ul-Sunnah leave the issue of the meanings of the Attributes to Allah and repeated that more than once. Indeed, he is mistaken in this point, as he ascribed to them what they repudiated. This has already been explained above through the quotation from the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him), in which he reported from a multitude of
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the scholars of Ahl-ul-Sunnah that they leave the issue of the nature, not the meanings, of the Attributes, to Allah (Exalted be He), as is clarified above.
Ahl-ul-Sunnah deny only what Allah has denied as regards Himself
9 - Question: Then, Al-Sabuny (may Allah guide him) mentioned that Allah is far Exalted above having a physical body; a pupil (of the eye), a meatus, a tongue, or a pharynx. This is not the Madh-hab of Ahl-ul-Sunnah. Rather, this opinion belongs to Ahl-ul-Kalam (a discipline that searches for answers to creedal issues using logic) and an aspect of their empty pretense, which is censurable. Ahl-ul-Sunnah only denies what Allah or His Messenger (peace be upon him) denied as regards Himself, and only acknowledge what He or His Messenger (peace be upon him) affirmed as regards Himself. However, the points mentioned above are neither affirmed nor disaffirmed, thus, it is obligatory to refrain from and avoid either affirming or disaffirming them. What is more conclusive are the views of Ahl-ul-Sunnah wal-Jama`ah on affirming Allah's Attributes and Names. According to them, none of His creation is compared to Him as regards His Names and Attributes and that He (Exalted be He) has no peer or equal. Imam Ahmad (may Allah be merciful to him) said that Allah is to be described only with what He has described Himself or with what the Prophet (peace be upon him) described Him, which does not exceed the Qur'an and the Hadiths.
Other leading Imams of Ahl-ul-Sunnah said something to the same effect. As for what was stated about this issue by Al-Bayhaqy (may Allah be merciful to him) in his book Al-I`tiqad, it was part of the affectation of Ahl-ul-Kalam which he unwittingly considered to be true. The truth, however, is that such speech belongs to the innovators (in religion) and not to Ahl-ul-Sunnah.
Ahl-ul-Sunnah affirm for Allah what He has affirmed for Himself without comparing Him to any of His creation.
10 - Question: Then, Al-Sabuny stated in his second article: "Today, some ignorant people depict Allah in an odd and strange image, representing Him (Exalted be He) as if He were a body composed of organs and senses, with a face, two hands, two eyes, a shin, and fingers. They also picture Him as walking, descending and trotting, and say in affirmation of these
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attributes that Allah sits in the way a person sits on a bed and descends in the way a person descends the stairs, attempting through such an allegation to affirm the Madh-hab of the righteous Salaf for the disciples, and to prove to them the reality of the meaning of Istiwa' and descending, and that His Sitting is substantial and not allegorical, as those who interpret it allegorically claim. This - we seek refuge with Allah from it - is the core of aberration, since they compare Allah to His creation and depict Him in a physical form. They are like the one who tries to escape a small pit but falls into a deep abyss where he meets destruction endlessly." End of quote.
I say that Al-Sabuny (may Allah guide him) combined false and true claims in his speech that are known to whoever adheres to the Sunnah. The following is a detailed comment on his claims:
As for the face, hands, eyes, shin and fingers, they are proven through the texts of the Qur'an and authentic Sunnah. They are also affirmed by Ahl-ul-Sunnah wal-Jama`ah and attributed to Allah in the way that befits Him (Exalted be He). Likewise, descending and trotting are mentioned in authentic Hadiths. They were declared and affirmed by the Prophet (peace be upon him) for His Lord (Glorified and Exalted be He) in the way that befits Him (Exalted be He) without comparison to any of His creation or knowledge of the nature of these Attributes. For they are known only by Allah (Exalted be He). Thus, Al-Sabuny's denial of these Attributes constitutes disapproval of the Prophet (peace be upon him). Rather, it constitutes disapproval of Allah (Glorified and Exalted be He), since He mentioned some of them in His Honorable Book and revealed some others to His Prophet (peace be upon him). Therefore, the Prophet (peace be upon him) never spoke of his own desire, but rather conveyed what Allah (Exalted be He) revealed to him. Thus, Al-Sabuny (may Allah guide him) sometimes says that he adheres to the Madh-hab of Ahl-ul-Sunnah and sometimes disagrees with and rejects it. Truly, to Allah we belong and truly, to Him we shall return. We ask Allah to guide us and him and to help us return to the right path. As for his saying: "They say in affirmation of these Attributes that Allah sits in the way a person sits on a bed and descends in the way a person descends the stair ...", Ahl-ul-Sunnah undoubtedly disavow such claims. Rather, such are the statements of Al-Mushabbihah (those who compare Allah to His creation), who are declared by the righteous Salaf as disbelievers and whose statements are denounced due to their contradiction with Allah's Words: There is nothing like Him; and He is the All-Hearer, the All-Seer.
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This is in addition to other Ayahs that bear the same meaning. It is impermissible for anyone to confuse the words of the followers of the truth with the words of the followers of falsehood, such as Al-Mushabbihah and those like them. Rather, it is obligatory to distinguish between both and to clarify the differences in detail.
Al-Ash`ary and Al-Maturidy were not the first to refute the false claims of the deviant sects
11 - Question: Al-Sabuny then alleged - in his third article - that the first to write on Usul-ul-Din (principles of Islamic religion) and refute the false misconceptions of deviant and aberrant sects were Abu Al-Hasan Al-Ash`ary and Abu Mansur Al-Maturidy.
This is an incorrect assertion, since they were preceded in this by Imam Abu Hanifah (may Allah be merciful to him), Imam `Abdul-`Aziz ibn `Abdullah ibn Abu Salamah Al-Majishun, Imam Malik (may Allah be merciful to him), Imam Ahmad ibn Hanbal, Imam Muhammad ibn Is-haq ibn Khuzaymah, Imam `Uthman ibn Sa`id Al-Darimy in his refutation of the claims of Al-Mirrisy, Imam `Abdul-`Aziz Al-Kinany who authored Al-Haydah, and other innumerable scholars.
The Madh-hab of Ahl-ul-Sunnah is one and it is more secure, more informed and more exact
12 - Question:Then, Al-Sabuny (may Allah guide him) repeated, in his third article, his claim that the Salaf have two Madh-habs, one of which is Tafwid (leaving the issue of the Attributes to Allah) and the other is Ta'wil and went on in his claim adding that some prefer the Madh-hab of the Salaf and say that it is more secure, while others prefer the Madh-hab of the Khalaf and say that it is more exact.
ANSWER: Such division is - as is mentioned above - null and void, since the Salaf have only one Madh-hab, namely the Madh-hab of Ahl-ul-Sunnah wal-Jama`ah, which comprises the Companions (may Allah be pleased with them) and those who righteously followed them.
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This is the more secure and more informed Madh-hab. The other Madh-hab, however, is that of the discreditable Khalaf, namely, the Madh-hab of the people of Ta'wil, Tahrif (distortion of the meaning) and affectation. However, disproving and warning against the Madh-hab of the Khalaf does not necessarily entail declaring them to be disbelievers, since such declaration (Takfir) implies another ruling that is based on cognizance of the (denounced) person's words, the fallacies that he holds to and the extent of his opposition to what is right. Hence, it is impermissible to claim that condemnation of the Madh-hab of the Khalaf or repudiation of Al-Asha`irah's allegorical interpretation of Allah's Attributes or their distortion of their meanings (with the exception of few Attributes, which they excluded), necessarily entail declaring them to be disbelievers. Rather, the purpose is to expose their disagreement with Ahl-ul-Sunnah in this regard and the invalidity of the allegorical interpretation of the Khalaf, and to explain that the right approach is the Madh-hab of the righteous Salaf, namely Ahl-ul-Sunnah wal-Jama`ah, which acknowledges the Ayahs and Hadiths on Alah's Attributes just as they are mentioned and affirms the connotations of the Names and Attributes in the way that befits Allah's Glory without Tahrif, Ta`til, Ta'wil, Takyif or Tamthil, as repeatedly mentioned above. After all, Allah is the One sought for help. Then, he quoted the words of Al-Bayhaqy in this regard (already referred to), and said that he (Al-Bayhaqy, may Allah be merciful to him) was deceived by some of the jargon of the innovators (in religion), deeming it to be true, and in turn he introduced it in his book. He also claimed that Al-Bayhaqy was among those who engaged in Al-Kalam (a discipline that searches for answers to creedal issues using logic), and commented that he believed in some of its wrong conclusions (may Allah forgive and pardon him). Here, the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) pointed out the denotations of such claims in Al-Fatawa (vol. 6, p. 53).
Ahl-ul-Sunnah do not allegorically interpret Attributes but they gather the texts and interpret them based on one another
13 - Question: Then, Al-Sabuny - in his third article - stated: "No one should think that we prefer the Madh-hab of the Khalaf to that of the Salaf. We are not of the opinion claimed by Al-Kalam scholars that the Madh-hab of the Salaf is more secure, while the Madh-hab of the Khalaf is more accurate. Rather, we - with belief and certitude - say that the Madh-hab of the Salaf is the most secure and most accurate. Hence, we do not try to interpret
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the Attributes of the Creator (Glorified and Exalted be He), but we rather believe in them as they are stated and acknowledge them as they are mentioned, and deny Tashbih (comparison) and Tajsim (anthropomorphism)." Then, he quoted some poetic lines that say:
| Surely, Tafwid is safe and free |
| From connotations feigned by Ta'wil |
- Question: He went on to say: "If those who allegorically interpret the Attributes are deemed to be aberrant, we would deem the righteous Salaf to be aberrant too, because they allegorically interpreted Allah's Words: There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge) They said that Allah is with them by His Knowledge and not by His Self. They also allegorically interpreted Allah's Words: And He is with you (by His Knowledge) wheresoever you may be. They claimed that His Accompaniment of them is by His Knowledge, so that the Divine Self would not be regarded as multiple. Likewise, we will judge Al-Hafizh Ibn Kathir as aberrant because he commented on Allah's Words: But We (i.e. Our angels who take the soul) are nearer to him than you, but you see not, (Tafsir At-Tabarî) He said that it means: Our angels are nearer to him than you but you do not see them. He also interpreted Allah's Words: And We are nearer to him than his jugular vein (by Our Knowledge). He said: Our angels are nearer to man than man's jugular vein, because Hulul (indwelling) and Ittihad (union) are unanimously refuted. Holy is He and Highly Exalted above this!" He added: "Rather, we say that Ta'wil is sometimes incumbent as is the case with the following authentic Hadith: The Black Stone is Allah's Right Hand in His earth. Also, the Ayah in which Allah (Exalted be He) says about the Nuh's Ark: And We carried him on a (ship) made of planks and nails, Floating under Our Eyes: a reward for him who had been rejected! "
ANSWER: He did well by choosing the Madh-hab of the righteous Salaf and believing that it is the most secure, most accurate, and most informed. However, he did not persist in it, but rather chose
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the Madh-hab of Ta'wil at times and the Madh-hab of Tafwid at other times, although it is obligatory that the Muslims adhere to the truth and never deviate from it. Furthermore, what he mentioned about the Salaf as regards their interpretation of Allah's Words: And He is with you (by His Knowledge) that it means "by His Knowledge", is not an allegorical interpretation. Rather, that is the meaning of the Ayahs discussing Allah's Ma`iyyah (accompaniment) according to Ahl-ul-Sunnah wal-Jama'ah. Imam Abu `Umar ibn `Abdul-Bar and Abu `Umar Al-Talamanky related that Ahl-ul-Sunnah unanimously agreed to this view because it is affirmed by the relevant texts of the Qur'an and the Sunnah, which indicate Allah's Highness, Sublimity, and being far above Hulul and Ittihad. Thus, whoever contemplates the Ayahs related to the present issue would perceive that the meaning of Allah's Ma`iyyah is His Full Knowledge of His slaves' affairs and circumstances, whereras the special Ma`iyyah refers to His Preservation, Protection, Safeguarding, and Support of His prophets and Awliya', as well as His Knowledge of their circumstances. Undoubtedly, the Arabs - to whom the Qur'an was sent down and in whose language the Sunnah was expressed - are acquainted with this meaning. As it was not ambiguous to them, they did not ask the Prophet (peace be upon him) about the meaning of these Ayahs. Rather, it was clear for them. However, the other texts need no allegorical interpretation since their meanings are clear, such as Allah's Words: Floating under Our Eyes And: ...in order that you may be brought up under My Eye. And: So wait patiently (O Muhammad صلى الله عليه وسلم) for the Decision of your Lord, for verily, you are under Our Eyes None could ever imagine that the ship floats with Allah's Eye or that Muhammad (peace be upon him) is in Allah's Eye. Rather, it means that the ship floats under Allah's Protection, Preservation, and Control, and that Muhammad (peace be upon him) is sheltered by His Lord's Preservation, Protection, and Guardianship. This also applies to Allah's saying about Musa (Moses): ...in order that you may be brought up under My Eye. That is, under Allah's Preservation and Protection. This is also the case with the Hadith (in which Allah says): I would become his hearing with which he hears, and his sight with which he sees... It is explained through Allah's Words in
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the other narration: Through Me he hears, through Me he sees, through Me he strikes and through Me he walks. Anyone having the least acquaintance with the Arabic language could never take the text to mean that Allah is man's hearing, sight, hand, or leg. Glorified and High be He above such great falsehood. Rather, Allah (Exalted be He) intended to demonstrate through it that He guides His Awliya' and directs their senses and movements because of their obedience to Him and performance of their religious duties. The same applies to the other Hadiths carrying this meaning. As for the Hadith: The Black Stone is Allah's Right Hand. It is a Da`if (weak) Hadith. The correct opinion is to rank it as Hadith Mawquf (words or deeds narrated from a Companion of the Prophet that are not attributed to the Prophet) for Ibn `Abbas (without being attributed to the Prophet, peace be upon him). Its meaning is clear, whether it is Marfu` (a Hadith narrated from the Prophet with a connected or disconnected chain of narration) or Mawquf. It is also narrated in the same Hadith: It is as if he had shaken hands with Allah and kissed His Right Hand. This indicates that the Stone is not the Right Hand of Allah. Rather, the one who touches or kisses it is likened to the one who shakes hands with Allah and kisses His Right Hand, to arouse interest in touching and kissing the Black Stone. Likewise, Allah (Exalted be He) saying in the authentic Hadith to His slave: I was sick but you did not visit Me and I asked food from you but you did not feed Me is explained in the same Hadith where Allah (Exalted be He) says: Do not you know that if you visit him, you will find Me there. And if you feed him, you will receive the reward from Me. This clarifies that Allah (Exalted be He) never gets sick or hungry. Rather, Allah (Exalted be He) urges people to visit the sick and feed the hungry.
As for Allah's Words: And We are nearer to him than his jugular vein (by Our Knowledge). And: But We (i.e. Our angels who take the soul) are nearer to him than you , a group of scholars viewed that it refers to the angels because their nearness to the slave when the two receivers (recording angels) receive each human being and at the time of death is something decreed by Allah's Command, Predestination, and Preservation of His slaves. Other exegetes, however, viewed that Allah's nearness is through His Omnipotence, Omniscience, and All-Awareness of His slaves, like His accompaniment of and nearness to His worshippers while remaining Most High and Sublime. It neither means Hulul nor Ittihad. Glorified and Exalted be He above this, since conclusive evidence from the Qur'an and the Sunnah verify that Allah (Glorified be He)
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is over the Throne, detached from His Creation, and high above them while His Omniscience is everywhere. Hence, whoever contemplates the texts of the Qur'an and the Sunnah and interprets each through each will discover this meaning and will have no need to resort to Ta'wil. Abu Ja`far ibn Jarir (may Allah be merciful to him) chose the second view when interpreting (the Ayahs of) Surah Qaf, and the first view when interpreting Surah Al-Waqi`ah. Moreover, Ahl-ul-Sunnah condemned those who allegorically interpreted the Quranic passages of Attributes and branded them as innovators in religion, because such an interpretation results in various falsities, distortion of words, denial of Allah's Attributes of Perfection and mistrust of Him, and in the misconception that He addressed His slaves with what is close to likening and comparison while something else is intended. Such is the discreditable Ta'wil, which was adopted by Ahl-ul-Kalam. However, Ahl-ul-Sunnah condemned them and declared them to be aberrant because of their deviation from real to allegorical interpretation of the texts, which removed them from their manifest right meanings without evidence from the Qur'an or Sunnah. Rather, they depended on their own reasoning and views without authority from Allah. As their views are neither sustained by argument nor corroborated by evidence, Ahl-ul-Sunnah imputed to them all that they affirmed of allegorical interpretation. Indeed, no one is free from paradox and false conclusions except those who affirm what Allah and His Messenger affirmed and disaffirm what Allah and His Messenger disaffirmed, namely Ahl-ul-Sunnah wal-Jama`ah. Surely, Allah is the One sought for help.
The requisites of unity and holding fast to the Rope of Allah
14 - Question: In his fourth article, he called for uniting Muslims and making collaborative efforts to stand against the enemies of Islam. He also mentioned that this is not the right time to attack the followers of the Madh-habs, Al-Asha`irah, the Muslim Brotherhood, or even the Sufis.
ANSWER: Undoubtedly, the Muslims must unite their lines, adhere to the truth, and help one another in righteousness and piety against the enemies of Islam, as Allah (Glorified be He) has commanded them
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when He (Glorified and Exalted be He) says: And hold fast, all of you together, to the Rope of Allâh (i.e. this Qur’ân), and be not divided among yourselves He (Glorified be He) also warned them against division, saying: And be not as those who divided and differed among themselves after the clear proofs had come to them. However, the necessity of the unity of the Muslims, their cooperative efforts in adherence to the word of truth and their holding fast to the Rope of Allah do not mean that they neglect denouncing abominable acts or beliefs of the Sufis or others. Rather, the prerequisite of the command to hold fast to the Rope of Allah is that they enjoin Al-Ma`ruf (that which is judged as good, beneficial, or fitting by Islamic law and Muslims of sound intellect) and forbid Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) in a just way. It also requires them to illustrate the truth to anyone who has deviated from it or thought its antitheses to be the truth, through legal evidence, until they all concur with the truth and abandon what opposes it. Such is the prerequisite of Allah's saying: Help you one another in Al-Birr and At-Taqwâ (virtue, righteousness and piety); but do not help one another in sin and transgression. Allah (Glorified be He) also says: Let there arise out of you a group of people inviting to all that is good (Islâm), enjoining Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islâm has forbidden). And it is they who are the successful. Thus, whenever the followers of the truth neglect exposing the mistakes and errors of the deviant people, they would be falling short of carrying out Allah's Command of inviting to all that is good, enjoining Al-Ma`ruf, and forbidding Al-Munkar. Surely, the sin resulting from avoiding the forbiddance of Al-Munkar and the persistence of deviant people in their aberration is already well known. This approach is contradictory to the Law of Allah (Glorified be He) that exhorts people to give useful advice, help one another in all that is good, enjoin Al-Ma`ruf and forbid Al-Munkar. May Allah grant us success.
The Salaf neither allegorically interpreted Allah'sAttributes nor engaged in anthropomorphism since this is an innovation in religion that finds no support in the Qur'an or Sunnah
15 - Question: Al-Sabuny stated in his fifth article that it is not the Madh-hab (School of Jurisprudence) of the Salaf
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(righteous predecessors) - which we already discussed in preceding articles, on the topic of the Attributes of the Creator (Glorified and Exalted be He) - to absolutely leave the issue of Attributes to Allah, as some people say. Rather, it is another approach that indicates perspicacity and sound and straight understanding of the Qur'an and the Sunnah texts. This way and approach could be summarized through the following points:
First: Applying Ta'wil (allegorical interpretation) to the Ayahs (Qur'anic verses) and Hadiths on Attributes where Ta'wil is inescapable due to linguistic, Shar`y (Islamic legal), or creedal reasons.
Second: Acknowledging what the Glorious Qur'an or the Purified Sunnah established of the Attributes of Allah (Glorified and Exalted be He), such as hearing, sight, speech, love, contentment, Istiwa' (Allah's rising over the Throne in a manner that befits Him), descending, coming, approaching and other attributes, and believing in them in the way they are intended by Allah (Glorified and Exalted be He), thus confirming them to be true and leaving them to Allah without Tashbih (comparison), Ta`til (negation of the meaning or function of Allah's Attributes), Tajsim (anthropomorphism) or Tamthil (likening Allah's Attributes to those of His Creation).
ANSWER:
The claim that this is the view of the Madh-hab of the Salaf is baseless, since it is not the Madh-hab of the Salaf to leave the issue of Allah's Names and Attributes to Allah, neither generally nor specifically. Rather, they leave the issue of Takyif (descriptive designation of Allah's Attributes) as previously explained and as was stated by Malik,Ahmad and others, and - before them - by Um Salamah (may Allah be pleased with her) and Rabi`ah ibn Abu `Abdul-Rahman, the Shaykh of Malik (may Allah be pleased with them all). It is also not the Madh-hab of the Salaf to interpret the attributes. Rather, they accept them as they are stated and believe in their meanings in the way that befits Allah's Glory without Tahrif (distortion of the meaning), Ta`til, Takyif, or Tamthil as repeatedly mentioned above.
Again, it is not the Madh-hab of the Salaf either to acknowledge or to deny anthropomorphism, since this has not been mentioned in the Qur'an, the Sunnah, or the opinions of the Salaf of the Ummah (nation based on one creed). This is stated by more than one of the Imams of Ahl-ul-Sunnah (adherents to the Sunnah), including the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him), who stated that
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in his book Al-Tadmuriyyah. In this book, he stated, in the sixth rule: "Therefore, as refuting the claims of those who attributed defects to Allah (Exalted be He) in such a way that was corrupt and unpracticed by any of the Salaf or the imams. No one of them denied or attributed anthropomorphism to Allah, or that He is only an essence or that He occupies a space. For all these are generalized phrases that neither prove a truth nor refute a falsity. That is why Allah has not mentioned - in condemnation of the claims of the Jews and other disbelievers - this type of claim. Rather, this claim is among the innovations in religion, which are repudiated by the Salaf and the Imams."
Al-Hafizh Ibn Rajab Al-Hanbaly (may Allah be merciful to him) said in his book Fadl `Ilm Al-Salaf `ala `Ilm Al-Khalaf (Superiority of the Knowledge of the Salaf over that of Late Scholars): "The right stance is that assumed by the righteous Salaf of acknowledging the Ayahs and Hadiths concerning Allah's Attributes just as they are without Tafsir (interpretation), Takyif or Tamthil. Nothing other than this is authentically attributed to them at all, especially Imam Ahmad. Moreover, there should be no engagement in interpretation of their meanings or providing examples for them. Although some scholars near to the time of Imam Ahmad did so in imitation of the way of Muqatil, they should not be followed in this issue. Rather, we should follow the example of the Imams of Islam, such as Ibn Al-Mubarak, Malik, Al-Thawry, Al-Awza`y, Al-Shafi`y, Ahmad,Is-haq Abu `Ubayd, and others. None of these scholars ever said such opinions assumed by the scholars of `Ilm-ul-Kalam (a discipline that searches for answers to creedal issues using logic) or the philosophers. Also, such opinions are not to be found in the speech of scholars who were free from criticism and defamation. Thus, Abu Zur`ah Al-Razy said, 'Whoever is endowed with knowledge and does not preserve it would need a measure of Al-Kalam to propagate it. Thus, you have nothing to do with them.'"
None of Allah's Names or Attributes confirmed in the Qur'an and the Sunnah should be allegorically interpreted. Rather, the texts inevitably include indications of the intended meanings, which should be acknowledged as belonging to Allah in the way that befits Him with no need for any Ta'wil that contradicts the apparent meaning of Allah's Words
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and the words of His Messenger (peace be upon him). On the other hand, we should leave the issue of Takyif to the Lord (Glorified and Exalted be He). This stance is already pointed out in the sayings of the Imams of Ahl-ul-Sunnah.
Ibn Hajar and other scholars who slipped into Ta'wil are not declared to be disbelievers and the Madh-hab of the scholar is that which he holds before death
16 - Question: Al-Sabuny then stated in his fifth article (may Allah guide him and grant him success): "Yet, hope Salafi brothers would escape the burden of misleading the Ummah and declaring the Imams of the Muslims and scholars of Fiqh, Hadith, and Tafsir (exegesis of the meanings of the Qur'an) who follow the Madh-hab of Al-Asha`irah, to be disbelievers. What would we gain if we split the line of the Muslims and accuse someone like the Shaykh of Islam Ibn Hajar Al-`Asqalany, the commentator of Al-Bukhari, of disbelief? He then referred to some other scholars and said: "All those and other revered Imams followed the Madh-hab of Imam Al-Ash`ary ... "
ANSWER: None of the Salafi scholars declares the scholars concerned to be disbelievers. Rather, they uncover their mistakes as regards Ta'wil (allegorical interpretation) of many Attributes and explain that they are contrary to the Madh-hab of Ahl-ul-Sunnah (adherents to the Sunnah). Thus, they do not declare them to be disbelievers or disrupt the unity of the Ummah or even split their lines. Rather, this is advice for the sake of Allah and His slaves, an illustration of the truth, refutation of the claims of their opponents through textual and logical evidence, performance of what Allah (Glorified and Exalted be He) obliged scholars to do, including explaining the truth, carrying out Da`wah (calling to Islam), and guiding to Allah's Way. Hence, if the advocates of truth refrain from unfolding the truth, those on the wrong side will persist in their mistakes and others would imitate them in their mistakes. In turn, those who refrain from unfolding the truth would draw on themselves the sin of withholding the truth, a sin that Allah (Glorified be He) warned those who commit it in His saying: Verily, those who conceal the clear proofs, evidence and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers.
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Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful. Moreover, Allah (Exalted be He) took the covenant from the People of the Book to make the truth known and clear to mankind, and condemned them for throwing it away behind their backs and also warned us against following them.
Thus, if the followers of truth refrain from exposing the mistakes of those who contradict the Qur'an and the Sunnah, they would resemble the People of the Book who earned Allah's Anger and went astray. Then, we say to Al-Sabuny: "The scholars of Al-Asha`irah are not among the followers of Abu Al-Hasan Al-Ash`ary, since he recanted Ta'wil of Allah's Attributes and assumed the Madh-hab of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) as regards affirmation of Divine Names and Attributes and acknowledgement of them just as they are mentioned without Tahrif (distortion of the meaning), Ta`til (negation of the meaning or function of Allah's Attributes), Takyif (descriptive designation of Allah's Attributes), or Tamthil (likening Allah's Attributes to those of His Creation). He explained that in his two books, Al-Ibanah and Al-Maqamat. Therefore, it becomes clear that whoever applies Ta'wil to Allah's Attributes from among those affiliated with Al-Ash`ary is not really a follower of his new Madh-hab. Rather, he would be a follower of his old Madh-hab, knowing that the Madh-hab of the scholar is the last to which he adhered and believed in before his death, not that which he claimed earlier and then recanted. Hence, we should be aware of this and be cautious against those who confuse matters and put things out of their place. After all, Allah is the One sought for help.
Al-Asha`irah are not considered of Ahl-ul-Sunnahbecause they do not affirm Allah's Attributes
17 - Question: Al-Sabuny mentioned in his sixth article, which opens with his saying: "This is a plain statement for mankind. The Ta'wil (allegorical interpretation) of some Ayahs and Hadiths on Attributes does not rule the Muslim out of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream), since some of them are wrong while some others are right. Moreover, there are explicit Ayahs on Ta'wil that were allegorically interpreted by the Sahabah (Companions of the Prophet), the Tabi`un (Followers, the generation after the Companions of the Prophet), and the Salafi scholars. No one could dare accuse them of aberration or rule them out of Ahl-ul-Sunnah wal-Jama`ah." Then he gave examples of this, including Allah's saying: They have forgotten Allâh, so He has forgotten them. The examples also include Ayahs on Allah mocking
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at the mockers, scoffing at the scoffers, and planning against the plotters, and also the authentic Hadith about Allah's saying: I was sick but you did not visit Me and I was hungry but you did not feed Me. He went on to say: "Thus, the case is not like what some people think, namely, that the Madh-hab of the Salaf (righteous predecessors) does not involve Ta'wil at all. Rather, the Madh-hab of the Salaf requires allegorical interpretation of what should inevitably be allegorically interpreted."
ANSWER: This claim requires detail. It combines truth and falsehood, for his claim that applying Ta'wil to some of Allah's Attributes does not remove a Muslim from Ahl-ul-Sunnah is generally true, since the person who applies Ta'wil to some of Allah's Attributes, such as Al-Asha`irah, is not consequently removed from the Muslims or Ahl-ul-Sunnah, as regards matters other than the Attributes. Yet, he is not included in Ahl-ul-Sunnah when it comes to affirmation of the Attributes and disaffirmation of Ta'wil. Al-Asha`irahand their like are not included in Ahl-ul-Sunnah as regards the affirmation of the Attributes, since they disagree with them in this matter and assume different approach. This, however, requires repudiating them, exposing their mistake as regards Ta'wil, and explaining that it contradicts the approach of Ahl-ul-Sunnah wal-Jama`ah, as is already stated in the first of the present notes. There is no problem in saying that Al-Asha`irah are not among Ahl-ul-Sunnah as regards Divine Names and Attributes, even though they are among them as regards other matters. In this way, anyone reviewing their Madh-hab would recognize that they make a mistake when they applied Ta'wil to some Attributes and thus disagreed with the Sahabah and those who righteously followed them in this matter. This, in turn, would imply confirmation of truth and setting Ahl-ul-Sunnah and Al-Asha`irah in the positions where they really are.
Impermissibility of ascribing Ta'wil of Allah's Attributes to the Salaf
It is also impermissible to ascribe Ta'wil (allegorical interpretation) to Ahl-ul-Sunnah (adherents to the Sunnah) as this is contrary to their Madh-hab (School of Jurisprudence).
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Rather, Ta'wil is ascribed to Al-Asha`irah (a Muslim group that bases its creedal issues on logic) and other innovators in religion, who allegorically interpreted texts, giving them incorrect meaning.
As for the examples quoted by fellow Al-Sabuny that refer to Ta'wil with regard to Ahl-ul-Sunnah, they bear no argument in this point. The statements of quoted scholars do not involve Ta'wil but explain the meanings and remove any confusion that may affect some people as regards their denotation. As for, Allah's Saying: They have forgotten Allâh, so He has forgotten them. Forgetting here is not equivalent in meaning to that mentioned in Allah's Saying: ...and your Lord is never forgetful Or in His Saying: ...in a Record. My Lord neither errs nor He forgets. It has a different meaning from the confirmed forgetting in Allah's Saying: They have forgotten Allâh, so He has forgotten them. It means that Allah (Exalted be He) left them in their aberration and abandoned them because they neglected His Commands and turned away from His Religion due to their hypocrisy and denial. The kind of forgetting that is negated with regard to Allah (Exalted be He) is that which denotes inattention and oblivion; for Allah (Exalted be He) is far above such forgetting due to His Perfect Omniscience and Encompassing Knowledge of all the affairs and conditions of His slaves. Indeed, He is the Ever-Living, the One Who sustains and protects all that exists; no slumber or sleep overtakes Him. Glorified and Exalted be He above all this. Thus, it becomes clear that no Ta'wil is involved in explaining forgetting to mean abandonment in Allah's Saying: The hypocrites, men and women, are one from another; they enjoin (on the people) Al-Munkar (i.e. disbelief and polytheism of all kinds and all that Islâm has forbidden), and forbid (people) from Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and they close their hands [from giving (spending in Allâh’s Cause) alms.]. They have forgotten Allâh, so He has forgotten them. Rather, it is a way of interpreting 'forgetfulness' in this context through its linguistic meaning, since "Nisyan" (forgetfulness) is a word that has multiple connotations and thus, its meaning differs according to its context, as explained by the scholars of
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Tafsir (exegesis of the meanings of the Qur'an) - may Allah be merciful to them. Commenting on the meaning of the following Ayah (Qur'anic verse) about those who forgot Allah, which says: They have forgotten Allâh Al-Hafizh Ibn Kathir said: "That is to say, they abandoned remembrance of Allah and so Allah abandoned them, i.e. He treated them in the way those who forget them do. This is similar to His Saying: And it will be said: “This Day We will forget you as you forgot the Meeting of this Day of yours.” (End of quote)
Likewise, what Allah (Exalted be He) mentioned of His mocking at the mockers, scoffing at the scoffers and planning against the plotters does not need Ta'wil since it is stated by way of correlation, i.e. the punishment corresponds to the sin. Thus, Allah's mocking at the mockers is justly deserved, and so is His plotting (planning) against the plotters, and scoffing at the scoffers. They do not involve any imperfection. Such actions, attributed to Allah (Exalted be He), take place in a way that befits His Majesty and Glory and are in no way similar to the actions of the creatures. In addition, Allah's enemies committed these actions in opposition to, disbelief in, and repudiation of the truth, so Allah (Exalted be He) requited them in a manner that does not resemble their actions and that is known to none other than Him (Exalted be He). Indeed, Allah wrongs them not, but they wrong themselves. Among Allah's planning and plotting against them and mocking at them is giving them respite and deferring their punishment. This includes the light that He shows the hypocrites on the Day of Judgment and then deprives them of it, as Allah (Glorified and Exalted be He) says in Surah Al-Hadid: On the Day when the hypocrites - men and women - will say to the believers: "Wait for us! Let us get something from your light!" It will be said: "Go back to your rear! Then seek a light!" So a wall will be put up between them, with a gate therein. Inside it will be mercy, and outside it will be torment." (The hypocrites) will call the believers: "Were we not with you?" The believers will reply: "Yes! But you led yourselves into temptations, you looked forward for our destruction; you doubted (in Faith) and you were deceived by false desires, till the Command of Allâh came to pass. And the chief deceiver (Satan) deceived you in respect of Allâh." So this Day no ransom shall be taken from you (hypocrites), nor of those who disbelieved, (in the Oneness of Allâh - Islâmic Monotheism). Your abode is the Fire. That is your maulâ (friend - proper place), and worst indeed is that destination.
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Scholars of Tafsir from Ahl-ul-Sunnah also said words to the same effect.
After quoting the opinions of scholars of Tafsir on the meaning of Allah's Saying: Allâh mocks at them Imam Ibn Jarir said: "The correct opinion and interpretation according to us is that the meaning of mocking according to the usage of the Arabs is for the one who mocks to say words or perform deeds that ostensibly satisfy the one mocked, while in fact his words and deeds would be carrying an offensive meaning (at the metaphorical level). Such is the meaning of deception, mockery and cunningness. The case being so, Allah (Glorified be He) has assigned for the hypocrites in the worldly life - because of their verbal acknowledgment of Allah and His Messenger and of what the Messenger was sent with from Allah - rulings that allow them access to those covered by the name Islam, even though they (hypocrites) in reality harbor something else. He (Glorified and Exalted be He) assigned for them the rulings that apply to (true) Muslims who devoutly embrace Islam, by words as well as by hearts, sound determination, and praiseworthy deeds that fulfill within them valid Iman, although He (Glorified be He) knows about their lying and is aware of their vicious beliefs and doubts in what they verbally claim; that they are believers. Thus, they thought they would have the same outcome of the believers and entrance into where they would enter. Although Allah (Glorified and Exalted be He) shows them the rulings applied to true believers in worldly life and in the Hereafter - and until He distinguishes between them and His Awliya' (pious people) and separates between both - He states that He is preparing for them agonizing torment and extreme punishment that is deserved by His archenemies and the most wicked slaves. He (Glorified be He) has distinguished between them and His Alwiya'. Thus, He would cast them into the lowest depths (grade) of the Fire as a punishment for their deeds. Indeed, this is a just punishment for them, which they have deservedly earned because they disobeyed Him. In this way, Allah - through showing them that the rulings applied to His Awliya' applies to them while in fact they are His
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enemies and gathering them with the believers in the Hereafter though they are liars and disbelievers until He separates them from the believers - is mocking at and deceiving them. If mockery, cunningness, and deception were to mean what is mentioned above without the least injustice, this would be the meaning in all cases when that is the designated meaning of mocking and the like as previously stated." (End of quote)
Al-Hafizh Ibn Kathir (may Allah be merciful to him) said in his commentary on Allah's Saying: On the Day when the hypocrites — men and women — will say to the believers: “Wait for us! Let us get something from your light!” Ibn Abu Hatim said: "My father told us that `Abdah ibn Sulayman told us that Ibn Al-Mubarak told us that Safwan ibn `Amr told us that Sulaym ibn `Amir said, 'We went out with a funeral at the gateway of Damascus, accompanied by Abu Umamah Al-Bahily. When the funeral prayer was performed and they were burying the deceased (person), Abu Umamah said, 'O people, you are here in a place where you share good deeds and evil deeds each morning and evening. However, you are about to move away from here into another abode (referring to the grave); the abode of loneliness, the abode of darkness, the abode of worms, and the abode of narrowness, except that which Allah has made spacious. Next, you will move from it into the places of the Day of Resurrection. You will be at some of these situations when a Command from Allah comes upon the people, and then some faces will become white and some faces will become black. Thereupon, you will move into another abode where thick darkness will come upon the people. Then, the light will be divided; the believer will be given a light while the disbelievers and the hypocrite will be given nothing. The example of such case is given by Allah (Exalted be He) in His Book as He says: Or [the state of a disbeliever] is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allâh has not appointed light, for him there is no light. Hence, the disbeliever and the hypocrite will not be guided by the light of the believer, just as
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a blind person is not guided by the sight of the seeing people. In turn, the hypocrite men and women will say to the believing people: Wait for us! Let us get something from your light!” It will be said: “Go back to your rear! Then seek a light!” This is the trick with which Allah deceives the hypocrites, as He says: ...the hypocrites seek to deceive Allâh, but it is He Who deceives them. Thus, they will return to the place where the light will be divided, and there they will find nothing. Hence, they will go back to them (the believers) to find that a wall has been set up between them with a gate therein: Inside it will be mercy, and outside it will be torment. Yet, Sulaym ibn `Amirsaid, 'The hypocrite remains deceived until the light is divided and Allah distinguishes between the hypocrite and the believer.' Then, he said, 'My father told us that Yahya ibn `Uthman told us that Ibn Haywah told us that Arta'ah ibn Al-Mundhir told us that Yusuf ibn Al-Hajjaj reported to us on the authority of Abu Umamah who said, 'On the Day of Resurrection, Allah will send darkness; no believer or disbeliever shall be able to see the palm of his hand until Allah sends the light to the believers (in amounts) parallel to their deeds. Then, the hypocrites will follow them and say: Wait for us! Let us get something from your light! However, Al-`Awfy, Al-Dahhak, and others reported from Ibn `Abbas that he said, 'While people are in darkness, Allah sends a light. When the believers see the light, they shall advance towards it. This light is a guide from Allah to Paradise. Then, when the hypocrites see that the believers have gone ahead, they shall follow them. Yet, Allah drowns the hypocrites in darkness, and then they shall say: Wait for us! Let us get something from your light! We were with you in the worldly life. The believers shall reply, 'Go back to your rear; to the darkness whence you have come, and seek the light therein!'" (End of the words of Al-Hafizh Ibn Kathir)
It is evident from what Ibn Jarir and Ibn Kathir (may Allah be merciful to them) mentioned that mocking at, deceiving, plotting against the disbelievers and the hypocrites
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are interpreted according to the context, as they do not need Ta'wil. Rather, it is a just punishment and requital that corresponds to their guilt, which is meted out in a way that befits Allah (Exalted be He). However, it is not similar to what has been committed by His enemies, since Allah's Attributes and Actions befit His Glory, and they are all Right and Just. Yet, no one knows their nature except Allah (Exalted be He). Indeed, people know of them what He (Glorified and Exalted be He) has informed in His Glorious Book or through His trustworthy Prophet (may the best of peace and blessings be upon him from his Lord).
A scholar is commended for his conformity withthe Qur'an and Sunnah
18 - Question: Al-Sabuny reported in his sixth article as well as in some of his previous articles from the Shaykh of Islam, Ibn Taymiyyah (may Allah be merciful to him), saying: "Scholars are the advocates of `Ulum-ul-Din (sciences of the religion) and Al-Asha`irah are the advocates of Usul-ul-Din (principles of the religion)."
He then added that this statement is quoted from the fourth volume of Al-Fatawa. Yet, referring to Al-Fatawa (vol. 4, p. 16), it was discovered that this statement belongs to Jurist Abu Muhammad and not to the Shaykh of Islam. Thus, the mistake of Al-Sabuny as regards the misquotation becomes manifest. Supposing his words are true, they do not prove that Al-Asha`irah are not to be condemned for their mistakes. For the Shar`y (Islamic legal) rule - which is pointed out by the Shaykh of Islam Ibn Taymiyyah(may Allah be merciful to him) and other scholars - dictate that a scholar is praised for the matters in which he conforms to the Qur'an and the Sunnah and is condemned for things in which he disagrees with the Qur'an and the Sunnah. This statement of the Shaykh of Islam (may Allah be merciful to him) is the truth, which is adopted by Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) for Al-Asha`irah and others are to be praised for what they stated and wrote in support of truth in Usul-ul-Din as well as in other fields but they are blamed for their mistakes in order to affirm the truth and refute the falsehood, so that less enlightened people would not be confused. Allah is the One sought for help.
Al-Sabuny stated in his sixth article: "There is an authentic Hadith that says: Three are from the roots of faith; to refrain from (harming) whoever says, 'There is no god but Allah,' and not to declare a Muslim to be a disbeliever because of a sin, and to believe in predestination.' Or words to that effect."
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Consulting the reliable collections of Hadith reveals that it is very weak, and Al-Suyuty ranked it in Al-Jami` as weak. It is also reported by Abu Dawud from Yazid ibn Abu Nushbah from Anas (may Allah be pleased with him) but Yazid is an unknown narrator as stated in Al-Tahdhib wa Al-Taqrib. Al-Munawy said in Fayd Al-Qadir: "No one of the Six Hadith Compilers, except Abu Dawud, reported from Yazid ibn Abu Nushbah, who is unknown, as stated by Al-Mizzy and others."
Thus, it becomes clear that the affirmation by Al-Sabuny that it is an authentic Hadith is incorrect. Rather, it is more appropriate to say about the like of this Hadith that is "narrated or reported" using wording of uncertainty (usually using passive voice to imply the Hadith narration is weak), as stipulated by the scholars when narrating weak Hadiths. Al-Sabuny, however, did not cite its wording as it was mentioned. Here is, dear reader, the wording of it through the narration of Abu Dawud for more benefit: "Sa`id ibn Mansur related from Abu Mu`awiyah from Ja`far ibn Burqan from Yazid ibn Abu Nushbah from Anas ibn Malik that the Messenger of Allah (peace be upon him) said: Three are of the fundamentals of faith: (I) Refraining from (harming) whoever says, 'There is no god but Allah', and abstaining from declaring a person a disbeliever because of a sin and from regarding him not Muslim because of a deed. (II) Jihad (striving for Allah's Cause) shall continue since Allah sent me as a prophet until the last of my Ummah (nation) fight the Dajjal (Antichrist), neither the tyranny of a tyrant nor the justice of a just one may cease it. (III) And the belief in predestination.' "
The meaning indicated by the Hadith is referred to in other authentic Hadiths, and acknowledging its meaning is the belief of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream), as they believe that whoever testifies that there is no god but Allah and that Muhammad is the Messenger of Allah, adheres to its meaning and abstains from what invalidates Islam, we should refrain from harming him and his affairs are with Allah (Glorified and Exalted be He). This is in line with the Hadith of the Prophet (peace be upon him) related by the Two Shaykhs (Al-Bukhari and Muslim) on the authority of Ibn `Umar (may Allah be pleased with them both): I have been commanded to fight people so that they testify that there is no god but Allah, and that Muhammad is the Messenger of Allah, perform Salah (Prayer), and pay Zakah (obligatory charity). If they do that, their blood and property are guaranteed protection on my behalf except when justified by law, and their affairs rest with Allah (Glorified and Exalted be He). Another belief of Ahl-ul-Sunnah is that the Muslim
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is not to be declared a disbeliever if he commits one of the sins that do not rise to disbelief or be expelled from the fold of Islam through one of the acts that do not render him a Mushrik (one who associates others with Allah in His Divinity or worship) unlike the view of Al-Khawarij (separatist group that believes committing a major sin amounts to disbelief). Allah (Glorified and Exalted be He) says: Verily, Allâh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills
It seems as if Al-Sabuny mentions this Hadith to draw the conclusion that it is obligatory to avoid engaging in talk about Al-Asha`irah and exposing their mistakes and, likewise, the mistakes of other Islamic sects. The case is not as he alleged, since the mentioned Hadith - taking it as authentic - does not indicate the legitimacy of refraining from exposing the mistakes of those who disagree with what is right. It does not prove abandonment of enjoining good and forbidding evil or of exposing the mistakes of mistaken peoples and the errors of erring parties of Al-Asha`irah and others. Rather, all the proofs from the Qur'an and the authentic Sunnah imply the obligation of enjoining good and forbidding evil, repudiating the claims of those who disagree with the truth, and guiding them to the straight path, so that those who were to be destroyed (for their rejecting faith) might be destroyed after clear evidence, and those who were to live (i.e. believers) might live after clear evidence, as was indicated above. Yet, the meaning of the Hadith - in case it is authentic - is to refrain from fighting those who declare Islam and utter the testimony of Tawhid (belief in the Oneness of Allah) until their affairs are examined, and to treat them in the way they deserve according to Shar`y evidence. This is indicated by other authentic Hadiths to which we have already referred above. Allah (Exalted be He) is the Guide to success, He (Alone) is Sufficient for us, and He is the Best Disposer of our affairs. Indeed, there is neither might nor power except with Allah.
Finally, all praise is due to Allah. May Allah's Peace and Blessings be upon His servant, Messenger, Trustee over His Revelation, Chosen servant, Imam of strivers, and the Prophet of the Lord of the Worlds, our prophet Muhammad, and upon his family, Companions, and those who follow his way and guidance until the Last Day.
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Tafsir of the Ayah: The Hand of Allâh is over their hands.
From `Abdul-`Aziz ibn `Abdullah ibn Baz to the respected brother, As-salamu `alaykum warahmatullah wabarakatuh (May Allah's Peace, Mercy, and Blessings be upon you). To proceed:
With reference to your Fatwa request registered in the Department of Scholarly Research and Ifta' no. 3137 dated 11/7/1408 A.H., it reads: We attended a Tafsir (exegesis of the meanings of the Qur'an) seminar held in a Masjid (mosque) called Abu Al-Haytham ibn Al-Tayhan and located in Salibiayh district in Kuwait. The Shaykh interpreted the Saying of Allah (whose meanings are translated as): The Hand of Allâh is over their hands. He said that this Ayah has more than one meaning. It can be Allah's Help given to them, Allah's Power with them, or Allah's Knowledge of their conditions and intentions. After the seminar finished, one brother told the Shaykh that his interpretation of this Ayah goes against `Aqidah (creed) of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) and complies with the views of Al-Asha`irah (a Muslim group that bases its creedal issues on logic). The Shaykh was annoyed and replied that Al-Mawardy and Ibn Kathir mentioned this interpretation in their books. The man corrected him saying that Ibn Kathir did not state that, but it is Al-Mawardy who advocated Asha`irah. The debate heated and people behaved aggressively labeling the man a Christian and Buddhist and they were about to beat him but some protected him. Allah knows that this man wanted to explain the truth out of his jealousy for the Muslim `Aqidah and the impermissibility of delaying the correction of an error beyond the proper time. The man suggested that the issue should be referred to you and they agreed. Would you please enlighten us. May Allah reward you the best. Waiting for your reply.
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Please be informed that our `Aqidah is to affirm Allah's Attribute of having a Hand and the other attributes stated by Him in His Noble Book or by His Messenger Muhammad (peace be upon him) in the purified Sunnah. However, this Hand is such as befits Allah's Majesty without Takyif (descriptive designation of Allah's Attributes) or Tamthil (likening Allah's Attributes to those of His Creation) or Tahrif (distortion of the meaning) or Ta`til (denial of Allah's Attributes). We believe that there is nothing like Him, and He is the All-Hearer, the All-Seer. We do not deny any of His Attributes with which He described Himself. We do not remove the words from their correct places. We do not discuss the nature of His Attributes or liken His Attributes to those of His creation, because there is nothing that can be compared to Him, and He has no peer, equal or rival. Just as He (Glorified be He) has a true "Being" which is not similar to that of His creatures, He does not resemble any of His creatures in any of His Attributes. Confirming the Attributes of the Creator does not entail comparing them to those of the created. This is the doctrine of the Salaf (righteous predecessors) including the Sahabah (Companions of the Prophet), the Tabi`un (Followers, the generation after the Companions of the Prophet) and their followers from the best three generations of Islam and their successors to this day.
The Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) stated: More than one scholar reported that the Salaf unanimously agreed that the literal meanings of the Attributes of the Creator (Glorified and Exalted be He) should be accepted according to their apparent implications without any Takyif or Tashbih to the creatures. Discussing the Attributes comes under the heading of discussing the Divine Being. Whatever is said about the Divine Being can, in all respects, be said about the Divine Attributes. If the Divine Being is affirmed to exist without descriptive designation, the same applies to the Divine Attributes. We affirm the existence of every Attribute without describing its manner. We say that Allah (Exalted be He) has a Hand and Eyes, but we do not say that His Hand implies Power and His Hearing implies having knowledge. Then the Shaykh (may Allah be merciful to him) quoted the following Ayah as evidence affirming Allah's Attribute of having a Hand: The Jews say: “Allâh’s Hand is tied up (i.e. He does not give and spend of His Bounty).” Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills. Allah (Exalted be He) also has said to Iblis (Satan): What prevents you from prostrating yourself to one whom I have created with Both My Hands. He (Glorified be He) also says: They made not a just estimate of Allâh such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.
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Allah (Glorified be He) also says: Blessed be He in Whose Hand is the dominion Allah (Glorified be He) also says: In Your Hand is the good. Verily, You are Able to do all things. Then in commentary on these Ayahs, Ibn Taymiyyah (may Allah be merciful to him) said: These Ayahs mean that Allah (Exalted be He) has two Hands in a manner which suits His Majesty and that He created Adam with them unlike the angels and Iblis. Also, Allah (Exalted be He) will grasp the earth and fold the heavens in His Right Hand and that His both Hands are widely outstretched. The word outstretched implies generosity and free giving, for acts of generosity are usually performed with the hand stretched out, whereas when one refrains from giving the hands are clasped close to the neck, as Allah (Exalted be He) says: And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.
Conventionally, when someone is described as having widely outstretched hands, it is understood that the person has hands in a true literal sense. Ibn Taymiyyah (may Allah be merciful to him) stated that the plural form of hand, i.e. hands is used to imply neither bounty nor power. Using the singular form to express numerous things or the plural form to express one thing is baseless in the Arabic language in which the Qur'an was revealed. Thus, Hands in His Saying: ...to one whom I have created with Both My Hands. cannot mean power because the latter is one attribute. It is incorrect to use the plural form (hands) to express one thing (power). Nor do they imply bounty because we cannot use two hands to denote Allah's Bounties which are countless. Then he (may Allah be merciful to him) quoted evidence from the Sunnah that affirms Allah's Attribute of having a Hand. The Prophet (peace be upon him) said: The just will be with Allah on pulpits of light on the right Hand of the Most Merciful (Glorified and Exalted be He), and both His Hands are right - those who are just in their judgment and are fair with their families and those of whom they are in charge. (Related by Muslim) He (peace be upon him) also said: Allah's Hand is full; never diminishes no matter how much is given, generously and unceasingly spending, night and day. Do you see what He has spent since He created the Heavens and the Earth? Yet all that has not decreased what is in His Hand.
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His Throne was over the water; and in His Other Hand there is the Balance; He raises and lowers (whom He wills). (Related by Muslim) It is also reported in the Sahih (Authentic Hadith Book) on the authority of Abu Sa`id Al-Khudry (may Allah be pleased with him) that the Prophet (peace be upon him) said: The earth will be one single bread on the Day of Resurrection which the Almighty will turn in His Hand as one of you turns a loaf while on a journey. It is also reported in the Sahih on the authority of Ibn `Umar (may Allah be pleased with them) that the Prophet (peace be upon him) said: 'The Lord (Glorified and Exalted be He) will take in His Hand His heavens and earth and say, 'I am Allah - the Prophet (peace be upon him) clenched and opened his fingers (and continued narrating) - I am the King,' so much so that I looked at the Minbar (pulpit) and saw it moving underneath the Messenger of Allah (peace be upon him) and thought that it would cause him (peace be upon him) to fall. According to another narration: While on the Minbar (pulpit), the Prophet (peace be upon him) recited the Ayah: They made not a just estimate of Allâh such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.Glorified be He, and High be He above all that they associate as partners with Him! He (peace be upon him) said, 'Allah - glorifying Himself - will say: I am the Almighty.' It is also reported in the Sahih on the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (peace be upon him) said: Allah will hold the earth and fold the Heaven in His Right Hand, and say, 'I am the King! Where are the kings of the earth?' Another authentic Hadith says: (When Allah created Adam) Allah, keeping His Two Hands closed, said to him (Adam), 'Choose whichever you will.' Adam said, 'I choose the Right Hand of My Lord and both Hands of my Lord are blessed.' Then Allah spread out His Hand, and there were Adam and his offspring.
It is reported in the Sahih: When Allah created the creation He wrote with His Hand on Himself: Verily, My Mercy overcomes My Wrath. It is also reported in the Sahih: There was an argument between Adam and Moses, in which Adam said to Moses, 'You are Moses! Allah chose you (above mankind) by His speaking to you and wrote with His own Hand the Torah for you.' Moses said, 'You are Adam! Allah has created you with His Hand and breathed into you the soul He created for you.' It is reported that Allah (Exalted be He) says: By My Majesty and Glory, I will not make the righteous offspring of those whom I created with My Hands like those (other creatures) to whom I said, 'Be' and they were. It is reported in the Sunan (Hadith compilations classified by jurisprudential themes): Allah created Adam and wiped his back with His Right Hand,
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and brought forth from it an offspring, saying, 'I have created these for Paradise and the deeds of the people of Paradise they will be doing.' He then wiped his back and brought forth from it an offspring, saying, 'I have created these for Hellfire, and the deeds of the people of Hellfire they will be doing.' The Shaykh of Islam stated that these Hadiths and others stand as decisive texts closed to Ta'wil (allegorical interpretation). They were accepted and authenticated by the Muslim Ummah (nation). The Qur'an and Sunnah many times mention Allah's Attribute of having a Hand including that He (Exalted be He) created with His Hand, His Hands are widely outstretched and the dominion is in His Hand. Also, the Sunnah is replete with mention of this attribute. It is impossible that the Messenger of Allah (peace be upon him) and the Imams omitted to explain to people that these texts do not imply the apparent meaning or should not be interpreted in the literal sense. That this continued until Jahm ibn Safwancame a long time after the era of Sahabah to explain to people what was revealed to their Prophet (peace be upon him)! Then Bishr ibn Ghiyath followed his path and other people accused of hypocrisy imitated him. The Prophet (peace be upon him) taught us everything, even how to perform Istinja' (cleansing the private parts with water after urination or defecation). He (peace be upon said) said: "I have left nothing which can lead you to Paradise except that I explained it to you. I have left you on white (clear) proof; its night is like its day. None shall deviate from it after me except that he is destroyed." It is illogical that after that the Prophet (peace be upon him) would ignore the claim that apparent meanings of the texts contained in the Book and Sunnah imply Tajsim (anthropomorphism) and Tashbih and that whoever believe in the apparent meanings is misguided without explaining or manifesting the truth. It is also impossible that the Salaf would say that we should accept these texts as they were revealed while they intended the metaphorical meaning. If they had metaphorically implied certain attributes, the Arabs would have realized this. Persians and Romans cannot be more knowledgeable of Arabic language than the sons of Al-Muhajirun (Emigrants from Makkah to Madinah) and Al-Ansar (Helpers, inhabitants of Madinah who supported the Prophet). End of quote. Brief summary from Majmu` Al-Fatawa, vol. 6, pp. 351-373. In the light of what is mentioned, it is clear for everyone that what this young man said is the truth.
We ask Allah to guide us all to do the right thing in deeds and words for He is All-Hearer and Responsive. As-salamu `alaykum warahmatullah wabarakatuh.
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