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Abu Sayyad

Affirmation of the Face, the Eyes, and the Hands for Allah

And He said, "And the Face of your Lord full of Majesty and Honor will abide forever." (Surah Ar-Rahman, 55:27); "Everything will perish save His Face." (Surah Al-Qasas, 28:88); He said, "What prevents you from prostrating yourself to the one whom I have created with both My Hands." (Surah Sad, 38:75); "The Jews say: 'Allah'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." (Surah Al-Ma'idah, 5:64); and Allah says "So wait patiently (O Muhammad (peace be upon him) for the Decision of your Lord, for verily, you are under Our Eyes," (Surah At-Tur, 52:48); "And We carried him on a (ship) made of planks and nails. Floating under Our Eyes, a reward for him who had been rejected!" (Surah Al-Qamar, 54: 13,14); "And I endued you with love from Me, in order that you may be brought up under My Eye." (Surah Ta-Ha, 20:39).

Both these verses (i.e. 55:27 and 28:88) mention the attribute of the Face. There are numerous passages in the Quran and the Hadith in the affirmation of Face which negate those amplifications of the Mu 'attilah which they do in the explanation of Wajh (countenance) by interpreting it in terms of side, direction, reward and being. The creed of the Ahlul-Haqq is that countenance is an attribute separated from Self. By proving this attribute it is not implied that Allah is composed of organs as is the statement of the Mujassima.1 It is rather an Attribute of Allah which is fit for His Self. This does not resemble any countenance, nor is there a face like it.

The Mu 'attilah have argued from both these verses that what is meant by countenance is the Self, for in His eternality and non-extinction, countenance has no special position.

We disagree with this argumentation for if there is no real face for Allah then to use this word in the sense of Self will also not be justified. This is because when a word has been formed to express one meaning, it is not possible to use it for other meanings unless of course the real meaning is proved for the object so qualified, and it is possible for the mind to be diverted from the one which is implied to what is intended to be implied, from which its appearance can be removed by any other way. It may be stated that the word Baqa is related to Wajh, and from this the eternality of the Self becomes implied, instead of saying that Wajh has been mentioned in an absolute way in the sense of meaning. Al-Baihaqi has mentioned by quoting

Al-Khattaabi that when Allah by saying

"And the Face of your Lord full of Majesty and Honor will abide forever." (55:27)

to His Self and as for the attribute of countenance He did not mention countenance in lieu of anything. 'Might and Glory' are Attributes of countenance and countenance is an attribute of Self.

How is the Ta'weel of countenance with Self or anything else possible in the Hadith At-Taa'if. He says:

'I take shelter in that radiance of Your Countenance by which You illuminated the darknesses, etc.'

Moreover, it is narrated by Abu Moosa Al-Ash'ari (may Allah be pleased with him) that the Prophet (peace be upon him) said:

"His cover is Radiance or Fire. If He uncovers it then the brightness of His Countenance will burn up the creature up to the end of His sight."

Allah says: "What prevents ...". In both the verses occurring afterwards there is affirmation of the real attribute of both His Hands suited to His Stature. In the first verse, He is rebuking Satan when he had refused to lie prostrate before Adam whom Allah had made with His own Hands. It is not possible for us to interpret 'Hands' in the sense of power, for Allah created all things including Satan by His power. This gives no distinctiveness to Adam with which he could be distinguished.

In a Hadith reported by Abdullah bin 'Amr (may Allah be pleased with him) it is mentioned:

"Allah created three things with His own Hands. He created Adam with His own Hands: He wrote the Torah with His Hands and planted the Garden of Eden with His Hands."

Special mention of these three things, despite the fact that they came into existence along with other creatures through His Power, argues in favor of an additional feature in their creation.

Yadain (two hands) along with the grammatical form meant for two is recognized for real hands alone. It has never been used in the sense of power and favor. It will not be justified to say that Allah created them with His two powers or two favors, because to construe from hands the sense of power, favor or any other sense than these, is possible only for such a one who really possesses two hands. This cannot be stated for the wind that this is its hand or it is the hand of water.

The argument of the Mu'attilah that in some verses hand has been mentioned in singular number and in some in plural, is not valid, for some work is done by both the hands but according to usage the hand is mentioned in singular such as when it is said, 'I saw with my eye,' or 'I heard with my own ear,' but what is really meant is that I saw with my both eyes or heard with my both ears. Moreover sometimes a singular pronoun stands for the plural. Such as Allah says:

"If you two (wives of the Prophet (peace be upon him) ,namely 'Aishah and Hafsah (may Allah be pleased with them) turn in repentance to Allah, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet (peace be upon him) likes)." (Surah At Tahrim, 66:4)

Despite the fact that the Arabic grammar is against it, the meaning understood is "two hearts."

How can 'hand' be interpreted to mean power when the text proves mentioning of palm, fingers, right and left, closing, opening, etc. Which can happen only in the case of a real hand.

In the second verse, Allah describes a statement of the Jews in which they found fault with Allah and (Allah forbid me) they described an attribute of His construing to mean that His Hand is miserly in spending. On the contrary, Allah proves liberality for His Self, that is, His both Hands are open to grant and to be generous. He spends as He likes. It has been mentioned in a Hadith that:

"The Right Hand of Allah is generous day and night and His Generosity does not decrease by spending."

Look, if Allah did not have real hands how would this interpretation of keeping them open be correct?

These arguments are enough to blacken the faces of those who falsely interpret.

Allah says, " So wait patiently …" In the latter three verses, Allah proves that He has Eyes with which He sees all the tangibles. This a real attribute of Allah in accordance with His Grace. Its affirmation does not need constitution with fat and nerves and their being liable to be defective.

In the sense of vision, protection and watchfulness the explanations of the Mu'attilah is denial and negation.

The fact that in some texts these have been mentioned in singular number and in Others in plural, offers no argument for the negation of these meanings. There is scope for it in the Arabic language. The language permits the use of pronoun for plurals (three or more) even for two things, as the use of a singular number is also made for two. We have already referred to it in the explanation of Yadain (hands).

The basis for deciding as to which of the meanings of eye mentioned above should be Used, is possible to determine only when the person meant in this connection has real eyes. So, do the Mu 'attilah mean to say that Allah is seeking to be regarded as worthy of praise for those Attributes which He does not possess? He is proving eyes for Himself although He is bereft of this attribute? Or, do they want to say that to see things is not associated with an attribute specific to His Self, but rather He sees them with His Self just as the Mu'tazilah say that He is Able by virtue of His Self and an Intender by virtue of His Self, etc. etc.

In the first of these three verses, Allah is commanding His Messenger (peace be upon him) that he should adopt endurance at the, behest of Allah and bear with the tortures he is receiving from his community. With this command He is stating that he is under the care and protection of Allah.

In the second verse, Allah is informing that when the community of Noah (peace be upon him) rejected him and for this act it became necessary that this community be doomed and hence it was overtaken by the deluge, then Noah put himself and his companions in such a boat which was built of big planks and nails. In Arabic, the word Dusur is plural of Disaar which means nails and which are used to fix the planks. That boat sailed before Allah under His watch.

In the third verse, Allah has addressed His Prophet Moses (peace be upon him) that He directed His love towards him, in other words, Allah Himself loves Moses and made him beloved in the eyes of the people also. He got him brought up under His Own Eyes and trained him in such a way that he could be prepared to convey the Message of Allah to the Pharoah and his community.

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Footnote

1. See footnote on page No. 34

	(#16 (permalink))
Abu Sayyad Back! Status: Offline Posts: 6,358 Reputation: 35001 Rep Power: 70 Join Date: Mar 2005 Gender: Way of Life: Muslim	Re: Sharh Al-Aqeedat-il-Wasitiyah (by Sheikh ul-Islam Ibn Taimiyah) - 06-21-2006 Affirmation of the Face, the Eyes, and the Hands for Allah And He said, "And the Face of your Lord full of Majesty and Honor will abide forever." (Surah Ar-Rahman, 55:27); "Everything will perish save His Face." (Surah Al-Qasas, 28:88); He said, "What prevents you from prostrating yourself to the one whom I have created with both My Hands." (Surah Sad, 38:75); "The Jews say: 'Allah'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." (Surah Al-Ma'idah, 5:64); and Allah says "So wait patiently (O Muhammad (peace be upon him) for the Decision of your Lord, for verily, you are under Our Eyes," (Surah At-Tur, 52:48); "And We carried him on a (ship) made of planks and nails. Floating under Our Eyes, a reward for him who had been rejected!" (Surah Al-Qamar, 54: 13,14); "And I endued you with love from Me, in order that you may be brought up under My Eye." (Surah Ta-Ha, 20:39). Both these verses (i.e. 55:27 and 28:88) mention the attribute of the Face. There are numerous passages in the Quran and the Hadith in the affirmation of Face which negate those amplifications of the Mu 'attilah which they do in the explanation of Wajh (countenance) by interpreting it in terms of side, direction, reward and being. The creed of the Ahlul-Haqq is that countenance is an attribute separated from Self. By proving this attribute it is not implied that Allah is composed of organs as is the statement of the Mujassima.1 It is rather an Attribute of Allah which is fit for His Self. This does not resemble any countenance, nor is there a face like it. The Mu 'attilah have argued from both these verses that what is meant by countenance is the Self, for in His eternality and non-extinction, countenance has no special position. We disagree with this argumentation for if there is no real face for Allah then to use this word in the sense of Self will also not be justified. This is because when a word has been formed to express one meaning, it is not possible to use it for other meanings unless of course the real meaning is proved for the object so qualified, and it is possible for the mind to be diverted from the one which is implied to what is intended to be implied, from which its appearance can be removed by any other way. It may be stated that the word Baqa is related to Wajh, and from this the eternality of the Self becomes implied, instead of saying that Wajh has been mentioned in an absolute way in the sense of meaning. Al-Baihaqi has mentioned by quoting Al-Khattaabi that when Allah by saying "And the Face of your Lord full of Majesty and Honor will abide forever." (55:27) to His Self and as for the attribute of countenance He did not mention countenance in lieu of anything. 'Might and Glory' are Attributes of countenance and countenance is an attribute of Self. How is the Ta'weel of countenance with Self or anything else possible in the Hadith At-Taa'if. He says: 'I take shelter in that radiance of Your Countenance by which You illuminated the darknesses, etc.' Moreover, it is narrated by Abu Moosa Al-Ash'ari (may Allah be pleased with him) that the Prophet (peace be upon him) said: "His cover is Radiance or Fire. If He uncovers it then the brightness of His Countenance will burn up the creature up to the end of His sight." Allah says: "What prevents ...". In both the verses occurring afterwards there is affirmation of the real attribute of both His Hands suited to His Stature. In the first verse, He is rebuking Satan when he had refused to lie prostrate before Adam whom Allah had made with His own Hands. It is not possible for us to interpret 'Hands' in the sense of power, for Allah created all things including Satan by His power. This gives no distinctiveness to Adam with which he could be distinguished. In a Hadith reported by Abdullah bin 'Amr (may Allah be pleased with him) it is mentioned: "Allah created three things with His own Hands. He created Adam with His own Hands: He wrote the Torah with His Hands and planted the Garden of Eden with His Hands." Special mention of these three things, despite the fact that they came into existence along with other creatures through His Power, argues in favor of an additional feature in their creation. Yadain (two hands) along with the grammatical form meant for two is recognized for real hands alone. It has never been used in the sense of power and favor. It will not be justified to say that Allah created them with His two powers or two favors, because to construe from hands the sense of power, favor or any other sense than these, is possible only for such a one who really possesses two hands. This cannot be stated for the wind that this is its hand or it is the hand of water. The argument of the Mu'attilah that in some verses hand has been mentioned in singular number and in some in plural, is not valid, for some work is done by both the hands but according to usage the hand is mentioned in singular such as when it is said, 'I saw with my eye,' or 'I heard with my own ear,' but what is really meant is that I saw with my both eyes or heard with my both ears. Moreover sometimes a singular pronoun stands for the plural. Such as Allah says: "If you two (wives of the Prophet (peace be upon him) ,namely 'Aishah and Hafsah (may Allah be pleased with them) turn in repentance to Allah, (it will be better for you), your hearts are indeed so inclined (to oppose what the Prophet (peace be upon him) likes)." (Surah At Tahrim, 66:4) Despite the fact that the Arabic grammar is against it, the meaning understood is "two hearts." How can 'hand' be interpreted to mean power when the text proves mentioning of palm, fingers, right and left, closing, opening, etc. Which can happen only in the case of a real hand. In the second verse, Allah describes a statement of the Jews in which they found fault with Allah and (Allah forbid me) they described an attribute of His construing to mean that His Hand is miserly in spending. On the contrary, Allah proves liberality for His Self, that is, His both Hands are open to grant and to be generous. He spends as He likes. It has been mentioned in a Hadith that: "The Right Hand of Allah is generous day and night and His Generosity does not decrease by spending." Look, if Allah did not have real hands how would this interpretation of keeping them open be correct? These arguments are enough to blacken the faces of those who falsely interpret. Allah says, " So wait patiently …" In the latter three verses, Allah proves that He has Eyes with which He sees all the tangibles. This a real attribute of Allah in accordance with His Grace. Its affirmation does not need constitution with fat and nerves and their being liable to be defective. In the sense of vision, protection and watchfulness the explanations of the Mu'attilah is denial and negation. The fact that in some texts these have been mentioned in singular number and in Others in plural, offers no argument for the negation of these meanings. There is scope for it in the Arabic language. The language permits the use of pronoun for plurals (three or more) even for two things, as the use of a singular number is also made for two. We have already referred to it in the explanation of Yadain (hands). The basis for deciding as to which of the meanings of eye mentioned above should be Used, is possible to determine only when the person meant in this connection has real eyes. So, do the Mu 'attilah mean to say that Allah is seeking to be regarded as worthy of praise for those Attributes which He does not possess? He is proving eyes for Himself although He is bereft of this attribute? Or, do they want to say that to see things is not associated with an attribute specific to His Self, but rather He sees them with His Self just as the Mu'tazilah say that He is Able by virtue of His Self and an Intender by virtue of His Self, etc. etc. In the first of these three verses, Allah is commanding His Messenger (peace be upon him) that he should adopt endurance at the, behest of Allah and bear with the tortures he is receiving from his community. With this command He is stating that he is under the care and protection of Allah. In the second verse, Allah is informing that when the community of Noah (peace be upon him) rejected him and for this act it became necessary that this community be doomed and hence it was overtaken by the deluge, then Noah put himself and his companions in such a boat which was built of big planks and nails. In Arabic, the word Dusur is plural of Disaar which means nails and which are used to fix the planks. That boat sailed before Allah under His watch. In the third verse, Allah has addressed His Prophet Moses (peace be upon him) that He directed His love towards him, in other words, Allah Himself loves Moses and made him beloved in the eyes of the people also. He got him brought up under His Own Eyes and trained him in such a way that he could be prepared to convey the Message of Allah to the Pharoah and his community. -------------------------------------------------------------------------------- Footnote 1. See footnote on page No. 34 __________________ هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ؟ Is there any reward for good other than good? [ar-Rahman: 60] O Allah, Lord of Jibril, Mika'il and Israfil, Creator of the heavens and the earth, Knower of the unseen and the seen, You will judge between Your servants concerning that wherein they differ. Guide me with regard to that wherein there is dispute concerning the truth by Your leave, for You guide whomsoever You will to the straight path. Oh Allah, I seek refuge in You lest I misguide others, or I am misguided by others, lest I cause others to err or I am caused to err, lest I abuse others or be abused, and lest I behave foolishly or meet with the foolishness of others.

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