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

Verses of Quran about Hearing and Seeing

And He said, "Indeed Allah has heard the statement of her (Khaulah bint Tha'labah) that disputes with you (O Muhammad (peace be upon him) concerning her husband (Aus bin As-Samit), and complains to Allah. And Allah hears the argument between you both. Verily, Allah is All-Hearer, All-Seer" (Surah Al-Mujadilah, 58:1); and He said, "Indeed, Allah has heard the statement of those (Jews) who say: 'Truly, Allah is poor and we are rich'" (Surah Al-'lmran, 3:181); and He said, "Or do they think that We hear not their secrets and their private counsel? (Yes We do) and Our Messengers (appointed angels in charge of mankind) are by them, to record" (Surah At-Zukhruf, 43:80); and He said, "Verily! I am with you both, hearing and seeing"' (Surah Ta-Ha, 20:46); "Knows he not that Allah does see (what he does)?" (96:14); "Who sees you (O Mohammad (peace be upon him) when you stand up (alone at night for Tahajjud prayers). And your movements among those who fall prostrate (along with you to Allah in the five compulsory congregational prayers). Verily! He, only He, is the All-Hearer, the All-Knower" (Surah Ash-Shu 'ara, 26:2 18220); "And say (O Muhammad (peace be upon him) de 'Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers" (Surah Al-Tauba, 9:105).


At this place the author is mentioning those verses of the Quran in which Allah's Attributes of hearing and seeing have been described. The attribute of hearing has been proven in five forms. This means the real attribute through which the knowledge of sound is obtained as we have already explained earlier.


Basar is that attribute which provides knowledge about people and colors. Ru'yat (seeing) is necessary for it. It is narrated in the Hadith of Abu Moosa:


"O People! Take it easy. You are not calling a deaf or an absent man. You are calling a hearing and a seeing One. The One Whom you are calling is nearer to you than the neck of your riding animal."


Each of the two Attributes of hearing and seeing exists in its perfect form. In fact Allah has condemned the polytheists for it that they worship such things which neither hear nor see. The first verse was revealed regarding Khaulah bint Tha'labah (may Allah be pleased with her) - a lady Companion of the Prophet (peace be upon him) with whom her husband had entered into Zihar (a practice in which a husband declares his wife as equivalent to the back of his mother and separates her). She came to the Prophet (peace be upon him) and complained against the attitude of her husband and talked to the Prophet (peace be upon him) about it. The Prophet (peace be upon him) told her:


"In my opinion you have become forbidden for your husband."


Imam Bukhari has reported in the Sahih through 'Aishah (may Allah be pleased with her) who says:


"All praise is for Allah Whose hearing of all sounds is limitless. The complaining woman came to the Prophet (peace be upon him) and began to complain. I heard her talk from a corner of the house. On this occasion Allah sent down the verse, 'And Allah has heard... Allah is All-Hearer, All-Seer'."


The second verse descended about Finhaas, the Jew, when he said to Abu Bakr in response to being invited to embrace Islam. "O Abu Bakr! I do not stand in need of Allah; It is He Who needs me. If He were rich He would not ask for loan from me."


In the third verse, it has been stated by way of warning and dismaying whether it is so that those who do a wrong thing stealthily, believe that Allah does not hear their whisperings. Allah certainly hears them and his watchmen record their talks and deeds.


In the fourth verse, Allah is addressing Moses and Aaron. Both had complained to Allah regarding the violence and oppression of the Pharaoh. At this Allah asked them not to be afraid, He is with them. He hears and sees.


The fifth verse descended regarding Abu Jahl. He had prevented the Prophet (peace be upon him) from offering Salaat (prayer) near the Ka'bah. The verse came on this occasion in which Allah says:


"Have you (O Muhammad (peace be upon him) seen him (i.e. Abu Jahl) who prevents a slave (Muhammad (peace be upon him) when he prays? Tell me, if he (Muhammad (peace be upon him) is on the guidance (of Allah or enjoins piety. Tell me, if he (the disbeliever, Abu Jahl) denies (the truth, i.e. this Quran), and turns away? Knows he not that Allah does see (what he does)?" (Surah AI-'Alaq, 96: 9-14).

Attributes of Allah Regarding Grip, Planning, Devising and Pardoning etc.

And He said, "And He is Mighty in strength and Severe in punishment" (Surah Ar-Ra'd, 13:13); and He said, "And they (disbelievers) plotted (to kill Jesus ((peace be upon him) etc. ), and Allah planned too. And Allah is the Best of the planners" (Surah Al-'lmran, 3:54); and He said, "So they plotted a plot, and We planned a plan, while they perceived not" (Surah An-Naml, 27:50); and He said, "Verily, they are but plotting a plot (against you O Muhammad (peace be upon him). And I (too) am planning a plan" (Surah At-Tariq, 86: 15-16); "Whether you (mankind) disclose (by good words of thanks) a good deed (done to you in the form of a favor by someone), or conceal it, or pardon an evil,.., verily, Allah is Ever Oft-Pardoning, All-Powerful" (Surah An-Nisa', 4:149); "And let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is Oft-Forgiving, Most Merciful" (Surah An-Nur, 24:22); and He said, "But honor, power and glory belong to Allah, His Messenger (Muhammad (peace be upon him), and to the believers," (Surah Al-Munafiqun, 63:8); and He said, quoting Iblis (Satan), -- "By Your Might, then I will surely mislead them all." (Surah Sad, 38:82); and He said, "Blessed is the Name of your Lord (Allah), the Owner of Majesty and Honor" (Surah Ar-Rahman, 55:78); and He said, "So worship Him (Alone) and be constant and patient in His worship. Do you know of any who is similar to Him?"(Surah Maryam, 19:65); "And there is none coequal or comparable unto Him" (Surah Al-Ikhlas, 112:4); and He said, "Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped)" (Surah Al-Baqarah, 2:22); "And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah" (Surah AI-Baqarah, 2:165); and He said, "And say: 'All the praises and thanks are to Allah, Who has not begotten a son (nor an offspring), and Who has no partner in (His) Dominion, nor He is low to have a Wall (helper, protector or supporter). And magnify Him with all the magnificence, ['Allahu-Akbar (Allah is the Most Great)]"' (Surah Al-lsra, 17:111); "Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah. His is the dominion, and to Him belong all the praises and thanks, and He is Able to do all things" (Surah At-Taghabun, 64:1); and He said, "Blessed is He Who sent down the criterion (of right and wrong, i.e. this Quran) to His slave (Muhammad (peace be upon him) that he may be a warner to the 'Aalamin (mankind and jinns.). He to Whom belongs the dominion of the heavens and the earth, and Who has begotten no son (children or offspring) and for Whom there is no partner in the dominion. He has created everything, and has measured it exactly according to its due measurements" (Surah Al-Furqan, 25:1,2); and He said, "No son (or offspring or children) did Allah beget, nor is there any ilah (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified is Allah above all that they attribute to Him!" "All-Knower of the unseen and the seen! Exalted is He over all that they associate as partners to Him!" (Surah AI-Mu'minun, 23:91,92); "So put not forward similitudes for Allah (as there is nothing similar to Him, nor He resembles anything). Truly! Allah knows and you know not" (Surah An-Nahl, 16:74); "Say (O Muhammad (peace be upon him) cut : '(But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins, every kind of unlawful sexual intercourse etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge'. " (Surah Al-A 'raf; 7:33),


In the verses mentioned above Allah has proved His Attributes of having a grip, scheming, devising and pardoning etc. All these Attributes are active and voluntary. But by making a noun out of the adjectives of scheming and simulating it will not be proper to call Allah a schemer and a simulator. It is necessary to limit ourselves only up to the words mentioned in the Quran.


The meaning of "Mighty in strength" is that Allah puts a very strong grip for awarding punishment. He has stated at one place:


"Verily, the Grip of your Lord is severe."


And at another place He says:


"Verily! His seizure is painful, and severe."


The verse in which Allah has described Himself as the best in planning means that Allah has the power to enforce planning swiftly. Some Ulama of the Salaf have explained the meaning of Allah's planning with the slaves in the sense that He awards them favors despite sins. This is the way he gives them a long rope. When they commit a sin, He rewards them with a favor in return but they do not understand it. The Hadith mentions that:


"When Allah rewards a slave inspite of his sin then he must understand that Allah is giving him a long rope."


The verse concerning planning was revealed in connection with Jesus. When the Jews intended to kill him; he went into a house which had a window. Allah got him lifted to the heaven by Gabriel through that window. A man named Juda entered that house to lead the killers to Jesus so that they could kill him. At that time Allah turned the cheat Juda into a likeness of Jesus. When he came out of the house and told the people that there was no one in the house they killed this man in the belief that they had killed Jesus himself. While making an indication towards this event Allah says:


"And they (the disbelievers) plotted [to kill 'Iesa (Jesus) (peace be upon him)] and Allah planned too..."


And Allah's Statement: "They plotted and Allah planned" etc. relates to the nine persons of the community of Prophet Saleh who took an oath in the Name of Allah that:


"We will kill Saleh and the members of his household tonight and will tell his protector that we have no information about the murder at all."


The consequence of their intrigue was that Allah played an intrigue with them and destroyed their community root and branch.


Allah says: "Whether you (mankind) disclose..." this verse proves that Allah has the attributes of forgiveness, power, pardon, mercy, reverence, blessing, grace and generosity.


Al-'Afu (The Forgiver) is the Name of Allah which means that Self Who avoids giving punishment to the slaves after they have repented. Allah says:


"And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do" (Surah Ash-Shura, 42:25).


Perfect 'Afu (forgiveness) is that which is accompanied by possessing a lasting power of revenge. That is why the names of Al-'Afu and Al-Qadeer have occurred together in this verse and in other verses.


Ability is that attribute which relates to the existence and nonexistence of the probables. Whatever has come into existence in the universe is because of His Will and Ability, as a Hadith says:


"Whatever Allah willed took place, and whatever He did not will did not take place."


And Allah says "Let them pardon and forgive." This was revealed about Abu Bakr (may Allah be pleased with him) when he had taken an oath that he would not spend anything on Mistah bin Athaatha. This man was one of those who had taken part in the Ifk (lie) regarding 'Aishah (may Allah be pleased with her). The mother of Mistah was the daughter of the aunt of Abu Bakr (may Allah be pleased with him). When this verse descended Abu Bakr said:


"I wish that Allah pardon me and I reconcile myself."


And Allah says: "But honor, power and glory belong to Allah." This verse descended about the chief of the hypocrites Abdullah bin Ubaiy bin Salul who had sworn on the occasion of a battle that he would drive out the Prophet (peace be upon him) and his Companions from Al-Madinah. Allah sent down this verse on this occasion:

"They (hypocrites) say: "If we return to Al-Madinah, indeed the more honorable ('Abdullah bin Ubaiy bin Salul, the chief of hypocrites at Al-Madinah) will expel therefrom the meaner (i.e. Allah's Messenger (peace be upon him) etc." But honor, power and glory belong to Allah, His Messenger (Muhammad (peace be upon him), and to the believers, but the hypocrites know not". (Surah Al-Munafiqun, 63:8).


This cursed man considers that 'more honorable' means himself and his companions. It was to refute this statement that Allah sent down this verse.


Might is an attribute which Allah has proved for Himself. Allah says:


"He is the Mighty and the Wise," and said:


"Allah is Strong and Mighty."


Allah has sworn with this name as has been mentioned in the Hadith for intercession:


"I swear by My Might, My Glory, and My Magnificence that whoever says Lli ilaha illa Allah I will certainly take him out."


He stated about Satan that he said:


"By Your Might, then I will surely mislead them all, --except Your chosen slaves amongst them (faithful, obedient, true believers of Islamic Monotheism)." (Surah Sad, 38: 82,83)


It is reported in Sahih Al-Bukhari etc., that Abu Hurairah narrates:

"Prophet Ayub (Job) was bathing naked, gold locusts descended upon him. He began to collect them in his clothes. His Lord called him, 'O Ayub (Job)! did I not make you independent of it?' He said, 'Yes, I swear by Your Might, this is correct; but I am not independent of Your Blessing.' "


It has been reported in a Hadith of Invocation which the Prophet (peace be upon him) taught a man who felt ache in his body. The invocation is:

"I seek refuge through Your Might and Power from that mischief with which I am interacting and of which I am afraid."


Might is also used in the sense of domination, and wrath. It is said, 'Al-Zahu, that is, he became dominant over him. It will carry this sense when the verb is used in a particular form of the Arabic grammar, i.e. Ya'uzzu. It is also the same when it is spelt as Ya'azzu, it is said, Ardun Ezazun (extremely hard earth). It is also used to mean the height of respect and victory. This happens when the nominative verb is pronounced as Ya 'izzu. All these meanings are proved for the Revered and Magnificent Allah.


And Allah says: "Blessed is the Name of your Lord." This has been derived from Barakah (blessing) which means eternality of goodness and its abundance. And the meaning of Dhul-Jalal is One of magnificence and greatness and this is the Only Allah Whom no one is greater than. And Ikraam means the One Who is so revered as He deserves. It has also been stated that it means the One Who gives all forms of honor to His virtuous slaves in this world and the Hereafter. Allah knows better.


And Allah says, "So worship Him and be constant...." This noble verse consists of a number of negative attributes such as the negation of there being an equivalent, a son, a companion to help in lowliness and want, etc. But it has positive attributes too, such as lordship, praise, control, greatness and blessedness.

Attributes of Negation

And Allah says, "Do you know of any who is similar to Him?" Sheikh-ul-Islam Ibn Taimiyah said that the lexicographers state that it means, 'Do you know anything in the likeness of Him. Who deserves this name?' It has also been said, 'Do you know any such being who is comparable to Him?' It is reported from Ibn Abbas that this verse means similar or resembling.


The verse contains a negative interrogation which gives a negative sense and accordingly the verse will mean "You do not know anything comparable to Him."


And Allah says, "And there is non comparable unto Him." Kufu means comparable and of similar status. This verse negates all forms of resemblance and comparability with Allah. This is because the word has been used negatively in a general sense. So, as regards its meaning it is general. The complete explanation of the Surah Al-lkhlas (the Sincerity) has already been given earlier.


And Allah says, "Then do not set up rivals unto Allah when you know." The word Andaad is the plural of the word Nidd whose meaning as already explained is 'similar and comparable,' and it is proverbial that no one can be a partner or rival to Allah. It means negation of similarity as well as contrast. The meaning of 'Antum Ta'lamoon' will be that, when you know that Allah Alone has created you and your provisions and your gods whom you regarded as comparable and similar to Allah and made them equal to Allah in regarding them as deserving of worship, cannot create anything; they are rather themselves creatures; they are not owners of any profit and loss. So give up their worship and make Allah the only object of worship and reverence.


And Allah says, "And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah." (2:165). Allah is giving information about the polytheists that they keep their gods as dear as one should keep Allah, that is, they regard these gods as equal to Allah in loving. And those who become faithful, develop love for Allah more than the polytheists do for their objects of worship. This is because the faithful have particularized the love for Allah only while the love expressed by the polytheists lies divided in between their objects of worship. There is no doubt in it that if love is directed to one side alone it is more lasting and strong. It has also been said that the polytheists love their objects of worship in the same way as the faithful do with Allah; but the faithful love Allah far more than the disbelievers do with their gods.


Later He says, "And say: All the praises and thanks are to Allah ... and magnify Him with all the magnificence." We have already given the explanation of the meaning of Hamd (praise) that is, praising with tongue on the favors and the disfavors. The affirmation of Hamd for Allah consists of such perfections for Him that He Alone is deserving of absolute Hamd Who reaches the extreme of such perfection.


Then Allah negated all such things from His Self which fall short of the absolute Hamd such as having a son, a partner and a companion for His Self, in other words, negating all wants and needs. This is because Allah does not make a friend from His creatures to fulfill His wants and needs.


Then He commanded to His Messenger (peace be upon him) to magnify Him with all the magnificence, providing all kind of respect to Him and purifying Him from all defects.


And Allah says, "Whatsoever is... Able to do all things." Tasbeeh means purifying from defects and removing them as has already been explained.


There is no doubt in it that all things of the heavens and the earth say the Hamd of their Lord and bear witness to His Perfect Knowledge, Ability, Reverence, Intelligence, Device and Mercy. Allah says:


"And there is not a thing but glorifies His Praise. But you understand not their glorification" (Surah Al-lsra, 17:44).


There is difference of opinion regarding the hymns recited by the inanimate objects. Since they do not speak, is it that they recite the hymn by their existence or by their tongue. I think the second statement is preferable, for Allah says:


"And you understand not their praise."


Thus if their hymns were recited by their apparent condition then this would be known. So adding one's own interpretation is not correct. Allah said about Prophet Daud (David):


"Verily, We made the mountains to glorify Our Praises with him (David) in the 'Ashi (i.e. after the mid-day till sunset) and Ishraq (i.e. after the sunrise till mid-day). And (so did) the birds assembled: all with him (David) did turn (to Allah i.e. glorified His Praises)" (Surah Sad, 38: 18,19).


Allah says: "Blessed is He." We have explained that Tabaraka is derived from Barakah which means eternality of goodness and its abundance, but this excess does not imply the existence of any defective thing, for this means the rejuvenation of voluntary perfections under the Will and Ability of Allah. These perfections are born in His Self according to Wisdom. Prior to the demand of wisdom the fact of being devoid of these perfections will not be considered a defect.


Some people have done the explanation of Tabaraka with permanence and absence of change. The word Birka is derived from it which means a tank. This is because its water does not flow. But this is a rather remote explanation. Furqaan means the Quran. This name was given because the Quran has great power of discerning between truth and falsehood and between guidance and being strayed. The word Nazzala describes the gradualness in the descent of the Quran, for the entire Quran did not descend all at once. The word 'Abd means Prophet Muhammad (peace be upon him). He was given the title of being a slave of Allah in order to award him nobility, as has already been mentioned.


And 'Alamin is the plural of 'Aalam. This is the 'Aaqil plural and there are differences of opinion in its meaning. One statement is that this means human being and another is that this means both humans and the jinns. The latter statement is correct. This fact is proved that the Prophet (peace be upon him) was sent as the prophet for the jinns also. He used to get together with them and would recite the Quran to them. On hearing the Quran, one of their groups embraced Islam and its members began to frighten their community by it.


Allah says:


"And (remember) when We sent towards you (Muhammad (peace be upon him) Nafran (three to ten persons) of the jinns, (quietly) listening to the Quran, when they stood in the presence thereof, they said: 'Listen in silence!' And when it was finished, they returned to their people, as warners" (Surah Al-AhqaJ; 46:29).


And Nadheer and Mundhir is that person who frightens someone with something. Its antonym is Basheer or Mubash-shir, that is, one who gives you tidings that makes you happy.


Allah says, "No son did Allah beget..." This blessed verse consists of a large number of deanthropomorphic attributes whose aim is negation of the attributes which are not in accordance with the Grace of Allah. In this verse Allah has proved Himself exalted and hallowed from having a son, and various other attributes which fabricative small minds ascribe to Allah, such as creators and objects of worship other than Him. He has forbidden from ascribing anything similar to Him and ascribing partner to Him without any valid rhyme or reason and saying anything about His Self without knowledge and argument:


This verse consists of the affirmation of Tauhid-ul- Uloohiyah, the Oneness of worship and Tauhid-ur-Ruboobiyah, the Oneness of His Lordship. After giving the information that Allah has no partner He has clarified it with evident arguments and definite reasons. Thus He says, "else would each god..." that is, if there were other gods as the polytheists maintain:


"...(if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others!...". (AI-Muininirn:91)


The clarification of this argument is that if there were a number of gods then creation and other acts would not have been proved and there would have been no means for mutual cooperation. This would have made mutual differences inevitable just as the individual weakness of each among the creatures makes the existence of the evil or lack of cooperation inevitable. Thus it is clear that the helpless and the weak cannot be Allah.


It is therefore necessary that each one is free in terms of its creatures and its acts. This will, however, demand that either they are equal to one another in power so that none of them could dominate the other and would not take the subject, the creatures and the possession of the other as is done by the rulers in this world. In fact, when they fail to acquire domination over others, they separate themselves along with their country, or someone among them proves to be the mightiest and by virtue of tact and treatment becomes distinct among them. In such a situation two things are necessary for the numerical position of gods. Either the creation of others is snatched by the mightiest, or some demonstrate their superiority over others and resort to rebellion.


But the segregation of each along with its creation from one another goes contrary to what is probable, for this will certainly lead to mutual hatred between the elements of the world, distance and parceling out into so many pieces. On the other hand, observation shows that the entire universe is like an organism whose various limbs are joined together and all its sides are mutually related. This makes it necessary that there is sway of only One object of worship; and the fact that one does not demonstrate superiority over others and rebels, demands that Allah must be only One.


And Allah says, "So put not forward simulitudes for Allah (as there is nothing similar to Him, nor He resembles anything). Truly! Allah knows and you know not" (Surah An-Nahl, 16:74). This verse forbids that people regard anything as resembling Allah, for His resemblance is so high that no creature can partake of it.


We have already mentioned the laying down of such measures and analogies about Allah which may display resemblance and equality between Him and the creatures such as the analogy of Tamtheel and analogy of inclusion etc. The analogy of the First will be used in

His case which means that in the case of each one of that existential perfection with which the creatures are qualified, it does not imply absence or defect, then in having the attributes of such perfections the Creator occupies the first position. It is the Creator Himself Who has bestowed that perfection of the creature. If Allah, despite the possibility of being qualified with these perfections, were not qualified with them, then there would be possibilities of existence of such things which are more perfect than Him. But this is impossible. Thus, all such defects from which the creatures are immune and unpolluted, it is of the highest primacy that the Creator is free from them.


Allah says, "Say: The things that..." In-Nama is a word that denotes delimitation of something. This shows the delimitation of forbidding for the things that have been mentioned. This will connote that all the sacred things other than these are allowed for adoption; there is no objection therein, as has already been explained by the verse mentioned above.


Fawahish is the plural of Fahisha which means an extremely base action. Some people have meant from it particularly those acts of sin which are characterized by lust and taste such as adultery, sodomy, and other acts of shamelessness including the inner desires such as conceit and pride, egotism and love for power, etc.


Ithm, that is (sin), the exegesis of sin has been done by some people in terms of absolute sins. This will mean those sins which are in addition to Fahisha. Some people have particularized it with alcoholism which is the root of all the sins. And the meaning of unjustifiable excesses is that people are subjected to such excesses and harshness which have no aspect of retaliation or resemblance.


Allah says, "joining partners..." Allah has prohibited that you worship anyone else with His worship, or look for the affinity of a self other than Allah with any form of worship or any means of bringing closeness and working as a medium such as invocations,

vowing, slaughtering animals, fear and expectations, etc. It is therefore necessary that the slave of Allah purifies his heart , relation to Allah and bows his head before Him. This is forbidden that he invents such substitutes of Allah who lay down such ways of worship and conducting social affairs which have not been permitted by Allah. Such a thing was done by the Jews and the Christians that they made their priests and rabbis their lords in matters of legislating. This made them declare the things forbidden by Allah as permissible and the things made permissible by Him as forbidden and they followed the priests and the rabbis in these matters. Allah's command, "Which He has given no authority..." has been made a precondition so that the reality of the matter could be described, for when man worships, obeys and follows anyone except Allah, then that action will always be without a valid reason.


To say anything regarding Allah without knowledge is a wide issue which will include every such thing which has been stated in relation to Allah without a reason and argument, such as affirming such things which have been denied by Allah or to negate such things which he has affirmed, or to carry out distortions and amplifications of the Qur'anic verses for adopting irreligion, etc.


Allamah Ibn Al-Qaiyim writes in his book E 'laam-ul-Muwaqqi 'een that:


Allah has forbidden saying anything regarding Him without knowing it while issuing a Fatwa (verdict) or a Judgement, and has regarded it among the greatest prohibitions. In fact, He has kept it on the top of the list. Allah says:


"Say (O Muhammad (peace be upon him): '(But) the things that my Lord! has indeed forbidden are Al-Fawa'hish (great evil sins, every kind of unlawful sexual intercourse etc.) whether committed openly or secretly". (Surah Al-A 'raf, 7:33).


Allah has laid down four classes of things that He has forbidden, and began them by the easiest one, that is Fawahish. At the second higher level, He mentioned those that are more severely forbidden such as sin and injustice. At the third stage, He mentioned those which are harsher than the second such as associating partners to Allah. Then at the fourth stage, He mentioned that which is the biggest of all forbidden things, that is, saying something regarding Allah without having knowledge of it. This statement is general in its application in relation to His Names, Attributes, and Acts, and also in relation to religion and Shari'ah.

Affirmation of Istawa for Allah

Allah's Statement that "The Most Beneficent (Allah) Istawa (rose over) the (mighty) Throne (in a manner that suits His Majesty)" has occurred at seven places in the Quran. He said in Surah Al-A'raf; "Indeed your Lord is Allah, Who created the heavens and the earth in Six Days and then He Istawa (rose over) the Throne (really in a manner that suits His Majesty)." (7 :54); And in Surah Yunus, "Surely, your Lord is Allah who created the heavens the earth in Six Days and then Istawa (rose over) the Throne (really in a manner that suits His Majesty)." (10:3) and said in Surah Ar-Ra'd, "Allah is He Who raised the heavens without any pillars that you can see. Then, He Istawa (rose over) the Throne (really in a manner that suits His Majesty". (13:2); and said in Surah Ta-Ha, 'The Most Beneficent (Allah) Istawa (rose over) the (mighty). Throne (in a manner that suits His Majesty)." (20:5); and said in Surah Al-Furqan, "Then He Istawa (rose over) the Throne (in a manner that suits His Majesty)." (25:59); and said in Surah As-Sajdah "Allah it is He Who has created the heavens and the earth, and all that is between them in Six Days. Then He Istawa (rose over) the Throne (in a manner that suits His Majesty)". (32:4); and said in Surah Al-Hadid, "He it is Who created the heavens and the earth in Six Days and then Istawa (rose over) the Throne (in a manner that suits His Majesty)!' (57:4).


And He said, "And (remember) when Allah said: 'O 'Iesa (Jesus)! I will take you and raise you to Myself" (Surah Al-'lmran, 3:55); "But Allah raised him (Jesus) up (with his body and soul) unto Himself" (Surah An-Nisa, 4:158); "To Him ascend (all) the goodly words, and the righteous deeds exalt it"(Surah Fatir, 35:10); "O Haman! Build me a tower that I may arrive at the ways, the ways of the heavens, and I may look upon the Ilah (God) of Moses but verily, I think him to be a liar" (Surah Ghafir, 40:36,37); and He (Allah) said, "Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, then behold it shakes (as in an earthquake)? Or do you feel secure that He, Who is over the heaven (Allah), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning?" (Surah Al-Mulk, 67:16,17).


Allah says: "The Most Beneficent (Allah) Istawa (rose over) the (mighty) Throne." These are those seven places in the Quran where Allah has given information about His rising over the Throne. The proof of lstawa (rising over) in each verse is definitive, for these are related to the Book of Allah. That is why the followers of the Jahmiyah sect, who believe in the negation of the Attributes of Allah, cannot refute and deny it. These verses are lucid in their subject that there is no scope for amplification here. When the word Istawa occurs in the dictionary as a transitive with the vowel 'Ala' then its only possible meanings are height and loftiness. That is why the Salaf have explained this word with four expressions. Allamah Ibn Al-Qaiyim has written in the Qasidah Nooniyah as follows:


There are four phrases used by the Salaf for this word which are used for a rider who is a lancer. The first is Istaqarra meaning that which has been proved; the second is 'ala meaning that which has been raised high; the third is Irtafa 'a which also means that which has been exalted, and this meaning is widely recognised. The fourth word is Sa'eda which means that which has climbed up the height. The contemporary of Abu Ubaidah Shaibani has favoured this meaning in his exegesis who knew the Quran better than the Jahmiyah.


Ahlus Sunnah wal Jama 'ah have faith in those things about which Allah has Himself informed such as, He is occupying the High position over the Throne and is separate from His creature. Allah, the Magnificent, Alone knows the state of lstawa as has been stated by Imam Malik etc., that 'Istawa is known but its state is unknown.' The noise that the followers of Ta 'teel make about the emergence of such mischiefs on Istawa being proved does not apply upon us for we do not say that the state of Allah rose over the Throne is like the domination over the creature by a creator.


These people who try to divert attention from the evident meaning of the clear Quranic verses with mischievous amplifications, only betray in their efforts their confused thinking, just as they make exegesis of Istawa with Istawla (dominated), or construe the word Ala as Ela which begins with Arabic letter equal to 'e' and explain the word Istawa in the sense of intention etc. All these have been transmitted by Zahid Kauthari who was a great standard bearer of Ta'teel and Tajahhum. But all these tantamount to adulteration and alteration of the truth which deserves no attention at all.


No one knows what these Mu 'attila want to say? Do they want to say that there is no Lord in the heaven Who intends or that there is no Object of worship in the heaven Who should be worshipped? Then where does He exist? May be our question regarding 'Where is He' appears ridiculous to them. But they have forgotten that the most perfect among the creatures and the most knowledgeable about their Lord, i.e. Muhammad (peace be upon him) de had put a question regarding Allah with the phrase, "Where is He?" He asked a slave girl 'Where is Allah?' and he felt pleased with her answer when she said, 'In the heaven.' Likewise he answered a questioner who had asked, 'Where was our Lord before creating the heavens and the earth? The Prophet (peace be upon him) Said 'In the clouds.' The narrative does not say that he had frowned upon the questioner or had said to him that he had put an absurd question.


The substance of the statement of these people regarding this problem is that 'Allah did exist but there was no space. Then He created space and He is at this time where He was before creating space.'


What do these conjecturers mean by saying that Allah was but there was no space. Do they mean by it the present existential space which is included in the circle of the universe. These places are subject to change and we do not say that Allah lives in any one of these, for nothing among His creatures can encompass Him.


And if from this they mean the space of non-existence which is an absolute void and in which there is no existence then it cannot be claimed about it that it did not exist and was created later for it has no bearing on creation; it is a problem of non-existence. If it is said that according to this meaning, Allah is in a place as is argued by the Quranic verses and the Ahadith then what is the difficulty in it. But the correct way to say is that Allah existed and nothing existed before Him. Then He created the earth and the heavens in six Days and His Throne was on the water, then He ascended Himself above the Throne. The Arabic word Thumma has been used to explain the sequence of time; its purpose is not limited only to make one sentence correspond to another.


Allay says, "'O Jesus!' etc." This and some Quranic verses after it have descended in support of the ascendence and rising of Allah over the Throne. They also refute the non-acceptance and denial of the Mu'attilah. In the first verse "O 'Iesa (Jesus)!" etc. Allah is giving a call to His Messenger Jesus, son of Mary, that He would lift him from this world towards Himself. This call was given at the time when the Jews had conspired to kill him, and in "and raise you to Myself " the pronoun is for Allah, the Magnificent. There is no doubt in it about being any other. To amplify that it means, 'towards My Mercy,' or 'towards the residence of My angels,' is irrelevant. The same could be said about that Statement of Allah which was revealed to refute the claim of the Jews that they had crucified Jesus and had killed him. Allah says, "But Allah raised him up unto Himself." The word Mutawaffeeka mentioned in the verse has had a controversial meaning. Thus, some have interpreted it to mean death, and most have said that this means sleep; and the word Wafaat has been used in this sense. Allah says:


"It is He who take your souls by night (when you are asleep), and has knowledge of all that you have done by day" (Surah Al-An 'am, 6:60).


Some also think that there is an element of sequence in the statement. The real passage should be "Indeed, I will raise you, and reach you up to death after that." The truth is that Jesus was lifted alive and will descend again when the Day of Judgement is close. This is the way it has been mentioned in authentic Hadith.


And Allah says, "To Him ascend the goodly words..." This verse is clear about ascending towards Allah with the words and deeds of slaves which the angels Kiraaman-Kaatibeen daily take after the Fajr Salaat (morning prayer) and the 'Asr Salaat (afternoon prayer). As has been mentioned in the Hadith:


"The angels who have spent the night with you ascend to the heaven and their Lord puts questions to them although He knows all that much beaer. 'In what condition did you leave my slaves?' They say, 'O our Lord! When we came to them they were offering prayers and when we left them, even then they were offering prayers'."


And Allah says, "(And Pharaoh said: O Haman,.." Allah describes the statement of the Pharaoh. This statement supports the fact that Moses had told the rebellious Pharaoh that his God lived in the heaven. Pharaoh intended to look for means to reach Him and by this he wanted only to hoodwink his community. He ordered his minister Haman to build a lofty tower for him and afterwards said, "though verily I consider him a liar." Now see who then more closely resembles and relates to Pharaoh? Is it we or the Mu'attilah? Pharaoh called Moses a liar on the grounds that the Lord of Moses was in the heaven. The Mu'attilah are saying the same thing. Allah says, "or do you... has been My Warning." Both these verses explain that Allah, the Magnificent, is in the heaven, and it is not justified to assume that this means doom, or command, or sovereignty as the Mu'attilah say. The reason is that Allah has used the word 'Man' which is used for one endowed with intelligence. So, to assume it to mean sovereignty without any context is to deviate from the obvious.


And from the Word of Allah "Fis Sama" it is not proper to understand that the sky is a container for Allah, the One free from all imperfection In fact the sky has this same obvious meaning. The word Fi in it has been used in the sense of 'Ala as Allah, the Exalted, says:


"And I will surely crucify you on the trunks of palm-trees" (Surah Ta-Ha, 20:71).


And if it means the direction of the height, then the word Fi will be interpreted in its real sense, that is, Allah, the Exalted, is in the highest loftiness.

This concludes the uploading of the book:

Sharh Al-Aqeedat-il-Wasitiyah by Sheikh ul-Islam Ibn Taimiyah

Explanation by Shaikh Salih al-Fawzan

Creed of Wasitiyyah

Part 1: The Basmalah
Part 2 : The Religion of Truth and Guidance & the Two Testimonies
Part 3 : The Firqat un-Najiyah and Ahl us-Sunnah wal-Jamaa'ah
Part 4 : The Pillars of Imaan
Part 5 : How to Believe in the Names & Attributes of Allaah
Part 6 : Understanding The Names and Attributes of Allaah
Part 7 : Ilhaad and the Negation of Takyif, Tamthil
Part 8: Allaah Has No Equal or Rival
Part 9 : The Messengers are Those in Whose Information Trust Can be Placed
Part 10 : Allaah is Free of Defects and the Statements of the Messengers are Devoid of Error
Part 11 : How Allaah Describes Himself
Part 12 : The Straight Path of the Prophets, Truthful, Martyrs and Righteous
Part 13 : Surah Ikhlaas
Part 14 : Aayat ul-Kursi (The Verse of the Footstool)
Part 15 : Allaah's Transcendence and Nearness And His Eternity, Without Beginning Or End
Part 16 : Allaah’s Everlasting Life, and the Names al-Hakeem and al-Khabeer
Part 17 : The Attributes of Ilm and Qudrah and Quwwah, and the Names ar-Razzaaq, al-Mateen
Part 18 : The Attributes of Hearing and Seeing
Part 19 : Affirmation of the Iraadah and Mashee'ah for Allaah
Part 20 : Affirmation of al-Mahabbah and al-Mawaddah (Love) for Allaah
Part 21 : Affirmation of the Attributes of Rahmah (Mercy) and Maghfirah (Forgiveness) for Allaah
Part 22 : Affirmation of Pleasure, Anger, Hatred as Attributes for Allaah