Do we carry the spirit of Allah in us?

This below might help a little but it's not commenting on the verse but on a hadith similar to it.

Commentary on the hadeeth, “Allaah created Adam in His image”

Question
When Prophet says "Allah created Adam in his image" what does "his image" refer to and how should we understand it?.

Answer
Praise be to Allaah.

Al-Bukhaari (6227) and Muslim (2841) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah created Adam in His image, and he was sixty cubits tall. When he created him he said, ‘Go and greet that group of angels who are sitting and listen to how they greet you, for that will be your greeting and the greeting of your descendents.’ So he said, ‘Al-salaamu ‘alaykum (peace be upon you),’ and they said, ‘Al-salaamu ‘alayka wa rahmat-Allaah (Peace be upon you and the mercy of Allaah.’ So they added (the words) ‘wa rahmat-Allaah.’ Everyone who enters Paradise will be in the form of Adam, but mankind continued to grow shorter until now.”

Muslim (2612) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of fights his brother, let him avoid the face, for Allaah created Adam in His image.”

Ibn Abi ‘Aasim narrated in al-Sunnah (517) that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not say ‘May Allaah deform your face’ [a form of cursing in Arabic], for the son of Adam was created in the image of the Most Merciful.” Shaykh ‘Abd-Allaah ibn al-Ghunaymaan (may Allaah preserve him) said: “This hadeeth is saheeh and was classed as such by the imams and by Imam Ahmad and Ishaaq ibn Raahawayh. Those who classed it as da’eef have no evidence, except for the view of Ibn Khuzaymah, but those who classed it as saheeh are more knowledgeable than him.

Ibn Abi ‘Aasim also narrated (516) that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you fights let him avoid the face, for Allaah created Adam in the image of His Face.” Shaykh al-Albaani said: its isnaad is saheeh.

These two hadeeth indicate that the pronoun in the phrase “in His image” refers to Allaah, may He be glorified.

Al-Tirmidhi (3234) narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “My Lord came to me in the most beautiful image and said, ‘O Muhammad.’ I said, ‘Here I am at Your service, my Lord.’ He said, ‘What are the chiefs (angels) on high disputing about…’” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

According to the lengthy hadeeth about intercession, it says, “… then the Compeller (al-Jabbaar) will come to then in an image different than the image in which they saw Him the first time…” Narrated by al-Bukhaari, 7440; Muslim, 182.

From these ahaadeeth we learn that it is proven that Allaah has an image (soorah in Arabic), in a manner that befits Him, may He be glorified and exalted. His image is one of His attributes which cannot be likened to the attributes of created beings, just as His essence cannot be likened to their essence.

Shaykh al-Islam Ibn Taymiyah said: “The word soorah (image) in this hadeeth is like all the other names and attributes narrated (in the texts) where the words used may also be applied to created beings, in a limited manner. When these words are applied to Allaah, they carry a unique meaning, such as al-‘Aleem (All Knowing), al-Qadeer (All-Powerful), al-Raheem (Most Merciful), al-Samee’ (All Hearing), al-Baseer (All-Seeing), and such as His creating with His hands, rising above the Throne, etc.” Naqd al-Ta’sees, 3/396

Everything that exists must inevitably have a form or image. Shaykh al-Islam said: “Just as everything that exists must have attributes that, so too everything that exists by itself must have a form or image. It is impossible for something that exists by itself not to have a form or image.”

And he said: “There was no dispute among the salaf of the first three generations that the pronoun in the hadeeth refers to Allaah, and it is narrated through many isnaads from many of the Sahaabah. The contexts of the ahaadeeth all indicate that… but when al-Jahamiyyah became widespread in the third century AH, a group began to say that the pronoun refers to something other than Allaah, and this was transmitted from a group of scholars who are known to have knowledge and to follow the Sunnah in most of their affairs, such as Abu Thawr, Ibn Khuzaymah, Abu’l-Shaykh al-Asfahaani and others. Hence they were denounced by the imams of Islam and other Sunni scholars.”

Naqd al-Ta’sees, 3/202

Ibn Qutaybah (may Allaah have mercy on him) said: “That Allaah should have an image is no stranger than His having two hands, fingers or eyes. Rather those are readily accepted because they are mentioned in the Qur’aan, but this idea (image or form) is regarded as strange because it is not mentioned in the Qur’aan. But we believe in them all, but we do not discuss how any of them are.”

Ta’weel Mukhtalif al-Hadeeth, p. 221

Shaykh al-Ghunaymaan said: “Thus it is clear that the form or image is like all the other divine attributes. Any attribute which Allaah has affirmed in the Revelation, we must affirm it and believe in it.”

Sharh Kitaab al-Tawheed min Saheeh al-Bukhaari, 2/41

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: There is a hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) in which he forbids saying “May Allaah deform your face”, and says that Allaah created Adam in His image. What is the correct belief with regard to this hadeeth?

He replied:

This hadeeth is proven from the Prophet (peace and blessings of Allaah be upon him), in which he said: “If any one of you strikes (another), let him avoid the face, for Allaah created Adam in His image.” According to another version: “In the image of the Most Merciful.” This does not imply resemblance or likeness.

What is meant, according to the scholars, is that Allaah created Adam with the ability to hear and see, and to speak when he wants. These are also attributes of Allaah, for He is All-Hearing, All-Seeing, and He speaks when He wants, and He has a Face, may He be glorified and exalted.

But it does not mean that there is any resemblance or likeness. Rather the image of Allaah is different from that of created beings. What is meant is that He is All-Hearing, All-Seeing, and He speaks when He wants, and He created Adam also able to hear and see, with a face and hands and feet. But man’s hearing is not like Allaah’s hearing, his seeing is not like Allaah’s seeing, his speaking is not like Allaah’s speaking. Rather Allaah has attributes that befit His majesty and might, and man has attributes that befit him, attributes that are finite and imperfect, whereas the attributes of Allaah are perfect, with no shortcomings, infinite and without end. Hence Allaah says (interpretation of the meaning):

“There is nothing like Him, and He is the All‑Hearer, the All‑Seer”

[al-Shoora 42:11]

“And there is none co‑equal or comparable unto Him”

[al-Ikhlaas 112:4]

So it is not permissible to strike the face or say “May Allaah deform your face”.

End quote. Majmoo’ Fataawa al-Shaykh, 4/226

Another thing that will help to explain the meaning of this hadeeth is the words of the Prophet (peace and blessings of Allaah be upon him): “The first group to enter Paradise will be in the image of the moon” (Narrated by al-Bukhaari, 3245; Muslim, 2834.” What the Prophet (peace and blessings of Allaah be upon him) meant here is that the first group will be in human form, but because of their purity, beauty and brightness of face they will look like the moon, so they are likened to the moon, but without resembling it. So just because a thing is said to be in the image of a thing it does not mean that it is like it in all aspects.

The Prophet’s words, “Adam was created in His image” means that Allaah created Adam in His image, for He has a face, an eye, a hand, and a foot, and Adam had a face, an eye, a hand, and a foot… but that does not mean that these things are exactly the same. There is some similarity, but it is not exactly the same. Similarly the first group to enter Paradise are likened to the moon, but they are not exactly the same. This confirms the view of Ahl al-Sunnah wa'l-Jamaa'ah, who say that none of the attributes of Allaah can be likened to the attributes of created beings, without distorting or misinterpreting, or discussing how or likening Him to His creation.

See Sharh al-‘Aqeedah al-Waasitah by Shaykh Muhammad ibn ‘Uthaymeen, 1/107, 293.

For more information, see: Sharh Kitaab al-Tawheed min Saheeh al-Bukhaari by Shaykh al-Ghunaymaan, 2/33-98, in which he quotes at length from Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), refuting the misinterpretation of this hadeeth by ahl al-kalaam and those who agreed with them.

And Allaah knows best.


Islam Q&A

Hmmm from just skimming that i kind of understood that it means, Allah has eyes and hands but we do not know what they look like or if they resemble ours so we shouldn't argue over it because Allah can come in any form He wills. or something like that...

Bismillahir Rahmanir Raheem,

As-Salaamu 'Alaykum Wa Rahamtullahi Wa Barakatuh,

Hope you are well insha'Allah.

It is an interesting question you have asked. Maybe we should avoid interpreting from our own self the words of the scholars above.

One point I would like to make is what does His necessitate? When you have read the above verse you have understood that by saying His Spirit it means part of Allaah, this is natural, but this not need be the case. Eg if I say the following;

He took his hand

He took his stick

Although the noun here is in the same form (case) and appears the same way, the meaning is not always the same, the hand is clearly part of the he, whilst the stick is understood as being a possesion. Similarly one may speak of His (Allaah's) house, etc. His Spirit here may mean a Spirit He Possess.

One may inturn ask why would this be said, isn't Allaah Rabb of everything, I have read some say it is a means by which Allaah shows the high status of the object.

But don't take my word for it!

One will do well to read the book of Br.Abu Ameenah Bilal Philips wherein he addresses this verse and others. He notes:

Possessive pronouns (my, you, his, her, our) in Arabic, as in English, have two general meanings depending on the context in which they are used. They may describe an attribute or a possession which is or is not part of its owner. For example, in Allaah's command to Prophet Moosaa (Moses)

[Arabic Text]

"Put your hand inside your shirt and it will come out shining unharmed...377

both the "hand" and "shirt" belonged to Prophet Moosaa but his han was an attribute which was a part of him, while his shirt was a possession which was not a part of him. The same is the case relative to God with regards to his attributes and His creation.378 For example, in case of divine mercy wherein he says:

[Arabic Text]

"Allaah gives His mercy specifically to whomsoever He wishes...379

Allaah's mercy is one of His attributes and not part of His creation. On the other hand, Allaah sometimes refers to created things as "His" to emphasize the fact that He created them. yet others are referred to as His to indicate the special position of honor with which He views them. For example, with respect to the She-Camel sent as a test to Prophet Saalih's people, the Thamood, Allaah quoted Prophet Saalih as saying,

[Arabic Text]

"This is Allaah's camel sent to you as a sign. So allow it to graze in Allaah's earth."380

The camel was miraculously sent as a sign to the Thamood who did not have any right to deny it from grazing, because the whole earth belongs to Allaah. Similarly is the case of the Ka'bah about which Allaah made a covenant with Prophets Ibraheem (Abraham) and Ismaa'eel (Ishmael):

[Arabic Text]

"That they may purify My house for those who circle it, cling to it, bow down prostrate (near it)."381

and paradise in the case of the righteous who on the Day of Judgement will be told by Allaah "Enter My Paradise".382

After this the author goes on to speak about the Rooh, meaning spirit, being a created thing. This is found on p.153-5: The Fundamentals of Tawheed Islamic Monotheism, 2004, Birmingham:Al-Hidaayah Publishing and Distribution.

And we ask Allah to grant us knowledge which benefits and benefit us with that knowledge.

I hope the above has helped my dear brother,

Br.al-Habeshi

Edit: I will type the footnotes tomorow insha'Allah.

Bismillahir Rahmanir Raheem,

As-Salaamu 'Alaykum Wa Rahmatullahi Wa Barakatuh,

You may be interested in the following Fatwa, read it carefully insha'Allah.

He is debating with a Christian and is asking: Does God has a spirit?

I am debating with a Christian and he said to me that God has a spirit. My question is: does Allaah have a spirit (a spirit like the spirit of man, angels and all other creatures). Is the spirit something that is created or what?.

Praise be to Allaah.

No one has the right to describe Allaah except in the way in which He has described Himself or His Messenger (peace and blessings of Allaah be upon him) has described Him, because no one knows more about Allaah than Allaah, and no created being has more knowledge of his Creator than the Messenger of Allaah (peace and blessings of Allaah be upon him). Allaah says (interpretation of the meaning):

“Say, Do you know better or does Allaah?”

[al-Baqarah 2:140]

“And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allaah)”

[al-Isra’ 17:36]

The spirit or soul is not one of the attributes of Allaah, rather it is one of the things that have been created by Allaah. It is mentioned in conjunction with Allaah in some texts by way of honouring, for Allaah is its Creator and Sovereign, He takes it (in death) whenever He wills and He sends it whenever He wills.

What we say about the spirit is the same as what we say about the “House of Allaah”, the “she-camel of Allaah”, the “slaves of Allaah” and the “Messenger of Allaah”. All of these created things are mentioned in conjunction with Allaah by way of honouring.

Among the texts in which the spirit is mentioned in conjunction with Allaah is the verse (interpretation of the meaning):

“Then He fashioned him in due proportion, and breathed into him the soul [lit. “His soul”] (created by Allaah for that person)”

[al-Sajdah 32:9]

This is speaking of Adam (peace be upon him).

Allaah also says concerning Adam (interpretation of the meaning):

“So, when I have fashioned him completely and breathed into him (Adam) the soul which I created for him [lit. “My soul”], then fall (you) down prostrating yourselves unto him”

[al-Hijr 15:29]

And Allaah says:

“She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibreel (Gabriel)], and he appeared before her in the form of a man in all respects.

18. She said: ‘Verily, I seek refuge with the Most Gracious (Allaah) from you, if you do fear Allaah.’

19. (The angel) said: ‘I am only a messenger from your Lord, (to announce) to you the gift of a righteous son.’”

[Maryam 19:17-19]

Here the word “rooh” (spirit) refers to the slave and Messenger of Allaah Jibreel, whom He sent to Maryam. Allaah mentions him here in conjunction with Himself in the phrase roohuna (Our rooh or spirit) by way of honouring him. Here He is mentioning a created being in conjunction with his Creator.

In the lengthy hadeeth about intercession it says: “Then Moosa will come and will say: ‘I am not able for it; rather go to ‘Eesa for he is the spirit of (i.e., created by) Allaah and a Word from Him.’” Narrated by al-Bukhaari, 7510; Muslim, 193.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Simply mentioning something in conjunction with Allaah does not mean that that thing is a Divine attribute, rather specific created things may be mentioned in conjunction with Allaah and their attributes are not divine attributes, according to scholarly consensus – as in the phrases, “the House of Allaah”, the “she-camel of Allaah”, the “slaves of Allaah”. The same also applies to the phrase “the spirit (rooh) of Allaah” according to the earliest generations of the Muslims and their imams and their common folk. But if something that is one of His attributes and is not an attribute shared by anyone else is mentioned in conjunction with Him, such as the speech of Allaah, the knowledge of Allaah, the hand of Allaah, and so on, then this is one of His attributes.

End quote from al-Jawaab al-Saheeh, 4/414.

This principle was mentioned by Shaykh al-Islam Ibn Taymiyah in several places. The point is that things which are mentioned in conjunction with Allaah are of two types:

1 – Entities which exist separately. These are mentioned in conjunction with Allaah by way of honouring, such as the House of Allaah and the she-camel of Allaah, and also the spirit (rooh) of Allaah, which is not a divine attribute, rather it is something that exists separately. Hence the Prophet (peace and blessings of Allaah be upon him) said, according to the lengthy hadeeth of al-Bara’ ibn ‘Aazib which describes how man dies and his soul or spirit (rooh) comes out: “It comes out flowing like a drop of water from the mouth of a vessel… and he (the Angel of Death) takes it, and when he takes it they (the angels) do not leave it in his hand for an instant but they take it and put it in that shroud with that perfume… and there comes out from it a smell like the finest fragrance of musk on the face of the earth, and they ascend with it…”

See the report of this hadeeth in Ahkaam al-Janaa’iz ib by al-Albaani, p. 198

The Prophet (peace and blessings of Allaah be upon him) said: “When the soul (rooh) is taken, the eyes follow it.” Narrated by Muslim, 920. In other words, when the soul is taken the eyes follow it, watching to see where it goes. All of this indicates that the soul is something that exists separately.

2 – Attributes that do not exist separately, rather they need an entity to belong to, such as knowledge, will and power. If it is said, “the knowledge of Allaah”, the “will of Allaah” and so on, this is mentioning the attribute in conjunction with the One to Whom it belongs.

Ibn al-Qayyim (may Allaah have mercy on him) said in his book al-Rooh:

… Does the rooh exist from eternity or is it something that is created?

Then he said: This is an issue which some scholars got wrong and many groups of the sons of Adam went astray concerning it, but Allaah has guided the followers of His Messenger to the clear truth concerning it. The Messengers (blessings and peace be upon them) are unanimously agreed that the soul is created and taught and trained. This is a basic belief in the religion of the Messengers (blessings and peace be upon them), just as it is a basic belief in their religion that the universe is created, and that physical bodies will be resurrected, and that Allaah alone is the Creator and everything besides Him is created.

Then he quoted al-Haafiz Muhammad ibn Nasr al-Marwazi as saying: There is no dispute among the Muslims concerning the fact that the souls (arwaah) that are in Adam and his sons and ‘Eesa and other sons of Adam are all created by Allaah, who created them and fashioned them and made them, then He mentioned them in conjunction with Himself as He mentioned all His creation in conjunction with himself, as He says (interpretation of the meaning):

“And has subjected to you all that is in the heavens and all that is in the earth”

[al-Jaathiyah 45:13]
End quote from al-Rooh, p. 144

Some people may be confused about what Allaah says about ‘Eesa (peace be upon him) in the verse (interpretation of the meaning):

“The Messiah ‘Eesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allaah and His Word, (“Be!” — and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh) created by Him [lit. from Him]”

[al-Nisa’ 4:171]

They think, as the Christians do, that the word min (lit. from) implies being part of Him and that the Rooh (spirit) is a part of Allaah. In fact the word min here implies that this Spirit comes from Allaah, its starting point and origin is with Allaah, because He is its Creator and Controller.

Ibn Katheer (may Allaah have mercy on him) said:

The words in the verse and hadeeth, “a Spirit (Rooh) from Him” are like the verse (interpretation of the meaning):

“And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him”

[al-Jaathiyah 45:13]

“From Him” means that it is created by Him and comes from Him, not from Him in the sense of being part of Him, as the Christians say. Rather it is referring to the starting point of that soul, as in the first verse quoted. Mujaahid said that the phrase “And a Spirit from Him” means a Messenger from Him. Others said that it means love from Him, but the former is more correct, which is that he is a created being from a created soul, and the soul is mentioned in conjunction with Allaah by way of honouring, just as the she-camel and the House are mentioned in conjunction with Allaah in other verses (interpretation of the meaning):

“This she‑camel of Allaah is a sign unto you”

[al-A’raaf 7:73]

“and sanctify My House for those who circumambulate it”

[al-Hajj 22:26]

And it says in the saheeh hadeeth: “Enter upon my Lord in His House”; it is mentioned in conjunction with Allaah by way of honouring. All of this is of the same type and comes under one heading.

End quote from Tafseer Ibn Katheer, 1/784

Al-Aloosi (may Allaah have mercy on him) said: It is narrated that a skilled Christian doctor of al-Rasheed debated with ‘Ali ibn al-Husayn al-Waaqidi al-Marwazi one day and said to him: “In your Book there is something which indicates that ‘Eesa (peace be upon him) is part of Allaah,” and he recited this verse to him (interpretation of the meaning):

“The Messiah ‘Eesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allaah and His Word, (“Be!” — and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh) created by Him [lit. from Him]”

[al-Nisa’ 4:171]

Al-Waaqidi recited the verse (interpretation of the meaning):

“And has subjected to you all that is in the heavens and all that is in the earth; it is all as a favour and kindness from Him”

[al-Jaathiyah 45:13]

and said: Then that means that all things must also be a part of Him, exalted and glorified be He. The Christian ceased his arguments and became Muslim, and al-Rasheed rejoiced greatly.

And he said (may Allaah have mercy on him): The Christians have no proof for their claim to be honouring ‘Eesa (peace be upon him) with regard to the Spirit being mentioned in conjunction with God, because this is also mentioned with regard to things other than him. In the Gospel of Luke it says that Jesus said to his disciples:

“…how much more will your Father in heaven give the Holy Spirit to those who ask him”

Luke 11:13 (NIV)

In the Gospel of Matthew it says that John the Baptist was filled with the Holy Spirit when he was in his mother’s womb.

In the Old Testament it says that God said to Moses:

“Bring me seventy of Israel's elders … I will take of the Spirit that is on you and put the Spirit on them.”

Numbers 11:16-17 (NIV)

It also says concerning Joseph:

“So Pharaoh asked them, ‘Can we find anyone like this man, one in whom is the spirit of God?’”

Genesis 41:38 (NIV)

It also says in the Old Testament that the spirit of God descended upon Daniel… and there are other such verses.

End quote from Rooh al-Ma’aani, 6/25.

It says in the Gospel of Luke:

“and Elizabeth was filled with the Holy Spirit”

Luke 1:41 (NIV)

“Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him.

It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord's Christ [Messiah].

Moved by the Spirit, he went into the temple courts”

Luke 2:25-27 (NIV)

This clearly shows that the Spirit is an angel who brings revelation, and that ‘Eesa (peace be upon him), the “Lord’s Christ (i.e., Messiah)” is a servant of God. God is the One Who anointed him and made him the Christ or Messiah.

And Allaah knows best.

Islam Q&A

Bismillahir Rahmanir Raheem,

As-Salaamu 'Alaykum Wa Rahmatullahi Wa Barakatuh,

I apologise my not writing the footnotes, insha'Allah I will do as soon as I am able.

Br.al-Habeshi