How To Understand The Sifat of Allah

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How to understand the Sifat of Allah

As for the Names of Allah then they are not introduced without affirmation from the
Quran or Sunna, meaning they are divinely ordained Tawqifiyya

Imam AbulQasim al-Qushayri (d. !" A#$ said in his %uma al&'tiqad ((. $)

Also in his Sharh Asma Allah al&#usna ((. *+,$)

Suraaali Imran (3: 7):

He it is Who has revealed the Book to you; some of its verses are decisive
(muhkamat), they are the basis of the Book, and others are allegorical
(mutashabihat); then as for those in whose hearts there is perversity they follow the
part of it which is allegorical, seeking to mislead and seeking to give it (their own)
interpretation. but none knows its interpretation except Allah, and those who are
firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do
mind except those having understanding.

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What is Tafweed?

Tafweed means to consign the howness (kayfiyya) and meaning (mana) of an attribute
of Allah to the Almighty creator himself. This was the way of the vast majority of the
pious predecessors (alafus!alihin). ee the following work for many "uotes and
proofs#

http://archive.org/details/QawlAlTamamBiIthbatiTafweedMadhhabanLilSalafAlKiram

by Dr. Sayf al-Asri of Yemen

The ayats and ahadith on the ifat of Allah are from the $utashabihat (unclear verses).

Ibn Qudama admits Sifat of Allah are from the Mutashabihat in his
RawdatunNazir (p. 19)

loo:l>;all:la,8lo;la.ol:>,> ln.gaSlj.l_n.lo_>jg;:loj$l;>j
aa:ag>:l..,c;j_>.S;_>ga;jgj,;.al>lol:l.bga;o,l;:g.ala_nlln.o>_
o:l>;all:|alj.S_:g>gln_o|g;_8$llnlloo>_ala 8glj.l.,n.;ol
gj_loloa..al:gn.;,.jl;ol,ao:

Imam Zayn al-Din ibn Rajab al-Hanbali (d.736AH) says that the sifat (attributes) of Allah are from
the mutashabihat (ambiguous texts):
As for whatever the Prophet (sallallahu alaihiwasallam) has attributed to his Lord (mighty and
majestic is He), and whatever Allah (mighty and majestic is He) has attributed to Himself, then all
of these attributes are true and factual. Belief and affirmation of them is legally binding along
with their negation of any similarity/comparison (al-tamthil). Whoever has any difficulty in
terms of comprehending any of them and finds them obscure should say the statement said by
those whom Allah has praised for being firmly rooted in knowledge about the ambiguous
verses (al-mutashabih), namely: We believe in it, all of it is from our Lord [Qur'an, 3:7], just as
the Prophet (sallallahu alaihiwasallam) has said in regards to the Quran: Whatever you are
ignorant of, then leave it to its knower. This was narrated by Imam Ahmad (ibn Hanbal), Imam al-
Nasai, and others besides them. One should not pretend to have knowledge of what they do not
know, for destruction is feared upon them for doing so.
[ibn Rajab al-Hanbali, Ikhtiyar al-Ula fi Sharh Hadith Ikhtisam al-Mala' al-A'la, ed. Maktaba Dar
al-Aqsa 2008, pg. 40-41]

Imam Malik (d. 179 AH) and the Sifat:

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Imam Bayhaqi (d. 45 !") narrates the f#ll#win$:

%rom &bn 'ahb# ('e were with $alik when a man asked him# ) Abu *Abd Allah+
(The $erciful is established over the Throne( (,-#.)# how is /is establishment0 $alik
lowered his head and began to sweat profusely. Then he lifted up his head and said#
(The $erciful is established over the Throne( just as /e described /imself. )ne
cannot ask (how.( (/ow( does not apply to /im. And you are an evil man1 a man of
innovation. Take him out+ The man was led out.( (2arrated by al34ayha"i with a sound
chain in al3Asma5 wa al3ifat (,#6-736-. 89::)1 al3;hahabi in the iyar (<#7=:)1 and &bn
/ajar in %ath al34ari (=>.> ed. =6#7-:37-<? =>9> ed. =6#.-=).)

&mam &bn Abi@ayd al3Aayrawani al3$aliki (b. 6=- ! d. 69: A/) mentioned in his Bitab
al3Cami1 translated into Dnglish by Abdasamad Elarke under the title# FA $adinan Giew
on the unnah1 courtesy1 wisdom1 battles and historyH (Taha publishers1 Iondon1 =>>>1
p. 6-)#

omeone said1 'hat about one who narrates the hadith1 Allah created Adam on his
form1 and that Allah will unveil /is shank on the ;ay of Jesurrection1 and that /e
will put /is hand into Cahannam and bring out whomever /e wills out of it1 and /e
($alik) rejected them strenuously1 and forbade anyone to narrate them. omeone said1
&bn &jlan has narrated it. /e said1 /e was not one of the people of fi"h. $alik did not
reject the hadith of descent nor the hadith of laughter. omeone said1 'hat about the
hadith that the Throne shook because of the death of ad0 /e said1 &t should not be
narrated1 and what call has a man to narrate that when he sees what danger it contains0H

Imam Ahmed Ibn Hanbal (d. 241 AH) on BilakayfwalaMana

Ibn Batta (d. 387 AH) in al-Ibana al-Kubra (p. 466)

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Abu Yala (d. 458 AH) in his Ibtal al-Tawilat (145)

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O;;alo. : .l;8:l;.o: _.noVga,SV !
,:la;.:lSo|a>olag,lnlllga_ll8lo:oln:.l.ol.,a_:V >,> ."

cVj.Vlb;| 1 / 45
Al-Khallal (d. 311 AH)

.c UV> "
,ll:|g:_
,ll:l,:rloal|l,llS_.,ln:gSl;.ll:|:_.,.l.jl>Vl.nl;cl;.a
143/1 l;l.>l:la;b) " _.noVga,SVl;8:l;.o: : Ula8?;alogoan .)

The /anbali &mam Ahmad ibn $uhammad al3Bhallal1 who died in /ijra year 6==1 and
who took his fi"h from &mam Ahmads students1 relates in his book al-Sunna through his
chain of narrators from /anbal ibn &sha" al3haybani1 the son of the brother of Ahmad
ibn /anbals father1 that
&mam Ahmad was asked about the hadiths mentioning (Allahs descending1( (seeing
Allah1( and (placing /is foot on hell(? and the like1 and Ahmad replied# %We &elie'e in
them and (#nsider them true) with#ut *h#w+ and with#ut *meanin$+ (&i la ,ayfawa
la ma*na).%

Imam !hmad and I&n -udama (d. ./0 !") #n Tafweed as qu#ted in the latters
al12uma al1I+tiqad!

All what is mentioned in the Qur'an or is authentically reported upon "the Chosen One" (al-
Mustafa) - 'alayhis-salam - from among the attributes of al-ahman! it is incumbent "upon
us#$

to belie%e in "that report#

to recei%e it with submission and acceptance

and to forsa&e resisting it by (i) re'ection! (ii) allegorically interpretation (at-ta'wil! or by
resembling (at-tashbih) or li&ening (at-tamthil) "the attribute to that of (is creation#)

*hate%er of "these reports that we find# difficult "to comprehend# it is re+uired to affirm its
wording and to forsa&e del%ing into its meaning) *e "rather# entrust
&nowledge of its reality to (e who has spo&en it and we place the
responsibility "of our faith in it# upon he who transmitted it) ,hereby
following the way of those firmly grounded in &nowledge whom Allah has praised in (is Clear
-cripture by (is statement - subhanahuwata'ala! "And those firmly rooted in &nowledge say!
.*e belie%e in it/ all is from our 0ord)"' (1$2) *hile (e has said in condemnation of those who
see& the interpretation (at-ta'wil) of the ambiguous (mutashabih) of (is re%elation$ "As for
those in whose hearts is swer%ing! they follow the ambiguous part! desiring dissension! and
desiring its interpretation/ and none &nows its interpretation! sa%e only Allah)" -o (e made
see&ing its interpretation an indication of per%ersity "of the heart# and (e lin&ed it in its
condemnation with see&ing dissension (fitna)) (e then %eiled them from that which they
sought and (e cut off their hope "of e%er reaching that# by (is statement - subhanahu! "And
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none &nows its interpretation! sa%e only Allah)"

Imam Abu `Abdullah Ahmad b. Muhammad b.Hanbal - may Allah be pleased with him -
has said regarding the 3rophet's statements - sallallahu 'alayhiwasallam- that Allah descends
to the lowest hea%en! that Allah will be seen on the day of esurrection! and what resembles
such statements) "*e ha%e faith and belie%e in them without how or
meaning) *e do not re'ect any of "these reports#) *e &now that what the
Messenger came with is the truth) *e do not re'ect what the Messenger of Allah - sallallahu
'alayhiwasallam - has brought) 4or do we describe Allah with more than what (e has described
(imself without "ascribing to (im# a limit or an end) '0i&e (im there is naught) And (e is the
All-hearing! the All-seeing)' (56$7 7)) *e say as (e has said and we describe (im as (e has
described (imself) *e do not transgress that) ,he descriptions of men do not reach (im) *e
belie%e in the whole of the Qur'an - its definiti%e (mu&ham) and its e+ui%ocal (mutashabih))
*e do not separate from (im any of (is attributes due to the protests of anyone) *e do not
transgress the Qur'an and the hadith) 4or do we &now the reality of "these attributes# e8cept
by belie%ing the Messenger - sallallahu .alayhiwasallam - and affirming the Qur'an)"

Imam Ibn Qudama inDhamm at-Ta'wil on Tafwid:

. .

_-'- '-~ - ;)--- '-- -
;)--- -= ~-~- ~--; : --,--; -'-' - ~-- ')- ~~; -- -'-~'; _-'- '-~- '--(
'-- ')- J-;'- V; ,-~-- V; ')- ,;'=- V; ')-- -- V; ')--- --'-, ,-- Q- -;~ '~- _-- ;'
=-- '-~ V; Q--;-=-- '-~- --~- V; ','= ~-'=- Q--- ')--- ;-; -'= '-- ';,-' J-
')- ;----- _-! ''--; ')--'- _-! .

;)~- J'-; ) : --- -= -'~- Q- 4-- ;,-; : -'= '--; -,- _-- Q- -'= '-- ~--'
;-~; --- _-~ J;~ -,- _-- J;~ Q- ) .

-;--- ;- '-- ;--~- ''-- ---= ;--- ;-; -;--~- --~ - 4~ V _-'~ ')- ;----- ' ;---;
Q- ;-=; ;)-;' ~-; ~-= ~;-;-; _'--( Q~=- '~- ;)~- _~;; J;V; ,=7 4-- -=';
_-'- '--=- ' ;=,-; ;)---; ;)---~ ;)- ;---; ;)--,= Q- J;--; ;)- ,;'=-- ;)- --- Q--
-;--~ -- _-,=- 4;-~; -;--- '- '-- -

"The Madhab of the Salaf is to have Iman in the Attributes of Allah Taala and His Names, with
which He described Himself in the Quran and Sunnah without adding to it, and removing from it,
and not eceeding the bounds of it, without giving e!lanation, or a tawil that o!!oses its dhahir,
without resemblence to the attributes of the creation or the "ualities of #things$ brought into
eistance% &ather, the' !assed them on #narrated them$ as the' came and relegated the (nowledge
of them to the )ne who s!o(e them #Allah$ and the meaning of them to the )ne that said them%"

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And some said it was related from Imam Shafii* "I believe in Allah and what has come about Allah
according to the intent of Allah. and what has come from the Rasool of Allah according to the
intention of Rasool Allah [sallallahu alayhiwassallam]

And the' #the Salaf$ (new that the )ne who s!o(e them #Allah$ was truthful without doubt, so the'
believed Him% And the' did not (now the real meaning #Ha"i"ahMa+naha$ of them #the attributes$
so the' were silent about what the' did not (now% The later and the earlier ones held on to this, and
the later ones were the inheritors of the earlier ones in following of ecellence and (ee!ing "uiet
where the earl' ones (e!t "uiet% And warned from eceeding their bounds and diverging from their
!ath and e!lained for them their !ath and their doctrinal !ositions and we a!!eal to Allah that he
ma(es us from the ones who followed them in e!laining what the' e!lained and following the
!ath that the' followed"

&n the book entitled# (%undamentals of the alafee $ethodology# An &slaamic $anual for
Jeform( ascribed to the late 2asir al3Albani with numerous footnotes.

)n p. .< of this work1 there is a long footnote which affirms a fact known to us for some
time now1 that &bn Audama al3$a"disi al3/anbali1 affirmed1 like many of the
Asha5iraK$aturidiyya1 that Tafweed of the $eaning of the Attributes of Allah was /is 'ay
in A"eeda. & have highlighted the crucial points and the names of those who attacked him in
denying that this was the way of the alaf+

Imam al13haha&i (d. 74 !") #n Tafweed al


3haha&i (d. 74 !") #n Tafweed al14a+na:
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He mentioned in his Siyaralam an-Nubala (8/105):

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ol_8_ l
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Meaning:

"Our saying in this and what falls under it is: ubmission to the te!t" #assing
it on as it came and consigning the $nowledge of its meaning
%tafwidhma&nahu' to its acrosanct and (ruthful ayer.

)e also said in his iyara*lam an+,ubala %-./012':

" #
%&'
* +

Meaning: 3As for the alaf %three earliest 4uslim generations'" then they did
not delve into inter#retation %of the Attributes'" but rather they believed,
refrained, and consigned the knowledge of that to Allahand His
Messenger (sallallahu alaihiwasallam)."

Other quotes on Tafweed:

Ibn Ha"ar (d. 85# AH) in Hadi us-Sari $%a&e 1'() states!

J~V - -,-~-- -;; _-'- -! --- ;----- -'~--- Q- ; Q,- _-- ;-~ -;-

*hile defining certain words used in -ahih Al-9u&hari! :bn (a'ar says$

;,he statement istawaalalarshi is from the mutashabih (unclear %erses) whose
&nowledge is consigned (yufawwadu from tafwid) to Allah the Almighty
although by principle its manifestation has already occurred)<

Ibn Hajar on the Hadith of Descent (nuzul)

The hadith of descent from Sahih Al!u"hari$

Abdullah bin Maslamah narrates from Mali& from :bn -hihab from Abu -alamah and
Abdullah Algharr both of whom narrate from Abu (uraira that$

,he Messenger of Allah = sallallahu alaihiwasallam - said$

;Our 0ord! the 9lessed! the -uperior! descends e%ery night to the nearest (ea%en
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when the last third of the night remains! saying$ >:s there anyone to in%o&e Me! so
that : may respond to in%ocation? :s there anyone to as& Me! so that : may grant him
his re+uest? :s there anyone see&ing My forgi%eness! so that : may forgi%e him?@<

I&n "a5ar+s (#mments fr#m 6athul Bari

,hose who assert direction for Allah ha%e used this hadith as proof that (e is in the
direction of abo%e-ness (uluww)) ,he %ast ma'ority of the scholars re'ect this! because
saying such leads to establishing boundaries for (im and Allah is e8alted abo%e that)

And so there is disagreement regarding the meaning of '4uAul' upon the "following#
sayings (i)e) of the scholars)$
-o from them are those who hold that that it is upon its ,haahir (apparent) and
its(a+ee+i (realBliteral) meaning! and they are the Mushabbihah (those who
ma&e tashbeeh which is to li&en Allah to his creation)! e8alted is Allah from
their sayings)
-ome re'ect the %alidity of the ahadith cited in that chapter altogether) ,hese
are the Khawarij and the Mu<tazila and this %iew is highly contentious) *hat is
strange is that they interpret figurati%ely what is related to this in the Qur'an!
but they re'ect what is in the ahadith either out of ignorance or out of
obstinacy)
-ome ha%e ta&en them as they ha%e come! belie%ing in them without
specificity! declaring Allah to be transcendent abo%e modality (kayfiyya) and
li&eness to creation (tashbih)$ these are the %ast ma'ority of the Salaf) ,hat
position is reported by Al-9ayha+i and others from the four :mams! -ufyan ibn
;Cyayna! -ufyanAth-,hawri! (ammad ibn -alama! (ammad ibn Dayd! Al-
AwAa<i! Al-0ayth! and others)
-ome interpreted them in a way that befits the linguistic usage of the Arabs)
-ome ha%e o%er-interpreted them to the point that they almost tampered with
the te8t (tahrif))
-ome ha%e made a difference between a &ind of interpretation that is li&ely and
current in the linguistic usage of the Arabs! and another &ind which is far-
fetched and archaic! interpreting in the former case and committin# the
meanin# to Allah in the latter) ":)e) if the Arabic e+ui%alent is sensible and
befitting to Allah<s ma'esty it would be accepted but if the Arabic usage opposes
the ma'esty of Allah then tafwid is practised#) ,his is reported from Mali&! and
among the later scholars (muta;akhkhirun) it is asserted decisi%ely by :bn Ea+i+
al-;:d)

Al!a$ha%i (d. &'( AH) said$ >,he safest method is to belie%e in them without
modality! and to maintain concerning what is meant e8cept if the e8planation is
con%eyed from the 3rophet himself! in which case it is followed)@ ,he proof for this is
the agreement of the scholars that the specific interpretation is not obligatory! and
that therefore the commitment of meaning to Allah (tafwid) is the safest option)

As-Suyuti (d. 911 AH) on tafweed

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;l.S,a,bg,al.jVV>olo$Vl8 " OI_alogln,a:la:$ , - 2 . 6

clal:ljl;la.ol.o ...
ln.ll|l.o_oll.nojga:.l;:loj$lln.j>Vgalalo.o..aVgo>
l.a,a>.nl.j_..nol_aa:V . " .

As-Suyuti wrote in Al-Itqan fi Ulum al-Quran:

From the Mutashabihat is the Ayats on the Sifat....And the majority of the AhlusSunnah, which
includes the Salaf and the people of hadith, have opined that such verses should be believed in but their
meanings should be consigned to Allah, and we do not interpret them in such a way that negates their
reality.

As-Su*uti as +uoted b* I,a, Ibn al-I,ad al-Hanbali in Shadharatudh-hahab
$.olu,e 8/ %a&e 10) said!

'-~- ~--'=' ;- * J=- ;' -~- V;
- ;=- V'--V * J;'- -~- ~--=-
;-'~ ;--- ! * J;;--')---- '--

Consign (the meaning) of the ahadith of attributes (to Allah)
And do not li&en them to the creation nor negate them
:f all other pursuits ha%e past e8cept embar&ing upon
,he sol%ing this problem! only then search for an interpretation
':ndeed the one who consigns (its meaning to Allah) is sa%ed
From the burden of the one who interprets figurati%ely<

Imam al-Marii Al-Karmi al-Hanbali (d. 1033 AH) said in his Aqawil
al-Thiqat (pp. 118):

al,-armi* and from those unclear verses .mutashaabih/* al+Istiwa, from his s!eech, Most
High* "Al,&ahman istiwa above the arsh", and also* "He then did istiwa on the arsh"
.surah a+raf*01/, and it .istiwa/ is mentioned in the Quran in seven different verses%

As for the salaf, then the' .surel'/ did not s!ea( about it one bit, in (ee!ing with their
custom in dealing with those unclear verses of the Quran , not delving into it, .as well as/
consigning (nowledge of it to Allah, most High, while still believing in it%

What is Ta+wil?

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As for Tawil ! it has , meanings# a) Tafsir (as used in the title of Tafsir al3Tabari) and b)
%igurativeKmetaphorical interpretation. ome from Ashaira did make Ta+wiltafsili
(detailed ta+wil) of the narrations on the ifat with evidence from either the sayings of
the alaf or Arabic language. As for the alaf then generally some of them did perform
Ta+wilI5mali (n#n1s7e(ifi( ta+wil). This does not lead to negation of the ifat if
established principles and methodology is utiliLed. DMamples of Tawil can be found in
Tafsir al3Tabari and in %ath al34ari of &bn /ajar al3As"alani.

Ibn Abbas on using Arabic language to make Tawil:

&n the Mustadra! of al3/akim (,K7>>3.-- of the /yderabad edition)#

_,>,>llnS.ao - g;la,.loSl>ll;n.;o>oolo$ .
q:l.l>o - _,aa.l;l.S - 68 - la.Og:oga_,aa:

/
;l;cl.:>.goVl,>,.;,nal.:>.q:l;ao>o.;.,a>l.:>._;.nlj_S_g;l.:>
_l;n.;l.c.o_Sn.c.j_.;ola;:.Ol;ol: - lo.nln.ll, - :
ga.nl.a: - _>_c - : } @la.naaS,ogj { ] la : 42 .[
Ul8 : u_nl:gj:|8._nal,agn.;la:I_al.orqaoS,ln,a>o| .
_claVgao.noalo :
@l.cVl;_Soga.aa8l;_a:|8l.c_;
@la.cl.;;_>l.ol8 .
.oag;_Sogj 0_l;n.;Vl8

,a.j_>.ao.,>l.a|;gnao.;l.nj_.j>.og.l.a$l>,>.j>
ggo .

&n the above "uote from the Mustadra! of al-"a!im1 the Tawil from ibn Abbas on the
Aur5anic verse in urah al3Aalam (:9#7,) mentions#
_l;n.;Vl8 0 oag;_Sogj .
$eaning# FThis is a ;ay of distress and direnessH
Summarized translation of the above:
"Ibn Abbas said when he was asked about Allahs saying On the day the Saaq shall be uncovered
(68:42): If you find something from the Quran to be obscure, seek its
meaning from poetry; verily poetry is the register (diwan) of the Arabs.
Have you not heard the poets saying: Your people have opened the way of sword-blows upon the
necks, And war or battle rose on every leg (i.e. it was impossible to flee). Then he said: This is a
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day of affliction and violence. Thus the meaning of verse 68:42 is: On the day when affliction
befalls them in earnest."

&n the #al!his al-Mustadra!,
=
&mam al3;hahabi agreed with al /akim and said that the
narration is# ahih (rigorously authentic)+

&n his Sunan al-$ubra1 al34ayha"i recorded the following#

] 20913 [
! "# $% &' "( )
)* + ,- ' ,!##

I&n !&&as said:

8If #ne #f y#u re(ites anythin$ fr#m the -ur+an and d#es n#t a(hie'e what its
Tafsir is then if the need arises sti(, t# what is in 7#etry) f#r it is the re$ister #f
the !ra&s (3iwan al1!ra&)) this is Sahihmawquf.9

An eMample of Tawil from ahih al34ukhari (,# .-=)#

Narrated Aisha (ra):

Some of the wives of the -ro(het as.ed him, /0ho amongst us will 1e the first to
follow you (i.e. die after you$2/ #e said, /0hoever has the longest hand./ So they
started measuring their hands with a stic. and Sauda3shand turned out to 1e the
longest. (0hen 4aina1 1int 5ahsh died first of all in the cali(hate of 67mar$, we came
to .now that the long hand was a symbol of practicing charity, so she was the
first to follow the -ro(het and she used to love to (ractice charity. (Sauda died later in
the cali(hate of 8uawiya$.

As for Tawil1 &mam al 2awawi said in his intro to al3$ajmu harh al3$uhadhhab#

",he most well-&nown of the school of the theologians (muta&allimin) says that the di%ine
attributes are interpreted figurati%ely according to what befits them) Others say that they are
not interpreted but that one refrains from spea&ing concerning their meaning! and defers its
actual &nowledge (yuwa&&ilu .ilmaha) to Allah! all the while holding the belief that Allah is
transcendent abo%e all things and that the attributes of the created are negated concerning
(im! so that it said! for e8ample$ *e belie%e that the Merciful is established o%er the ,hrone!
and we do not &now the reality of the meaning of this nor what is meant by it (la

1
See vol. ,Kp. .--
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na.lamuha+i+atami.nadhali&awa al-muradabihi)! while we do belie%e that ",here is nothing
li&e (im whatsoe%er" (56$77) and that (e is e8alted far abo%e the most ele%ated of created
things) ,hat is the way of the -alaf or at least their %ast ma'ority! and it is the safest because
one is not re+uired to probe into such matters) ,herefore! if he belie%es in Allah's
transcendence there is no need for him to probe this nor to thin& about what is neither
obligatory nor e%en needed to &now) (owe%er! if there is a need for interpretation (ta'wil) in
order to refute inno%ators and their li&e! then they (the -alaf) went ahead and applied
interpretation) ,his is the correct understanding of what has reached us from the scholars
concerning this sub'ect! and Allah &nows best)"

TAWIL OF KURSI MEANIN ILM (KNOWLEDGE):

&ndeed1 the mass circulated Dnglish translation of ahih al34ukhari by $uhsin Bhan has
with deliberate intent left this passage untranslated from &bn Cubayr+ &t may be that
$uhsin Bhan who is from the same sect as al3Casim and al3Ashanti did not want the
non3Arabic readers to know this1 for it may be at odds with his school of creed. $ore
so1 al3Ashanti1 who denied the claims that his sect never tampered with classical teMts
needs to inform his readers why one from his sect left this out1 and why al3Casim missed
this narration from ahih al34ukhari as well.

The investigative reader may look at this incomplete Dnglish edition1 specifically1 volume
:1 page 771 chapter 771 and on the bottom right hand side (last line) one may clearly see
that the Arabic teMt mentioned#

12 3'45 6" 0
7'3
Meaning: Ibn Jubayr said: His Kursi is His Knowledge.
Actual page (6/44 wit! Ibn Jubayrs interpretation wit! "issing #nglis!
translation:

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Imam al-Tahawi said:

69. /e is beyond having limits placed on /im1 or being restricted1 or having parts or
limbs. 2or is /e contained by the siM directions as all created things are.

$eaning# /ere al3Tahawi negated Allah from a specific limit and boundary. &mam Abu
/anifa is ascribed with saying the following in his 'asiyya#

>*e assert that Allah established (imself o%er the throne without (is need (hG'a) nor
settlement (isti+rGr) upon it! for (e it is *ho preser%es the ,hrone and other than it
without needing any of them)@ Abu (anifa! *asiyya al-:mam al-A;AamilaAbi ;Amr ;Cthman al-
9atti (p) 7H))

Imam Ali Al-Qari said in Mirqat al-Mafatih which is his Sharh on Mishkat al Masabih (1892 ed.
2:137 = 1994 ed. 3:300):
A whole group of them the earl! Muslims", as well as later scholars, said that
whoever believes Allahuta#ala to be in a particular ph!sical direction is an
unbeliever, as al$%&ra'i has e(plicitl! stated, sa!ing that this was the position of
Abu Hanifa, Malik, al$)hafi%i, al$Ash%ari, and &bn" al$*a'illani.+
Al$,ari reiterates this fatwa in )harh al$-i'h al$Akbar (./01 2&lmi!!a ed. p. 34) and
)harh 2A!n al$#&lm (./0/ ed. .561). ()ee5 -ootnote 7168 on p. 836 of the translation
of &bn 9ahbal#s :he ;efutation of Him <ho Attributes =irection to Allah+ b! =r. >.
-. Haddad, A'sa ?ublications, *irmingham, @A, 8BB0.)

The /anbali1 &bn 4atta al3Nkhbari (d. 69< A/) said in his al3&bana al3Bubra (no. ,:,7)
with his sanad back to ibn /anbal saying#

F/e is upon the Throne without limit# 'ahuwaalalArshibila3hadd.H

1ow listen to what I,a, Ah,ed ibn Hanbal has been ascribed with saying by al-
9ayha+i in his Mana%ib al-&mam Ahmed when the latter +uoted the head of the (anabila
in 9aghdad! AbulFadl al-,amimi as saying$

>Ahmed rebu&ed whoe%er attributed a body to Allah) 4ames are ta&en from the
Ei%ine 0aw and from language) ,he linguists us that name (i)e) >body@) for something
possessing length! width! density! comple8ity! image! and composition) Allah Most
I8alted is completely free of all that and nothing was reported in the Ei%ine 0aw to
that effect! so it is false)@

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)*)+ (,le-ation):

Al-,abari said! in his commentary on the %erse (,hen turned (e
(thummaistawG) to the hea%en! and fashioned it as se%en hea%ens) (6$6J)$

,he meaning of istiwG< in this %erse is height (;uluw) and ele%ation))) but if one
claims that this means displacement for Allah! tell him$ (e is high and ele%ated
o%er the hea%en with the height of so%ereignty and power! not the height of
displacement and mo%ement to and fro)

&bn /ajar states in %ath al3bari#

=' , .,=---' _--' += - ,'''- -- ` ,'''- --,, ` ' - _'= .'=- .--' ,'' -+= , - ', `
''' --- - ='-' =' += - = .= '-'= -- .- ='=' - ' ' =' -- -, ' ''--' ''

The fact that the two directions of (above( O5uluwP and (below( are inapplicable and
impossible for Allah does not preclude /is being described with the attribute of
elevation (*uluw)1 for such description is only from the standpoint of the meaning of
elevation1 not that of sensory perception. And this is stated in the case of /is attributes
of al3*Aali and al3*Ali and al3$uta5ali and not the opposites of these and his knowledge
encompasses everything1 ALLawaCal.

Ohttp#KKwww.al3eman.comKhadeethKviewchp.asp...=,QE&;R6-=P

:lsewhere I&n "a5ar says:

" " ! " #$ % & !' () * % +
%*, *# + -$ ./$ $ (0 & / +1

Al3Birmani said# (The outward meaning OdhahirahuP of the saying# (/e 'ho is in the
heaven( (man fi al3sama5) is not meant. Allah is transcendent above immanence and
place. /owever1 because the direction of aboveness Ojiha al3uluwP is nobler than any
other direction1 Allah linked it to /im to indicate the loftiness of the Dssence and the
Attributes.

Ohttp#KKwww.al3eman.comKhadeethKviewchp.asp...=,QE&;R::-P

P a g e | 16

10 2( - 3 04 51 " " 0 " -+ " 2 6 78 9 6 :+8
; <#) 9 =# 6 9 > =# ;8 * ? @1 -+

;...<

A$ + B A$ " @1 5 " () *C DE -+ () :+ " 42E
#; 6 F1 ># 9 %-14 " -$ 0 , +1 :(, ( (+ ? 4 ()
!# *C %!& =# " %B 5 ?+; ( @ ( (+ ? 4 ()
:+ " ( 4 , %8 G

4ayha"i mentioned Abu 4akr al3;abi5s saying that the Arabs use (in( (fi) in place of
(over1( as in Allah5s saying# (Joam over (fi) the earth( and (& shall crucify you over (fi)
the trunks of the palm3trees.( Iikewise1 ;ab*i says1 (&n the heaven( means ()ver the
Throne above the heaven1 as stated in the sound reports

O...P

&mam al3Aurtubi in his tafsir of <#.7#

.# / ,!(# ,!0
1
# 2 ,!3 4!
1
# 5 , + , 6
, 789
1
# ,( :, ,
;
(!'
1
# ( , < =8.

& say# the FelevationH (uluww) of Sod $ost /igh and /is Fbeing raised highH (irtifT) is an eMpression
of the eMaltedness (uluww) of /is Slory (majd)1 /is Attributes1 and /is overeignty? meaning1 there is
none that is above /im or vies with him in /is $ajesty1 nor is there anyone who shares with /im /is
/ighness (uluww)? rather1 /e is the $ost /igh without any "ualification1 may /e be most praised.

Imam al1=awawiin his book Jaudah al3Talibin "uotes a fatwa (encyclical) of al3$utawallis#

F'hoever believes that the world is eternal1 or that the $aker is originated1 or has an originated
attribute (huduth al3ani)1 or denies any attribute of the Dternal which the ulama agree is an attribute
(that is1 on which there is consensusUijma)1 or believes that /e is in contact with or separate from /is
creation or anything in it (al3ittisalwaalinfisal)1 he is an unbeliever.H

A /adith in ahih $uslim states#

uhail reported that Abu alih used to command us (in these words)# 'hen any one of
you intends to go to sleep1 he should lie on the bed on his right side and then say#( )
Allah. the Iord of the /eavens and the Iord of the Darth and Iord of the $agnificent
Throne1 our Iord1 and the Iord of everything1 the plitter of the grain of corn and the
P a g e | 17

dates tone (or fruit kernal)1 the Jevealer of Torah and &njil (4ible) and Eriterion (the
/oly Aur5an)1 & seek refuge in Thee from the evil of every3 thing Thou art to sieLe by the
forelock (Thou hast perfect control over it). ) Allah1 Thou art the %irst1 there is naught
before Thee1 and Thou art the Iast and there is naught after Thee1 and Thou art Dvident
and there is nothing above Thee1 and Thou art &nnermost and there is nothing beyond
Thee. Jemove the burden of debt from us and relieve us from want.( Abu alih used to
narrate it from Abu /uraira who narrated it from Allah5s Apostle (may peace be upon
him).

Imam al-Bayhaqi said in his book, Al-Asma was-Sifat, on page 400 [Kawthari edition]:

- - --' --' ,+ ' '--,' --' ' _''- - = '-' -- _'' -'-' -,-=' - =
-'
'- ,''- -' _-, ` ='-' '-`'- -' _-, '=' -' -,- _''- . '--'=-' - .---
,'= - _
'- --' .,-- -= '-' -- ' ' -_- =-- ,' ='-' --' -_- =, ,' '=' --'
'-
'- , ' -_- -- ` -_- , ,

"%%%% 2hat was mentioned towards the end of the hadith is an indication of den'ing
Allah has a !lace and den'ing the slave is ali(e to Allah, wherever he was, in
!roimit' or remoteness% Allah, the 3alted, is adh,4hahir,,hence, it is valid to
(now about Him b' !roofs% Allah is al,5atin,,hence, it is invalid that He would be in
a !lace%"

He also said:

"Some of our com!anions used as a !roof to refute the !lace to Allah the sa'ing of
the 6ro!het, sallallahu +ala'hiwasallam * +7ou are adh,4hahir and there is nothing
above 7ou, and 7ou are al,5atin and there is nothing underneath 7ou%+ Therefore, if
there is nothing above Him and nothing underneath Him, He is not in a !lace%"

Imam Ash-Shafi'i stated,

" '` -- _'= , '-' '= '- ` ' _''- -' - ,,-' ,'= ,=, ` '-' -'= .- ' '- ,
-'-- .,---' ` " ] . ,---' --'-' -'=-' ) 2 / 24 ]

(Gerily1 /e the eMalted was1 without makaan (station or place). /e created
$akaan and /e was upon /is attribute of eternality just as /e was before he
created makaan. &t is not permitted upon /im to change his essence or to change
in /is attributes.(

[It-Haf As-Sadah Al Muttaqin of Imam Murtdada al-Zabidi, 2/24]

Compiled by Abul Hasan Hussain Ahmed
December 2013/Muharram 1435 AH

How To Understand The Sifat of Allah

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