Questions : About The Names and Attributes of Allah ??

[Abdullah Ali al Hanafi]

Salamu Alaikum ,

brothers and sisters , i always wondered how Salafis/Atharis/Dhaahiris interpetate the following Attributes of Allah swt

(and is it correct to interpetate the names and attributes of Allah?)


following questions:

1.how do Salafis interpetate : the Face of Allah swt

(First Āyah:

“We feed you, for the Face of Allāh only. We wish for no reward nor thanks from you.” (76:9)

From Tafsīr Ibn Kathīr:

إِنمََّا نُطْعِمكُمْ لِوَجْهِ الله” أَيْ رَجَاء ثَوَاب الله وَرِضَاهُ

“We feed you seeking Allāh’s Face only” means seeking the reward of Allāh and His pleasure.

Second Āyah:

“Everything will perish, save His Face.” (28:88)


وَقَالَ مُجَاهِد وَالثَّوْرِيّ فِي قَوْله: “كُلّ شَيْء هَالِك إِلاَّ وَجْهه” أَيْ إِلاَّ مَا أُرِيدَ بِهِ وَجْهه
Mujāhid and Al-Thawrī said regarding His (swt) statement “Everything will perish save His Face” that everything will perish except the acts that are done for seeking His pleasure.

(http://seekingilm.com/archives/196)

From Tafsīr Al-Qurtubī:

قَالَ مُجَاهِد : مَعْنَاهُ إِلاَّ هُوَ
Mujāhid said it meant everything save Allāh will perish.
وَقَالَ الصَّادِق : دِينه
Al-Sādiq (Imam Ja’far) said that it meant everything except for his religion.

(so it seems that the scholars of the Salaf did interpetate the attributes of Allah?)


how do Salafis view this?



2.how do Salafis interpetate the hands of Allah?

3.how do Salafis interpetate the Feet of Allah swt?



i am not very knowledgeable when it comes to this topic and i would like to know the Salafi stance towards this topic , mayby some brothers/sisters can clarify this topic (recommend some books etc) share some Fatawa/Articles of the Scholars regarding interpetating the attributes of Allah swt

[Ibn Al Khattab]

I highly recommend reading the following:

Aqidatul Wasitiyah
http://abdurrahman.org/aqeeda/wasitiyah.html


Aqidatul Hamawiyah
http://abdurrahman.org/aqeeda/hamawiyyah.html


I also advise you to not rely on the English translations of anything and if you can, get the above books in Arabic.

[Yasir]

wa’alaikum as-salaam,

There are threads upon threads discussing these topics at depth on the forum; run a search on the forum insha’Allah or refer to the Beliefs and Fundamentals (http://forums.islamicawakening.com/forumdisplay.php?f=15) sub-forum.

This is also a good place to start: http://forums.islamicawakening.com/showthread.php?t=1039

[Madarijas-Salikeen]

as-salaamu alaykum,

akhi abdullah our great imam abu hanifa rahimahullah has said that Allah has a face and hands in fiqh al akbar. He even rejected taking it figurtively. Also there are other text on the face of Allah.

[Abdullah Ali al Hanafi]

as-salaamu alaykum,

akhi abdullah our great imam abu hanifa rahimahullah has said that Allah has a face and hands in fiqh al akbar. He even rejected taking it figurtively. Also there are other text on the face of Allah.

i studied al Fiqh al Akbar , but when i read a few articles regarding the interpetations by other Scholars i became interested about this topic , and if we should interpetate or not? and how we should approach scholars that interpetate the attributes etc...

[Abdullah Ali al Hanafi]

I highly recommend reading the following:

Aqidatul Wasitiyah
http://abdurrahman.org/aqeeda/wasitiyah.html


Aqidatul Hamawiyah
http://abdurrahman.org/aqeeda/hamawiyyah.html


I also advise you to not rely on the English translations of anything and if you can, get the above books in Arabic.

JazakAllah khair Akhi ibn al Khattab , i read Aqeedahtul Wasitiyah partial i will read it ,

[waziri]

Asalamualaykum,


I have asked about this before here

http://forums.islamicawakening.com/showthread.php?t=6770&highlight=wajh



Im still not 100% on this because from what I know the jannah and jahanam are eternal are they not? Do we have to believe that they will come to an end? What is the correct belief?

please clarify AZ.


wasalam

[Ibn Al Khattab]

JazakAllah khair Akhi ibn al Khattab , i read Aqeedahtul Wasitiyah partial i will read it ,


Wa iyyakum.

Aqidatul Wasitiyyah is a book to be studied and read many times, not only once or partially. The same goes for Aqidatul Hamawiyyah and Aqidatut Tahawiyyah.

[Abdullah Ali al Hanafi]

Wa iyyakum.

Aqidatul Wasitiyyah is a book to be studied and read many times, not only once or partially. The same goes for Aqidatul Hamawiyyah and Aqidatut Tahawiyyah.

i understand yes , i will study them , but still it seems some scholars of the past use to interpetate the attributes , so if anyone could explain this and why they did it , and where they based it on , and if it is allowed to interpetate the attributes etc etc..

[Ibn Al Khattab]

Concerning your interest in the interpretation of the attributes of Allah.

The following is from Aqidatul Hamawiyyah:




Chapter 7 : Some Sayings of the Salaf Concerning Allaah's Attributes

7.1 "LEAVE THEM ALONE AS THEY WERE REPORTED, WITHOUT [RELATING] HOW"
- Related from Makhool, az-Zuhree, Maalik bin Anas, Sufyaan ath-Thawree, al-Layth bin Sa'd and al-Awzaa'ee.

7.1.1 IT REFUTES THE PEOPLE OF TA'TEEL.
i.e. the part saying "Leave them alone as they were reported"

7.1.2 IT REFUTES THE PEOPLE OF TASHBEEH
i.e. the part saying "without [relating] how"

7.1.3 IT PROVES THAT THE SALAF DID CONFIRM THE CORRECT MEANINGS BEFITTING ALLAAH
For the texts dealing with the Attributes, from two angles:

7.1.3.1 The Part Saying "Leave them Alone as they were Reported" Means: to leave alone the meanings.
- And if they believed there was no meaning to the words, they would have said: "Leave the words alone and don't delve into the meaning"

7.1.3.2 The Part Saying "Without [relating] How" clearly shows affirmation of the real meaning.
- Otherwise they would not need to deny asking or relating how.

7.2 "WE BELIEVE IN THEM AND AFFIRM THEM, WITHOUT [RELATING] HOW AND WITHOUT MEANING"

-Related by al Imaam Ahmad concerning the hadeeth of Allaah's descending and the like.

7.2.1 SO WHAT IS THE MEANING OF THE PART: "WITHOUT HOW?"

There is a "how" concerning Allaah - but it is unknown to us.
It can only be known by way of:
- Seeing directly or
- A report of someone truthful
- And none of these exist concerning how Allaah's Attributes are.

7.2.2 SO THE MEANING OF "WITHOUT HOW" IS "WITHOUT RELATING HOW"

- And it does not mean to deny any "how" for Allaah's Attributes, for that would be pure Ta'teel.
- So what's the meaning of the part "without meaning"?
- Ahmad is talking about the twisted meanings of the people of Ta'teel who adopted non-apparent meanings. This is also shown by what Ibn Taymeeyah says: "All the scholars ... are agreed upon having Faith in ... without giving explanation..." He means the explanation of the people of Ta'teel.
- Hence the word "meaning" or "explanation" is of two kinds:

7.2.2.1 The Acceptable Meaning/Explanation - which the Companions and their followers were upon i.e. the most apparent meanings which befit Allaah's Greatness.

7.2.2.2 The Unacceptable Meaning/Explanation - which the Companions and their followers were not upon.




Concerning the face, hands and speech of Allah.

The following is taken from Aqidatul Hamawiyyah:



Chapter 14 : Affirmation of Face (al-Wajh) for Allaah

14.1 ALLAAH HAS A REAL FACE BEFITTING HIS MAJESTY

14.1.1 QUR'AAN (55):27

14.1.2 HADEETH:

Du'aa in the Prophet's Prayer Described (Eng.) P87- 88 reported by an- Nasaa-ee: "I ask you for the joy of looking at your Face..."
It's an Attribute that pertains to His Self.

14.2 IT'S NOT CORRECT TO DISTORT THE MEANING TO "REWARD"

- i.e. ath-Thawaab - for several reasons.

14.2.1 IT DIFFERS FROM WHAT IS APPARENT FROM THE TEXTS.

- So a proof is needed to use a non-apparent meaning. And no such proof exists.

14.2.2 THE "FACE" IS ATTRIBUTED TO ALLAAH.

So either it is:
(1) An Attribute of His, or
(2) It is not an Attribute but exists by itself - e.g. The House of Allaah.
So "reward" [ath-Thawaab] is a creation which is separate from Allaah.
And the Face is one of His Attributes.
So how can one be explained to mean the other?

14.2.3 THE "FACE" IS DESCRIBED SUCH THAT IT CAN NOT MEAN "REWARD"

- Hadeeth in Saheeh Muslim (Eng.): Vol.1:H343: "The splendour of His Face would burn any of the creation which His Sight extends to"

Chapter 15 : Concerning Affirmation of Two Hands (Yadaan) for Allaah

15.1 ALLAAH HAS TWO HANDS THAT BEFIT HIM.

- Both being from His Attributes that pertains to His Self being in a manner that befits Him.

15.1.1 QUR'AAN: (38):75

15.1.2 HADEETH:

al- Bukhaaree, (Eng.) Vol.9, H515; Muslim (Eng.) Vol. 2., H2179, "The Hand of Allaah is full and gives continuously."

15.2 IT DOES NOT MEAN "POWER" [AL- QOOWAH] OR "BLESSING" [AN- NI'MAH]

15.2.1 IT DIFFERS FROM WHAT IS APPARENT FROM THE TEXTS.

- And there's no proof for these figurative meanings.

15.2.2 THESE MEANINGS ARE IMPOSSIBLE IN THE LANGUAGE.

- As in Arabic, it's impossible to say that "Two Hands" means "Two Powers" or "Two Blessings".

15.2.3 POWER OR BLESSING IS NEVER FOUND IN THE DUAL FORM.

- While Hand is found as dual - i.e. the Two Hands of Allaah.
- So how can the former be meanings for the latter?

15.2.4 IF WE ASSUMED IT DID MEAN "POWER"

- Then referring to (38):75, it could then be correct to say that Iblees was also made by Allaah's Hands [i.e. Power, according to this false belief]. This is absurd!
- And Iblees would have argued against Allaah via this, as he would claim to be the same as Aadam - both being created by His "Power" - according to this false interpretation.

15.2.5 THE HANDS ARE DESCRIBED SUCH THAT THEY CAN ONLY BE HANDS.

- The texts have described a Palm for Allaah [al Kaff] and has affirmed Fingers [al- Asaabi'] and that His Hand Grasps [al Qabd] and Shakes [al Hazz]
- Hadeeth: al-Bukhaaree (Eng.) Vol. 9, H604; Muslim (Eng.) Vol. 4, H6699: "Allaah will grasp the heavens with His Hand and the earth with the other, then He will shake them ..."

Chapter 16 : Affirming Two Eyes (Aynain) for Allaah

16.1 ALLAAH HAS TWO EYES THAT BEFIT HIM.

- Ahl-us- Sunnah has agreed upon this - He Sees by them - them being real, not resembling the eyes of the creation.
- They are Attributes that pertain to His Self.

16.1.1 QUR'AAN (54):14

16.1.2 HADEETH:

Muslim Vol. 4, H7006: ""AND your Lord is not one-eyed"; and hadeeth quoted in 14.2.3

16.2 IT DOES NOT MEAN "KNOWLEDGE" OR "THE ABILITY TO SEE"

i.e. al 'Ilm or ar-Ru'yah, for several reasons.

16.2.1 IT DIFFERS FROM WHAT IS APPARENT FROM THE TEXTS.

- And there's no proof for these figurative meanings.
16.2.2 THE EYES ARE DESCRIBED SUCH THAT THEY CAN ONLY BE EYES.

- Refer to hadeeth quoted in 16.1.2

Chapter 17 : The Way in which the Two Eyes and Two Hands Have Been Mentioned in the Texts

17.1 IN THE SINGULAR FORM:

i.e. One Hand or One Eye.
- e.g. (67):1 and (20):39

17.2 IN THE PLURAL FORM

i.e. Hands and Eyes.
- e.g. (3):71; (54):14.

17.3 IN THE DUAL FORM

i.e. Two Hands and Two Eyes.
- e.g. (5):64 - and hadeeth in Mukhtasar-us-Sawaa'iq of Ibnul Qayyim: "When the slave stands in Prayer, he stands between the Two Eyes of ar- Rahmaan."

17.4 ALL THESE FORMS ARE NOT CONTRADICTORY.

17.4.1 THE SINGULAR COVERS THE DUAL AND PLURAL.

- As this is correct in the language.
[e.g. Man is singular but is used for all of 'mankind' (used in the generic sense)].

17.4.2 IF THE SMALLEST PLURAL IS TWO

- Then there's no contradiction between the dual and plural.

17.4.3 IF THE SMALLEST PLURAL IS THREE [THE USUAL DEFINITION]

- Then refer to (54):14 - "Our Eyes".
- In Arabic, the plural can be used to show honour and praise. Hence Allaah says "Our Eyes" instead of "My Eyes", to show this Honour for Himself.
- And "Eyes" is also plural - agreeing with the plural pronoun of "Our".
- Hence when the possessor of the attribute and the attribute itself are in the plural forms - then an even greater and more intense form of praise is implied.

[B]Chapter 18 : Concerning the Speech (Kalaam) of Allaah

18.1 THE BELIEF OF AHL-US-SUNNAH.

- They're agreed that He Speaks - this Attribute is real, being affirmed for Him in a manner that befits Him.
- He Speaks with letters [harf] and sound [sawt], however He chooses and however He chooses. His Speech contains words and meaning.
- His Speech is an Attribute that pertains to His Self - He's always had this Attribute.
- And His Speech is an Attribute that pertains to His Actions - it also occurs at specific, new instances.

18.1.1 PROOFS FROM THE BOOK

- (7):143 - His Speech is connected to His Will, occurring at new instances.
- (3):55 - His Speech contains letters as the spoken words have letters.
- (19):52 - His Speech contains sound as a call can only occur with sound.

18.1.2 PROOFS FROM THE SUNNAH.

- Hadeeth: "Allaah the Most High said: O Aadam, So he'll say: Labbayka wa Sa'dayka. So Allaah will call with a sound ..." [Bukhaaree: Book of Hajj and Muslim: Book of Eemaan - the last two hadeeth-s are similar].

18.2 THE BELIEFS OF THE INNOVATORS

The Karaameeyah - their saying is like that of Ahl- us- Sunnah, except they say: "It's something that newly occurred after not being there," to try to flee from occurrences which have no beginning.
The Kullaabeeyah - "It's a meaning that's established with Him, existing with Himself, like His Knowledge and Life, but is not connected to His Will. The letters and sounds are just an account which He created of the meaning which is with Him. It has four meanings - an order, a prohibition, a report and an inquiry."
The Ash'areeyah - like the saying of the Kullaabeeyah except they say that all the four meanings are one and the same. "So His speech has no categories, but consists of attributes. So the Tawrah, Injeel and the Qur'aan are exactly the same, except for the expression used." And the Ash'arees say the letters and sounds are just "an expression" of the Speech, as opposed to "an account".
The Saalimeeyah - "It's an attribute that exists with His Self, persisting with Him, as His Life and Knowledge does, but is not connected to His Will. It's words and sounds are combined - none precedes the other. Hence His Speech has always existed."
The Jahmeeyah and Mu'tazilah - "It's created and not one of His Attributes." Some deny the Speech completely. Others affirm but say it's created.
The Philosophers - Who basically say that His Speech is something imagined by the minds.
The Ittihaadeeyah - "All existence is one so all speech is His Speech."
All of these sayings contradict the Book, Sunnah and intellect.

18.3 THE QUR'AAN IS THE SPEECH OF ALLAAH

18.3.1 THE BELIEF OF AHL-US-SUNNAH.

- The Qur'aan is the Speech of Allaah, sent down and not created. It began from Him and will return to Him. He Spoke it - it being real - delivering it to Jibreel who brought it upon the heart of Muhammad (sallallaahu alayhi wasallam) .

- See (9):6; (38):29; (26):193-195.
- See hadeeth "Is there any man who will take me to his people, so that I may convey the Speech of my Lord" [Aboo Daawood and at-Tirmidhee].
- See hadeeth "When you take to your bed, say: O Allaah, I have submitted myself to You ..." [Muslim (Eng.) Vol 4., H6546].

18.3.2 THE SAYING OF THE SALAF.

- 'Amr bin Deenaar said: I have known the people for 60 years, and they've been saying that: "Allaah is the Creator and everything else is created except the Qur'aan which is His Speech being uncreated. It began from Him and will return to Him."
"It began from Him" - i.e. He Spoke it initially - refutes the Jahmees who say, "He created it in the form of something else."
"It will return to Him" - i.e. Only Allaah is to be described as speaking it. And it will raise up to Him, being removed from the hearts and mushaf-s when the people stop acting upon it. [as-Saheehah 1/127, No.86].

18.4 THE RECITATION OF THE QUR'AAN

- If what is meant is the servants act of reciting - then this is created.
- If what is meant is what is being recited - then this is the Qur'aan, the Speech of Allaah which is uncreated.
- Imaam Ahmad said: "Whoever says that his speech of the Qur'aan is created, meaning the Qur'aan [is created], then he's a Jahmee."

[Abdullah Ali al Hanafi]

Concerning your interest in the interpretation of the attributes of Allah.

The following is from Aqidatul Hamawiyyah:




Chapter 7 : Some Sayings of the Salaf Concerning Allaah's Attributes

7.1 "LEAVE THEM ALONE AS THEY WERE REPORTED, WITHOUT [RELATING] HOW"
- Related from Makhool, az-Zuhree, Maalik bin Anas, Sufyaan ath-Thawree, al-Layth bin Sa'd and al-Awzaa'ee.

7.1.1 IT REFUTES THE PEOPLE OF TA'TEEL.
i.e. the part saying "Leave them alone as they were reported"

7.1.2 IT REFUTES THE PEOPLE OF TASHBEEH
i.e. the part saying "without [relating] how"

7.1.3 IT PROVES THAT THE SALAF DID CONFIRM THE CORRECT MEANINGS BEFITTING ALLAAH
For the texts dealing with the Attributes, from two angles:

7.1.3.1 The Part Saying "Leave them Alone as they were Reported" Means: to leave alone the meanings.
- And if they believed there was no meaning to the words, they would have said: "Leave the words alone and don't delve into the meaning"

7.1.3.2 The Part Saying "Without [relating] How" clearly shows affirmation of the real meaning.
- Otherwise they would not need to deny asking or relating how.

7.2 "WE BELIEVE IN THEM AND AFFIRM THEM, WITHOUT [RELATING] HOW AND WITHOUT MEANING"

-Related by al Imaam Ahmad concerning the hadeeth of Allaah's descending and the like.

7.2.1 SO WHAT IS THE MEANING OF THE PART: "WITHOUT HOW?"

There is a "how" concerning Allaah - but it is unknown to us.
It can only be known by way of:
- Seeing directly or
- A report of someone truthful
- And none of these exist concerning how Allaah's Attributes are.

7.2.2 SO THE MEANING OF "WITHOUT HOW" IS "WITHOUT RELATING HOW"

- And it does not mean to deny any "how" for Allaah's Attributes, for that would be pure Ta'teel.
- So what's the meaning of the part "without meaning"?
- Ahmad is talking about the twisted meanings of the people of Ta'teel who adopted non-apparent meanings. This is also shown by what Ibn Taymeeyah says: "All the scholars ... are agreed upon having Faith in ... without giving explanation..." He means the explanation of the people of Ta'teel.
- Hence the word "meaning" or "explanation" is of two kinds:

7.2.2.1 The Acceptable Meaning/Explanation - which the Companions and their followers were upon i.e. the most apparent meanings which befit Allaah's Greatness.

7.2.2.2 The Unacceptable Meaning/Explanation - which the Companions and their followers were not upon.




Concerning the face, hands and speech of Allah.

The following is taken from Aqidatul Hamawiyyah:



Chapter 14 : Affirmation of Face (al-Wajh) for Allaah

14.1 ALLAAH HAS A REAL FACE BEFITTING HIS MAJESTY

14.1.1 QUR'AAN (55):27

14.1.2 HADEETH:

Du'aa in the Prophet's Prayer Described (Eng.) P87- 88 reported by an- Nasaa-ee: "I ask you for the joy of looking at your Face..."
It's an Attribute that pertains to His Self.

14.2 IT'S NOT CORRECT TO DISTORT THE MEANING TO "REWARD"

- i.e. ath-Thawaab - for several reasons.

14.2.1 IT DIFFERS FROM WHAT IS APPARENT FROM THE TEXTS.

- So a proof is needed to use a non-apparent meaning. And no such proof exists.

14.2.2 THE "FACE" IS ATTRIBUTED TO ALLAAH.

So either it is:
(1) An Attribute of His, or
(2) It is not an Attribute but exists by itself - e.g. The House of Allaah.
So "reward" [ath-Thawaab] is a creation which is separate from Allaah.
And the Face is one of His Attributes.
So how can one be explained to mean the other?

14.2.3 THE "FACE" IS DESCRIBED SUCH THAT IT CAN NOT MEAN "REWARD"

- Hadeeth in Saheeh Muslim (Eng.): Vol.1:H343: "The splendour of His Face would burn any of the creation which His Sight extends to"

Chapter 15 : Concerning Affirmation of Two Hands (Yadaan) for Allaah

15.1 ALLAAH HAS TWO HANDS THAT BEFIT HIM.

- Both being from His Attributes that pertains to His Self being in a manner that befits Him.

15.1.1 QUR'AAN: (38):75

15.1.2 HADEETH:

al- Bukhaaree, (Eng.) Vol.9, H515; Muslim (Eng.) Vol. 2., H2179, "The Hand of Allaah is full and gives continuously."

15.2 IT DOES NOT MEAN "POWER" [AL- QOOWAH] OR "BLESSING" [AN- NI'MAH]

15.2.1 IT DIFFERS FROM WHAT IS APPARENT FROM THE TEXTS.

- And there's no proof for these figurative meanings.

15.2.2 THESE MEANINGS ARE IMPOSSIBLE IN THE LANGUAGE.

- As in Arabic, it's impossible to say that "Two Hands" means "Two Powers" or "Two Blessings".

15.2.3 POWER OR BLESSING IS NEVER FOUND IN THE DUAL FORM.

- While Hand is found as dual - i.e. the Two Hands of Allaah.
- So how can the former be meanings for the latter?

15.2.4 IF WE ASSUMED IT DID MEAN "POWER"

- Then referring to (38):75, it could then be correct to say that Iblees was also made by Allaah's Hands [i.e. Power, according to this false belief]. This is absurd!
- And Iblees would have argued against Allaah via this, as he would claim to be the same as Aadam - both being created by His "Power" - according to this false interpretation.

15.2.5 THE HANDS ARE DESCRIBED SUCH THAT THEY CAN ONLY BE HANDS.

- The texts have described a Palm for Allaah [al Kaff] and has affirmed Fingers [al- Asaabi'] and that His Hand Grasps [al Qabd] and Shakes [al Hazz]
- Hadeeth: al-Bukhaaree (Eng.) Vol. 9, H604; Muslim (Eng.) Vol. 4, H6699: "Allaah will grasp the heavens with His Hand and the earth with the other, then He will shake them ..."

Chapter 16 : Affirming Two Eyes (Aynain) for Allaah

16.1 ALLAAH HAS TWO EYES THAT BEFIT HIM.

- Ahl-us- Sunnah has agreed upon this - He Sees by them - them being real, not resembling the eyes of the creation.
- They are Attributes that pertain to His Self.

16.1.1 QUR'AAN (54):14

16.1.2 HADEETH:

Muslim Vol. 4, H7006: ""AND your Lord is not one-eyed"; and hadeeth quoted in 14.2.3

16.2 IT DOES NOT MEAN "KNOWLEDGE" OR "THE ABILITY TO SEE"

i.e. al 'Ilm or ar-Ru'yah, for several reasons.

16.2.1 IT DIFFERS FROM WHAT IS APPARENT FROM THE TEXTS.

- And there's no proof for these figurative meanings.
16.2.2 THE EYES ARE DESCRIBED SUCH THAT THEY CAN ONLY BE EYES.

- Refer to hadeeth quoted in 16.1.2

Chapter 17 : The Way in which the Two Eyes and Two Hands Have Been Mentioned in the Texts

17.1 IN THE SINGULAR FORM:

i.e. One Hand or One Eye.
- e.g. (67):1 and (20):39

17.2 IN THE PLURAL FORM

i.e. Hands and Eyes.
- e.g. (3):71; (54):14.

17.3 IN THE DUAL FORM

i.e. Two Hands and Two Eyes.
- e.g. (5):64 - and hadeeth in Mukhtasar-us-Sawaa'iq of Ibnul Qayyim: "When the slave stands in Prayer, he stands between the Two Eyes of ar- Rahmaan."

17.4 ALL THESE FORMS ARE NOT CONTRADICTORY.

17.4.1 THE SINGULAR COVERS THE DUAL AND PLURAL.

- As this is correct in the language.
[e.g. Man is singular but is used for all of 'mankind' (used in the generic sense)].

17.4.2 IF THE SMALLEST PLURAL IS TWO

- Then there's no contradiction between the dual and plural.

17.4.3 IF THE SMALLEST PLURAL IS THREE [THE USUAL DEFINITION]

- Then refer to (54):14 - "Our Eyes".
- In Arabic, the plural can be used to show honour and praise. Hence Allaah says "Our Eyes" instead of "My Eyes", to show this Honour for Himself.
- And "Eyes" is also plural - agreeing with the plural pronoun of "Our".
- Hence when the possessor of the attribute and the attribute itself are in the plural forms - then an even greater and more intense form of praise is implied.

[B]Chapter 18 : Concerning the Speech (Kalaam) of Allaah

18.1 THE BELIEF OF AHL-US-SUNNAH.

- They're agreed that He Speaks - this Attribute is real, being affirmed for Him in a manner that befits Him.
- He Speaks with letters [harf] and sound [sawt], however He chooses and however He chooses. His Speech contains words and meaning.
- His Speech is an Attribute that pertains to His Self - He's always had this Attribute.
- And His Speech is an Attribute that pertains to His Actions - it also occurs at specific, new instances.

18.1.1 PROOFS FROM THE BOOK

- (7):143 - His Speech is connected to His Will, occurring at new instances.
- (3):55 - His Speech contains letters as the spoken words have letters.
- (19):52 - His Speech contains sound as a call can only occur with sound.

18.1.2 PROOFS FROM THE SUNNAH.

- Hadeeth: "Allaah the Most High said: O Aadam, So he'll say: Labbayka wa Sa'dayka. So Allaah will call with a sound ..." [Bukhaaree: Book of Hajj and Muslim: Book of Eemaan - the last two hadeeth-s are similar].

18.2 THE BELIEFS OF THE INNOVATORS

The Karaameeyah - their saying is like that of Ahl- us- Sunnah, except they say: "It's something that newly occurred after not being there," to try to flee from occurrences which have no beginning.
The Kullaabeeyah - "It's a meaning that's established with Him, existing with Himself, like His Knowledge and Life, but is not connected to His Will. The letters and sounds are just an account which He created of the meaning which is with Him. It has four meanings - an order, a prohibition, a report and an inquiry."
The Ash'areeyah - like the saying of the Kullaabeeyah except they say that all the four meanings are one and the same. "So His speech has no categories, but consists of attributes. So the Tawrah, Injeel and the Qur'aan are exactly the same, except for the expression used." And the Ash'arees say the letters and sounds are just "an expression" of the Speech, as opposed to "an account".
The Saalimeeyah - "It's an attribute that exists with His Self, persisting with Him, as His Life and Knowledge does, but is not connected to His Will. It's words and sounds are combined - none precedes the other. Hence His Speech has always existed."
The Jahmeeyah and Mu'tazilah - "It's created and not one of His Attributes." Some deny the Speech completely. Others affirm but say it's created.
The Philosophers - Who basically say that His Speech is something imagined by the minds.
The Ittihaadeeyah - "All existence is one so all speech is His Speech."
All of these sayings contradict the Book, Sunnah and intellect.

18.3 THE QUR'AAN IS THE SPEECH OF ALLAAH

18.3.1 THE BELIEF OF AHL-US-SUNNAH.

- The Qur'aan is the Speech of Allaah, sent down and not created. It began from Him and will return to Him. He Spoke it - it being real - delivering it to Jibreel who brought it upon the heart of Muhammad (sallallaahu alayhi wasallam) .

- See (9):6; (38):29; (26):193-195.
- See hadeeth "Is there any man who will take me to his people, so that I may convey the Speech of my Lord" [Aboo Daawood and at-Tirmidhee].
- See hadeeth "When you take to your bed, say: O Allaah, I have submitted myself to You ..." [Muslim (Eng.) Vol 4., H6546].

18.3.2 THE SAYING OF THE SALAF.

- 'Amr bin Deenaar said: I have known the people for 60 years, and they've been saying that: "Allaah is the Creator and everything else is created except the Qur'aan which is His Speech being uncreated. It began from Him and will return to Him."
"It began from Him" - i.e. He Spoke it initially - refutes the Jahmees who say, "He created it in the form of something else."
"It will return to Him" - i.e. Only Allaah is to be described as speaking it. And it will raise up to Him, being removed from the hearts and mushaf-s when the people stop acting upon it. [as-Saheehah 1/127, No.86].

18.4 THE RECITATION OF THE QUR'AAN

- If what is meant is the servants act of reciting - then this is created.
- If what is meant is what is being recited - then this is the Qur'aan, the Speech of Allaah which is uncreated.
- Imaam Ahmad said: "Whoever says that his speech of the Qur'aan is created, meaning the Qur'aan [is created], then he's a Jahmee."

JazakAllah khair akhi , this answered all my questions , thanks a lot!

[Ibn Al Khattab]

JazakAllah khair akhi , this answered all my questions , thanks a lot!


Wa iyyakum akhi. I still advise you to read the rest of Aqidatul Hamawiyyah to find more of an explanation and also Aqidatul Wasitiyyah.



Aqidatul Wasitiyah
http://abdurrahman.org/aqeeda/wasitiyah.html


Aqidatul Hamawiyah
http://abdurrahman.org/aqeeda/hamawiyyah.html

[Madarijas-Salikeen]

Wasitiyah is basically just quoting ayaat and ahaadith. There is no interpreting etc.. It just a text affirming what Allah says and negating what allaah negated.