Combining Between the Texts of the Highness ('Uluww) of Allaah Above His Creation and the Ma'iyyah of Allaah (Being With, His Creation) - Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah

[S. Munir]

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allâh, the Most Beneficent, the Most Merciful.

Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 728AH]
By
Imaam Muhammad ibn Saalih al-‘Uthaymeen [ رحمه الله , may Allaah have mercy on him, died 1421AH]
Published by Tarbiyyah Bookstore Publishing

"CHAPTER 12

Combining Between the Texts of the Highness ('Uluww) of Allaah Above His Creation and the Ma'iyyah of Allaah (Being With, His Creation)

Before we discuss how to combine between these two, I would first like to introduce a very valuable rule that the author, the Shaykh of Islaam, Ibn Taymiyyah [ رحمه الله ], has pointed to in his book, al‐'Aql wal‐Naql (1/43‐44). In summary, it states:

If it is ever said that there is a contradiction between two evidences, then they are either both certain and convincing or both based upon assumption, or one is certain, and the other is based upon assumption. So these are the three categories:

1. Both evidences being certain: They are two evidences that the intellect can positively affirm what they prove. Any type of contradiction is, therefore, impossible because to say this would mean that either: one of the proofs must be cancelled and this is impossible because any certain proof must be affirmed; or it means that we should affirm both of them while still believing the contradiction exists, and this is impossible as well because that would be a combination of two seemingly contrasting things.

So the assumption that they are contradictory either means that they are not both certain and authentically established proofs, or that there is really no contradiction at all between them in that one of them is taken upon a certain perspective and the other upon a different perspective. And of course, if one of them has been abrogated, then it is not taken because a proof based upon an abrogated evidence is not upheld, as there is no contradiction between abrogated evidences.

2. Both evidences are based upon assumptions: Either the evidences are only assumed based upon the proofs themselves or based upon their authenticity. In that case, the more correct evidence is sought out and given precedence.

3. One evidence is certain and the other is only assumed: In this case, the certain and positively established evidence is given precedence because certainty is never cancelled out by mere assumption.

If this is clear, then we say that, no doubt, the texts have already established and affirmed the 'Uluww of Allaah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He], being personally high above His creation and the fact that He is also with them. All of these evidences are certain and positively established in their proofs and authenticity. Allaah [ سبحانه و تعالى ] even combined between them in His statement:

هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

"He it is Who created the heavens and the earth in six Days and then rose over (Istawâ) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, and what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allâh is All-Seer of what you do."

[ القرآن الكريم The Noble Qur'aan, سورة الحديد Soorah al-Hadeed - (Iron) 057, Verse 004]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

In this Aayah, Allaah [ سبحانه و تعالى ] affirms His Istiwaa (rising over) the Throne which is the highest of all creations. He also affirms that He is with us. There is no contradiction as it is possible to combine between them.

Reasons for the Possibility of Combining between the Two

Firstly: The texts themselves combine between them so combining between them is definitely not impossible because the texts would not prove something that is impossible. Whoever thinks this, then he is mistaken and must think again, seeking Allaah's [ سبحانه و تعالى ] help and asking Him [ سبحانه و تعالى ] for guidance and success, while striving his utmost to know the truth. If the truth then becomes clear to him, then praise and thanks are due to Allaah [ سبحانه و تعالى ] for that, otherwise he should entrust the matter to the One who knows it better and say, "We believe. All of it is from our Lord. [33] Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise." [34]

Secondly: There is no contradiction between the meaning of the 'Uluww (Allaah [ سبحانه و تعالى ] being high above His creation) and the Ma'iyyah (Allaah [ سبحانه و تعالى ] being with His creation). For the Ma'iyyah does not mean that He is mixed among them or within a place, as has previously been explained. It is possible for something to be itself high above, yet be described as being with something else like in the saying, "We continued to travel while the moon was with us," although the moon is in the sky. This is not considered a contradiction, not in wording nor meaning, because the one being spoken to understands the meaning of Ma'iyyah in this sense; he knows it doesn't mean that the moon is actually on the earth. So if it is permissible to combine between 'Uluww and Ma'iyyah as it pertains to the creation, then it is even more so as it pertains to the Creator (as He is completely

different).

Thirdly: Even if there was a contradiction between 'Uluww and Ma'iyyah as it pertains to the creation, then that does not necessarily mean that it is the same regarding the Creator. This is because there is nothing similar to Allaah [ سبحانه و تعالى ] in all of His Attributes. Therefore, His Ma'iyayh is not to be judged according to the Ma'iyyah of the creation. Moreover, His being with them does not give the impression that He is among them or within their same places because He is Personally high above. Nothing of His creation will ever encompass or surround Him while He encompasses everything.

With these points in mind, it is possible to combine even between the examples that are confirmed of Allaah [ سبحانه و تعالى ] being high above yet being in front of the one praying. [35] It is said that combining between them is from various aspects:

Firstly: The texts have combined between them and they would never include anything that is impossible.

Secondly: There is no contradiction between the meaning of 'Uluww (being high above) and being in front of or facing. It is possible for something to be high above another thing while still being in front of it because this does not necessarily require being physically close or in the same vicinity. Is it not possible for a man to look at the sun while it is rising and say, "It's right in front of my face," while it is actually in the sky? Again, this is not considered a contradiction, not in wording nor meaning. Therefore, if this is permissible to as it pertains to the creation, then it is even more so as it pertains to the Creator.

Thirdly: As previously mentioned, even if there was a contradiction between 'Uluww and something being in front of another with respect to the creation, then that does not mean that it is the same regarding the Creator because nothing is similar to Allaah [ سبحانه و تعالى ] or any of His Attributes. Hence, His being in front of the one praying does not mean He is physically in the same place or next to the wall that the person is praying towards. This is not so because of His being high above and nothing of His creation will ever encompass or surround Him while He encompasses everything.

_______________________________________

[33. Translators Note: As in the Aayah:

وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا

"... And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord."

[The Qur'an, Soorah Aal-'Imraan 003, Verse 007].]

[34. Translators Note: As in the Aayah:

سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

"... "Glorified are You, we have no knowledge except what You have taught us. Verily, it is You, the All-Knower, the All-Wise."" 

[The Qur'an, Soorah al-‐Baqarah 002, Verse 032].]

[35. Translators Note: As is proven by the Hadeeth recorded by al‐Bukhaaree (401): "Whenever any one of you is praying, he should not spit in front of him because, in the prayer, Allaah [ سبحانه و تعالى ] is in front of him."]"

Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah  [ رحمه الله , rahimahullaah, may Allaah have mercy on him] By Imaam Muhammad ibn Saalih al-‘Uthaymeen  [ رحمه الله , rahimahullaah, may Allaah have mercy on him].

__________________________________________

[Additional Notes]

The Qur'aan Translation used in the article above is taken from "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam. This is the best translation into the English Language which is available at the present time and was reviewed by a number of major scholars prior to its publication. This translation has been used in place of the translation originally used in the book at the time of publishing.

You are advised to purchase this book "Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah  [ رحمه الله , rahimahullaah, may Allaah have mercy on him] By Imaam Muhammad ibn Saalih al-‘Uthaymeen  [ رحمه الله , rahimahullaah, may Allaah have mercy on him]" and build your own Islamic Library at home so that you can easily reference authentic publications.

The extracts from this book are being provided for beneficial knowledge of the religion of Islam in order to benefit a large number of people inshaaAllaah. It is hoped by making material available that this will encourage brothers and sisters to seek knowledge of the deen and purchase authentic books of knowledge, listen to lectures from the scholars and eventually sit with scholars inshaaAllaah.

Some of the scholars have said that there should be some leniency in spreading knowledge of the Religion of Islam and it is with this in mind that this post has been put together with as much of the details of the book being provided as necessary to aid the reader.

Please respect the rights of the organisations and individuals involved in producing this book. Further details on the issue of copyright and ownership are available here:
http://www.bakkah.net/interactive/q&a/aamb080-copyrights-translations-intellectual-property.htm

[S. Munir]

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allâh, the Most Beneficent, the Most Merciful.

Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 728AH]
By
Imaam Muhammad ibn Saalih al-‘Uthaymeen [ رحمه الله , may Allaah have mercy on him, died 1421AH]
Published by Tarbiyyah Bookstore Publishing

"CHAPTER 13

{PART ONE}

Allaah's Descending to the Heaven of the Dunyaa

It is recorded in the two authentic collections (of al‐Bukhaaree & Muslim) that Aboo Hurayrah [ رضى الله تعالى عنه , radiyallahu 'anhu, may Allaah be pleased with him ] narrated that the Prophet [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said:

وَحَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا يَعْقُوبُ، - وَهُوَ ابْنُ عَبْدِ الرَّحْمَنِ الْقَارِيُّ - عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ يَنْزِلُ اللَّهُ إِلَى السَّمَاءِ الدُّنْيَا كُلَّ لَيْلَةٍ حِينَ يَمْضِي ثُلُثُ اللَّيْلِ الأَوَّلُ فَيَقُولُ أَنَا الْمَلِكُ أَنَا الْمَلِكُ مَنْ ذَا الَّذِي يَدْعُونِي فَأَسْتَجِيبَ لَهُ مَنْ ذَا الَّذِي يَسْأَلُنِي فَأُعْطِيَهُ مَنْ ذَا الَّذِي يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ فَلاَ يَزَالُ كَذَلِكَ حَتَّى يُضِيءَ الْفَجْرُ ‏"‏ ‏.‏

"Allah descends every night to the lowest heaven when one-third of the first part of the night is over and says: I am the Lord; I am the Lord: who is there to supplicate Me so that I answer him? Who is there to beg of Me so that I grant him? Who is there to beg forgiveness from Me so that I forgive him? He continues like this till the day breaks."

[Recorded by al‐Bukhaaree (1145) and Muslim (758).]

[Additional Note: This hadeeth is also recorded in Jami' at-Tirmidhi, Sunan Abu Dawud, Sunan Ibn Majah and Muwatta Malik. The wording above is from Saheeh Muslim and the complete hadeeth is quoted whereas in the book only part of the hadeeth is quoted.]

About twenty‐eight different Companions have narrated this Hadeeth from the Prophet [ صلى الله عليه و سلم ] and Ahlus‐Sunnah are united upon accepting it.

His [Allaah سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He] descending to the heaven of the Dunyaa is one of His [ سبحانه و تعالى ] Attributes of action that occur according to His will and wisdom. It is an actual descending that befits His [ سبحانه و تعالى ] Majesty and Greatness.

And it is not permissible to make Tahreef (distortion) of it to mean "the descending of His command" or "the descending of His mercy" or "the descending of one of His angels" or any other misinterpreted meaning. This is completely false due to the following reasons:

Firstly: It is in opposition and contradicts the apparent meaning of the Hadeeth. The Prophet [ صلى الله عليه و سلم ] attributed this descending directly to Allaah [ سبحانه و تعالى ] and the basic principle is that something is only attributed to someone if he is the one who actually does the action or causes it to happen. Consequently, to attribute this to someone or something else would be Tahreef (distortion) and opposing the basic principle.

Secondly: This misinterpreted explanation would indicate that something is missing from the wording and the basic principle is that one would say what he means without a hidden, missing meaning.

Thirdly: The descending of His [ سبحانه و تعالى ] command or mercy is not specific only to this part of the night. Rather, His [ سبحانه و تعالى ] command and mercy are constantly descending all the time.

If it is then said that what is meant is a "special command" or a "specific mercy" and these do not necessarily descend all the time!

The reply to such a statement is that if this presumption and interpretation were correct, then that would mean that the final destination of these things descending is the heaven of the Dunyaa ‐ that they stop there! So what benefit does it do us if the mercy descends only to the sky that the Prophet [ صلى الله عليه و سلم ] would inform us of!?

Fourthly: The Hadeeth shows that whatever descends says, "Who is calling upon me so that I can answer him? Who is asking something from me so I can give it to him? Who is seeking my forgiveness so that I can forgive him?" And no one could possibly say that except Allaah [ سبحانه و تعالى ]."

[S. Munir]

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allâh, the Most Beneficent, the Most Merciful.

Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 728AH]
By
Imaam Muhammad ibn Saalih al-‘Uthaymeen [ رحمه الله , may Allaah have mercy on him, died 1421AH]
Published by Tarbiyyah Bookstore Publishing

"CHAPTER 13

{Part Two}

Combining Between the Texts of the ʹUluww (Highness) of Allaah & His Descending

Allaah's [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He] Descending to the Heaven of the Dunyaa

The 'Uluww of Allaah [ سبحانه و تعالى ] is one of His [ سبحانه و تعالى ] Personal Attributes which cannot be separated from Him [ سبحانه و تعالى ]. Nevertheless, it does not contradict what the texts have also come with of His [ سبحانه و تعالى ] descending to the heaven of the Dunyaa. Combining between them is from two aspects:

Firstly: The texts have combined between them and they would never include anything that is impossible, as has proceeded.

Secondly: Nothing is similar to Allaah [ سبحانه و تعالى ] or any of His Attributes. Consequently, His [ سبحانه و تعالى ] descending is nothing like the descending of the creation for it to be said that it contradicts His [ سبحانه و تعالى ] being high above His [ سبحانه و تعالى ] creation, and Allaah [ سبحانه و تعالى ] knows best."

[S. Munir]

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allâh, the Most Beneficent, the Most Merciful.

Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 728AH]
By
Imaam Muhammad ibn Saalih al-‘Uthaymeen [ رحمه الله , may Allaah have mercy on him, died 1421AH]
Published by Tarbiyyah Bookstore Publishing

"CHAPTER 14

Affirming the Attribute of Allaah’s Face

The methodology of Ahlus‐Sunnah wal‐Jamaa'ah is that Allaah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He] has an actual face that befits Him and it is described with majesty and honor.

Both, the Qurʹaan and the Sunnah have proven this. 

From the proofs of the Qurʹaan is the statement of Allaah [ سبحانه و تعالى ]:

وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ

"And the Face of your Lord full of Majesty and Honour will remain forever."

[ القرآن الكريم The Noble Qur'aan,  سورة الرحمن  Soorah ar-Rahmaan - (The Most Gracious) 055, Verse 027]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

And from the proofs of the Sunnah is the Prophetʹs [ صلى الله عليه و سلم , Allaah mention him in the highest of gatherings ] saying in a supplication that has been reported:

وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ

"I ask You for the pleasure of looking at Your Face and the desire of meeting You."

[Recorded by an‐Nisaa'ee in as‐Sughraa (1305), Ibn Hibbaan declared it to be authentic (al‐Mawaarid ‐ 509), and al‐Albaanee declared it to be Saheeh in his checking of as‐Sunnah (424).]

The Face of Allaah [ سبحانه و تعالى ] is one of His [ سبحانه و تعالى ] Personal Attributes affirmed to Himself and actual in meaning in a manner that befits Him [ سبحانه و تعالى ].

It's not correct to distort and misinterpret it to mean "(His) reward" for many reasons. Some of them are as follows:

Firstly: It is different from the apparent meaning of the text and any interpreted meaning that is different from the apparent meaning requires a proof, and there is no proof to indicate this.

Secondly: This Face has been reported in the texts and attributed directly to Allaah [ سبحانه و تعالى ]. Anything attributed to Allaah [ سبحانه و تعالى ] is either something completely separate in and of itself or not separate. If it is something separate, then it is a created thing and not one of His [ سبحانه و تعالى ] Attributes such as saying, "the house of Allaah" or "the camel of Allaah". It is attributed to Him [ سبحانه و تعالى ] in this way as a form of honoring (the created thing) or as a form of associating the property or creation to its Owner or Creator. However, if it is not something separate, then it is from the Attributes of Allaah [ سبحانه و تعالى ] and not created, like the Knowledge of Allaah [ سبحانه و تعالى ], His [ سبحانه و تعالى ] Power, His [ سبحانه و تعالى ] Honor, His [ سبحانه و تعالى ] Speech, His [ سبحانه و تعالى ] Hand, His [ سبحانه و تعالى ] Eye, etc. And the Face is definitely of this (second) type. Therefore, its association with Allaah [ سبحانه و تعالى ] is one of associating an attribute or characteristic to the One being described.

Thirdly: The "reward" would be something created and separate from Allaah [ سبحانه و تعالى ] and the Face is an Attribute of Allaah [ سبحانه و تعالى ], neither created nor separate from Him [ سبحانه و تعالى ], so how can it be explained to mean that?

Fourthly: The Face has been described in the texts with majesty and honor, and that it is light from which refuge is sought, [1] if He [ سبحانه و تعالى ] were to reveal it, the splendor of His [ سبحانه و تعالى ] Face would consume His [ سبحانه و تعالى ] creation as far as His [ سبحانه و تعالى ] sight reaches (everything).

[1. This has come in a supplication of the Prophet [ صلى الله عليه و سلم ] when he returned from the city of at‐Taaif after they refused his message. It is recorded by Muslim (179).]

All of these descriptions prevent the meaning from being the "reward", and Allaah [ سبحانه و تعالى ] knows best."

Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah  [ رحمه الله , rahimahullaah, may Allaah have mercy on him] By Imaam Muhammad ibn Saalih al-‘Uthaymeen  [ رحمه الله , rahimahullaah, may Allaah have mercy on him].

[S. Munir]

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allâh, the Most Beneficent, the Most Merciful.

They ask why the scholars keep saying "Learn Tawheed" and "Learn the correct aqeedah" so they belittle the scholars by calling them "old men" and "government scholars". Instead they want to call to politics and seek power in this dunyaa.

[أعوذ بالله من الشيطان الرجيم

"I seek refuge with Allah from Shaitan [Satan], the accursed one."

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

“In the Name of Allah, the Most Beneficent, the Most Merciful.”]

الله‎ Allah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He] the Exalted, says,

إِن يَنصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ ۖ وَإِن يَخْذُلْكُمْ فَمَن ذَا الَّذِي يَنصُرُكُم مِّن بَعْدِهِ ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

"If Allâh helps you, none can overcome you; and if He forsakes you, who is there after Him that can help you? And in Allâh (Alone) let believers put their trust."

[ القرآن الكريم The Noble Qur'aan,  سورة آل عمران Soorah Aal-'Imraan - (The Family of 'Imraan) 003, Verses 160 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

The scholars call correctly to counter actions such as this:

"Obese 100-year-old crocodile dies from overeating after worshippers keep throwing it chickens and goats for good luck

Visitors to the Hazrat Khan Jahan Ali Shrine in Sadar Upazila of Bagerhat district in south-western Bangladesh believe that feeding the crocodile would guarantee them good fortune.

...

An obese 100-year-old crocodile has died from overfeeding after worshippers repeatedly threw it sacrificial chickens for good luck.

Visitors to the Hazrat Khan Jahan Ali Shrine in Sadar Upazila of Bagerhat district in south-western Bangladesh believe that feeding the crocodile would guarantee them good fortune.

And in uncertain economic times, more and more shrine visitors have been throwing chickens and even goats to the bloated ancient croc.

Sadly, their desperation for good luck led to the reptile’s demise - as crocodile keepers found him dead in his enclosure due to an obesity-related condition.

...

Mr Sarwar, 40, said: 'We were aware of the problem but were not sure what to do about it. The legend is that anybody who feeds the hunger of the crocodiles will have their hearts desire fulfilled. 

‘Usually it was just a chicken but more recently people have been offering even more, including goats, believing that big sacrifices meant more chance of a wish being granted.'"

https://uk.news.yahoo.com/obese-100-year-old-crocodile-dies-from-overeating-after-worshippers-keep-throwing-it-chickens-and-goats-for-good-luck-115714124.html#4X2XZA7 

[S. Munir]

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allâh, the Most Beneficent, the Most Merciful.

Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 728AH]
By
Imaam Muhammad ibn Saalih al-‘Uthaymeen [ رحمه الله , may Allaah have mercy on him, died 1421AH]
Published by Tarbiyyah Bookstore Publishing

"CHAPTER 15

The Two Hands of Allaah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He] 

The methodology of Ahlus‐Sunnah wal‐Jamaaʹah is that Allaah [ سبحانه و تعالى ] has Two Hands, both wide‐spreading in giving and blessings. They are from His [ سبحانه و تعالى ] Personal Attributes and are to be taken upon their actual, real meaning in a manner that befits Him [ سبحانه و تعالى ].

The Qurʹaan and Sunnah have both proven and affirmed them.

From the proofs of the Qurʹaan is Allaahʹs [ سبحانه و تعالى ] saying,

قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ  

"Oh Iblees, what prevented you from prostrating to that which I have created with My own Two Hands?" 

[ القرآن الكريم The Noble Qur'aan,  سورة ص  Soorah Saad 038, Verses 075 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

And from the Sunnah,

"Allaahʹs Hand is full; spending throughout the day and night does not decrease it. Do you not see all He has spent since He created the heavens and earth? It has not even decreased what is in His Right Hand."

Recorded by al‐Bukhaaree (4684) and Muslim (993).

Ahlus‐Sunnah are unanimously agreed upon the belief that they are Two actual Hands, which in no way, resemble the hands of created beings. It is not correct to distort and misinterpret them to mean "strength" or "blessings" for many reasons. Some of them are as follows:

Firstly: It would mean that the apparent meaning of the wording is changed to mean a metaphorical one with no supporting proof.

Secondly: It is a meaning that even the (Arabic) language rejects pertaining to the context in which it has come to associate them directly to

Allaah [ سبحانه و تعالى ]. For He [ سبحانه و تعالى ] says:

 لِمَا خَلَقْتُ بِيَدَيَّ 

"...to that which I have created with My own Two Hands?" 

[ القرآن الكريم The Noble Qur'aan,  سورة ص  Soorah Saad 038, Verses 075 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

And it is incorrect to assume the meaning is, "...to that which I have created with My Blessings" or "...with My Strength".

Thirdly: They have been attributed directly to Allaah [ سبحانه و تعالى ] and have been reported in the dual form ("Two" Hands). It has never been reported in a single place of the Qurʹaan or Sunnah where the blessing or strength has been associated with Allaah [ سبحانه و تعالى ] in a dual form, so how could they (the Two Hands of Allaah) be explained with this meaning?

Fourthly: If the meaning were actually "strength" then it would be correct to say that Allaah [ سبحانه و تعالى ] created even Iblees and others with His own Hand. This is impossible and if it were the case, then Iblees could have used it as an argument against his Lord when He said,

قَالَ يَا إِبْلِيسُ مَا مَنَعَكَ أَن تَسْجُدَ لِمَا خَلَقْتُ بِيَدَيَّ  

"Oh Iblees, what prevented you from prostrating to that which I have created with My own Two Hands?"

[ القرآن الكريم The Noble Qur'aan,  سورة ص  Soorah Saad 038, Verses 075 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

(Iblees could have said, "But You also created me with Your own Hand too!")

Fifthly: The Hand that Allaah [ سبحانه و تعالى ] has affirmed for Himself has been reported in ways that prevent its meaning from being "favor" or "strength". It has been reported with the wording of "Hand" as well as "Palm". It has even been reported by affirming, "Fingers," “Gripping," and "Shaking" to Allaah, such as the Prophetʹs [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] saying,

"Allaah will grip His heavens with one Hand, and the earth with the other and shake them saying, ʹI am the King!ʹ"

Recorded by al‐Bukhaaree (4812) and Muslim (2787).

Each of these reasons prevents the meaning from being "favor" or "strength." "

Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah  [ رحمه الله , rahimahullaah, may Allaah have mercy on him] By Imaam Muhammad ibn Saalih al-‘Uthaymeen  [ رحمه الله , rahimahullaah, may Allaah have mercy on him].

[S. Munir]

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

In the Name of Allâh, the Most Beneficent, the Most Merciful.

Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah [ رحمه الله , rahimahullaah, may Allaah have mercy on him, died 728AH]
By
Imaam Muhammad ibn Saalih al-‘Uthaymeen [ رحمه الله , may Allaah have mercy on him, died 1421AH]
Published by Tarbiyyah Bookstore Publishing

"CHAPTER 16

The Two Eyes of Allaah [ سبحانه و تعالى ]

The methodology of Ahlus‐Sunnah wal‐Jamaaʹah is that Allaah [ سبحانه و تعالى , Subhanahu wa Ta'ala, Glorified and Exalted be He ] has Two Eyes with which He [ سبحانه و تعالى ] sees, and they are real and actual in a manner that befits Him [ سبحانه و تعالى ]. They are from His [ سبحانه و تعالى ] Personal Attributes affirmed by the Qurʹaan and Sunnah.

From the proofs of the Qur'aan is the statement of Allaah [ سبحانه و تعالى ],

تَجْرِي بِأَعْيُنِنَا جَزَاءً لِّمَن كَانَ كُفِرَ

"Floating under Our Eyes, a reward for him who had been rejected!"

[ القرآن الكريم The Noble Qur'aan, سورة القمر Soorah al-Qamar - (The Moon) 054, Verses 014 ]

[Translation - "Interpretation of the Meaning of The Noble Qur'aan in the English Language" By Dr. Muhammad Taqiuddeen al-Hilaalee, Ph.D. and Dr. Muhammad Muhsin Khan, Published By Darussalam.]

[Sooratul‐Qamar, 54:14]

And from the Sunnah, the Prophet [ صلى الله عليه و سلم , may Allaah exalt his mention and render him and his message safe from every derogatory thing ] said,

"Indeed your Lord is not blind."

[Recorded by al‐Bukhaaree and Muslim.]

And he [ صلى الله عليه و سلم ] said,

"He is constantly watching you as you are desperately in need."

[Recorded by Ahmad (4/11, 12) Ibn Maajah (181), and Ibn Abee Aa'sim in as‐Sunnah (554). Al‐Boosayree said in Misbaah az‐Zujaajah (1/26, 66), "There are some statements (of criticism) about this chain of narration."]

And his [ صلى الله عليه و سلم ] saying:

"His covering is light. If He were to remove it, the splendor of His Face would burn His creation as far as His sight reaches (everything)."

[Recorded by Muslim (179).]

Thus, they are Two actual Eyes, which in no way resemble the eyes of created beings. So, it is incorrect to misinterpret them to mean "knowledge" or "sight" because:

Firstly: This would be changing the apparent meaning of the wording to a metaphorical one with no supporting proof.

Secondly: The texts themselves contain wordings and indications that prevent this, such as his [ صلى الله عليه و سلم  sayings:

"He is constantly watching you"

"...the splendor of His Face would burn His creation as far as His sight reaches (everything)."

"Indeed your Lord is not blind." "

Explanation of a Summary of al-‘Aqeedatul Hamawiyyah of ibn Taymiyyah  [ رحمه الله , rahimahullaah, may Allaah have mercy on him] By Imaam Muhammad ibn Saalih al-‘Uthaymeen  [ رحمه الله , rahimahullaah, may Allaah have mercy on him].