Barā'at al-Salaf min ʿAqīdat al-Tafwīḍ (1/2)
All praise is due to Allah, and may the peace and blessings of Allah be upon His Messenger, his family, his companions, and those who follow them. As for what follows:
All praise is due to Allah, and may the peace and blessings of Allah be upon His Messenger, his family, his companions, and those who follow them. As for what follows:
Indeed, among the claims propagated by the Ash'aris and Maturidis, both in the past and present, is the attribution of the doctrine of tafwīḍ (consigning the meaning of the divine attributes to Allah without interpretation) to the Salaf.
For instance, Al-Laqqani, in his famous poem, said:
"And every text that implies anthropomorphism,
Interpret it,
or consign (its meaning), and seek transcendence."
"And every text that implies anthropomorphism,
Interpret it,
or consign (its meaning), and seek transcendence."
Commentators on the "Jawhara" differed regarding the approach of Al-Laqani—whether he followed the method of interpretation (ta’wil) or that of consigning the meaning to God (tafwid).
Some of them preferred the view that his method was interpretation, based on his preference for interpretation in a certain verse. Others believed that his method was tafwid, citing his statement in another verse:
And all goodness lies in following those who have preceded,
And all evil lies in the innovations of those who have come after."
And all evil lies in the innovations of those who have come after."
Among these scholars, the approach of the early generations (salaf) is generally considered to be tafwid, a point on which there is almost consensus among the Ash’aris.
However, some claimed that the early generations practiced interpretation (ta’wil), while their more thorough scholars stated that they only did so in rare cases.
For this reason, I decided to write this article to refute this falsehood. I have written extensively on this issue in works like "In Defense of the Hadith of the Slave Girl" and "The Foolishness of Those Claiming Purity," as well as in some scattered articles.
However, it occurred to me to compile what I have written on this matter within a series of articles aimed at demonstrating that the Ash'arites are not among the Ahl al-Sunnah (the true followers of the Sunnah).
First: Evidence of the Companions' Innocence from the Belief in Tafwid (Consigning the Meaning to God)
(1) Abdullah ibn Mas'ud – may Allah be pleased with him:
(a) It is narrated from Abdullah ibn Mas'ud, may Allah be pleased with him, that he said:
(1) Abdullah ibn Mas'ud – may Allah be pleased with him:
(a) It is narrated from Abdullah ibn Mas'ud, may Allah be pleased with him, that he said:
Between the highest heaven and the Kursi (Footstool) is a distance of five hundred years, and between the Kursi and the water is the same, and the Throne is above the water, and Allah is above the Throne, and nothing from your deeds is hidden from Him."
This narration is reported by Ibn Khuzaymah in "Kitab al-Tawhid" (149) and by al-Tabarani in "Al-Mu'jam al-Kabir" (9/228), and its chain of transmission is strong.
This text cannot be subjected to interpretation (ta’wil) or be understood as referring to the "superiority of dominance" (fawqiyyat al-qahr), since the Throne's elevation above the water is not one of dominance but a literal elevation.
(b) It is also narrated by Salman al-Farisi, from Ibn Mas'ud, that he said:
"Allah mixed the clay of Adam for forty nights, then gathered it with His hand, and its good portion came out in His right hand and its wicked portion in His left hand."
This narration is recorded by Ibn Sa'd in "Al-Tabaqat" (1/27), and its chain of transmission is authentic
The use of the term "left" in reference to the hand of Allah, the Exalted, contradicts those who deny this attribute. The context here is so explicit that only someone with extreme deviant beliefs, such as a Qarmatian, would dare to interpret it figuratively.
Al-Dhahabi, may Allah have mercy on him, commented in his book "Ithbat Sifat al-Yad" (p. 24):
"It has been authentically reported from Salman al-Farisi that he said: 'Allah mixed the clay of Adam for forty nights, then gathered it with His hand'—and Hammad [the narrator] gestured with his hand—'
so its good portion came out in His right hand and its wicked portion in His left hand.'"
Note:This narration comes through Hammad ibn Salama from Sulayman al-Taymi from Abu Uthman al-Nahdi from Salman. It is also found in Ibn Jarir’s "Tarikh" (1/93).
However, Hammad was opposed in his transmission of this chain, and no one else mentioned "the left hand" except him. This hadith was narrated from Sulayman al-Taymi by several others:
1. Mu'adh ibn Mu'adh al-Anbari: His narration is found in Ibn Sa'd’s "Al-Tabaqat" (1/9), published by Dar Ihya al-Turath al-Arabi, where the report is attributed to Salman from Ibn Mas'ud.
2. Yazid ibn Harun: His narration is in al-Bayhaqi's "Al-Asma wa al-Sifat" (2/150), published by al-Hashidi, where there is some uncertainty about the Companion who narrated it—whether it was Ibn Mas'ud or Salman.
3. Mu'tamir ibn Sulayman:His narration is found in al-Ajurri's "Al-Shari'a" (Hadith 203), published by Dar al-Basira. He narrated it with some doubt regarding the Companion, but added, "My father said, and I do not think it was anyone but Salman."
4. Abu Ishaq al-Fazari:His narration is also in al-Ajurri's "Al-Shari'a" (Hadith 204), where he attributed the statement to Salman, though there is some criticism regarding the chain.
5. Sufyan al-Thawri:His narration is found in Ibn Manda's "Kitab al-Tawhid" (3/92, Hadith 474), published by Shaykh al-Faqihi. He narrated it with uncertainty regarding the Companion.
6. Yahya ibn Sa'id al-Qattan:His narration is in Abu Shaykh's "Kitab al-'Azama" (5/1546), where he also expressed doubt about the Companion.
None of these narrators, except for Hammad, mentioned the term "left hand," which suggests that this particular wording is anomalous (shadh).
The most reliable version of the narration includes the uncertainty regarding the Companion who reported it, as this was the version narrated by the majority.
Lastly, I would like to express my gratitude to my brother, Abu al-Mundhir Salem al-Shammari, for his assistance in researching this narration.
(c) Hanbal ibn Ishaq narrated in "Al-Fitan" (Hadith 44): Qubaysah and Muhammad ibn Kathir—Qubaysah's version—narrated to us, Sufyan ibn Sa'id al-Thawri narrated to us from Salamah ibn Kuhayl, from Abu al-Zar’a who said:
"We were discussing the Dajjal with Abdullah (meaning Ibn Mas'ud), and he said: 'O people, when he appears, you will divide into three groups: one group will follow him, another will flee to the land of their ancestors where the desert plants grow,
and a third will take the bank of the Euphrates. They will fight him, and he will fight them, until the believers gather in the villages of the Levant. They will send out a scouting party, among them a rider on a reddish and spotted horse.
They will engage in battle, and not a single one of them will return.'"
Salamah said: Abu Sadiq narrated to me, from Rabi'ah ibn Najidh, that Abdullah ibn Mas'ud said: "A reddish horse." Abdullah then added: "The People of the Book claim that the Messiah will descend to him.
" He [Abdullah] said: "I heard him mention another narration from the People of the Book besides this one."
(d) Abdullah ibn Mas'ud continued:
Then Gog and Magog will emerge and spread out across the earth, causing corruption. Abdullah then recited: ﴿They will emerge from every hill﴾ (Quran 21:96).
Allah will then send a creature similar to a pestilence, which will enter their ears and nostrils, causing them to die and leaving the earth foul-smelling from their bodies. The people will cry out to Allah, and He will send water to cleanse the earth from them.
Then Allah will send a cold, biting wind that will leave no believer on earth untouched, saving them from it. The Hour will then come upon the worst of people. The angel will be positioned with the trumpet between the heavens and the earth, and he will blow into it.
The trumpet is a horn. All creatures in the heavens and the earth will die except for whom your Lord wills.
There will then be a period between the two blasts, as long as Allah wills it to be. Every human being will have some portion of this.
There will then be a period between the two blasts, as long as Allah wills it to be. Every human being will have some portion of this.
Then Allah will send water from beneath the Throne, resembling the semen of men, and it will cause the flesh and bodies of people to grow from it, just as the earth grows from rain. Abdullah then recited: ﴿
And it is Allah who sends the winds, stirring up clouds, and We drive them to a dead land, and revive the earth after its death. Thus is the resurrection) (Quran 35:9).
Then the angel will blow into the trumpet again, and every soul will return to its body. They will stand up, alive, like one person, standing before the Lord of the worlds. Allah will then manifest Himself to the creation and meet them.
No one who worshiped anything other than Allah will remain except that what they worship will lead them away from it.
He will meet the Jews and ask: 'Who do you worship?' They will reply: 'We worship Ezra.' Allah will then ask: 'Do you desire water?' They will say: 'Yes,' and He will show them Hellfire, appearing like a mirage.
Abdullah then recited: (And Hell will be displayed openly to those who disbelieved)(Quran 18:100).
He will then meet the Christians and ask: 'Who do you worship?' They will say: 'We worship the Messiah.' He will ask: 'Do you desire water?' They will say: 'Yes,' and He will show them Hellfire, appearing like a mirage.
This will be the case for anyone who worshiped anything other than Allah
Abdullah then recited: ﴿Stop them, for they are to be questioned﴾ (Quran 37:24). Allah will then manifest Himself to the creation until He reaches the Muslims.
He will ask: 'Who do you worship?' They will reply: 'We worship Allah alone, associating nothing with Him.' He will reprimand them twice or thrice, asking:
'Who do you worship?' They will respond: 'We worship Allah alone, associating nothing with Him.' He will then ask: 'Do you know your Lord?' They will reply: 'Glory be to Him. When He reveals Himself, we will recognize Him.'
At that moment, Allah will reveal His shin, and every believer will prostrate before Him, while the hypocrites will remain standing as if their backs were made of iron rods. They will call: 'Our Lord!' He will respond: 'You were invited to prostrate when you were healthy.'
Then the bridge (Sirat)will be laid over Hellfire, and people will cross it according to their deeds:first like a flash of lightning,then like the wind,then like birds,then like the swiftest of animals,and finally some will cross walking,and the last will crawl on their bellies.
They will say: 'My Lord, why did you delay me?' He will say: 'I did not delay you; your deeds delayed you.'
Then Allah will permit intercession. The first to intercede will be the Holy Spirit, Gabriel—peace be upon him—then Ibrahim (Abraham), then Musa (Moses), then Isa (Jesus)—peace be upon them. Then your Prophet—peace be upon him—will stand as the fourth,
and no one will intercede after him.
This is the Praiseworthy Station mentioned by Allah: ﴿Perhaps your Lord will raise you to a Praiseworthy Station﴾ (Quran 17:79). Every soul will then see a house in Paradise or Hell. It will be the Day of Regret.
The people of Hell will see the house in Paradise and will say: 'If only we had acted!' Regret will seize them. The people of Paradise will see the house in Hell and will say:
'If only Allah had not bestowed His grace upon us!' Then the angels, the Prophet—peace be upon him—martyrs, the righteous, and the believers will intercede, and Allah will accept their intercession.
Then Allah will say: 'I am the Most Merciful of the merciful,' and He will bring out from the Fire more than He has ever brought out from all creation by His mercy. He will then say: 'I am the Most Merciful of the merciful.' Abdullah then recited: ﴿
What has caused you to enter Saqar? They will reply: We were not of those who prayed, nor did we feed the poor. We used to engage in vain talk with those who engaged in vain talk, and we used to deny the Day of Recompense﴾ (Quran 74:42-46).
Abdullah then made four gestures with his hand and said: 'Do you see any good in these? There is no good in anyone who enters it.' If Allah wills that no one should exit except with their faces and colors changed.
A man will come, look around, and recognize no one. He will call out: 'O so-and-so, I am so-and-so.' He will reply: 'I do not know you.' Then he will say: ﴿Our Lord, remove us from it; if we return, we would indeed be wrongdoers﴾ (Quran 7:47).
Allah will respond: ﴿Remain therein, and do not speak to Me﴾ (Quran 23:108). When He says that, the Fire will close in on them, and no one will come out from it."
Correction:
Al-'Aqili mentioned in "Al-Du'afa" that Abdullah ibn Hani' Abu al-Zar'a al-Kindi, who heard from Ibn Mas'ud, is a controversial figure. He reported:
Al-'Aqili mentioned in "Al-Du'afa" that Abdullah ibn Hani' Abu al-Zar'a al-Kindi, who heard from Ibn Mas'ud, is a controversial figure. He reported:
Adam said he heard al-Bukhari say: Abdullah ibn Hani' Abu al-Zar'a al-Kindi, a Kufan who heard from Ibn Mas'ud, was heard by Salamah ibn Kuhayl in the context of intercession, but his narration is not corroborated.
This hadith was also narrated to us by Muhammad ibn Ubaid ibn Asbat and Ali ibn Abdul Aziz, who said: Abu Nu'aym narrated to us, saying Sufyan reported from Salamah ibn Kuhayl from Abu al-Zar'a,
who said: The Dajjal was discussed in the presence of Abdullah, and he said: "You will divide into three groups..." [The rest of the hadith follows.]
Bukhari in "Al-Tarikh Al-Kabir" (720) stated:
"Abdullah ibn Hani' Abu al-Zar'a al-Kufi heard from Ibn Mas'ud. Salamah ibn Kuhayl heard from him. It is said by Abu Nu'aym that he was al-Kindi and narrated from Ibn Mas'ud about intercession:
"Abdullah ibn Hani' Abu al-Zar'a al-Kufi heard from Ibn Mas'ud. Salamah ibn Kuhayl heard from him. It is said by Abu Nu'aym that he was al-Kindi and narrated from Ibn Mas'ud about intercession:
'Then your Prophet will stand fourth among them.' However, it is well known from the Prophet (peace be upon him) that he is the first to intercede, and his narration is not corroborated."
Ibn 'Adi mentioned him in "Al-Kamil" (1095) and quoted Bukhari's statement.
I said: "Qubaysah’s narration from al-Thawri has some issues, but he was corroborated in this chain. He was also corroborated by al-Hakim,
who reported (Hadith 8519) from Abu Abdullah Muhammad ibn Abdullah al-Zahid al-Asbahi, who said: 'Husayn ibn Hafs narrated to us, who narrated from Sufyan, from Salamah ibn Kuhayl, from Abu al-Zar'a,' and then mentioned the hadith.
Abu al-Zar'a has been authenticated by Ibn Hibban, al-‘Ijli, and Ibn Sa’d, and al-Hakim graded his hadith as sound, while Bukhari noted that his narration is not corroborated. Thus, it is considered a good narration (see "Tahdhib al-Tahdhib").
There is also a corroborative account in al-Hakim (Hadith 3424) from Ibn Mas'ud."
This text precludes the interpretation of "the shin" as referring to severity because severity has already been experienced by people. The unveiling of the shin is specific to the believers, while severity affects everyone in the gathering.
Moreover, the unveiling of the shin is a relief for the believers. It is unclear how severity could be a sign by which the believers recognize their Lord?!..
However, it became apparent that the report is weak after I previously mentioned it. Allāh is the One whose help is sought
(2) Abdullah ibn Salam – may Allah be pleased with him:
From Abdullah ibn Salam – may Allah be pleased with him – he said: "Allah wiped the back of Adam with His hands and brought forth from it the souls of his descendants."
This was reported by al-Ajri in "Al-Shari'ah" (p. 322) with a good chain, including Muhammad ibn 'Ajlan, who is trustworthy. Al-Dhahabi also authenticated it in "Al-Arba'in fi Sifat Rabb al-Alamin" (p. 106).
It is not fitting for the noble Companions to narrate from the Children of Israel anything that contradicts the exaltation of the All-Hearing, All-Knowing [Allah].
(3) Abdullah ibn Umar – may Allah be pleased with both of them:
(a) Al-Tabarani reported in "Al-Mujam al-Kabir" (Hadith 13054) through the chain of Muhammad ibn Nasr al-Sa'igh, who narrated from Abu Mus'ab al-Zuhri, who narrated from Abdullah ibn al-Harith al-Jumahi, who narrated from Zaid ibn Aslam, who said:
"Abdullah ibn Umar passed by a shepherd and asked, 'Is there any cheese?' The shepherd replied, 'The owner is not here.' Ibn Umar said, 'Tell him that the wolf ate it.' The shepherd then looked up to the sky and said, 'Where is Allah?'
Ibn Umar responded, 'By Allah, I have more right to say, 'Where is Allah?' He then bought the shepherd and the sheep, freed the shepherd, and gave him the sheep."
Al-Albani said in "Mukhtasar al-'Uluw": "Its narrators are trustworthy and are listed in 'Tahdhib al-Tahdhib,' except for the narrator from al-Tabarani, who is a trustworthy figure mentioned in 'Tarikh Baghdad.'"
I said: Reflect with me on how the shepherd raised his head to the sky when he asked, 'Where is Allah?' This indicates that the established belief among them was that Allah is in the sky.
(b) From Ibn Umar: "Allah created with His own hands four things: Adam, the Pen, the Throne, and the Gardens of Eden."
This was reported by al-Ajri in "Al-Shari'ah" (p. 303), al-Hakim (2/319), who authenticated it, and al-Bayhaqi (p. 403). Al-Suyuti mentioned in "Al-Lu'lu' wal-Marjan" (1/16):
"This chain is authentic; its narrators are those reported by the two Shaykhs except for Ubayd, who is reported by Muslim and al-Nasa'i only."
I said: The specification of these four things being created by His hands indicates the invalidity of interpreting "the hand" as "ability" or "blessing," since all creation is by Allah’s power.
(4) Abdullah ibn Amr ibn al-As – may Allah be pleased with both of them:
Ibn Khuzaymah reported in "Al-Tawhid" (343) from Yunus ibn Abd al-Ala, who said that he was informed by Ibn Wahb, who narrated from Ibn Lahiah, Abdul Rahman ibn Shurayh, and Yahya ibn Ayyub from Ubayd Allah ibn Mughira al-Sabbi, from Abu Firas (whose name is Yazid ibn Rabi’),
from Abdullah ibn Amr ibn al-As, who said: "Allah laughs at the person of the sea three times: when he boards it, when he parts from his family and wealth, and when he is in turmoil, and when He sees him grateful or ungrateful."
I said: The chain is authentic. This report refutes the interpretation of "laughter" as "pleasure," as how could Allah be pleased with ingratitude
(5) Abdullah ibn Abbas – may Allah be pleased with both of them:
(a) Ibn Abi al-Dunya mentioned in "Al-Ahwal" (Hadith No. 27): "Al-Muthanna ibn Mu'adh ibn Mu'adh al-Anbari narrated to us, saying: Al-Mu'tamir ibn Sulayman narrated to us, saying: I heard my father say: Abu Nadr narrated to us from Ibn Abbas who said:
'A caller will call out before the blast (of the Trumpet): O people, the Hour has come. The living and the dead will hear it. Then Allah will descend to the lowest heaven, and a caller will proclaim: To whom does the dominion belong today? To Allah, the One, the Compeller.'"
I said: Its chain of narration is authentic, and it explicitly affirms Ibn Abbas's assertion of the attribute of descent (nuzul). The specific mention of the lowest heaven invalidates any metaphorical interpretation.
**(b)** Asad ibn Musa stated in "Al-Zuhd" (52): "Ghassan ibn Burzin al-Tahawi narrated to us from Siyar ibn Salama al-Riyahi, from Abu al-Aliyah al-Riyahi, from Ibn Abbas:
'On the Day of Judgment, jinn and humans will be gathered on a single plain.' Then he mentioned a long hadith and concluded by saying: '...until your Lord comes in the shadows of clouds and the angels in rows.'"
I said: Its chain of narration is authentic, and it has supporting narrations that cannot be fully discussed here. It clearly affirms the attribute of Allah's coming (al-maji’).
Imam Ahmad stated in "Fada'il al-Sahaba" (1639): "Abdul Razzaq narrated to us from Ma'mar, and Ibn Khuthaym from Ibn Abi Mulaykah, from Dhakwan, the freed slave of Aisha, that Ibn Abbas said to Aisha: 'And Allah revealed your innocence from above the seven heavens.'"
I said: This chain of narration is authentic and has supporting evidence that would require a separate discussion. Anyone familiar with the nuances of the language would recognize that Ibn Abbas's statement clearly affirms the attribute of elevation (uluww).
The preposition "من" (from) used before the adverb "فوق" (above) indicates that this elevation is literal.
You may refer to all the verses and hadiths using this construction to understand the validity of my statement, and also examine classical Arabic usage to see the consistency of this interpretation.
(d) It is narrated from Ibn Abbas that he said: "The Footstool (Kursi) is the place for the feet." This was reported by al-Daraqutni in "Al-Sifat" (36) and "Al-Nuzul" (49), and al-Khatib in "Tarikh Baghdad" (5/251).
The narration is transmitted through Ahmad ibn Mansur al-Ramadi from Abu Asim al-Dhahhak ibn Makhlad from Sufyan from Ammar al-Dahni from Muslim al-Battin.
This chain of narration is authentic. Muslim al-Battin is accepted by Muslim, and was verified as trustworthy by Ahmad, Ibn Ma'in, Abu Hatim, al-Nasa'i, and Ibn Hibban (see "Tahdhib al-Tahdhib," 5/431).
Ammar al-Dahni was affirmed as trustworthy by Ahmad, Ibn Ma'in, Abu Hatim, al-Nasa'i, and Ibn Hibban (see "Tahdhib al-Tahdhib," 4/255). The rest of the narrators in the chain are reliable.
Ahmad ibn Mansur al-Ramadi was corroborated by Muhammad ibn Mu'adh,
Ahmad ibn Mansur al-Ramadi was corroborated by Muhammad ibn Mu'adh,
who reported the same from Abu Asim. This was reported by al-Hakim in "Al-Mustadrak" (2/282), who stated that it is "authentic according to the criteria of the two shaykhs" (Bukhari and Muslim).
Muhammad ibn Bashar also reported the same from Abu Asim.
Muhammad ibn Bashar also reported the same from Abu Asim.
I said: There are numerous other chains for this narration, which I have detailed in "Defending the Hadith of the Maid" citing various sources, which I will not elaborate on here.
This narration reflects a companion's interpretation of a verse from the attributes (sifat) affirming the attribute, contrary to the view of those who reject such affirmations, like the al-Mufawwidah.
(e) Ibn Jarir al-Tabari reported in his "Tafsir" (20/445): "Ali told me, Abu Salih narrated to us, who said: 'Muawiyah narrated to us from Ali, from Ibn Abbas regarding the verse: {To Him ascend the good word, and the righteous work raises it up}(Qur'an 35:10).
Ibn Abbas said: 'The good word refers to the remembrance of Allah, and the righteous work refers to fulfilling His obligations. Thus, whoever remembers Allah while fulfilling His obligations, his remembrance is elevated to Allah.'"
I said: The report of Ali ibn Abi Talhah from Ibn Abbas is considered reliable.
Imam Ahmad said: "In Egypt, there is a book of interpretation narrated by Ali ibn Abi Talhah; if a person traveled to Egypt solely for it, it would not be too much." This was cited by al-Hafiz in "Fath al-Bari" (8/438).
Then, (al-Hafiz) said: "It is found in al-Bukhari from Abu Salih, and he relied on it in his Sahih in what he attributes to Ibn Abbas"
The dissenters (al-Mu'awwilun) use the report from Ali ibn Abi Talhah from Ibn Abbas if they perceive it as an interpretation of attributes. They might argue that the "good word" ascends metaphorically to a status similar to Allah's, which would be inappropriate.
Such a view would contradict the claims of those who argue that the early generations were either figurative interpreters (muwakkila) or those who fully delegated the meanings (mufawwida).
6Umm Salama:
Al-Darimi mentioned in "Refutation of the Jahmites" (Hadith 137): "From Musa ibn Ismail and Ali ibn Othman al-Lahqi, who both said: Abu Awanah narrated from Mughira from Asim ibn Abi Najud,
Al-Darimi mentioned in "Refutation of the Jahmites" (Hadith 137): "From Musa ibn Ismail and Ali ibn Othman al-Lahqi, who both said: Abu Awanah narrated from Mughira from Asim ibn Abi Najud,
who said: Umm Salama, may Allah be pleased with her, said: 'Yes, today is the Day of Arafat, when the Lord of Glory descends to the lowest heaven.'"
I said: The chain of narration is acceptable, though there is a break between Asim and Umm Salama. There is also a supporting narration in al-Lalakai’s work (Hadith 768) through Muhammad ibn Ahmad ibn Ali ibn Hamed al-Tabari,
who reported from Abdul Rahman ibn Abi Hatim, who reported from Abu Said al-Ashajj, who reported from Uqbah, who reported from al-Amash, from Abu Salih, from Umm Salama. This supporting narration is strong if Abu Salih indeed heard from Umm Salama, as he was her contemporary.
(7) Abu Ruzayn al-'Uqayli:
Ibn Majah reported in his Sunan (no. 181): "Abu Bakr ibn Abi Shaybah told us, Yazid ibn Harun informed us, who narrated from Hammad ibn Salamah,
Ibn Majah reported in his Sunan (no. 181): "Abu Bakr ibn Abi Shaybah told us, Yazid ibn Harun informed us, who narrated from Hammad ibn Salamah,
from Ya'li ibn 'Ata, from Waki', from Waki' ibn Hudhs, from his uncle Abu Ruzayn, who said: The Messenger of Allah (peace be upon him) said: 'Our Lord laughs at His servants' despair and His drawing near.' I said: 'O Messenger of Allah! Does our Lord laugh?' He said: 'Yes.' -
I said: 'We would not be deprived of goodness from a Lord who laughs.'"
I said: This hadith is reported by Ibn Majah in the chapter on what the Jahmiyyah deny. The Companion’s affirmation of this attribute is explicit here.
I said: This hadith is reported by Ibn Majah in the chapter on what the Jahmiyyah deny. The Companion’s affirmation of this attribute is explicit here.
It is not possible to interpret this hadith as referring to mercy, as the Companion would not ask about Allah's mercy, which is well-known. It is also not possible to interpret it as referring to pleasure, as despair is not something that causes Allah to be pleased.
However, some might criticize this hadith due to Waki' ibn Hudhs being considered unknown (majhul) and that Ya'li ibn 'Ata reported it from him alone. The response to this criticism is as follows:
Waki' ibn Hudhs is mentioned by Ibn Hibban in his book Mashahir 'Ulama' al-Amsar (p. 124) and described as "from the most trustworthy." Al-Jawzaqani in his book al-Abatil wa al-Manakir wa al-Sahih wa al-Mashahir (1/232)
described him as "truthful and reliable in hadith." Al-Tirmidhi and Ibn Khuzaymah also validated his reports, as noted in the Tadhil 'ala Kutub al-Jarh wa al-Tadil (p. 125).
Al-Jawzaqani was classified by al-Tahanawi as one of the stringent critics in his book Qawa'id fi 'Ilm al-Hadith (p. 191), and this classification was confirmed by Abd al-Fattah Abu Ghuddah in his commentary on al-Tahanawi's principles.
Ibn Jarir al-Tabari also authenticated one of his hadiths in his Tarikh (1/19).
(8) The Slave Girl of Muawiya ibn al-Hakam al-Sulami:
Muawiya ibn al-Hakam al-Sulami said: "I had some sheep between Uhud and al-Jawaniyyah, and among them was a slave girl of mine. One day, I took her out, and I saw that a wolf had taken one of the sheep. I struck her and then went to the Prophet ﷺ to mention this to him.
He was very displeased with what I had done. I said: 'O Messenger of Allah, should I not set her free?' He said: 'Call her.' I called her, and he asked her: 'Where is Allah?' She said: 'In the heavens.'
He asked: 'Who am I?' She said: 'The Messenger of Allah.' He said: 'Set her free, for she is a believer.'"
Reported by Muslim (1/382) through the chain of narration of Yahya ibn Abi Kathir from Hilal ibn Abi Mimana from 'Ata ibn Yasir from Muawiya
I said: "This slave girl has expressed what the deniers and those who adopt a figurative interpretation try to deny. Some of the deniers have attempted to undermine the authenticity of this hadith, as they see that it contradicts their views entirely.
However, the Ahl al-Sunnah have defended this hadith, which is found in Sahih Muslim."
Second: The Innocence of the Tabi'in from the Doctrine of Tafwidh
1. Mujahid ibn Jabr
A. Ibn Jarir said in his Tafsir (3206):
1. Mujahid ibn Jabr
A. Ibn Jarir said in his Tafsir (3206):
that Muhammad ibn Amr said: Abu Asim told us, from Isa, from Ibn Abi Najih, from Mujahid, regarding the verse: "Are they waiting for anything but that Allah should come to them in the shadows of the clouds?" (Qur'an 2:210),
Mujahid said: "It [refers to] something other than clouds; it was only for the Children of Israel during their wandering, and it is that which Allah will come in on the Day of Judgment."
I said: Perhaps some might criticize this report due to the alleged lack of direct hearing between Ibn Abi Najih and Mujahid.
The response to this objection is: Ibn Abi Najih obtained Mujahid's interpretation from the book of Qasim ibn Abi Bazzah, as stated by Ibn Hibban in his work on reliable narrators. Therefore, the break in the chain is not problematic given our knowledge of the intermediary.
Ibn Hibban mentioned in "Al-Thiqat" (7-331) and "Mashahir 'Ulama' al-Amssar" (146): "No one heard the interpretation from Mujahid except Qasim ibn Abi Bazzah.
Therefore, al-Hakam ibn 'Utaybah, Layth ibn Abi Sulaym, Ibn Najih, Ibn Jurayj, and Ibn 'Uyaynah reviewed Qasim’s book and copied from it, and then reported it as if it was directly from Mujahid."
Moreover, the criticism of Ibn Abi Najih's hadith as tainted by"ta'dil" (hidden defects) is peculiar because he did not even hear the interpretation from Mujahid directly. According to the conditions of"ta'dil," the student must have established original hearing from the teacher.
The chain of transmission from Ibn Abi Najih does not pose a problem, as his reports from Mujahid with "an" (narration) are included in the Sahihain (the two authentic books of hadith).
For example:
•In Sahih al-Bukhari: Hadiths (72, 306, 1621)
•In Sahih Muslim: Hadiths (1211, 1604, 1781)
•Al-Tirmidhi also confirmed his hadiths from Mujahid with "an" (narration): Hadiths (1147, 5146)
•In Sahih al-Bukhari: Hadiths (72, 306, 1621)
•In Sahih Muslim: Hadiths (1211, 1604, 1781)
•Al-Tirmidhi also confirmed his hadiths from Mujahid with "an" (narration): Hadiths (1147, 5146)
Sufyan [al-Thawri] said The interpretation [ tasfir ]of Ibn Abi Najih is correct," as reported by Ibn Abi Hatim in the introduction to his book on criticism and evaluation, and cited by the hafez (hadith scholar) in "Al-Tahdhib."
He referred to his interpretation[tafsir] from Mujahid, as he did not have his own specific interpretations [tafsir].
There are also other chains for the report from Mujahid. Ibn Abi Hatim in his Tafsir (1997) cited Hajjaj ibn Hamzah (whom Abu Zur’ah described as “a trustworthy Sheikh” in his biography in "Tarikh al-Islam")
who narrated from Shababa, from Waraqah, from Ibn Abi Najih, from Mujahid: “Regarding the verse 'Are they waiting for anything but that Allah should come to them in the shadows of the clouds,'
he said it refers to something other than clouds, and it was only for the Children of Israel during their wandering, and it is that which Allah will come in on the Day of Judgment.”
Ibn Jarir also cited in his Tafsir (3672) from Muhammad ibn Amr, from Abu Asim, from Isa, from Ibn Abi Najih, mentioning the same report.
Al-Bukhari in his Sahih cited the interpretation reported from Mujahid regarding the verse of "Istawa" (rising) over the Throne, where Mujahid explained "[Istawa] means 'Ala" (rose or ascended).
Al-Hafiz (Ibn Hajar) in Fath al-Bari (13/405) mentioned this, saying: "Al-Firyabi connected the chain (of narration) from Warqa', from Ibn Abi Najih, from Mujahid."
I said: This is a clear interpretation of one of the verses related to Allah's attributes,
affirming the concept in a manner contrary to the approaches of the Mufawwida (those who claim not to understand the meaning of such attributes) and the Mu’awwila (those who interpret them metaphorically).
And regarding Mujahid’s statement on Allah’s words, "And We brought him near in private conversation" (Quran 19:52), he said: "Between the seventh heaven and the Throne, there are seventy thousand veils.
Moses, peace be upon him, continued to be brought closer until there was only one veil between him and Allah. When Moses saw his place and heard the scratching of the Pen, he said, 'My Lord, show me [Yourself], that I may look at You.'"
The narration from Ibn Jarir al-Tabari in his Tafsir (16/71) from the chain of Shibl from Ibn Abi Nujaih from Mujahid.
If you ask: What is the basis for affirming the attribute in this narration?
We say : The Muʿaṭṭila (deniers of the attributes) who assert that Allah is present everywhere, are contradicted by the existence of a veil [ hijab] between the Allah of the worlds and His creation. If Allah was truly everywhere, the concept of a [veil ] would be irrelevant.
Moreover, the Muʿaṭṭila who claim that God is neither inside the world nor outside of it do not affirm proximity or distance. This narrative refutes their position and thus serves as evidence for those who affirm Al-‘uluww [Al-ḥissī] for Allah.
2.Abu ‘Imran al-Juni – He is among the trusted scholars of the Tabi‘un.
Abdullah ibn Ahmad said in al-Sunnah: Muhammad ibn Abi Bakr ibn Ali al-Muqadimi and Suwayd ibn Sa'id al-Harawi both narrated to me: They said, Mutamir ibn Sulayman narrated from his father,
from Abu ‘Imran al-Juni: “{And to be raised under My eye}” he said: “He is nurtured under the protection of Allah’s eye.” Its chain of narration is authentic; all are trustworthy except for Suwayd ibn Sa'id al-Harawi, who has some criticism, but he is corroborated [mutābaʿ] here.
The narration was also reported by Ibn Abi Hatim in his Tafsir and Abu Nu‘aym in al-Hilya (1/351).
The narration is explicit in its interpretation of a verse related to the attributes of Allah, affirming the attribute rather than adopting the approach of mufawwiḍa (those who delegate the meaning) or muʾawʾila (those who interpret attributes metaphorically).
**3. Ḥakīm ibn Jābir** — a late companion:
**Ḥakīm ibn Jābir** said: "I have been informed that your Lord has only touched three things with His hand: He planted the garden with His hand, created Adam with His hand, and wrote the Torah with His hand."
**Ḥakīm ibn Jābir** said: "I have been informed that your Lord has only touched three things with His hand: He planted the garden with His hand, created Adam with His hand, and wrote the Torah with His hand."
This was reported by Hanād in his al-Zuhd (46), Ibn Abī Shayba in his al-Muṣannaf* (13/96), and al-Ajurrī in al-Sharīʿ (p. 303) with a sound chain of transmission. It was also authenticated by al-Dhahabī in al-Arbaʿīn (p. 109).
(4) Qatadah ibn Da'ama
Ibn Abi Hatim al-Razi reported in his Tafsir, number 1995: "Abu Zur'ah told us, Hassan ibn Awn al-Basri narrated to us, Yazid ibn Zari' transmitted from Said,
Ibn Abi Hatim al-Razi reported in his Tafsir, number 1995: "Abu Zur'ah told us, Hassan ibn Awn al-Basri narrated to us, Yazid ibn Zari' transmitted from Said,
who reported from Qatadah regarding the verse: 'Do they await anything but that Allah should come to them in the shadows of the clouds?' [He said ]this refers to the Day of Judgment."
Ibn Abi Hatim also narrated (Ather number 2005) from Al-Hasan bin Abi al-Rabi', who reported from Abd al-Razzaq, who reported from Ma'mar, from Qatada, regarding the verse:
"Do they await anything but that Allah should come to them in the shadows of the clouds and the angels?" (Quran 2:210). Qatada said: "Allah will come to them in the shadows of the clouds, and the angels will come to them at the time of death."
5. Yahya ibn Abi Kathir
Ibn Abi al-Dunya said in his book *Al-Ikhlas wa al-Niyyah* (14): "Ya'qub ibn Isma'il told us, Haban ibn Musa told us, Abdullah told us, al-Awza'i told us, from Yahya ibn Abi Kathir, who said: 'The angel ascends with the deeds of the servant, rejoicing.
Ibn Abi al-Dunya said in his book *Al-Ikhlas wa al-Niyyah* (14): "Ya'qub ibn Isma'il told us, Haban ibn Musa told us, Abdullah told us, al-Awza'i told us, from Yahya ibn Abi Kathir, who said: 'The angel ascends with the deeds of the servant, rejoicing.
But when it reaches its Lord, it is said: "Put it in Sijjin, for I did not intend this."'"
I said: The chain of narration is correct, and it is explicit in affirming the attribute of elevation [al-‘uluww]. There is more to discuss, and we hope to benefit the brothers.
I said: The chain of narration is correct, and it is explicit in affirming the attribute of elevation [al-‘uluww]. There is more to discuss, and we hope to benefit the brothers.
Abu Bakr al-Najjad said in *Al-Radd 'ala Man Yaqulu Bikhalaq al-Qur'an* [الرد على من يقول بخلق القرآن] (101): "Abdullah ibn Ahmad told us, Hussain ibn Muhammad told us, Muhammad ibn Mutarrif told us from Zaid ibn Aslam, who said: 'When Allah, Blessed and Exalted [تبارك وتعالى],
wrote the Torah with His hand, He said: "In the name of Allah, this is the Book of Allah, written by His hand for His servant Musa. He praises Me and sanctifies Me, and does not swear by My name in sin, for I do not purify one who swears by My name in sin."'"
I said: The chain of narration is correct, and this report is found in the Sunnah [السنة] of Abdullah ibn Ahmad.
However, we referenced al-Najjad's book because the people of misguidance have not attacked it with the same intensity as they have with the *Sunnah* of Abdullah ibn Ahmad.
7Abd al-Rahman ibn Abi Layla
Ibn Jarir said in his Tafsir [تفسيره] (13661): "Ibn Bashar told us, then Abd al-Rahman told us, then Hamad ibn Zayd told us from Thabit al-Bunani, from Abd al-Rahman ibn Abi Layla:
Ibn Jarir said in his Tafsir [تفسيره] (13661): "Ibn Bashar told us, then Abd al-Rahman told us, then Hamad ibn Zayd told us from Thabit al-Bunani, from Abd al-Rahman ibn Abi Layla:
'For those who have done good, there is the best reward and more.' He said: 'The [viewing] of the face of their Lord.' And he recited: 'No darkening will cover their faces, nor humiliation.' He said: 'After [viewing] the face of their Lord.'"
I said: This is authentic and confirms the attribute of the face [الوجه]. Similar reports have come from Qatada, which I missed mentioning earlier.
This concludes the mention of what I have from the Tabi‘un [التابعين], and next will be the mention of the followers of the Tabi‘un [أتباع التابعين].
8Omar ibn Abd al-Aziz, the Just Caliph
A. Ibn Abd al-Hakam said in his Sirat Umar ibn Abd al-Aziz [سيرة عمر بن العزيز] (p. 42):
A. Ibn Abd al-Hakam said in his Sirat Umar ibn Abd al-Aziz [سيرة عمر بن العزيز] (p. 42):
“The last sermon that Omar ibn Abd al-Aziz delivered began with praise and thanks to Allah, and then he said: ‘… And indeed, you have a meeting place where Allah, Blessed and Exalted, will come down to judge and decide between you…’”
A. Ya'qub ibn Sufyan said in Al-Ma'rifah [المعرفة] (1/611): “Abu Zayd, Abd al-Rahman ibn Abi al-Ghamr, narrated to me from Ya'qub ibn Abd al-Rahman, from his father, who said: Omar ibn Abd al-Aziz delivered this sermon—his last sermon—in which he mentioned: ‘… And indeed,
you have a meeting place where Allah will come down to judge and decide between you…’”
This narration is supported by two sources, and Ya'qub’s chain alone is valid as Abd al-Rahman was narrated by several trustworthy individuals, including al-Bukhari, and was mentioned by Ibn Hibban in Al-Thiqat [الثقات].
B. Al-Lalaka'i said in Sharh Usul al-I'tiqad [شرح أصول الإعتقاد] (80/13): “Al-Husayn narrated to us, saying: Ahmad narrated to us, saying: Bashar narrated to us, saying: Abdullah ibn Yazid al-Muqri’ narrated to us, saying: Harmalah ibn Imran narrated to me, saying:
I heard Sulayman ibn Hamid narrate that he heard Muhammad ibn Ka'b al-Qurazi narrate from Omar ibn Abd al-Aziz, who said: ‘When Allah has completed His work with the people of Paradise and the people of the Fire, Blessed and Exalted,
will come in clouds of the mist with the angels, and He will stand before the first rank of the people of Paradise, greet them, and they will reply to Him. This is His saying: "A greeting from a Lord Most Merciful.”’”
Sulayman ibn Hamid was narrated by several trustworthy individuals and was mentioned by Ibn Hibban in Al-Thiqat. This report can be considered reliable in context.
May Allah send blessings upon Muhammad, his family, and his companions.
May Allah send blessings upon Muhammad, his family, and his companions.
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