A SWIFT BLOW TO THE NECK OF

THE ANTHROPOMORPHISTS
WRITTEN & COMPILED BY ABDULLAH ALI AL-AMIN

"Let there arise from among you a group of people inviting to all that is good (i.e. al-Islam), enjoining Al-Ma'ruf (i.e. all that Islam orders
one to do) and forbidding Al-Munkar (i.e. shirk, disbelief, anthropomorphism, and all Islam forbids). And it is they who are the successful."

(The Noble Qur'an, Surah 3:104)

INTRODUCTION & AUTHORS NOTE

I begin by mentioning the name of Allah subhana wa ta’alaa, He who is without any imperfection, He who is not subject to time nor space, He
who is without a place inside or outside of this world, He who is free from all anthropomorphic traits or characteristics, He who gives life and
takes it back, He who will judge all men by their deeds in this short test we call life. May we give our full and total submission to Him subhana
wa ta’alaa, Ameen!

I ask Allah subhana wa ta’alaa to bless and give peace to our Master Muhammad sallallahu alayhi wasalaam, His Family, and His Companions.
That his sallallahu alayhi wasalaam path becomes our path, his sallallahu alayhi wasalaam way becomes our way, in every step towards the
grave, Ameen!

Asalaamu Alaikum, Wa Rahmatullahi Wa Barakatahu, This is the second time within the last year I have had to sit
down the contemplate writing a piece like I am writing now and I do not doubt that this will be my last. We have
witnesses in the few months that have passed an unrelentless assault against the creed of al-Ashariyyah. While this
in and of itself is nothing new, it signifies however something very unique to those who understand how history
works, how movements rise and then fall, and how truth rises over falsehood. These recent attacks by both self
proclaimed scholars, their students, and their mere followers signify the final kicks and screams of what is known as
the wrongfully called ‘Salafi dawah’ (i.e. Al-Wahabiyyah, neo-Salafiyyah, etc.). It is a final attempt on their part to grab a
hold of whatever they can in hope of not falling down upon their weak foundation. So as an attempt to revive their
failing movement they have turned to the only tactic they know how to do, attacking the true creed of Ahluls Sunnah
wal Jammah.

So once again I sit here writing about these topics that have been written about time and time again. I ask Allah
subhana wa ta’alaa that he allow this effort and piece of work to become a swift blow to the neck of the
anthropomorphists, to severe the beasts heads from its kicking and screaming body, to be among the first blows to
subdue this assault and an inspiration to guide others to do the same. Ameen Ya Rabb Ameen!

I would like to thank also all those who have come before us and are still among us that have produced many of the
writings I plan to compile within this response, may Allah have mercy upon them all and preserve those who are still
among us. Ameen Ya Rabb Ameen!

- Abdullah Ali al-Amin

The Nur uz Zamaan Institute
20 Ramadhan, 1431 A.H.
WHERE IS ALLAH?
I believe it is only proper that we begin with the question of ‘Where is Allah’? The reason for this being is that it
sets the premise for the rest of the subjects that will follow. When we understand the reality behind this question,
‘where is Allah’, with the correct understanding we can than understand the rest of what is to follow in with the
correct understanding.

The Wahabiyyah often turn to this question as both an argument and a meter stick in measuring how close those
around them are to their belief system. If one would to answer “Allah is in the sky”, “Allah is above the throne” in a
literal sense, or something to this nature than they could be counted among the Wahabiyyah based on their creed
even if they may have disagreements in the area of methodology.

The Wahabi understanding of this question and the verses that speak of istiwa, al arsh, and so on and so forth is due
to their extremist literalistic methodology in understanding Al-Qur’an as well as some Hadith. This literalistic
methodology has lead them to adhere to beliefs of anthropomorphism or anthropomorphic inclined, this is a reality
whether they want to admit it or not as it can be found clearly within their own teachings.

Their belief that Allah is contained with time, place, direction, etc. can be found no where within the creed of Ahluls
Sunnah wal Jammah and the evidence for this can be traced back even to the first generation of Muslims and so on.
Let us look at what the early Muslims had to say about this matter of Allah being in a place, direction, and space.

Imam Ali ibn Abi Talib, the nephew of The Prophet sallallahu alayhi wasalaam and the fourth Caliph of al-Islam
said,

“Allah is eternally existent and place is not, and He still exists as He eternally was (i.e. without a place)”.

(Narrated by Abu Mansur al-Baghdadiyy in his book 'al-Farq baynal-Firaq)

Imam Zaynul Abidin Al Ibn Hussain who was an immediate successor of as Sahaba said,

"You are Allah, the One who is not confined to place"

(From As-Sahifah as-Sajjadiyyah)

Imam Jafar as Sadiq said,

“He who claims that Allah is in anything or on anything or from anything commits shirk (type of blasphemy).
Because, had He been on anything, He would have been carried, had He been in anything, He would have been
contained, and had He been from anything, He would have been a creation”.

(Narrated by Imam al-Qushayriyy in his book ‘ar-Risalah’)

The great Imam and Mujtahid Abu Hanifah said,

“Allah is eternally existent and eternally place did not exist. Allah eternally exists before creating the creation.
Allah eternally exists and eternally there was no place or any other creation and He is the Creator of everything”

(From Al-Fiqh al-‘Absat)

The great Imam and Mujtahid Muhammad Ibn Idris Ash-Shafi’i said:
“Allah, the Exalted is eternally existent and eternally place did not exist. Allah created the place while He is still
attributed with Eternity as He was before creating the place. It is intellectually impossible for change to occur in
His Self or for alteration to happen in His Attributes.”

(Related by Imam az-Zabidiyy in his book 'Ithaf as-Sadatil-Muttaqin')

The great Faqih and Imam Abu Jafar at-Tahawi said,

“Allah is utterly clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not
contain Him, as they contain all created things”

(al-Aqeedah at-Tahawiyyah)

Al-Hafidh Muhammad Ibn Hibban said,

“Allah is eternally existent and eternally no time or place did exist”

(From his well-known book 'Sahih Ibn Hibban')

And there are plenty more quotes that could be looked at from among every century of Muslims. We can see clearly
that not only was this notion of Allah being in a place or direction not found among the early Muslims, but rather it
was rejected and refuted by them! Even within the school of thought that Wahabiyyah claim to adhere to, the
madhab of Imam Ahmad ibn Hanbal (i.e. Hanbaliyyah), we find no trace of such beliefs. The great Hanbali Scholar
Imam ibn al Jawzi said in his book ‘Daf Shubhatit-Tashbih', "Imam Ahmad Ibn Hambal never attributed
directionality to Allah." So from whom or where are the Wahabiyyah getting these beliefs from?

THE ETERNAL CREATION & IBN TAYMIYYAH

Within the last section we presented proofs that refuted the notion that Allah is subject to time, place, or direction.
Even with some proofs from those who the Wahabiyyah claim to follow so strictly. Now the question still stands of
where did the Wahabiyyah get these beliefs if they are not found among any of the early Muslims or Ahluls Sunnah
wal Jammah at all for that matter?

A majority of these beliefs came from or were derived from their spiritual master Ibn Taymiyyah. While many
among Ahluls Sunnah wal Jammah feel uncomfortable addressing the reality of who this man was and the
consequences of his actions in the final years of his life, it is necessary for us to address it in order to be understand
this issue in the proper manner.

While there is much that can be said about Ibn Taymiyyah and his works, I would like to focus on one belief in
particular as it deals with all we have talked about so far and all we will talk about from here on out. The way that
he, Ibn Taymiyyah, and his followers of the past and the present defended their belief of Allah being in a place and a
direction was the creation of a dogma that somehow the creation existed eternal with Allah but yet in a way that still
allowed Allah to remain unique. This was stated by Ibn Taymiyyah himself in his Sharh Hadith Imran Hussain on
page 193,

"If this kind of creation is assumed to be eternal with Allah, this companionship is not negated by the Shariah or
the mind, but it is of his perfection. Allah ta'alaa said: The one who creates is not equal to whoever does not
create; do you not see.?” Then he said “…and the creation existed eternally with him”.
We must take notice of the cleverness of Ibn Taymiyyah in this excerpt as he was careful to defend this belief by
simply adding on at the end “but it is of his perfection” as if this wipes away the reality that he just said the creation
exists eternally with Allah, an innovated pure anthropomorphic belief.

So just how accurate and true is this belief? Imam al Bayhaqi states in his book Al Itiqad (The Creed) while
explaining the meaning of the hadith from The Messenger of Allah sallallahu alayhi wasalaam, “Allah is ternally
existent and nothing else is”, he said,

“This indicates that eternally nothing existed other than Allah; no water , no Arsh (The Throne) and no other
creation, they are all classified as other than Allah”

So from where could have Ibn Taymiyyah derived this belief? Where within the authentic Sunni Islamic traditions
could such a notion be found? From who among the As Salaf us Salih could this be heard? From who even among
the early Khalaf could this be seen? The reality of the matter is Ibn Taymiyyah did not derive this opinion anywhere
from al-Islam, but only from the confines of his own mind and logic.

Now before we move on any further to other points, I would like to stay on the subject of ‘Where is Allah’ in order
to address two very common arguments and points.

THE REALITY OF ISTIWA

Now before we move on any further to other points, I would like to stay on the subject of ‘Where is Allah’ in order
to address two very common arguments and points.

The understanding of Istiwa differed between the times of the Salaf and the time of the Khalaf (400 years after the leave
of The Prophet from this world sallallahu alayhi wasalaam). From the Salaf you find very little deep explanations given in
regards to Istiwa, this is because they turned to the methodology of Tafwid, accepting it how it was fulfilling the
obligation and leaving aside modality or the questions of ‘how’ to Allah subhana wa ta’alaa. Imam Malik ibn Anas
raheema’Allah ta’alaa said during a famous confrontation with a questioner,

“Istiwa is known, its modality is unknown; to ask about it is heresy, to believe in it is mandatory.”

This was also the methodology for other verses who’s modalities or ‘how’ was left unclear. This has been the stance
of the Ahluls Sunnah wal Jammah, only dwelling deeper into such verses when defending the deen required them to
do so. Ironically the Wahabiyyah often turn to the examples of these noble Salaf in order to justify their beliefs.
Claiming to ‘only affirm for Allah what has been affirmed for Himself’. However is this is the truth or just another
form of deception?

The Wahabiyyah and other Anthropomorphist insist on the idea that Allah ‘settled’ quoting the verse,

“Al-Rahman has made istawa’ on the Throne.”

(The Noble Qur’an, Surah 20:5)

They come to this conclusion, as well as a few other opinion having to do with direction and shape, based again on
their literalistic methodology in understanding the sacred scriptures. The Arabic word 'Istiwa' contains many
meanings and definitions providing many possibilities for the actual modality of this verse, depending on its context.
For example let us look at a line of poetry,

“Qad Istiwa Bushrun Alal Iraqi

 Min Ghayri Sayfin Wa Damin Muhraqi”

“Bishr has subdued and overpowered Iraq

Without using the sword or bloodshed”

The poem would not have made sense if Bishr ascended, rose, etc. over Iraq in the literal sense of the words, so it is
obvious that given the context and placement of certain words, in particular Istiwa, the meanings will change. So
what about when the context is that which has to do with Allah subhana wa ta’alaa?

The issue here goes back to one question often asked by the Wahabiyyah, "Where is Allah?" The way to handle
and understand this question in and of itself is a perfect way to understand what we mean when we say ‘understand
the context before you try to understand the meaning’. When I ask a question such as ayna (where) I can mean one
of two things in this situation,

• Makan, This would be what is meant if I were asking about the physical place or direction of where a
person is. Such as ‘ayna anta’ (where are you) and you would reply “fi baiti” (in my house), because I am
asking about your physical placement.

• Makaanah, this would be if I were asking about the status of an individual or being. For example I could
ask a brother “ayna anta min zoujatuk” (where are you in comparison to your wife) and you answer “ana
Amir” (I am the leader). Here I am obviously not asking about your physical body, place, or direction.
Rather I am asking about your status.

So when asking this question “Where is Allah” than which would we mean? Makan or Makaanah? Let it be known
by all the people that the first, Makan (physical placement or direction) does NOT apply when asking about The
Creator, The Magnificent Allah subhana wa ta’alaa! So a person could NOT answer with a literal understanding of this
verse or others like it or else he would be rejecting the uniqueness of Allah himself Audhu’Billah.

So the answer to the allegationsthat the Ashariyyah ‘reject this verses’ is not true, we simply accept it as is our
obligation to do so and leave the modality or how to Allah. This is not what the Wahabiyyah do, instead they place
upon it a modality and how outside of the context of which the verse is speaking thus throwing themselves into
anthropomorphism, but attempt to soften the blow by simply saying ‘well we just don’t know how he literally rose
and settled up in the sky on a throne’. Subhana’Allah.

DOES ALLAH DESCEND?

The final argument and point I would like to touch on in this particular subject area is the issue of descent. Often the
Wahabiyyah accuse the Ashariyyah of rejecting the hadith below or following weak opinions of the hadith below,

Our Lord - Blessed and Exalted is He! - descends every night to the lowest heaven in the last third of the night
and says: Who is supplicating Me so that I may answer him? Who is asking forgiveness from Me so that I may
forgive him?

(Narrated from Abu Hurayra by Bukhari, Muslim, Abu Dawud, al-Tirmidhi, Ahmad, Malik, and al-Darimi. It is narrated from twenty-three
Companions, as stated by al-Kattani in Nazm al-Mutanathir)

Rather the Asharis firstly acknowledge the difference of opinion on the meaning of this particular hadith and affirm
one of the different meanings, however none of the Asharis nor Ahluls Sunnah wal Jammah in general for that fact
acknowledge nor affirm the literalistic interpretation presented by the Wahabiyyah that states Allah literally and
physically descends at the last third of the night.
In order to do this response the proper justice it deserves, I turn you to the words of early scholars and their say on
the hadith and the beliefs surrounding it.

Imam Al-Bayhaqi raheema’Allah ta’alaa further reports that Imam Al-Ash`ari raheema’Allah ta’alaa said,

"What is meant by the descent is an act brought to be by Allah in the nearest heaven every night, which
The Prophet sallallahu alayhi wasalaam has named a descent, without movement nor displacement.
Exalted is Allah above the characteristics of creatures!"

(As quoted by al-Bayhaqi in al-Asma' wa al-Sifat (Hashidi ed. 2:371)

Imam al-Haramayn raheema’Allah ta’alaa said in al-Nizamiyya:

"Whoever possesses one iota of reason harbors no doubt whatsoever that change, displacement, and removal are
among the attributes of bodies."

( Ibn al-Juwayni, al-Nizamiyya (p. 20)

The statement of Imam al-Haramyn raheema’Allah ta’alaa includes nuzul (descent).

Imam ibn al-Jawzi raheema’Allah ta’alaa cautioned the believers when he said,

"Since you understand that the one who descends towards you is near to you, content yourself with the
knowledge that He is near you, and do not think in terms of bodily nearness."

(Ibn al-Jawzi, Daf` Shubah al-Tashbih (p. 196)

Imam ibn al-Jawzi raheema’Allah ta’alaa actually read the verb nuzul (descend) in the hadith of Bukhari and Muslim as
yunzilu ("He orders down") instead of yanzilu ("He comes down"). (Ibid. Pg. 192)

Abu al-Walid al-Baji raheema’Allah ta’alaa stated in his commentary of Malik's Muwatta,

The Prophet's sallallahu alayhi wasalaam saying that our Exalted Lord descends every night to the nearest
heaven is to inform us that supplication at that particular time is answered, petitioners are given what they
request, and those who ask for forgiveness are forgiven. It warns us as to the great merit of that time and strongly
encourages us to make abundant supplication, petition, and contrition at that time. It was narrated from the
Prophet sallallahu alayhi wasalaam in similar terms that Allah Almighty and Exalted said: "If My servant comes
near Me one hand-span I come near him one cubit. If he comes near Me one cubit I come near him an arm's
length. If he comes to Me walking, I come to him running." (Narrated from Abu Hurayra by Bukhari and Muslim) He did
not mean by this hadith a coming-near in terms of distance, for such is impossible and inexistent. All he meant
was the servant's coming-near in terms of good works, and Allah's coming-near in terms of answer and
acceptance. In the same sense one says "So-and-so is near So-and-so," and they say of the leader "He is near his
people" if he helps them a lot and welcomes them. This is well-known in the language of the Arabs.

(Al-Baji, al-Muntaqa (1:357)

Ibn `Abd al-Salam raheema’Allah ta’alaa said:

The meaning of His coming closer to us by descending to the nearest heaven, or by His drawing-near a cubit and
an arm's length, is that He treats us with munificence (ikram) in the manner of the liege-lord that walks towards
his servants and condescends to them, turning to them with full attention (muqbilan `alayhim) and examining
 their needs one by one. That is why He says: "Is there anyone supplicating so that I may answer him? Is there
anyone asking so that I may grant him? Is there anyone seeking forgiveness so that I may forgive him?"

(Ibn `Abd al-Salam, al-Ishara ila al-Ijaz (p. 106)

Following is the text of Ibn Hajar's raheema’Allah ta’alaa commentary on the hadith mentioned in the beginning of this
section:

Those who assert direction for Allah have used this hadith as proof that He is in the direction of aboveness. The
vast majority of the scholars reject this, because such a saying leads to establishing boundaries for Him and
Allah is exalted above that. (Abd al-`Aziz bin Baz inserted the following footnote at this point: "What he means by `the vast majority of the
scholars' is the vast majority of the scholars of kalam. As for Ahl al-Sunna - and these are the Companions and those who followed them in
excellence - they assert a direction for Allah, and that is the direction of height, believing that the Exalted is above the Throne without giving an
example and without entering into modality. The proofs from the Qur'an and the Sunna for this are innumerable, so take heed and beware. And
Allah knows best.")

The meaning of "descent" is interpreted differently:

• Some say that the external meaning is meant literally: these are the Mushabbiha and Allah is exalted
above what they say.

• Some reject the validity of the hadiths cited in that chapter altogether. These are the Khawarij and the
Mu`tazila in their arrogance. What is strange is that they interpret figuratively what is related to this in
the Qur'an, but they reject what is in the hadith either out of ignorance or out of obduracy.

• Some have taken them as they have come, believing in them without specificity, declaring Allah to be
transcendent above modality (kayfiyya) and likeness to creation (tashbih): these are the vast majority of
the Salaf. That position is reported by al-Bayhaqi and others from the Four Imams, Sufyan ibn `Uyayna,
Sufyan al-Thawri, Hammad ibn Salama, Hammad ibn Zayd, al-Awza`i, al-Layth, and others.

• Some interpreted them in a way that befits the linguistic usage of the Arabs.

• Some have over-interpreted them to the point that they almost tampered with their text.

• Some have made a difference between a kind of interpretation that is likely and current in the linguistic
usage of the Arabs, and another kind which is far-fetched and archaic, interpreting in the former case
and committing the meaning to Allah in the latter. This is reported from Malik, and among the Khalaf it
is asserted decisively by Ibn Daqiq al-`Id (d. 702).

Ibn Hajar raheema’Allah ta’alaa elsewhere reports Ibn Daqiq al-`Id's words in full:

"We say concerning the various attributes that they are real and true according to the meaning Allah wills for
them. As for those who interpret them, we look at their interpretation: if it is close to the rules of language in use
among the Arabs we do not reject it, and if it is far from them we relinquish it and return to believing while
declaring transcendence."

(In Fath al-Bari (1959 ed. 13:383)

As you can see by now the evidences are overwhelming. The statements from the early scholars affirm in no way the
interpretation of the Wahabiyyah, but rather only affirm and defend the position of the Ashariyyah and the rest of
Ahluls Sunnah wal Jammah. I will now quote for you more statements from the early scholars to give an example of
how serious these notions of Allah literally and (or) physically moving in any direction, in particular nuzul
(descend), were taken.
Imam Abu Mansoor al-Maturidi raheema’Allah ta’alaa, founder of the Maturidi school of thought, said,

"To suggest a place for Allah is idolatry."

(Quoted in Abu Hanifah, Kitab al-Fiqh al-Akbar bi Sharh al-Qari (Cairo: Dar al-Kutub al-`Arabiyya al-Kubra, 1327/1909) p. 16; cf. al-
Maturidi, Sharh al-Fiqh al-Akbar in Majmu`a Rasa'il (Hyderabad: Matba`at Majlis Da'irat al- Ma`arif al-Nizamiyya, 1903)

Imam Sulayman ibn Abdullah ibn Muhammad ibn Abdul Wahab raheema’Allah ta’alaa, the brother of Ibn Abdul
Wahab (founder of the Wahabi sect) declared anyone a disbeliever who attributed place to Allah. As he states,

"Whoever believes or says: Allah is in person (bi dhatihi) in every place, or in one place, is a disbeliever (kafir)."

( In al-Tawdih `an Tawhid al-Khallaq Fi Jawab Ahl al-`Iraq (1319/1901)

To claim such beliefs that Allah was subject to time, place, direction, movement, etc. were not only misguidance,
but it was pure heresy! Compared to the vile practices such as idolatry. Even on a intellectual and logical level the
literalistic interpretation of the Wahabiyyah does not suffice.

If it is 9:45 pm on the East Coast, Fajr is at 4:30 am on the East Coast with Maghrib at 8:30 PM, this would make
the last third of the night fall around the time of 2:00 give or take a minute or two. In the West Coast however the
last third of the night has not even come yet, being three hours behind in the time zones compared to the East Coast.
So as you go further through the time zone you will notice the same pattern. This means if Allah truly descends at
the last third of the night he would have to be constantly in the Earth at the lowest level of paradise in order to affirm
the literalistic interpretation of the hadith! Is this a belief found within our deen?!

So we have affirmed the beliefs of the Asharis and the rest of Ahluls Sunnah wal Jammah and established the firm
ground upon which to reject the extremist literalistic interpretation done by the Wahabiyyah. Within this section we
have also established that the Asharis view the accepting of dua, the giving of Allah’s mercy, the answering of one’s
needs, etc. to come solely from Allah, nowhere in the beliefs of the Ashariyyah indiciating that they would believe
this comes from the Angels! So upon what ground do The Wahabiyyah stand in order to accuse the Ashariyyah of
such beliefs? Subhana’Allah.
DO THE ASHARIS REJECT ALLAH’S ATTRIBUTES?
Now we can finally move on away from the first issue surrounding the question of ‘Where is Allah’ and focus on
other points. The issue I would like to focus on briefly is the claim of the Wahabiyyah that the Ashariyyah reject the
attributes of Allah subhana wa ta’alaa, Audhu’Billah. They believe that the Asharis only accept the seven attributes
of life, power, will, knowledge, speech, hearing, and sight while rejecting what they define as attributes such as
istiwa (rising), nuzul (descending), maji, ityan, wajh (face), yad (hand), saq, qadam (foot), janb (side), ayn (eye),
and so on and so forth.

So is this true? Do the Ashariyyah truly reject all the attributes of Allah besides only seven attributes as
mentioned above? The Ashariyyah say that these things such as istiwa, nuzul, maji, ityan, wajh, yad, saq,
qadam, janb, ayn, etc. are not the attributes of Allah and to claim such is a lie and a deception. Imam
Taqiyyudin al Subki answered this claim within a compilation of his quotes provided by Sidi Samih Yusuf
as a response to the very question that this section of our response is about. The Imam states,

We say that of istiwa, nuzul, maji, ityan, wajh, yad, saq, qadam, janb, ayn, and relocation in various
levels are not from the attributes. The claim that they are attributes is deception and this is shown by
three things.

1. Every possesor of intellect knows that these things mentioned such as istiwa with the meaning
of sitting, nuzul, maji, and wajh and its likes are closer to the attributes of bodies (ajsam) than
the attributes of will, power, and knowledge.
2. These things that were mentioned are considered parts according to the peole of the language
and not adjectives (awsaf). So they are explicit in indicating composition (tarkib), and
composition is for bodies. So your mentioning of the word awsaf (adjective attributes) is
deception. All of the people of the language do not understand from wajh, ayn, janb, andqadam
except that which are composed parts (ajza). They do not understand from istiwa that means
sitting except that it is a manner of placing something solid on a place. They do not understand
from maji, ityan, and nuzul except movement that is particular to bodies. As for will, power, life,
and its likes, they are attributes of essence (sifaat al dhat).
3. If these above mentioned things were presented to a normal person be it a woman, a child, a
non-Arab, or a common layman Arab and the generality of people, would they understand from
istiwa, nuzul, maji, ityan, wajh, yad, saq, qadam, janb, ayn, and relocation in various levels, and
others that I have mentioned the meaning of a body (jism) and would he conceptualize that in
himself or not? If he responds saying that he does not understand from that anything save the
meaning of a body, then that is enough for you of sin with Allah and misguiding the likes of
these common people and encouraging them to believe in tajsim that you yourself claim with
your tongue to not say. So what is actualized from you is misguiding the majority of the world.
As for you in yourself, if you were lying in your censure of that then you have gathered lying
along ith corruption in creed. if you were true in your claim then yo have deceived yourself and
imagined a distinction for yourself.

Imam al-Subki stresses on the point that the claim of these words being actual fundamental attributes at all is a
deception within itself and something that cannot be proven from among Ahluls Sunnah wal Jammah. The Imam
also makes the crucial point that the target of such statements is often not the men and students of knowledge, but
rather the average laymen and general populace who have moved any farther than the basics in seeking knowledge. I
myself was a victim of this deception as have been many in the last few years. It was not until my realization that the
knowledge being kept hidden from me makes that which was being taught to me seem like a drop of water within a
vast endless ocean. That in order for me to understand fully the beliefs of my deen I would need to shed from myself
the shackles and chains of ignorance that had bound me within the Wahabiyyah and become a free man. When the
average layman does this, begins to learn, begins to grasp, and begins to understand than a new world of meanings,
definitions, and classifications are made clear to them. This is what the Wahabiyyah fear the most.

The above mentioned answer and statement of Imam al Subki is only one of two points he made, I will now quote
for you the second point,

Assuming that these things mentioned such as istiwa, nuzul, maji, ityan, wajh, yad, saq, qadam, janb, ayn are
attributes like will, power, and knowledge, then we say:

1. Will, power, and knowledge within us is two matters. One of them is an accident established in a body
(arad qa'im bil jism), and Allah is far removed from that. The second matter is the meaning that relate to
what is willed (murad), to what is in ones power (maqdur) and what is known (ma'lim). And the Lord
subhana wa ta'alaa is described with those things and they are not restricted to bodies and for that
reason we affirm them for Allah.

2. Likewise with istiwa, nuzul, maji, ityan, wajh, yad, saq, qadam, janb, and ayn. With these, they are two
matters. One, is that they are parts which is clear in denoting composition and Allah is clearly far
removed from that. The second is the meaning that are related to these things. They are explained
according to the context they appear in among the ayat and hadith as is well known. We affirm this for
Allah, so for example, istiwa is explained as managing the affairs, yad is explained as power or bounty
or generosity according to the context and we affirm this for Allah, as well as in the remainder of the
words mentioned. And Allah is the source of success.

This again goes back to the point I made after quoting Imam al-Subki’s first point, that only when one seeks the true
knowledge will they find the true answers. For the Wahabiyyah the extreme literalistic methodology suffices. It does
not require one to seek knowledge beyond the basics and leaves very little room for questioning, intellectual
contemplation, or logical thinking. By this I do not mean philosophy as many of them attempt to imply, but rather
understanding our deen in the way we were meant to. That in times of wide spread misguidance, negligence of
authentic knowledge, and the acceptance of everything that dons the cloak of “Islam”, one is required to move
farther than ‘knowing the basics’ and utilize what is around them in order to defend their religion.

DOES ALLAH HAVE TWO HANDS?

Now the next point I would like to go over has to do with the common argument and defence of the Wahabiyyah
that Allah has ‘two hands’. I have written about this matter before in a different setting, so I will attempt to make
this very brief and to the point. The Wahabiyyah turn in refuge to the verse,

"O Iblis, what prevents you from prostrating yourself to him whom I created with my two hands."

(The Noble Qur'an, Surah 38:75)

They turn to this verse in refuge for a particular reason. It is very confusing and convincing for their argument if
used on the average layman and the general people, especially when you do as they often do and quote it in English
which in reality removes it from its original context which can be properly understood in the Arabic script, the
actual Book of Allah. Their argument stands that from this verse they develop the idea that He subhana wa ta'alaa
only made Adam alayhi salaam and object of prostration for the Angels because He subhana wa ta'alaa created
Adam alayhi salaam with "His two hands". For them this would be to reject the notion that the word in the verse,
yadan, could mean one of its other definitions such as qudra (power) because of the reality that Allah's power is one
not two. So the definition or modality if you will most be something other than this. As result they embrace the
methodology of the anthropomorphist without any hesitation by declaring the word yadan to mean literally "two
hands" but soften the blow of these anthropomorphic statement by often following it with "by not like our hands" or
"in a way that meets his essence". This belief is in fact an evil innovation and a vile deviancy from the path of
Ahluls Sunnah wal Jamaat!

If a person were to spend long hours with careful procession on a project, something of great value to them, they
may say something have completion that goes like, "I created this thing with my own two hands". A potter who
had made a priceless vase, a carpenter who built an exquisite table, a architect who designed a new look, etc. are all
examples of situations where one would have such a love, compassion, kindness, admiration, etc. for what they had
"created with their own two hand".

The ignorance of the Wahabiyyah in the fields of the Arabic language is the greatest weakness when having to do
with matters of Aqeedah. In order to grasp the reality of verses such as the one we are dealing with would mean to
first grasp even the most minor knowledge of what we are actually dealing with, this is the first obstacle. The only
reason that the Wahabiyyah would mention in their justification for their beliefs surrounding this verse the notion
that this verse could mean qudra (power) is because this is the only word they are taught to believe the true Sunni
Muslims see as a definition for the word "yad" or "yadan" in plural form or at least this is what they force
themselves to believe. Rather we see right away that it is not as simple as this and when one breaks past the barriers
of ignorance and rises into the realms of higher learning than they arrive at such understandings and accept such
facts that the word yadan can actually mean two things at once such as blessing (minna) or kindness (ihsan) of
Allah. Such if I were to create something with ‘my own two hands’ our of ‘blessing’ and ‘kindness’ for the good
welfare and benefit of a people.

The Wahabiyyah attempt to justify the later part of their argument and their main point by first setting up a context
for the verse itself. This context being that the verse is having to do with the "choosing" (istifa) of Adam alayhi
salaam over all other creation. However this verse could not have anything to do with choosing as the statement is
no one which is uniquely made about Adam alayhi salaam. According to this logic of the Wahabiyyah the cattle and
beasts would have to be on the same level or status of Adam alayhi salaam! Allah subhana wa ta'alaa says,

"Have they not seen how We have created for them of Our Hands the cattle, so that they are their owners"

(The Noble Qur’an, Surah 36:71)

The verse containing yet again the plural of the word "yad", but yet not applied in the unique way that the Wahabis
initially claim in their justification. This is perhaps because the word itself is not unique, but rather the definition
along with its proper context by its true understanding.

Shaykh ibn Razi raheema'Allah ta'alaa explains in his commentary on the verse,

"Furthermore we say: why isn't it possible to say that His words "...created with My Two Hands" explain Allah's
immense concern with creating him and bringing him into being? When someone wishes to emphasize the
completion of important matters, he might say: "This is something I did with my own two hands." It is known
that the creation with other than this type of divine concern is what occurred with other than Adam alayhi
salaam (i.e. that the other creation were not created with the same level of Divine concern).”

There you have it. As you see we brought up this point briefly earlier in the article. While the notion of “yadan” in
this verse may be wrong, so is the notion that it could mean two literal hands based on the context of choosing
(istifa). Rather two forms of divine concern.

The idea that Allah has one or two hands is a belief that cannot be traced back to the early scholars, besides those
who were refuted by Ahluls Sunnah wal Jammah as their revivalists are being refuted today. Abdullah al-Faisal also
turned to the words of Ibn Taymiyyah as a defense for their creed by giving an example of an argument that
supposedly took place between Ibn Taymiyyah and an Ashari. Where Ibn Taymiyyah stating that if man has two
hands, to say Allah only has one or no hands is to say mankind is more perfect. We say to this that we do not subject
Allah to such likeness to His creation. Whether you want to describe His hand(s) as our hands or as the Wahabiyyah
so deceptively say “it’s his, but not like ours” you are still placing an attribute upon Allah that he himself did not.
Simply because a verse mentions the word yad or yadan does not mean it literally means hand or hands, as we have
made clear throughout this entire piece of literature. Subhana’Allah.

WHAT IS THE METHODOLOGY OF AHLULS SUNNAH

WAL JAMMAH IN UNDERSTANDING THE ATTRIBUTES
OF ALLAH?
Now we reach our final point and a question most of us are always asking, ‘what is the methodology of Ahluls
Sunnah wal Jammah in understanding the attributes of Allah’?

The methodology of Ahluls Sunnah wal Jammah is Tafwid. Tafwid is best put into words by Imam ash-Shafi’I when
he said, "We believe in it, in the manner that he said it, in accord with what he intended." Tafwid is the acceptance
of the outward expression of a verse or hadith in the manner that it came without giving it a modality or
interpretation. This was the methodology of As Salaf us Salih and remains as the methodology of Ahluls Sunnah wal
Jammah. We in the time of the Khalaf uphold this methodology as it has been practiced. Inwardly our belief is the
same as the Salaf Mudhaahira. Allah subhana wa ta'alaa is the only one who knows the reality of Himself. We as
human beings are incapable of understanding Allah fully in regards to his essence or self. The difference is however
that we will accept from the various definitions of words in the Arabic language in order to appropriately explain
and understand certain verses and to defend the creed of Ahluls Sunnah wal Jammah. So just like the Salaf we never
place upon words a definite modality or definition.

This is the correct methodology of Ahluls Sunnah wal Jammah.

THE CONCLUSION & FINAL POINTS

The proofs have been established, the reality is clear, the ears are free of rhetoric, and the eyes are free of deception.
The only thing that remains unclear in the arrogance and negligence within our hearts that prevents so often from
accepting the truth over the falsehood for whatever reason it convinces us. The anthropomorphists of this era will
continue to kick and scream down their long and lonely road to their eminent destruction and we will continue to
respond back with swift blows at their neck, not with the sword or spear, but with the pen and the tongue. We will
defend this deen al-Islam if it means our safety, our wealth, and our lives. It is not only our desire to defend this
deen, but our obligation. As the Imam of the Auliya Shehu Usman Dan Fodio said,

It is well known that mankind is not born knowledgeable of the shari`a, therefore the responsibility of
propagating it falls upon the scholars. Whoever has studied a single problem is one of the learned ones in it.
Thus it is incumbent upon him to teach it to others if it is one of the individually obligatory duties. O’Therefore,
he will have a share in the sin.

(From Ihya Sunna wal Ikhmad Ul-Bid'a)

I end this by asking Allah subhana wa ta’alaa to allow this to be a helping tool for every believer in defending the
creed of Ahluls Sunnah wal Jammah, that we be rightly guided and remain so firm upon that path, that He protects
us from the fitnah of ad Dajjal and hastens the coming of Imam Muhammad ibn Abdullah al-Mahdi. Ameen Ya
Rabb Ameen!

- Abdullah Ali al-Amin

The Nur uz Zamaan Institute
20 Ramadhan, 1431 A.H.

REFERANCES

SUBDUING THE SUBDUER BY IMAM HANEEF ABDUL ALI:

http://www.nuruzzamaaninstitute.org/uploads/Subduing_the_Subduer.pdf

THE GLIMMERING GEMS OF THE CREED OF THE MUSLIMS:

http://www.alsunna.org/muslim-creed.html

SELECTED ARTICLES & TRANSLATIONS FROM MARIFAH.NET:

http://marifah.net/belief--aqidah/articles/aqidah