The Meaning of the Attributes of Essence
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Fatwa No. ( 11865 )
Q 1: The Attributes of Essence mentioned in the Book and the Sunnah. Does each one carry a single meaning in all the texts in which it appears, or does each context have its own specific meaning? Please provide us with the meaning of the following Attributes of Essence in their specific contexts:
A- The Hand: What is meant by it in each of the following texts:[Al-Mu'minun 23:88] , [Ali 'Imran 3:73] , Jami` at-Tirmidhi 2166Sahih (Darussalam) , and in another hadith Sunan an-Nasa'i 4020Sahih (Darussalam) , and in a noble verse [Al-Fath 48:10] , and what is meant by the plural of hands in His saying (bi-ayd)? B- The Eye: What is meant by it in each of the following texts: [Hud 11:37] , [At-Tur 52:48] , [Taha 20:39] . And what is the evidence that Allah the Exalted has two eyes? C- The Face: What is meant by the face in each of the following texts: [Al-Baqarah 2:115] , [Al-Baqarah 2:272] ,
[Al-Insan 76:9] , [Ar-Rahman 55:27] . It would be helpful if the answer to these questions included references we can consult for further beneficial knowledge.
A 1: A- The word (hand) in the texts mentioned in section (A) carries a single meaning, which is: affirming the attribute of the Hand for Allah the Exalted in reality, in a manner befitting His Majesty, without likening it to the hands of creation or comparing it to them, and without distorting it or denying it. Just as Allah the Exalted has a true Essence that does not resemble the essences of His servants, so His attributes do not resemble their attributes. Many other texts have been transmitted that support these texts in affirming the attribute of the Hand for Allah, whether singular, dual, or plural. It is obligatory to believe in them in reality, while delegating the knowledge of their modality to Allah, in accordance with the texts of the Book and the Sunnah, and following the path of the Imams of the Salaf of the Ummah. As for the word (bi-ayd) in His saying:[Adh-Dhariyat 51:47]
It is a verbal noun, and its verb is (aada, ya'udu, a'adan), and its meaning is strength. It is also used in a weak form, saying: ayyadah taw'idan, and its meaning is: He strengthened him. It is not a plural of hand, so it is not among the verses of attributes disputed between those who affirm the attributes and those who interpret them figuratively; because describing Allah the Exalted with strength is not a point of dispute. As for the meaning of the phrases in these texts, it varies according to their context and the circumstances they contain. His saying:[Al-Mu'minun 23:88] His saying: [Ali 'Imran 3:73] indicates that favor and bestowal belong to Allah alone. His saying: Sunan an-Nasa'i 4020Sahih (Darussalam) is intended to urge mutual affection and unity,
and the true promise of Allah’s care for them, His support of them, and His victory for them over others if they unite upon the truth. His saying:[Al-Fath 48:10] is intended to strengthen the pledge of allegiance and its rulings by placing their pledge to the Messenger in the position of a pledge to Allah the Exalted. This does not prevent affirming the Hand for Allah in reality in a manner befitting Him, just as it does not prevent affirming the hands in reality for those who pledge allegiance to His Messenger (peace and blessings be upon him) in a manner befitting them. B- The words (bi-a'aynina and bi-'ayn) in the texts mentioned in section (B) are intended to affirm the attribute of the Eye for Allah in reality, in a manner befitting His Majesty, without likening it to the eyes of creation or comparing it to them, and without distorting it from its name in the language of the Arabs. The context of the speech has no effect in diverting those words from their names; rather, its effect is on the intended meaning of the phrases in which these words appear. The intended meaning of all these phrases is: First: The command to Noah (peace be upon him) to build the ship, while he is under the care and protection of Allah.
Second: The command to our Prophet Muhammad (peace and blessings be upon him) to be patient with the harm of his people until Allah judges between him and them with His just judgment, while he is under the sight, protection, and care of Allah. Third: The information to Moses (peace be upon him) that Allah the Exalted had bestowed upon him again, when He commanded his mother with what He commanded her to do to raise him with noble upbringing under His protection and care. Then, the word (bi-a'aynina) in the texts mentioned in the question indicates that Allah the Exalted has two eyes. If the word 'aynayn (two eyes) is added to a plural pronoun, it is pluralized, just as the dual word qalb (heart) is pluralized when added to a dual or plural pronoun, as in His saying:[At-Tahrim 66:4] . Also indicating this is what was transmitted in the hadith of the Prophet (peace and blessings be upon him) regarding Allah and the Dajjal, that the Dajjal is one-eyed, and that Allah is not one-eyed. The people of the Sunnah used this as evidence to affirm the two eyes for Allah the Exalted. C- The word (Face of Allah) in the first phrase is intended to mean the direction of prayer (qiblah), as mentioned by
Mujahid and al-Shafi'i (may Allah have mercy on them both), for the indication of the speech in each place is according to its context and the circumstances surrounding it. The context and circumstances indicated that the intended meaning of the face in this phrase is (the direction of prayer); due to His saying:[Al-Baqarah 2:115] . The Exalted mentioned the directions and places that people face, so this verse is like the verse of [Al-Baqarah 2:148] . Therefore, this verse is not among the verses of attributes disputed between the affirmers and the deniers. As for the word (face) in the remaining phrases in the question, the intended meaning is affirming the attribute of the Face for Allah the Exalted in reality, in a manner befitting His Majesty; because the original meaning is the literal one, and nothing has been found to divert from it. It does not necessitate likening Him to the face of creation, because every face has a specific aspect that befits it.
Q 1: The Attributes of Essence mentioned in the Book and the Sunnah. Does each one carry a single meaning in all the texts in which it appears, or does each context have its own specific meaning? Please provide us with the meaning of the following Attributes of Essence in their specific contexts:
A- The Hand: What is meant by it in each of the following texts:
Say, "In whose hand is the realm of all things
قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍIndeed, [all] bounty is in the hand of Allah
قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِAllah's Hand is with the Jama'ah.
يد الله مع الجماعةthe Hand of Allah is with the Jama'ah
يد الله على الجماعةThe hand of Allah is over their hands
يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْAnd construct the ship under Our observation
وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَاAnd be patient, [O Muhammad], for the decision of your Lord, for indeed, you are in Our eyes.
وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَاAnd I bestowed upon you love from Me that you would be brought up under My eye.
وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي وَلِتُصْنَعَ عَلَى عَيْنِيSo wherever you [might] turn, there is the Face of Allah
فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِand you do not spend except seeking the countenance of Allah
وَمَا تُنْفِقُونَ إِلا ابْتِغَاءَ وَجْهِ اللَّهِWe feed you only for the countenance of Allah
إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِAnd there will remain the Face of your Lord, Owner of Majesty and Honor.
وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلالِ وَالإِكْرَامِA 1: A- The word (hand) in the texts mentioned in section (A) carries a single meaning, which is: affirming the attribute of the Hand for Allah the Exalted in reality, in a manner befitting His Majesty, without likening it to the hands of creation or comparing it to them, and without distorting it or denying it. Just as Allah the Exalted has a true Essence that does not resemble the essences of His servants, so His attributes do not resemble their attributes. Many other texts have been transmitted that support these texts in affirming the attribute of the Hand for Allah, whether singular, dual, or plural. It is obligatory to believe in them in reality, while delegating the knowledge of their modality to Allah, in accordance with the texts of the Book and the Sunnah, and following the path of the Imams of the Salaf of the Ummah. As for the word (bi-ayd) in His saying:
And the heaven We constructed with strength, and indeed, We are [its] expander.
وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَIt is a verbal noun, and its verb is (aada, ya'udu, a'adan), and its meaning is strength. It is also used in a weak form, saying: ayyadah taw'idan, and its meaning is: He strengthened him. It is not a plural of hand, so it is not among the verses of attributes disputed between those who affirm the attributes and those who interpret them figuratively; because describing Allah the Exalted with strength is not a point of dispute. As for the meaning of the phrases in these texts, it varies according to their context and the circumstances they contain. His saying:
Say, "In whose hand is the realm of all things
قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍIndeed, [all] bounty is in the hand of Allah
قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِthe Hand of Allah is with the Jama'ah
يد الله على الجماعةand the true promise of Allah’s care for them, His support of them, and His victory for them over others if they unite upon the truth. His saying:
The hand of Allah is over their hands
يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْSecond: The command to our Prophet Muhammad (peace and blessings be upon him) to be patient with the harm of his people until Allah judges between him and them with His just judgment, while he is under the sight, protection, and care of Allah. Third: The information to Moses (peace be upon him) that Allah the Exalted had bestowed upon him again, when He commanded his mother with what He commanded her to do to raise him with noble upbringing under His protection and care. Then, the word (bi-a'aynina) in the texts mentioned in the question indicates that Allah the Exalted has two eyes. If the word 'aynayn (two eyes) is added to a plural pronoun, it is pluralized, just as the dual word qalb (heart) is pluralized when added to a dual or plural pronoun, as in His saying:
If you two [wives] repent to Allah, [it is best], for your hearts have deviated.
إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَاMujahid and al-Shafi'i (may Allah have mercy on them both), for the indication of the speech in each place is according to its context and the circumstances surrounding it. The context and circumstances indicated that the intended meaning of the face in this phrase is (the direction of prayer); due to His saying:
And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah
وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِFor each [religious following] is a direction toward which it faces
وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.