The servant’s rejection of whispers regarding the essence of Allah the Exalted is a clear manifestation of faith

Question:
From Abdulaziz ibn Abdullah ibn Baz to the honorable brother A. N. A. Z., may Allah increase him in knowledge and faith and make him blessed wherever he is, amen. Peace be upon you, and the mercy of Allah and His blessings. As for what follows:
Your noble letter dated 27/1/1395 AH has reached me—may Allah connect you to the rope of guidance and success—containing your question about what some of your colleagues threw at you by saying: “He admits that Allah the Exalted is the Creator of the heavens and the earth, the Throne, the Footstool, and everything, but he asks, saying: ‘Who created Allah?’” I answered you by saying: “Your first statement is correct and has no objection to it, but your second statement, which is your saying, ‘Who created Allah,’ is not something a Muslim should say. It should be sufficient for you what was sufficient for the Companions (may Allah be pleased with them)? For they did not ask such a question, and they were the great ones in knowledge. I also told him: Allah the Exalted said about Himself: [Al-Shura: 11], and His saying: [Al-Hadid: 3], up to what you mentioned regarding your desire for an answer to this doubt was known.

Answer:
Know, may Allah guide me and you and all Muslims to understanding in His religion and steadfastness upon it, that the devils of humans and jinn have always and will always bring forth many doubts upon the people of Islam and others; to cast doubt upon the truth, to lead the Muslim from light into darkness, and to confirm the disbeliever in his false belief. This is only because of what preceded in the knowledge and prior decree of Allah, making this abode a place of trial and examination and a struggle between truth and falsehood; so that the seeker of guidance is distinguished from others, and so that the truthful is distinguished from the liar, and the believer from the hypocrite, as Allah the Exalted said: [Al-Ankabut: 1], and He said: [Muhammad: 31], and He said: [Al-An’am: 121], and He said: AND THAT THE HEARTS OF THOSE WHO DO NOT BELIEVE IN THE HEREAFTER MAY INCLINE TOWARD IT, AND THAT THEY MAY BE PLEASED WITH IT, AND THAT THEY MAY COMMIT WHAT THEY ARE COMMITTING [Al-An’am: 112-113].
Thus, He the Exalted clarified in the first, second, and third verses that He tests those who claim faith with some of the trials; so that their truthfulness in their faith or its absence becomes apparent, as He the Exalted informed that He did so with those who passed before; so that He the Exalted would know the truthful from the liars. This trial includes the trial of wealth, poverty, sickness, health, the enemy, and what the devils of humans and jinn cast of various types of doubts, and other types of trials. After that, the truthful in his faith is distinguished from the liar, and Allah knows this as a manifest, existing knowledge in the external world after His prior knowledge; for He the Exalted has preceded in His knowledge all things, as He said: [Al-Talaq: 12], and the Prophet (peace and blessings be upon him) said: Muslim narrated it in his Sahih.
However, he does not hold the servants accountable according to His prior knowledge, but rather He holds them accountable and rewards them for what He knows of them after they have performed it and it has existed from them in the external world. He mentioned in the fourth, fifth, and sixth verses that the devils whisper to their close friends of Allah various types of doubts and embellished speech with which they delude them; so that they may argue with the people of truth, cast doubt upon the people of faith, and so that the hearts of those who do not believe in the Hereafter may incline toward it and be pleased with it, so that they may roam and confuse truth with falsehood; to cast doubt upon people regarding the truth and turn them away from guidance. And Allah is not unaware of what they do.
But from His mercy is that He provided for these devils and their close friends of Allah those who expose their falsehood and remove their doubts with compelling arguments and decisive proofs, so that they establish the proof and cut off the excuse. And He sent down His Book as a clarification of everything, as He said: [An-Nahl: 89], and He said: [Al-Furqan: 33]. Some of the Salaf said: This verse is general for every proof that the people of falsehood bring until the Day of Resurrection.
It is established in the authentic hadiths that some of the Companions (may Allah be pleased with them) said to the Prophet (peace and blessings be upon him): “O Messenger of Allah, we find in ourselves what one of us would consider too great to speak of.” He said: They said: Yes. He said: . Some of the scholars said in explaining this: A person may have Satan cast into his heart doubts and whispers that are difficult for him to utter; because of their enormity and abhorrence, such that falling from the sky would be easier for him than to utter them. Thus, the servant’s rejection of these whispers, his abhorrence of them, and his fighting against them is a clear manifestation of faith; because his sincere faith in Allah and the perfection of His names and attributes, and that He has no likeness and no equal, and that He is the Creator, the All-Knowing, the Wise, the Expert, necessitates that he deny these doubts and whispers, fight them, and believe in their invalidity.
There is no doubt that what this colleague mentioned to you is among the whispers, and you did well in your answer to him, and you were guided to the truth in what you refuted him with. May Allah increase you in knowledge and success. And I will mention to you, if Allah wills, in this answer some of what has come in this matter from the hadiths and some of the words of the scholars regarding it; perhaps it will become clear to you and to the colleague afflicted with the doubt you mentioned what exposes the doubt and invalidates it, clarifies the truth, and explains what the believer must say and rely upon when such a doubt arises. Then I will conclude with what Allah opens up to me in this great station, and He is the Master of success and the Guide to the straight path.
Imam al-Bukhari (may Allah have mercy on him) said in his book al-Jami' al-Sahih, page 336 of the sixth volume of Fath al-Bari, Salfi Press edition, in the chapter on the description of Iblis and his soldiers: Yahya ibn Bukayr narrated to us, al-Layth narrated to us, from Aqil, from Ibn Shihab, who said: Urwah ibn al-Zubayr informed me: Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings be upon him) said: . Then he narrated it in the book of al-I'tisam, page 264 of the thirteenth volume of Fath al-Bari, from Anas (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: . End of quote.
Muslim narrated in his Sahih the first wording of the hadith of Abu Hurayrah, page 154 of the second part of the first volume of al-Nawawi’s Sharh Muslim, and Muslim also narrated it with another wording from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: . Then he presented it with other wordings, then he narrated it from the hadith of Anas (may Allah be pleased with him) from the Messenger of Allah (peace and blessings be upon him), who said: Your community will continue to say such and such, until they say: This is Allah who created the creation, so who created Allah?.
Muslim also narrated, may Allah have mercy on him, from Abu Hurayrah (may Allah be pleased with him), who said: “Some of the companions of the Prophet (peace and blessings be upon him) came and asked him: We find in ourselves what one of us would consider too great to speak of. He said: They said: Yes. He said: . Then he narrated it from the hadith of Ibn Mas'ud (may Allah be pleased with him), who said: “The Prophet (peace and blessings be upon him) was asked about whispers. He said: .
Al-Nawawi (may Allah have mercy on him) said in his Sharh Muslim, when he mentioned these hadiths, and his text is: “As for the meanings of the hadiths and their jurisprudence: His saying (peace and blessings be upon him): ‘That is a clear manifestation of faith and pure faith’ means that your considering the speech of it too great is a clear manifestation of faith. For considering this too great and the intense fear of it and of uttering it, let alone believing in it, only occurs for one who has completed faith in a verified manner and from whom doubt and suspicions have been removed.
And know that although the second narration does not mention considering it too great, that is intended, and it is an abbreviation of the first narration. For this reason, Muslim (may Allah have mercy on him) presented the first narration. It was said: Its meaning is that Satan only whispers to one from whom he has despaired of leading astray, so he disturbs him with whispers due to his inability to lead him astray. As for the disbeliever, he comes to him from wherever he wishes and does not limit himself to whispers in his case, but he plays with him however he wants. So on this, the meaning of the hadith is that the cause of whispers is pure faith, or that whispers are a sign of pure faith. This is the choice of Qadi Iyad.
And as for his saying (peace and blessings be upon him) , and in the other narration , its meaning is turning away from this false thought and seeking refuge in Allah the Exalted in removing it.
The Imam al-Maziri (may Allah have mercy on him) said: The apparent meaning of the hadith is that he (peace and blessings be upon him) ordered them to repel these thoughts by turning away from them and rejecting them, without engaging in argumentation or examining their invalidity. He said: What is said regarding this meaning is that these thoughts are of two types. As for those that are not settled and have not been brought about by a newly arising doubt, they are repelled by turning away from them, and the hadith is to be understood in this context. The term "whispers" (waswasah) applies to such thoughts. It is as if, since it is a sudden occurrence with no basis, it is repelled without examining evidence, because there is no basis in which to examine. As for the settled thoughts that are necessitated by a doubt, they are not repelled except by argumentation and examining their invalidity. And Allah knows best.
As for his (peace and blessings be upon him) saying: , its meaning is that if this whispering occurs to him, he should take refuge in Allah the Exalted to repel its evil from him, and he should turn away from thinking about it. He should know that this thought is from the whispering of Satan, who only strives for corruption and misguidance. So he should turn away from listening to his whispers and hasten to cut them off by occupying himself with something else. And Allah knows best.
Al-Hafiz said in al-Fath, in his discussion of the hadith of Abu Hurayrah mentioned at the beginning of this answer, and his exact words are: His saying: means turning away from indulging in it with him. Rather, one should take refuge in Allah to repel it, and know that he intends to corrupt his religion and his intellect with this whispering. It is necessary to strive to repel it by occupying oneself with something else.
Al-Khattabi said: The point of this hadith is that if Satan whispers this, and the person seeks refuge in Allah from it and refrains from prolonging the discussion about it, it is repelled. He said: This is different from the case where a human being engages in this, for it can be cut off by argument and proof. He said: The difference between them is that a human being’s speech involves questions and answers, and the situation with him is limited. So if he follows the method and hits upon the argument, it is cut off. As for Satan, there is no end to his whispering; rather, whenever he is confronted with an argument, he turns to another, until he leads the person to confusion. We seek refuge in Allah from that.
Al-Khattabi said: Moreover, his saying: is a collapsing statement that its end contradicts its beginning, because it is impossible for the Creator to be a created thing. Then, if the question were valid, it would necessitate an infinite regress, which is impossible. And reason has established that created things are in need of a Creator. So if He were in need of a Creator, He would be among the created things. He ended there.
The one who leaned toward distinguishing between the whispering of Satan and the address of humans has a point to consider; because it is established in Muslim, through the route of Hisham ibn 'Urwah from his father, in this hadith: , so he equated refraining from delving into that between every questioner about it, whether human or otherwise. And in a narration by Muslim from Abu Hurayrah, he said: Two people asked me about it. And the question about that, since it was weak, did not deserve an answer, or refraining from that is analogous to the command to refrain from delving into the attributes and the Essence.
Al-Maziri said: Thoughts are of two types: Those that do not settle and are not brought about by a doubt are those that are repelled by turning away from them, and the hadith is to be applied in this context, and the term "whispers" applies to such thoughts. As for the settled thoughts arising from a doubt, they are those that are not repelled except by reflection and argumentation. And al-Tabi said: He only commanded seeking refuge and occupying oneself with another matter, and did not command reflection and argumentation; because the knowledge of the self-sufficiency of Allah, Glorified and Exalted is He, from a creator is a necessary matter that does not accept debate. And because indulging in thought about that does not increase the person except in confusion. And one in this state has no cure except taking refuge in Allah the Exalted and holding fast to Him. In the hadith is an indication of the condemnation of excessive questioning about what does not concern the person and what he is self-sufficient without. And in it is knowledge from the signs of prophethood, for his informing of what would happen, and it did happen.
And Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in his book (Bayan Muwafaqat Sahih al-Manqul li Sarih al-Ma'qul): The term "infinite regress" (tasalsul) is intended to mean infinite regress in the causes of effects—that is, that the event has an actor, and the actor has an actor—and this is false by the clear text of reason and the consensus of the rational. And this is the infinite regress from which the Prophet (peace and blessings be upon him) ordered to seek refuge in Allah, and ordered to refrain from it, and that the one who speaks should say , as in the two Sahihs from Abu Hurayrah. He said: The Messenger of Allah (peace and blessings be upon him) said: , and in a narration: , and in the Sahih also from Anas ibn Malik from the Messenger of Allah (peace and blessings be upon him), he said: .
This is the intended end of the Shaykh’s (may Allah have mercy on him) words. And perhaps it will become clear to you, O questioner, and to your companion who raised the doubt upon you, from what we have mentioned of verses and hadiths and the words of the scholars, what removes the doubt and puts an end to it from its foundation and clarifies its invalidity; because Allah, Glorified is He, has no likeness, no equal, and no peer. And He is perfect in His Essence, His names, His attributes, and His actions. And He is the Creator of everything, and what is other than Him is created. And He has informed us in His clear Book and on the tongue of His trustworthy Messenger (may the best of prayers and peace be upon him from his Lord) of what must be believed regarding His rights, Glorified is He, and of what He makes us know and indicates to us of His names and attributes, His recited verses, and His observed verses from the sky and earth, mountains and seas, rivers, and other than that of His creations . And among that is the human soul itself, for it is among the signs of Allah indicating His power and greatness, and the perfection of His knowledge and wisdom; as He said : [Al Imran: 190], and He said, the Exalted: [Adh-Dhariyat: 20].
As for the reality of His Essence and its how, and the how of His attributes, that is from the knowledge of the unseen which He has not revealed to us. So what is obligatory for us in that is faith and submission, and not delving into it, just as our righteous predecessors, the Companions and those who followed them in goodness, encompassed that. For they did not delve into it and did not ask about it, but they believed in Allah, Glorified is He, and in what He informed about Himself in His Book or on the tongue of His Messenger Muhammad (peace and blessings be upon him), and they did not go beyond that, with their faith that He, Glorified is He, is not like anything, and He is the All-Hearing, the All-Seeing.
And upon the one who finds something of these whispers or has something of them cast to him, he should consider them great and deny them from the depths of his heart with severe denial, and he should say: I have believed in Allah and His Messenger. And he should seek refuge in Allah from the stings of Satan, and he should refrain from them and cast them away; as the Messenger (peace and blessings be upon him) ordered in the previous hadiths. And he informed that considering them great and denying them is the clear expression of faith. And he should not persist with the questioners in this matter; because that may lead to much evil, and to doubts that do not end. So the best treatment for putting an end to that and safety from it is to comply with what the Prophet (peace and blessings be upon him) ordered, and to hold fast to it and rely upon it, and not to delve into it. And this is in accordance with the saying of Allah : [Al-A'raf: 200].
So seeking refuge in Allah, Glorified is He, and taking refuge in Him, and not delving into what the whisperers and the people of false speech, the philosophers and those who follow their path in delving into the matter of the names of Allah and His attributes, and what Allah has kept to Himself in knowledge without argument or proof, is the path of the people of truth and faith. And it is the path of safety, salvation, and well-being from the schemes of the devils of humans and jinn.
May Allah guide me and you and the rest of the Muslims to safety from their schemes. And for this reason, when some people asked Abu Hurayrah about this whispering, he pelted them with pebbles and did not answer their question, and he said: My close friend spoke the truth.
And among the most important things that the believer should do in this matter is to increase in the recitation of the Noble Qur'an and its reflection; because in it is the clarification of the attributes of Allah and His greatness, and the proofs of His existence and perfection, which fills the hearts with faith, love, reverence, and firm belief that He, Glorified is He, is the Lord of everything and its owner, and that He is the Creator of everything, the Knower of everything, and the Able to do everything, there is no deity except Him and no Lord other than Him. And it is also necessary for the believer to increase in asking Allah for more of beneficial knowledge, penetrating insight, steadfastness upon the truth, and well-being from deviation after guidance. For He, Glorified is He, has directed His servants to ask Him, and encouraged them to do so, and promised them the answer, as He said : [Ghafir: 60]. And the verses in this meaning are many.
And I ask Allah to guide us and you and your companion and the rest of the Muslims to understanding in the religion and steadfastness upon it, and to protect us all from the misguiding trials, and from the schemes of the devils of humans and jinn and their whispers. Indeed, He is the One who is capable of that and able to do it.
And peace be upon you and the mercy of Allah and His blessings, and may Allah send prayers and peace upon His servant and Messenger, our Prophet Muhammad, and his family and his Companions.
President of the Islamic University in the Holy City of Madinah