8. Kitāb al-Tawḥīd: On the Light and Glory of Allah’s Face

6.      On the Light and Glory of Allah’s Face

The face of the Lord does not resemble the face of His mortal creations. He does not, however, lack face at all. Allah himself has told us in his firm revelation, the Holy Qur’ān, that He has a face to which He attributed glory, honor, and security from destruction.

28. (1) Yūsuf b. Mūsā → Jarīr → al-‘Alā’ (b. al-Musayyib) → ‘Amr b. Murrah → Abū ‘Ubaydah (b. ‘Abdullāh) → Abū Mūsā:

The Prophet said that Allah does not sleep. Nor it becomes Him to sleep. He grants more share (whom He wills) and gives less to (whom He wills). The affairs of the day are referred to Him before the night time, and the affairs of the night before the start of the day. His screen (ḥijāb) is made of fire. If He decides to uncover it, the glory and light emanating from His face would burn everything that His sight catches. He spreads his hands to welcome a sinner who sins during the night to repent in the day. He keeps His hands open expecting a sinner who sins in the day to repent in the night. (He will ever remain in that state) until the sun rises from the West.

29. (2) Salm b. Janādah al-Qurashī → Abū Mu‘āwiyah → al-A‘mash → ‘Amr b. Murrah → Abū ‘Ubaydah → Abū Mūsā:

The Prophet stood among us (the companions) and stated the following five things. Allah does not sleep. Nor does it behoove him to sleep. He grants more share (whom He wills) and gives less (to whom He wills). The affairs of the night are referred to Him during day time and the affairs of the day in the night time. His screen (ḥijāb) is made up of light (nūr). If He decides to remove this screen, the glory and light emanating from His face would burn every creature of His upon which his sight falls.

30. (3) ‘Amr b. ‘Alī and Muḥammad b. Yaḥyā → Abū ‘Ᾱṣim → Sufyān → ‘Amr b. Murrah → Abū ‘Ubaydah → Abū Mūsā:

The Prophet stood among us (the companion) and stated four facts. They are. Allah does not sleep. Nor does it behoove him to sleep. He grants more share (whom He wills) and gives less (to whom He wills). The affairs of the night are referred to Him before the day time and the affairs of the day before the start of the nightfall. His screen (ḥijāb) is made up of fire (nār). If He decides to remove this screen, the glory and light emanating from His face would burn everything that His sight catches. Muḥammad b. Yaḥyā (the second narrator in the isnād) used the wording:

The affairs of the day are referred to Him before the affairs of the night, and the affairs of the night are presented to Him before the affairs of the day.

31. (4) Muḥammad b. Yaḥyā → Muḥammad b. ‘Ubayd and Abū Nu‘aym → al-Mas‘ūdī → ‘Amr b. Murrah → Abū ‘Ubaydah → Abū Mūsā:

The Prophet stood among us and stated four facts. Ibn Yaḥyā reported this version of the report and added, “Then Abū ‘Ubaydah recited the following Qur’ānic verse, “Blessed be He who is in the fire and all around it! Glory to Allah, Lord of the worlds.” (Q 27:8)

Baḥr b. Naṣr b. Sābiq al-Khawlānī narrated from Asad b. Mūsā that he (Mas‘ūdī) narrated another similar ḥadīth through this isnād ascribing it to the Prophet.

….. (5) Muhammad b. Yaḥyā narrated a ḥadīth (no 3 above) same as that of Abū ‘Ᾱṣim using the following isnād:

Uthmān b. Abī Shaybah → Jarīr → al-A‘mash → Amr b. Murrah → Abū ‘Ubaydah → Abū Mūsā → the Prophet:

He (Muḥammad b Yaḥyā) added the words:

yad Allāhi mabsūṭah, Allah’s hand is stretched out i.e. generous.

32. (6) Muḥammad b. Uthmān al-‘Ijlī → ‘Ubayd Allāh b. Mūsā → Sufyān → Ḥakīm b. Al-Daylam → Abū Burdah → Abū Mūsā:

The Prophet stood among us and stated four facts. They are: Allah does not sleep. Nor does it behoove him to sleep. He grants more share (whom He wills) and gives less (to whom He wills). The affairs of the night are referred to Him before the day time and the affairs of the day before the start of the nightfall. His screen (ḥijāb) is made up of fire (nār). If He decides to remove this screen, the glory and light emanating from His face would burn everything that His sight catches.

33. (7) Baḥr b. Naṣr al-Khawlānī → Asad → Abū Ghassān (Muḥammad b. Maṭarrif) → Abū Ḥazim → ‘Ubayd Allāh b. Miqsam:

On the Day of Judgment, there would be seventy thousand screens separating the Almighty (from His creations). Among them will be a screen of darkness, which will not let anything penetrate it, an impenetrable screen of light, and a screen of water, the faint sound of which will detach the heart of a listener (from his body) except those whose heart Allah will keep with its owner.

34. (8) Baḥr b. Naṣr → Asad → Hushaym → Abū Bishr → Mujāhid:

The angels and the Throne of Allah is separated by seventy screens of light and one of darkness (following these is), a screen of light and one of darkness.

Abū Bakar said: I have not mentioned the muqaṭṭa‘āt (broken) narratives in this book because I believe this is the issue which can only be determined in the light of the Qur’ān and the Sunnah of the Prophet. I do not plead to anything other than the Qur’ānic verses or the sound prophetic ḥadīths to prove my viewpoint on the attributes of Allah.

I hold, while relying on Allāh from Whom I seek guidance, that which He has said in His firm revelation, the holy Qur’ān, recorded in the two covers. Allah has a face. He has attributed glory, eternal life, and honor to His face. He says: “But the Face of your Lord—full of Majesty, Bounty and Honor, shall abide forever.” (Q 55:27) Our Lord, the glorious and the exalted Allah, has categorically stated that His face would not perish. It has no end. For the Almighty says: “Everything (that exists) will perish except His own Face.” (Q 28:88) Some of the ignorant Jahmīs hold that Allah has, in this verse, explained the attributes of Himself (nafs). It is towards himself that He attributes jalāl (glory) and not His face. They cite the following verse to prove this claim: “Blessed be the name of your Lord (rabb), full of Majesty, Bounty and Honor.” (Q 55:78) They hold that, in this last verse, it is the word rabb to which jalāl and ikrām have been attributed not His face. Similar is the case then with the previous verse.

Abū Bakr said: I address this issue relying on Allah. This claim by the Jahmīs can only be forwarded by those who do not know the Arabic language. For we see Allah has said “But the Face of your Lord (wajhu rabbik), full of Majesty, Bounty , and Honour, shall abide forever.” (Q 55:27) The word wajh has been put in maḍmūm/marfū‘ (nominative) state in this verse. The word wajh has been attributed to the word rabb. This is indicated by the khafz (genitive case) of the letter B which is the last consonant letter in the word rabb. Had Allah intended to attribute jalāl and ikrām to the word rabb, in this particular case, He would have said: “dhī al-jalāli wa al-ikrāmi, (majrūran in the genitive) instead of dhū which is in nominative case (marfū‘). That would then be in accord to the state of B in the word rabb.

Consider the verse tabāraka ismu rabbika dhī al-jalāl wa al-ikrām (Be the name of thy Lord, full of Majesty and Honour.” We see that, in this verse, the attributes of jalāl and ikrām qualify the word rabb. That is why the word dhī follows the declension of the letter bā’, the last letter in the word rabb. Both are in the genitive case. Contrarily, in the other verse, the word wajh (face) is in the nominative case the adjective dhū qualifying it is to be in the nominative case. Thus the verse reads: dhū al-jalāl wa al-ikrām.

So, O reflective beings, try to understand this declaration which is to be understood in the language of the Qur’ān. Do not leave the correct path for the wrong one. Know that these two verses contain arguments proving that wajh (face) is one of the personal attributes of Allah. It is not that you take the word wajh referring to Allah himself. Nor is it correct to say that His face is other than Him as have the mu‘aṭṭilah jahmīs maintained. Contrarily, if Allah and His wajh would be the same thing the verse would be read as follows: wa yabqā wajhu rabbika dhī’l-jalāli wa al-ikrāmi.

There are those who do not know the Arabic language, even to this little extent. Such are not acquainted with the works of the scholars of the tradition who believed in what the Book of Allah contains and the Sunnah of the Prophet offers. These scholars of the traditions affirm of Allah the attributes which He Himself has attributed to Himself in His Book, that is secured in the two covers, and through the tongue of the Prophet. Such Prophetic knowledge has been transmitted to us through the reports by the reliable just individuals on the authority of equally just and reliable narrators till the chain ends with the Prophet without a break. The Jahmīs, be they cursed, have held that these scholars [who followed the Book and the Prophet of Allah] are believers in anthropomorphism (tashbīh). This [accusation] by the Jahmīs shows their lack of knowledge of the Book of Allah and the Sunnah of the Prophet. This also reveals their ignorance of the Arabic language in which we have been addressed by Allah.

We have mentioned sufficient material from the Book of Allah and the Sunnah of the Prophet concerning the Face of Allah. We shall now explain these statements. Pay heed, O men of understanding. Do you see it, based on your knowledge of the language of the Arabs, possible to apply the word mushabbihah (anthropomorphist) to the followers of the traditions of the elders and the Sunnah?

I hold, and so do all our scholars from all the regions, that our Allah has a face. This He has himself told us in His Book. He has said that His face is possessed of glory and honor. He has declared that His face shall remain forever. He has also stated that it would not perish. We believe that the face of our Lord has light, glory, and brilliance. If he removes the screen from His face and reveals himself to the mortals everything receiving the glory of His face would be destroyed. He is hidden from the eyes of the worldly creatures. No human shall ever be able to see him in this mortal world. We also say that the face of our Lord is qadīm (infinitely preexistent) and eternal. Allah has removed any possibility of annihilation from His face. We also hold that the children of Adam have faces. They are, by Allah’s decree, mortal. They will be destroyed. They are not granted glory and honor. Light, glory and brilliance, the qualities of the face of Allah are not their qualities. The sight of humans is tolerable to the eyes of humans. The sight of humans does not harm the beholding eye. It does not contain glory like that of Allah, as clarified by the Prophet.

The faces of humans are but created things. They were not there forever. Allah has created them from nothingness. They were caused by Allah to be after not-being. Faces of all the humans are subject to destruction. They are not eternal. They will, after a limited span of life on earth, rot and perish. They will be given life again after remaining dead and decayed. They will go through resurrection and will be made to stand before their creator on the Last Day. They will then be held accountable even for those of their deeds which no one knows except Allah, the creator. Then they will be taken either to Heaven where they will receive blessings of Allah to Hell facing severe chastisement.

Does it cross your mind, O men of understanding, possessed of reason and knowledge of Arabic language, and who know what tashbīh (assimilation) is, that this (human) face is identical to that face (of Allah)? Is there, in what we have quoted, a trace of similarity between the qualities of the face of our Lord—as explained and detailed by us here, and as explained and detailed by the Qur’ān and the Sunnah—and that of the humans? The only thing both share is the name given to them. The Arabic word, wajh, describing the face of Allah is also applied for the faces of humans. Allah has called His face wajh. Humans too call their faces wajh. If what we and our scholars hold would mean committing tashbīh then every such person as says that humans, monkeys, boars, dogs, predatory animals, donkeys, snakes, scorpions all have faces would be likening the faces of humans with the faces of pigs, monkeys, dogs and other animals.

I do not believe that a Jahmī among the mu‘aṭṭilah would be convinced of that in his mind. Suppose that a person who has showered over a believer in ta‘ṭīl great favors says to him (i.e. mu‘aṭṭilah) that his face resembles the face of a boar or a monkey or a bear or a dog or a donkey or a mule or the like. What would the response from the mu‘aṭṭilah be? He would certainly be enraged. The person, according to the believer in ta‘ṭīl, would be using invective language. He would be considered to have uttered indecent language while likening the face of the believer in ta‘ṭīl with the animals. Perhaps the believer in ta‘ṭīl will abuse this man as well as his parents.

If a rational being hears this addressor, who likens the face of the mu‘aṭṭilah to the face of the above-mentioned animals, he would certainly declare that the latter committed falsity, untruth, vilification, idiocy and insanity. He would declare that the man lost his mind for he likened the face of the children of Adam to the faces of the animals.

Ponder O rational beings, is comparing the faces of the above-mentioned animals with the faces of human beings more outrageous than comparing the face of Allah with that of the humans. The Arabs do not consider the application of the word wajh for the face of animals and the humans an instance of tashbīh. The same word, wajh, is applied to connote the face of the animal kingdom as well as the face of humans. It is therefore inappropriate to declare us mushabbihah (anthropomorphists). The faces of the children of Adam and those of the animals and predators etc we have mentioned above all are temporal created things and Allah has ordained that they would perish. They were not there before Allah created them.

All the predators and animals we have mentioned above have eyes in their faces as well as cheeks, foreheads, noses, tongues, mouths, teeth and lips. No rational being tells any human being that his face is like that of a boar or his eyes are similar to the eyes of monkeys or his face similar to that of a bear or his lips are similar to that of the dog or his cheek is similar to that of a wolf unless he means to abuse the latter. Such a description would be similar to ascribing something detestable to someone which he does not have.

If what we have discussed above is established and acknowledged by all men of understanding and those with the ability to differentiate between things, then one would be justified to say that those who ascribe tashbīh to the people of āthār — believers in the Book of Allah and the followers of sunnah of the Prophet — in fact, commit wrong, falsity, and vilification. They contradict the Qur’ān and the Sunnah and divorce the language of the Arabs from its customary meanings.

The mu‘aṭṭilah among the Jahmīs believe that use of the word wajh in the above mentioned verses of the Book of Allah and in the prophetic traditions follows the following style:

We use the expressions wajh al-kalām (nuances of the language), wajh al-thawb (apparent side of garment) and wajh al-dār (the front of a house). The mu‘aṭṭilah assume, because of their ignorance of the Arabic language, that the meaning of the divine statement wajh Allāh (face of Allah) is to be ascertained the way we conclude the meaning of the above mentioned figurative uses of the word wajh. They have also held that faces are exclusively ascribable to the created things. It cannot be attributed to Allah, the creator.

This we believe is an absurd claim. Upholders of this view fall into more serious error than they pretend to have escaped. One may ask them, are not human speech, garments and houses created things? Do not those among you who assume that the phrase wajh allāhi is used in the sense the word wajh is used in the constructions like wajh al-kalām (aspect/meaning of a word), wajh al-thawb and wajh al-dār commit tashbīh? This follows from the very principles you have adopted. Is the wajh of Allah like the wajh of the inanimate entities? This is what your stance leads you to O ignorant folk, for you yourselves have held that those who, based on the Book of Allah and the Sunnah of His Messenger, say that Allah has a face and eyes and that He sees and hears, liken Allah with the created things. What you suppose out of your ignorance translates into likening Allah with inanimate things.

What we do is only to ascribe attributes to Allah which He has ascribed to Himself in His Book. He has communicated the same things through the tongue of His Chosen Prophet. Such prophetic knowledge has reached us through the reliable and trustworthy narrators directly from the Prophet. We, therefore, speak what is balanced and understandable and makes sense. We hold that applying the word wajh to connote the face of Allah, the creator, does not necessitate, according to the rational beings, that the face of Allah is being compared to the faces of the humans. Allah has told us, in the verses we mentioned above, that He has a face. He has characterized it with glory and honor. He has stated that it would not perish. He has informed us in His firm revelation that He hears and sees. He has said to Mūsā and Hārūn: “I am with you. I see and I hear.” (Q 20:46) He has also stated it is the idols which do not hear and see.

Consider Ibrāhīm’s dialogue with his father. He said: “O my father! Why worship that which does not hear and see, and can profit you nothing?” (Q 19:42) One can interpret this to mean that Ibrāhīm does not argue with his father against the worship of what does not hear and see. If Ibrāhīm is taken to have invited his father to worship what does not see and hear and if he is interpreted to have invited his father to worship his Lord who does not hear and see, it would then entail that he means to tell his father there is no difference between his Allah and what his father worships.

Allah has clearly stated that He hears and sees. And the mu‘aṭṭilah Jahmīs negate all the attributes of Allah which He ascribed to Himself in the Holy Qur’ān or through the tongue of His Prophet. This owes to their ignorance. Allah says: “Do you see such a one as takes for his Allah his own passion? Could you be a disposer of affairs for him? Or do you think that most of them listen or understand? They are only like cattle; nay, they are worse astray in path” (Q 25:43-4). In this verse, Allah tells us that those who do not hear and see are like animals or even worse. Thus the Allah of the Jahmīs, be they cursed, is like animals who do not hear nor see. Allah has, on the contrary, established that He sees and hears. The mu‘aṭṭilah Jahmīs negate every attribute of Allah with which He has characterized himself in the Holy Qur’ān and through the tongue of the Prophet. They lack knowledge. That is because they have found that in the Holy Qur’ān Allah has ascribed some attributes to the created things as well as Himself. Thus they assume that when Allah uses certain attributes both for Himself and for His creatures He likens himself to the created things. How ignorant these Mu‘aṭṭilah Jahmīs are!

Allah has mentioned His attributes in more than one place in His Book. He has let his servants know that He listens and hears. He says: “For He is the One Who hears and sees (all things).” (Q 17:1) He has told us that He sees. He addresses humans and says:

And say, “Go on working and Allāh will surely watch your conduct and also His Messenger and the believers” (Q 9:105).

Allah said to Moses and Hārūn, “I am with you. I see and I hear” (Q 20:46). In these verses, Allah Almighty tells us that He observes the actions and deeds of men. The Prophet also sees and hears who himself is a human being. Allah has, concerning the humans, said, “Do they not look at the birds, held poised in the midst of the sky?” (Q 16:79) This means that humans watch the birds poised in the air. To Noah, Allah said, “Construct the Ark within Our sight” (Q 23:27). Concerning the same ark He says, “She floats under our eyes” (Q 54:14). To the Prophet Muḥammad He says, “Now await in patience the command of your Lord: for verily you are in our eyes” (Q 52:48). In the preceding statements, Allah has established that He has eyes also. He has also held, in the Holy Qur’ān, that humans too have eyes. Allah says, “You will see their eyes overflowing with tears” (Q 5:78).

Thus we have been informed that our Lord has eyes. We have learnt that humans too have eyes.

Allah said to Iblīs, the accursed, “What prevents you from prostrating yourself to one whom I have created with my hands?” (Q 38:75) He, at another occasion, says, “Nay, both His hands are widely outstretched: He gives and spends as He pleases” (Q 5:64). He says, “On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand” (Q 39:67). Thus Allah Almighty has attested that He has two hands. As for humans, He has informed us that they too have hands. The Almighty says, “This is because of what your hands sent on before you” (Q 3:182). He says, “Verily those who plight their fealty to you do no less than plight their fealty to Allah: the Hand of Allah is over their hands” (Q 48:10). He also says, “The Most Gracious is firmly established (istawā) on the throne” (Q 20:5). Allah has also mentioned, in the holy Qur’ān, that the riders establish themselves (istawū) on the backs of their mounts. Regarding Noah’s ark he says that “it rested (istawat) on Mount Jūdī” (Q 11:44). Is it right to condemn as anthropomorphist those who affirm for Allah that what He has affirmed of His attributes in these verses, O men of understanding, as these impious Jahmīs have believed? Allah forbid, can it be tashbīh, as they (Jahmīs) have held owing to their lack of knowledge?

What we say is this. Allah hears and sees; He is al-samī‘ and al-baṣīr. This He Himself has made plain in the Holy Qur’ān. We hold that the humans with the faculty of seeing and hearing too are called samī‘ and baṣīr. We, however, do not say that this is assimilation (tashbīh) involving comparison of the creator with the created things.

We hold that Allah has two hands. Both of them are right hands. Neither of them is the left hand. Allah has informed us in the Book that He has two hands. The Prophet of Allah has informed us that both of Hands are right hands, neither being left.

We hold that every human being as has sound limbs must have two hands, a right, and a left. We do not hold that the hands of the created things are similar to those of Allah, the Creator. Our Lord is pure from the blemish of having hands like that of human beings.

Allah has called himself ‘azīz (powerful). He has given some of the human kings the same name. He says:

Ladies said in the City, “The wife of the ‘Azīz is seeking to seduce her slave from his true self” (Q 12:39). We have been told that the brother of the Prophet Joseph called him ‘Azīz. They are reported in the Qur’ān to have said:

They said, “Azīz! Behold! He has a father, aged and venerable” (Q 12:78). They are also reported to have said, “O ‘Azīz! Distress has seized us and our family” (Q 12:88). We know that the ‘izzah of our Creator, the ‘izzah which is one of His personal attributes, is not the same as the ‘izzah attributable to His creatures, by which they have been blessed by Allah. Allah has applied certain names to Himself and has used them for some of the created things. It does not mean tashbīh. We cannot say that in these verses Allah has likened Himself to His creations as the ignorant Jahmīs hold. Had this been the case, then whoever recited the Qur’ān believing it to be the revelation Allah would be committing tashbīh. He would be committing anthropomorphism.

Allah, the Lord has told us that he has mulk (dominion). He has also called some of His servants a malik (rulers). We find in the Holy Qur’ān that the Egyptian “ruler (malik) said, “bring him to me” (Q 12:50). Allah has told us that He is al-‘aẓīm (the great). He has, however, called some of His servants ‘aẓīm. He says:

“Also, they say, ‘Why is not this Qur’ān sent down to some leading man )rajulin ‘aẓīmin) in either of the two (chief) cities?’” (Q 43:31) Similarly He has said, “He is the Lord of the Great (‘aẓīm) Throne” (Q 9:129). In this verse, Allah has applied His attribute ‘aẓīm to His throne which is one of His created things. Allah, on the contrary, is the Mighty, the Supreme. He refers to some of His attributes and says, “the Peace (salām), the Guardian (al-Mu’min), the Preserver (al-Muhaymin), the Powerful (al-‘Azīz), the Mighty (al-Jabbār), the Supreme (al-Mutakabbir)” (Q 59:23). He has called some of the disbelievers and rejecters mutakabbir and jabbār. He says, “Thus does Allah, seal up every heart of arrogant (mutakibbir) and obstinate transgressors (jabbār)” (40:35). Our evolver (bārī), however, is the guardian (ḥafīẓ), the knower of all things (‘alīm). He has informed us that the Prophet Joseph said to the king, “Set me over the store-houses of the land: I will indeed guard them (ḥafīẓ), as one that knows (‘alīm)” (Q 12:55). Allah has also said, “They gave him (Ibrāhīm) glad tidings of a son endowed with knowledge (‘alīm)” (Q 51:28). He says, “So We gave him the good news of a forbearing boy (ghulām ḥalīm)” (Q 37:101). Thus we learn that the two words al-ḥalīm and al-‘alīm are attributes of our Allah who has in His book called some of the human beings among the progeny of Adam by the very same name. Now the people of the Sunnah and received knowledge hold that their Lord has hands as Allah Himself has held that He has. They also hold that He has a Nafs for Allah Himself has held so in the Book. They hold that He is the hearer and the seer, for He sees and hears. These ignorant folk have claimed that these people of the Sunnah commit tashbīh. If their claim is true, then this should necessarily apply to those who call Allah a king, or great, or forgiving, or merciful, or mighty, or powerful. This would mean that calling Allah with these names entails committing tashbīh. Allah forgive, this means that ascribing to Allah attributes which He Himself has ascribed to Himself in the Book or through the tongue of His Prophet is tashbīh.

The Jahmīs present the following verse to disprove the views of the people of the Sunnah in this regard. Allah says, “Nothing is like Him” (Q 42:11). I say: Who claims that there are things like Allah? This claim is an example of camouflage put for the commoners and stupid people. They misrepresent the correct view before the laymen telling them that whoever ascribes to Allah what He has ascribed to Himself indeed compares Allah to the created things. How can the created things be like the Creator Allah?

We hold that Allah is Eternal without beginning. He was always there. Allah’s creations are, however, temporal. All the created things are provided by Allah. Allah is the Provider. The created things receive His providence. Allah is eternal. He will remain forever. His creations, however, are mortal. They are not going to live forever. Allah does not depend on any of His created things. Contrarily all His creations depend on Him. When we give some of the created things any of Allah’s attributes, that does not entail, according to the people of understanding who understand the words of Allah, that it amounts to comparing Allah with His created things. Is it possible for these ignorant Jahmīs to remove these names from the codices or from the hearts of the people? Can they stop people from reciting these parts of the divine revelation in the vaulted mosques, schools, and houses?

Has not the one who revealed the Qur’ān to His Prophet told us that He is al-malik? Has not He called some of His servants as malik too? He has informed us that He is the salām (peace). He has called the greeting of the believers in this world and in the one to come as salām. He says: “Their salutation on the Day they meet Him will be “salām (Peace)!” (Q 33-44). The Prophet of Allah too, after offering the ṣalāh would say, “O Lord, you are the al-salām (peace) and al-salām emanates from you.” Elsewhere Allah has said: “and say not to anyone who offers you a salutation: ‘You are none of a believer!’” (Q 04-94).

Thus it can be established on the basis of the information provided by Allah Himself that Allah is the al-salām. He has called Himself: “the Peace, the Guardian of Faith, the Preserver of Safety” (Q 59-23). He has applied this very attribute to some other entities. He let us know that He is al-mu’min. At the same time, He has called some of His servants as muminīn. Allah says: “For, believers (al-mu’minīn) are those who, when Allah is mentioned, feel a tremor in their hearts” (Q 08-02). He says: “Only those are believers who have believed in Allah and His Messenger” (Q 49-15). At another occasion, He says: “If two parties among the believers fall into a quarrel” (Q 49-09). He says: “For Muslim men and women,—for believing men and women” (Q 33:35). We have already mentioned that Allah has told us that He is the seer and hearer. He has also told us that He made humans seers and hearers. He says: “Has there not been over man a long period of time, when he was nothing worthy of a mention? Verily We created man from a drop of mingled sperm, in order to try him: So We gave him hearing and sight” (Q 76:01-02).

Allah, the ruler and the just Lord has told the Prophet Muhammad that Jesus son of Marry would come before the Last Day. He would be made a just judge (ḥakam ‘adl), leader (imām) and dispenser of equity (muqsiṭ). Muqsiṭ as we know is one of the names of Allah as has been attested by the Prophet in a narrative reported by Abū al-Dhinād from al-A‘raj from Abū Hurayrah concerning the names of Allah. Allah has said regarding the issue of dissension between a husband and a wife: “If you fear a breach between them twain, appoint arbiters (ḥakam), one from his family, and the other from hers” (Q al-Nisā’ 4:35). Here Allah has used the word ḥakam for the two human arbiters.

Allah is ‘Adl, just. He has enjoined His servants to observe justice and the best treatment of others. The Prophet has said, “Those who dispense justice (muqsiṭīn) (in this worldly life shall) be seated on the pulpits made of light or of pearls on Last Day.” In this narrative, the word muqsiṭ has been applied to those who observe justice in their decisions and judgment and those who justly deal with their families and others under their guardianship. ‘Iyāḍ b. Ḥimār reports that the Prophet said, “The dwellers of Paradise are three kinds: the poor who spend in the way of Allah, just ruler (muqsiṭ), and the merciful men who show tender heart to all their relations and the Muslims.”

Abū Mūsā → Muḥammad b. ‘Adī → Sa‘īd b. Abī ‘Arūbah → Qaṭādah → Muṭarrif → ‘Iyāḍ b. Ḥimār al-Mujāshi‘ī: I heard the Prophet say this (the above report).

Abū Bakr said: Muqsiṭ is one of the names of Allah. Our creator is al-Ḥalīm. He (Allah) called Ibrāhīm ḥalīm as is attested in the following verse of the Qur’ān: “Ibrāhīm was, without doubt, forbearing (ḥalīm), compassionate (awwāh), and repentant (munīb) (Q 11:75). Allah has also told us that our Prophet is ra’ūf (most kind) and raḥīm (merciful). This has been attested in the following verse: “He is ardently anxious over you: to the believers, he is most kind (ra’ūf) and merciful (raḥīm) (Q 09:128). Allah is shakūr (who appreciates gratefulness). Still, He has called a few humans as shakūr (grateful). Allah says: “but few of My servants are grateful!” (Q 34:13)

Allah is al-‘Aliyy (Most High). He has stated this in many places in His Book. He says: “He is Most High (al-‘Aliyy), Most Wise” (Q 43:51). A very great number of people are named ‘Alī. None among the scholars, laymen, devout worshippers, jurists, learned persons and illiterate people ever held that it is not allowable to give the newborn babies the name of ‘Alī. Nor has any disapproved men named ‘Alī because of his name. The Prophet, on the contrary, has been reported to have called ‘Alī by this very name. He said, “Pray for me, O ‘Alī.”

Allah is great (kabīr). Still, all the Muslims apply the word kabīr to a lot of created things. They use it to connote an elderly man. They apply it to a leader. They use it for everything great in any aspect including humans, animals and inanimate things.

Allah himself has quoted the following statement of the brethren of the Prophet Joseph. They address their brother Joseph, the king of Egypt: “He has a father, an old man (shaykh kabīr)” (Q 12:78). The Khath‘amī woman spoke to the Prophet saying: “My old father (kabīr) is now obligated to perform the duty enjoined by Allah on His servants (i.e. ḥajj).” The Prophet did not disapprove of this use of word by the woman for her old father. He did not rebuke her by telling her that the word kabīr can only be used for Allah Almighty. It is one of His names. While recounting the story of Shu‘ayb, the Almighty Allah quotes the daughter of the Messenger: “And our father is a very old man (shaykh kabīr)” (Q 28:23).

Allah is karīm (noble/honourable). The Prophet used this name for a group of the Prophets of Allah. He said: “al-karīm, son of al-karīm son of al-karīm; Joseph son of Jacob son of Isaac son of Ibrāhīm.”

Allah Almighty says: “And He produced on the earth every kind of noble (karīm) creature, in pairs” (Q 31:10). Thus the Almighty Himself used the word karīm for His creatures. The Prophet called many Prophets with this name.

Allah is ḥakīm (wise). His book of Allah, the Holy Qur’ān, too has been called ḥakīm. The Almighty says: “Alif Lām Mīm. These are verses of the wise (ḥakīm) book” (Q 31:1-2). Muslims refer to Luqmān as ḥakīm. Allah Himself has told them that He bestowed upon Luqmān wisdom (ḥikmah). Allah says: “We bestowed wisdom on Luqmān” (Q 31:12). The scholars, at times, say: one of the ḥakīm says such and such. They also say: such and such person (fulān) is one of the wise men.

Allah is shahīd (witness). He has called those who witness a social dealing as shahīd. Allah says: “And get two witnesses (shahīdayni), out of your own men” (Q 02:282). He says: “How then if We brought from each people a witness (shahīd), and We brought you as a witness (shahīd) against these people!” (Q 04:41) The Almighty, His Messenger, and the believers refer to those are killed in jihād as shahīds.

Allah is al-ḥaq. Consider the following verses:

1. It is the truth (al-ḥaq)- and I say only the truth (al-ḥaq) (Q 38:84).

2. Exalted be Allah, the King, and the Truth (al-ḥaq) (Q 23:116).

3. And those bestowed with knowledge see that what has been sent down to you from your Lord is the Truth (al-ḥaq) (Q 34:6).

4. We sent down the (Qur’ān) in Truth (al-ḥaq), and in Truth (al-ḥaq) has it descended (Q 17:105).

5. But those who believe and work deeds of righteousness, and believe in the revelation sent down to Muhammad – for it is the Truth (al-ḥaq) from their Lord (Q 47:02).

6. And those who believe follow the Truth (al-ḥaq) from their Lord (Q 47:02-3).

7. And that those on whom knowledge has been bestowed may learn that the (Qur’ān) is the Truth (al-ḥaq)” (Q 22:54).

8. That Day, the dominion as of right and truth (al-ḥaq), shall be for the Most Merciful (Q 25:26).

9. And no question do they bring to you but We reveal to you the truth (al-ḥaq) and the best explanation (Q 25:33).

10. It is He who has sent his Messenger with guidance and the religion of truth (al-ḥaq) (Q 48:28).

12. We have sent down to you the Book in truth (al-ḥaq), that you might judge between men, as guided by Allah (Q 04:105).

Every truthful and just decision, work and speech can be called al-ḥaq. Though the word al-ḥaq is one of the names of Allah yet no the believing scholar has ever declined to apply the word to every right and just thing.

Allah is wakīl (the one trusted/guardian). Allah says: “He is wakīl over all affairs” (Q 6:102). Arabs have never considered it unallowable to call someone who acts as an agent or attorney for them as wakīl. Jābir reported that the Prophet said to him: “Go to my agent (wakīl) in Khaybar.” There is a narrative concerning the marriage proposal forwarded by Fāṭimah b. Qays to the Prophet. While telling the Prophet that her husband had divorced her she said: “[…..] and he ordered his wakīl (representative) to give me something.” She told the Prophet that what the representative of her husband had given her was not enough.

We learn that the ‘Ajamīs (non-Arabs) too use the word wakīl for agents and attorneys.

Allah has told us that He is the mawlā (friend) of the believers. He says: “Allah is the friend (mawlā) of those who believe, but those who reject Allah have no friend (mawlā)” (Q 47:11). He says: “For everyone, We have appointed heirs (mawālī sing. mawlā) to inherit the property left by parents and relatives” (Q 4:33). In this verse, the word has been used to connote the heirs. The Prophet has been reported to have said: “‘Alī is the mawlā of those who take me as their mawlā.” I have recorded these narratives in the chapter on excellences of ‘Alī b. Abī Ṭālib.

When Ja‘far, ‘Alī b. Abī Ṭālib and Zayd b. Ḥarithah confronted each other over the issue of the daughter of Ḥamzah, the Prophet said to Zayd, “you are our brother and our mawlā.” Here he has used the word mawlā for someone of lesser state in the same way as the word is used to connote a senior counterpart. Thus a protecting client and the protected client both are mawlā to each other.

We know that every freed slave is called mawlā just as the one who sets the slave free is called a mawlā.

‘Ᾱ’ishah reports that the Prophet said, “Marriage of any such woman as marries without the consent of her guardian is invalid.” Thus we see that Allah Almighty, His Messenger and all the Arabs and non-Arabs use the world mawlā for the created things. Allah has used the word to refer to Himself while addressing His Messenger: “Your friend (mawlā) is none other than Allah, His Messenger, and the believers who establish regular prayers” (Q 05:55).

Allah has, thus, called the believers, described in this verse, as awliyā (plural form of walī) of the believers (addressed in this verse) themselves. He has told us, in the following verse, that believers are friends to each other: “The Believers, men, and women are awliyā’ (protectors/friends) one of another” (Q 09:71). He says: “The Prophet is a closer friend (awlā) to the believers than their own selves” (Q 33:06).

Allah Almighty is al-Ḥayy, the living. The word ḥayy is applied to all creatures with a soul. Any living being can be called ḥayy till the time he is not dead. Allah says: “It is He who brings out the living (ḥayy) from the dead, and brings out the dead from the living (ḥayy) (Q 30:19). The word ḥayy at times is applied to inanimate things as well. Allah says: “And Allah sends down rain from the skies, and gives therewith life (aḥyā) to the earth after its death” (Q 16:65). He says: “We made from water every living thing (ḥayy)” (Q 21:30). The Prophet said, “Any piece of dead (barren) land shall belong to the one who gives life to it (aḥyā i.e. cultivated).”

Allah is one (wāḥid). The word, however, is applicable to one individual item from countable things among animated and inanimate creatures. When we count we say wāḥid, (one) ithnān (two) ad finitum. When there is one member of a kind we say wāḥid (one). Similarly, it is said this one (hādhā al-wāḥid) has such and such characteristics. The Arabs never consider it unallowable to use the word for any of these applications.

Allah, our Lord is al-wālī (ruler/guardian). Still, we use the word to refer to all the mundane rulers of the Muslims in this temporal world. All the Muslims among the Arabs apply this word to the rulers.

Our Lord, Almighty, is tawwāb. Allah says: “for Allah is Oft-returning (tawwāb), Most Merciful” (Q 4:16). The Almighty has called all such individuals as repent from sins as tawwāb. Allah says: “For Allah loves those who turn to Him constantly (tawwābīn) and He loves those who keep themselves pure and clean” (Q 2:222). It is considered rational and understandable by every believer that, when the word is used as the attributive name of Allah, it does not give the same meaning as when it is used to connote the repentant among His servants. This is indicated by the fact that Allah Himself says in the same verse that He himself loves the tawwābīn, those who repent from sins and errors. Our Allah is pure and beyond that He may be called tawwāb in this sense.

Our Lord, Allah, is al-ghaniyy (self-sufficient). Allah says: “But Allah is free of all wants (ghaniyy), and it is you that are needy” (Q 47:38). The word ghaniyy is also applied to all those human beings whom Allah has made self-sufficient concerning material goods. Allah says: “Those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means (yughnīyahum) out of His grace” (Q 24:33). Elsewhere Allah says: “The ground of complaint is against such as claim exemption while they are rich (aghniyā’, plural of ghaniyy). They prefer to stay with the women who remain behind” (Q 09:93). The Prophet, while sending Mu‘ādh b. Jabal to Yemen, said to him: “Teach them that Allah has obliged them to give alms. It will be collected from the rich (aghniyā’) to be distributed among the poor.” Ḍimām b. Tha‘labah said to the Prophet: “Have Allah obligated you to take the alms from the rich among us (aghniyā’inā) and distribute the same among our poor?” The Prophet replied in the affirmative.

Lord our Allah is al-nūr (light). Still, He has called some of His creations as nūr. He says: “The parable of His light (nūrihī) is as if there were a niche and within it a lamp” (Q 24:35). He says: “nūr upon nūr! Allah does guide whom He will to His nūr” (Q 24:35). He says: “Their nūr will run forward before them and by their right hands, while they say, ‘Our Lord! Perfect our nūr for us’” (Q 66:08). He says: “One day shall you see the believing men and the believing women- how their nūr runs forward before them and by their right hands” (Q 57:12).

Abū Bakr said: A long time ago I was informed about a few individuals who claimed to be knowledgeable yet did not properly understand this issue. They believed that it was not allowable to read the verse as follows: allāhu nūr al-samāwāti wa al-arḍ (Allah is the nūr of the heavens and the earth” (Q 24:35). Instead, they proposed that it should be recited as follows: allāhu nawwara al-samāwāti wa al-arḍ (Allah lit the heavens and the earth.) I sent to this man one of my companions. We asked him, “What do you consider improbable concerning Allah having names some of which are applied to His creations as well whereas we find that Allah has used some of His names for His creations as well.” I sent him some pieces of evidence which I have mentioned in this section. I asked my messenger to tell him the following:

Narratives have reached us, through such isnād as are not doubted by those who have knowledge of the traditions, proving that Allah is the light of the heavens and the earth.

I said:

Ṭā’ūs reported on the authority of Ibn ‘Abbās that the Prophet used to supplicate as follows:

‘Allah, all gratitude is due to you alone. You are the light of the heavens and the earth and whatever lies between them. And all gratitude is due to you. You are the one who keeps the heavens and the earth and whatever lies between them.

I mentioned the whole narrative. I have recorded this ḥadīth in the chapter on invocations as well as the chapter on the ṣalāh. My messenger returned and told me that the man confessed that he did not reject that Allah is light. This is what he (the messenger) reported to me after he got back.

Abu Bakr said: All those who understand the speech of Allah know that these names, which are attributes of Allah, as He has explained in His Book and through the tongue of his Prophet, are from those names which he used for some of his creations. This application of the same names for both, the creator as well as the creation, does not entail tashbīh. For the names are similar in one aspect of meaning and different in some other aspects. Take the word nūr for example: though it is a name of Allah it is also applied to some of the created things. The nūr, which is the name of Allah, does not give the same meaning as it gives when functioning as the name of Allah’s creatures.

Allah says: “Allah guides whom He will to His light” (Q 24:35). He has also told us that light (nūr) will flow in front of the dwellers of the jannah, from their right and from their left. This shows that Allah has applied the word nūr to connote more than one thing.

Our Lord, Allah, is al-Hādī (the guide). He has also called some of His creations as hādī. He says to His Prophet: “You are only a warner, and a guide (hādī) to every people” (Q 13:07). In this verse, He has called his Prophet as hādī. This is in spite of the fact that hādī is a name of Allah.

Allah is al-wārith (inheritor). Allah says: you are the best of all inheritors (wārithīn)” (Q 21:89). We know that Allah referred to those who inherit the property of a deceased relative as wārith. Allah said: “an heir shall be chargeable in the same way” (Q 2:233). O men of understanding, appreciate what I have clearly defined in this chapter. Learn and believe that our Creator used these names, the words, for the creatures, not the meaning. The interpretation of these words has been detailed in this chapter in the light of al-Kitāb and al-Sunnah according to the conventions of the Arabic language (lughah al-‘Arab).

If the experts of the traditions, who attribute to Allah what He attributed to Himself and ascribe to Him what the Prophet ascribed to Him, were mushabbihah, as the Jahmīs Mu‘aṭṭilah assume, all the Muslim (ahl al-qiblah) would be mushabbihah. All of them, study the book of Allah, openly declare their belief in it, remain committed to the belief in their hearts and call Allah by names which He Himself has mentioned as His names and call His creatures with the very names, for Allah has used these names for them too.

Reversely their claim necessarily entails that the true monotheists should reject the Qur’ān, disbelieve it, falsify it in their hearts and reject it openly and verbally. Not a more detestable view than this can be imagined. Not more dreadful interpretations of these aspects (of monotheism) can be found. Curse of Allah be upon them and upon those who negate such attributes of Allah as He has ascribed to Himself in the Holy Qur’ān. [Their view also entails that the true monotheists] should reject all that is validly ascribed to the Prophet, concerning the attributes of Allah, by reliable narrators.

Translated by Tariq Mahmood Hashmi 

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(6) باب ذكر صورة ربنا جل وعلا:

وصفة سبحات وجهه (عز وجل): (تعالى) ربنا أن يكون وجه ربنا كوجه بعض خلقه، وعز ألا يكون له وجه، إذ الله قد أعلمنا في محكم تنزيله أن له وجهاً، ذاوه بالجلال والإكرام، ونفي عنه الهلاك.

28- (1): حدثنا يوسف بن موسى، ثنا جرير، عن العلا –وهو ابن المسيب-، عن عمرو بن مرة عن أبي عبيدة بن عبد الله، عن أبي موسى، قال: قال رسول الله ‘: (أن الله لا ينام ولا ينبغي له أن ينام، يخفض القسط ويرفعه يرفع إليه عمل النهار قبل الليل، وعمل الليل قبل النهار، حجابه النار، لو كشف طباقها لأحرقت سبحات وجهه كل شيء أدركه بصره (واضع يده لمسيء الليل ليتوب بالنهار، ومسيء النهار ليتوب بالليل، وحتى تطلع الشمس من مغربها).

29- (2): حدثنا سلم بن جنادة القرشي، قال : ثنا أبو معاوية عن الأعمش، عن عمرو بن مرة، عن أبي عبيدة، عن أبي موسى، قال: قام فينا رسول الله ‘ بخمس كلمات: أن الله لا ينام ولا ينبغي له أن ينام، يرفع القسط ويخفضه، يرفع إليه عمل الليل بالنهار، وعمل النهار بالليل، حجابه النور، لو كشفه لأحرقت سبحات وجهه ما انتهى إليه بصره من خلقة).

30- (3): حدثنا عمرو بن علي ومحمد بن يحيى قالا: ثنا أبو عاصم عن سفيان، عن عمرو بن مرة عن أبي عبيدة، عن أبي موسى، قال: قام فينا رسول الله ‘ بأربع: أن الله لا ينام ولا ينبغي له أن ينام يخفض القسط ويرفعه، يرفع إليه عمل الليل قبل النهار وعمل النهار قبل الليل، حجابه النار، لو كشفها لأحرقت سبحات وجهه كل شيء أدركه بصره). وقال محمد بن يحيى: (يرفع إليه عمل الليل قبل عمل النهار وعمل النهار قبل عمل الليل).

31- (4): حدثنا محمد بن يحيى قال: ثنا محمد بن عبيد وأبو نعيم، قالا: ثنا المسعودي عن عمرو بن مرة، عن أبي عبيدة عن أبي موسى قال: قام فينا رسول الله ‘ بأربع قال ابن يحيى: بمثله وزاد فيه) ثم قرأ أبو عبيدة: (أن بورك من في النار ومن حولها وسبحان الله رب العالمين).

حدثنا بحر بن نصر بن سابق الخولاني قال: ثنا أسد –بن موسىالسنة قال: ثنا المسعودي بهذا الإسناد مثله، سواء، وقال: ويرفعه.

(5): (....): حدثنا محمد بن يحيى، ثنا عثمان بن أبي شيبة قال: ثنا جرير عن الأعمش، عن عمرو بن مرة عن أبي عبيدة عن أبي موسى عن النبي ‘ مثل حديث أبي عاصم وقال: (يد الله مبسوطة).

32- (6): حدثنا محمد بن عثمان العجلي، قال: ثنا عبيدالله بن موسى، قال ثنا سفيان، عن حكيم بن الديلم، عن أبي بردة عن أبي موسى قال: (قام فينا رسول الله ‘ بأربع: فقال: إن الله إلا ينام ولا ينبغي له أن ينام، يخفض القسط ويرفعه، ويرفع إليه عمل الليل قبل النهار، وعمل النهار قبل الليل، حجابه النار، لو كشفها لأحرقت سبحات وجهه كل شيء أدركه بصره).

33- (7): حدثنا بحر بن نصر الخولاني، قال: ثنا أسد قال: ثنا أبو غسان –محمد بن مطرف، عن أبي حازم عن عبيدالله بن مقسم أنه ذكر: (أن دون الرب يوم القيامة سبعين ألف حجاب، حجاب من ظلمة لا ينفذها شيء وحجاب من نور لا ينفذها شيء، وحجاب من ماء لا يسمع حسيس ذلك الماء شيء إلا خلع قلبه إلا من يربط الله على قلبه).

34- (8): حدثنا بحر بن نصر، قال: ثنا أسد، قال: ثنا هشيم، عن أبي بشر عن مجاهد، قال: (بين الملائكة وبين العرش سبعون حجاباً من نور وحجاب من ظلمة، وحجاب من نور، وحجاب من ظلمة).

قال أبو بكر: لم أخرج في هذا الكتاب من المقطعات، لأن هذا من الجنس الذي نقول: إن علم هذا لا يدرك إلا بكتاب الله وسنة نبيه المصطفى ‘.

لست أحتج في شيء من صفات خالقي (عز وجل) إلا بما هومسطور في الكتاب أو منقول عن النبي بالأسانيد الصحيحة الثابتة.

أقول وبالله توفيقي، وإياه أسترشد: قد بين الله (عز وجل) في محكم تنزيله الذي هو مثبت بين الدفتين: أن له وجهاً، وصفه بالجلال والإكرام والبقاء فقال (جل وعلا): (ويبقى وجه ربك ذو الجلال والإكرام) ونفى ربنا جلا وعلا عن وجهه الهلاك في قوله: {كل شيء هالك إلا وجهه} وزعم بعض جهلة الجهمية: أن الله (عز وجل) إنما وصف في هذه الآية (نفسه) التي أضاف إليها الجلال، بقوله: {تبارك اسم ربك ذى الجلال والإكرام}، وزعمت أن الرب هو: ذو الجلال والإكرام، لا الوجه.

قال أبوبكر: قولي وبالله توفيقي: هذه دعوى، يدعيها جاهل بلغة العرب، لأن الله (عز وجل) قال: {ويبقى وجه ربك ذو الجلال والإكرام}.

فذكر الوجه مضموماً في هذا الموضع، مرفوعاً، وذكر الرب –بخفض الباء- بأضافة الوجه ولو كان قوله (ذو الجلال والإكرام) مردوداً إلى ذكر الرب في هذا الموضوع لكانت القراءة (ذى الجلال والإكرام مخفوضاً) كما كان الباء مخفوضاً في ذكر الرب (وجل وعلا).

ألم تسمع قوله تبارك وتعالى: {تبارك اسم ربك ذى الجلال والإكرام} فلما كان الجلال والإكرام في هذه الآية صفة للرب، خفض ذى الباء الذي ذكر في قوله (ربك)، ولما كان الوجه في تلك الآية مرفوعة التي كانت صفة الوجه مرفوعة، فقال: {ذو الجلا والإكرام}.

فتفهموا يا ذوى الحجا هذا البيان، الذي هو (مفهوم في خطاب العرب، لا تغالطوا فتتركوا سواء السبيل، وفي هاتين الآتين) دلالة أن وجه الله صفة من صفات الله، صفات الذات، لا أن وجه الله هو الله، ولا أن وجهه غيره، كما زعمت المعطلة الجهمية، لأن وجه الله لو كان الله لقرئ: {ويبقى وجه ربك –ذى يالجلال والإكرام}.

فما لمن لا يفهم هذا القدر من العربية، ووضع الكتب على علماء أهل الآثار، القائلين بكتاب ربهم وسنة نبيهم ‘ وزعمت الجهمية –عليهم لعائن الله أن أهل السنة ومتبعي الآثار القائلين بكتاب ربهم وسنة نبيهم ‘ المثبتين لله (عز وجل) من صفاته ما وصف الله به نفسه، في محكم تنزيله المثبت بين الدفتين وعلى لسان نبيه المصطفى ‘ بنقل العدل عن العدل موصولاً إليه مشبهبة جهل منهم بكتاب ربنا وسنة نبينا ‘  وقلة معرفهم بلغة العرب، الذين بلغتهم خوطبنا.

وقد ذكرنا من الكتاب والسنة (في) ذكر وجه ربنا، بما فيه الغنية والكفاية ونزيده شرحاً، فاسمعوا الآن أيها العقلاء: ما تذكر من جنس اللغة السائر بين العرب، هل يقع اسم المشبهة على أهل الآثار ومتبعي السنن؟

نحن نقول: وعلماؤنا جميعاً في جميع الأقطار: أن لمعبودنا (عز وجل) وجهاً كما أعلمنا الله في محكم تنزيله، فذواه بالجلال والإكرام، وحكم له بالبقاء، ونفى عنه الهلاك، ونقول: أن لوجه ربنا (عز وجل) من النور والضياء والبهاء ما لو كشف حجابه لأحرقت سبحات وجهه كل شيء أدركه بصره، محجوب عن أبصار أهل الدنيا، لا يراه بشر ما دام في الدنيا الفانية.

ونقول: أن وجه ربنا القديم لا يزال باقياً، فنفى عنه الهلاك والفناء ونقول: أن لبني آدم وجوهاً كتب الله عليها الهلاك، ونفى عنها الجلال والإكرام غير موصوفة بالنور والضياء، والبهاء التي وصف الله بها وجهه. تدرك وجوه بني آدم أبصار أهل الدنيا، لا تحرق لأحد شعرة فما فوقها، لنفي السبحات عنها، التي بينها نبينا المصطفى ‘ لوجه خالقنا.

ونقول: أن وجوه بني آدم محدثة مخلوقة، ولم تكن، فكونها الله بعد أن لم تكن مخلوقة، أوجدها بعد ما كانت عدماً، وإن جميع وجوه بني آدم فانية غير باقية تصير جميعاً ميتاً ورميماً، ثم ينشئها الله بعد ما قد صارت رميماً، فتلقى من النشور والحشر والوقوف بين يدي خالقها في القيامة،ومن المحاسبة بما قدمت يداه وكسبه في الدنيا ما لا يعلم صفته غير الخالق البارئ.

ثم تصير إما إلى جنة منعمة فيها، أو إلى النار معذبه فيها، فهل يخطر –يا ذوى الحجا ببال عاقل مركب فيه العقل يفهم لغة العرب، ويعرف خطابها، ويعلم التشبيه، أن هذا الوجه شيبه بذاك الوجه؟ وهل ها هنا –أيها العقلاء تشبيه وجه ربنا (جل ثناؤه) الذي هو كما وصفنا وبينا صفته من الكتاب والسنة بتشبيه وجوه بني آدم التي ذكرناها ووصفناها؟ غير اتفاق اسم الوجه، وإيقاع اسم الوجه على وجه بني آدم كما سمى الله وجهه وجهاً ولوكان تشبيهاً من علمائنا لكان كل قائل: أن لبني آدم وجهاً وللخنازير والقردة والكلاب، والسباع، والحمير، والحيات، والعقارب، وجوهاً، قد شبه وجوه بني آدم بوجوه الخنازير والقردة، والكلاب، وغيرها مما ذكرت.

ولست أحسب أن أعقل الجهمية المعطلة عند نفسه، ولو قال له أكرم الناس عليه: وجهك يشبه وجه الخنزير والقردة، والدب، والكلب، والحمار، والبغل ونحو هذا إلا غضب، لأنه خرج من سوء الأدب في الفحش في المنطق من الشتم للمشبه وجهه بوجه ما ذكرنا، ولعله بعد يقذفه ويقذف أبويه.

ولست أحسب أن عاقلاً يسمع هذا القائل المشبه وجه ابن آدم بوجوه ما ذكرنا إلا ويرميه بالكذب، والزور، والبهت أو بالعته، والخبل، أو يحكم عليه بزوال العقل، ورفع القلم، لتشبيه وجه ابن آدم بوجوه ما ذكرنا.

فتفكروا يا ذوى الألباب، أوجوه ما ذكرنا أقرب شبهاً بوجوه بني آدم أو وجه خالقنا بوجوه بني آدم؟ فإذالم تطلق العرب تشبيه وجوه بني آدم بوجوه ما ذكرنا من السباع أو اسم الوجه قد يقع على جميع وجوهها كما يقع اسم الوجه على وجوه بني آدم- فكيف يلزم أن يقال لنا: أنتم مشبهة؟

ووجوه بني آدم، ووجوه ما ذكرنا من السباع والبهائم محدثة، كلها مخلوقة، قد قضى الله فناءها وهلاكها وقد كانت عدماً فكوّنها الله وخلقها وأحدثها.

وجميع ما ذكرناه من السباع والبهائم لوجوهها أبصار وخدود وجباه، وأنوف وألسنة، وأفواه، وأسنان، وشفاه.

 ولا يقول مركب فيه العقل لأحد من بني آدم: وجهك شبيه بوجه الخنزير ولا عينك شبيهة بعين قرد، ولا فمك فم دب، ولا شفتاك كشفتي كلب ولا خدك خد ذئب إلا على المشاتمة، كما يرمي الرامي الإنسان بما ليس فيه.

فإذا كان ما ذكرنا على ما وصفنا ثبت عند العقلاء وأهل التمييز، أن من رمى أهل الآثار القائلين بكتاب ربهم وسنة نبيهم ‘ بالتشبيه فقد قال الباطل والكذب، والزور والبهتان، وخالف الكتاب والسنة وخرج من لسان العرب.

وزعمت المعطلة من الجهمية: أن معنى الوجه الذي ذكر الله في الآي: التي تلونا من الكتاب الله، وفي الأخبار التي روينا عن النبي ‘ كما تقول العرب: وجه الكلام، ووجه الثوب، ووجه الدار، فزعمت –لجهلها بالعلم- أن معنى قوله: وجه الله: كقول العرب: وجه الكلام، ووجه الثوب، وزعمت أن الوجوه من صفات المخلوقين.

وهذه فضيحة في الدعوى، ووقوع في أقبح ما زعموا أنهم يهربون منه، فيقال لهم: أفليس كلام بني آدم، والثياب والدور مخلوقة؟، فمن زعم منكم أن معنى قوله (وجه الله) كقول العرب: (وجه الكلام) و(وجه الثوب) و(وجه الدار) أليس قد شبه –على أصلكم -وجه الله بوجه الموتان؟ لزعمكم- ياجهلة أن من قال –من أهل السنة والآثار، القائلين بكتاب ربهم وسنة نبيهم ‘ وجه وعينان، ونفس، وإن الله يبصر ويرى ويسمع: أنه مشبه خالقه بالمخلوقين.

فإذا كان على ما زعمتم بجهلكم، فأنتم شبهتم معبودكم بالموتان.

نحن نثبت لخالقنا (جل وعلا) صفاته التي وصف الله (عز وجل) بها نفسه في محكم تنزيله، على لسان نبيه المصطفى ‘ مما ثبت بنقل العدل عن العدل موصولاً إليه.

ونقول: كلاماً مفهوماً موزوناً، يفهمه كل عاقل نقول: ليس إيقاع اسم الوجه للخالق البارئ بموجب –عند ذوى الحجا والنهى وأنه يشبه وجه الخالق بوجوه بني آدم.

قد أعلمنا الله (جل وعلا) في الآي -التي تلوناها قبل- أن لله وجهاً، ذواه بالجلال والإكرام، ونفى الهلاك عنه، وخبرنا في محكم تنزيله أنه يسمع ويرى، فقال (جلا وعلا) لكليمه موسى ولأخيه هارون (صلوات الله عليهما): (إنني معكما أسمع وأرى)، وما لا يسمع ولا يبصر: كالأصنام، التي هي من الأوثان.

ألم تسمع مخاطبة خليل الله (صلوات الله عليه) أباه: (يا أبت لم تعبد ما لا يسمع ولا يبصر ولا يغني عنك شيئاً؟)، أفلا يعقل –يا ذوى الحجا من فهم عن الله (تبارك وتعالى) هذا: أن خليل الله (صلوات الله عليه وسلامه لا يوبخ أباه على عبادة ما لا يسمع ولا يبصر (ثم يدعو إلى عبادة من لا يسمع ولا يبصر)، ولو قال الخليل –صلوات الله عليه- لأبيه: "أدعوك إلى ربي الذي لا يسمع ولا يبصر" لأشبه أن يقول: فما الفرق بين معبودك ومعبودي؟

والله قد أثبت لنفسه أنه يسمع ويرى، والمعطلة من الجهمية تنكر كل صفة لله (جل وعلا) وصف بها نفسه في محكم تنزيله، أو على لسان نبيه ‘ لجهلهم بالعلم، وقال (عز وجل): (أرأيت من اتخذ إلهه هواه أفأنت تكون عليه وكيلاً. أم تحسب أن أكثرهم يسمعون أو يعقلون، أن هم إلا كالآنعام بل هم أضل سبيلا)

فأعلم الله (عز وجل) أن من لا يسمع ولا يعقل: كالأنعام، بل هم أضل سبيلاً، فمعبود الجهمية –عليهم لعائن الله- كالأنعام التي لا تسمع ولا تبصر. والله قد ثبت لنفسه: أنه يسمع ويرى، والمعطلة من الجهمية تنكر كل صفة لله وصف بها في محكم تنزيله، أو على لسان نبيه ‘ لجهلهم بالعلم، وذلك أنهم وجدوا في القرآن أن الله قد أوقع أسماء من أسماء صفاته على بعض خلقه، فتوهموا –لجهلهم بالعلم-أن من وصف الله (بتلك الصفة التي وصف الله) بها نفسه، قد شبهه بخلقه، فاسمعوا –يا ذوي الحجا- ما أبين من جهل هولاء المعطلة.

أقول: وجدت الله وصف نفسه في غير موضع من كتابه، فأعلم عباده المؤمنين أنه سميع بصير، فقال: (وهو السميع البصير)، وعلمنا (جل وعلا) أنه يرى فقال: (وقل أعلموا فسيرى الله عملكم ورسوله والمؤمنين) وقال لموسى وهارون (عليهما السلام): (إنني معكما أسمع وأرى) فأعلم (عز وجل) أنه يرى أعمال بني آدم، وإن رسوله –وهو بشر- يرى أعمالهم أيضاً، وقال: (أو لم يروا إلى الطير مسخرات في جو السماء) وبنو آدم يرون أيضاً الطير مسخرات في جو السماء وقال: (واصنع الفلك باعيننا) وقال: (تجرى باعيننا) وقال: (واصبر لحكم ربك فإنك بأعيننا)، فثبت ربنا (عز وجل) لنفسه عيناً، وثبت لبني آدم أعيناً: (فقال: ترى أعينهم تفيض من الدمع).

فقد خبرنا: أن ربنا: أن له عيناً، وعلمنا أن لبني آدم أعيناً، وقال لإبليس عليه لعنة الله: (ما منعك أن تسجد لما خلقت بيدي) وقال: (بل يداه مبسوطتان ينفق كيف يشاء) وقال: (والأرض جميعاً قبضته يوم القيامة والسموات مطويان بيمينه) فثبت ربنا (جل وعلا) لنفسه يديْن، وخبرنا أن لبني آدم يديْن، فقال: (ذلك بما قدمت أيديكم) وقال: (ذلك بما قدمت يداك) وقال: (أن الذين يبايعونك إنما يبايعون الله يد الله فوق أيديهم) وقال: (الرحمن على العرش استوى).

وخبرنا: أن ركبان الدواب يستوون على ظهورها، وقال في ذكر سفينة نوح: (واستوت على الجودي) أفيلزم –ذوي الحجا- عند هؤلاء الفسقة أن من ثبت لله ما ثبت الله في هذا الآي أن يكون مشبهاً خالقه بخلقه، حاش لله أن يكون هذا تشبيهاً كما ادعوا لجهلهم بالعلم.

 نحن نقول: أن الله سميع بصير كما أعلمنا خالقنا وبارؤنا، ونقول من له سمع وبصر من بني آدم: فهو سميع بصير، ولا نقول: أن هذا تشبيه المخلوق بالخالق.

ونقول: أن لله (عز وجل) يدين، يمينين لا شمال فيهما، قد أعلمنا الله تبارك وتعالى أن له يدين، وخبرنا نبينا ‘ أنهما يمينان لا شمال فيهما.

 ونقول: أن من كان من بني آدم سليم الجوارح والأعضاء فله يدان: يمين وشمال

ولا نقول: أن يد المخلوقين كيد الخالق –عز ربنا عن أن تكون يده كيد خلقه وقد سمى الله لنا نفسه عزيزاً، وسمى بعض الملوك عزيزاً، فقال: (وقال نسوة في المدينة امرأة العزيز تراود فتاها عن نفسه) وسمى إخوة يوسف أخاهم يوسف: عزيزاً، فقالوا: (يا أيها العزيز أن له أبا شيخاً كبيراً) وقال: (قالوا يا أيها العزيز مسنا وأهلنا الضر) فليس عزة خالقنا العزة التي هي صفة من صفات ذاته، كعزة المخلوقين الذين أعزهم الله بها، ولو كان كل اسم سمى الله لنا به نفسه وأوقع ذلك الاسم على بعض خلقه: كان ذلك تشبيه الخالق بالمخلوق على ماتوهم هؤلاء الجهلة من الجهمية، لكان كل من قرأ القرآن وصدقه بقلبه أنه قرآن ووحي، وتنزيله، قد شبه خالقه بخلقه.

وقد أعلمنا ربنا –تبارك وتعالىأنه الملك، سمى بعض عبيده: ملكاً فقال: (وقال الملك ائتوني به) وأعلمنا جل جلاله أنه العظيم، وسمى بعض عبيده) عظيماً، فقال: (وقالوا لولا نزل هذا القرآن على رجل من القريتين عظيم) وسمى الله بعض خلقه عظيماً فقال: (وهو رب العرش العظيم) فالله أوقع اسم الله العظيم على عرشه، والعرش مخلوق، وربنا الجبار المتكبر فقال: (السلام المؤمن المهيمن العزيز الجبار المتكبر) وسمى بعض الكفار متكبراً جباراً فقال: (كذلك يطبع الله على كل قلب متكبر جبار).

وبارؤنا (عز وجل) الحفيظ العليم، وخبرنا أن يوسف –عليه السلام- قال للملك: (اجعلني على خزائن الأرض إني حفيظ عليم) وقال: (وبشروه بغلام عليم)، وقال: (بغلام حليم) فالحليم والعليم اسمان لمعبودنا (جل وعلا)، قد سمى الله بهما بعض بني آدم، ولو لزم –ياذوى الحجا أهل السنة والآثار إذا أثبتوا لمعبودهم يدين كما ثبتهما الله لنفسه وثبتوا له نفساً (عز وجل)، وأنه سميع بصير، يسمع ويرى، ما ادعي هؤلاء الجهلة عليهم أنهم مشبهة، للزم كل من سمى الله ملكاً أو عظيماً ورؤوفاً ورحيماً، وجباراً، ومتكبراً، وأنه قد شبه خالقه (عز وجل) بخلقه، حاش لله أن يكون من وصف الله جل وعلا، بما وصف الله به نفسه، في كتابه، أو على لسان نبيه المصطفى ‘ مشبهاً خالقه بخلقه.

 (فأما احتجاج الجهمية): على أهل السنة والآثار في هذا النحو بقوله: (ليس كمثله شيء)، فمن القائل إن لخالقنا مثلاً؟ أوإن له شبيهاً؟ وهذا من التمويه على الرعاع والسفل، ويموهون بمثل هذا على الجهال يوهمونهم أن من وصف الله بما وصف به نفسه في محكم تنزيله أو على لسان نبيه ‘ فقد شبه الخالق بالمخلوق، وكيف يكون ياذوي الحجا خلقه مثله؟

نقول: الله القديم لم يزل، والخلق محدث مربوب، والله الرازق، والخلق مرزوقون، والله الدائم الباقي وخلقه هالك غير باق، والله الغني عن جميع خلقه، والخلق فقراء إلى الله خالقهم، وليس في تسميتنا بعض الخلق ببعض أسامي الله بموجب عند العقلاء الذين يعقلون عن الله خطابه أن يقال: إنكم شبهتم الله بخلقه، إذ أوقعتم بعض أسامي الله على خلقه وهل يمكن عند هؤلاء الجهال حل هذه الأسامي من المصاحف أو محوها من صدور أهل القرآن؟ أو ترك تلاوتها في المحاريب وفي الجدور والبيوت؟

أليس قد أعلمنا منزل القرآن على نبيه ‘ أنه الملك؟ وسمى بعض عبيده ملكاً، وخبرنا أنه السلام، وسمى تحية المؤمين بينهم سلاماً في الدنيا وفي الجنة فقال: (تحيتهم يوم يلقونة سلام)، ونبينا المصطفى ‘ قد كان يقول يوم فراغه من تسليم الصلاة: (اللهم أنت السلام ومنك السلام) وقال (عز وجل): (ولا تقولوا لمن ألقى إليكم السلام لست مؤمناً).

فثبت بخبر الله: أن الله هو السلام، كما في قوله: (السلام المؤمن المهيمن) وأوقع هذا الاسم على غير الخالق البارئ، وأعلمنا (عز وجل) أنه المؤمن، وسمى بعض عباده (المؤمنين) فقال: (إنما المؤمنون الذين إذا ذكر الله وجلت قلوبهم)، وقال: (إنما المؤمنين الذين آمنوا بالله ورسوله) الآية وقال: (وإن طائفتان من المؤمنين اقتتلوا) وقال: (إن المسلمين والمسلمات والمؤمنين والمؤمنات) وقد ذكرنا قبل أن الله خبر أنه سميع بصير، وقد أعلمنا أنه جعل الإنسان سميعاً بصيراً فقال: (هل أتى على الإنسان حين من الدهر) إلى قوله: (فجعلناه سميعاً بصيراً).

والله الحكم العدل وخبرنا نبينا ‘ أن عيسى بن مريم ينزل قبل قيام الساعة (حكماً عدلاً وإماماً مقسطاً)، والمقسط أيضاً اسم من أسامي الله (عز وجل) في خبر أبي الزناد عن الأعرج عن أبي هريرة _ عن النبي ‘ في أسامي الرب (عز وجل) فيه (والمقسط) وقال في ذكر الشقاق بين الزوجين: (وإن خفتم شقاق بينهما فابعثوا حكما من أهله وحكماً من أهلها)، فأوقع اسم الحكم على حكمي الشقاق.

والله العدل، وأمر عباده بالعدل والإحسان، والنبي ‘ قد خبر: (أن المقسطين في الدنيا على منابر من نور، أو من لؤلؤ يوم القيامة) فاسم المقسط قد أوقعه النبي ‘ على بعض أوليائه الذين يعدلون في حكمهم وأهليهم وما ولوا، وفي خبر "عياض بن حمار": أن النبي ‘ قال (أهل الجنة ثلاثة: عفيف متصدق، وذو سلطان مقسط، ورجل رحيم، رقيق القلب لكل ذى قربى ومسلم).

حدثنا أبو موسى، قال: ثنا محمد بن عدي قال: ثنا سعيد بن أبي عروبة، عن قتادة، عن مطرف، عن عياض بن حمار المجاشعي، قال: سمعت رسول ‘ يقول: قال أبوبكر: وإن كان المقسط اسم من أسامي ربنا (جل وعلا) وبارئنا الحليم (جل ربنا، وسمى الله إبراهيم عليه السلام حليماً فقال: (أن إبراهيم لحليم أواه منيب)، وأعلمنا أن نبيا محمداً المصطفى ‘ رؤوف رحيم، فقال في وصفه: {حريص عليكم بالمؤمنين رؤوف رحيم}، والله الشكور وسمى بعض عباده الشكور، فقال: {وقليل من عبادي الشكور} فسمى الله القليل من عباده الشكور).

والله العلي، وقال في مواضع من كتابه: يذكر نفسه (عز وجل): {إنه علي حكيم} وقد سمى بهذا الاسم كثير من الآدميين.

لم نسمع عالماً ورعاً، زاهداً فاضلاً فقيهاً، ولا جاهلاً أنكر على أحد الآدميين تسمية ابنه علياً ولا كره أحد منهم هذا الاسم للآدميين، قد دعا النبي ‘ علي بن أبي طالب _ باسمه، حين وجه إليه فقال: ادع لي علياً).

والله الكبير وجميع المسلمين يوقعون اسم (الكبير) على أشياء ذوات عدد من المخلوقين، يوقعون اسم (الكبير) على الشيخ الكبير وعلى الرئيس، وعلى كل عظيم، وكثير من الحيوان وغيرها.

ذكر الله قول إخوة يوسف للملك: {أن له أبا شيخاً كبيراً}.

وقالت الخثعمية للنبي ‘: (أن فريضة الله على عباده أدركت أبى شيخاً كبيراً) فلم ينكر النبي ‘ عليها تسميتها أباها كبيراً، ولا قال لها: إن الكبير اسم (من أسامي)، الله تعالى، (وفي قصة شعيب: {وأبونا شيخ كبير} ….). وربنا (عز وجل) الكريم، والنبي ‘ قد أوقع اسم الكريم على جماعة من الأنبياء، فقال: (أن الكريم بن الكريم بن الكريم: يوسف بن يعقوب بن إسحاق بن إبراهيم).

وقال (عز وجل): {فأنبتنا فيها من كل زوج كريم} فسمى النبي ‘ كل واحد من هؤلاء الأنبياء كريماً.

والله الحكيم، وسمى كتابه حكيماً، فقال: {آلم. تلك آيات الكتاب الحكيم}. وأهل القبلة يسمون (لقمان الحكيم)، إذ الله أعلم أنه آتاه الحكمة، فقال: {ولقد آتينا لقمان الحكمة} وكذلك العلماء يقولون: قال الحكيم من الحكماء، ويقولون: فلان حكيم من الحكماء.

والله (جل وعلا) الشهيد، وسمى الشهود الذين يشهدون على الحقوق شهوداً، فقال: {واستشهدوا شهيدين من رجالكم}، وقال –أيضاً–: {فكيف إذا جئنا من كل أمة بشهيد وجئنا بك على هؤلاء شهيداً}.

وسمى الله (عز وجل) ثم نبيه المصطفى ‘ وجميع أهل الصلاة: المقتول: في سبيل الله شهيداً والله الحق. قال الله (عز وجل): {فالحق والحق أقول}، وقال: {فتعالى الله الملك الحق}، وقال (عز وجل): {ويرى الذين أوتوا العلم الذي أنزل إليك من ربك هو الحق} وقال: {وبالحق أنزلناه وبالحق نزل} وقال: {والذين آمنوا وعملوا الصالحات و أمنوا بما نزل على محمد وهو الحق من ربهم} وقال: {وإن الذين آمنوا اتبعوا الحق من ربهم} وقال: {وليعلم الذين أوتوا العلم أنه الحق من ربك} وقال: {الملك يومئذ الحق للرحمن}، وقال: {ولا يأتونك بمثل إلا جئناك بالحق} وقال: {هو الذي أرسل رسوله بالهدى ودين الحق} وقال (جل وعلا) لنبيه ‘: {إنا أنزلنا إليك الكتاب بالحق لتحكم بين الناس بما أراك الله}.

فكل صواب وعدل في حكم أو فعل ونطق: فاسم الحق واقع عليه، وإن كان اسم الحق اسماً من أسامي ربنا (عز وجل) لا يمنع أحد من أهل القبلة –من العلماء من إيقاع اسم الحق على كل عدل وصواب.

والله الوكيل، كما قال الله (عز وجل): {وهو على كل شيء وكيل} والعرب لا تمانع بينها من إيقاع اسم (الوكيل) على من يتوكل لبعض بني آدم، والنبي ‘ في خبر جابر قد قال له: (اذهب إلى وكيلي بخيبر)، وفي أخبار فاطمة بنت قيس في مخاطبتها للنبي ‘: لما أعلمته أن زوجهاً طلقها، قالت: وأمر وكيله أن يعطيني شيئاً، وأنها تقالت ما أعطاها وكيل زوجهاً).

و العجم –أيضاً-يوقعون اسم (الوكيل) على من يتوكل لبعض الآدميين، كإيقاع العرب سواء.

وأعلم الله: أنه مولى الذين آمنوا، في قوله: {ذلك بأن الله مولى الذين آمنوا وأن الكافرين لا مولى لهم} وقال (عز وجل): {ولكل جعلنا موالي مما ترك الوالدان والأقربون}، فأوقع اسم الموالي على العصبة، وقال النبي ‘ : (من كنت مولاه فعلي مولاه).

وقد أمليت هذه الأخبار في فضائل علي بن أبى طالب _.

وقال ‘ لزيد بن حارثة لما اشتجر جعفر وعلي بن أبى طالب وزيد بن حارثة في ابنة حمزة: قال لزيد: (أنت أخونا ومولانا) فأوقع اسم المولى –أيضاً- على المولى من أسفل، كما أوقع اسم المولى على المولى من أعلى.

فكل معتق قد يقع عليه اسم مولى، ويقع على المعتق اسم مولى.

وقال ‘ في خبر عائشة (رضى الله عنها): (أيما امرأة نكحت بغير إذن وليها فنكاحها باطل)، فقد أوقع الله، ثم رسوله، ثم جميع العرب و العجم اسم (المولى) على بعض المخلوقين، والله (عز وجل) الولي، وقد سمى الله نبيه ‘ ولياً، فقال: {إنما وليكم الله ورسوله والذين آمنوا الذين يقيمون الصلاة} الآية.

فسمى الله هؤلاء المؤمنين –أيضا- ًالذين وصفهم في الآية: أولياء، المؤمنين، و أعلمنا –أيضاً- ربنا (عز وجل) أن بعض المؤمنين أولياء بعض في قوله: {والمؤمنون والمؤمنات بعهم أولياء بعض}. وقال (عز وجل): {النبي أولى بالمؤمنين من أنفسهم}.

والله (جل وعلا) الحي، واسم الحي قد يقع أيضاً على كل ذي روح، قبل قبض النفس وخروج الروح منه قبل الموت، قال الله (تبارك وتعالى): {يخرج الحي من الميت ويخرج الميت من الحي}، واسم الحي قد يقع –أيضاً–على الموتان، قال الله تعالى: {والله أنزل من السماء ماء فأحيا به الأرض بعد موتها}، وقال الله (تعالى): {وجعلنا من الماء كل شيء حي}، وقال النبي ‘: (من أحيا أرضا ميتة فهي له).

والله الواحد. وكل ما له عدد من الحيوان والموتان، فاسم الواحد قد يقع على كل واحد من جنس منه، إذا عد قيل: واحد، واثنان، وثلاثة إلى أن ينتهي العدد إلى ما انتهى إليه، وإذا كان واحد من ذلك الجنس قيل: هذا واحد، وكذلك يقال: هذا الواحد: صفته كذا وكذا، لا تمانع العرب في إيقاع اسم الواحد على (ما) بينت. وربنا (جل وعلا) الوالي، وكل من له ولاية من أمر المسلمين فاسم الوالي واقع عليه عند جميع أهل الصلاة من العرب.

وخالقنا (جل وعلا) التواب، قال الله (عز وجل): {أن الله كان تواباً رحيماً}. وقد سمى الله جميع من تاب من الذنوب تواباً، فقال: {أن الله يحب التوابين ويحب المتطهرين}، ومعقول عند كل مؤمن أن هذا الاسم الذي هو اسم الله، ليس هو على معنى ما سمى الله التائبين به، لأن الله إنما أخبر أنه يحب التوأبين: أي من الذنوب، والخطايا، وجل ربنا وعز أن يكون اسم التواب له على المعنى الذي أخبر أنه يحب التوأبين من المؤمنين.

ومعبودنا (جل جلاله) الغني، قال تعالى: {والله الغني وأنتم الفقراء} واسم الغني قد يقع على كل من أغناه الله (تعالى) بالمال، قال (جلا وعلا ذكره): {وليستعفف الذين لا يجدون نكاحاً حتى يغنيهم الله من فضله}، وقال: {إنما السبيل على الذين يستأذنونك وهم أغنياء رضوا بان يكونوا مع الخوالف} وقال النبي ‘ عند بعثه معاذاً إلى اليمن: (وأعلمهم: أن الله افترض عليهم صدقه تؤخذ من أغنيائهم فترد على فقرائهم).

وقال ضمام بن ثعلبة للنبي ‘: (آالله أمرك أن تأخذ الصدقة من أغنيائنا فتردها على فقرائنا؟ فقال: نعم).

وربنا (جل وعلا) النور، وقد سمى الله بعض خلقه نوراً، فقال: {مثل نوره كمشكاة فيها مصباح} وقال: {نور على نور يهدي الله لنوره من يشاء}، وقال: {نورهم يسعى بين أيديهم وبأيمأنهم، يقولون ربنا أتمم لنا نورنا} وقال: {يوم ترى المؤمنين والمؤمنات يسعى نورهم بين أيديهم وبأيمأنهم}.

قال أبوبكر: قد كنت خبرت منذ دهر طويل أن بعض من كان يدعي العلم ممن كان لا يفهم هذا الباب، يزعم أنه غير جائز أن يقرأ: {الله نور السموات والأرض} وكان يقرأ: {الله نوَّر السماوات والأرض} فبعثت إليه بعض أصحابي وقلت له: ما الذي تنكر أن يكون لله (عز وجل) اسم، يسمي الله بذلك الاسم بعض خلقه؟، فقد وجدنا الله قد سمى بعض خلقه بأسام هي له أسامي، وبعثت له بعض ما قد أمليته في هذا الفصل، وقلت للرسول: قل له قد روى عن النبي ‘ بالإسناد الذي لا يدفعه عالم بالأخبار ما يثبت أن الله نور السموات والأرض، قلت في خبر طاووس عن ابن عباس: أن النبي ‘ كان يدعو: (اللهم لك الحمد أنت نور السموات والأرض، ومن فيهن، ولك الحمد أنت قيم السموات والأرض ومن فيهن)، الحديث بتمامه.

قد أمليته في كتاب الدعوات وفي كتاب الصلاة أيضاً، فرجع الرسول وقال: لست أنكر أن يكون الله (تعالى) نوراً، كما قد بلغني بعد أنه رجع.

قال أبو بكر: وكل من فهم عن الله خطابه: يعلم أن هذه الأسامي التي هي لله (تعالى) أسامي، بين الله ذلك في كتابه وعلى لسان نبيه ‘، مما قد أوقع تلك الأسامي على بعض المخلوقين، ليس على معنى تشبيه المخلوق بالخالق لأن الأسامي قد تتفق وتختلف المعاني، فالنور: وإن كان اسماً لله فقد يقع اسم النور على بعض المخلوقين، فليس معنى النور الذي هو اسم لله في المعنى مثل النور الذي هو خلق الله.

قال الله (جل وعلا): {يهدي الله لنوره من يشاء} وأعلم أيضاً أن لأهل الجنة نوراً يسعى بين أيديهم وبأيمأنهم، وقد أوقع الله اسم النور على معان.

وربنا (جل وعلا) الهادي، وقد سمى بعض خلقه هادياً، فقال (عز وجل) لنبيه: {إنما أنت منذر ولكل قوم هاد}، فسمى نبيه ‘ هادياً، وإن كان الهادي اسماً لله (عز وجل).

والله الوارث، قال الله تعالى: {وأنت خير الوارثين} وقد سمى الله من يرث من الميت ماله (وارثاً)، فقال (عز وجل): {وعلى الوارث مثل ذلك} فتفهموا –يا ذوي الحجاما بينت في هذا الفصل، تعلموا وتستيقنوا أن لخالقنا (عز وجل) أسام قد تقع تلك الأسامي على بعض خلقه في اللفظ لا على المعنى، على ما قد بينت في هذا الفصل من الكتاب و السنة ولغة العرب.

فإن كان علماء الآثار الذين يصفون الله بما وصف به نفسه (وبما جاء) وعلى لسان نبيه ‘ مشبهة على ما يزعم الجهميه المعطلة، فكل أهل القبلة إذا قرؤا كتاب الله فآمنوا به بإقرار باللسان وتصديق بالقلب، وسموا الله بهذه الأسامي –التي خبر الله بها أنها له أسامي وسموا هؤلاء المخلوقين بهذه الأسامي التي سماهم الله بها هم مشبهة.

فعود مقالتهم هذه توجب أن على أهل التوحيد الكفر بالقرآن، وترك الإيمان به، وتكذيب القرآن بالقلوب، والإنكار بالالسن، فاقذر بهذا من مذهب واقبح بهذه الوجوه عندهم، عليهم لعائن الله، وعلى من ينكر جميع ما وصف الله به نفسه في محكم تنزيله، و الكفر بجميع ما ثبت عن نبينا المصطفى r بنقل أهل العدالة موصولاً: إليه في صفات الخالق (جل وعلا).