26. On Allah's Feet: Kitāb al-Tawḥīd (The Book on Monotheism) by Abū Bakr b. Khuzaymah

Allah has feet in spite of the Muᶜaṭṭilah Jahmīs who disbelieve the attributes of Allāh which He Himself has described in His book and through the tongue of His Prophet. While mentioning the unbelievers who worship other than one Allah, the holy Qurᵓān says: “Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: “Call your ᶜAllah-partners’” (Q 8:195). In this verse, Allāh tells us that one who does not have feet, or hands or eyes or ears are like quadruped animals or even worse than that. This entails that the Muᶜaṭṭilah Jahmīs are worse than the Jews, the Christians and the Magians. They are like animals or even worse. 111. (1) a) Muhammad b. ᶜĪsā → Salamah b. al-Faḍl → Muhammad b. Ishāq → Yaᶜqūb b. (ᶜUtbah b.) al-Mughīrah b. al-Akhnas → ᶜĪkramah (Mawlā of son of ᶜAbbās) → Ibn ᶜAbbās: b) Muhammad b. Abān → Yūnus b. Bukayr → Muhammad b. Ishāq → Yaᶜqūb b. (ᶜUtbah b.) al-Mughīrah b. al-Akhnas → ᶜĪkramah (Mawlā Ibn ᶜAbbās) → Ibn ᶜAbbās: The Prophet read out the following verse from the poetry of ᶜUmmayyah Ibn Abī al-Ṣallat al-Thaqafī: [The angels among carriers of the Throne take the form of a man, an ox under, these two the right leg [of Allah]. On the other left side, one in the shape of a vulture, and the other in the shape of a lion. Sun gets red at the end of every night. Its color glows at that time. It refuses to rise to us smoothly, however, [it has to come out] either otherwise it would be punished or flogged. At this the Prophet peace be upon him said: He (that is, the poet] spoke the truth. ….. (2) Muhammad b. Yaḥyā → Muhammad b. ᶜĪsā (Ibn al-Tabāᶜ) → ᶜAbdah (Ibn Sulaymān) → Muhammad b. Ishāq: The same as above. (This version, however, adds: The Prophet indeed said Umayyah is right two of his poetic verses in which he says: rajulun wa thawrun, a man and an ox ….). This report gives exactly the same wording as the previous one. 112. (3) Muhammad b. Abān → Yūnus b. Bukayr → Muhammad b. Ishāq → Yaᶜqūb b. ᶜUtbah b. Mughīrah b. al-Akhnas → ᶜĪkramah → Ibn ᶜAbbās: The Prophet recited two couplets from the poetry of Umayyah b. Abī al-Ṣallat al-Thaqafī: [The angels among carriers of the Throne take the form of a man, an ox under, these two the right leg [of Allah]. The Prophet said that he is right. He recited another verse: The sun does not refuse but comes out but [it is told] it has to rise or punished. The Prophet said he has told the truth. Abū Bakr said: wa la tajlid means iṭṭalaᶜī (rise) as explained by Ibn ᶜAbbās. 113. (4) Abū Hishām → Ziyād b. Ayyūb → Ismāᶜīl (Ibn ᶜUlayyah) → ᶜUmārah b. Abī Ḥafṣah → ᶜĪkramah → Ibn ᶜAbbās: The same story. ᶜĪkramah said: “I said to Ibn ᶜAbbās: What does it mean “wa tujaladu al-shamsa [is the sun flogged?]”. He said: “Kiss your father’s ass. The poet was compelled by the poetic necessity to use the term as tujlad.” 114. (5). Baḥr b. Naṣr b. Sābiq al-Khawlānī → Asad al-Sunnah (Ibn Mūsā) Ḥamād b. Salamah → Hishām b. ᶜUrwah: One of the holders of the throne has the form of humans. The second one is in the form of an ox. The third one resembles a horse and the fourth is like a lion. Abū Bakr said: We will mention the divine saying: “And the angels will be on its sides, and eight will, that Day, bear the Throne of thy Lord above them” (Q 69:17) later in this book. 115. (6) Ismāᶜīl b. Bishr b. Manṣūr al-Sulaymī → ᶜAbd al-Aᶜlā (Ibn ᶜAbd al-aᶜlā) al-Ssāmī → Hishām i.e. Ibn Ḥassān → Muhammad i.e. Ibn Sīrīn → Abū Hurayrah → the Prophet: Paradise and Hell argued in the presence of Allah. Paradise said: “O Lord! What is it that I see the weak and the fallen people enter me?” Hell said: “O Lord! Here come only the arrogant and haughty?” Allāh said [to Paradise]: you are my blessing and I give it to whoever I will.” [To Hell] He said: “You are my punishment. I give you to whoever I like. Each of you shall have what it can contain.” As for Paradise, Allāh does not treat any of His creatures unfairly. He creates for Jannah a number of humans. As for Hell, people will be put in it till it will say: “are there any more?” Then Allah will put His foot in it and will be full and stuffed. Then it will cry out, “enough, enough.” 116. (7) Al-Faḍl b. Yaᶜqūb al-Rukhāmī → al-Ḥasan b. Bilāl → Ḥamād b. Salamah → Yūnus b. ᶜUbayd → Ibn Sīrīn → Abū Hurayrah → the Prophet: Hell and Paradise vied in boasting with each other. [Then he narrated the whole story.] 117. (8) Jamīl b. al-Ḥasan al-Jahḍamī → Naḥnad (Ibn Marwān al-ᶜUqaylī) → Hishām → Muhammad → Abū Hurayrah → the Prophet: A narrative similar to that of the ḥadīth of ᶜAbd al-Aᶜlā with the following addition: “Allāh creates for it (Paradise) what He wills. And Hell will say: “qiṭ qiṭ (enough, enough). 118. (9) Muhammad b. Yaḥyā → ᶜUthmān b. al-Haytham b. Jahm → ᶜAwf → Muhammad → Abū Hurayrah → the Prophet: Hell and Paradise argued and Hell said: “I take a lot of arrogant and conceited people.” Paradise said: “None can enter me save for the humblest and the repentant among the human beings.” Allāh said to Paradise: “O Paradise! You are my blessing and I bless through you whoever I will among my creatures. Both of you will have what it can contain.” Hell will not be filled until Allāh puts His foot in it. This way it will fill up and parts of it will thrust into others. Hell will then say: “qad qad qad (I have had my measure).” As for Paradise, Allāh will create a group for it. 119. (10) Muhammad → Rawḥ b. ᶜUbādah → ᶜAwn → Muhammad → Abū Hurayrah: Paradise and Hell argued this way. The narrator in this chain did not ascribe the ḥadīth to the Prophet. The meaning of this narrative is the same as the previous one. However, different wording has been used. ….. (11) Muhammad b. Yaḥyā → Mūsā b. Ismāᶜīl → Ḥammād → ᶜAṭāᵓ b. al-Sāᵓib → ᶜAbīdullāh b. ᶜAbd Allāh b. ᶜUtbah → Abū Saᶜīd al-Khudrī → the Prophet: Paradise and Hell vied in boasting with each other…. ..... (12) Muhammad b. Yaḥyā → Muhammad → ᶜAqabah → Ḥammād → Yūnus → Muhammad b. Sīrīn → Abū Hurayrah → the Prophet: A similar ḥadīth. He however used the words qaṭ qaṭ qaṭ (enough, enough, enough) instead of qad qad qad. 120. (13) ᶜAbd al-Raḥmān b. Bishr b. al-Ḥakam → ᶜAbd al-Razzāq → Maᶜmar → Hamām b. Munabbih → Abū Hurayrah → the Messenger of Allah: Paradise and Hell argued with each other. Hell said: “I will be enriched with the conceited and the haughty people.” Paradise said: “No one enters me except the weakest and the repentant and the humblest of human being.” Allāh said to Paradise: “You are my blessing and I bless through you whoever I prefer among my servants.” He said to Hell: “You are the source of My punishment and I punish with you whoever I like among my servants. Each of you will have what it can contain.” As for Hell it will not fill up until Allāh places His foot in it. Then it will say: “enough, enough, enough.” This way it will fill up and be crushed. Allāh does not treat unfairly any of His creatures. As for Paradise, Allāh will create a number for it. Abū Bakr said: I do not find the word vowelized in my book neither as qaṭ nor as qit. 121. (14) Muhammad b. Yaḥyā → al-Ḥajjāj b. Minhāl → Ḥammād → ᶜAṭṭāᵓ b. al-Sāᵓib →ᶜUbayd Allāh b. ᶜAbd Allāh b. ᶜUtbah → Abū Saᶜīd al-Khudrī → the Prophet: Paradise and Hell boasted and argued against each other. Hell said: “O Lord! The arrogant folk, the kings and the haughty ones enter me.” Paradise said: “O Lord! Entering me are the poor, the weak and the needy.” Allāh said to Hell: “You are my punishment tool. I punish through you whoever I like.” He said to Paradise: “You are my blessing that extends over everything else. Each of you will have what fills it.” As for Hell, its habitants will enter it and it will say: “Is there any more?” Then Allāh will put His foot in it, and it will be stuffed. Hell will then say: “I have had my measure.” Paradise will keep that which remains in it with Allāh’s will. Allāh will also create another number for Paradise as He wills. 122. (15) Muhammad b. Yaḥyā → Isḥāq b. Ibrāhīm → Jarīr → ᶜAtāᵓ b. al-Sāᵓib → ᶜUbayd Allāh b. ᶜAbd Allāh b. ᶜUtbah → Abū Hurayrah → the Prophet: Hell and paradise argued… Ishāq said that the next narrator related the same ḥadīth. He added that Muhammad b. Yaḥyā did not add anything to the narrative. Muhammad b. Yaḥyā explained that the ḥadīth narrated on the authority of Abū Hurayrah is mustafīḍ while the one by Abū Saᶜīd is not. 123. (16) Muhammad b. Yaḥyā → Ibn Abī Maryam → ᶜAbd al-ᶜAzīz Ibn Muhammad al-Dārwardī and al-ᶜUlā b. ᶜAbd al-Raḥmān (Mawlā of al-Ḥarqah) → Abū Hurayrah → the Prophet: On the Day of Judgment Allāh will gather all human beings in a single vast ground. Then the Lord of all the worlds will appear to the assembly and address them saying: “All the people shall follow what they have been worshipping.” Crosses will then become animated for those who worshipped them. Pictures will become animated for the believers in the pictures. Fire will become animated for those who worshipped it in the worldly life. All these people will follow their deities. Muslims will remain there. Allah will confront them and will ask them: “Do you not follow the people?” They will respond: “We seek your refuge from you. Allāh is our Lord. This is our station until we see our Lord.” Allah will continue commanding them. Then He will hide Himself and reappear to address them. He will again ask them: “Why do you not follow the others?” They will say: “We seek the refuge of our Lord from You. This is our station until we see our Lord.” Then they will ask the Prophet of Allāh: “Will we see our Lord O Messenger of Allah?” He will respond: “Do you doubt your sights while seeing the full moon in the middle of the month?” They will say: “Absolutely not.” He will say: “Then why do doubt seeing the face of Allah on the appointed hour.” Then Allah will hide His face and reappear again. Then He will introduce Himself to them. He will say: “I am your Lord. So follow Me.” All the Muslims will stand up. He will then set up the bridge. They will pass over it like a swift mature horse or camel. While passing over it, they will say: peace, peace. The dwellers of Hell will remain there. Allah will put a group of them into Hell. Then Hell will be asked: “Have you been filled up?” It will respond: “Are there any more?” Then another group of people will be thrown into it. And it will be asked: “Are you full now?” It will say: “Are there more men?” The same will happen again until the Merciful Allah puts His foot in it. Then Allah will ask Hell about its status again: “Enough?” It will answer: “Enough, enough.” When all the habitants of Paradise will be led into it and the habitants of Hell will be put in Hell, death will be brought in the form of a lamb. It will be placed on walls separating Hell and Paradise. It will be said: “O habitants of Paradise.” They will rise up frightened. Then the habitants of Hell will be addressed. They will become happy in expectation of intercession and rescue. It will be said to the dwellers of Paradise as well as those of Hell: “Do you recognize it?” They will both answer: “We recognize it. This is the death which has been granted charge over us.” Then it will be put flat on the walls separating Hell from Paradise and will be slaughtered. It will then be declared: “O habitants of paradise! Live forever. There is no more death. O habitants of Hell, Live forever, for there is no death anymore.” 124. (17) Abū Mūsā → Muhammad b. al-Muthannā → ᶜAbd al-Ṣamad → Abān b. Yazīd → Qatādah → Anas → the Prophet: Hell will go on saying: “Are there any more [men]?” The Lord of all the worlds will come and set His foot in. It will be stuffed and will cry out: “By Your grace, enough, enough.” When there will be space in Paradise, Allah will create new dwellers for it. 125. (18) Abū Mūsā → ᶜAqabah → ᶜAmr b. ᶜĀṣim → Muᶜtamar → his father → Qatādah → Anas: Hell will repeatedly say: “Is there any more.” 126. (19) Muhammad b. ᶜUmar b. ᶜAlī b. ᶜAṭāᵓ b. Muqaddam → Ashᶜath b. ᶜAbd Allāh al-Khurāsānī → Shuᶜbah → Qatādah → Anas b. Mālik → the Prophet: People will be put in Hell, and it will say: “Is that all?” This will continue to happen until Allah puts His foot in it and it calls out, enough, enough. 127. (20) Muhammad b. Yaḥyā → Abū Salamah (Mūsā b. Ismāᶜīl → ᶜAbān (Ibn Yazīd al-ᶜAṭṭār) → Qatādah → Anas b. Mālik → the Prophet: When a people will be cast in Hell, it will say: “are there any more?” This will continue to happen until the Lord sets His foot in it. It will be stuffed. Then it will cry: “enough, enough, by Your honor!” Paradise will always have space [for more] and Allah will create a new people to settle them in the uninhabited portion. 128. (21) Abū al-Faḍl, Rizq Allāh b. Mūsā → Bahz (Ibn Asad) → ᶜAbān b. Yazīd al-ᶜAṭṭār → Qatādah → Anas b. Mālik: [He narrated] a prophetic ḥadīth similar to that narrated by ᶜAbd al-Ṣamad from the Prophet with the minor change in its wording. He says in it: “the Lord of the worlds drops (yudlī) His foot in it.” 129. (22) Ismāᶜīl b. Isḥāq al-Kūfī [reported to us in Fusṭāṭ] → Ādam (Ibn Abī Iyās) al-ᶜAsqalānī → Shaybān → Qatādah → Anas b. Mālik → from the Prophet: A similar ḥadīth except for the following difference in the wording: He used the words: “the Graceful Lord sets His foot in it (wa yaḍaᶜu rabbu al-ᶜizzati qadamahū fīhā) and it says “qaṭ qaṭ” about to burst.” The remaining parts of the report are the same. 130. (23) Abū Hāshim, Ziyād b. Ayūb → ᶜAbd al-Wahhāb b. ᶜAṭāᵓ → Saᶜīd → Qatādah → Anas → the Prophet: Hell and Paradise argued. Hell said: “The arrogant and the conceited people enter me.” Paradise said: “The poor and the needy enter me.” Allāh communicated to (awḥā) Paradise: “You are my blessing, and I will settle in you whomever I like. He told Hell: “You are my punishment: I revenge anyone through you whom I want to. Each of you will have what fills you.” [At receiving a group] Hell called: “Is that all?” [This was repeated] until Allah set His foot in it and then it said: “enough, enough. (qat qat): 131. (24) Muhammad b. Yaḥyā → Hajjāj b. Minhāk al-Ᾱnmāṭī → Ḥamād → ᶜAmmār → Abū Hurayrah → the Prophet: When [a party of] those deserving Hell will be cast into it, it will say: “Is that all?” [Hell will continue asking for more] until the Lord Almighty comes out and set His foot in it. It will be stuffed. It will then cry “enough, enough, enough” until its Lord turns to it.” Muhammad b. Yaḥyā uttered the word qaṭ three times. 132. (25) Muhammad b. Yaḥyā → Mūsā b. Ismāᶜīl → Ḥammād → ᶜAmmār b. Abī ᶜAmmār → Abū Hurayrah → the Prophet: Muhammad b. Yaḥyā related the same ḥadīth. 133. (26) Muhammad b. Maᶜmar → Rawḥ → Saᶜīd → Qatādah → Anas b. Mālik → the Prophet: People will be continuously cast in Hell, and it will keep saying “is there any more?” until the Lord puts His foot in it and it will be stuffed. Then it will cry: enough, enough. (Abū Bakr said that he did not find diacritical marks in his original script showing whether the word is qiṭ or it is qaṭ.) By your grace and honor. Whenever there will be a space in Paradise, Allāh will create another group and settle them in it. 134. (27) Muhammad b. Maᶜmar → Rawḥ → Ḥammād → ᶜAṭāᵓ b. al-Sāᵓib → ᶜUbayd Allāh b. ᶜAbd Allāh b. ᶜUtbah → Abū Saᶜīd al-Khudrī → the Prophet: Hell and Paradise vied in boasting with each other. ..... Muhammad reported the same ḥadīth as narrated by Ḥajjāj b. Minhāl from Ḥammād. He said: “Until the Graceful Lord comes and sets His foot in it. It will be stuffed. It will then say: “enough for me, enough for me.” As for Paradise, there will remain an empty part as Allah wills.” Perhaps he said: “Abū al-Qāsim said, “Paradise agued.’” Then he related the ḥadīth of ᶜAbd al-aᶜlā. He added the words: “He creates for it what He wills.” He also added the following: “until the Lord sends His creature [to settle there], as He wills.” 135. (28) Muhammad b. Maᶜmar → Rawḥ → Hishām → Muhammad → Abū Hurayrah: The Prophet (Or Abū al-Qāsim) said: “Paradise argued….” Muhammad mentioned a ḥadīth similar to that of ᶜAbd al-aᶜlā. He said: “He creates what He wills.” And he said: “Until He sets His foot in it and it is full and is stuffed. It will then say, “enough, enough.” 136. (29) Muhammad b. Maᶜmar → Rawḥ → Ḥammād → ᶜAmmār b. Abī ᶜAmmār: I heard Abū Hurayrah saying that the Prophet said: All the habitants of Hell will be cast in it, and it will say, “Is that all?” More people will be thrown in it and still it will cry: “Is that all?” [This will remain its cry] until the Lord sets His foot in it, and it is stuffed. Then it will say: “enough, enough.” 137. (30) Salm b. Junādah → Wakīᶜ → Ismāᶜīl b. Abī Khālid → Ziyād (former-slave of Banū Makhzūm) → Abū Hurayrah: Hell will go on asking for more until the Lord sets His foot in it and it says: “Enough, O Lord, enough.” Aḥmad b. Saᶜīd al-Dārimī said that he heard Rawḥ b. ᶜUbādah say: “I sought or wrote ḥadīths for twenty years. I compiled them for twenty years.” Al-Darāmī said: “I related this to Abū ᶜĀṣim who said: “Even if he wrote for twenty years more that would not make him an able muḥaddith .” Abū Bakr said: The narrators of these ḥadīths differed over the pronunciation of the word qaṭ. Some has spelled it as qaṭ while others as qiṭ. These are all the native Arabs. They now the language better. They are to be quoted in this discipline. It is not possible to consider the experts in poetry more knowledgeable about the words of ḥadīths than the traditionists. The latter are experts in this field. They transmit the ḥadīths as they hear them from the authorities. They commit to memory what they obtain from their teachers. As for the students of Arabic language, they learn Arabic from books which they buy or borrow. They do not obtain the language from the speakers. Acknowledge that sometimes the Arabs utter a single word differently because Arabic language is characterized by vastness. Al-Muṭṭalibī has said: “Nobody covers the entire language of the Arabs except for the Prophet.” So whoever among the students of Arabic language rejects that this word, qaṭ, cannot be pronounced as qiṭ, as the reporters of narratives have done, he is ignorant. The traditionists have not learned this word from books. They have reported what they heard from their teachers and scholars. As for the view of some that the word qiṭ means kitāb that is unfounded assumption. The exegetes and scholars differ on the meaning of this word. However, none among them have stated that qịt means kitāb. 138. (31) Muhammad b. Yaḥyā → Ibn Yūsuf → Warqāᵓ → Ibn Abī Najīḥ: Regarding the verse (ᶜAjjil lanā qiṭṭanā, hasten to us our qiṭ), Mujāhid said: It means punish us. Muhammad b. Yaḥyā stated that Ibn Yūsuf told him that Sufyān narrated that Ashᶜath b. Sawār stated on the authority of al-Ḥasan that he explained [this verse as follows]: “O Lord! hasten to us our punishment.” 139. (32) Ismāᶜīl b. Khuzaymah (my uncle) → ᶜAbd al-Razzāq → Maᶜmar → Qatādah: Qiṭṭanā means our share in the Fire. 140. (33) Muhammad b. Yaḥyā → Muhammad b. Yūsuf → Sufyān → Thābit b. Hurmuz → Saᶜīd b. Jubayr: Qiṭṭanā in the verse ᶜAjjil lanā qiṭṭanā means our share in Paradise. 141. (34) Salm b. Junādah → Wakīᶜ → Sufyān → Abū al-Miqdām Thābit b. Hurmuz → Saᶜīd b. Jubayr: Qiṭṭanā in the verse ᶜAjjil lanā qiṭṭanā qabla yawm al-ḥisāb means our share in the next world. 142. (35) My uncle, Ismāᶜīl → Abd al-Razzāq → Maᶜmar → ᶜAṭāᵓ al-Khurāsānī: Qiṭṭanā in the verse ᶜAjjil lanā qiṭṭanā qabla yawm al-ḥisāb means [give us immediately] what is ordained for us. 143. (36) Muhammad b. ᶜUmar al-Muqaddamī → Ashᶜath b. ᶜAbd Allāh → Shuᶜbah → Ismāᶜīl b. Abī Khālid: Qiṭṭanā in the verse ᶜAjjil lanā qiṭṭanā means our sustenance.