These are a few translations and screenshots from Sheikh Uthaymeen’s (RAH) commentary of Lum’at al-I’tiqad by Ibn Qudamah. The full download of this book can be obtained here. This was used for our internal research understanding the position of the Najdi Salafi movement when it comes to the attributes of Allah SWT.
What is the controversy with the Salafi?
The controversy comes when Pseudo/Modern Salafis, take it to the extreme by declaring those who don’t ascribe to their position as committing a Bid’a or to some extent ‘Kufr’ (out of Islam).
They dominate online discourses with their extreme labelling of those who disagree with them giving rise to extreme ideologies like ISIS.
Commentary of Lum’at al-I’tiqad by Sheikh Uthaymeen
Book Name:
لمعة الاعتقاد الهادي إلى سبيل الرشاد للإمام موفق الدين أبو محمد عبد الله بن أحمد ومحمد بن قدامة المقدسي (٥٤١ – ٦٢٠هـ ) شرح محمد بن صالح العثيمين حققه، وخرج أمانيه أشرف بن عبد المقصود بن عبد الرحيم
Commentary of “The Radiance of Creed, Guiding to the Path of Rectitude” (Lum’at al-I’tiqad) by Imam Muwaffaq al-Din Abu Muhammad Abdullah bin Ahmad bin Qudamah al-Maqdisi (Ibn Qudamah) (541–620 AH) by Sheikh Muhammad bin Salih al-Uthaymeen, and verified and annotated by Ashraf bin Abd al-Maqsoud bin Abd al-Rahim.
Page 58
Mention of Some Hadiths About Attributes
[13] Among the Sunnah is the Prophet’s saying: “Our Lord, Blessed and Exalted, descends every night to the lowest heaven…”
The Explanation
The Tenth Attribute: Descent:
Allah’s descent to the lowest heaven is among His attributes established by the Sunnah and consensus of the predecessors. The Prophet said, “Our Lord descends to the lowest heaven when the last third of the night remains, saying ‘Who calls upon Me that I may answer them…'” This hadith is agreed upon [by Bukhari and Muslim].
The predecessors unanimously agreed on establishing Allah’s descent, so it must be affirmed for Him without distortion, negation, questioning how, or drawing similitudes. It is a real descent befitting Allah.
Those who deny attributes interpreted it as the descent of His command, mercy, or one of His angels. We refute them based on what was mentioned in the fourth principle and a fourth aspect: that a command and similar things cannot say “Who calls upon Me that I may answer them… etc.”
And His saying: “Your Lord is amazed by the youth who has no passionate inclination”
Footnote
[Ibn Al-Qayyim added in Ijtima’ Al-Juyush (p. 191): And Ali’s saying: “Allah is more pleased with His servant’s repentance”]
[23] Bukhari: Book of Tahajjud: Chapter on Supplication and Prayer in the Last Part of Night (1145). And Muslim: Book of Travelers’ Prayer: Chapter on Encouraging Supplication and Remembrance in the Last Part of Night and Its Answer (758) (168). From the hadith of Abu Hurairah, may Allah be pleased with him.
In this chapter is also from Abu Sa’eed Al-Khudri, may Allah be pleased with him, reported by Muslim (758) (172). For detailed explanation of this hadith, refer to “Explanation of the Hadith of Descent” by Sheikh Al-Islam Ibn Taymiyyah, may Allah have mercy on him.
Page 59
The Explanation
The Eleventh Attribute: Wonder/Amazement:
Wonder is among Allah’s attributes established by the Book, Sunnah, and consensus of the predecessors.
Allah the Exalted said: “But you wonder, while they mock” [As-Saffat: 12] According to the reading with the vowel damma on ta.
The Prophet said: “Your Lord wonders at the youth who has no passionate inclination.” Reported by Ahmad, and it is in the Musnad p.151 vol.4 from Uqbah bin Amir as marfu’ and it contains Ibn Lahi’ah.
The predecessors unanimously agreed on establishing wonder for Allah, so it must be affirmed for Him without distortion, negation, questioning how, or drawing similitudes. It is real wonder befitting Allah.
Footnote
[The Sheikh, may Allah preserve him, points to the reading of Hamza, Al-Kisa’i and Khalaf with damma on ta. See: Al-Mabsut in the Ten Readings by Ibn Mihran Al-Asbahani p.375, and The Seven Readings by Ibn Mujahid p.547.
Weak hadith: Reported by Ahmad (4/151), Ibn Abi Asim in As-Sunnah (571), Abu Ya’la (1479), At-Tabarani in Al-Kabir (17/309), Al-Quda’i in Musnad Ash-Shihab (576), Tammam Ar-Razi in his Fawa’id (1287), and Al-Bayhaqi in Al-Asma was-Sifat p.600. Al-Hafiz As-Sakhawi in Al-Maqasid Al-Hasanah p.123 quoted Al-Hafiz Ibn Hajar Al-Asqalani’s weakening of it in his fatwas due to Abdullah bin Lahi’ah. Al-Albani weakened it in Ad-Da’ifah (2426). As-Sakhawi said: “We narrated in Juz’ Abu Hatim Al-Hadrami from Al-A’mash from Ibrahim who said: They used to be amazed that youth would have no passionate inclination.” Sabwah means inclination to desire.
This hadith about establishing the attribute of wonder is replaced by what Bukhari reported (4889) from Abu Hurairah in the hadith of the guest: “Indeed Allah – Mighty and Majestic – wondered or laughed at so-and-so man and woman, so Allah revealed: ‘And they give preference over themselves, even though they are in privation.'”]
Page 60
The people of ta’til (negation) interpreted it as reward, and we refute them based on what was mentioned in the fourth principle. Wonder is of two types:
First: That which comes from the causes being hidden from the one who wonders, so they are amazed and consider it great and wonder at it. This type is impossible for Allah because nothing is hidden from Allah.
Second: That which is caused by something departing from its similars or from what it should be, while the one wondering knows about it. This is what is established for Allah the Exalted.
And his saying: “Allah laughs at two men, one of whom killed the other, then they both enter Paradise.”
The Explanation
The Twelfth Attribute: Laughter:
Laughter is among Allah’s attributes established by the Sunnah and consensus of the predecessors.
The Prophet said: “Allah laughs at two men, one of whom kills the other, then they both enter Paradise.” The complete hadith is: “This one fights in Allah’s cause and is killed, then Allah accepts the repentance of the killer and he becomes martyred.” Agreed upon [by Bukhari and Muslim].
Footnote
[25] Bukhari: Book of Jihad: Chapter on a disbeliever killing a Muslim, then accepting Islam and being guided afterwards and being killed (2826) And Muslim: Book of Leadership: Chapter explaining the two men where one kills the other and they both enter Paradise (1890) (128) from the hadith of Abu Hurairah, may Allah be pleased with him.
Page 61
The predecessors unanimously agreed on establishing laughter for Allah, so it must be affirmed for Him without distortion, negation, questioning how, or drawing similitudes. It is real laughter befitting Allah the Exalted.
The people of ta’til interpreted it as reward, and we refute them based on what was mentioned in the fourth principle.
[14] This and what resembles it from what has authentic chains and upright narrators, we believe in it and do not reject it, deny it, or interpret it in a way that contradicts its apparent meaning, nor do we liken it to attributes of creation or characteristics of temporal beings. We know that Allah, Glory and Exalted is He, has no likeness or equal:
“There is nothing like unto Him, and He is the Hearing, the Seeing” [Ash-Shura: 11]
Whatever is imagined in the mind or occurs in thought, Allah the Exalted is different from it.
[15] And from that is His saying:
“The Most Merciful [who] above the Throne established.”
The Explanation
The Thirteenth Attribute: Rising Over the Throne:
Allah’s rising over the Throne is among His attributes established by the Book, Sunnah, and consensus of the predecessors.
Allah the Exalted said:
“The Most Merciful [who] above the Throne established”
[Ta-Ha: 5]
And He mentioned His rising over His throne in seven places in the Quran.
Footnote
[Added in Ijtima’ Al-Juyush p.191: “Rather, we believe in its wording and leave engaging with its meaning to its recitation and interpretation”]
Page 62
The Prophet said: “When Allah decreed the creation, He wrote with Him above His Throne: ‘Indeed My mercy prevails over My anger.'” Reported by Bukhari.
The Prophet said, as reported by Abu Dawud in his Sunan: “Indeed, between one heaven to another is either one, two, or seventy-three years…” until he said “…the Throne, between its lowest and highest part is like what is between heaven to heaven, then Allah the Exalted is above that.” Also reported by Tirmidhi and Ibn Majah, and it has a defect which Ibn Al-Qayyim – may Allah have mercy on him – addressed in Tahdhib Sunan Abi Dawud (27) p.(92), (93) vol.(7)
The predecessors unanimously agreed on establishing Allah’s rising over His Throne, so it must be affirmed without distortion, negation, questioning how, or drawing similitudes. It is real rising meaning elevation and settling in a way befitting Allah the Exalted.
Our Comment: The highlighted portion is the position shared by Ibn Taymiyyah, to affirm the literal meaning but consign it for Allah without distortion (Ta’wil), negation (Ta’til), questioning how (Bi La Kayf), and drawing similitudes (Tashbih). While it is an accepted position in Islam, it has been criticized as a dangerous precedence which may lead to anthrophormism. This is not the position of the Ashari and Maturidi Aqeedah which consigns the meaning to Allah SWT.
Footnote
[26] Its reference preceded on p.(55)
[27] Weak hadith: Reported by Ahmad (1/206, 207), Abu Dawud (4723), Tirmidhi (3320) who declared it hassan, Ibn Majah (193), Al-Hakim in Al-Mustadrak (2/500, 501), Uthman Ad-Darimi in Ar-Radd ‘ala Al-Jahmiyyah p.(24) and in An-Naqd ‘ala Al-Marisi p.(90, 91), Ibn Abi Asim in As-Sunnah (577), Ibn Khuzaymah in At-Tawhid (144), Al-Ajurri in Ash-Shari’ah p.(292, 293), Muhammad bin Uthman bin Abi Shaybah in Al-Arsh (9, 10), Al-Bayhaqi in Al-Asma was-Sifat p.(504), Al-Lalaka’i in Usul I’tiqad Ahl As-Sunnah (651), Al-Uqayli in Ad-Du’afa (2/284), Ibn Al-Jawzi in Al-Ilal Al-Mutanahiyah (2/25) and Al-Wahiyat (1/9, 10)… [continues listing scholars]
From routes through Simak bin Harb from Abdullah bin Umayrah from Al-Ahnaf bin Qays from Al-Abbas bin Abdul-Muttalib. Its chain is weak with multiple defects:
First: Simak’s solitary narration. When examining Simak’s narrations when he narrates alone, they are not used as evidence. In At-Tahdhib (4/234): “An-Nasa’i said: He would sometimes be prompted, so when he was alone in narrating a principle it wasn’t evidence because he would be prompted and accept prompting…”
Second: The unknown status of Abdullah bin Umayrah. Al-Hafiz Adh-Dhahabi criticized this hadith of his in Al-Uluw due to his unknown status. In his Al-Mizan he said: “There is unknown status in it.” Imam Bukhari said: “His hearing from Al-Ahnaf bin Qays is not known,” as stated in At-Tarikh Al-Kabir.
Page 63
The people of ta’til interpreted it as “taking control,” and we refute them based on what was mentioned in the fourth principle. We add a fourth aspect: that this meaning is not known in the Arabic language, and a fifth aspect: that it necessitates false implications, such as the Throne not being in Allah’s possession and then He took control of it afterwards.
The Throne linguistically means: the special chair of the king. In Islamic law, it is the magnificent Throne over which the Most Merciful, Majestic is He, rose. It is the highest and largest of creations. Allah described it as magnificent, noble, and glorious.
Third: The text’s objectionability: Our honored brother Abdullah bin Yusuf pointed out in his commentary on “Fatwa and Its Answer” by Ibn Al-Attar p.(72) that the text is objectionable from two aspects:
- Likening angels to mountain goats, for “aw’al” is plural of “wa’l” which is mountain goat. Even if this term is borrowed for noble people, here it’s used literally as indicated by mentioning hooves, which are specific to ruminating animals.
- Most sources mention hooves and knees as feminine, which is an objectionable meaning regarding angels that Allah denounced the polytheists for.
The hadith was weakened and its weakness was pointed out by several scholars including Ibn Adi in Al-Kamil in Yahya bin Al-Ala’s biography saying: “It is not preserved.” Ibn Al-Arabi rejected it in his explanation of Tirmidhi saying: “Matters taken from People of the Book with no authentic basis.”
Similarly, Al-Albani weakened it in his authentication of As-Sunnah by Ibn Abi Asim (577) and Al-Arna’ut in his commentary on At-Tahawiyyah (2/365)… [discussion of various scholarly opinions continues]
In summary: The hadith is weak, and the evidence for highness and rising are established by many other proofs in the Book and authentic Sunnah. And Allah knows best.
Page 64
The Footstool (Kursi) is different from the Throne (Arsh) because the Throne is what Allah the Exalted rose over, and the Footstool is the place of His feet according to Ibn Abbas, may Allah be pleased with them both: “The Kursi is the place of the feet, and no one can estimate the measure of the Throne.” Reported by Al-Hakim in his Mustadrak and he said it is authentic according to the conditions of the two Sheikhs [Bukhari and Muslim] though they did not report it.
Our Comment: The highlighted portion is the position shared by Ibn Taymiyyah, to affirm the literal meaning but consign it for Allah without distortion (Ta’wil), negation (Ta’til), questioning how (Bi La Kayf), and drawing similitudes (Tashbih). While it is an accepted position in Islam, it has been criticized as a dangerous precedence which may lead to anthrophormism. This is not the position of the Ashari and Maturidi Aqeeda which consigns the meaning to Allah SWT.
And His saying:
“Do you feel secure that He who is above the heaven”
[Al-Mulk: 16]
Footnote
[28] Authentic as mawquf [stopping at companion]: Reported by Muhammad bin Uthman bin Abi Shaybah in Kitab Al-Arsh (61), Abdullah bin Ahmad in As-Sunnah (407), Ad-Darimi in Ar-Radd ala Al-Marisi p.(71-74), Ibn Khuzaymah in At-Tawhid p.(107, 108), At-Tabari in his Tafsir (5792), At-Tabarani in Al-Kabir (12204), Ad-Daraqutni in Kitab As-Sifat (36, 37), and Al-Hakim in Al-Mustadrak (2/282) through the route of Sufyan from Ammar Ad-Duhni from Sa’eed bin Jubayr from Ibn Abbas as mawquf on him.
Its chain is hassan: Ammar Ad-Duhni Abu Mu’awiyah Al-Bajali is truthful, the authors of the six books reported from him except Bukhari as in At-Taqrib p.(408). Despite this, Al-Hakim said: “Authentic according to the conditions of the two Sheikhs,” and Adh-Dhahabi agreed!!
Al-Haythami said in Al-Majma’ (6/323): “Its narrators are narrators of the authentic.”
This hadith has been reported as marfu’ [reaching the Prophet] but it is not authentic. For this refer to At-Tahdhib (4/313), Tafsir Ibn Kathir (1/309), Al-Ilal by Ibn Al-Jawzi, and Sharh At-Tahawiyyah by Ibn Abi Al-Izz (2/369), and Al-Mizan (2/165).
In this chapter: From Abu Musa Al-Ash’ari, may Allah be pleased with him, who said: “The Kursi is the place of the feet and it has a creaking like the creaking of a saddle.” [Details of narration chain and authenticity follow]
Refer to Sheikh Al-Islam Ibn Taymiyyah’s discussion in Ar-Risalah Al-Arshiyyah on this narration, as well as what Sheikh Al-Uthaymin said in his explanation of Ayat Al-Kursi p.(24-26).
Page 65
And the Prophet’s saying: “Our Lord Allah who is in heaven, hallowed be Your name” and he said to the slave-girl: “Where is Allah?” She said: “In heaven.” He said: “Free her for she is a believer.”
Reported by Malik bin Anas, Muslim, and other imams.
[16] The Prophet said to Al-Husayn: “How many gods do you worship?” He said: “Seven: six on earth and one in heaven.” He said: “Who is for your hope and fear?” He said: “The One in heaven.” He said: “Leave the six and worship the One in heaven, and I will teach you two supplications.” So he accepted Islam, and the Prophet taught him to say: “O Allah, inspire me to my right guidance, and protect me from the evil of myself.”
[17] And among what was transmitted about the signs of the Prophet and his companions in previous books: “They prostrate on the ground while claiming their god is in heaven.”
[18] Abu Dawud reported in his Sunan that the Prophet said: “Indeed what is between one heaven to another is a journey of such and such…” and he mentioned the narration until his saying: “and above that is the Throne, and Allah, Glory be to Him, is above that.”
[19] This and what resembles it is what the predecessors, may Allah have mercy on them, unanimously agreed upon transmitting and accepting, and they did not reject it, interpret it [differently], make comparisons with it, or draw similitudes to it.
The Explanation
The Fourteenth Attribute: Highness:
Highness is among Allah’s attributes established by the Book, Sunnah, and consensus of the predecessors.
Allah the Exalted said:
“And He is the Most High, the Most Great”
[Al-Baqarah: 255]
Page 66
The Prophet would say in his prayer during prostration: “Glory be to my Lord, the Most High,” reported by Muslim from the hadith of Hudhayfah (29). The predecessors unanimously agreed on establishing highness for Allah, so it must be affirmed for Him without distortion, negation, questioning how, or drawing similitudes. It is real highness befitting Allah.
It is divided into two types:
(a) Highness of attributes: meaning His attributes, Exalted is He, are high with no deficiency in any aspect. Its evidence is what preceded.
(b) Highness of essence: meaning His essence, Exalted is He, is above all His creation. Its evidence, along with what preceded, is:
Allah’s saying:
“Do you feel secure that He who is above the heaven”
[Al-Mulk: 16]
And the Prophet’s saying: “Our Lord Allah who is in heaven, hallowed be Your name…” The hadith reported by Abu Dawud contains an addition by Ibn Muhammad – Bukhari said he is rejected in hadith (30).
[29] Muslim: Book of Travelers’ Prayer and Shortening It: Chapter on Recommendation of Lengthy Recitation in Night Prayer (772) (203) within a long hadith of Hudhayfah.
[30] Weak hadith with two chains:
First: Through Ziyad bin Muhammad bin Ka’b Al-Qurazi from Fudalah bin Ubayd from Abu Ad-Darda: Reported by Abu Dawud (3892), An-Nasa’i in Amal Al-Yawm wal-Laylah (1037)… [detailed chain analysis follows showing weakness]
Second: Reported by Ahmad (6/20, 21) through Abu Bakr bin Abi Maryam from the elders from Fudalah bin Ubayd Al-Ansari… [detailed chain analysis follows showing weakness due to unknown narrators and a weak, confused narrator]
Page 67
And His saying to the slave-girl: “Where is Allah?” She said: “In heaven.” He said: “Free her for she is a believer.” Reported by Muslim in the story of Mu’awiyah bin Al-Hakam (31).
And his saying to Al-Husayn bin Ubayd Al-Khuza’i, father of Imran bin Husayn: “Leave the six and worship the One who is in heaven.” This is the wording mentioned by the author, and it is mentioned in Al-Isabah from Ibn Khuzaymah’s narration in the story of his acceptance of Islam with different wording, including the Prophet’s approval when Al-Husayn said “six on earth and one in heaven” (32).
The predecessors unanimously agreed on establishing highness of essence for Allah and His being in heaven, so it must be affirmed for Him without distortion, negation, questioning how, or drawing similitudes.
The people of ta’til denied Allah being in heaven by His essence and interpreted its meaning as His dominion and authority being in heaven and similar interpretations. We refute them based on what preceded in the fourth principle, and with a fourth aspect: that Allah’s dominion and authority are in heaven and also on earth, and with a fifth aspect: the indication of intellect to it because it is an attribute of perfection.
[31] Muslim: Book of Masajid and Places of Prayer: Chapter on Prohibition of Speaking During Prayer and Abrogation of What Was Permitted of It (537) (33) from the hadith of Mu’awiyah bin Al-Hakam As-Sulami.
[32] Weak hadith: Reported by Ibn Qudamah in Al-Uluw (19) and through his route by Adh-Dhahabi in Al-Uluw lil-Ali Al-Ghaffar p.(23, 24) through Raja’ bin Muhammad Al-Basri… [detailed chain analysis follows showing weakness due to weak narrators]
Page 68
The sixth aspect: It is indicated by natural disposition because people are naturally disposed to [believe] that Allah is in heaven.
The meaning of Allah being “in” heaven:
The correct meaning of Allah being “in” heaven is that Allah the Exalted is above heaven, so “in” means “above” and is not for containment because heaven does not encompass Allah, or it means He is in highness, so “heaven” means “highness” and does not refer to the constructed heaven.
Note: The author – may Allah have mercy on him – mentioned that it was transmitted from some previous books that among the signs of the Prophet and his companions is that they prostrate on the earth while claiming their god is in heaven. This transmission is not authentic because:
- It has no chain of narration (33)
- Believing in Allah’s highness and prostrating to Him are not specific to this nation, and what is not specific cannot be a sign
- Using the term “claim” in this matter is not praise because “claim” is mostly used for what is doubted.
[20] Imam Malik bin Anas, may Allah have mercy on him, was asked: “O Abu Abdullah:
‘The Most Merciful [who] above the Throne established'”
[Ta-Ha: 5]
[33] This came within a narration reported by Ibn Qudamah in Al-Uluw (21) with his chain to Adi bin Umayrah bin Farwah Al-Ma’badi, and the story is in Al-Isabah (2/470) in the biography of Adi bin Umayrah, and Adh-Dhahabi mentioned it in Al-Uluw p.(25) and said: “This is a strange hadith.”
How did He establish? So he said: The establishment is not unknown, and the “how” is not comprehensible, believing in it is obligatory, and asking about it is an innovation. Then he ordered the man to be expelled (34).
The Explanation:
Imam Malik bin Anas bin Malik – his father is not Anas bin Malik the companion but someone else. Malik’s grandfather was among the senior successors and his great-grandfather was among the companions. Malik was born in 93H in Medina and died there in 179H during the era of the successors’ successors.
Malik was asked: “O Abu Abdullah:
‘The Most Merciful [who] above the Throne established'”
[Ta-Ha: 5]
“How did He establish?” So he said, may Allah have mercy on him: “The establishment is not unknown” meaning its meaning is known as highness and settling. “And the ‘how’ is not comprehensible” meaning the manner of establishment cannot be comprehended by intellect because Allah the Exalted is greater and more majestic than intellects comprehending how His attributes are. “Believing in it,” meaning in the establishment, “is obligatory” due to its occurrence in the Book and Sunnah. “And asking about it,” meaning about the how, “is an innovation” because asking about it did not exist in the time of the Prophet and his companions. Then he ordered the questioner to be expelled from the mosque out of fear that he would cause trial for people in their belief and as a disciplinary measure by preventing him from knowledge gatherings.
[34] Authentic narration: Reported by Ibn Qudamah in Al-Uluw (104), Adh-Dhahabi in Al-Uluw p.(141, 142)… [detailed chain analysis follows showing authenticity through multiple supporting routes]
Sheikh Al-Islam Ibn Taymiyyah said in Majmu’ Al-Fatawa (5/365) after mentioning Malik’s statement: “And a similar response is established from Rabi’ah, Malik’s teacher.”