Belief in Allah (subhaanahu wa ta'aala)

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xv) How people learn from animals

Many wise people learn things from “dumb” animals that are of use to them in their daily lives, their attitudes, their work and in war; they learn resolution and patience. Animals are more and more guided than many people.

Allah (subhaanahu wa ta’aala) says:

Or do you think that most of them hear or understand? There are only like cattle nay, they are even farther astray from the Path.

(Qur’aan 25: 44)

Abu Ja’far al-Baaqir said: Allah (subhaanahu wa ta’aala), did not only liken them to cattle. He said that they are more misguided than the animals. One of the ways in which female carnivores are guided is that when they give birth to their young, they keep picking them up for the first few days to protect them from ants, because when they are born they are like pieces of meat. The mother is afraid that the ants will harm the young, so she keeps picking them up and moving them from one place to another, until they become stronger.

Ibn al-A’raabi said: Is was said to a shaykh of Quraysh: Who taught you all of this, for what you know is known only to people who have experience and who have engaged in trade? He said: Allah taught me what He taught the pigeon, which turns its eggs so that both sides will have an equal share of her warmth and care, lest the earth damage the eggs if it is left on one side.

It was said to another: who taught you to persist and persevere in seeking what you want, even if at first you do not succeed, until you get it? He said: the One Who taught the dung beetle, when it climbs a wall and falls off, to keep on climbing again and again, until it manages to reach the top of the wall.

It was said to another: who taught you to set out early in the day to do your business, and never to miss a day? He said, the One Who taught the bird to set out hungry each morning seeking its food near and far, and never to get tired or to fear an attack in the air or on land.

It was said to another: who taught you to be so calm, quiet and reserved until you see what you want, then when you get the chance you pounce like a lion attacking its prey? He said: the One Who taught the cat to watch the mouse’s hold and not to move a muscle, but to remain so immobile as if dead, until the mouse comes out, whereupon it pounces like a lion.

It was said to another: who taught you to be so patient and forbearing. He said: the One Who taught the camel to be so patient even when carrying these heavy burdens, and to put up with the long marches, exhaustion and harshness and beatings of the camel-driver, with the heavy burden and everything on his back and the bitterness of hunger and thirst in his stomach. Even though he is so tired and utterly exhausted, this does not make him lose his patience.

It was said to another: who taught you to prefer others to yourself and to be so generous? He said: the One Who taught the rooster, when he finds a grain on the ground, not to eat it although he needs it, but instead to call the hens to come, until one comes and picks up the grain, and the rooster is happy with that. And when a lot of grain is put out for him, he scatters if here and there even if there are no hens around, because his nature is to prefer others over himself and to be generous, and he thinks it is miserly to keep food for himself.

It was said to another: who taught you to be smart in seeking provision and earning a living? He said, the One Who taught the fox all these tricks which even wise men are unable to learn and to do. For the fox’s tricks are too many to be counted.

Who taught the lion, when it is walking and is afraid that hunters may follow its tracks and come after it, to erase its tracks with its tail? Who taught him to come to his cub three days after it is born, to breathe into its nose? For when the lioness gives birth to it, it is like a dead puppy, and she keeps looking after it until its father comes and does that.

Who inspired the noblest of lions not to eat from any prey except its own? For if it passes by the prey of any other animal, it will not near it even if it is starving.

Who taught the female elephant, when the time to give approaches, to go and give birth in the water? For the elephant is the only animal which gives birth standing up, because its joints are not like the joints of other animals and it is very tall, so it is afraid that if it gives birth on land, the infant will harmed by the fall. So she goes to water which is not too deep, and gives birth there, so it will be like a soft bed.

Who taught the fly, when it falls into some liquid, to keep the wing on which the cure is out of the water?

Who taught the dog, when it sees the gazelles, to know which ones are sickly, and which one is the male? For it goes after males, even though it knows that they can run and jump and faster and are stronger, and it leaves the females alone even though they are weaker. The dog knows that if the male runs for a while, its bladder will fill, for when any animal is scared, its bladder fills. When the male gazelle needs to urinate, it cannot do so when it is running so fast, so it slows down, and then the dog catches it. The females, on the other hand, are able to urinate whilst running because their urethras are wider and it is easier for them, so they keep on running.

Who taught it, when the ground is covered with snow, to look for a place where the snow is thinner and has melted a little, creating a slight depression in its surface? For it knows that there is a rabbit warren under this sport, so it digs it out and hunts the rabbits, because it knows that the heat of the rabbits’ breath has melted the snow and made it thinner.

Who taught the wolf, when it sleeps, to sleep with one eye open? So it sleeps with one eye open, until that eye becomes drowsy, then it opens the sleeping eye.

Who taught the birds, if a chick falls from the nest, to call for help, so that other birds in the area gather around it and fly around it, until it is motivated by their actions and gains the strength to get up and fly with them?

A hunter said that one day he saw a bird on a wall, so he waved his hand as if throwing something, and the bird did not move. Then he bent down as if to pick up something from the ground, and it did not move. Then he touched the smallest pebble or date stone, and the bird flew away before he could pick it up.

Who taught a certain type of spider to stay close to the ground and remain immobile so that the fly will think that it is preoccupied, then it pounces upon it like a leopard?

Who taught the spider to make its web so fine and strong, then to make a thread at the top and hang from it, then when a mosquito gets caught in the web it drops down to it and comes to hunt it?

Who taught the gazelle only to enter its home backwards, so that it can face whatever it fears may harm it or its offspring?

Who taught the cat, when it sees a mouse on the roof, to raise its head towards it as if pointing to it with a stick, then move its head back and forth until the mouse is distracted and falls?

Who taught the jerboa to dig its house in the sides of the valley so that it will be above the flood level and will be safe from the hooves of cattle or water flowing through? It makes its tunnels deep, then it makes numerous doors in them. It makes a thin barrier between it and the surface of the earth, so that when it senses danger, it can open one of these doors easily and escape. Because it is very forgetful, it only builds its home near a rock which will serve as a guidepost pointing to its home if it loses its way.

Who taught the leopard when it gets fat to stay out of sight because it is too heavy to move, until it loses that fat, whereupon it emerges again?

Who taught the stag, when its antlers fall off, to stay out of sight because it has lost its weapon and it gains weight as a result? Then when its antlers have grown again, it comes out into the sun and wind and starts to move around a lot. This makes its muscles grow strong again, and it loses the fat that prevented it from running.

This is a vast topic. It suffices us to quote the words of Allah (subhaanahu wa ta’aala):

There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered. Those who reject Our aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) are deaf and dumb in the darkness. Allah sends astray whom He wills and He guides on the Straight path whom He wills.

(Qur’aan 6: 38-39)

 

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Ways in which humans are likened to animals

Ibn ‘Abbaas says, according to a report narrated by ‘Ataa’:

...but are communities like you...

(Qur’aan 6: 38).

(Allah) means: they recognise Me, affirm My Unity, glorify Me and praise Me. This is like the aayah (verse)L

...And there is not a thing but glorifies His Praise...

(Qur’aan 17: 44)

See you not (O’ Muhammad) that Allah, He it is Whom glorify whosoever is in the heavens and the earth, and the birds with wings outspread (in their flight)? Of each one He (Allah) knows indeed his salaah (prayer) and his glorification (or everyone knows his salaah (prayer) and his glorification)...

(Qur’aan 24: 41)

This is also referred to in the following verses:

See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawaabb (moving (living) creatures beasts),...

(Qur’aan 22: 18)

And to Allah prostrate all that is in the heavens and all that is in the earth, of the moving (living) creatures and the angels, and they are not proud (i.e. they worship their Lord (Allah) with humility).

(Qur’aan 16: 49)

...”O’ you mountains. Glorify (Allah) with! And you birds (also)!...”

(Qur’aan 34: 10)

And your Lord inspired the bees,...

(Qur’aan 16: 68)

...One of the ants said: ‘O’ ants!...’

(Qur’aan 27: 18)

(Sulaymaan (Solomon) said) ‘... We have been taught the language of birds,...’

(Qur’aan 27: 16)

Mujahid said, ‘Communities like you’ (means) species and categories which you know by their names. Az-Zajjaaj said, ‘Communities like you’ means, ‘In that they will be resurrected.’

Ibn Qutaybah said: ‘Communities like you’ means, ‘In that they search for food, seek provision and try to protect themselves from danger.’

Sufyaan ibn ‘Uyaynah said: there is no human being on earth who does not resemble animals in some way. Some crush the heads of their victims like lions; some run like wolves; some bark like dogs; and some flaunt themselves like peacocks. Some people resemble pigs in that if you offer them good food they will not touch it, but if a man gets up from defecating, they will come and roll in it. Hence you find some people who, if they hear fifty words of wisdom they will not remember anything of that, but if a man does one thing wrong, that will stay in their memory.

Al-Khattaabi said: how well Sufyaan understood this aayah (verse) and reached the wise conclusion. That is if a statement could not be interpreted literally, it should be interpreted according to the subtle meaning to which it refers. Allah has told us of the similarities between man and every kind of bird and beast; this cannot be taken in the physical sense or in the sense of speech and knowledge, so it must be interpreted as a resemblance in terms of characteristics and attitude.

Allah (subhaanahu wa ta’aala), has made some animals smart and resourceful, and others relaxed and trusting. Some insects store a year’s worth of food for themselves, and others rely on the fact that daily provision is guaranteed for them. Some do not know their offspring at all; some look after their own offspring but no others; some neglect their offspring and care for the offspring of others; some never acknowledge their offspring once they become independent. Some creatures save whilst others have no means of earning. Some care for their offspring and never lose touch with them.

Some animals do not seek to produce offspring, whilst others devote their time and effort to having children. Some recognise and appreciate kind treatment, whilst for others it does not mean a thing. Some prefer others to themselves, whilst others, if they gain enough to provide for an entire community of their species, will not let any other individual come near it.

Some animals like humans and feel at home with them, whilst others are very nervous of man. Some eat only good and pure things whilst others eat filth and yet others eat both.

Some animals will not harm unless severely provoked, whist others will hurt
without provocation. Some bear grudges and never forget if someone hurts them, whilst others do not remember at all. Some never get angry, whilst others get angry quickly and are not easily calmed. Some have very precise knowledge of things which most people know nothing about, and some do not know about anything at all. Some are able to detect and avoid things which are ugly or bad, and for others good and bad are the same. Some learn quickly, some learn slowly, and some never learn.

All of this points to the Creator and how wise and perfect He is in His creation. It shows how wonderful is the knowledge which He has instilled in His creation, how subtle the stratagems, how precise the management, how patient His creatures are in the pursuit of their goals. All of this makes us glorify Allah. It fills our hearts with knowledge of Allah and His wisdom and power. What every rational being knows is that He did not create all this in vain and He does not neglect His creation. In all that He creates He has the clearest wisdom and definitive proof, which indicates that He is the Lord and Sovereign of all things, that He alone is perfect, and that He is able to do all things and knows all things.

 

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xvi) How the Creator guides living beings to multiply

Dr. Yusuf ‘Izz Uddeen explains this topic as follows:

“Among the amazing things which all living beings have in common is the ability to multiple, to produce offspring which will ensure the continuation of the species and that it will not become extinct.

The act of reproducing is accomplished by different means in different creatures, but they all reach the intended goal. Bacteria (which are kinds of plants) multiply, as do all other kinds of plants and animals, according to their various levels. From a mathematical point of view, it is impossible that a series of accidental events could have led to the appearance of males and females in thousands of plants and animals to serve a specific purpose, which is the production of offspring to protect the species from extinction.

There are some plants and animals in which there is no distinction between males and females, but they still multiply and produce offspring. Tiny primitive animals such as amoeba, which lives in water and whose body consists of a single cell, multiplies in an amazing fashion. One amoeba divides into two parts, each of which turns into an amoeba. The creatures formed by this cell division divide into two in turn, and so on. This happens when the circumstances of life are suitable.

But if this creatures feels any sense of danger, it creates a bubble around itself and divides into two, and into tens of new creatures inside that bubble, so as to make up for the time which it may otherwise have wasted inside the bubble waiting for circumstances to return to normal.

Multiplication by division occurs in numerous other primitive animals apart from the amoeba, such as the animal called a paramecium, which also lives in water and also multiples by dividing into two in suitable circumstances, like the amoeba. But from time to time when it needs to renew its energy and vitality, it resorts to another kind of reproduction which is very complicated. It mobilises its nucleus (and every cell has a nucleus, as is well known) to make every cell divide into four, instead of only two.

In animals which are superior to these primitive animals, if circumstances prevent females from mating with males in order to produce offspring, the animal becomes both male and female, i.e., it becomes a hermaphrodite, with both female and male reproductive organs side by side in its body. Thus it is able to produce offspring without having to wait for the opportunity for the two sexes to come together. This happens, for example, in the case of the liver-worm which lives in the ducts of the gall-bladder of some animals, where it is very difficult for them to move about in this constricted space to seek out the other sex. At the same time, if it so happens that two of these worms are able to fertilise one another, one will become like the female and the other will become like the male.

The notion that millions of accidents happened at the same time and served a specific, common goal in many different species and in many different ways is something that is inconceivable by scientific and mathematical standards. In this case we have no option but to accept the existence of an active, creative power behind all of this.

From time of the first appearance of mammals on earth, the female was equipped to produce milk which would guarantee nourishment for the young as soon as they emerged from the mother’s womb. If these mammary glands, which protrude from the mother’s body, had not existed from the first moment that mammals appeared, the youth would have had no chance to grow and survive. This is something that has been decreed and decided from the beginning, and is not subject to trial and error because there is no room for even the slightest mistake.

Can any rational person imagine that this provision of food for the newborn would happen as the result of blind chance? The milk of female mammals, in addition to providing nourishment, has also been found to contain materials which give the newborn immunity against diseases until it grows stronger and its body is able to protect itself. All efforts to manufacture the milk needed to nourish newborns have failed to produce milk that has the same characteristics as the milk that Allah has supplied to the female.”

 

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2 – Knowing Allah through the Texts of the Qur’an and Sunnah

The Divine Names & Attributes

​

We have already stated above that the second way in which we may know Allah, is through the texts of the Qur’an and ahaadeeth which speak directly about Allah, describing His attributes, names and actions.

This is a safe way which will give guaranteed results, because finding out about Allah through His words and the words of His Messenger leaves no room for doubt or confusion.

We have endeavoured to quote the texts themselves in most cases, because this is the best way to make the matter clear, and is better than quoting what people say. I have also sought not to distort the texts by misinterpreting them, as many previous writers have done in an attempt to make the verses agree with their human opinions and analogies. People must change their opinions and analogies to fit the texts and not the other way round.

1) The extent to which the Human Mind can Comprehend the Attributes of Allah

​

The attributes of Allah which are mentioned in the Qur’an and spoken of in the Sunnah may be divided into two types:

a) Those which the human mind can never know and comprehend by itself, i.e. contrary to the texts, such as proving a Hand and a Face of Allah.

b) Those which the human can deduce, such as His attributes of Power and Wisdom.

We will not be able to discuss all the attributes of Allah here, but we will mention some of them in order to explain what we mean and do give a clear picture, Insha’Allah

 

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2) Summary of the Attributes Which are Mentioned in the Texts

i) Allah has an essence (dhaat)
​

Allah, the All-Glorified, has an essence characterised by perfection and is far above any faults or shortcomings. Anyone who reads what the Qur’an says about Allah will know for sure that He has a self:

Allah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyoom (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him...

(2: 255)

Say (O’ Muhammad): ‘He is Allah, (the) One. Allah-us-Samad (Allah – the Self Sufficient Master, Whom all creatures need, (He neither eats nor drinks). He begets not, nor was He begotten. And there is none co-equal or comparable unto Him.

(112: 1-4)

When the disbelievers wanted to kill Khubayb, he composed the following couplet:

(Saheeh al-Bukhari bi Sharhihi Fath al-Baari)

“I do not care when I am killed as a Muslim
It does not matter to me how I die,
That is for the sake (lit. essence) of Allah, the Divine,
And if He wills, may He bless my scattered body.”

The essence of Allah is not like the essence of created beings, just as His attributes are unlike the attributes of any created beings. Allah is the Perfection after Whom there is no perfection, whereas every created being must be imperfect in one way or another, the least of which is that they are all in need of another.

Allah says, pointing out that there is no resemblance between Him and His creation:

...There is nothing like Him; and He is the All-Hearer the All-Seer.

(42: 11)

 

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ii) His Self

Allah has a “Self” in a manner that befits His Perfection and Majesty, a “Self” which is nothing like the selves of His creation. Allah has told us of this in His Book. He (The Exalted) says:

When those who believe in Our Ayaat (proofs, evidences verses, lessons, signs, revelations) come to you, say: “Salaamun Alaykum” (peace be on you); your Lord has written (prescribed) Mercy for Himself, so that if any of you does evil in ignorance, and thereafter repents and does righteous good deed (by obeying Allah), then surely, He is Oft-Forgiving, Most Merciful.

(6: 54)

Allah, tells us that He has a Self, and that He has written, or prescribed for Himself mercy. Allah states this in another aayah:

Say (O’ Muhammad): ‘To whom belongs all that is in the heavens and the earth?’ Say: ‘To Allah, He has prescribed Mercy for Himself. Indeed He will gather you together on the Day of Resurrection, about which there is no doubt...

(6: 12)

The Messenger has explained something about this writing or prescription. According to the hadith narrated by Abu Hurayrah [may Allah be pleased with him], the Messenger of Allah said:

“When Allah decreed His creation. He wrote a book which is with Him above the Throne: My Mercy precedes My wrath.” According to another report “...prevails over My wrath.”

(Mishkaat al-Masaabeeh, 1/726, hadith no. 2364)

It is the way of all the Messengers to affirm that Allah has a Self. Eesa, Peace be upon him, said to the Lord of Might:

...You know what is in my inner self though I do not know what is in Yours; truly, You, only You, are the All-Knower of all that is hidden (and unseen).

(5: 116)

And Allah said to His Messenger Moosa [peace be upon him]:

...Then you came here according to the fixed term which I ordained (for you), O’ Moosa! And I have chosen you, for Myself.

(20: 40-41)

Allah has warned us against Himself, as He [The Exalted] says:

...And Allah warns you against Himself (His punishment) and Allah is full of kindness to (His) slaves.

(3: 30)

Allah reminds His slaves about the slaves who remember Him in their hearts. Bukhari and Muslim narrated in their saheehs from Abu Hurayrah that the Messenger said:

“Allah says: I am as My slave thinks I am. I am with him when he remembers Me. If he remembers Me to himself, I remember him to Myself. If he remembers Me in an assembly, I remember him in an assembly better than it.

(Mishkaat al-Masaabeeh, 1/693, hadith no. 2264)

Remembering Allah pleases the self of our Lord [The Exalted]. According to a hadith narrated by Ibn Abbaas from Juwayriah [the wife of Prophet], the Prophet left her apartment one morning after he had prayed subh [Fajr – Dawn], and she was in her prayer-place in her house. At mid-morning he came back, and she was still sitting there.

He said,

“Are you still as you were when I left you?”

She said,

“Yes.”

The Prophet said:

“After I left you, I said only four words three times, but if they were weighed against that you have said since this morning, they would outweigh it. They are SubhaanAllahi wa bi hamdihi, ‘adada khalqihi wa ridaa nafsihi wazinata ‘arshihi wa midaada kalimaatihi (Glory and praise be to Allah, as many as His creation are, as much as pleases Him, as much as His Throne weighs and as many as His words are).”

(Muslim, 4/2090, hadith no.2726)

 

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iii) The Face of our Lord, the Exalted

Allah (The Exalted), has a Face which is unlike the faces of His creation. We affirm that and believe in it, because Allah has told us of that in His Book and His Messenger has stated that in his ahaadeeth. Allah says:

And the Face of your Lord full of Majesty and Honour will remain forever.

(55: 27)

Ibn Jareer said in his Tafseer of this aayah: full of Majesty and Honour describes the Face, hence it appears in the nominative form (dhu, i.e. it is in grammatical agreement with the word wajh, meaning Face).

(Tafseer at-Tabari. See his Tafseer of Soorat ar-Rahmaan 55: 27)

Some earlier writers denied that Allah has a Face, claiming that the phrase translated as “full of Majesty and Honour” refers to the word Lord. So in their view, the phrase translated as “full of Majesty and Honour” refers to the Lord, not to His Face.

The view was refuted by Ibn Khuzaymah, who said: This is the claim of one who is ignorant of the Arabic language, because Allah says:

"And the face of your Lord full of Majesty and Honour will remain forever "

(55: 27).

The word wajh appears in the nominative form here (i.e. it is the subject), whilst the word Lord appears in a genitive (possessive) form in conjunction with the word wajh. If the phrase translated as “full of Majesty and Honour” referred to the word Lord here, it would appear as Dhi’l-Jalaali wa’l-Ikraam (genitive) instead of Dhu’l-Jalaali wa’l-Ikraam (nominative).

(At-Tawheed by Ibn Khuzaymah, Pp. 21)

Another of the texts which affirm that Allah face is the aayah (verse):

...Everything will perish save His Face...

(28: 88)

 

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The Effects of Belief in the Face of Allah

​

a) Seeking the Face of Allah through righteous deeds

​

Once we know what Allah has said, we must seek the Face of our Lord through our (righteous) deeds, as Allah has told us in His Book. Any deed which not done for the purpose of seeking His Face is false:

...Everything will perish save His Face...

(28: 88)

Among these deeds is spending money for the purpose of seeking His Face:

...But that which give in Zakah (Sadaqah – charity) seeking Allah’s Countenance (Face), then those they shall have manifold increase.

(30: 39)

He (The Exalted), has described His believing slaves as seeking His Face through their deeds, and nothing but His Face:

(Saying): ‘We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you.’

(76: 9)

And who has (in mind) no favour from anyone to be paid back, Except to seek the Countenance (Face) of his Lord, the Most High.

(92: 19-20)

And keep yourself (O’ Muhammad) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, and other righteous deed) morning and afternoon, seeking His Face...

(18: 28)

In As-Saheehayn (Bukhari and Muslim) it is reported from Utbaan ibn Maalik that the Messenger of Allah said:

“Allah has forbidden to the Fire those who say Laa ilaaha illa-Allah, seeking thereby the Face of Allah.”

(Saheeh al-Bukhari bi Sharhihi Fath al-Baari, 1/519, hadith no. 425; Muslim, 1/455)

 

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b) Seeking refuge by the Face of Allah, the Exalted

This is what the Messenger did. Jaabir ibn Abdullah narrated that when this aayah was revealed –

Say: ‘He has power to send torment on you from above...

(6: 65)

- the Prophet said:

“I seek refuge by Your Face.”

Allah said:

...or from under your feet...

(6: 65)

The Prophet said:

“I seek refuge by Your Face.”

Allah (The Exalted) said:

...Or to cover you with confusion in party strife, and make you to taste the violence of one another...

(6: 65)

The Prophet said:

“That is easier.”

(Bukhari, 13/388, hadith no. 7406)

It is reported from Ali ibn Abi Taalib (May Allah be pleased with him) that the Messenger of Allah used to say, when he lay down:

“Allahumma inni a’oodhu bi wajhik al-kareem, wa bi kalimaatik at-taammaat min sharri kulli daabbah anta aakhidh bi naasitayatihaa

(O Allah! I seek refuge by Your Noble Face and by Your perfect Words, from the evil of every beast whose forelock You have hold of).”

(This is narrated by Abu Dawood – Jaami al-Usool, 4/271, hadith no. 2263. Its isnaad is hasan, as is mentioned by the editor of Jaami al-Usool)

 

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c) Responding to the one who asks of you for the sake (lit. by the Face) of Allah

It is reported that Ibn Abbaas (May Allah be pleased with him) stated: the Messenger of Allah said:

“Whoever seeks refuge with Allah, protect him, and whoever asks of you for the sake (lit. by the Face) of Allah, give to him.”

(Abu Dawood, 3/961, hadith no. 4260. Al-Albaani said: it is hasan saheeh. See also Al-Asma wa’s-Sifaat by Al-Bayhaqi, 1/306)

 

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d) Hoping to see the Face of Allah

It is reported from Ammaar ibn Yaasir that the Messenger used to in his supplication (du’aa):

“O’Allah! By Your knowledge of the Unseen and Your Power over Your creation, keep me alive so long as you know that living is good for me, and cause me to die when You know that death is good for me. I ask You to make me fear You in secret and in public. I ask You to make me speak the truth and be fair when angry and when content. I ask You to make me to be economical in poverty and in richness. I ask You for a life of ease that never ends. I ask You for joy that never ceases. I ask You for contentment after You have issued Your decree. I ask You for tranquillity after death. I ask You for the joy of looking upon Your Face. I ask You to make me long to meet You without undergoing painful sickness of misguiding fitnah. O’ Allah! Adorn us with the beauty of faith and make us guides to others who are also guided.”

(Ibn Khuzaymah in At-Tawheed, Pp12; Nasaai, 1/280, hadith no. 1237, 1238. Its isnaad is saheeh (sound))

The Prophet explained the “even more” mentioned in the aayah:

For those who have done good is the best reward and even more [i.e. having the honour of glancing at the Countenance of Allah].

(10: 26)

- as meaning looking at the face of our Lord (The Exalted). Similar statement is also narrated from Abu Bakr and Hudhayfah. Then he (the narrator) said: The reports to this effect from Sahaabah and Taabi’een (may Allah be pleased with them) are many.

(Al-Asmaa’ wa’s-Sifaat by Al-Bayhaqi, Pp. 308)

Muslim narrated from Suhayb that the Prophet said:

“When the people of Paradise enter Paradise,

Allah will say,

‘Do you want anything more from Me?’ They will say, ‘Have You not made our white (honoured us); have You not admitted us to Paradise; have You not saved us from the Fire?’ Then the veil will be lifted, and they will never be given anything more beloved to them than looking upon the face of their Lord, the Exalted.”

Then he recited the aayah:

For those who have done good is the best reward and even more [i.e. having the honour of glancing at the Countenance of Allah.]

(Qur’an 10: 26)

(Muslim, 1/163, hadith no. 180)

Bukhari and Muslim narrated that the Messenger of Allah said:

“Two gardens of silver, their vessels and all that is in them, and two gardens of gold, their vessels and all that is in them. And all that will stand between the people and their seeing the Lord will be the veil of pride over His Face in the Paradise of ‘Aden.”

[Bukhari, 13/423, hadith no. 7444. Also narrated in 8/623, hadith no. 4878, with similar wording by Muslim, 1/163, hadith no. 180. Ibn Khuzaymah with the wording, “There will be nothing between the people and their seeing the Face of their Lord (Rabb),” The commentator of Kitab-at-Tawheed noted that this hadith is narrated by Al-Bayhaqi in Al-Asmaa’ wa’s-Sifaat, Pp. 222.]

 

[ditta]

The veil of His Face

It is narrated that Abu Moosa reported: the Messenger of Allah said:

“Allah, the All-Powerful and All-High, does not sleep and it is not befitting that He should sleep. He lowers the scale and raises it. The deeds of the night are raised up to Him before the day, and the deeds of the day before the night. His veil is Light (according to the report of Abu Bakr: fire); if it were to be uncovered, the splendour of His Countenance would consume His creation as far as His Sight reaches.”

(Muslim, 1/161, hadith no. 179)

The narrator’s uncertainty as to whether the word was noor (light) or naar (fire) does not matter, because it is like the pure fire through which Allah addressed Moosa, which may be called noor or naar. Allah called the fire in a lamp light, unlike the dark fire such as the fire of Hell, which cannot be called light.

This veil prevents His slaves from comprehending Allah, just as the clouds and ceilings prevent them from seeing the sun and moon. When the clouds move, the sun and moon appear. This does mean that they prevent Allah from seeing, for no Muslim would say this. Nothing whatsoever is hidden from Allah, in the heavens or on earth, but His Light conceal Him from His creation, as it says in the hadith: “if it were to be uncovered, the splendour of His Countenance would consume His creation as far as His Sight reaches.” His sight reaches all of His creation, but the splendour is concealed by the veil of light or fire.

 

[ditta]

iv) Allah has two Hands

Allah (The Exalted), has two hands, in a manner that is befitting to His Majesty and perfection. They do no resemble the hands of His creation in any way. Allah (The Exalted) says:

...Nay, both His Hands are widely outstretched...

(Quran 5: 64)

And Allah said, rebuking Iblees when he refused to prostrated to Adam:

(Allah) said: ‘O’ Iblees (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands...’

(38: 75)

 

[ditta]

Glorifying Allah by mentioning His Hands

A number of ahaadeeth have been narrated in which the Lord – the Exalted and All-Glory – is glorified by mention of His Hands and stating that goodness is in them.

The Lord will call the people of Paradise, saying to them:

“O’ people of Paradise!”

They will say,

“At Your service, O’ Lord, all goodness is in Your Hands.”

(Bukhari, 13/487, hadith no. 7518)

Our Lord will call Adam on the Day of Resurrection, and Adam will say in response:

“At Your service, O’ Lord! All goodness is in Your Hands.”

(Ibid, 11/388, hadith no. 6530; 6/382, hadith no. 3348; Muslim, 1/201, no. 201)

Whenever the Prophet stood to pray at night, his du’aa’ (supplication) would include the words:

“At Your service, O’ Lord, all goodness is in Your Hands.”

(Muslim, 1/534, hadith no. 771)

In his Talbiyah, Ibn ‘Umar used to say:

“At Your service, O’ Lord, all goodness is in Your hands.”

(Muslim 2/841, hadith no, 1184)

 

[ditta]

Allah spreads His Hands

Allah (The Exalted), is Generous and spreads His hands to give and bestow.

...Nay, both His Hands are widely outstretched. He spends [of His Bounty] as He wills...

(5: 64)

And He spreads His Hands by night and by day to accept the repentance of His slaves. Abu Moosa al-Ash’ari narrated that the Messenger of Allah :

“Allah spreads His Hands by night to accept the repentance of those who sinned by day, and He spreads His Hands by day to accept the repentance of those who sinned by night. (This will continue) until the sun rises from the west.”

(Ibid, 4/2113, hadith no. 5572)

 

[ditta]

Things which the All-Merciful has created with His Hands

Allah is not incapable of anything. When He wills something, He creates it with the word Kun (“Be!”), and it is as He wills. But He has created some things with His Hands, as a sign of honour and high status, and the care that Allah bestows upon them. The things that Allah has created with His Hand and that are mentioned n His Books or narrated in the Sunnah of His Messenger are the following:

a) Adam – Concerning this, Allah (The Exalted), said to Iblees (Satan):

​

...O’ Iblees! What prevents you from prostrating to one whom I have created with Both My Hands...

(38: 75)

In a lengthy hadith about intercession, it says:

“They will come to Adam and will say, ‘You are Adam, the father of mankind. Allah created You with His Hands and caused you to dwell in His Paradise.”

(Agreed upon)

(Mishkaat al-Masaabeeh (derived from Bukhari and Muslim), 3/69, hadith no. 5572)

According to the hadith which describes the debate between Adam and Mossa (Peace be upon them), Moosa said to Adam:

“You are the one whom Allah created with His Hands and breathed into you of His Spirit.”

(Muslim, 4/2043, hadith no. 2652)

Allah (The Exalted), tells us that He created Adam with his Hands, and the Messenger tells us that the people will ask Adam to intercede for them, and they will mention the greatest of the blessings that Allah bestowed upon him, that is, Allah created him with His Hands. Moosa also mentioned the blessing which Allah bestowed upon Adam, that He created Him with His Hands. The mention of this unique characteristic indicates the way in which Adam is distinguished above others. Otherwise, if Hand here referred to Power, how would Adam be better than anyone else, so that he might be praised in this manner?

 

[ditta]

b) Allah (The Exalted) wrote the Tawraat (Torah) with His Hand:

It is narrated in some reports of the hadith about the dispute between Adam and Moosa, that Adam said to Moosa (Peace be upon them):

“You are Moosa whom Allah chose to speak to, and He wrote for you the Tawraat with His Hand.”

(Abu Dawood, 3/891, hadith no. 3934; Ibn Majah, 1/20, hadith no. 65)

According to a report narrated in Bukhari and Muslim:

“Allah chose you to speak to, and He wrote for you with His Hand.”

(Bukhari, 11, hadith no. 6614; Muslim, 4/2042, hadith no. 2652)

 

[ditta]

c) Allah (The Exalted) wrote something which is placed with Him:

It is narrated from Abu Hurayrah (May Allah be pleased with him) that the Prophet said:

“When Allah finished His Creation, He wrote in a book, ‘My Mercy prevails over – or precedes - My Wrath.’ And it is with Him above the Throne.”

According to another report:

“Allah wrote in a book before He created the universe: ‘Verily My Mercy precedes My Wrath’ – and it is written with Him above the Throne.”

(Bukhari: 13/522, hadith no. 7554. Muslim: 4/2107, hadith no. 2751)

It is also narrated by Ibn Maajah from Abu Hurayrah, with the wording:

“Your Lord wrote for Himself by His Hand before He created the universe: My Mercy precedes My Wrath.”

(Ibn Maajah, 1/37, hadith no. 156)

It is also reported in Kitaab as-Sunnah by Abu ‘Aasim that the Most Merciful wrote down something with His Hand, it says:

“When Allah finished creating the universe, He wrote with His Hand in a Book with Him: My Mercy prevails over – or he said: precedes – My Wrath. And it is with Him above the Throne.” Or words to that effect.

(Kitaab as-Sunnah, Ibn Abi ‘Aasim, 1/270, hadith no. 608)

 

[ditta]

d) Allah (The Exalted) planted the Paradise of Aden with His Hands:

It is narrated in Muslim that the Messenger of Allah said:

“Moosa asked: ‘Who among the people of Paradise will be the lowest in status? He said: ‘It will be a man who will brought after the people of Paradise have entered Paradise.’ It will be said to him: ‘Enter Paradise.’ He will say, ‘O’ Lord, the people have settled in their places and taken what is theirs.’ It will be said to him: ‘Would you not be happy to have the equivalent of a king’s possessions in the world?’ He will say, ‘I would be happy with that, O’ Lord.’ It will be said to him, ‘You will have that, and the same again, and again, and again.’ The fifth time, he will say, ‘I am happy with that O’ Lord.’ It will be said to him, ‘And ten times that, and you will have whatever your heart desires and whatever delights you.’ He will say, ‘I am happy with that O’ Lord.’ He said, ‘O’ Lord, and who will be the highest of them in status?’ He said: ‘Those whom I will; I have planted the place of their honour with My hand, and sealed it. No eye has seen, no ear has heard, nor has it entered the heart of man.’ He said: And this is confirmed in the Book of Allah, where it says:

No person knows that is kept hidden for them of joy as a reward for what they used to do.

(Quran 32: 17)

(Muslim, 1/176, hadith no. 189)

From this hadith we see that He planted the Garden with His own Hand.

 

[ditta]

The greatness of the Hands of the Lord (The Exalted)

It says in the Qur’an:

They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand...

(Quran 39: 67)

In saheehayn it narrated from Abu Hurayrah (May Allah be pleased with him) that the Prophet said:

“Allah will grasp the earth on the Day of Resurrection, and will roll up the heavens in His Right Hand, then He will say: ‘I am the King, where are the kings of the earth?”

(Bukhari, 8/551, hadith no. 4812; Muslim, 4/2148, hadith no. 2787.)

Muslim narrated from Abdullah ibn ‘Umar that the Prophet said:

“Allah will roll up the heavens on the Day of Resurrection, then He will hold them in His Right Hand, and will say, ‘I am the King, where are they tyrants? Where are the arrogant?’ Then He will roll up the earth in His left Hand, and will say, ‘I am the King. Where are the tyrants? Where are the arrogant?’”

According to another version he said:

I saw the Messenger of Allah on the minbar, saying:

“The Compeller – Al-Jabbar – the Almighty, will take His heavens and His earth in His Hands, and will say, ‘I am Allah (and He will close His Fingers and then open them and say) I am the Soverign.’”

And I looked at the minbar and saw it shaking from the bottom, and I thought it would collapse under the Messenger of Allah.

(Muslim, 4/2148, hadith no. 2788)

Both of His Hands are Right Hands​

It is narrated in a report in Muslim,

“Then He will roll up the earth in His left Hand.”

Al-Bayhaqi considered this report as weak in terms of the isnad, and said: The mention of the left hand in this report is narrated only by Umar ibn Hamzan from Saalim. This hadith is also narrated by Naafi’ and ‘Ubaydullah ibm Muqsim from Ibn ‘Umar, but they did not mention the left hand.

(Al-Asmaa’ wa’s-Sifaat by Al-Bayhaqi, 1/324)

He also classified it as da’eef on the basis of the matn (text), and said: “How can that be saheeh (sound) when it has been proven that the Prophet described both of His Hands as right?

(Ibid)

It is narrated that ‘Abdullah ibn ‘Amr stated: the Messenger of Allah said:

“The just will be with Allah on thrones of light at the right hand of the Most Merciful, - the Almighty and All-Glory – and both His Hands are right, those who were just in their judgements and in the way they treated their families and those under their authority.”

(Muslim, 3/1458, hadith no. 1827)