1 In response to a videotaped lecture entitled: 'Literalism and the Attributes of Allaah' delivered by Nuh Ha Mim Keller at the Islamic Cultural Centre, London Central Mosque, early 1995 - in which he seeks to ascribe and justify ta'weel and tafweedh as being way and methodology of the Salaf in understanding the Attributes of Allaah. This person and others like him in the present time seek the nullification of the Narrations of Allaah's Messenger (sallallaahu alaihi wasallam) and a deviation from that which the Companions, the Taabi'een and the Scholars of the Salaf were upon - may Allaah have mercy upon them all - and a return to that which the executed Jahm bin Safwaan innovated and that which Abu Hasan al-Ash'aree was upon in his days of being a Mu'tazilee and in his days of speaking with the innovations of Ibn Kullaab, something which he renounced and declared himself free of at the end of his life - for Allaah had chosen him, guided him and favoured him with the path of the Salaf us-Saalih. Rather, his final affair was upon the madhhab of Imaam Ahmad as is clear in his books al-Maqaalaat and Usool ud-Diyaanah. Refer to Chapter 10 of 'The Foundations of the Sunnah' for more details.

As for the word Jahmee, then it is for the one who is upon the way Jahm bin Safwaan (ex. 128H) in the negation of Allaah's Attributes, with the use of ta'weel or without it. The first person about whom it is recorded that he denied Allaah's Attributes was al-Ja'd bin Dirham (ex. 124H) who was executed by Khaalid al-Qusree. Jahm bin Safwaan - later executed by Salam bin Ahraz, the ameer of Khurasaan - took it from al-Ja'd bin Dirham and propagated it and so it was ascribed to him. The Scholars of Ahl us-Sunnah have named those upon the way and methodology of Jahm - in the denial of either all of Allaah's Attributes or just some of them - as 'Jahmiyyah'. And it is will become as clear as the daylight sun, that the aforementioned person is a Jahmee - even though he may deny it and try to disguise it - since that which he calls to and which he holds as his belief - is the very same as that which the scholars of the Salaf authored books against - in order to refute it - and in order to warn the common folk against its hidden evil.

2 Aqeedatul-Haafidh Abdul-Ghaniyy (p.113)

3 Aqeedat us-Salaf wa Ashaabil-Hadeeth (p.112)

4 It is reported from the hadeeth of Anas - may Allaah be pleased with him - in marfoo' form with the wording: "From among the signs of the Hour is that the knowledge will be raised and ignorance will become widespread." Reported by at-Tayaaleesee (no.101), Ahmad (3/98, 176, 273, 289), Bukhaaree in his Saheeh (1/178, 9/330, 10/30, 12/113-114), Muslim (4/2056) at-Tirmidhee (no.2205) and Ibn Maajah declared it saheeh (no.4045) and it is also reported by others besides them.

5 Aqeedat us-Salaf wa Ashaabil-Hadeeth (p.112-113)

6 Al-Fataawaa (28/231-232)

7 Al-Hilyah (5/41-42) of Abu Nu'aym and as-Samt wa Aadaab il-Lisaan (p.145) of Ibn Abee Dunyaa

8 Sharh Usool ul-I'tiqaad (no. 278)

9 Ahl us-Sunnah of Abu Haatim ar-Raazee (p.21-22) and Sharh Usool ul-I'tiqaad (no.92).

10 Aqeedatus-Salaf wa Ashaabul Hadeeth (p.101).

11 Sharh Usool ul-I'tiqaad (no.306).

Reflect carefully how the Salaf did not used to say, "When someone says so and so is a Jahmee, we come to know he is an anthropomorphist" and the likes of this - for this is a clear indication that the madhhab of the Salaf was to affirm the Attributes mentioned in the Book and the Sunnah for Allaah - for affirming them never necessitated, to those great scholars from the Salaf, tashbeeh (anthropomorphism).

As Nu'aym bin Hammaad (d. 228H), the teacher of al-Bukhaaree said: "Indeed, all that Allaah has described Himself with, or what His Messenger has described Him with, then there is no tashbeeh in it at all." Reported by Imaam adh-Dhahabee in al-Uluww (no.217).

Thus, it is from this perspective that the dispute between Ahl us-Sunnah wal-Jamaa'ah and the People of Innovations, Deviation and Misguidance arose - and this Jahmee whose condition we are discussing at present is but kindling the flames of enmity against those great scholars amongst the Salaf and those who guide themselves by those great scholars.

12 The aforementioned Jahmee said: "Finally, if the shortcomings of the Dhaahiree interpretation are plain enough in fiqh, in aqeedah it can amount to outright misguidance. As when someone reads the Qur'aanic verse, "Today We forget you as you have forgotten this Day of yours", and affirms that Allaah, forgets, which is an imperfection and not permissible to affirm for Allaah..."

13 Refer to Lisaanul Arab of Ibn Manzoor for examples

14 The aforementioned Jahmee said: "...Now this is precisely ta'weel - or interpretation in other than the verses ostensive sense. At-Tabaree ascribes this interpretation through his chain of transmission to the Companion -the Sahaabee - Ibn Abbaas (ra) as well as to Mujaahid..."

15 This Jahmee has also falsely ascribed the madhhab of Tafweedh to the Salaf with his saying: "The real aqeedah of Imaam Ahmad was very simple and consisted mainly of Tafweedh, that is to consign to Allaah, the meaning of the mutashaabihaat - or unapparent meanings of the Qur'aan and Hadeeth" and this is a clear lie against Imaam Ahmad specifically and the Salaf generally. Refer to Chapter 4 of 'Foundations of the Sunnah' of Imaam Ahmad, which has dealt with this issue.

What is even more strange is that in the same breath he, - the aforementioned Jahmee - quotes the saying of Sufyaan bin Uyainah (d. 198H) who said: "The interpretation - tafseer - of everything that Allaah has described Himself in His Book is to recite it and remain silent about it."

So why is it that the Jahmee and his likes do not remain silent, but resort to ta'weel (figurative interpolation) - something that is not authenically related from any of the Salaf - and then attribute this unashamedly and unjustifiably to the Salaf?!

As for the Jahmee's innovation that the aayaat mentioning the Sifaat (Attributes of Allaah) are among the mutashaabihaat (ambiguous, unclear verses, whose meaning is known only to Allaah) - then sufficient for him are the following narrations from the Salaf:

Rabee'at ur-Ra'ee (d. 136H) said: "Al-Istiwaa (Allaah Ascending) is not unknown, and how (it occurs) is not comprehendable, and from Allaah is the Message, upon the Messenger is to convey, and upon is to affirm." Reported by al-Bayhaqee in al-Asmaa was-Sifaat (no.516) and al-Laalikaa'ee in Usool ul-I'tiqaad (no.665).

Imaam Maalik (d. 179H) said: "Al-Istiwaa is known, and how is unknown, to have eemaan in it is obligatory and to question it is an innovation." Reported by al-Bayhaqee in al-Asmaa was-Sifaat (p.516) with the wording: "Al-Istiwaa is not unknown and how is unknown, to have eemaan in it is obligatory and to question it is an innovation." Ad-Daarimee also reported it in ar-Radd alal-Jahmiyyah (p.55).

Ibn Jareer at-Tabaree (d. 310H) said concerning the saying of Allaah, the Most High:

The Most Merciful made Istiwaa over the Throne [Soorah Taa Haa 20:5]

meaning: "It means alaa and irtafa'a' (rising above and ascending)." Jaami' ul-Bayaan an-Ta'weel il-Qur'aan (16/137). And Imaam Bukhaaree - may Allaah have mercy upon him - said in his Saheeh: "Mujaahid said: "..istawaa alal-Arsh [meaning] alaa (i.e. ascended)', Ishaaq bin Raahawaiyah said: 'I heard more than one of the Mufassireen saying: 'ar-Rahmaan alal-Arsh istawaa [meaning] irtafa'a (i.e. ascended)'. And this is the manifest meaning of Istiwaa in the language.

Therefore, the meaning is known and it is not from the mutashaabihaat as the Jahmee has claimed. And this is the same with all the Attributes, their meanings in the language are known, but how they are is not known. This is why the Salaf say: 'Without ta'teel (denying the meaning of the Attribute), tahreef (distorting the meaning of the attribute) takyeef (asking how the attribute is) and without tashbeeh (likening it to the creation)' - regarding Allaah's Attributes. Refer also to Chapters 3 and 4 of 'Foundations of the Sunnah' for further evidence.

Ibn al-Qayyim says: "And this is why Maalik and Rabee'ah said: "Al-Istiwaa is known and how is unknown", and likewise Ibn al-Maajishoon and Imaam Ahmad and others amongst the Salaf have said: "We do not know the kaifiyyah (the how) of what Allaah has informed about Himself, even if we know its explanation (tafseerihi) and its meaning (ma'naahu)." Mukhtasar us-Sawaa'iqil-Mursalah (1/165)

So the Salaf affirm the meaning - in accordance with the apparent meaning from the language - with the intent of Allaah, as ash-Shaafi'ee said: "I believe in what has come from Allaah as it was intended by Allaah and I believe in what has come from the Messenger of Allaah (sallallaahu alaihi wasallam) as it was intended by the Messenger of Allaah", which the Jahmee also quoted in his speech - but falsely deducing from it that the madhhab of Shaafi'ee with respect to the Attributes is tafweedh - free is Imaam ash-Shaafi'ee from the Jahmee as the lion was from the blood of Yoosuf (alaihis-salaam).

The way of the Salaf is - as explained in the saying of Imaam at-Tirmidhee (d.279H): "It has been stated by more than one person from the People of Knowledge about such ahaadeeth, that there is no tashbeeh (resemblance) to the Attributes of Allaah, and our Lord - the Blessed and Most High - descends to the lowest heaven every night. So they say: "Affirm these narrations, have eemaan (faith) in them, do not deny them, nor ask how." The likes of this has been related from Maalik ibn Anas, Sufyaan ath-Thawree, Ibn Uyainah and Abdullaah ibn al-Mubaarak, who all said about such ahaadeeth: "Leave them as they are, without asking how." Such is the saying of the People of Knowledge from the Ahl us-Sunnah wal-Jamaa'ah. However, the Jahmiyyah oppose these narrations and say: This is tashbeeh! However, Allaah the Most High, has mentioned in various places in His Book, the Attribute of al-Yad (Hand), as-Sama' (Hearing), and al-Basr (Seeing) - but the Jahmiyyah make ta'weel of these aayaat, explaining them in a way, other than how they are explained by the People of Knowledge. They say: Indeed, Allaah did not create Aadam with His own Hand - they say that Hand means the Power of Allaah." Sunan at-Tirmidhee (3/24)

And in the saying of al-Khattaabee (d. 338H): "The madhhab of the Salaf (the Pious Predecessors) with regard to the Sifaat (Attributes of Allaah) is to affirm them as they are alaa dhaahir (with their apparent meaning), negating any tashbeeh (resemblance) to them, nor takyeef (asking how they are)." Al-Ghuniyah an Kalaam wa Ahlihi - as quoted in Mukhtasirul-Uluww (no. 137). So the meaning is known and this is what the Salaf affirm since in that there is the affirmation of the Attribute, however its reality is unknown and the Salaf do not enquire into its nature by asking how.

On top of this, the Jahmee, accuses the Salaf and those upon their way of being Mushabbihah (Anthropomorphists) on more than one occasion. He said: "...This [referring to the use of ta'weel - after having used the example of the Attribute of Hand to show that it is to be explained away figuratively - and which we shall refute below inshaa'allaah] naturally drew criticism of neo-Hanbalees, at their forefront Ibn Taymiyyah and Ibn al-Qayyim, as it does of today's reformers of Islaam who echo these two's arguments that figurative interpretation - ta'weel - was a reprehensible departure - or bid'ah - by the Ash'arees and others from the way of the early Muslims - or Salaf - who call for a return ro the Sunnah, that is, anthropomorphic literalism" End of the Jahmee's words - Alhamdulillaah.

It is said in reply to the Jahmee and those upon his way:

Firstly: Ibn Abil-Izz (d. 792H), the explainer of Aqeedatut-Tahaawiyyah, said: "Ishaaq bin Raahawaiyah (d. 238H), the teacher of Imaam Bukhaaree, said: 'A distinguishing sign of Jahm and his associates is their claim that Ahl us-Sunnah wal-Jamaa'ah - and how fond they [i.e. Jahm and his likes] are of lying - that they are Mushabbihah (Anthropomorphists)', and similarly, many of the Scholars of the Salaf have said: 'There is no one who denies anything from the Names and Attributes except that he calls the one who affirms them a Mushabbih (Anthropomorphist)." Sharh Aqeedatit-Tahaawiyyah (p.118). Imaam Abu Haatim ar-Raazee (d. 277H) said: "A sign of the Jahmiyyah is that they call the Ahl us-Sunnah 'Mushabbihah' (Anthropomorphists)." Ahl us-Sunnah of Abu Haatim ar-Raazee (p.21-22) and Sharh Usool ul-I'tiqaad (no.92). And Abu Uthmaan as-Saaboonee (d. 449H) stated - about the distinguishing signs of Ahl ul-Bid'ah: "...naming them [i.e. Ahl us-Sunnah]with Hashawiyyah (Worthless People), Jahalah (the Ignorant), Dhaahiriyyah (Literalists) and Mushabbihah (Anthropomorphists)..." Aqeedatus-Salaf wa Ashaabul Hadeeth (p.101), and Alee bin al-Madeenee said: "When someone says so and so is an anthropomorphist (mushabbih) we come to know he is a Jahmee". Usool ul-I'tiqaad (no.306).

Secondly: it is clear that the real tashbeeh (making resemblances for Allaah) lies in the heart of this filthy Jahmee and others like him since when they hear the Attributes of Allaah being mentioned such as Hand, Face and the likes, they are disturbed, confused, unsettled - nay - bewildered. This is because their hearts cannot but make analogies for Allaah from His creation when they hear these Attributes and so they are forced to deny them, claiming thereby that they are declaring Allaah free of defects (tanzeeh) and that it is tashbeeh (anthropomorphism) to affirm them. As for the Salaf - those whose hearts Allaah has guided and has kept safe - and those upon their way, they affirm all the Attributes as they have come, without ta'weel, or tashbeeh as has been quoted previously from them.

As Imaam al-Juwaynee (d. 438H) said: "And Allaah expanded my chest about the state of those Shaikhs who made ta'weel of al-Istiwaa to isteelaa ... and it is my belief that they do not understand the Attributes of the Lord - the Most High - except with what befits the creation. Thus they do not understand al-Istiwaa of Allaah as it truly befits Him ... so this is why they distort the words from its proper context and deny what Allaah has described Himself with. And we shall mention the explanation of that if Allaah wills." Risaalah Ithbaatul-Istiwaa wal-Fawqiyyah (p.176-183) For a longer quotation of his words refer to the end of Chapter 3 of 'Foundations of the Sunnah' of Imaam Ahmad - On the falsehood of Ta'weel. Imaam al-Juwaynee was a former Ash'aree who retracted from the Ash'aree madhhab and followed the path of the Salaf.

16 This is said by Ash'aree in al-Maqaalaat (p.290) and al-Ibaanah (p.9) and al-Moojiz.

17 The aforementioned Jahmee, in his vilification of the Ulamaa of the Salaf, said:

"On page 97 of the same work, Ibn ul-Qayyim also mentions the hadeeth of Bukhaaree warning of the Anti-Christ - al-Maseeh ad-Dajjaal - who in the last days will come forth and claim to be God, of which the Prophet, Allaah bless him and give him peace, said: "Allaah has sent no Prophet except that he warned his people of the one-eyed liar and that he is one-eyed and that your Lord is not one-eyed and that he shall have unbeliever - kaafir - written between his two eyes". Ibn al-Qayyim comments, "The Prophet (sallallaahu alaihi wasallam) negated the attribute of one-eyedness (meaning of Allaah) which is proof that Allaah literally has two eyes". Now a primer in logical fallacies could have told Ibn al-Qayyim that the negation of a quality - one-eyedness - does not entail the affirmation of its contrary - two-eyedness. And example of what is called by the logicians, the "black and white fallacy". For example, to say "if it is not white it is therefore black, if you are not my friend you must be my enemy..." and so on. So what he attempts to prove here does not show the kind of anthropomorphism he is trying to promote." End of the Jahmee's words -Alhamdulillaah.

It is said in response to the Jahmee:

Firstly: "Ayyuhal Jahool, bil-ilmi mawsoof wa bil-jahli mushtahir - (O Ignoramus, with knowledge described but with ignorance notorious)

Secondly: Or alternatively: "...bil aqli mawsoof wa bil-jahli mushtahir." (...with intelligence described but with ignorance notorious).

Thirdly: "In the language of the Arabs it is possible to annex a noun in its singular, dual and plural form and this is determined by the nature of the noun to which it is being annexed. If that to which a singular noun is being annexed is also singular, then they leave the annexed noun in its singular form. And if they annex a noun to a plural personal pronoun then it is better to put the annexed noun in the plural form as well such as in the saying of the Most Perfect:

Floating under our Eyes (a'yuninaa) [54:14]

and in His saying:

Do they not see that We have created for them of what Our Hands (aideenaa) have created...[36:71]

And if they annex a noun to a dual noun [or a dual personal pronoun] then it is more clear and eloquent in their language to put the annexed noun into the plural form as well such as in the saying of Allaah - the Most Perfect:

If you two (i.e. Aa'ishah and Hafsah - may Allaah be pleased with them both) turn in repentance to Allaah, (it will be better for you), your hearts (quloobukumaa) are indeed so inclined... [66:4]

So in this verse two people are being addressed and they are but two hearts, but Allaah - the Most Perfect - has used the word quloob, which is in the plural form. Therefore, let not the listener be confused by the saying: "We see you with our eyes (naraaka bi a'yuninaa) and we shall take you with our hands (na'khudhuka bi aideenaa)" - and no single man on the face of the earth understands from this many eyes or many hands in any aspect whatsoever - and Allaah knows best." Shaikh Saalih al-Fawzaan - may Allaah protect him - in his Sharh ul-Aqeedatil Waasitiyyah (p.52) and the like of this is also mentioned by Ibn al-Qayyim. Refer also to 'Al-Kawaashif al-Jaliyyah an Ma'aani al-Waasitiyyah' (pp.253-254) of Abdul-Azeez al-Muhammad as-Salmaan.

Fourthly: It is clear in his vilification of Ibn al-Qayyim - and in his use of the knowledge of logical fallacies and while being grossly ignorant of the language of the Arabs - that the Jahmee's way is but the way of Ahl ul-Kalaam (the People of Theological Rhetoric and Innovated Speech) and had ash-Shaafi'ee - may Allaah have mercy upon him - been present he would have enforced his ruling upon this Jahmee: "My ruling regarding the people of theological rethoric is that they should be beaten with palm leaves and shoes and be paraded amongst the kinsfolk and the tribes with it being announced: This is the reward of the one who abandons the Book and the Sunnah and turns to theological rhetoric (kalaam)." Sharh Aqeedat it-Tahaawiyyah of Ibn Abi al-Izz (p.75).

18 Al-Fath (13/373)

19 Abu Daawood (3/1324) and it is saheeh

20 It has already preceded that the way of Ahl us-Sunnah in the issue of the Attributes of Allaah is to affirm whatever has been narrated from the Messenger (sallallaahu alaihi wasallam) in describing Allaah the Exalted from the Authentic Narrations - those reported by trustworthy and reliable narrators. And they affirm whatever comes through these narrations without ta'teel (denying the meaning), tahreef (distorting the meanings), tasbheeh (likening to the creation) and takyeef (asking 'how').

As for the repellers and rejectors of the narrations - as has been explained before - this occurs from them since they cannot understand Allaah's Attributes except in the manner that befits the creation. So likening to the creation is what their hearts fall into upon hearing the likes of these narrations mentioning the Attributes of Allaah - the Most High . The tashbeeh began and occurred in their hearts and the Ahl us-Sunnah are free from it. But then they, due to a further sickness in their hearts then accuse the Ahl us-Sunnah of being anthropomorphists simply because they affirm for Allaah what Allaah and His Messenger (sallallaahu alaihi wasallam) affirmed for Him, without ta'teel, ta'weel, takyeef or tashbeeh?!

21 Abu Haneefah (d. 150H) said in Fiqh al-Akbar: "It is not to be said that His Hand [means] His Power, since in that is a nullification of the Attribute."

Yoosuf Muhammad Siddique said in Daqaa'iqul-Aqeedah inda A'immatul-Arba'ah (p.11-12): "And the ta'weel of the one who says: 'What is intended by 'al-Yad' is power' is not correct since it is not correct for the saying of Allaah: "... to one whom I have created with My Two Hands..." to mean: 'with My Power...' when Hand has been mentioned in the dual. And if that had been correct then Iblees would have said: "And me too, did You create with Your Power, so he (Aadam) has no superiority over me in that." However, Iblees, along with his disbelief, is more knowledgeable of his Lord than the Jahmiyyah."

22 Reported by Bukhaaree, in Kitaabut-Tawheed (13/403)

23 Reported by Bukhaaree, in Kitaabut-Tawheed (13/404)

24 Refer to Lisaan ul-Arab of Ibn Manzoor and al-Qaamoos al-Muheet of al-Fayrawzaabaadee under alif yaa daa.

25 A Disastrous and Calamitous Lightning Bolt upon the Aforementioned Jahmee:-

Abu Hasan al-Ash'aree (d. 324H) - to whom this Jahmee ascribes himself - said: "If it is said: Why do you deny that His saying:

Do they not see that We have created for them what Our Own Hands have created." [Soorah Yaa Seen 36:71]

And His saying:

Whom I have created with My Own (Two) Hands [Soorah Sa'd 38:75]

are majaaz (metaphorical)? To him it is said: The ruling concerning the speech of Allaah - the Mighty and Majestic - is that it is taken upon its dhaahir (apparent) and haqeeqah (real) meaning. Nothing is removed from its dhaahir (apparent) meaning to majaaz (metaphorical) one, except with a proof ... Likewise, the saying of Allaah, the Mighty and Majestic:

Whom I have created with My Own (Two) Hands [Soorah Sa'd 38:75]

Its dhaahir and haqeeqah meaning is affirming Yadain (two Hands of Allaah). So it is not permissible to alter it from the dhaahir meaning of Yadain to that which our opponents claim, except with a proof ... Consequently, about His saying:

Whom I have created with My Own (Two) Hands [Soorah Sa'd 38:75]

It is obligatory to affirm two Hands for Allaah - the Most High - in its haqeeqah (real) meaning, not with the meaning of ni'matayn (two bounties of Allaah)." Al-Ibaanah an Usool id-Diyaanah (p.133). Therefore, free and innocent is Abu Hasan al-Ash'aree from the Jahmee as was Ibraaheem (alaihis-salaam) from his father and the pagans. Refer also to Chapters 4 and 10 of 'Foundations of the Sunnah' for evidence that soothes the heart and cures ignorance.

26 Reported by Bukhaaree, in Kitaabut-Tawheed (13/421)

27 Shaikh Saleem al-Hilaalee says, "Summarising what has been reported from ibn Abbaas on this issue: with this you will know, O beloved (reader) - may you learn the good - that the chains of narration that are reported from ibn Abbaas to do with his explanation of His saying, "the Day when the Shin will be exposed" cannot be used to establish a proof, because they are all da'eef.

So if it is said: 'Can they be considered under the definition of hasan li ghayrihi (i.e. hasan due supporting each other).'

I say (in reply): Indeed the weakness of them is such that they cannot support one another...

Firstly: Some of them are severely weak and cannot be used to support rather they make the matter worse. For example:

i) the route of Usama bin Zayd from Ikrimah from him (ibn Abbaas), and it is no. 1

ii) the route of al-Uofiyyeen and it is no. 2

iii) the 'masaa'il' of Naafi bin al-Azraq, and it is no. 8

Secondly: Some of them have a single deficiency, and that is inqitaa (missing links in the chain), so when this is the case then they do not support or strengthen others, and they are:

i) the route of Alee bin Abee Talha from him and it is no.3

ii) the route of Ibraaheem an-Nakha'i from him and it is no.6

iii) the route of Dahhaak bin Mazaahim al-Hilaalee and it is no.7

Thirdly: Some of them cannot support others because they do not have the same meaning:

i) So in some of them he says, "distress and severity"

ii) in some of them he says, "the matter will be exposed and the actions will be shown"

iii) in some he says, "a severe matter"

iv) in some he says, "the Day of Judgement and the Hour due to it's severity."

....and due to this we are certain that the narration is not authentic to ibn Abbaas." al-Manhal ar- Raqraaq' (p. 30)

28 Shaikh Muhammad bin Jameel Zainoo explains [in his refutation against Muhammad Aadil Azeezah - and his book "Aqeedatul-Imaam al-Haafidh Ibn Katheer"]:

" And if only he had taken a look at it (i.e. the saying of Ibn Abbaas) as the Muhaddithoon have, those who have declared it weak (da'eef) due to idtiraab (uncertainty/confusion) regarding its matn (text). Let the reader refer to the book "al-Manhal ar-Raqraaq fee Tafseer Yawma Yukshafu an Saaq" of Shaikh Saleem al-Hilaalee and others besides him from amongst the scholars who have studied its matn and its isnaad and have explained the weakness of the report from Ibn Abbaas. And is it understandable that Ibn Abbaas - may Allaah be pleased with him - would oppose the hadeeth [of Abu Sa'eed al-Khudree] which explains the aayah and yet he is the same one who said: "I see that you will soon face destruction, I say to you 'Allaah's Messenger said' and you say 'Abu Bakr and Umar said'!!? Reported by Ahmad and others and Ahmad Shaakir declared it authentic.

And I refer the reader to the tafseer of ash-Shawkaanee and Siddeeq Hasan Khan, both of whom explained the aayah with the hadeeth [of Abu Sa'eed al-Khudree]... And Ibn Katheer said at the end of his explanation of the aayah, where he mentions the meaning of the previous Prophetic Hadeeth: 'And when they were called to prostrate in the life of the world, they held back from that even though they were safe and sound [in health]. And likewise, they will be punished for their lack of power over it [i.e. prostrating] in the Hereafter when the Lord - the Mighty and Magnificent - shows/reveals Himself - so the Believers will prostrate to Him and not a single one of the Disbelieves or the Hypocrites will be able to prostrate...'. I say: And in this explanation it is evident and clear that Ibn Katheer has explained the aayah with the hadeeth and has not explained it with the saying of Ibn Abbaas..." Bayaan wa Tahdheer min Kitaab Aqeedatil-Imaam al-Haafidh Ibn Katheer (p.4-5).

29 Reported by Bukhaaree in 'Kitaabul-Jihaad', Muslim in 'Kitaabul-Imaarah', Ibn Maajah in his muqaddimah, Imaam Maalik in Muwatta'a (1/285) and an-Nasaa'ee (2/32).

30 Asmaa was-Sifaat (p. 470).

31 Imaam Bukhaaree - may Allaah have mercy upon him - was clearly upon the way of the Salaf, meaning he affirmed the Attributes of Allaah as they befitted Him, and this is seen in his work 'Saheeh ul- Bukhaaree' (in Kitaab ut-Tawheed) and his work 'Khalq Af'aal al-Ebaad.' As for the above hadeeth, Bukhaaree mentions it in three places in his 'Saheeh':

• Book of Jihaad, Chapter 28.
• Book of the Merits of the Ansaar, Chapter 10.
• Book of Tafseer, Chapter 6.