Salafi Anthropomorphism: “Allah has a Hand, but it’s nothing like our Hand.”
Bismillahi-r-Rahmaani-r-Raheem,
Praise be to Allah, the Lord of the worlds, to Him belong the endowments and the befitting perfections and commendations. I ask Allah to raise the rank of Prophet Muhammad, sallallahu 'alayhi wa sallam, and to protect his nation from that which he fears for it.
I intend to take and give a reminder, to take and give benefit, to take and give advantage, to encourage the holding fast to the book of Allah - Qur'an and the way of His Messenger, to call towards guidance and righteousness. Hoping for the countenance of Allah and His pleasure, proximity and reward, transcendent is He.
What is Anthropomorphism?
Anthropomorphism comes from anthropology and morphism. In essence, anthropomorphism is attributing human features, limbs, and organs to God! Humans are curious by nature. That curiosity led some since Adam, alayhi assalam, to try to imagine The Creator. Many could not simply submit to God and His attributes of perfection. Instead, they attempted to imagine Him, and since all they can imagine is what their created imagination can do, they imagined Him like a human being but with supreme and unlimited powers.
As a matter of fact, the Torah, the old and the New Testament explicitly ascribe God with human features and actions, yet giving Him Godly name. The idea that seeped into the human mind that God looks like an old man with all that it comes with it, limbs, organs, hair, face, lips, teeth, tongue, beard, two hands, fingers, two legs, two feet, etc. basically a total human being! Also that He – according to them – resides in the 7th heaven or in a place above that where he can watch the universe and manage it, while sitting firmly on the chair of the throne! And Angels are surrounding him, while He is a very bright mass of light!
Hence, Know, may Allah guide us all, that those who believe in God as such, are actually worshipping an idol they imagined in their minds, and definitely not worshipping The Creator. Such a devious belief departs its people from Islam to blasphemy immediately.
Anthropomorphism is not only written in the old and new testament, but unfortunately is widely propagated by both Jewish and Christian scholars. Clear and unambiguous statements in the above mentioned books affirming anthropomorphism are negated by other verses in the Torah and the Bible reflecting remnants of the pure Tawheed that was the base of those books, and clearing The Creator from resembling anything else.
Since the rise of Islam some Jews and/or Christians who converted to Islam intentionally or unintentionally imported portions of their old faith and belief with them. Anthropomorphism was one of the main, most sensitive and most dangerous principles they imported. Often times those ideas and philosophies were introduced silently and peacefully into the Islamic society and injected into some Muslim’s faiths. The scholars of Qur’an and hadeeth have realized this danger and many have highly emphasized the danger of such introjections. Such introjections may lead to a deviation in the Muslim’s faith from the pure Tawheed to Having Muslims fall for anthropomorphism in creed means replication of the previous history of other nations where they altered the original message of monotheism and manufactured a reformed message of anthropomorphism (Tajseem).
Hence, scholars named those introjections as israailiyyat. Israailiyyat are a collection of philosophies, usually in matters of faith foreign to Islam but have managed to infiltrate it, most of which are Jewish in origin, hence the name israailiyyat. Furthermore, these philosophies are not only foreign to Islam, but more importantly rejected by, and most times negate the pure Tawheed that is the basis of Islam. Usually these israailiyyat were imported to Muslims via converts of Jewish or Christian background starting from the Prophet’s time onwards. Praise due to Allah, The Lord of the Lords, and this infiltration of Israailiyyat into the books of Tafseer and Hadeeth was immediately identified and isolated. The standard was and will always be The Qur’an itself, which is preserved from alteration and change, and of course, the authentic ahadeeth. However, some people who do not receive their Islamic knowledge properly, they may fall in the pitfalls and go astray. The Prophet, sallallahu alayhi wa aalihi wa sallam, did not come with a new message in its entirety.
As a matter of fact, the Prophet, sallallahu alayhi wa aalihi wa sallam, came with the same identical message of pure Tawheed (monotheism) that all the preceding Prophets came with from Adam, to Muhammad, including Noah, to Moses, to Jesus, etc. May the best of peace and blessings be upon them all. When people deviated in Tawheed after their prophet passed away, Allah sent another prophet to correct their belief and teach them the right belief, and so on. However, many were subjected to destruction and annihilation because they deviated to anthropomorphism from monotheism. Thus they became ignorant in the Lord they claim to worship and worshipped an imaginary God instead.
Who are the Anthropomorphists?
Being an anthropomorphist (mujassem) is considered blasphemy (Kufr) in Islam, may Allah safeguard everybody and keep us steadfast on the right path of truth. Implicitly devious Some people who claim Islam attempt to be more implicit and philosophical about it, so in an attempt to conceal their belief, they attribute God with many of the above mentioned attributes and then say the following nonsensical statement: “he is attributed with limbs, organs, directions, residing in a place, sitting on a chair!!!, time, limits, two hands, two feet, lips, face, hips, fingers, etc. they say all these things are his attributes but “in a manner that suits his majesty” and there proof for that is the verse from the Qur’an, interpretation of which states: “There is no likeness unto Him.” {Surah ash-Shu’ra 42:11}
This is a very dangerous methodology, as it – in fact – the same as pure anthropomorphism, however, with a special edition entailing that it suits his majesty. They find proofs which no scholar Mujtahid before them had found. The root of deviancy is not in their proofs, but their misinterpretation of the text which leads many innocent and ignoramus Muslims astray. The question may now arise, How have the Salafis fallen into Anthropomorphism? Well, it is clear that they have misunderstood the following Ayah in the Qur’an, Surah Aali ‘Imraan, verse 7, interpretation of which states:
“It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise (Muhkam)- they are the foundation of the Book - and others unspecific (Mutashaabih). As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific (Mutashaabih), seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those who are firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding.”
Salafi Anthropomorphism:
The problem arises, when those who claim to know Arabic and claim that they have studied ‘Aqeedah “at the feet of the scholars” try and translate the classical texts into another language, in this case, English. Hence, mastery in both languages is essential and necessary when dealing with texts of Islamic Creed, which are centuries old. In this instance let’s discuss how salafis fall into Anthropomorphism regarding the attribute “Hand”, which they take from the Arabic word “Yad”. There proofs, in a nutshell, are as following:
"The made not a just estimate of Allah, such as is due to Him: On the Day of Resurrection, the whole earth will be in His Grasp and the heavens will be rolled up in His right Hand. Glory to Him! High is He above the partners they attribute to Him" [39:67]
"O Iblees (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands..." [38:75]
The Prophet(saw) said: "On the Day of Resurrection the believers will assemble and say, 'Let us ask somebody to intercede for us with our Lord.' So they will go to Adam and say, 'You are the father of all the people, and Allah created you with His Own Hands, and ordered the angels to prostrate to you..." [Bukhari]
This, to the salafis is “clear” proof that Allah has Hands.
The Qur'an also says: "And there is none like unto Him."[112:4]
So, according to this, the salafis deduce the following:
1. Allah Has Hands.
2. without going into or saying 'How'.
3. They are not like Creation, since there is none like Unto Him.
First of all, ““Yad” in Arabic has 25 different meanings, some of them befit Allah and some of them attribute weakness unto him…” Ibn Hajar al-Asqalaani in his Fathul Baari. He further said:
“"The one that likened Allah to His creation, or ascribed a hand to Him (i.e. in the sense of a part or limb) or a child; what he worships is not Allaah, even if he called it Allaah.” This again is mentioned in Fathul Baari 3 / 359.
Second of all, “Hand” according to English language has eight different meanings as a noun and three different meanings as a verb. Following is according to the ‘English Oxford Dictionary’ which I have.
“Hand” as a noun:
1) The end part of a person’s arm beyond the wrist, including the palm, fingers, and thumb.
2) Something resembling a hand in form , in particular.
3) A pointer on a clock or watch indicating the passing of units of time.
4) (Hands) used in reference to the power to direct something.
5) A person’s workmanship, especially in artistic work.
6) A person who engages in manual labour, especially in a factory, on a farm, or on board a ship.
7) The set of cards dealt to a player in a card game.
8) A unit of measurement of a horse’s height, equal to 4 inches (10.16 cm).
“Hand” as a verb:
1) [With two objects] pick (something) up and give it to (someone).
2) [With object and adverbial of direction] hold the hand of (someone) in order to guide them in a specified direction.
3) [with object] Sailing takes in or furls (a sail).
This is a sufficient to show the Salafi Anthropomorphists that Allah cannot be attributed with “Hands”, unless it is used in reference to the power to direct something – Which would be Ta’weel and that would also save them from falling into blasphemy, which is Kufr. However if they still insist on taking the Dhaahir (apparent) meaning, then the meaning of “Hand” in its apparent sense is nothing, but ‘end part of a person’s arm beyond the wrist, including the palm, fingers, and thumb.” – Know that Allah the All Mighty and Sublime is free from all imperfections, and there is absolutely nothing like unto Him.
Islam, indeed, considers ascribing God with any such things a clear blasphemy. It is blasphemous to believe that God is attributed with human features, human face, lips, teeth, two hands, fingers, hips, two legs, two feet, etc... Islam considers all these things imperfections, as they are human attributes indeed. The rule is, any attributes of human beings are attributes of imperfection, and the Creator is only attributed with The Attributes of Perfection. Ascribing any attributes of the creation to Allah invalidates Islamic belief and negates monotheism (Tawheed).
Golden Rule: Cease your mind as you will never be able to encompass Him, believe in His attributes of Perfection, and submit the true meanings and interpretations to Him. No matter what you do, do not resemble Allah to the creation and do not negate any of His attributes, as both things lead to blasphemy.
What do the Ahlus Sunnah say regarding this?
Allah says in Surat Al-Fat’h (48), Ayah 10, and the literal translation of which states
“The hand of Allah is above their hands.”
Yet, we have already established that Allah Tamale is clear of being attributed with organs and limbs, as that resembles humans. Therefore, we can unequivocally state, that the meaning here does not refer to an actual physical limb which is a hand. The true meaning is known only to Allah, and among the suitable meanings could be the blessings of Allah are bestowed upon them, etc. The best way though, is to submit the entire meaning to Allah. Submission (Tafweedh) is the best and safest methodology.
According to the rules of the Arabic language, these ayahs are Mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in compliance with the Aqeedah, Saheeh Hadeeth and the Arabic language, and it cannot contradict the foundational ayah (muhkamat.)
Surely the ayah of the Quran do not contradict one another, likewise are the ahadeeth do not contradict one another or the Quran. There are two methodologies in understanding the Ayat al-Mutashabihat, both of them are valid, besides, they are the traditions of the Salaf us saaleh. The first methodology is called Submission (Tafweed) and the second is called Interpretation (Ta'weel). The Salaf and the Khalaf of the guided Muslims relied on both methods equally and simultaneously. The Methodology of Tafweed: believing that these ayat have meanings befitting to the perfection of Allah, in the way they are stated in the Quran without trying to understand what they really mean. In other words, rather than saying what these ayat mean in reality, they referred these Mutashabihat ayat to the muhkamat ayat which constitute the foundation of the Quran.
Tafweedh really means submitting the entire meaning to Allah and not interfering with it. An example of Tafweedh is what Imam ash-Shaafi’i, radiyallahu anhu, said: “I believe in what Allah revealed according to the meaning that Allah willed, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah willed.” This is taken from Ibn Qudaamah’s “Luma’h Al-‘Itiqaad Al-Haadi ilaa Sabeel al-Rashaad.”
Never did Imam ash-Shaafi’i say that the hand, foot, etc. are attributes. Nor did he say that they are not attributes. He just said that whatever Allah meant by them, he believes in them. And in that is sufficient proof that he didn’t take such scriptural quotes literally. Otherwise, he would have said so.
Ibn Hajar Al-Haitami said in his book entitled ‘Al-I’laam bi Qawaati’ Al-Islam,’ about the one who said ‘Allah has a hand’:
“If he says in response to someone who says: “So and So is between the hands of Allah”, (if he then says) “Allah’s hand is long”; it has been declared that such a person is guilty of unbelief if he meant (by ‘hand’) the limb (jaarihah). Such has disbelieved. Otherwise, he has not (if he didn’t mean the ‘limb’)…As for if he makes a general pronouncement and doesn’t mean it (i.e. the limb), he does not disbelieve.” Taken from the book Al-‘I’laam bi Qawaati’ Al-Islam.
What this proves is that scholars showed a bit of tolerance for people who said ‘The hand of Allah.’ But they stipulated that it be intended in a metaphorical sense, it is acceptable. Otherwise, it is apostasy. To sum up, it’s either the metaphorical meaning or the Dhaahir meaning. If it’s the Dhaahir meaning, which the salafis in reality are implying without even realising, then they have blasphemed and if it’s the metaphorical meaning then they have not blasphemed, this is due to it (hand) having a metaphorical meaning as stated above. So if Allah’s hand is metaphorical hand, it is not a real hand.
Imam Bayhaqi Said:
“Some of the theologians were of the view that ‘yad’ is an attribute that is not a limb, and that in every place in the Book and the authentic Sunna where it is mentioned, what is meant is its linkage [ta'alluq] with the thing mentioned along with it, such as ‘folding up’, ‘taking’, ‘grasping’, ‘outstretching’, ‘accepting’, ‘avarice’, and spending, and other examples. All of these are [examples of] the linkage of the attribute to that which it entails, without any spatial contact; and in no way does this contain any resemblance [tashbih]. And yet others were of the view that this should be given a figurative interpretation in a manner that befits Him.
{As recorded in Fathul Baari 13/396 by Hafidh ibn Hajar al-Asqalaani}
Furthermore, Khalaf scholars usually give an explicit meaning to such verses. This way is acceptable insofar as there is a fear that people will otherwise interpret them anthropomorphically, likening Allah to his creations (tashbih) and begin to speak of His "Hand" as a literal (haqiqi) attribute, in the manner of Ibn Taymiyya, Ibn Qayyim, and the early Hanbali anthropomorphists decried by Ibn al-Jawzi. Thus the Khalaf scholars here explain the words yad Allah (Allah's hand) in this verse as referring to `ahd Allah, that is, "the Covenant with Allah. Similarly they interpreted the word yadayy (Allah's two hands) in the verse lima khalaktu bi yadayy which is literally "for what I created with My two Hands" as "care" (al-`inaya).
The explanation of the word in other verses confirms the above meanings. The scholars have pointed out that al-yad among the Arabs also signifies strength (al-quwwa). The verse "We have built the heaven with (Our) hands" (51:47) is cited in al-Hafiz al-Zabidi's massive dictionary of Arabic "Taj al-`Arus" (10:417) as an illustration that "hands" may mean "strength." Allah says: "And make mention of our bondmen, Abraham, Isaac and Jacob, men of parts (literally of two hands) and vision" (38:45) meaning, "men possessing strength." It also means ownership (al-mulk) as Allah said: "Lo! the bounty is in Allah's hand" (3:73). It also means favour, as it is said: "So-and-so has a hand over so-and-so," to mean that he owes him a favor. It also means a kind of link, as Allah said: "Or he agrees to forego it in whose hand is the marriage tie" (2:237).
As Imam an-Nawwawi said in the passage already quoted from his commentary on Muslim, many of the Salaf also applied such figurative interpretation (Ta’weel) of Allah's "Hand," as shown from the explanation of aydin (Hands) as meaning "strength" in the verse:
"We have built the heaven with (Our) hands" (51:47) Ibn Jarir al-Tabari said in his Tafseer: Ibn `Abbas said: "It means: with strength." He reports an identical position from Mujahid, Qatada, Mansur, Ibn Zayd, and Sufyan al-Thawri. This is also Imam al-Ash`ari's explanation according to Ibn Furak in the latter's recension of Ash`ari's school.
These interpretations are all acceptable and they do not imply the slightest denial of any of Allah's Attributes on which there is consensus. We should nevertheless obligatorily believe that the word yad (hand) does not mean an organ as we know it, in accordance with the verse already cited: "There is nothing like Him whatsoever" (42:11) and that the word yad does not imply a resemblance to creatures.
Imam al-Subki said:
"The saying of the mujassimah (anthropomorphists), worshipers of the idol, makes them always focus on ambiguous aayahs."
To further clarify the vague statement made by the Salafis, The only reason why Ash’ari’s indulged in Kalaam (Logic) was to bring Muslims back to the purity of faith in Allah and His book. This would mean that a believer is to acknowledge every word or phrase found in the book of Allah without distorting its apparent meaning or changing its wording in translation. So if Allah said ‘hand,’ we say ‘hand.’ And we believe that it is from our Lord as He expressed it and revealed it to the Messenger of Allah Sallallahu ‘Alayhi Wa Sallam. But we believe that the apparent meaning is not the true meaning intended and that Allah intends a meaning that befits His majesty. This however goes against the Salafis who say that the apparent meaning is intended;
So, there is no difference of opinion between Ash’aris or even Hanbalis like Ibn Taimiyyah that Allah does not have a real hand, since a real hand is a limb of the body. And no Muslim is to believe that Allah has a limb or tool. And anyone who does believe that is guilty of unbelief, since you imply that Allah is in need of a hand, when He is The Self-Sufficient, Free of all needs. And that is also a point of consensus.
The only difference is that Salafis say that Allah has a ‘real’ hand, and do not make ta’weel (Figurative interpretation) even though some of their own scholars deny that He has a limb. But many of the Salafis living in the west are ignorant of not just the creed but their own language which they speak. But they don’t realize how serious and grave a statement this is. But much of that is the fault of their scholars who blindly cling to the positions of scholars like Ibn Taimiyyah and similar Hanbalis who refuse to acknowledge that the Ash’ari arguments are more consistent with the language, scripture and rationale.
I will conclude with the following statement by Qadhi Iyaadh al-Maliki Rahimahullah:
“The one that likened Allaah to His creation, or believed Him to be bodily among the Jews and Christians, or believed that He gains knowledge over time, or claimed He has a child, or a female companion and a child, or said he could exist in created things, or move from one place to another (Ascends and Descends), or be mixed with creation, among the Christians or attributed to Him what is not befitting, or associated with Him a partner or opponent in creating among the Magians an dualists; what they worship is not Allaah, even if they called it that. This is because it is not attributed with the attributes that are necessarily His. Accordingly, they do not know Allaah, The Mighty and Sublime, so realize this point well, and depend on it, and I have seen this point made by our predecessor scholars.”
If this is said, regarding the Jews and the Christians, who fell into Anthropomorphism. Then what about the Muslims who have fallen into anthropomorphism?
Allah is the source of our guidance
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References:
Ibn Qudaamah al-Maqdisi: ‘Luma’h Al-‘Itiqaad Al-Haadi ilaa ilaa Sabeel al-Rashaad’
Ibn Al-Jawzi: ‘Daf’ Shubah At-Tashbeeh’
Ustadh Abdullah bin Hamid Ali: ‘More About Allah's "Hand": Is it Real or Not?’
Ibn Jarir al-Tabari: Tafsir 7:27
Abu Bakr ibn Furak: ‘Mujarrad Maqalat al-Ash`ari’
Sheikh M. Hisham Kabbani: ‘The Repudiation of "Salafi" Innovations’ p. 108-112
Imam al-Subki: ‘Tabaqat al-shafi`iyyah’
Imam an-Nawwawi:‘Sharh Saheeh Muslim’
Creed of Imam Abu Ja’far at-Tahaawi translated by Sheikh Hamza Yusuf
Creed of Imam Abu Ja’far at-Tahaawi commentary by Shaykh Yahya al-Ninowy
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