The Debate Concerning the Attributes (صفات Sifaat) of Allah (swt)
(Translated)
https://www.al-waie.org/archives/article/20246
By: Luqman Harzallah
Al Waie Magazine Issue No. 477
Fortieth Year, Shawwal 1447 AH corresponding to April 2026 CE

A debate is circulating among school and university students these days regarding the Attributes of Allah (swt). The activity of some sheikhs on social media concerning this issue has likely stirred these questions among young people, given their constant engagement with these platforms. In this short article, we aim to draw the attention of young people to how to approach this topic and understand it correctly.

Before discussing the Attributes (صفات Sifaat) of Allah (swt), a question must arise in your minds: What is the purpose of these people in raising the issue of the Sifaat of Allah (swt)? Is their aim to guide people to the truth? Or is their aim to divide the Ummah and make each group view its fellow Muslims as enemies?

The West is fully aware that it cannot overcome the Ummah of Islam if it unifies on the basis of its Deen. The Romans experienced this at Yarmouk, the Franks at Zallaqa, the Crusaders at Hattin, and the Mongols at Ain Jalut. America is struggling to confront the Ummah while it is fragmented; what then would happen if it were unified? What plan could be more advantageous for America, and more fruitful, than dividing the Ummah into factions and tearing it apart?

America cannot divide the Ummah through a hateful colonial face, but rather presents to it local faces that have the appearance of religious people, who spread division among the people, intentionally or unintentionally by spreading sectarianism and reviving what had disappeared from the schools of theology ('Ilm ul Kalam). If the opinion of these people spreads among the people, people differ greatly between those who affirm that Allah has a hand and those who deny it from Him, so one of them declares his brother a disbeliever and moves away from the correct understanding that the Messenger of Allah (saw) taught us and that his Companions (ra) applied after him, may Allah be pleased with them all.

If only those who occupy you with theological matters, instead occupy themselves with reviving the Ummah, establishing the Khilafah (Caliphate), and implementing the Shariah Law of Allah (swt). Nothing distracted the Messenger of Allah (saw) from establishing the Islamic dawlah (state) until he did so. So, say to everyone who argues with you about the Attributes of Allah (swt): Where do you stand in relation to the saying of the Messenger of Allah (saw), ومَن ماتَ وليسَ في عُنُقِه بَيعةٌ ماتَ مِيتةً جاهِليَّةً “and one who dies without having pledged allegiance dies a death of ignorance” [Sahih Muslim, 1851]? Ask them, Where do you stand in relation to the saying of Allah (swt), [أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ] “Then is it the judgement of the time of ignorance they desire? But who is better than Allah in judgement for a people who are certain in belief.” [TMQ Surah Al-Ma'idah, 50]. Those who occupy your minds with these matters live under the protection of rulers, and do not condemn them. They see the rulers' falsehood and do not forbid them from it. They know that these rulers are not the guardians of the believers, yet they do not care about the absence of the Shariah bayah from their necks. All their concern is to distract you from your Shariah obligation towards your Ummah to liberate it from the clutches of colonialism, and the yoke of rulers, and bring it to the gardens of Islam by implementing the Shariah Law of Allah (swt). And how do they distract you? They distract you with the words of men from the words of the infallible one, Muhammad (saw). They distract you with the discussions of the Ummah during its period of confusion. They distract you from from the discussions regarding the Prophet (saw) reviving the people until they became an Islamic Ummah.

When the Islamic Ummah was revived by the Messenger of Allah (saw), Allah (swt) revived it through revelation. The Messenger of Allah (saw) taught it how to understand this revelation, clarifying its generalities and explaining what was unclear to it. Allah (swt) said,

[فَٱتَّقُواْ ٱللَّهَ يَٰٓأُوْلِي ٱلۡأَلۡبَٰبِ ٱلَّذِينَ ءَامَنُواْۚ قَدۡ أَنزَلَ ٱللَّهُ إِلَيۡكُمۡ ذِكۡرٗا * رَّسُولٗا يَتۡلُواْ عَلَيۡكُمۡ ءَايَٰتِ ٱللَّهِ مُبَيِّنَٰتٖ لِّيُخۡرِجَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۚ وَمَن يُؤۡمِنۢ بِٱللَّهِ وَيَعۡمَلۡ صَٰلِحٗا يُدۡخِلۡهُ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ قَدۡ أَحۡسَنَ ٱللَّهُ لَهُۥ رِزۡقًا]

“So fear Allah, O you of understanding who have believed. Allah has sent down to you a message, the Quran. * He sent a messenger reciting to you the distinct verses of Allah that He may bring out those who believe and do righteous deeds from darknesses into the light. And whoever believes in Allah and does righteousness - He will admit him into gardens beneath which rivers flow to abide therein forever. Allah will have perfected for him a provision.” [TMQ Surah At-Talaq, 10-11].

Allah (swt) said, [وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّكۡرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيۡهِمۡ وَلَعَلَّهُمۡ يَتَفَكَّرُونَ] “And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought.” [TMQ Surah An-Nahl, 44]. So, the Messenger of Allah (saw) would have verses of aqeedah revealed to him, and he would instill them in the hearts of his Companions, may Allah be pleased with them, and they would set out to work to exalt the Deen of Allah, not being intimidated by the henchmen of Quraysh or their tyranny. One of their weak bodied ones would stand up and recite boldly in the courtyard of the Kaaba with the words of Allah (swt),[ٱلرَّحۡمَٰنُ * عَلَّمَ ٱلۡقُرۡءَانَ * خَلَقَ ٱلۡإِنسَٰنَ * عَلَّمَهُ ٱلۡبَيَانَ] “The Most Merciful, taught the Qur’an, Created man, Taught him eloquence.” [TMQ Surah Ar-Rahman, 1-4] and he would not care about the gathering of the tyrants of Quraysh against him and their beating of him. Another would stand up defending his Lord (swt) and he would be angry that it was said about the bliss of Allah in His Paradise that it is fleeting, so he would say to the one who said, (كذبت، نعيم الجنة لا يزول) “You have lied, the bliss of Paradise does not vanish.” He was unconcerned about the eye he lost in that moment for the sake of Allah. Iman filled the heart of another oppressed man, making him appear before his tormentor like a steadfast mountain, while his master appeared like a fly trying to move him. Yet, the mountain’s tongue spoke only, proclaiming, (أحد أحد) “One, One!” The Messenger of Allah (saw) was not teaching them Greek philosophy at that time, though it was well-known then. Instead, he was teaching them the pure and pristine Aqeedah of Islam, and they became like towering mountains, unmoved by anything, in their pursuit of establishing Deen of Allah until they did so, may Allah be pleased with them all.

So, shebaab, young men and women, tell me, I implore you, did any of those who advocate reviving the lost science of theology ('Ilm ul Kalam) stand up to the rulers as Bilal (ra), Uthman (ra), and Abdullah ibn Masoud (ra) did? If their understanding of the Aqeedah did not compel them to stand against falsehood, how can they claim that no one else has truly grasped the Aqeedah of Islam?!

When Allah (swt) revealed to His Prophet His words, saying,

[وَأَلۡقَىٰ فِي ٱلۡأَرۡضِ رَوَٰسِيَ أَن تَمِيدَ بِكُمۡ وَأَنۡهَٰرٗا وَسُبُلٗا لَّعَلَّكُمۡ تَهۡتَدُونَ * وَعَلَٰمَٰتٖۚ وَبِٱلنَّجۡمِ هُمۡ يَهۡتَدُونَ * أَفَمَن يَخۡلُقُ كَمَن لَّا يَخۡلُقُۚ أَفَلَا تَذَكَّرُونَ * وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآۗ إِنَّ ٱللَّهَ لَغَفُورٞ رَّحِيمٞ * وَٱللَّهُ يَعۡلَمُ مَا تُسِرُّونَ وَمَا تُعۡلِنُونَ * وَٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ لَا يَخۡلُقُونَ شَيۡ‍ٔٗا وَهُمۡ يُخۡلَقُونَ * أَمۡوَٰتٌ غَيۡرُ أَحۡيَآءٖۖ وَمَا يَشۡعُرُونَ أَيَّانَ يُبۡعَثُونَ * إِلَٰهُكُمۡ إِلَٰهٞ وَٰحِدٞۚ فَٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ قُلُوبُهُم مُّنكِرَةٞ وَهُم مُّسۡتَكۡبِرُونَ * لَا جَرَمَ أَنَّ ٱللَّهَ يَعۡلَمُ مَا يُسِرُّونَ وَمَا يُعۡلِنُونَۚ إِنَّهُۥ لَا يُحِبُّ ٱلۡمُسۡتَكۡبِرِينَ]

“And He has cast into the earth firmly set mountains, lest it shift with you, and made rivers and roads, that you may be guided, And landmarks. And by the stars they are also guided. Then is He Who creates like one who does not create? So will you not be reminded? And if you should count the favors of Allah, you could not enumerate them. Indeed, Allah is Forgiving and Merciful. And Allah knows what you conceal and what you declare. And those they invoke other than Allah create nothing, and they themselves are created. They are, in fact, dead, not alive, and they do not perceive when they will be resurrected. Your god is one God. But those who do not believe in the Hereafter - their hearts are disapproving, and they are arrogant. Assuredly, Allah knows what they conceal and what they declare. Indeed, He does not like the arrogant.” [TMQ Surah An-Nahl, 15-23]. The Companions (ra) did not discuss the issue of knowledge of Allah (swt), whether Allah’s Knowledge is from Allah’s Essence (ذات Dhaat) or an essence separate from Him, or whether it is neither Him nor other than Him! They did not delve into the question of creation, whether it was the creation of beings, or the creation of actions in addition to the creation of beings, but instead they understood that Allah is the One Who created them, the universe, humankind, and life. They understood that He (swt) knows what is before them and what is behind them, and He knows their secrets and their open actions. So, they set out to do good deeds, and their understanding of these verses was consistent with the verses that follow them, which command them to act, [وَلَقَدۡ بَعَثۡنَا فِي كُلِّ أُمَّةٖ رَّسُولًا أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّٰغُوتَۖ فَمِنۡهُم مَّنۡ هَدَى ٱللَّهُ وَمِنۡهُم مَّنۡ حَقَّتۡ عَلَيۡهِ ٱلضَّلَٰلَةُۚ فَسِيرُواْ فِي ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُكَذِّبِينَ] “And We certainly sent into every nation a messenger, saying, ‘Worship Allah and avoid ṭaghut (transgressing authority).’ And among them were those whom Allah guided, and among them were those upon whom error was deservedly decreed. So travel through the earth and observe how was the end of the deniers.” [TMQ Surah An-Nahl: 36]. And seek reward from Allah (swt) for their patience in calling to Allah, as He (swt) mentioned in the verses that follow,

[وَٱلَّذِينَ هَاجَرُواْ فِي ٱللَّهِ مِنۢ بَعۡدِ مَا ظُلِمُواْ لَنُبَوِّئَنَّهُمۡ فِي ٱلدُّنۡيَا حَسَنَةٗۖ وَلَأَجۡرُ ٱلۡأٓخِرَةِ أَكۡبَرُۚ لَوۡ كَانُواْ يَعۡلَمُونَ * ٱلَّذِينَ صَبَرُواْ وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ]

“And those who emigrated for the cause of Allah after they had been wronged - We will surely settle them in this world in a good place; but the reward of the Hereafter is greater, if only they could know. * They are those who endured patiently and upon their Lord relied.” [TMQ Surah An-Nahl: 41-42], and they know that the matter is entirely in Allah's hands. If He wills, He will punish the polytheists who did not respond to their call, as in the verses that followed,

[أَفَأَمِنَ ٱلَّذِينَ مَكَرُواْ ٱلسَّيِّ‍َٔاتِ أَن يَخۡسِفَ ٱللَّهُ بِهِمُ ٱلۡأَرۡضَ أَوۡ يَأۡتِيَهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ * أَوۡ يَأۡخُذَهُمۡ فِي تَقَلُّبِهِمۡ فَمَا هُم بِمُعۡجِزِينَ * أَوۡ يَأۡخُذَهُمۡ عَلَىٰ تَخَوُّفٖ فَإِنَّ رَبَّكُمۡ لَرَءُوفٞ رَّحِيمٌ]

“Then, do those who have planned evil deeds feel secure that Allah will not cause the earth to swallow them or that the punishment will not come upon them from where they do not perceive? * Or that He would not seize them during their usual activity, and they could not cause failure, an escape from Him? * Or that He would not seize them gradually in a state of dread? But indeed, your Lord is Kind and Merciful.” [TMQ Surah An-Nahl: 45-47]. And they were reassured by their righteous deeds and their patience in them by Allah’s words in the verses that follow,

[مَا عِندَكُمۡ يَنفَدُ وَمَا عِندَ ٱللَّهِ بَاقٖۗ وَلَنَجۡزِيَنَّ ٱلَّذِينَ صَبَرُوٓاْ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُواْ يَعۡمَلُونَ * مَنۡ عَمِلَ صَٰلِحٗا مِّن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَلَنُحۡيِيَنَّهُۥ حَيَوٰةٗ طَيِّبَةٗۖ وَلَنَجۡزِيَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُواْ يَعۡمَلُونَ]

“Whatever you have will end, but what Allah has is lasting. And We will surely give those who were patient their reward according to the best of what they used to do. * Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life, and We will surely give them their reward in the Hereafter according to the best of what they used to do.” [TMQ Surah An-Nahl: 96-97]. These are examples of the verses that were revealed in Makkah to strengthen Aqeedah in the hearts of the believers and motivate them to work to exalt the word of Allah (swt). So, Allah (swt) honored them by establishing His religion in a state whose goodness extended to the east and west of the ancient world. This is how this generation dealt with the Quran, following the example of the Messenger of Allah (saw), not the example of the Greek philosophers.

Then, as time passed and the conquests spread, the Muslims began to confront the argumentative ideas that the People of the Book used against them. They did not seek to clarify the truth nor to follow what is right, but rather to confuse Muslims about their Deen. They turned to Greek philosophies and began debating with Muslims using them. This gave rise to a set of issues that no one had raised during the time of the Prophet Muhammad (saw) and his noble Companions (may Allah be pleased with them). Among these issues was contemplation of the essence and Attributes of the Creator. As a result, various groups of Muslims emerged, known as theologians (mutakalimoon), including the Mu’tazilites (Mu’tazilah) and the Jabrites (al-Jabariyyah), and later the Ash’arites, who called themselves the Ahlus Sunnah wal Jam’ah.

All these groups went astray and failed to find the straight path by which to understand the Noble Quran and establish evidence. This was due to several reasons, including that instead of returning to the Quran's clear path in refuting the People of the Book, they studied Greek philosophy and used its models to refute the People of the Book. They then supported their opinions with evidence that aligned with their views and misinterpreted any evidence from the Quran and Sunnah that contradicted them. Among them: They unleashed their minds and searched for what minds can comprehend and what minds cannot comprehend. The mind comprehends the existence of Allah (swt) but it is incapable of comprehending His Essence (ذات Dhaat), Glory be to Him. Allah (swt) has said, [لَّا تُدۡرِكُهُ ٱلۡأَبۡصَٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَٰرَۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ] “Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Aware.” [TMQ Surah Al-An’am, 103]. The Essence of Allah (swt) is not subject to human senses. So how can the limited and incapable comprehend the Essence of the Absolutely Powerful One Who is not limited by senses? There is no god but He (swt).

Correct understanding must begin with distinguishing what the mind can think about from what it cannot think about.

The mind can perceive if it has four qualities: reality, senses, a brain capable of connecting, and previous information about reality. If the mind cannot perceive a reality through the senses, or if the reality is not something that the senses can perceive, then it will not be able to perceive it. Allah's Attributes are not subject to the senses, but instead they are what has been conveyed to us through truthful revelation. We have been informed by our Lord (swt) that He is All-Hearing, All-Seeing, and All-Knowing, in His saying, Exalted is He, [مَّا خَلۡقُكُمۡ وَلَا بَعۡثُكُمۡ إِلَّا كَنَفۡسࣲ وَٰحِدَةٍۚ إِنَّ ٱللَّهَ سَمِيعُۢ بَصِيرٌ] “Your creation and your resurrection will not be but as that of a single soul. Indeed, Allāh is Hearing and Seeing.” [TMQ Surah Luqman: 28], and His saying (swt) [وَأَسِرُّواْ قَوۡلَكُمۡ أَوِ ٱجۡهَرُواْ بِهِۦٓۖ إِنَّهُۥ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ] “And conceal your speech or publicize it; indeed, He is Knowing of that within the breasts.” [TMQ Surah Al-Mulk 13]. From this we understand that Allah (swt) hears us, sees us, and knows our secrets and our public actions. Our minds cannot comprehend the Essence of Allah (swt): How does He hear? How does He see? How does He know? Is His hearing part of His Essence or not? Or is it neither from His Essence nor from anything else? And so on.

The correct understanding must begin with the fact that belief in the Sifaat of Allah (swt) is derived only from definitive texts. Belief (Iman) cannot be based on conjecture. Allah (swt) says,

[إِنَّ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ لَيُسَمُّونَ ٱلۡمَلَٰٓئِكَةَ تَسۡمِيَةَ ٱلۡأُنثَىٰ * وَمَا لَهُم بِهِۦ مِنۡ عِلۡمٍۖ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّۖ وَإِنَّ ٱلظَّنَّ لَا يُغۡنِي مِنَ ٱلۡحَقِّ شَيۡ‍ٔٗا]

“Indeed, those who do not believe in the Hereafter name the angels female names, And they have thereof no knowledge. They follow not except conjecture, and indeed, conjecture avails not against the truth at all” [TMQ Surah An-Najm, 27-28]. The Noble Quran condemns this practice. The mushrikoon of Makkah described the angels as female; then he pointed out that they did not base this belief on definitive evidence.

The correct understanding of the Attributes (صفات sifaat) of Allah (swt) must begin with the words of Allah (swt), [لَيۡسَ كَمِثۡلِهِۦ شَيۡءٞۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ] “There is nothing like unto Him, and He is the Hearing, the Seeing” [TMQ Ash-Shura 11], and His words, [لَّا تُدۡرِكُهُ ٱلۡأَبۡصَٰرُ وَهُوَ يُدۡرِكُ ٱلۡأَبۡصَٰرَۖ وَهُوَ ٱللَّطِيفُ ٱلۡخَبِيرُ] “Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Aware.” [TMQ Surah Al-An’am: 103], and His words, Exalted is He, [سُبۡحَٰنَ رَبِّكَ رَبِّ ٱلۡعِزَّةِ عَمَّا يَصِفُونَ] “Exalted is your Lord, the Lord of might, above what they describe.” [TMQ Surah As-Saffat: 180].

The correct understanding of the Sifaat of Allah (swt) must be based on the rules of the Arabic language of comprehension, not on the dictates of logic. We understand the Attribute that Allah (swt) has affirmed for Himself to the extent that He has stated it about Himself. When He (swt) informs us that He is All-Knowing, we understand from this that Allah knows what we conceal and what we reveal.

We understand from this that Allah knows what is before us and what is behind us. This understanding is because the verses indicate it. Our Lord (swt) said, [وَٱللَّهُ سَمِيعٌ عَلِيمٌ] “And Allah is Hearing and Knowing” [TMQ Surah Aal Imran, 34], and He (swt) said, [رَبَّنَآ إِنَّكَ تَعۡلَمُ مَا نُخۡفِي وَمَا نُعۡلِنُۗ وَمَا يَخۡفَىٰ عَلَى ٱللَّهِ مِن شَيۡءٖ فِي ٱلۡأَرۡضِ وَلَا فِي ٱلسَّمَآءِ] “Our Lord, indeed You know what we conceal and what we declare, and nothing is hidden from Allah on the earth or in the heaven,” [TMQ Surah Ibrahim, 38] and He (swt) said, [يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡۖ وَلَا يُحِيطُونَ بِشَيۡءٖ مِّنۡ عِلۡمِهِۦٓ إِلَّا بِمَا شَآءَۚ] “He knows what is presently]before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills.” [Al-Baqarah, 255]. Therefore, the Attributes of Allah (swt) are divinely revealed and cannot be added to, nor can we explain details that have not been revealed.

Scholars of the science of theology ('Ilm ul Kalam) have fallen into the trap of logic when discussing the Sifaat of Allah (swt). They have delved into discussions of the attribute and the one described, whether the Attribute is identical to the one described or a meaning separate from the Essence, and other such inquiries based on the methodology of logic, not the methodology of the Quran.

Arabic is the language in which Allah revealed the Noble Quran and through which the Quran is understood. Our Lord (swt) said, [قُرۡءَانًا عَرَبِيًّا غَيۡرَ ذِي عِوَجٖ لَّعَلَّهُمۡ يَتَّقُونَ] “It is an Arabic Quran, without any deviance that they might become righteous.” [TMQ Surah Az-Zumar: 28]. So, the Arabic language and what it indicates must not be abandoned in favor of the logic used by the Greek philosophers, for this is clear misguidance! These people delved into many verses of the Wise Quran, subjecting them to logic while stubbornly refusing to subject them to the rules of grammar. They thus differed in their interpretation of the verse,

[إِنَّ ٱلَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ ٱللَّهَ يَدُ ٱللَّهِ فَوۡقَ أَيۡدِيهِمۡۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفۡسِهِۦۖ وَمَنۡ أَوۡفَىٰ بِمَا عَٰهَدَ عَلَيۡهُ ٱللَّهَ فَسَيُؤۡتِيهِ أَجۡرًا عَظِيمٗا]

“Indeed, those who pledge allegiance to you, O Muḥammad they are actually pledging allegiance to Allah. The Hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah - He will give him a great reward,” [TMQ Surah Al-Fath: 10]. Although this verse is not one of those used to evidence Allah’s Attributes, it is not appropriate to discuss proving or disproving that Allah (swt) has a hand. The use of the word “hand” in it is metaphorical, following the Arabic method of establishing metaphor (مجاز majaaz) and its contextualizations (قرائن qaraa’in). The word itself is ambiguous in its meaning, so it cannot be used to prove Attributes.

Al-Tabari, in his commentary on this verse, states, (وفي قوله (يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ) وجهان من التأويل: أحدهما: يد الله فوق أيديهم عند البيعة؛ لأنهم كانوا يبايعون الله ببيعتهم نبيه ﷺ، والآخر: قوّة الله فوق قوّتهم في نصرة رسوله ﷺ، لأنهم إنما بايعوا رسول الله ﷺ على نُصرته على العدو.) “Regarding His saying, “The Hand of Allah is above their hands,” there are two interpretations: one is that Allah’s Hand is above their hands at the time of the pledge of allegiance, because they were pledging allegiance to Allah through their pledge to His Prophet (saw). The other is that Allah’s power is above their power in supporting His Messenger (saw) because they only pledged allegiance to the Messenger of Allah (saw), to support him against the enemy.”

Al-Qurtubi’s commentary states, ("يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ" قِيلَ: يَدُهُ فِي الثَّوَابِ فَوْقَ أَيْدِيهِمْ فِي الْوَفَاءِ، وَيَدُهُ فِي الْمِنَّةِ عَلَيْهِمْ بِالْهِدَايَةِ فَوْقَ أَيْدِيهِمْ فِي الطَّاعَةِ. وَقَالَ الْكَلْبِيُّ: مَعْنَاهُ نِعْمَةُ اللَّهِ عليهم فوق ما صنعوا مِنَ الْبَيْعَةِ. وَقَالَ ابْنُ كَيْسَانَ: قُوَّةُ اللَّهِ وَنُصْرَتُهُ فَوْقَ قُوَّتِهِمْ وَنُصْرَتِهِمْ) ““The Hand of Allah is above their hands” has been interpreted as meaning: His Hand in reward is above their hands in fulfilling the pledge. And His Hand in bestowing favor upon them through guidance is above their hands in obedience. Al-Kalbi said: Its meaning is that Allah's favor upon them is above what they did in pledging allegiance. Ibn Kaysan said: Allah’s power and victory are above their power and victory.”

Ibn Kathir said in his commentary, ((يد الله فوق أيديهم) أي: هو حاضر معهم يسمع أقوالهم ويرى مكانهم، ويعلم ضمائرهم وظواهرهم، فهو تعالى هو المبايع بواسطة رسوله ﷺ كقوله: ﴿إِنَّ ٱللَّهَ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٰلَهُم بِأَنَّ لَهُمُ ٱلۡجَنَّةَۚ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ فَيَقۡتُلُونَ وَيُقۡتَلُونَۖ وَعۡدًا عَلَيۡهِ حَقّٗا فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ وَٱلۡقُرۡءَانِۚ وَمَنۡ أَوۡفَىٰ بِعَهۡدِهِۦ مِنَ ٱللَّهِۚ فَٱسۡتَبۡشِرُواْ بِبَيۡعِكُمُ ٱلَّذِي بَايَعۡتُم بِهِۦۚ وَذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ﴾ [التوبة، 111]. وقد قال ابن أبي حاتم: حدثنا علي بن الحسين، حدثنا الفضل بن يحيى الأنباري، حدثنا علي بن بكار، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة قال: قال رسول الله ﷺ: "من سل سيفه في سبيل الله، فقد بايع الله") “Allah’s Hand is above their hands meaning: He is present with them, hearing their words, seeing their place, and knowing their innermost thoughts and outward actions. He, the Exalted, is the One who receives the pledge through His Messenger (saw), as in His saying, “Indeed, Allah has purchased from the believers their lives and their properties in exchange for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed. It is a true promise binding upon Him in the Torah and the Gospel and the Quran. And who is truer to his covenant than Allah? So, rejoice in your transaction which you have contracted. And it is that which is the great attainment.” [TMQ Surah At-Tawbah: 111]. Ibn Abi Hatim said: Ali ibn al-Husayn narrated to us, al-Fadl ibn Yahya al-Anbari narrated to us, Ali ibn Bakkar narrated to us, on the authority of Muhammad ibn Amr, on the authority of Abu Salamah, on the authority of Abu Hurayrah, who said: The Messenger of Allah (saw) said, “Whoever draws his sword in the cause of Allah has pledged allegiance to Allah.””

Those scholars of theology who researched these topics made mistakes in their research, but they did not disbelieve in Allah (swt). They believed in Him as Lord, Creator, Ruler, Guardian, All-Hearing, All-Seeing, All-Preserving, and All-Encompassing. They exerted themselves and erred in their conclusions because of their mistake in the way they understood the Quran. These are Islamic sects that were right or wrong, and many of them have disappeared, or nearly disappeared. The Ummah today is different from the Ummah of that time. Today it is moving rapidly towards its unity in the Khilafah. So, beware of letting it down, frustrating it, dividing it, and making yourselves judges over it, declaring this one a disbeliever and that one an innovator, by reviving what has disappeared from these sects. Instead, work, strive, and hasten the journey to establish the Islamic state so that the Islamic state, with its pure methodology, can address these issues as the Prophet (saw) addressed them.

In summary, regarding the Sifaat (صفات Attributes) of Allah (swt), they are divinely revealed. We have mentioned only what is explicitly stated in the definitive texts, and nothing more. It is not permissible to add an attribute not mentioned, nor to explain an attribute in a way other than what is explicitly stated in the definitive texts.

O shebaab, young men and women, be a generation of action, not a generation of argumentation. On the authority of Abu Umamah al-Bahili, the Messenger of Allah (saw) said,

«ما ضَلَّ قومٌ بعدَ هدًى كانوا عليه إلا أُوتوا الجَدَلَ، ثم تلا هذه الآيةَ بل هم قوم خصمون الآيةُ»

“No people go astray after having followed right guidance, but those who indulge in disputes.” Then he recited the Verse, “Nay! But they are a quarrelsome people.”” [Sahih Ibn Majah, 48]. And Allah (swt) is with you.