Does God(Allah) Have a Face?
Allah ta'ala says about Himself,
ليس كمثله شيء وهو السميع البصير
"There is nothing similar to Him, and He is the Hearer, the Seer." (Surat ash-Syuura: 11)
Sheikh Abdurrahman bin Naashir rahimahullah As-Sa'di said in the book of his commentary, "[There is nothing similar to Him] meaning there is nothing like Allah Ta'ala and no there is nothing similar to Him, both in substance, the name, nature and His deeds. This is because all his name is husna (most beautiful), nature-His character is the perfection and majesty of nature ... ... "
He continued, "[and He is the Hearer] meaning He is the Hearer all kinds of sound with a wide range of languages with a variety of needs posed. [He sees] it means God can see the former black ants creep in the darkness of night on a black stone ... ... "
He continued, "This verse and the verse that semisalnya is Ahlu Sunnah wal Jamaat 'argument to specify the attributes of God and negate the similarity of the nature of God with nature beings. In this verse there is objection to the musyabbihah (groups that equate God with nature being nature-ed) that is in His Word:
ليس كمثله شيء
"There is nothing similar to Him."
Also rebuttal for the mu'aththilah (those who opposed the establishment of God's nature-ed) in his word
وهو السميع البصير
"He is the Hearer, the Seer."
(Taisir Karimir Rahman)
Not Found Something With Similar Pun
Brother, this verse is the verse that is very important that the scholars used as guidance in terms of faith against the names and attributes of God. Need we all know that in faith the names and attributes of God, we must behave as a Muslim, a good attitude. Imam Shafi'i said, "I believe in God and all the news that comes from God in accordance with God's purposes. I believe in Allah and the news coming from the Prophet in accordance with the intention of the Prophet. "(See Lum'atul I'tiqad, Imam Ibn Qudama). Therefore we make the handle in understanding the verses or hadith is the guidance of Allah and His Messenger. Is not Allah Ta'ala has explained that the Koran is a guide for those who fear Allah. God also testified that the Prophet Muhammad really showed the right path. Therefore, let us examine the above verse carefully.
In the first piece of verse Allah states (ليس كمثله شيء). There is nothing similar to Him. (المثل) in Arabic means ash-wan Syibhu Nadhiir (similar and equivalent) (see Mu'jamul Wasiith, cet Maktabah Islamiyah, p.. 854). So the meaning of this verse is nothing similar and equal to God. In the second piece of verse Allah states (وهو السميع البصي) And He is the Hearer, the Seer. (السميع) derived from the word (سمع) which means hearing. While (البصير) derived from the word (بصر) which means to see. Well, consider the translation of this verse well and check out the following answer to question this.
Is not in this verse God states there is nothing similar, and commensurate with Him? You certainly will answer yes
Is not in this verse Allah states that He is the Hearer, the Seer? You certainly will answer yes
Well, now what possessed the ability to hear God together with the ability to hear who owned the creature? Of course you would say no
Does God have the ability to see the same with the ability to see who owned the creature? Of course you would say no
Do beings have the nature to hear and see? You must answer yes.
What is the nature of the hearing and see who is on a similar creature to the nature of hearing and seeing that there is in God? You would say no.
What is the location of the similarities between the nature of God and the nature of the creature? The answer is the same name, but essentially different.
Well, from here, then when God mentioned in verse or hadith that Allah has a certain characteristic properties of the same name with the name of the existing properties on the creatures, whether we will say that the nature of God is the same as the nature of beings? Of course not. Because the same name may not be essentially the same. Humans have legs, elephant had legs. However, the nature of the elephant foot is different from the human foot. Fellow creature could happen the same name with a different nature. So between being with God is far more different. Disifati creatures with various shortcomings while God disifati with perfection. Is it the same substance that goes perfectly with a full deficiency? Of course not! So likewise in addressing the nature of the face. Allah has mentioned in the Qur'an and Sunnah that He has the face then we say also that God is not the same face with the creature's face, although the same name that is the face. Then what is difficult (to admit that God has a face-ed)?
Theorem of Al-Quran
If we look at the verses of the Koran then certainly we will find so many verses that mention God's face. Among these are:
"... And do not spend anything but by seeking God's face." (Surat al-Baqara: 272)
"And those who wait for seeking the face of their Lord, establish prayer, and spend of that provision We have given them, secretly or openly, and reject evil with goodness, the people who have a place That's sequel (good)" (Surah Ar-Ra'd: 22)
"So give to the closest relatives of their rights, as (also) to the poor and people in transit. That's better for people who seek God's face, and they That people are lucky. "(Surah Ar-Rum: 38)
"And something Riba (additional) that you give for him to grow on human wealth, Riba So it does not increase with Allah. and what you give a charity that you mean to expect God's face, then (who did so) That the people who double (reward). "(Surah Ar-Rum: 39)
"And still the face of your Lord who has the eternal greatness and glory." (Surah Ar-Rahman: 27)
"But (he gave it solely) due to seek the face of his Lord the Most High." (Surat Al-Lail: 20)
Theorem of As-Sunnah
If we open the hadiths of the Prophet sallallaahu 'alaihi wa sallam then certainly we'll get so many hadiths that mention the existence of God's face, including: HR. Bukhari: 54, 407, 431, 113, 1197, 1213, 2917, 3153, 3608, 3623, 3643, 3741, 3773, 3990, 3991, 4057, 4982, 5236, 5599, 5635, 5817, 5861, 5896, 5943, 5967, 6236, 6425, HR. Muslims: 828, 1052, 1562, 1759, 1760, 3076, 5297 (because of the hadith is talking about it too much then we suffice himself to stating the number haditsnya course, that too is in Saheeh Bukhari and Muslim are not coupled with references from the book other books)
Explanation Ulama
Shaykh Muhammad bin Salih Al-'Utsaimin explains: "Face (God) is a trait that proved their existence based on the argument of the Book, the Sunnah and Salaf scholars agreement." Then he mentioned the 27th paragraph in the letter-Rahman Ar ... (see Syarh Lum'atul I'tiqad, p.. 48) He describes in his book the other: "Nash texts which define the face of the Book and Sunnah are innumerable, all of them reject the mu'aththilah ta'wil who interpret face with the direction, reward or essence. While the belief held by followers of al-haq is set that the face is not the nature and essence. And determination of these properties does not bear the consequences essence of Allah Ta'ala is composed of various members of the body (such as creature-important life) as said by the Mujassimah. But it's really the nature of God's nature according to His greatness. His face does not resemble any face. And there is not any face that resembles his face ... "(see Sharh 'Aqeedah Wasithiyah)
Face of Meaningful Words That Are True?
Know my brother, indeed the legal origin of a word in the verse or hadith should be interpreted with intrinsic meaning. They should not distort the real meaning to the other meaning except when there is proof for the right. Similarly, the legal origin of the word in a verse or hadith is interpreted as such (Zahir nash). It should not be menta'wilnya except when there is proof for the right. (Please read the books of Usul Fiqh) Therefore we say that the word is meaningful face the real face, not a figure of speech and not other meanings.
If the question arises:
"Is not if we define God have a face that means we have equate God with the creature? Is not Allah says laisa kamitsilihi syai'un?! "
So we said:
Whether in your view, God sees and hears? If you answered yes. Because God himself has said wahuwas samii'ul bashiir.
So we ask:
What is the nature of God to hear and see have the same creature? Then you will answer: No.
We ask:
Why why not the same, whereas the same name that is heard and saw? Then maybe you would answer: Because of the nature to hear and see that there is limited as for the nature of the creatures to hear and see that there is in God's perfect?
So we ask:
Why the nature of the perfect?
Then you will answer: Because the Supreme Essence is owned by a perfect Creator and Ruler of the universe.
Well, now we're saying to you:
Then you also have to behave the same in receiving the facial characteristics that have been defined by God in the Qur'an and Sunnah.
God had a face. The creature had a face. But the face of God is not the same creature's face. Because the face of God is perfect. So what we hard to believe? If you do not behave like this then it means you are not consistent.
Therefore, those who distort the meaning of the word face to the other meanings we argued for several reasons:
First:
Such an interpretation is contrary to Zahir nash
Second:
Such interpretation is not supported by valid arguments more firmly
Third:
Such an interpretation is contrary to the agreement ulama salaf
(See other rebuttal in Fathu Rabbil Bariyah, p.. 57-58)
And what about the verse 'Kullu syai'in haalikun wajhah illa'
The meaning of the verse is: Everything will perish except His face. (Surat al-Qashash: 88) Well, if that word is meaningful face the real face and then does this mean on the Day of Resurrection, will anything other than the face of God including God's hand will also be destroyed, oh God can not keep the hand- His own from destruction?! So we said:
First Answer:
This is the suck mukholafah, understand this applies if not conflict with other arguments. Under the existing rules of usul fiqh we should not distort the meaning of the word face to the other meaning. This is the law of origin. In addition, there is no longer strictly valid arguments that support it. In addition, such an interpretation is also contrary to the method of interpretation salaf scholars.
Answer Two:
If you argue that if we interpret the face of God as the true face and then if the meaning was applied to the paragraph above, it means that God's hand was also broken then this is a very wrong understanding!
Try to look at another verse:
Allah ta'ala says which means: "Allah is the creator of all things"
I ask: Did God also create Himself? Of course not! Is not the word 'everything' that also includes God, then why did you remove God from the meaning of this verse!
See another verse:
Allah ta'ala says which means: "And We created from water every living thing."
I ask: Do angels and jinn are also included which was created from water? Of course not! Then why did you not put the genie and angel but also includes coverage of the term 'everything'?!
See another verse:
Allah ta'ala says about wind disaster that was sent to the people of 'Aad, "The wind was destroying everything with his Lord commands."
I ask: Do the heavens and the earth also destroyed? Of course not! Is not the heavens and the earth also includes coverage of the word 'everything'? Then why are you out of this common word?!!
Therefore we say the statement will be destroyed everything except the face of God is not mean hand of God also destroyed, because it conflicts with the proposition Naqli and aqli.
Third Answer:
Put the meaning of the word in a paragraph kullu syai'in face haalikun illa wajhah is not a real face and how you would interpret the following hadiths:
The first hadith:
The Prophet sallallaahu 'alaihi wa sallam prayed, "Wa as'aluka ladzdzatan nazhari wajhika wasy syauqa ila ila liqaa'ika." It means: "And I beg thy pleasure looking at the face and longing to find You." (Narrated by An-Nasa 'I in the Ash-Shughra (1305), validated Al-Albani in Takhrij As-Sunnah: 424, see Fathu Robbil Bariyah, p.. 57) Does this face will be interpreted as reward, or the essence or the other?!
The second hadith:
When the Prophet sallallaahu 'alaihi wa sallam interpret paragraph lilladziina ahsanul wa ziyaadah Names (people who do good then they will get additional) He explained that the additional meanings in the verse is to see the face of God "(Narrated by Ibn Abi Al-Syaibah in Mushannaf, 8 / 223 Maktabah Syamilah) Does this face will be interpreted as reward, or the essence or the other?!
ليس كمثله شيء وهو السميع البصير
"There is nothing similar to Him, and He is the Hearer, the Seer." (Surat ash-Syuura: 11)
Sheikh Abdurrahman bin Naashir rahimahullah As-Sa'di said in the book of his commentary, "[There is nothing similar to Him] meaning there is nothing like Allah Ta'ala and no there is nothing similar to Him, both in substance, the name, nature and His deeds. This is because all his name is husna (most beautiful), nature-His character is the perfection and majesty of nature ... ... "
He continued, "[and He is the Hearer] meaning He is the Hearer all kinds of sound with a wide range of languages with a variety of needs posed. [He sees] it means God can see the former black ants creep in the darkness of night on a black stone ... ... "
He continued, "This verse and the verse that semisalnya is Ahlu Sunnah wal Jamaat 'argument to specify the attributes of God and negate the similarity of the nature of God with nature beings. In this verse there is objection to the musyabbihah (groups that equate God with nature being nature-ed) that is in His Word:
ليس كمثله شيء
"There is nothing similar to Him."
Also rebuttal for the mu'aththilah (those who opposed the establishment of God's nature-ed) in his word
وهو السميع البصير
"He is the Hearer, the Seer."
(Taisir Karimir Rahman)
Not Found Something With Similar Pun
Brother, this verse is the verse that is very important that the scholars used as guidance in terms of faith against the names and attributes of God. Need we all know that in faith the names and attributes of God, we must behave as a Muslim, a good attitude. Imam Shafi'i said, "I believe in God and all the news that comes from God in accordance with God's purposes. I believe in Allah and the news coming from the Prophet in accordance with the intention of the Prophet. "(See Lum'atul I'tiqad, Imam Ibn Qudama). Therefore we make the handle in understanding the verses or hadith is the guidance of Allah and His Messenger. Is not Allah Ta'ala has explained that the Koran is a guide for those who fear Allah. God also testified that the Prophet Muhammad really showed the right path. Therefore, let us examine the above verse carefully.
In the first piece of verse Allah states (ليس كمثله شيء). There is nothing similar to Him. (المثل) in Arabic means ash-wan Syibhu Nadhiir (similar and equivalent) (see Mu'jamul Wasiith, cet Maktabah Islamiyah, p.. 854). So the meaning of this verse is nothing similar and equal to God. In the second piece of verse Allah states (وهو السميع البصي) And He is the Hearer, the Seer. (السميع) derived from the word (سمع) which means hearing. While (البصير) derived from the word (بصر) which means to see. Well, consider the translation of this verse well and check out the following answer to question this.
Is not in this verse God states there is nothing similar, and commensurate with Him? You certainly will answer yes
Is not in this verse Allah states that He is the Hearer, the Seer? You certainly will answer yes
Well, now what possessed the ability to hear God together with the ability to hear who owned the creature? Of course you would say no
Does God have the ability to see the same with the ability to see who owned the creature? Of course you would say no
Do beings have the nature to hear and see? You must answer yes.
What is the nature of the hearing and see who is on a similar creature to the nature of hearing and seeing that there is in God? You would say no.
What is the location of the similarities between the nature of God and the nature of the creature? The answer is the same name, but essentially different.
Well, from here, then when God mentioned in verse or hadith that Allah has a certain characteristic properties of the same name with the name of the existing properties on the creatures, whether we will say that the nature of God is the same as the nature of beings? Of course not. Because the same name may not be essentially the same. Humans have legs, elephant had legs. However, the nature of the elephant foot is different from the human foot. Fellow creature could happen the same name with a different nature. So between being with God is far more different. Disifati creatures with various shortcomings while God disifati with perfection. Is it the same substance that goes perfectly with a full deficiency? Of course not! So likewise in addressing the nature of the face. Allah has mentioned in the Qur'an and Sunnah that He has the face then we say also that God is not the same face with the creature's face, although the same name that is the face. Then what is difficult (to admit that God has a face-ed)?
Theorem of Al-Quran
If we look at the verses of the Koran then certainly we will find so many verses that mention God's face. Among these are:
"... And do not spend anything but by seeking God's face." (Surat al-Baqara: 272)
"And those who wait for seeking the face of their Lord, establish prayer, and spend of that provision We have given them, secretly or openly, and reject evil with goodness, the people who have a place That's sequel (good)" (Surah Ar-Ra'd: 22)
"So give to the closest relatives of their rights, as (also) to the poor and people in transit. That's better for people who seek God's face, and they That people are lucky. "(Surah Ar-Rum: 38)
"And something Riba (additional) that you give for him to grow on human wealth, Riba So it does not increase with Allah. and what you give a charity that you mean to expect God's face, then (who did so) That the people who double (reward). "(Surah Ar-Rum: 39)
"And still the face of your Lord who has the eternal greatness and glory." (Surah Ar-Rahman: 27)
"But (he gave it solely) due to seek the face of his Lord the Most High." (Surat Al-Lail: 20)
Theorem of As-Sunnah
If we open the hadiths of the Prophet sallallaahu 'alaihi wa sallam then certainly we'll get so many hadiths that mention the existence of God's face, including: HR. Bukhari: 54, 407, 431, 113, 1197, 1213, 2917, 3153, 3608, 3623, 3643, 3741, 3773, 3990, 3991, 4057, 4982, 5236, 5599, 5635, 5817, 5861, 5896, 5943, 5967, 6236, 6425, HR. Muslims: 828, 1052, 1562, 1759, 1760, 3076, 5297 (because of the hadith is talking about it too much then we suffice himself to stating the number haditsnya course, that too is in Saheeh Bukhari and Muslim are not coupled with references from the book other books)
Explanation Ulama
Shaykh Muhammad bin Salih Al-'Utsaimin explains: "Face (God) is a trait that proved their existence based on the argument of the Book, the Sunnah and Salaf scholars agreement." Then he mentioned the 27th paragraph in the letter-Rahman Ar ... (see Syarh Lum'atul I'tiqad, p.. 48) He describes in his book the other: "Nash texts which define the face of the Book and Sunnah are innumerable, all of them reject the mu'aththilah ta'wil who interpret face with the direction, reward or essence. While the belief held by followers of al-haq is set that the face is not the nature and essence. And determination of these properties does not bear the consequences essence of Allah Ta'ala is composed of various members of the body (such as creature-important life) as said by the Mujassimah. But it's really the nature of God's nature according to His greatness. His face does not resemble any face. And there is not any face that resembles his face ... "(see Sharh 'Aqeedah Wasithiyah)
Face of Meaningful Words That Are True?
Know my brother, indeed the legal origin of a word in the verse or hadith should be interpreted with intrinsic meaning. They should not distort the real meaning to the other meaning except when there is proof for the right. Similarly, the legal origin of the word in a verse or hadith is interpreted as such (Zahir nash). It should not be menta'wilnya except when there is proof for the right. (Please read the books of Usul Fiqh) Therefore we say that the word is meaningful face the real face, not a figure of speech and not other meanings.
If the question arises:
"Is not if we define God have a face that means we have equate God with the creature? Is not Allah says laisa kamitsilihi syai'un?! "
So we said:
Whether in your view, God sees and hears? If you answered yes. Because God himself has said wahuwas samii'ul bashiir.
So we ask:
What is the nature of God to hear and see have the same creature? Then you will answer: No.
We ask:
Why why not the same, whereas the same name that is heard and saw? Then maybe you would answer: Because of the nature to hear and see that there is limited as for the nature of the creatures to hear and see that there is in God's perfect?
So we ask:
Why the nature of the perfect?
Then you will answer: Because the Supreme Essence is owned by a perfect Creator and Ruler of the universe.
Well, now we're saying to you:
Then you also have to behave the same in receiving the facial characteristics that have been defined by God in the Qur'an and Sunnah.
God had a face. The creature had a face. But the face of God is not the same creature's face. Because the face of God is perfect. So what we hard to believe? If you do not behave like this then it means you are not consistent.
Therefore, those who distort the meaning of the word face to the other meanings we argued for several reasons:
First:
Such an interpretation is contrary to Zahir nash
Second:
Such interpretation is not supported by valid arguments more firmly
Third:
Such an interpretation is contrary to the agreement ulama salaf
(See other rebuttal in Fathu Rabbil Bariyah, p.. 57-58)
And what about the verse 'Kullu syai'in haalikun wajhah illa'
The meaning of the verse is: Everything will perish except His face. (Surat al-Qashash: 88) Well, if that word is meaningful face the real face and then does this mean on the Day of Resurrection, will anything other than the face of God including God's hand will also be destroyed, oh God can not keep the hand- His own from destruction?! So we said:
First Answer:
This is the suck mukholafah, understand this applies if not conflict with other arguments. Under the existing rules of usul fiqh we should not distort the meaning of the word face to the other meaning. This is the law of origin. In addition, there is no longer strictly valid arguments that support it. In addition, such an interpretation is also contrary to the method of interpretation salaf scholars.
Answer Two:
If you argue that if we interpret the face of God as the true face and then if the meaning was applied to the paragraph above, it means that God's hand was also broken then this is a very wrong understanding!
Try to look at another verse:
Allah ta'ala says which means: "Allah is the creator of all things"
I ask: Did God also create Himself? Of course not! Is not the word 'everything' that also includes God, then why did you remove God from the meaning of this verse!
See another verse:
Allah ta'ala says which means: "And We created from water every living thing."
I ask: Do angels and jinn are also included which was created from water? Of course not! Then why did you not put the genie and angel but also includes coverage of the term 'everything'?!
See another verse:
Allah ta'ala says about wind disaster that was sent to the people of 'Aad, "The wind was destroying everything with his Lord commands."
I ask: Do the heavens and the earth also destroyed? Of course not! Is not the heavens and the earth also includes coverage of the word 'everything'? Then why are you out of this common word?!!
Therefore we say the statement will be destroyed everything except the face of God is not mean hand of God also destroyed, because it conflicts with the proposition Naqli and aqli.
Third Answer:
Put the meaning of the word in a paragraph kullu syai'in face haalikun illa wajhah is not a real face and how you would interpret the following hadiths:
The first hadith:
The Prophet sallallaahu 'alaihi wa sallam prayed, "Wa as'aluka ladzdzatan nazhari wajhika wasy syauqa ila ila liqaa'ika." It means: "And I beg thy pleasure looking at the face and longing to find You." (Narrated by An-Nasa 'I in the Ash-Shughra (1305), validated Al-Albani in Takhrij As-Sunnah: 424, see Fathu Robbil Bariyah, p.. 57) Does this face will be interpreted as reward, or the essence or the other?!
The second hadith:
When the Prophet sallallaahu 'alaihi wa sallam interpret paragraph lilladziina ahsanul wa ziyaadah Names (people who do good then they will get additional) He explained that the additional meanings in the verse is to see the face of God "(Narrated by Ibn Abi Al-Syaibah in Mushannaf, 8 / 223 Maktabah Syamilah) Does this face will be interpreted as reward, or the essence or the other?!
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