Salafi Research Institute SRI
بسم الله الرحمن الرحيم
يُوْنُسُ بنُ عَبْدِ الأعْلَى المِصْرِيُّ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللّه مُحَمَّدُ بنُ إِدْرِيْسَ الشَّافِعِيُّ يَقُوْلُ وَقَدْ سُئِلَ عن صِفَاتِ اللّهِ، وَمَا يَنْبَغِي أَنْ يُؤمِنَ بِهِ؟ فَقَالَ: للّهِ تبارك وتعالى أَسْمَاءٌ وصِفَاتٌ جَاءَ بِهَا كِتَابُهُ. وأَخْبَرَ بِهَا نَبِيُّهُ صلى الله عليه وسلم أُمَّتَهُ، لا يْسمَعُ أَحَدٌ مِنْ خَلْقِ اللّه قَامَتْ عَلَيْهِ الحُجَّةُ أَنَّ القُرآنَ نزَلَ بِهِ، وصَحَّ عَنْهُ بقولِ النَّبِيِّ صلى الله عليه وسلم، فِيْمَا رَوَى عَنْهُ العَدْلُ، فَإِنْ خَالَفَ ذلِكَ بعدَ ثُبُوتِ الحُجَّةِ عَلَيْه فَهْوَ باللّهِ كَافِرٌ، فَأَمَّا قَبْلَ ثُبُوْتِ الحُجَّةِ عَلَيْهِ من جِهَةِ الخَبَرِ فَمَعْذُوْرٌ بالجَهْلِ؛ لأنَّ عِلْمَ ذلِكَ لا يُدْرَكُ بالعَقْلِ، ولَا بالرَّوِيَّةِ والفِكْرِ، ونَحْو ذلِكَ أَخْبَارُ اللّهِ سبحانه وتعالى، أَتَانَا أَنَّهُ سَمِيْع، وأَنَّ لَهُ يَدَيْنِ بَقَوْلهِ: {بَلْ يَدَاهُ مَبْسُوطَتَانِ} وأَنَّ لَهُ يَمِيْنًا بِقَوْلهِ: {وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ} وأَنَّ لَهُ وَجْهًا بقوله: {كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ} وقَوْلُهُ: {وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ} وأَنَّ لَهُ قَدَمًا بقَوْلِ النَّبِيِّ صلى الله عليه وسلم: “حَتَّى يَضَعَ الرَّبُّ فِيْهَا قَدَمَهُ” يَعْنِي جَهَنَّمَ، وأَنَّه يَضْحَكُ من عَبْدِهِ المُؤمِنِ بقَوْلِ النَّبِيِّ صلى الله عليه وسلم -لِلَّذِي قُتِلَ في سَبِيْلِ اللّهِ-: “إِنَّه لَقِيَ اللّهَ وهوَ يَضْحَكُ إِلَيْهِ” وأَنَّه يَهْبِطُ كَلَّ لَيْلَةٍ إِلَى سَمَاءِ الدُّنْيَا بخَبَرِ رَسُوْلِ اللّه صلى الله عليه وسلم بذلِكَ. وأَنَّه لَيْسَ بَأَعْوَرَ بقَوْلِ النَّبِيِّ صلى الله عليه وسلم إِذْ ذَكَرَ الدَّجَّالَ فَقَالَ: “إِنَّهُ أَعْوَرُ، وإنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ” وأَنَّ المُومِنِيْن يَرَوْنَ رَبَّهُمْ يَوْمَ القِيَامَةِ بِأَبْصَارِهِمْ، كَمَا يَرَوْنَ القَمَرَ لَيْلَةَ البَدْرِ، وأَنَّ لَهُ إِصْبِعًا بقَوْلِ النَّبِيِّ صلى الله عليه وسلم: “مَا مِنْ قَلْبٍ إلَّا وَهْوَ بَيْنَ إصْبِعَيْنِ مِنْ أَصَابعِ الرَّحْمَنِ عز وجل” فَإِنَّ هَذِهِ المَعَانِي الَّتِي وَصَفَ اللّهُ بِهَا نَفْسَهُ، وَوَصَفَهُ بِهَا رَسُوْلُهُ صلى الله عليه وسلم مِمَّا لَا يُدْرَكُ حَقِيْقَتُهُ بالفِكْرِ والرَّوِيَّةِ، فَلَا يُكَفَّرُ بالجَهْلِ بِهَا أَحَدٌ إلَّا بَعْدَ انْتِهَاءِ الخَبَرَ إِلَيْهِ بِهَا، فَإِنْ كَانَ الوَارِدُ بِذلِكَ خَبَرًا يَقُوْمُ في الفَهْمِ مَقَامَ المُشَاهَدَةِ في السَّمَاع، وَجَبَتْ الدَّيْنُونَة علَى سَامِعِهِ بحَقِيْقَتِهِ، والشَّهَادَة عليه، كَمَا عَايَنَ وسَمِعَ مِنْ رَسُوْلِ اللّه صلى الله عليه وسلم، وَلَكِنْ يُثْبِتُ هَذِهِ الصِّفَاتِ ويُنْفِي التَّشْبِيْهَ، كَمَا نَفَى ذلِكَ عَنْ نَفْسِهِ تَعَالَى ذِكْرُهُ، فَقَالَ: {لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ}
[جزء فيه إعتقاد الإمام الشافعي برواية العُشاري (مخطوط) بإسناد حسن وطبقات الحنابلة (٢/ ٢٦٨) والمشيخة البغدادية (٢٤٩٤) وسندهما صحيح]
Yūnus ibn ʿAbd al-Aʿlā al-Miṣrī said: I heard Abū ʿAbdillāh Muḥammad ibn Idrīs al-Shāfiʿī saying while he was asked about the attributes (ṣifāt) of Allāh and what one is obligated to believe in? So he said:
To Allāh, Blessed and Exalted is He, belong Names and Attributes that have come in His Book, and with which His Prophet ﷺ has informed his Ummah. No one from the creation of Allāh, upon whom the proof has been established (should oppose) what the Qurʾān was revealed with and what has been authentically established in the statement of the Prophet ﷺ through the narration of the trustworthy. For if he opposes that after the proof has been established against him, then he is a disbeliever in Allāh. As for before the establishment of the proof upon him by way of the report, he is excused due to ignorance; because the knowledge of that cannot be grasped by the intellect, nor by deliberation (al-rawiyyah) and thinking. And likewise are the reports about Allāh, Glorified and Exalted is He.
It has reached us that He Hears. And that He has two Hands by His statement: {Rather, both His Hands are extended} [5:64]. And that He has a Right Hand by His statement: {and the heavens will be folded in His Right Hand} [39:67]. And that He has a Face by His statement: {Everything will be destroyed except His Face} [28:88] and His statement: {And the Face of your Lord will remain, Owner of Majesty and Honor} [55:27]. And that He has a Foot by the statement of the Prophet ﷺ: “until the Lord places His Foot in it” [al-Bukhari (8484) & Muslim (7279)] meaning Jahannam. And that He laughs at His believing servant, by the statement of the Prophet ﷺ regarding the one who was killed in the path of Allāh: “Indeed, he met Allāh while He was laughing at him.” [perhaps al-Bukhari (2826) & Muslim (1890)] And that He descends every night to the lowest heaven, by the report of the Messenger of Allāh ﷺ concerning that [al-Bukhari (1145) & Muslim (758)]. And that He is not one-eyed by the statement of the Prophet ﷺ when he mentioned the Dajjāl and said: “Indeed, he is one-eyed, and indeed your Lord is not one-eyed.” [al-Bukhari (7131) & Muslim (2933)] And that the believers will see their Lord on the Day of Resurrection with their own eyes, just as they see the full moon. [al-Bukhari (7434) & Muslim (633)] And that He has a finger by the statement of the Prophet ﷺ: “There is no heart except that it is between two Fingers from the Fingers of the Most Merciful, the Mighty and Majestic.” [Muslim (2654)]
So indeed, these meanings with which Allāh has described Himself, and with which His Messenger ﷺ has described Him, are from that whose reality cannot be grasped by thinking and deliberation. Thus, no one is declared a disbeliever for being ignorant of them except after the report of them has reached him. So if the report that comes with that is one that, in understanding, is equivalent to having witnessed it by hearing, it becomes obligatory upon the one who hears it to submit to its reality and to bear witness to it, just as if he had seen and heard it from the Messenger of Allāh ﷺ. Though, one affirms these attributes and negates any resemblance (al-tashbīh), just as He, may His mention be Exalted, negated that from Himself, when He said: {There is nothing like unto Him, and He is the All-Hearing, the All-Seeing} [42:11].
[Juzʾ fīhi Iʿtiqād al-Imām al-Shāfiʿī bi-riwāyat al-ʿUshārī (manuscript) with a Ḥasan isnād, and Ṭabaqāt al-Ḥanābilah (2/268) and al-Mashyakhah al-Baghdādiyyah (2494), their isnāds being Ṣaḥīḥ]
