Sharh Al-Aqeedat-il-Wasitiyah (Islamic book) -A muslims foundation of beliefs

18. Affirmation of the Face, the Eyes, and the Hands for Allah

And He said, "And the Face of your Lord full of Majesty and Honor will abide forever." (Surah Ar-Rahman, 55:27);

"Everything will perish save His Face." (Surah Al-Qasas, 28:88);

He said, "What prevents you from prostrating yourself to the one whom I have created with both My Hands." (Surah Sad, 38:75);

"The Jews say: 'Allah's Hand is tied up (i.e. He does not give and spend of His Bounty). 'Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills." (Surah Al- Ma'idah, 5:64);

and Allah says "So wait patiently (O Muhammad (peace be upon him) for the Decision of your Lord, for verily, you are under Our Eyes," (Surah At-Tur, 52:48);

"And We carried him on a (ship) made of planks and nails. Floating under Our Eyes, a reward for him who had been rejected!" (Surah Al-Qamar, 54: 13,14);

"And I endued you with love from Me, in order that you may be brought up under My Eye." (Surah Ta-Ha, 20:39).

Both these verses (i.e. 55:27 and 28:88) mention the attribute of the Face. There are numerous passages in the Quran and the Hadith in the affirmation of Face which negate those amplifications of the Mu 'attilah which they do in the explanation of Wajh (countenance) by interpreting it in terms of side, direction, reward and being. The creed of the Ahlul-Haqq is that countenance is an attribute separated from Self. By proving this attribute it is not implied that Allah is composed of organs as is the statement of the Mujassima. It is rather an Attribute of Allah which is fit for His Self. This does not resemble any countenance, nor is there a face like it.

The Mu 'attilah have argued from both these verses that what is meant by countenance is the Self, for in His eternality and non-extinction, countenance has no special position.

We disagree with this argumentation for if there is no real face for Allah then to use this word in the sense of Self will also not be justified. This is because when a word has been formed to express one meaning, it is not possible to use it for other meanings unless of course the real meaning is proved  for the object so qualified, and it is possible for the mind to be diverted from the one which is implied to what is intended to be implied, from which its appearance can be removed by any other way. It may be stated that the word Baqa is related to Wajh , and from this the eternality of the Self becomes implied, instead of saying that Wajh has been mentioned in an absolute way in the sense of meaning.

Al-Baihaqi has mentioned by quoting Al-Khattaabi that when Allah by saying "And the Face of your Lord full of Majesty and Honor will abide forever." (55:27) to His Self and as for the attribute of countenance He did not mention countenance in lieu of anything. 'Might and Glory' are Attributes of countenance and countenance is an attribute of Self.

How is the Ta'weel of countenance with Self or anything else possible in the Hadith At-Taa'if. He says: 'I take shelter in that radiance of Your Countenance by which You illuminated the darknesses, etc.'

Moreover, it is narrated by Abu Moosa Al-Ash'ari (may Allah be pleased with him) that the Prophet (peace be upon him) said:

"His cover is Radiance or Fire. If He uncovers it then the brightness of His Countenance will burn up the creature up to the end of His sight."

Allah says: "What prevents you from prostrating yourself to the one whom I have created with both My Hands." (Surah Sad, 38:75);  In both the verses occurring afterwards there is affirmation of the real attribute of both His Hands suited to His Stature. In the first verse, He is rebuking Satan when he had refused to lie prostrate before Adam whom Allah had made with His own Hands. It is not possible for us to interpret 'Hands' in the sense of power, for Allah created all things including Satan by His power. This gives no distinctiveness to Adam with which he could be distinguished.