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سنن ابي داود
Abu Dawud
كتاب السنةModel Behavior of the Prophet (Kitab Al-Sunnah)
باب فِي الْجَهْمِيَّةِChapter: The Jahmiyyah.
Hadith 4728
اُردوEn
حَدَّثَنَا عَلِيُّ بْنُ نَصْرٍ ، وَمُحَمَّدُ بْنُ يُونُسَ النَّسَائِيُّ المعنى ، قَالَا : أنبأنا عَبْدُ اللَّهِ بْنُ يَزِيدَ الْمُقْرِئُ ، أخبرنا حَرْمَلَةُ يَعْنِي ابْنَ عِمْرَانَ ، حَدَّثَنِي أَبُو يُونُسَ سُلَيْمُ بْنُ جُبَيْرٍ مَوْلَى أَبِي هُرَيْرَةَ ، قَالَ : سَمِعْتُ أَبَا هُرَيْرَةَ يَقْرَأُ هَذِهِ الْآيَةَ : " إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا إِلَى قَوْلِهِ تَعَالَى سَمِيعًا بَصِيرًا سورة النساء آية 58 ، قَالَ : رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَضَعُ إِبْهَامَهُ عَلَى أُذُنِهِ ، وَالَّتِي تَلِيهَا عَلَى عَيْنِهِ " ، قَالَ أَبُو هُرَيْرَةَ : رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقْرَؤُهَا وَيَضَعُ إِصْبَعَيْهِ ، قَالَ ابْنُ يُونُسَ : قَالَ الْمُقْرِئُ : يَعْنِي إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ : يَعْنِي أَنَّ لِلَّهِ سَمْعًا وَبَصَرًا , قال أَبُو دَاوُد : وَهَذَا رَدٌّ عَلَى الْجَهْمِيَّةِ .
Abu Yunus Sulaim bin Jubair, client of Abu Hurairah, said: I heard Abu Hurairah recite this verse: “Allah doth command you to render back your trusts to those to whom they are due” up to “For Allah is he who heareth and seeth all things”. He said: I saw the Messenger of Allah ﷺ putting his thumb on his ear and finger on his eye. Abu Hurairah said: I saw the Messenger of Allah ﷺ reciting this verse and putting his fingers. Ibn Yunus said that al-Muqri said. “Allah hears and sees” means that Allah has the power of hearing and seeing. Abu Dawud said: This is a refutation of the Jahmiyyah.
Brief Explanation
1؎ : In this hadith, there is a comprehensive refutation of the Jahmiyyah. The Jahmiyyah deny the attribute of hearing (sam‘) and seeing (basar) for Allah. The Messenger of Allah (sallallahu alayhi wa sallam) refuted them by placing his thumb and finger. The Jahmiyyah say this in order to avoid anthropomorphism (tashbih), whereas there is no anthropomorphism in this at all. The purpose is to affirm the attribute of hearing (sam‘) and the attribute of seeing (basar); it is not intended that His eyes and ears are like our eyes and ears. Rather, Allah Ta‘ala’s eyes and ears are befitting His majesty and grandeur, without any modality (bi-la kayf), resemblance (tashbih), likening (tamthil), or negation (ta‘til). Glorified is He, the Most High.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
In this and other hadiths of similar meaning, the Prophet’s (sallallahu alayhi wa sallam) pointing towards the ear and the eye was not for the purpose of likening (tashbih), but rather to affirm the attribute of hearing (sam‘) and seeing (basar), and to bring the meaning closer to the understanding of the listeners.
Because it is explicitly stated in the Noble Qur’an: (ليسَ كَمِثلِه شيءٌ وهو السميعُ البصيرُ) (ash-Shura: 11) — There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.
In this and other hadiths of similar meaning, the Prophet’s (sallallahu alayhi wa sallam) pointing towards the ear and the eye was not for the purpose of likening (tashbih), but rather to affirm the attribute of hearing (sam‘) and seeing (basar), and to bring the meaning closer to the understanding of the listeners.
Because it is explicitly stated in the Noble Qur’an: (ليسَ كَمِثلِه شيءٌ وهو السميعُ البصيرُ) (ash-Shura: 11) — There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4728
