Muslim

Hadith Commentary: Benefits and Issues: In these hadiths, there is mention of Allah's Foot. Allah's Foot is not like the foot of the creation; rather, it is befitting to His majesty. Therefore, its modality or form and appearance cannot be known.

Hadith Commentary:
The inhabitants of Hell will say that there is still much empty space, so bring more, bring more.
From this hadith, the affirmation of "foot" (qadam) is established.
The Ahl al-Hadith, just as they do not interpret away (ta'wil) the attributes of Hand (yad), Face (wajh), Eye ('ayn), and Finger (isba'), likewise do not interpret this attribute either. However, those who engage in interpretation (ta'wil) say that by "placing the foot" is meant that Allah, exalted is He, will humiliate it. But this interpretation is not correct.

Hadith Commentary:
1.
The command of Allah, the Exalted, is:
“The Day We will say to Hell, ‘Are you filled?’ and it will say, ‘Are there any more?’” (: Qaf 50:30)
The aforementioned hadith is an explanation of this blessed verse.
In this hadith, it is stated that when Allah, Lord of the worlds, will place His foot in Hell, then Hell, swearing by the honor and generosity of Allah, will say:
“Enough, enough, I am full.”
Imam al-Bukhari rahimahullah has presented this hadith to affirm the attribute of honor among the attributes of Allah, and this incident has been narrated from the truthful tongue of the Messenger of Allah sallallahu alayhi wa sallam himself.

2.
The Messenger of Allah sallallahu alayhi wa sallam has maintained this attribute of Allah, the Exalted. It is also established that the attributes of Allah are not created, because it is not permissible to swear by a created being.

3.
It should be clear that the hadith also establishes that Allah, Lord of the worlds, has a foot (qadam) which He will place in Hell.
This is among the personal attributes of Allah, the Exalted.
With regard to the attributes of Allah, only that attribute will be considered which Allah Himself has stated for Himself or which the Messenger of Allah sallallahu alayhi wa sallam has indicated.
For affirming any attribute of Allah, there are three possible forms in the Qur’an and Hadith:
➊
The attribute of Allah is explicitly mentioned in the Qur’an and Hadith, for example:
al-‘izzah (honor) and qadam (foot), etc.
➋
The names of Allah are mentioned in the Qur’an and Hadith.
Within these names is an attribute of Allah, for example, as-Sami‘ is a name of Allah.
Within it is the attribute of hearing (sam‘).
➌
A description of Allah is explicitly mentioned in the Qur’an and Hadith, for example:
Allah’s being established (istiwa) over the Throne, His descending to the lowest heaven.

4.
With regard to these attributes, it should be kept in mind that these attributes should be understood according to their apparent meaning, and no kind of distortion (tahrif) should be employed, nor should unwarranted interpretations (ta’wilat) be made.
And by “apparent” is meant those meanings which immediately come to mind upon hearing the word; sometimes the meaning of a word is known from the context or from its grammatical construction.
The apparent meanings of the words will be intended, in a manner befitting the majesty of Allah, as in the affirmation of the foot (qadam) in the aforementioned hadith.
By this word is meant the meaning that comes to mind upon hearing it, which in our language we call “foot,” but by this foot is not meant the foot that is appropriate for the creation, rather it is the foot that is befitting the majesty of Allah, Lord of the worlds.

5.
With regard to the attributes, it is necessary to avoid three theological errors:
➊
Tashbih (Anthropomorphism):
This means the belief that the affirmed attributes are similar to the attributes of the creation.
This belief is false, and the command of Allah, the Exalted, is:
“There is nothing like unto Him.” (: ash-Shura 42:11)
➋
Takyyif (Specifying How):
This means to describe the modality of Allah’s attributes, i.e., for a servant to believe that the modality of Allah’s attributes is such and such.
This belief is also false. The command of Allah, the Exalted, is:
“They cannot encompass Him with their knowledge.”
And He also said:
“Do not pursue that of which you have no knowledge.” (: Bani Isra’il 17:36)
Allah, the Exalted, has informed us of His attributes, but has not informed us of their modality. Therefore, to describe the modality of these attributes from oneself is a pointless discussion, of which we have no knowledge, nor is it possible for us to encompass it.
➌
Ta’wil (Unwarranted Interpretation):
This means to assign such meanings to the attributes of Allah that are contrary to the intent of Allah and His Messenger sallallahu alayhi wa sallam, and for which there is no basis in the Arabic language.
With regard to “foot” (qadam), the following interpretations have been made:
➊
By this is meant those people who are deserving of punishment, who will be thrown into Hell at its demand.
This interpretation is refuted by the very words of the hadith.
➋
By this is meant a creation whose name will be “foot.”
There is neither any rational nor textual evidence for this; it is merely an unfounded claim.
➌
By this is meant rebuke and silencing Hell, as when one intends to erase something and says, “I trampled it under my feet.”
There is no basis for this interpretation in the Arabic language.

6.
According to our inclination, the attribute of “foot” (qadam) should be taken upon its reality, with its apparent meaning, and no interpretation should be made. Furthermore, one should avoid tashbih (anthropomorphism) and takyyif (specifying how) in this matter.
And Allah knows best.

Hadith Commentary:
The word "qadam" (foot) has appeared in the narration, belief in which is obligatory, and delving into its reality is an innovation (bid‘ah). Referring the reality of it to divine knowledge is sufficient.
This is the creed of the pious predecessors (salaf salihin).
Allah, the Exalted, is free from all resemblance (tashbih).
There is a clear statement in the Noble Qur’an:
﴿Laysa kamithlihi shay’﴾ (Ash-Shura: 11)
Therefore, it is appropriate to say: "We believe in it as it is, with His names and attributes, without interpretation (ta’wil) or modality (takif)."
The Qatadah ibn Nu‘man al-Ansari mentioned in the chain is an ‘Aqaba Badri (participant of the Pledge of ‘Aqaba and the Battle of Badr).
He participated in all subsequent battles.
He passed away in 33 AH at the age of 65.
Umar al-Faruq led his funeral prayer.
He was among the distinguished Companions.
Radi Allahu ‘anhu wa ardah. Amin.

Hadith Commentary:
(1)
There are three types of oaths:
➊ Explicit (Sarih):
In this, intention and resolve are not considered; rather, it is so clear in its meaning that as soon as it is uttered, it becomes binding.

➋ Allusive (Kinayah):
This is not clear in its meaning and claim.
In this, a person’s intention and resolve are considered.
If there is intention, it becomes binding.

➌ Ambiguous (Mutaraddid):
Its ruling is not clear.
If it is associated with the explicit, then there is no need to consider intention; and if it is associated with the allusive, then intention is taken into account.

Some people have counted the attributes of Allah in the ambiguous category, but according to our inclination, the attributes of essence (sifat dhat) should be associated with the explicit, and the attributes of action (sifat fi‘l) should be counted among the allusive.

(2)
Abdullah ibn Mas‘ud radi Allahu anhu used to prohibit swearing by Allah’s honor.
Imam Bukhari rahimahullah has established that Allah’s honor (‘izzah) is His attribute of essence, and swearing by it is permissible, as is found in the narration. However, the prohibition narrated from Abdullah radi Allahu anhu is questionable, because the chain of this narration does not meet the standard of authenticity.
(Fath al-Bari: 11/665)

(3)
Regarding the attribute of “foot” (qadam), we will present our remarks in Kitab al-Tawhid. However, we consider it necessary to state that it should be accepted as it appears, based on its apparent meaning, and regarded as a reality.
To interpret it metaphorically is not the way of the scholars of the Salaf.
To describe its modality (kayfiyyah) is also the practice of innovators.

(4)
Some individuals have interpreted “foot” (qadam) to mean a created being whom Allah created before Adam alayhis salam.
Their heads are like those of dogs and cattle, and the rest of their limbs are like those of humans.
When they disobeyed, Allah destroyed them.
When Hell will demand more, Allah will cast this creation into it.
We seek refuge with Allah from that.
To make such base interpretations regarding the attributes of Allah, the Exalted, is contrary to the dignity of the people of knowledge.
And Allah knows best.

Explanation:
1:
If there is anyone else (from among the inhabitants of Hell), then bring him,
(throw him into my belly) (: Qaf: 30)

2:
That is, one part will cling to another part and become joined together.