and the hadith. So we say as He said, and we describe Him as He described Himself, Almighty, and we do not go beyond that. The attribute of the describers does not reach Him. We believe in the entire Qur'an, its decisive and its ambiguous, and we do not remove from Him any of His attributes due to an abhorrence that is deemed abhorrent. And what He described Himself with of: speech, descending, being alone with His servant on the Day of Resurrection, and placing His covering over him—all of this indicates that God Almighty will be seen in the Hereafter. Delimiting in this is an innovation, and submitting to God in His matter is without an attribute and without Al-Ḥadd, except what He described Himself with. He is Hearing, Seeing; He has never ceased being speaking, living, knowing, forgiving, the Knower of the unseen and the witnessed, the Knower of all hidden things. So these are His attributes with which He described Himself; they are not repelled nor rejected. And He is upon the Throne without Al-Ḥadd, as He said: {Then He rose over the Throne} [Al-Aʿrāf: 54] however He willed. The will belongs to Him, Mighty and Majestic, and the capability belongs to Him. {There is nothing like unto Him}, and He is {the Creator of all things} [Al-Anʿām: 102], and He is as He described Himself: Hearing, Seeing, without Al-Ḥadd and without estimation.
Abraham said to his father: {O my father, why do you worship that which does not hear and does not see and will not benefit you at all?} [Maryam: 42]. Thus it is established that God is Hearing, Seeing, His attributes are from Him. We do not go beyond the Qur'an, the hadith, and the report. "God laughs," and how that is cannot be known except by affirming the Messenger, peace and blessings of God be upon him, and by establishing the Qur'an. The describers do not describe Him, and no one delimits Him. Exalted is God above what the Jahmīs and the anthropomorphists say.
والحديث، فنقول كما قال، وَنَصِفُه كما وصفَ نَفْسَه تعالى، ولا نتعدَّى ذلك، ولا تبلغه صفةُ الواصفين، نؤمن بالقرآن كلِّه محكَمه ومُتشابهه، ولا نُزيل عنه صفة من صفاتِهِ لشناعة شُنعت، وما وصف به نفسه مِنْ:
كلام، ونُزول، وخَلوة بعبده يوم القيامة، ووضعه كَنَفَه عليه، هذا كله يدلُّ على أن اللهَ تعالى يُرى في الآخرة، والتحديد في هذا بدعة، والتسليم لله بأمرِهِ بغيرِ صِفةٍ، وَلا حَدٍّ، إلَّا ما وصفَ به نفسه، سَميعٌ بصيرٌ، لم يزل مُتكلِّمًا، حيًّا، عَالِمًا، غَفُورًا، عَالِم الغيب والشهادة، علَّام الغيوب، فهذه صفاته وصف بها نفسَه، لا تُدفَعُ ولا تُرَدُّ، وهو على العرشِ بِلا حَدٍّ، كَما قال: ﴿ثُمَّ اسْتَوَى عَلَى الْعَرْشِ﴾ [الأعراف: ٥٤] كيف شاء، المشيئةُ إليه عز وجل والاستطاعة لـه، ﴿ لَيْسَ كَمِثْلِهِ شَيْءٌ﴾، وهـو ﴿خَالِقُ كُلِّ شَيْءٍ﴾ [الأنعام: ١٠٢]، وهو كما وصف نفسه، سميعٌ بصيرٌ، بلا حدٍّ ولا تقدير.
قال إبراهيم لأبيه: ﴿يَا أَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنكَ شَيْئًا ﴾ [مريم: ٤٢]، فثبت أن الله سميعٌ بصيرٌ صفاته منه، لا نتعدى القرآن والحديث والخبر، «يضحك الله»، ولا يُعلم كيف ذلك إلَّا بتصديق الرَّسول ﷺ، وبتثبيت القرآن، لا يصفه الواصفون، ولا يَحدُّه أحد، تعالى الله عما يقول الجهمية والمشبهة.
- وقال أبو عبد الله: قال لي إسحاق بن إبراهيم لما قرأ الكتاب بالمحنة تقول: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ﴾ [الشورى: ١١]؟
فقلت له: ﴿لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ﴾
