Taoism: the religion of Magic and Yoga

Taoism, or Daoism, is the Chinese philosophical and religious system,
dating from about the 4th century BC. Taoism has, alongwith
Confucianism, shaped Chinese life for more than 2,000 years. Taoist
clergy flourished in China until 1927, when the Chinese Communists
ousted them. While the future of 'Taoist practice on the Chinese
mainland remains in question, there has been in recent decades some
renewed interest in the religion. Daoism was recognized as the
official religion of China for several brief periods and its influence
has been second only tothat of Confucianism.
Historical Development
The historians quote variant accounts, including one that Taoism is
founded by Lao Zi, also known as Lao-tzu, supposedly a senior
contemporary of Confucius(6th-5th century BC) and a curatorof the
archives at the court of theChou dynasty (c. 1111-255 BC) and,
finally, a mere mortal. The information on the life of this mysterious
person is legendary and controversial. Somehow Lao-tzu became deified
as a revealer of sacred texts and a savior. There are seven reported
versions of a meeting between Lao-tzu and Confucius.
However, about the 2nd century AD, popular Daoist religious
organizations concerned with faith healing began to appear.
Subsequently, under the influence of Buddhism, Daoist religious groups
adopted institutional monasticism and a concern for spiritual
afterlife rather than bodily immortality. The basic organization of
these groups was the local parish, which supported a Daoist priest
with its contributions. Various Daoist sects eventually developed, and
in 1019 the leaderof one of these was given an extensive tract of land
in Jiangxi ) Kiangsi ) Province.
Of the two early-organized Taoist communities, the religio-political
movement known as the "Way ofthe Great Peace" was destroyed as a
threat to the Han dynasty in 184 AD. A more important and enduring
tradition was that of the "Way of the Celestial Masters," founded by
Chang Tao-ling in 142 AD. Two late 4th-century movements were also
very important: (1) the Shang-ch'ing (Supreme Purity) Mao Shan sect,
and (2) the Ling Pao (Sacred Jewel) scriptural tradition. During the
T'ang dynasty (618-907), Taoism received special favour at court and
was characterized by doctrinal and liturgical syntheses.
Main Tenets and Sacred Texts
The essential Daoist philosophicaland mystical beliefs can be found in
the Daode Jing (Tao-te Ching - Classic of the Way and Its Power),a
composite text dating from about the 3rd century BC and attributed to
the Laozi (Lao-tzu), and in the Zhuangzi (Chuang-tzu),a book of
parables and allegories also dating from the 3rd century BC but
attributed to the philosopher Zhuangzi. Tao-te Ching is the text
central to all expressions of the Taoist spirit. There is an abundant
testimony to the vast influence exercised by the sacred book (the
'Tao'-te Ching) since the earliest times and in surprisingly varied
social contexts.
Among the classics of speculativeTaoism, it alone holds the
distinction of having become a scripture of the esoteric Taoist
movements, which developed their own interpretations of its
ambiguities and transmitted it asa sacred text. The same book contains
many of the Master's (Lao-tzu's) discourses, generally introduced by
the questions of a disciple.
The Tao-te Ching was meant as a handbook for the ruler. He shouldbe a
sage whose actions pass so unnoticed that his very existence remains
unknown. He imposes no restrictions or prohibitions onhis subjects. He
does not teach them discrimination, virtue, or ambition because "when
intellectemerges, the great artifices begin. When discord is rife in
families, 'dutiful sons' appear. When the State falls into
anarchy,'loyal subjects' appear." Thus, it isbetter to banish wisdom,
righteousness, and ingenuity, and the people will benefit a
hundredfold.
Daoism maintained that the individual should ignore the dictates of
society and seek only to conform to the underlying pattern of the
universe, the Dao (or Tao, meaning "way"), which can neither be
described in words nor conceived in thought. To be in accord with Dao,
one hasto "do nothing" (wuwei)-that is, nothing strained, artificial,
or unnatural. Through spontaneous compliance with the impulses of
one's own essential nature and by emptying oneself of all doctrines
and knowledge, one achieves unity with the Dao and derives from it a
mystical power. This power enables one to transcend all mundane
distinctions, even the distinction of life and death. At the
sociopolitical level, the Daoists called for a return to primitive
agrarian life. Unlike Confucius, who sought harmony in the ordering of
social life, Lao Zi located life's ultimate principle innature.
Religion and Philosophy
Taoism encompasses both a philosophical tradition (Tao-chia)
associated with the 'Tao'-te Ching(Lao-tzu), Chuang-tzu, Lieh-tzu, and
other texts, and a Taoist religious tradition (Tao-chiao) with
organized doctrine, formalized cultic activity, and institutional
leadership. Philosophical Taoism is rational, contemplative, and
non-sectarian, and it accepts death as a natural returning to the Tao.
The themes and texts of philosophical 'Tao'ism became established
during the Warring States period (481-221 BC). War is condemned but
not entirely excluded: "Arms are ill-omened instruments," and the sage
uses them only when he cannot do otherwise. He does not glory in
victory; "he that has conquered inbattle is received with rites of
mourning."
Religious Taoism is magical, cultic, esoteric, and sectarian, and it
emphasizes health and healing as ways to gain long life or even
immortality. T'ai chi and the medical practice of Quigong are modern
manifestations of Taoism.
Taoism takes its name from the word "Tao" ("the Way"), the ancient
Chinese name for the ordering principle that makes cosmic harmony
possible. Not a transcendent ultimate, the Tao is found in the world
(especially in nature) and can be encountered directly through
mystical experience. It is the ultimate reality as well as the proper
natural way of life humans must follow. Taoism prizes the non-action
and inwardness.
The cardinal concept is that the ''Tao'' is the ineffable, eternal
andcreative reality that is the source and end of all things. ''Tao''
is theAbsolute, the "Uncarved Block" experienced only in mystical
ecstasy. 'Te' is the manifestation of the 'Tao' within all things.
Thus, to possess the fullness of 'te' means to be in perfect harmony
with one's original nature.
The universe has its 'Tao'; there isa 'Tao' of the sovereign, his
royal mode of being, while the 'Tao' of man comprises continuity
through procreation. Each of the schools, too, had its own 'Tao', its
way or doctrine. But in the 'Tao-te' Ching, the ultimate unity of the
universal 'Tao' itself is being proposed as a social ideal. It is this
idealistic peculiarity that seems to justify later historians and
bibliographers in their assignment of the term 'Taoist' to the
'Tao-te' Ching and its successors.
Techniques for achieving immortality included dietary regimens, breath
control and meditation, sexual disciplines, alchemy, the use of
magical talismans, and the search for the fabled Isle of Bliss.
Dietary concerns focused on necessary nourishment while abstaining
from foods, which benefited the"three worms" in the body (which caused
disease, old age, and death). In meditation, the 'Taoist' adept
visualized the thousands of gods that inhabitedthe human body
(microcosm) as they inhabited the universe (macrocosm).
Through breath control and the movement of breath throughout the
fields of the body, the individual both approached immortality in this
life and achieved it finally through the nourishment of a
mysterious"embryonic body," which becamethe immortal self after death.
By avoiding ejaculation during the sexual act, it was believed that
semen could be mixed with breath to further nourish the embryonic body
or be forced back through the spinal passage to repair the brain.
The ancient Taoist mystics, and their ecstasies, for example,
wereclosely related to the trances and spirit journeys of the early
magicians and shamans (religious personages with healing and psychic
transformation powers).
'Taoism' and Other Religions
Taoist and Confucian traditions share many of the same ideas about
man, society, the ruler, Heaven, and the universe--ideas that were not
created by either school but that stem from a tradition prior to
either Confuciusor Lao-tzu.
Taoist thought permeates Chinese culture serving as a link between the
Confucian tradition and folk tradition. In contemporary China
religious Daoism has tended to merge with popular Buddhism and other
religions. Daoism exerted its greatest influence on Chinese hygiene
and aesthetics. Daoism also developed on a popular level as a cult in
which immortality was sought through magic and the use of various
elixirs.
In the case of Buddhism--a third tradition that influenced China
--fundamental concepts such as the nonexistence of the individual ego
and the illusory nature of the physical world are diametrically
opposed to Taoism. In terms of overt individual and collective
practices, however, competition between these two religions for
influence among thepeople-a competition in which Confucianism had no
need to participate because it had state patronage--resulted in mutual
borrowings, numerous superficial similarities, and essentially Chinese
developments inside Buddhism, such as the Ch'an (Japanese Zen) sect.
In folk religion, since Sung times (960-1279), Taoist and Buddhist
elements have coexisted without clear distinctions in the minds of the
worshippers.

Al-Ahbaash (the Habashis)-I

This is a group that emerged during the last quarter of the
fourteenthcentury AH there emerged a group led by 'Abdullaah
al-Habashi, who moved from Ethiopia to Syria , and he moved about in
that region until he settled in Lebanon , where he started to call
people to his way. The number of his followers increased and his ideas
– which area mixture of the ideas of the Jahamiyyah [a group which
misinterpreted theattributes of Allaah], the Mu'tazilah [a
philosophical group many of whose ideas differ from those of
Ahlus-Sunnah], grave-worshippers and Sufis – began to spread. He
supported his ideas by engaging in debates and printing books and
leaflets which propagate them.
What has been written and published by this group show that some of
their beliefs are as follows (this is not a complete list):
1. With regard to the issue of faith, they followthe school of thought
of Al-Irjaa' [those who believe that sin does not matter so long as
one is abeliever] which is condemned in Islam.
It is known that the belief of the Muslims, which was that followed by
the Sahaabah, the Taabi'een and those whofollow their path until the
present day, is that faith is the matter of words spoken by the
tongue, beliefs held in the heart and actions done by the body. Belief
must be accompanied by submission to the laws ofIslam, otherwise that
so-called faith is not valid.
There are many reports from the Salaf (the righteous predecessors)
which confirm this belief,for example the words ofImaam Ash-Shaafi'i
may Allaah have mercy on him: "Among the consensus of the Sahaabah and
the Taabi'een and those whocame after them, and those whom we have
met, is that they say: faithis words, actions and intentions; one of
these three will not be complete without the others."
2. They allow seeking help from and seeking refuge with the dead, and
praying to them instead of to Allaah. This is major shirk according to
the texts of the Quran and Sunnah, and the consensus of the
Muslims.This shirk is the same as the religion of the
earlierpolytheists, such as the disbelievers of Quraysh and others, as
Allaah Says(what means): "And they worship besides Allaah things that
harm them not, nor profit them, and they say: 'These are our
intercessors with Allaah'" [Quran 10:18]
Allaah also Says (what means): "Verily, We have sent down the Book to
you (O Muhammad) in truth. So worship Allaah (Alone) by doing
religious deeds sincerely for Allaah's sake only. Surely, the religion
(i.e. the worship and the obedience) is for Allaah only. And those who
takeAuliyaa' (protectors, helpers, lords, gods) besides Him (say): 'We
worship them only that they may bring us near toAllaah.' Verily,
Allaah will judge between them concerning that wherein they differ.
Truly, Allaah guides not him who is a liar, and a disbeliever" [Quran
39:2-3]
Allaah also Says (what means): "Say (O Muhammad): 'Who rescues you
from the darkness of the land and the sea (dangers like storms),
(when) you call upon Him in humility andin secret (saying): If He
(Allaah) only saves us from this (danger), we shall truly, be
grateful.'" [Quran 6:63]
Allaah also Says (what means ): "And the mosques are for Allaah
(Alone), so invoke not anyone along with Allaah" [Quran 72: 18]
Allaah also Says (what means): "Such is Allaah, your Lord; His is the
kingdom. And those, whom you invoke or call upon instead of Him, own
not even a Qitmeer (the thin membrane over the date stone). If you
invoke (or call upon) them, they hear not your call; and if (in case)
they were to hear, they could not grant it (your request) to you. And
on the Day of Resurrection, they will disown your worshipping them.
And none can inform you (O Muhammad) like Him Who is the
All&8209;Knower (of everything)" [Quran 35:13-14]
The Prophet said: "Du'aa' (supplication) is worship." [Abu Daawood Ibn
Maajah and others]. There are many verses and prophetic narrations
that state the same thing.This indicates that the earlier polytheists
knew that Allaah was the Creator and Provider, the One Who brings
benefit or causes harm, and they worshipped their gods sothat they
would intercede for them with Allaah and bring them closer to Him.
Thus they committed shirk. Allaah ruled that they were guilty of
disbelief and shirk, and commanded His Prophet to fight them until all
worship was for Allaah Alone, as Allaah Says (what means): "And fight
them until there is no more Fitnah (disbelief and polytheism, i.e.
worshipping others besides Allaah), and the religion (worship) will
allbe for Allaah Alone" [Quran 8:39]
The scholars have writtenmany books on this topic in which they have
explained clearly the trueIslam with which Allaah sent His Messengers
and revealed His Books. They also discussed the religion and beliefs
of the people of the pre-Islamic era, and their actions which went
against the laws of Allaah. One of the best writers on this topic was
Ibn Taymiyyah may Allaah have mercy on him, in his numerous books. One
of the most concise of his works is Qaa'idah Jaliyyah fi'l-Tawassul
wa'l-Waseelah.
3. In their view, the Quran is not the Word of Allaah in the true
sense. Itis known from the texts of the Quran and Sunnah,and by the
consensus of the Muslims, that Allaah speaks whenever He wills, in a
manner that befits His Majesty, may Hebe glorified, and that the
Quran, both its letters and meanings, is the word of Allaah in the
truesense. Allaah Says (what means): "And if anyone ofthe Mushrikoon
(polytheists, idolaters, pagans, disbelievers in the Oneness of
Allaah) seeks your protection then grant him protection so that he
mayhear the Word of Allaah" [Quran 9:6]
And also (what means): "aparty of them (Jewish rabbis) used to hear
the Word of Allaah [the Tauraat (Torah)], then they used to change it
knowingly after they understood it?" [Quran 2:75]
And also (what means): "They want to change Allaah's Words. Say: 'You
shall not follow us; thus Allaah has said beforehand.'" [Quran 48:15]
There are many well known verses that say the same thing. Numerous
authentic reports from the Salaf confirm this belief, whichis stated
in the texts of the Quran and Sunnah – to Allaah be praise and
blessings.
4. They think that it is obligatory to interpret the texts of the
Quran and Sunnah which speak of the attributes of Allaah, may He be
glorified and exalted (i.e., to understand them differently from the
apparent meaning). This is contrary to the consensus of the
Muslims,from the companions and Taabi'een to those who follow their
path until the present day. TheMuslims believe that it is obligatory
to believe in what is stated in the textsabout the Names and
attributes of Allaah, without distorting the meanings, denying any of
His attributes, discussing the hows and whys or likening any of
Allaah's attributes to human attributes. They (the Muslims) believe
thatthere is none like unto Allaah and He is the All-Hearing,
All-Seeing; they do not deny any of the attributes with whichHe has
described himself. They do not change the words from their (right)
places or belie or deny (or utter impious speech against) His Names or
signs. They do not discussthe nature of His attributes, or liken His
attributes to the attributes of His creation,because there is nothing
that can be compared to Him, and He has no equal or rival.
Imaam Ash-Shaafi'i may Allaah have mercy on himsaid: "I believe in
Allaah and in what has come from Allaah as Allaah meant it. I believe
in the Messenger of Allaah and in what has come from the Messenger of
Allaah as the Messenger of Allaah meant it." Imaam Ahmad may Allaah
have mercy on himsaid: "We believe in it; we do not reject anything
that the Messenger of Allaah said, and we do not describe Allaah with
more than He has described Himself."

There is no contradictionbetween the fact that Allaah descends to the lowest heaven and His having risen above the Throne (istiwaa’) .

When asked "Where is Allah ?"
I reply "Above the seven Heavens and the Arsh"
But taking the Hadith regarding that Allah descends to the lowest
heaven in the latter part of the night.
If someone asks where isAllah and they state it is the latter 3rd of
the night now. What reply should you give. Anotherpoint is that some
people say it is the latter part of the night all the time (somewhere
on theearth at a paticular pointin time) From this they conclude that
Allah is notabove His Arsh.
Praise be to Allaah.
Firstly, we have to know the 'aqeedah (belief) of Ahl al-Sunnah
wa'l-Jamaa'ah concerning the names and attributes of Allaah. The
belief of Ahl al-Sunnah wa'l-Jamaa'ahis to affirm the names and
attributes which Allaah has affirmed for Himself, without distorting
or denying them, discussing how they are or likening them to anything
else. They believe that which Allaah has commanded them to believe,
for Allaah says (interpretation of the meaning):
"There is nothing like Him, and He is the All Hearer, the All Seer"
[al-Shooraa 42:11]
Allaah has told us about Himself. He says (interpretation of the meaning):
"Indeed, your Lord is Allaah, Who created the heavens and the earth
inSix Days, and then He rose over (Istawaa) the Throne (really in a
manner that suits His Majesty).
[al-A'raaf 7:54]
"The Most Gracious (Allaah) rose over (Istawaa) the (Mighty) Throne
(in a manner that suits His Majesty).
[Ta-Ha 20:5]
and there are other aayahs which mention that Allaah rose over His Throne.
The rising of Allaah over His Throne, which meansthat He Himself is
High and above the Throne, isof a special nature which befits His
Majesty and Might. No one knows how it is except Him.
This was proven in the saheeh Sunnah, where itis narrated from the
Prophet (peace and blessings of Allaah be upon him) that Allaah
descends during the last third of the night. It was narrated from Abu
Hurayrah that the Messenger (peace and blessings of Allaah be upon
him) said: "Our Lord descends every night to the lowest heaven when
the last third of the night remains, and He says, 'Who will call Me
that I might answer him, who will ask of Me that I might give him, who
willask My forgiveness, that Imight forgive him?'" (narrated by
al-Bukhaari, Kitaab al-Tawheed, 6940; Muslim, Salaat al-Musaafireen,
1262)
According to Ahl al-Sunnah, the meaning of this descent is that Allaah
Himself comes down to the lowest heaven in a real sense, as befits His
Majesty, andno one knows how that is except Him.
But does the fact that Allaah comes down mean that He vacates
theThrone or not? Shaykh Ibn 'Uthaymeen said concerning a similar
question: we say that this question is based onunnecessary and
excessive questioning, and that the one who asked this is not to be
thanked for his question. We ask, are you more keen than the Sahaabah
to understandthe attributes of Allaah? If he says yes, we tell him,
you are lying. And ifhe says no, we tell him, then be content with
what they were content with. They did not ask the Messenger of Allaah
(peace and blessings of Allaah be upon him), 'O Messenger of Allaah,
when He comes down, does He vacate the Throne?' Why do you need to ask
this question? Just say, He comes down. Whether or not the Throne is
vacated is not your business. You are commanded to believe the
reports, especially concerning the essence of Allaah and His
attributes, for this matter is above rational thought.
Majmoo' Fataawa Shaykh Muhammad al-'Uthaymeen, 1/204-205
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said
concerning this matter:
"The correct view is that He descends and that He does not vacate the
Throne. A person's soul remains attached to his body night and day
untilhe dies, but when he is asleep it ascends… It wassaid, night
varies, and the last third of the night comes sooner in the east than
in the west, so the descent of Allaah to the lowest heaven, of which
His Messenger spoke, happens in the east first and then in the
west..."
See Majmoo' Fataawa Ibn Taymiyah, 5/132
Rising over (istiwaa') and descending are two of the practical
attributes which have to do with the will of Allaah. Ahl al-Sunnah
wa'l-Jamaa'ah believe inthat, but in this belief they avoid likening
Allaah to any of His creation or discussing how He is. It cannot occur
to them that Allaah's descending is like the descending of any of His
creatures or that His rising over the Throne is like the rising over
of any of His creatures, because they believe that there is nothing
like unto Allaah and He is the All-Hearer, All-Seer. They know on
rational grounds that there is a great difference between the Creator
and His creatures, in their essence, attributes and actions. It cannot
occur to them to ask how He descends, or how He rose over His Throne.
The point is that they do not ask how His attributes are; they believe
that there is a 'how', but it is unknown,so we can never imaginehow it
is.
We know for certain that what is narrated in the Book of Allaah or
theSunnah of His Prophet (peace and blessings of Allaah be upon him)
is true and is not self-contradictory, because Allaah says
(interpretation of the meaning):
"Do they not then consider the Qur'aan carefully? Had it been from
other than Allaah, they would surely, have found therein many a
contradiction"
[al-Nisaa' 4:82]
because contradictions in the reports would mean that some of them
were showing others to be false, and this is impossible in the case of
that which Allaah and His Messenger tell us.
Whoever imagines that there are any contradictions in the Book of
Allaah or the Sunnah of His Messenger(peace and blessings of Allaah be
upon him), or between the two, it is either because of his lack of
knowledge or because he has failed to understand properly or to ponder
the matter correctly, so let him seek further knowledge and strive to
think harder until the truth becomes clear to him. Then if the matter
is still not clear tohim, let him leave it to the One Who is
All-Knowing and let him put a stop to his illusionsand say, as those
who are firmly grounded in knowledge say, "We believe in it; the whole
of it (clear and unclear Verses) are from our Lord" [Aal 'Imraan 3:7 –
interpretation of the meaning]. Let him know that there is no
contradiction in the Qur'aan and Sunnah andno conflict between them.
And Allaah knows best.
See Fataawa Ibn 'Uthaymeen, 3/237-238
Imagining that there is aconflict between Allaah'sdescending to the
lowest heaven and His having risen over the Throne and His being high
above the heavens stems from making a comparison between theCreator
and the created being. For man cannot imagine the unseen things of His
creation, such as the delights of Paradise, so how can he imagine the
Creator, may He be glorified and exalted, the Knower of the Unseen. So
we believe in what has beennarrated of His rising over (the Throne),
His descending and His being High and Exalted. We affirm that (and
statethat it is) in a manner that befits His Majesty and Might.

Names and Attributes of Allah,- Meaning of Allaah’s words in the hadeeth qudsi, “I am his hearing with which he hears…”.

Can you please explain a hadith for me ...
Allah Most High says: "He who is hostile to a friendof Mine I declare
war against. My slave approaches Me with nothing more beloved toMe
than what I have made obligatory upon him, and My slave keeps drawing
nearer to Me with voluntary works until I love him. And when I love
him, I am hishearing with which he hears, his sight with which he
sees, his hand with which he seizes, and his foot with which he walks.
If he asks me, I will surely give to him, and if he seeks refuge inMe,
I will surely protect him" (Fath al-Bari, 11.34041, hadith 6502); This
hadith was related by Imam Bukhari, Ahmadibn Hanbal, al-Bayhaqi, and
others with multiplecontiguous chains of transmission, and is sahih.
The part that I need explaining in, or rather getting confused in is,
"I am his hearing with which he hears, his sightwith which he sees,
his hand with which he seizes, and his foot with which he walks."
Praise be to Allaah.
The meaning of this partof the hadeeth is that when the believing
slavestrives to draw closer to Allaah by doing obligatory acts of
worship, then naafil acts, Allaah will bring him closer to Him, and
will raise him from the level of eemaan (faith, belief) to the level
of ihsaan, so he will start toworship Allaah as if he can see Him, and
his heart will be filled with knowledge of his Lord, love and awe for
Him, fear of Him, and glorification and veneration of Him. Whenhis
heart is filled in this manner, any attachment to anything other than
Allaah will disappear, and the person will not longer be attached to
any of his whims or desires, and he will haveno wish for anything
except that which his Lord and Master wants. At that point the person
will not speak except to remember Allaah, he willnot move except to
obeyHis command. So when he speaks, he speaks for the sake of Allaah;
when he hears he hears for thesake of Allaah; when he looks, he looks
for the sake of Allaah; i.e., he acts with the help and guidance of
Allaah and for the sake of Allaah in these matters. So he onlylistens
to that which Allaah loves; he only looks at that with which Allaah is
pleased; he onlystrikes with his hands and walks with his feet for
purposes with which his Lord and Master is pleased. It does not mean
that Allaah is his hearing and his sight, and Allaah is his hand and
his foot. Exalted be Allaah above that, for Allaah is above the Throne
and He is Exalted above all His creation. Rather what is meant is that
He guides him with regard to his hearing, seeing, walking and
striking. Hence it was narrated in another version that Allaah says:
"In Me he hears, in Me hesees, in Me he strikes and in Me he walks,"
meaning that Allaah guides him in his actions, words, hearing and
seeing. This is what it means according to Ahl al-Sunnah
wa'l-Jamaa'ah. At the same time Allaah answers his prayers, so ifhe
asks Him, He will give;if he seeks His help, He will help him; if he
seeks refuge with Him, He will grant him refuge.
Adapted from Jaami' al-'Uloom wa'l-Hukam, 2/347; Fataawa Noor
'ala'l-Darb, tape 10, by Shaykh Ibn Baaz, may Allaah have mercy on
him.
Whoever suggests a meaning other than this is wrong and is
transgressing the limits and showing disrespect towards Allaah, and he
isgoing against the Arabs' own understanding of their language and
whatthey understand by such words. Shaykh Ibn 'Uthaymeen said in
Majmoo' al-Fataawa, 1/145 9: You see that Allaah has mentioned one who
worships and One Who is worshipped, one who draws close and the One to
Whom hedraws close, one who loves and the One Who isloved, one who
asks andOne Who is asked, One Who gives and one to whom it is given,
one who seeks refuge and One Whose refuge is sought. The hadeeth
refers to two who are distinct from one another, one of whom isnot the
other. If that is the case, than the apparent meaning of the words "I
am his hearing, his sight, his hand and his foot" cannot be that the
Creator is a part or an attribute of the created being. Exalted be
Allaah far above that. Rather the apparent and true meaning is that
Allaah guides this slave with regard to his hearing, sight and
striking, so he hears purely for the sakeof Allaah, by the help of
Allaah, following the commands of Allaah. Thesame applies to his
seeing, his striking and his walking.