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Commentary on the hadeeth, “Allaah created Adam in His image”

“ Al-Bukhaari (6227) and Muslim (2841) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah created Adam in His image, and he was sixty cubits tall. When he created him he said, ‘Go and greet that group of angels who are sitting and listen to how they greet you, for that will be your greeting and the greeting of your descendents.’ So he said, ‘Al-salaamu ‘alaykum (peace be upon you),’ and they said, ‘Al-salaamu ‘alayka wa rahmat-Allaah (Peace be upon you and the mercy of Allaah.’ So they added (the words) ‘wa rahmat-Allaah.’ Everyone who enters Paradise will be in the form of Adam, but mankind continued to grow shorter until now.”

Muslim (2612) narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of fights his brother, let him avoid the face, for Allaah created Adam in His image.”

Ibn Abi ‘Aasim narrated in al-Sunnah (517) that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not say ‘May Allaah deform your face’ [a form of cursing in Arabic], for the son of Adam was created in the image of the Most Merciful.”

Shaykh ‘Abd-Allaah ibn al-Ghunaymaan (may Allaah preserve him) said: “This hadeeth is saheeh and was classed as such by the imams and by Imam Ahmad and Ishaaq ibn Raahawayh. Those who classed it as da’eef have no evidence, except for the view of Ibn Khuzaymah, but those who classed it as saheeh are more knowledgeable than him.
Ibn Abi ‘Aasim also narrated (516) that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you fights let him avoid the face, for Allaah created Adam in the image of His Face.”

Shaykh al-Albaani said: its isnaad is saheeh.
These two hadeeth indicate that the pronoun in the phrase “in His image” refers to Allaah, may He be glorified.

Al-Tirmidhi (3234) narrated from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “My Lord came to me in the most beautiful image and said, ‘O Muhammad.’ I said, ‘Here I am at Your service, my Lord.’ He said, ‘What are the chiefs (angels) on high disputing about…’” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
According to the lengthy hadeeth about intercession, it says, “… then the Compeller (al-Jabbaar) will come to then in an image different than the image in which they saw Him the first time…” Narrated by al-Bukhaari, 7440; Muslim, 182.
From these ahaadeeth we learn that it is proven that Allaah has an image (soorah in Arabic), in a manner that befits Him, may He be glorified and exalted. His image is one of His attributes which cannot be likened to the attributes of created beings, just as His essence cannot be likened to their essence.

Shaykh al-Islam Ibn Taymiyah said: “The word soorah (image) in this hadeeth is like all the other names and attributes narrated (in the texts) where the words used may also be applied to created beings, in a limited manner. When these words are applied to Allaah, they carry a unique meaning, such as al-‘Aleem (All Knowing), al-Qadeer (All-Powerful), al-Raheem (Most Merciful), al-Samee’ (All Hearing), al-Baseer (All-Seeing), and such as His creating with His hands, rising above the Throne, etc.” Naqd al-Ta’sees, 3/396

Everything that exists must inevitably have a form or image.

Shaykh al-Islam said: “Just as everything that exists must have attributes that, so too everything that exists by itself must have a form or image. It is impossible for something that exists by itself not to have a form or image.”

And he said: “There was no dispute among the salaf of the first three generations that the pronoun in the hadeeth refers to Allaah, and it is narrated through many isnaads from many of the Sahaabah.

The contexts of the ahaadeeth all indicate that… but when al-Jahamiyyah became widespread in the third century AH, a group began to say that the pronoun refers to something other than Allaah, and this was transmitted from a group of scholars who are known to have knowledge and to follow the Sunnah in most of their affairs, such as Abu Thawr, Ibn Khuzaymah, Abu’l-Shaykh al-Asfahaani and others. Hence they were denounced by the imams of Islam and other Sunni scholars.” Naqd al-Ta’sees, 3/202

Ibn Qutaybah (may Allaah have mercy on him) said: “That Allaah should have an image is no stranger than His having two hands, fingers or eyes. Rather those are readily accepted because they are mentioned in the Qur’aan, but this idea (image or form) is regarded as strange because it is not mentioned in the Qur’aan. But we believe in them all, but we do not discuss how any of them are.” Ta’weel Mukhtalif al-Hadeeth, p. 221

Shaykh al-Ghunaymaan said: “Thus it is clear that the form or image is like all the other divine attributes. Any attribute which Allaah has affirmed in the Revelation, we must affirm it and believe in it.”  Sharh Kitaab al-Tawheed min Saheeh al-Bukhaari, 2/41
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: There is a hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) in which he forbids saying “May Allaah deform your face”, and says that Allaah created Adam in His image. What is the correct belief with regard to this hadeeth?
He replied:
This hadeeth is proven from the Prophet (peace and blessings of Allaah be upon him), in which he said: “If any one of you strikes (another), let him avoid the face, for Allaah created Adam in His image.” According to another version: “In the image of the Most Merciful.” This does not imply resemblance or likeness.
What is meant, according to the scholars, is that Allaah created Adam with the ability to hear and see, and to speak when he wants. These are also attributes of Allaah, for He is All-Hearing, All-Seeing, and He speaks when He wants, and He has a Face, may He be glorified and exalted.
But it does not mean that there is any resemblance or likeness. Rather the image of Allaah is different from that of created beings. What is meant is that He is All-Hearing, All-Seeing, and He speaks when He wants, and He created Adam also able to hear and see, with a face and hands and feet. But man’s hearing is not like Allaah’s hearing, his seeing is not like Allaah’s seeing, his speaking is not like Allaah’s speaking. Rather Allaah has attributes that befit His majesty and might, and man has attributes that befit him, attributes that are finite and imperfect, whereas the attributes of Allaah are perfect, with no shortcomings, infinite and without end. Hence Allaah says (interpretation of the meaning):
“There is nothing like Him, and He is the All‑Hearer, the All‑Seer” [al-Shoora 42:11]  “And there is none co‑equal or comparable unto Him” [al-Ikhlaas 112:4] So it is not permissible to strike the face or say “May Allaah deform your face”. End quote. Majmoo’ Fataawa al-Shaykh, 4/226

Another thing that will help to explain the meaning of this hadeeth is the words of the Prophet (peace and blessings of Allaah be upon him): “The first group to enter Paradise will be in the image of the moon” (Narrated by al-Bukhaari, 3245; Muslim, 2834.”

What the Prophet (peace and blessings of Allaah be upon him) meant here is that the first group will be in human form, but because of their purity, beauty and brightness of face they will look like the moon, so they are likened to the moon, but without resembling it. So just because a thing is said to be in the image of a thing it does not mean that it is like it in all aspects.

The Prophet’s words, “Adam was created in His image” means that Allaah created Adam in His image, for He has a face, an eye, a hand, and a foot, and Adam had a face, an eye, a hand, and a foot… but that does not mean that these things are exactly the same. There is some similarity, but it is not exactly the same. Similarly the first group to enter Paradise are likened to the moon, but they are not exactly the same. This confirms the view of Ahl al-Sunnah wa'l-Jamaa'ah, who say that none of the attributes of Allaah can be likened to the attributes of created beings, without distorting or misinterpreting, or discussing how or likening Him to His creation.
See Sharh al-‘Aqeedah al-Waasitah by Shaykh Muhammad ibn ‘Uthaymeen, 1/107, 293.

For more information, see: Sharh Kitaab al-Tawheed min Saheeh al-Bukhaari by Shaykh al-Ghunaymaan, 2/33-98, in which he quotes at length from Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), refuting the misinterpretation of this hadeeth by ahl al-kalaam and those who agreed with them.” Here: http://islamqa.info/en/20652 [End of Quote]

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To understand this narration, one must first recall a fundamental aspect of Islamic belief, namely the transcendence of Allah Most High and His complete dissimilitude from created things. This is decisively conveyed within the Qur’an itself when it states, “There is nothing whatsoever like Him,” (42: 11) and also by the foremost theological texts of our tradition.

Among the interpretations that the scholars gave for this narrative were:

1. That the word “image” here refers to “attributes”, such as hearing, seeing, knowledge, and so forth. Thus, Adam (Allah bless him) was created possessing attributes that Allah has also described Himself with, although the attributes of the former, as is evident, are contingent and relative while the attributes of Allah are eternal and absolute.
2. That the word “image” is understood based on another variant of this narration, narrated by Imam Muslim, whereby the Prophet (Allah bless him and grant him peace) said, “When one of you attacks [or “strikes” as per another narration] his brother then avoid his face for Allah created Adam in his image.”
The attached particle “his” is interpreted as referring back to “brother” and not to “Allah”.
3. That what is meant by Adam (Allah bless him) being created in “his image” is a direct creation that did not take place through the passage of embryological stages. Further, it indicates that Adam (Allah bless him) was characterized by the same “image” or form on earth as he was in paradise, without any change until his death.
[Bajuri, Tuhfat al-Murid; Bayhaqi, Kitab al-Asma’ wa’l Sifat]

Did Allah Create Adam in His Image?

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Major Salafi Scholar:

"THERE IS SOME SIMILARITY,

BUT IT IS NOT EXACTLY THE SAME"

Quote:" The Prophet’s words, “Adam was created in His image” means that Allaah created Adam in His image, for He has a face, an eye, a hand, and a foot, and Adam had a face, an eye, a hand, and a foot… but that does not mean that these things are exactly the same. There is some similarity, but it is not exactly the same. Similarly the first group to enter Paradise are likened to the moon, but they are not exactly the same. This confirms the view of Ahl al-Sunnah wa'l-Jamaa'ah, who say that none of the attributes of Allaah can be likened to the attributes of created beings, without distorting or misinterpreting, or discussing how or likening Him to His creation. See Sharh al-‘Aqeedah al-Waasitah by Shaykh Muhammad ibn ‘Uthaymeen, 1/107, 293."

Quote: “ The Prophet’s words, “Adam was created in His image” means that Allaah created Adam in His image, "FOR HE HAS A FACE, AN EYE, A HAND, AND A FOOT, and Adam had a face, an eye, a hand, and a foot… but that does not mean that these things are exactly the same.

[ Fatwa No: 20652]

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Although the whole of the passage is absurd and pathetic i.e. comparing Allah to Adam (alaih salam), but what on earth does the sentence mean when they say:

"There is "SOME" similarity,

but its not exactly the same!!"

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Of course it is kufr to say there is some similarity. It is in plain contradiction to several statements in the Qur’aan, let alone sound reason.
The meaning of “his image” in the hadiith referred to is known from the context of the hadiith in which a slave had been beaten in the face. The Prophet (Sall-Allaahu alayhi wa sallam) forbade such beating, i.e. to the face.

He (Sall-Allaahu alayhi wa sallam) explained why, stating that Allaah created Adam in the same image as the slave. So the pronoun “his” in “his image” is referring to the slave, not to Allaah.

It means that the human face is respected in the religion and cannot be beaten without a valid reason.
It boggles the mind how the author explicitly affirms similarity.

What an ugly kufr it is.

It shows a profound ignorance of the Creator. Actually, in the same text the author admits that he is committing tashbiih, he just doesn’t like being called “mushabbih” (someone who makes tashbiih). He encourages his students therefore to use the word “tamthiil” instead of “tashbiih”, which means the same.

Those people who say there is only One Creator, either say that He is something with a shape or not.

Those who say He has a shape are very silly. I think you can understand why. Just remember what we said about the donkey drawing. We said that the donkey needs a drawer to draw its shape. So anything with a shape needs someone to give it shape. When they say that God has a shape, they are saying that He needs a creator. This means that He would be a creation, and not the Creator.
Christians and Jews believe that the creator has a shape, because it says in their book:
“God created man in his own image, in the image of God he created man; male and female he created them.”
As you know, image means shape. Another word they use for shape is limit, which is the word wahabis use – don’t let them fool you. What they are saying then, even if they do not admit it, is that God needs a creator. By saying no to this, they become just like the atheist with the donkey drawing. They will be saying that some simple shape must have someone give it its shape, but that the human shape does not. This is because they believe that god has a human shape, but was not given it.

So the Creator definitely does not have a shape.

Muslims do not believe that Aļļaah has a shape, so He does not need a creator. As you can see, Muslims have the only logical belief about Aļļaah.

You should also understand that the human that draws donkeys is not creating the drawing. This is because the human is weak. He was created by Aļļaah, and after being created, all the movements of his body is a different shape. Even when his little finger moves, this is a different shape from before moving it. He could not have moved it if Aļļaah did not create that new shape. This means that the drawing he did was created by Aļļaah, because Aļļaah created the drawer’s movements.
This means it was Aļļaah that created the drawing, and that the drawer was only moving by movements created by Aļļaah. Yes, it is true that you can usually move your finger when you want, but that does not mean you created the movement.
If you think about it, you do not know how you made your finger move. You do not know what muscle is working, or how you get your muscles to work. There are many things that happen in the body when you move your finger you do not control, such as millions of little parts of each muscle contracting, electricity coming from your brain to make them move, and many other things. This tells you clearly that it is Aļļaah that controls those things, and not you, so it is Aļļaah that creates your movement, and not you [2].

Taken from: For children: “How can we know that all other religions than Islam are incorrect when there are so many?”

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Hadith: "Verily, Allah created Adam in his image"

This is an authentic Hadith and the elaboration of it is that of honor. Just as بيتى (my house) and ناقة الله (she-camel of Allah) [which is deemed for honouring the house and camel- that is, the Ka'aba and the camel of Sayyiduna Salih Alayhis Salaam. Hence in this line of analysis Sayyiduna Adam Alayhis Salaam is the image of Allah].

Or the pronoun ہ - 'His' - is related to Adam Alayhis Salaam himself (and not related to the Divine Being) hence it will define as Almighty Allah creating Adam in Adam's complete form, as it is in the Hadith, طوله ستون ذرا - his height was of sixty cubits in contrast to the children of Adam Alayhis Salaam because a person is born as an infant then gradually grows up to reach the complete height.

[Fatawa Ridawiyya Sharif, Volume 27, Page 43, Chapter: Explaining Narrations]

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Excerpt from

`Uthman Ibn Sa`id al-Darimi al-Sajzi's

book:

al-Naqd `ala al-Jahmiyya