'They unanimously agreed on the prohibition of likening, imagining, and embodying' Qadi ^Iyad said

والصَّلَاةُ والسَّلاَمُ عَلَى سَيّدِنَا مُحَمَّدٍ أَشْرَفِ اْلمُرْسَلِيْنَ وَعَلَى آلِهِ وَصَحْبِهِ الطَّيّبِيْنَ الطَّاهِرِيْن

Qadi ^Iyad was of the ‘Ash^ariyy creed; his books are filled with expressions of transcendence and the negation of any resemblance between Allah, the Exalted and His creation. He affirmed for Allah the attributes of perfection and magnified Him with expressions of reverence.

His Words in Explaining the hadith of the Slave Girl

Thus, in his commentary on Sahih Muslim, while explaining the hadith of the slave girl, he stated: "The Prophet ﷺ sought to find evidence that she was a monotheist, so he addressed her in a manner that would make his intention clear. For the sign of monotheists is to turn to the sky during supplication and asking for what they need (as it is the qiblah of supplication). Indeed, the Arabs who were to worship idols and seek their needs from them had their idols on the ground, and the non-Arabs among the fire-worshippers had their fire on the ground, so the Prophet ﷺ wanted to uncover her belief. Was she among the believers? At that moment, she pointed to the sky, which is the intended direction (meaning the direction to which one turns during supplication as it is the qiblah of supplication) among monotheists, as we have mentioned."

And it was said: "The question’’'ayna l-Lah?” here is a question about what she believes regarding the majesty and greatness of the Creator, the Exalted. Her pointing to the sky was an indication of His majesty she believes in, in her heart. The sky is the qiblah of supplicants, just as the Ka^bah is the qiblah of those who pray. Thus, as facing the qiblah does not imply that Allah is there, similarly, turning to the sky and pointing to it does not imply that Allah, the Exalted, is there."

Qadi ^Iyad said: There is no disagreement among all Muslims, whether they are hadith scholars, jurists, theologians, followers, or scholars, that the apparent meanings of the texts mentioning Allah being 'in the sky' such as His saying:  ﴾أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ﴿ [Suratu l-Mulk: 16], are not to be taken literally, and these texts are interpreted by all of them."

The matter as a whole (even if some scholars—esteemed by both parties—indulged in interpretation) is among the issues of monotheism (Tawhid). I wonder what work has gathered the opinions of all the people of the Sunnah and truth endorsing the saying of the obligation to refrain from pondering the ‘Dhat’ of Allah, as they were commanded. They abstained from interpretation at times when they were perplexed by the intended meaning and submitted to the revealed terms without delving further. Thus, they unanimously agreed on the prohibition of likening, imagining, and embodying. And, their abstention and perplexity were neither due to doubt in Allah’s Existence nor ignorance of the Existent [i.e., Allah], nor did they contradict monotheism. Rather, they understood the ‘Dhat’ of Allah as His Reality.

And citing furthermore the verse that encompasses absolute exemption of Allah from resembling His creatures, as a safeguard for those whom Allah has granted success and guidance. This verse that no one can rationally dispense with: ‘Nothing is similar to Him, in any way, and He is the One attributed with Sight and Hearing [Suratu sh-Shura: 11].” End quote.

These are clear and explicit words from this esteemed scholar, asserting Allah's exemption from place, direction, limit, and any attributes which belong to created beings and that consequently do not befit Him.

His Words Regarding Seeking Intercession

Judge ^Iyad, without any doubt, believed in the permissibility of seeking intercession and blessings. In his book "Ash-Shifa'", he conveyed several hadiths and crafted several statements supporting the permissibility of seeking intercession: Caliph ‘Abu Ja^far debated with Malik in the Mosque of the Messenger of Allah ﷺ. Malik said to him: 'O ‘Amira l-Mu'minin, do not raise your voice in this mosque, for Allah the Exalted disciplined some people saying:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ﴾

(Suratu l-Hujurat: 2),

and praised some people saying:

﴿إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ﴾

(Suratu l-Hujurat: 3),

 and blamed others saying:

﴿إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ﴾

(Suratu l-Hujurat: 4).

And the sanctity of the Prophet ﷺ after his passing is the same as his sanctity during his life.'

So, ‘Abu Ja^far lowered his voice and inquired: 'O Aba ^Abdi l-Lah, should I face the qiblah and supplicate, or should I face the Messenger of Allah ﷺ?' He responded: 'Why would you turn your face away from him when he is your intercessor and the intercessor of your father Adam ﷺ to Allah the Exalted on the Day of Resurrection!! Rather, face him and seek intercession through him, and Allah will accept his intercession for you.' Allah the Exalted said:

﴿وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا﴾

 (Suratu n-Nisa’: 64)."

End quote.

His Words, May Allah Have Mercy on Him, Regarding Seeking Blessings

In his book "Ash-Shifa'", he also expounded on the permissibility of seeking blessings from the Prophet ﷺ, his relics, and whatever he touched. He stated in "Ash-Shifa'": " Among the manifestations of glorifying and honouring him is to venerate all things associated with him, to honour the places where he engaged in battle, the locations in Mecca and Medina where he was present, the sites where he entered into pacts, and anything he ﷺ touched or was known for."

Safiyyah bintu Najdah reported: ‘Abu Mahdhurah had a lock of hair on the front of his head, and when he sat down and let it down, it would reach the ground. He was asked, "Will you not cut it?" He replied, "I would never cut it, as the Messenger of Allah ﷺ touched it with his hand."

Some hairs from the Prophet ﷺ were fixed in the qalansuwah (cap) of Khalid ibnu l-Walid. During one of his battles, his qalansuwah fell off, and he made a fierce effort to retrieve, which led many companions of the Prophet ﷺ to disapprove for the high number of casualties this research caused. He exclaimed: 'I did not do it for the sake of the cap, but for what it contained of his hair ﷺ, lest I be deprived of its blessings and it falls into the hands of the polytheists.'"

Ibnu ^Umar was observed placing his hand on the spot of the Prophet’s minbar where he ﷺ used to sit, and then he would place his hand on his face. And thus, Malik, may Allah have mercy on him, would not ride a mount in Medina saying: 'I am ashamed before Allah to trample with the hoof of an animal on a soil in which the Messenger of Allah ﷺ is buried.'" End quote.

His words, may Allah have mercy on him, regarding naming the Angel of death as ^Azra’il

Judge ^Iyad clarified this issue in "Ash-Shifa'", conveying consensus on naming the Angel of death as ^Azra’il. He stated: " "Or pertaining to a particular one whom we have confirmed to be an angel or a prophet, as specified in the Book of Allah, or whom we have verified to be so through ‘mutawatir’ and ‘mushtahir’ reports agreed upon by an irrefutable consensus, such as Jibril, Mika'il, Malik, the guardians of Paradise and Hell, the Zabaniyah, the carriers of the Throne mentioned in the Qur'an among the angels, the name of certain prophets, and ^Azra’il." End quote.

Mulla ^Aliyy al-Qari clarified this point in his commentary stating: "That is, the one referred to as the Angel of Death in the word of the Exalted:

﴿قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ﴾

 (Suratu s-Sajdah: 11).

In his statement regarding the visitation of graves

He, may Allah have mercy on him, considered it permissible to visit the grave of the Prophet ﷺ specifically, as well as the graves of Muslims in general. He stated in his book "Ash-Shifa'": "Visiting his grave ﷺ is a Sunnah among the sunnah’s of the Muslims, agreed upon by consensus, and a recommended virtuous act."

Ibnu ^Umar reported that the Prophet ﷺ said: “Whoever visits my grave, my intercession will be guaranteed for him.” Anas ibn Malik reported that the Messenger of Allah ﷺ said: “Whoever visits me in Medina, seeking reward, will be in my proximity, and I will be his intercessor on the Day of Resurrection.” In another hadith: “Whoever visits me after my death, it is as if he visited me during my lifetime.” End quote.

His Statement on the Ruling Regarding Those Who Insult Allah, the Prophet, or Islam

²

The esteemed Qadi ^Iyad, may Allah have mercy on him, elucidated several issues pertaining to apostasy, including the ruling on those who utter certain phrases and the ruling on those who insult Allah, the Prophet, and Islam. In his book Ash-Shifa', he stated: “There is no disagreement that a Muslim who insults Allah the Exalted is considered a disbeliever and is liable to capital punishment.” End quote.

He also said: "’Abu Hanifah and his companions stated: Whoever disavows Muhammad or denies him is an apostate whose blood is lawful unless he repents." End quote.

He further stated: "Likewise, if a Jew or a Christian repents, it is accepted from them; if they do not repent, they are to be killed. Requiring repentance is essential, and all of this is similar to apostasy. This is what Judge Ibnu Nasr reported from the school of thought."

Ruling on Insulting the Prophet

Furthermore, he mentioned: “Imam ’Abu Hanifah and his companions said: Whoever disassociates from Muhammad or denies him is considered an apostate and is liable to capital punishment unless he repents.”

Ruling on Insulting Islam

He also added: “Similarly, for Jews and Christians, if they repent, their repentance is accepted; if they do not repent, they are to be executed. Repentance must be sought, and this is akin to apostasy, as mentioned by Qadi Ibnu Nasr regarding the legal opinion.”

In another instance, ‘Abu Muhammad ibnu Abi Zayd issued a ruling concerning a man who cursed another man and also cursed Allah, and the man claimed he intended to curse Satan but his tongue slipped. Ibnu Abi Zayd ruled: “He is to be executed based on the apparent act of disbelief, and his excuse is not accepted, though between him and Allah he might be excused.”

His Statement on the Infallibility of the Prophet ‘Ibrahim

Among the fabrications some ignorant people attributed to our master Ibrahim was their claim that Ibrahim doubted Allah citing his statement in the Qur'an:

﴿هَٰذَا رَبِّي﴾

 (Suratu l-An^am :76).

Judge ^Iyad, may Allah have mercy on him, refuted this claim in his book "Ash-Shifa'" by stating: "The majority of skilled scholars and interpreters have maintained that ‘Ibrahim only said this to rebuke his people and to use it as an argument against them. It has been said that its meaning is a rhetorical question posed in a manner of denial, intending 'Is this my Lord (according to your claim)?' Az-Zajjaj said: His statement ﴾هَٰذَا رَبِّي﴿ 'This is my Lord' (Suratu l-An^am: 76) means 'according to your claim,' similar to the statement ﴾أَيْنَ شُرَكَائِيَ﴿ 'Where are My partners?' (Suratu l-Qasas: 62), meaning 'according to your belief.'"

It is evident that he never worshipped anything from that and never associated partners with Allah even for an instant, as indicated by Allah's words about him: ﴾إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا تَعْبُدُونَ﴾ "When he said to his father and his people, 'What do you worship!'" (Suratu sh-Shu^ara’: 70), and then he said:  ﴾قَالَ أَفَرَأَيْتُمْ مَا كُنْتُمْ تَعْبُدُونَ * أَنْتُمْ وَآبَاؤُكُمُ الْأَقْدَمُونَ * فَإِنَّهُمْ عَدُوٌّ لِي إِلَّا رَبَّ الْعَالَمِينَ﴿"That means: “He said, 'Do you see what you have been worshipping, you and your ancient forefathers? Indeed, they are enemies to me, but the Lord of the worlds.'" (Suratu sh-Shu^ara’: 75-77), and Allah said: ﴾إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ﴿ (Suratu s-Safat: 84), meaning that ‘Ibrahim was free from polytheism, and ‘Ibrahim invoked: ﴾وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ﴿ "And keep me and my sons away from worshipping idols." (Suratu ‘Ibrahim: 35).

Sources

These issues are compiled and summarized from:

• The Noble Qur'an.
• Siyaru A^lami n-Nubala' by Ibnu Kathir.
• Tahdhibu l-Kamal by Al-Hafidh Al-Mizziyy.
• ‘Ikmalu l-Mu^allim by Qadi ^Iyad.
• Ash-Shifa' bi-Ta^rifi Huquqi l-Mustafa by Qadi ^Iyad.
• Mu^jamu l-buldan by Yaqut al-Hamawiyy.
• Wafayatu l-A^yan by Ibnu Khallikan.
• Al-Misbahu l-Munir by Al-Fayyumiyy.