1. I request that you exercise greater precision in your statements and at least verify the reliability of what you attribute to the Imams, in this case Imam Malik, may Allah be pleased with him. You claimed that he disallowed this to be narrated, but that is not authentic.
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The narration in question was reported by al-‘Uqayli from Miqdam ibn Dawud, who is not a reliable source. Imam al-Nasa'i stated, "He is not trustworthy (Thiqah)." Therefore, it is impermissible to attribute to the Imam either a rejection of an authentic narration or
to assert that he disallowed it from being narrated.
2. Although it is conceivable that at certain points the Imams might have advised refraining from discussing matters beyond people's intellectual capacity—and indeed some of them did—but not authentic in the case of Malik.
2. Although it is conceivable that at certain points the Imams might have advised refraining from discussing matters beyond people's intellectual capacity—and indeed some of them did—but not authentic in the case of Malik.
3. I have seen the screenshots you provided, which appear to be from Google, indicating a quick search. This may explain how you arrived at your conclusion so hastily. However, had you referred back to the Hadith books to verify the reliability of the chain of transmission,
I believe you would not have made such a statement.
4. It is crucial to distinguish between those who interpret the report as referring to the image of Adam himself (even though this is a weak position due to their misunderstanding of the report's linguistics)
4. It is crucial to distinguish between those who interpret the report as referring to the image of Adam himself (even though this is a weak position due to their misunderstanding of the report's linguistics)
and those who reject the idea that God has an image altogether. The fundamentals of these two groups are drastically different. The first group, like Ibn Khuzayma, does affirm that God has an image but understood the report differently. The second group, the Jahmiyyah, rejects
the notion that God has an image entirely due to their heretical Usul. This distinction should be kept in mind.
5. It is important to finally mention that the stance of the majority of Ahl al-Sunnah is to understand the report as referring to the image of God Himself.
5. It is important to finally mention that the stance of the majority of Ahl al-Sunnah is to understand the report as referring to the image of God Himself.
There is no significant difference between affirming this and affirming that God has a face or hands. If Adam was created in God's image, it does not necessitate that Adam resembles God, nor vice versa. There are multiple rational evidences that can be presented,
but I will limit myself to one from revelation; In the Hadith reported by al-Bukhari, the Messenger of God ﷺ said: “The first group to enter Paradise will do so in the image of the moon on the night of the full moon.” We know that humans will not have the Sphere of the moon as
their faces; rather, the comparison is in their radiance, beauty, roundness, and other such universal meanings. Similarly, God existed eternally and possessed His attributes before creating mankind, meaning He had His image, face, eyes, hearing, speech, beauty, hands, and so on.
When He created Adam, He endowed him with similar descriptions—Image, face, eyes, hearing, speech, beauty, hands, and so forth. These attributes befit each entity according to its quiddity and reality. Thus, God's face is not like man's face, God's beauty is not like man's beauty
and God's image is not like man's image. The comparison is not to indicate identicality or resemblance, just as it is not indicated when we say God exists and man exists, or God is powerful and man is powerful; for God's existence isn't like man's existence,
nor is his power like man's power. but rather to dignify Adam and his progeny with these descriptions, which befit them according to their reality and quiddity.
The reason this is more dignifying to Adam and his progeny than to other creatures is that similarity in actualizing a universal meaning can have various degrees. In the case of Adam and humankind, such meanings and descriptions as mentioned above have been created
in a more perfect and beautiful manner than in other creatures, giving them an edge that distinguished them over the rest, to be mentioned as created in God's image.
Wallahu A'lam.
Wallahu A'lam.
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