[Affirming the Sifat of al-Uluww (Highness) from the Sunnah (of Rasulullah)]Indeed the Ahadith (pl. Hadith) narrated from Rasulullah (sallallahu alayhi wa sallam) in this Baab (chapter) are many: Those Ahadith narrated by Muslim (rahimahullah) in his Sahih, Abu Dawud (rahimahullah), Nasa’i (rahimahullah), and others are among them.
Narrated on the authority of Mu'awiyah bin al-Hakam as-Sulami (radiyallahu anh) that he said:لطمت جارية لي، فأخبرت رسول الله صلى الله عليه وسلم فعظم ذلك علي، فقلت: يا رسول الله، أفلا أعتقها؟ قال: بلى، ائتني بها. قال: فجئت بها إلى رسول الله صلى الله عليه وسلم، فقال لها: أين الله؟ قالت: في السماء، فقال: فمن أنا؟ قالت: أنت رسول الله، قال: اعتقها، فإنها مؤمنة
“(...) I slapped my Jariyah (slave girl). Then I informed Rasulullah (sallallahu alayhi wa sallam) about what had happened. He (sallallahu alayhi wa sallam) regarded it as a serious action on my part. I said: O Messenger of Allah, should I not set her free? He (sallallahu alayhi wa sallam) said: Yes, bring her to me. Therefore, I brought her to Rasulullah (sallallahu alayhi wa sallam). Rasulullah (sallallahu alayhi wa sallam) said to her: Where is Allah? She said: Above the heavens. Rasulullah (sallallahu alayhi wa sallam) said: And who am I? She said: The Messenger of Allah. Rasulullah (sallallahu alayhi wa sallam) said: She is a believer, set her free.”
There are two matters in this Hadith:
The first of them is: the statement of a man to another: أين الله “Where is Allah?”
And the second of them is: the statement of the one who was asked: في السماء “Above the heavens!”
So whoever denies these two matters indeed he has denied Rasulullah (sallallahu alayhi wa sallam)!..
Narrated in Sahih’ul Bukhari, on the authority of Anas bin Malik (radiyallahu anh) that he said:كانت زينب تفخر على أزواج النبي صلى الله عليه وسلم وتقول: زوجكن أهاليكن، وزوجني الله من فوق سبع سماوات
“Zaynab (radiyallahu anha) used to boast before the wives of Nabi (sallallahu alayhi wa sallam) and would say: You were wed (to the Prophet) by your families, while I was wed (to the Prophet) by Allah from above seven Heavens.”
And in the Sahihayn (Two Sahih i.e. Sahih of Bukhari and Sahih of Muslim) narrated on the authority of Abu Hurayrah (radiyallahu ta’ala anh) that he said: Rasulullah (sallallahu alayhi wa sallam) said:لما خلق الله الخلق كتب في كتاب فهو عنده فوق العرش: إن رحمتي تغلب غضبي
“When Allah Ta’ala created the creation He Ta’ala wrote in His Book while it was near Him above the Arsh: Verily, My Rahmah (mercy) predominates My Ghadab (wrath).”
Stated in another Lafdh (wording):كتب في كتابه على نفسه، فهو موضوع عنده: إن رحمتي تغلب غضبي
“(…) He Ta’ala wrote regarding Himself, in His Book placed near Him: Verily, My Rahmah predominates My Ghadab.”
In another Lafdh (wording):فهو مكتوب عنده فوق العرش
“And it is written near Him above the Arsh.”
And all of these wordings are Sahih (sound); they are in the Sahih of Bukhari and Muslim.
Also in Sahih Muslim on the authority of Abu Musa (radiyallahu anh) he said: Rasulullah (sallallahu alayhi wa sallam) stood amongst us and he told us five things. So he (sallallahu alayhi wa sallam) said:إن الله لا ينام، ولا ينبغي له أن ينام، يخفض القسط ويرفعه، يرفع إليه عمل الليل قبل النهار وعمل النهار قبل الليل، حجابه النور، لو كشفه لأحرق سبحات وجهه ما انتهى إليه بصره من خلقه
“Verily Allah does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are raised up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is the Nur (light). If he withdraws it (the veil), the splendor of His countenance would consume His creation so far as His Basar (sight) reaches.”
In the Sahihayn, narrated on the authority of Abu Hurayrah (radiyallahu anh) from Rasulullah (sallallahu alayhi wa sallam) that he said:يتعاقبون فيكم ملائكة بالليل وملائكة بالنهار، ويجتمعون في صلاة الفجر وصلاة العصر، ثم يعرج الذين باتوا فيكم، فيسألهم الرب، وهو أعلم بهم: كيف تركتم عبادي؟ فيقولون: تركناهم وهم يصلون وأتيناهم وهو يصلون
"Angels keep on descending from and ascending to the Heaven in turn, some at night and some by daytime, and they assemble together at the time of Salat’ul Fajr and Salat’ul Asr (prayers). Then those who have stayed with you over-night, ascent unto Allah Who asks them, and He knows the answer better than they: How have you left My slaves? They reply: We have left them praying as we found them praying."
Narrated on the authority of Abu’d Darda (radiyallahu anh) that he said: I heard Rasulullah (sallallahu alayhi wa sallam) saying:من اشتكى منكم أو اشتكى أخ له فليقل: ربنا الله الذي في السماء تقدس اسمك، أمرك في السماء والأرض، كما رحمتك في السماء اجعل رحمتك في الأرض، واغفر لنا حوبنا وخطايانا أنت رب الطيبين، أنزل رحمة من رحمتك وشفاء من شفائك على هذا الوجع، فيبرأ
“If any of you is suffering from anything or his brother is suffering, he should say: Our Lord is Allah Who is in the Sama (heaven), holy is Thy name, Thy command reigns supreme in the heaven and the earth, as Thy mercy in the heaven, make Thy mercy in the earth; forgive us our sins, and our errors; Thou art the Lord of good men; send down mercy from Thy mercy, and remedy, and remedy from Thy remedy on this pain so that it is healed up.”
Recorded by Abu Dawud.
And it was narrated in the Sahihayn in the Qissah (parable of) al-Miraaj (ascension), and it is Mutawatir (mass transmitted) that Nabi (sallallahu alayhi wa sallam) passed the Samawaat, Sama after Sama until reached his Lord Ta’ala. He brought him closer and he was so close. He (Ta’ala) made fifty (Ra’kah i.e. units) Salaat (daily prayers) Fardh (obligatory). So he (sallallahu alayhi wa sallam) went and came back between Musa (alayhi salam) and his Lord Ta’ala (many times). He descended from the presence of his Lord Ta’ala to Musa (alayhi salam) then Musa (alayhi salam) asked: What has (your Lord) enjoined upon you (and your Ummah)? How many Fardh are enjoined upon you? When he (sallallahu alayhi wa sallam) informed him (that it is fifty Ra’kah daily in total) Musa (alayhi salam) said: Return to thy Lord and beg for reduction (in the number of prayers, your Ummah may not be able to handle this burden).
In Kitaab’ut Tawhid of his, Sahih, Bukhari mentioned the Hadith of Anas (radiyallahu anh) as the Hadith of Isra (night journey). In it, he said:ثم علا به -يعني جبريل- فوق ذلك بما لا يعلم إلا الله حتى جاوز سدرة المنتهى، ودنا الجبار رب العزة، فتدلى حتى كان قاب قوسين أو أدنى، فأوحى إليه فيما أوحى خمسين صلاة كل يوم وليلة، ثم هبط حتى بلغ موسى، فاحتبسه موسى، فقال: يا محمد، ماذا عهد إليك ربك؟ قال: عهد إلي خمسين صلاة كل يوم وليلة، قال: إن أمتك لا تستطيع ذلك فارجع فليخفف عنك ربك وعنهم، فالتفت النبي صلى الله عليه وسلم إلى جبريل كأنه يستشيره في ذلك، فأشار إليه جبريل أن نعم إن شئت، فعلا به إلى الجبار تبارك وتعالى فقال وهو في مكانه: يا رب خفف عنا
“...Then Jibril (alayhi salam) ascended with him (the Prophet) above that, that which is not known except by Allah, till he reached the Sidrat’il Muntaha (Lote Tree, beyond which none may pass) and then the Jabbar (Irresistible), the Lord of Izzah (Honor and Majesty) approached and came closer till he was about two bow lengths or (even) nearer. Among the things which Allah revealed to him (an-Najm 53/8-10) then, was: Fifty prayers were enjoined on his followers every day and night. Then the Prophet (sallallahu alayhi wa sallam) descended till he met Musa (alayhi salam), and then Musa (alayhi salam) stopped him and asked: O Muhammad! What did your Lord enjoin upon you? The Prophet (sallallahu alayhi wa sallam) replied: He enjoined upon me to perform fifty prayers every day and night. Musa (alayhi salam) said: Your followers cannot do that; go back so that your Lord may reduce it for you and for them. So Nabi (sallallahu alayhi wa sallam) turned to Jibril (alayhi salam) as if he wanted to consult him about that issue. He (sallallahu alayhi wa sallam) consulted him. Jibril (alayhi salam) told him of his opinion, saying: Yes, if you wish. So Jibril (alayhi salam) ascended with him to the Jabbar Tabaraka wa Ta’ala and said while He was in His place: O Lord, please lighten our burden..."
Then he mentioned rest of the Hadith.
When Sa’d bin Mu’adh (radiyallahu anh) judged regarding Bani Quraydhah stating:تقتل مقاتلتهم، وتسبى ذريتهم وتغنم أموالهم
“You will kill their warriors, take their off springs (and womenfolk) as captives, and take their property as Ghanimah (booty).”
Nabi (sallallahu alayhi wa sallam) said:لقد حكمت فيهم بحكم الملك من فوق سبعة أرقعة
“You have judged according (or similar) to al-Malik (the King)'s judgment Who is above the seventh skies.”
In another wording it was said:من فوق سبع سماوات
"...the One Who is above the seventh heavens.”
Sourced in Sahihayn and with this Siyaaq is from Muhammad bin Ishaq in al-Maghazi.
And in the Sahihayn in the Hadith of Abi Sa’id (radiyallahu anh) that he said:بعث علي بن أبي طالب إلى النبي صلى الله عليه وسلم بذهيبة في أديم مقروض لم تحصل من ترابها، قال: فقسها بين أربعة: بين عيينة بن حصن بن بدر، والأقرع بن حابس، وزيد الخيل، والرابع إما علقمة، وإما عامر بن الطفيل، فقال رجل من أصحابه: كنا نحن أحق بهذا من هؤلاء، فبلغ ذلك النبي صلى الله عليه وسلم فقال: ألا تأمنوني، وأنا أمين من في السماء، يأتيني خبر السماء صباحا ومساء
“Ali bin Abi Talib (radiyallahu anh) sent a piece of gold not yet taken out of its ore, in a tanned leather container to the Nabi (sallallahu alayhi wa sallam). The Nabi (sallallahu alayhi wa sallam) distributed that amongst four (persons): Uyayna bin Hisna bin Badr, Aqra bin Habis, Zayd al-Khayl and the fourth was either Alqama or Amir bin at-Tufayl. On that, one of his companions said: We are more deserving of this (gold) than these (persons). When that news reached the Nabi (sallallahu alayhi wa sallam), he said: Don't you trust me though I am the trust worthy man of the One in the Heavens, and I receive the news of Heavens (i.e. Divine Inspiration) both in the morning and in the evening?"
And in the Sunnan Abi Dawud from the Hadith of Jabir bin Mut’im (radiyallahu anh), he said:جاء أعرابي إلى رسول الله صلى الله عليه وسلم فقال: يا رسول الله، نهكت الأنفس، وجاع العيال، وهلكت الأموال، فاستسق لنا ربك، فإنا نستشفع بالله عليك وبك على الله، فقال النبي صلى الله عليه وسلم: سبحان الله، سبحان الله. فما زال يسبح حتى عرف ذلك في وجوه أصحابه، فقال: ويحك، أتدري ما الله؟ إن شأنه أعظم من ذلك، إنه لا يستشفع به على أحد من خلقه، إنه لفوق سماواته على عرشه، وإنه عليه لهكذا، وإنه ليئط به أطيط الرحل بالراكب
“An A’rab (a nomadic Arab) came to Rasulullah (sallallahu alayhi wa sallam) and said: O Messenger of Allah! People suffering distress, the children are hungry, the possessions (crops, animals etc.) have perished, so ask your Lord to grant us rain, for we seek you as our intercessor with Allah, and Allah as intercessor with you. The Nabi (sallallahu alayhi wa sallam) said: Subhanallah! Subhanallah! His Tasbih (saying Subhanallah!) did not stop until the effect of that was apparent in the faces of his Companions. He then said: Woe to you: Do you know who Allah is? Allah’s state is greater than that. He is not to be sought as intercessor with any one of His creation. His throne is above His heavens thus He is upon it like this (indicating with his fingers like a dome over him), and it groans on account of Him as a saddle does because of the rider.”
Dhahabi narrated this Hadith is in his book “al-Uluww” from Muhammad bin Ishaaq, then he said:
[“This Hadith is Gharib Jiddan (very strange), and when Ibn Ishaaq narrated with his Isnaad (chain of narration) he is Hujjah in (matters of) Maghazi (Campaigns)1. In it, there are Munkar (denounced) and incongruity. Allah knows best!.. Did the Nabi (sallallahu alayhi wa sallam) say this or not? Allah Azza wa Jalla; there is nothing like Him, His Jalaal (Majesty) is glorified, His names are holy and there is no –true- Ilah (god, deity) –deserves to be worshiped- other than Him Ta’ala.
The groaning of the Arsh itself is from the type of groan that occurs on the saddle. It is a Sifat (attribute) for the saddle and for the Arsh. Ma’adhallah (Allah forbid) from taking it as a Sifat for Allah Azza wa Jalla. Besides, the wording, الأطيط (the groaning) did not come with a constant Nass (textual proof).
And our saying regarding these Ahadith is: We believe in whatever is Sahih among them in which Salaf had Ittifaaq (agreed) upon pass (as they narrated) and Iqraar (affirming) it.
When it comes to what is in its narration Isnaad or the Ikhtilaaf (disagreement) of the Ulamaa (pl. Imam; scholars) regarding its acceptance or Ta’wil (explanation); فإنا لا نتعرض له بتقرير "We do not interpret the narration rather we narrate it as it is and we explain its state."وهذا الحديث إنما سقناه لما فيه مما تواتر من علو الله على عرشه مما يوافق آيات الكتاب"We narrated this Hadith because it suits what is Tawatur (reported numerously) regarding the Uluww of Allah above His Arsh which also confirms Ayaat of the Kitaab."] (Quotation from Dhahabi ends here.)
It was narrated in the Sunnan of Abi Dawud and the Musnad of Imaam Ahmad from the Hadith of Abbaas bin Abd’ul Muttalib that he said:
كنت جالسا بالبطحاء في عصابة فيهم رسول الله صلى الله عليه وسلم، فمرت سحابة، فنظر إليها، فقال: ما تسمون هذه؟ قالوا: السحاب، قال: والمزن. قالوا: والمزن، قال: والعنان. قالوا: والعنان، قال: هل تدرون بعد ما بين السماء والأرض؟ قالوا: لا ندري، قال: إن بعد ما بينهما إما واحدة وإما اثنتان أو ثلاث وسبعون سنة، ثم السماء فوقها كذلك، حتى عد سبع سماوات، ثم فوق السماء السابعة بحر بين أسفله وأعلاه مثل ما بين سماء وسماء، ثم فوق ذلك ثمانية أوعال بين أظلافهم وركبهم مثل ما بين سماء إلى سماء، ثم على ظهورهم العرش، أسفله وأعلاه مثل ما بين سماء إلى سماء، ثم الله عز وجل فوق ذلك
“I was sitting in al-Batha with a company among whom Rasulullah (sallallahu alayhi wa sallam) was sitting, a cloud passed above them. Rasulullah (sallallahu alayhi wa sallam) looked at it and said: What do you call this? They said: al-Sahaab (the cloud). He (sallallahu alayhi wa sallam) said: And al-Muzn (rain cloud)? They said: And al-Muzn. He (sallallahu alayhi wa sallam) said: And al-A’naan (clouds)? They said: And al-A’naan. He (sallallahu alayhi wa sallam) asked: Do you know the distance between the Heaven and the Earth? They replied: We do not know. He (sallallahu alayhi wa sallam) then said: The distance between them is seventy-one, seventy-two, or seventy-three years. The heaven which is above it is at a similar distance (going on till he counted seven heavens). Above the seventh heaven there is a sea, the distance between whose surface and bottom is like that between one heaven and the next. Above that there are eight mountain goats the distance between whose hoofs and haunches is like the distance between one heaven and the next. Then above their backs is the Arsh (Throne). The distance between its bottom and top is like the distance between one heaven and the next. Then Allah Azza wa Jall (the Blessed and the Exalted), is above that.”
Imam Ahmad had the following Ziyada (addition):وليس يخفى عليه شيء من أعمال بني آدم
“Nothing will be hidden for Him Ta’ala among the acts of Bani Adam (mankind).”
It was narrated in the Musnad of Imaam Ahmad from the Hadith of Abu Hurayrah (radiyallahu anh) that:أن رجلا أتى النبي صلى الله عليه وسلم بجارية سوداء أعجمية، فقال: يا رسول الله، إن علي رقبة مؤمنة، فقال لها رسول الله صلى الله عليه وسلم: أين الله؟ فأشارت بأصبعها السبابة إلى السماء، فقال لها: من أنا؟ فأشارت بأصبعها إلى رسول الله صلى الله عليه وسلم وإلى السماء، أي: أنت رسول الله، فقال: أعتقها فإنها مؤمنة
“One man brought the Nabi (sallallahu alayhi wa sallam) a black Jariyah (slave girl) who is Ajam (non-Arab) and said: O Messenger of Allah! Emancipation of believing slave is due to me. So Rasulullah (sallallahu alayhi wa sallam) asked her: Where is Allah? She pointed to the heaven with her index finger. Then Rasulullah (sallallahu alayhi wa sallam) asked her: Who am I? While she pointed to Rasulullah (sallallahu alayhi wa sallam) and to the heaven with her index finger meaning: You are Messenger of Allah. So Rasulullah (sallallahu alayhi wa sallam) said: Set her free, she is a believer.”
It was narrated in the Jami of Tirmidhi on the authority of Abdullah bin Amr al-As (radiyallahu anhuma ajmain) that Rasulullah (sallallahu alayhi wa sallam) said:الراحمون يرحمهم الرحمن، ارحموا من في الأرض يرحمكم من في السماء
“The merciful are shown mercy by ar-Rahman. Be merciful on the earth, and you will be shown mercy from the one Who is in the heavens.”
Tirmidhi said: This Hadith is Hasan Sahih (acceptable authentic).
Again in Jami of Tirmidhi it was narrated from Imrân bin Husayn (radiyallahu anh) that he said: Nabi (sallallahu alayhi wa sallam) asked my father Husayn:كم تعبد اليوم إلها؟ قال: سبعة: ستة في الأرض، وواحد في السماء، قال: فمن الذي تعد لرغبتك ورهبتك؟ قال: الذي في السماء، قال: يا حصين، أما إنك لو أسلمت علمتك كلمتين ينفعانك. قال: فلما أسلم حصين، قال: يا رسول الله علمني الكلمتين اللتين وعدتني، قال: قل: اللهم ألهمني رشدي وقني شر نفسي
“O (Husayn), how many deities do you worship now? He said: Seven. Six in the earth, and one in the heavens. He (sallallahu alayhi wa sallam) asked: So which of them do you take for your ardent requests and fears? He said: The one in the heavens. He (sallallahu alayhi wa sallam) said: O Husayn, if you would but accept Islam, I would teach you two phrases that would benefit you. He said: So when Husayn accepted Islam, he said: O Messenger of Allah, teach me the two phrases you promised me. So he (sallallahu alayhi wa sallam) said: Say: O Allah, inspire me with my guidance, and protect me from the evil of my soul.”
It was narrated in the Sahih of Muslim on the authority of Abu Hurayrah (radiyallahu anh) from the Nabi (sallallahu alayhi wa sallam) said:والذي نفسي بيده ما من رجل يدعو امرأته إلى فراشه فتأبى عليه إلا كان الذي في السماء ساخطا عليها حتى يرضى عنها
“By Him in Whose Hand is my life, when a man calls his wife to his bed, and she does not respond, the One Who is in the heaven is displeased with her until he (her husband) is pleased with her.”
And in the long Hadith of Shafa’ah (intercession) which was narrated on the authority of Anas bin Malik (radiyallahu anh) from Nabi (sallallahu alayhi wa sallam) that he said:فأدخل على ربي تبارك وتعالى وهو على عرشه
“Then I enter upon my Lord Tabaraka wa Ta’ala and He is above His Arsh.”
He mentioned (rest of) the Hadith, Bukhari narrated different wordings of the Hadith in His Sahih:فأستأذن على ربي في داره فيؤذن لي عليه
“...and I will ask my Lord's permission to enter His Daar (House) and then I will be permitted.”
It was narrated on the authority of Abu Hurayrah (radiyallahu anh) with a Sahih Isnaad in Muslim that he said that Rasulullah (sallallahu alayhi wa sallam) said:إن لله ملائكة سيارة يتتبعون مجالس الذكر، فإذا وجدوا مجلس ذكر جلسوا معهم، فإذا تفرقوا صعدوا إلى ربهم
“Allah has mobile (squads) of angels, they follow the assemblies of Dhikr and when they find such assemblies in which there is Dhikr (of Allah) they sit in them and when they disperse (after the assembly of Dhikr is adjourned) they go upward to their Lord.”
And the original Hadith is in Sahih of Muslim, with the following wording:فإذا تفرقوا صعدوا إلى السماء، فيسألهم الله عز وجل، وهو أعلم بهم: من أين جئتم؟
“...they go upward to the heaven and Allah Azza wa Jalla asks them although He is knows best about them: Where have you come from?”
And the Ahadith regarding this chapter are so many. This response is not wide enough to explain them. What we mentioned is sufficient for the one to whom Allah Ta’ala gave Hidayah and inspired His Rushd (guidance).
When it comes to the one, to whom Allah wills his Fitnah (trail) then there is no other option for him. Rather abundance of the evidences does not increase anything except his confusion and Dalalah (misguidance). Just as Allah Ta’ala stated:وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا
“It is the revelation that cometh to thee from thy Lord, that increaseth in most of them their obstinate rebellion and blasphemy.” (al-Ma’idah 5/64; al-Ma’idah 5/68)
And He Ta’ala said:وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا
“We send down (stage by stage) in the Qurán that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.” (al-Isra 17/82)
And the One Whom His sayings are exalted said:يُضِلُّ بِهِ كَثِيرًا وَيَهْدِي بِهِ كَثِيرًا
“By it He causes many to stray and many He leads into the right path” (al-Baqarah 2/26)
And Allah Tabaaraka wa Ta’ala said:وَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ وَمَاتُوا وَهُمْ كَافِرُونَ
“But those in whose hearts is a disease, it will add doubt to their doubt, and they will die in a state of Unbelief.” (at-Tawbah 9/125)
Allah Subhanahu wa Ta’ala said:قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُولَئِكَ يُنَادَوْنَ مِنْ مَكَانٍ بَعِيدٍ
“Say: It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): they are (as it were) being called from a place far distant!" (Fussilat 41/44)
Footnotes:
1- The renowned author of Siyar (Sirah; Prophetic Biography) Ibnu Ishaq accused of committing Tadlis (hiding a narrator in the chain of narrators) in his narrations meaning he is accused of narrating Hadith that he had not heard of. For this reason, only those narrations he narrated with continuing Sanad (chain of narration) is taken in consideration. His narrations in which he did not mention Sama (hearing) in clearly would not be taken from him.