The Correct Creed That Every Muslim Must Believe By Shaykh ‘Abdus-Salaam Burjis Aal ‘Abdul Kareem Translated By:Yazan Sami Musa

http://abdurrahman.org/aqeeda/selectionsCorretCreed.html

The following is part of a translation of a book entitled The Correct Creed That Every Muslim Must Believe, it is by Shaykh ‘Abus-Salaam Burjis (Rahimahullah, may Allah have mercy on him).

Translator’s Introduction

In a hadeeth that is in Saheeh Muslim and other books of hadeeth, ‘Umar (may Allah be pleased with him said what translates into English as,
“Once we were sitting with The Messenger of Allah when a man rose upon us who had very white clothes and very black hair. No sign of travel was seen upon him, nor did anyone from amongst us know him. (He kept coming) until he sat next to The Prophet and touched his knees to his knees and put his two hands on his thighs and said, ‘Oh Muhammad inform me about Al-Islaam.’ So The Messenger of Allah said, ‘Al-Islaam is that you testify that laa ilaaha illa Allah (none has the right to be worshipped except Allah) and that Muhammad Rasool Allah (Muhammad is the messenger of Allah), and that you establish The Salat, and that you pay The Zakat, and that you fast Ramadaan, and to make pilgrimage to The House if you are able to find a way. He (i.e. the strange man) said, ‘you have spoken the truth.’

He (i.e. ‘Umar) said, ‘So we were amazed that he asked him (the question) and then confirmed (the truthfulness of the answer). He (i.e. the stranger) said, ‘Then inform me about Al-Imaan.’ He (i.e. ]) said, ‘That you believe in Allah and The Angels and The Books and The Last Day and that you believe in Al-Qadar (predestination), the good of it and the bad of it.’ He (i.e. the stranger) said, ‘You have spoken the truth.’ He (i.e. the stranger) said, ‘Then inform me about Al-Ihsaan.’

He (i.e. The Prophet []) said, ‘(It is) that you worship Allah as if you see Him, and if you do not see Him then He sees you.’ He (i.e. the stranger) said, ‘Then inform me about The Hour. (i.e. when is The Last Day?)’ He (i.e. The Prophet [may the peace and commendations of Allah be upon him]) said, ‘The one being asked is not more knowledgeable about it then the questioner.’

He (i.e. the stranger) said, ‘Then inform me about its signs.’ He (i.e. The Prophet [may the peace and commendations of Allah be upon him]) said, ‘that the slave woman gives birth to her mistress, and that you see the barefoot naked destitute shepherds competing with each other in constructing high buildings (i.e. to see who can builder a higher one). He (i.e. ‘Umar, the narrator of the hadeeth) said, ‘Then he (i.e. the stranger) departed so I remained for a while.

Then he (i.e. The Prophet ) said: ‘Oh ‘Umar do you know whom the questioner was?’ I said: ‘Allah and His Messenger know best.’ He said, ‘Verily it was Jibreel he came to teach you your religion.’

So I, the translator, mentioned this hadeeth because it clarifies what the basis of The Islamic Creed is, the creed of Ahlus-Sunnah wal Jamaa’ah.

It is to believe in Allah, His Angels, His Messengers (may the peace and commendations of Allah be upon them), His Books, The Last Day, and Al-Qadar. So it is these six things that the sheikh began with in his book, following the same order mentioned in the hadeeth.

Also he deals with some of the other main beliefs of the people of The Sunnah. From those is the correct position concerning the status of the companions (may Allah be pleased with them) and the family of The Messenger of Allah and the meaning and the reality of Al-Imaan (faith) and the correct belief concerning the miracles of righteous people, as well as other topics.

The Sheikh has dealt with all of the topics in a short and concise manner such that it is easy for the beginning level student of Islamic knowledge to benefit greatly from this book and it is not to heavy on them. I occasionally put some translator’s comments or footnotes to facilitate the understanding of what is being translated. With that said I begin this task seeking the aid of Allah and His blessings by mentioning His Majestic name.

The Correct Creed Concerning Allah’s Lordship

Ahlus-Sunnah wal Jamaa’ah believe that Allah is alone in His ability to create things and His ownership (of all things) and His control (over all things). Allah (high above is He) said, “Indeed your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawaa (rose over) the Throne.

He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of the ‘Aalameen (i.e. mankind, jinn, and all that exists)!” (Surat Al-A’araaf, ayah 54)

nd Allah (high above is He) said, “To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills.” (Surat Ash-Shooraa, ayah 49)

And He (high above is He) said, “His is the kingdom of the heavens and the earth, it is He Who gives life and causes death; and He is Able to do all things.” (Surat Al-Hadeed, ayah 2)

The Mushrikoon*(1) did not Dispute Concerning Allah’s Oneness in His Ruboobiyyah (Lordship)

And this aspect of At-Tawheed*(2) (i.e. oneness of Allah) is what is called “Ar-Ruboobiyyah” (i.e. Lordship). And it is that which is well grounded in the souls of men, no one from amongst mankind disputes concerning it whether Muslim or Kaafir (i.e. disbeliever).*(3) This is as Allah (high above is He) said, “And if you (Oh Muhammad [may the peace and commendations of Allah be upon him]) ask them, ‘Who has created the heavens and the earth,’ they will certainly say, ‘Allah.’ Say, ‘Al Hamdu lillah (i.e. all the praises and thanks be to Allah!)’ But most of them know not.” (Surat Luqmaan, ayah 25)

And Allah (high above is He) also said concerning them (i.e. mankind), “And most of them do not have imaan (i.e. faith) in Allah except that they are Mushrikoon (i.e. ascribe partners to him along with their belief in Him).” (Surat Yusuf, ayah 106)

Mujaahid*(4), may Allah have mercy on him, said, “Their (i.e. the majority of mankind’s) imaan (faith) is their statement: ‘Allah is our Creator and He provides for us and causes us to die.’ So this (statement) is (a form of) imaan (faith) alongside their associating others with Him in their worship.”

The Belief of The Mushrikoon That Their Gods are Used as a Means of Seeking Nearness to Allah not That They Create or Provide.

So the Mushrikoon did not believe that their gods shared with Allah in (His action of) Creating. Rather they believed that this was (the action) of Allah alone, and that their gods were (merely) to be used as a means of seeking nearness to Allah and that they were to be taken as intercessors (on their behalf) to Allah. This is as Allah (high above is He) said, “Surely, the religion is for Allah only. And those who take awliyaa’ (i.e. protectors and helpers) besides Him (say), ‘We only worship them so that they will bring us near to Allah a nearness.’ Verily, Allah will judge between them concerning that which they differ about. Truly, Allah does not guide he who is a liar, and a disbeliever.” (Surat Az-Zumar, ayah 3)

And He (high above is He) said, “Say (Oh Muhammad [may the peace and commendations of Allah be upon him]): ‘Tell me or inform me (what) do you think about your (so-called) partner-gods whom you call upon besides Allah, show me, what they have created of the earth? Or have they any share in the heavens?’ Or have We given them a Book, so that they act on clear proof from it? No, the wrongdoers promise one another nothing but delusions.” (Surat Faatir, ayah 40)
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*(1)Literally mushrikoon means polytheists in Arabic. Here the sheikh is referring to those pagan idol worshippers who were the first people that Prophet Muhammad (may the peace and commendations of Allah be upon him) was sent to. [Translator]

*(2)At-Tawheed in the Arabic language literally means to make something one. At-Tawheed in the Islamic terminology is sometimes defined in the following manner: “To single out Allah for all worship.” This is a correct definition but it is not the most comprehensive definition. A more comprehensive definition would be the following: “To make ifraad of Allah (i.e. to declare or acknowledge or confirm his oneness or uniqueness) in all those things (i.e. rights, attributes, and actions) which are specifically His.” See Sheikh Ibn Al-‘Utheymeen’s explanation of the book Kashfush-Shubuhaat for a similar comprehensive definition. [Translator]

*(3)You may be wondering about the sheikh’s statement that no one from mankind denies this aspect of At-Tawheed and say to yourself, “Rather there are atheists in our times that do not believe in a Creator.” The Scholars explained that these people’s rejection of the existence of a Creator is only out of obstinacy and arrogance. They outwardly claim to reject the existence of a Creator while deep down they are convincedabout His existence. Their rejection is like the rejection of Pharaoh and his followers with regards to The Lord of Moses (peace be upon him) and the signs from His Lord that he showed them. Allah said concerning Pharaoh and those with him in Surat An-Naml, “And they belied them (i.e. those signs) wrongfully and arrogantly, though their own selves were convinced thereof (i.e. that those signs are from Allah)…” See Kitaab At-Tawheed by Sheikh Saalih Aal-Fawzaan for the like of this explanation. [Translator]

*(4)He is Mujaahid Bin Jabr Al-Makkee, he learned explanation of The Qur’aan from the companion of The Messenger of Allah (may the peace and commendations of Allah be upon him), Ibn ‘Abbaas. He is from the foremost of the explainers of The Qur’aan from the Muslim nation. The Muslim scholar Adh-Dhahabee said at the end of a biography of Mujaahid, “The Ummah (Islamic nation) has unanimously agreed about the imaamah (i.e. leadership in his field) of Mujaahid and him (i.e. his statement) being used as evidence.” This short identification of Mujaahid is taken from a book by Sheikh Ibn Al-‘Utheymeen. [Translator]

And He (high above is He) said concerning the Mushrikoon (i.e. polytheist pagans) of Quraish, “And (they) said: ‘Are we going to abandon our aaliha (i.e. gods) for the sake of a mad poet?’” (Surat As-Saaffaat, ayah 36)

And Allah (high above is He) said concerning them, “Has he made the aaliha (gods) into One Ilaah (God – Allah). Verily, this is a strange thing.” Surat Saad, ayah 5.

And verily Allah confirmed this (aspect of) At-Tawheed (i.e. Tawheedur-Ruboobiyyah) to make it firm (in the minds of people), and to use it as evidence for the obligation of worshipping Allah alone (Tawheed Al-Uloohiyyah). This is because the oneness of Allah in His Ruboobiyyah (Lordship) necessitates that none (deserves) to be worshipped except Allah. And He (high above is He) said, “Oh mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may take precaution (from His punishment).” (Surat Al-Baqarah, ayah 21)

And He said, “He created you (all) from a single soul (Adam); then made from it it’s spouse [Hawwa’ (Eve)]. And He has sent down for you of cattle eight pairs. He creates you in the wombs of your mothers, creation after creation (i.e. stage after stage) in three veils of darkness; such is Allah your Lord. His is the kingdom, Laa ilaaha illa Huwa (none has the right to be worshipped but He). How then are you turned away?” (Surat Az-Zumar, ayah 6)

And He (high above is He) said, “(It is a great Grace and Protection from Allah), for the taming of the Quraish, (And with all those Allah’s Grace and Protections for their taming, We cause) the (Quraish) caravans to set forth safe in winter (to the south), and in summer (to the north without any fear). So let them worship the Lord of this House (i.e. the Ka’bah in Makkah). Who has fed them against hunger, and has made them safe from fear.” (Surat Al-Quraish)

So He (high above is He) mentioned that He alone is their Creator and Provider and this is something they do not doubt concerning. And He made that a proof upon them for the obligation of devoting (all) worship solely to Him alone without ascribing partners to Him.

And He (high above is He) said, “Say (Oh Muhammad [may the peace and commendations of Allah be upon him]), ‘Al Hamdu lillah (i.e. all praise and thanks be to Allah), and peace be upon His slaves whom He has chosen (for His Message)! Is Allah better, or (all) that you ascribe as partners (to Him)?’ Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any ilaah (god) with Allah? Nay, but they are a people who ascribe equals (to Him)! Is not He (better than your gods) Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas. Is there any ilaah (god) with Allah? Nay, but most of them do not know. Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations. Is there any ilaah (god) with Allah? Little is that you remember! Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His Mercy (rain)? Is there any ilaah (god) with Allah? High Exalted be Allah above all that they associate as partners (to Him)!” (Surat An-Naml, ayahs 59-63)

So in all of these ayaat (i.e. Qur’aanic verses) Allah (high above is He) criticizes the Mushrikoon (i.e. polytheists), those who affirm that He (high above is He) alone is The Creator of The Heavens and The Earth and that He alone is the one who causes benefit and harm, because this affirmation (i.e. their affirmation of His Lordship alone) will not benefit them since they have deified something else along with Him which they make du’aa to (i.e. invoke) just as they make du’aa to (i.e. invoke) Him.

And this (invoking false gods while affirming Allah’s oneness in His Lordship) is the very essence of contradiction, which opposes the legislation and the intellect. This is because the one who is unique in (the doing) of all these actions as far as creating and providing and causing life and death then it is right that He should (also) be singled out for all types of obedience (i.e. worship).

And that is why He (high above is He) rebuked them with His statement, “Is there any ilaah (i.e. being that truly deserves worship) with Allah?” And He (high above is He) didn’t say, “Is there any creator with Allah?” (This is) because they did not dispute concerning that (i.e. that Allah is the only Creator.)

And Allah (high above is He) clarified the invalidity of shirk in Ar-Ruboobiyyah (i.e. ascribing partners to him in His Lordship) because if that was the case then The Heavens and The Earth would fall into ruin. And this also is something grasped intuitively by the intellects. He (high above is He) said: “No son (or offspring or children) did Allah beget, nor is there any ilaah (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!” (Surat Al-Mu’minoon, ayah 91)

The Correct Creed Concerning Tawheed Al Asmaa’ Was- Sifaat*(5)

And from the totality of the creed of Ahlus-Sunnah wal-Jamaa’ah is that they attribute to Allah that which He attributed to Himself and that which His Messenger (may the peace and commendations of Allah be upon him) attributed to him as far as the most beautiful names and the most high attributes. They do not go beyond The Qur’aan or the authentic narrations of The Messenger (may the peace and commendations of Allah be upon him).

They affirm the wordings of these (names and attributes) and they know what they mean in the Arabic language which The Qur’aan was sent in and they leave the (knowledge of the) modality of them to Allah (high above is He) because Allah alone knows it and he didn’t inform anyone from mankind about it.

So they approach this critical subject with established sharee’ah (i.e. Islamic law) principles. Whoever adheres to them (i.e. these principles) is saved from deviation.

Describing Allah With Those Attributes Which Occur in The Qur’aan and The Hadeeth

The first of these (principles) is to affirm that which Allah attributed to Himself or that which His Messenger (may the peace and commendations of Allah be upon him) attributed to Him without adding or subtracting (anything).*(6) Because there is no one more knowledgeable about Allah than Himself, as Allah (high above is He) said, “…Do you know better or does Allah? And who is more unjust than he who conceals the testimony he has from Allah? And Allah is not unaware of what you do.” (Surat Al-Baqarah, Ayah 140)

And there is no one more knowledgeable about Allah after Allah than The Messenger of Allah (may the peace and commendations of Allah be upon him). He (high above is He) said: “Nor does he speak of (his own) desire. It is only an Inspiration that is inspired.” (Surat An-Najm, Ayahs 3-4)
*(7)

Allah (Majestic is His Majesty) Does Not Resemble The Creatures

The second (of these established sharee’ah principles) is the declaration that Allah is transcendent above resembling the creatures in His attributes. He (high above is He) said, “There is nothing like unto Him and He is The All-Hearing The All-Seeing.” (Surat Ash-Shooraa, ayah 11)

And He (high above is He) said: “And there is nothing equal to Him” (Surat Al-Ikhlaas, ayah 4)

No One Comprehends The Kayfiyyah*(8) of His Attributes (High Above is He)

The Third of these (principles) is not attempting to comprehend the kayfiyyah (i.e. the true nature) of His attributes. He (high above is He) said, “…and they will never encompass anything of His Knowledge.” (Surat Taa Haa, ayah 110)

And He (High above is He) said, “…Do you know of any who is similar to Him?” (Surat Maryam, ayah 65)

So from His attributes is that which He (high above is He) mentioned textually in His statement, “The Most Merciful, over The Throne He rose.” (Surat Taa Haa, ayah 5)

(And the like of this ayah is mentioned) in various places in The Qur’aan. So what is gained from it is the affirmation of Allah’s ascension over His Throne, a real ascension. We know its meaning but we are ignorant of its kayfiyyah (i.e. the true manner or method of this ascension.)

The Meaning of Istiwaa Over The Throne

So then its meaning is al-‘uluww (i.e. highness) and al- irtifaa’ (i.e. rising). This is (the meaning) that the Arabic language dictates. And Ahlus-Sunnah wal-Jamaa’ah have agreed upon this meaning.

The Lack of Comprehension of The Kayfiyyah of Al-Istiwaa

As for the kayfiyyah (i.e. the manner or method) of this istiwaa (ascension) then no one knows it except Allah alone there is no partner for Him.

Mention of The Attributes of Hearing and Vision

And from those (attributes) also (are those affirmed) in His (high above is He) statement, “…Truly, Allah is Ever All-Hearer, All-Seer.” (Surat An Nisaa’, ayah 58)

So what is gained from the ayah and the like of it is the ascription of the attribute of hearing to Allah. And as-sama’ (i.e. hearing) in the Arabic language is to grasp sounds. So we attribute to Allah (high above is He) hearing by which He hears all noises, which does not resemble (the hearing of) the creatures of Allah. And we leave (the knowledge of) the kayfiyyah (i.e. the method or manner) of this (hearing) to Allah (high above is He). So we do not say (for instance), “How does He hear?” And we do not (even) delve into that (knowledge) because He (blessed and high above is He) did not inform us of this, rather He kept this knowledge to Himself (majestic and high is He).

The Meaning of The Attribute of Vision

And likewise (is our understanding of the attribute of) al-basr (i.e. vision.) It means to grasp those things that are seen. This is like what has been authentically reported in Saheeh Muslim on the authority of Abu Musa Al-Ash’aree (may Allah be pleased with him) that The Prophet (may the peace and commendations of Allah be upon him) said, “Verily Allah does not sleep and it is not befitting for Him to sleep. He lowers the scale and raises it. The deeds of the night are raised to Him before the deeds of the day, and the deeds of the day (are raised to Him) before the deeds of the night. His veil is light, if He were to remove it than the subuhaat (i.e. lights or majesty or splendor) of His face would burn all that His vision extends to of His creation (or everything that looked at Him would burn.)”*(9)

So we affirm for Allah vision that is real by which He (majestic is His Majesty) grasps all seen things. Except that we don’t know the kayfiyyah (i.e. method or manner) of this vision, but rather we know that which Allah has taught us in His statement: “There is nothing like unto Him and He is The All-Hearing, The All-Seeing.” (Surat Ash-Shooraa, ayah 11)

So these are examples of the manner (in which) Ahlus-Sunnah wal-Jamaa’ah (deal with) the names of Allah (high above is He).
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*(5) Tawheedul Asmaa’ Was-Sifaat is to believe in Allah’s oneness in His Most Beautiful Names and Most High Attributes. The sheikh further explains the correct understanding of this branch of At-Tawheed in the text. [Translator]

*(6) This means we affirm all those attributes mentioned in The Qur’aan and The Sunnah without attributing any additional attributes to Allah that we did not find in these two sources of revelation and without subtracting or negating any attributes that are mentioned in them. [Translator]

*(7) This ayah makes the sheikh’s point clear. Allah is unseen; no one can claim to know about His attributes except He Himself or someone He has informed about some of His attributes. When The Prophet Muhammad (may the peace and commendations of Allah be upon) spoke about any aspect of The Religion or informed about anything from the unseen especially the attributes of Allah he did not speak from his own thoughts or philosophies rather it was all revelation that Allah revealed to him. That is why we take The Sunnah as an authentic source of information about Allah’s attributes. [Translator]

*(8) The word kayfiyyah in Arabic could be translated as the manner or method or nature or state of something. In other words how something actually is or how it occurs. [Translator]

*(9) The end of this hadeeth has two possible meanings as I have learned from reading its explanation in The Explanation of Sunan Ibn Majah by As-Sindee. I’m not sure which one of these two meanings is more correct; therefore I put both possible meanings for now. I must research this issue further in the future and revise the translation when I find which one is more correct, in shaa’ Allah. If the first meaning is more correct than that implies that the whole of creation would burn if Allah removed that which veiled Him from their sight, since Allah’s vision extends to all things. What is apparent though, from the context, is that the author understood vision in the hadeeth to mean Allah’s vision and that is why he quoted this hadeeth in the section about Allah’s attribute of vision. And Allah is more knowledgable. [Translator]

The Correct Creed Concerning Tawheed Al-Ilaahiyyah*(10)

And from the totality of the creed of Ahlus-Sunnah is their singling out Allah alone for (all) worship. So they do not worship alongside Allah any other deity. Rather they direct all acts of obedience (i.e. devotion or worship), which Allah commanded, whether it is an obligation or a preferred act, to Allah alone with out any partners.

So they do not prostrate except to Allah and they do not circumambulate except for Allah around The Ancient House (i.e. The Ka’bah) and they do not sacrifice (animals) except for Allah and they do not make vows except to Allah and they do not take oaths (or swear) except by Allah and they do not make tawakkul (i.e. rely) except on Allah and they do not make du’aa to (i.e. invoke) except Allah. And this is Tawheed Al-Uloohiyyah.

He (high above is He) said, “And worship Allah (alone) and do not ascribe partners to Him.” (Surat An-Nisaa’, ayah 36)

And He said, “And your Lord (Oh Muhammad) has decreed that you worship none but Him.” (Surat Al-Israa’, ayah 23)

And He said, “And they were not ordered except to worship one god.” (Surat At-Tawbah, ayah 31)

And He said, “And they were not ordered except to worship Allah whilst devoting sincerely to Him their religion (i.e. their worship) and being Hunafaa’ (i.e. turning away from all other religions which oppose At-Tawheed.) and to establish the Salat and give the Zakat and that is the religion (of the nation) that is upright [see Tafseer Ibn Katheer and Tafseer As Sa’dee].” (Surat Al-Bayyinah, ayah 5)

And He said, “And I have not created The Jinn and Mankind except to worship Me.” (Surat Adh-Dhaariyaat, ayah 56). And the meaning of “worship Me” is “to single Me out for (all) worship.”

The Opposite of At-Tawheed is Ash-Shirk*(11)

And the opposite of this (i.e. At-Tawheed) is Ash-Shirk (i.e. to ascribe partners) to Allah, may Allah grant us refuge from it. And it is the greatest sin by which Allah is disobeyed. He (high above is He) said, “Verily Allah does not forgive that shirk is made with Him (i.e. that partners are ascribed to Him) but He forgives what is less than that for whomsoever He wills. And whoever does shirk (i.e. ascribes partners to Allah) then he has fabricated an enormous lie.” (Surat An-Nisaa’, ayah 48)

And He (high above is He) said, “Verily Allah does not forgive that shirk is made with Him (i.e. that partners are ascribed to Him) but He forgives what is less than that for whomsoever He wills. And whoever does shirk (i.e. ascribes partners to Him) then he has strayed far away.” Surat An-Nisaa’, ayah 116.

And He (high above is He) said, “Hunafaa’ Lillah (i.e. worshipping none but Allah), not ascribing partners to Him and whoever ascribes partners to Allah, it is as if he has fallen from the sky, and the birds have snatched him, or the wind has blown him to a far off place.” (Surat Al-Hajj, ayah 31)

And He (high above is He) said, “And (mention) when Luqmaan said to his son whilst admonishing him, ‘Oh son do not ascribe partners to Allah. Verily Ash-Shirk (i.e. ascription of partners to Allah) is a great wrongdoing.’” (Surat Luqmaan, ayah 13)

And He (high above is He) clarified that Ash-Shirk nullifies the (good) deeds and is something that takes one out of the millah (i.e. nation) of Islam. Thus He (high above is He) said, “And if they committed shirk (i.e. ascribed partners to Allah) then that which they did (of good deeds) would have been invalidated.” (Surat Al-An’aam, ayah 88)
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*(10) Sometimes this category of At-Tawheed is referred to as Tawheed Al-Uloohiyyah or Tawheed Al-‘Ibaadah. All of these phrases meaning to single out Allah alone for all forms of worship. [Translator]

*(11) Ash-Shirk in Arabic literally means to have a share or portion in something. In the religious terminology Ash-Shirk is sometimes defined as worshipping others alongside Allah. This definition is correct but not comprehensive as it only identifies one aspect of Ash-Shirk. A more comprehensive definition of Ash-Shirk would be the following: “To proclaim other than Allah equal to Allah in something (i.e. an attribute, action, or right) that is exclusive to Allah.” See the Sheikh ‘Abdul ‘Azeez Ar Rayyis’s comments on the book Thalathatul-Usool for the like of this definition. In other words Ash-Shirk is to give to or attribute to something other than Allah a share or portion of something that exclusively belongs to Allah alone. [Translator]

And He (high above is He) said, “And it has been revealed to you (Oh Muhammad [may the peace and commendations of Allah be upon him]) and to those before you (of The Prophets and Messengers [peace be upon them]) that if you were to commit shirk then your (good) deeds would certainly be invalidated and you would certainly be from the losers.” (Surat Az-Zumar, ayah 65)

And (it is reported) in the Saheeh of Muslim on the authority of Jaabir Ibn ‘Abdillah (may Allah be pleased with him) that The Messenger of Allah (may the peace and commendations of Allah be upon him) said: “Whoever meets Allah having not been upon shirk (i.e. having not died in a state of shirk, which is to ascribe anything as a partner to Allah) will enter Heaven. And whoever meets Him having been upon shirk will enter The Fire.”

And (it is reported) in the Saheeh of Al-Bukhaaree on the authority of Ibn Mas’ood (may Allah be pleased with him) that The Messenger of Allah (may the peace and commendations of Allah be upon him) said, “Whoever dies whilst (being a person who) invokes a nidd (i.e. a false rival deity) other than Allah will enter The Fire.”
Who is The Mushrik?

Thus whoever directs some form from the (various) forms of worship to other than Allah, then he is a mushrik (i.e. polytheist) and a kaafir (i.e. disbeliever).

Ad-Du’aa is Not to Be Directed Except to Allah

And Ad-Du’aa (i.e. Supplication, invocation) is an act of worship that Allah ordered, thus whoever makes du’aa (i.e. supplicates or invokes) only to Allah then he is a muwahhid (i.e. monotheist). And whomever makes du’aa to (i.e. supplicates or invokes) other than Allah than he has committed shirk. He (high above is He) said, “And do not make du’aa to (i.e. supplicate or invoke) other than Allah that which does not benefit you nor harm you for if you were to do that then you would be from the wrongdoers.” (Surat Yunus, ayah 106)

And He (high above is He) said, “And whoever makes du’aa to (i.e. invokes or supplicates) other than Allah that which he has no proof for, then indeed his reckoning is with Allah, truly the disbelievers are not successful.” (Surat Al-Mu’minoon, ayah 117)

And He (high above is He) said, “And that indeed the masaajid (i.e. places of worship or prostration or limbs that are prostrated upon) are for Allah so do not make du’aa to (i.e. invoke or supplicate) along with Allah anyone (else). (It has been revealed to me that) When the slave of Allah (i.e. Muhammad [may the peace and commendations of Allah be upon him) stood up invoking (his Lord Allah) in prayer to Him, they (i.e. the jinn) just made round him a dense crowd as if sticking one over the other (in order to listen to the Prophet’s [peace and commendations of Allah be upon him] recitation). Say (Oh Muhammad [may the peace and commendations of Allah be upon him]): ‘I make du’aa to (i.e. invoke or supplicate) only my Lord and I do not ascribe partners to Him.’” (Surat Al-Jinn, ayahs 18-20)

He (high above is He) said, “For Him (alone) is the Call of Truth (i.e. there is no true deity but He or none has the right to be worshipped but He). And those whom they (i.e. the polytheists and disbelievers) make du’aa to (i.e. invoke or supplicate) other than him do not answer them except like one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it does not reach him, and the du’aa (i.e. invocation or supplication) of the disbelievers is only in error (i.e. useless).” (Surat Ar-Ra’d, ayah 14)

And He (high above is He) said, “And those who they make du’aa to (i.e. invoke or supplicate) other than Allah do not create anything and they themselves are created. (They are) dead (and) lifeless and they do not know when they will be resurrected.” (Surat An-Nahl, ayah 20-21)

And He (high above is He) said, “And so do not make du’aa to (i.e. invoke or supplicate) another deity and thus be from those who are punished.” (Surat Ash-Shu’araa, ayah 213)

And He (high above is He) said, “He merges the night into the day, and He merges the day into the night. And He has subjected the sun and the moon, each runs its course for an appointed term. Such is Allah your Lord; His is the kingdom. And those, whom you make du’aa to (i.e. invoke or supplicate) other than Him, do not even own a Qitmeer (i.e. the thin membrane over the date stone). If you make du’aa to (i.e. invoke or supplicate) them, they do not hear your call, and even if they could hear, they would not grant it (i.e. your request) to you. And on the Day of Resurrection, they will disown your worship of them. And none can inform you (Oh Muhammad [may the peace and commendations of Allah be upon him]) like Him Who is The All-Knower.” (Surat Faatir, ayah 13-14)

And He (high above is He) said, “And if you (oh Muhammad [may the peace and commendations of Allah be upon him]) were to ask them, ‘Who created The Heavens and The Earth?’ They would certainly say, ‘Allah.’ Say (to them oh Muhammad [may the peace and commendations of Allah be upon him]), ‘Have you not seen (the situation of) those things which you make du’aa to (i.e. invoke or supplicate) other than Allah? If Allah wanted some harm to come to me could they remove His harm or if Allah wanted some mercy for me could they stop His Mercy. Say, (oh Muhammad [may the peace and commendations of Allah be upon him]) ‘Sufficient for me is Allah, on Him those who have tawakkul (i.e. reliance) rely.’” (Surat Az-Zumar, ayah 38)

And He (high above is He) said, “Say (Oh Muhammad [may the peace and commendations of Allah be upon him] to these pagans): ‘Think (about) all that you make du’aa to (i.e. invoke or supplicate) besides Allah. Show me! What have they created of The Earth? Or do they have a share in (the creation of) the heavens? Bring me a Book (revealed before this), or some trace of knowledge (in support of your claims), if you are truthful!’ And who is more astray than one who makes du’aa to (i.e. invokes or supplicates) other than Allah, (to those) who will not answer him until the Day of Resurrection, and who are not (even) aware of their calls to them? And when mankind is gathered together (on the Day of Resurrection), they (i.e. those things which they invoked besides Allah) will become enemies to them and will make kufr (i.e. reject) of their worship.” (Surat Al-Ahqaaf, ayahs 4-6)

And it has been authentically reported in The Sunan on the authority of Nu’maan Ibn Basheer who said, “The Messenger of Allah (may the peace and commendations of Allah be upon him) said, ‘Ad-Du’aa (i.e. invocation or supplication) is the worship.’”

The Dispute Between The Messengers (May Allah Bestow His peace and Commendations Upon Them) and Their People is Over This Type of At-Tawheed

And this type of At-Tawheed, Tawheed Al-Uloohiyyah, is where the dispute between The Messengers (may the peace and commendations of Allah be upon them) and their people occurred.

The Messengers Were Sent for This Type of At-Tawheed

And it (Tawheed Al-Uloohiyyah) is what (messengers) were sent to clarify and propagate and what scriptures were revealed to confirm and elucidate and be taken as proof for.

As Allah (high above is He) said, “And We have sent out into every nation a messenger saying, ‘worship Allah and avoid the taaghoot (i.e. false deities or things worshipped besides Allah.)’” (Surat An-Nahl, ayah 36)

And He (high above is He) said, “And we have not sent down any messenger before you except that We revealed to him (saying) that laa ilaaha illaa anaa (i.e. there is no true deity but I or there is nothing that truly deserves to be worshipped but I), so worship Me.” (Surat Al-Anbiyaa’, ayah 25)

And He (high above is He) said, “He sends down the angels with inspiration of His Command to whomsoever of His slaves He pleases (saying), ‘Warn mankind that laa ilaaha illa anaa (i.e. there is no true deity but I or there is nothing that truly deserves to be worshipped but I), so fear Me.’”

And The Messengers (may the peace and commendations of Allah be upon them) began with it (i.e. this type of At-Tawheed, Tawheedul Uloohiyyah) in their da’wah (i.e. calling) of their people to Allah. For every messenger would say to his people, “worship Allah you have no other ilaah (i.e. god) than him.” (Surat Al-‘Araaf, Ayahs 59, 65, 73, and 85) Noah and Hood and Shu’ayb and Saalih and every messenger said it, may the peace and commendations of Allah be upon them all.

And He (high above is He) said: “And Abraham when he said to his people, ‘Worship Allah and fear him, that is better for you if you only knew. Indeed you only worship besides Allah awthaan (i.e. idols or false deities) and you invent an enormous lie. Truly those who you worship besides Allah do not own any provisions for you, so seek sustenance from Allah and worship Him and thank Him. To Him you shall return (for judgment.)” (Surat Al-‘Ankaboot, ayahs 16 and 17)

And Allah (high above is He) said about His Prophet Joseph (peace be upon him), “Oh two companions of the prison! Are many different lords (gods) better or Allah, The One, The Irresistible? You do not (truly) worship besides Him anything but names, which you have named (i.e. names which you have just made up), you and your fathers, (that) for which Allah has not sent down any authority. The command (or the judgment) is for none but Allah. He has commanded that you worship none but Him, that is the (true) straight religion, but most of mankind do not know.” (Surat Yusuf, ayahs 39 and 40)

The Mushrikoon Have No Proof for Their Shirk

And The Mushrikoon (i.e. polytheists) have no support for their shirk (i.e. ascribing partners to Allah in worship and other aspects of His Oneness) not from sound logic nor from that which was conveyed from The Messengers (may the peace and commendations of Allah be upon them).

Allah (high above is He) said: “And ask (oh Muhammad [may the peace and commendations of Allah be upon him]) those who We sent before you of Our messengers if We had made other than Ar-Rahmaan (The Most-Merciful) deities to be worshipped.” (Surat Az-Zukhruf, ayah 45)

And the meaning of this is that there were no messengers that called to the worship of gods alongside Allah, rather all of them from the first of them to the last of them called to the worship of Allah alone without any partner.

And Allah pointed out a logical proof which invalidates the shirk (i.e. ascription of partners to Allah) of the Mushrikoon (i.e. polytheists); He (high above is He) said, “Say (to them oh Muhammad [may the peace and commendations of Allah be upon him]): ‘Have you not seen that which you worship besides Allah, show me what they have created from The Earth or do they have a share in The Heavens. Come to me with a book (revealed) before this or some trace of knowledge if you are truthful.” (Surat Al-Ahqaaf, Ayah 4)

So this is an undeniable logical proof for the fact that the worship of anything besides Allah is invalid. Because they (i.e. all these false deities) did not create anything nor did they assist in creating anything. Only Allah alone is solely the one who did (all) that. So why worship them then?*(12) Then Allah rejected that there is any proof for the Mushrikoon (i.e. polytheists), for what they do of shirk (i.e. ascription of partners to Allah), from the revealed scriptures or The Messengers that were sent (may the peace and commendations of Allah be upon them). So it has become clear (by all this) that there is no proof at all for The Mushrikoon (i.e. polytheists) and thus they are from those who will dwell in The Fire eternally and what a wretched end.

And from what has preceded it is known that this type of At-Tawheed (i.e. Tahweedul Uloohiyyah) is the foremost of obligations (as far as learning and application of it) and it is the most important of important things and it is the religion which Allah does not accept other than it from anyone.
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*(12) Where is the logic in worshipping stones which are dead and lifeless that were carved by the hands of men or in worshipping men themselves, who do not have eternal life or unlimited power nor did they create anything of The Heavens or The Earth but rather they were themselves created and came from the wombs of women and needed food and drink and sleep to stay alive and then in the end they died and they can not hear your prayers? Rather worship The Ever-Living Self-Subsisting Creator of all, who brought you into existence and deserves all your thanks and praise for that and can hear all your prayers and is capable of answering them. [Translator]

The Correct Creed Concerning The Six Pillars of Imaan

And from the totality of the creed of Ahlus-Sunnah wal Jamaa’ah is imaan (i.e. faith) in Allah and The Angels and The Revealed Scriptures and The Messengers (may the peace and commendations of Allah be upon them) and The Resurrection after Death and Imaan (i.e. faith) in Al-Qadar (i.e. pre-decree of Allah).

So having imaan (i.e. faith) in Allah is to admit to His Ruboobiyyah (i.e. Lordship) and His Uloohiyyah (i.e. His right to be worshipped to the exclusion of all other things) and His Names and Attributes. And elucidation of this has preceded.

Belief in The Angels

And imaan (i.e. faith) in the angels is by believing in their existence
and what was mentioned to us of their names and their tasks. He (high above is He) said, “The Messenger believes in what was sent down to him and so do the believers. All of them believe in Allah and His Angels and His Books and His messengers…” (Surat Al-Baqarah, ayah 285)

And He (high above is He) said, “Righteousness is not that you turn your faces to the east or the west, rather righteousness is (the characteristic of) the one who believes in Allah and The Last Day and The Angels and The Book and The Prophets…” (Surat Al-Baqarah, ayah 177)

And (it is reported) in The Saheeh of Muslim from the long narration of ‘Umar ibn Al-Khattaab in which Jibreel (peace be upon him) asked The Prophet Muhammad (may the peace and commendations of Allah be upon him) about Al-Imaan (i.e. faith), thus (in response) The Prophet (may the peace and commendations of Allah be upon him) said, “Al-Imaan (i.e. faith) is that you believe in Allah and His Angels and His Books and His Messengers and The Last Day and Al-Qadar (the pre-decree) the good of it and the bad of it.”

Description of The Angels

And Allah has described them in His Book in His statement, “To Him belongs whosoever is in The Heavens and on Earth. And those who are near Him (i.e. The Angels) are not too proud to worship Him, nor are they weary (of His worship). They (i.e. The Angels) glorify His Praises night and day, (and) they never slacken (to do so).” (Surat Al-Anbiyaa’, ayahs 19 and 20)

And He (high above is He) also said, “…Rather they are (but) honored slaves. They do not precede Him (Allah) in speech and they act (only) according to His command.” (Surat Al-Anbiyaa’, ayahs 26 and 27)

And He (high above is He) said, “Verily those who are with your Lord (i.e. The Angels) are not too proud to worship Him and they glorify Him and to Him they prostrate.” (Surat Al-‘Araaf, ayah 206) *(13)

The Angels Are Slaves of Allah

Hence they are slaves of Allah and creatures from His tremendous creatures; they do not deserve anything of worship.*(14) He (high above is He) said: “And on the day when He will gather them all together (and) then He will say to The Angels, “Was it you that these ones used to worship.” They will say, “Glory be to You, You are our walee (i.e. Lord) to the exclusion of them. Rather they used to worship The Jinn, most of them (i.e. these people) having believed them (i.e. the devils from The Jinn)” (Surat Saba’, ayah 40 and 41) *(15)

And He (high above is He) said, “Nor is it for him to order you to take The Angels or The Prophets as lords. Would he order you with disbelief after you were Muslims?” (Surat Aal-‘Imraan, ayah 80)

And in The Saheeh of Muslim (it is narrated) on the authority of ‘Aaishah (may Allah be pleased with her) who said, “The Messenger of Allah (may the peace and commendations of Allah be upon him) said, ‘The Angels were created from light and The Jinn were Created “min maarijin min naar” (i.e. from a flame of smokeless fire)*(16) and Adam was created from that which has been described to you.’”

And (it is narrated) in The Saheeh of Al-Bukhari on the authority of Ibn Mas’ood (may Allah be pleased with him) that The Prophet (may the peace and commendations of Allah be upon him) saw Gabriel (peace be upon him) and he had six hundred wings.

Their Ability to Change States

And Allah has made them able to change into beautiful forms, just as Gabriel (peace be upon him) appeared to Mary in the form of a man in all respects, and like they appeared to Abraham (may peace and commendations be upon him) when they stopped over by him as honored guests, and like when they came to Lot (peace be upon) in order to bring down the punishment upon his people, and (in occurrences) similar to these.
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*(13) This particular ayah (i.e. verse) is an ayah (i.e. verse) of prostration, which means it is legislated for the person reciting it to prostrate after finishing it. And from what it is legislated to say whilst in this prostration is (what means in English), “My face is prostrated to the one Who created it and made its hearing and sight by His Ability and Strength, therefore blessed is Allah the best of creators.” [Translator]

*(14) Though they are creatures whom Allah has given great power and superhuman ability and great physical stature, they still do not deserve to be worshipped, for they themselves are mere creatures of Allah who are in need of Him and are under His command and power and will and they are not able to do anything outside of His Will. If these great creatures still do not deserve our worship, than how much less worthy are mere men who have not been given the strength nor the ability nor the physical stature of them? [Translator]

*(15) The Angels will disavow themselves before Allah from those who used to worship them and they will say that it was The Jinn, meaning the devils from The Jinn, that these people truly used to worship. This is because when they claimed to worship The Angels they were actually worshipping the devils from The Jinn who used to whisper to them to worship other than Allah and they believed what these devils were telling them and complied with and obeyed these devils. See the explanation of Ibn Katheer and As-Sa’dee and Al Jalaalayn to gain this understanding of the verse. [Translator]

*(16) I translated this phrase in the hadeeth “min maarijin min naar” as “a flame of smokeless fire” due to the fact that this translation is in The Noble Qur’aan translation and also Tafseerul-Jalaalayn for the verse in The Qur’aan that has this phrase. There are other close explanations for what it means though. [Translator]

The Refutation of The Statement of The Mushrikoon That The Angels Are The Daughters of Allah

And Allah has refuted the statement of the Mushrikoon (i.e. Arab pagans) that The Angels are the daughters of Allah (high above is He). He is extremely far above all that the wrongdoers say about Him. Thus He, high above and holy is He, said (in response to this claim), “And they say, “The Most Merciful (Allah) has begotten a son (or children). Glory to Him! Rather they are (but) honored slaves. They do not precede Him in speech, and they act on His Command. He knows what is before them, and what is behind them, and they cannot intercede except for him with whom He (i.e. Allah) is pleased. And they stand in awe for fear of Him.” (Surat Al-Anbiyaa’, ayah 26-28)

“Now ask them (O Muhammad [may the peace and commendations of Allah be upon him]), ‘Are there (only) daughters for your Lord and sons for them?’ Or did We create The Angels females while they were witnesses? Truly, it is of their falsehood that they (Quraish pagans) say: ‘Allah has begotten offspring (i.e. angels are the daughters of Allah)?’ And, indeed, they are liars! Has He (then) chosen daughters rather than sons? What is the matter with you? How do you decide? Will you not then remember? Or is there for you a plain authority (i.e. a clear proof)? Then bring your Book if you are truthful!” (Surat As-Saaffaat, ayahs 149-157)

Then He (High Above is He) Also Said About The Angels…

“There is not one of us (angels) but has his known place (or position); and verily we (i.e. The Angels), we stand in rows (for the prayers), and verily we (i.e. The Angels), we are they who glorify (Allah’s Praises).” (Surat As-Saaffaat, ayahs 164-166)

From them (the angels) is Jibreel (Gabriel), peace be upon him, who is entrusted with (bringing down) the revelation. He (high above is He) said: “Say (oh Muhammad [may the peace and commendations of Allah be upon him]) whosoever is an enemy to Jibreel (Gabriel) then verily he is the one that brought it (The Qur’aan) down upon your heart by the permission of your Lord…” (Surat Al-Baqarah, ayah 97)

And The Prophet (may the peace and commendations of Allah be upon him) saw him in “البطح” Al-Batah and he had 600 wings, the vastness of his physique having covered the horizon. Then also he saw him the night of ascension, in Heaven. Just as He (high above is He) said, “And indeed he (Muhammad [may the peace and commendations of Allah be upon him]) saw him (Gabriel) at a second descent (i.e. another time). Near Sidratul-Muntahaa [the lote-tree of the utmost boundary (beyond which none can pass)], Near it is the Paradise of Abode.” (Surat An-Najm, ayahs 13-15)

And he did not see him in his (true) form except on these two occasions. As for all the other times (that he saw Gabriel), then (Gabriel came) in the form of a man, and mostly in the form (of a man named) D**** Al-Kalbee.

Allah (high above is He) said concerning Gabriel (peace be upon him), “Verily, this is the Word (this Qur’aan brought by) a most honorable messenger [Jibreel (Gabriel), from Allah to the Prophet Muhammad (may the peace and commendations of Allah be upon him)], (he is a) possessor of strength (and a possessor of) high rank with the Lord of the Throne. (He is) obeyed (by the angels), trustworthy there (in the heavens). And (Oh people) your companion (Muhammad [may the peace and commendations of Allah be upon him]) is not a madman. And indeed he (Muhammad [may the peace and commendations of Allah be upon him]) saw him (Jibreel) in the clear horizon (towards the east).” (Surat At-Takweer, Ayahs 19-23)

Mikaa’il (Peace be Upon Him)

And from them (i.e. The Angels) is Mikaa’il (Micheal) who is entrusted with the raindrops and directing them to wherever Allah (mighty and majestic is He) orders him to. Imam Ahmed cited (a narration) on the authority of Anas (who mentioned) that The Prophet (may the peace and commendations of Allah be upon him) said to Jibreel (i.e. Gabriel), “Why do I not see Mikaa’il (i.e. Michael) laughing (smiling) ever? So he said, “Mikaa’il (i.e. Michael) has not laughed (smiled)*(17)since The Fire was created.”

Allah (high above is He) said: “Whoever is an enemy of Allah and His angels and messengers and Jibreel (i.e. Gabriel) and Mikaal (i.e. Michael) then indeed Allah is an enemy to the disbelievers.” (Surat Al-Baqarah, Ayah 98)

Israafeel (Peace be Upon Him)

(And from the angels is) Israafeel, and he is the one who is entrusted with the soor (i.e. the horn). He will blow into it three times by the command of His Lord, mighty and majestic is He. (These three instances are), the blow that will strike terror into the hearts of the creatures*(18), the blow that will cause all the creatures to pass away except for whomsoever Allah wills to exempt*(19) , and the blow that will cause the creatures to arise in order to stand before their Lord*(20).

And these three angels are those who The Messenger of Allah (may the peace and commendations of Allah be upon him) mentioned in his du’aa (i.e. invocation) in the night prayer, “Oh Allah, Lord of Jibreel (i.e. Gabriel) and Mikaa’il (i.e. Michael) and Israafeel, Creator of The Heavens and The Earth, Knower of the unseen and the visible; You judge between Your slaves concerning that which they used to dispute about. Guide me, by your permission, to (that which is correct) concerning that which was differed about of the truth. Indeed, You guide whomsoever You will to a straight path.” (Narrated by Muslim)

And (it is narrated) in The Sunan of An-Nasaa’i on the authority of ‘Aaishah (may Allah be pleased with her) that she said, “The Messenger of Allah (may the peace and commendations of Allah be upon him) said, ‘Oh Allah, Lord of Jibraa’il (i.e. Gabriel) and Mikaa’il (i.e. Michael) and Lord of Israafeel, I seek refuge in You from the heat of The Fire and from the punishment of the grave.’”

And from them (i.e. The Angels) is Malakul Mawt (i.e. The Angel of Death). And He is the one who is entrusted with taking the souls (at the point of death). He (high above is He) said, “Say, ‘Malakul Mawt (i.e. The Angel of Death), who is set over you, will take your souls, then you shall be brought back to your Lord.’” (Suratas-Sajdah, ayah 11)

The Guardian Angels (Peace be Upon Them)

And from them (i.e. The Angels) are The Angels that are entrusted with guarding the children of Adam in all of their circumstances whether they are at their place of residence or traveling or sleeping or awake. He (high above is He) said, “It is the same (to Him) whether any of you conceal his speech or declare it openly, whether he be hid by night or go forth freely by day. For him (i.e. for each person), there are Mu’aqqibaat (angels in succession), before and behind him. They guard him by the Command of Allah. Verily! Allah will not change the condition of a people as long as they do not change what is within their selves. But when Allah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector.” (Surat Ar-Ra’d, ayah 10 and 11)

Ibn ‘Abbaas (may Allah be pleased with him) said with regards to His (high above is He) statement “For him, there are Mu’aqqibaat”: “(They are) angels that guard him (i.e. a person) from in front of him and behind him, then if his qadar (i.e. whatever is pre-ordained for the person) comes they depart from him.”

The Noble Scribes (Peace be Upon Them)

And from them (i.e. The Angels) are the noble scribes. And they are those who write down the deeds of the slaves whether good or bad. He (high above is He) said, “And indeed there are watchers over you. (They are) kiraaman kaatibeen (i.e. noble ones who are writing). They know (all) that you do.” (Surat Al-Infitaar, ayahs 10-12.)

The Great Number of Angels (Peace be Upon Them)

And he (The Prophet Muhammad), may the peace and commendations of Allah be upon him, informed, “Verily Al-Bayt Al-Ma’moor (i.e. name of a place of worship) in Heaven; 70,000 angels enter it…” And (it is reported) in another narration “(70,000 angels) pray in it each day, then they do not return to it; that is the last (time) for them (i.e. that is the last time they enter it).”

Whosoever Rejects the Existence of Angels Has Disbelieved

And whosoever rejects the existence of The Angels then he has disbelieved according to the consensus of the Muslims. He (high above is He) said, “O you who believe! Believe in Allah, and His Messenger (Muhammad [may the peace and commendations of Allah be upon him]), and the Book (the Qur’aan) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him), and whosoever disbelieves in Allah and His Angels and His Books and His Messengers and the Last Day, then indeed he has strayed far away.” (Surat An-Nisaa’, ayah 136)
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17 From what I understand, the word used in Arabic in the hadeeth “dahika” could possibly linguistically refer to either laughing or smiling, which is why I put both meanings in the translation, as I’m not sure which one its referring to here. Allah is more knowledgeable. [Translator]
18 Nafkhatul faza’, نَفْخَة الفَزَع [Translator]
19 Nafkhatus-Sa’q, نَفْخَة الصَعْق [Translator]
20 Nafkhatul Qiyaam li Rabbil-‘Aalameen, نَفْخَة القيام لِربِّ العالمين [Translator]
* The Reader should be aware that there is a difference of opinion as to how many times the horn will be blown, the opinion that the author finds to be most correct is that it will be blown three times.

Belief in The Revealed Scriptures

And as for having imaan (i.e. faith) in the revealed scriptures, then indeed Allah (high above is He) revealed with every messenger a book. Just as He (high above is He) said, “Indeed We have sent Our messengers with clear proofs and We revealed with them The Scripture and The Balance (The Scale), so that mankind may maintain justice…” (Surat Al-Hadeed, ayah 25)

And He (high above is He) said, “Mankind was one community, then Allah sent Prophets with glad tidings and warnings, and with them He sent The Scripture in truth to judge between people in matters wherein they differed. And only those to whom it (i.e. The Scripture) was given differed concerning it after clear proofs had come to them, because of hatred for each other. Then Allah, by His Leave, guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path.” (Surat Al-Baqarah, ayah 213)

So we believe in these scriptures and we know they are from Allah, and (we do this) in compliance with His (high above is he) statement: “Say (Oh Muslims), ‘We believe in Allah and that which has been sent down to us and that which has been sent down to Ibraaheem (Abraham), Ismaa’eel (Ishmael), Ishaaq (Isaac), Ya’qoob (Jacob), and to Al-Asbaat [the twelve sons of Jacob], and that which has been given to Musa (Moses) and ‘Iesaa (Jesus), and that which has been given to The Prophets from their Lord. We make no distinction between any of them, and to Him (Allah) we have submitted (in Islaam).’” (Surat Al-Baqarah, ayah 136)

And (in compliance with) His (high above is He) statement, “Oh you who believe! Believe in Allah, and His Messenger, and The Book (The Qur’aan), which He has sent down to His Messenger, and The Scripture, which He sent down to those before (him). And whosoever disbelieves in Allah and His Angels and His Books and His Messengers and The Last Day; then indeed he has strayed far away. (Surat An-Nisaa’, ayah 136)

And (in compliance with) His (high above is He) statement, “Say (Oh Muhammad [may the peace and commendations of Allah be upon him]), ‘I believe in whatsoever Allah sent down of scripture…’” (Surat Ash-Shooraa, ayah 15)

And He (high above is He) said, “Alif-Laam-Meem. [These letters are one of the miracles of The Qur’aan and none but Allah knows their meanings]. This is the Book (The Qur’aan), whereof there is no doubt, guidance to those who are Al-Muttaqoon (i.e. the pious). Those who believe in the unseen and perform As-Salat (i.e. the Islamic prayer), and spend out of what we have provided for them. And who believe in that which has been sent down to you (i.e. The Qur’aan and The Sunnah which were revealed to Prophet Muhammad [may the peace and commendations of Allah be upon him]) and in that which was sent down before you (i.e. the previously revealed scriptures like The Torah and The Gospel, etc.) and they believe with certainty in The Afterlife.” (Surat Al-Baqarah, ayahs 1-4)

The Revealed Scriptures are from The Speech of Allah (High Above is He)

And we believe that these scriptures are from The Speech of Allah (mighty and majestic is He) not from the speech of other than Him, and we believe that Allah (high above is He) actually spoke them as He willed in the manner He desired.

So from them (i.e. the types of Speech of Allah) is that which is heard from behind a veil without an intermediary (i.e. without an Angel conveying it to the human messenger), just as Allah spoke directly to Musa (Moses) without an intermediary. Allah (high above is He) said, “And when Musa (Moses) came at the time and place appointed by Us, and his Lord spoke to him…” (Surat Al-A’araaf, ayah 143)

And He said, “He (Allah) said: “Oh Musa (Moses) I have chosen you above mankind by My Messages, and by My speaking (to you)…” (Surat Al-A’araaf, ayah 144)

And from them (i.e. the types of Speech of Allah) is that which Allah (high above is He) causes the Angelic messenger to hear and orders him to convey to the human messenger. He (high above is He), “It is not for any human being that Allah should speak to him unless (it be) by inspiration, or from behind a veil, or (that) He sends a messenger to reveal what He wills by His Leave. Verily, He is Most High, Most Wise.” (Surat Ash-Shooraa, ayah 51)

Believing in The Laws That Are in The Scriptures

Likewise faith in The Scriptures includes believing in what is in them of laws, and that complying with them (i.e. these scriptures) and ruling by what is in them was obligatory upon the nations that they were revealed to.

The Scriptures Confirm Each Other

And (likewise faith in The Scriptures includes) that (we believe) that these books confirm each other, they do not disprove each other.

Some of The Scriptures Abrogating Others is a Reality

And (likewise it includes) that (we believe) that the earlier scriptures abrogation of each other (i.e. the later scriptures abrogation of the previous ones) is true, just as some of the laws of The Torah were abrogated in The Injeel (Gospel). He (high above is He) said about ‘Iesaa (Jesus), may the peace and commendations of Allah be upon him: “And I have come confirming that which was before me of The Torah, and to make lawful to you part of what was forbidden to you…” (Surat Aal-‘Imraan, ayah 50)

And just as The Qur’aan abrogated (all) that came before it of The Heavenly Scriptures. Allah (high above is He) said, “And We have sent down to you (Oh Muhammad [may the peace and commendations of Allah be upon him]) the Book (i.e. the Qur’aan) in truth, confirming the Scripture that came before it and Muhayminan*21 (i.e. a trustee, witness, or judge) over it (i.e. the old Scriptures)…” (Suratul Maa’idah, ayah 48)

And He (high above is He) said: “And it (i.e. The Qur’aan) is not but a reminder for Al-‘Aalameen*22 (i.e. all of Mankind and The Jinn).” (Surat Al-Qalam, ayah 52)

And faith in The Scriptures of Allah must be in a general manner where He mentioned (them) in general and in specific where he specified (them by name).
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*21 Ibn Katheer says in his explanation of this verse, “…For indeed the name Al-Muhaymin includes all of these, thus it is an ameen (i.e. trustee) and a shaahid (i.e. witness) and a haakim (i.e. judge) over every book that came before it. Allah made this Great Book which He sent down the last of The Books and the seal of them and the most comprehensive of them and the greatest of them and the most complete of them, because he gathered in it the good qualities of that which came before it (of The Heavenly Scriptures) and added to it attributes of perfection which are not in other than it…” [Translator]

*22 The Term Al-‘Aalameen literally means The Worlds, meaning all the various creatures of Allah whether they are humans, animals, angels, or jinn or any of Allah’s creatures. Here in this ayah the term Al-‘Aalameen is referring to the Jinn and Mankind since they are the ones who are held responsible for following this heavenly guidance. See Tafseer Al-Jalaalayn. [Translator]

The Names of The Scriptures of Allah

And Allah specifically mentioned the names of some of His Books. He mentioned The Torah, which was sent down to Musa (i.e. Moses) and The Injeel (i.e. Gospel) which was sent down to ‘Iesaa (i.e. Jesus) and The Zaboor which was sent down to Dawood (i.e. David) and The Qur’aan which was sent down to Muhammad and He (high above is He) mentioned the Scriptures of Abraham, may peace and commendations be upon them all.

So we believe in these Books in particular (i.e. by name). Likewise He (i.e. Allah) mentioned many books in a general way without naming any of them, so we believe in them in this general manner. He (high above is He) said, “Say (Oh Muhammad [may the peace and commendations of Allah be upon him]), ‘I believe in that which Allah sent down of scripture.’” (Surat Ash-Shooraa, ayah 15)

The Noble Qur’aan is The Last of The Scriptures

And The Noble Qur’aan, which Allah sent down to our Prophet Muhammad (may the peace and commendations of Allah be upon him), is the last of The Heavenly Scriptures. There is no scripture (to be revealed) after it.

And it abrogates all the previous scriptures. It is general for both of The Thaqalaan, Jinn and Mankind. He (high above is He) said, “And it is not but a reminder for Al-‘Aalameen (i.e. The Jinn and Mankind).” (Surat Al-Qalam, ayah 52)

It encompasses all that the people need in their religion and in their worldly life. He (high above is He) said, “…This day, I have perfected your religion for you and completed My Favor upon you and I am pleased with Islaam for you as (your) religion. But as for him who is forced by severe hunger, with no inclination to sin (such can eat those previously mentioned meats), then surely, Allah is Oft-Forgiving, Most Merciful.” (Surat Al-Maa’idah, ayah 3)

The Qur’aan is Inimitable*23

It is inimitable; no one is able to bring about the like of it. He (high above is He) said, “Say (Oh Muhammad [may the peace and commendations of Allah be upon him]): ‘If Mankind and The Jinn gathered together to produce the like of this Qur’aan, they could not produce the like of it, even if they helped each other.’” (Surat Al-Israa’, ayah 88)

He (high above is He) said, “Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise.” (Surat Fussilat, ayah 42)

The Qur’aan is Preserved

It is protected from anything being added to it or removed from it. He (high above is He) said, “Indeed We; it is We who sent down The Reminder (i.e. The Qur’aan) and indeed We will certainly guard it.” (Surat Al-Hijr, ayah 9)
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*23 The word in the Arabic text is mu’jiz. Which means it is something that is impossible to imitate.

Faith in The Messengers

And faith in The Messengers is by having firm belief that Allah sent into every nation a messenger calling them to worship only Allah without ascribing any partners to Him and to reject (the worship of) all that is worshipped besides Him.

And it is (to have firm belief) that all of them are truthful, trusted, righteous, rightly guided, honorable and obedient, pious, reliable, guides who are (themselves) well guided, and that they all conveyed the Messages of Allah.

And (it is to have firm belief) that Allah took Ibraaheem (i.e. Abraham) as a khaleel*24 (i.e. the closest type of friend) and that He (also) took Muhammad (may the peace and commendations of Allah be upon him) as a khaleel (i.e. the closest type of friend). *25 And that He spoke to Musa (i.e. Moses) directly. And He raised Idrees to a high place. And That ‘Iesaa (i.e. Jesus) is the slave of Allah and His Messenger and His Word*26 (i.e. Allah’s saying “Be!”) that He cast into Maryam (i.e. Mary) and a (created) spirit*27 from Him (i.e. from that which He created).

And (to believe) that Allah gave precedence to some over others and raised some in ranks over others. And (to believe) that Muhammad (may the peace and commendations of Allah be upon him) will be the sayyid (i.e. the best) of the Children of Adam on The Day of Judgment, and there is no boasting in this.

And (to believe) that their da’wah (i.e. what they called to) from the first of them to the last of them was the same in terms of the basis of the religion, and that is Tawheed of Allah (i.e. to declare and believe in Allah’s oneness), high above is He, in His Uloohiyyah (i.e. His right to be worshipped) and His Ruboobiyyah (i.e. His Lordship) and His Asmaa’ was-Sifaat (i.e. His names and attributes). *28

He (high above is He) said, “Verily the deen (i.e. religion) with Allah is Al-Islaam.” (Surat Aal ‘Imraan, ayah 18) *29

And He said, “And whosoever seeks other than Al-Islaam as a religion then it (i.e. this other religion) will not be accepted from him, and he in The Afterlife will be from the losers.” (Surat Aal ‘Imraan, ayah 85)

And He (high above is He) said about Nooh (i.e. Noah), “And I (i.e. Noah) was ordered to be from amongst the Muslims (i.e. those who submit to Allah’s will).” (Surat Yunus, ayah 72)

And He (high above is He) said about Musa (i.e. Moses), “And Musa (i.e. Moses) said: ‘Oh my people! If you have believed in Allah, then put your trust in Him if you are Muslims (i.e. those who submit to Allah’s Will).” (Surat Yunus, ayah 84)

And He (high above is He) said about Sulaymaan (i.e. Solomon) in the words of Bilqees (i.e. The Queen of Sheba), “…My Lord! Indeed I have wronged myself and I have made Islaam (i.e. submitted myself) along with Sulaymaan (i.e. Solomon) to The Lord of Al-‘Aalameen (i.e. all of the creatures).” (Surat An-Naml, ayah 44)

And He (high above is He) said, “He (Allah) has ordained for you the same religion which He ordained for Nooh (i.e. Noah), and that which We have inspired in you (Oh Muhammad [may the peace and commendations of Allah be upon him]), and that which We ordained for Ibraaheem (i.e. Abraham), Musa (i.e. Moses) and ‘Iesa (i.e. Jesus); (saying) that you should establish (perform) The Religion, and make no divisions in it (i.e. don’t split up into different sects). Intolerable for the Mushrikoon (i.e. polytheists) is that to which you (Oh Muhammad [may the peace and commendations of Allah be upon him]) call them. Allah chooses for Himself whom He wills, and guides to Himself the one who turns to Him in repentance and in obedience.” (Surat Ash-Shooraa, ayah 13)
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*24 And proof for this is in ayah #4 of Surat Nisaa’. Imaam As-Sa’dee said in his explanation of the ayah: “And al-khullah is the highest type of love…but verily Allah took Ibraaheem as a khaleel (i.e. very close friend) because he carried out that which he was ordered to do and performed that which he was tested with, thus Allah made him an imaam (i.e. leader) for mankind and took him as a khaleel (i.e. very close friend) and caused him to be highly commended in Al-‘Aalameen (i.e. The Worlds).” [Translator]

*25 And proof that Allah took Prophet Muhammad (may the peace and commendations of Allah be upon him) as a khaleel (i.e. the closest type of friend) is in his statement which is conveyed in Saheeh Muslim: “If I were to take a khaleel from the inhabitants of the earth I would take Ibn Abee Qahaafah (i.e. Abu Bakr) as a khaleel but your companion (i.e. The Prophet [may the peace and commendations of Allah be upon him]) is the khaleel of Allah.

*26 His Word is “Kun!” (i.e. “Be!”), that is how Jesus (peace be upon him) came about. Allah said, “Be!” and it was. The Word itself didn’t become Jesus (peace upon him) rather it was by the word that he came into existence. See Tasfseer Ibn Katheer or Tafseer As-Sa’dee for ayah # 171 in Surat An-Nisaa’ for this explanation. [Translator]

*27 “Wa ruhun minhu” this phrase occurs in ayah #171 in Surat An-Nisaa’. It means: “And a spirit from Him”. “From Him” in this case means from what He (Allah) created. It does not mean physically from within Allah like Christians say. The usage of “From Him” to mean it is from what He created is also found in ayah # 13 of Suratul Jaathiyyah: “And He has subjected to you all that is in The Heavens and all that is in The Earth; all of it is from Him.” So “from Him” means that He created it and it is a great blessing and a great favor “from Him”. Please see Tafseer Ibn Katheer for this explanation. [Translator]

*28 Please refer back to the sections about the correct creed concerning Allah to gain further understanding of these three categories of At-Tawheed (i.e. declaration and belief in Allah’s oneness). [Translator]

*29 Here the author brings several ayaat (i.e. Qur’aanic verses) to show that they all called to the same creed, though they were sent to different people in different times and some of the laws that were given to them may have differed. The essence of their message was the same. They all called the people to Al-Islaam, the basis of which is to submit oneself in worship to The One True God only without ascribing partners to Him. [Translator]

The Number of Prophets and Messengers

And the number of messengers is 315. And the prophets are 124,000. This is confirmed in the narrations of The Messenger of Allah (may the peace and commendations of Allah be upon him) from the narration of Abu Umaamah and Abu Dharr.

The Difference Between a Messenger and a Prophet

And the difference between a messenger and a prophet is*30 that the prophet is one who Allah reveals some information to and then he conveys this information that Allah revealed to him. Furthermore if he (i.e. this prophet) is sent to a people who oppose the command of Allah to convey to them a message from Allah then he is a messenger.

But as for the one (i.e. the prophet) who acts according to a sharee’ah (i.e. a code of law) of one who came before him and he himself was not sent out to anyone to convey to them a message from Allah, then he is a prophet and not a messenger.

Mujaahid (may Allah have mercy on him) said, “(One who is) a prophet only is the one who is spoken to and revelation is sent down to him and he is not sent out.” So based on this every messenger is a prophet and not every prophet is a messenger.

The Names of The Messengers and The Prophets

And Allah has mentioned a number of them; like Adam, Nooh, Idrees, Hud, Saalih, Ibraaheem (i.e. Abraham), Ismaa’eel (i.e. Ishmael), Ishaaq (i.e. Isaac), Ya’qoob (i.e. Jacob), Yusuf (i.e. Joseph), Lot, Shu’ayb, Yunus (i.e. Jonah), Musa (i.e. Moses), Haaroon (i.e. Aaron), Ilyaas (i.e. Elias), Zachariah, Y****a (i.e. John), Al-Yasa’, Dhul Kifl, Dawood (i.e. David), Sulaymaan (i.e. Solomon), Ayyoob (i.e. Job), and he mentioned the Asbaat in a general way (i.e. without mentioning all of their names), and ‘Iesaa (i.e. Jesus) and Muhammad, may the peace and commendations of Allah be upon them all.

And He (Allah) narrated to us that which is sufficient and that which has a lesson and an exhortation in it from their stories. (Allah said), “And Messengers We have mentioned to you before, and Messengers We have not mentioned to you, and to Musa (i.e. Moses) Allah spoke directly.” (Suratun-Nisaa’, ayah 164)

So we believe in all of them specifically where Allah specified (them by name), and in a general way where Allah mentioned (them) in general.

The Messengers and Prophets are Humans Whom Allah Honored With Prophethood and The Message

And we believe that all of the messengers and prophets are humans who are created and do not have any of the attributes of Ar-Ruboobiyyah (i.e. lordship). He (high above is He) said, “Say (Oh Muhammad [may the peace and commendations of Allah be upon him]), ‘Indeed I am not but a man like yourselves, it is revealed to me that your God is one God, so whoever wishes to meet his Lord then let him do righteous deeds and not worship others alongside his Lord.” (Surat Al-Kahf, ayah 110)

And He (high above is He) said, “Their Messengers said to them, ‘We are no more than bashar (i.e. human beings) like you, but Allah bestows His Grace upon whom He wills of His slaves. It is not for us to bring you an authority (proof) except by the Permission of Allah. And in Allah (alone) let the believers put their trust.’” (Surat Ibraaheem, ayah 11)

And He (high above is He) said, “And We never sent before you (Oh Muhammad [may the peace and commendations of Allah be upon him]) any of the Messengers except that indeed they certainly ate food and walked in the markets. And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All-Seer (of everything).” (Surat Al-Furqaan, ayah 20)

And He said, “Say (Oh Muhammad [may the peace and commendations of Allah be upon him]), ‘I don’t tell you that with me are the treasures of Allah, nor (that) I know the unseen; nor do I tell you that I am an angel. I only follow what is revealed to me by inspiration.’ Say, ‘Are the blind and the one who sees equal? Will you not then think?” (Surat Al-An’aam, ayah 50)

And He said, “Say (Oh Muhammad [may the peace and commendations of Allah be upon him]), ‘I have no power to benefit or harm myself except as Allah wills. If I had the knowledge of the Ghaib (i.e. the unseen matters or the future), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am only a warner and a bringer of glad tidings to people who believe.” (Surat Al-A’araaf, ayah 188)

The Messengers and Prophets are Slaves of Allah

And we believe that they are slaves from the slaves of Allah whom He honored with The Message. And He described them as having servitude [to Him when speaking about] their most dignified situations, and in the context of praising them. *31
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*30 The reader should be aware that the author’s explanation of the difference between a prophet and a messenger is one saying of the people of knowledge in regards to this subject and that there are different opinions. The opinion that the author conveyed is the one he found to be most correct. [Translator]

*31 An example of this that the scholars give is that when Allah spoke in Surah # 17 about The Night Journey of Prophet Muhammad (may the peace and commendations of Allah be upon him) saying, “Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him] Who took His slave for a journey by night from Al-Masjid-al-Haraam (i.e. The Mosque in Mecca) to the farthest mosque (in Jerusalem)…” Thus Allah in this ayah describes The Prophet (may the peace and commendations of Allah be upon him) with servitude towards Him in this dignified occurrence as a way of commending him and honoring him because the best of praise that can be directed towards an ‘abd (i.e. slave or worshipper) of Allah is to be described as a true ‘abd (i.e. slave or worshipper) of Allah. [Translator]

Our Prophet Muhammad (May The Peace and Commendations of Allah Be Upon Him) is The Seal of The Prophets

And we believe that Allah sealed (ended) The Messages with The Message of Muhammad (may the peace and commendations of Allah be upon him). Thus He (Allah) sent him to all of the thaqalaan, Jinn and Mankind, as He (high above is He) said, “Say (Oh Muhammad [may the peace and commendations of Allah be upon him]), ‘Oh mankind indeed I am The Messenger of Allah to you all…” (Surat Al-A’araaf, ayah 158)

And He (high above is He) said, “And we have not sent you except as a mercy for Al-‘Aalameen (i.e. Mankind, Jinn, and all of the creatures).” (Surat Al-Anbiyaa’, ayah 107)

And He (high above is He) said, “And We have not sent you (Oh Muhammad [may the peace and commendations of Allah be upon him]) except as a giver of glad tidings and a warner to all mankind, but most of men know not.” (Surat Saba’, ayah 28)

And He (high above is He) informed (of the fact) that he took a pledge from The Prophets (peace be upon them) that if they were to reach the time of our Prophet Muhammad (may the peace and commendations of Allah be upon him) that they would follow him. And in this there is a clear proof that his (may the peace and commendations of Allah be upon him) message is the seal of the messages and that it abrogates every message that came before it.

He (high above is He) said, “And when Allah took the Covenant of the Prophets, saying, ‘Take whatever I gave you from the Book and Hikmah (i.e. understanding of the Laws of Allah, etc.), and afterwards there will come to you a Messenger confirming what is with you; you must, then, believe in him and help him.’ Allah said, ‘Do you agree (to it) and will you take up My Covenant (which I conclude with you)?’ They said, ‘We agree.’ He said, ‘Then bear witness; and I am with you among the witnesses (for this).’ Then whoever turns away after this, they are the Faasiqoon (i.e. rebellious, those who turn away from Allah’s Obedience).” (Surat Aal ‘Imraan, ayahs 81-82)

The Messengers Conveyance of Glad Tidings About Our Prophet Muhammad (May The Peace and Commendations of Allah Be Upon All of Them)

And The Messengers (may The Peace and commendations of Allah be upon them all) conveyed the glad tidings of Muhammad’s (may the peace and commendations of Allah be upon him) Message. He (high above is He) said, “And when ‘Iesa (i.e. Jesus), son of Maryam (i.e. Mary), said, ‘Oh Children of Israel! I am the Messenger of Allah to you confirming the Torah, which came before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmed. But when he (i.e. this Messenger) came to them with clear proofs, they said, ‘This is plain magic.’” (Surat As-Saff, ayah 6)

And He (high above is He) said, “‘And ordain for us good in this world, and in the Hereafter. Certainly we have turned to You.’ He said, ‘(As to) My Punishment I afflict therewith whom I will and My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqoon (i.e. pious), and give Zakat; and those who believe in Our Ayaat (i.e. proofs, evidences, verses, lessons, signs and revelations, etc.); Those who follow the Messenger, the Prophet who is Umiyy (i.e. can neither read nor write) whom they find written with them in the Torah and the Injeel (i.e. Gospel)…’” (Surat Al-A’araf, ayahs 156-157)

And in The Saheeh of Muslim (it is narrated) on the authority of Abu Hurairah (may Allah be pleased with him), he said, “The Messenger of Allah (may the peace and commendations of Allah be upon him) said, ‘By The One in whose Hand Muhammad’s soul is in, there is no one from this ummah*32 (i.e. nation) whether they be Jew or Christian who hears about me and then dies without having believed in me except that he will be from the companions of The Fire.”

Whoever Rejects The Message of Muhammad (May The Peace and Commendations of Allah Be Upon Him) Has Disbelieved

So whoever rejects the message of Muhammad (may the peace and commendations of Allah be upon him) then he has disbelieved in all of The Messengers, even The Messenger that he claims to believe in and follow. He (high above is He) said, “The people of Noah rejected The Messengers.” (Surat Ash-Shu’aaraa, ayah 105)

So He (Allah) declared them to be rejecters of all of The Messengers (may The Peace and commendations of Allah be upon them) despite the fact that no messenger preceded Noah.

Whoever Claims Prophethood After Muhammad (May The Peace and Commendations of Allah Be Upon Him)

And we believe that there is no prophet after Muhammad (may the peace and commendations of Allah be upon him), thus whoever claims Prophethood after him has disbelieved. Allah (high above is He) said, “…But rather he is The Messenger of Allah and The Seal of The Prophets.” (Surat Al-Ahzaab, ayah 40)

And (it is narrated) in The Saheeh of Muslim on the authority of Abu Hurairah (may Allah be pleased with him) that The Prophet (may the peace and commendations of Allah be upon him) said, “I have been preferred over The (other) Prophets in six (matters). I have been given jawaami’l kalim (i.e. concise speech that is filled with meaning), I have been aided by fright, the war booty has been made permissible for me, The Earth has been made a place of prayer and a means of (ritual) purification for me, I was sent to all of the creation, and The Prophets were sealed off with me.”

Whoever Rejects The Message of One of The Prophets or Messengers (May The Peace and Commendations of Allah Be Upon All of Them) has disbelieved

And whoever rejects the message of one of The Prophets or Messengers (may the peace and commendations of Allah be upon all of them) has disbelieved. Allah (high above is He) said, “Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (i.e. by believing in Allah and disbelieving in His Messengers) saying, ‘We believe in some but reject others,’ and wish to adopt a way in between; they are truly disbelievers. And We have prepared for the disbelievers a humiliating torment. And those who believe in Allah and His Messengers and make no distinction between any of them (i.e. The Messengers), We shall give them their rewards, and Allah is Ever Oft-Forgiving, Most Merciful.” (Surat An-Nisaa’, ayahs 150-152)
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*32 The word Ummah means nation in Arabic. The Scholars of Islaam clarify that here, in this narration, it is referring to everyone that the Prophet Muhammad (may the peace and commendations of Allah be upon him) was sent to, which is everyone on the earth from his time until the Day of Judgment. This is called Ummat Ad-Da’wah, which means the nation whom The Message is propagated to. [Translator]

 

Faith in The Afterlife

And [from the creed of Ahlus-Sunnah is to have] faith in The Last Day, and it is The Day of Judgment and that which will occur on it of matters and horrifying things. And Ahlus-Sunnah are certain of this, as He (high above and exalted is He), “…And of The Afterlife they are certain.” (Surat Al-Baqarah, ayah 4)

And He (high above and exalted is He) said, “Allahu laa ilaaha illaa huwa (i.e. Allah, there is no [true] god or there is none that truly deserves to be worshipped but him). Certainly, He will gather you [all] together on The Day of Judgment of which there is no doubt. And who is more truthful than Allah in speech.” (Surat An-Nisaa’, ayah 87)

And He (high above and exalted is He) said, “…The Hour is surely coming, so overlook [Oh Muhammad (may the peace and commendations of Allah be upon him)], their faults with gracious forgiveness.”*34 (Surat Al-Hijr, ayah 85)

Sheikh Ibn Al-‘Utheymeen On Life in The Grave*35

And [also] associated with faith in The Last Day is having faith in everything that will occur after death, like the trial of the grave: and it is the questioning of the deceased after his burial about his Lord and his religion and his prophet. Allah will make those who believe unwavering with the statement that stands firm; thus the one who believed will say, “My Lord is Allah and my religion is Al-Islaam and my prophet is Muhammad (may the peace and commendations of Allah be upon him).” And Allah will cause the wrongdoers to falter; thus the disbeliever will say (when asked these three questions), “Haah haah, I don’t know.” And the hypocrite or the one who had doubts will say, “I don’t know; I heard the people saying something so I said it.”

And like the punishment or bliss of the grave. As for the punishment of the grave then it is for the wrongdoers; the hypocrites and the disbelievers. *36 Allah (high above and exalted is He) said, “…And if you could only see when the wrongdoers are in the agonies of death, while the angels are stretching forth their hands (saying), ‘Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to say against Allah other than the truth. And you used to reject His Ayaat (i.e. proofs, evidences, verses, lessons, signs, revelations, etc.) with disdain!” (Surat Al-An’aam, ayah 93)

And He (high above and exalted is He) said concerning the people of Pharaoh, “The Fire; they are exposed to it, morning and evening, and on the Day when the Hour will be established (it will be said to the angels): ‘Cause Pharaoh’s people to enter the severest torment!’” (Surat Ghaafir, ayah 46)

And [it is narrated] in Saheeh Muslim from the narration of Zayd Ibn Thaabit that The Prophet (may the peace and commendations of Allah be upon him) said, “…If it wasn’t for the fact that you wouldn’t bury each other I would have prayed to Allah to let you hear from the punishment of the grave that which I hear.” (Zayd said) then he turned his face towards [us] saying, “Seek refuge in Allah from the punishment of The Fire.” They said, “We seek refuge in Allah from the punishment of The Fire.” He said, “Seek refuge in Allah from the punishment of the grave.” They said, “We seek refuge in Allah from the punishment of the grave.” He said, “Seek refuge in Allah from fitan (i.e. trials) that which is apparent of them and that which is not apparent.” They said, “We seek refuge in Allah from fitan (i.e. trials) that which is apparent of them and that which not apparent.” He said, “Seek refuge in Allah from the trial of The Dajjaal (i.e. The Anti-Christ).” They said, “We seek refuge in Allah from the trial of The Dajjaal (i.e. The Anti-Christ).”

As for the bliss of the grave then it is for the true believers. Allah (high above and exalted is He) said, “Verily those who say, ‘Our Lord is Allah’, and then they have istiqaamah (i.e. remain firm on The Straight Path), on them the angels will descend (at the time of their death) (saying): ‘Fear not, nor grieve! But receive the glad tidings of Heaven, which you have been promised!’” (Surat Fussilat, ayah 30)

And He (high above and exalted is He) said, “Then why do you not (intervene) when (the soul of a dying person) reaches the throat? And you at the moment are looking on. But We (with Our angels and Our Knowledge) *37 are nearer to him than you, but you see not. Then why don’t you, if you are exempt from the reckoning and recompense, bring back the soul (to its body), if you are truthful? Then, if he (i.e. the dying person) is of the Muqarraboon (i.e. those brought near to Allah), (There is for him) rest and provision, and a Garden of Bliss (Heaven).” (Surat Al-Waaqi’ah, ayahs 83-89) To the end of what Allah said in this surah.

And it is narrated on the authority of Al-Baraa’ Ibn ‘Aazib (may Allah be pleased with him) that The Prophet (may the peace and commendations of Allah be upon him) said concerning the situation of the believer when he answers the two angels (that come to him) in his grave, “A caller will call out from the sky saying, ‘My slave has spoken the truth so furnish him from Al-Jennah (i.e. Heaven) and clothe him from Al-Jennah (i.e. Heaven) and open up for him a door to Al-Jennah (i.e. Heaven).” He [then] said, “So some of its (i.e. Heaven’s) breeze and fragrance will come to him and his grave will be expanded for him to as far as his vision extends.” This is part of a longer narration which Ahmed and Abu Dawood narrated. *38
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34 This particular ayah was revealed before the ordainment of Jihaad (i.e. fighting in Allah’s cause). See the books of Tafseer (i.e. Explanation of The Qur’aan) for further explanation. [Translator]

35 The following section is not from the original author. I added this section from a book by Sheikh Ibn Al-‘Utheymeen whose title translates as: Explanation of The Fundamentals of Faith. The author did not speak about the subject of life in the grave, which I thought was very important to speak about, so I added this section. [Translator]

36 And some of the sinful people who were believers may receive this punishment as well. May Allah protect us from it. [Translator]

37 See Tafseer As-Sa’dee for this explanation. [Translator]

38 This is the end of what Sheikh Ibn Al-‘Utheymeen said about life in the grave in the Explanation of The Fundamentals of Faith. [Translator]

The Resurrection

And also a part of this (i.e. faith in The Afterlife) is having faith in al-ba’th (i.e. The Resurrection), which is the bringing to life of the dead (for The Day of Judgment). Allah (high above and exalted is He) said, “And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except whomsoever Allah wills. Then it will blown a second time and behold, they will be standing, looking on (waiting).” (Surat Az-Zumar, ayah 68)

And He (high above and exalted is He) said, “…Just as We started the first creation, We shall repeat it, [it is] a promise binding upon Us. Truly, We shall do it.” (Surat Al-Anbiyaa’, ayah 104)

The Records of Deeds

And faith in the Records of deeds [is also part of faith in The Afterlife]. They will either be given [to people] in their rights or from behind their backs in their left hands.

Allah (high above and exalted is He) said, “The Reality (i.e. the Day of Resurrection)! What is the Reality? And what will make you know what the Reality is? Thamud and ‘Ad people denied the Qaari’ah (i.e. the striking Hour of Judgment)! As for Thamud, they were destroyed by the awful cry! And as for ‘Ad, they were destroyed by a furious violent wind; which Allah imposed on them for seven nights and eight days in succession, so that you could see men lying overthrown (destroyed), as if they were hollow trunks of date-palms! Do you see any remnants of them? And Pharaoh, and those before him, and the cities overthrown (i.e. the towns of the people of Lot) committed sin, and they disobeyed their Lord’s Messenger, so He punished them with a strong punishment. Verily! When the water rose beyond its limits (i.e. the flood that occurred in Noah’s time), We carried you (mankind) in the floating [ship]. That We might make it a reminder for you, and the keen ear may (hear and) understand it. Then when the Trumpet will be blown with one blowing (the first one) and the earth and the mountains shall be removed from their places and crushed with a single crushing; then on that Day the (Great) Event will occur. And the heaven will split asunder, for that Day it (the heaven) will be frail (weak) and torn up. And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them. That Day shall you be brought to Judgment, not a secret of yours will be hidden. Then as for him who will be given his Record in his right hand, then he will say, ‘Take, read my Record! Surely, I did believe that I would meet my reckoning!’ So he will be in a life well pleasing, in a lofty garden, the Qutoof (i.e. fruits that are picked) of which will be low and near at hand (i.e. easy to pick). Eat and drink at ease for that which you have sent on before you in days past! But as for him who will be given his Record in his left hand, then he will say, ‘I wish that I had not been given my Record and that I had never known, how my account is? I wish that it were the end (death)! My wealth has not availed me. My power and arguments (to defend myself) have gone from me! (It will be said): “Seize him and fetter him, then throw him in the blazing Fire, then fasten him with a chain the length of which is seventy cubits! Verily, He used to not believe in Allah, the Most Great. And he did not encourage the feeding of Al-Miskeen (i.e. the poor). So no friend has he here this Day, nor any food except filth from the washing of wounds. None will eat it except the Khaati’oon (i.e. sinners, disbelievers, polytheists, etc.).”

The Scales

And faith in the scales [is also part of faith in The Afterlife]. They will be set up on The Day of Judgment and no soul will be wronged in the least. Allah (high above and exalted is He) said, “Then those whose scales (of good deeds) are heavy, these, they are the successful.” (Surat Al-Mu’minoon, ayah 102)

The Intercession

And belief in the intercession, which will occur at that time, is of different types:

1) The Greatest Intercession– This is something specifically for The Prophet Muhammad (may The Peace and Commendations of Allah be upon him) to do, and it is when the people ask him to plead [to Allah] on their behalf that He (i.e. Allah) judges between them (because they are waiting in frightening and difficult circumstances and they want it to be over).

2) The Intercession for the Gate of Heaven to be opened for its people– this is something specifically for The Prophet [Muhammad], may the peace and commendations of Allah be upon him, to do.

3) The Intercession to lighten the punishment upon those who deserve it– This is something specifically for The Prophet (may The Peace and Commendations of Allah be upon him) to do, and it is when he will plead on behalf of his uncle Abu Taalib that the punishment upon him in Hell-fire be lightened, and this a recompense for the fact that he (i.e. Abu Taalib) used to protect him and become angry for his (may The Peace and Commendations of Allah be upon him) sake.

4) The intercession to raise the ranks of people in Al-Jennah (Heaven)– It is said that this something specifically for The Prophet (may The Peace and Commendations of Allah be upon him) to do, and it is [also] said that this is not specific to him (may The Peace and Commendations of Allah be upon him).

5) Intercession on behalf of those who committed major sins– this [intercession] is on behalf of the sinners from the Muwahhidoon (i.e. those who believed in the true monotheism of Al-Islaam), those who entered The Fire due to their sins, that they be removed from it. The Messenger of Allah (may The Peace and Commendations of Allah be upon him) and other than him from The Messengers (peace be upon them all), (as well as) The Angels, the righteous, and the martyrs will intercede for that. And The Qur’aan and fasting will be intercessors for their companions on The Day of Judgment. Likewise the children of the believers will be intercessors for their parents.

The Pool

And (from faith in The Afterlife) is faith in Al-Hawd (i.e. The Pool); the pool of our prophet Muhammad (may The Peace and Commendations of Allah be upon him). Its water is whiter than milk and sweeter than honey and more fragrant than the smell of musk. Whoever takes one drink from it will never be thirsty after that.


The Bridge

And (from faith in The Afterlife) is faith in As-Siraat (i.e. The Bridge), which is erected over the center of Jahannam (i.e. Hell). People will pass over it according to their deeds, so the first of them (i.e. the fastest of them) will pass over it like lightning, then (there are those who will) pass over it like wind, then (there are those who will) pass over it like a bird. All the while The Prophet (may The Peace and Commendations of Allah be upon him) is calling out saying, “My Lord! My Lord! Save! Save!” Until the deeds of the slaves would be failing in strength to the point where there will come a man who will not be able to move (across The Bridge) except crawling. On the two sides of the bridge there are hooks that are attached, they are ordered to take (certain people). So there will be those who are injured and cut but safe and those who are cast into The Fire.

And we believe in everything that is in The Qur’aan and The Sunnah about that day’s events and horrors; may Allah aid us on that day.

Faith in Predestination and The Execution of Allah’s Will

It is to have firm belief that Allah pre-ordained the maqaadeer (i.e. quantities, proportions, measures, numbers, descriptions, lifespan) of His creatures, and that whatever Allah willed occurs, and whatever he did not will, does not come about. Allah (high above and exalted is He) said, “Verily We have created everything with a qadar (i.e. divine preordainment)” (Surat Al-Qamr, ayah 49)

And He (high above and exalted is He) said, “And The Command of Allah is a decree determined.” (Surat Al-Ahzaab, ayah 38)

The Aspects of Predestination are four

1) The Knowledge of Allah- We believe that Allah (high above and exalted is He) knows all things. He knew what would be and how it would be in His eternal everlasting knowledge (which has no beginning or end), so no new knowledge comes to Him after ignorance nor does forgetfulness overtake Him after knowledge. *39

2) The Writing- And we believe that Allah wrote everything that will happen until The Day of Judgment in Al-Lawh Al-Mahfooth (i.e. The Preserved Tablet). He (high above and exalted is He) said, “Don’t you know that Allah knows all that is in the heaven and the earth, verily it is all in a book, verily that is easy for Allah.” (Surat Al-Hajj, ayah 70)

He (high above and exalted is He) said, “He (i.e. Pharaoh) said, ‘What about the generations of old?’ He (i.e. Moses) said, ‘The knowledge thereof is with my Lord in a book, my Lord does not err nor does he forget.’” (Surat Taa Haa, ayahs 51-52)

And He (high above and exalted is He) said, “And We have taken account of all things in a clear book.” (Surat Yaa Seen, ayah 12)

The Azalee (i.e. eternal) Preordainment, which took place before the creation of the heavens and the earth, enters under this (aspect of predestination). He (high above and exalted is He) said: “Say [Oh Muhammad (may The Peace and Commendations of Allah be upon him)]: ‘Nothing will happen to us except that which Allah has written for us.’” (Surat At-Tawbah, ayah 51)

And (also) the writing of the covenant on the day of “Am I not your Lord?” He (high above and exalted is He) said, “And when your Lord brought forth from the children of Adam, from their loins, their offspring (or from Adam’s loins his offspring) and made them testify as to themselves saying (to them), ‘Am I not your Lord?’ They said, “Yes, we testify.” (Surat Al-A’araaf, ayah 172)

And (also) The Lifetime Preordainment, when the nutfah (i.e. the mixed male and female sexual fluids) takes form and the angel is sent to blow the spirit into the mudghah (i.e. the embryo) and he (i.e. the angel) is commanded to write four (things about the person who is being formed); their provisions, their lifespan, their deeds, and wether they will be wretched or happy. And (also) The Yearly Preordainment, which takes place in Laylatul-Qadr, Allah (high above and exalted is He) said, “Therein (that night) is decreed every matter of ordainments.” (Surat Ad-Dukhaan, ayah 4)

Ibn ‘Abbaas said, “That which will occur in the (coming) year of death and life and provisions and rain is written from ummul-kitaab (i.e. The Mother of The Book, The Preserved Tablet) in Laylatul-Qadr; even those who will make Al-Hajj (that year), it is said so and so will make Al-Hajj and such and such will make Al-Hajj.”

And The Daily Preordainment (enters under this aspect), Allah (high above and exalted is He) said, “Every day He has a matter to bring forth.” (Surat Ar-Rahmaan, ayah 29)

So The Daily Preordainment is a part of The Yearly Preordainment, and The Yearly Preordainment is a part of The Lifetime Preordainment that takes place when the nutfah (i.e. the mixed male and female sexual fluids) takes form, and (that) Lifetime Preordainment is a part of the first Lifetime Preordainment, which took place The Day of The Covenant, and that is a part of The Azalee Preordainment, which The Pen wrote in Al-Imaam Al-Mubeen (i.e. The Clear Book, The Preserved Tablet), and Al-Imaam Al-Mubeen (i.e. The Clear Book, The Preserved Tablet) is (from) the knowledge of Allah (mighty and majestic is He). Likewise, in the end, the knowledge of the matters that are pre-ordained is with Allah. So the first things that were preordained are in His Eternal [Knowledge] (which has no beginning) and the last things that are preordained are in His Everlasting [Knowledge] (which has no end). “And that to your Lord (Allah) is the End (Return of everything).” (Surat An-Najm, ayah 42)

3) The Will of Allah- So we believe that Allah decreed everything that is in The Heavens and The Earth and there is nothing that exists except by His Will. Whatever He wills comes into existence and whatever He did not will does not come about. He (high above and exalted is He) said, “Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is!” (Surat Yaa Seen, ayah 82)

And He (high above and exalted is He) said, “…If Allah had willed, they would not have fought against one another…” (Surat Al-Baqarah, ayah 253)

And He (high above and exalted is He) said, “…And had Allah willed, He could have gathered them (all) together upon guidance…” (Surat Al-An’aam, ayah 35)

And He (high above and exalted is He) said, “And if your Lord had so willed, He could surely have made mankind one Ummah [nation or community (following one religion only, Al- Islaam)], but they will not cease to disagree,” (Surat Hud, ayah 118)

And He (high above and exalted is He) said, “And if We had willed, surely! We would have given every person his guidance, but the Word from Me took effect…” (Surat As-Sajdah, ayah 13)

And He (high above and exalted is He) said, “…Allah is not such that anything in the heavens or in the earth escapes Him…” (Surat Faatir, ayah 44)

4) The Aspect of Creation- So He (high above and exalted is He) creates every doer and the deeds he does, and every thing that moves and its movement, and everything that is still and its stillness. He (high above and exalted is He) said, “While Allah has created you and what you make!” (Surat As-Saaffaat, ayah 96)

And He (high above and exalted is He) said, “Allah is the Creator of all things, and He is the Wakeel (i.e. Trustee, Disposer of affairs, Guardian, etc.) over all things.” (Surat Az-Zumar, ayah 62)

The Actions of The Slaves

And we believe along with (all) that (preceded), that the slaves have ability to do their deeds and they have volition and will. And Allah (high above and exalted is He) is their Creator and the Creator of their wills and abilities and statements and actions. And the statements and deeds, which come from them, are attributed to them in reality, and they will be rewarded or punished for them. And they are not able to do except that which Allah made them able to do, and they cannot will anything unless Allah (high above and exalted is He) willed it. He (high above and exalted is He) said, “Verily! This (i.e. these verses of Al-Qur’aan) is an admonition, so whosoever wills, let him take a Path to his Lord (Allah). But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All Wise.” (Surat Al-Insaan, ayahs 29-30)

And He (high above and exalted is He) said, “Verily, this (i.e. The Qur’ân) is no less than a Reminder to (all) the ‘Aalameen (i.e. mankind and jinns). To whomsoever among you who wills to walk straight, and you will not, unless (it be) that Allah wills, the Lord of the ‘Aalameen (i.e. mankind, jinns and all that exists).” (Surat At-Takweer, ayahs 27-29)

And He (high above and exalted is He) said, “Allah does not burden a soul (i.e. a person) beyond its ability. It gets reward for that (good) which it has earned, and it is punished for that (evil) which it has earned…” (Surat Al-Baqarah, ayah 286)

And He (high above and exalted is He) said, “This is the Paradise which you have been made to inherit because of what you used to do.” (Surat Az-Zukhruf, ayah 72) Meaning: because of the action (deeds) you used to do.

And He (high above and exalted is He) said, “…And taste the everlasting punishment because of what you used to do.” (Surat As-Sajdah, ayah 14)

And He (high above and exalted is He) said, “So whosoever does good equal to the weight of a dharrah (i.e. the smallest ant), shall see it. And whosoever does evil equal to the weight of a dharrah (i.e. the smallest ant), shall see it.” (Surat Az-Zalzalah, ayahs 7-8)

Preordainment should not Prohibit One From Taking the Means nor Does it Obligate Neglecting Them

And we believe that preordainment should not prohibit one from taking the means and does not obligate neglecting them. That is why when The Prophet (may peace and commendations be upon him) informed his companions about (the fact that) matters are preordained and they will occur and the drying up of The Pen, it was said to him, “Shall we not then be reliant on what is written for us and leave off work (i.e. taking the means)?” He said, “No! Work, for verily it is made easy for everyone (to do that which they were created for).” Then he (may peace and commendations be upon him) recited, “As for him who gives (in charity) and keeps his duty to Allah and fears Him, and believes in Al-Husna*40 (i.e. The Best), We will make smooth for him the path of ease (i.e. goodness). But he who is miserly and thinks himself self-sufficient, and rejects Al-Husna*41 (i.e. The Best); We will make smooth for him the path of difficulty (i.e. evil).” (Surat Al-Layl, ayahs 5-10)

Thus the preordained matters have means that lead to them; so just as getting married is the means for (the attainment of) children and tilling is a reason for the presence of crops, then also good deeds are a means to enter Heaven and bad deed are a means to enter Hell.

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39) To rephrase this sentence, which might seem complicated to understand for some: Allah’s knowledge is not gained by learning; He always had knowledge of all things. He was never ignorant or unaware of anything and He never forgets anything.

40) As-Sa’dee says in his explanation of this ayah, “Meaning: the one who believes in [the statement] laa ilaaha illa Allah (i.e. There is no true deity except Allah or none has the right to be worshipped except Allah) and all that it indicates of all the beliefs of the religion and that which results from them of compensation in The Afterlife.”

41) As-Sa’dee says in his explanation of this ayah, “Meaning: (the one who rejects) what Allah obligated the slaves to believe in of good beliefs.” [Translator]

The Correct Creed Concerning Al-Imaan

And from the totality of the creed of Ahlus-Sunnah is that Al-Imaan (i.e. faith) is speech of the tongue; that is that one pronounces the testification of At-Tawheed: there is no true deity (or none deserves to be worshipped) except Allah and Muhammad is The Messenger of Allah (may peace and commendations be upon him). And (also that it is) belief in the heart: which is that one is absolutely certain of the truthfulness of the statement (testification) of At-Tawheed, and (also that it is) actions with the limbs.

The Increasing and Decreasing of Al-Imaan

And Al-Imaan (i.e. faith) increases due to obedience (i.e. good deeds) and decreases due to disobedience (i.e. sins). He (high above and exalted is He) said, “Those (i.e. believers) unto whom the people (hypocrites) said, “Verily, the people (pagans) have gathered against you (a great army), therefore, fear them.” But it (only) increased them in Imaan (i.e. Faith), and they said: “Allah (Alone) is Sufficient for us, and He is the Best
Disposer of affairs (for us).” (Surat Aal-‘Imraan, ayah 173)

And He (high above and exalted is He) said, “…and when His Verses (this Qur’aan) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone);” (Surat Al-Anfaal, ayah 2)

And He (high above and exalted is He) said, “And when the believers saw Al-Ahzaab (the Confederates), they said: “This is what Allah and His Messenger had promised us, and Allah and His Messenger had spoken the truth, and it only added to their faith and to their submissiveness (to Allah).” (Surat Al-Ahzaab, ayah 22)

And He (high above and exalted is He) said, “He it is Who sent down As-Sakeenah (i.e. calmness and tranquility) into the hearts of the believers, that they may grow more in Imaan (i.e. Faith) along with their (present) Imaan (i.e. Faith).” (Surat Al-Fath, ayah 4)

And He (high above and exalted is He) said, “…And (in order that) the believers may increase in Imaan (i.e. Faith).” (Surat Al-Muddaththir, ayah 31)

And He (high above and exalted is He) said, “And whenever there comes down a Surah (i.e. chapter from The Qur’aan), some of them (i.e. the hypocrites) say, ‘Which of you has had his Imaan (i.e. Faith) increased by it?’ As for those who believe, it has increased their Imaan (i.e. Faith), and they rejoice.” (Surat At-Tawbah, ayah 124)

And [it is narrated] in the two Saheehs (i.e. Al-Bukharee and Muslim), on the authority of Ibn ‘Umar (may Allah be pleased with both of them), that The Prophet (may peace and commendations be upon him) admonished the women and he said to them, “I have not seen anyone deficient in intelligence and religion who could make a strong-willed man loose his intellect more than one of you.” So this is a proof that Al-Imaan (i.e. Faith) decreases. And similar to this is his (may peace and commendations be upon him) statement, “The most complete of believers in Imaan (i.e. Faith) are those who have the best character (manners).” Ahmed and other than him narrated it (i.e. the preceding narration) on the authority of Abu Hurairah. So if the one who is described as having good character is the most complete of believers in Imaan (i.e. Faith), then other than him, whose character is poor, has less Imaan (i.e. Faith).

Al- Imaan is not Without Conviction

And Al-Imaan (i.e. Faith) is not (just) statements and actions without conviction (in the heart), for this is the Imaan of the hypocrites. Allah (high above and exalted is He) said, “And of mankind, there are some who say, ‘We believe in Allah and the Last Day,’ while in fact they do not believe.” (Surat Al-Baqarah, ayah 8)

Al-Imaan is not Just Having The Knowledge

And Al-Imaan (i.e. Faith) is not just having the knowledge, because that is The Imaan of the disbelievers and those who make Juhood (i.e. reject while knowing). *42 He (high above and exalted is He) said, “And they made juhood of (i.e. rejected) them (i.e. those signs) wrongfully and arrogantly, though their own selves were convinced thereof…” *43 (Surat An-Naml, ayah 14)

And He (high above and exalted is He) said, “…It is not you (Oh Muhammad [may peace and commendations be upon him]) that they make takdheeb of (i.e. see as being untruthful), rather it is the ayaat of Allah that the thaalimoon (i.e. polytheists, wrongdoers) make Juhood of (i.e. reject while knowing the truth). (Surat Al-An’aam, ayah 33)

And He (high above and exalted is He) said, “Those to whom We gave the Scripture to (i.e. the Jews and Christians) recognize him (Muhammad [may peace and commendations be upon him] or the Ka’bah at Makkah) as they recognize their sons.” (Surat Al-Baqarah, ayah 146)

And He (high above and exalted is He) said, “…Then when there came to them that which they had recognized, they disbelieved in it.” (Surat Al-Baqarah, ayah 89)

And He (high above and exalted is He) said, “And ‘Aad and Thamood (people)! And indeed (their destruction) is clearly apparent to you from their (ruined) dwellings. Satan made their deeds seem fair to them, and turned them away from the (Right) Path, though they were mustabsiroon (i.e. intelligent).” (Surat Al-‘Ankaboot, ayah 38)

Al-Imaan is not Without Action

And it (i.e. Al-Imaan) is not speech and conviction without action (deeds), because Allah called (good) deeds Imaan. Hence He (high above and exalted is He) said, “And Allah would never make your imaan (i.e. faith) to be lost.” This means: (He will not make) your prayers towards Jerusalem (that they did before the ayah commanding them to turn towards The Ka’bah was revealed) lost.

And (it is narrated) in the two Saheehs from the narration of Ibn ‘Abbaas (may Allah be pleased with them both) that The Prophet (may peace and commendations be upon) said to the delegation of ‘Abdul Qays, “I order you with four things: to have Al-Imaan (i.e. Faith) in Allah, do you know what Al-Imaan (i.e. Faith) in Allah is? It is to testify that laa ilaaha illa Allah (i.e. there is no true god or none that truly deserves to be worshipped except Allah), and to establish The Salat (i.e. the five daily prayers) and to give The Zakat (i.e. a fixed annual charity), and to fast in Ramadan, and that you give a fifth of the war booty.”

And also in the two Saheehs (it is narrated) on the authority of Abu Hurairah that The Messenger of Allah (may peace and commendations be upon him) said, “Al-Imaan (i.e. Faith) is 70 some or 60 some odd branches, the best of those (branches) is the statement laa ilaaha illa Allah (there is no true god or none truly deserves to be worshipped except Allah) and the lowest of them is removing some harm (obstruction) from the road, and shyness is a branch of Al-Imaan (i.e. Faith).”

The Ruling in Regards to The Relationship Between Al-Imaan and Deeds

And there is no action, which if it is abandoned, is disbelief except The Salat. So whoever abandons it completely then he has disbelieved. The Companions of The Messenger of Allah (may peace and commendations be upon him) had a consensus about this.

‘Abdullah Ibn Shaqeeq said, “The Companions of The Messenger of Allah (may peace and commendations be upon him) did not see the abandonment of any action as being disbelief except (for the abandonment of) The Salat.” At-Tirmidhee narrated this.

The Ruling in Regards to Declaring Someone to be a Disbeliever

And At-Takfeer (i.e. declaring someone to be a disbeliever) is a right that belongs to Allah (alone), so no one is declared to be a kaafir (i.e. disbeliever) except he who Allah or His Messenger (may peace and commendations be upon him) declares to be a kaafir (i.e. disbeliever), or he who the Muslims have a consensus about declaring to be kaafir (i.e. disbeliever).

So whoever declares someone to be a disbeliever for a reason that does not have a clear proof from The Qur’aan or authentic Sunnah or the consensus of the Muslims, then he deserves to be punished and reprimanded harshly, this is because, “Whoever accuses a believer of kufr (i.e. disbelief) then it is as if he has killed him.” This is narrated in Al-Bukhaaree on the authority of Thaabit Ibn Ad-Dahhaak from The Prophet (may peace and commendations be upon him).

And kufr (i.e. disbelief) occurs by a statement of disbelief, of which there is no difference of opinion, that is worthy of considering, about (it being a statement of disbelief); the same is the case for actions and beliefs (of kufr). And Al-Istihlaal (i.e. declaring that which Allah made prohibited to be permissible) is not a pre-condition for disbelief (to occur).

And there is a difference between a general pronouncement of takfeer (i.e. saying in general that whoever does or believes or says such and such is a disbeliever) and making takfeer of a specific person (i.e. declaring a specific person a disbeliever). A general takfeer is similar to a general threat (by Allah) in that it is necessary to speak generally with it, like for instance the statement of the Imaams (i.e. the scholars), “Whoever says The Qur’aan is created is a kaafir (i.e. disbeliever).” And like the statement of Ibn Khuzaymah (may Allah have mercy on him), “Whoever does not confirm that Allah is above His Throne; He is ascended above His Seven Heavens, then he is a kaafir (i.e. disbeliever); his blood is permissible (to shed) and his wealth is booty (for the Muslim treasury).

And to declare a specific person to be a kaafir (i.e. disbeliever) it is necessary that the pre-conditions be fulfilled and those things that would obstruct (one from being called a disbeliever) are negated. Thus it is not necessary that from a general takfeer that a specific person is made takfeer of (i.e. declared to be a disbeliever), until the pre-conditions of takfeer are fulfilled and those things that would obstruct it from occurring have been negated.
————————————————————————————–
42 The word the author used is “jaahideen” which means those make juhood, to make juhood of something is to reject it after knowing the truthfulness of it. See the Arabic dictionary Lisaan Al ‘Arab. [Translator]

43 This ayah is referring to how The Pharaoh and his followers rejected the signs of Allah that Moses showed them. Look at the ayahs before this one to know that. [Translator]

The Correct Creed Concerning The Status of Those Who Fall Into Major Sins

And from the totality of the creed of Ahlus-Sunnah wal Jamaa’ah is that none of the sins, other than Ash-Shirk (i.e. ascribing partners to Allah), remove the Muslim from the religion of Al-Islaam (i.e. cause him to be a disbeliever); except if he regards these (sins) as halaal (i.e. lawful or permissible to do) whether he does it (i.e. the sin) while believing it to be halaal (i.e. lawful or permissible to do) or he believes it to be halaal (i.e. lawful or permissible to do) but does not do it, this is because (if he deemed it lawful) he would be rejecting The Book (i.e. The Qur’aan) and The Messenger (may peace and commendations be upon him), and this is disbelief in The Book (i.e. The Qur’aan) and The Sunnah and the consensus.

And no sin that is less than Ash-Shirk (i.e. ascription of partners to Allah) will cause its doer to dwell eternally in the fire of Hell, as Allah says, “Verily Allah does not forgive that partners are ascribed to Him (i.e. Ash-Shirk) and he forgives whatever is less than that for whomsoever He wills…” (Surat An-Nisaa’, ayah 48)

So this ayah states that the person of sins is left to the will of Allah (majestic and high above is He), if He (high above and exalted is He) wills He may pardon him by His graciousness and generosity and if He wills He may enter him into The Fire (for a time that is) in accordance with the amount of his sins, so that He (Allah) will purify him by it. Then He will take him out of it due to his Tawheed (i.e. due to the person’s belief in the oneness of Allah).

The One Who Commits Major Sins is Deficient in Imaan

And Allah mentioned some of the major sins like murder and transgression in His Book (i.e. The Qur’aan) and confirmed that those who do them (can still) have Imaan (i.e. Faith).*44 So they are believers because of their Imaan (i.e. Faith) and faasiqoon (i.e. those who leave obedience, very sinful people) due to their disobedience. He (high above and exalted is He) said, “O you who believe! Al-Qisaas (i.e. the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives, etc.) of the killed against blood money, then adhering to it with fairness and payment of the blood money, to the heir should be made in fairness…” (Surat Al-Baqarah, ayah 178)

So He (high above and exalted is He) confirmed that both the killer and the killed from the believers have Imaan (i.e. Faith), and He confirmed for them both the brotherhood of Al-Imaan (i.e. Faith).

A Person Can be called a Faasiq and a Muslim Without Contradiction

And there is no contradiction between deeming a deed to be Fisq*45 (i.e. leaving obedience) and its doer (i.e. and deeming its doer a person of fisq) and calling them a Muslim and applying the rules that apply to Muslims on them. And the story of ‘Abdullah Himaar, related by Al-Bukhaaree in his Saheeh, clarifies this to the utmost extent; this is due to the fact that ‘Abdullah Himaar drank some alcohol, so then he was taken to The Prophet (may The Peace and Commendations of Allah be upon him), whereupon one of The Companions (may Allah be pleased with them all) said, “may Allah curse him! How often he is brought!” So then The Prophet (may The Peace and Commendations of Allah be upon him) said, “Do not curse him, for verily he loves Allah and His Messenger (may peace and commendations be upon him).” So he (‘Abdullah Himaar) did not exit Al-Islaam just because of this major sin he did, rather he (The Prophet, may The Peace and Commendations of Allah be upon him,) affirmed that he (‘Abdullah) had Al-Imaan (i.e. Faith) despite the fact that he fell into this major sin.

The Categories of Al-Kufr and Ash-Shirk

And the clarification of this (categorization) is that each of the (following) terms, Al-Kufr (i.e. disbelief), Ash-Shirk (associating partners with Allah), Ath-Thulm (i.e. wrongdoing or injustice), Al-Fisq (i.e. leaving obedience), and An-Nifaaq (i.e. hypocrisy) are all divided into two categories in the Islaamic law:

1. The major type- This (type) takes one out of the religion (if done), due to its violation of the basis of the religion.
2. The minor type- This (if done) takes away from the completeness of Al-Imaan (i.e. Faith), and it does not take its doer out of the religion.

And this categorization was one the Salaf (i.e. the predecessors, the early generations of Muslims) made, may Allah be pleased with them. The scholar of this Ummah (i.e. Islaamic nation) and the explainer (interpreter) of The Qur’aan, Ibn ‘Abbaas (may Allah be pleased with them both), confirmed that there is a type of kufr (i.e. disbelief) that is less than Kufr (i.e. the major disbelief) and a type of thulm (i.e. wrongdoing, injustice) that is less than (the major type of) Thulm and a type of fusooq (i.e. leaving obedience) that is less than (the major) Fusooq and a type of nifaaq (i.e. hypocrisy) that is less than (the major type of) Nifaaq.

The Major Type of Kufr

Allah (high above and exalted is He) called the one who invokes other than Him in prayer a Kaafir (i.e. disbeliever) and a Mushrik (i.e. one who deifies or worships other than Allah or equates anything with Allah) and a Thaalim (i.e. wrongdoer or oppressor).

Allah (high above and exalted is He) said, “And whoever invokes (or worships), besides Allah, any other ilaah (i.e. god), which he has no proof for, then his reckoning is only with his Lord (i.e. Allah). Surely! Al-Kaafiroon (i.e. the disbelievers) will not be successful.” (Surat Al-Mu’minoon, ayah 117)

And He (high above and exalted is He) said, “Say (Oh Muhammad [may peace and commendations be upon him]): “I invoke only my Lord, and I do not do shirk of anything with Him (i.e. I associate none as partners along with Him).” (Surat Al-Jinn, ayah 20)

And He (high above and exalted is He) said, “And invoke not other than Allah that which will neither benefit you nor harm you, but if you were to do so then you would certainly be one of the Thaalimoon (i.e. wrongdoers).” (Surat Yunus, ayah 106)

And He (high above and exalted is He) said, “…except Iblees (i.e. Satan). He was one of the jinn, he fasaqa (i.e. rebelled) against the Command of his Lord.” (Surat Al-Kahf, ayah 50)

So this (i.e. all those ayahs just mentioned) is concerning the major kufr (i.e. disbelief) and the major shirk (i.e. polytheism) and the major thulm (i.e. wrongdoing) and the major fisq (i.e. leaving obedience), the type which does not mix with Imaan (i.e. Faith).

The Lesser Kufr

Allah (high above and exalted is He) said, “…And whosoever does not judge by what Allah has revealed, such are the Kaafiroon (i.e. disbelievers- of a lesser degree).” (Surat Al-Maa’idah, ayah 44)

And He (high above and exalted is He) said, “…And whosoever does not judge by what Allah revealed, such are the Thaalimoon (i.e. the wrongdoers- of a lesser degree).” (Surat Al-Maa’idah, ayah 55)

And He (high above and exalted is He) said, “…And whosoever does not judge by what Allah revealed, such are the Faasiqoon (i.e. the rebellious, those who leave obedience- to a lesser extent).”

And he (i.e. The Prophet), may The Peace and Commendations of Allah be upon him, said, “Insulting a Muslim is fusooq (i.e. leaving obedience) and fighting him is kufr (i.e. disbelief).”

And he (may The Peace and Commendations of Allah be upon him) said, “Whosoever swears by other than Allah then he has kafara (i.e. disbelieved) or ashraka (i.e. committed polytheism).”

And this (i.e. these texts just mentioned) is concerning the lesser kufr (i.e. disbelief) and the lesser shirk (i.e. polytheism) and the lesser thulm (i.e. wrongdoing) and the lesser fisq (i.e. leaving obedience). And this can accompany Al-Imaan (i.e. Faith), just as The Book (i.e. The Qur’aan) and The Sunnah have stated and the Salaf (i.e. predecessors) concurred. And it (i.e. these forms of lesser disbelief and polytheism and fisq and thulm) decreases Al-Imaan (i.e. Faith), and it makes it incomplete.

————————————————————————————–
44 I had to put (can still) in brackets so no one might get the wrong idea because it would read like this: “And He confirmed that the people who do them have Imaan.” The point the author is trying to make is that the Muslim who does these types of deeds that are less than disbelief and polytheism could still have some Imaan (i.e. Faith) in their heart, though they would be deficient in Imaan (i.e. Faith). [Translator]

45 Fisq and fusooq mean leaving the obedience of Allah and His Messenger (may peace and commendations be upon him). See the explanation of this narration in Fathul Baaree for this definition. And a faasiq is someone who does fisq. [Translator]

source: http://www.turntoislam.com/forum/

 

Be Warned Against Yusuf Estes’ alarmingly dangerous Errors in Creed (‘Aqeedah) and increasingly brazen invitation to the Hellfire!

Creed of Hamawiyyah – Ibn Taymiyyah

Creed of Hamawiyyah
Author: Shaikh ul-Islam Ibn Taymiyyah
Source: Aqidatul-Hamawiyyah
http://www.salafipublications.com/sps/

Chapter 1 : What is Obligatory Upon the Slave Concerning His Religion

 

It is to follow what Allaah and His Messenger have said, and then the Rightly Guided Khaleefah-s and the Companions, and then those who followed them in goodness.

1.1 FOLLOWING ALLAAH AND HIS MESSENGER (sallallaahu alayhi wasallam)

– (7):158

1.2 FOLLOWING THE MESSENGER (sallallaahu alayhi wasallam) AND THE RIGHTLY GUIDED KHALEEFAH-S.

– Hadeeth “It is obligatory that you stick to my Sunnah and that of the Rightly Guided Khaleefah-s after me. Stick to that and bite onto that with your molar teeth. And beware of newly invented matters, for every such matter is an innovation and every innovation leads astray.”

1.3 FOLLOWING THE COMPANIONS.

– They followed the Prophet (sallallaahu alayhi wasallam) in Beneficial Knowledge and Righteous Actions. They have the greatest right to be followed after the Prophet (sallallaahu alayhi wasallam) as Allaah chose them to accompany the Prophet (sallallaahu alayhi wasallam) knowing them to be:

– the most complete in Faith.
– the most superior in intellect.
– the most upright in actions.
– the most firm in resolve.
– the most guided on the correct path they were upon.

1.4 FOLLOWING THOSE WHO FOLLOWED THEM IN GOODNESS.

– and the Imaams of the Religion who followed this way who were known for being upon guidance and correctness.

1.5 TO BELIEVE THAT ALLAAH SENT HIS MESSENGER WITH CLEAR PROOFS.

– and the guidance to obligate all to have faith in him and to follow him.

Chapter 2 : What the Message Comprised of In Terms of Explanation of the Principles and Details of the Religion

The message of the Prophet (sallallaahu alayhi wasallam) comprised of [see (61):9]

– Beneficial Knowledge = Guidance [al-Hudaa]
– Righteous Actions = Religion of Truth [Deen-ul-Haqq]

2.1 BENEFICIAL KNOWLEDGE [AL ‘ILM-UN-NAFI’]

– That which results in good for the Ummah in this world and next.

– The most beneficial is that of Allaah, His Names, Attributes, Actions.
a). It is the essence of Tawheed-ul-Ulooheeyah.
b). It is the essence of the Prophetic call.
c). By it, is the Religion supported.

– It’s impossible that the Prophet (sallallaahu alayhi wasallam) left it unclearly explained because:

2.1.1 THE MESSAGE OF THE PROPHET (sallallaahu alayhi wasallam) CONTAINED LIGHT AND GUIDANCE.

– And Allaah dispatched him as a bringer of glad tidings, a warner and a bright lamp.
– And greatest most lasting light is that which enlightens the heart as a result of recognising Allaah, His Names and Attributes.
– Hence he must have explained it clearly.

2.1.2 THE PROPHET (sallallaahu alayhi wasallam) TAUGHT THE UMMAH ALL IT NEEDED TO KNOW.

– He even gave some knowledge of the birds [cf. narration of Aboo Dharr].
– Then surely he taught the knowledge of Allaah, His Names and Attributes.

2.1.3 EEMAAN IN THIS KNOWLEDGE IS:

– The basis of the Religion.
– The essence of what the Messenger called to.
– The most obligatory of knowledge.
– The most excellent of things that the minds should grasp.

– So how could he not teach it when he taught lesser matters?

2.1.4 THE PROPHET (sallallaahu alayhi wasallam) WAS:

– The most knowledgeable about his Lord.
– The most sincere to the creation.
– The most eloquent in speech.

– Hence he could not have left this matter of Eemaan in Allaah, His Names and Attributes unclear and doubtful, while this knowledge needed clarification.

2.1.5 AND THE COMPANIONS MUST HAVE CLEARLY CONVEYED THIS KNOWLEDGE.

Or else they were silent or spoke falsely – both are impossible.

2.1.5.1 It’s Impossible That They Were Silent

– If so , it meant that they were ignorant of what is obligatory to know with respect to Allaah, His Names and Attributes, or else they concealed this knowledge purposely.

2.1.5.1.1 It’s Impossible That They Were Ignorant

 

– for all hearts with life, consciousness, a desire for knowledge and to worship, would have its most important issue as studying Eemaan in Allaah, His Names and Attributes, and to realise this in terms of knowledge and belief.

– And the Companions – the best of people – had most life in their hearts, and greatest love for goodness, and the most desire to realise beneficial knowledge.

– He (sallallaahu alayhi wasallam) said: “The best of the people is my generation, then those who followed them, then those who followed them.”

– And this goodness encompasses their excellence in everything done to bring one closer to Allaah, via words, actions and beliefs.

– And if they were ignorant, then those after them would be more so, as the Messenger (sallallaahu alayhi wasallam) used them to convey the religion.

– Hence the saying they were ignorant implies that no one now has this knowledge, and this is clearly impossible.

2.1.5.1.2 It’s Impossible That They Concealed the Truth

 

– for every rational person knows the Companions to have been eager to convey beneficial knowledge to the Ummah.

– Hence it’s impossible – especially concerning the most obligatory of things to know.

2.1.5.2 It’s Impossible That They Spoke Falsely – i.e. with No Authentic Evidence

– They were the least likely to speak without knowledge of an authentic proof.

– They were the first to obey Allaah’s commands: (17):36 and (7):33.

– And the source of false speech is either ignorance or a desire to misguide – both are impossible.

2.1.5.2.1 As for Ignorance

 

– then that is impossible – see 2.1.5.1.1

2.1.5.2.2 As for Misguiding the Creation

 

– then this is an evil desire which could not come from the Companions for the Ummah.
– And if true it implies all what they said about the Religion is false and so the whole Sharee’ah is in doubt – And this saying is futile.

2.1.5.3 Hence Once It’s Clear That They did Speak the Truth Concerning This

– They did so either via their Minds or via the Revelation

2.1.5.3.1 As for the Mind

 

– then it can’t reach the details of what is obligatory to know of Allaah, His Names and Attributes.

2.1.5.3.2 And that leaves the only source of their knowledge as the Revelation Brought by Muhammad (sallallaahu alayhi wasallam)

2.2 RIGHTEOUS ACTIONS [AL ‘AMAL-US-SAALIH]

– Those done:
– Solely for Allaah’s sake [al-Ikhlaas]
– In accordance with the Sunnah of His Messenger (sallallaahu alayhi wasallam) [al-Mutaaba’ah]

Chapter 3 : The Way of Ahl us-Sunnah Concerning Allaah’s Attributes

Ahl-us-Sunnah wal Jamaa’ah are those who gather upon adherence to the Prophet’s Sunnah (sallallaahu alayhi wasallam) – outwardly and inwardly; in speech, action and belief.

Their way with respect to Allaah’s Names and Attributes is:

3.1 CONCERNING AFFIRMATION

They affirm that which Allaah has affirmed for Himself in His Book or via His Messenger (sallallaahu alayhi wasallam) without Tahreef, Ta’teel, Takyeef or Tamtheel.

3.2 CONCERNING DENIAL

They deny that which Allaah has denied for Himself in His Book or via His Messenger (sallallaahu alayhi wasallam) .

At the same time they affirm the opposite in the most perfect sense.

3.3 CONCERNING WHERE AFFIRMATION OR DENIAL IS NOT SPECIFICALLY MENTIONED

e.g. al-Jism (body), al-Hayyiz (realm), al-Jihah (direction).

Then their way is:

To halt at the words and neither affirm or deny them.

Then to look into the meaning of those words
– if the meaning is false then they deny this meaning
– if the meaning is correct and not prohibited for Allaah then they accept this meaning.

3.4 THIS WAY (3.1-3.3) IS ESTABLISHED VIA TWO WAYS:

– The Mind
– The Revelation

3.4.1 THE MIND

– It’s clear to the mind, that the details of what is obligatory, permitted or prohibited for Allaah can not be reached by the mind.

– Hence one must follow the Revelation – affirming or denying what it affirms or denies, and staying silent where it is silent.

3.4.2 THE REVELATION

3.4.2.1 (7):180 – Proof of Affirmation without Tahreef or Ta’teel for both of these are from Ilhaad.

3.4.2.2 (42):111 – Proof to reject Tamtheel.

3.4.2.3 (17):36 – Proof to reject Takyeef and to obligate us to halt at those terms where affirmation or denial is not mentioned.

3.5 ATTRIBUTES WHICH ARE AFFIRMED OR DENIED FOR ALLAAH

3.5.1 THOSE WHICH ARE AFFIRMED FOR HIM

These are Attributes of Perfection in the most perfect sense without there being any aspect of deficiency.

3.5.2 THOSE WHICH ARE DENIED FOR HIM

– Are attributes of deficiency which contradict perfection.
– Hence they are prohibited for Him.

3.5.2.1 And when Denying These, We Must Affirm the Opposite of it in the Most Perfect Sense because only denying it may be due to a deficiency.

e.g. The poetry the Shaykh quotes.
e.g. to say “The wall does not oppress” – this is not a praise of the wall because it can’t oppress!

Examples concerning Allaah:

3.5.2.1.1 Allaah has denied Dhulm – Oppression from Himself, so we deny it from Him, and also affirm its opposite – Justice [al ‘Adl] – in the most perfect sense.

 

3.5.2.1.2 Allaah has denied Lughoob – Fatigue from Himself, so we deny it from Him, and also affirm its opposite – Power [al Qoowah] – in the most perfect sense.

3.6 DEFINITIONS

3.6.1 AT-TAHREEF

3.6.1.1 In the Language – to change or alter.

3.6.1.2 Technically here – to change the texts in wording or meaning. This is of 3 kinds.

3.6.1.2.1 Altering the words so the meaning changes: e.g. What some innovators do to the Saying of Allaah in (4):164 – changing the Dammah on the last letter of “Allaah” with a Fathah, in order to change the meaning to “Moosaa spoke to Allaah…”

 

3.6.1.2.2 Altering the words with no change of meaning: e.g. changing the Dammah on the last letter of “al Hamd” in (1):2, to a Fathah. This usually occurs out of ignorance.

 

3.6.1.2.3 Altering the Meaning: taking the meaning of the words away from their most apparent meaning without any proof. e.g. Saying Allaah’s Two Hands means “His Power” or “His Blessing”.

3.6.2 AL-TA’TEEL

3.6.2.1 In the Language – to discharge and to make empty.

3.6.2.2 Technically here – to reject or deny all or some of that which is obligatory for Allaah regarding His Names and Attributes. This is of 2 types.

3.6.2.2.1 Complete Ta’teel – like the Jahmeeyah who deny the Attributes and some of them deny the Names.

 

3.6.2.2.2 Partial Ta’teel – like the Ash’areeyah who deny some of the Attributes.
– The first of this Ummah to do this was Ja’d ibn Dirham.

3.6.3 AT-TAKYEEF

– to try to describe “how” an Attribute is. e.g. To say: How Allaah’s Hand is, is like this and that, or How His Descending is, is like this and that.

– Takyeef differs to Tamtheel and Tashbeeh in two ways:

3.6.3.1 Takyeef is to Relate How Something is, with Restriction or Not by way of resembling. While Tamtheel and Tashbeeh indicate how something is in a restricted sense, by way of a likeness or resemblance respectively.

– Takyeef is more general.
– All who do Tamtheel, are doing Takyeef. But vice versa is NOT the case.

3.6.3.2 Takyeef is Particular to Allaah’s Attributes, while Tamtheel is concerned with His Decree, Description and Self.

3.6.4 AT-TAMTHEEL

To affirm something is alike another in every way.

3.6.5 AT-TASHBEEH

To affirm a resemblance in most attributes.

– Note: The terms Tamtheel and Tashbeeh are sometimes interchangeable.

Tashbeeh is of two kinds:

3.6.5.1 Tashbeeh of the creation with the Creator – to affirm for the creation that which is particular to the Creator

(1) Tashbeeh concerning His Rights – e.g. to say that others have the right to be worshipped alongside Allaah.
(2) Tashbeeh concerning His Lordship – e.g. to say that there are other creators alongside Allaah.
(3) Tashbeeh concerning His Attributes – to give others His Attributes that are particular to Him – e.g. see quoted poetry.

3.6.5.2 Tashbeeh of the Creator with the creation – to affirm for Allaah, concerning His Self and Attributes which are particular to Him, the likes of attributes of the creation.

e.g. to say that Allaah’s Two Hands are like the creation’s hands. The first of this Ummah to introduce this was Hishaam ibn al-Hakam ar-Raafidee.

3.6.6 AL-ILHAAD [SEE (7):180; 3.4.2.1]

3.6.6.1 In the Language – to deviate, to turn aside.

3.6.6.2 Technically here – to deviate from that which is obligatory to believe in and act upon. This is of 2 kinds.

3.6.6.2.1 Al-Ilhaad in the Names of Allaah
– to abandon the obligatory truth concerning them, and this is of 4 kinds:
1. to deny anything from them or from what is proven of the Attributes – as done by the people of Ta’teel.
2. to make His Names an indication of resembling the creation – as done by the people of Tashbeeh.
3. to name Allaah with names that He has not given Himself – as done by the Christians who call him “Father” and the philosophers who call Him “The Prime Mover.”
4. to derive from His Names, names for the idols – as done by the Mushriks who derived al-Laat from His Name al Ilaah and who derived al’Uzzah from His Name al ‘Azeez.

 

3.6.6.2.2 Al-Ilhaad concerning His Verses
– this is of two types:
1. Relating to the Law-Related Verses – to distort them or deny the reports that must be believed in, or to disobey its rulings.
2. Relating to the Decree-Related Verses – to attribute these things to other than Allaah or to believe He has a partner in His acts of Creation and Decreeing.

 

 

Chapter 4 : The Correctness of the Way of the Salaf and a Refutation of the Claim that the Way of the Khalaf is Better in Knowledge and Wisdom

4.1 THE WAY OF THE SALAF IS INDEED THE ONLY CORRECT WAY

– This is proven from two angles:

4.1.1 THE BOOK AND THE SUNNAH INDICATE THE WAY OF THE SALAF

– Hence their way does conform to the Book and Sunnah.
– They had the best understanding of them, and were the strongest in believing in them and acting upon them.
– After all, they came in their language and in their era.

4.1.2 EITHER THE TRUTH LIES WITH THE SALAF, OR ELSE IT LIES WITH THE KHALAF

The later statement is false because:
– it implies that Allaah, His Messenger, the Companions all spoke falsely concerning the truth which is obligatory to believe in.
– Hence the presence of the Book and the Sunnah is a pure detriment.
– Hence the people were left with no Book or Sunnah that offered them any good.

– All of this is clearly false.
– Hence the truth lies with the Salaf.

4.2 SOME OF THE IGNORANT HAVE SAID:

“The way of the Salaf is safer, but the way of the khalaf is more knowledgeable and more wise.”

4.2.1 THERE WERE 2 CAUSES FOR THIS SAYING:

4.2.1.1 That the One Who Said it [Falsely] Believed that Allaah had no Real Attributes that Could be Proven from the Texts

4.2.1.2 That the One Who Said it [Falsely] Believed that the Way of the Salaf was:

– To believe merely the words of the Attributes offered by the text, without believing any meaning for them.
– So he felt that the way of the khalaf – to assign meanings that differed from the most apparent meanings that indicate affirmation of the Attributes – was deeper in knowledge and wisdom than that of the Salaf.

4.2.2 THIS FOOL’S SAYING COMPRISES OF SOME TRUTH AND SOME FALSEHOOD

– The truth – is to say the way of the Salaf is safer.
– The falsehood – the rest of the statement. And it’s false for many reasons:

4.2.2.1 It Contradicts His Saying that the Way of the Salaf is Safer

– Knowledge is a cause of safety and wisdom is how to use it.
– There is no safety without knowledge and wisdom.
– The way of the Salaf is safer, more knowledgeable and more wise.

4.2.2.2 His belief that the Texts Do Not Prove any Real Attributes for Allaah is False, being based on evil doubts, and the opposite is proved by the intellect, the Fitrah, and the Sharee’ah.

1. The intellect – All that exists have attributes of either perfection or deficiency.

– The second possibility is false for the Perfect Lord who indeed points out the deficiencies in the false gods in order to show that it’s futile to worship them.
– Hence the first is only possible – that Allaah has affirmed for Himself Attributes of perfection.
– And indeed we see the completeness of His creation.
– Hence the One who gave these complete attributes is all the more Complete and Perfect.

2. The Fitrah – All pure souls love, honour and worship Allaah because all pure souls naturally love, honour and worship that which possesses Attributes of Perfection.

3. The Sharee’ah – There are many proofs:

– The Qur’aan (59):22-24; (30):27; (2):255
– Hadeeth “O people … indeed you are calling upon the Hearer, the See-er …”

4.2.2.3 His Belief that the Salaf Believed in Hollow Words with No Meaning is also False

– They were the most learned of the Ummah, regarding the words and meanings of the texts.
– They were the first to affirm meanings that befit Allaah – in accordance to what He and His Messenger wanted.

4.2.2.4 The Salaf were Inheritors of the Prophets and Messengers, learning from the Message of Tawheed-ul-Ulooheeyah, and from the true realities of Faith.

– But the khalaf learned from the Magians, Polytheists, Jews and Greeks and their offspring.
– So how can the khalaf be more knowledgeable and wise than the Salaf bearing in mind their respective sources of knowledge?

4.2.2.5 The Leaders of Khalaf Admitted that They Themselves were Confused about this Matter

– refer to the poetry and quote from ar-Raazee.
– So how can those who were in a state of misguidance and confusion [i.e. the leaders of the khalaf] be more knowledgeable and wise than the followers of the Prophets who knew the true realities of Faith and knowledge [i.e. the Salaf]?

4.2.3 HENCE:

– The way of the Salaf is safer, more knowledgeable and more wise.

Chapter 5 : What Some of the Later People Quote to be the Position of the Salaf

5.1 SOME OF THE PEOPLE SAY:

“The way of the Salaf regarding Allaah’s Attributes is to leave the texts as reported, while believing that the most apparent meaning is not the intended meaning”

– This statement hinges on what is meant by “most apparent” [Dhaahir].

5.1.1 IF WHAT IS MEANT BY THIS IS THE MOST APPARENT MEANING, BEFITTING HIS MAJESTY, WITHOUT MAKING ANY RESEMBLANCES, THEN THIS IS WHAT IS MEANT.

– Hence the above statement is a lie against the Salaf.

5.1.2 IF WHAT IS MEANT BY THIS – AS IS THOUGHT BY SOME – IS TO RESEMBLE ALLAAH TO HIS CREATION, THEN THIS IS NOT WHAT IS MEANT.

– Hence with this meaning, the above statement is correct.
– But this possibility is impossible as resembling the Creator to the creation is prohibited so how can “the most apparent” meaning be something impossible?

5.1.3 HENCE THE MEANING OF 5.1.1 IS THE ONLY VALID ONE AND HENCE THIS STATEMENT IS A LIE AGAINST THE SALAF.

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Chapter 6 : What Some of the Later People Say to Cover Truth with Falsehood

6.1 SOME OF THE PEOPLE SAY:

“There is no difference between the way of the Salaf and of the people of Ta’teel [i.e. the people of Tahreef], for all of them agree that the verses and hadeeths do not indicate Attributes for Allaah, but then the people of Ta’teel thought there would be some benefit in giving an explanation, because of the pressing need for it, and so they specified the intended meaning, while the Salaf held back from specifying anything in case they specified the wrong meaning.”

– This is a clear lie upon the Salaf for the following reasons:

6.1.1 THE SALAF CLEARLY SPECIFIED ATTRIBUTES FOR ALLAAH

– they never denied texts proving Attributes for Him, befitting His Majesty, and instead they rejected anyone who would deny the Attributes. e.g. the statement of Nu’aym bin Hammaad al-Khuzaa’ee.

6.1.2 THE PEOPLE OF TA’WEEL WERE THE ADVERSARIES OF THE SALAF

– they accused the Salaf of Tashbeeh and Tajseem.
– So how could they have been in agreement when they were adversaries? Indeed the people of Ta’teel opposed the Salaf because the Salaf believed in the Attributes, with meanings befitting Allaah, without Tashbeeh or Tajseem.

Chapter 7 : Some Sayings of the Salaf Concerning Allaah’s Attributes

7.1 “LEAVE THEM ALONE AS THEY WERE REPORTED, WITHOUT [RELATING] HOW”

– Related from Makhool, az-Zuhree, Maalik bin Anas, Sufyaan ath-Thawree, al-Layth bin Sa’d and al-Awzaa’ee.

7.1.1 IT REFUTES THE PEOPLE OF TA’TEEL.

i.e. the part saying “Leave them alone as they were reported”

7.1.2 IT REFUTES THE PEOPLE OF TASHBEEH

i.e. the part saying “without [relating] how”

7.1.3 IT PROVES THAT THE SALAF DID CONFIRM THE CORRECT MEANINGS BEFITTING ALLAAH

For the texts dealing with the Attributes, from two angles:

7.1.3.1 The Part Saying “Leave them Alone as they were Reported” Means: to leave alone the meanings.

– And if they believed there was no meaning to the words, they would have said: “Leave the words alone and don’t delve into the meaning”

7.1.3.2 The Part Saying “Without [relating] How” clearly shows affirmation of the real meaning.

– Otherwise they would not need to deny asking or relating how.

7.2 “WE BELIEVE IN THEM AND AFFIRM THEM, WITHOUT [RELATING] HOW AND WITHOUT MEANING”

-Related by al Imaam Ahmad concerning the hadeeth of Allaah’s descending and the like.

7.2.1 SO WHAT IS THE MEANING OF THE PART: “WITHOUT HOW?”

There is a “how” concerning Allaah – but it is unknown to us.

It can only be known by way of:

– Seeing directly or
– A report of someone truthful
– And none of these exist concerning how Allaah’s Attributes are.

7.2.2 SO THE MEANING OF “WITHOUT HOW” IS “WITHOUT RELATING HOW”

– And it does not mean to deny any “how” for Allaah’s Attributes, for that would be pure Ta’teel.
– So what’s the meaning of the part “without meaning”?
– Ahmad is talking about the twisted meanings of the people of Ta’teel who adopted non-apparent meanings. This is also shown by what Ibn Taymeeyah says: “All the scholars … are agreed upon having Faith in … without giving explanation…” He means the explanation of the people of Ta’teel.
– Hence the word “meaning” or “explanation” is of two kinds:

7.2.2.1 The Acceptable Meaning/Explanation – which the Companions and their followers were upon i.e. the most apparent meanings which befit Allaah’s Greatness.

7.2.2.2 The Unacceptable Meaning/Explanation – which the Companions and their followers were not upon.

 

Chapter 8 : That Allaah is Most High and Above (Al-Uluww)

This is split into two categories:

8.1 ALLAAH’S ATTRIBUTES ARE MOST HIGH [AND PERFECT]

i.e. Allaah possesses every Attribute of perfection, in the highest and most perfect form.

8.2 ALLAAH HIMSELF IS MOST HIGH AND EXALTED ABOVE HIS CREATION

Proved by the Book, Sunnah, the Companions, the intellect, and instinct.

8.2.1 THE BOOK AND SUNNAH

8.2.1.1 Directly Mentions Him Being Above His creation – e.g. (2):255, (87):1, (16):50, (20):5, (67):16, and hadeeth: “… and the throne is above that and Allaah is above the throne” [at-Tabaraanee and Ibn Khuzaymah – authentic] and “And that you don’t believe in me even though I am the trustworthy one of He who is above the heavens?”

8.2.1.2 Mentions Things Rising to Him – e.g. (35):10, (70):4, (4):158, and hadeeth: “Nothings ascends to Him except that which is good and pure” and: “the actions of the night rise to Him before the actions of the day and the actions of the day before the actions of the night.”

8.2.1.3 Mentions Things Descending from Him – e.g. (69):43, (16):102, and hadeeth: “Our Lord descends to the lowest heaven when the last third of the night remains” [al-Bukhaaree and Muslim].

8.2.1.4 Altogether this fact is established via Mutawaatir proofs

8.2.2 THE CONSENSUS

All the Companions, their students and the scholars of Ahl-us-Sunnah are agreed upon this.

– al-Awzaa’ee stated it during the time of Jahm.
– None of them said the contrary to this.

8.2.3 THE INTELLECT

The clear mind proves this from two angles:

– Highness is an attribute of perfection and to Allaah belongs all perfection, so He must possess this Attribute.

– The opposite of this is lowness – an attribute of deficiency, which Allaah is free of – so He must possess the opposite i.e. Highness.

8.2.4 THE IN-BORN INSTINCT

– All the creation, when doing worship, directs itself to that which is High and Exalted, and turns their faces up and not to any other direction.
– Even Aboo al-Mu’aalee (a person of kalaam) had to accept this.

8.3 VERSES THAT THE JAHMEES TRY TO USE TO REFUTE THIS FACT

8.3.1 (6):3

Actually means either of the following two possibilities:

– He is the only One who is to be worshipped in the heavens and earth.
– Or firstly Allaah says He is above the heavens; then He says He knows all we do in the earth, and His Highness above the heavens does not prevent Him from having this knowledge.

8.3.2 (43):84

– Means that Allaah’s right to be worshipped is established in both the heavens and the earth, although He is above the heavens, in the same way it is said that so and so is a leader in two cities – i.e. his leadership extends over two cities although he himself is only in one of them.

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Chapter 9 : Whether Direction [Jihah] is Affirmed for Allaah or Not

We neither affirm or deny the word ‘direction’ [al Jihah] to Allaah, but look to see what is meant by it.

9.1 IF WHAT IS MEANT IS THE DIRECTION OF LOWNESS:

– Then this is to be denied from Allaah, because He is the Most High and has made Highness obligatory for Himself and His Attributes.

9.2 IF WHAT IS MEANT IS THE DIRECTION OF ABOVE AND HE IS SURROUNDED BY THIS DIRECTION

– Then this is to be denied from Allaah.
– He is too Mighty and Majestic to be surrounded by anything created.
– And indeed, His [created] foot-stool extends over the heavens and the earth.
– Also refer to Qur’aan (39):67.

9.3 IF WHAT IS MEANT IS THE DIRECTION OF ABOVE, BEFITTING HIS MAJESTY AND GREATNESS, WITHOUT BEING SURROUNDED BY THIS DIRECTION

– Then this is correct and obligatory for Him and is to be affirmed for Him.
– refer to quote from ‘Abdul-Qaadir al-Jeelaanee.

9.4 IF SOMEONE WERE TO SAY:

“If you deny that anything of Allaah’s creation can surround Him, then what do you say about … that Allaah … is “in” [fee] the sky [or heaven] [as-Samaa].

– Then the reply is that Him being “in” the sky does not necessarily mean He is surrounded by the sky/heaven. Especially when knowing that He is the Full Master of everything and the Qur’aan (39):67.
– So the meaning of “in the sky [or heaven]” is of two possibilities:

9.4.1 THAT “SKY” MEANS “ABOVE”

i.e. that Allaah is in the above – i.e. the direction of above.

– This meaning for “sky” as “above” is established in the Qur’aan (30):24 – as rain comes from the clouds and not the sky.

9.4.2 THAT “IN” MEANS “UPON”

i.e. that Allaah is upon the sky – i.e. upon the heaven.

– This meaning for “in” as “upon” is established in many places in the Qur’aan e.g. (9):2

Chapter 10 : Concerning Allaah’s Istiwaa Upon His Throne

10.1 THE MEANING OF AL ISTIWAA

10.1.1 IN THE LANGUAGE

Its meanings revolve around perfection and completion, and it is used in 3 ways in the Qur’aan:

10.1.1.1 In an Unrestricted Manner – e.g. in (28):14 – i.e. that Moosaa became complete [in manhood and strength].

10.1.1.2 Bounded with “Ilaa” “to” – e.g. in (2):29 – i.e. that He turned to it with full attention OR “Ilaa” means “‘Alaa”.

10.1.1.3 Bounded with “‘Alaa” “upon” – e.g. in (43):13 i.e. meaning “above”.

10.1.2 HENCE ALLAAH’S ISTIWAA UPON HIS THRONE MEANS:

– That He is above and established upon it in a manner that befits Him.
– It is one of His Attributes that pertain to His Actions.
– And this is proved by the Book, the Sunnah, and the Consensus of the Salaf.

10.1.2.1 The Book – e.g. (20):5

10.1.2.2 The Sunnah – e.g.. the hadeeth of Qataadah ibn an-Nu’maan reported by al-Khallaal (Saheeh).

10.1.2.3 The Salaf – e.g.. The statement of ‘Abdul Qaadir al-Jeelaanee; and that not one of them said He is not upon His throne; and Ahl-us-Sunnah agreed that He is upon His throne.

10.2 MAALIK’S STATEMENT

“al Istiwaa is not unknown, and how it is cannot be comprehended, and Faith in it is obligatory and asking about is innovation.”

– (The likes of it has also been reported from his teacher Rabee’ah ibn Abee ‘Abdir-Rahmaan)

10.2.1 “AL-ISTIWAA IS NOT UNKNOWN”

i.e. not unknown in the language – for it means to be above.

10.2.2 “HOW IT IS CAN NOT BE COMPREHENDED”

i.e. by the minds, nor does the Revelation describe it – so how it is, is unknown.

10.2.3 “TO ASK ABOUT IT IS INNOVATION”

i.e. it was not known in the time of the Prophet (sallallaahu alayhi wasallam) or his Companions.

10.2.4 THIS STATEMENT IS A GENERAL RULE FOR THE ATTRIBUTES

Allaah has affirmed Himself or via His Messenger (sallallaahu alayhi wasallam) – Allaah informed us of the Attributes – but not how they are.

10.2.5 TALKING ABOUT ALLAAH’S ATTRIBUTES FOLLOWS ON FROM TALKING ABOUT HIMSELF

– If we affirm Allaah Himself without asking how, then we should do the same for His Attributes.

10.3 WHAT THE INNOVATORS SAY:

10.3.1 IF A JAHMEE ASKS:

“How does Allah descend to the lowest heaven?” Then reply: “He informed us that He does descend – but He did not inform us how!”

10.3.2 IF ANOTHER ASKS:

“How is one of Allaah’s Attributes?”

– Then reply: “How is His Self?!” – And the Jahmee will not be able to answer. So say: “In the same way you can’t describe how His Self is, neither can you do the same with His Attributes, because attributes follow on from the One who possesses them!”

10.3.3 IF ANOTHER SAYS:

“If His Istiwaa upon the throne means He is upon it, then that means he is bigger or smaller or the same size as the throne. And this must mean He has a body and this is prohibited for Allaah.” Then reply: “None of your baseless deductions are correct. No doubt Allaah is greater than any of the creation, but He is far removed from your false deductions.”

10.3.3.1 Concerning if Allaah has a “Body” [al-Jism]

Then the word is not mentioned in the Revelation or by the Salaf – so we neither affirm or deny the word. But we look at its meaning.

1. If it means a newly assembled group of parts which are in need of each other, then this is prohibited for Allaah.

2. If it means something that exists by itself, having attributes befitting it, then this is not prohibited for Allaah because He exists by Himself and has Attributes of perfection that befit Him.

10.3.4 IF ANOTHER SAYS:

“If you have explained His Istiwaa upon His Throne as He is above and upon it, then that means He needs the throne to support Him.”

– The reply: “All who recognise His Greatness and Power would never even think this for one moment – especially when He is free of all need while all the creation is in absolute need of Him. Hence your deduction is false.”

10.3.5 IF A PERSON OF TA’TEEL SAYS:

“Because of all these deductions, al-Istiwaa must mean al-Isteelaa – i.e. that Allaah conquered or over powered His throne.” Then reply:” No this is not correct for several reasons:

10.3.5.1 If the False Deductions were Correct, then that would still not prevent al-Istiwaa having its intrinsic meaning.

10.3.5.2 Using this meaning for Istiwaa Leads to False Conclusions e.g.:

1. Differing with the consensus of the Salaf.
2. It would lead to saying He did Istiwaa upon the earth, while Allaah is far above this.
3. It would lead to saying He had not conquered, or had no power over, the throne until after He completed creating the heavens and earth.

10.3.5.3 This Meaning is Not Possible in the Arabic language!

10.3.5.4 Since this is a Figurative Meaning, then its Only Acceptable after Fulfilling 4 Conditions:

1. An authentic proof is needed to take the meaning away from the natural one to the figurative one.
2. This figurative meaning must be possible in the language!
3. This figurative meaning must be valid in this context.
4. A proof is needed to say that this figurative meaning is the correct one out of all the possible figurative meanings.

10.4 THE ‘ARSH

10.4.1 LINGUISTICALLY

Means the throne of a king, e.g. (12):100; (27):23.

10.4.2 AS FOR THE ‘ARSH UPON WHICH ALLAAH DID ISTIWAA

– it is a mighty throne which encompasses all the created things, being higher than them and greater than them.
– refer to the hadeeth of Aboo Dharr related by Aboo Haatim, Ibn Hibbaan, Ahmad and others – Saheeh.

10.5 THE KURSEE

10.5.1 LINGUISTICALLY

Means the throne upon which one remains.

10.5.2 AS FOR THE KURSEE WHICH ALLAAH HAS APPELLED TO HIMSELF:

– it is the place of His Feet.
– refer to the statement of Ibn ‘Abbaas (mawqoof) related by al-Haakim.
– As for narrations from the Salaf, that it means the ‘Arsh or it means knowledge, then these are not authentic, as mentioned by Ibn Katheer.

Chapter 11 : Concerning Allaah Being with His Creation (Al-Ma’eeyah)

11.1 ALLAAH HAS AFFIRMED THIS FOR HIMSELF

– Qur’aan: (57):4; (8):19; (20):46.
– Hadeeth: “Do not grieve – Allaah is with us” [Bukhaaree and Muslim (Eng. Vol. 4 H7150)]
– And there is ijmaa of the Salaf concerning this.

11.2 THE MEANING OF MA’EEYAH

11.2.1 IN THE LANGUAGE

– indicates an unrestricted association and companionship.

But what its meanings imply will differ according to the word appended or connected to it, or according to the context or situation.

For instance, it can mean:

11.2.1.1 To mean to actually mix or mingle.

e.g. I mixed the water with the milk.

11.2.1.2 To imply help and support.

e.g. The one who is helping may say: I am with you

11.2.1.3 To imply a threat and warning

e.g. The punisher may say to the criminal: Go – but I am with you.

Hence it’s meaning are in agreement and so it’s a Mutawaatee word; although its implications and rulings differ according to whatever it is appended to.

11.2.2 AL MA’EEYAH WHICH IS ASCRIBED TO ALLAAH

11.2.2.1 – It’s used in it’s real sense and not figuratively, except the Ma’eeyah of Allaah with His creation is not like the Ma’eeyah of the creation with the creation.

– His Ma’eeyah is a higher more perfect form.
– And that which is deduced from the Ma’eeyah of the creation with the creation can not be applied to the Ma’eeyah of Allaah with His creation.

11.2.2.2 – On the other hand, some of the Salaf explained it to mean His Knowledge of His creation.

– This refutes the Huloolee Jahmee- s who say that Allaah Himself is in every place.
– Hence these Salaf explained that this Ma’eeyah affirmed for Allaah, does not mean that He Himself is with us.
– As that would be absurd, contradicting the mind & Sharee’ah; it would contradict His ‘Uloow which is obligatory for Him; and it implies that the creation surrounds Him.

11.3 THE MA’EEYAH OF ALLAAH IS OF TWO CATEGORIES

11.3.1 THE GENERAL SENSE

He encompasses all His creation – in terms of His knowledge, Omnipotence etc. and other aspects of Him being the only Lord and Sustainer (Ruboobeeyah).
This category, obligates its believer to have complete fear and awareness of Allaah.

– Examples (57):4; (58):7.

11.3.2 THE SPECIFIC SENSE.

He assists and supports all who are entitled to be supported, from the Messengers and their followers.
This category obligates its believer to have complete courage and persistence.

– Examples (16):128; (9):40.

11.4 IS AL MA’EEYAH AN ATTRIBUTE THAT RELATES TO ALLAAH’S SELF OR TO HIS ACTIONS?

11.4.1 WHEN USED IN THE GENERAL SENSE

It’s an Attribute that relates to His Self, as it has always existed and will always exist.

11.4.2 WHEN USED IN THE SPECIFIC SENSE

It’s an Attribute relating to His Actions, as it occurs when the causes for it exist, and ceases when it’s causes are absent.

[e.g. it occurs when the believers need the help and not when no help is needed.
e.g. it occurs for the believers and not the disbelievers].

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Chapter 12 : Concerning the Texts that Affirm Allaah’s Uluww (Being Above the Creation) and Allaah’s Ma’eeyah (Being With the Creation)

12.1 FIRSTLY THE SHAYKH POINTS OUT A BENEFICIAL POINT:

(Mentioned by the author of al- ‘Aql wan- Naql p.43- 4 vol.1):
If there is a contradiction between two proofs, then there are three possibilities:

12.1.1 A CONTRADICTION BETWEEN TWO DEFINITE [QAT’I] PROOFS.

– i.e. even the mind can definitely affirm their meanings.

12.1.1.1 Hence there can be no contradiction

Because if there was a contradiction, then one of them would have to be eliminated, but the Qat’i proof must be accepted. And if both are accepted, then this too is absurd – if they do contradict – as it leads to accepting two contradictory things.

– Hence there can be no contradiction.

12.1.1.2 Hence if it is thought that there’s a contradiction: then it’s

Because in reality one or both are not Qat’i.

Or because there is no contradiction, in that either of them can be interpreted in another way.

12.1.1.3 And there’s no contradiction between an abrogated text and the abrogating text:

– As the abrogated text no longer exists and is not valid.
– And nothing can oppose the abrogating text.

12.1.2 A CONTRADICTION BETWEEN TWO LESS DEFINITE [DHANEE] PROOFS

– i.e. they are Dhanee in their meaning [Dhalaalah] and/or their authenticity [Thuboot].
Hence the stronger one is sought and it will take precedence.

12.1.3 A CONTRADICTION BETWEEN A QAT’I PROOF AND A DHANEE PROOF

The Qat’i proof takes precedence.

12.2 IN THIS CASE BOTH SETS OF TEXTS ARE QAT’I

– The texts affirming His ‘Uloow and those affirming His Ma’eeyah are Qat’i in meaning and authenticity.

12.3 AND ALLAAH HAS COMBINED THESE TWO ATTRIBUTES IN THE VERY SAME AAYAH:

– Qur’aan (57):4
Hence there can be no contradiction, for several reasons.

12.3.1 THE TEXTS THEMSELVES HAVE COMBINED THE TWO!

– See above verse.
And the texts would never produce something contradictory and absurd.

12.3.2 AL MA’EEYAH DOES NOT NECESSARILY IMPLY MIXING OR BEING INCORPORATED IN A PLACE.

– See previous chapter: for something can be above and with us;
– e.g. “We continued to travel while the moon was with us.” And this phrase makes perfect sense – even though the moon is in the sky and not on the earth next to the travellers.
– Hence if we can combine ‘Uloow and Ma’eeyah concerning the creation; then it’s all the more permitted concerning the Creator.
12.3.3 EVEN IF WE ASSUMED THERE WAS A CONTRADICTION

i.e. between the ‘Uloow and Ma’eeyah of the creation. Then this does not mean the same applies to the Creator.

– As there is nothing like Him in all His Attributes.

So His ‘Uloow and Ma’eeyah need not be like that of the creation.

12.4 SIMILARLY WE CAN COMBINE THE TEXTS AFFIRMING HIS ‘ULOOW AND HIS BEING INFRONT OF THE ONE WHO IS PRAYING.

12.4.1 THE TEXTS THEMSELVES HAVE COMBINED THEM.

And the texts would never produce contradictions and absurdity.

12.4.2 BEING HIGH NEED NOT CONTRADICT BEING INFRONT.

– e.g. “The Sun is in front of my face” [while a man looks at it rising]

And this phrase is correct in the language and makes sense.

Hence if we can combine these two concerning the creation, then we can, all the more, do so concerning the Creator.

12.4.3 EVEN IF WE ASSUMED THERE WAS A CONTRADICTION:

– i.e. between being “high” and being “infront” concerning the creation.

Then the same need not be the case for the Creator.

– There is nothing like Him in all of His Attributes. So His Being High and Infront need not be like that of the creation.

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Chapter 13 : Concerning Allaah’s Descent to the Lowest Heaven (an-Nuzool)

13.1 AHL- US- SUNNAH ARE AGREED ABOUT HIS NUZOOL

– Hadeeth in Bukhaaree and Muslim [Eng. Vol. 1/H1656-1661 gives some very similar narrations] from Aboo Hurairah and about 27 other companions (ra): “Our Lord descends to the lowest heaven in the last third of the night…”

– His Nuzool is one of His Attributes that pertain to His Actions. It is real in a manner befitting His Majesty.

13.2 IT DOES NOT MEAN HIS COMMAND DESCENDS

– Nor does it mean His Mercy or one of His angels descends – for several reasons:

13.2.1 IT DIFFERS FROM THE APPARENT MEANING OF THE HADEETH.

– For what is most apparent is that the Nuzool is ascribed to Allaah.

13.2.2 IT WOULD MAKE IT NECESSARY TO SAY THAT THERE IS AN OMISSION IN THE HADEETH.

– While the principle is that nothing is omitted.

13.2.3 HIS COMMAND AND MERCY DESCEND ALL THE TIME.

– and they don’t only descend during the last third of the night.

If it is said:

“It is the descent of a special command or special mercy that descends only during that part of the night.”

Then the reply is: “The hadeeth says that the limit of the descent is to the lowest heaven. So what is the point of the Prophet (sallallaahu alayhi wasallam) informing us of a mercy that reaches the lowest heaven and not to us on the earth?”

13.2.4 THE ONE DESCENDING CAN ONLY BE ALLAAH.

For the one descending says, in the hadeeth: “… who is seeking pardon so that I should pardon him…” – And only Allaah can say all this.

13.3 COMBINING THE FACT THAT ALLAAH IS HIMSELF ABOVE [AL ‘ULOOW] AND THAT HE DESCENDS [AN- NUZOOL] TO THE LOWEST HEAVEN.

– These two facts are not contradictory because:

13.3.1 THE TEXTS THEMSELVES HAVE MENTIONED BOTH.

– And the texts would never produce contradiction or absurdity.

13.3.2 NOTHING IS LIKE ALLAAH IN ALL HIS ATTRIBUTES

– His Nuzool is not like the descent of the creation.
– So His Nuzool need not be contradictory in anyway, to His ‘Uloow.

Chapter 14 : Affirmation of Face (al-Wajh) for Allaah

14.1 ALLAAH HAS A REAL FACE BEFITTING HIS MAJESTY

14.1.1 QUR’AAN (55):27

14.1.2 HADEETH:

Du’aa in the Prophet’s Prayer Described (Eng.) P87- 88 reported by an- Nasaa-ee: “I ask you for the joy of looking at your Face…”

It’s an Attribute that pertains to His Self.

14.2 IT’S NOT CORRECT TO DISTORT THE MEANING TO “REWARD”

– i.e. ath-Thawaab – for several reasons.

14.2.1 IT DIFFERS FROM WHAT IS APPARENT FROM THE TEXTS.

– So a proof is needed to use a non-apparent meaning. And no such proof exists.

14.2.2 THE “FACE” IS ATTRIBUTED TO ALLAAH.

So either it is:

(1) An Attribute of His, or
(2) It is not an Attribute but exists by itself – e.g. The House of Allaah.

So “reward” [ath-Thawaab] is a creation which is separate from Allaah.
And the Face is one of His Attributes.

So how can one be explained to mean the other?

14.2.3 THE “FACE” IS DESCRIBED SUCH THAT IT CAN NOT MEAN “REWARD”

– Hadeeth in Saheeh Muslim (Eng.): Vol.1:H343: “The splendour of His Face would burn any of the creation which His Sight extends to”

Chapter 15 : Concerning Affirmation of Two Hands (Yadaan) for Allaah

15.1 ALLAAH HAS TWO HANDS THAT BEFIT HIM.

– Both being from His Attributes that pertains to His Self being in a manner that befits Him.

15.1.1 QUR’AAN: (38):75

15.1.2 HADEETH:

al- Bukhaaree, (Eng.) Vol.9, H515; Muslim (Eng.) Vol. 2., H2179, “The Hand of Allaah is full and gives continuously.”

15.2 IT DOES NOT MEAN “POWER” [AL- QOOWAH] OR “BLESSING” [AN- NI’MAH]

15.2.1 IT DIFFERS FROM WHAT IS APPARENT FROM THE TEXTS.

– And there’s no proof for these figurative meanings.

15.2.2 THESE MEANINGS ARE IMPOSSIBLE IN THE LANGUAGE.

– As in Arabic, it’s impossible to say that “Two Hands” means “Two Powers” or “Two Blessings”.

15.2.3 POWER OR BLESSING IS NEVER FOUND IN THE DUAL FORM.

– While Hand is found as dual – i.e. the Two Hands of Allaah.
– So how can the former be meanings for the latter?

15.2.4 IF WE ASSUMED IT DID MEAN “POWER”

– Then referring to (38):75, it could then be correct to say that Iblees was also made by Allaah’s Hands [i.e. Power, according to this false belief]. This is absurd!
– And Iblees would have argued against Allaah via this, as he would claim to be the same as Aadam – both being created by His “Power” – according to this false interpretation.

15.2.5 THE HANDS ARE DESCRIBED SUCH THAT THEY CAN ONLY BE HANDS.

– The texts have described a Palm for Allaah [al Kaff] and has affirmed Fingers [al- Asaabi’] and that His Hand Grasps [al Qabd] and Shakes [al Hazz]

– Hadeeth: al-Bukhaaree (Eng.) Vol. 9, H604; Muslim (Eng.) Vol. 4, H6699: “Allaah will grasp the heavens with His Hand and the earth with the other, then He will shake them …”

 

Chapter 16 : Affirming Two Eyes (Aynain) for Allaah

16.1 ALLAAH HAS TWO EYES THAT BEFIT HIM.

– Ahl-us- Sunnah has agreed upon this – He Sees by them – them being real, not resembling the eyes of the creation.
– They are Attributes that pertain to His Self.

16.1.1 QUR’AAN (54):14

16.1.2 HADEETH:

Muslim Vol. 4, H7006: “”AND your Lord is not one-eyed”; and hadeeth quoted in 14.2.3

16.2 IT DOES NOT MEAN “KNOWLEDGE” OR “THE ABILITY TO SEE”

i.e. al ‘Ilm or ar-Ru’yah, for several reasons.

16.2.1 IT DIFFERS FROM WHAT IS APPARENT FROM THE TEXTS.

– And there’s no proof for these figurative meanings.

16.2.2 THE EYES ARE DESCRIBED SUCH THAT THEY CAN ONLY BE EYES.

– Refer to hadeeth quoted in 16.1.2

Chapter 17 : The Way in which the Two Eyes and Two Hands Have Been Mentioned in the Texts

17.1 IN THE SINGULAR FORM:

i.e. One Hand or One Eye.

– e.g. (67):1 and (20):39

17.2 IN THE PLURAL FORM

i.e. Hands and Eyes.

– e.g. (3):71; (54):14.

17.3 IN THE DUAL FORM

i.e. Two Hands and Two Eyes.

– e.g. (5):64 – and hadeeth in Mukhtasar-us-Sawaa’iq of Ibnul Qayyim: “When the slave stands in Prayer, he stands between the Two Eyes of ar- Rahmaan.” [But the Shaykh points out that Ibnul-Qayyim does not have a full chain for this, nor a reference.]

17.4 ALL THESE FORMS ARE NOT CONTRADICTORY.

17.4.1 THE SINGULAR COVERS THE DUAL AND PLURAL.

– As this is correct in the language.
[e.g. Man is singular but is used for all of ‘mankind’ (used in the generic sense)].

17.4.2 IF THE SMALLEST PLURAL IS TWO

– Then there’s no contradiction between the dual and plural.

17.4.3 IF THE SMALLEST PLURAL IS THREE [THE USUAL DEFINITION]

– Then refer to (54):14 – “Our Eyes”.
– In Arabic, the plural can be used to show honour and praise. Hence Allaah says “Our Eyes” instead of “My Eyes”, to show this Honour for Himself.
– And “Eyes” is also plural – agreeing with the plural pronoun of “Our”.
– Hence when the possessor of the attribute and the attribute itself are in the plural forms – then an even greater and more intense form of praise is implied.

Chapter 18 : Concerning the Speech (Kalaam) of Allaah

18.1 THE BELIEF OF AHL-US-SUNNAH.

– They’re agreed that He Speaks – this Attribute is real, being affirmed for Him in a manner that befits Him.
– He Speaks with letters [harf] and sound [sawt], however He chooses and however He chooses. His Speech contains words and meaning.
– His Speech is an Attribute that pertains to His Self – He’s always had this Attribute.
– And His Speech is an Attribute that pertains to His Actions – it also occurs at specific, new instances.

18.1.1 PROOFS FROM THE BOOK

– (7):143 – His Speech is connected to His Will, occurring at new instances.
– (3):55 – His Speech contains letters as the spoken words have letters.
– (19):52 – His Speech contains sound as a call can only occur with sound.

18.1.2 PROOFS FROM THE SUNNAH.

– Hadeeth: “Allaah the Most High said: O Aadam, So he’ll say: Labbayka wa Sa’dayka. So Allaah will call with a sound …” [Bukhaaree: Book of Hajj and Muslim: Book of Eemaan – the last two hadeeth-s are similar].

18.2 THE BELIEFS OF THE INNOVATORS

The Karaameeyah – their saying is like that of Ahl- us- Sunnah, except they say: “It’s something that newly occurred after not being there,” to try to flee from occurrences which have no beginning.

The Kullaabeeyah – “It’s a meaning that’s established with Him, existing with Himself, like His Knowledge and Life, but is not connected to His Will. The letters and sounds are just an account which He created of the meaning which is with Him. It has four meanings – an order, a prohibition, a report and an inquiry.”

The Ash’areeyah – like the saying of the Kullaabeeyah except they say that all the four meanings are one and the same. “So His speech has no categories, but consists of attributes. So the Tawrah, Injeel and the Qur’aan are exactly the same, except for the expression used.” And the Ash’arees say the letters and sounds are just “an expression” of the Speech, as opposed to “an account”.

The Saalimeeyah – “It’s an attribute that exists with His Self, persisting with Him, as His Life and Knowledge does, but is not connected to His Will. It’s words and sounds are combined – none precedes the other. Hence His Speech has always existed.”

The Jahmeeyah and Mu’tazilah – “It’s created and not one of His Attributes.” Some deny the Speech completely. Others affirm but say it’s created.

The Philosophers – Who basically say that His Speech is something imagined by the minds.

The Ittihaadeeyah – “All existence is one so all speech is His Speech.”

All of these sayings contradict the Book, Sunnah and intellect.

18.3 THE QUR’AAN IS THE SPEECH OF ALLAAH

18.3.1 THE BELIEF OF AHL-US-SUNNAH.

– The Qur’aan is the Speech of Allaah, sent down and not created. It began from Him and will return to Him. He Spoke it – it being real – delivering it to Jibreel who brought it upon the heart of Muhammad (sallallaahu alayhi wasallam) .
– See (9):6; (38):29; (26):193-195.
– See hadeeth “Is there any man who will take me to his people, so that I may convey the Speech of my Lord” [Aboo Daawood and at-Tirmidhee].
– See hadeeth “When you take to your bed, say: O Allaah, I have submitted myself to You …” [Muslim (Eng.) Vol 4., H6546].

18.3.2 THE SAYING OF THE SALAF.

– ‘Amr bin Deenaar said: I have known the people for 60 years, and they’ve been saying that: “Allaah is the Creator and everything else is created except the Qur’aan which is His Speech being uncreated. It began from Him and will return to Him.”

“It began from Him” – i.e. He Spoke it initially – refutes the Jahmees who say, “He created it in the form of something else.”
“It will return to Him” – i.e. Only Allaah is to be described as speaking it. And it will raise up to Him, being removed from the hearts and mushaf-s when the people stop acting upon it. [as-Saheehah 1/127, No.86].

18.4 THE RECITATION OF THE QUR’AAN

– If what is meant is the servants act of reciting – then this is created.
– If what is meant is what is being recited – then this is the Qur’aan, the Speech of Allaah which is uncreated.
– Imaam Ahmad said: “Whoever says that his speech of the Qur’aan is created, meaning the Qur’aan [is created], then he’s a Jahmee.”

Chapter 19 : Concerning the Appearance of Ta’teel and its Origins

19.1 IT’S APPEARANCE

19.1.1 AL JA’D BIN DIRHAM.

– at-Ta’teel became widespread after the passing of the first three generations of Muslims, although it’s origin emerged at the end of the era of the second generation of Muslims.
– The first to speak with this was al Ja’d bin Dirham who said: “Indeed Allaah did not take Ibraaheem as a friend nor did he directly speak to Moosaa.”
– Because of this evil saying, Khaalid bin ‘Abdullaah al-Qasree the governor of ‘Iraaq, executed him on ‘Eed- ul Adhaa 119H.

19.1.2 AL JAHM BIN SAFWAAN

– He took the saying of al Ja’d and spread it.
– From him is the name of the Jahmeeyah sect derived.
– He was executed by Saalim bin Ahwaa in Marw in 128H.

19.1.3 THE GREEK AND ROMAN BOOKS

– Their books on philosophy were translated into Arabic within the second century. Hence their ideas spread.

19.1.4 BISHR BIN GHIYAATH AL MAREESEE

– During the third century these ideas became widespread as a result of this man and his like.
– The Imaams are agreed that these people are to be censured and some of them have ruled these to be Kaafirs. See ad- Daarimee’s book refuting the kufr of Mareesee’s ideas.
– Many later people took the ideas of Mareesee, eg. as ar- Raazee, al Ghazaalee & Ibn ‘Aqeel.

19.2 IT’S ORIGIN

– at-Ta’teel came from the Jews, Mushriks, Saybeans and Philosophers.
– al Ja’d took his ideas from Abaan bin Sam’aan who took if from Taaloot, who took it from Labeed bin al A’sim, the Jew who casted magic on the Prophet (sallallaahu alayhi wasallam) .
– al Ja’d live in Harraan where there were many Saybeans and philosophers – and this environment certainly affected him.

19.3 THE BELIEFS OF THESE DENIERS.

– They believed that Allaah had no attributes that could be affirmed for Him; as they falsely claimed that affirming Attributes of Perfection for Him, leads to at-Tashbeeh.
– They only affirmed attributes relating to denial (the Salabeeyah), or those that are relative (the Idaafeeyah) or those that were both.

19.3.1 THE SALABEEYAH ATTRIBUTES

– i.e. they deny things that are not befitting for Allaah.
– e.g. They say that Allaah is One (Waahid) – meaning that any share of Him in terms of quantity, speech or partners, is to be denied. [Hence they’ve affirmed nothing and instead have just denied things].

19.3.2 THE IDAAFEEYAH ATTRIBUTES

– i.e. describing attributes in a relative sense.
– eg. They say they He is “The Originator (Mubaddi) and the Cause (‘Illah)” meaning all things originate from Him, and not that He has affirmed Attributes of Beginning and Causing. [Again they affirm nothing and instead only deny things].

19.3.3 THE ATTRIBUTES THAT ARE SALABEEYAH AND IDAAFEEYAH :

– e.g. When they say that Allaah is “The First”
– Hence it’s from the Salabeeyah in that any limits are denied from Him.
– And it’s from the Idaafeeyah in that all other things come after Him.

Chapter 20 : Concerning the Way Adopted by the Deniers With Respect To Affirming and Denying Allaah’s Attributes

20.1 THEIR FALSE WAY

– The criteria with them is the intellect. What it considers necessary to affirm, then it is to be affirmed. And what it considers necessary to deny, then it’s to be denied.
– They then differ as to what the intellect does consider necessary to deny or affirm.
– So most of them deny them, explaining them figuratively.
– Some stop and resign knowledge of them to Allaah, but at the same time they deny that the relevant texts do indicate any attribute.
– And they claim that this way reconciles the texts and the intellect. But this is false as both the texts and the intellect agree in affirming attributes of Perfection for Allaah, but the intellect can not understand the details.

20.2 THEIR WAY RESEMBLES THOSE MENTIONED IN (4):60-62.

– They claim to be believers in the Revelation, but they don’t accept all he (sallallaahu alayhi wasallam) brought.
– They, when called to the Book and Sunnah, in terms of affirming Attributes of Perfection for Allaah, they turn away in aversion.
– They have their own Taaghoot-s which they blindly follow and prefer over what the Messenger brought. And they go to these for rulings instead of to the Book and the Sunnah.
– They claim to only desire good and reconciliation of the texts and the intellect.

20.3 THE FALSE IMPLICATIONS WHICH FOLLOW ON FROM THEIR WAY.

– Their way implies that the Book and Sunnah clearly state disbelief and call to it as they are filled with texts that affirm Allaah’s Attributes – while they say that to affirm these is at- Tashbeeh and Kufr.
– It implies that the Book and Sunnah do not make the truth clear, as nothing in it indicates denial of His Attributes of Perfection. While they think that denying them is the truth. They may use (19):65 and (112):4 to prove their way – but anyone with intelligence knows these show that nothing resembles Him in His Attributes and does not show that denial is obligatory.
– It implies that the Salaf spoke falsehood, or concealed the truth or were ignorant as there are mutawaatir reports from them affirming His Attributes of Perfection. And there’s not a single report from them making denial obligatory.
– It implies that, if His Attributes of Perfection are denied, then attributes of deficiency must be affirmed. Hence these deniers go to something worse than what they were fleeing from.

20.4 THE DOUBTS AND FALSE IDEAS THESE DENIERS DEPEND ON.

– False claims, for instance that there’s a consensus of what they say.
– False analogies leading to say that affirmation implies Tashbeeh.
– They dwell on words which have meanings that may or may not be correct for Allaah. Hence they end up completely denying them instead of determining which meanings are correct e.g. with respect to al Jism, al Hayyiz, al Jihah, etc.

Note: With respect to al Hayyiz – a restricted realm; then we halt at the words and look to the meaning. If what is meant is that the creation confines Him, then this is prohibited. If what is meant is that He is distinct and separate from the creation, then this is correct.

– Then they embellish these false arguments with fine words and fancy terms, to try to fool the ignorant.
20.5 ARGUMENTS THAT REFUTE THESE FALSE IDEAS.

– Their ideas are contradictory as what they affirm necessarily forces them to also affirm what they flee from and deny.
– Each group of them will contradict each other – one will say the mind makes obligatory that which another will say the mind makes prohibited! Even a single one of them will contradict himself in different places. This contradictory nature is one of the strongest proofs of their falsehood.
– Their denial necessarily leads to falsehood (see 20.3).
– The relevant texts offer no scope for ta’weel and if there was some scope, there’s no proof to prefer the figurative meaning over the most apparent one.
– Interpreting the Attributes away is like how the Qaraamitah and Baatineeyah interpret away Salah, Sawm and other worships.
– The clear, uncorrupted mind does not try to turn or change the texts which affirm the Attributes. It does affirm Attributes of Perfection for Allaah, but cannot comprehend the details.
– The prominent ones of the deniers did recognise that the intellect can not reach the details of Tawheed, so we must accept the texts without distorting them.

Chapter 21 : Concerning the Fact that Everyone Who Engages in Ta’teel or Tashbeeh Has in Fact Engaged in Both Ta’teel and Tashbeeh

21.1 DEFINITIONS

21.1.1 THE MU’ATTIL

– is the one who does Ta’teel – i.e. denies anything from Allaah’s Names or Attributes. E.g. the Jahmeeyah, Mu’tazilah, Ash’areeyah etc.

21.1.2 THE MUMATHTHIL

– is the one who does Tamtheel – i.e. affirms attributes for Allaah through likening Him with His creation. E.g. the Raafidee-s [Shee’ah], etc.

21.2 THE TAMTHEEL DONE BY THE MU’ATTIL.

The only reason why the Mu’attil does Ta’teel is because he believes that affirming the Attributes necessarily involves doing Tashbeeh, and so he denies the Attributes in order to flee from that. So he does Tamtheel first and then Ta’teel.

21.3 THE TA’TEEL DONE BY THE MUMATHTHIL.

He does this in three ways:

21.3.1 HE HAS DENIED THE TEXTS THAT AFFIRM THE ATTRIBUTES BY TAKING THEM AWAY FROM WHAT THEY MUST INDICATE

Which is that Allaah has Attributes that befit Him and which do not resemble those of the creation.

21.3.2 BY LIKENING ALLAAH TO THE CREATION, HE HAS DENIED EVERY TEXT THAT PROVES HE IS NOT LIKE THE CREATION, e.g. (42):11; (112):4.

21.3.3 BY LIKENING ALLAAH TO THE CREATION, HE HAS DENIED THE PERFECTION WHICH IS OBLIGATORY FOR HIM

By likening the Lord who is Perfect in every way, with the defective creation.

Chapter 22: The Warning Given by the Salaf to Stay Away from the People of Kalaam

22.1 DEFINITION.

Ilm-ul Kalaam [theological speech] is what the Mutakillimoon [theologians] invented, claiming it to be a part of the principles of the Religion, although it’s away from what the Book and Sunnah brought.

22.2 SOME NARRATIONS FROM THE SALAF.

Refer to the sayings of Ahmad and also Ash-Shaafi’ee who stated that they should be publicly beaten.

22.3 THE TWO ATTITUDES TOWARDS THE PEOPLE OF KALAAM.

22.3.1 PUNISHMENT

– so that they should repent to Allaah and that others will not follow their way. This attitude relates to Allaah’s Law.

22.3.2 SYMPATHY

– as we see the confusion Shaytaan has covered them in and we praise Allaah for saving us from their predicament. This attitude stems from Allaah’s Decree.

22.4 THOSE OF THE PEOPLE OF KALAAM WHO ARE MOST PRONE TO BE MISGUIDED.

– They are those who enter this, but not into its extreme depths.
– This is because those who did enter the extreme depths of these beliefs, did realise the falsehood involved and so returned to the Book and the Sunnah.
– E.g. Some of their most prominent figures [refer to Chapter 4].

22.5 THE AUTHOR QUOTES MUCH ON THE SUBJECT FROM THE PEOPLE OF KALAAM.

And he did this to explain the truth against the people of Kalaam by using the sayings of their own leaders and prominent figures.

Chapter 23 : The Various Groups that Have Turned Away from Correct Belief in Allaah and the Hereafter

 

23.1 THE CORRECT WAY.

This is the way of the Prophet (sallallaahu alayhi wasallam) and his Companions and those who followed them in goodness.
Anyone who follows their way with knowledge and justice will come to know this.
And this is because they attained the true reality of Eemaan in Allaah and the Last Day, acknowledging that to be true and real, being sincere in their actions and following the Sharee’ah without any Shirk, innovation, Tahreef, or denial.

23.2 THE THREE ASTRAY GROUPS .

23.2.1 THE PEOPLE OF TAKHYEEL [IMAGINED CONCEPTS].

E.g. the philosophers, Baatineeyah, people of Kalaam etc. The essence of their way is:

23.2.1.1 Whatever the prophets brought concerning Eemaan in Allaah and the Last Day, are simply likenings or concepts which are not actually real. And so the intent behind all this is to simply benefit the common masses, who upon hearing all the descriptions of Allaah and the Last Day, would then follow the desired way of life.

23.2.1.2 The Extreme Ones claim that the prophets did not know the realities of these matters, and further claim that through their philosophy and through whom they claim to be awliyaa, one is more knowledgeable about these matters than the prophets! Hence these judged the messengers to be ignorant.

23.2.1.3 The Less Extreme of them say that the prophets did know the true realities of these matters, but related imagined unreal things to the people, in order to benefit them. Hence these judged the messengers to be liars.

23.2.1.4 When it Comes to Actions, some of them consider them to be real matters that all are obliged to do. But others take them symbolically claiming that only the common people are obliged by them, while the “special” people are not. E.g. they misinterpret the Salaah to mean their secret thoughts and conversations and Hajj to mean travelling to visit their shaykh-s, etc.

And the falsehood of their way is clear via the intellect, the senses and the Sharee’ah.

– Indeed we all witness that there are so many signs that Allaah exists and has perfect Attributes. And the order of the creation shows that behind it all is One who is Wise, Fully-in-Command and All-Powerful.
– And all the revealed Laws have proven Eemaan in the Last Day, which is a necessary consequence of Allaah’s far-reaching Wisdom.
– And indeed most of the people are not upon these false beliefs, due to the natural aversion from such ideas. Hence there’s no great need to refute these people of Takhyeel.

23.2.2 THE PEOPLE OF TA-WEEL [MISINTERPRETATION].

E.g. the People of Kalaam from the Jahmeeyah, Mu’tazilah, etc. The reality of their way is:

The texts concerning the Attributes are not to be understood according to their most apparent meaning, and the so the intended meaning is something contrary to the most apparent meaning. And they claim that the Prophet (sallallaahu alayhi wasallam) knew this but left the people to use their minds in order to derive the meanings, by diverting the most apparent meanings towards these derived meanings, with his aim being to test the people’s minds. So one could hope for more reward according to the extent to which one tried to divert the meanings away from the most apparent meanings, and instead understand the texts in terms of the more irregular aspects of the language.

And this is what most of the people are upon, being confused and self-contradictory.

And these people outwardly show themselves to be aiding the Sunnah. But Allaah has exposed their screens, for many of the scholars did refute them. And Ibn Taymeeyah and others did engage in refuting these people more than any other, because most of the people are deceived by them as a result of their false display of upholding the Sunnah.

23.2.2.1 Their Way Concerning the Texts Dealing with the Hereafter is: That they have Eemaan in it, believing it to be real and not doing Ta-weel of these texts.

23.2.2.2 Hence the people of Takhyeel have surpassed them here, because they point out that the people of Ta-weel are in contradiction for using Ta-weel on the texts dealing with the Attributes, while not using it for the texts dealing with the Hereafter.

[While the people of Takhyeel are at least consistent in giving figurative meanings to both the Attributes and the Hereafter].

Indeed the people of Ta-weel will say: “We recognise that by necessity, the Messenger (sallallaahu alayhi wasallam) came affirming the Hereafter and we know the falsehood of any evil arguments that prevent such affirmation, hence it’s obligatory to agree to affirming it.”

23.2.2.3 The Proof Against the People of Ta-weel.

Their own words above are the decisive argument against them, for these words are correct not only concerning the Hereafter, but also for the texts concerning the Attributes.

Hence by this, it’s clear that the people of Ta-weel are in clear self-contradiction

23.2.3 THE PEOPLE OF TAJHEEL [THOSE WHO ATTRIBUTE IGNORANCE TO THE SALAF].

They belong to many of those who claim adherence to the Sunnah and the Salaf. The essence of their way is:

23.2.3.1 The Texts Dealing with the Attributes are Unknown Words with unknown meanings such that the Prophet (sallallaahu alayhi wasallam) spoke about the Attributes without knowing the meanings.

On top of this, they say that the mind has no scope concerning the Attributes, hence they conclude that the Prophet (sallallaahu alayhi wasallam) , his Companions and the Salaf had no textural or intellectual knowledge of this matter. And this is one of the most baseless of all sayings!

23.2.3.2 Hence Concerning the Attributes: They pass by the words doing Tafweedh – resigning knowledge of the meaning to Allaah.

But some then contradict themselves by adding that the meaning is something different to what is most apparent from the texts. So they first claim only Allaah knows the meaning, and then say “but the meaning is different to the most apparent meaning”!!

23.2.3.3 Their False Proof for Engaging in Tafweedh.

They use (3):7, saying:
(1) That the aayaat dealing with the Attributes are amongst those unclear matters mentioned in the above aayah.
(2) That the hidden meanings mentioned in the above aayah are those resulting from diverting the meaning away from the most apparent one.
Hence they conclude that the aayaat of the Attributes have meanings which only Allaah knows, where the meanings are different to what’s most apparent.

23.2.3.4 The Arguments that Refute Their Belief.

(1) When they say the meaning [Ma’naa] is in doubt, they are wrong, for the meanings of the Attributes are clear. As for the full reality [Haqeeqah] and how [Kayfeeyah] the Attributes are, then none knows this except Allaah.
(2) Their claim that the hidden meaning [Ta-weel] mentioned in the above aayah, is that it’s a meaning that differs from what’s most apparent, is wrong. For the Ta-weel mentioned in the above aayah has two meanings:

(a) It could mean Tafseer – i.e. an explanation of the meaning. Ibn ‘Abbaas said that he was on of those firmly grounded in knowledge, who knew the Ta-weel. Hence with this meaning many of the Salaf paused after {and those who are firmly grounded in knowledge.} in the above aayah.

 

(b) It could mean the Haqeeqah and Kayfeeyah – i.e. the full reality and how something is. And none knows this except Allaah. Hence with this meaning, most of the Salaf paused after {and none knows the meaning [Ta-weel] except Allaah} in the above aayah.

(3) Allaah sent the Quraan to be pondered over, and so the people are to contemplate all of its meaning. Hence the aayaat dealing with the Attributes (and other matters) do have meanings that can be arrived at through contemplation. And those who had the closest understanding of this was the Prophet (sallallaahu alayhi wasallam) and his Companions.
(4) Abu Abdir-Rahmaan As-Sulamee narrated how the Companions, and they themselves would learn ten aayaat and not go further until they had learned them in terms of knowledge and action. And all this can not be possible if they were ignorant of the meanings, especially those concerning the Attributes which are the most important of matters.
(5) What the people of Tajheel say, implies that in the Book are hollow words, which don’t clearly convey the Truth, while all this contradicts Allaah’s Wisdom in sending the Book.

23.3 THE MEANING OF TA-WEEL.

It has two meanings:

23.3.1 IT MEANS TAFSEER

– i.e. an explanation of the meaning [See 23.4 also]. And this is used by most of the Mufassirs [those who present explanations of the meanings of the Quraan]. And this Ta-weel is known by the scholars.

This meaning of Ta-weel is found in the hadeeth where the Prophet (sallallaahu alayhi wasallam) prayed for Ibn ‘Abbaas saying: ((O Allaah, give him understanding of the Religion and knowledge of Ta-weel.))

23.3.2 IT MEANS THE HAQEEQAH AND KAYFEEYAH

– i.e. the full reality and how something is. When concerning the Attributes, then none knows this Ta-weel except Allaah.

This meaning for Ta-weel is found in (7):53; (4):59; etc.

23.4 THE MEANING OF TAFSEER.

Ibn ‘Abbaas explained that Tafseer is of four kinds:

23.4.1 THE TAFSEER WHICH IS KNOWN THROUGH THE ARABIC LANGUAGE.

23.4.2 THE TAFSEER WHICH ALL ARE OBLIGED TO KNOW.

Such as knowing the tafseer of Allaah’s Names & Attributes, Salaah, Zakaah, etc.

23.4.3 THE TAFSEER WHICH IS KNOWN BY THE SCHOLARS

Because they have access to the relevant knowledge and understanding.

23.4.4 THE TAFSEER WHICH NONE BUT ALLAAH KNOWS.

Such as concerning the Haqeeqah and Kayfeeyah of Allaah’s Attributes or of the Hereafter.

23.5 THE ‘MEANING’ AND THE ‘TRUE REALITY’.

E.g. We understand the meaning of Istiwaa, but we don’t know the true reality of it, or how it is.

E.g. We understand the meaning of honey, milk, fruit and the other things mentioned to be in Paradise; but we do not know their true reality – refer to (32):19.

Hence all the meanings can be reached by us, but the full reality of the Unseen matters can not.

And if it was true, that the meanings of these matters in the Book and Sunnah, are impossible to reach [as is claimed by some of the astray groups mentioned earlier], then what would be the benefit of them being mentioned to us, in the first place?

Chapter 24 : The Different Categories of Ahl ul-Qiblah in Relation to the Aayaat and Ahaadeeth Pertaining to Allaah’s Attributes

24.1 AHL-UL QIBLAH

– are those who pray towards the Qiblah [of Makkah] and associate themselves to Islaam. They fall into six groups when faced with the above matter.

24.1.1 TWO OF THEM APPLY THE TEXTS ACCORDING TO THE MOST APPARENT MEANING .

24.1.1.1 The Mushabbihah [Who do Tashbeeh] – they ascribe attributes for the Creator, but declare them to be the same as those of the creation. Their way is false and is rejected by the Salaf.

24.1.1.2 The Salaf – who left the texts according to the most apparent meaning, in a manner befitting Allaah the Mighty and Majestic. Their way is certainly correct – see Chapters 3 & 4.

The difference is that the first engages in Tashbeeh, while the second rejects Tashbeeh. E.g. the Mushabbihah will say: “We can’t understand any Knowledge, Descending, Hand, etc. except by way of likening them to those of the creation.

24.1.1.3 Arguments that Refute the Mushabbihah.

(1) The Revelation and the Intellect proves the Creator is different in all His Attributes. E.g. from the Book, refer to (42):11; and from the intellect it can be said: “How can the Creator Who is perfect in every way, be likened to the creation which is deficient?!
(2) When you ask the Mushabbihah about whether Allaah has a Self which resembles none of the creation, then they’d certainly accept this. So similarly they should also accept that His Attributes are different to those of the creation, for His Attributes follow on from His Self.
(3) We see all around us that even the attributes of the creation are different among themselves. For instance the hand of a man is not like the hand of an animal. Hence if this difference is exists within the creation, then the difference between the Creator and the creation will be even greater.

24.1.2 TWO OF THEM APPLY THE TEXTS ACCORDING TO WHAT IS CONTRARY TO THE MOST APPARENT MEANING.

And then they deny all of Allaah’s Attributes, while some of them deny only some of them, while others only affirm events or situations [but not Attributes].

24.1.2.1 The People of Ta-weel – from amongst the Jahmeeyah and others who misinterpret the texts dealing with the Attributes to non-apparent meanings derived by themselves. E.g. they misinterpret His Hand to be His Blessing or Power etc.

24.1.2.2 The People of Tajheel – the Mufawwidhah who do Tafweedh, saying: “Allaah knows best what He meant by the texts dealing with the Attributes, but we do know that they do not indicate affirmation of any real attribute for Him.” Yet their saying “but we do know…” contradicts Tafweedh, as Tafweedh is where one withholds having any knowledge.

The difference is that the first affirms a meaning but says it’s different from what is most apparent from them; while the second deny knowledge of the meaning but still say that affirmation is not meant. Both of these are wrong.

24.1.3 TWO OF THEM HALT SHORT OF THE MATTER.

24.1.3.1 Those who say that the texts dealing with the matter may or may not affirm Attributes befitting Allaah.

24.1.3.2 Those who say absolutely nothing about the matter, doing no more than reciting the aayaat and hadeeth-s.

The difference between these is that the first permits both affirmation and denial, while the second says absolutely nothing. Both of these are wrong.

 

 

Chapter 25 : The Evil Names that the Innovators Have Fabricated Against Ahl us-Sunnah

Every prophet was given enemies who rejected the Truth and opposed it through all the means they had.

One of those means was through wrongfully branding the people of the Truth with evil names to try to scare other people from following them. [It should be noted that the names Ahl-us-Sunnah have given the innovators, are because they do indeed engage in the innovations. So Ahl-us-Sunnah do this justly, to warn the muslims from innovation and it’s people].

Hence the Prophet (sallallaahu alayhi wasallam) and his Companions faced this from the Mushrik-s – see (3):186.
They called him a magician, madman, fortune-teller, liar etc.

And similarly, the people of Knowledge and Truth have also faced this from the Innovators who wrongfully branded names of defamation and mockery onto them.

Some did so out of ignorance, thinking themselves to be upon the Truth. Others did so maliciously, to repel people from the Truth, even though they knew it to be the Truth.

25.1 THE JAHMEEYAH

– call Ahl-us-Sunnah “Mushabbihah” claiming that affirming the Attributes according to the most apparent meaning, is Tashbeeh.

25.2 THE RAAFIDHEE SHEE’AH

– call Ahl-us-Sunnah “Naasibee”, i.e. adversaries of ‘Alee, because they befriend Aboo Bakr and ‘Umar. Hence the Shee’ah claim that anyone who befriends these two has automatically declared enmity for ‘Alee and the Ahl-ul Bayt!!!

25.3 THE QADAREEYAH

– call Ahl-us-Sunnah “Mujabbirah” claiming that affirming Allaah’s Decree implies that the slaves are forced upon the actions they do!!!

25.4 THE MURJI-AH

– call Ahl-us-Sunnah “Shukkaak” – the Doubters, as they say “I am a Believer if Allaah has Willed,” while the Murji-ah forbid this saying and insist on only saying “I am a Believer,” for they claim that to add “if Allaah has Willed,” shows doubt in having Eemaan. [See 26.4.1].

25.5 THE PEOPLE OF LOGIC AND KALAAM

– call Ahl-us-Sunnah “Hashaweeyah” [people with no worth] and “Nawaabit” [weeds] and “Ghuthaa” [scum], as they think that any one who’s not upon their logic and theology are unintelligent rabble. However the truth is that their way is not needed by an intelligent man, nor is it useful to a stupid man.

 

Chapter 26 : Concerning Islaam and Eemaan

26.1 ISLAAM.

26.1.1 LINGUISTICALLY

means “submission” [al Inqiyaad]

26.1.2 IN THE SHAREE’AH

it means “the surrendering of the slave, to Allaah, both outwardly and inwardly by carrying out its commandments and avoiding its prohibitions.” Hence it comprises the whole Religion. See (5):3; (3):85.

26.2 EEMAAN.

26.2.1 LINGUISTICALLY

means “affirmation” [at-Tasdeeq]. See (12):17.

26.2.2 IN THE SHAREE’AH

It means “the affirmation of the heart that necessitates speech and action, i.e. belief of the heart, speech of the tongue, and action of the heart and limbs.”
See hadeeth: “Eemaan is that you believe in Allaah, His Angels,…”, and hadeeth: “Eemaan consists of seventy odd branches…”.

Hence Eemaan comprises the whole Religion, and hence is not different from Islaam, in this context.

26.3 ISLAAM & EEMAAN.

When the two terms are found together then Eemaan is taken to mean the inward submission [affirmation and action of the heart] – which will only eminate from a believer [Mu-min], while Islaam is taken to mean the outward submission [speech of the tongue and action of the limbs] – which eminates from someone who’s complete or weak in Eemaan, or even void of it [e.g. a hypocrite].

See (49):14; (8):2-4

Hence the meaning of Eemaan is superior for every Mu-min is a Muslim, but the reverse is not the case.

26.4 THE INCREASE & DECREASE OF EEMAAN.

Ahl-us-Sunnah are agreed that Eemaan increase and decreases. There are many narrations from the Salaf concerning this.

See (48):4 & many others, and hadeeth: “I have not seen anyone more defecient in intellect and religion…” and others.

Two sects have differed from this:

26.4.1 THE EXTREME MUJI-AH

who believe that Eemaan is affirmation of the heart only and this affirmation does not differ. So to them, the Faasiq and the just honest man are the same in terms of Eemaan.

26.4.2 THE WA’EEDEEYAH

from the Mu’tazilah and Khawaarij, who expel any one who has done a major sin from having any Eemaan. So they say Eemaan is either completely there or not, and has no levels.

26.4.3 THE TEXTS AND THE INTELLECT REFUTE BOTH OF THESE:

26.4.3.1 Refuting the Murji-ah.

(1) Saying Eemaan is only the affirmation of the heart contradicts the Book and the Sunnah, for they show that speech and action are also included.
(2) Saying affirmation of the heart does not differ among the people condradicts all sense, for we all know that affirmation is based on knowledge and that the people differ in the amount and quality of knowledge they have, and so the certainty people have as a result of their knowledge must also differ.
(3) Even an individual feels that with different times and situations he strength of certainly changes.
(4) How can any mind accept that the evil sinning Muslim and the obedient pious worshipping Muslim are the same in Eemaan?

26.4.3.2 Refuting the Wa’eedeeyah.

(1) Saying that a person is expelled from having Eemaan due to doing a major sin, contradicts the Book and the Sunnah.
(2) And concerning their belief that no levels of Eemaan exist between having it completely and not having it at all, then this is refuted by points (2) & (4) of 26.3.2.1.

26.4.4 THINGS THAT INCREASE EEMAAN.

26.4.4.1 Knowing Allaah’s Names & Attributes.

26.4.4.2 Contemplating over the Aayaat of Allaah that relate to His Decree and His Laws.

26.4.4.3 Doing Acts of Obedience – with Eemaan increasing according to the sincerity and correctness of the action done, the type of deed done [e.g. if obligatory or recommended], and the amount of deed done.

26.4.4.4 Leaving a Sin Due to Fear of Allaah – with Eemaan increasing according to the strength of the temptation being overcome.

26.4.5 THINGS THAT DECREASE EEMAAN.

26.4.5.1 Being Ignorant of Allaah’s Names & Attributes.

26.4.5.2 Disregarding & Turning Away From the Aayaat of Allaah that relate to His Decree and Laws.

26.4.5.3 Doing Sins

with Eemaan decreasing according to the type of evil [e.g. if major or not, or if Kufr or Shirk], the amount of sin done, the lack of regret & importance when doing the sin, and according to the lack of temptations calling to the sin [e.g. refer to hadeeth: “Allaah will not speak to or look at or purify three on the Day of Ressurection…”].

26.4.5.4 Leaving off Acts of Obedience

with Eemaan decreasing according to how certain one is that the deed is part of obedience. And one could be punished for this [i.e. where an obligatory act is not done with no excuse from the Sharee’ah], or not punished [i.e. where one has a physical or Sharee’ah proof for not doing the act – e.g. a woman who misses the Salaah when in her periods, or anyone who does not pray Salaat-ud-Duhaa].

26.5 AL ISTITHNAA – TO SAY “I AM A BELIEVER [MU-MIN] IF ALLAAH HAS WILLED”.

The people have three different rulings concerning this:

26.5.1 THAT AL ISTITHNAA IS PROHIBITED.

This is what the Muji-ah, Jahmeeyah and others say. The source for this is explained in 25.4.

26.5.2 THAT AL ISTITHNAA IS OBLIGATORY.

26.5.2.1 Some explain this by saying that Eemaan is what one dies upon, and no one knows this except Allaah, so al Istithnaa is obligatory. This false reason is given by the Kullaabeeyah and others, but it’s not known that the Salaf used this reason.

26.5.2.2 Others explain this by saying that complete Eemaan comprises of acting upon all the ordered deeds and abondoning every prohibited deed, and no one can be certain of this. And if some was certain of this he’d be basically claiming to be a person of Paradise – and that is not correct. And some of the Salaf did give this as a reason for making al Istithnaa obligatory.

26.5.3 THAT DETAIL IS FIRST NEEDED.

26.5.3.1 If the Phrase is Said Due to Having Doubt in the Very Presence of the Basis of Eemaan, then this prohibited, and indeed is Kufr, for Eemaan is something to be certain about.

26.5.3.2 If the Phrase is Said from Fear that One’s Heart is Not Pure and that one’s testification has not reached the reality of complete Eemaan in terms of speech, action and beleief, then this is correct and obligatory.

26.5.3.3 If the Phrase is Said to Seek Blessings by Mentioning Allaah’s Will and that it’s a way of entertaining hope in being a Mu-min and that it’s a way of saying that whatever exists of Eemaan is dependant on Allaah’s Will, then this is permitted.

26.5.3.4 And Connecting Allaah’s Will is this Way is Not Wrong – it does not contradict the certainty of what one is hoping for – e.g. (48):27.