The Majority is not a Proof that something is Correct.

Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma ba'd

The Majority is not a Proof, by Shaikh Saalih Al-Fawzan (hafidhahullaah) *
From the characteristics of the people of the Days of Ignorance is that they would view the majority as proof that something was true and the minority as proof hat something was false. So according to them, whatever the majority of the people was upon, that was the truth. And whatever the minority was upon, that was not the truth. In their eyes, this was the balance used to determine truth from falsehood.
However, this is wrong, for Allah says: And if you obey most of those on earth, they will mislead you far away from Allah's path. They follow nothing but conjecture, and they do nothing but lie. [Surah Al-An'aam, ayah 116]
And He says: But most of mankind doesn't know. [Surah Al-A'raaf, ayah 187]
And He says: And most of them We found to be not true to their covenant, but most of them We found indeed to be evil sinners. [Surah Al-A'raaf, ayah 102]
So the balance is not the majority and the minority. Rather, the balance is the truth. So whoever is upon the truth - even if he is by himself - he is the one who is correct and deserves to be emulated. And if the majority of the people are upon falsehood, then it is obligatory to reject them and not be deceived by them. So consideration is given to the truth. This is why the scholars say: "Truth is not known by way of men, but rather men are known by way of the truth." So whoever is upon the truth, then he is the one we must follow and emulate.
In Allaah's stories about the prior nations, He informs us that it is always the minority that is upon the truth, as Allah says: And no one believed with him except for a few. [Surah Hood, ayah 40]
And in a hadeeth in which the nations were presented to the Prophet, he (sallallahu 'alayhi wa sallam) said that he saw a prophet who had a small group of followers with him, and a Prophet who had a man or two men following him, and another Prophet who had no one with him. (Sahih Al-Bukhari).
So consideration is not given to which opinion or view has the most followers. Rather, consideration is given to its being either true or false. So whatever is true, even though a minority of the people or no one is upon it - so long as it is the truth - it must be adhered to, for indeed it is salvation. Falsehood is not aided by the fact that it has a majority of people following it - ever. This is a determining measure that the Muslim must always abide by.
The Prophet (sallallahu 'alayhi wa sallam) said: "Islam began strange and it will return back to being strange as it began." (Saheeh Muslim)
This will occur at the time when evil, calamities and misguidance increase. So no one will remain upon the truth except for the strange ones amongst the people and those who extract themselves from their tribes (for the sake of their religion). They will become strangers in their society.
The Messenger (sallallahu 'alayhi wa sallam) was sent while the whole world was submersed in disbelief and misguidance. And when he called the people, only one or two answered his call. It was only until later on that they grew to be many. The tribe of Quraish, not to mention the whole of the Arabian Peninsula and the whole world, was upon misguidance. And the Messenger of Allaah (sallallahu 'alayhi wa sallam) was the only one calling the people. So those who followed him were few with respect to the entire world.
So consideration is not given to the majority. Consideration is only given to what is correct and to achieving the truth. Yes, if the majority of the people are upon correctness, then that is good. However, the way of Allaah is that the majority of the people is always upon falsehood.
And most of mankind will not believe even if you desire it eagerly. [Surah Yoosuf, ayah 103]
And if you obey most of those on earth, they will mislead you far away from Allah's path. They follow nothing but conjecture, and they do nothing but lie. [Surah Al-An'aam, ayah 116]
* [In his sharh (explanation) of Imam Muhammad ibn 'Abdul-Wahhab's (rahimahullaah) statement: From the greatest of their principles was that they would be deluded by the majority, using that to determine the correctness of a matter. They would also determine the falsehood of something if it was strange and that its adherents were few. So Allaah brought them the opposite of that, clarifying this in many places of the Qur`an.]
Source: Sharh Masaa'il-ul-Jaahiliyyah (pg. 60-62) of Shaikh Muhammad ibn 'Abdul-Wahhab (rahimahullaah), via al-Ibaanah.
Shaykh Yahya al-Hajoori (hafidullah) said,

When it is said to you: What is Democracy?
Reply: It is the people rulig themselves by themselves, without anything from the Book (the Quran) nor the Sunnah.

When it is said to you: What is its Ruling?
Reply: It is major Shirk, and the proof is the statement of Allaah, "THE LEGISLATION IS FOR NONE BUT ALLAAH..."[SURAH YUSUF: 40]
And His saying: "...AND HE SHARES NOT HIS LEGISLATION WITH ANYONE." [SURAH AL-KHAF: 26]

When is said to you: What is the reality of Voting?
Reply: It is from the democaratic system that rejects the true laws of Allaah.
And it is a form of imitating (copying) the Disbelievers, and imitating them is not permissible.
And there is much harm in it and there is neither gain nor benefit in it for the Muslims.
From the Most Serious of its harms is
PUTTING THE TRUTH ON AN EQUAL LEVEL WITH THE FALSEHOOD, and
putting the person who promotes the truth on an equal level with the person who promotes falsehood in accordance with the Majority, and
Neglecting Al-Walaa and Al-Baraa (allegiance and enmity for Allaah), and
BREAKING UP THE UNITY OF THE MUSLIMS, and casting Enmity and Hatred and Partisanship and Factionalism amongst them, and
Fraud, and Deciet, and Trickery, and Lying, and Wasting Time and Money, and voiding (making invalid) the Modesty of Women, and
SHAKING THE CONFIDENCE FOR THE ISLAAMIC SCIENCES AND ITS PEOPLE.

Source: Shaykh Yahya al-Yajoori (hafidullah)...
Al-Mabaadee al-Mufeedah fit-Tawheedi wal-Fiqhi wal-‘Aqeedah”
The Beneficial Elementry Principles in Tawheed, Fiqh and Aqeedah, Points 46, 47 and 48.

The Difference Between the Creator and the Creation and the Concept of Fana’

Shaykh ul-Islâm ibn Taymiyyah rahimahullaah
Translated by Nasir ud-Deen al-Khattab
Ibrahim and his believing family, i.e. the Prophets and those who believed in them, knew that there had to be a difference between the Creator and His creation, and between obedience and sin. The more the slave realises this difference, the more he increases in love and servitude towards Allâh, so he turns further away from worshipping, loving and obeying anything except Allâh. Those misguided mushrikin, on the other hand, view Allâh and His creation as equal. Ibrahim said:

“Do you then see whom you have been worshipping – you and your fathers before you? For they are enemies to me; not so the Lord and Cherisher of the Worlds.” [Sûrah Al Shu’ara: Ayah 75-77]
But they use as evidence the ambiguous words of their shaykhs, just as the Christians did the words of their priest.

An example of this is the concept of fana’ (extinction of individual consciousness, recedence of the ego, obliteration of the self). Fana’ is of three types:

The fana’ of the Prophets and awliya’ who have attained perfection.
The fana’ of the awliya’ and righteous people who are striving in the right direction even though they are not perfect.
The fana’ of the hypocrites and heretics who liken Allâh to his creation.
The first type of fana’ means the obliteration of the desire for anything except Allâh, so that a person does not love anyone or anything except Allâh, he does not worship anything except Him, he does not rely on anyone except Him, and he does not ask from anyone except Him. This is the sense, which should be understood from the words of Shaykh Abu Yazid:

I want not to want anything except what He wants what pleases the Beloved (i.e. Allâh)
This is what is meant by the religious will of Allâh. Perfection means that a man does not want, love or like anything except what Allâh wants, loves and likes, which is what He has commanded and made waajib or mustahabb. He only loves those whom Allâh loves, such as the angels, Prophets and righteous people. This is what is meant by their interpretation of the ayah:

But only he (will prosper) who brings to Allâh a sound heart. [Sûrah Al Shu’ara: Ayah 89]
They said: it is sound and safe from everything except being a slave to Allâh, or everything except wanting what Allâh wants, or everything except loving Allâh. The meaning is the same and whether it is called fana’ or not, it is the beginning and end of Islam, the focus of the entire religion.

The second type of fana’ is oblivion towards others, which is attained by many of those who follow the path, because their hearts are strongly attracted to remembering, worshipping and loving Allâh, and distracted from noticing anyone or anything else. Nothing crosses their minds except thoughts of Allâh; they are not even aware of anything else, as was said in the interpretation of the ayah:

But there came to be a void in the heart of the mother of Musa: she was going almost to disclose his (case), had We not strengthened her heart (with faith) … [Sûrah Al Qasas: Ayah 10]
They said: Her heart was oblivious to everything except thoughts of Musa, which is a kind of thing that often happens to those who are overwhelmed with some concern, whether it be love or hope or fear, the heart is distracted from everything except that which is loved or hoped fro or feared, so that it is unaware of anything else.

If this kind of fana’ overwhelms a person, his focus on Allâh becomes so intense that he is no longer aware of anything else, not his own existence or the dhikr he is doing, and everything diminishes in his senses, every created being, the person himself and everyone else, and there remains only the Lord. What is meant is that everything is diminished in a person’s perception, so that he no longer notices or remembers anything, and is quite oblivious to what is going on around him. If this feeling becomes so strong that the person becomes confuse and can no longer make proper distinctions, he may think that he is his beloved, as it was said that a man fell into the water, and the one who loved him himself in after him. The former said, “ I fell by accident: what made you fall?” and the later replied, “ I was so overwhelmed with love for you that I thought I was you.”

This idea has caused many people to stumble, so that they thought in terms of physical unity whereby there is no longer any difference between a person and the object of his love. This is incorrect, for the Creator cannot be united with anything at all. Indeed, nothing can be totally united with anything else without becoming something else altogether; the essence of two things is lost when they unite, and they become a third thing, neither this not that, as is the case when water and milk are mixed together, or water and wine, and so on. But what is loved and wanted by both becomes one, and what is hated and loathed by both becomes one, so they love and hate the same things. One loves what the other loves, hates what the other hates, befriends those whom the other befriends and takes as enemies those whom the other takes as enemies.

This kind of fana’ is far from perfect.

The greatest awliya’, like Abu Bakr and Umar, and the earliest muhaajireen and ansaar, let alone the Prophets who are above them in status, did not experience this kind of fana’. This emerged after the time of the Sahabah.

The Sahabah never experienced this type of fana’ or any loss of their faculties because of the strength of their eemaan in their hearts. The Sahabah, may Allâh be please with them, were too strong and firm in their faith to loos their minds in this fashion, or to experience any kind of swooning, loss of consciousness, intoxication, oblivion, rapture or ecstasy.

These things began to emerge at the time of the Tabi’in, among the worshippers of al-Basra, among whom were some who would swoon or even die when they heard the Qur'ân, such as Abu Juhayr al Darir and Zararah Ibn Awfa, the qadi (judge) of al-Basrah.

Some of the Sufi shaykhs experience a kind of oblivion and intoxication where they are unable to make proper distinctions, and when they are in this state, they may say words which, when they come round, they realise are wrong. Such stories are reported about (ascetics such as) Abu Yazid, Abu’l Hasan al-Nuri and Abu Bakr al-Shibli, and so on and so on, unlike Abu Sulayman al-Darini, Ma’ruf al-Karkhi, and Fudayl ibn Ayyad, let alone al-Junayd and so on, who remained of sound mind through out all their experiences and who never fell into states of oblivion or intoxication etc. those who have reached a level of perfection have nothing in their hearts except love for Allâh and the desire to worship Him alone. They have vast knowledge and proper discretion, so they see things as they really are, and they see that created beings exist only by the command of Allâh, and are controlled by Him, submitting to His will and turning to Him. This increases their faith and insight, and whatever they see of His creation supports and enhances the sincerity and submission of their worship of Him alone, with no partners or associates.

This is the reality to which the Qur'ân calls. This is the basis of the perfect faith of those who truly know Allâh, of whom our Prophet (saaw) is the leader and most perfect. Hence when he was taken up into the heavens (the mi’raj), and saw the signs and wanders that he saw, and received Revelation there, the next morning no trace of his experience could be seen on him, and he did not look any different, unlike Musa who had lost consciousness (when he spoke to Allâh). May the peace and blessings of Allâh be upon them both.

The third type, which may be called fana’, is where a person affirms that nothing exists except Allâh, and that the existence of the Creator and the existence of His creation are one and the same, so there is no difference between the Lord and the slave. This is the fana’ of misguided heretics who think that Allâh is part of the universe. This ides was disowned by the shaykhs, one of who said: “I do not see anything except Allâh” or “I do not look at anything except Allâh” and so on. What was meant by this was: I do not see any Lord except Allâh, or any Creator or Controller except Him, or any God except Him, and I do not look to anyone but Him with love and fear and hope. For the eye looks towards that to which the heart is attached. Whoever loves a thing, or has hope in it or fears it, will turn towards it. If there is no love for it in the heart, or hope or fear or hatred, or any other emotion that ties the heart to it, then the heart will not turn deliberately towards it or look towards it. If it accidentally glances at it, it will be like a man who happens to glance at a wall or anything else that means nothing to him.

The righteous shaykhs, may Allâh be pleased with them, mentioned something about true Tawhid and sincere submission, whereby the slave does not turn to anything except Allâh and does not look to anything other then Him, whether in love, fear or hope; the heart is empty of every created being and does not look at them except with the light of Allâh.

So he hears with the truth, sees with the truth, strikes with the truth and walks with the truth. He loves that which Allâh loves and hates that which Allâh hates; he takes as friends those whom Allâh takes as friends, and regards as enemiesthose whom Allâh regards as enemies. He fears Allâh with regard to His creation, but he does not fear created beings with regard to his duties towards Allâh. He places his hope in Allâh with regard to His creation, but he does not place his hope in created beings with regard to his duties toward Allâh. This is the sound, believing Muslim heart, which has perfect faith in Allâh alone and truly understands the message of the Prophets and Messengers.

This third type of fana’, which believes that Allâh is what one can see (pantheism), is the idea, belief and “Tawhid” of the people of Pharaoh, and of other similar types such as the Qaramitah (“Karmathians”) and so on.

On the other hand, the kind of fana’ experienced by the followers of the Prophets is the praiseworthy kind of fana’, and the one who experiences it is one of those whom Allâh praised by calling them His pious friends (awliya’), successful supporter and victorious troops.

These shaykhs and righteous people did not mean “what I see of the created beings is the Lord of the heaven and earth.” No one would say such a thing except those who are totally misguided and corrupt, whether the fault is in their way of thinking or in their beliefs. Such people are in a state between madness and heresy.

All the trustworthy shaykhs agree with the consensus of the early generations and imams of this ummah, which is that the Creator, may He be glorified, is distinct from His creation; there is nothing of His essences in His creation, and nothing of His creation in His essence. It is essential to distinguish the Ancient and Eternal One Who has no beginning from the finite event of existence, and to distinguish the Creator from His creation. The shaykhs have said much more on this topic then we can discuss here.

They have spoken about the diseases and doubts that may affect people’s hearts and minds. Someone may see creation, and think that it is the Creator of the heavens and the earth, because he cannot distinguish between them in his mind. This is like the one who sees a ray of sunlight and imagines this to be the sun itself.

Where is Allaah?

Mahmud Murad

SalafiTalk.Net - Regarding Mahmoud Murad of Riyaadh

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This is a complete book.

CONTENTS

Who is Allaah?
Where is Allaah?
Proof from the Qur'aan
Proof from the Hadiths
View of the Companions
View of the 4 Renowned Imaams
Dubious Arguments
Conclusion


WHO IS ALLAAH?

Allaah is the proper name applied to the true God who exists necessarily by Himself comprising all the excellent Divine names and attributes of perfection. Allaah is One and Unique. He has no son, no partner, nor equal. He is the sole Creator and Sustainer of the universe. Every creature bears witness to His Oneness, Divinity, and Ruboobiyyah [Ruboobiyyah, inf. of Rubb], and to the uniqueness of His attributes and names.

His essence does not resemble the essences. He does not inhere in anything, nor does anything inhere in Him. "There is none like unto Him." He is the One, the Sole, the Indivisible. He is the Rubb [Some translate the term 'Rubb' into 'Lord', the meaning of 'Rubb' is far more comprehensive than to be restricted to a single word such as 'Lord'. Rubb, means, among other things, the Creator, the Sustainer, the Provider, and the One in whose hands is the disposal of all affairs], who accomplishes all affairs, Allaah is the Omnipotent and the Omniscient.

His knowledge comprehends in perfect manner all things, hidden or manifest. He is greater than can be encompassed by the knowledge of His creatures. He knows everything, and He is aware of all that takes place in the earth and the heavens. Allaah, the Supreme, is the Rubb of everything and has a free hand in disposal of all affairs. His mercy encompasses everything. He is far removed from injustice or tyranny. He is wise in all His actions, just in all His decrees. His justice ensures order in the universe in which nothing is out of order.

There is no one to share His dominion, nor does He take an aide or supporter from His creatures. He is nearer to man than man's own jugular vein [TNQ 50:16].

Whenever a believer is in need or distress calls on Him, He responds. Allaah has revealed His final Scripture, the Qur'aan, to that last of His Messengers, Muhammed sallallaahu 'alayhi wa sallam who was responsible for conveying the Message of Islam to mankind. He is the Exalted Allaah. Glory is due to Him.

WHERE IS ALLAAH?

Allaah, the Exalted, has described Himself in His Book, and by the tongue of His Messenger sallallaahu 'alayhi wa sallam as Sublime, Supreme, and Lofty. The Qur'aan is full of proofs relevant to the Loftiness of Allaah.

Ahlus-Sunnah wal-Jama'ah believe in and confirm all of the attributes of Allaah without distorting their meaning, and that Allaah is above His seven heavens, above His 'Arsh, and separated from His creatures, and His creatures are separated from Him.

This discourse will provide the Scriptural proofs of the Loftiness of Allaah is an indivisible part of the inherent faculty of knowing Allaah with which Allaah has created mankind. Although the aqeedah of Loftiness of Allaah is part of man's innate knowledge and cannot be subjected to hypothetical of philosophical argumentation, there are some deviated sects who follow their whims and deny this intuitive and self-evident fact. For this reason, they have twisted Scriptural proofs and distorted them, and manipulated the texts to conform with their deviant argument.

All of the divine attributes are intrinsically related to the attribute of divine Loftiness. Therefore, accepting or rejecting them must be based on accepting or rejecting the Loftiness of Allaah. Whoever believes that Allaah is above His 'Arsh [The Throne of Allaah] and separated from His creatures, also believes in the rest of the attributes of Allaah, and believes as well that the heaves and the earth submit to His will, and that He is the Great Rubb of the worlds. Allaah does whatever He wills and rules according to His Own wishes. Glory be to Him.

Denial of the divine Loftiness is one of the basic doctrinal heresy promoted by the Jahmites [Jahmites are the followers of Jahm bin Safan (d. 128-745), a radical heretic. Among other things, they deny that Allaah, the Exalted, is above His Arsh, and they allege that He is everywhere] and their off-shoots of today in order to confuse the Muslims' minds. Denying this divine attribute also leads by necessity to the denial of the attribute of the istiwaa of Allaah above His Arsh. There is no doubt that the denial of the attributes of Allaah clashes with the clear Qur'aanic verses in which the unique essential attributes and beautiful names of Allaah confirmed. These attributes must be affirmed as identical with Allaah.

The essential divine attributes of Allaah constitute an integral part of His essence and are not superadded to it. They are accepted literally by Ahlus-Sunnah wal-Jama'h without questioning the 'how' of these attributes. To deny them is clear unbelief and heresy. It is for this reason this discourse has been prepared to deal with the creed of Loftiness of Allaah, or the question, 'Where is Allaah?' with the Scriptural evidences from the Qur'aan and the authentic prophetic traditions, as well as the traditions of those early Muslims, the pious predecessors.

THE QURANIC PROOFS

Allaah, the Exalted, commands the believers to refer their disputes and differences to His Book and the Sunnah of His Messenger sallallaahu 'alayhi wa sallam saying: "And when you differ in anything among yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and the Last Day."; [6]

Therefore, the words of Allaah, the Exalted, as well as the words of His Messenger sallallaahu 'alayhi wa sallam must be held as the ultimate and decisive judgment. No judgment or decision should take precedence over theirs whether in issues related to the divine attributes, or any other religious issue.

By their emphasis on reason in establishing religious truth, the rationalists, the modernists, and the Jahmites assert the preeminence of reason over the divine revelations. Whereas the Loftiness of Allaah which is clearly enunciated in the Qur'aan and the Sunnah, is beyond the reach of reason.

The true believers, contrary to the rationalists, believe that the 'Arsh of Allaah is above the seven heavens. They also believe that having created the seven heavens and the earth and what is in them, Allaah, the Exalted, has His great 'Arsh. Allaah says: "Declare your Rubb, the Supreme, to be far removed from every imperfection or impurity." [7]

The "Supreme", linguistically, is in the superlative signifying that Allaah is higher than everything and is above all things in essence, power, and invincibility. Commenting on this verse, Ibn al-Qayyim, may Allaah grant him His mercy, said: All Muslims in the past and in the present, when supplicating Allaah or imploring His help, they always raise their hands with palms towards the heaven. They do not lower their hands with palms towards the earth, nor do they turn them right or left, nor towards any other direction. They raise their hands up, knowing that Allaah is above them. The Muslims also say in prayer while prostrating, "I declare my Rubb, the Supreme, to be far removed from every imperfection or impurity."[8]

If Allaah is everywhere, as the deviated sects allege, why then the above verse does not read, 'Declare your Rubb, (around you), (below you), or (everywhere)?' Allaah says: "They fear their Rubb above them." [9]

This verse refers to the angels who are above us, and above them is our Rubb, the Blessed, the Exalted. Lest anyone be confused, Allaah confirms in this verse that He is above the angels who are the residents of the heavens: "The Compassionate has rose over the 'Arsh."; [10]

And: "And verily, your Rubb is Allaah who created the heaven and earth in six days, and then rose over the 'Arsh."; [11]

Allaah also says: "Are you sure that He Who is Above the heaven will not cleave the earth beneath you? Or are you sure that He Who is above the heaven will not send against you a stone-charged hurricane."; [12]

The renowned exegetes and commentators are agreed that the One Who is above the heaven is none but Allaah Who has rose over His Arsh and is above it in the manner which suits His Majesty.

Those who believe that Allaah is everywhere base their argument on verses such as:"And He is Ilaah in the Heavens and He is Ilaah on the Earth!";

The term, 'Ilaah' is classical Arabic means, 'the worshipped'; thus the meaning of the above verse is, "It is He Who is worshipped in the heaven and worshipped on the earth". It would have been redundant were the verse to speak about the existence of Allaah in the heaven and on the earth, for the term Illah' is an adjective of Allaah, while the pronouns, 'He' in the verse is used in lieu of the name 'Allaah', therefor, when the name 'Allaah' replaces the pronoun 'He', we get the proper meaning of the verse: 'And it is Allaah Who is worshipped in the heaven and on the earth'. But according to the deviated sect who consider the term, 'Ilaah' as 'Allaah', we get the redundant meaning, 'And Allaah is Allaah in the heaven and Allaah is on the earth,' a sentence which is grammatically, linguistically and logically incorrect. Qatadah, a renowned exegete, interpreted this verse as: 'He is worshipped in the heaven and on the earth'.

Imaam al-Aajurri said: 'al-Ilaah, is the worshipped. He is worshipped in the heaven as He is worshipped on the earth.'

The Omnipresence of the Divine Knowledge

And He is Allaah above the heaven and on the earth He knows your private and public affairs. And He knows what you achieve. [13]

Those who deny that Allaah is above His 'Arsh, dubiously argue that this verse supports their argument. Their argument is refuted by realizing that this verse refers to the knowledge of Allaah, according to the renowned exegetes, not His essence. They further assert that this verse signifies that the knowledge of Allaah encompasses all things in the heavens and on the earth. The reference to the divine knowledge is made clearly by repeating the clause, 'He knows' twice in this verse, that is to say: "Allaah, the Exalted, knows the hidden and the open, and He knows what you achieve".

Had the verse ended with the word, 'earth', one might take their dubious argument into consideration, but Allaah, the Exalted, makes it abundantly clear that it is His knowledge, not His essence that encompasses all things. Another dubious argument is presented by those who deny the fact that Allaah, the Exalted, is above His 'Arsh, by alleging that the following verse supports their argument.

"Do you not see that Allaah knows all that is in the heavens and all that is on the earth? There is no secret counsel of three, but He is their fourth, nor of five, but He is their sixth, nor of fewer than that, nor of more, but He is with them wherever they may be. Then on the Day of Resurrection He will inform them of what they did. Surely, Allaah knows all things full well."; [14]

The above verse, they contend, signifies that Allaah is essentially everywhere. This argument is refuted by the prominent exegete, Ibn Katheer who says: "This means that Allaah is well acquainted with their utterances, and private talks and thoughts."

Al-Qurtubi commented on this verse saying: "He knows and hears their private counsel. This is evidenced by the fact that the opening and concluding clauses of this verse confirm the knowledge of Allaah."

Al-Qasimi says: "The scholars among the Prophet's companions, who transmitted the meaning of the Qur'aan to their successors, held this verse to mean that Allaah is above His 'Arsh, but His knowledge is everywhere."

The linguistic analysis of this verse proves the following points:

1. The opening words of the above verse speak of Allaah's knowledge, not His location.

2. Private counsel, or secret talk, is the theme of this verse. Allaah says, 'There is no secret counsel of three, but He is their fourth.' He does not say, 'There are not three, but He is their fourth'. Thus the meaning becomes quite clear that it is the knowledge of Allaah what encompasses all His creatures.

3. Allaah confirms that He will inform them of their secret talk on the Day of Resurrection.

4.The verse ends, therefore, confirming Allaah's knowledge.

5. Allaah begins the surah of al-Mujadilah (Chapter 58), of which the verse in question is part, with the following verse: "Allaah has indeed heard the speech of the woman who pleads with you concerning her husband and complains to Allaah. And Allaah has heard your dialogue. Verily, Allaah is All-Hearing and All-Seeing." [15] Allaah, the Exalted, states that He has heard the woman who was complaining to the Prophet sallallaahu 'alayhi wa sallam, and has certainly heard her arguing with her husband, but He did not state in the verse that He was their third.

6. In the subsequent verse, Allaah emphasizes that He is well acquainted with the deeds of His slaves. If one were to believe that Allaah is essentially everywhere, it would follow then that He also dwells in filthy places. Only an insane person would dare to impute to Allaah such an attribute. Far removed is Allaah of what they ascribe to Him. It would also follow that Allaah is mingling with His creatures in the heavens and on the earth. Such belief has paved the way for panatheism [16], and promoted the myth of god incarnate. Allaah is far removed from what they ascribe to Him. It should be clear in the minds of the true believers that there is nothing to surround Allaah, the Exalted, nor is there a place to contain Him. Things and places are creatures, and Allaah is above all His creatures. All creatures need Him, while He is separated from His creatures, and stands in need of none of them. The Heaven is the Qiblah of the Du'a Muslims supplicate Allaah with their palms upheld because they believe Allaah is above the heaven. When confronted with this fact, those who deny the Loftiness of Allaah allege that Muslims supplicate in this manner only because heaven is the qiblah of du'aa or supplication.

7. The above allegation, to begin with, has no proof in the Qur'aan or the Sunnah, and it cannot be related to any of the Companions of the Prophet sallallaahu 'alayhi wa sallam nor to any of the Tabi'een, who succeeded them. There is no mention of this statement in the Book of Allaah or the Sunnah of the Messenger sallallaahu 'alayhi wa sallam. The issue of the qiblah is central to the religion of Islam, so every Muslim must be aware of it and especially the scholars of the Muslim ummah should have known it.

8. It is an established fact, that the Ka'bah is the qiblah of formal prayer as well as the du'aa or supplication. To declare the heaven or anywhere else to be the qiblah of du'aa is a gross bid'ah (innovation) and a clear breach of the Qur'aan, the Sunnah, and the consensus of the ummah, because the Muslims have one single qiblah, the Ka'bah.

9.The qiblah is the direction to which Muslims turn or face in prayer, and to face something is to look toward it. If the heavens were the qiblah, the Messenger sallallaahu 'alayhi wa sallam would have commanded his companions, with whom Allaah is pleased, to face the heavens in their prayer. On the contrary, the Muslims are forbidden to uphold their eyes while praying, but are to concentrate on the spot upon which their faces rest during prostration. The Messenger of Allaah sallallaahu 'alayhi wa sallam warned: "Let those who uphold their eyes while praying stop doing so, lest they become blind." [17] The Qur'aanic verses allow no room for such opinions. Allaah, the Exalted, specifically commanded His Messenger sallallaahu 'alayhi wa sallam and his ummah to face the direction of the Ka'bah in their prayers, saying: "And from wherever you come forth, turn your face toward the Sacred Mosque." [18] Then Allaah addresses the Muslims: "And wherever you may be, turn your faces toward it."; [19] The Loftiness of Allaah is also proven by the following verse: "To Him ascend the good words, and He exalts the righteous deeds."; [20]

This verse contains the clear words of Allaah, in which the verb "ascend" is used to indicate that Allaah is above and separated from His creatures. The ascendance of deeds is also proven by the words of the Prophet sallallaahu 'alayhi wa sallam describing the excellence of the period of time that falls after zawal of zenith. He said, "This is a time when the gates of the heavens are opened, and I hope that a good deed of mine would ascend to Allaah." The verb "ascend" in the text signifies that the good deeds are raised up to reach Allaah, the Exalted. And Allaah says:"The angels and ar-Rooh [21] ascend to Allaah in a day which is fifth thousand years long." [22] The Loftiness of the Creator is made clear by the great distance that separates the angels who inhabit the heavens from their Rubb above them. And Allaah says:"He manages all affairs from the heaven unto the earth." [23]

It should be borne in mind that this verse is preceded by the words of Allaah: "He rose over the Throne."; And Allaah also says:"O, Issa (Jesus)! I shall cause you to die, and raise you up to Me."; [24] Since Allaah addressed Issa saying: "I will raise you up to Me";, what would those who believe that Allaah is everywhere answer when they are asked: "Where is Issa now?" They would say either Issa is everywhere, or he is in heaven. If they claim that Issa is everywhere, they would apostatize as a result of their equating Issa with Allaah in accordance with their claim that Allaah is everywhere. A claim which resembles the Christians' myth of god incarnate. But if they say, "Issa is in the heaven," they would admit that Allaah did raise Issa up to the heaven, and that Allaah is above the heavens. Allaah says:"Surely, your Rubb is the One who created the heavens and the earth in six days; then He istawa[25] on the Throne."; [26]

This is one of the seven Qur'aanic verses in which Allaah, the Exalted, refers to His istiwa' on His 'Arsh. Ahlus-Sunnah are certain that the great 'Arsh of Allaah is above the seven heavens. They also believe that Allaah, having created the earth and apportioned its provisions, ascended above His great 'Arsh. Only those who believe otherwise hold these verses to be allegorical. Allaah, they say, "is everywhere", denying that He is above the 'Arsh. Exalted is Allaah, and far is He removed from their ascription. Quoting all or even most of the verses signifying Allaah's attribute of Loftiness would only enlarge the volume of this issue. There are about 215 verses in the Qur'aan containing the verb sent down with reference to either the Qur'aan, the previous Scriptures, or the angels.

PROOFS FROM AUTHENTIC PROPHETIC TRADITIONS

Authentic Prophetic traditions, as well as traditions of the Prophet's companions, with whom Allaah is pleased, and works of the Four Imaama and of the rest of the pious predecessors contain many textual as well as inferential proofs of Allaah's Loftiness. Allaah, the Exalted, praises His Messenger sallallaahu 'alayhi wa sallam and confirms his veracity and truthfulness by saying: "Nor does he speak of his own desire. It is only revelation revealed (to him.)"; [27] And Allaah says:

"And whatsoever the Messenger commands you, adhere to it, and whatsoever he forbids you, abstain from it.";

1. And the Messenger of Allaah sallallaahu 'alayhi wa sallam said: "I have been given the Qur'aan and similar to it therewith." [28]

2. The purified Sunnah is what the Prophet sallallaahu 'alayhi wa sallam meant by saying: "and similar to it therewith". The Sunnah is the second source of the Shari'ah of Islamic laws. Many traditions deal with the attribute of Allaah's Loftiness. The following are selected authentic traditions to whose authenticity all scholars of the hadith at all times have testified.

3. The Prophet sallallaahu 'alayhi wa sallam reported his eventful journey from Makkah to Jerusalem (al-Mi'raj) [29] and from there up to the heavens as follows: Jibreel took me up to the lowest heaven and requested its guards to open its gate. He was asked, 'Who is this?' He answered, 'Jibreel.' 'Who is with you?' They inquired. 'Muhammed sallallaahu 'alayhi wa sallam' He answered. They inquired. 'Has he been invited?' 'Yes'. Jibreel replied. Then someone greeted saying, 'He is most welcome'. The Prophet sallallaahu 'alayhi wa sallam continued, when the gate was opened, I entered and met Adam there. Jibreel said to me, 'This is your father, greet him'. Adam greeted me back, saying: 'Welcome, pious son and pious Prophet'. Then Jibreel ascended to the second heaven and requested its guards to open its gate. The questioning that took place in the lowest heaven was repeated before the gate was opened. The Prophet sallallaahu 'alayhi wa sallam described what he saw in every heaven, until finally he was taken up to the seventh heaven where obligatory prayers were prescribed to him. This authentic mutawatir [30] hadith speaks clearly in plain words and straightforward manner which is not liable to misconstruction or farfetched interpretations. The Prophet sallallaahu 'alayhi wa sallam was taken up to his Rubb from one heaven above the other. The Ahlus-Sunnah wal-Jama'ah believe that the Mi'raj was neither an illusion nor a vision, rather real and essential. Had Allaah been everywhere, why would the Prophet sallallaahu 'alayhi wa sallam be taken all the way up to the seventh heaven? Allaah would have prescribed to him the Salaah on earth rather than in the seventh heaven.

4. Adullah bin Amr reported that the Prophet sallallaahu 'alayhi wa sallam said: "Be merciful to those on earth, so that the One above the heavens will be merciful to you." [31] Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "The angels of death usually attend the dying person. If he is pious, they would address his soul saying, 'O good soul! Come out of the good body, and rejoice in the annunciation of mercy and provision from the Rubb Who is well pleased with you'. The angels would keep coaxing it with these words until the soul emerges from the body. Then it would be taken up to the heaven where permission to open the gates of the heaven would be sought. The guards would inquire, 'Who is this?' 'So and so', the angels would answer. The guards would say: 'O good soul! You are welcome'. The soul would be flattered by such words and finally be taken up to heaven above which is Allaah." [32] It is quite evident that Allaah, the Exalted, is above the seven heavens. Otherwise, why would the souls and the believers deeds be taken up to the heavens to reach Allaah?

5. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "The angel of death used to appear to people whose souls he would collect. When he came to the Prophet of Allaah, Musa alayhis-salaam to collect his soul, Musa punched out his eye. The angel of death ascended to his Rubb, the Glorious, and said to Him, My Rubb! You have sent me down to Musa who punched out my eye. Had he not been honored by You, I would have given him hard time..." The angel of death descended to Musa from the heaven to collect his soul. He did not come to him from east, west, north, or south, nor did he emerge from the earth, and then he ascended to His Rubb Who is above the heavens.

6. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "There are hundred levels in Jannah which Allaah has prepared for the Mujahideen who fight in His cause. Between on level and another is a distance which is equal to that between the earth and the heaven. When you ask Allaah, azza wajull, ask Him for Firdaws, because it is situated in the midst and Highest point of Jannah from where the rivers of Jannah spring, and above it is the 'Arsh of the Most Merciful." [33]

7. Mu'awiyah as-Sahmi reported: "I had some sheep which I kept between Uhud and Juwaniyyah with a slave-girl to look after them. One day, I went out to check on my sheep and discovered that a wolf had devoured one of them. Since I am just a human, (I became angry) and struck the girl. Later on, I came to the Prophet sallallaahu 'alayhi wa sallam and reported to him the incident. He terrified me with the gravity of my action. I said, 'Messenger of Allaah'! Shall I free her (as an expiation of my sin.) He said 'Call her over'. When I did, he asked her, 'Where is Allaah?' She said, 'Above the heavens'. Then he asked her, 'Who am I?' She said, 'The Messenger of Allaah sallallaahu 'alayhi wa sallam'. Thereupon, the Messenger of Allaah sallallaahu 'alayhi wa sallam ordered me, 'Free her. She is a believer'." [34] The above hadith, according to Shaikh Kahlil al-Harras, is a luminous proof of the Loftiness of Allaah, the Exalted. Here is a man who wronged his female slave by striking her, and wanted to expiate his sin by giving her freedom in return. The Prophet sallallaahu 'alayhi wa sallam chose one particular question, 'Where is Allaah?' Then the slave girl gave him the correct answer, 'Above the heaven'. The Prophet sallallaahu 'alayhi wa sallam declared her to be a believer. Does not the above the hadith stand as a solid proof that Allaah is above the heaven? Doubtlessly, that slave girl, the shepherdess, knew her Rubb more than those ignorantly claim that Allaah is everywhere!

8. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "Our Rubb, the Blessed, the Exalted, descends to the lowest heaven every night, during the last third of the night, and says: 'Anyone calls Me, I will respond to him? Is there anyone asking for anything? I will give it to him? Is there anyone seeking My forgiveness, I will forgive him?' " [35] The words of the Prophet sallallaahu 'alayhi wa sallam: 'Our Rubb, the Blessed, the Exalted, descends to the lowest heaven', clearly indicate the essential Highness or Loftiness of Allaah, the Exalted. Were Allaah to exist everywhere, there would be no need for the Prophet sallallaahu 'alayhi wa sallam who knew Allaah best, to say, 'Allaah descends', nor would there be a reason to distinguish one portion of the night from another. There is only one answer to this: Allaah, the Blessed, the Exalted, is above the seven heavens, and above the great 'Arsh.

9. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "Allaah will descend to His slaves on the Day of Resurrection." [36] It is the Day when Allaah will come down to pass His judgment.

10. In another tradition, the Prophet sallallaahu 'alayhi wa sallam said: "Allaah will gather the first and the last of His slaves for an appointed certain Day, when they will remain for forty years with their eyes uplifted towards heaven waiting for the decisive judgment. Allaah will then descend in coverings of clouds from His 'Arsh to the Kursi."

THE STANDPOINT OF THE COMPANIONS Radiallaahu 'anhum

1. Zainab, the wife of the Prophet sallallaahu 'alayhi wa sallam, used to claim excellence over the rest of his wives by telling them, 'It is only your parents who gave you in marriage to the Prophet sallallaahu 'alayhi wa sallam, while it is Allaah Who gave me in marriage to him from above the seven heavens.' [37]

2. In another narration, she said to the Prophet sallallaahu 'alayhi wa sallam, 'It is the Rahmaan, the Merciful, Who married me to you from above His 'Arsh.'

3. Ibn Abbas, may Allaah be pleased with him, said to Aa'ishah, the wife of the Messenger of Allaah sallallaahu 'alayhi wa sallam when she was on her death bed: "Of all his wives you were the most beloved to the Messenger of Allaah sallallaahu 'alayhi wa sallam, and he used to live only the pure. Allaah, the Exalted sent down your exoneration from above the seven heavens which was brought down by Jibreel. There is not a single masjid of the masajid of Allaah but the verses of your exoneration [38] are recited in it day and night." Aa'ishah, the wife of the Prophet sallallaahu 'alayhi wa sallam in this world and in the world to come, Mother of the Believers, whom the pervasive-minded sect tried to dishonor, but Allaah, the Exalted, exonerated her honor and condemned those who spread the lies against her.

4. In his speech subsequent to the death of the Prophet sallallaahu 'alayhi wa sallam, Abu Bakr as-Saddiq said: "He who was worshipping Muhammed sallallaahu 'alayhi wa sallam, (let him know that) Muhammed is dead, and he who was worshipping Allaah, (let him know that) Allaah is above the heaven Ever-Living, never dies'." [39]

5. Ibn Umar passed by a shepherd and asked him, 'Do you have a sheep fit for slaughter? 'Its owner is around', the shepherd answered. 'Tell him that the wolf devoured it'. Ibn Umar said to him. Thereupon, the shepherd uplifted his head towards the heaven and said, 'Then where is Allaah?' Ibn Umar responded, 'By Allaah. It is I who should have said, 'Where is Allaah.' He later on bought off the sheep and the shepherd and freed the latter and gave him the sheep. [40]

6. Abdurrahman al-Mahdi [41] said: "There is no one more evil among the people of whims than the followers of Jahm. All their deviant beliefs revolve around one theme; 'There is no one above the heaven.' I believe, by Allaah, that they should not be married from, nor to inherit Muslims nor to be inherited by Muslims." This opinion of Ibn Mahdi is shared by many among the pious predecessors.

7. Wahab b. Jareer said: "Beware of the opinions of Jahm's followers, for they try to convince people that there is nothing above the heavens. Their statements are only from Iblees's revelation, and it is only infidelity".

THE STANDPOINT OF THE FOUR RENOWNED IMAAMS

Imaam Abu Hanifah [43]

Abu Muti' Al-Balkhi reported:"I asked Imaam Abu Hanifah about a person who says, 'I do not know whether my Rubb is, above the heavens or on earth?' Abu Hanifah, may Allaah grant him His mercy, said: 'A person who makes such a statement becomes an apostate because Allaah, the Exalted says, 'The Merciful has ascended above the 'Arsh, and the 'Arsh of Allaah is above His heavens'. I further asked Abu Hanifah, 'What if such a person admits, Allaah is above His 'Arsh, but exclaims, I do not know whether His 'Arsh is above the heavens or on earth'. Abu Hanifah responded: 'If he denies that the 'Arsh is above the heavens, he is an apostate." [44] If the person apostatizes by saying that he did not know where is the 'Arsh of Allaah, then by right a person who denies the Loftiness of Allaah altogether is definitely worse than an apostate.

Imaam Maalik [45]

Abdullah bin Nafi' reported: Maalik bin Anas said:'Allaah is above the heavens, but His knowledge encompasses everything. Nothing escapes His knowledge.' [46]

Imaam Ash-Shafi'ee [47]

Imaam ash-Shafi'ee said:"The creed which I hold is the same creed the Muslims before me were holding, namely, the Testimony of Faith: "There is no god worthy of being worshipped except Allaah, that Muhammed is the Messenger of Allaah, and that Allaah is above His 'Arsh, above the heavens. He descends to the lowest heaven whenever He wishes." [48] Imaam ibn Khuzaimah, a Shafi'ite himself, said: "Whoever disacknowledges that Allaah is above His 'Arsh, above His seven heavens, and that He is separated from His creatures, is a Kafir, (unbeliever). Such person must be ordered to repent and disavow his belief, or else he must be beheaded and thrown on a garbage dump so that neither Ahlul-Qiblah [49] nor Ahludth-dthimmah [50] be annoyed by the foul odor of his carcass." [51] Abu Bakr Muhammad at-Tamimi, a Shafi'ite Imaam of Naisaboor, said:"I do not pray behind a person who denies the attributes of Allaah and does not recognize that Allaah is above His 'Arsh." [52]

Imaam Ahmad [53]

He was asked: "Is Allaah above His 'Arsh, above the seventh heaven, separate from His creatures, and is His knowledge and power encompassing everything everywhere? He replied: 'Certainly, He is above His 'Arsh and nothing escapes His knowledge." [54] All of the above show that the entire Muslim ummah, in the past and present, is in unison regarding the belief in the Loftiness and Supremacy of Allaah, the Exalted.

DUBIOUS ARGUMENTS

Adherents of certain deviant sects promote a false belief that Allaah is omnipresent Who inheres in His creation. Rational arguments are deadly available to refute the blasphemy of the Jahmites and those who try to revive their belief today. To prove that Allaah is above His 'Arsh, and above the seventh heaven in a manner that suits His Majesty, the Imaam of Ahlus-Sunnah, Ahmad bin Hanbal, may Allaah be pleased with him, refuted their belief more than one thousand years ago, when he wrote: "Where Allaah is and Where He is not - An exposition of the denial of the Jahmites that Allaah is above the 'Arsh."

We asked them "Why do you deny that Allaah is above the 'Arsh when He has said: 'The Merciful has the 'Arsh? [55] And again,' 'Who in six days created the Heavens and the earth then the 'Arsh,' [56] They replied: "He is under the seven earths as He is on the 'Arsh; He is in heaven, on earth and in every place; there is no place where He is not, nor is He is one place to the exclusion of any other." And they quoted the verse: "And He is Ilaah in the heavens and He is Ilaah on the Earth!" If you wish to prove the falsehood of the Jahmites who claim that Allaah exists everywhere, not in one particular place, ask them, 'Is it not true that Allaah was existent when there was nothing in existence?' The Jahmites' answer would be: "Certainly, there was nothing before Allaah." Then ask them, "Did Allaah create the creation within Himself or outside of Himself?" The Jahmites would be compelled to choose on of the following three answers:

1. If the Jahmites assert that Allaah created the creation within Himself, they would then become apostate instantly by claiming that the Jinn, humans and Satans are all dwelling within Allaah.

2. If the Jahmites assert that Allaah created the creation outside Himself but dwelled in them afterwards, they would also become apostate instantly by claiming that Allaah dwells in His creatures.

3. But if the Jahmites say that Allaah created the creation outside Himself and has never dwelled in them, they would by giving this answer, join the folds of Ahl-As Sunnah, for by giving this answer they denounce their own deviant beliefs.

Allaah, the Exalted, described Himself in the Torah too that He is above His creatures. Ka'bul-Ahbaar said: "Allaah, azza wajall, [57] said in the Torah, 'I, Allaah Am above My slaves, and My 'Arsh is above My creatures, and I am upon My 'Arsh running the affairs of My slaves. Nothing is hidden from Me neither in heaven nor on the earth." [58]

Finally, it may be worthwhile to say that even the enemy of Allaah, Fir'awn (Pharoah), who flagrantly claimed to be a god of his people, knew where Allaah is more than the followers of Jahm today. Allaah says: And Fir'awn said, 'O, Haman, build for me a tower that I may reach the ways; the ways to heavens so that I may have a look at the Ilaah of Musa.' [59] Now consider the words of Fir'awn who wanted Haman to build a tower for him that he might climb all the way to the heavens to see the Rubb of Musa, for Musa already told him that Allaah to Whom he is inviting him is above the heavens, and compare this with the groundless argument of the Jahmite off-shoots of today. A Muslim wonders how could those who believe that Allaah is Omnipresent rationalize such assertion knowing that Allaah, the Omnipotent, will collect the earth in His hand and fold the heavens in His right hand, as evidenced by the following divine stern warning. And they have not venerated Allaah with the veneration that is due Him, for on the Day of Resurrection, the earth will be collected in His hand and the heavens will be folded up in His right hand. [60] Were the above verse to be the only proof of Allaah's Loftiness, it would have been more than sufficient. It is certainly sufficient to those who fear Allaah and give Him the true veneration that is due to Him.

CONCLUSION

The first three Muslim generations whose righteousness the Messenger of Allaah sallallaahu 'alayhi wa sallam testified for, and whose merits surpassed the merits of all succeeding generation. They are the Companions of the Prophet sallallaahu 'alayhi wa sallam and the two generations that followed them. They all believed in the apparent meaning of the Qur'aanic ayaat that deal with the divine attributes without giving them farfetched interpretations based on Greek philosophies.

The Believer must believe that there is none like unto Allaah, the Exalted, in His essence, attributes, nor His actions. He must also believe that Allaah stands in need of none of His creatures. Neither a thing nor a place encompasses Him. He is above His 'Arsh, above the seventh heaven, and above all His creature essentially and realistically not allegorically.

There is none of His creatures that touches Him. Based on this it is not permissible to say that Allaah is everywhere, or He inheres in any of His creatures, for Allaah was when there was nothing. He who asserts that Allaah is not outside the universe, not only denies the existence of Allaah, but he worships a non-existent god. We ask Allaah to keep us on the straight path of His Messenger sallallaahu 'alayhi wa sallam and his Companions and to make us join their company on the Day when neither wealth nor offspring would avail. Walhamdu lillahi Rabbil-aalameen.

This discourse has been based mainly on two books: Ithbat Uluwil-Lah, by Usamah bin Yusuf al-Qassas, may Allaah grant him His mercy, and Ar-Rahman alal Arsh Istawa, by Dr. Awad Mansoor


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FOOTNOTES:

6. Q 4:59

7. Q 87:1

8. Q 87:1

9. Q 16:50

10. Q 20:2

11. Q 7:54

12. Q 67:17.18

13. Q 6:3

14. Q 58:7

15. Q 58:1

16. Pantheism is the belief that Allaah and the universe constitute one being, as opposed to the fundamental belief of the Oneness of Allaah and the separateness of His creations, as stressed by Ahlus-Sunnah wal-Jama'ah.

17. Imaam al-Bukhaaree, Imaam Muslim and others.

18. Q 2:150

19. Ibid.

20. Q 35:10

21. Ar-Rooh is Jibreel, peace be upon him.

22. Q 70:4

23. Q 32:5

24. Q 3:55

25. 'Istawa' p.t. is derived from the verb sawiya and its derivative form istiwaa' to mount on the Throne. The Ash'arites, the Mu'tazilites, the Jahmites, and those who uphold their belief, hold the attribute of Istiwaa' to be only symbolic, whereas Ahlus-Sunnah accept this and the other essential attributes of Allaah literally without drawing parallels.

26. Q 7:54

27. Q 53:4.527 Q 53:4.5

28. Abu Dawood.

29. Imaam al-Bukhaaree, Imaam Muslim and others.

30. This is the strongest category of the authentic ahadith.

31. Imaam al-Bukhaaree, Imaam Muslim, and others.

32. Imaam Ahmad, al-Hakim, and others.

33. Imaam al-Bukhaaree, Ahmad, and others.

34. Imaam Muslim, Abu Dawood, and others.

35. Imaam Maalik, Imaam al-Bukhaaree, Imaam Muslim, and others.

36. At-Tirmidthi and others.

37. Al-Bukhaaree.

38. The verses in question are in surat An-noor #24:11 thru 20.

39. Imaam al-Bukhaaree and others.

40. Ath-Thahabi.

41. He was a great scholar and a leading authority in the Prophetic traditions, and a contemporary of Imaam ash-Shafi'ee, (135-198H.)

42. Al-Bukhaaree, adth-Thahabi and others.

43. Abu Hanifah, one of the four Imaam was prominent jurist living from 80 to 150 AH.

44. Sharhut-Tahawiyyah, p.288

45. Maalik bin Anas, one of the four Imaams, was prominent jurist and traditionist (93-179 H).

46. Abdullah bin Ahmad, as-Sunnah, and others.

47. Abdullah Muhammad bin Idris ash-Shafi'ee one of the prominent four Imaams. Prominent jusrit (150-204 H).

48. Al-Juyoosh al-Islamiyyah, Ibn al-Qayyim, p.93

49. The Muslims in general.

50. Christian or Jewish subjects of a Muslim country.

51. Ibid.

52. Ibid.

53. Ahmad bin Muhammad bin Hanbal, the great Imaam, was nicknamed the Imaam of Ahlus-Sunnah. This name was to become in Islam the watchword for uncompromising belief. Imaam Ahmad, may Allaah be pleased with him, was a hero and victim of the violent inquisition during the reign of the Caliph al-Ma'moon, who ordered his subjects, under pain of severe punishment, to adopt the belief that the words of Allaah of which the Qur'aan is composed are created, thus resembling the belief of the Christians. Imaam Ahmad, who refuted to endorse this belief was subjected to harassment, imprisonment, and torture.

54. Al-Juyoosh al-Islamiyyag, Ibn al-Qayyim, p.123.

55. Q 20:4

56. Q 25:60

57. Azza wajall, Allaah is the Powerful, the Glorious.

58. Ath-Thahabi and others.

59. Q 40:36,37

60. Q 39:67

Preserving the Usool.

Shaikh Muhammad Bin Saalih al-Uthaimeen [1] - from the Book Tuqrîbut-Tadmuriyyah (pp.7.14)

Source: Al-Ibaanah Magazine, Issue No.2 - Rabi’ul-Awwal 1416H / August 1995

The Messenger of Allaah explained to the people -completely and clearly-what their Lord had revealed for them; both the detailed matters and the important ones, the apparent matters and the hidden ones, to such an extent that he taught them what they needed to know with respect to matters of eating, drinking, marriage, clothing and housing. So he taught them the ettiquettes of eating, drinking and relieving one's self; the ettiquettes of marriage; the ettiquettes of clothing and of entering and leaving the house - just as he taught them what they needed to know with regard to the worship of Allaah -The Mighty and Majestic-such as purification, Prayer, Zakaah, fasting, Pilgrimage and other than this.

He taught them what they needed to know with regard to the social behaviour with the people, such as kindness to parents, keeping ties of kinship, good companionship with friends and neighbours and other than this.He taught them how to conduct themselves in matters of buying and selling, pawning, leaving deposits, leasing, renting, giving and receiving donations, and other such matter, to such an extent that Abu Dharr(rta) said: "Indeed the Messenger of Allaah passed away and there is not a bird flapping its wings in the sky, except that he mentioned to us some knowledge about it" (2)

Foundations of the Deen

Salmaan al-Farsee (rta) narrated that it was said to him:Your Prophet has taught you everything, even how to relieve yourselves?So he said to them:"Yes indeed! And he has prohibited us from facing the qiblah (direction of prayer) whilst relieving ourselves..."(3) Along with this, he also taught them the foundation of all these acts of worship, manners and social interactions.

This foundation being what the worshippers hold as 'aqeedah (belief) concerning Allaah-the deity who is worshipped and who alone deservs to be worshippped -regarding His Dhaat (Essence), His Names, His Attributes and His Actions, and what follows from this regard to His Universal Laws and His prescribed Laws, which is based upon His ultimate Wisdom and utmost mercy.The Companions learnt all this from the Prophet, clearly and without any ambiguity, and all this was built upon the complete "Tawheed" of Allaah (to single out Allaah alone for worship), having as its foundations two great pillars: Affirmation and Negation.

As for affirmation: It is affirming what is due to Allaah-the Most High-from the rights of His Lordship, worship, and His names, attributes and actions.

As for negation: Then it is negating any partners to Allaah-the Most High-in all that is due to Him.

The People of Sunnah

Those who followed in goodness (ie in aqeedah and manhaj) from those who reached the period of the companions , or those who came after them from the Imaams of guidance-who deserved the Pleasure of Allaah - remained upon this path, as Allaah-the Most High-said:

"The first to embrace Islaam from the Muhaajireen(those who migrated from Makkah to al-Madeenah) and the Ansaar(those who lived in al-Madeenah and aided them after migration) and those who follow them in goodness(correct aqeedah and manhaj).Allaah is well pleased with them, as they are well pleased with Him.He has prepared for them Gardens beneath which rivers flow, to dwell therein forever.This is the suporeme achievement"(4)

Then they were followed by those who came later, being blind to the truth, or pretending to be blind to the truth.So they went astray and led others astray either due to inabilities or shortcomings, or due to enmity and oppression. They innovated in the Deen of Allaah -the Most High - that which did not belong to it, in matters of aqeedah (beliefs), ibaadah (acts of worship) and sulook (manners).They did this by altering the texts of the Book and the Sunnah; and of it was possible, they rejected them entirely!

Brief History of the Innovated Sects

Shaykh ul-Islaam Ibn Taymiyyah ( d.728H) said: "And know that most of the innovations connected to 'uloom(sciences) and acts of worship occured in this Ummah at the end of the period of the Rightly guided Khaleefahs; just asa the Prophet informed, when he said: "Those of you who live long after me will see a great deal of differences. So Hold fast to my Sunnah and the Sunnah of the Rightly Guided Khaleefahs after me"...So when the period of the Rightly Guided Khaleefahs had passed and the rule of kingship appeared, deficiencies appeared in the leaders, and therefore deficiency spread also to the people of knowledge and Deen.So during the end of the rule of 'Alee (rta) - the innovation of the Khwaarij (5) and Raafidah (6) appeared; this being connected to the issue of leadership and khilaafah, and what was connected to this from actions and Shareeah rulings.

The kingship of Mu'aawiyah was a kingship of mercy, so when it passed, the rule of Yazeed came and fitnah (trials and discord) took place within it: the killling of al-Husayn in Iraaq, the fitnah of the people of Hurrah in al-Madeenah and the seige of Makkah when 'Abdullah ibn az-Zubayr made his stand. Then Yazeed passed away and the Ummah split-up. Ibn az-Zubayr in the Hijaaz, Banu Hakam in ash-Shaam (Syria, Jordan and Palestine) and the jump to power of Mukhtaar ibn Abee'Ubayd and others in 'Iraaq. All of this took place at the end of the period of the Companions, when there only remained the likes of 'Abdullah ibn 'Abaas, 'Abdullah ibn Umar, Jaabir ibn 'Abdullah, Abu Saeed al-Khudree and others. The innovations of the Qadarriyah (7) and the Murjiah (8) then occured and it was refused by those Companions who remained, as they had, along with others, refuted the innovations of the Khawaarij and the Raafidah.

A Brief Summary

Ibn al-Qayyim (d.751H) (rh) said: "The innovation of the Qadariyyah started at the end of the period of the Companions. So those that remained at the end of the periods of the Companions.So those who remained at that time, such as 'Abdullah ibn Umar, Ibn Abbas, and their like, oppsed and refuted it. Then the innovation of the Murjiah occured, after the period of the Companions, so those of the major 'Tabiyoon who faced it, refuted it.Then came the innovation of the 'Jahyimmah' (9) after the passing away of the Tabbi'oon. Its evil reached alarming proportions and the matter had become dire during the age of the Imaams such as Ahmad (d.241H) and those with him.There appeared after this, the innovation of hulool (incarnation), this appeared with, and in the time of al-Hallaaj.

So whenever Shaytaan brought about an innovation from these innovations, or from other than them, Allaah established from His party an army, those who refuted it and warned the Muslims against it-all for the sake of sincerity and sincere advice for Allaah, His book, His Messenger and the people of Islaam"(11)

Compilation of the Aqeedah

Al-Haafidh Ibn Hajr (d.852H) (rh) said: "From that which occured was:compilation of hadeeth, then tafseer, then the compilation of issues of fiqh (jurisprudence) eminating from pure opinion, and then the compilation of matters related to actions of the heart.

As for the firts matter; it was opposed by 'Umaar, Abu Moosaa and a few others whilst the majority allowed it. As for the second:It was oppsed by a group from the Tabioon such as Imaam ash-Sha'bee(d.104H) and a small group. Imaam Ahmad's opposition of this intensified.

Also from that which occured was the compilation of the sayings about Usool ud-Deen (fundamentals of the Deen). Some embarked to affirm it (ie the attributes of Allaah), whilst others negated it. The former went to the extent of making tashbeeh (resembling Allaah to his creation), whilst the latter went to the extent of making ta'teel (denying the attributes of Allah). The rejection of this from the Salaf such as Abu Haneefah(d.150H), Abu Yoosuf(d.182H) and ash-Shaafiee(d.204H), and their sayings with regards to censuring the people of Kalaam (philosphical speech and theology) is well known. The reason for such censure was that the people of 'Kalaaam' spoke about those matters which both the Prophet and his Companions remained quiet about. It is established from Maalik(d.179H) that there did not exist at the time of the Prophet nor that of AbuBakr (rta) or Umar (rta), anything from these desires - meaning: the innovation of the Khawaarij, the Raafidah and the Qadiriyyah. Indeed, those who came after the first three excellent generations expanded upon matters which the Imaams of the Tabioon and those who followed them, rejected.

The people of Kalaam did not content themselves, until they filled the Deen with issues and the sayings of the philosphers. They made this philoshopy the basis and the fundamental principle to which everything was refered back to, and all that which opposed it from the narrations (of the Prophet, his Companions and the Salaf who followd them) then ta'weel (false interpretation ) was made of them, even if they were averse to the result. Nor did they content themselves with just this.They claimed that what they had compiled was the noblest branch of knowledge and the most deserving to be acquired; and that those who did not use what they had laid down, then they were from the laymen and the ignorant ones.

So delight is for the one who clings to what the Salaf were upon, and distances himself from the innovations that the khalaf (the latecomers who oppsed the aqeedah and manhaj of the Salaf) introduced.However, if one cannot keep away from it, then let him take only that which he needs and let the way of the Salaf be his intended goal."(12)

Notes

(1)From the Shayk's introduction to his book:Taqreebut-Tadmuriyyah (pp.7-14) -slightl edited.

(2) Saheeh:Related by Ahmad (5/153), at-Tiyaalasee(n0.479)and at-Tabaranee in al-Kabeer(no.1647).Its isnaad is saheeh)

(3)Related by Muslim(1/152) and Abu Dawood(no.8)

(4)Soorah at-Tawbah 9:100

(5)The Khawaarij were the first sect in Islam to split from the way of the Prophet and his Companions.They arose in the khilaafah of 'Alee (rta) making khurooj (rebellion) against him, before the arbitration between him and Muawiyah (rta).From their false aqeedah (beliefs) is:allowing rebellion against the legitimate Muslim ruler-whether pious or wicked , and declaring the Muslim to be kaafir (disbeliever) due to a commission of a major sin. They were discussed by the Prophet as the Dogs of Hellfire. Refer to Maqaalaatul-Islaamiyeen(1/168) of Abul-Hasan ash-Asharee, al-Bidaayah(8/22-44) of Ibn Katheer and Fathul-Baree(12/282-302) of Ibn Hajr.

(6) The Raafidah (the rejectors) are an extreme sect of the Sheeah who rejected Zayd ibn Alee ibn 'Alee ibn al-Husayn due to his refusal to condemn Abu Bakr and Umar (rta).They rapidly deteriorated in 'aqeedah', morals and Deen-until the present day-where their beliefs are those represented by the Ithna Ashariyyah Shee'ahs of Iraan. From their false beliefs are: declaring all but three or five of the companions to be disbelievers, the belief that their imaams have knowledge of the Unseen past, present and future, considering the imaamah to be one of the main pillars of eemaan (faith) and the incompleteness of the Quraan. Refer to: Maqalaatul-Islamiyeen (1/65), al-Farq baynal-Firaq (no.21) of Abdul-Qaahir al-Baghdaadee and Talbees Iblees (pp.94-100) of Ibn ul-Jawzee.

(7)The Qadariyyah are the follwers of Mabad ibn al-Juhanee, and from their false beliefs are; that Allah has no prior knowledge of anything until it come into existence; that it is people -and not Allah -who are creators of their own actions, denying aqeedah in the Punishment of the Grave, and denying that the authentic hadeeth is an evidence for the aqeedah, unless it is related in mutaawatir form. Refer to al-Milal wan-Nihal(1/72) of ash-Shahrastaanee and Sawnul-Mantaq wal-Kalaam (p.160) of as-Suyotee.

(8) The Murjiaah are those who reject that actions are a part of eemaan (faith) and they say that eemaan is affirmation of the heart and atatement of the tingue only.The extreme from amonngst them limit eemaan to belief of the heart only .They also deny that eemaan increases and decreases.Refer to al-Maqaalat (1/214) and al-Farq baynal-Firaq (p.202)

(9) The Jahyimmah are the followers of Jahm ibn Safwaan, who unleashed upon this Ummah the horrific innovation of ta'teel (denial of Allah's attributes) either directly, or by twisting the meaning of Hand of Allah to mean:His power and generosity. They also deny that Allah is above creation, above His Throne, as well as holding the belief that Paradise and Hellfire are not ever-lasting. Refer to ar-Radd 'alal-Jahyimmah by Imaam Ahmad and also ad-Daarimee and al-Ibaanah (p.141) of Abdul-Hasan al-Assharee.

(10) Majmooul-Fataawaa (10/354-368) of Ibn Taymiyyah.

(11) Tadheeb Sunan Abee Dawood (7/61) of Ibn al-Qayyim.

(12) FathulBaree (13/253) of Ibn Hajar al-'Asqalaanee.

(13) Ar-Radd 'alal-Jahyimmah waz-Zaanadiqah( p.2) of Imaam Ahmad.

Response to the one who says: 'l do not need to learn 'Aqeedah.'

By the Noble Shaykh, Saalih Ibn Fawzaan al-Fawzaan

Source: Al-Istiqaamah Magazine Issue No.8 - Shawwal 1418H / February 1998

[Q]: There are some people here, who keep away from (attending) lessons on ’aqeedah (creed/beliefs), and they say: ‘We are Muslims, we are not unbelievers or idol-worshippers such that we have to learn ’aqeedah or attend lectures about it.’ So, O noble Shaykh, what is your view regarding this!

[A]: Teaching the Muslims (the correct) ’aqeedah does not mean that we have judged them to be unbelievers. Rather, we teach the Muslims about ’aqeedah in order for them to know about it thoroughly, and know what matters nullify it and what matters are contrary to it. Hudhayfah Ibnul-Yamaan, one of the distinguished Companions - radiyallaahu ’anhu - said:

“People used to ask the Messenger about the good, but I used to ask him about the evil, for fear of falling into it.” [2] Likewise ’Umar Ibnul-Khattaab (radiyallaahu ’anhu) said: “Soon the bonds of Islaam will be loosened bit by bit, because people will enter into Islaam but will be unaware of Jaahiliyyah (ignorant practices that Islaam opposes).” [3] Thus, when we teach ’aqeedah, this does not imply that we have judged those whom we are teaching to be non-Muslims. Rather, what it means is that we desire that they should be thoroughly aware of the correct Islaamic ’aqeedah; so as to cling to it, and to be aware of what opposes it; so as to keep far away from it. Allaah - the Most High - said, whilst addressing His Prophet sallallaahu 'alayhi wa sallam:

“So have knowledge about Laa ilaaha illallaah (i.e, have knowledge that none has the right to be worshipped except Allaah), and seek forgiveness for your sins, and for the believing men and women.” [Soorah Muhammad 47:19]

So it is essential that a person learns and that he does not content himself with merely saying: ‘I am a Muslim.’ Yes indeed, you are a Muslim - and all praise is for Allaah! However, if one of you were asked as to what Islaam means, or you were asked to explain what Islaam is, then many of you would not be able to correctly explain this. If one of you were to be asked to explain what are those factors which nullify Islaam, then many of you would not be able to explain this. Thus, if a person is ignorant (of such fundamentals), it is possible that he may fall into falsehood without realizing it. If one of you were asked to explain the pillars of Islaam or eemaan (faith) that the Messenger (sallallaahu ’alayhi wa sallam) explained and taught, we would find that most people would be unable to do so. So how is it that a person (suffices with) saying: ‘I am a Muslim,’ yet does not know these (basic) matters!

Unfortunately, many of the du’aat (callers to Islaam) are themselves unaware of (basic matters such as) what are the conditions for Prayer, or unaware of the rules and regulations concerning wudoo‘ (ablution) and those matters which invalidate wudoo‘. Some of them do not even know what matters form the arkaan (pillars) of the Prayer, or form its waajibaat (obligations), or those matters which invalidate the Prayer. So what Islaam are they calling to! Islaam is not merely a call, rather it is a reality to be learnt and practiced. So it is essential to acquire sound knowledge and understanding of the Religion. This is because a person who does not have sound knowledge, may fall into dangers without even realizing it; just like a person who walks down a path, but is ignorant of the fact that along this path there is a ditch, or a hole, or even an ambush. Yet (due to his ignorance) he ends up falling into the hole, or the ambush, without even realizing it.

Thus it is essential to learn about Tawheed, since it is Tawheed that is the basic foundation (of both the Religion and the correct Islaamic ’aqeedah). Indeed, no one abstains from learning about Tawheed (and those matters it necessitates, as well as its limits, conditions, fundamentals, clear proofs, fruits and consequences, and those matters which increase and strengthen it, and those that decrease and weaken it, etc.) except one of two people: [i] an ignorant person - and the ignorant person’s [view] is not to be given any weight; or [ii] a bigoted deviant - one who desires to avert people from the ’aqeedah of pure Tawheed, and who wishes to conceal from the people his own false beliefs, and those other deviant beliefs that are (falsely) ascribed to Islaam. And this is possibly the Ease of many of those who abstain from learning about Tawheed. Allaah - the Most High - said:

“And it is not proper for all the Believers to go out together and fight. From every troop of them only a party of them should go forth, so that those who remain behind may gain understanding of the Religion so that they may (instruct and) warn their people when they return to them, in order that they may beware.” [Sooratut-Tawbah 9:122]

Also, the Messenger (sallallaahu ’alayhi wa sallam) said: “Whoever Allaah desires to show goodness to, He gives him the understanding of the Religion.” [4] The meaning of this hadeeth is that whenever Allaah does not want to show goodness to a person, He does not give him the understanding of the Religion. So the one who says: ‘I do not need to learn ’aqeedah.’ It is as if he is saying: ‘I do not need to gain understanding of the Religion!’ And this is said by either an ignorant person, or one who is misguided!

Footnotes:

[1] al-Muntaqaa min Fataawaa (1/303-306)
[2] Related by al-Bukhaaree (no. 3606) and Muslim (no. 1847)
[3] Related by Ibn Taymiyyah in his Majmoo’ul-Fataawaa (10/301)
[4] Related by al-Bukhaaree (1/25), from Mu’aawiyah (radiyallaahu ’anhu)

THE PRINCIPLES OF AQEEDAH

By Shaikh ul-Islaam Ibn Taymiyyah

The additional text in italics after each point is a summary of the words of Ibn Taymiyyah in his Majmoo' al-Fataawaa

1. Everything which is in accord with the Book and the Authentic Sunnah is accepted by them and everything which is in opposition to it is treated as false by them.

The first thing which distinguishes the Ahl us-Sunnah wal- Jamaa'ah from all those besides them is the methodology with which they acquire their sciences (of the Deen) and the source of the Truth from which they derive their beliefs, concepts, acions of worship, dealings (with the people), their mode of conduct and their manners. The source of Knowledge and Truth in all the various branches of knowledge with the Ahl us-Sunnah is the Book of Allaah and the Sunnah of His Messenger (sallallaahu alayhi wasallam) . No words other than the words of Allaah come first and no guidance other that the guidance of the Messenger (sallallaahu alayhi wasallam) comes first.

2. There is no one who is free from making mistakes (in the Deen) except the Messenger of Allaah (sallallaahu-alaihi-wasallam).

The Ahl us-Sunnah do not regard anyone as being safe from error as regards the Deen except the Messenger (sallallaahu alayhi wasallam) . The scholars are not free from making mistakes but rather the words of everyone can either be accepted or rejected except those of the Messenger (sallallaahu alayhi wasallam) . Therefore the words and statements of the scholars of the Ahl us-Sunnah by necessity follow or are in accordance with the Sunnah of the Prophet (sallallaahu alayhi wasallam) and do not precede or go ahead of it.

3. The Ijmaa' (concensus) of the Salaf us-Saalih (Pious Predecessors) is regarded as a Sharee'ah proof which is necessary to hold on to for those who come after them.

And the Ahl us-Sunnah wal-Jamaa'ah believe that the most knowledgeable of the creation as regards the Deen of Allaah after the Prophet (sallallaahu alayhi wasallam) are the Companions (ra) and the Salaf us-Saalih. Whatever they united/agreed upon from any of the affairs or matters of the Deen is free from being wrong and it is not [permissible] for anyone to leave it. Their Ijmaa is a Sharee'ah proof which it is obligatory to hold on to for those who come after them. All those who stick to their Ijmaa are [therefore] those who adhere strictly to their Jamaa'ah (group).

4. They do not accept or affirm any speech or Ijtihaad (Jurisprudence) except after having thrown it against these three sources: The Book, the Authentic Sunnah and Ijmaa' of the Salaf.

The Ahl us-Sunnah hold on to the [Sunnah] which the Messenger (sallallaahu alayhi wasallam) came with and adhere to the [Jamaa'ah] of the Prophet (sallallaahu alayhi wasallam) and they are the Companions (ra) and whoever follows their way and adopts their methodology. They do not accept any Ijtihaad or any speech regardless of whom it comes from except after having referred it to the Book, the Authentic Sunnah and the Ijmaa of the Salaf.

5. They do not contradict the Qur'aan or the Sunnah with their 'Aql (Intellect) or opinions or analogies.

And (therefore) the Ahl us-Sunnah wal-Jamaa'ah do not rely upon, follow or cling except to the knowledge and the practise of the Salaf us-Saalih and whoever takes from them, sticks to their jamaa'ah and travels upon their trail and binds (and restricts) himself to their principles/foundations. And this is because the Companions (ra) learnt the tafseer (explanation) of the Qur'an and the Hadeeth from the Messenger (sallallaahu alayhi wasallam) , then taught it to the Taabi'een but did not put themselves before Allaah and His Messenger with an opinion, ones taste, ones intellect, sudden enlightenment (like that of the soofees) or other such things.

6. The Jamaa'ah (The Group that is united upon the Truth, which the Messenger (sallallaahu-alaihi-wasallam) came with, in terms of speech and action) is the means of Deliverance in this life and in the Hereafter.

The Ahl us-Sunnah therefore, hold fast to the Jamaa'ah of the Messenger (sallallaahu alayhi wasallam) turning away from the places of separation and difference, clinging tightly to the totality of the Book, the Sunnah and Ijmaa (unanimous agreement of the companions), whilst being far from the places of obscurity and unclarity (in the Book and the Sunnah) which separates and divides the united. And (this is because) the Jamaa'ah in (their estimation) is the means of Deliverance in this life and the Hereafter.

7. They do not make obligatory the acquaintance with a particular type of knowledge upon he who is incapable and which is befitting for the capable person only.

And the Ahl us-Sunnah believe in what the Prophet (sallallaahu alayhi wasallam) came with in its entirety, however, they differentiate between the one who is capable and the one who is not with regards to knowing what the Messenger (sallallaahu alayhi wasallam) came with in a detailed way. And this is a mighty principle: many trials have befallen (the Ummah) due to absence of its understanding.

Peace and Blessings upon the Messenger of Allaah, upon his Companions (ra) and all those who follow in their footsteps until the Day of Resurrection.

The Importance of Aqidah

Author: Dr. Abdul Aziz Al-Qari
Source: Aqeedah (Matters of Faith) First...If They But Knew First

The Messenger informed Mu'adh bin Jabal, when he was going to the land of Yemen, "You are going to a people from the People of the Book. Let the first thing that you call them to be the worship of Allaah. If they acknowledge Allaah, then inform them that Allaah has obligated upon them five prayers during their days and nights." [al-Bukhaaree, Muslim]

This hadith is clear. It does not require much of an explanation. The Prophet applied this principle in his practical calling to Islam. He stayed in Makkah for thirteen years to each the people eemaan and to educate his Companions on this point and to correct the beliefs of the people. That is the pattern upon which the Companions were brought up.

Jundub Ibn Abdullaah al-Bajaly said, "We learned eemaan (faith) and then we learned the Qur'aan and it increased our eemaan."

Abdullaah ibn Umar said, "We lived during an instant of time in which one of us would receive faith first before receiving the Qur'aan and when the surahs were revealed we would learn what they permitted and what they prohibited and what they forbade and what they ordered and what should be the stance towards them. But I have seen many men from whom one is given the Qur'aan before eemaan and he reads it from the opening of the Book to its closing and he does not know what it orders and what it forbids and what should be his stance towards it. He is like someone who is just throwing out dates [i.e., he does not get any benefit from his recital]."

That is the manner in which the Prophet brought up his companions: Eemaan first and then the Qur'aan. This is similar to what Imaam Abu Hanifa pointed out: Understanding in the religion first (i.e. tawheed) and then understanding in the science (i.e. the sharee'ah).

The beliefs must be corrected first, then follows all of the other aspects of the religion.

And Imaam ash-Shafi'ee said, "That a servant meets allaah with every sin except Shirk is better say than meeting Him upon any of the innovated beliefs."

al-Aqeedah linguistically is derived from the term aqada. In Arabic, one states, "Aqada the rope" when the rope is tied firmly. And, "Aqada the sale" or "He settled the sale" when the person ratifies and contracts a sale or agreement. And Allaah says in the Qur'aan,

"And as for those whom your right hands have made a covenant (Ar.,aqadat)" [al-Nisa 33]. And Allaah also says,

"But He will take you to task for the oaths which you swear in earnest (Ar., aqadtum)" [al-Maida, 89] which means asserted and adhered to, as proven in the verse,

"And break not oaths after the assertion of them" [an-Nahl, 91]. If one says, "Aqadtu such and such," it means his heart is firm upon such and such.

Therefore, al-aqidah or al-itiqad according to the scholars of Islam is: The firm creed that one's heart is fixed upon without any wavering or doubt. It excludes any supposition, doubt or suspicion.

Imaam Abu Hanifa called this great subject al-Fiqh al-Akbar ("The Greater Understanding") and the understanding of the religion. He called the science of law (Ar., sharee'ah) the understanding of the science. Many scholars of Islaam use the word tawheed for all matters that a person must believe in. This is because the most important of these matters is the basic tawheed that is contained in the phrase, "There is none worthy of worship except Allaah."

Tawheed, according to them, may be divided into two categories: tawheed of cognition and affirmation and tawheed of purpose and deeds.

Tawheed of cognition and affirmation is the tawheed of the Oneness of the Creator and the tawheed of His Names and Attributes [i.e. He is Unique in His being the only Creator and the only One with His names and attributes]. Tawheed of purpose and deeds s tawheed of lordship or that none should be worshipped except Allaah [i.e., He is the only One worthy of worship].

The scholastic theologians (Ar., kalaamiyoon) - and what will explain to you who the scholastic theologians are - call this great subject "the root of the religion" and they call the law "the branches of the religion". This is their terminology. We also have a dispute with them in this matter but this is not the place to discuss it. all of them give it a name or adjective according to their needs.

But what is the name the Qur'aan gives to this matter?

The Qur'aan gives the grave matter the name eemaan. Allaah says in the Qur'aan,

"And thus We inspired in You (Muhammad) a Spirit of Our command. You did not know what the Scripture was, nor what the Faith was. But we have made it a light whereby We guide whom We will of our bondmen..." [al-Shura, 52].

The general concepts that the heart of the believer must be firm about are the "pillars" of this faith. But one will not be called a believer just by knowing and understanding these pillars but he must come to the level where he submits and implements what is described, in the hadith of Gabriel, as Islam. Eemaan, in this manner, incorporates Islam.

If eemaan was simply knowing the facts in one's heart, then its companion would be equal to Satan and Pharaoh [Note: The Satan was the most knowledgeable of his Lord but he was destroyed because of his pride and envy. And Pharaoh, even though he claimed to be the lord, knew that the lord is Allaah and that none has the right to be worshipped but Him. Allaah says,

"He said: In truth you know that none sent down these portents save the Lord of the heavens and the earth as proofs..." [al-Isra, 102]. - Although they knew the truth, they did not put it in practice by turning their 'ibadah to Allaah Alone].

In the hadith of Gabriel, the Prophet explained the pillars of this faith in which every human must believe, when he was asked, "What is eemaan?", he said, "To believe in Allaah and His angels and His books and His messengers and the Last Day and predestination of good and evil."

It is a must for every person to know these pillars and to learn them with a correct understanding and to believe in them in the manner that he pious forefathers understood and believed in them, in the same manner that the Companions of the Prophet believed and understood them, as well as their Followers and those who followed on their path. This includes the four Imaams, Sufyan Al-Thauri, Sufyan ibn Uyaina, Abdullah ibn al-Mubarak and others similar to them, as well as Muhammad ibn Ismail al-Bukhaaree, Muslim ibn Al-Hajjaj, Shaikh al-Islam ibn Taymiya and al-Hafedh ibn al-Qayyim. And scholars similar to them who followed the same manner of understanding and believing in these pillars.

This is the first obligation upon the responsible human being. There is no difference of opinion on this question among the scholars whose opinions are worth following. Imaam Abu-Hanifa said, "The understanding of faith is better than understanding of the science." What he meant by faith is tawheed and what he meant by science is the sharee'ah. He put the understanding of tawheed before the understanding of the sharee'ah.

And Shaikh al-Islam al-Haruwi al-Ansari (d. 481 AH) stated at the beginning of his book, Itiqad ahl al-Sunnah, "The first obligation upon the slave is the knowledge of Allaah. This is proven by the hadith of Muadh, when the Prophet said to him, 'You will come to a people from the People of the Book. The first thing that you should call them to is the worship of Allaah. If they gain the knowledge of Allaah, then tell them that Allaah obligates upon them five prayers during the day and night...' "

From this premise did the great scholars of Islam precede. Ponder, for example, what Imaam Muhammad ibn Ismail al-Bukhaaree did in his book al-Jami al-Sahih, which is the most authentic book after the Book of Allaah; one will see that from his detailed knowledge and understanding of this religion, this great Imaam began his book with "The Beginning of Revelation" and then he followed it with chapters on faith, followed by the chapters on knowledge. As if he means, may Allaah have mercy on him, to point out that the first obligation upon a human being is faith or Eemaan and the way to attaining faith is knowledge. And the source of faith and knowledge is revelation. So he began by showing how the revelation occurred and what it was like. Then he followed by mentioning faith and knowledge. This arrangement is no accident; by it he makes some important points.

This is the sum of what we wish to mention and what we wish to raise our voices about. The matter of aqeedah is the first priority. Faith and knowledge are the means of attaining it. And the source of knowledge and faith is the Book and Sunnah.

[ This content is taken from a website which allows others to place it on other websites. So no copy rights for dawah purposes]

The Difference between Aqeedah and Tawheed

In the name of Allah. The One who sent His final messenger with light to help the blind to see. The One who there is absolutely no deity worthy of worship but Him. Peace and blessing be upon His final messenger, his family, his companions and whoever follows their way. The following was taken from “ Idmanut Turruq lee Ma’rifatil Furuq” this book was written by Abu Ammar Yasir Al-Adenee. Shaykh Yahya Al-Hajooree(may Allah preserve him)said “ Yasir Al-Adenee is a teacher and preacher. He currently resides in Hadramout. He has published a book titled” Hedieya fee Tarteeb Faw’id Beedieyah wa Neehiya”. Taken from At-Taabaqat on page 65.

Tawheed calls for the belief in Allah, the Books, Messengers, Angels, the Last Day and the Qadr .

‘Aqeedah is more general and has more detail in its subject than Tawheed does.

Tawheed affirms facts by proof only.

While ‘Aqeedah affirms Tawheed, refutes doubtful issues, sheds light on the misguided ideologies’ claims, and disputes with the other religions and sects.

(end of definition from Idmanut Turruq)

Extra point of benefit.

*The Salaf used to use the word Sunnah or Sharee’ah as a synonym with ‘Aqeedah. We find books written by great Imams that explain the ‘Aqeedah of Ahulus Sunnah wa Jama’ah. Here are just a few books that establish this point;

1. Usulus Sunnah by Al-Humaydee 219 H

2. As-Sunnah by Abdullah ibn Ahmed ibn Hanbal 290 H

3. Sharus Sunnah by Al-Muzanee 264 H

4. As-Sunnah by Ibn Abee ‘As-sim 287 H

5. As-Sunnah by Al-Murwazee 294 H

6. As-Sunnah by Al-Khalal 311 H

7. Sharus Sunnah By Imam Al-Barbaharee 329 H

8. Usul As-Sunnah by Ibn Abee Zamaneen 399 H

9. As-Sharee’ah Imam Al-Ajuree 360 H

Translated by:Abu Aaliyah Abdullah ibn Dwight Battle,Doha, Qatar 13/5/1429

The Muslim's Belief

Our creed is to believe in Allah, His Angels, His Books, His Messengers, the Day of Judgment, and Fate whether good or bad.
Belief in Allah's Lordship, Oneness, and Attributes:

We believe in Allah's divinity; that is he is the Lord, the Creator, the Sovereign, and the Manager of all affairs.

We believe in Allah's god ship; that is, He is the true God and every other so-called deity is false.

We believe in His names and attributes, that is He has the most magnificent names and the sublime perfect attributes.

We believe in His oneness in all of this, that is, He has no associate in His divinity, His God ship, His names, or His attributes. Allah says in the Qur'an: "He is the Lord of the heavens and the Earth and all that is in between them, so worship Him and be patient in His worship; do you know any equal to Him?" (19:65).

We believe that He is "Allah there is no God but He, the Living, the Everlasting. Slumber does not seize Him, neither sleep; to Him belongs all that is in the heavens and the Earth. Who is there that shall intercede with Him except by His permission? He knows what is before them and what is behind them, and they do not encompass anything of His knowledge except what He wills. His throne extends over the heavens and the Earth, the preservation of them does not burden Him; He is the High, the Great" (2:255).

We believe that "He is Allah, there is no god but He, the Knower of the Unseen and the Visible. He is the Most Gracious, Most Merciful. He is Allah, there is no God but He, the King, the Holy One, the Source of Peace, the Keeper of Faith, the Guardian, the Almighty, the Subduer, the Sublime. Glory be to Allah above what they associate with Him. He is Allah, the Creator, the Maker, the Shaper. His are the most beautiful Names. All that is in the heavens and the Earth glorifies Him. He is the Almighty, the Wise" (59:22-4). � We believe that to Him belongs the Kingdom of the Heavens and the Earth: "He creates what He pleases. He gives, to whom He wills, females, and He gives, to whom He wills, males, or He couples them, males and females; and He makes whom He wills barren. Surely, He is the Knowing, the Powerful" (42:49-50).

We believe that "there is nothing whatever like unto Him, He is the All-hearing, the All-seeing. To Him belongs the keys of the Heavens and the Earth. He enlarges and restricts provisions to whom He wills. Surely He has knowledge of everything" (42:11-12).

We believe that "there is no creature that moves on the Earth but its provision depends on Allah. He knows its dwelling and its resting place. All is recorded in a clear book" (11:6).

We believe that "with Him are the keys of the unseen; none knows them but He. He knows what is in land and sea; not a leaf falls, but He knows it. Not a grain in the deep darkness of the Earth, not a thing green or dry but it is in a clear Book" (6 :5 9 ).

We believe that "Allah alone has the knowledge of the Hour, sends down rain, and knows what is in the wombs. No soul knows what it shall earn tomorrow, and no soul knows in what land it shall die. Surely, Allah is All-knowing, All-aware" (31:34).

We believe that Allah speaks whatever He pleases whenever He pleases: "And Allah spoke to Moses directly" (4:164); "And when Moses came at Our appointed place, and his Lord spoke to him" (7:143 ); "We called to him from the right side of the Mount (Sinai), and We brought him near in communion" (19:52).

We believe that "if the ocean became ink for the words of my Lord, the ocean would be finished before the words of my Lord came to an end" (18:109); "And if all the trees that are in the earth were pens, and the ocean (were ink), with seven oceans swelling it therefore, the words of Allah would not be exhausted. Surely, Allah is Mighty, Wise" (31 :27).

We believe that Allah's words are the most truthful in conveying information, the most just in ruling, and the fairest in conversation. He said: "The word of your Lord has been fulfilled in truth and justice" (6:115); "And who is more truthful in his word than Allah?" (4:87).

We believe that the Qur'an is Allah's word. He literally spoke it to Gabriel, who conveyed it to the Prophet, peace be upon him: "Say (O Muhammad) 'the Holy Spirit has brought it down from your Lord in truth"' (16:102); "Truly it is the revelation of the Lord of the world brought down upon your heart by the Faithful Spirit so that you may be one of the warners, in a clear Arabic tongue" (26:192-95).

We believe that Allah is well above His creatures in His Person and His Attributes, because He says: "He is the High, the Great" (2:22); "He is Supreme over His servants, and He is the Wise, the All-aware" (6:18 ).

We believe that He "created the Heavens and the Earth in six days, then He settled Himself on the throne; He manages everything" (10:3). His "settling on the throne" means that He is sitting in person on His throne in a way that is becoming to His majesty and greatness. Nobody except He knows exactly how He is sitting.

We believe that He is with His creatures while He is still on His throne. He knows their conditions, hears their sayings, sees their deeds, and manages their affairs. He provides for the poor and the broken.

He gives sovereignty to whom He pleases and takes away sovereignty from whom He pleases; He exalts whom He wills and He abases whom He wills. In His hand is all good and He is powerful over everything. Whoever possesses these qualities is literally with His creatures even if He is literally above them on His throne. "There is nothing whatsoever like unto Him; He is the All-hearing, the All-seeing" (42: 11).

We do not say, as do the Incarnationists among the Jahomites and others, that Allah is living with His creatures on Earth. We consider whoever says this a non-believer or one who has strayed, for he attributed to Allah that which does not become Him of defects.

We believe in what His Messenger told us, that He descends to the near sky before the last third of every night and says: "Who prays to Me and I will answer his prayers? Who asks Me and I will give him? Who asks My forgiveness and I will forgive him?" (Bukhari and Muslim).

We believe that He will come on the Day of Judgment to judge among His people because He said: "No indeed! When the Earth is crushed to powder, and your Lord comes down with the angels in rows after rows, and Hell is brought out that day. On that day man will remember, but what will remembrance avail him?" (89:21-23).

We believe that he is the Doer of what He wills.

Allah's Will: Universal and Legal:

We believe that His will is of two kinds: a) Universal will, through which His intention is carried out. It is not necessary that what is carried out is liked by Him. This type of will means permission, as Allah said: "Had Allah willed, they would not have fought one against the other, but Allah does whatever He desires," (2:253) and "If Allah desires to lead you astray, He is your Lord" (11:34), and b) Legal will, which does not necessarily entail the execution of His desire. His will, in this case, cannot be but what He likes, as He said: "Allah wants to forgive you" (4:27).

We believe that His universal and legal wills are part of His wisdom. Every thing He performs in the universe or requires legally from His creatures is for a good reason and according to His wisdom, whether we grasp it or not: "Is not Allah the best of Judges?" (95:8); "And who is better than Allah in judgment for a people who have firm faith" (5:50).

We believe that Allah loves His select servants and that they love Him: "Say if you love Allah, follow me and Allah will love you" (3:31); "Allah will bring a people whom He will love and who will love Him" (5:54); "Allah loves the steadfast" (3:146); "And act justly, surely, Allah loves the just" (49:9); and "Do good; Allah loves those who do good" (5:93).

We believe that Allah likes what He prescribed of good deeds and sayings and He dislikes what He prohibited of bad deeds and sayings: "If you disbelieve, surely Allah does not need you, yet He does not like disbelief for His servants; if you are thankful, this pleases Him"(39:7); and "But Allah disliked their marching forth. So He kept them back, and it was said to them: 'Stay with the weaklings"(9: 46).

We believe that Allah is pleased with those who believe in Him and do good deeds: "Allah is well pleased with them and they are well pleased with Him. That is for him who fears his Lord" (98:8).

We believe that Allah is angry with those who deserve His anger among the non-believers and others: "And those who think evil thoughts of Allah, against them shall be the evil turn of fortune. Allah is angry with them" (48:6); " But whoever opens his heart to disbelief, on them is Allah's wrath and they shall have a severe punishment" (16:106).

More of Allah's Attributes: We believe that Allah has a glorious and dignified face: "There will remain the face of your Lord, majestic and splendid" (55:27).

We believe that Allah has two generous hands: "No, both His hands are wide open; He spends how He pleases" (5:64); "They do not esteem Allah with the esteem that is due to Him. The whole Earth will be His handful on the Day of Resurrection, and the Heavens will be rolled up in His right hand. Glory be to Him and exalted is He above that which they associate with Him" (39:67).

We believe that Allah possesses two real eyes, because He said: "And build the ark under Our eyes as We reveal" (11:37). The Prophet, peace be upon him, said: "His veil is light. Had He removed it, the sublimity of His countenance would have burnt all that His sight reached" (Muslim and Ibn Majah). The Sunnites unanimously have agreed that He has two eyes. This is supported by the Prophet's saying about the Dajjal (the anti-Christ) that "he is one-eyed and your Lord is not one-eyed" (Bukhari and Muslim).

We believe that "vision cannot perceive Him, but He perceives all vision. He is the Incomprehensible, the All-aware" (6:103).

We believe that the believers will see their Lord on the Day of Resurrection: "Upon that day some faces shall be radiant, gazing upon their Lord" (75:22-3).

We believe that Allah has no equal because His Attributes are perfect: "There is nothing whatsoever like unto Him. He is the All-hearing, the All-seeing" (42:11). � We believe that "no slumber or sleep seizes Him" (2:255), because His life is perfect and eternal.

We believe that He does not do injustice to anybody, because His fairness is perfect.

We believe that He is not unaware of his servants' deeds, because He has perfect supervision and comprehensive knowledge.

We believe that He is capable of doing anything in the Heavens or in the Earth, because of His perfect knowledge and power: "Indeed His command, when He desires a thing, is only to say to it 'Be' and it is" (36: 82).

We believe that He is free from weariness and weakness, because of His infinite power: "Surely, We created the Heavens and the Earth and all that is between them in six days, and no weariness touched Us" (50: 38).

Describing Allah by His Revelation:

We believe in all that He assigned to Himself or what His Messenger described Him with, of names and attributes. However, we reject two concepts: 1) To say or believe that Allah's attributes are similar to those of his creatures; and 2) To say or believe that Allah's attributes are like such and such.

We negate all what He negated about Himself or what His Messenger negated about Him. We believe that negation implies the affirmation of its perfect opposite. We do not discuss what He or His Messenger did not mention about Him.

We believe that following this approach is a must, because what Allah affirmed or negated concerning Himself is a statement He made about Himself. He knows Himself best. His words are most just and trustful, and people cannot know everything about Him. What Allah's Messenger affirmed or negated about Him is a statement that he made about Allah. Besides knowing Allah better than anyone, he is the most truthful, sincere, and eloquent among people. Thus, in what Allah said and what His Prophet said concerning His names and attributes is the truth, knowledge, and clarification. Therefore, we have no excuse to reject or even hesitate in accepting it.