SATISFYING THE NEED WITH THE OBLIGATORY CREED OF ELM At-TAWHEED

"A summary of the Aqeedah of Ahlus-Sunnah wal Jamaa Presenting the essentials of Islamic belief
PREPARED BY:
T ! "!!#I!ST T$ A%%A &S '!()* MUHAMMAD BIN YAHYA NINOWY
MAY ALLAH FORGIVE HIM, HIS FATHERS AND ALL BELIEVERS

'$%&! "#$%&! !

"$ Allah+ ,e beseech *ou for hel- and guidance. and see/ *our -rotection. and belie0e in *ou. and rely on *ou. and e1tol *ou. and are than/ful to *ou. and are not ingrate to *ou. and we declare oursel0es clear of. and forsa/e. him who disobeys *ou2 To *ou we -ray and -rostrate oursel0es. and to *ou we beta/e oursel0es. and to obey Y() we are quic/. and *our mercy we ho-e for. and your -unishment we fear. for *our -unishment o0erta/es the unbelie0ers

I"T($#3)TI$"
Praise be to Allah4. the %ord of the worlds. the Sustainer of the uni0erse. the Almighty and the )reator2 To im belong the endowments. generosities. and the -ro-er commendations. I bear witness. /now. belie0e. and declare that nothing deser0es to be worshi--ed but *ou $& Allah2 'ay Allah increase the honor of our belo0ed Pro-het 'uhammad. sallallahu alayhi wa aalihi wa sallam. enable us to fully adhere to his message. and assemble us under his banner in the day of 5udgment2 The -ur-ose of this wor/ is to sim-ly acquaint the new 'uslims and to refresh the memory of the rest. with the -ure Aqeedah 6 of Tawheed7 or the essential Islamic fundamentals of faith2 Afflictions ha0e been a long-lasting wides-read disease among 'uslims. unfortunately. this caused some -eo-le to em-loy their faculties in Islamic fields other than Aqeedah. others to swer0e from the right -ath. while others are silently tam-ering with the fundamental Aqeedah of Islam and altering the essentials of belief-many times under the 0ery name of Islam- in an attem-t to im-ose their induced theories on 'uslims. moti0ated by their -olitical agenda. de0ious religious desires. ill--hiloso-hies. and -ersonal gain2 -----------------------------------------------------------------------------------------------------1. Allah: is the Arabic word for God, The Lord, The Creator. 2. Aqeedah : Arabic for belief or faith, it constitutes the essentials of belief and the fundamentals of faith, in general, it is a religious tenet upon which one's mind and heart is firml settled and to which he or she adheres. !t consists of belief in Allah, "is angels. "is scriptures. "is apostles, the da of #udgment, the hereafter, predestination and fatalism along with some other related issues. Tawheed is concerned with $la illaha illallah, %uhammad &asoolullah$, and all related issues, which fundamentall constitutes the heart of the !slamic A'eedah. (ote, that the fundamentals of A'eedah pertaining to the essentials of Tawheed, are unanimousl identical among all %uslims from the beginning and till the da of #udgment with no room e)istent for an difference. *ome sects ma ha+e different +iews in a few secondar issues of A'eedah ,not related to the fundamentals of Tawheed-, howe+er, that does not necessaril e#ect them out of the circle of !slam. An indi+idual who does not belie+e in Tawheed or contradicts it in an wa , shape or form, either full or partiall , is not %uslim. .. Tawheed: Arabic for %/(/T"0!*%, or the pure creed in one God.

This necessitated the e1-osition of terms of reference and indulging in some details4. that. in essence. are the belief of Ahlus Sunnah wal Jamaa 6. to safeguard the 'uslims against these serious decei0ing and -ersistent silent attem-ts in order to obey Allah. ta&ala 7. in defending the -ure Islamic Aqeedah re0i0ing the Sunnah6. negating and eliminating -with Allah&s graceblas-hemy and e0il inno0ations in Aqeedah2 In an effort to further com-ly with these -recious -rinci-les of Islam. and to u-hold to Sunnah of the Pro-het. sallallahu alayhi wa aalihi wa sallam. in -romoting the "8alima of Tawheed9 %a Illaha Illa Allah. 'uhammad (asoolullah". which in its entirety re-resents the Islamic Aqeedah. I ha0e endea0ored to -ur-osely -re-are this wor/ and enriched with clear -roofs from the :uran and only the Saheeh; of the Sunnah. to -ro5ect a clear image of the Islamic Aqeedah in strict accordance with the onorable :uran and the teaching of the Pro-het. as understood by the <amily and Sahaba of the Pro-het. the Tabi&een. Tabi&ee el Tabi&een =. and the de0out. -ious. and righteously guided scholars of Ahlus Sunnah wal Jamaa. until the day of 5udgment2 -----------------------------------------------------------------------------------------------------1. Many recent Islamic scholars and thinkers, unintentionall , emplo ed their faculties in different !slamic pro#ects, lea+ing the #ob of safeguarding the A'eedah +acant. This ga+e the bac1sliders a golden opportunit to tamper with man sensiti+e issues, creating more chaos, confusion, and inno+ations among un1nowledgeable %uslims. Allah, The 0)alted, promised to safeguard !slam, and "e undoubtedl will. "owe+er, it is an indi+idual obligation to ac'uire 1nowledge properl and promote it, as the truth will clear the confusions and set ou free. 2. Ahlus-Sunnah wal Jama a: are the most moderate group of %uslims. *unnah: is Arabic for 2rophetic traditions, hence, Ahlus3*unnah or *unni %uslims are those who accept and adhere to the teachings and traditions of the 2rophet. !. Ta ala: Arabic for sublime i.e. abo+e being attributed with attributes of the creation, clear of non3befitting attributes. ". Saheeh: Arabic for correct, or authentic. A term hea+il used in the *cience of "adeeth. "adeeth: is Arabic for 2rophetic sa ings. #. Saha$a, Ta$i%een, Ta$i%ee el Ta$i%een : Arabic for the companions of the 2rophet, their followers and the latter4s followers, i.e. the first three generations after the 2rophet, sallallahu ala hi wa aalihi wa sallam2

It is also an a--arent ob5ecti0e in this wor/. due to the increased influence of misguided grou-s and sects contaminating the Islamic en0ironment with harmful inno0ations and serious de0iations. to warn 'uslims against all ty-es of blas-hemy and inno0ations of misguidance related to the religion2 !0en though a tremendous effort was made to ensure the reliability of this wor/ by strict adherence to the :uran and Sunnah. Perfection is due only to Allah. Ta&ala. howe0er. the reader can rest assured by the fact that this wor/ contains the -ure fundamentals and the essential -rescri-ts of our Islamic faith deri0ed strictly and entirely from. and based on the :uran and the Saheeh of the Sunnah4 a0oiding any other tradition or blind imitation 62 Aqeedah is Islam. as it constitutes our faith. must be founded on unsha/able con0ictions and established beyond any doubt. therefore. 'uslims are demanded to search for the indis-utable truth. base their Aqeedah on sound con0ictions. and -naturally- use their intellect and o--ose blind imitation2 >7.?@ 333333333333333333333333333333333333333333333333333333333333333333333333333333333333333333333333333333
1. Sunnah : is Arabic for the traditions and the wa s of the 2rophet, sallallahu ala hi wa aalihi wa sallam. The sunnah includes "adeeth , 2rophetic sa ings-, 2rophetic Actions, and 2rophetic concurring6agreement and acceptance without utterance. 2. &lind Imitation : in Arabic ta'leed a'ama, a recentl increased misconception among %uslims, due to man reasons among them a lac1 of 1nowledge. 7lind !mitation: is a call to follow a person ,whether a scholar or not- blindl and accepts his opinions un'uestioningl , which is a re#ected concept according to Ahlus *unnah wal 8amaa. !. Ahlus *unnah wal 8amaa, deri+e their A'eedah and fi'h ,rules of religion- strictl from the 9uran and *unnah, and other reliable sources ,i.e. reputable scholars 3who reached the status of l#tihad, and their opinions are in line and consistent with the "onorable 9uran and the *aheeh of the *unnah.". !#tihad is drawing forth #udicial laws or rulings based on 1nowledge of the 9uran and *unnah. !#tihad is noun for %u#tahed: refers to describing the state of e)tremel 1nowledgeable, pious, and de+out 'ualified scholars, such as Abu "anifa, Ashafi'i , %ale1 and the li1e.

Scholars. /nowledgeable thin/ers. and e1-erts of Ahlus Sunnah wal Jamaa. in e0ery century and in e0ery country ha0e confronted this struggle against the straying and dar/ness led by male0olent. short-sighted inno0ators. who attac/ed Islam&s beneficial. bountiful and luminous way. tried to blemish the scholars of Ahlus Sunnah. and attem-ted to change Islam and thereby decei0e 'uslims2 ,e in turn. and under genuine guidance and su-er0ision of a grou- of righteous scholars of Ahlus Sunnah wal Jamaa. will -insha&allah 4stri0e to -romulgate and defend the right and -ure Aqeedah of Ahlus Sunnah wal Jamaa. as mandated by the :uran and the Sunnah of the Pro-het. sallallahu alayhi wa aalihi wa sallam62 The arm of Ignorance and ignorantsA Ignorants7 are -eo-le who either ha0e not -ro-erly recei0ed or ha0e not understood the writings of some scholars. yet they still consider themsel0es ca-able of leading the 3mmah2 Ignorance led them to ma/e many oral and written statements betraying their own ignorance and wretchedness against 'uslims firm belief2 These harmful inno0ators among 'uslims attem-t to tam-er with sensiti0e issues of the Islamic Aqeedah. attac/ reliable boo/s. and try to 0ilify the righteous and renowned scholars of Ahlus Sunnah wal Jamaa. >i2e2 Imam Abu anifa. Imam ArraBiyy. Imam Al arameen AI Juwainy. Imam AlChaBali. Imam Al 8awthari. and the li/e2@ disguised as the sa0iors and -rotectors from the inno0ation2 ------------------------------------------------------------------------------------------------------

1. Insha Allah: Arabic for God3willing. 2. Sallallahu alayhi wa aalihi wa sallam:

Arabic for: pra ing to Allah to in+o1e the best of peace and blessings on the 2rophet and his household, and to raise their ran1s. !. I'norant (eo)le: are people who either ha+e not recei+ed an 1nowledge, or people who ac'uired some 1nowledge through de+ious boo1s or people, thus becoming de+ious and ignorant themsel+es.

,e entrust Allah. Taala. that. by studying this wor/ carefully with -ure fitra 4 and common sense. our 0aluable readers will reach the indis-utable truth and learn the -ure Tawheed9 the /ey to an e0erlasting ha--iness2 <inally. our moti0e in this wor/ is obeying Allah. The !1alted. in s-reading the -ure Tawheed. as/ing im Subhanahu wa Taala. to dwell the Aqeedah of Islam in the hearts of all -eo-le. ma/e our endea0or -urely for is sa/e. hel- us a0oid errors in belief. utterance. and deed. ma/e our wor/ a beneficial. lasting. and wides-read /nowledge. and grant us the reward -romised by the Pro-het in the hadeeth saheeh narrated by Du/hariA " ,hen the son of Adam dies. his deeds sto- e1ce-t for threeA charity resulting in a continuing benefit. a beneficial /nowledge. and a -ious offs-ring ma/ing su--lication to Allah for him"2 'uhammad bin *ahya
-------------------------------------------------------------------------------------------------------------------------1. *itra: is Arabic for untarnished intellectual capabilit and capacit . <nli1e the popular belief, =itra does not indicate, mean or constitute a set of information about God with which a human being is born with. 0+er human being is born with this untarnished capacit ,fitra- readil influenced b his en+ironment. 7asicall a human being is a product of his en+ironment. And =itra simpl refers to the intellectual readiness to accept concepts whether good or e+il.

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+,A(T-. /0-:

BRIEF INTRODUCTION TO THE SCIENCE OF TAWHEED AND INTRODUCTION TO AL-IMAM AT-TAHHAWIYY

GOULVWX EST NOPQR JKLM EFGHI a\^bcWX ]^M_^` JKLM YFZ[I\

Tawheed. and how to acquire it2

The belief in Tawheed >monotheism@ is as -re0iously mentioned of basic im-ortance in Islam2 This belief establishes clearly the relation between human beings and Allah. and distinguish 'uslims from non-'uslims2 Tawheed is the fine belief that ma/es an accountable -erson a belie0er In Allah. and negating Tawheed in any way. would render an accountable 'uslim unbelie0er2 ,orshi- acts can be learnt by imitation of /nowledgeable 'uslims. but what an accountable -erson must belie0e can ne0er be acquired by imitation9 because it is a matter of /nowledge. in0ol0ing human mind and heart until one is really satisfied and since -eo-le -by nature- frequently hold different 0iews and understandings on e0ery sub5ect. Islamic Aqeedah. and s-ecifically Tawheed came to us ready from The Almighty Allah for using the mind then belie0e by heart2 %ights on the Te1t of the TahhawiyyaA Al-Aqeedah At-Tahhawiyyah contains the fundamentals of Tawheed and the essentials of Islamic monotheism. deri0ed entirely from the :uran and the Saheeh of the Sunnah2 It im-ortant to understand that it contains the ma5or and most im-ortant issues of Tawheed. as well as some issues that are not related to Tawheed or Aqeedah. but to fiqh 4 2

1. =i'h:

Arabic for !slamic 8urisprudence, it is the science of appl ing practical

regulations of !slam based on the "ol 9ur4an and the authentic *unnah 2

This Aqeedah is 0ery distinguished. because it symboliBes the -ure belief and understanding of Ahlus Sunnah wal Jamaa. howe0er. all other Islamic sects agree on the ma5or -arts of -ertaining to Tawheed2 Al-Aqeedah AtTahhawiyyah is taught and learnt by scholars of Aqeedah for the -ast ele0en hundred years. through scholars or in Islamic colleges. with 0irtually no dis-utes or disagreements s-ecifically to the -arts relating to Tawheed2 'oreo0er. the Du/hari of his era. Al-Imam Al afeth As-Sub/i. radiyallahu anhu. mentioned hundreds of years ago that all of the scholars of Ahlus Sunnah ha0e fa0ored teaching this Aqeedah and fa0ored it o0er other sayings of scholars in this sub5ect2

Introduction to Imam At-Tahhawiyy. the Author of the te1tA Imam At-Tahhawiy. rahimahu Allah. is a renowned scholar among the Salaf assaleh4 2 Imam afeth Athahaby said in his 0aluable boo/ " Seeyaru A&alaami Anubalaa" 0ol2 4de6; A " he is the imam. the /nowledgeable. the great afeB. the 'uhhaddeth and <aqeeh of the lands of !gy-t. Abu Ja&far Ahmad bin 'uhammad bin Salamah bin Salmat bin Abdul 'aie/ Al-ABadiyy Al- agriy Al-'asri At-Tahhawwiy Al anafiy. the author of many boo/s. bom in Taha in !yg-t in the year of 67f 2 e is the renowned scholar in adeeth and <iqh with many boo/s2 Tra0eled to Syria in the year of 6g= 2 Abu saeed bin younes said about himA he was trustworthy. /nowledgeable. faqeeh and intelligent. has not been re-laced2" -----------------------------------------------------------------------------------------------------1. *alaf: Arabic for pre+ious. Linguall pertains to people3who predeceased ,good and bad-. "owe+er, when accompanied b AassalehB it means : the pious predecessors. Asalaf assaleh refers to %uslims who li+ed during the first three centuries after the 2rophet, sallallahu ala hi wa aalihi wa sallam. /n the other hand, Chalaf, usuall refers to %uslims who li+ed after the third centur . "owe+er, as ou will see later in this boo1 insha4Allah, unli1e the decei+ing call of some people nowada s, the pious predecessors did not ha+e one united understanding or one united opinion on all fi'h or e+en a'eedah issues.

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!mam 7u1hari related in his *aheeh +ol. 162D5 and others b wa of Abi 8uhaifa: $! as1ed Ali bin Abi Taleb, 1arramallahu wa#hahu. Eo ou ,%uslims- ha+e boo1sF !mam Ali replied: (one but the 7oo1 of Allah, and an understanding of a ,guided%uslim. $ The hadeeth clearl does not restrict understanding to a certain era.

The 0aluable reader will hinshaAllah- find this boo/ 0ery com-rehensi0e. howe0er. sim-le2 Thus. co0ering the most im-ortant issues of Tawheed and Aqeedah2 The o0erwhelming furnished -roofs from the :uran and Saheeh of the Sunnah. gi0es this wor/ an e1ce-tional and su-erior elegance in satisfying the need of e0ery accountable -erson. beginner student. or any misled -erson who is sincere. 5ust. and is see/ing the truth2 It also constitutes an im-ortant. reliable. quic/. and well-su--orted reference that a /nowledgeable -erson cannot resist2

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The +ontinuous Sanad1 To Tahhawiyy, rahimahu Allah.

Al-Imam

At-

Authenticity of the te1t of Al-Aqeedah At-Tahhawiyyah till Al-Imam Abu 5a&far At-Tahhawiy is -reser0ed. wal hamdulillah. through a continued and consistent chain of narrating scholars2 I. narrate it through and with the -ermission of. my Shay/h and <ather Sayyedi As-Sayyed *ahya bin 'uhammad bin Sa&eed bin 'uhammad an"inowy Al-'usawy Al- usayny - 'ay Allah forgi0e him and raise his ran/ in -aradise- i also in the same wa and through the same honorable chain of scholars, ! narrate it through *a edi Abdullah bin Assidee', and *a edi !brahim bin Assidee'j and they narrated it by way of. Al- afedh Al-'u5tahed As-Sayyed Abul-<ayd Ahmad bin Assideeq Al-Chumari Al- asany -may Allah bless his soul- by way of. Shay/h Al Imam Sayyed 'uhammad bin Assideeq Al-Chumari. by way of Shay/h Al-Imam 'uhammad #uwaidaar AtTallawy. by way of. the Shay/h Al-3sooli Ibrahim Al-Da5oory. by way of. AlImam Al-Amir Al-8abeer. by way of. the Shay/h Al-Dadr Al- afny. by way of. Al-Allama Shay/h Al-Dadayri. by way of. the Shay/h Ibrahim Al-8urdi. by way of. the Shay/h Safiyyudeen Al-:ashashy. by way of. the Imam Allama Shay/h Ashams Arramly. by way of. the Shay/h Al-Imam Al-<aqeeh ka/ariyyah Al-Ansaary. by way of. the Imam Al- afeth Ahmad bin a5r AlAsqalany. by way of. Abu urayra >son of Al- afeth Ath-ahabi@. by way of his father Al-hafeth Atha-haby. by way of. Abdulrahman bin 'uhammad Al<aqeeh. by way of. $mar bin TabarBad. by way of. 'uhammad bin Abdul Daqiy. by way of. Abu 'uhammad Al-Jawhary. by way of 'uhammad bin Al'uBaffar. he saidA Abu Ja&far At-Tahhawiyy -rahimahu Allah- told us this2

1. *anad: Arabic for a continued chain of narrators. A method used to establish 13 proper ac'uisition of !slamic 1nowledge, 23Gerification of the Authenticit of a "adith or narration ,riwa a-, the narrators, time the li+ed in. and consistenc of the chain.

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I also narrate the te1t with continuous narrations and I5aBa 4 to al-Imam AtTahhawiyy. through my other Scholars and Shay/hs. among them through Sayyidy Shay/h Abdullah and Shay/h sidi Ibrahim bin Assideeq Al-Chumari Al- asany on until Al-Imam At-Tahhawiyy2 Also through Shay/h 'ahmood Arrifa&iyy. Sayyed Abdullah Al- asany and others with their chains and narrations res-ecti0ely62 And a few more chains of narrations as well. may Allah increase our blessings2

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1. !#aHa: Arabic for authoriHation. <suall gi+en b authoriHed scholars to their students upon completion of a certain topic and specialiHation. !t represents nowada s uni+ersit degrees and licenses. 2. Sanad and Isnaad are hea1ily used in 2-lm Al-,adeeth2 to determine the authenticity and classification of the ahaadeeth o3 the (ro)het, sallallahu alayhi wa aalihi wa sallam.

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+,A(T-. T4/:

PRE-RE*UISITE +NOWLEDGE TO STUDYING A*EEDAH

9:';<&! 78 15!6- 3/4 1#20 ,-./0

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(re-.equisites to studyin' Aqeedah: There are few -rerequisites and some im-ortant issues to understand before mo0ing any further with the te1t of Al-Aqeedah At-Tahhawwiyah2 8now. may Allah guide us and you. that ,orshi- and obedience by definition is the a--lication of acquired religious /nowledge. hence. /nowledge of the religion is a mandatory -rerequisite for a correct and sound worshi-2 <amily traditions. own intelligence. or -ersonal con0ictions are not necessarily a reliable source of /nowledge that is com-atible with the teaching of Islam. nor /nowledge is something automatically gained at birth. sim-ly stated. /nowledge is acquired2 Are 'ood intentions enou'h5 $bedience through any act of worshi- is incom-lete unless it is accom-anied by sufficient /nowledge of that act2 )onsequently. unli/e what many -eo-le thin/ sincere intentions alone are sim-ly not good enough and often result in incom-lete deeds2 !0ery accountable -erson4 is incumbent to /now a basic share of religious /nowledge -ertaining to Aqeedah or belief. -rayers. fasting. alms. -ilgrimage. and some other basic rules of dealings and contracts. whereby he or she can correctly establish a solid and -ure belief as well as sound acts of worshi-2 Allah. Subhanahu wa Taala. commanded us with these things and we must com-ly. by ignoring to gain this basic obligatory /nowledge. an accountable -erson is only distend to a continuingly accumulati0e sin that may furthermore result in more serious sins and e0entually lead to undesirable

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consequences in this life and in the hereafter2 The onorable :uran and Sunnah referred to this numerous times. Allah. Subhanahu wa Taala. said in Surat At-Tahreem. Ayah gA This Ayah meansA >$ you who belie0ed. -rotect yoursel0es and your families from ellfire which is fueled by -eo-le and stones2@ 'any scholars of Ahlus Sunnah -wal Jamaa e1-lained this Ayah as a direct command s-ecifically to those who belie0e to -rotect themsel0es and their families by gaining the required /nowledge and a--lying it -ractically. as Ataa Ibn Abi (abah. may Allah be -leased with him. e1-lained this Ayah sayingA "-rotection is by learning how to -erform the -rayer and fasting. how to sell and buy. and how to marry and di0orce"2

IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII I
1- An accounta$le )erson : in Arabic %u1allaf, a mu1allaf is a male or female who is pubescent, sane, and has heard the creedal statement of !slam. All these conditions must

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be simultaneousl met for a person to be accountable.

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Imam Du/hari and 'uslim related in their Saheehs 4 that Abu uraira. radiyallahu anhu. narrated in a long adeethA " The Pro-het. sallallahu alayhi wa aalihi wa sallam. was once in his mosque when a man entered the mosque and went to -ray. then he came to the Pro-het to greet him. the Pro-het. sallallahu alayhi wa sallam. said to him A wa alai/um assalam. go bac/ and -ray because you did not -ray. the man went bac/ and -rayed li/e he first did. then came bac/ to the Pro-het greeting him. the Pro-het as/ed him to go bac/ again and -ray because he did not -ray. it ha--ened three consecuti0e times. the com-anion -rays and the -ro-het tells him to re-eat his -rayer until finally the com-anion saidA $ Pro-het of Allah. by im who sent you to us with the truth. I do not /now how to -ray any better. -lease teach me. the Pro-het then started teaching him the -rayer in details as narrated in Du/hari2 'any 0ital conclusions can be obtained from this adeeth among themA 4- It is mandatory >i2e2 fard@ on e0ery accountable -erson to gain the required basic share of /nowledge2 Shei/h of the adeeth. Al 8hateeb Al Dagdadi. may Allah bestow mercy on him. narrated by way of Ali Ibn Abi Taleb. /arramallahu wa5hahu. that the Pro-het. sallallahu alayhi wa aalihi wa aalihi wa sallam. saidA " see/ing /nowledge is obligatory u-on e0ery 'uslim"2

lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll 4- Imam &ukhari and Muslim .' ma Allah be pleased with them, are two leading !mams in
20lm Al3"adeeth$, the ha+e classified the most reliable ahaadeeth in their boo1s. Ahlus3*unnah wal 8ama4a, fre'uentl refer to their boo1s and consider them to be a +er reliable reference, not degrading the other highl +aluable and reliable references of other scholars of "adeeth, 1eeping in mind that the onl perfect boo1 is the "onorable 9uran. The si) most famous boo1s of "adeeth classified b the following righteous scholars of "adeeth of Ahlus *unnah wal 8amaa are: Al 7u1hari, %uslim, At3Tirmithi , Abu Eawood, !bn %a#ah, and An3(asai ,radi a Allahu anhum.-

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6- Ignorance in any way. sha-e or form is unacce-table and does not constitute a 0alid e1cuse. an accountable -erson who fails to acquire the basic obligatory /nowledge at the commencement of his accountability >time of ta/leef@. is not e1cused. whether his negligence is intentional or not. ignorance and such gross negligence is not an e1cusable offense. and consequently his deeds ris/ being incom-lete andeor incorrect2

3nli/e what many -eo-le thin/. the statement of "I do not /now. or I did not /now++" is not a 0alid e1cuse. sim-ly because "you should ha0e /nown". Allah. The !1alted subhanahu wa Ta&ala. said in Surat AB-kariyat. Ayah dgA

s\Gt[OW _X qr_X \ opWX mHSn ^M\ @@

This Ayah meansA >I ha0e only created the 5inn and man/ind. that they worshi- me@2 The Ayah clearly states that we ha0e been created to worshiAllah Subhanahu wa Taala. in other words. the -ur-ose of our life is to obey Allah and to submit to im2 Allah Subhanahu wa Taala did not only command us to worshi- im. but e. Subhanahu wa Taala. commanded us to worshi- im in an a--ro-riate manner acce-table to im2 This a--ro-riate manner is ob0iously deri0ed from the re0ealed /nowledge. and has -rerequisites and conditions to be fulfilled in order for the worshi- to be acce-table2 This can only be gained through acquiring the -ro-er /nowledge2 An accountable -erson is demanded to satisfy this condition at the time he becomes accountable. any delay in gaining the obligatory /nowledge is by all means sinful2 7- Sincere intentions. good heart. loyalty. tolerance. intelligence. -osition. title

1@

etc2. is not by any means sufficient to 0alidate an act of worshi- unless /nowledge is -resent2 <rom the abo0e mentioned adeeth Saheeh. we can conclude that the man who was as/ed to re--erform his -rayer three times is after all a Sahabi 4. which is among the most elite titles to ha0e. and no one can e0er doubt his sincere intentions. good heart. loyalty222etc2. adding to that the fact that. this com-anion was not only in the mosque of the Pro-het but also in his -resence sallalluhu alayhi wa aalihi wa sallam2 owe0er. all of that was a--arently not enough for his -rayer to be 0alid. and the Pro-het as/ed him to re-eat it three times. and then taught him how he needs to -erform it2

6666666666666666666666666666666666666666666666666666666666666666666666666 1- Saha$i: arabic for companion of the 2rophet, sallallahu ala hi wa aalihi wa sallam. The general term for a companion is one who: A3 an 1ind of contact with the 2rophet, +isual, auditor , or #ust present in his presence e+en if it was for one minute. 73 /r, the prophet saw him, e+en if he didn4t see the prophetJ because of blindness or being an infant, etc. C3 The amount of 1nowledge and piousness does not pla a role. E3 "e must ha+e died on the state of !slam. 03 Age at the time of contact with the prophet, or he length of the contact does not matter. =3 (arration of hadeeth or the lac1 thereof, or the amount thereof, does not pla a role. An one who fits the abo+e conditions is called a *ahabi in the general term. Ahlus3*unnah wal 8ama4a consider all the *ahabah to be #ust ,udool-. 7eing #ust does not mean that the all are on the same le+el of faith or practice. !ndeed the companions, radi allahu anhum, are di+ided into man categories, !mam As3*u uti mentioned up to ele+en le+els. 7eing #ust,udool- means that the would not fabricate hadeeth on behalf of the 2rophet, sallallahu ala hi wa aalihi wa sallam.

This adeeth Saheeh4 is sufficient to eliminate what some -eo-le arrogantly consider. that as long as there is a sincere intention associated with an act of

2D

worshi-. their deeds are 0alid regardless of /nowledge2 :adi !yyad6. rahimahu Allah. saidA uwhen the Pro-het as/ed the man to re-eat his -rayer for the third time. the man did not re-eat it. but instead as/ed to be taught. then the Pro-het taught him. :adi !yyad saysA " it is assumed that the Pro-het taught him so he could finally re--erform his -rayer in the correct manner"2 Another im-ortant -oint to remember. that many of the com-anions when they acce-ted Islam. had to learn and acquire at least the basic /nowledge. /ee-ing in mind that not all of the com-anions. may Allah be -leased with them. were scholars2 In addition to that. not all the com-anions were highly educated and energetic young men. on the contrary. many of them were old. -oor. and unlettered. ne0ertheless. they did not only fulfill their requirements. but often e1ceeded e1-ectations2 <inally9 we conclude that /nowledge of the religion is among the best of the acts of obedience. and it definitely is the most worthy of allocating the time it ta/es to acquire it2

13 A ,adeeth Saheeh: saheeh, means authentic. !t is one of two reliable t pes of hadeeth
in deducing #udgments, the other t pe is a "adeeth hasan. "owe+er, the "adeeth sahih is further classified into two categories mutawater, and ahaad. "adeeth %utawater is the most reliable t pe of "adeethJ it is transmitted b such a large number of trustworth narrators that ma1es it intellectuall impossible for all the narrators to agree to a falsehood, add, alter, deduct, or forget an thing from the "adeeth. "adeeth Ahaad: is usuall transmitted b one narrator.

23 7adi -yyad: &ahimahu Allah, a renowned and leading scholar of Ahlus *unnah.A %ali1i
fa'eeh, <sooli, linguist, and #usrist.

This is es-ecially so because imam Du/hari and 'uslim. may Allah be -leased with them. narrated in their Saheehs that the Pro-het. sallallahu

21

alayhi wa aalihi wa sallam. saidA u e. whom Allah choose to be righteous and successful. Allah would facilitate to him acquiring the /nowledge of the religion2

The Im)ortance o3 8-lm At-Tawheed9 The greatest and most honorable di0ision of the re0ealed /nowledge is "!lm Al-Tawheed". because it is the di0ision of /nowledge concerned with the Almighty Allah. is "ames and is Attributes. Subhanahu wa Taala. in addition to other related subdi0isions constituting in totality the foundational fundamentals of the Islamic creed2 Allah. The !1alted said in the honorable :uran in Surat 'uhammad. Ayah 4fA

This Ayah meansA u8now. therefore. that there is no Cod but Allah

@ @

This ayah entails a clear command. but note that Allah. The !1alted. did not command us in this Ayah toA usay++. therefore. that there is no god but Allah@++. but instead. Allah clearly commandedA +=(>, that there is no Cod but Allah2 To /now requires see/ing /nowledge2 ence. /nowledge must be acquired2 8nowing the testification of faith. is by acquiring the -ertinent obligatory /nowledge including all of its basic conditions and rules2

Allah. Subhanahu wa Taala. -raised the status of /nowledge in Surat AI 'u5adilah. Ayah 44. sayingsA

22

'&% $" "# ( ! @@

This Ayah meansA >Allah will raise u- to suitable ran/s and degrees. those of you who belie0e and ha0e been granted /nowledge2@ This is why the Pro-het. sallallahu alayhi wa aalihi wa sallam. s-ent a lengthy time teaching his com-anions the Aqeedah and the fundamentals of the creed -rior to teaching them the rules of the religion2 Abu anifa An-"u&man bin Thabet Al 8oofiyy. one of the most -ious and righteous scholars of Ahlus-Sunnah wal Jamaa. may Allah be -leased with him. said A " /nowledge in the essentials of belief is better and far more rewarding than /nowledge in the rules of religion"2 ence. /nowing Tawheed. and belie0ing in the 8alima of Tawheed is the foundational and detrimental basis for success in this life and in the hereafter. Allah. The !1alted. said in Surat Al-<at-h. Ayah 47A

$ ! " # ! )
This Ayah meansA uAnd if any belie0e not In Allah and ha0e -re-ared for those unbelie0ers a DlaBing <ire2 is 'essenger. ,e

'ay Allah -rotect us from this blaBing fire by sustaining our faith. facilitate us with a route to acquire and sincerely a--ly /nowledge. and assemble us under the banner of our belo0ed Pro-het 'uhammad sallallahu alayhi wa aalihi wa sallam. in the day of 5udgment2

2.

+,A(T-. T,.--:

PRELIMINARY CONCEPTS TO UNDERSTANDING A*EEDAH

9:';<&! 2C& 1#20 ?!@AB%0 1'0D5E!

PRELIMINARY CONCEPTS TO UNDERSTANDING A*EEDAH F- BGHI T( BGJKHJ:

25

If we are see/ing success in this life and in the hereafter. then it is time to go bac/ to basics2 The onorable :uran and the Saheeh of the Sunnah are the /ey to any success2 Therefore acquiring /nowledge in the :uran and Sunnah is the way to success2 Allah. The !1alted. said in Surat AB-kumar. Ayah fA > / '., " $ "$ "+,-@*) This Ayah meansA >sayA are those equal. those who /now and those who do not /nowv@ This is an e1-licit reference among others in the :uran and the Saheeh of the Sunnah. that the status of /nowledge is highly regarded2 'oreo0er. Allah. Subhanahu wa Taala. said in Surat <aatir. Ayah 6=

This Ayah meansA uThose who ha0e /nowledge. truly fear Allah among worshi--ers2

2 4" " !' 3 01 @ @

is

8now. may Allah. guide me and you. that lac/ of /nowledge in the religion is among the fundamental reasons for the downfall of 'uslims nowadays. the 'uslim world suffers from economical. social. -olitical. and e0en serious ethical and moral -roblems2 ,hen it comes to religion. -eo-le are 0ery emotional. but emotions alone cannot hel- without a solid base2 Some ha0e become so ignorant in this religion to a -oint where some cannot e0en recite the u<atiha correctly. or /now the conditions of -rayers. or fasting2 'ore serious and dangerous than that is. some do not e0en /now the most basic fundamentals of our Islamic faith. which is Tawheed++ Islam is 3aith and )ractice not a 'i1en $irth ri'ht Islam is a religion for the old and young. for the man and woman. for the blac/ and white. for the businessman who doesn&t ha0e anytime. and for the

2:

homeless who has all the time. its sim-ly for all who belie0e in it. and simultaneously act accordingly2 Deing born in an Islamic en0ironment to 'uslim -arents. ha0ing 'uslims families. friends. etc2 does not guarantee anything+++ "or does that automatically confer Islam and -iety2 As a matter of fact. corru-tion and de0iation is being inherited through en0ironment. traditions. friends and sometimes family2 Parents ha0e a great res-onsibility in educating their children the Islamic way. and if they fail to do so for whate0er reason. they are res-onsible and they will be accountable2 The children on the other hand. once they become accountable themsel0es need to follow the right -ath and lea0e behind any inconsistent factor2 If -arents are nice. /ind. caring. and sim-ly good. howe0er. religiously de0ious themsel0es. then that is not considered good. indeed. that is a 0ery dangerous situation2 If -arents are far from the teachings of Islam themsel0es. des-ite anyone&s claim. they sim-ly cannot -lay a role model for their children. nor can they -ro0ide them with guidance and comfort2 ow can they gi0e something they sim-ly do not ha0e22vv++++ )hildren by nature are 0ulnerable creatures. sim-ly stated. they are a -roduct of their en0ironment2 I will refer bac/ to what we ha0e -re0iously discussed that good intentions. generosity. etc2 sim-ly are not good enough2 ,e '3ST to go bac/ to basics. because many of us >/nowingly or un/nowingly@ grow old lac/ing these basics2 If -arents are de0ious and un/nowledgeable. then one cannot e1-ect their children to be de0out scholars. of course unless the 'ercy of Allah rescues them2 I entreat Allah. The !1alted. to rescue all of man/ind2 The only cure for this e-idemic -roblem is going bac/ to basics by acquiring the necessary religious /nowledge to correctly educate oursel0es and our children2 Then we can li0e -eace according to the :uran and Sunnah by a--lying this /nowledge with sincerity2 Procrastination is another human feature. but one must as/ the question remains o-en9 ow long are we going to be ignorant in the religion that we claim to be Part of vv+++. and ow are some -eo-le going to answer to Allah.

2;

The !1alted. in the day of 5udgment when e As/sA

(?$ ",. 7> " # ; =&<# ,#. 9: 8 7 0,5(6

This ayah in Surat An-"aml. ayah =?. meansA >wAllah will sayx A #id you re5ect my Ayahs. and did not acquire /nowledge of it. or what were you doingv h on earth@ Allah. The !1alted. commanded us to acquire the mandatory /nowledge. we sim-ly ha0e no reason to delay or abandon it2 <rom the Ayahs and ahadeeth established so far. we can clearly understand this conclusion2 Allah. The 'erciful. did not command us to acquire e0ery /ind of /nowledge2 ad e0ery /ind of /nowledge been obligatory on e0ery accountable male and female. it would ha0e been a hardshi- beyond one&s ability. and Allah. The 'erciful. does not order anyone with what he cannot bear2 Again. this diminishes any e1cuse for any accountable -erson not to act accordingly2 lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll
K%an %uslims are rushing themsel+es and their children into schools of medicine, engineering, pharmac , and other sciences, abandoning the stud of shari'a through a scholar or e+en through a school of shari4a. Allegedl , tr ing to secure their future and the future of their lo+ed onesLLL. %oreo+er, man people pa hard earned mone to pri+atel tutor their children in mathematics, ph sics, chemistr .....etc, while the themsel+es ,i.e. the parents- cannot read the "onorable 9uran correctl , nor can their children Mwho are growing up and seriousl lac1 religious education to 1eep them on the right path. %an of those 1inds of parents, if as1ed, would not spend a dime on teaching their children how to read the 9uran, or how to pra or fast correctl . The will come up with a million e)cuses..LLLL. *ome tend to sometimes forget, that Allah 1nows e+er thing, including those who alwa s hide behind $good intentions $ and the word $insha 'allah $,. Net, time goes b and nothing is done. Therefore, their 1ids would usuall turn out to be #ust li1e their parents if not worse. After all that some parents e+en dare to wonder wh are their children being de+ious and not well manneredFFFLLL %a Allah grant all of us guidance and sincere intentions.

Ameer Al-'umineen Ali bin Abi Taleb. /arramaallahu wa5hahu. said onceA

2>

"8nowledge is better than money because /nowledge -rotects you whereas you -rotect money2" 8nowledge rules o0er things. whereas money is ruled o0er2 'oney diminishes as you s-end it. whereas s-ending the /nowledge by teaching it to others increases your reward2 The gate of the city of /nowledge. Al-imam Ali also saidA ",hene0er I debated a scholar. I succeeded. and whene0er I was debated by an ignorant. I lost"+++ 'ay Allah forgi0e us and assemble us in -aradise with this righteous 8halifah and leader of AhIul Dayt4. and the rest of the four righteous /hulafah. radiyallahu anhum a5maeen. under the leadershi- our belo0ed Pro-het. sallallahu alayhi wa aalihi wa sallam2 lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll
F- ALM)M BGNtA are especiall $Ahlul 9isa'a$, and their descendants ,alaihum assalam-. Allah said in *urat Al3AhHab, A ah .. : This A ah means: ,Allah onl wants to remo+e all abonation from ou, ou members of the household , and to ma1e ou pure and honorable.- The are called Ahlul 9isa'a, because according to the "adeeth *aheeh narrated b ,!mam %uslim in his *aheeh 2525, 561??. b wa of Aisha, and b !mam At3tirmithi in his *aheeh O.>?>, :6;;. b wa of amro bin abi salama, and b !mam Ahmad in his $musnad$ ;62@2,2@?,.D5 b wa of urn salama, and b !mam Tabarani .6:5, and b !mam Al "a1em .615>, and b !mam !bn "abban 1:65.. and b !mam Al 7a ha'i 261:2, and b man others.- when this A ah was re+ealed $ the 2rophet was in <mmu *alama's house, he, sallallahu ala hi wa sallam. called =atima, "asan and "usa n in front of him, and !mam All behind him, then he co+ered them all with apiece of clothes and saidJ /'Allah, these are the members of m famil , /'Allah remo+e all their abonation and ma1e them pure and honorable. Then, <mmu *alama, ma Allah be pleased with her, said: can ! come with them /' 2rophet of Allah. The 2rophet replied: ou sta where ou are at, and ou are deemed to goodness. $ Thus, Ahlul 7ait, are sa idina Ali, the Lad =atima, "asan, "usa n and their descendents including Aal Ali, Aal 8a'far, Aal A'eel, Aal Abbas and their offspring.

<>&. <>C&' *) B A*" @ &

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IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII K!t is important to lo+e Ahlul 7a t, respect them, support them and be lo al to them, ma Allah honor them. Allah said in *urat Ash3*hura, A ah 2.:

0#F ; E! & "D) :

This A ah means: ,sa J (o reward do ! as1 of ou for this, e)cept lo+e for those near of 1in.!mam %uslim, narrated in his *aheeh O25D?, +ol.561?> . among others b wa of Qa d bin Ar'am, ma Allah be pleased with him, that $ the 2rophet stood one da preaching us near a spring of water called 1hum, located between %acca and %adina. the 2rophet praised Allah and preached then he said: thereafter, o' ou people, ! am human awaiting the messenger of m Lord, and ! am lea+ing ou with two hea+ responsibilitiesJ the first one is the boo1 of Allah, practice it and hold tight to it. The 2rophet then urged the people to rel on the boo1 of Allah, then said: and Ahla 7ait , R! am as1ing ouS b Allah to remember Rta1e care ofS Ahla 7ait and he repeated this sentence three times.$ 2lease note, that some people are using an alleged "adeeth ,that ! am lea+ing ou with the boo1 of Allah and m *unnah.- 2lease be ad+ised that this "adeeth is e)tremel wea1. %oreo+er, man leading scholars of "adeeth ha+e declared it as fabricated. The later "adeeth that contains ,m *unnah- is narrated b Al "a1em in his $%ustadra1$ b wa of !bn abi owais b wa of his father b wa of thawr b wa of Qa d through !1rima, through ibn abbas, howe+er, ibn abi owais and his father are unreliable people and fabricators. *ee $tahtheeb al 1amal$ .612> b !mam "afeH %iHH , and $*harhh saheeh Al 7u1hari$ intro6.@1 b !mam "afeH !nb "a#r, also !mam (asaai was among other scholars to denounce those narrators describing them as $ wea1 and unreliable$, similarl did Abu "atem ArraH in his boo1 $al#arhh wat ta'deel in 0lm Al hadeeth$, others who also mentioned their unreliabilit are Lla1ai , Assidee', !bn %ueen, !bn "abban,. ....etc. 0+en !mam Al "a1em himself who mentioned this hadeeth in his boo1, after he added another wea1 route to it, declared this "adeeth immediatel as a wea1 "adeeth and admitted it's great wea1ness. ,,,,,,,2.*. some ignorants, inno+ators and de+ious people belie+e that the purpose of this latter saheeh hadeeth narrated b !mam %uslim which clearl indicating the authorit of Ahlul 7a t, nullifies the *unnahLLL. Let it be 1nown, that following the *unnah is mandated b the 9uran. Allah said in surat An3(isa4a, a ah ?D: which means: Awhosoe+er obe ed the 2rophet, obe ed AllahB.

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Also Allah Ta4ala said in *urat Al3"ash4r a ah >:

>, . >32 9D .

This a ah clearl states the essential role of the *unnah, and it sa sJ A whate+er the prophet gi+es, shows, or command ou, then do. And whate+er he forbade, then a+oid.B There are a lot more +erses to pro+e the instrumental role of the sunnah. The meaning of the saheeh hadeeth narrated b imam %uslim and others, is an indication of what the 2rophet, sallallahu ala hi wa aalihi wa sallam, clearl commanded us to do, and that is to hold on tight and follow the "onorable 9ur4an, and to follow the footsteps of members of the descendants of the 2rophet who are 1nown for piet , 1nowledge, and strict adherence and following to the *unnah of their grandfathers. =ollowing this saheeh hadeeth is following the *unnah. " pocrites ,munafi'een- and their followers see1 to eliminate Ahlul 7a t and their role, to alter the ahadeeth of the 2rophet about them, and to forge and fabricate information to isolate them, despite, clear and repetiti+e commands of the 2rophet not to do so.-----------

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O- CGtPQ(RKPJ (S I=(>MPTQP:
The /nowledge of the religion is di0ided into subdi0isions9 the /nowledge of Tawheed. the /nowledge of the rules of religion >fiqh@. the /nowledge of adeeth. the /nowledge of :uranic inter-retations>tafseer@. etc2 The /nowledge of Tawheed is the best and most honorable of all the /nowledge in Islam. because it entails /nowing what befits Allah. The !1alted. and what is im-ossible to be among is attributes and what a--lies and doesn&t a--ly to is 'essengers. alayhem wa ala nabiyyina wa aalihi assalatu wassalam2 Al-imam Abu anifa. rahimahu Allah. said A " Tawheed is al fiqhul a/bar2" which means the great /nowledge2 Tawheed is further classified into two categories9 the first one is obligatory on e0ery accountable -erson >mu/allaf@2 !0ery mu/allaf must acquire this category of Tawheed as the most im-ortant of the obligatory /nowledge. howe0er. not abandoning the second -ortion of obligatory /nowledge in the basic rules of religion >i2e2 -rayers. fasting. Alms. and -ilgrimage@2 The obligatory -ortion ><ard Ayan@ of Tawheed includes belief in Allah. is Angles. is Doo/s. is 'essengers. the final day. destiny. and the li/e2 The second category of Tawheed is that which is obligatory on some 'uslims but not all > <ard 8ifayah@2 This is called communal obligation. since if some of the 'uslims ha0e that /nowledge it is no longer an obligation on the rest of the community. it included learning the -roofs of the tenants of belief from the :uran. adeeth. and intellect such that one would ha0e the ability to refute the claims of the straying and misguided -eo-le2 The first category of Tawheed. namely the obligatory. has two subdi0isions2 The first subdi0ision entails /nowing correctly about Allah. Subhanahu wa Taala. and is 'essenger. sallallahu alayhi wa sallam. and belie0ing in it beyond doubt2 8nowing this accom-anied with belie0ing in it. along with ha0ing uttered the Testification of <aith at least once in a lifetime. would ma/e

.1

an accountable -erson 'uslim. -ro0ided he or she does not contradict Tawheed in belief. utterance. and deed2 The second subdi0ision entails Allahs 'essengers. Angeles. Doo/s. etc2 Dy learning this obligatory /nowledge. an accountable -erson can distinguish between what is halal >lawful@ and what is haram >unlawful@2 In the cha-ter titled as "/nowledge before saying or committing actions". Al-imam Du/hari statedA" If one acquires the obligatory /nowledge of the religion. one acquires the ability to differentiate between what is lawful and what is unlawful. what is acce-table and what is not acce-table. and what is good and what is e0il2" <or worshi- to be 0alid. an accountable -erson has to learn about Allah correctly and must ha0e the correct belief2 Al-imam Abu amed Al-ChaBaliy. rahimahu Allah. saidA "The worshi- is only 0alid after /nowing correctly about Allah2" ence. if an accountable -erson learns that /nowledge of the religion. he or she would /now how to -erform the worshi-2 Dy im-lementing this /nowledge accordingly. an accountable -erson may earn the reward on the day of 5udgement.

.2

U- CRKtPRKG (S AHV)KRK=Q I=(>MPTQP:

A- The most im-ortant criteria in acquiring this /nowledge is sincerity to Allah. Subhanahu wa Taala2 If an accountable -erson acquires /nowledge for the sa/e of showing off. or to be recogniBed by -eo-le. or for any other worldly interests. he or she becomes sinful and end u- being a loser2 Allah. The !1alted. said in Surat Al-Israa. Ayah 7;A

This Ayah meansA >"or wal/ on the earth with arroganceA for you can not rend the earth. nor reach the mountains in height2@

2 J M 5 O ' I L J ( K N " K; 9 L H ' P @@

D- A second criteria is to /ee- in mind that /nowledge is 0ery im-ortant and it is worthy of allocating the time it ta/es to acquire it. howe0er. it should be understood that it is not easily acquired2 A great effort needs to be e1erted in acquiring /nowledge2 The great scholars of Islam. used to tra0el e1tensi0ely. co0er long distances. s-end lots of time. when no cars. -lanes. trains. -hones. com-utersyetc. were a0ailable. to get a trace of one adeeth2 They used to ride camels or wal/ for months. crossing deserts. ri0ers. and countries to get a re-ly on a certain case. or to acquire one cha-ter of /nowledge2 Therefore. Ibn (islan along with many scholars said A " If one does not find a teacher where he li0es. then let him go to where he can find one2" Allah. Ta&ala. said in Surat At-Tauba. Ayah 466A

>$ >: > ; @ & FQ,& RQSH >R:) . Q( $ &> > = 7@

This Ayah meansA >If a contingent from e0ery e1-edition go forth to de0ote themsel0es to studies in religion. and alert the -eo-le when they return to them. that thus they may learn to guard themsel0es against e0il2@

..

Al-imam At-Tirmithiy. radyallahu anhu. related that the Pro-het. sallallahu alyhi wa aalihi wa sallam. said:

" NpWX WX ^HFZ| }` }W X { ^PST }O~ qPVSF ^HFZ| zS{ oM "

" Allah facilitates a route to Paradise for he who see/s a route to acquire /nowledge2 )- A third criteria is to ta/e that /nowledge from someone who has it. a -erson who did not recei0e /nowledge sim-ly cannot gi0e it2 Imam 'uslim related the At-Tabi&ee Al-imam Ibn Sayreen. rahimahu Allah. saidA uThis /nowledge is religion. so loo/ thoroughly at whome0er you ta/e your religion from2" ence. a teacher must -ossess three criteria9 /nowledgeable. qualified. and trustworthy2 Among the im-ortant qualifications to teach is to be authoriBed with an i5aBa >authoriBation with a continued chain to the source of /nowledge@2 Then. /nowledge should be recei0ed from /nowledgeable -eo-le. and not merely reading from boo/s2 The disastrous. haBardous and unfortunately common case nowadays. is when an ignorant -erson who ne0er recei0ed /nowledge or recei0ed -artial /nowledge. ne0ertheless. reads boo/s of other -eo-le. then -ost himself as a shay/h. teacher or a -reacher. holding lectures. addressing masses and distributing fatwas2 Those /inds of -eo-le are called "suhufis" from the Arabic word "suhuf" which means -a-ers. they may be harmful to themsel0es as well as others2 Al-imam Abdul ABiB At-Tunu/hy among other scholars of Ahlus Sunnah saidA

" b oT zPST nI _"

"#o not ta/e you /nowledge from a suhufi2" 'ore recent scholars saidA

" NObWX OI NOStWX oM "

.5

"Its catastro-hic for suhufis to a--oint themsel0es as shay/hs2" There are many reasons for that. among them9 one who does not ha0e sufficient /nowledge cannot distinguish whether the boo/ he is reading is good or e0il. also one cannot as/ a boo/ about an ambiguity and recei0e a clarification9 e0en a scholar might ha0e a sli- of the -en and write in his boo/ an incorrect statement he did not intend to write. on the other hand. some scholars did not esca-e the cruelty of inno0ators of misguidance who -lanted errors in their boo/s2 In addition to all of that. there is a direct command from Allah Taala. to see/ /nowledge from -eo-le who ha0e it2 Allah. The !1alted. said in Surat Al"ahl. Ayah ?7A

$ $ ",. $ . *) TD@
This Ayah meansA > As/ of those who -ossess the /nowledge. if you do not /now@2 ,e conclude with what Shay/hul- adeeth Al-8hateeb Al-Dagdadi. rahimahu Allah. saidA "8nowledge is ta/en from the mouths of the scholars and not from the -ages of boo/s2" The /nowledgable. and -ious walliy of Allah. As-Sayyed Anas bin Saeed "inowy. rahimahum Allah. saidA

" XZWX ~ _ XZWX ~ ES[WX" LcWX ~ _ \GWX ~ ES[WX " \"

,hich meansA u/nowledge is in the brain not the boo/s and also u /nowledge is in the hearts not in the lines of a boo/ #- A fourth criteria is for the student to obser0e the -ro-er manners with their teachers2 This is why Al-imam Ashafi& iy. radiyallahu anhu. used to turn the -ages of his boo/ so softly in the -resence of his teacher2 Imam 'ali/2 This reflects the high moral and ethical standards we. as 'uslims. ha0e. besides. it demonstrates our res-ect for others. es-ecially those of /nowledge2

.:

The Pro-het. sallallahu alayhi wa aalihi wa sallam. said to the com-anions once. in a adeeth Saheeh narrated by Du/hari and 'uslimA "stand u- and go to your sayyed >master@ sa&ed2" The Pro-het called the great com-anion Sa&ed bin 'uaath a sayyed. which means master. because he was teaching those -eo-le. and he is a master com-ared to them2

This -ractice has many benefits and is after all realiBing and -racticing the true sunnah of the greatest teacher of ethics in humanity our belo0ed Pro-het. sallallahu alayhi wa aalihi wa sallam2 e. sallallahu alayhi wa aalihi wa sallam. used to teach -eo-le and then authoriBe them to teach others. and so on2 Allah. Ta&ala said in Surat Al-:alam. Ayah ?. describing the su-erior ethical standards of the Pro-hetA

> EOT Sn S[W zrX \ @

This Ayah meansA >And surely thou hast sublime morals2@

!- A fifth criteria is being humble and /ind2 Sincerity must be accom-anied with humbleness2 This is one of the signs of /nowledge. the more you /now the more humble you are. howe0er. showing off humbleness to decei0e -eo-le is sinful2 Therefore. /now. may Allah guide us and you. that long beards. smooth tal/. Sunnah dress222and so on are not necessarily signs of /nowledge2 $n the other hand. there are many -eo-le nowadays who stand on -latforms. hold -ositions in the community. address masses. etc2. while they. themsel0es. are ignorants2 They lead themsel0es astray. and they lead their listeners astray2

.;

There are many more criteria. howe0er. first and foremost. it is im-erati0e that the /nowledgeable -erson im-lements that /nowledge and -erforms accordingly2 Al-imam Al-Junayd Al Dagdadi4.. rahimahu Allah wa radiya anhu. said A "It is a great contra0ention that there are some who ha0e the /nowledge but do not im-lement it and commit enormous sins instead2 ,orse than that. howe0er. is a -erson drowning in ignorance who -retends to be a -ious -erson2"

1- Imam Al Junayd Al &a'dadi : ma Allah bestow merc on his soul, a scholar in Abi Thawr school of fi'h. "e 3was among the followers in the first three centuries after the 2rophet, combined 1nowledge with application, and fought inno+ations. "e is also 1nown as *ha 1hul *uffi ah, which pertains to his position as one of the pious and righteous scholars of sufism who strictl adhered to the 7oo1 and *unnah. *ufism: is a term describing the state of lhsan. The 2rophet, sallallahu ala hi wa sallam, said in the "adeeth *aheeh that !mam %uslim narrated: $ !hsan is that when ou worship Allah as if ou were seeing "imJ and as ou do not see "im, et trul "e sees ou. $ The 2rophet mentioned the state of lhsan in a long famous "adeeth, as a high achie+ement, after !slam and !man respecti+el . !n essence, *ufism describes the state of the 1nowledgeable, de+out, sincere and pious %uslims who perform obedience to Allah in strict compliance with the 9uran, *aheeh of the *unnah, !#ma, and sa ings of the companions while their hearts are pure and entirel detached from an worldl interest. The titleJ Al *ufi is added to the name of a scholar who is e)tremel 1nowledgeable, lo al and pious. Among them are ,*ufian Al Thawr , Abdul 9ader Al 8ilani, Ahmad Al &ifai . Al (a'eshbandi, Abu Al "asan Al *hathuli , !mam Al (awawi ...and the li1e, ma Allah be pleased with them all.- An one who claims to be a sufi, howe+er, does not fulfill his obligator 1nowledge and worship re'uirements in accordance with the 9uran and *unnah and6or does not satisf the conditions of !slam, !man, and !hsan, as stated in the "adeeth, has not reached the state of lhsan and has a false claim. Al3imam Al "afedh An3(awawi , radi allahu anhu, said in his boo1 $Al %a'ased$: $ The rules of Tasawwof ,being sufi- are fi+eJ fearing Allah in public and secrec , adhering to the *unnah in utterance and deeds, not depending or rel ing on the creation of Allah in an circumstance. being pleased and than1ful to Allah in the good and bad times, and being

.>

de+oted to Allah regardless of the circumstance and situation. %a Allah grant us all sincere adherence to his religion.

W- FRPPT(X (S SYPPHL G=T EtLKHGM OZMKQGtK(=J:

<reedom of s-eech is reser0ed and guaranteed for e0ery 'uslim2 !0ery 'uslim is commanded to say. follow. and -ractice the truth2 As a matter of fact. Islam 0iew -ersonal rights more of an obligation2 $ne must say the truth and not only entitled to it2 The 'uslim indi0idual is instructed to act and 0oice his concern if he belie0es that the -rinci-les of the faith are being 0iolated2 Allah. The !1alted said in Surat Al "ahl. Ayah fA

This Ayah meansA >Allah commands 5ustice. the doing of good. and gi0ing to the near of /in. and e forbids all indecent deeds. and e0il and transgression9 e instructs you as such. that you may remember@ It is then clear than one is commanded to do the good and a0oid e0il. and in doing so one is -rotected2 e. subhanahu wa Ta&ala. said also in Surat Al-Imran. Ayah 44A

U $( , 0> +7 4, V 5 T 0# F 9 @ # $ = $ Q X; . 41 " W ' -

$ " [$ >Z"# $ Y C% R& % ,.( #@ This Ayah meansA >*ou are the best of -eo-les e0ol0ed for man/ind2 )ommanding the good. forbidding what is e0il. and belie0ing in Allah2@ Allah said in Surat Al-Imran. Ayah 4?A

This Ayah meansA >%et there be among you a grou- that in0ites to the good. commands the lawful. and forbids the e0il. they are indeed the successful

$ ,Z 0 @ R ] # $ T \ , ( " &2 ^_ $= " Q > * M " $

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ones@2

'oreo0er. the Pro-het. sallallahu alayhi wa aalihi wa sallam. saidA ",hosoe0er of you sees an e0il action. let him change it with his hand9 and if he is not able to do so. then with his tongue9 and if he is not able to do so. then with his heart- and that is the wea/est of faith2"

Al-imam Abu Ali Al #aqqaq. a great 'uslim scholar who li0ed in the fifth century of i5ra. saidA " The one who withholds the truth >i2e2 commanding the good and forbidding the unlawful@ is a mute de0il2"

ence. commanding the maaroof>good@ and forbidding the mun/ar >e0il@ is also an obligation u-on e0ery accountable -erson2 This is di0ided into four integrals9 commanding yourself the maaroof. and forbidding yourself the mun/ar. and simultaneously commanding others the maaroof and forbidding them the mun/ar2 An accountable -erson must satisfy all these integrals as a whole not withholding any of them. unli/e what many -eo-le may thin/ that a -erson should not command others with maaroof unless he acts according to it. an accountable -erson must command himself and others with maaroof and forbid himself and others the mun/ar2 The Pro-het. sallallahu alayhi wa aalihi wa sallam. commanded us in the adeeth Saheeh. to offer our ad0ise to our fellow 'uslims. howe0er. within moral and /nowledge limits2

.@

An accountable -erson who gained the obligatory /nowledge is to act accordingly. howe0er. not to e1ceed his /nowledge limits2 owe0er. in the religion. li/e any other scientific field. only qualified -eo-le are allowed to inter-ret a te1t4. issue fatwas6. or other religious 5udgment2 In other words. an in-ut in a matter of religion should be always left to a scholar. field e1-ert. or a /nowledgeable -erson since any un/nowledgeable o-inions may not only be misleading and decei0ing but may also lead all in0ol0ed -arties to sinful consequences2 An o-inionated -erson is always welcomed to share to hiseher 0aluable o-inions within hiseher field of e1-ertise only2 The freedom of s-eech is a secured right for all 'uslims as long as this does not cause a de0iation or misguidance2 'any arrogant and hby definition. ignorant- -eo-le. belie0ing in their right for an in-ut in e0ery situation. cause chaos. confusion and harm2 They harm themsel0es and those affected by them. often dri0en by ignorance. -ersonal ego. or both2 Scholars saidA "if the one who does not /now. does not gi0e his o-inion. then we would not ha0e any differences2"

1- Te:t: in Arabic nuss, usuall refers to an A ah of the 9uran or a "adeeth *aheeh. 23 *atwa : a religious opinion, sentence, or #udgment.

5D

This is more necessary now then e0er. due to the increasing ignorance among us nowadays. to ensure that we are not ste--ing o0er our field of e1-ertise 5ust because we feel it is right2 <eelings. unsu--orted o-inions. or -roofless tales are not always a reliable source of /nowledge2 Allah. subhanahu wa Ta&ala. has gi0en us the tongue as a great endowment. howe0er. misusing and abusing it. is not only straying and sinful. but may be se0erely -unishable as well2 !1am-les of the sins of the tongue are9 gossi>ghibah@. tale-bearing >namimah@. tal/ing without being /nowledgeable and the li/e2 Deing o-inionated without -ossessing the a--ro-riate /nowledge is a dangerous -attern of beha0ior. yet unfortunately. 0ery common nowadays2 8now. may Allah guide us and you. that misusing the tongue is e1tremely dangerous. it could render the 'uslim unbelie0er>mutadd@2 The Pro-het. sallallahu alayhi wa aalihi wa sallam. in the adeeth Saheeh related by Du/hari and 'uslim by way of Abu uraira. may Allah be -leased with all of them. saidA

" mPOW \ XZOn HOS~ ZnX ]LOWX \ ^` oMF s^ oM "

The Pro-het. sallallahu alayhi wa aalihi wa sallam. said in this hadeethA "%et himeher who belie0es in Allah and the hereafter say good words. or let him be silent2" 'oreo0er. Al-imam At-Tirmithiy. rahimahu Allah wa radiya anhu. narrated that the Pro-het. sallallahu alayhi wa aalihi wa sallam. said to the great com-anion 'u&aath Ibn Jabal9

" EVW G^U _X NM^OHWX ]LF EQLK\ ST ^WX F Q\ "

,hich meansA "and truly. what ma/es -eo-le fall into the rea-s of their tongues2 ellfire on their faces is

51

Imam Abu amed Al ChaBali. rahimahu Allah. saidA " The tongue is a great endowment from Allah9 though small in siBe. its crime is enormous2" A -erson may say words -raising Allah for which he may earn reward2 $ne the other hand. a -erson may say a single that ta/es out of the folds of Islam. thereby loosing the rewards of all his -re0ious good deeds2 The Pro-het. sallallahu alayhi wa aalihi wa sallam. in a adeeth Saheeh narrated by Du/hari and 'uslim. may Allah be -leased with them. re-lied to a com-anion who as/ed about the best among the 'uslimsA

" GF \ }r^W oM sLPSPWX ES{ oM ESPWX "

,hich meansA " e whom the 'uslims are safe from his tongue and his hand2" Therefore. Islam em-hasiBes the im-lementation of high ethical and moral 0alues as a -rotecti0e measure to safeguard the society from de0iation and colla-se2 And. finally. we say that Islam has guaranteed e0ery 'uslim hiseher freedom of s-eech as long as heeshe does not 0iolate this act by in0ading the freedom and rights of others2 Allah. The !1alted says in Surat :af. Ayah 4=A

> GOVT O }FGW _X L oM SF ^M @

This Ayah means A >"ot a word does he utter but there is a 0igilant guardian2@ The general meaning refers to fact that each word s-o/en is ta/en down by a guardian >raqeeb@2 This has been construed to mean that the guardian only records words. not thoughts which are not uttered2 These -roofs from the :uran and Sunnah clearly caution -eo-le to increase their le0el of awareness to what they may utter. and thin/ before you say anything2

52

Increasin' i'norance is a direct si'n o3 the day o3 ;ud'ment: Imam 'uslim. narrated in his Saheeh. that the Pro-het. sallallahu alayhi wa aalihi wa sallam. said A

$EW X VU .^PS[WX tH` ES[WX tHF oW\ .^WX oM }TJVF .8!@[\! ES[WX tHF _ X s XLS\ XLS~ .EST ZO` XLV~~ XLS~ _^K ^{ ^WX IX ^PW^T ZVF$.
The hadeeth meansA " Allah does not ta/e away /nowledge ordering it -ulled away from the hearts of -eo-le. but Allah ta/es the /nowledge away by ta/ing away the scholars2 3ntil no >or few@ scholar remains. -eo-le a--oint for themsel0es ignorant leaders. whom they as/2 Those leaders will answer them. thus straying themsel0es and others2" If anyone ta/es a quic/ loo/ at the Islamic world today. heeshe would quic/ly notice the realiBation of this im-ortant adeeth on all le0els around 'uslims2 !0en though. in many cases -eo-le ta/e actions and ma/e decisions in good faith based on warm emotions and good intentions. yet good intentions are sim-ly not good enough2 Allah. subhanahu wa Ta&ala says in the Ayah 7g A onorable :uran. in Surat Al-Israa.

$. M^) . ![Q a'" - $ # M B&` F( [-@ @

This Ayah meansA >And do not indulge in that of which you do not ha0e any /nowledge of. for surely the hearing. the sight. the heart. all of those shall be questioned of@2

There are numerous ayahs and ahadeeth to this effect. Allah. Ta&ala. said in Surat An-"oor. Ayah 4d:

5.

> &X' *& * @ -= # B&* # $F( This Ayah meansA >And you say out of you mouths things of which you ha0e no /nowledge. and you thought it to be a light matter. while it was most serious in the sight of Allah@2 Personal con0ictions and half-/nowledgeables 4. and lac/ of /nowledge and sense of accountability is the reason for the fall of all ci0iliBations2

1- ,al3-knowled'ea$les: are people who did not recei+e ade'uate !slamic teaching and training. !n man cases, the would deli+er half3truths. "alf3truths are man times more se+ere than or e'ual to no truth. "owe+er, this is not to be misused, there are +er 1nowledgeable, effecti+e, and sincere people wor1ing in man fields, ma Allah protect them, and ma1e their 1nowledge beneficial to all of us.

+,A(T-. */<.:
55

INTRODUCTION OF AL- IMAM AT-TAHHAWIYY

1]^._`&! 9:';<&!

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TRG=JMGtK(=: AM-IXGX H)Gt)M IJMGX AZ) GSGR AM->GRRGV At-TGLLG>KNN, XGN AMMGL LGP XPRHN (= LKJ J()M, JGKT K= ENQYt: F- TLKJ G==()=HPJ tLP TPHMGRGtK(= (S tLP AVPPTGL (S ALM)J S)==GL >GM GXGG, GJ JtGtPT G=T TPX(=JtRGtPT ZN tLP JHL(MGRJ (S tLKJ JPHt: AZ) HG=KSG AM-N)XG= ZK= TLGZPt AM-I((SN, AZ) Y()J)S YGV((Z ZK= IZRGLPPX AI-A=JGGRK, G=T AZ) AZT)MMGL M)LGXXGT ZK= AM-HGJG= AJLGNZGG=N, XGN AMMGL ZP YMPGJPT >KtL tLPX GMM, JtGtK=Q tLP PJJP=tKGMJ (S IJMGXKH SGKtL G=T tLP S)=TGXP=tGMJ R)MPJ (S J)ZXKJJK(= t( AMMGL, L(RT (S tLP >(RMTJi

Explanation: Imam Abu Ja&far At-Tahhawwiy -lainly and clearly informs and draws definiti0e lines referring to the creed of the ma5ority of 'uslims and the successful sect of Ahlus Sunnah wal Jamaa. at a time when many straying sects reached a serious le0el in misleading -eo-le by introducing dangerous inno0ations in the Islamic Aqeedah2 This caused an equal reaction by the scholars of Ahlus Sunnah wal Jamaa to defend the -ure Tawheed that the Pro-het. sallallahu alayhi wa aalihi wa sallam. s-ent his life teaching. and to refute any false claims with -roofs of the :uran and Sunnah2 Imam At-Tahhawiyy. also refers to this as the correct Aqeedah that e0ery 'uslim should conform to. in order to be on the safe side. thus esca-ing from an e0erlasting loss2 The te1t refers to the three on going to- notch scholars of Ahlus Sunnah.

5;

Imam Abu anifa. :adi Abu *ousuf. and Imam 'uhammad bin Al- asan 4. may Allah be -leased with them all2 They. among other -ious scholars are the -ioneers in demonstrating strict adherence to the Doo/ and Sunnah. and deduced rules that sha-ed the balanced stand of Ahlus Sunnah wal Jamaa as moderate in Aqeedah. <iqh and methodology 62 -----------------------------------------------------------------------------------------------------1. Abu "anifa: also called Al3!mam Al3A4Ham, meaning the Great !mam, was born around ear ?D "i#ri and died ear 1:D ". Left a great legac and a tremendous amount of 1nowledge. 9adi Abu Nousuf, and !mam %uhammad, are both his students. /ften scholars refer to them as his companions. !mam Abu "anifa was more specialiHed in fi'h than other sub#ects, et he was a top learned scholar in all fields of !slamic *ciences, lo+ed b all the %uslims, and Allah blessed him so much b so man people still lo+ing him and ma1ing supplication for him until this da and probabl till the da of #udgement. *ome ignorants in recent ears attempted to blemish him, but Allah will alwa s protect his Awli a. !mam *hafi4i said: A people are all children if compared to Abu "anfia in =i'hB, ma Allah be pleased with him. 2. %ethodolog of Ahlus *unnah is to abide b the 9ur4an te)ts and the *aheeh of the *unnah, and not to in#ect in !slam inno+ations of e+il. Thus, while Ahlus *unnah remain moderate, open3minded, and creati+e, we strongl re#ect the introduction of bad inno+ations that are unsubstantiated in !slam, and would swer+e people astra .

+,A(T-. *I=-:

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TAWHEED M(=(tLPKJX (R BPMKPS K= G(T

f&.<B ! :'$mB:

F- a& ]% E :$!^

! u~ : ! 'ym[]" :;[<0 ! :'$mB zy jm;\i

Fi WP JGN GZ()t tLP TG>LPPT (S AMMGL X(=(tLPKJX, ZPMKPK=Q K= AMMGLJ LPMY - tLGt AMMGL KJ O=P, >KtL()t G=N YGRt=PRJi

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!1-lanationA Imam At-Tahhawiyy started with tal/ing about Tawheed >monotheism@. because a correct Aqeedah which Tawheed is -art of. is the /ey to an e0erlasting success2 ence. three -oints can be deducedA 42 Tawheed is the absolute first and most im-ortant goal in life2 62 All -ro-hets and messengers of Allah from the time of Adam. "oah. #a0id. to 'oses. Jesus. and 'uhammad >-eace and blessings u-on all of them@ came with. because of. and for Tawheed2 72 It is im-erati0e for e0ery accountable -erson 4 to acquire Tawheed immediately u-on accountability2

T"N A900EA" =!&*TF Allah Taala. said in Surat 'uhammad. ayah 4fA

,hich meansA u 8now >acquire the /nowledge of@9 there is no Cod but Allah2
Allah Taala said in Surat Al-Araaf. ayah 4d=A

3" '. # [+ '; ; D # ( $@,>- -

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The ayah meansA uTherefore. belie+e in Allah and "is messenger, the 2rophet who is not lettered, who belie+es in Allah and in "is Tords, and follow him that can be guided.B "umerous 0ersus in the :uran -oint to the belief in Allah first. because if belief in The )reator is not firm. nothing else hel-s2 ence. aqeedah and Tawheed must ha--en first before an accountable can act on any of the commands of the :uran and Sunnah2 This does not mean that an accountable 'uslim should halt until heeshe learns Tawheed2 $n the contrary. errors in actions. belief and utterance are counted and recorded2 Accountable -eo-le who -ur-osely. whether ignorantly or deliberately. delay acquiring Tawheed. and other basic <iqh requirements are sinful and accumulating sins e0ery minute they delay further2 "ot only that. but if their Aqeedah is s-oiled because of an error in belief or their -rayers are s-oiled because of an error due to lac/ of /nowledge. then consequently they will be liable for an in0alid and noncounted -rayer. etc22

!gnorance in Tawheed is dangerous: The sensiti0e issue in Tawheed is. that errors in Tawheed may not sim-ly render the deed in0alid. but may render a 'uslim unbelie0er without /nowing++2 Sim-ly stated. ignorance in Tawheed can lead to blas-hemy. regardless whether the errors were innocently made or deliberately2 'oreo0er. all other -illars of Islam need to be satisfied immediately i2e2 -rayers. fasting and the li/e. and should be -erformed correctly u-on accountability2 owe0er. such deeds cannot be acce-ted unless the Aqeedah is -ure. and the deeds were done in the right way2 $f course. that

:D

requires basic /nowledge in Aqeedah and <iqh2 Accountability means res-onsibility. and accountable indi0iduals must be res-onsible to safeguard their future in the ereafter. when their -ast deeds. beli0es and words will determine their end2 Allah Taala said in Surat Al-Daqara ayah 6=gA

C'-,. &> C'-. > > D -Q ` - -

This ayah meansA u Allah charges e0ery soul with what it is ca-acitated to do. it will be rewarded for the good it does. and -unished for the e0il it commits Allah Taala also said in Surat Al-Imran. Ayah 6dA

* C'-. BQ) . C& & A b "* &7(&` $"X- -

,hich meansA u The how will it be with them. when they are assembled in a #ay. in which there is no doubt. and e0ery soul is gi0en rightfully what it deser0es. and they are not wronged2 ence. accountability entails ta/ing charge of ones life and time. as e0erything little and big reward or sin acquired. will be -resented in the day of 5udgment2

1. Accounta$le )erson : in Arabic %u1allaf, a mu1allaf is a male or female who is pubescent, sane, and has heard the creedal statement of !slam. All these conditions must be simultaneousl met for a person to be accountable.

Someone may wor/ hard e1hausting his or her efforts and resources in the worshi- of Allah. -erforming lots of -rayers. fasting. Ba/atetc. but their deeds may be s-oiled by wrong beliefs2 All matters of belief should be mastered by acquiring /nowledge directly from an authoriBed scholar2 ence. once an accountable -erson /nows and belie0es in "la ilaha illallah 'uhammad (asoolullah". he or she must see/ /nowledge2 "o o-inion

:1

should count. no theories can be admitted. and no ideas can be -ut foreword. because a true 'uslim should after belie0ing in Allah. learn before e1-ressing o-inions ignorantly2 An accountable 'uslim must learn who he or she claims to worshi-. and -recisely this is the to-ic that Tawheed deals with. namely. about The )reator2 AMMGL KJ O=P, LGJ =( YGRt=PRJ A The $neness of Allah means that The )reator. subhanahu wa Taala. is one in e0erything that -ertains to im. e. Taala. has no managers to hel- him with the creation. no associates to share the dominion with. and no -artners2 Allah Taala said in Surat Al-Ih/las. ayah 6A

) * 6 ] @5 :(?

The ayah meansA usay Allah is $ne2 $ne here does not reflect a number. rather being absolutely unique and nothing is li/e im2 Allah Taala. said in Surat Al-Daqara. ayah 4g7A

(6 &5" 5@ * 5?(>
This ayah meansA u your %ord is $ne. there is no Cod other than im. Ar(ahmaan. Ar-raheem2 This ayah is a--arently -ointing to the fact that Allah has no -artners2

O- a70 xz E^
O- A=T tLPRP KJ =(tLK=Q KJ MKIP HKXi

!1-lanationA This is Tawheeds most im-ortant rule. and it is based on the Ayah 44. in Surat Ash-Shura. where Allah saidA

> }SP qOW @

:2

This ayah means A u nothing is li/e im2 e is not similar to anything in anyway2 Assimilating Allah to is creation in anyway. for instance. by trying to imagine im. or one of is attributes. is where most -eo-le negate Tawheed and de-art Islam immediately2 The core message of Islam and of all the Pro-hets of Allah since Adam u- until 'uhammad. sallallahu alayhi wa aalihi wa sallam. is based on this rule. i2e2. to distinguish The )reator from the creation2 Allah sent Pro-het after Pro-het to nations and -eo-les because after -ro-hets -assed away. -eo-le gradually swer0ed from the right -ath of worshi--ing Cod. The )reator. who is distinguished from the creation. to worshi--ing the creation by worshi--ing things and entities they imagined and deluded to be Cod2 All Pro-hets deli0ered the same message and s-ent their whole li0es trying to correct -eo-les belief and alert them thatA there is nothing li/e The )reator. in any and e0eryway2 If The )reator was the same as. or e0en com-arable to the creation. then that would negate the entire meaning of Cod. e0en if it is with only one attribute2 A creation can only thin/. imagine and delude about another creation. and as we intellectually grow our intellectual thin/ing ca-acities and imaginations grow with us. and we can imagine and thin/ about more things2 This 0ery -rocess reflects our im-erfection2 If one is -erfect. then one should be able to /now and imagine e0erything2 It is im-ossible sometimes to imagine another creation such as the e1tent of s-ace. or the mechanism of some cells in our body. or the laws of -hysics.2etc22 it is im-ossible to imagine some of the creation++. hence. it definitely is im-ossible to imagine The )reator2 Allah Taala said in Surat 'aryam. ayah gdA The ayah meansA uIs there anything similar to imv

"&D @ @*)

Allah Taala. also said in Surat Al-Ih/las. ayah ?A

This ayah means A u nothing is equal or similar to

Q ] @5 @ @ L .
im

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The abo0e mentioned ayahs. among a lot more in the :uran. constitute the basis of Islamic belief in Allah2 e is not the creation2 #elusions cannot a--ly to im. minds cannot encom-ass cannot concei0e im. imaginations cannot gras- im2 im. thoughts

U- @k<] xz E^
U- TLPRP KJ =(tLK=Q tLGt HG= (PR>LPMX HKXi !1-lanationA Allah Taala said in Surat *aseen. ayah =4A

( *0# >d c2 $ 0! F# J " - c% + B&?( (6 &Ne2

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The ayah means A u!s not "e Tho created the hea+ens and the earth Able to create the li1e of themF es, that "e isL for "e is the All31nowledgeable CreatorB Allah Taala is the absolutel %ord of the worlds. and nothing is difficult. or o0er-owering to im2 Allah. Tala is attributed with the attributes of -erfection. as e is The %ord of the worlds2 Therefore. nothing can o0erwhelm im. and nothing is hard or im-ossible for im. as e created e0erything and e0erything ha--ens by is ,ill2 If something is im-ossible for im. that would negate the attributes of Cod and Codhood. and it would be a contradiction in terms2

W- i%' a&~ E^
W- A=T tLPRP KJ =( G(T (tLPR tLG= HKXi !1-lanationA Allah Taala said in Surat Al-Imran. ayah 6A

(6 b&F?( * =;
This ayah meansA u Allah. there is no Cod but and e0erlastingness 2 im. who is attributed with life

There is only $ne )reator for the entire creation. Allah Taala said in Surat Al-Anbiya. ayah 66A

(6 $Qa " f / $'=-@ -Q R> &>" $. ?(

In this ayah. Allah Taala is answering those who claim that there are more than one Cod2 The ayah means A u !f there were gods beside Allah, then +eril both ,the hea+ens and the earth- had been disordered. Glor to Allah, the Lord of the Arsh, Tho is clear from all that the ascribe "im with .B

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<urthermore. Allah Taala said in Surat Al-'uminoon. ayah f4A

(e c% "# ) . A* 7 $. @ 2?( (6 $Qa " $'=D h# 0> g#

This ayah. is again. a direct res-onse to those who belie0e that Allah has a son or a -artner2 The ayah meansA uAllah does not ha+e an son, nor is there an god along with "imJ else would each god ha+e assuredl championed that which he created, and some of them would assuredl ha+e o+ercome others. Glorified be Allah Tho is abo+e all that the attribute "im with. "otice that at the end of both of these ayah. Allah is alerting us to glorify and clear im from non-suitable attributes2 im

There is only one Cod. The %ord of the worlds2 Some -eo-le belie0e in two Cods2 Some belie0e in an entity di0ided by three. each sharing the res-onsibility of managing the worlds2 Some feel that there are many Cods. each res-onsible for some as-ects of life2 The fact is. there is $ne Cod. The )reator. and e0erything else other than im. are the creation -created by im-. thus. cannot be Cod2 The :uran re-eatedly stresses this fact. and logic necessitates it. and here are 5ust a few logical argumentsA 4y-othetically if we assume that there are two Cods. which is of course im-ossible. then both must be equally ca-able of doing e0erything at will2 If one wants to mo0e something and the other god doesnt. then eitherA a2 Doth of their wills will be e1ecuted. which is im-ossible. as two o--osite things cannot ha--en at the same e1act second. which leads to the conclusion that both are inca-able. therefore cannot be Cods2 b2 "one of their wills are e1ecuted. therefore. they cannot be gods. since a Cod cannot be inca-acitated. because inca-acitation is im-erfection. and im-erfection cannot be attributed to Cod2

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c2 $ne of them will ha0e his way. which means. he is ca-able and the other is not. hence. the other is not Cod2

6- If we assume hcontrary to the truth- that there are two gods. then they both must be equal in the attribute of e1istence. yet they must be distinguished from each other2 $therwise what is the logic behind two++ And in fact it is im-ossible to be different. since Cod is attributed with the -erfect attributes. and is clear of all and any im-erfection2 That would necessitate one of them ha0ing more -erfect attributes than the other. which would ma/e the latter less. hence. he cannot be god2 $r that one would sim-ly ha0e more attributes that are not attributes of -erfection22+ but Cod is attributed only with the attributes of -erfection. therefore the second is not god2 7- If we assume hcontrary to the truth- that there are two gods9 then either one of them is enough to manage the worlds or one is not enough2 If one of them is enough. then the second god is not needed. and nothing is in need of him. and it would be nonsense to ha0e him to start with2 If one cannot manage the worlds without the other. then they both are needy. and de-endant. and inca-acitated on their own. hence. both cannot be gods. as Cod is not in need of anything. and e0erything is in need for im2 ?- If we assume hcontrary to the truth- that there are two gods. then one of them should be able to hide some of his actions from the other. or he is inca-acitated of that2 If he can hide things from the other. then that ma/es the god ignorant and un/nowledgeable. which means he is not god2 And if he cant hide any action from the other one. then he is inca-acitated and not able to do all he wills. and not omni-otent2

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d- If we assume hcontrary to the truth- that there are two equally omni-otent gods. then the summation of both of their -owers must be more than each -ower alone2 ence. the summation is more -erfect that what each god has. which means that their -ower was not -erfect and sublime. meaning they cannot be god2 g- Partnershi- and association is a sign of im-erfection and need2 The /ing who does not ha0e any associates or -artners other than himself is much more -erfect than the one who does2 Cod. is attributed with the attributes of -erfection. ha0ing a -artner or an associate im-lies im-erfection. which means it is im-ossible2 ;- Cod is attributed with the attributed of -erfection2 Sharing such attributes or e0en some of it with any other entity. re0o/es the uniqueness. su-eriority and -erfection from god2 The )reators attributes are unique to im. nothing else has any of it2 =- If we assume-contrary to the truth- that there are two gods. then can one of them buy the other one outv And remain the only -owerv If he can. then the second god is wea/. and not needed. meaning he is not god2 If he cant then he is inca-acitated. and god cannot be inca-acitated2 <rom all the abo0e and a lot more logical arguments we can conclude that there is only $ne Cod. Allah. Taala. The )reator2

- x.2[\! D! - bx!:[ !D] :4

- HP KJ TLP EtPR=GM >KtL()t G ZPQK==K=Q G=T TLP EPRMGJtK=Q >KtL()t P=Ti !1-lanationA

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Allah Taala. said in Surat Al- adeed. ayah 7A

\ # K ) > j ; 4 i ] & k * H' *X % 9 * @ This ayah means A u e is The <irst >without a beginning@ and The %ast >without a beginning@ u2
Allah Taala. is !ternal. e e1isted eternally when nothing else e1isted2 "o s-ace. no time. no sun. no moon. no gala1ies. absolutely nothing. but Allah2 Allah willed for entities to be created. and then s-ace was created. and -lanets. and earth. thats how s-ace. -lace. and time was created and used2 ence. Allah e1isted when nothing else e1isted. that includes s-ace and -lace. therefore. Allah does not e1ist in a -lace. as e is not in need of a -lace. because e eternally e1isted before creating the -lace2 )reation need -laces. s-aces and time to e1ist. Allah is not similar to the creation2 Time and -lace do not a--ly to im2 Time is a creation and a standard for the creation2 Allah is The )reator. e created time and -lace. hence. for is e1istence there is no beginning and there is no end2 Decause both beginning and end im-ly time and a starting -oint. which are attributes of the creation not The )reator2 Another -oint is that Allah. Taala. is !ternal and !0erlasting because of im. because e is Cod. not because of anything else2 <or e1am-le. ea0en and hell are e0erlasting2 Dut they are e0erlasting because of the ,ill of Allah to be as such. not because of themsel0es2 ea0en and ell are creation of Allah. and The )reator is different from the creation

- i:'/] E^ fvC] E
- HP >KMM =PPR YPRKJL (R H(XP t( G= P=Ti !1-lanationA Allah Taala. said in Surat Al-<urqan Ayah d=A

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3@"=# l'D " + =; 0) . @The ayah meansA uTrust in The $ne who attributed with %ife. ,ho does not die. and glorify im The Ayah e1-licitly -oints that Allah Taala is not sub5ect to change or death2 Allah Taala. also said in Surat Al-Daqara. ayah 6ddA

b RD 3% b&F@ @ * =;

This ayah meansA u Allah. there is no Cod but im. The $ne attributed with %ife and !0erlstingness. and is not sub5ect to somnolence nor slee-2 "ote that slee- or death is a change2 Allah is not sub5ect to change2 The meaning is clear. because anything that -erishes means it cannot sustain itself. which negates the attributes of -erfection of Allah2 'oreo0er. -erishing entails changing from a state to another2 $nly the creation undergoes changes2 )hange im-lies im-erfection. since change maybe due to as-ects that ha0e effects of an entity whether -ositi0ely or negati0ely2 Therefore. change and changes ha--ens with the creation not to The )reator2 Allah is not similar to the creation. and Allah is by definition not sub5ect to change. nor is attributes of -erfection2

> 3 i:]%] .0 E~ umA] E^

- N(tLK=Q LGYYP=J PHPYt >LGt HP >KMMJi !1-lanationA Allah Taala said in Surat Al-Daqara. Ayah 6d7A

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@) Q@ This ayah meansA u Dut Allah. indeed. does what e wills2 u Any and e0erything that ha--ens whether it is the mo0ement of an electron around an atom. a heart beat. the mo0ement of the moon around earth. -lanets around the sun. or the birth of new gala1ies. less than that and more. e1ce-t by is ,ill2 "othing is e1ecuted e1ce-t by is ,ill2

? 3 .e.2y! as6:B E^ be.h^! a7/B E

- N( KXGQK=GtK(= HG= H(=HPKP (S HKX, G=T =( )=TPRJtG=TK=Q HG= H(XYRPLP=T HKXi HP T(PJ =(t RPJPXZMP tLP HRPGtK(=i !1-lanationA Allah Taala. said in Surat Al-"ahl. ayah gA This ayah meansA u Allah

=&mm * 0) d"@ @

as the Perfect attributes

Also Allah Taala said in Surat Ashura. ayah 44A

}SP qOW @@
This ayah firmly established that nothing is li/e im. therefore e0erything we imagine or ca-acitate is something. and Allah is similar to nothing2 Islam stresses and em-hasiBes on this 0ery im-ortant -oint in Tawheed >monotheism@2 As brea/ing this rule. would automatically in0alidate the state of Tawheed9 sim-lyA The )reator is distinguished from the creation2 ence. our imaginations and our intellectual ca-acity are all -art of us. a creation2 The creation can ne0er encom-ass The )reator2 In other words. im-erfection cannot encom-ass -erfection2 $ne cannot define some creations that are com-le1 and ad0anced. with no com-arison. The )reator cannot be imagined by a created imagination of a created human being2

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Al-Imam Than-noon Al-'asri. may Allah ha0e 'ercy on his soul. saidA u ,hate0er you imagine in your mind. Allah is different than that2 Decause no matter what one may imagine. it is still a creation with limited ca-acity. which can only imagine another creation. if that+2

- e.\! a/] E^
- HP T(PJ =(t RPJPXZMP tLP HRPGtK(=i Allah Taala. said in Surat Al-I/hlas. ayah ?A

Q ] @5 ( L .

This ayah meansA u e has no equals or similars@ e does not resemble the creation is 0ery im-ortant. and is the core of Islamic monotheism2 Sim-ly stated. Allah Taala. does not resemble any creation in any and all ways2 'any -eo-le de-art Islam to blas-hemy imagining that Cod loo/s li/e a human being with limbs. organs. li0es in a -lace u- in the s/ies. rests. descends and ascends. comes and goes. slee-s and rests. or that e is a light+++++etc2 All these de0iations are because they tried to concei0e Cod in their imaginations. that lead them to com-are im with things the mind /nows and understands. therefore. they fell into blas-hemy2

A=tLR(Y(X(RYLKJX: TGJLZPPL G=T TGJPPX Tho are anthropomorphistsF And what is the difference between anthropomorphists and %uslimsF Anthro-omor-hism comes from anthro-ology and mor-hism2 In essence.

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anthro-omor-hism is attributing human features. limbs. and organs to Cod+++2

Anthro-omor-hism > TashbeeheTa5seem@ . A #angerous DeliefA umans are curious by nature2 That curiousity led some since Adam. alayhi assalam. to try to imagine The )reator2 'any could not sim-ly submit to Cod and is attributes of -erfection2 Instead. they attem-ted to imagine im. and since all they can imagine is what their created imagination can do. they imagined im li/e a human being but with su-reme and unlimited -owers2 As a matter of fact. the torah. the old and the new testament e1-licitly ascribe Cod with human features and actions. yet gi0ing im Codly names22++ The idea that see-ed into the human mind that Cod loo/s li/e an old man with all that it comes with it. limbs. organs. hair. face. li-s. teeth. tongue. beard. two hands. fingers. two legs. two feet.22basically a total human being+++ Also that e haccording to them- resides in the ; th hea0en or in a -lace abo0e that where he can watch the uni0erse and manage it. while sitting firmly on the chair of the throne+++ And Angels are surrounding him. while e is a 0ery bright mass of light++++2 ence. 8now. may Allah guide us and you. that those who belie0e in Cod as such. are actually worshi--ing an idol they imagined in their minds. and definitely not worshi--ing The )reator2 Such a de0ious belief de-arts its -eo-le from Islam to blas-hemy immediately2

Anthro-omor-hism in the current Torah and DibleA Anthro-omor-hism is not only written in the old and new testament. but unfortunately is widely -ro-agated by both Jewish and )hristian scholars2 )lear and unambiguous statements in the abo0e mentioned boo/s affirming anthro-omor-hism are negated by other 0erses in the Torah and the Dible reflecting remnants of the -ure Tawheed that was the base of those boo/s.

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and clearing The )reator from resembling anything else2

(oot of #e0iationA Since the rise of Islam some Jews andeor )hristians who con0erted to Islam intentionally or unintentionally im-orted -ortions of their old faith and belief with them2 Anthro-omor-hism was one of the main. most sensiti0e. and most dangerous -rinci-les they im-orted2 $ften times those ideas and -hiloso-hies were introduced silently and -eacefully into the Islamic society and in5ected into some muslims faiths2 The scholars of :uran and hadeeth 4 ha0e realiBed this danger and many ha0e highly em-hasiBed the danger of such intro5ections2

1. ,adeeth: "adeeth means 2rophetic +erbal instructions and words. 0+er recorded word The 2rophet, peace be upon him, said is considered "adeeth, which is an essential part of the *unnah ,tradition- of the 2rophet, sallallahu ala hi wa aalihi wa sallam. *unnah is the second source of legistlation in !slam after the "ol 7oo1 Al39ur4an Al3Careem.

Such intro5ections may lead to a de0iation in the 'uslims faith from the -ure Tawheed to anthro-omor-hism which leads to blas-hemy2 This is e1actly what Islam came to abolish2 a0ing 'uslims fall for anthro-omor-hism in creed means re-lication of the

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-re0ious history of other nations where they altered the original message of monotheism and manufactured a reformed message of anthro-omor-hism >Ta5seem@2 ence. scholars named those intro5ections as israaili at1. 3sually these israailiyyat were im-orted to 'uslims 0ia con0erts of Jewish or )hristian bac/ground starting from the Pro-hets time onwards2 lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll 1. Israailiyyat:
is plural for israaili ah, which means a collection of philosophies, usuall in matters of faith foreign to !slam but ha+e managed to infiltrate it, most of which are 8ewish in origin, hence the name israaili at. =urthermore, these philosophies are not onl foreign to !slam, but more importantl re#ected b , and most times negate the pure Tawheed that is the basis of !slam. These israaili at are found in man of the "adeeth boo1s that are not authenticated, and most commonl in most of the Tafseer,9ur4anic interpreationsboo1s, such as ibn 1atheer, and others, etc. That is not to blemish those scholars who wrote them, but to indicate the seriousness of this infiltration. Tith the grace of Allah, scholars ha+e been able to identif most of those israaili at and isolate them. Among the 1nown people who narrated hadeeth et were implicated in mi)ing them with israaili at are the famous : Ca4b al3Ahbaar, wahab bin %unabbeh, (awf al3 7a1ali, and Abdullah bin salam. The all had a few things in commonJ the all li+ed at or a few ears after the 2rophet, sallallahu ala hi wa aalihi wa sallam. The all narrated man ahaadeeth, li+ed in the companions times where the narrated and e+en taught man companions, and more importantl the were highl and e)tensi+el learned scholars in 8udaism before con+erting to !slam. /ften times when the were teaching the new companions or the Tab4ieen, after the 2rophet, sallallhu ala hi wa aalihi wa sallam, the would mention that this hadeeth is from the old boo1s , 8ewish or Christian boo1s-, and some used to attribute sa ings to where the belong in his session, so if the 2rophet said it, the would attribute it as such, and if the learned it from the old boo1s, the would also attribute it as such.

Praise due to Allah. The %ord of the %ords. this infiltration of Israailiyyat into the boo/s of Tafseer and adeeth was immediately identified and isolated2

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The standard was and will always be The :uran itself. which is -reser0ed from alteration and change. and of course. the authentic ahadeeth2 owe0er. some -eo-le who do not recei0e their Islamic /nowledge -ro-erly . they may fall in the -itfalls and go astray2 The Pro-het. sallallahu alayhi wa aalihi wa sallam. did not come with a new message in its entirety2 As a matter of fact. the Pro-het. sallallahu alayi wa aalihi wa sallam. came with the same identical message of -ure Tawheed >monotheism@ that all the -receding Pro-hets came with from Adam. to 'uhammad. including "oah. to 'oses. to Jesus. etc22 may the best of -eace and blessings be u-on them all2 ,hen -eo-le de0iated in Tawheed after their -ro-het -assed away. Allah sent another -ro-het to correct their belief and teach them the right belief. and so on2 owe0er. many were sub5ected to destruction and annihilation because they de0iated to anthro-omor-hism from monotheism2 Thus they became ignorants in the %ord they claim to worshi- and worshi--ed an imaginary Cod instead2 The Pro-het. sallallahu alayhi wa aalihi wa sallam. said in an authentic hadeeth narrated by Du/hari and 'uslim A " GUX\ EF \ V EI^M -[W LnX ^OtrRX" This hadeeth meansA u all the -ro-hets are li/e brothers. their belief >Tawheed@ is the same In other words. they all came with the same message of the -ure Tawheed > monotheism@2

The current Torah and Dible contain numerous 0erses affirming anthro-omor-hism2 "ot only that. but the -o-ular belief among their followers is almost entirely based on anthro-omor-hism > i2e2 worshi--ing a Cod who

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resembles humans. resides abo0e the ;th hea0en. sits on the throne. has organs and limbs. hands. feet. eyes. li-s. etc2. comes and goes. dwells in the creation. etc22etcbasically a su-erman with -hysical mass that occu-ies s-ace2+++. all of which Cod cannot be attributed with2@ ere are a few e1am-les of what the Torah and the Dible attribute Cod withA 4- Cod li0es in hea0en. Cod ta/es wal/s in hea0en and e ma/es sounds when he wal/s+++ Cod wal/s among the trees in the cool of the day. Also Cods creation can hide from him+++ A AThen the man and his wife heard the sound of the Lord God as he was wal1ing in the garden in the cool of the da , and the hid from the Lord God among the trees of the garden. 7ut the Lord God called to the man, There are ouF "e answered, ! ha+e heard ou in the garden, and ! was afraid because ! was na1ed, so ! hid. And he said: who told ou that ou were na1edF "a+e ou eaten from the tree that ! commanded ou not to eat fromF The man saidJ The woman ou put with me3she ga+e me some fruit from the tree and ! ateB. >enesis !:?

6- Cod is in hea0en and rides clouds++ A A There is no one li1e the God of 8eshurun, who rides on the hea+ens to help ou and on the cloudsB @-<T-./0/MA !!:2B 7- ea0ens are his residencee-lace++ A AThe priests and the Le+ites stood to bless the people, and God heard them, for their pra er reached hea+en, his hol dwelling place.B +,./0I+C-S !D:2E ?- Cod is %ight++ A A"e 1nows what lies in dar1ness and light dwells with himB.
@A0I-C 2:22

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d- Cod resides in

ea0en++ A
@A0I-C 2:2?

A7ut there is a God in hea+en who re+eals m steriesB.

g- Cod comes down and descends from hea0en to -lanet earth. also dwells in it++ A AAt that moment hea+en was opened, and he saw the *pirit of God descending li1e a do+e and lighting on himB MATT,-4 !:1B

;- Cod dwells in another entity. be it a human form or the world. etc22++A A"e was in the worldB
J/,0 1:1D

=- Cod is com-osed of -arts. can be di0ided. or a -art lea0es the origin. then dwells into other entities+++ A A=ather, #ust as ou are in me and ! am in ou.B
J/,0 1E:21

f- Cod has limbs++ right hand++ And one can stand to ne1t to his right hand++A

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A! see hea+en open and the *on of %an standing at the right hand of God
A+TS E:#B

4- Cod is light2 %ight 0ersus dar/ness+++++ A AGod is lightJ in him there is no dar1nessB
1 J/,0 1:#

!1am-les are numerous. but that should gi0e you an idea of the trend of faith being almost entirely anthro-omor-histic in nature2 "ote that many -eo-le in the world nowadays belie0e in many of the abo0e mentioned anthro-omor-histic belief. u- to and including some. who call themsel0es 'uslims++++2 Those ha0e sim-ly ado-ted the belief of the altered Jewish old boo/s2 Deing an anthro-omor-hist >mu5assem@ is considered blas-hemy >8ufr@ in Islam. may Allah safeguard e0erybody and /ee- us steadfast on the right -ath of truth2

Im-licitly de0iousA Some -eo-le who claim Islam attem-t to be more im-licit and -hiloso-hical about it. so in an attem-t to conceal their belief. they attribute Cod with many of the abo0e mentioned attributes and then say the following nonsense statement A u he is attributed with limbs. organs. directions. residing in a -lace. sitting on a chair+++. time. limits. two hands. two feet. li-s. face. hi-s. fingers. 2etc2 they say all these things are his attributes but u in a manner that suits his ma5esty+++++

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This is a 0ery dangerous methodology. as it hin fact- the same as -ure anthro-omor-hism. howe0er. with a s-ecial edition entailing that it suits his ma5esty2 TLP TR)tL: Islam. indeed. considers ascribing Cod with any such things a clear blas-hemy2 It is blas-hemous to belie0e that Cod is attributed with human features. human face. li-s. teeth. two hands. fingers. hi-s. two legs. two feet. etc222 Islam considers all these things im-erfections. as they are human attributes indeed2 The rule is. any attributes of human beings are attributes of im-erfection. and The )reator is only attributed with The Attributes of Perfection2 Ascribing any attributes of the creation to Allah. in0alidates Islamic belief and negates monotheism >Tawheed@2 G(MTP= R(MP: +ease your mind as you will ne1er $e a$le to encom)ass ,im, $elie1e in ,is attri$utes o3 (er3ection, and su$mit the true meanin's and inter)retations to ,im. 0o matter what you do, do not resem$le Allah to the creation and do not ne'ate any o3 ,is attri$utes, as $oth thin's lead to $las)hemy.

F- HP KJ GttRKZ)tPT >KtL LKSP, G=T KJ =(t J)ZPHt t( TPGtLi !1-lanationA

F?m#] E z$

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Allah Taala said in Surat Chaafer. ayah gdA

((? "&/ & @ ="@ a2 3(* =; * !6

This ayah meansA u"e is the /neattributed with Life. There is no God but "im. *o pra to "im, and be sincere in the religion to "im onl , 2raise be to Allah, the Lord of the TorldsB. Among the attributes of Allah. Subhanahu wa Taala. is being attributed with %ife2 owe0er. a life that does not resemble that of the creation2 In other words. we. for instance. are attributed with life2 Dut our life is due to many causes and reasons2 If any of those reasons ceases to continue. our life would immediately end2 Just to enumerate a few. we li0e because of the ,ill of Allah for us to li0e. once that ,ill necessitate death. then death ensues. hence our life is sustained and de-endant on the ,ill of Allah2 Allah. Taala. also created reasons for us to sustain our life. such as water. air. food. ner0es. arteries. etc2 If any of these reasons cease to e1ist or is not -ro0ided. then our life ceases with it2 As for Allah. Taala. e is attributed with %ife. because of im. Subhanahu wa Taala. not because of anything sustaining im2 e is %i0ing inde-endently of any reason or cause. e is the sustainer of all reasons and causes2 e is not in need of anything. and e0erything is in need for im2 Allah. Subhanahu wa Taala. is not sub5ect to death2 #eath is a change of state. or an alteration of characteristics and attributes2 Allah. Taala. is The $ne who created change. and is not sub5ect to change2 )hange in state. attributes or characteristics. entails a deficiency and an im-erfection2 Anyone who is sub5ected to change is either forced to undergo change or o-ts t- change his attributes for better or less2 Allah. Taala. is Cod. and by definition cannot be forced to change. other wise it would entail a wea/ entity. and wea/ entity cannot be Cod2 The second o-tion to change is attributes for better entails that is attributes were im-erfect before. and now e is achie0ing -erfection. which would negate the definition of Cod2

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4- e.v] E em'4. F- HP KJ PtPR=GM, G=T KJ =(t J)ZPHt t( JMPPYi !1-lanationA Allah Taala said in Surat Al-Daqara. ayah 6ddA

b RD 3% b&F@ @ * =;

This ayah meansA u Allah. there is no Cod but im. The $ne attributed with %ife and !0erlstingness. and is not sub5ect to somnolence nor slee-2 Imam Abu Jafar At-Tahhawiyy em-hasiBes once again the belief on 'uslims that The )reator is different from the creation2 The creation maybe o0erta/en by slee- or the need to rest. etc all of which are needs2 Cod cannot be attributed with needing anything. as the 0erb need entails de-endence or reliance which in any case leads to deficiency and im-erfectin2 Cod is attributed with the names and attributes of Perfection2 e. subhanahu wa Taala. is not sub5ect to restlessness or slee-. as e created restlessness and slee-2

44- 1p.$ D &. FF- HP CRPGtPT >KtL()t G =PPT t( HRPGtPi !1-lanationA Allah. subhanahu wa Ta&ala. is The )reator. which means The $ne who bring entities from a state of absolute non-e1istence into a state of e1istence . "o one is attributed with creating as such. but Allah2 Allah Taala said in Surat Ar-(ad. ayah 4gA

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>F@ 5 * 4;k ). c% ) :@ This ayah meansA uSay. Allah is The )reator of all things. and The $mni-otent2 Allah Taala said in Surat <aater. ayah 7A e is The $ne.

& n c% @ *) -

This ayah cleary meansA u Is there any )reator other than Allahv u

Allah Taala also said in Surat At-Toor. ayah 7dA

? $F2 * b 4;k &n F% b6

The meaning is this ayah isA u ,ere they created without a creator. or are they the creatorvv 8now. may Allah guide us and you. that what is meant by these Ayahs is that Allah Taala created e0erything2 Dy saying e0erything. it is meant as literally e0erything. i2e2 the entire creation2

Allah is the )reator. and e0erything else whether e1isted in the -ast. in the -resence. or will e1ist in the future. is in totality with no e1ce-tion is a creation of Allah2 That includes. the Arsh. the se0en hea0ens. the se0en earths. Paradise. ellfire. time. -lace. -lanets. stars. humans. animals. microorganisms. deeds. intentions2222etc2 The first thing Allah created was water. then Allah. subhanahu wa Ta&ala. created the Crand Arsh2 Some -eo-le refer to the Crand Arsh as the throne. howe0er. the truth of the matter is all we /now about the Arsh is that it is the largest creation that Allah

>.

created. it has -illars carried by eight angels on the day of 5udgment. and it is the ceiling of Paradise2

Allah. Subhanahu wa Taala. created the entire creation not because e is in need of them or their creation2 Their creation or the lac/ thereof. does not change. add or lose any of is attributes2 Their e1istence or the lac/ thereof does not benefit im nor harm im2 e. subhanahu wa Taala. willed for the creation of umans and Jinn4 so they worshi- im correctly2 Allah. Taala. said in the :uran. Surat Ath-thaariyat. ayah dgA

(6$ &'@B P CF% (6

This ayah meansA uI created the Jinn and 'an/ind only so they worshi- me2 lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll
1. Jinn: Arabic for the other form of accountable creation God created. The accountable creation consists of three categoriesJ Angles, "umans, and 8inn. Angels are obedient soldiers of God. "umans were created and gi+en the choice to act towards belie+ing or disbelie+ing. This latter characteristic is shared b 8inn. 8inn comes from the Arabic word #anna which mean hidden, or unseen. The are creations from lighter stem than humans which are made from cla . "ence, 8inn are not usuall seen to humans, their world is +er similar to the human world, some are good and some are e+il. The do not 1now the unforeseen, but because of their created nature of a lighter stem, the ph sical barriers that appl humans , who come from a hea+ier stem- do not appl to 8inn. The are accountable.

46- 1\0 D o!6 FO- HP KJ TLP S)JtGK=PRPR(KTPR S(R GMM >KtL()t TKSSKH)MtN (R PSS(Rti !1-lanationA Allah Taala said in Surat Al-Jumua. ayah 44A

&:o& % @ -

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The ayah meansA u and Allah is The best Pro0ider Allah. Taala. sustains and -ro0ides for e0ery creation. humans. 5inn. animals. and e0erything else without any hardshi- or effort. nor is e in need of a source or su--ly2 !0erything is de-endant on is ,ill. and e sustains e0erything by is ,ill2

47- 1y.0 D'{ #0 FU- HP >KMMJ S(R TPGtL (S HKJ HRPGtK(= >KtL()t SPGRi !1-lanationA Allah Taala said in Surat Al- a55. ayah ggA

? Q $- $ =&& p ,&" p .&5 +(* 6

The meaning of this ayah isA uAnd "e it is Tho ga+e ou life, then "e will cause ou to die, and then will gi+e ou life ,again-.%an is +eril a a denier.B Allah. Subhanahu wa Taala. by is Power and ,isdom wills for the creation or some of it to die without harm or im-act to im2 e. Taala. wills for death and does not fear the consequences. as nothing can harm him2 Allah Taala. said in the oly :uran. Surat Ash-shams. ayah 4?-4dA

This ayah meansA u7ut the denied "im, and the hamstrung her, so Allah doomed them for their sin and le+eled their homes with earth ,destro ed all of them and e+er thing the ha+e-, and "e does not fear the conse'uence.B Decause humans usually tend to fear bac/lash if they -unish their enemies se0erely2 Dut Allah. Taala. is the absolute %ord of %ords2

* # > > 3# ( @ > ' > & b @* q# F * Z @ ' 2 F

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4?- 1;0 D FW- HP RPJ)RRPHtJ >KtL()t TKSSKH)MtNi !1-lanationA Allah Taala. said in Surat Al- a55. ayah ;A

8..

(? 'F ; r '$ &> A R& R- $((6

This ayah meansA uAnd the final "our will come, there is no doubt thereofJ and Allah will resurrect those who are in the gra+es.B Allah. Taala. resurrects the dead from death without any difficulty and gi0es them life again2 Just as e. Taala. ga0e them life the first time when the creation didnt e0en e1ist. before the day of 5udgment. e. subhanahu wa Taala. gi0es them life again after death to enable them to withstand the accountability 5udgment. and li0e eternally afterwards2 4d- aB.C "0 27/4 "A] &.' 2\mA --@] &b a;7 3/4 .#]:4 aB.Cd j! .0i F- HP LGJ GM>GNJ PKJtPT PtPR=GMMN F >KtL HKJ GttRKZ)tPJ ZPS(RP G=N HRPGtK(=i BRK=QK=Q HRPGtK(= K=t( PKJtP=HP TKT =(t GTT G=NtLK=Q t( HKJ GttRKZ)tPJ tLGt >GJ =(t GMRPGTN tLPRPi !1-lanationA Allah Taala said in Surat <aater. ayah 4dA

((? @&"=; W * 0 4FQ , Y > 6

The meaning of the ayah isA u/ man1indL Nou are the need to Allah. And

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Allah is the /ne Tho is not in need of an thing, to "im praise is due.B Allah. Subhanahu wa Taala. has always e1isted eternally 4 with no beginning2 Any beginning im-lies a starting -oint in time or -lace. and since Allah2 Taala is The )reator of time and -lace. and e. Taala. e1isted eternally when no time or -lace was created. therefore. e. subhanahu wa Taala. cannot be attributed with a beginning2 The Pro-het. sallallahu alayhi wa aalihi wa sallam. said in what Imam Du/hari narrated in his SaheehA " ZO oF EW\ X s^ $ This Saheeh hadeeth means A uAllah e1isted >eternally@ when nothing else e1isted2 This hadeeth came as the Pro-het. sallallahu alayhi wa aalihi wa sallam. was re-lying to some -eo-le from *eman when they as/ed him about the beginning of e0erything2

1. -ternally A I mean by e e1isted eternally as in before the creation of time. with no time. always. without a beginning 2

(emember nothing means absolutely nothing2 Then Allah willed for the creation of water and then the u Arsh. and so on2 "othing includes s-ace and -lace2 It means no s-ace nor any -lace. no air. no hea0ens no s/ies. no earth. absolutely nothing. but Allah. Taala2 This hadeeth constitutes a solid rule in Tawheed. es-ecially in distinguishing The )reator from the creation2 The )reator cannot ha0e a beginning because the beginning im-lies time. and since e created time. hence. is e1istence cannot be sub5ect to time2 The same a--lies to s-ace and -lace2

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T ! )(!ATI$" #$!S "$T S3DJ!)T T ! )(!AT$(. D3T I"#!!# T ! )(!AT$( S3DJ!)TS T ! )(!ATI$"2 Therefore. e0ery creation has a beginning. because it is created2 Another im-ortant deduction out of this adeeth is that a sign of any creation is a starting -oint or a beginning2 Therefore. attributing Allah Taala with a beginning or a starting -oint im-lies a--lying the measures of the creation on im. and hence. leading to blas-hemy2 "othing is li/e im2 The same conce-t goes for s-ace or -lace2 It is a sign of a -hysical creation2 Any mass needs to occu-y s-ace2 The mass and the s-ace it occu-ies are both created2 Attributing Allah. Taala. with being in a -lace or s-ace im-lies that e is a mass and occu-ies s-ace+++ 'ay Allah safeguard us from this blas-hemy2 All the s-ace and -lace is is creation. e. Taala. e1isted in eternity before any creation. no -lace. no s-ace. no time. and e. Taala. continues to e1ist as such after creating the creation2

Intellectually it is im-ossible that Allah. Taala. is not eternal2 Decause if e was not eternal. then e was created at some -oint++ And that is im-ossible because it sim-ly contradicts the meaning of Cod. The )reator2 The )reator cannot be created+++2

Another 0ery im-ortant -oint this to-ic brings is change2 )an change bbe a--lies to Allah. Taalav ,e ha0e so far determined that time. -lace and s-ace are symbols of the creation and cannot under any circumstances be a--lies to The )reator2 A--lying such things to The )reator means sub5ecting im to the measures

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and standards of the creation. which hof course- means blas-hemy > riddah@2 The same a--lies to change2 Allah. Taala. is not sub5ect to change. sim-ly because anything that is sub5ect to change means one of two thingsA 4- The force that changed it has more -ower2 This is im-ossible because Allah. Taala. is The %ord of %ords. The Almighty2 6- ,hate0er changed. changed to either a more com-lete and -erfect status or to a lesser status2 This is im-ossible as well. because it im-lies that Allah was not attributed with truly -erfect attributes before. which im-lies deficiency and im-erfection to im at one state or the other. which is im-ossible2 Cod must be attributed with the attributes of -erfection. and nothing can sub5ect im to any change2

)hange im-lies im-erfection and deficiency2 Therefore. Allah. taala. is not sub5ected to any /ind of change. whether in is ,ill. other attributes. etc22 'y grandmother. rahimaha Allah. used to say A " ZOVF _ \ ZOF oM s^bt{ " 2 ,hich meansA uSubhana4 The $ne who changes but is not sub5ect to change2

lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll

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42

SubhanaAllah A Arabic for Subhaan. and comes from Tasbeeh2 Tasbeeh in the Arabic language means TanBeeh. both of which mean A a2 Attributing Allah with The Perfect attributes2 b2 )learing im . Taala. from non-befitting. non-suitable attributes2 In other words. Tasbeeh means to attribute Allah Taala with the Perfect attributes of Clory that e is attributed with. to glorify im2 In the :uran you see many 0ersus referring to Subhana Allah. and during the -rayers e0ery 'uslim says Subhana Allah numerous times. and this word is the essence of Islamic belief. as it re-lies to the non-muslims who attributed Allah Taala. with non-suitable attributes. s-ecifically resembling im to the creation by saying or belie0ing that e begets or is begotten. li0es in the s/ies. anthro-omor-histic a--roach2 This word which is re-eated so many times all the time during our daily -rayers stands to re-em-hasiBe the core belief of 'uslims of monotheism >Tawheed@. and that The creator does not resemble the creation2

4g- .]:n .2'78 j!@] E &rs .'&n aB.Cd u.s .#s^. F- A=T GJ HP GM>GNJ >GJ, >KtL HKJ GttRKZ)tPJ, K= YRP-PtPR=KtN, J( HP >KMM RPXGK= GJ J)HL PPRMGJtK=QMNi !1-lanationA As we ha0e -re0iously seen creating the creation did not and cannot add to the attributes of Allah anything that was not of is attributes in eternity2 "o change was e sub5ected to in is attributes or else. after creating the creation2 J3ST AS ! !T!("A%%* !IST!# ,IT IS ATT(ID3T!S D!<$(! )(!ATI"C A"* )(!ATI$". !. TAA%A. )$"TI"3!S T$ !IST

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!!(%ASTI"C%* A<T!( )(!ATI"C T ! )(!ATI$" ,IT $3T A"* ) A"C! $( A%T!(ATI$"2 And 5ust as is attributes are not sub5ect to change. and they ha0e always e1isted eternally. then they remain not sub5ect to change e0erlastingly2 ence. no attribute will be added to is attributes that e. Taala. did not already ha0e2 And no attribute of is is sub5ect to com-letion or enhancement. or -erfection. because it already is2

4;- q6./&! 5! -.C[5! 1]%/&! !:$ E^ b&.&! 5! -.C[5! 7&! 7 :< '&. F- It >GJ =(t (=MN GStPR HRPGtK=Q tLP HRPGtK(= HP QGK=PT tLP GttRKZ)tP (S TLP CRPGt(R, =(R >GJ Kt (=MN GStPR (RKQK=GtK=Q P=tKtKPJ HP QGK=PT tLP GttRKZ)tP (S AM- BGRK TLP ORKQK=Gt(Ri !1-lanationA Allah Taala said in Surat Al- ashr. ayah 6?A

(; l'- 0-= 4"D a" s 'c2(* 6 ? =&mm * J " -

This ayah meansA u"e is Allah, the Creator, the /riginator, the =ashioner. To "im are the names of 2erfection. All that is in the hea+ens and the earth glorif "im, and "e is theAlmight and All3Tise.B This again is em-hasiBing that Allah.Taala. was always The )reator e0en before creating anything2 And it is not that e. Taala. became The )reator after creating2 e. and is attributes are not sub5ect to any /ind of change. whether

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addition. com-lementing. or otherwise2

4=!1-lanationA

om70 E^ 1';&.&! fv<0^ bcm%0 E^ 1'm%&! fv<0 a&

F- HP >GJ GM>GNJ TLP L(RT PP= >LP= tLPRP >GJ =(tLK=Q t( ZP L(RT (S, G=T GM>GNJ TLP CRPGt(R PP= >LP= tLPRP >GJ =( HRPGtK(=i

Allah Taala said in Surat Al-fatiha. ayah 6A

"&/ @ ="@ -

This ayah meansA u Praise to Allah. %ord of the ,orlds2 Allah. Taala. has always been The %ord. The Cod. and The )reator. not the created2 And our creation did not ma/e im The )reator2 e. Subhanahu wa Taala. was The %ord and The )reator e0en when no creation was created2

F- 5! _[5! &rs b2.'$~ 3/4 5E! !rh _[5! h.'$n .0:< fBm#&! z'_0 a\n .#s^
2.\~ 3/4 &.&!i
F- AMtL()QL HP KJ GttRKZ)tPT >KtL TLP RPJJ)RPHt(R, ZPHG)JP tLP TPGT >KMM ZP RPJ)RRPHtPT, NPt HP, TGGMG, LGT tLGt GttRKZ)tP ZPS(RP RPJ)RRPHtK=Q G=NtLK=Qi SKXKMGRMN, HP LGT tLP GttRKZ)tP TLP CRPGt(R ZPS(RP HRPGtK=Q G=NtLK=Qi !1-lanationA Allah Taala said in Surat Ar-(oom. ayah dA

(;&=" M7 $@ > # J &` =&; . C"5 p 0 X6 ? @: 4;k ). 0 * 0"

The meaning of the ayah isA u Loo1, therefore, at the results of Allah's %erc ,in creation-: how "e gi+es life to the land after its death. "e +eril is the

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/ne who gi+es life to the Eead, and "e is /mnipotent.B This states that Allah. Taala. was always and will always be The (essurector e0en before resurrecting anybody2 %ife and death are creations of Allah. and are sub5ected to Allahs eternal ,ill and Power2

O- %]:4 xz 3s f78 a\& ti

O- TLKJ KJ ZPHG)JP HP KJ TLP S)YRPXP OX=KY(tP=t (PR PPRNtLK=Qi !1-lanationA Allah Taala said in Surat <ussilat. ayah 7fA The meaning of the ayah isA u and e0erything

@: 4;k ). 0 @ -

e hAllah- has the Power to do any and

!0erything that e1ists e1ce-t Allah. is a creation by Allah2 All the creation are sub5ected to Allahs Power and ,ill by definition. because e is the %ord and The Sub5ugator2 Therefore. e. subhanahu wa Taala. has the ultimate and su-reme Power o0er e0erything2 $mni-otent >:udrah@ is among the attributes of Allah. and 5ust li/e all of is Attributes. it is eternal. e0erlasting. not created and not sub5ect to change2

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OF- %';y a'&~ xz 3s^

OF- A=T EVERYTHING KJ K= H(XYMPtP =PPT (S HKXi !1-lanationA Allah Taala. said in Surat *oonus. ayah g=A

(J " ; -; ; W'= * D @2 :(6 ? $ "0 $F> # $<D .@ $

The meaning of this ayah isA uThe claim: Allah has a sonL 3 Glorified be "eL "e is not in need for that Unor for an thing. To "im is all that is in the hea+ens and all that is in the earth. Nou ha+e no warrant for this. Eo ou sa about Allah that of which ou do not 1nowFB

!0erything means e0erything but Allah2 !0erything is de-endant and needy to im. Subhanahu wa Taala2 ,hile Allah. Taala. is "$T in need of anything2 a0ing a need or any /ind or any magnitude im-lied im-erfection and deficiency. hence. all the creation need im to be sustained. while e does not need anything2 This is e1actly the meaning of u As-Samad which is among the Perfect "ames of Allah2 As-Samad means A The $ne who is not in need of anything. and !!(*T I"C is in need of him2 Allah. Taala. said in Surat Al-I/hlas. ayah 6A > GPWX X This Ayah meansA u Say Allah is $ne. Allah is As-Samad Also what is im-ortant to mention here that Allah is $ne does not mean $ne as a number. which im-ies before it there is and after it there is 62 The $neness here means the uniqueness. it means nothing is li/e im. and nothing is similar to im in anyway2

GU X LQ @

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OO- %' ]a'78 %0n 3s^i OO- EPRNtLK=Q KJ PGJN S(R HKXi !1-lanationA Allah Taala said in Surat Al-AhBaab. ayah 4fA This ayah meansA u And That is easy for Allah 2 Since Allah. TaAla. is The )reator of e0erything. e0erything is sub5ugated to im2 ence. nothing is difficult for him. and e0erything is easy for im2 e. subhanahu wa Taala. does whate0er e wills2 OU- xz f&~ .[_] E OU- HP KJ =(t K= =PPT (S G=NtLK=Qi !1-lanationA Allah Taala said in Surat Al-I/hlas. ayah 6A > GPWX X @ The ayah meansA u Allah. The $ne ,ho is not in need of anything. and e0erything is in need of im2 Allah. Taala. is The )reator who is attributed with the attributes of Perfection2 ence. e is not in need of anything2 Deing in need im-lies im-erfection which would contradict and nullify the meaning of Codhood2 !0ery creation has needs. and therefore they are de-endant2 Among the needs is the -lace and time. both of which are a creation of Allah2 ,e need a -lace and a s-ace to e1ist in. because we are a -hysical mass2 Allah. Taala. is not li/e us. and therefore is not in need of a s-ace or -lace2 e. Taala. e1ists without a -lace. because e is The )reator of -lace2 The

&- 0 M7 $. @-

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same a--lies to time2 Allah is The )reator of time. therefore. it does not a--ly to him. Subhanahu wa Taala2 Anthro-omor-hists or >Al 'u5assima@ belie0e that Allah Taala resides in a -lace or -artially contained in a -lace abo0e the ; th hea0en. and they belie0e if 'uslims say Allah is not in any s-ecific -lace this would lead to negating Allahs -resence2 Decause to them. if Allah e1ists then e must be in a -lace2 They fell in the -itfall of a--lying the standards of creation on The )reator. may Allah safeguard us from this blas-hemy2

6?- %'d/&! '# !&mh^ bxz a7#s '&OW- N(tLK=Q KJ MKIP HKX, G=T HP KJ GttRKZ)tPT >KtL HPGRK=Q G=T SKQLti !1-lanationA Imam Abu Jafar At-Tahhawiyy brings this ayah from Surat Ash-Shura 44. which constitutes the basis of monotheism >Tawheed@2 This Ayah clearly draws a line between the attributes of the creation and that of The )reator2 "othing is li/e im. no matter what one can imagine. concei0e. or ca-acitate. Allah is different from that2 The understanding of inca-acitation to ca-acitate and encom-ass im is the correct understanding2 The Ayah also mentions two attributes. The earing and Sight2 These are among the attributes of Allah. Taala. and they are li/e the rest of is attributes. eternal. e0erlasting. not created. and not sub5ect to change2 Anthro-omor-hists argue that this ayah is a -roof that Allah. has attributes that are similar to humans. 5ust 0ary in the sha-e. form. or magnitude2 $f course. this is a blas-hemous belief. and here is how they were confused2

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It is true that humans are attributed with hearing and sight. and Allah is attributed with earing and Sight2 Although the name of the attribute is similar. but that is the e1tent of this sharing relationshi-2 In otherwords. nothing else other than the name of the attribute is common between the hearing and sight of humans. and that of Allah. Taala2

$ur hearing and sight. are due to many reasons and are de-endant on many factors2 To enumerate a few9 A- Primarily we hear because Allah willed for us to hear2 D- ,e ha0e an organ of hearing. which is the ear. )- ,e also ha0e inner. middle and outer ear. each with a s-ecific role to am-lify the noise #- This noise must be recorded ad inter-reted in our brain to a--ro-riately res-ond and analyBe2 !- ,e also ha0e to ha0e the a--ro-riate ner0e and blood su--ly2 <- 'oreo0er. we necessitate sound wa0es on a certain frequency to hear them2 C- Suitable en0ironment for transferring the sound wa0es. etc2 - $ur hearing increases or decreases due to age. disease and other factors2 I- $ur hearing had a beginning and will ha0e an end. some are e0en born deaf. some ha0e 0ariant degree of hearing loss. etc22etc22 If anything goes wrong or is faulty with any of the factors. then our hearing is im-acted2 Allah. Taala. is attributed with earing. sim-ly as such2 is attribute is eternal. e0erlasting. not created. and not sub5ect to change2 Allah subhanahu wa taala. is not attributed with ha0ing organs or limbs2 "or sound wa0es. frequencies. decreasing or increasing hearing -ower. etc22etc22 All of that im-lies change. and Allah. Taala. is not attributed with organs.

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limbs. or change2 The same a--lies to the rest of the Attributes of Allah2

6d- a#7< 7&! 7. O- HP HRPGtPT tLP HRPGtK(= GHH(RTK=Q t( HKJ PtPR=GM +=(>MPTQP G=T WKMM Y)RY(JPMNi !1-lanationA Allah Taala said in Surat Al-Daqara. ayah 64A

? $F,' : F% + # '@Y > 6

This ayah meansA u $-eo-le. worshi- Allah. The $ne who created you and those before you. so you may succeed2 Allah. Taala. created e0ery creation according to is eternal ,ill and 8nowledge -ur-osely2 !0erything is created for a reason. e0ery creation has a certain role in its lifes-an according to the 8nowledge and ,ill of Allah2

6g- !6!:4n 2& 6:4^. O- HP TPJtK=PT TPJtK=KPJ S(R tL(JP HP HRPGtPTi

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!1-lanationA Allah Taala said in Surat Al-:amar. Ayah ?fA

(? @F# 3F% 4;k ). (6

This ayah meansA u,e ha0e created e0erything with a s-ecific destiny. decree and mission2 !0erything from bigger than gala1ies to smaller than atoms has a destiny. and e0ery destiny was assigned by Allah. Taala2 6;- E.pg 2& c%^. O- HP GJJKQ=PT t( tLPX SKPT MKSP JYG=Ji !1-lanationA Allah Taala said in Surat Al-Araaf. ayah 7?A

((? $@F,- RD $%,- > 4 7 ) R) 6

The meaning of this ayah isA uand for e0ery nation he0erybody- there is a fi1ed term. and when it comes to end. they cannot -ut it off for an hour nor ad0ance it2 Just as e0erything was created as -er the ,ill of Allah. e0erything will end as -er is ,ill. and as -er the destinies e destined for things2 !0erything has a lifes-an or a s-an which no one can alter. shorten. or -rolong2 !0eryones life and e0erything will end. it is sim-ly a matter of time2 !0erything must first ta/e the course Allah willed for it. and then must reach its final destiny2

6=- 2;7] un 3/4 xz a'78 } ] & O- N(tLK=Q >GJ LKTTP= SR(X HKX ZPS(RP HP HRPGtPT tLPXi !1-lanationA

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Allah Taala said in Surat Al-Daqara. ayah 6fA

('D *- 4"- 0 t,D p "&J ; c% +* 6 ((? &4;k )# " *D

The meaning of this ayah isA u"e it is Tho created for ou all that is in the earth. Then turned "e to the hea+en, and fashioned it as se+en hea+ens. And "e is All31nower of all things.B Allah Subhanahu wa Taala. /new e0erything eternally before e created anything2 e encom-assed e0erything2 e /nows All-/nowledgable of e0erything2

6f- 2;7] un 3/4 um70.8 h .0 78^ O- HP PtPR=GMMN I=P> >LGtPPR HKJ HRPGtK(= >()MT T( ZPS(RP HP HRPGtPT tLPXi !1-lanationA Allah Taala said in Surat Al-Daqara. ayah 76A

((? & =&C M ," M'=D :6

This ayah meansA uThe said: Glorif to NouL Te ha+e no 1nowledge but that which ou ga+e us. Nou are the All3Cnower, the All3TiseB. Imam Abu Jafar At-Tahhawiyy reaffirms again the absolute attribute of /nowledge of Allah. Taala2 e is the $ne ,ho /nows about the unforeseen and what is e0idenced by is creation. nothing on earth or in hea0en is hidden from im2 e /nows what is on land and in sea2 "ot a leaf falls but e /nows about it. and there is no grain in the dar/ness of earth. nor anything which moist nor dry but is inscribed in a clear boo/2 is /nowledge encom-asses e0erything.

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e /nows e0erything of all things2

7- a['d<0 "8 h.2\^ ba[8.` h%0n^. U- HP (RTPRPT tLPX t( (ZPN HKX G=T S(RZGTP tLPX t( TKJ(ZPN HKXi !1-lanationA Allah Taala said in Surat Al-Imran. ayah 76A

((? A= $ $ 9D& H) :6
This ayah meansA u*a : /be Allah and the messenger. 7ut if the turn awa , Allah does not li1e disbelie+ersB. Although Allah Taala. eternally /new what will ha--en. e. Subhanahu wa Taala. ordered -eo-le to obey im and do good. and forbade them from disobeying and doing e0il2 Decause Allah is Just. therefore. e sent messages and messengers to -eo-le to deli0er is orders and guide -eo-le to the right -ath of worshi-. obedience and doing good2 $n the other hand. the message was to warn them from disobedience and e0il doing2

74- a['0^ %]:;[ q%k] xz 3s^ UF- EPRNtLK=Q LGYYP=J GHH(RTK=Q t( HKJ TPHRPP G=T >KMMi !1-lanationA Allah Taala said in Surat Al- i5r. ayah 64A

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((? b@ F# m Sm% @4;k $6

The meaning of this ayah isA uAnd there is not a thing but with <s are the sources thereof. And we gi+e it in appointed measureB. All the creation is sub5ugated by is decree and will2 "o s-ec/ mo0es e1ce-t by is will and decree2 Imam At-Tahhawiyy is -ointing to two im-ortant attributes of Allah. Taala. and they are Al-:udrah and Al-'asheeah. which means the decree and will2 These attributes are li/e the rest of Allahs attributes. eternal. e0erlasting. not created and not sub5ect to change2 "othing in the uni0erse ha--ens from entities bigger than gala1ies and smaller than atoms unless the will and decree of Allah decree for it to ha--en2 "othing can be e1ecuted unless Allah -ermits2

76- "A] &] &.0^ bu.s 2& x. .#y b2& x. .0 E~ -./<7& 1'0 E rCvB a['0^. UO- HKJ >KMM KJ PPH)tPTi TLP >KMM (S tLP HRPGtK(= HG==(t (PRH(XP HKJ WKMMi WLGt HP >KMMJ (HH)RJ G=T >LGt HP T(PJ =(t >KMM, H()MT =PPR LGYYP=i !1-lanationA Allah Taala said in Surat Al-Imran. ayah 6gA

(m 41 " M "Gm 41 M [; "M "M) > :6 ((?@: 4;k ). 0 M& 2 u@&# 41 9 41

This ayah whome+er whom ou good, and meansA u*a : / AllahL The Lord of e+er thing, ou gi+e unto ou li1e, and ou ta1e awa from whome+er ou li1e, ou ele+ate li1e and ou bring down whome+er ou li1e, in our hand is the ou are /mnipotentB.

Imam At-Tahhawiyy e1-licitly referring to the will of the creation >masheeah@. yet. the will of the creation cannot contradict that of The

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)reator2 $ur will is created by Allah as -er is eternal will2 ence. if a creation wills for something to ha--en. it will only ha--en if it is -ermitted by Allahs eternal will and decree2 And if a creation wills for something to ha--en that Allah did not will for or decree. it could ne0er ha--en2 Allah. Taala. said in Surat Al- Insaan. ayah 7A > &"5 &"$. $ 41 $ $81@ This ayah meansA u and your will. will not be e1ecuted unless Allah wills2 e is all-/nowing. allwise

UU- Dy zy.<]^ d<]^ bx.] "0 q:2] UU- HP Q)KTPJ >L(XPPR HP >KMMJ, YR(tPHtJ tLPX, G=T IPPYJ tLPX JGSP SR(X LGRX, ()t (S HKJ IK=T=PJJ G=T QP=PR(JKtNi !1-lanationA Allah Taala. said in Surat Al-Anaam. ayah ==A

(. > v'= .k 3! '41 # +@> t@* M7(6 ((? $"

This ayah meansA u*uch is the guidance of Allah wherewith "e guides whom "e will of "is creation, 7ut if the associate an thing with "im, all the did would be erasedB. Allah Almighty gi0es guidance to whoe0er e li/es2 In other words. e creates guidance in the heart and mind of those of some -eo-le2 e also -rotects and guards some all due to is 8indness and generosity2

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7?- E:8 z7[/]^ jr]^ bx.] "0 3]^ UW- G=T HP MPGTJ GJtRGN >L(PPR HP >KMMJ, TKJQRGHPJ tLPX, G=T GSSMKHtJ tLPX, ()t (S HKJ )JtKHPi !1-lanationA Allah Taala. said in Surat An-"ahl. ayah f7A

(41 +@> 41) g E@5 R P 4k (6 ((?$ ",. "-,

This ayah meansA u"ad Allah willed, "e could ha+e made ou ,all- one nation, but "e sends whom "e will astra and guides whom "e will, and ou will indeed be as1ed of what ou used to do in our li+es.B . Allah Almighty disgraces and afflicts whome0er e wants 5ustly2 !0ery endowment from im is due to is Cenerosity and e0ery -unishment from im is 5ust2 To Allah. Subhanahu wa Taala. belong the uni0erse and e0erything in it. e ordered -eo-le to obey im and do the good. if they disobey im. then they are eligible for is -unishment and humiliation2

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U!1-lanationA

a&:8^ a7y "' a['0 zy um/7;[] 27s^.

U- AMM (S tLP HRPGtK(= KJ J)Z)QGtPT ZN HKJ >KMM, X(K=Q ZPt>PP= HKJ QP=PR(JKtN, G=T HKJ )JtKHPi

Allah. Subhanahu wa Taala. created a will and the ca-acity to choose within his creation2 Peo-le are always faced with choices that entail good or e0il2 They choose e1ecuting their will. intellect and free choice2 They are accountable based on the choice they ma/e. whether good or e0il res-ecti0ely2 If Allah gi0es them lots of endowments then it is due to is generosity. and if e stri-s it away from them. and -unishes them. then it is due to is 5ust2 And in e0erything in life and thereafter. -eo-le and what ha--ens to them are between the generosity and the 5ust of Allah. Taala2

7g- -!:\ !^ -!:! "8 j.<[0 mh^ U- HP KJ GZ(P ZPK=Q GttRKZ)tPT >KtL (YY(JKtPJ (R PV)GMJi !1-lanationA Allah Taala said in Surat 'aryam. ayah gdA

"&D @ *) imv2

This ayah meansA u do you /now anything similar or equal to

Allah. Taala. is clear of being attributed with o--osites2 $--osites are entities that ha0e -ower to act against is will. or against is orders2 The same thing a--lies to equals2 Allah and is attributes are eternal.

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e0erlasting. not created and not sub5ect to change2 These attributes among the rest of the attributes of Allah are only suitable to Allah. Taala2 Allah. Taala. is the %ord of %ords. no entity can be com-ared to im in anyway. hence. there cannot be o--osites. or equals to im2

7;- a.;& !6 E
U- N( (=P HG= >GRT (SS HKJ TPHRPP !1-lanationA Allah Taala. said in Surat Chaafer. ayah g=A

? $ &. 9F " 0g: 7 C&" =&; +* 6

The meaning of this ayah isA u"e it is Tho gi+es life and gi+es death. !f "e wants a thing, "e wills for it to be and it isB. "o one can hinder what e decreed2 Allahs will and decree are e1ecuted. nothing can -re0ent them2 Al-:ada according to scholars of Ahlus Sunnah has two meanings. some scholars said it -ertains to the will of Allah that decree things to ha--en2 Some said Al-:ada -ertains to creating things. which means brining them from the state of non-e1istence into the state of e1istence. and who can hinder what e decreesvv Allah. Taala. said in Surat <ussilat. Ayah 46A " "D 'D *gF" This ayah meansA u e willed for them to be se0en hea0ens u 7=- %0 w&. E^ ba#A_& w;<0 E^. U- N( (=P HG= (KT HKJ JP=tP=HP, G=T =( (=P HG= (PRY(>PR HKJ H(XXG=TJi !1-lanationA Allah Taala. said in surat *oosuf. ayah 64A

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$ "Y d. 3 0 An @ This ayah meansA uAllahs will. will be e1ecuted. but most -eo-le do not /now2 Allahs sentence is 5ust and is e1ecuted2 "o one can delay. nullify. 0oid or -ut bac/ what e willed2 "o one can -re0ent what e decreed. nor sto-s what e gi0es2 e does in is dominion whate0er e wills2

7f- :v8 "0 Ds un .v;]n^ ba7s &r .v0g.

U- WP LGP H(XYMPtP SGKtL K= HKX, G=T SKRXMN ZPMKPP tLGt PPRNtLK=Q LGYYP=J T)P t( HKXi !1-lanationA Imam Abu Jafar At-Tahhawiyy is concluding this section by firmly asserting our com-lete faith in Allah and what is decreed from im2 And that we firmly belie0e that e0erything that ha--ens. ha--ens due to Allahs eternal /nowledge. will. and decree

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@?

+,A(T-. SIF:

BPMKPS K= tLP PR(YLPHN (S PR(YLPt M)LGXXGT, JGMMGMMGL) GMGNLK >G GGMKLK >G JGMMGXi

! f7 :#_0 z/v&! 9m/v u.#]l! 75^ a&g^ a'78:

@@

?- fB%#&! a&m56^ bf/[k#&! a'/\^ bfC`d#&! :/8 !:#_0 un^ W- A=T M)LGXXGT KJ HKJ X(Jt PGMtPT >(RJLKYYPR, HL(JP= PR(YLPt, G=T ZPM(PT MPJJP=QPRi !1-lanationA Allah Taala. said in Surat Al-AhBaab. ayah ?dA

(((? 1'*@ k uD > '; 6

This ayah meansA u/ 2rophetL messenger, and a warnerB. Te ha+e sent ou as a witness and a

Allah Taala chose from man/ind -ro-hets and messengers to guide -eo-le to the right -ath. and to teach them about their %ord and )reator2 The first of them was Adam and the last of them and their Seal was Pro-het 'uhammad. sallallahu alayhi wa aalihi wa sallam2 Allah sent messengers to man/ind to lead them to good and to deli0er the commands of Allah to them2 Therefore the -resence of the Pro-hets or their message re-resent a continuing reminder of accountability to Allah in the day of 5udgment2 Those -eo-le who did not recei0e any Pro-het. nor recei0ed any message. boo/. nor re0elation. are not accountable in the day of 5udgment2 They are not eligible for -unishment either2 Allah Taala. said in Surat Al-Israa. ayah 4dA > D r '0,5 &# . $ This ayah meansA uTe ne+er punish until we ha+e sent a messengerB .

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$ur Pro-het 'uhammad. sallallahu alayhi wa aalihi wa sallam. is the final of Pro-hets and 'essengers2 e is 'uhammad son of Abdullah. son of Abdul 'uttaleb. son of ashem. from the tribe of :uraysh2 is tribe comes from i5aB. which is the western -art of the Arabian Peninsula2 e was born in 'a//ah in the year of Abyssinians attac/ on 'a//ah. which correlates to d; according to the Cregorian calendar2 is mother is Aminah daughter of ,ahb. son of Abd-'anaf. from the tribe of :uraysh2 is father -assed away before his birth. and his mother along with his grandfather9 the chief of 'a//ah9 Abdul 'uttaleb. too/ care of him until the age of si1. when his mother -assed away2 is grandfather too/ care of him until age nine when he -assed away. and the Pro-het. sallallahu alayhi wa aalihi wa sallam. mo0ed to li0e in the house of his uncle Abu Taleb. who too/ care of him until he the Pro-het got married at a--ro1imately twenty fi0e years of age2 The Pro-het. sallallahu alayhi wa aalihi wa sallam. was ordered to announce his message to the -eo-le at a--ro1imately forty years of age. and he s-ent twenty three years in his mission until he -assed away at si1ty three years in the city that was named after him9 Al-'adina Al-'unawarra > the city of the Pro-het@2 The -ro-het. sallallahu alayhi wa aalihi wa sallam. s-ent thirteen years in 'a//ah and ten years in 'adina. at the end of which. Islam was s-read to the entire Arab -eninsula and on the way to the rest of the world2 'ay the best of -eace and blessings be on him2

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?4- x.'/\! B. a\n^ WF- G=T HP KJ tLP SK=GM MGJt (S tLP PR(YLPtJ !1-lanationA Allah Taala. said in Surat Al-AhBaab. ayah ?A

( $. '&& % 9D @ 5 # ="@ $. 6 ((? &"4;k )#

This ayah meansA u%uhammad is not the father of an man among ou, but he is the messenger of Allah and the *eal,=inal- of the 2rophetsJ and Allah is All3Cnower of all thingsB. The Pro-het. sallallahu alayhi wa aalihi wa sallam. is the last and seal of the Pro-hets2 Among the most honorable of the -ro-hets. -and they all are honorable-. Abraham. "oah. 'oses. Jesus son of 'ary. and 'uhammad who is the most honorable of all. may the best of -eace and blessings be u-on all of them2 There is no -ro-het after him2 ?6- "'#&.<&! c6 w'/$^ b"'75%#&! :'5^ bx.';B! e.0~^ WO- HP KJ tLP ZPJt (S tLP YK()J >(RJLKYYPRJ, tLP X(Jt L(=(RPT (S GMM tLP XPJJP=QPRJ, G=T tLP ZPM(PT t( TLP L(RT (S tLP >(RMTJi !1-lanationA Allah Taala. said in Surat Al-Isra. ayah ddA

(h# 0 '&& h# g@ F J " -" ; # M# 6 (? #o !& !

This ayah meansA uAnd our Lord is 7est Aware of all who are in the hea+ens and earth. And we fa+ored some of the prophets abo+e others, and unto Ea+id Te ga+e the 2salms ,Haboor-B.

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In this section. al-imam At-Tahhawiyy is im-licitly em-hasiBing the im-ortant of the Sunnah of the Pro-het. sallallahu alayhi wa aalihi wa sallam2 The best and shortest way to success is following the Pro-het in e0erything. and since he is the best of -ious worshi--ers. then his way >sunnah@ is the shortest and best way to -iety2 Among the most honorable of the -ro-hets. -and they all are honorable-. Abraham. "oah. 'oses. Jesus son of 'ary. and 'uhammad who is the most honorable of all. may the best of -eace and blessings be u-on all of them2 The Pro-het. sallallhu alayhi wa aalihi wa sallam. is the most belo0ed to Allah Taala. shouldnt he be the most belo0ed to us as well thenv %o0ing him. sallallahu alayhi wa aalihi wa sallam. is not by 5ust claiming it. it is by belief. utterance and deeds2 <ollowing his footste-s and -reser0ing his Sunnah is the /ey to success in this life and in the hereafter2

?7- mh^ z - y :< 9m/v&! m8- 3s^ WU- A=N HMGKX t( YR(YLPtL((T GStPR LKX KJ 3alsehood G=T de1iation. !1-lanationA Allah Taala said in Surat Al-AhBaab. ayah ?A

'&&% 9D @-

The ayah clearly states that uthe -ro-het. sallallahu alayhi wa aalihi wa sallam. is the Seal. which means the final of the -ro-hets2 The Pro-het. sallallahu alayhi wa aalihi wa sallam. came as the final messenger to the uni0erse2 This is also another insight. that there will be some -eo-le who will falsely claim -ro-hecy after the Pro-het. sallallahu alayhi wa aalihi wa sallam. yet they are self-sent based on their own -ersonal desire and de0iation2 This claim was shown in history a few times. and e0ery time Allah e1-oses their fraudulent nature and claims2 The Pro-het. sallallhu alayhi wa aalihi wa sallam. said in what Imam Du/hari

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narrated in his saheehA " aG[` This Saheeh adeeth meansA u There is no -ro-het after me2 Anyone who claims -ro-hecy after the Pro-het. sallallahu alayhi wa aalhi wa sallam. belies the :uran and the saheeh of the Sunnah. and hence. de-arts from the folds of Islam2

tr _ "

??- x.'&!^ 6mv&. ^b:2&!^ _&. b6m&! 1y.s^ b"k&! 10.8 f&~ m</#&! mh^. WW- HP KJ tLP (=P >L( LGJ ZPP= JP=t t( GMM tLP K== G=T GMM XG=IK=T >KtL TR)tL G=T G)KTG=HP G=T >KtL LKQLt G=T IMM)XK=GtK(=i !1-lanationA Allah Taala. said in Surat Saba. ayah 6=A

((?$ "Y d.& 1# Y R. uD ( 6

This ayah meansA uAnd Te ha+e not sent ou ,/ %uhammad- but as a bringer of good tidings and a warner unto all man1indJ but most of man1ind do not 1nowB. There many -ro-hets before Pro-het 'uhammad. sallallahu alayhi wa aalihi wa sallam. and e0ery -ro-het used to be sent to his -eo-le. tribe. or town2 The message of the Pro-het 'uhammad. sallallahu alayhi wa aalihi wa sallam. is a consistent continuation of the messages of the -ro-hets before him. the core of which to call -eo-le to worshi- The )reator. one creator. and to do good and a0oid e0il2 "o -ro-het will be sent by Allah after Pro-het 'uhammad. sallallahu alayhi wa aalihi wa sallam2 Dut the uniqueness of Pro-het 'uhammads message. sallallahu alayhi wa aalihi wa sallam. is that his message was not restricted to his tribe. town. -eo-le. or e0en man/ind+. it is a uni0ersal message for e0erybody and e0erything in e0erywhere for all time to come2

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+,A(T-. S-=-0:

BPMKPS K= TLP H(=(RGZMP B((I AM-*)RG= AM-+GRPPX

]%A&! ug%;&. u.#]l!:

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?d- Em4 1'C's D! : av0 , ! eDs ug%;&! u~^ W- TLP *)RG= KJ tLP >(RT (S AMMGL, Kt HGXP SR(X HKX >KtL()t JGNK=Q L(>i !1-lanationA Allah Taala. said in Surat Al- i5r. ayah =;A

((?&X $F; d"' D u@ &F6

The ayah meansA uAnd ,e ha0e gi0en se0en of the re-eated 0erses >Al-<atiha@ and the Clorious :uran2 The glorious :uran being u/alamu Allah means the boo/ of Allah. or the boo/ that was re0ealed by Allah to the angel Cabriel to the Pro-het. sallallahu alayhi wa aalihi wa sallam2 Saying this the :uran is the word of Allah is not meant in the literal sense2 !0en though we say that the :uran is the word of Allah. Allah Taala. is not attributed with s-eech li/e ours. which consists of words. letters. al-habets. language. sounds. etc222 Attributing Allah with al-habets. languages. uttering letters. sounds. etc2 leads to anthro-omor-hism >Ta5seem@ or %i/ening Allah to is creatures >Tashbeeh@2 Decause all letters. allal-habets. sounds are a creation of Allah. and we ha0e already established that Allah cannot be attributed with anything of the creation2 Doth Tashbeeh and Ta5seem lead to blas-hemy2 "othing is li/e im in e0erything. subhanahu wa Taala2 $ne is inca-acitated to understand uthe how it was re0ealed from Allah to the angel Cabriel to the Pro-het. sallallahu alayhi wa aalihi wa sallam2 Sim-ly because when the question of how is as/ed. our answer will only contain methods /nown to us or imaginable to us. and all of that cannot a--ly to Allah. e is clear of non-befitting attributes2

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?g- .;$ &t f78 umv0#&! a4:^ , .'$^ a&m56 f78 a&@\n^ W- HP AMMGL RPPGMPT Kt TLP *)RG= t( HKJ YR(YLPt, G=T tLP ZPMKPPRJ tPJtKSKPT t( Kt GJ tLP GZJ(M)tP tR)tL >KtL G SKRX SGKtLi !1-lanationA Allah Taala. said in Surat Al- aaqqah. ayah ?7A

((? "&/ ) m6
This ayah meansA uIt is a re0elation from the %ord of the worlds2 The boo/ was re0ealed by Allah to the angel Cabriel. and then to the Pro-het 'uhammad. sallallahu alayhi wa aalihi wa sallam2 The :uran is not the words of angel Cabriel nor the Pro-het. sallallahu alayhi wa aalhi wa sallam. both of them are messengers2 The belie0ers who witnessed the re0elation and corroborated it with the e0ents and contents. testified that this is the truth from Allah2

?;- 1]%/&! eDAs om7# '& b1;';_&. f&.<B

! eDs a\n !mv;]n^

W- TLPN tLP ZPMKPPRJ SKRXMN ZPMKPPT tLGt tLP *)RG= KJ tLP tR)P >(RT (S AMMGL, Kt KJ =(t HRPGtPT GJ K= tLP JYPPHL (S L)XG= ZPK=QJi !1-lanationA The glorious :uran has many miraculous as-ects to it. they are re0ealed continuously2 Among the miracles of the :uran9 a- The linguistic challenge. anyone who listens to the :uran u- until our

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days and for the rest of time to come realiBes that no man can come u- with e0en a sentence similar to the :uran from a linguistic -oint of 0iew2 b- The scientific challenge. the :uran elaborated on many scientific facts and tal/ed about a 0ariety of scientific sub5ects. from geology. to marine biology. to embryology. among many others2 These miracles remain until our days after 4?6? years witnessing the glory of the Doo/ of Allah. and testifying to its authenticity2

?=- j.4

'$ b%; :8^n^ ba.8^ ! a0t :4^ b%Cs :;y %/&! eDs a\n 8@y a<#5 "#y %/&! jm4 E~ !rh u~ :j.4 "#& %; ! :8^n .#7y b %;5 a'75 :f&.<B

W- A=N(=P >L( LPGRJ Kt G=T HMGKXJ tLGt Kt KJ tLP >(RTJ (S L)XG=J LGJ ZPH(XP G= )=ZPMKPPRi AMMGL H(=TPX=PT LKX, TKJQRGHPT LKX G=T YR(XKJPT LKX HPMMSKRP >LP= HP JGKT K= S)RGt AM-M)TTGtLtLPR, GNGL O, >LKHL XPG=J: AI will torture him in ,ell3ire9. WLP= AMMGL tLRPGtP=J >KtL HPMMSKRP,Kt KJ S(R tL(JP >L( JGN: 9This is ;ust the words o3 humans9 tLP XPG=K=Q (S ANGL O K= S)RGt- AM-M)TTGtLtLKRi !1-lanationA Some -eo-le out of ignorance. hatred. or de0iation accused the Pro-het. sallallhu alayhi wa aalhi wa sallam. as he made the :uran u-2 Allah. Taala. challenged them to bring e0en an Ayah similar to the :uran. which they failed to do then. now and for e0er to come2 a0ing failed this ongoing challenge. they unleashed a malicious cam-aign of rumors against the Doo/ of Allah2 Allah Taala. -romised them ellfire. and they are unbelie0ers. as humans can ne0er come u- with e0en a 0erse similar to the :uran2

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'oreo0er. unli/e some other re0elations that ha0e been tam-ered with. Allah. Taala. -romised to safeguard the :uran and that is witnessed until now. and will be as such fore0er2 This is another continuing miracle and challenge simultaneously2

?f- %/&! jm4 a/] E^ b%/&! &. jm4 a\n .v;]n^ .v#78. 49- We know and firmly believe that the Quran is the word of he !reator of mankind and that it is does not resemble that of humans" !1-lanationA Imam At-Tahhawiyy is reaffirming the belief of 'uslims that the :uran is the Doo/ of Allah. and stating the fact that no human can e0er come u- with anything li/e it2

+,A(T-. -I>,T:
1D@

THE BLASPHEMY OF ANTHROPOMORPHISTS AM-M)JLGZZKLGL AM-M)GJJKXGL, G=T URQK=Q M)JMKXJ t( J)ZXKt tLP tR)P K=tPRYRPtGtK(= (S PRJPJ t( AMMGLi

^ 'k[&! a'/[&. j.4 "0 %Cs z\.<#&! ]mCB f78 _&! ! f&! 12.[#&! :

11D

d- %Cs :;y %/&! z\.<0 "0 fv<#} ! ^ "0^ - WL(J(PPR GttRKZ)tPJ AMMGL >KtL PP= (=P GttRKZ)tP (S L)XG= ZPK=QJ ZPH(XPJ G ZMGJYLPXPRi !1-lanationA Allah Taala. said in Surat As-Saffaat. ayah 4=A

((?$Qa " Em / M# $'=D6

This ayah meansA u The %ord of 'a5esty. is abo0e what they attribute with >non-suitable attributes@2 im

This is the core of Islamic belief2 Islam is based on distinguishing The )reator from the creation2 'ore than one third of the :uran is concentrated on Tawheed em-hasiBing this fact2 Anytime anybody ascribes Allah Taala e0en with one attribute of a human being. heeshe is rendered a blas-hemer>'urtadd@ and de-arted the circle of Islam2 #ue to cultural in0asion and religious ignorance. may -eo-le unfortunately who claim to be 'uslims attribute non-befitting attributes to Allah Taala. rendering themsel0es non-belie0ers instantly2 "o attribute of characteristic of the human beings can be attributed to Allah Taala2 Allah Taala is not a human being. nor does e loo/ li/e one in anyway or characteristic2 Among the attributes of humans are ha0ing a beginning. change. de0elo-ment. im-acted or affected. gender. -hysique. limbs. organs. mor-hology. mass. color. mo0ement or still. being in a -lace. etc Attributing any of the abo0e mentioned human attributes to Allah literally leads to blas-hemy and one de-arts out of the folds of Islam saying. belie0ing or acting based on these things2

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d4- %/&.s '& aB.Cd a\n 78^ b%p@\! 6.CA&! jm4 30 "8^ b%/[8! !rh %dn "#y. F- A=N(=P >L( QRGJY tLKJ JL()MT tGIP =(tP (S Kt, G=T RPSRGK= SR(X JGNK=Q tLK=QJ J)HL GJ tLP )=ZPMKPPRJ JGNi TLPN JL()MT I=(> tLGt HP, G=T HKJ AttRKZ)tPJ, KJ =(t MKIP L)XG= ZPK=QJi

!1-lanationA Allah Subhanahu wa Taala said in Surat Al- ashr. ayah 67A

(mm "[ ">&" be- Y@F M * "+(* 6 ? $.1 " $'=D ',"' P
This ayah meansA u"e is Allah, the is no God but "im, the Lord, the /ne Tho is pure from an imperfection, the /ne who is clear from e+er imperfection, the /ne who witnessed for "imself that there is no God but "im, the /ne who witnesses the sa ing and deeds of "is creatures, the defeater Tho is not defeated, the /ne for Thom nothing happens in "is dominion e)cept what he willed, the /ne who is clear of the attributes of the creatures and of resembling them, Glorif to "im, "e is abo+e all that the ascribe "im withB. Al-imam Abu Jafar At-Tahhawiyy is stating that any one who understood what Allah -romised for those who li/en im to is creatures will ne0er say or belief such a thing2 Allah. Taala. created us and sent messengers so we can worshi- im2 The only way to worshi- im is to /now im2 8nowing im is realiBed in distinguishing is attributes from is creation2 <ailure to do so leads to blas-hemy and misguidance2

d6- r0m] mp^ :.v6 c.[s a `\ .#s b1'C's E^ 1.$~ %' 1vk&! 3h $ 1]%&!^

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9%.\ .26 f&~ 9%.\

O- TLP YP(YMP (S PGRGTKJP >KMM JPP tLPKR L(RT >KtL()t tLPKR KJK(= ZPK=Q GMM-P=H(XYGJJK=Q G=T >KtL()t tLP L(> (S tLPKR KJK(= ZPK=Q I=(>=, GJ tLP B((I (S AMMGL JGKT K= S)RGt AM-*KNGXGL, GNGL OO: >LKHL XPG=J: u*aces on that @ay are radiant, lookin' to their Cord% !1-lanationA Al-imam Abu Jafar At-Tahhawiyy is mentioning the belief of the ma5ority of 'uslims that those who succeed and enter -aradise will see Allah Taala. D3T without im being in a -lace. and without uhow2 In other words it is sim-ly unimaginable. as Allah Taala. is not a mass that occu-ies s-ace nor is e contained in a direction. subhanahu wa Taala2 Therefore when some Ahlus Sunnah scholars said there is a 0ision. they made sure to stay clear of attributing Allah with being in a -lace or contained in a s-ace2 Al-imam At-Tahhawiyy brought forth the -roof on seeing Allah from the Ayah in Surat Al-:iyamah which tal/s about the good -eo-le whose faces are going to be radiant in the day of 5udgment. loo/ing to their %ord2 Some scholars differed in o-inion and said that Allah Taala cannot be seen. not now nor in -aradise2 They said seeing im meaning a reflection of an ob5ect. a mass and a distance. etc22 which is im-ossible2 Their -roof is the ayah 47 in surat Al-Anaam where Allah Taala saidA a# u @ * a# . @ @ u> This ayah meansA u e cannot be seen by 0isions. but e sees all They also inter-reted the ayah in Surat Al-:iyamah. as loo/ing forth to the reward of their %ord

11.

d7- "8 '_d&!

]:_&! "0 &t zy x.p .0 3s^ ba# 7 8 ^ f&.<B ! -!6n .0 f78 %'CB^ -!6n .0 f78 .v<0^ bj.4 .#s m2y 75^ a'78 ! f7 jm5%&!

U- WP J)ZXKt tLP tR)P XPG=K=Q G=T K=tPRYRPtGtK(= (S tLP GZ(P PRJP RPQGRTK=Q KJK(= t( >LGt AMMGL >G=tJ G=T I=(>J, G=T PPRNtLK=Q tLGt LGJ H(XP t( )J GZ()t tLKJ SR(X tLP MPJJP=QPR, JGMMGMMGL) GMGNLK >G GGMLK >G JGMMGX, K= G)tLP=tKH tRGTKtK(=J, KJ GJ LP JGKT G=T KtJ XPG=K=Q G=T K=tPRYRPtGtK(= KJ PGHtMN >LGt LP K=tP=TPTi !1-lanationA This is a 0ery im-ortant rule in Tawheed and Tafseer of the :uran and adeeth2 It e1-licitly and clearly dictates the method in which all 'uslims should follow to understand the 0erses of the :uran. or -ro-hetic quotations that tal/ about Allah Taala2 The method is S3D'ISSI$"2 Submitting the true meaning to Allah is the safest way. as "$ $"! /nows what they truly mean anyway but Allah2 'any -eo-le attem-t to inter-ret the meaning of some 0erses according to their own understanding and ca-acity. which sometimes leads to chaos. confusion and e0en blas-hemy2 'any -eo-le fell in anthro-omor-hism in their attem-t to e1tract the e1act meaning of some 0erses. in which they a--lied human features and human standards to Allah2 This is a clear blas-hemy2 Allah. Taala. warned us from see/ing that of which we ha0e no /nowledge or basis2 The following :uranic 0erse lays out the solid foundation for this understanding and clears any doubtA

)lassification of :uranic 0erses >ayat@A

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Allah Taala said in Surat Al-Imran. ayah ;A

(% /, b =" * /, M& 9m +) * (R,Q 4W,# #1 $',& Oo >#: ;> #1, (). # $F ; $2D 4W,# (6 / '. # @
This ayah meansA u"e it is Tho has re+ealed unto thee ,%uhammad- the *cripture wherein are clear +erses ,%uh41amat-, the are the foundation ,basis- of the 7oo1, and others ,which are- metaphorical,mutashaabihaat-. 7ut those in whose hearts are de+iousness, follow the metaphorical +erses see1ing ,to causedissension and friction b see1ing to ,literall - understand their true meaning. (o one 1nows their true meanings but Allah. And those who are of sound 1nowledge sa : Te belie+e in them as re+ealedJ all is from our LordJ but onl men of understanding reall heed.B ence. the :uran e1-licitly says that we ha0e two /inds of 0erses2 )lear 0erses >ayat 'uh/amat@ and meta-horical 0erses >ayat mutashaabihaat@2 'any of the 0erses that tal/ about Allah Taala. or his attributes are considered among the meta-horical 0erses2 Decause our human intellectual ca-acity is limited. it is inca-acitated to understand and encom-ass Allah Taala or how his true attributes are2 Therefore. Allah Taala. tal/ed to us in a way we understand yet warned us from imagining that e or is attributes are similar to ours in anyway2 The safest way to understand these /inds of Ayahs is to belie0e in them with the meaning Allah willed. and wanted. not to inter-ret them. and to surrender and submit to them the way they are stated in the :uran2 owe0er. if inter-retations are done. they should be within the limits of the Islamic faith. thus satisfying two conditions9 one is not to li/en Allah to is creature and the second is not to negate is attributes2 ,hat is the difference between ayat 'uh/amat and ayat 'utashaabihaatA

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4- Allah told us the onorable :uran contains two ty-es of Ayat9 the first ty-e is Ayat 'uh/amatA these are the ayat that ha0e and can only ha0e one meaning according to the rules of the Arabic language. :uran and Sunnah2 or else the meaning of the Ayah is clearly /nown2 !1am-les are what Allah. Ta&ala. said in Surat Al-I/hlas. ayah ?A

Q ] @5 ( L .

This Ayah means A >There is nothing which is equal to im2@ This ayah clearly and intellectually cannot acce-t any other meaning or inter-retation2 It clearly indicate one meaning2

Another e1am-le is what Allah.Ta&ala. said in Surat Ashura. Ayah 44A > 4;k d". B&@ This Ayah means A > "othing is li/e im2@ "othing means absolutely nothing. which includes whate0er illusions. delusions or imaginations one may ha0e2 They are all wrong. because we can ne0er ca-acitate im. because e is The )reator. and we are his creation2 "othing is li/e im2 There are many e1am-les of ayat muh/amat for the see/er through out the onorable :uran2

6- The other ty-e of Ayah in the onorable :uran is called according to the :uran Ayat 'utashabihat2 The Ayat 'utashabihatA are the ty-e of ayat that

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can ha0e multi-le meanings in the Arabic language2 !1am-les are also numerous. among them what Allah said in Surat Taha. Ayah dA

6 t,D f 0" 5)
The meaning of this ayah isA u Ar-rahmaan >The 'erciful@ Istawa o0er the Arsh 'any -eo-le who attem-ted to translate the :uran into other languages or those half-/nowledgeables who attem-ted to di0e in the science of Tafseer>:uranic inter-retations@ without -ro-er academic /nowledge in Tafseer. and they /nowingly or un/nowingly disembar/ed into an un/nown territory for them which led many of them to commit serious mista/es2 Some ha0e inter-reted the abo0e ayah with A uAllah is firmly established on the throne2 They committed at least two errors in their effort to inter-ret and understand the ayah. one in arbitrarily inter-reting the Arabic word Istawa as established. and the other inter-reting the word Al-Arsh as the Throne2 This ayah is clearly among the ayat 'utashaabihaat. and submission to Allah in its true meaning is the safest way2 This /ind of irres-onsible and erroneous inter-retation may lead to misguidance . chaos and confusion2 And if some imagination are led to imagine. then that is the -athway to blas-hemy. may Allah safeguard us all2 ,hereby Istawa can ha0e many meanings2 In the :uran itself. the word Istawa ha0e se0en different meanings2 In the Arabic language Istawa has more than twel0e different meanings2 Pic/ing and choosing one meaning rather than the other is the source of the -roblem2

ere are some e1am-les of ayahs in the :uran that contain the word Istawa

11>

with totally different meanings in e0ery ayah9 4- Allah Taala said in Surat Al-Daqara. ayah 6fA

('D *- 4"- 0 t,D p "&J K ; c% +) * 6 &4;k )# " *D

This ayah meansA u"e Tho created for ou all that is in the earth. Then istawa to the hea+en and made them se+en hea+ens. The word istawa in this ayah meansA willed. or decreed the creation of se0en hea0ens2 6- Allah Taala said in Surat *oonus. ayah 7A >t,D p b R,D ; J K" - c% + # $(

K #@ f 0@2

This ayah meansA u our Lord is Allah Tho created the hea+ens and the earth in si) Ea s, then "e istawa o+er the Arsh, directing all things. The word istawa here refers to Allah commanding all matters in the uni0erse2 7- Allah Taala said in Surat Al-:asas. ayah 4?A

6 &-=" +mP M." " 5 3&w t,D 3@k O# ) "

This ayah meansA uAnd when he reached his full strength and became a man, Te ga+e him wisdom and 1nowledge. Thus do Te reward the good. The word istawa in this ayah means that 'usa. alayhi assalam. grew u- and became a young man2

?- Allah Taala said in Surat Al-<ath. ayah 6fA

11?

G m AP :D 0 t,D@
This ayah meansA It is referring to the corn when it de0elo-s and is ri-e and ready uistawa on its stem -leasing the farmers d-Allah Taala said in Surat An-"a5m. ayah gA > t,D E 7@

This ayah meansA It is referring to the angel CabrielA u e who is -owerful. and he became clear to +iewB The meaning of istawa here is to a--ear clear2 g- Allah Taala said in Surat AB-ku/hruf. ayah 47A

> ,,D 7 # R" . p 3 >x 0 X\LVVW( . * 2D + $'=D F(& &F@

This ayah meansA uThat ou ma mount upon their bac1s, and ma remember Lord's fa+or when ou mount thereon A The meaning of istawa here is to mount the bac/ of animals2 our

11@

;- Allah Taala said in Surat ood. ayah ??A > ; g: 4 "h&n; : 4"D u4; # J &) :

+!P 0 ,D@

This ayah is referring to the time of -ro-het "oah after the water ceased and earth was coming bac/ to normal. indicating the stability of the shi- on the water of the ocean2 Allah said which meansA uAnd it was said: / earthL *wallow th water and, / s1 L be cleared of cloudsL And the water was made to subside. And the commandment was fulfilled. And it ,the ship- came to be stable upon the water. The word istawa here refers to the state of stability and comfortable sailing on the water2 f- Allah Taala said in surat AB-kumar. ayah fA

> / '., " $ "$ "+,-@*) $

This ayah meansA uAre they equalvv Those who /now and those who do not /now++ The word istawa in this ayah means equality and similarity2 There much more e1am-les from the :uran. and the Arabic language that assign different meaning to istawa2

Anthro-omor-hists or the 'ushabbihah. de0iously inter-ret what Allah. ta&ala. said in Surat Taha. Ayah d A $ %) )( ' & As we ha0e -re0iously seen. the word uistawa has many different meanings. some of which cannot be attributed to Allah Taala2 The best way in understanding this ayah is belie0ing in it while submitting the entire meaning of it to Allah. /nowing that nothing is li/e im2

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Anthro-omor-hists chose one meaning out of the many -ossible meanings istawa may ha0e and assigned it to Allah Taala2 They erroneously claim that the Ayah means that Allah sits on the throne2 This is a -lain e1am-le of li/ening Allah to is creatures2 This statement negates Tawheed and causes the one who says or belie0es it to de-art from Islam2 The 'eaning of this Ayah isA >Allah Istawa o0er the Arsh@. and it does not under any circumstances mean that Allah sits on the throne or is established on the throne2 The reason is sim-le. because sitting and being established in0ol0es actions a--licable to humans and in0ol0es being in a -lace and confined to a s-ace. which results in blas-hemy2 According to the Arabic language. Istawa has more than fifteen different meanings. among of which are to sit. to sub5ugate. to -rotect. to conquer. to -reser0e. etc2 It is a clear blas-hemy to a--ly a meaning in inter-reting this Ayah that results in li/ening Allah to is creation2 Those who wish to indulge in the inter-retation of the :uran. cannot choose meanings that im-ly human actions or features. as they are non-befitting to Allah. Taala2 'uslims belie0e in this onorable Ayah and all of Allah&s ayahs without negating any of them nor li/ening im to is creatures2 Ahlus-Sunnah wal Jamaa belie0e regarding this Ayah is A A 2laces do not contain "im. nor do the directions, earth, or hea+ens. "e is attributed with an !stiwa o+er the Arsh as "e said in the 9uran with the meaning "e willed, and not as what people ma delude. !t is an !stiwa which is clear of touching, resting, holding, mo+ing and containment. 7ecause Al Arsh does not carr "im. but rather Al Arsh and those that carr Al Arsh are all carried b Allah with "is 2ower and are sub#ugated to "im. "e is abo+e the Arsh and abo+e the hea+ens and abo+e e+er thing 3in status3 an abo+eness that does not gi+e "im pro)imit to Al Arsh or the hea+ens as it does not gi+e "im firmess from earth. "e is higher in status than Al Arsh and the hea+ens, as "e is higher in status than earth and the rest of the creation.$

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Another e1am-le is what Allah Ta&ala said in Surat Al-<ath. Ayah 4A > @>N@@ The literal translation of the ayah would beA the hand of Allah is abo0e their hands2 *et. we ha0e already established that Allah Taala is clear of being attributed with organs and limbs. as that resembles humans2 Therefore. we can unequi0ocally state. that the meaning here does not refer to an actual -hysical limb which is a hand2 The true meaning is /nown only to Allah. and among the suitable meanings could be the blessings of Allah is bestowed u-on them. etc22 The best way though. is to submit the entire meaning to Allah2 Submission >Tafweedh@ is the best and safest methodology2 According to the rules of the Arabic language. these ayat are 'utashabihat9 so they can ha0e many meanings2 If meanings are assigned to them. this must be done in com-liance with the Aqeedah. Saheeh adeeth and the Arabic language. and it cannot contradict the foundational ayat >muh/amat2@ Surely the ayat of the :uran do not contradict one another. li/ewise are the ahadeeth do not contradict one another or the :uran2 There are two methodologies in understanding the Ayat al-'utashabihat. both of them are 0alid. besides. they are the traditions of the Salaf Assaaleh2 The first methodology is called Submission >Tafweedh@ and the second is called Inter-retation >Ta&weel@2 The Salaf and the 8halaf of the guided 'uslims relied on both methods equally and simultaneously2 The 'ethodology of TafweedA belie0ing that these ayat ha0e meanings befitting to the -erfection of Allah. in the way they are stated in the :uran without trying to understand what they really mean2 In other words. rather than saying what these ayat mean in reality. they referred these 'utashabihat ayat to the muh/amat ayat which

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constitute the foundation of the :uran2 Tafweedh really means submitting the entire meaning to Allah and not interfering with it2 An e1am-le of Tafweedh is what Imam Ashaffiy. radiyallahu anhu. said A I belie0e in what Allah re0ealed according to the meaning that Allah willed. and in what the 'essenger of Allah con0eyed according to the meaning that the 'essenger of Allah willed2 An e1am-le of Taweel is what Imam Du/hari. rahimahu Allah. said in inter-reting Ayah ==. in Surat Al-:asas in his Saheeh A >

$ > = & M *4;k ).@$

The literal translation of the Ayah isA e0erything will -erish but is <ace. owe0er. the meaning of the Ayah according to Imam Du/hari isA >!0erything will -erish but is #ominion2@ Decause additions li/e face. leg. shin. lingers. foot2222etc2 is not a--licable to Allah The !1alted2 In other words. the -ro-er befitting meanings are not according to the sensuous and -hysical meanings that delusions would lead to. such as -laces. sha-es. limbs. colors. mo0ements. sitting. directions. smiling. running. laughing. forgetting. or any other meanings which are not -ermissible to be attributed to Allah. subhanahu wa ta&ala2 <urthermore. the Arabs during the first three centuries s-o/e the Arabic language with a natural dis-osition and great eloquence2 Their understanding of its meaning was 0ery shar- and sufficient2 They understood that these /inds of Ayahs ha0e meanings that befit Allah. and that it is im-ossible they would ha0e sensuous and -hysical meanings which do not befit Allah. The !1alted2 Imam Al Dayhaqi. radiyallahu anhu. in his boo/ "Al-'utaqad" related that when the scholars of the Salaf were as/ed about how to understand the 'utashabihat. said A " Acce-t them as they came without a--lying a "how" to them2" ,ithout a--lying a "how" to them. means that Allah is clear of being attributed with sitting. resting. mo0ing. limbs. organs.22etc. it does not mean that is Istiwa o0er the throne >Arsh@ has a "how" of which we are ignorant2 $n the contrary. the scholars com-letely negated that a "how" could be a--lied to Allah2 So the statement of those who sayA Allah sits on the Throne

12.

but we do not /now howv Is re5ected and leads to blas-hemy2 Similarly the statement that many -eo-le falsely related to 'ali/ that he said "Istiwa is /nown and the "how" is un/nown"2 This statement cannot be related to 'ali/ in anyway and is baseless2 It is affirmed about Imam 'ali/ Ibn Anas. radiyallahu anhu. in what Imam Al-Dayhaqi related with a sound chain by way of Abdullah bin ,ahb. that we were at 'ali/&s when a man entered and said9 $ Aba Abdillah. arhmanu ala alarsh istwa. how did e Istawav 'ali/ %oo/ed down astonishingly and then lifted his head and saidA alal Arsh Istwa as e attributed to imself. it is in0alid to say how. and how does not a--ly to him2 'ali/ further saidA I see that you are an inno0ator. ta/e him out2" 'oreo0er. Imam Al- afeB Ibn a5r Al-Asqalaani. radiyallahu anhu. related in his 0aluable boo/ " Sharh saheeh Al Du/hari" that 3mmul 'u&mineen 3mmu Salama. the wife of the Pro-het. sallallahu alayhi wa sallam. saidA " The attribute of the Istiwa is not un/nown. because it is mentioned in the boo/ of Allah. Al-/ayf. that is. the &how& of it is inconcei0able. because its a--licability is im-ossible2" ence. it is im-ortant to beware of the 0arious boo/s that claim adhering to the Sunnah or the Salaf. e0en some translations of the :uran. because in many cases they contain false inter-retation of the :uran and Sunnah. s-reading their s-oiled beliefs among 'uslims2 The 'ushabbihah are e1hausting ma5or resources to decei0e 'uslims and to in5ect their ill-hiloso-hies of li/ening Allah to is creatures. attributing to im light. hand. hands. eyes. shin. foot. fingers. faces. sitting. -laces. directions. 22etc2. into Islam 8now firmly. that Allah. Ta&ala. is clear of all im-erfections and is abo0e being attributed with that2

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d?- .v!mh'" #hm[0 E^ b.v!6^&'" [0 &t zy 3:\ E. W- WP T( =(t T>PMM K=t( tLGt tL(JP IK=TJ (S PRJPJ, tRNK=Q t( K=tPRYRPt Kt GHH(RTK=Q t( ()R (>= (YK=K(=J =(R ()R KXGQK=GtK(=Ji !1-lanationA This is stressing on the methodology of submission >Tafweedh@2 As Allah Taala. is the only one who truly /nows the true meanings of e0erything2

dd- .0 7 8 6 ^ b75^ a'78

! f7 a&m5%&^ 3p^ @8

7 5 "0 E~ av]- zy 75 .0 a\y a#&.8 f&~ a'78 a/[!.

- N( (=P KJ JGSP K= LKJ SGKtL )=MPJJ LPJLP J)ZXKtJ tLPXJPMPJ H(XYMPtPMN t( AMMGL, tLP EGMtPT G=T GM(RKSKPT, G=T t( HKJ MPJJP=QPR, JGMMGMMGL) GMGNLK >G GGMKLK >G JGMMGX, G=T MPGPJ tLP I=(>MPTQP (S tLK=QJ tLGt GRP GXZKQ)()J t( tLP (=P >L( I=(>J tLPXi !1-lanationA Al-Imam At-Tahhawiyy. ma/e it 0ery clear and unambiguous in his a--roach of why should anyone try to guess a meaning of something no one /nows the e1tent thereof2 The best is to belie0e in the 0erse and submit the true meaning to Allah and is Pro-het2 Peo-le of /nowledge maybe able to elaborate to a certain e1tent on some of these meanings based on the firm foundation of unothing is li/e im. the :uran. the Saheeh of the Sunnah. the Arabic language and the intellect2

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dg- eD[5E!^ '7 !&[%2 f78 E~ eD5l! e:4 {/B.&^ - O=PJ S((t >KMM =(t ZP JGSP K= IJMGX )=MPJJ Kt KJ ZGJPT (= J)ZXKJJK(= G=T J)RRP=TPRi !1-lanationA This is a great rule in Islam referring again to the methodology of submission of the entire meaning to Allah and is -ro-het when the ayah or hadeeth -ertain to Allah or is attributes2 A limited ca-acity can ne0er encom-ass the creator of ca-acity2 Delie0e in the ayah and submit its entire meaning. belie0ing that nothing is li/e im2 d;- &. "8 a0!%0 a/k$ ba#2y '7&[. v;] ^&ba#78 av8 % $ .0 7 8 e!6 "#y

bw]rA[&!^ ]:d[&!^ bu.#]l!^ %CA&! "' crr['y bu.#]l! '_^ b1y%<#&! zy.^ b:'$m[&! .rA0 !:$.p E^ b.4:d0 .v00 E b.s. .! b.2.B .5m5m0 b6.A\l!^ 6!%4l!^.
- WL(J(PPR TPJKRPJ t( I=(> tLK=QJ >LKHL Kt KJ ZPN(=T LKJLPR HGYGHKtN, G=T >L(JP K=tPMMPHt KJ =(t JGtKJSKPT >KtL J)ZXKJJK(=, >KMM RPXGK= TPYRKPT (S tLP Y)RP X(=(tLPKJX TG>LPPT, tR)P SGKtL G=T H(RRPHt ZPMKPS, G=T tLGt LPJLP >KMM ZP J>K=QK=Q ZPt>PP= TKJZPMKPS G=T ZPMKPS, GSSKRXGtK(= G=T TP=KGM G=T GHHPYtG=HP G=T RPPHtK(=i HPSLP >KMM ZP )=HPRtGK= G=T H(=S)JPT, TPK()J G=T T()ZtS)M, ZPK=Q =PKtLPR G J)ZXKttK=Q ZPMKPPR =(R G TP=NK=Q RPPHt(Ri !1-lanationA The meaning is self-e1-lanatory. and it a--lies to those whose minds refuse to realiBe their limited ca-acities2 ence. they indulge into the un/nown to them led by their blind curiosity and de0ious -hiloso-hies2 They end uassigning meanings and attributes to Allah that are com-atible with their intellectual ca-acity. not realiBing that it is deficient and im-erfect. this may lead to blas-hemy2 Therefore. many -hiloso-hers reached some truths and belie0ed in them.

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and fell short of others and disbelie0ed in them2 Delie0ing some and disbelie0ing some is -ractically disbelief. as because disbelie0ing in one attribute of Allah renders a 'uslim. unbelie0er>murtadd@2 In order to reach the state of -ure understanding of Tawheed. one must belie0e in Allah and is attributes. and submit the true meanings to Allah. subhanahu wa Taala2

d=- 2C .2&^B ^n bhm 2v0 .h%/[8! "#& eD !&6!- 3h 1]%&. u.#]l! d] E^

- It KJ K=GMKT S(R tL(JP >L( >KMM P=tPR YGRGTKJP t( ZPMKPP tLGt tLPN >KMM JPP AMMGL KS tLPN KXGQK=P >LGt Kt KJ MKIP, (R K=tPRYRPtJ Kt GHH(RTK=Q t( LKJ (>= )=TPRJtG=TK=Qi !1-lanationA Al-imam At-Tahhawiyy is stressing again on the 0ision of Allah for the -eo-le of -aradise by re-affirming that it cannot be imagined nor ca-acitated2 Sim-ly. a belief in it with total submission to Allah. along with the firm belief that Allah Taala cannot be confined to a -lace. -hysically -resent in one direction or s-ace. nor is e a mass. nor consists of light. nor 0eiled by anything. etc2 "othing is li/e im2

df- b'7 !&[e^@&^ 3]^[&! %[ 1'm%&! f&~ .] fv<0 3s 3]^B^ 1]%&! 3]^B u.s !t~

12>

"'#7#&! "]- a'78^.

- BPHG)JP tLP K=tPRYRPtGtK(= (S tLKJ JPPK=Q Z)t K=TPPT, tLP XPG=K=Q (S G=N tLK=Q >LKHL YPRtGK= t( tLP RPGMX (S L(RTJLKY, KJ ZN G(KTK=Q KtJ K=tPRYRPtGtK(= G=T JtRKHtMN GTLPRK=Q t( tLP J)ZXKJJK(=, G=T tLKJ KJ tLP ZGJKJ (S tLP RPMKQK(= (S M)JMKXJ. !1-lanationA It seems that Al-Imam At-Tahhawiyy. rahimahu Allah. is re-eating a few conce-ts in different ways to stress on their sensiti0ity and im-ortance2 This is of course. the most sensiti0e to-ic in the Islamic faith and it is where many -eo-le de0iate and fall2 A0oiding su-erficial or literal inter-retation and submission of the entire meaning to Allah is the foundation of the 'uslims faith2

_& ! 3hn 9:';8 1D: 12?

SUMMARY OF THE CREED OF THE PEOPLE OF TRUTH:

1'/hr&! 9:8.;&!:
THE GOLDEN RULEA

g- a]@v[&! wd] ^&j a'/[&!^ zCv&! o m [] " &0^ - WL(J(PPR T(PJ =(t G(KT =PQGtK=Q tLP GttRKZ)tPJ (S AMMGL, (R MKIP=K=Q AMMGL t( L)XG=J, tLP= K=TPPT LGJ Q(=P GJtRGN G=T LGJ XKJJPT tLP H(RRPHt ZPMKPS K= AMMGLi !1-lanationA "egating Allahs attributes and li/ening im to humans are the two most common and most dangerous -itfalls in which -eo-le tend to fall in2 Doth of which lead to blas-hemy2 TanBeeh means clearing Allah from non-suitable attributes and this is the ob5ecti0e of e0ery belie0er2 $ne must be e1tremely cautious not to ma/e a mista/e that would 0oid TanBeeh. and be thrown. as a result into blas-hemy2

The seed of ha--iness and success in this life and the hereafter is in this Tawheed >monotheism@2 TanBeeh. or clearing Allah from non-suitable attributes is the core of Tawheed2 Tawheed is the most honorable /nowledge. and is strictly and entirely deri0ed from the :uran and the Saheeh of the Sunnah2 It does ha--en to coincide with the sound intellect as well2 The Pro-het. sallallahu alayhi wa aalihi wa sallam. s-ent thirteen years

12@

in 'a//ah teaching his household and com-anions Tawheed2 Allah. Ta&ala. said in the honorable :uran. Surat Al-I/hlas .which meansA >SayA e is Allah. The $ne9 Allah. The 'aster ,ho is relied u-on in matters and is resorted to in one&s needs9 e beget not. "or is e begotten9 and there is none li/e unto im2@ This Sura constitutes the basis of TanBeeh2 3nder its light. we can say that. the first conce-t in Tawheed is to firmly belie0e and understand that Allah. subhanahu wa Ta&ala. and is attributes are far beyond our limited conce-tions and ca-acities2 Sim-ly stated. what we /now about Allah. The !1alted. is 5ust what e told us through is attributes and "ames of Perfection2 ,e are absolutely not to assume anything else. as this could lead to blas-hemy2 This Islamic nation is distinguished with this -ure Tawheed. since we were commanded by Allah and is Pro-het. to a0oid the -itfalls into which nations ha0e fallen at 0arious times in trying to understand Allah. Taala2 The two ma5or ones are two 0ery dangerous and ancient -hiloso-hies that still e1ist9 the first one is li/ening Allah to humans2 These -eo-le are called >Anthro-omor-hists@ which in Arabic meansA Ahlut-Ta5seem or Ahlut-Tashbeeh2 Their faith is s-oiled by their serious inno0ation and de0iation. may Allah safeguard e0erybody from their e0il2 Anthro-omor-hists are by definition non-'uslims2 The second -itfall is negating one or more of Allah&s attributes2 Those -eo-le are called Ahlut-Ta&teel2 ence. it is mandatory for all 'uslims to learn and belie0e with -erfect certainty and beyond doubt. that Allah. subhanahu wa Ta&ala. is The $ne and $nly Cod. the $nly $ne to ,hom worshi- is due. and nothing is li/e im2
lllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllllll ALM)t-TGJPPX: are called ,%u#assimah-. Ta#seem is deri+ed from the Arabic word $#ism $ which means $bod $. Ahlut3Tashbeeh ,or %ushabbihah-: Tashbeeh means to li1en things to other things. Ahlut3Tashbeeh and Ahlut3Ta#seem: are almost s non mous meaning Anthropomorphists. The li1en Allah to "is Creatures, b attributing "im, subhanahu wa ta'ala, with attributes of a human bod . Attributing Allah, The 0)alted, with attributes of humans is an ob+ious blasphem .

1.D

All other things or beings that we can thin/ of are is creatures and in absolutely no way com-arable to im2 The meaning of the name of Allah >Al ,ahed@ is the $ne ,ho does not ha0e a -artner. and there is no similar to im2 Allah. ta&ala. said in the :uran Surat Ashura. Ayah 44A > 4;k d". B&@ This Ayah clearly and -lainly confirms the fact statingA >"othing is li/e im@2 e has been e0er-e1istent in eternity. is e1istence did not ha0e a beginning2 e is e0er-e1istent e0erlastingly. there is no end to is e1istence2 is e1istence is always necessary2 is non-e1istence is im-ossible2 is e1istence is of imself2 e does not need any means2 owe0er. there is nothing that is not in need of im2 e is not material or a thing2 e is not at a -lace or in any substance2 e does not ha0e a sha-e and cannot be measured2 It cannot be as/ed how e is9 when we say " e". none of the things which occur to the mind or which we can imagine is e2 e is unli/e these. because all of them and e0erything are is creatures2 e is not in any way similar to is creation2 e is The )reator of e0erything that occurs to the mind. e0ery illusion and e0ery delusion2 #elusions do not a--ly to im. e is not encom-assed by the mind. nor is e concei0able in it2 e is not imagined in the self nor is e -ictured in delusions2 Al-Imam Than-"oon Al-'asri. rahimahu Allah. saidA " zW ` ^~ zW^t` -LI ^PM " " 8now that. whate0er you imagine in your mind. Allah is different from it2" Allah. Ta&ala. is The $ne. who created your imagination. thus. whate0er you imagine is a creation. and the )reator does not resemble his creation2 Allah. subhanahu wa Ta&ala. as/s in Surat 'aryam. Ayah gd A

("&D <' '! *) y 3@'&>" # J " - / ) 6

,hich meansA >#o you /now of anyone who is similar to imvvvv@ $&Allah. we declare and belie0e that there is no one similar to *ou. *ou are The $ne. -raise be to *ou2

1.1

Imam Ashafi&iy. radiyallahu anhu. saidA " ,hoe0er see/s to /now his )reator. and conclude that his )reator is something that e1ists which his mind can imagine. then he is an anthro-omor-hist >'ushabbeh@2 If he belie0es is -ure none1istence. then he is a negator >'u&attel@ or a denier2 If he concluded that Allah e1ists. and admits consequently that his mind cannot concei0e im. then he is 'uwahhed >-racticing Tawheed@2 Since no one /nows the (eality of Allah e1ce-t Allah. 'uslims scholars led by Ibn Abbas saidA " Thin/ of the creation of Allah and do not thin/ of the Self of Allah22" This is so because our /nowledge of Allah is only through /nowing what is re0ealed to us in the :uran and the saheeh of the Sunnah2 ,hoe0er thin/s about Allah and imagines a -icture. or has an illusion or a delusion and belie0es that this is Allah. is not 'uslim2 Al-Imam Al-'uffasser Al-:urtuby rahimahu Allah. said in his boo/ "AtTath/aar" about the 'ushabihhah and the 'u5assimah >anthro-omor-hists@A "They are 8uffar >blas-hemerseunbelie0ers@. this is the right sentence2 Decause there is no difference between them and the idol worshi--ers2" Indeed. there is no difference according to all 'uslim scholars. the idol worshi--er worshi-s a -icture that he scul-tured. and the 'ushabbeh or the 'u5assem worshi-s a -icture that he imagined2 Al-Imam Ahmad Ar-(ifa&iy Al-8abeer. radiyallahu anhu. saidA " The ultimate /nowledge about Allah is to be certain the e e1ists without a how and without a -lace2"

1.2

TKYJ t( TKGQ=(JP A=tLR(Y(X(RYLKJtKH K=SKMtRGtK(=: The %ushabihhah or the %u#assimah, belie+e that Allah is a bod ,usuall the do not specif the shape or siHe-. The belie+e and imagine that Allah is li1e a great 1ing sitting on a huge chair6 throne. The also belie+e that AllahLLL ,subhanahu waTa'ala- occupies what is abo+e the se+enth hea+en, and that he consists of organs i.e. hands, fingers, face, leg, foot. e es, buttoc1, thighs... etc., ,again, the usuall do not specif the shape or siHe of these organs-. The also belie+e that Allah sits on his ro al chair6arshL, and that "e mo+es, comes and goes, and that "e resides in a place abo+e the >th hea+en ph sicall ,in the upper direction-, and that this world is also eternal with Allah, and that "ellfire will perish, and the belie+e that Allah in the da of #udgment will mo+e o+er four fingers from "is arsh or 1ursi where "e sits, so the 2rophet can sit ne)t to "im....etc. The , ma Allah denounce them, claim that Allah does all these things ,i.e. sitting, coming down, going up...etc- 2"N*!CALLN, howe+er, the add a statement $ in a wa that suits his ma#est $. /nce ! discussed this sub#ect with one of them, and at the end ! told him $ ou are insane, without how, in a wa that suits our ma#est $. Then he realiHed that after attributing Allah, ta 'ala, with attributes of creatures such as sitting, it does not reall matter what ou add after that, and it will not change the original meaning. Cnow, ma Allah guide us and ou, that attributing these things to Allah, The 0)alted, is the essentials of Cuffr and the true blasphem itself, and whoe+er belie+es this, is not %uslim regardless of his claims. &emember !slam is not a claim it is rather a faith that is manifested b belief, utterance and deeds. %a Allah safeguard us from an blasphem . Ameen.

1..

g4- .v<0 zy '& b1'\!-%C&! ?m<v? m<v0 b1'\!:$m&! ?.Cd mm0 D8^ 3p .v6 uy

1]%/&! "0 :$n.

F- I=TPPT, ()R L(RT, TLP EGMtPT, KJ (=MN ZP GttRKZ)tPT >KtL tLP GttRKZ)tPJ (S O=P=PJJ, AZJ(M)tP )=KV)P=PJJ G=T =( HRPGtK(= KJ K= G=N >GN MKIP HKXi !1-lanationA
In

conclusion. we say that Allah and is attributes are attributed with the absolute uniqueness2 They do not change. de0elo-. or -erish2 e is now li/e e eternally was. when nothing else e1isted but im Subhanahu wa Taala2 e eternally e1isted with is attributes2 e has always had these attributes and will always ha0e them2 They did not increase nor decrease after e brought is creatures into e1istence2 The meaning of the -re0iously mentioned Ayah 44. in Surat AshuraA >"othing is li/e im. and e is attributed with earing and Sight@ constitutes one of the most essential fundamentals of Islam. and distinguish the Islamic faith from any other2

Allah. subhanahu wa Ta&ala. is not a body or a soul2 e does not occu-y -laces2 e is not sub5ect to time. sim-ly stated. e cannot be imagined in the mind2 e is attributed with earing and Sight. howe0er. Allah&s earing and Sight are among is attributes Ta&ala. and they do not under any circumstances resemble the hearing and sight of is creation2 ,e. creatures. need organs and instruments for our hearing and sight to be effecti0e2 Allah&s hearing is not with an ear. tym-anic membrane. or the li/e2 Similarly. is is sight. subhanahu wa Ta&ala. it is not with a -u-il or any other instrument2 e. Ta&ala. is unli/e anything2 Similarly. all other attributes of Allah. i2e2 !1istence. $neness. ,ill.

1.5

8nowledge. %ife. and the li/e2 They do not resemble those of the creatures2 Allah said in Surat An-"ahl. Ayah gA This Ayah means A > Allah has attributes that do not resemble the attributes of others@2 )onsequently. Allah e1ists. howe0er2 is !1istence does not resemble that of others2 Allah. Ta&ala. said in Surat Ibrahim. Ayah 4A

=&mm * 0) d"@@

> RX \ -XLPWX Z|^~ z X ~@

This Ayah means A >Is there a doubt in Allah >in the !1istence of Allah@. The )reator of the hea0ens and the earths2@ e e1ists without a beginning. without an end. and without being attributed with a -lace. while our e1istence is de-endant on all these factors and more2 It is also incumbent to /now that Allah is the $nly Cod. there is no Cod but im2 To this effect Allah said in Surat 'uhammad. Ayah 4f A

@ > This Ayah confirm the $neness >Al ,ahdaniyyah@2 Allah is $ne in is Self. Attributes and #oings2 This means e has no -artner and nothing is com-arable to im or is attributes2 \ # K ) > & j ; 4 i k * H' *X % 9 *@ This ayah meansA u e is The !ternal >without a beginning@ and !0erlasting >without an end@. The $ne abo0e ,hom nothing e1ists and underneath ,hom nothing e1ists. and e is All-/nowing
It is im-erati0e to understand that only Allah e1isted in eternity and nothing else2 e e1isted before the creation2 All other creations i2e2 hea0ens. earths. ,e ha0e -re0iously established the -roof that Allah. Ta&ala. is !ternal and !0erlasting based on what e said in Surat Al- adeed. Ayah 7A

1.:

gala1ies. s-ace. time. -lace222etc2. were non-e1istent2 The Perfect "ame of Allah9 Al-Awwal literally means The <irst2 That of course means the $ne ,hose e1istence is eternal and has no beginning2 This Ayah also entails that only Allah has no beginning. hence. whosoe0er who belie0es the this world is eternal either by /ind or element >i2e2 has no beginning@. has belied this Ayah. and whoe0er belies the :uran. de-arts from Islam to -hiloso-hy2 A man once came to al-Imam Ali bin Abi Taleb. the fourth cali-hate of (asoolullah. sallallahu alayhi wa aalihi wa sallam. and as/ed himA " when did your %ord e1istv2 Imam Ali. /arramaAllah wa5hahu. re-lied A and when didn&t he e1ist2" Imam Du/hari related in his Saheeh by way of lmran bin Pro-het. sallallahu alayhi wa aalihi wa sallam. said A usayn. that the

" ZO oF EW\ X s^ $ The hadeeth means " Allah eternally e1isted and there was nothing else other than im"2

The :uran also tells us that Allah. Ta&ala. is not in need of others. Allah said in Surat Al-An/abut. Ayah gA >

@ $ &" z W ;

This Ayah means A > <or Allah is free of all needs from all creation 2@

To this effect Allah also said in Surat Al-I/hlas. Ayah 6 :

> GPWX X @
,hich meansA >Allah is The %ord ,ho is not in need of anything. and

1.;

e0erything is in need for im@ Thus. Allah is attributed with non-neediness of anything2

g6- %.s {? !&.2k&! a]m_B E b?!^-!^ x.8!^ u.s6!^ b?.].&!^ -^:_&! "8 f&.<B^

?.8:[/#&!.
O- HP KJ HMPGR (S ZPK=Q GttRKZ)tPT >KtL LGK=Q MKXKtJ, =(R P=TJ, =(R LGK=Q YGRtJ, =(R (RQG=J, =(R MKXZJi N(R KJ HP H(=tGK=PT ZN tLP JK TKRPHtK(=J GJ GMM HRPGtPT tLK=QJ GRPi !1-lanationA This is clear in stating the 'uslims belief that unites of measurements cannot a--ly to im. whether it is distance. time or otherwise2 "o ends. no restrictions. no confinement in s-ace or -lace. no organs. no -arts. no limbs. nor do the si1 directions a--ly to im2 The si1 directions are abo0e. below. front. bac/. right and left2 All these things are a creation of Allah. and a creation cannot be an attribute to The )reator2 That would mean that The )reator and the creation are equal in that attribute which contradict the :uran. Sunnah. the sound intellect. and the meaning of Cod2 Another golden rule in Tawheed is what Imam At-Tahhawiy saidA "Allah is clear of limits. ends. -arts. limbs. instruments9 and the si1 directions do not contain im2" There are numerous Ayahs and Ahadeeth in the onorable :uran stating that Allah. subhanahu wa Ta&ala. is not designated with a -lace2 And how can ev isn&t e ,ho created the entire -lacevv++ ow can anyone with the slightest sense of intelligence e0er thin/s that Allah Ta&ala. resides abo0e the se0enth hea0en. and is in the u--er directionvv+++ ow can they negate the clear and s-ecific Ayah in Surat Ashura. ayah 44 which means A "othing is li/e im2

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Imam At-Tahhawiyy statement relie0es e0ery belie0er and asserts our firm faith that Allah Ta&ala is The )reator of hea0ens and earths2 e e1isted before they were created. and 5ust as e e1isted >before creating the se0enth hea0ens and the se0enth earths@ without a -lace >because there was no -lace@2 e still e1ists without a -lace2 3nli/e what the 'ushabbihah belie0e. 'uslims do not belie0e that Allah occu-ies a -lace abo0e the se0enth hea0en. this is the belief of the *ahood and "asara. among others2 e who is attributed with limits. ends. -arts. limbs. organs. -laces. directions.22etc2. would ha0e to ha0e a siBe and a format. these are the attributes of humans and bodies2 Allah. Ta&ala. unli/e what the 'u5assimah belie0es is not a body2 e is as e described imself in Surat Ashura. Ayah 44. which meansA >"othing is li/e im@2 This onorable Ayah clearly -oints to >by stating that Allah is absolutely and totally clear of resembling the creation@ that Allah is different from the creations in the Self. Attributes. and #oings2 )onsequently. it is im-ossible that Allah e1ists in a -lace or in a direction because only bodies and masses occu-y s-ace2

Imam Du/hari and Dayhaqi related in their Saheeh. that the Pro-het. sallallahu alayhi wa aalihi wa sallam. said A " Allah e1isted eternally and there was nothing else2" This Saheeh adeeth clearly and beyond doubt -ro0es that only Allah e1isted alone in eternity without a beginning. and e0erything else has been created i2e2 there was nothing with im. Ta&ala. no s-ace. no -lace. no hea0en. no s/y. no earth. no gala1ies. no time. no day. no night. no light. no

1.?

dar/ness222etc2 there was absolutely nothing but Allah2 Desides. it is /nown that Allah. nor is attributes are sub5ect to change or de0elo-ment2 ence. it is im-ossible that after ha0ing been e1isting without a -lace. e would create a -lace and then resides in it+++ This ob0iously negates the :uran. Sunnah. and the sound intellect. for an ob0ious reason9 blas-hemous faith clearly establishes a de0elo-ment of Allah. a change. and a need for is creation2 Imam 'uslim related in his Saheeh ol2?eg4 that the Pro-het. sallallahu alayhi wa aalihi wa sallam. saidA "$ Allah. *ou are >Al Awwal@ The $ne who e1isted eternally without a beginning. and *ou are >Al A/her@ The $ne who e1ists e0erlastingly without an end. and *our are >Ath-Thaher@ The $ne Abo0e and nothing abo0e *ou. and *ou are >Al Daaten@ The $ne underneath ,hom nothing e1ist2" This Saheeh adeeth clearly -roofs that Allah. Ta&ala. is not designated with a -lace2 'oreo0er. scholars said based on this adeethA " ence. e e1ists without a -lace2 is !1istence is ob0ious by -roofs. and e is clear of the delusions of bodily attributes2 Al-imam Al- afedh Al-Dayhaqi. radiyallahu anhu. commented on this Saheeh adeeth in his highly 0aluable boo/ " Al Asma&a was-Sifaat" -age ?A " $ur -eo-le >Scholars of Ahlus Sunnah@ determined based on this adeeth that Allah. Ta&ala. is not designated with a -lace. since e is the $ne abo0e ,hom nothing e1ists and underneath ,hom nothing e1ists9 hence. e e1ists without a -lace2" Al-imam Abdul :aher Al-Dagdadi. rahimahullah. who is a renowned 'uslim scholar from the first three centuries of i5rah. said in his Doo/ "The differences between sects" -age777A "Dy consensus >of 'uslim scholars@ that Allah is not sub5ect to a -lace nor time2"

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It is an ob0ious issue to a -erson with a sound mind. but Allah Ta&ala said in Surat Al Israa. Ayah ;6A

6 e&'D ){ 0" E% > ; 0" 3 ; *$. )

,hich meansA >Dut those who are blind in this world. will be blind in the ereafter. and more astray from the Path2@ The Ayah mentioned blindness with the idea that being blind is not necessarily a loss of 0ision. but many times is being farther and farther away from the true -ath2 <urthermore. Al-:uran Al-8areem stresses this fact in Surat Al- a55. Ayah ?g saying A > @a; ; , /F 0" a# 0"@> ,hich meansA >Truly it is not the eyes that are blind. but the earts which are in their chests2@ eart in Arabic im-orts both the seat of intelligent faculties and understanding as well as the seat of affections and emotions2 Those who are astray may ha0e their -hysical ears and eyes. but their hearts are blind and deaf2 'ay Allah grant us guidance2

15D

It is therefore determined by the :uran And Sunnah. that Allah created e0erything including the -lace and time2 Allah said in Surat Ar-(a&d. Ayah 4gA

\ . c ) > 4 j ; % U ) k : This Ayah means A > SayA Allah is The )reator of all things2@ ence. e0erything is created by Allah the )reator2 Place >the entire uni0erse@ is something other than Allah. because Allah is not the -lace or the uni0erse. thus. -lace is a thing that is created by Allah2
Peo-le who belie0e that Allah dwells in is creation. namely >Al- ululiyyah@ i2e2 the 'ushabbihah and the some de0ious sufi-claimers are on a -athway to blas-hemy as well. may Allah safeguard us2 Al-imam Al- afedh Ibn a5r Al-Asqalaani. radiyallahu anhu. said in " Sharhu Saheeh Al Du/hari" 0ol2ge47g A " The two directions u- and down do not negate that Allah Ta&ala is abo0e2 Decause e is abo0e any im-erfection. and it is im-ossible for is to be attributed with being abo0e -hysically2" 'oreo0er. the adeeth of Du/hari and 'uslim that we -re0iously mentioned. relating that the Pro-het. sallallahu alayhi wa aalihi wa salllam. states clearly that the Preser0ed Tablet is on the Arsh2 Then according to the blas-hemous 'ushabbihah. not only Allah sits on the throne but beside him is the Tablet2 'ay Allah -rotect all belie0ers from this de0ious -hiloso-hy2 Al-imam Al-Dayhaqi. radiyallahu anhu. related in his boo/ " Al Asma&a wasSifat" e1-laining the name of Allah Al-'uta&ali A "It means the $ne ,ho is abo0e being attributed with the attributes of the creatures li/e marriage. children. limbs. organs. sitting on the sarir >Arsh@. being hidden behind 0eils so that the eyes wouldn&t see im. mo0ing from one -lace to another. and the li/e2 Some of these attributes dictate ending. some dictate need. and some dictate change2 All of that is non-befitting and not -ermissible to attribute to e ,hose !1istence is without a beginning2"

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The fourth righteous cali-hate of (asoolullah. Al-imam Ali bin Abi Taleb. /arramallahu wa5hahu. saidA " Allah e1isted eternally and there was no -lace. and e now is as e was. i2e2 without a -lace2" Al- afedh Abu "a&eem. rahimahullah. re-orted in his ilyah. that a man entered the quarters of the /halifah and said to Imam AliA $&Ameer-Al 'u&mineen. there are forty Jews at the door wanting to tal/ to you2 Imam Ali re-liedA let them in2 ,hen they entered they as/ed Imam AliA " describe your %ord for us. the $ne ,ho is in the s/y2 ow is ev ow was ev ,hen was ev $n what is ev2" Imam Ali sat u- and saidA "$ Jews. hear me out and you wouldn&t ha0e to as/ anyone else2 'y %ord. The !1alted is Al-Awwal >e1ists eternally without a beginning@2 e is not from anything. nor mi1ed with anything. nor deluded about. nor a -erson that would be sought. nor is 0eiled thus contained. nor did e e1ist after e had not been e1isting2 Allah s-o/e to 'usa without limbs or instruments or li-s nor u0ulas2 e who claims that our %ord is limited. then he is ignorant about the )reator ,ho is worshi--ed2" Imam Abu anifa. radiyallahu anhu. saidA " The )reator does not resemble is creatures2" Imam Abu anifa also saidA " Allah e1isted eternally and there was no -lace2 e e1isted before creating the creation2 e e1isted. and there was no -lace. creation. or thing9 and e is the )reator of e0erything2" Al- afedh Al-Imam As-Sayyed AB-kubaydi narrated through a continuous chain. that Al-imam kayn Al-Abideen Ali bin Al- usayn bin Ali bin Ali Taleb. who was also /nown as As-Sa55ad. used to sayA "$ Allah. you are clear of all im-erfection2 *ou are Allah. the $ne ,ho no -lace contains you2" e also saidA " $&Allah. subhana/2 *ou are Allah. the $ne ,ho is not in boundaries2"

152

Al-<aqeeh Ash-Shay/h Abdul Chani An-"abuIsi Al- anafi. rahimahullah. saidA " e who belie0es that Allah fills the hea0ens and earth or that er is a body sitting abo0e al-Arsh >ceiling of Paradise. throne@ is a non-belie0er >/afer@2" Al-iman Abu amed Al-ChaBaliy. rahimahu Allah. in Al-Ihya said A " Allah. the !1alted. e1isted eternally and there was no -lace2 e is not a body. 5awhar>atom@. or -ro-erty. and e is not on a -lace or in a -lace2"

The uhow -itfall A

'any anothro-omor-hists and some ignorants who surfaced lately ha0e been saying that they belie0e that Allah Taala has limbs and organs. but they say without a uhow claiming that they do not /now the method or the uhow of the limbs. or -lace. or descending. ascending. etc2 De. may Allah guide us and you. certain and beyond any doubt that the question "how" or umethod does not a--ly to Allah. because this is a question about sha-es. bodies. -laces. de-ths. and dimensions2 Allah. Ta&ala. is abo0e being attributed with all of that2 The confusing -oint to some laymen is that the 'ushabbihah bring u- always is the statement" we do not /now how"2 8now. may Allah guide us and you. that this statement is wrong. misleading and decei0ing to someone whose not an e1-ert. since it falsely yet -ositi0ely indicates that there is a uhow. but they don&t /now it. and that Allah has a sha-e. dimension. body. -lace. sits on the Arsh. but one is ignorant of the "how" of it+++ This is the essence of anthro-omor-hism2

15.

!0en though some of those -eo-le may say Allahu A/bar. howe0er. their faith seems to indicate that what they really belie0e is that the Arsh is A/bar >bigger@. because blas-hemers who belie0e that Allah sits on the Arsh. naturally. belie0e that the Arsh must be bigger to accommodate their %ord. unless they belie0e that the Arsh is smaller2 This is highly unli/ely. because they. may Allah denounce them. belie0e that Allah will em-ty a s-ace ne1t to im on the Arsh >this s-ace is measured by four fingers@ so the Pro-het can sit ne1t to Allah2 There are basically no differences between the idol worshi--ers -hiloso-hies and anthro-omor-hists2 The mentioned Ayahs. Ahadeeth. and sayings -roof without doubt for anyone with a sound mind. that attributing the sensuous -hysical abo0eness and -lace to Allah is contrary to the :uran. Sunnah. I5ma. and the intellectual -roof2 The intellectual -roof that Allah e1ists without a -lace is due to the fact that the one who is in a -lace would ha0e an area. and the one who has an area is in need of it. and the one who is needs other is not Cod2 <urthermore. the Saheeh adeeth clearly determines that Allah e1isted without a -lace before creating -laces. then accordingly and consistently. after creating the -laces he still e1ists without a -lace2 "on-'uslims and some who e0en claim Islam belie0e that Cod resides in the s/y. raised a question of why do we lift our hands and faces to the s/y when ma/ing su--lication >du&a@vv 'oreo0er. in one of their boo/s. one of their imams in su--ort of his -hiloso-hy that Allah resides in the s/y saidA "then why do you thin/ cows cannot lift their heads to the s/yv because they are afraid of Allah who is u- there2" ++++ 'uslim scholars determined based on the :uran and Sunnah. that lifting the hands and the faces towards the s/y when -erforming su--lication >du&a@ is because the hea0ens are the qiblah >direction@ of du&a 5ust as the 8a&bah in 'a//ah is the qiblah of -rayers2 <or from hea0ens. the mercies and blessings of Allah descend2

155

Attributing Allah. The !1alted. with the sensuous -hysical abo0eness is not -erfection. contrary to what some ignorant -eo-le thin/2 The im-ortance of one&s status is not measured by -laces limits. and -hysical heights and distances2 The -hysical -lace of the Angeles around the Arsh is much higher than that of the Pro-hets of Allah. yet. the status of the Pro-hets is better and much higher to Allah. the )reator subhanahu wa Ta&ala2 Since we ha0e determined that the creed of 'uslims is that Allah e1ists without a -lace and the question "how" does not a--ly to Allah. it is clear that Al-Arsh >or may be also /nown as the throne@ which is the largest creation and the ceiling of Paradise is not a -lace for Allah. The !1alted2 The -ure creed of 'uslims is indeed what Al-imam Ali bin Abi Taleb. /arramallahu wa5hahu. said A " Allah created the Arsh >the largest creature@ as an indication of is Power and did not ta/e it as a -lace for imself2"

It is obligatory to /now that Allah is not abo0e. below or at one side in the -hysical sense and e does not ha0e a -lace2 !0erything is below the Arsh and the Arsh is under is Power2 The Arsh does not carry im. indeed. the grand Arsh e1ists with is <a0or and in is $mni-otence2 e is the same now as e was in eternity. and e will always be the same in the e0erlasting future as e had been before creating the Arsh with no changes occurring in im2 Imam Abu anifa said A " ad e been in a -lace needing to sit and rest. then before creating Al-Arsh where was Allahv2"

Al-imam Al- afedh Ibn Asaa/er. radiyallahu anhu. saidA "It must not be saidA ,hen was ev or ,here was ev or ow is ev e e1isted without a -lace. created the uni0erse and willed for the e1istence of time2 e. therefore. is not bound to time and is not designated with -lace2"

15:

)onclusionA Thus. we conclude based on the Ayahs and Ahaadeeth. that2 e is the $ne who creates e0erything2 e is the same now as e was in eternal -ast and e will always be the same in the e0erlasting future as e had been before creating the entire creation2 "o change e0er occurs in im or is attributes because change im-lies de0elo-ment or alteration of a state2 This is an ob0ious deficiency in addition to it being an attribute of creatures2 e has no deficiency or defect nor is e sub5ect to de0elo-ment or change2 e does not resemble is creatures. therefore. it is im-ossible to /now im. but as much as e ma/es imself /nown2 In this world2 e is /nown and e does e1ist without realiBing how e is. and in the ereafter. if e is seen. it will be in an incom-rehensible way without how2 Allah. Taala. said in the honorable :uran in Surat Ashura. Ayah 44. which meansA>"othing is li/e im. and is is attributed with earing and Sight2@ This Ayah constitutes the foundational cornerstone in describing the attributes of Allah. whoe0er negates it through deeds. utterance. or belief. has belied this Ayah and 5oined the rest of the blas-hemers2 Anthro-omor-hists or the 'ushabbihah became blas-hemers by negating this and other similar Ayahs of the onorable :uran. they mo0ed towards a blas-hemous -hiloso-hy that dictates a--lying the measures of humans on The !1alted. subhanahu wa Ta&ala. in order to encom-ass im. Ta&ala2

15;

+,A(T-. 0I0-:

AC6-IS.A A A0@ AC-MI .AAJ

f7 z/v&! !%<0^ x!%5 u.#]l! a&g^ a'78 !:

15>

g6- f&~ 1;'&! zy ad %8^ 75^ a'78

! f7 z/v&. %5n :4^ b$ !%<#&!^ D<&! "0 ! x. '$ f&~ |bx.#!&

O- AM-MKRGG tLP GJHP=TK=Q tLR()QL tLP LPGP=J KJ tR)Pi TLP PR(YLPt, >GJ tGIP= ZN =KQLt G=T GJHP=TPT K= LKJ Z(TKMN S(RX, >LKMP G>GIP, tLR()QL tLP LPGP=J, t( >LGtPPR L(=(RGZMP YMPGHP K= LPGP= AMMGL >KMMPT S(R LKXi !1-lanationA Allah Taala said in Surat Al-Israa. ayah 4A

(+ 0a:@ P-" 0 b@ =P-" e& 3@'# tD + $'=D6 (?&a'"& - * 5 . #

The meaning of this ayah isA u Glorified be "e Tho carried "is worshipper b night from the !n+iolable %os'ue ,in %a11ah- to the =ar distant %os'ue ,in 8erusalem- the surroundings whereof Te ha+e blessed, that Te might show him some of /ur miraculous creationsB. Al-Israa is the night 5ourney the Pro-het. sallallahu alayhi wa aalihi wa sallam. too/ from 'a//ah to Jerusalem2 Al-'iraa5. was at the same night right after the 5ourney to Jerusalem. where the -ro-het. sallallahu alayhi wa aalihi wa salla. ascended through the hea0ens until the last of the ; th hea0en. reaching usidratul 'untaha. which is the most honorable -lace abo0e the ; th hea0en. which non of the creation has yet reached2 Allah Taala said in Surat An-"a5m. ayah 47A

This ayah refers to the 'iraa5 and e0ents in hea0ensA uand e hthe -ro-het. saw him hgabriel- another time. at the -lace of Sidratil-'untaha. at that -lace is the e0erlasting Paradise2

R ( R @ 0> t L m @D @ * 3w @F E , " % @ @ t T"

15?

Doth 5ourneys were conducted at night in one night and the Pro-het. sallallahu alayhi wa aalihi wa sallam. was then brought bac/ to his home in 'a//ah at early morning time2 The Pro-het. sallallahu alayhi wa aalihi wa sallam. went on both 5ourneys in his -hysical body and soul. and this is one of the miracles where the -ro-het was shown that time and distance no matter how long they are. they still are a creation of Allah. and are sub5ugated by im2 Thus. shortened by is will. or -rolonged by is will2 Subhanaha wa Taala2

g7- 75^ a'78

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U- AMMGL L(=(RPT tLP YR(YLPt K= tLKJ ()R=PN K= tLP >GN tLGt HP >KMMPT, G=T RPPGMPT t( LKX >LGt HP >KMMPT, 9and his heart was not mistaken a$out what it saw9' tLP XPG=K=Q (S GNGL FF K= J)RGt A=-NGXi AMMGL ZMPJJPT LKX G=T QRG=tPT LKX YPGHP K= tLKJ >(RMT G=T K= tLP HPRPGStPRi !1-lanationA Al-imam At-Tahhawiyy in section is em-hasysing on the -ur-ose and goals of both 5ourneys the Pro-het. sallallahu alayhi wa aalihi wa sallam. too/2 The ob5ecti0e of both 5ourneys is to honor the -ro-het. sallallahu alayhi wa aalihi wa sallam. and show him a tour of the uni0erse. earth and hea0ens2 "o creation was e0er gi0en the same -ri0ileges the -ro-het was gi0en2 The im-ortant -oint to remember is that anthro-omor-hists and some ignorant -eo-le erroneously imagine that the Pro-het. sallallahu alayhi wa aalihi wa sallam. ascended to hea0ens so he can meet with Allah in the ; th hea0en+++++ This. sim-ly. is a blas-hemous belief2 Allah Taala. is not in a -lace so the -ro-het can 0isit him. nor was the -ro-het closer in distance to Allah while he was abo0e the ; th hea0en than was -ro-het *ounus in the stomach of the whale in the dee- de-th of the

15@

oceans2 #istances entail s-ace. -lace. measures. time. etc2 all of which cannot a--ly to Allah2 Allah Taala wanted for the Pro-het. sallallahu alayhi wa aalihi wa sallam. to be honored and see things and entities no on else has seen. so e ascended him to hea0ens and showed the wonders of is creation. and some of the unforeseen. and Allah willed to re0eal to im about -rayers and other commands in the most honorable -lace abo0e the ; th hea0en2 This -lace was not a meeting ground. it was sim-ly a 0ery honorable -lace. where Allah willed for the Pro-het to be. and re0ealed to him is commands2 Just as Allah re0ealed to 'usa >'oses@ alayhi assalam. in the 0alleys of Palestine. Allah re0ealed to 'uhammad. sallallahu alayhi wa aalihi wa sallam. in the hea0ens2 "otice that the first ayah of Surat Al-Israa. which tal/ed about the 5ourneys. started with a 0ery im-ortant wordA uSubhaan2 Subhaan stems linguistically from Tasbeeh. which meansA clearing Allah from non-suitable attributes and s-oiled imaginations2 It is li/e Allah. Taala. is informing us about the 5ourneys. and before anything. e is warning us not to imagine wrongly. or ha0e false delusions that the Pro-het went to a s-ecific -lace which is the meeting ground to meet a -hysical Cod who resides abo0e the ; th hea0en. such belief is clear blas-hemy2 Allah is The )reator of -hysics. masses and -laces2 "othing is li/e im. -laces and directions do not contain im2

Some scholars mentioned that the Pro-het. sallallahu alayhi wa aalihi wa sallam. might ha0e seen Allah. yet not with his eyes. and without a -lace. nor a uhow2

1:D

*et the ma5ority of the scholars belie0e that Allah cannot be seen. and that is what the Pro-het. sallallahu alayhi wa aalihi wa sallam. himself said2 The Pro-het. sallallahu alayhi wa aalihi wa sallam. said in what Al-imam 'uslim narrated in his saheeh 0ol2 4e4g4. by way of Abi Tharr. radiyallahu anhu. saidA

X r Lr$ ^ z` {]n6 Q ES{\ }OST X S X L{ mW{ :^ ` oT$. B

2 }WK K W^WX ^tpWX ZWX \ a^WX [I ^PrX\ LWX [I _ W^[I X U ~ ^Q LWX \ A mS GH~ ZtWX r^[M oM [P` X Y\ oM\ LSM O` YLF ~ LWX \ -^PSWX W^nLQ W^[I X sR ZOtWX OPWX LQ\ }SP qOW2Z2 This saheeh hadeeth meansA u"arrated by the "oble Sahabi. Abi Tharr. radiyallahu anhu. saidA I as/ed the Pro-het of Allah. sallallahu alayhi wa sallam. #id you see your %ordv The Pro-het re-liedA e is An-"oor. It is im-ossobile to see im++ So the -ro-het. sallallahu alayhi wa aalihi wa sallam. e1-licitly and clearly states that he did not see Allah. because Allah Taala. cannot be seen2 $ne im-ortant to be clearified here. is the res-onse of the Pro-het. that Allah is An-"oor2 8now. may Allah /ee- us steadfast on the correct -ath of truth. that when Allah is ascribed with An-"oor. it does mean light2 ,hosoe0er belie0es that Allah is light. has de-arted from the fold of Islam. and became a blas-hemer2 %ight is a creation of Allah2 Allah Taala said in Surat Al-Anaam. ayah 4A

( p " X ) J " - c% +="@ 6 ? $> @## Q.

The meaning of this ayah isA u 2raise to Allah. Tho has created the hea+ens and the earth, and appointed ,created- dar1ness and light. Net those who disbelie+e ascribe ri+als unto their LordB. The ayah clearly states the dar/ness and light are creations of Allah2 ence. Allah Taala. cannot be attributed with that. this is a ToraheDible stemmed idea2 An-"oor. as one of the names of Perfection of Allah. does not mean light which consists of streaming -hotons. etc22 An-"oor means Al- aady. The %ord who guides to the right -ath2 That of course is the closes

1:1

inter-retation by the scholars based on the Doo/ and the Saheeh of the Sunnah2 *et. /now. may Allah guide us and you. that no one /nows the true significance and meanings of the names of Allah but Allah. Taala2 "ow bac/ to the Al-'iraa5 and the alleged 0ision2 Imam Du/hari and Imam 'uslim narrated in their Saheeh. =egg. and 4e4df res-ecti0ely. by way of 'asrooq saidA

^ \ZM oT: }4 GHW :mW^H~ }` ES{\ }OST X S GPbM Q ^VM ^F :^T X N^[W mS }OST X S XGPbM s zGU oM : GH~ oGU oM oM mr oF mS ^PM q%< .WZOtWX YOcSWX LQ\ ^`RX GF LQ\ ^`RX }ZI _ V : -Z E GH~ }` ES{\ GH~ G ~ ^M ES[F }r zGU oM\ .W^pU X\ oM \ ^OU\ _ X }PSF s ZtW s^ ^M\V ]WX }OST FZtK }W\ NFX .Wz` oM zOW Jr ^M S` L{ZWX ^F ^FV :-Z E oOIZM }IL ~.
The meaning of this saheeh hadeeth isA uby way of 'asrooq. he saidA I told >the %ady@ Aisha. radiya Allahu anhaA $ mother. did 'uhammad. sallallahu alayhi wa sallam. see his %ordv She saidA my hair has chilled >goose bum-s@ from what you 5ust said2 ,here are you from three things whosoe0er tells you of. then has surely lied to you9 ,hosoe0er tells you that 'uhammad. sallallahu alayhi wa aalihi wa sallam. saw his %ord. then he has lied. then she recited the ayah 47 from Surat AlAnaam A a# u @ * a# . @ @ u> ,hich meansA u e cannot be seen. but Surely e sees2 And she also recited the ayah d4 in Surat AshuraA

(D )D /P5 4& 5 " $ 1' $. 6 (?&5 ; 41 7# ;5&

This ayah meansA And no human can recei+e the speech of Allah ,1alamu Allah- unless it is b ,wahi- re+elation or through a created medium.B Then the %ady Aisha. radiyallah anha. ends the hadeeth withA but he-the -ro-het- saw the angel Cabriel twice2

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" ZLWX ^OcT ^rX "

This ayah means A u ,e ha0e gi0en you h$'uhmmad- Al-8awthar2

gd- 6./! zy q^6 .#s b$ 2& .h%-! z[&! 18.C&!^ - AJL-SLGSGGL, tLP K=tPRHPJJK(= >LKHL KJ GMM(HGtPT t( LKJ S(MM(>PRJ KJ tR)P, GJ RPMGtPT K= tLP G)tLP=tKH ALGGTPPtL. !1-lanationA The intercession of the Pro-het. sallallahu alayhi wa aalihi wa sallam. is authentic and will ha--en in the day of 5udgement2 This is when the Pro-het. sallallahu alayhi wa aalihi wa sallam. as/s Allah Taala. to forgi0e thos who are being -unished yet ha0e belie0ed in u%a ilaha illa Allah2 Allah grants the Pro-het his wish. and this is /nown as u Al-maqaam Al-'ahmood or uThe Praised Status of the Pro-het. sallallahu alayhi wa aalihi wa sallam2 Anothro-omor-hists belie0e that uThe Praisedeele0ated Status of the

1::

Pro-het. is that he will sit ne1t to Allah on the chair of the throne2+++ This is a clear blas-hemy. may Allah -rotect us2 The intercession is not only restricted to our Pro-het. sallallahu alayhi wa aalihi wa sallam. rather it is granted to many other -ro-hets2 owe0er. the Pro-het. sallallahu alayhi wa aalihi wa sallam. gi0es intercession to the 0ast ma5ority of belie0ers2 gg- $ a[]6t^ e-g "0 f&.<B ! rn qr&! o.'#&!^ - TLP YMPTQP >LKHL AMMGL t((I SR(X ATGX G=T LKJ (SSJYRK=Q KJ tR)Pi !1-lanationA Allah Taala said in Surat Al-Araaf. ayah 4;6A

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This ayah meansA uAnd ,remember- when Allah too1 from Adam and his offspring a pledge ,not to worship an but "im-, and "e made them testif of themsel+es: Am ! not our LordF The said: Nes, +eril . Te testif . *o the do not claim in the da of #udgement that we were not unawareB. Adam and his off-ring testified after. Allah enabled them to /now. that there is no Cod but im. The $nly one to be worshi--ed2

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1;D

The Preser0ed or Sacred Tablet is a creation of Allah2 It contains e0erything2 It is called u the mother of the boo/s2 The Sacred Tablet is -laced on to- of The Crand Arsh. abo0e the ;th hea0en2 Al-imam Du/hari and 'uslim related in their Saheehs by way of Abu that the Pro-het. sallallahu alayhi wa aalihi wa sallam. saidA uraira.

" %<&! L~ GT LVM L~ t mHt{ VPU s :SWX SF s t ^ `^V V X s2. Allah ordered to be written in a boo/ before e created any creation. that my 'ercy o0ercomes my Anger. and it is written >in the sacred tablet@ hwhich ison the Arsh"2 Imam Al- afeB Ibn a5r Al-Asqalaani in his boo/ " sharhu saheeh al bu/hari" 0ol247ed6; A " the meaning of this adeeth is that the Preser0ed Tablet is -laced on the Arsh2" The Preser0ed Tablet has e0erything that ha--ened. ha--ens. or will ha--en inscribed in it2 Allah. subhanahu wa Ta&ala. said in the honorable :uran in Surat Al-Duru5. Ayah 64 A

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=6- $ z5%A&!^ %<&!^ O- AM-ARJL G=T AM-+)RJK GRP tR)Pi !1-lanationA They both are mentioned in the :uran. therefore e0ery 'uslim must belie0e in them2 owe0er. no one /nows what they truly are2 These two things are among the things that are ambiguous >'utashabihaat@2 The :uran and the Saheeh of the Sunnah did not go into the detailed e1-lanation of what the AlArsh or Al-8ursi is. hence. we do not induldge in it2 All we /now about Al-Arsh that it is a massi0e creation. -robably the biggest creation Allah Taala created2 And it is the ceiling of Paradise2 ,e also /now. that Al-Arsh is going to be carried by eight angels in the day of 5udgement2 The 8ursi is another creation that is smaller than the Arsh2 Similarly. we do

1;:

not /now e1act nature of Al-8ursi. other than Allah mentioned it in the :uran2 Submitting the true meanings of Al-Arsh and Al-8ursi to Allah is the safest way to -rotect ones belief2 Anothro-omor-hists along with the rest of non-'uslims. belie0e that the Arsh is a throne >li/e the thrones of /ings@ and Al-8ursi is the chair >similar to thhe chair of /ings@. and they belie0e that Allah Taala sits on the chair or throne li/e a /ing+++. This is a clear blas-hemy. and if a 'uslims belie0es it. it renders him non-belie0er immediately2 *es. among the meanings of Al-Arsh and Al-8ursi is the throne and the chair. howe0er. we /now that Allah is The )reator. who is not a mass to occu-y a chair or sit on it. nor is e limited by -hycial boundaries to sit ++++ on the throne++22This is a ToraheDible deri0ed tale that see-ed into some -eo-les imaginations2 'ay Allah -rotect us and /ee- us steadfast on the correct -ath of truth2 Allah. Ta&ala. said in Surat At-Tauba. Ayah 46fA

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This Ayah means A > And e is the %ord of the Crand Arsh2@ The ayah s-ecifically -oints to two thingsA 4- The Arsh is described with Crand and Creat. it is hence. the Crand Arsh2 6- Allah Ta&ala is the %ord of Al-Arsh Therefore. and since Al-Arsh is the biggest in siBe of the creation. Allah called it9 The Crand2 owe0er. it is sub5ugated to Allah. because. li/e e0erything else it is a creation of Allah. and Allah e1isted eternally when no Arsh or the -lace that contain Al-Arsh e0en e1isted2 And if this Crand Arsh is sub5ugated to Allah. then necessarily. -and by definition- what is less in siBe than the Crand Arsh is also sub5ugated to im. subhanahu wa Ta&ala2 Sayyidina Ali bin Abi Taleb. /arrama Allah ,a5hahu. saidA " }IXW ^r^M VF EW\ }IGHW X^X Z[WX Sn X sX " Al-imam Ali. was re-lying to the Jews and saidA uAllah Taala. created Al-Arsh to show his Power and 'a5esty. and did not ma/e Al-Arsh as a -lace for im

1;;

Imam Al- afeB Ibn Asa/er. radiyallahu anhu. saidA "All the creation is sub5ugated by is Power2" "o /nows what the (eality of the Arsh is but Allah. consequently. all we /now about it is its name2 Allah. ta&ala. /ee-s the Arsh in a 0ery high -lace. and with is 'ercy -re0ents it from falling on the hea0ens and earth2 8ee- in mind that Paradise is abo0e the se0en hea0ens and ellfire is below the se0en earths. all of that is the creation of Allah. subhanahu wa Ta&ala2 Some scholars said Al-Arsh and Al-8ursi are really the same thing. others said they mean /nowledge. others said they are a meta-hor for Power and 'a5est. as -er the Arabic language2 The best way is to belie0e in them. and submit the true meaning of them to Allah Taala. /nowing that nothing is li/e im. and e Taala is not contained in -aces nor s-aces2 =7- a4my^ xz 3A '_0 ba\^- .0^ %<&! "8 "[0 mh^ U- HP AMMGL TGGMG KJ K= =( =PPT (S AM-ARJL (R G=NtLK=Q (tLPR tLG= AMARJLi HP KJ AMM-+=(>K=Q (S GMM tLK=QJ, G=T KJ J)YPRK(R t( Kti !1-lanationA Al-imam At-Tahhawiyy stresses again that Allah is not in need of Al-Arsh or anything else. smaller or bigger than the Arsh2 Decause Allah Taala is not a mass or a body to need a -lace. or that a -lace can limit it2 Also AllahTaala. /nows e0erything and abo0e it or su-erior to it2 This su-eriority or abo0eness is in status. /nowledge . and -ower2

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47- 3hn "0 "'<y.&! 18.C^ ba[#$% .2v0 2p%] |ba&:< 6.v&! zy 2r8 x. u~^

a[vp f&~ 2</] |ba[8.

FU- G=T KS HP >G=tJ, HP >KMM Y)=KJL tLPX K= tLP HPMMSKRP ()t (S HKJ )JtKHP G=T tLP= ZRK=Q tLPX ()t (S Kt ZN HKJ XPRHN, G=T S(R tLP K=tPRHPJJK(= (S tL(JP >L( >PRP (ZPTKP=t t( HKX, G=T JP=T tLPX t( tLP YGRGTKJP. !1-lanationA

! u& t^ a .;7\ f[$ eD5l! f78 .v[/| a7hn^ eD5l! z&^ .] 27&! ba[]E^ "0 !m&.v] ^&ba[]!:h "0.

4?- !m. "]r&! aB%A\ 3hs "]6!:&! zy 27<k] ^&ba[y%<0 3hn f&mB f&.<B

1>?

FW- TLKJ KJ ZPHG)JP AMMGL KJ tLP PR(tPHt(R (S tL(JP >L( I=(> HKX G=T >KMM =(t tRPGt tLPX K= tLKJ >(RMT =(R K= tLP HPRPGStPR tLP JGXP >GN GJ HP tRPGtJ tL(JP >L( TP=N HKX G=T >L( LGP M(Jt ()t (= HKJ Q)KTG=HP G=T LGP SGKMPT t( (ZtGK= HKJ YR(tPHtK(=i OAMMGL, Y() GRP tLP PR(tPHt(R (S IJMGX G=T KtJ S(MM(>PRJ IPPY )J JtPGTSGJt (= Kt )=tKM >P TKPi !1-lanationA

+,A(T-. SIFT--0

(l-/.mmah: he 0uslim 'ation

1'0D5E! 10!
1>@

4d- 2v0 ?.0 "0 f78 z7d\^ b17/;&! 3hn "0 %p.y^ % 3s }7 9Dd&! %\^.
F- WP MPG= t( GMKTGtP T(K=Q tLP YRGNPR ZPLK=T G=N (S tLP YP(YMP (S tLP VKZMGL M)JMKXJ >LPtLPR YK()J (R JK=S)M, G=T T(K=Q tLP S)=PRGM YRGNPR (PR G=N (S tLPX >LP= tLPN TKPi !1-lanationA

4g- %2] &.0 bo.Cv E^ % E^ %CA 2'78 :2\ E^ b!6.\ E^ 1vp 2v0 !:$n j@v\ E^

f&.<B ! f&~ h%!%5 6r\^ b&t "0 xz 2v0.

F- WP T( =(t TPHMGRP G=N(=P (S tLPX >KMM HGtPQ(RKHGMMN Q( t( PKtLPR YGRGTKJP (R HPMMSKRP, G=T >P T( =(t GHH)JP G=N (S tLPX (S ZMGJYLPXN I)SR, TKJZPMKPS GJJ(HKGtK=Q G=NtLK=Q >KtL AMMGL, (R LNY(HRKJN =KSGGV, GJ M(=Q GJ tLPN LGP =(t (YP=MN TPX(=JtRGtPT G=N (S tL(JP tLK=QJi WP MPGP tLPKR LKTTP= HLGRGHtPRJ t( AMMGL TGGMG i !1-lanationA

4;- }' !&a'78 wp^ "0 E~ 75^ a'78

! f7 :#_0 10n "0 :$n f78 }' !&%\ E^.

1?D

F- WP T( =(t GYYR(P (S tLP IKMMK=Q G=N L)XG= (S tLP UXXGL (S M)LGXXGT, PHPYt tL(JP >L( TPJPRP Kt GHH(RTK=Q t( tLP LG> SLGRKGLi !1-lanationA

4=- "0 !:] @v\ E^ 2'78 !m8:\ E^ b!^6.p u~^ .\6m0n 9E^^ .v[#n f78 ^%&! %\ E^

2& !m8:\^ b1'd<#^! %0] &.0 b1]%y 3p^ @8 ! 18. "0 2[8. %\^ 2[8. 9.y.<#&!^ Dd&..
F- WP T( =(t RPH(Q=KP RPZPMMK(=J tRG=JQRPJJ(RJ GQGK=Jt ()R RKQLtP()JMN V)GMKSKPT G=T GYY(K=tPT CGMKYLGtP (R tL(JP K= HLGRQP (S ()R GSSGKRJ PP= tL()QL tLPN XGN GHt )=)JtMNi WP T( =(t >KJL tLPX PKM, =(R T( >P RPS)JP t( (ZPN tLPXi WP L(MT tLGt (ZPTKP=HP t( tLPX KJ YGRt (S (ZPTKP=HP t( AMMGL, TLP EGMtPT, G=T tLPRPS(RP (ZMKQGt(RN GJ M(=Q GJ tLPN T( =(t (RTPR t( H(XXKt JK=Ji WP YRGN t( AMMGL tLGt HP Q)KTPJ G=T S(RQKPJ tLPXi !1-lanationA

4f- 14%C&!^ D&!^ t^r&! wv[k\^ b18.#k&!^ 1v !&/[\^. F- WP S(MM(> tLP YGtL>GN (S tLP PR(YLPt G=T tLP GXGGL RKQLtP()J QR()Y (S M)JMKXJ, G=T G(KT TPKGtK(=, YGRtKtK(=J G=T TKKJK(=Ji !1-lanationA

1?1

44- 1\.'&!^ 6mk&! 3hn /\^ b1\.0!^ j:<&! 3hn w_\^. FF- WP M(P tLP YP(YMP (S )JtKHP G=T tR)Jt>(RtLK=PJJ, G=T TKJMKIP tLP YP(YMP (S tNRG==N, K=)JtKHP G=T ZPtRGNGMi !1-lanationA

444- a#78 .v'78 a/[! .#'y 78n I=(>J ZPJt. !1-lanationA

! :jm;\^

FFF- WLP= ()R I=(>MPTQP GZ()t J(XPtLK=Q KJ )=HMPGR, >P JGN: AMMGL

446- %|! zy x.p .#s b%_&!^ %C !&zy "'C&! f78 #&! %\^. FFO- WP GYYR(P >KYK=Q (PR Z((tJ (R MPGtLPR J(HIJ -K= GZM)tK(=- >LPtLPR tRGPMK=Q (R >LP= Gt L(XP, GJ LGJ H(XP K= tLP GLGGTPPtLi !1-lanationA

1?2

1?.

447- E b18. !&e.'4 f&~ h%p.y^ h% b"'#7#&! "0 %0! z&^n 0 u.'.0 -.2k&!^ _&!^

.#2;v] E^ xz .#27`/].
FFU- ,a;; G=T KLGT )=TPR tLP MPGTPRJLKY (S tL(JP K= HLGRQP (S tLP M)JMKXJ, >LPtLPR tLPN GRP YK()J (R PKM-T(PRJ, GRP G H(=tK=)K=Q (ZMKQGtK(=J )=tKM tLP LGJt H()R H(XPJi N(tLK=Q HG= J)JYP=T (R =)MMKSN tLPXi !1-lanationA

+,A(T-. S-=-0T--0

1?5

&-CI-* I0 T,- 0-FT 4/.C@S A0@ ITS S+-0-S

.0^ 10.';&! em] ^ %/&. u.#]l! :h.#&! "0 a'y:

44?- "'y.$ .v'78 27<p :4

! uy b"'/B.A&! e!%A&." 0\^i

FFW- WP ZPMKPP K= tLP =(ZMP G=QPMJ >L( GRP H(XXKJJK(=PT t( RPH(RT >LGtPPR >P )ttPR (R T(, S(R AMMGL LGJ GYY(K=tPT tLPX Q)GRTKG=J (PR )Ji !1-lanationA

44d- "'#&.<&! !^6n /; 3sm#&! ?m#&! 7#" 0\^

1?:

FF- WP ZPMKPP K= tLP A=QPM (S DPGtL >L( KJ H(XXKJJK(=PT >KtL tGIK=Q tLP J()MJ (S PPRN(=Pi !1-lanationA

44g- .0 f78 ba'/\^ av]-^ a6 "8 %/4 zy %'A\^ %Av0 j!5^ bDhn a& u.s "#& %/;&! c!r<^

2'78 ! u!m6 1._d&! "8^ b75^ a'78 ! f7 ! jm56 "8 6./! a? x.p.
FF- WP ZPMKPP K= tLP Y)=KJLXP=t K= tLP QRGP S(R tL(JP >L( GRP TPJPRP Kt, G=T K= tLP V)PJtK(=K=Q K= tLP QRGP ZN M)=IGR G=T NGIKR GZ()t (=PJ L(RT, (=PJ RPMKQK(= G=T (=PJ YR(YLPt, GJ LGJ H(XP T(>= K= tLP GLGGTPPtL SR(X tLP MPJJP=QPR (S AMMGL, XGN AMMGL ZMPJJ LKX G=T QRG=t LKX YPGHP, G=T GJ RPY(RtPT ZN tLP C(XYG=K(=J, XGN AMMGL ZP YMPGJPT >KtL tLPXi !1-lanationA

44;- u!%'v&! %C$ "0 9%C$ ^n b1vk&! .]6 "0 1^6 %/;&!^. FF- TLP QRGP KJ PKtLPR (=P (S tLP XPGT(>J (S PGRGTKJP (R (=P (S tLP TKtHLPJ (S tLP HPMMSKRPi !1-lanationA

1?;

44=- c!m&!^ bc.[A&! 9x!%4^ bc. ^!&_%<&!^ b10.';&! em] j.#8! x!@p^

</&." 0\^ u!@'#&!^ !%d&!^ bc.;<&!^.

FF- WP ZPMKPP K= tLP RPJ)RRPHtK(= G=T tLP GHH()=GZMKMKtN S(R ()R TPPTJ (= tLP DGN (S )TQPXP=ti WP ZPMKPP K= tLP YRPJP=tGtK(= (S TPPTJ, GHH()=tK=Q, tLP RPGTK=Q (S PPRN(=PJ RPH(RT, tLP RP>GRT, tLP Y)=KJLXP=t, tLP YGtL>GN PR HPMMSKRP, G=T tLP JHGMP (S tLP TPPTJi !1-lanationA

44f- u!:'/B E^ !:n u.'vCB E bu.[4m70 6.v&!^ 1vk&!^ FF- B(tL PGRGTKJP G=T HPMMSKRP GRP HRPGtPTi TLPN >KMM =PPR YPRKJL =(R H(XP t( G= P=Ti !1-lanationA It is im-ortant to mention what Imam Al-Dayhaqi. radiyallahu anhu. saidA " im >Allah@ being e0erlasting should not be confused >com-ared@ with Paradise and ell being 2 because Paradise and ell are not eternal2" They are e0erlasting only because Allah willed for them to be as such. not because they are e0erlasting in themsel0es2 It also an essential 'uslim belief that Paradise and ell are e0erlasting2 Allah said in Surat Al-Jinn. Ayah 67A

1?>

This Ayah clearly statesA ><or any that disobey Allah and them is ell. they shall dwell therein e0erlastingly2@

> % } > $ D | ( & @ @ L #@is 'essenger. for

ence. whoe0er. negates the e0erlastingness of ellfire . belied this Ayah and negates the :uran and the Pro-het. sallallahu alayhi wa aalihi wa sallam. and whoe0er blied the :uran. and whosoe0er belies the :uran. de-arts from Islam2

46- 1vk&! f&~ 2v0 x. "#y bDhn .#2& 7^ b7&! 3/4 6.v&!^ 1vk&! 7 f&.<B

! u~^ 7 .0 f&~ %.^ ba& %y :4 .#& 3#<] 3s^ bav0 E:8 6.v&! f&~ 2v0 x. "0^ bav0 Dy a&i

FO- AMMGL HRPGtPT Z(tL PGRGTKJP G=T HPMMSKRP, ZPS(RP tLP HRPGt)RPJ G=T tLP= HRPGtPT tL(JP >L( >KMM T>PMM tLPRPK=i WL(PPR HP >KMMJ P=tPRJ PGRGTKJP ()t (S HKJ GP=PR(JKtN G=T >L(PPR HP >KMMJ P=tPRJ HPMMSKRP ()t (S HKJ )JtKHPi EPRNZ(TN GHtJ K= GHH(RTG=HP >KtL >LGt KJ >RKttP= S(R LKXLPR K= tLP PRPJPRPT TGZMPt G=T Q(PJ t(>GRTJ >LGt LPJLP LGJ ZPP= HRPGtPT S(Ri !1-lanationA

1??

+,A(T-. -I>,T--0

ACCOUNTABILITY, GOOD AND EVIL

}'7A[&! ^ %&! ^ %'&!

1?@

1@D

464- -./<&! f78 u!6:;0 %&!^ %'&!^. FOF- G((T G=T PKM LGP Z(tL ZPP= TPHRPPT S(R YP(YMPi !1-lanationA

466- ba om7#&! }m] un mk] E qr&! 'ym[&! m_\ "0 3<C&! .2 wk] z[&! 18.`[5E!^

3/4 z2y ?E! 10D5^ "A#[&!^ 5m&!^ 1_d&! 12p "0 18.`[5E! .0n^ b3<C&! 0 z2y .2<5^ E~ .C\ ! }7A] E :f&.<B j.4 .#s mh^ bc.`&! 7<[] .2 ^b3<C&! -./<&! "0 ws^ b ! 7 -./<&! j.<yn^.
FOO- TLP AZKMKtN (R HGYGZKMKtN t( T( J(XPtLK=Q KJ (S t>( IK=TJ: A- TG>SPPV: WLKHL KJ GRGHP SR(X AMMGL tLGt P=GZMPJ G YPRJ(= t( HGRRN ()t G H(XXG=T (R t( (ZJtGK= SR(X J(XPtLK=Q S(RZKTTP=i It KJ GM>GNJ H(==PHtPT >KtL G JYPHKSKH GHtK(= G=T T(PJ =(t PKJt ZPS(RP tLP GHtK(=i It HG==(t ZP GttRKZ)tPT t( HRPGt)RPJ, GJ tLPN LGP =( H(=tR(M (PR Kti B- GP=PRGM AZKMKtN: T)P t( LPGMtL GRKPtN (S XPG=J, GHHPJJ t( tLPX, G=T tLP )JP (S Z(TN (RQG=Ji TLKJ tNYP (S GZKMKtN YRPHPTPJ G JYPHKSKH GHtK(=i A YPRJ(= KJ LPMY RPJY(=JKZMP G=T GHH()=tGZMP S(R GMM GYYMKHGZGMP H(XXG=TJ KS LPJLP LGJ tLKJ GZKMKtNi It KJ GJ AMMGL TGGMG JGKT K= S)RGt AM-BGVGRG GNGL O, >LKHL XPG=J: Allah does not $urden a )erson $eyond its ca)acities i A=T tLP GHtK(=J (S YP(YMP GRP G HRPGtK(= (S AMMGL, NPt tLPN GHV)KRPT tLPX T)P t( tLP HRPGtPT HGYGHKtKPJ G=T SGH)MtKPJ AMMGL QGP )Ji !1-lanationA 467- 2C7s .0 E~ um;'`]E^ um;'`] .0 E~ f&.<B ! 2C7A] ^& FOU- AMMGL, tLP EGMtPT, LGJ (=MN HLGRQPT YP(YMP >KtL >LGt tLPN GRP

1@1

HGYGZMP (S T(K=Q, G=T YP(YMP GRP P=GZMPT t( T( >LGt AMMGL LGJ HLGRQPT tLPX >KtLi !1-lanationA

46?- :$ jm_B E^ b:$ 1s%$ E^ b:$ 17'$ E :jm;\ b . E~ 9m4 E^ jm$ E %'CB mh^

! 'ym[ E~ .2'78 ?./&!^ ! 18. 10.4~ f78 :$ 9m4 E^ b ! 1\m<# E~ ! 1'd<0 "8.
FOW- A=T >LGt >P LGP )Jt PJtGZMKJLPT KJ tLP XPG=K=Q (S tLP YLRGJP: TLPRP KJ =( Y(>PR G=T =( JtRP=QtL PHPYt ZN AMMGLi WP GTT t( tLKJ tLGt =( (=P HG= G(KT (R PJHGYP JK=J PHPYt >KtL tLP LPMY (S AMMGLi N( (=P LGJ G=N Y(>PR Gt GMM t( HGRRN ()t G= GHt (S (ZPTKP=HP t( AMMGL G=T t( RPXGK= JtPGTSGJt (= Kt, PHPYt ZN tLP QRGHP (S AMMGLi !1-lanationA

46d- b.27s ?.'#&! 1'0 {/7 b6:4^ a.4^ a#78^ f&.<B

! 1'# q%k] xz 3s^ !:n &. %' mh^ x.] .0 3<C] b.27s 3'_&! .4 w7^

FO- EPRNtLK=Q LGYYP=J GHH(RTK=Q t( tLP >KMM (S AMMGL, HKJ I=(>MPTQP, HKJ TPHRPP G=T TPJtK=GtK(=i HKJ >KMM T(XK=GtPJ tL(JP (S (tLPRJ, G=T HKJ TPHRPP (PRY(>PRJ tLP YMG==K=QJ (S GMM (tLPRJi HP T(PJ >LGtPPR HP >KMMJ G=T HP KJ =PPR )=)Jti !1-lanationA

46g- um& ]h^ 3<C] .#8 j ]b"'^ w'8 3s "8 @vB^ b"'$^ xm5 3s "8 :;B.

1@2

FO- HP KJ HMPGR (S G=N PKM (R K=)JtKHP, G=T KJ HMPGR (S KXYPRSPHtK(= (R SMG>i ,e is not $e asked a$out what ,e does $ut they will $e asked9 tLP XPG=K=Q (S GNGL OU, K= J)RGt AM-A=ZKNGi !1-lanationA

46;- z;]^ ?!m8:&! w'k[ ]f&.<B

!^ b?!m0& 1<Cv0 2B.4:^ x.'$! x.8- zy^ ?.p._&!.

FO- TLPRP KJ ZP=PSKt S(R TPGT YP(YMP K= tLP J)YYMKHGtK(= G=T GMXJQKK=Q N tLP MKK=Qi A=T AMMGL TGGMG, RPJY(=TJ t( tLP YRGNPRJ G=T S)MSKMJ tLP =PPTJi !1-lanationA

46=-

! "8 fv[5! "0^ b"'8 1y% f&.<B ! "8 fv E^ bxz aA7#] E^ xz 3s 7#]^ "'_&! 3hn "0 6.^ b%Cs :;y "'8 1y%.

FO- AMMGL J)Z)QGtPJ PPRNtLK=Q, G=T =(tLK=Q HG= J)Z)QGtP HKXi N(tLK=Q HG= ZP =PPTMPJJ (S AMMGL PP= S(R (=P ZMK=I (S G= PNPi WL(J(PPR tLK=IJ (S LKXLPR JPMS K= =( =PPT (S AMMGL, PP= S(R G ZMK=I (S G= PNP, ZPH(XPJ ZMGJYLPXPR G=T YPRKJLPJi !1-lanationA

46f- 6m&! "0 :$s E f%]^ w]

!^i

1@.

FO- AMMGL KJ GttRKZ)tPT >KtL ZPK=Q G=QPRPT (R ZPK=Q YMPGJPT, Z)t =(t K= tLP JGXP >GN GJ G=N HRPGt)RPi !1-lanationA

+,A(T-. 0I0-T--0
1@5

THE HOUSEHOLD AND COMPANIONS OF THE PROPHETi

1._d&! ^ {'/&! jg

47- "0 n%/[\ E^ b2v0 :$n w$ zy %C\ E^ b75^ a'78

! f7 ! jm56 c._n w_\^ u.#]~^ "]- 2/$^ b%' E~ h%sr\ E^ bh%sr] %'&! %' ^b2/] "0 /\^ b2v0 :$n u.'^ o.C\^ %Cs 2 ^bu.$~^.

FU- WP M(P tLP C(XYG=K(=J (S tLP MPJJP=QPR (S AMMGL, Z)t >P T( =(t Q( t( PtRPXPJ K= ()R M(P S(R G=N (=P K=TKKT)GM GX(=Q tLPX, =(R T( >P TKJ(>= G=N (=P (S tLPXi WP TKJMKIP tL(JP >L( TPJYKJP tLPX (R tGMI

1@:

(S tLPX RKQLtP()JMNi WP (=MN JYPGI >PMM (S tLPX, M(K=Q tLPX KJ G JKQ= (S SGKtL, H(=KHtK(= G=T YKPtN, G=T LGtRPT S(R tLPX KJ =(tLK=Q Z)t ZMGJYLPXN, LNY(HRKJN G=T tRNRG==Ni !1-lanationA

474- av8

! z6 ]:d&! %A z E^n 75^ a'78 ! f7 ! jm56 :< 1yD&! {/\^ ! z6 u.#<& |bav8 ! z6 c.`&! " %#<& |b10! '#p f78 .#]:;B^ a& D'CB u^:[2#&! 1#!^ u^:!%&! x.C7&! h^ bav8 ! z6 w&. zn " z7<& |bav8.

FUF- WP H(=SKRX tLGt, GStPR YGJJK=Q G>GN (S tLP PR(YLPt, JGMMGMMGL) GMGNLK >G JGMMGX, tLP HGMKYLGtP >P=t SKRJt t( A$u &akr As-Siddeeq, XGN AMMGL ZP YMPGJPT >KtL LKX, tL)J YR(K=Q LKJ PHPMMP=HP G=T GTG=HPXP=t (PR tLP RPJt (S tLP M)JMKXJ tLP= t( UXGR KZ= AM-+LGttGZ, XGN AMMGL ZP YMPGJPT >KtL LKX tLP= t( UtLXG=, XGN AMMGL ZP YMPGJPT >KtL LKX G=T tLP= t( AMK KZ= AZK TGMPZ, XGN AMMGL ZP YMPGJPT >KtL LKXi TLPJP GRP tLP RKQLtMN-G)KTPT +LGMKYLJ AM-+L)MGSG AR-RGJLKT((= G=T )YRKQLt MPGTPRJi !1-lanationA

! f7 ! jm56 h.#5 "]r&! 9%<&! un^ b%#8^ b%A mn :h^ b_&! a&m4^ b75^ a'78 ! f7 ! jm56 2& :2 .0 f78 b1vk&. " 9:'/8 mn^ bm8 "" #$%&! :/8^ b:'<5^ b:<5^ b%' ^!&@b1_7^ bz78^ bu.#8^ "'<#pn 2v8 ! z6 10! rh "'0n mh^ !%k&!.
FUO- WP tPJtKSN tLGt tL(JP tP= >L( >PRP =GXPT ZN tLP MPJJP=QPR (S AMMGL, JGMMGMMGL) GMGNLK >G JGMMGX, G=T >PRP YR(XKJPT PGRGTKJP, >KMM ZP K=

476- 2& :2\ 1vk&. h% ^75^ a'78

1@;

PGRGTKJP, GJ tLP MPJJP=QPR (S AMMGL, JGMMGMMGL) GMGNLK >G JGMMGX, >L(JP >(RT KJ tR)tL, Z(RP >Kt=PJJ tLGt tLPN >()MT ZPi TLP tP= GRP: AZ) BGIR, UXGR, UtLXG=, AMK, TGMLGL, )ZGNR, SGT, SGPPT, AZT)R-RGLXG= KZ= A>S G=T AZ) UZGNTGL KZ= AM-GRRGL >L(JP tKtMP >GJ tLP tR)JtPP (S tLKJ UXXGL, XGN AMMGL ZP YMPGJPT >KtL GMM (S tLPXi !1-lanationA

477- "0 ?!%h.`&! ap!^n^ 75^ a'78

! f7 ! jm56 c._n zy jm;&! "$n "0^ o.Cv&! "0 ,% :;y p6 3s "0 "'5:;#&! aB.]6t^ \- 3s.

FUU- WL(J(PPR JYPGIJ >PMM (S tLP C(XYG=K(=J (S tLP MPJJP=QPR (S AMMGL, JGMMGMMGL) GMGNLK >G JGMMGX, G=T LKJ Y)RKSKPT >KPJ G=T LKJ L(=(RGZMP G=T Y)RP (SSJYRK=Q, KJ tLP= GZJ(MPT SR(X LNY(HRKJNi !1-lanationA

+,A(T-. T4-0TA

1@>

THE SCHOLARS AND PIOUS WORSHIPPERS

x.'&^! ^ x.#7<&!

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