athaar.orgathaar.org/creed_bin_abdulwahhab.pdf · 2 table of contents first edition...

The Creed

Of The Imaam and Reviver,

Muhammad ibn Abdul Wahhaab

(رحمه اهللا)

Explained by: Al-Allaamah Shaykh Doctor

Saalih Al-Fawzaan

Translated by: Aboo Abdillaah Umar Bryant

Maktabat Ahlil Athaar

http://www.athaar.org

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Table of Contents

First Edition Preface……………………………………………...5

Introduction……………………………………………………....7

Text of the Letter to the People of Qasim………….………….....17

Belief is of Ahlus Sunnah…..…………….………………....…….30

Belief in the Pillars ...…………………………………………..…34

Belief concerning the Names and Attributes……………………...42

The saved group is on the middle course between the Qadariyyah & Jabariyyah………………………..…………………………….….57

The saved group is upon the middle course between the between the Murji'a and the Wa'eediyyah………………………....……………67

The saved group is upon the middle course between the Rawaafid and the Khawaarij…………………………………….…………...…..76

The Qur’aan is the Speech of Allah—revealed and not created…...90

The Qur'aan: From Allaah it originated and to Him it shall return and He has indeed spoken with it literally……………………..….…....98

Allaah has sent down the Qur'aan to His slave and messenger who was His trustee regarding His revelation…………………………..…..101

Allaah does what He wills and nothing shall be except by His decree and nothing escapes His will…………………………………………..103

The belief in the predetermined divine decree………………….…109

The belief in the events that shall take place after death as the Prophet has informed us………………………………..…115 صلى اهللا عليه وسلم

The belief in the trials of the grave and its bliss…………………....127

The belief regarding the return of the souls to their bodies………...130

The scales shall be erected and the deeds of the servants shall be weighed………………………..………………………………..…138

The belief in fountain of our Prophet Muhammad………………...144

The belief in the shafaa'ah (intercession)……………………….….149



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No one denies the intercession of the Prophet صلى اهللا عليه وسلم except the people of innovation and misguidance………………………....163

The belief regarding paradise and the hellfire........................................167

The belief that the believers shall see their Lord with their eyesight on the Day of Judgment……………………………………………....171

The belief regarding our Prophet Muhammad 179...… صلى اهللا عليه وسلم

The belief regarding the Righteous Predecessors.................................185

The belief regarding Companions……………………..………..…191

The belief regarding the Wives of the Prophet……. ………….…..196

The belief regarding the friends of Allaah………………………....200

The friends of Allaah and shirk…………..………….………….…204

The belief regarding sins and disbeleif……………………………..207

The belief regarding Jihaad………………………….………….…212

Jihaad has been present since Allaah sent Muhammad……………219

The belief on obeying the rulers as long as they don’t ask for you to disobey Allah………………………………………………….…..224

The belief regarding Ahlul Bida'…………………………………..230

The belief regarding Eemaan and its categories………………...…235

The belief regarding enjoining the good and forbidding evil…...…244

The belief regarding Ijtihaad………………………………...……257

The belief regarding have said differing amongst the scholars……259

The belief regarding tawassul with the righteous…………………262

A great lie upon the Shaykh………………………..…………….266

The Shaykh on Ibnul Faaridh and Ibn Arabi…………………….269

The Shaykh's responses……………………………………......…271

Other issues clarified by the Shaykh…………………………...…279

2009 CE/ 1430 AH



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All rights reserved. No part of this book may be reprinted or reproduced or utilized in any for or by any

electronic, mechanical, or by other means including photocopying and recording without express written permission from the author or the publisher.

First Edition: September 2009 / Ramadan 1430

Published by: Maktabat Ahlil Athaar

Website: www.athaar.org

E-Mail: [email protected]

Phone: +966-050-366-7826



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بسم اهللا الرحمن الرحيم First Edition Preface

All praise is due to Allaah who has cast the truth against falsehood to invalidate it such that it perishes. May peace and blessings be upon our Prophet Muhammad who came to define the guidance and to make clear the facts, and upon his family, companions – the stars of guidance who were the scourge for every disbeliever and munaafiq. To proceed: When the call of Tawheed began to radiate and shine – wal hamdulillaah – throughout this land upon the hand of the Shaykh, the Imaam, the reviver, Muhammad ibn Abdul Wahhaab (rahimahullaah) and the murky cloud of shirk and innovation began to diminish, it was certainly not pleasing to the enemies of the religion from the disbelievers, hypocrites, innovators, superstitious and such is the case with the call of the messengers in every time and in every place. So as a result, they begin to spread accusations and they fabricated lies against this Imaam and his call.

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"They (the disbelievers, the Jews and the Christians) want to extinguish Allaah's light (with which Muhammad has been sent - Islaamic Monotheism)



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with their mouths, but Allaah will not allow except that His light should be perfected even though the Kaafiroon (disbelievers) hate (it)."1 They begin to create doubt about the creed of the Shaykh for the sole intention of remaining upon their false beliefs and their evil intentions. So a letter from the people of Qasim arrived at the Shaykh asking about his creed. He responded to them in a letter clarifying that his creed is that of the Salafus Saalih in which the Messenger of Allaah صلى اهللا عليه وسلم came with, and that which the companions gathered from him, and which the whole of Ahlus Sunnah wal Jama'ah tread upon. I gave several lectures explaining this letter which were recorded by some of the attendees from the students – Jazaahum Allaahu khair. They requested that I agree to its distribution so I allowed them to do so in hopes that whoever read it would find benefit in it or point out any errors to me concerning it. May peace and blessings be upon our Prophet Muhammad, upon his family, and upon his companions. Saalih ibn Fawzaan ibn Abdillaah Al-Fawzaan Safar 7, 1426

1 At-Tawbah: 32



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Introduction

All praise is due to Allaah, The Lord of the Worlds. May peace and blessings be upon our Prophet Muhammad, upon his Family, and upon all of his companions. To proceed: Verily the Muslim's creed during the time of the companions and the Taabi'een was well known. It was that which came in the Book of Allaah and the Sunnah of the Messenger of Allaah صلى اهللا عليه وسلم and that which the Messenger of Allaah صلى اهللا عليه وسلم left them upon. This creed was known during the time of the Companions, Taabi'een, and best of generations – the first four. Even though differing and the emergence of sects, such as the Khuwaarij, Qadiriyyah, and Shee'ah entered into the latter part of the fourth generation, the religion was still strong and Islaam remained firm. During this time, the people of evil would hide and not reveal their evil, but when the era of the finest generation pass evil began to appear and the people misguidance began to be open in their misguidance from the Jahmiyyah, Mu'tazilah, Baatiniyyah, and the Shee'ah and other than them from the deviant sects such as the Soofees, Quboorees, and false ideologies. Islaam also remained strong in the time of Umayyad dynasty. The scholars put forth much effort and took their positions against these various ideologies head on. Heretics were killed during the Umayyad dynasty. Al-Ja'd ibn Dirham was killed and other than him who exposed their heresy.



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The dynasty of Bani Abbas came and Islaam was still going strong. In the first part of the dynasty, Islaam was powerful and revered. The 'Ulamaa still held their dignity and standing and the evil people still had no ability to unveil their evil freely but when the latter part of Bani Abbas came, Al-Ma'moon Al-Abbasi ibn Haarun Al-Rasheed, who overthrew his brother Al-Ameen and killed him, took the thrown. He was an intelligent, smart, and powerful man, as well as a scholar. However, the people of misguidance entered upon him. He took them as his close companions and became from them. He took companions such as Ibn Abee Du'aad2 and Bashr Al-Muraisi3. They won him over with their misguidance and beliefs and he became heavily influenced by them. They also embellished the idea of translating foreign books. They formed a center specifically for translating calling it; Darul Hikmah (House of Wisdom). In reality it is Daru Naqmah (House of Wrath). They translated many Roman books containing misguidance and evil and thus the deviant beliefs came through the avenue of translating these books as Taqee Deen4 (rahimahullaah) mentions that once the Roman books were translated the evil intensified. In the end, they persuaded him to believe that the Qur'aan was created and that this was the truth. He accepted it and they took advantage of his leadership along with its strength and firmness. So the people of evil are never to be neglected. They are to be distanced from the arena or they will insert their evil and weaken the strong along with them.

2 Imaam Ahmad's staunch enemy and a scholar of the Mu'tazilah. He is also the teacher of Bishr Muraisi 3 His name; Bishr Ibn Ghiyadh ibn Abee Kareemah Aboo Abdir Rahmaan Al-Muraisi. He was known to be one of the people to lead Al-Ma'moon astray and an Imaam of the Mu'tazilah and one who was afflicted by 'ilmul Kalaam (philosophy). 4 Shaykhul Islaam Taqee Deen ibn Taymiyyah (Majmoo' Al-Fataawa 5/22)



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Al-Ma'moon was swayed by their statements and wanted the people to accept the statement that the Qur'aan was created – and Allaah's refuge is sought. The speech of Allaah is the first source of evidence in the Sharee'ah so they actually wanted to eradicate it from the Ummah. They said that the Qur'aan was created and not the actual speech of Allaah and Al-Ma'moon accepted it. Nonetheless, the scholars stood firm. At the head of them was Imaam Ahmed (rahimahullaah). They stood firm against this deviant ideology and rejected the saying that the Qur'aan was created. Subsequently, some were tortured, such as Imaam Ahmed. And likewise some were killed. However they were patient and steadfast in the face of the Mu'tazilah and Allaah strengthened the religion and the correct creed through them as well as vanquished the people of evil. After Al-Ma'moon, his brother Al-Mu'tasim ibn Haroon Ar-Rasheed took over then Al-Waathiq ibn Al-Ma'moon. All of them shared this methodology and wanted the people to accept the saying that the Qur'aan was created. Each of them tortured Imaam Ahmed and beat him; however, he never gave them a single word. Rather he would proclaim: “The Qur'aan is the speech of Allaah!” Each time they would demand he say otherwise he would say: "Bring me something from the Qur'aan or from the Sunnah proving your statement" and they would respond by beating him. He would actually lose consciousness because of the severity of the beating. He endured this to the time of Al-Mutawakkil ibn Haroon Ar-Rasheed. Allaah freed Ahlus Sunnah, aided the truth and curbed Ahlul Bid'ah through him. Then Al-Mutawakkil was eventually murdered – assassinated by the people of evil.5

5 Refer to the details present in Al-Bidaya wa Nihaaya by Ibn Katheer (10/333) and after.



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At this time, this issue was still weak to the end of the reign of Bani Abbas and the Shee'ahs were appointed as ministers and they are indeed filthier than the Jahmiyyah. So Ibnul 'Alqami and Naseer Al-Kufr At-Toosee6 were both appointed as ministers. The Tartars then came boldly from the east. They fought against the Muslims lands, invaded them, and murdered the Khalifah. They then took the Islaamic books and threw them into the Tigris River. They killed countless Muslims and invaded Muslim lands but the Muslims resisted them in every land and in the end Allaah disappointed the Tartars and many of them embraced Islaam. Islaam still remained strong and powerful – wal Hamdulillaah - as Allaah ordained that there would be those who would aid it, protect it, and defend it. Shaykhul Islaam Ibn Taymiyyah appeared in a time of extreme darkness. The sects were pulling the people to either Soofiyyah, Jahmiyyah, Mu'tazilah, Qubooriyyah, and Sheeism and the Islaamic world was living in waves of trials and tribulations. And it was during this time that Shaykhul Islaam Ibn Taymiyyah appeared. He was educated in the pure books of the pious predecessors. He studied the misguided and deviant books and knew fully the misconceptions they were established upon. So he began to call to Allaah تعالى, author many works, and teach. As a result, he was exiled and imprisoned. However, this did not prevent him from Jihaad—Jihaad with the sword as he rushed into battles and killed with the sword and Jihaad with the pen, the tongue, and proofs. Then Allaah decreed that he would have students who would carry his knowledge such as Ibnul Qayyim, Ibnul Katheer, Imaam Ad-Dhahabee, and other than them from the major scholars. So the call spread

6 Aboo Ja'far Naseer Deen At-Toosee - also rightfully referred to a Naseer Al-Kufr (The helper of disbelief).



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and the morning sun of propagation and revival of the religion of Islaam began. Likewise, the refutation of various misconceptions and various deviant ideologies came from Shaykhul Islaam Ibn Taymiyyah and his students – may Allaah have mercy upon them. Then there came a long “progressive” period that weakened the methodology of Ahlus Sunnah. Innovations increased and deviance spread after the time of Shaykhul Islaam ibn Taymiyyah and his students. Then came an era of stagnation, an era of inactivity, and an era of blind following. The Najd at this time was not even mentioned; rather it was neglected and considered a deserted region, or close to it, filled with villages, farms and desert land. There was nothing present that anyone desired. Each land in the Najd had its own ruler independent of others. So the ruler of 'Irqah was not governed by the ruler of Ad-Dir'iyyah while being of close proximity to one another; thus, each land was considered a sovereign kingdom in itself. The Hanbalee scholars in Najd were well versed in fiqh. They wrote it down, authored books, compiled works, and studied it. As for creed, then they were upon the creed of the Ash'arees7 and Maaturidees8. They also were involved in Soofiyyah, innovations, and what other lands in the Muslim world were upon. Rather they added further ignorance to this because they were in the desert and in isolated villages. Certainly the villages had scholars; however, they were mere scholars of fiqh only. They would go to Shaam9 and study with the Hanbalee scholars there and would take the books and 7 Started by Abool Hasan ibn Ismaa'eel Al-Ash'aree. 8 Started by Muhammad ibn Muhammad ibn Mahmood Aboo Mansoor al-Samarqandi al-Maaturidee. This sect holds similar beliefs to that of the Ash'arees. One of their main differences from the Ash'arees lies in the area of eemaan. 9 The area consisting of Jordan, Syria, Lebanon and Palestine.



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understanding of the madhab of Imaam Ahmed from them. This was a very good thing; however, the 'aqeedah had no significance. Everyone was upon what he was upon from Soofiyyah, Qubooriyyah, and evil. Sorcerers and fortunetellers also had an influence and tribes each ruled by their tribal customs and so forth. It was at this time that Allaah caused Shaykh Muhammad ibn Abdul Wahhaab to emerge. He was one whom Allaah had given intelligence and keenness to comprehend what the people were upon. From an early age, he began to read and notice the books of Shaykh Ibn Taymiyyah and Ibnul Qayyim as well as the books of the Salaf. He would do this alone. He did not limit himself to his land; rather he traveled to other lands. He traveled to Makkah for Hajj and studied with its scholars. He traveled to Madinah to visit The Prophet's Masjid and studied with the scholars there. Then he traveled to Al-Ahsaa' and took from its scholars. From there he traveled to Iraq and visited Basrah and met many of its scholars. He became a student of them and learned from them and authored books. He then wanted to travel to Shaam; however, it was not made easy for him. He returned to his land feeling sadness and sorrow because of what the people were upon. He did not intend to remain silent about what the people were upon as other scholars had done in his time so he began to call to Allaah upon insight and guidance. He began the call to Allaah in Huraimilaa', the place where his father was located as judge. He did not find pleasure in residing there so he left for Uyaynah, under the rule of Ibn Mu'ammar. He presented the ruler the call to which he accepted. He began to assist the Shaykh and the call was then established. The Shaykh began to



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change the evil that was taking place. He destroyed the dome situated above the grave of Zayd ibn Al-Khattab10 in Uyaynah, which the people would direct their worship to. He also implemented the punishment for fornication and hence stoned a woman who admitted to fornication. When this information reached the ruler of Al-Ahsaa', Ibn Urai'ar Al-Khaalidi, he became angry at Ibn Mu'ammar and he threatened to cut off the taxes he would give him if he did not remove this religious individual from his land. Ibn Mu'ammar then presented the Shaykh with the threat he received so the Shaykh wanted to comfort him and said, "That which Allaah has from provisions is greater for you then what so and so gives you. You must rely upon Allaah and Allaah – The Most High and Majestic – is sufficient enough for you to rely upon and it is Allaah who shall provide for you through that." However, Ibn Mu'ammar was not persuaded and he requested that the Shaykh leave. The Shaykh (rahimahullaah) then left Uyaynah. Where did he go? He went to Ad-Dir'iyyah where the ruler was Muhammad ibn Sa'ud. Ibn Sa'ud was similar to other rulers who were simply upon what they were upon. They would hear about a religious man coming from Uyaynah and would beware of him. However, the Shaykh went to a student whose name is said to be Ibn Suwaylam in Ad-Dir'iyyah. He stayed with him as a guest and no one knew of him. He would secretly teach him. The woman of the ruler knew of the Shaykh's arrival. She was one whom Allaah had guided. She heard the call of the Shaykh and was convinced by it. She then said to her husband, "This scholar who has come to your land, Allaah has guided him to you, so take advantage of it before someone else does." She remained with him 10 The brother of 'Umar ibn Al-Khattab. The people would visit his grave seeking assistance.



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until he became convinced by her words and he said, "Tell him to come to me." She said, "No, if you request that he comes to you then the people will say you want to torture or kill him. Rather you go to him so that the people may judge him." Look at the knowledge and political savvy of this woman – May Allaah have mercy upon her! So the ruler went to Ibn Suwaylam's house. Ibn Suwaylam was one who was afraid for the Shaykh and when the ruler showed up at his home he became more fearful. The ruler entered upon the Shaykh and conveyed the greetings upon him. The Shaykh presented him with the affair and Allaah opened his heart to the call and he accepted it. The Shaykh promised to assist him and to stand beside him. And they both made an agreement upon that. From that time, the call was established in Ad-Dir'iyyah. The Shaykh began teaching, giving advice, and writing. The students began arriving to sit with him. He found those who would accommodate and assist him. He began to write to the surrounding lands (within the Kingdom) calling them to Allaah. They then formed an army and waged Jihaad against the surrounding lands and Allaah aided them against those lands. Each entered under the rulership of Muhammad ibn Sa'ud, so as opposed to him being a ruler of Ad-Dir'iyyah alone, he became the ruler of Najd itself. Eventually the entire land entered under his authority. They established an army for fighting in Allaah's cause and the call was established.11 At this point, the people of sharr (wretchedness) began to obscure the matter for the people by saying that Muhammad ibn Abdul Wahhaab wants to change the religion of the Muslims, that he has come with a new 11 Unwaanul Majd fi Taarikh Najd (The Noble Title Concerning the History of Najd) 1/31 and after.



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religion, and that he has come to declare Muslims disbelievers, etc. So the people of Qasim wrote to him asking about him. This was something good. You are not to believe rumors so you should write to the individual asking about him. So they wrote to him asking about his creed because it was hazy to them. As they knew of it, it was said that he was a man who came to declare the Muslims disbelievers, kill the people, change the religion, etc. So the Shaykh wrote this letter to clarify his creed and that it was that of Ahlus Sunnah wal Jama'ah, that he has not come with anything new, and whatever has been attributed to him were indeed lies. He wrote other letters outside of this one responding to the various misconceptions directed at him and they are present in "Ad-Duraru Sinniyyah" (The Yearly Pearls). From these writings were "Kashfu Shubuhaat" (Removal of Doubts) in which he responded to several doubts taking place around him. So this is the reason behind this letter. It was a response to a question about his creed. There were scholars in Qasim as well and they had a connection with the Hanbalee scholars from Shaam. So once the scholars of Qasim received word of the Shaykh and the events kindling around him they wrote asking about his belief. The Shaykh wrote to clarify it and that which he was upon and to defend himself against the doubts. Such is the call to Allaah. Those calling to Allaah will no doubt be faced with something of harm, threats, and frightening matters. But they are patient and firm. They respond to all doubts that hinder their path. This confirms for us that the caller must be one possessing knowledge



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so that he has the ability to ward off doubts and clarify the truth from falsehood. He must be an armament of knowledge. The Shaykh did not embark on this great call except after he became qualified to do so, after he learned and took from the scholars from the lands he traveled to, and read the books. After that, he set out in calling to Allaah while being armed with knowledge and arguments. Allaah has aided him because of his sincere intentions to Allaah تعالى. He did not want to be elevated in the land nor did he want it to be corrupt. He also did not desire wealth or prestige. He only desired the face of Allaah. He wanted to aid this religion, clarify the truth, and advise creation. He feared that the creation would be destroyed while being amongst them and having knowledge of the truth. So he saw the necessity to call to Allaah, and enjoin the good and forbid the evil. He saw that this was his only calling.



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Text of the Letter Written to the People of Qasim

Shaykhul Islaam Muhammad ibn Abdul Wahhaab (rahimahullaah) said in his letter to the people of Qasim when asked about his creed: In the Name of Allaah, The Most Gracious, The Most Merciful I call upon Allaah as my witness and those present with me from the angels and from amongst you that I believe in that which the Saved Sect, Ahlus Sunnah wal Jama'ah has believed in from belief in Allaah, His angels, His books, His messengers, the resurrection after death, and belief in the divine predestination, its good and its evil. And from belief in Allaah: The belief in Him in the manner in which He has described Himself in His book and upon the tongue of His Messenger صلى اهللا عليه وسلم without any tahreef12 and any ta'teel13. Rather, I believe that Allaah تعالى is,

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"There is nothing like unto Him, and He is the All-Hearer, the All-Seer."14 Thus, I do not negate anything that He Himself has described about Himself and I do not change the meaning of words from their intended meaning and I do not deviate in the Names and Attributes, and I do not say how they are nor do I resemble the attributes of Allaah to the attributes of His creation because He is the Most High and there is no equal or comparison to Him. He is not measured next to His creation as He is the Most Glorified and Most Knowledgeable of Himself and other than Himself. It is the most truthful statement and best of speech. So He has freed Himself from that which the opposers from the people of takyeef15 and tamtheel16 and from those who deny them from those who deny His Attribute from the people of tahreef and ta'teel. He says,

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"Glorified be Your Lord, the Lord of Honor and Power! (He is Free) from what they attribute unto Him! And peace be on the Messengers! And All the

14 Ash-Shura: 11 15 To say, ask, or assume, how the Names and Attributes of Allaah are. 16 To resemble Allaah to His creation.



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praise and thanks be to Allaah, Lord of the 'Aalameen (mankind, jinns and All that exists)."17 And the saved group is upon the middle course between the Qadariyyah and Jabariyyah regarding the actions of Allaah. And likewise they are upon the middle course between the Murji'a and the Wa'eediyyah when it comes to the warning of Allaah. And they are upon the middle course between the Hurooriyyah and Mu'tazilah and the Murji'a and Jahmiyyah regarding eemaan and the religion. They are upon the middle course between the Rawaafid18 and the Khawaarij regarding the Companions of the Messenger of Allaah صلى اهللا عليه وسلم. I believe that the Qur'aan is the speech of Allaah – revealed and not created. From Him it originated and to Him it shall return and that He has indeed spoken with it literally. He has sent it down to his noble trusted slave and messenger by way of revelation and he is an ambassador between Him and His servants and he was our Prophet Muhammad سلمصلى اهللا عليه و .

17 As-Saafaat: 180-182 18 Plural of Raafidah – Linguistically: Rejecters, deserters, dissenters. Religiously: A term given to the Shee'ah for their rejection of the Sunnah amongst other things, their desertion from the main body of Muslims, and their dissention of the Companions.



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And I believe that Allaah does what He wills and nothing shall be except by His decree and nothing escapes His will. There is nothing in the world that neither escapes His ability nor is there anything rendered except by His control. There is none that can avoid the predetermined divine decree nor exceed the limits established by Him in the Lawh Al-Mastoor (The Written Tablet) I believe in the matters of faith that pertain to matters that will take place after death as the Prophet لمصلى اهللا عليه وس has informed us of. Thus, I believe in the trials of the grave and its bliss. And (I believe) in the return of the souls to their bodies', then mankind shall stand before the Lord of the Worlds barefoot, nude, and uncircumcised as the sun approaches them. And the scales shall be erected and the deeds of the servants shall be weighed.

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"And the weighing on that Day (Day of Resurrection) will be the true (weighing) . so as for those whose



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scale (of good deeds) will be heavy, they will be the successful (by entering Paradise)."19

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"And those whose scales (of good deeds) are light, they are those who lose their own selves, In Hell will they abide."20 And the books shall be distributed, those taking their book with their right hands and those taking their books with their left hands. I believe in the fountain of our Prophet Muhammad that shall be in the courtyard of the صلى اهللا عليه وسلمresurrection. Its water will be whiter than milk and sweeter than honey. Its vessels will be the same as the amount of stars. Whoever drinks from it shall never be thirsty. I believe in the bridge that extends over the pit of the hellfire. Mankind shall pass over it depending upon their deeds.

19 Al-Araaf: 8 20 Al-Mu'minoon: 103



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I believe in the intercession of the Prophet صلى اهللا عليه وسلم and that he will be the first to intercede and the first to seek intercession. No one denies the intercession of the Prophet صلى اهللا عليه .except the people of innovation and misguidance وسلمHowever, this intercession shall be after permission and pleasure as Allaah تعالى says,

Ÿωuρ šχθãèx ô±o„ ωÎ) Ç⎯ yϑÏ9 4©|Ós?ö‘ $# ∩⊄∇∪

"And they cannot intercede except for Him with whom He is pleased."21

3 ⎯ tΒ # sŒ “Ï% ©!$# ßì x ô±o„ ÿ… çνy‰Ψ Ïã ωÎ) ⎯ Ïμ ÏΡøŒ Î* Î/ 4 ∩⊄∈∈∪

"Who is He that can intercede with Him except with his Permission?"22

/ x. uρ ⎯ ÏiΒ 77n=¨Β ’ Îû ÏN≡ uθ≈ yϑ¡¡9 $# Ÿω ©Í_øóè? öΝ åκ çJyè≈ x x© $º↔ø‹x© ωÎ) .⎯ ÏΒ

Ï‰÷èt/ βr& tβsŒ ù'tƒ ª!$# ⎯ yϑÏ9 â™!$t±o„ #©yÌötƒ uρ ∩⊄∉∪

"And there are many angels In the heavens, whose intercession will avail nothing except after Allaah has given leave for whom He wills and pleases."23

21 Al-Anbiyaa': 28 22 Al-Baqarah: 255 23 An-Najm: 26



23

And He shall not be pleased with anything except Tawheed and He shall not grant permission except to its people. As for the polytheists, then they shall not have any share in the intercession as Allaah تعالى says,

$yϑsù óΟ ßγ ãèxΖs? èπ yè≈ x x© t⎦⎫ÏèÏ≈ ¤±9 $# ∩⊆∇∪

"So no intercession of intercessors will be of any use to them."24 I believe that paradise and the hellfire are both created and are in existence today and that they shall not cease to exist. And the believers shall indeed see their Lord with their eyesight on the Day of Resurrection as they saw the moon on the night of Badr, they shall not be obstructed of His view. And I believe that our Prophet Muhammad صلى اهللا عليه وسلم is the seal of the prophets and messengers and the faith of a servant is not valid unless he believes in his message and bears witness to his prophethood. The best of his nation is Aboo Bakr As-Siddiq, then Umar Al-Faarooq, then Uthmaan –The Possessor of the Two Lights, then Alee The Pleased, then the remaining ten (promised paradise), then the people of Badr, then the people of the tree and people of the pledge of Ridwaan, and then the remainder of the Companions – may Allaah be pleased with all of them.

24 Al-Mudathir: 48



24

And I am loyal to the companions of the Messenger of Allaah صلى اهللا عليه وسلم - may Allaah be pleased with them. I mention their good deeds and say, "radi Allaahu 'anhum" (may Allaah be pleased with them) when I mention them. I seek forgiveness for them and refrain from speaking about their faults and I am quiet about the disagreements that took place between them. I believe in their virtue knowing that this follows Allaah's saying,

šš⎥⎪Ï% ©!$# uρ ρâ™!% y .⎯ ÏΒ öΝ ÏδÏ‰÷èt/ šχθä9θà) tƒ $uΖ−/ u‘ öÏ øî$# $oΨ s9

$oΨ ÏΡ≡ uθ÷z\}uρ š⎥⎪Ï% ©!$# $tΡθà) t7 y™ Ç⎯≈ yϑƒ M}$$Î/ Ÿωuρ ö≅ yèøg rB ’ Îû $uΖÎ/θè=è%

yξÏî t⎦⎪Ï% ©#Ïj9 (#θãΖtΒ# u™ !$oΨ −/ u‘ y7¨ΡÎ) Ô∃ρ â™u‘ îΛ⎧ Ïm§‘ ∩⊇⊃∪

"And those who came after them say: "Our Lord! forgive us and our brethren who have preceded us in Faith, and put not In Our hearts any Hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.25

I say, "radi Allaahu 'anhunna" when I mention the mothers of the believers who were chaste from all evil.

I affirm the favors of the friends of Allaah and that which they hold from foresight. And they are not deserving of any of the rights of Allaah nor are they asked of things that only Allaah has the تعالىability to grant. 25 Al-Hashr: 10



25

And I do not assert that anyone from the Muslims is in paradise or hell except that the Messenger of Allaah صلى has asserted this. However, I have hope for اهللا عليه وسلمthe well-doer and fear for the evil-doer and I do not proclaim a Muslim to be a disbeliever due to a sin nor do I expel him from the fold of Islaam. I view that Jihaad shall remain with every Imaam, be he righteous or evil, and I view that the congressional prayer behind him is permissible. And Jihaad has been present since Allaah sent Muhammad صلى اهللا عليه وسلم and shall remain until the latter part of this nation when the Dajjaal shall be fought and neither an oppressive tyrant nor a just ruler can invalidate it. And I view the obligation of hearing and obeying the leaders of the Muslims - their righteous and their sinful (leaders) - so long as they do not command disobedience to Allaah. And whoever has been given the Khilaafah26 and the people have united around him and are pleased with him, or he has overtaken them with his sword until he becomes a Khalifah, then obedience to him is an obligation and overthrowing him is prohibited. I view boycotting the people of innovation and disassociating from them until they repent and I rule upon them based upon that which is apparent and leave their secrets to Allaah. And I believe that every newly invented matter in the religion is an innovation.

26 Caliphate



26

I believe that eemaan (faith) is a statement on the tongue, actions with the body parts, and a belief in the heart. It increases with obedience and decreases with disobedience. It has seventy odd branches, the highest of them is the testification that none has the right to be worshiped in truth except Allaah and the lowest of them is removing harm from the path. I view the obligation of enjoining the good and forbidding evil upon which the pure Muhammadan legislation has ordained. And thus, this is a concise creed that I have compiled while being extremely busy so that you may know that which is with me. Indeed Allaah is a Trustee of all that we say. It is of no secret to you that I know of the letter of Sulaymaan ibn Saheem that has reached you and that it has been accepted and believed by some of those associated with knowledge from amongst you. And indeed Allaah knows that this man has invented matters against me that I did not say and the majority of them have not even come to my attention. From these allegations; his statements that:

• I revoke the books of the four schools of thought. • I have said "for six hundreds years the people

were not upon anything". • I claim ijtihaad for myself and that I am beyond

taqleed. • I have said differing amongst the scholars is a

wrath. • I deem a person who seeks nearness to Allaah

through the righteous as a disbeliever.



27

• I deem Al Boseery a disbeliever for his poem: "O noblest of creation".

• I have said: "If I had the ability to destroy the dome of the Messenger of Allaah صلى اهللا عليه وسلم that I would indeed destroy it."

• If I had the authority over the Ka'bah then I would take its drain and make it into a drain made of wood.

• I prohibit visiting the grave of the Prophet صلى اهللا .عليه وسلم

• I prohibit visiting the grave of ones parents and other than them.

• I deem the one who makes an oath upon other than Allaah a disbeliever.

• I consider Ibnul Faaridh and Ibn Arabi disbelievers.

• I have burned "Dalaa'il Al-Khairaat" and "Rawd Ar-Riyaheen" and I refer to it instead as Rawd As-Shayateen.

My response to all of these matters are: Glory be to You (O Allaah) this is a great lie and before him (Ibn Saheem) there were those who lied upon Muhammad صلى اهللا عليه وسلم alleging that he insulted 'Eesa the son Maryam – may the peace and blessings be upon them both – and that he insulted the righteous. So similar are their hearts with their lies and false statements. Allaah says:

$yϑΡÎ) “ÎtIø tƒ z>É‹s3ø9 $# t⎦⎪Ï% ©!$# Ÿω šχθãΖÏΒ÷σ ãƒ ÏM≈ tƒ$t↔Î/ «!$# (

∩⊇⊃∈∪



28

"It is Only those who believe not in the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah, who fabricate falsehood."27 And they fabricated lies upon him يه وسلمصلى اهللا عل alleging that he said the angels, Eesaa, and Uzair are all in the fire. So Allaah revealed concerning this,

¨¨βÎ) š⎥⎪Ï% ©!$# ôMs) t7 y™ Ν ßγ s9 $Ψ ÏiΒ #©o_ó¡ßsø9 $# y7Í×¯≈ s9 'ρé& $pκ ÷] tã

tβρß‰yèö6 ãΒ ∩⊇⊃⊇∪

"Verily those for whom the good has preceded from us, they will be removed far there from (Hell) [e.g. 'Eesa (Jesus), son of Maryam (Mary); 'Uzair (Ezra), etc.]."28 And as for the other issues, and they are: That indeed I say:

• A person's Islaam is not complete until he knows the meaning of la ilaaha illa Allaah and I inform anyone who comes to me of its meaning.

• I declare the one who makes a vow by other than Allaah a disbeliever if the intention of his vow is to draw closer to other than Allaah and takes this vow for that reason as a disbeliever.

27 An-Nahl: 105 28 Al-Anbiyaa: 10



29

• And that any slaughter made to other than Allaah is disbelief and hence such a sacrifice is forbidden.

Then these issues are the truth and I have stated them and I have evidence from the speech of Allaah, the speech of his Messenger صلى اهللا عليه وسلم, and the speech of well known scholars such as the four Imaams. And if Allaah makes it easy for me I will present this answer in a small letter Inshaa Allaah. Finally, know and reflect on Allaah تعالى saying,

$pκ š‰ r'≈ tƒ t⎦⎪Ï% ©!$# (# þθãΖtΒ# u™ βÎ) óΟ ä. u™!% y 7,Å™$sù :* t6 t⊥Î/ (#þθãΨ ¨ t6 tGsù βr&

(#θç7ŠÅÁè? $JΒöθs% 7's#≈ yγ pg ¿2 (#θßsÎ6 óÁçGsù 4’ n?tã $tΒ óΟ çFù=yèsù t⎦⎫ÏΒÏ‰≈ tΡ ∩∉∪

. "O you who believe! If a rebellious evil person comes to You with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done."29

∗∗∗∗∗∗∗

29 Al- Hujuraat 6



30

The Explanation by Shaykh Saalih bin Al-Fawzaan

Shaykhul Islaam Muhammad ibn Abdul Wahhaab (rahimahullaah) said in his letter to the people of Qasim

when they asked about his creed:

In the Name of Allaah, the Most Gracious, the Most Merciful

I call upon Allaah as my witness and those present with me from the angels and from amongst you that I indeed believe in that which the saved sect, Ahlus Sunnah wal

Jama'ah has believed in…

Explanation

• His saying, "Allaah as my witness and those present

with me from the angels and from amongst you." It is as if this has been taken from Allaah's saying "Aali Imraan 18." So he calls upon Allaah, His angels, and the scholars to witness this being his creed and that he has not come with anything new nor has he changed the religion of Allaah تعالى as it has been said about him. He indeed came with the clear truth.

His saying, "I indeed believe in that which the saved sect, Ahlus Sunnah wal Jama'ah has believed in." The creed of the saved sect is that which the Prophet صلى اهللا عليه وسلمhas clarified when he said: "This nation shall divide into seventy-



31

three sects. All of them shall be in the fire except for one." They said "Who?" He said: "Those who are similar to what I and my companions are upon today".30 It has been called (saved) because they are saved from the fire. All groups mentioned shall be in the fire except for this single group. It is saved from the fire and these are its characteristics:

• They are successful. • They are the people of the Sunnah who take hold

of the Sunnah and this was the way of the Messenger صلى اهللا عليه وسلمThis means the Qur'aan and the authentic ahadeeth. It is that which the Messenger صلى اهللا عليه وسلمwas upon as he said: "Those who are similar to what I and my companions are upon today." They do not take from the madhab of the Jahmiyyah, Mu'tazilah, Khawaarij, or any other group. Rather they took from the methodology of Ahlus Sunnah—those who held firm to the Sunnah.

• The Jama'ah, they are called the Jama'ah because they are united upon the truth. There is no differing amongst them. They do not differ in their creed rather their creed is one. Even if they disagree in matters of fiqh and other subsidiary disciplines, this causes no harm. Differing in fiqh causes no harm because it stems from ijtihaad and ijtihaad differs. The people are not upon the same level regarding their aptitude of ijtihaad. As for matters of creed, then ijtihaad is not acceptable, rather it is incumbent that it be one as it is tawqifiyyah.31 Allaah Ι says:

30 At-Tirmidhi, Al-Mustadarak by Al-Haakim and others on the authority of Abdullaah ibn 'Amr Ibn Al-Aas. Ibn Habbaan and Aboo Dawood and others on the authority of Aboo Hurairah. Also narrated by other Companions of the Prophet صلى اهللا عليه وسلم in As-Sunnah of Ibn Abee Aasim. 31 Based upon revelation and not opinion.



32

¨¨β Î) ÿ⎯ Íν É‹≈ yδ öΝä3çF ¨Β é& ZπΒ é& Zο y‰Ïm≡uρ O$tΡr& uρ öΝà6š/ u‘ Âχρ ß‰ç7ôã$$ sù ∩®⊄∪

"Truly! this, Your Ummah [Sharee'ah or Religion (Islaamic Monotheism)] is one religion, and I am your Lord, Therefore Worship Me (Alone). [Tafseer Ibn Katheer]."32

This nation is one and it worships one lord; it does not accept differing. In another verse Allaah says,

¨¨β Î)uρ ÿ⎯ Íν É‹≈ yδ óΟä3çF ¨Β é& ZπΒ é& Zο y‰Ïn≡uρ O$ tΡr& uρ öΝà6š/ u‘ Èβθà)?$$ sù ∩∈⊄∪

(# þθãè ©Üs)tGsù ΟèδtøΒ r& öΝæηuΖ ÷ t/ #\ç/ ã— ( ‘≅ ä. ¥>÷“ Ïm $ yϑÎ/ öΝÍκö‰y‰s9 tβθãmÌsù

"And Verily! This your Religion (of Islaamic Monotheism) is one religion, and I am your Lord, so keep your duty to Me. But they (men) have broken their Religion among them into sects, each group rejoicing in its belief."33

So Allaah disparages those who differ as differing in creed is not permissible. Allaah has commanded them to be one nation and they disobeyed Him. "But they (men) have broken their religion among them into sects;" Meaning: into books as Qutaada and Mujaahid have stated. Each one of them had a book and a creed, this creed was different from that creed. "Each group rejoicing in its belief." Everyone sees what he is upon as the truth and everything else as falsehood. They did not say "let us return to the book of Allaah and the Sunnah of the Messenger of Allaah عليه وسلمصلى اهللا " as Allaah says:

32 Al-Anbiyaa': 92 33 Al-Mu'minoon: 52-53



33

β Î* sù ÷Λä⎢ôãt“≈ uΖ s? ’Îû &™ó©x« çνρ –Šãsù ’ n<Î) «!$# ÉΑθß™§9 $# uρ β Î) ÷Λä⎢Ψä. tβθãΖ ÏΒ ÷σè? «!$$ Î/ ÏΘöθu‹ø9 $# uρ

ÌÅzFψ $# 4 y7Ï9≡ sŒ × öyz ß⎯ |¡ômr& uρ ¸ξƒÍρù's?

"(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe In Allaah and In the Last Day. That is better and more suitable for final determination."34 Rather each proclaimed they were upon the truth alone. "Each group rejoicing in its belief," and satisfied with it. Rather, they are blind followers of it and not concerned whether its statement contains error or accuracy.

∗∗∗∗∗∗∗

34 An Nisaa': 59



34

From belief in Allaah, His angels, His books, His messengers, the resurrection after death, and belief in the Divine Predestination, its good and its evil.

Explanation

These are the principles of eemaan (faith) and its pillars in which the Shaykh believes in. They are: belief in Allaah, His angels, His books, His messengers, the last day, and belief in the Qadr, its good and its bad as taken from the hadeeth of Jabreel when he asked the Prophet صلى اهللا عليه وسلمin the presence of his companions, "Tell me about eemaan" he said, "Eemaan is that you believe in Allaah, His angels, His books, His messengers, The last day, and that you believe in the Qadr, its good and its bad." So the scholars consider these to be the pillars of eemaan. Eemaan has pillars as well as branches. It has six pillars and as for its branches then, "There are seventy or sixty branches, the best of them is the statement, La ilaaha illallaah. and the least of them is the removal of something harmful from a path." So eemaan has many branches, but as for its pillars- meaning that which the branches are built upon- then there are but six: The First Pillar: Belief in Allaah, and this is the foundation. Belief in Allaah consists of all three categories of Tawheed: Tawheed Ar-Roobubiyyah, Tawheed Al-Uloohiyyah, and Tawheed Asmaa wa Sifaat.



35

The Second Pillar: Belief in the angels. The belief that they are servants from the servants of Allaah تعالى. They do not precede Him in speech and they do what they are commanded to do. Allaah created them from light and they are from the world of the unseen. Thus, we do not see them however, we believe in them. Allaah has made them of different forms. Each angel has a specific job in this existence. From them are the protectors, those who preserve the deeds of the children of Adam and write them down.

¨β Î)uρ öΝä3ø‹n= tæ t⎦⎫ÏàÏ≈ pt m: ∩⊇⊃∪ $ YΒ# tÏ. t⎦⎫Î6ÏF≈ x. ∩⊇⊇∪ tβθçΗs>ôè tƒ $ tΒ tβθè= yè øs? ∩⊇⊄∪

"But Verily, over you (are appointed angels in charge of mankind) to watch you. Kiraaman (honorable) Kaatibeen writing down (your deeds). They know all that you do."35 From them there are those who shall carry the throne, there is one responsible for revelation -- which is Jabreel, from them are those responsible for the land – and that is Mikaa'eel, from them there are those responsible for death and this is the angel of death and along with him are the angels of death, and likewise there are other forms that no one has knowledge of except Allaah.

$ tΒ uρ ÞΟn= ÷è tƒ yŠθãΖ ã_ y7În/ u‘ ωÎ) uθèδ 4 $tΒ uρ }‘Ïδ ωÎ) 3“tø.ÏŒ Î |³ t6ù= Ï9 ∩⊂⊇∪

"And none can know the hosts of your Lord but He. And this (Hell) is nothing else than a (warning) Reminder to mankind."36

And the soldiers of Allaah تعالى� are many.

35 Al-Infitaar: 10-12 36 Al-Mudathir: 31



36

The Third Pillar: Belief in the books that Allaah has sent down upon His messengers. Allaah تعالى has sent messengers and revealed books from Him, which consists of His inspiration, laws, commands, and prohibitions. From these books were the Torah, the Bible, the Zaboor, and the Qur'aan and likewise other books that Allaah has not mentioned to us that we believe in generally. As for books that He has mentioned by name then we believe in them specifically. The last of these books is the greatest of them: The Glorious Qur'aan which presented the ultimate challenge to both mankind and jinn to produce one chapter similar to it. The Fourth Pillar: Belief in the messengers whom Allaah has sent with His law and religion to guide His creation. Allaah تعالى has sent messengers to clarify to mankind that which will harm them and benefit them and to clarify for them their religion. Allaah تعالى has established the argument with them.

WWξß™•‘ t⎦⎪ Î Åe³ t6•Β t⎦⎪ Í‘ É‹ΨãΒ uρ ξy∞Ï9 tβθä3tƒ Ä¨$ ¨Ζ= Ï9 ’ n? tã «!$# 8π¤fãm y‰÷èt/ È≅ ß™”9 $# 4

tβ% x.uρ ª!$# # ¹“ƒÍ• tã $ VϑŠ Å3ym ∩⊇∉∈∪

"Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the Messengers. and Allaah is ever All-Powerful, AllWise." 37 As for their exact number then no one knows this except Allaah and they were many. From them Allaah has named in His saying,

37 An-Nisaa: 165



37

yy7ù= Ï?uρ !$ uΖ çF ¤fãm !$ yγ≈ oΨøŠs?# u™ zΟŠ Ïδ≡tö/ Î) 4’ n? tã ⎯ ÏμÏΒ öθs% 4 ßìsù ötΡ ;M≈ y_u‘ yŠ ⎯ ¨Β â™!$ t±®Σ 3 ¨β Î)

š−/ u‘ íΟ‹Å3ym ÒΟŠ Î= tæ ∩∇⊂∪ $ uΖ ö6yδuρuρ ÿ…ã&s! t,≈ ysó™Î) z>θà)÷è tƒuρ 4 ˆξà2 $ oΨ÷ƒy‰yδ 4

$ ·mθçΡuρ $ oΨ÷ƒy‰yδ ⎯ ÏΒ ã≅ ö6s% ( ⎯ ÏΒ uρ ⎯ ÏμÏG−ƒÍh‘ èŒ yŠ…ãρ# yŠ z⎯≈ yϑø‹n= ß™uρ šUθ•ƒr& uρ y# ß™θãƒuρ

4©y›θãΒ uρ tβρã≈ yδuρ 4 y7Ï9≡x‹x.uρ “Ì“ øg wΥ t⎦⎫ÏΖ Å¡ósßϑø9 $# ∩∇⊆∪ $ −ƒÌx.y— uρ 4©zøt s†uρ 4©|¤ŠÏãuρ

} $ u‹ø9 Î)uρ ( @≅ ä. z⎯ ÏiΒ š⎥⎫ ÅsÎ=≈ ¢Á9 $# ∩∇∈∪ Ÿ≅‹Ïè≈ yϑó™Î)uρ yì|¡uŠø9 $# uρ }§çΡθãƒuρ $ WÛθä9 uρ 4

yξà2 uρ $ oΨù= Òsù ’ n? tã t⎦⎫Ïϑn=≈ yè ø9 $# ∩∇∉∪

"And that was Our proof which we gave Ibraheem (Abraham) against his people. We raise whom We will In degrees. Certainly your Lord is AllWise, AllKnowing. And We bestowed upon him Ishaaq (Isaac) and Ya'qoob (Jacob), each of them we guided, and before him, we guided Nooh (Noah), and among his progeny Dawood (David), Sulayman (Solomon), Ayoob (Job), Yoosef (Joseph), Moosaa (Moses), and Haroon (Aaron). Thus do we reward the good doers. And Zakariyyah, and Yahya (John) and 'Eesa (Jesus) and Ilyaas (Elias), each one of them was of the righteous. And Isma'eel (Ishmael) and Al-Yas'aa (Elisha), and Yunus (Jonah) and Loot (Lot), and each one of them we preferred above the 'Aalameen (mankind and jinns) (of their times)."38 So these are the ones whom Allaah has mentioned and thus we believe in them specifically. Those whom Allaah has not named then we believe in them generally. Allaah says,

ôô‰s)s9 uρ $ uΖ ù= y™ö‘ r& Wξß™â‘ ⎯ ÏiΒ y7Î= ö7s% Οßγ÷ΨÏΒ ⎯ ¨Β $ oΨóÁ|Ás% y7ø‹n= tã ∩∠∇∪

38 Al-An'aam: 83-86



38

"And, indeed we have sent Messengers before you (O Muhammad Sallallaahu 'alayhi Wa Sallam); of some of them We have related to you their story and of some We have not related to you their story."39 Thus we believe in all of them. Those whom Allaah has named and not named. So whoever disbelieves in one prophet has disbelieved in all of them so belief in all of them is required.

¨¨β Î) š⎥⎪ Ï%©!$# tβρãàõ3tƒ «!$$ Î/ ⎯ Ï&Î#ß™â‘ uρ šχρ ß‰ƒÌãƒuρ β r& (#θè%Ìhxãƒ t⎦÷⎫t/ «!$#

⎯ Ï&Î#ß™â‘ uρ šχθä9θà)tƒuρ ß⎯ÏΒ ÷σçΡ <Ù÷è t7Î/ ãàò6tΡuρ <Ù÷è t7Î/ tβρß‰ƒÌãƒuρ β r& (#ρä‹Ï‚−Gtƒ

t⎦÷⎫t/ y7Ï9≡sŒ ¸ξ‹ Î6y™ ∩⊇∈⊃∪ y7Í×≈ s9 'ρé& ãΝèδ tβρãÏ≈ s3 ø9 $# $y)ym ∩⊇∈⊇∪

"Verily, those who disbelieve In Allaah and His Messengers and wish to make distinction between Allaah and His Messengers (by believing In Allaah and disbelieving in His Messengers) saying, ‘We believe in some but reject others,’ and wish to adopt a way in between. They are in truth disbelievers." 40

And Allaah تعالى says to us,

((# þθä9θè% $ΨtΒ# u™ «!$$ Î/ !$ tΒ uρ tΑ Ì“Ρé& $ uΖ øŠs9 Î) !$ tΒ uρ tΑ Ì“Ρé& #’ n<Î) zΟ↵ Ïδ≡tö/ Î) Ÿ≅Š Ïè≈ oÿôœ Î)uρ t,≈ ysó™Î)uρ

z>θà)÷è tƒuρ ÅÞ$ t6ó™F{$# uρ !$ tΒ uρ u’ ÎAρé& 4©y›θãΒ 4©|¤ŠÏãuρ !$ tΒ uρ u’ ÎAρé& šχθ–ŠÎ; ¨Ψ9 $# ⎯ ÏΒ

óΟÎγÎn/ §‘ Ÿω ä− ÌhxçΡ t⎦÷⎫t/ 7‰tn r& óΟßγ÷ΨÏiΒ ß⎯ øt wΥ uρ …çμs9 tβθãΚ Î= ó¡ãΒ ∩⊇⊂∉∪

"Say (O Muslims), ‘We believe in Allaah and that which has been sent down to us and that which has been sent down to Ibraheem (Abraham), Isma'eel (Ishmael), Ishaaq (Isaac), 39 Ghaafir: 78 40 An-Nisaa: 150-151



39

Ya'qoob (Jacob), and to Al-Asbaat [the twelve sons of Ya'qoob (Jacob)], and that which has been given to Moosaa (Moses) and 'Eesa (Jesus), and that which has been given to the prophets from their Lord. we make no distinction between any of them, and to Him we have submitted (in Islaam).’"41 The Fifth Pillar: Belief in the Last Day. This is the resurrection after death as the dunya is a place of actions and the hereafter is a place of reward. The dunya is the farm for the hereafter. It is the place of work having no reward and the hereafter is the place of reward having no action. Belief in the Last Day is necessary and whoever does not believe in the Last Day is a disbeliever. Allaah تعالى says,

zzΝtã y— t⎦⎪ Ï%©!$# (#ÿρãx x. β r& ⎯ ©9 (#θèV yè ö7ãƒ 4 ö≅ è% 4’ n? t/ ’ În1qu u‘ uρ £⎯ èV yè ö6çGs9 §ΝèO ¨β àσ¬7t⊥ çGs9 $ yϑÎ/

÷Λä⎢ù= ÏΗxå 4 y7Ï9≡sŒ uρ ’ n? tã «!$# × Å¡o„ ∩∠∪

"The disbelievers pretend that they will never be resurrected (for the account). Say (O Muhammad Sallallaahu 'alayhi Wa Sallam): ‘Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did, and that is easy for Allaah."42 O mankind, you are living in this world, eating and drinking, disbelieving and disobeying as if no resurrection, judgment, and reward lies before you. Allaah تعالى has made the hereafter a place for attaining reward. This is just from Allaah and He shall not allow anyone's deeds to be lost. He shall reward all based on their deeds (see al-Mu’minoon, 115) If there were to be no resurrection then indeed creation would be in vain and Allaah is above being vain.

41 Al-Baqarah: 136 42 At-Taghabun: 7



40

The Sixth Pillar: Belief in the Qadr. Qadr is the undisclosed matters of Allaah تعالى. It is that which Allaah has decreed from matters that have taken place and have not taken place until the establishment of the hour. The pen moved and wrote these affairs in the Lawh Al-Mahfoodth those matters that will be until the Last Day. Thus, nothing occurs except by the Qadr:

$ ¯ΡÎ) ¨≅ ä. >™ó©x« çμ≈ oΨø)n= yz 9‘ y‰s)Î/ ∩⊆®∪

"Verily, we have created all things with Qadar (Divine Preordainments of all things before their creation, as written In the Book of decrees Al-Lawh Al-Mahfoodth).43" So the affairs are not merely done in vain rather they have been previously predetermined:

!!$ tΒ z>$ |¹r& ⎯ÏΒ 7πt6ŠÅÁ•Β ’ Îû ÇÚö‘ F{$# Ÿωuρ þ’ Îû öΝä3Å¡àΡr& ωÎ) ’ Îû 5=≈ tGÅ2 ⎯ ÏiΒ È≅ ö6s%

β r& !$ yδr& u ö9 ¯Ρ 4 ∩⊄⊄∪

"No calamity befalls on the earth or in yourselves but is inscribed in the Book before We bring it into existence."44 Allaah's saying "the Book" refers to the Lawh Al-Mahfoodth and His saying, "before We bring it into existence" means: before we have created it and caused it to exist. And belief in the Qadr follows four fundamentals:

• Belief in the everlasting and eternal knowledge of Allaah تعالى and that it encompasses everything. Meaning we believe that Allaah knows everything. He knows everything that was and will be.

• Belief that Allaah wrote everything that will be until the Day of Judgment in the Lawh Al-Mahfoodth.

43 Al-Qamr: 49 44 Al-Hadeed: 22



41

• Belief in the will and decree. This is to believe that whatever Allaah wills will come to pass and that which He has not willed will never come to pass.

• Belief that everything was created with a predetermined time. Everything has its time. Everything has its period in which Allaah تعالى has determined for it.

Belief in these four principles is a must: Belief in the knowledge of Allaah, the writing of all affairs, His will, and belief in creation and existence. This is proper belief in the Qadaa and the Qadr.45

∗∗∗∗∗∗∗

45 When mentioned separately either one means the other, but when stated together they differ in their meaning, e.g.: when it is generalized Qadr encompasses Qadaa and vice versa. But when it is stated (Al-Qadr wa Al-Qadaa) then Al-Qadr means the predestination of things. When the predestined matter occurs then it is Al-Qadaa. (“The Four Levels of the Belief in al-Qadr” by Dr. Saleh As-Saleh)



42

And from belief in Allaah: The belief in Him in the manner in which He has described Himself in His book and upon the tongue of His Messenger صلى اهللا عليه وسلم without any tahreef and any ta'teel.

Explanation

Upon mentioning the pillars of faith he clarifies that which is inclusive in the first pillar, belief in Allaah and with this is belief in the Names and Attributes. Hence, whoever denies the Names and Attributes then he is not a believer in Allaah with true eemaan. This is a refutation against the mu'attilah46 who distorted the Names of Allaah and His Attributes as they do not believe in them. So from belief in Allaah is belief in the Names of Allaah and His Attributes that have come in the Book and the Sunnah "without any tahreef and any ta'teel." Tahreef means to change, changing the wording or meaning. This is tahreef. A change in the pronunciation may be done by adding or taking away a letter. For example, the word istawaa ( استوى)47. They say, istawlaa ( استولى )48. This is changing of the pronunciation as a letter has clearly been added.

From distortion of the meaning: Defining istiwaa ( اإلستواء)49 as istilaa' ( ءاإلستيال )50, defining the hand as power, or defining the 46 Those who reject the Names and Attributes of Allaah by distorting their intended meaning. 47 Meaning to arise above. 48 Meaning: to conquer. 49 Ascension. 50 Conquering.



43

face as His being. All of this is from altering the speech of Allaah تعالى as Allaah says,

tβθèù Ìhpt ä† zΝÎ= s3ø9 $# ⎯ tã ⎯ ÏμÏè ÅÊ# uθΒ ∩⊆∉∪

"There are some who displace words from (their) right places."51

• His saying, "and without ta'teel." Ta'teel means to deny the names and attributes and to free Allaah from them.

∗∗∗∗∗∗∗

51 An-Nisaa: 46



44

Rather, I believe that Allaah تعالى is:

}§øŠs9 ⎯Ïμ Î=÷WÏϑx. Ö™ï†x« ( uθèδuρ ßìŠÏϑ¡¡9 $# ç ÅÁt7 ø9 $# ∩⊇⊇∪

"There is nothing like unto him, and He is the All-Hearer, the All-Seer."52

Thus, I do not negate from Him anything that He has described about Himself and I do not change the meaning of words from their intended meaning and I do not deviate in the Names and Attributes or verses…

Explanation The author – may Allaah have mercy on him – believes as the verse indicates since it is the gauge in all of the Names and Attributes. "There is nothing like unto him" in His Names and Attributes. Even if His names may be similar to the names of creation in pronunciation and meaning, this does not mean they are similar in reality53 or how they are. So a similarity in pronunciation and meaning does not necessitate a similarity in their reality or how they are as Allaah ,says تعالى

§øŠs9 ⎯ ÏμÎ= ÷WÏϑx. Ö™ï†x« ( uθèδuρ ßìŠÏϑ¡¡9 $# ç ÅÁt7ø9 $# ∩⊇⊇∪

52 Ash-Shoora: 11 53 As it relates to Allaah



45

"There is nothing like unto him, and He is the All-Hearer, the All-Seer." And this is a refutation against those who alter the meanings as Allaah negates resemblance from Himself and affirms for himself Names and Attributes. From these Attributes are Hearing and Seeing. This clearly indicates that affirming names and attributes does not necessitate likening. Allaah's saying, "There is nothing like unto him" contains a negation while "and He is the All-Hearer, the All-Seer" contains affirmation. A negation of resemblance from Himself and an affirmation of names and attributes for Himself.

• His saying "I do not negate from Him anything that He has described about Himself" as those who distort the meanings have done.

• His saying "I do not deviate", meaning to lean or incline. As it relates to the Names and Attributes, then this means to lean or incline from its intended meaning to a false meaning such as defining Allaah's face as His being, or the hand as His power or blessing and the likes. This is distortion of words from their intended meaning and Allaah says,

¨¨β Î) t⎦⎪ Ï%©!$# tβρß‰Åsù= ãƒ þ’ Îû $uΖ ÏF≈ tƒ# u™ Ÿω tβ öθxøƒ s† !$ uΖ ø‹n= tã 3

"Verily, those who turn away from Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc. by attacking, distorting and denying them), are not hidden from Us."54 And "turn away" means that they have leaned in a direction of either rejection as the mu'atilah have done or by likening them

54 Fusilaat 40



46

to the attributes of His creation as the mumathilah55 have done or by adding something to them that has not been affirmed by Allaah or His Messenger صلى اهللا عليه وسلم, or by making them names of idols such as Al-Laat and Al-Izza, etc.

∗∗∗∗∗∗∗

55 Those who liken Allaah to His creation. They accuse Ahlus Sunnah of this name but in reality it is they who are mumathilah as they do not have the ability to understand the attributes of Allaah except by comparing them to creation. They say that the hand of Allaah is not an actual hand. Only one who is stricken with the disease of likening Allaah to His creation would say this as he does not understand that Allaah's hand is a hand that befits His majesty. Had He intended power then indeed the power was with Him to use the word power instead of hand.



47

And I do not say how they are nor do I resemble the Attributes of Allaah to the Attributes of His creation because He is the Most High and there is no equal or comparison to Him. He is not measured with His creation as He is the Most Glorified and Most Knowledgeable of Himself and other than himself and (He) is the most truthful in statement and best in speech.

Explanation

This is the second part of misguidance concerning the Names of Allaah and His Attributes. The mumathilah exaggerate in affirming the Attributes, and exceeding the bounds in them. They do not make a distinction between the Attributes of Allaah and the Attributes of His creation, nor do they distinguish His Names from the names of His creation. These individuals are those who liken Allaah to His creation, and refuge is sought in Allaah from this. Thus, the people of knowledge have said, ’The one whom negates the Attributes of Allaah worships nothing, and the one whom makes a likeness with Allaah worships an idol”56 So when they say, "the one who negates the attributes of Allaah worships nothing" then it is because one who has no names or attributes is nonexistent and the one who likens Allaah to His creation worships a statue of a human being as he has made Allaah similar to His creation and indeed Allaah is far removed from this.

56 Al-Jawaab As-Saheeh, Minhaaj As-Sunnah An-Nabawiyyah, and Majmoo' Al-Fataawa by Shaykhul Islaam ibn Taymiyyah. As-Sawaa'iqul Mursilah by Ibn Qayyim



48

• His saying, ‘’And I do not say how they are nor do I resemble the Attributes of Allaah to the attributes of His creation.’’ Meaning: I do not know how, nor do I liken them as this knowledge is left with Allaah تعالى. No one knows how His Attributes are except for Him nor does anyone know how His being is except for Him.

ÞΟn= ÷è tƒ $ tΒ t⎦÷⎫t/ öΝÍκ‰É‰÷ƒr& $tΒ uρ öΝßγxù= yz Ÿωuρ šχθäÜ‹Ït ä† ⎯ ÏμÎ/ $ Vϑù= Ïã ∩⊇⊇⊃∪

"He (Allaah) knows what happens to them (his creatures) in this world, and what will happen to them (in the Hereafter), and they will never compass anything of his knowledge."57 So the believers know their Lord. They know that He is their Lord and Creator. They know He exists of His perfection but they do not have complete knowledge of these affairs.

• His saying, "there is none equal to Him." Meaning: no one is deserving of His actual name. "There is none equal to Him" does not mean that no one can take His name because the creation does indeed take names such as Al-Azeez and Al-Maalik. Creation is surely named with names that may agree with names of The Creator in both lettering and meaning but certainly do not agree regarding how it exist. "There is none equal" means there is none deserving His actual name.

As the Most High says,

çν ô‰ç7ôã$$ sù ÷ É9 sÜô¹$# uρ ⎯ ÏμÏ?y‰≈ t6Ïè Ï9 4 ö≅ yδ ÞΟn= ÷è s? …çμs9 $ wŠÏϑy™ ∩∉∈∪

"So Worship Him (Alone) and be constant and patient in his worship. Do you know of any who is similar to Him?

57 Taha: 110



49

(Of course none is similar or coequal or comparable to him, and He has none as partner with Him)."58 Meaning: No one is equal to Allaah the Mighty and Majestic in His Names and Attributes.

• His saying, ‘’there is none that compares to Him’’ like the statement of the Most High,

öΝs9 uρ ⎯ ä3tƒ …ã&©! # ·θàà2 7‰ymr& ∩⊆∪

"And there is none co-equal or comparable unto him."59 Meaning none can compare to Him nor is anyone equal to Him . تعالى

• His saying, "there are no rivals with Him." A ( ند ) rival is a partner as well.

(#θè= yè y_uρ ¬! # YŠ# y‰Ρr& ( ∩⊂⊃∪

"And they set up rivals to Allaah."60

And the plural of ( ند ) is used, which also means partners.

((#θè= yè y_uρ ¬! # YŠ# y‰Ρr& (#θ= ÅÒã‹Ïj9 ⎯ tã ⎯ Ï&Î#‹Î7y™ 3 ö≅ è% (#θãè −Gyϑs? ¨β Î* sù öΝà2 u ÅÁtΒ ’ n<Î)

Í‘$Ζ9 $#

58 Maryam: 65 59 Al-Ikhlaas: 4 60 Ibraheem: 30



50

"And they set up rivals to Allaah, to mislead (men) from His Path! say: "Enjoy (your brief life)! But certainly, your destination is the (Hell) Fire!"61 So those that worship idols set up rivals with Allaah in a manner that causes them to resemble Him تعالى. So why do they worship them with Allaah? For this reason they will say on the Day of Judgment:

««!$$ s? β Î) $Ζ ä. ’ Å∀s9 9≅≈ n=|Ê A⎦⎫Î7•Β ∩®∠∪ øŒÎ) Νä3ƒÈhθ|¡èΣ Éb>tÎ/ t⎦⎫Ïϑn=≈ yè ø9 $# ∩®∇∪

"By Allaah, we were truly in a manifest error. When we held you (false gods) as equals (in worship) with the Lord of the 'Aalameen (mankind, jinns and All that exists)."62 Thus, they acknowledged that they made them equals with the Lord of the worlds in this life so they are unfortunately deserving of the hellfire on the Day of Judgment. The Most High says,

t⎦⎪ Ï%©!$# (#ρãxx. öΝÍκÍh5tÎ/ šχθä9 Ï‰÷ètƒ ∩⊇∪

"Those who disbelieve hold others as equal with their Lord." 63 "Equal with their Lord", meaning they made others as equals with Him from creation.

61 Ibraheem: 30 62 Ash-Sha'raa: 97, 98 63 Al-An'aam: 1



51

• His saying, "He is not measured with His creation”. He, the Most Glorified, is not measured with His creation in His Names or Attributes. Even though the Names and Attributes may share the same enunciation and general meaning, they differ in actual meaning and how they exist.

• His saying, "He is the most glorified and most knowledgeable of Himself and other than himself." He is the Most Knowledgeable of Himself as for anyone else then they have no knowledge of Allaah except what Allaah تعالى has taught them. The angels say,

(y7oΨ≈ ysö6ß™ Ÿω zΝù= Ïæ !$ uΖ s9 ωÎ) $ tΒ !$oΨtF ôϑ= tã ( y7ΡÎ) |MΡr& ãΛ⎧Î= yè ø9 $# ÞΟŠ Å3pt ø: $# ∩⊂⊄∪

"Glory be to You, we have no knowledge except what You have taught us. Verily, it is You, the All-Knower, the All-Wise."64 Allaah تعالى says to His prophet,

≅ è% uρ Éb>§‘ ’ ÎΤ÷ŠÎ— $ Vϑù= Ïã ∩⊇⊇⊆∪

"And say: "My Lord! increase Me In knowledge." 65 Allaah تعالى says,

s− öθsù uρ Èe≅ à2 “ÏŒ AΟù= Ïæ ÒΟŠ Î= tæ ∩∠∉∪

"But over all those endowed with knowledge is the All-Knowing (Allaah)."66 And He says,

64 Al-Baqarah: 32 65 Taha: 114 66 Yoosif: 76



52

!$ tΒ uρ ΟçFÏ?ρé& z⎯ ÏiΒ ÉΟù= Ïè ø9 $# ωÎ) WξŠ Î= s% ∩∇∈∪

"And of knowledge, you (mankind) have been given only a little."67 . So He, The Most Glorified, is the most knowledgeable about Himself than other than Him. As for anyone else, then they do not know the reality of Allaah, or how Allaah تعالى exists. No one knows this except Allaah.

• His saying, "(He) is the most truthful in statement and best in speech" as He says in the Qur'aan:

ô⎯ tΒ uρ ä− y‰ô¹r& z⎯ ÏΒ «!$# WξŠ Ï% ∩⊇⊄⊄∪

"And whose words can be truer than those of Allaah? (of course, none)."68

ô⎯ tΒ uρ ä− y‰ô¹r& z⎯ ÏΒ «!$# $ ZVƒÏ‰tn ∩∇∠∪

"And who is truer in statement than Allaah?"69

And there is no one better than Allaah or more truthful than Allaah. Allaah says in His Book that verily He is the All-Hearing, the All Seeing, the Most Wise, the All Knowing, and that He has a face and two hands. The Most High and Glorious said this concerning Himself and indeed He is the Most Knowledgeable of Himself. Then these deniers of the Names and Attributes of Allaah (boldly) come and say, ‘’This is not befitting for Allaah; it is not 67 Al-Israa': 85 68 An-Nisaa': 122 69 An-Nisaa': 87



53

befitting to say that Allaah has a face, or hand. You can not say He hears, or sees, because these characteristics are found with the creation; so we have made Him like His creation!!"

∗∗∗∗∗∗



54

So He has freed Himself of that which the opposers from the people of takyeef and tamtheel and from the deniers from the people of tahreef and ta'teel.

He says,

⎯≈ ysö6 ß™ y7În/ u‘ Éb>u‘ Íο¨“ Ïèø9 $# $¬Ηxå šχθà ÅÁtƒ ∩⊇∇⊃∪ íΝ≈ n=y™ uρ ’ n?tã

š⎥⎫Î=y™ ößϑø9 $# ∩⊇∇⊇∪ ß‰ôϑpt ø:$# uρ ¬! Éb>u‘ š⎥⎫Ïϑn=≈ yèø9 $# ∩⊇∇⊄∪

"Glorified be Your Lord, the Lord of Honor and Power! (He is Free) from what they attribute unto Him! And peace be on the Messengers! And All the praises and thanks be to Allaah, Lord of the 'Aalameen (mankind, jinns and All that exists)."70

Explanation

So Allaah has far removed Himself from the path of two groups; the mumathilah - those who liken Allaah to His creation and the mu'attilah - those who negate the Names and Attributes of Allaah. He then affirms for Himself the Names and Attributes that are befitting for His Majesty. Because of this Allaah says,

z⎯≈ ysö6ß™ «!$# $ ¬Ηxå tβθàÅÁtƒ ∩⊇∈®∪

70 As-Saafaat: 180-182



55

"Glorified is Allaah! (He is Free) from what they attribute unto Him!"71

z⎯≈ ysö6ß™ «!$# $ ¬Ηxå tβθä.Î ô³ ç„ ∩⊆⊂∪

"Glorified be Allaah from all that they ascribe as partners (to Him)."72 Thus, He has declared Himself free from that. This is the correct methodology and what Ahlus-Sunnah are upon. This is what the Shaykh - May Allaah have Mercy upon him - affirms to be his creed and belief. The Most High says,

⎯≈ ysö6ß™ y7În/ u‘ Éb>u‘ Íο ¨“ Ïè ø9 $# $ ¬Ηxå šχθàÅÁ tƒ ∩⊇∇⊃∪

"Glorified be your Lord, the Lord of Honor and Power! (He is Free) from what they attribute unto Him!" 73 He declares Himself removed from how the people of ta'teel and tamtheel have described Him. Then He تعالى says,

íΝ≈ n= y™uρ ’ n? tã š⎥⎫ Î= y™ößϑø9 $# ∩⊇∇⊇∪

"And peace be on the Messengers!"74 Allaah sends peace upon the Messengers for freeing themselves from that which (the disbelievers) have said about Him from evil and imperfection. The Messengers describe

71 As-Saafaat: 159 72 At-Toor: 43 73 As-Saafaat: 180 74 As-Saafaat:: 181



56

Allaah as Allaah has described Himself. Thus, Allaah sends peace upon them. He then ends the verse by saying,

ß‰ôϑpt ø: $# uρ ¬! Éb>u‘ š⎥⎫ Ïϑn=≈ yè ø9 $# ∩⊇∇⊄∪ "And All the praise and thanks be to Allaah, Lord of the 'Aalameen (mankind, jinns and All that exists)." 75 To Him belongs all of the praise and none is deserving of this except Him. So after this clarification can any one think that the Shaykh was actually upon anything that went against the people of knowledge as his enemies accuse him of? The answer is no! This is his creed, clear and pure from the doubts they hurl at him.

∗∗∗∗∗∗∗

75 As-Saafaat:: 182



57

And the saved group is upon the middle course between the Qadariyyah and Jabariyyah regarding the actions of Allaah.

Explanation

The Shaykh (rahimahullaah) has mentioned the articles of eemaan (faith) – belief in Allaah, His angels, His books and Messengers, The Last Day, and belief in the Qadr, its good and bad - in the beginning of the treatise. He clarified that he is upon the creed of the Salaf concerning Allaah's Names and Attributes and that he is in opposition to the sects of the mu'attilah, mushabbihah, and mumathilah. He affirms this principle which is inclusive in belief of Allaah تعالى . This is because belief in Allaah consists of belief in the oneness of Allaah’s Lordship, belief in the oneness of Allaah's Worship, and belief in the oneness of Allaah's Names and Attributes. Then the Shaykh mentions that which is related to the final article of faith which is belief in Qadr because of the differing that has occurred as well as the division into groups such as the Qadariyyah and Jabariyyah. As for the Qadariyyah, then they are those who deny the Qadr. They are Mu'tazilah followers of Waasil bin 'Ataa. They are called the Mu'tazilah because they pulled away from a sitting of Al-Hasan Al-Basree76 (rahimahullaah). They then formed a group and built an ideology regarding Tawheed, which opposed that of methodology Ahlus Sunnah wa Jama'ah. Likewise, in the articles of faith, they produced other principles. They are known as the Five Principles:

• Tawheed (Oneness): Their intention behind this is to negate the Attributes of Allaah. They refer to this negation

76 Al-Hasan ibn Abee Al-Hasan Yasar Aboo Sa'eed al-Basree (d. 110), Al-Faqeeh, the great Imaam of Basra.



58

of the Attributes as Tawheed because the affirmation of these Attributes would mean numerous gods according to them.

• Al-'Adl (Justness): Their intention here is to negate the Qadr and Qadaa because they say affirming the Qadr and Qadaa necessitate attributing oppression and injustice to Allaah تعالى on the grounds that He punishes His servants for something He has already willed.

• Al-Amr bil Ma'roof wa Nahi anil Munkar (Enjoining the Good and Forbidding the Evil): Their intention here is overthrowing the rulers. So the one who overthrows the ruler then he is the one who has rightfully enjoined good and forbade evil.

• Al-Manzilah baina Manzilatain (A Place between two Points): This is the point they opposed Al-Hasan (Al-Basree) in during his gathering. When Al-Hasan was asked concerning one who commits a major sin, he replied with that which Ahlus Sunnah wal Jama'ah are upon. He said, "He is a believer with incomplete eemaan." So he is not declared a disbeliever as the Khawaarij allege nor is he described as being one with complete eemaan as the Murji'a allege. Rather he is a believer with incomplete eemaan - a believer because of his faith but sinner due to his major sin. When Al-Hasan answered the question, Waasil bin 'Ataa, a student of his said, "I say that this person is not a believer nor a disbeliever; rather he is in a place between the two. Eemaan leaves him but he does not enter into disbelief. Thus, he is in a place between the two, not a believer nor disbeliever and if he dies and does not repent then he shall abide in the fire forever (as the Khawaarij state)." So they invented the saying, "Al-Manzilah baina Manzilatain" (A Place between two Points) and are known for that.77

77 Al-Milal wa Nihal by Ash-Shiristaani and Seeru 'Alaam An-Nubalaa



59

• Infaadh Al-Wa'eed (Fulfillment of the Threat78): Their intention here is that anyone who enters the fire will not exit from it. So they necessitate that one who commits a major sin from the people of the Qiblah will remain in the fire eternally. They say the one who is deserving of punishment is not deserving of reward.

The topic of discussion will now center around their second principle which is Al-Adl. As for the one who commits a major sin, then we will address that immediately after. Al-'Adl (Justness): which is negating the Qadr. This is a deviation of the Mu'tIazilah and Jabariyyah and they are of two extreme opposites regarding this:

The Mu'tazilah: They say that the slave is free to choose his actions and therefore Allaah has no preordainment or decree regarding them. So only the slave is the one that freely chooses his actions with each action being a new one not having been decreed or written in the Lawh Al-Mahfoodth. The extreme ones from amongst them further state that Allaah has no knowledge of an action before it actually occurs. Thus, they deny the attribute of Al-'Ilm (knowledge). These particular individuals are without a doubt disbelievers because of their denial of the knowledge (of Allaah). As for the majority of the Mu'tazilah, then they say Allaah does have knowledge of an action however He does not decree it. So He knows the action will take place however, it takes place without His تعالى preordainment.

Shaykhul Islaam ibn Taymiyyah says in “Al-Wasatiyyah,” that the first group who denied the attribute of knowledge are now nonexistent or those who have denied it were few in the time of the Shaykh. As for the rest of them, they continue to be present to this day saying Allaah has knowledge of an action

78 Meaning the threat or promise of Allaah's punishment.



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but He does not decree it and the slave himself is the one who does an action without the divine decree of Allaah upon it.

These individuals are known as the Qadariyyah because they deny the Qadr. They exceed the bounds in affirming the slaves’ actions by alleging that they are the ones who invent these actions without them having been decreed by Allaah. The Jabariyyah: They are nothing more than the Jahmiyyah and those who followed them. They have two contradictory views. They exceed the bounds in affirming the Qadr, the mashi'ah79, and deny the actions of the servants. They say that the servant is forced, having no choice in his actions. He only moves like a feather does in the wind or like the dead person between the hands of the one washing the corpse who turns the body any way he chooses. It has no choice. So they have gone to an extreme in affirming the Qadr and the will of Allaah تعالى but negate the deeds of the servants. They consider them forced in their actions without a choice or will. For this reason they are called Jabariyyah as they allege one is forced. Ahlus Sunnah wal Jama'ah hold to the middle course as is their tendency in all the affairs of the religion. They are of the middle course in them. They affirm that the servant has an action, a will, and a choice. That being said, this does not remove anything from the will and desire of Allaah. Therefore, they affirm that the servant has a will, a choice, a desire, and deeds in opposition to the Jabariyyah. And this does not remove anything from the divine pre-decree or ordainment of Allaah in opposition to the Qadariyyah. This is what the proofs in the Book and the Sunnah of His Messenger صلى اهللا عليه وسلم indicate. If it were that a servant did not have a will or a choice and an ability then Allaah would not punish him for his deeds. Likewise, if the slave was forced as the Jabariyyah allege, then Allaah would not punish him for actions he had no choice over.

79 The will of Allaah.



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From the evidences of Ahlus Sunnah wal Jama'ah is Allaah's saying,

⎯ yϑÏ9 u™!$ x© öΝä3Ζ ÏΒ β r& tΛ⎧É)tGó¡o„ ∩⊄∇∪ $ tΒ uρ tβρâ™!$ t±n@ HωÎ) β r& u™!$ t±o„ ª!$# >u‘

š⎥⎫ Ïϑn=≈ yè ø9 $# ∩⊄®∪

"To whomsoever among you who wills to walk straight. And you will not, unless (it be) that Allaah wills, the Lord of the 'Aalameen (mankind, jinns and all that exists)."80 "To whomsoever among you who wills to walk straight " clearly proves that man chooses to be obedient to Allaah by his own free will and is not forced to do so. Either he will be upright or disobedient, he who will either believe or disbelieve, he will be a believer or disbeliever, and he will sin, fornicate, steal, and drink alcohol by himself. So He affirms "will" for the servant when He says, "To whomsoever among you who wills to walk straight" then He says, "And you will not, unless (it be) that Allaah wills, the Lord of the 'Aalameen (mankind, jinns and all that exists)" which is refutation against the Qadariyyah. So the first verse refutes the Jabariyyah while the second refutes the Qadariyyah. So the verses clearly refute both sects. Allaah says, "whomsoever among You who wills" refutes the Jabariyyah who reject the servant's will and wish and allege that he moves along with no choice. And "unless (it be) that Allaah wills" refutes the Qadariyyah who negate the Qadr and are extreme in affirming the will of the servant by saying that a servant wills even if Allaah does not will or decree such. So 80 At-Takweer: 28-29



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the servant does and wills by his own origination of the deed and creation of those actions. Some of them suggest that Allaah does not know a servant’s deeds until after they have been done. These individuals are the fanatics. And some of them suggest that that He knows but He does not decree them. So this is a brief glance into this topic. QaIdaa and QIadr are established in the Book of Allaah and in the Sunnah of the Prophet صلى اهللا عليه وسلم . Allaah the Most High says,

t, n= yzuρ ¨≅ à2 &™ó©x« …çν u‘ £‰s) sù # \ƒÏ‰ø)s? ∩⊄∪

"He has created everything, and has measured it exactly according to its due measurements."81

$ ¯ΡÎ) ¨≅ ä. >™ó©x« çμ≈ oΨø)n= yz 9‘ y‰s)Î/ ∩⊆®∪

"Verily, we have created all things with Qadar (Divine Preordainments of all things before their creation, as written In the Book of Decrees Al-Lawh Al-Mahfooth)."82

$ tΒ uρ tβρâ™!$ t±n@ HωÎ) β r& u™!$ t±o„ ª!$# >u‘ š⎥⎫ Ïϑn=≈ yè ø9 $# ∩⊄®∪

"And you will not, unless (it be) that Allaah wills, the Lord of the 'Aalameen (mankind, jinns and All that exists)."83 And from the Sunnah: The hadeeth of Jabreel when he said to the Messenger ε said, "Inform me about eemaan." The Prophet then said, "Eemaan is to believe in Allaah, His صلى اهللا عليه وسلم

81 Al-Furqaan 2 82 Al-Qamr: 49 83 At-Takweer: 29



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Angels, His Messengers, the Last Day, and the Qadr; its good and bad."84 Belief in the Qadr follows four fundamental principles which are incumbent to believe in: The first principle: Belief that Allaah knows everything with His eternal knowledge which He shall eternally and forever be described with. This principle is rejected by the fanatics of the Qadariyyah. The second principle: Belief that Allaah wrote everything in the Lawh Al-Mahfoodth as indicated from the hadeeth: "The first thing which Allaah تعالى created was the pen. Then, He said to it: Write. It asked: My Lord, what should I write? He said: Write what shall be and what is up until the Hour."85

Allaah تعالى said,

!!$ tΒ z>$ |¹r& ⎯ÏΒ 7πt6ŠÅÁ•Β ’ Îû ÇÚö‘ F{$# Ÿωuρ þ’ Îû öΝä3Å¡àΡr& ωÎ) ’ Îû 5=≈ tGÅ2 ∩⊄⊄∪

"No calamity befalls on the earth or in yourselves but is inscribed in the Book"86 That Book is the Lawh Al-Mahfoodth.

!⎯ ÏiΒ È≅ ö6s% β r& !$yδr& u ö9 ¯Ρ 4 ¨∩⊄⊄∪

"Before we bring it into existence."87 Meaning, before we have created it.

84 Muslim (8) from the hadeeth of Umar ibn Al-Khattab عنة اهللا رضي 85 Aboo Dawood (4700) At-Tirmidhi (2155, 3319) Ahmed in Al-Musnad (317/5 number 22705, 22707) from Hadeeth of Ebaadah bin As-Saamat عنة اهللا رضي . 86 Al-Hadeed: 22 87 Al-Hadeed: 22



64

¨β Î) šÏ9≡sŒ ’ n? tã «!$# × Å¡o„ ∩⊄⊄∪

"Verily, that is easy for Allaah."88 This writing was "Before the creation of the heavens and earth by fifty thousand years and His Thrown was upon water."89 Therefore this writing proceeded the creation of the heavens and the Earth by a huge amount of time. The third principle: The principle of the Will and Decree. Thus, everything that occurs is by Allaah's Will and Desire. So this refutes the Qadiriyyah as nothing happens in His dominion except that He wills or desires it.

* ööθs9 uρ u™!$ x© ª!$# $tΒ (#θè= tGtGø% $# £⎯ Å3≈ s9 uρ ©!$# ã≅ yè øtƒ $ tΒ ß‰ƒÌãƒ ∩⊄∈⊂∪

"And if Allaah had willed, they would not have fought against one another, but Allaah does what He likes."90

ó¨ó¨β Î) ©!$# ã≅ yè øtƒ $ tΒ â™!$ t±o„ ) ∩⊇∇∪

"Verily! Allaah does what He wills."91 So everything that takes place, takes place because Allaah has willed it and He wanted it after His knowledge of it and then wrote it in the Lawh Al-Mahfoodth.

88 Al-Hadeed: 22 89 Muslim on the authority of Abdullaah ibn 'Amr عنة اهللا رضي 90 Al-Baqarah: 253 91 Al-Hajj: 18



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The fourth principle: The principle origination and creation. He knew it, He wrote it, He willed it, and He created it. You must believe in all these principles or you will not be a believer in the Qadr and Qadaa.

• His saying, "the saved group." this group is named the saved group because it is saved from the fire unlike the rest of the groups that are in the fire. As the Prophet صلى اهللا عليه وسلم said,

"And this nation shall split into seventy-three sects, all are in the fire except one."92 This one group shall be saved from the fire and the other sects are in the fire. Each of them is different. Some of them shall remain in the fire eternally because of their disbelief. Others will not remain in the fire forever but shall enter due to their sin. Not all of these groups are disbelievers rather they are different just as differing varies.

• His saying "the middle course between the Qadariyyah and Jabariyyah regarding the actions of Allaah."

The Jabariyyah are the followers of Al-Jahm ibn Safwaan who says that the servant is forced, actions are removed from the definition eemaan, and the ideology of the Jahmiyyah. Thus we find Ibn Al-Qayyim saying in a poem: "Jeem (J), Jeem (J), and a another Jeem (J) with the previous two – and another added with the same pattern and letters."

92 At-Tirmidhi, Al-Mustadarak by Al-Haakim and others on the authority of Abdullaah ibn 'Amr Ibn Al-Aas. Ibn Habbaan and Aboo Dawood and others on the authority of Aboo Hurairah. Also narrated by other Companions of the Prophet � in As-Sunnah of Ibn Abee Aasim.



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He is referring to the three Jeems (J's)93 and has combined them in one poem. The fourth Jeem (J) is for jahannam (hell fire) and the refuge of Allaah is sought!

∗∗∗∗∗∗∗

93 The three jeems or "J's" in this poem refer to: "J" for Jabariyyah, "J" for Jahmiyyah, "J" Jahm Ibn Sufwaan' and "J" for jahannam which is the Hellfire and we seek Allaah's refuge.



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And likewise they are upon the middle course between the Murji'a and the Wa'eediyyah when it comes to the threat of Allaah.

Explanation

This is the issue of disbelief and belief concerning those who have fallen into major sin did not include shirk from the people of belief, such as fornication, theft, alcohol consumption and other than that from the major sins. The Khawaarij proclaim these individuals to be disbelievers and expel them from Islaam into disbelief – and Allaah's refuge is sought. They extract their evidences from the Book of Allaah by using the verses that are not entirely clear and put them against the verses that are the foundation of the Book such as:

⎯ tΒ uρ ÄÈ÷è tƒ ©!$# …ã&s!θß™u‘ uρ ¨β Î* sù …çμs9 u‘$tΡ zΟΨyγy_ t⎦⎪ Ï$Î#≈ yz !$ pκ Ïù # ´‰t/ r& ∩⊄⊂∪

"And whosoever disobeys Allaah and His Messenger, Then verily, for him is the Fire of Hell, he shall dwell therein forever."94 They use this as evidence saying that everyone who disobeys Allaah then he is in the hellfire and shall abide therein forever and that he is a disbeliever. So they declare the thief, the fornicator, and one who consumes alcohol and everyone who commits a major sin to be disbeliever, expelling him from Islaam, considering him a permanent dweller of the fire if he dies and does not repent. This is the madhab95 of the Wa'eediyyah. Why are they called the Wa'eediyyah? Because they have taken the verses of

94 Al-Jinn: 23 95 Methodology or way.



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wa'eed (those verses in which Allaah threatens or promises punishment) and have left off the verses of wa'd - those verses in which Allaah promises forgiveness and acceptance of repentance such as Allaah's saying,

¨¨β Î) ©!$# Ÿω ãÏøó tƒ β r& x8u ô³ ç„ ⎯ ÏμÎ/ ãÏøó tƒuρ $ tΒ tβρßŠ y7Ï9≡sŒ ⎯ yϑÏ9 â™!$ t±o„ ∩⊆∇∪

"Verily, Allaah forgives not that partners should be set up with Him in worship, but He forgives except that (anything else) to whom He pleases."96 So Allaah says that He will not forgive the one who commits major shirk and that He indeed forgives other than shirk. Inclusive in this are all sins and this is indeed a promise from Allaah تعالى . And this (the matter of Allaah's promise) is that which the Murji'a have taken hold of by saying the one who commits a major sin is a believer with complete faith. They also say that disobedience does not affect ones faith just as obedience does not benefit one upon disbelief. They are called the Murji'a because they defer, meaning they defer or suspend actions from the definition of eemaan. They say that faith is a mere affirmation of the heart. They are divided into four groups

• Murji'a Fuqahaa: They are from the people Koofa (Bagdad) and from the Hanafees. They say that faith is a statement on the tongue and a belief in the heart and actions are not inclusive.

• The Ash'arees and whoever has taken to their ideology. They say that faith is an affirmation of the heart even if it is not stated upon the tongue. So

96 An-Nisaa': 48



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whoever affirms with his heart then he is a believer even if he does not utter it. By this definition, the disbelievers would be believers as they affirm belief with their hearts but do not voice it with their tongues.

Allaah تعالى says,

ôô‰s% ãΝn= ÷è tΡ …çμΡÎ) y7çΡâ“ ósu‹ s9 “Ï%©!$# tβθä9θà) tƒ ( öΝåκΞ Î* sù Ÿω štΡθç/ Éj‹s3ãƒ

£⎯ Å3≈ s9 uρ t⎦⎫ÏΗÍ>≈ ©à9 $# ÏM≈ tƒ$ t↔Î/ «!$# tβρß‰ysøg s† š∩⊂⊂∪

"We know indeed the grief which their words cause you (O Muhammad ): it is not you that they deny, but it is the Verses (the Qur'aan) of Allaah that the Dhaalimoon (polytheists and wrongdoers) deny." 97

So they affirm with their hearts and know that he is the Messenger of Allaah صلى اهللا عليه وسلم, that the Qur'aan is indeed the speech of Allaah, and that which he صلى اهللا عليه has come with is the truth but several affairs deter وسلمthem – and indeed Allaah's refuge is sought. They are either deterred by arrogance, disdain, fear of losing their lineage and authority, or jealousy. And the Jews know him:

tt⎦⎪ Ï%©!$# ãΝßγ≈ uΖ ÷s?# u™ |=≈ tGÅ3ø9 $# …çμtΡθèù Ì÷ètƒ $ yϑx. tβθèù Ì÷è tƒ öΝèδu™!$ oΨö/ r& ∩⊇⊆∉∪

"Those to whom We gave the Scripture (Jews and Christians) recognize him (Muhammad or the Ka'bah at Makkah) as they recognize their sons."98

97 Al-An'aam: 33 98 Al-Baqarah: 146



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They know that he is the Messenger of Allaah صلى اهللا عليه .but they do not obey him nor believe in his message وسلم

# Y‰|¡ym ô⎯ ÏiΒ Ï‰ΨÏã ΟÎγÅ¡àΡr& .⎯ ÏiΒ Ï‰÷èt/ $tΒ t⎦⎫t6 s? ãΝßγs9 ‘, ysø9 $# ∩⊇⊃®∪

"Out of envy from their own selves, even, after the Truth (that Muhammad Sallallaahu 'alayhi Wa Sallam is Allaah's Messenger) has become manifest unto them."99 So they have left him out of envy. They want that the prophethood should come from the people of Israa'eel and not from the people of Ismaa'eel. They were jealous of the people of Ismaa'eel and in turn rejected belief in Muhammad صلى اهللا عليه وسلم. So they believe with their hearts that he is the messenger of Allaah. Thus, this is a refutation against the Ash'arees who say that faith is an affirmation with the heart even if not stated upon the tongue.

• The Kiraamiyyah: They are those who say faith is a statement on the tongue even if the heart does not believe. So if one were to utter with his tongue and testify that none has the right to be worshipped except Allaah in truth then he is a believer even if he does not believe in his heart. This is false since it indicates that the munaafiqoon100 are believers as they say upon their tongues that which is not in their hearts and Allaah تعالى says,

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99 al-Baqarah: 109 100 Plural of munaafiq. The word "hypocrite" is commonly used to define munaafiq however, this is an incomplete definition. A more accurate definition and understanding of the term "munaafiq" is one who outwardly expresses Islaam while inwardly disbelieves and hates it.



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"Verily, the hypocrites will be in the lowest depths (grade) of the fire; no helper will you find for them."101 Hence, they say upon their tongues that which they do not believe with their hearts.

# sŒÎ) x8u™!% y tβθà)Ï≈ uΖ ßϑø9 $# (#θä9$ s% ß‰pκô¶tΡ y7ΡÎ) ãΑθß™ts9 «!$# 3 ª!$# uρ ãΝn= ÷è tƒ

y7ΡÎ) …ã&è!θß™ts9 ª!$# uρ ß‰pκô¶tƒ ¨β Î) t⎦⎫É)Ï≈ uΖ ßϑø9 $# šχθç/ É‹≈ s3s9 ∩⊇∪

(# ÿρä‹sƒ ªB$# öΝåκs]≈ yϑ÷ƒr& ZπΖ ã_ (#ρ‘‰|Ásù ⎯ tã È≅‹Î6y™ «!$# 4 ∩⊄∪

"When the hypocrites come to you (O Muhammad Sallallaahu 'alayhi wa Sallam), they say: ‘We bear witness that you are indeed the Messenger of Allaah.’ Allaah knows that you are indeed His Messenger and Allaah bears witness that the hypocrites are liars indeed. They have made their oaths a screen (for their hypocrisy). Thus they hinder (men) from the Path of Allaah."102 Their bearing witness to the Messenger was a shield they used to protect themselves from being killed. They desire to live amongst the Muslims while remaining disbelievers in the deepest depths of their souls and hearts. Allaah has ruled that they shall be in the lowest levels of the fire beneath the idol worshippers yet the Kiraamiyyah say that they are Muslims and believers!!

• The most detested of sects from the Murji'a are the Jahmiyyah who say that faith is a mere acknowledgement of the heart even if the heart does not affirm this. So if the heart knows, then one is a believer even if there is no affirmation, no voicing (of

101 An-Nisaa: 145 102 Al-Munaafiqoon: 1-2



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the belief), and no actions. So long as one knows in his heart then he is a believer. This statement is the most detested from the ideologies of the Murji'a.

So the meaning of Irjaa' becomes clear from the above: It is the deferring of actions from faith and claiming that they are not a part of faith as well as saying that the people can be believers even if they do not practice, nor pray, nor fast, nor perform pilgrimage, or any other action. So if he does whatever he does from sin, specifically the major sins, then he is a believer and those sins do not decrease his faith and if he were to fornicate or steal then he would be a believer with complete faith so long as he affirms with his heart! Likewise faith does not have any superiority or variation with them. So the faith of Aboo Bakr and Jabreel is similar to that of the most evil of persons.

The truth is that faith does indeed have variations. From the believers are those who have completeness in their faith and from them are those who have a small deficiency or major deficiency in their faith. Thus, faith can vary. It increases and decreases. It increases with obedience and decreases with disobedience. And indeed actions are inclusive in the essence of faith so whoever leaves off action completely with no excuse and never performs an action then he is not a believer. As for the one who leaves off some action and does others then he is a believer possessing deficient eemaan.

Ahlus Sunnah wal Jama'ah say: The one who commits a major sin that is not considered major shirk is a believer but with a deficiency in eemaan or we say he is a believer because of his faith and an evil doer because of major sin. If he were to die then he falls under the Will (of Allaah). If Allaah wills he will forgive him and if He wills He will punish him. However such a person shall not dwell forever in the fire.



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"Verily, Allaah forgives not that partners should be set up with Him in worship, but He forgives except that (anything else) to whom He pleases."103

And in the hadeeth,

"Go and take out of it all those who have faith in their hearts equal to the weight of an atom (or a small ant) or a mustard seed."104 And the Prophet صلى اهللا عليه وسلم also said,

"And that is the weakest of faith"105

So faith can be strong and it can be weak. Whoever has faith in his heart then he is not deemed a disbeliever. Even if he were to commit some sins he is not declared a disbeliever. Rather his faith is deficient. He is not referred to as one possessing complete faith nor is he classified as one with no faith at all as proven by all of the texts together.

For this, Shaykhul Islaam Taqi-u-Deen106 (rahimahullaah) said, "Such a person is not given total faith nor is total faith removed from him."107

So he is not given total and complete faith as the Murji'a say nor is total and complete faith removed from him as the

103 An-Nisaa: 48 104 Al-Bukhaaree (7510), and Muslim (193) from the hadeeth of Anas (may Allaah be pleased with him) 105 Refer to Muslim (49) from the hadeeth of Aboo Sa'eed Al-Khudree 106 Ibn Taymiyyah 107 Al-Aqeedatul Wasatiyyah



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Khawaarij and Wa'eediyyah say. He is given according to that which is with him.

This is the methodology of truth and justice and combines all of the texts. So sin decreases and weakens faith – which refutes the Murji'a – but it does not remove the person from faith – which refutes the Khawaarij and Wa'eediyyah.

As for the Mu'tazilah then they invented, "the position between two places" as we have previously addressed. They say that such a person is neither believer nor disbeliever. This statement is falsehood as there is no one who is neither a believer nor disbeliever. Either he is a going to be a believer or a disbeliever. Allaah تعالى says:

uuθèδ “Ï%©!$# ö/ ä3s)n= s{ ö/ ä3Ζ Ïϑsù ÖÏù% Ÿ2 / ä3Ζ ÏΒ uρ Ö⎯ ÏΒ ÷σ•Β 4 ª!$# uρ $ yϑÎ/ tβθè= yϑ÷è s? î ÅÁt/

∩⊄∪

"He it is who created you, then some of you are disbelievers and some of you are believers. And Allaah is All-Seer of what you do."108 So either a disbeliever or a believer. And the believer is either a believer of complete faith or a believer of deficient faith.

• His saying, "And likewise they are upon the middle course between the Murji'a and the Wa'eediyyah when it comes to the threat of Allaah." We have already defined the Murji'a. They are those who say that actions are not inclusive in the essence of faith. The Wa'eediyyah are those who enforce the texts containing Allaah's warning and threat and thus rule that the one who commits a major sin is a disbeliever and likewise remove that person from Islaam.

108 At-Tagaabun 2



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This is the madhab of the Khuwaarij – and Allaah's refuge is sought. They have a following now from amongst those who fake knowledge from the ignorant who do not utilize proper deduction nor possess understanding of the evidences and do not return to the creed of the Salaf. So they take the texts and manipulate them. They deem the people disbelievers and remove them from the religion of Islaam. They then take up arms against them just as their predecessors did from the Hurooriyyah – and we ask Allaah's safety.109

∗∗∗∗∗∗∗

109 Anyone who follows this ideology is from the Khawaarij. Regardless of whether the words, Islaam, Sunnah, or Salaf are strategically placed before or behind the name of the group or individual. The lesson is in the methodology and not the name. Sadly, these groups are many today, deceiving the Muslims and terrorizing the non-Muslim.



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And they are upon the middle course between the Hurooriyyah and Mu'tazilah and the Murji'a and Jahmiyyah regarding eemaan and the religion. They are upon the middle course between the Rawaafid110 and the Khawaarij regarding the Companions of the Messenger of Allaah صلى اهللا عليه وسلم.

• His saying, "Hurooriyyah and Mu'tazilah." The Hurooriyyah

are the Khawaarij. They are named the Hurooriyyah because they came together in Iraq at a placed called Hurooraa'. They gathered there to fight against the Muslims and thus they were called the Hurooriyyah. Therefore anyone who believes in their madhab is called Huroori because he is upon their methodology. As for the Mu’tazilah, they followers of Waasil ibn 'Ataa' who detached himself away from Al-Hasan Al-Basree’s sitting. Ahlus Sunnah are upon the middle course in all affairs of the religion - to Allaah belongs all the praise - between exceeding the bounds and being negligent, and between being fanatical and being too easy. Allaah says,

y7Ï9≡ x‹x.uρ öΝä3≈ oΨù= yè y_ ZπΒ é& $VÜy™uρ ∩⊇⊆⊂∪

"Thus We have made you [true Muslims - real believers of Islaamic Monotheism, true followers of Prophet

110 Plural of Raafidah – Linguistically: Rejecters, deserters, dissenters. Religiously: A term given to the Shee'ah for their rejection of the Sunnah amongst other things, their desertion from the main body of Muslims, and their dissention of the Companions.



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Muhammad and his Sunnah (legal ways)], a wasat (just) (and the best) nation."111

The word ( وسط ) or middle course means to be balanced and correct and of a middle course between two extremes. One extreme is exceeding the bounds which is being fanatical while the other is negligence which is to be too easy (in the religion). Fanaticism was a path taken by the Khawaarij and negligence is a path taken by the Murji'a. As for Ahlus Sunnah, then they are upon the middle course between these two – wal Hamdulillaah

• His saying, ’’regarding the Companions of the Messenger of Allaah.’’ As-Sahaabah ( الصحابة ) is the plural form of the word Sahaabi ( صحابي ). A companion is anyone who met the Prophet صلى اهللا عليه وسلم a believer and died upon that.

The statement: "anyone who met the Prophet صلى اهللا عليه وسلم" excludes anyone who believed in the Prophet صلى اهللا عليه but did not meet him. This person is not called a وسلمcompanion. Like An-Najaashi (rahimahullaah), he believed in the Prophet صلى اهللا عليه وسلم but never met him. So it is not said that he is a companion. When he died the Prophet اهللا عليه صلى announced his death to the companions. He then came وسلمout with them and prayed the funeral prayer of the absent for him. ‘’Anyone that came into contact with him a believer’.’ Excluded from this is anyone who came into contact with the Prophet but did not believe in him. The disbelievers met صلى اهللا عليه وسلمthe Prophet صلى اهللا عليه وسلم, came into contact with him, and gathered with him. ‘’And died upon that.’’ Excluded from this is any person that came into contact with the Prophet لى اهللا عليه وسلمص , believed in 111 Al-Baqarah: 143



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him, became a companion, then later apostatized from Islam. This negates his title of companion, nullifies all of his deeds that he performed while being a companion, and other then that if he died upon apostasy.

Allaah ىتعال says,

yy7tΡθè= t↔ó¡o„ Ç⎯ tã Ìöκ¤¶9 $# ÏΘ# tysø9 $# 5Α$tF Ï% ÏμŠ Ïù ( ö≅ è% ×Α$ tF Ï% ÏμŠ Ïù × Î6x. ( <‰|¹uρ ⎯ tã

È≅‹Î6y™ «!$# 7øà2 uρ ⎯ ÏμÎ/ Ï‰Éfó¡yϑø9 $# uρ ÏΘ# ty⇔ ø9 $# ßl# t÷zÎ)uρ ⎯ Ï&Î#÷δr& çμ÷ΨÏΒ ç t9 ø.r& y‰ΨÏã

«!$# 4 èπuΖ ÷GÏø9 $# uρ ç t9 ò2 r& z⎯ ÏΒ È≅ ÷F s)ø9 $# 3 Ÿωuρ tβθä9# t“ tƒ öΝä3tΡθè= ÏG≈ s)ãƒ 4©®Lym ö⎯ tΒ uρ ÷ŠÏ‰s?ötƒ

öΝä3Ζ ÏΒ ⎯ tã ⎯ÏμÏΖƒÏŠ ôMßϑuŠ sù uθèδuρ ÖÏù% Ÿ2 y7Í×≈ s9 'ρé'sù ôMsÜÎ7ym óΟßγè=≈ yϑôãr& ’ Îû

$ u‹÷Ρ‘‰9 $# Íο tÅzFψ $# uρ ( y7Í×≈ s9 'ρé& uρ Ü=≈ ysô¹r& Í‘$Ζ9 $# ( öΝèδ $ yγŠ Ïù šχρ à$Î#≈ yz ∩⊄⊇∠∪

"And whosoever of you turns back from his Religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever."112 As for the one who repents and Allaah accepts his repentance then the title of “companion” returns to him along with all of his actions that he performed before his apostasy because Allaah says, “and dies as a disbeliever." So this indicates that the one who repents and does not die upon disbelief, then his deeds are not nullified as Allaah has outlined two conditions that nullify deeds:

• Apostasy • Death upon disbelief

112 Al-Baqarah: 217



79

So this is what nullifies the deeds of a companion and other than him. So it is incumbent on the Muslims concerning the rights of the companions to have love for them, imitate them, praise them, and honor them because they are the companions of the Messenger of Allaah صلى اهللا عليه وسلم. They are the ones that fought Jihaad alongside him, took knowledge from him, and spread this knowledge to the Ummah – May Allaah be pleased with them. Allaah تعالى says,

ššχθà)Î6≈ ¡¡9 $# uρ tβθä9 ¨ρF{$# z⎯ ÏΒ t⎦⎪ ÌÉf≈ yγßϑø9 $# Í‘$ |ÁΡF{$# uρ t⎦⎪ Ï%©!$# uρ Νèδθãè t7¨?$#

9⎯≈ |¡ômÎ* Î/ š†ÅÌ§‘ ª!$# öΝåκ÷]tã (#θàÊu‘ uρ çμ÷Ζ tã £‰tãr& uρ öΝçλ m; ;M≈ ¨Ζ y_ “Ìôfs? $ yγtF øt rB

ã≈ yγ÷ΡF{$# t⎦⎪ Ï$Î#≈ yz !$ pκ Ïù #Y‰t/ r& 4 y7Ï9≡sŒ ã— öθxø9 $# ãΛ⎧Ïàyè ø9 $# ∩⊇⊃⊃∪

"And the first to embrace Islaam of the Muhaajiroon (those who migrated from Makkah to Al-Madinah) and the Ansaar (the citizens of Al-Madinah who helped and gave aid to the Muhaajiroon) and also those who followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the Supreme Success."113 "Those who followed them exactly", followed them: imitating them, traversing upon their methodology “exactly." And not following the Companions without knowledge of their methodology. This would be a following that is not exact. The meaning of ihsaan ( احسان ) is accuracy and such is not

113 At-Tawbah: 100



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attained except through knowledge and understanding of a thing. So not everyone that attributes himself to the Companions and says, "I am upon the methodology of the Salaf" is in fact upon that until he becomes exact. Meaning he is thorough in his following their example and indeed this does not occur except through learning (the methodology). It does not occur through a mere attachment to them or desiring and loving good. It is necessary that you know what the Companions were upon completely then you follow them in it. Merely attributing oneself to them without compliance is worthless. Allaah’s statement, "Those who followed them exactly" indicates there is to be no exaggeration or neglectfulness in following the companions. This is what true ihsaan is. It lies between extremism and carelessness. Allaah تعالى says,

" " * ô‰s)©9 š_ÅÌu‘ ª!$# Ç⎯ tã š⎥⎫ ÏΖÏΒ ÷σßϑø9 $# øŒÎ) štΡθãè Îƒ$ t7ãƒ |Møt rB Íο tyf¤±9 $#

∩⊇∇∪

"Indeed, Allaah was pleased with the believers when they gave their Bay'ah (pledge) to you (O Muhammad Sallallaahu 'alayhi Wa Sallam) under the tree."114 Allaah says,

114 Al-Fath: 18



81

ÓÓ‰£ϑpt ’Χ ãΑθß™§‘ «!$# 4 t⎦⎪ Ï%©!$# uρ ÿ…çμyè tΒ â™!# £‰Ï©r& ’ n? tã Í‘$ ¤ä3ø9 $# â™!$uΗxq â‘ öΝæηuΖ ÷t/ ( öΝßγ1t s?

$ Yè ©.â‘ #Y‰£∨ß™ tβθäó tGö6tƒ WξôÒsù z⎯ ÏiΒ «!$# $ ZΡ≡uθôÊÍ‘ uρ ( öΝèδ$ yϑ‹Å™ ’ Îû ΟÎγÏδθã_ãρ ô⎯ ÏiΒ

ÌrOr& ÏŠθàf¡9 $# y∩⊄®∪

"Muhammad (Sallallaahu 'alayhi Wa Sallam) is the Messenger of Allaah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allaah and (His) good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers)."115 These are the characteristics of the Companions – May Allaah be pleased with them.

yy7Ï9≡sŒ öΝßγè= sV tΒ ’ Îû Ïπ1u‘ öθ−G9 $# 4 ö/ àSè= sV tΒ uρ ’ Îû È≅Š ÅgΥ M} $# ?íö‘ t“ x. ylt÷zr& …çμt↔ôÜx© …çν u‘ y—$ t↔sù

xán= øó tGó™$$ sù 3“uθtF ó™$$ sù 4’ n? tã ⎯ ÏμÏ%θß™ Ü=Éf÷è ãƒ tí# §‘ –“9 $#

"This is their description in the Tawraat (Torah). but their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers."116 The Companions, since Islaam first began, were always a small group of individuals. The Prophet صلى اهللا عليه وسلم was asked while He was in Mecca, "Who is with you concerning this affair?" He replied, "A free man and a slave."117 The free man 115 Al-Fath: 29 116 Al-Fath: 29 117 Muslim (732) from the hadeeth of 'Amr ibn Absah As-Salamee عنة اهللا رضي



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being Aboo Bakr, and the slave Bilaal. This is how it was in Islam's beginning. There was only a small group with him as he said, “Islaam began something strange and صلى اهللا عليه وسلمshall return strange as it began."118 Islaam started upon this principle then the number of Companions grew until they became large number.

Allaah’s تعالى says,

?íö‘ t“ x. ylt÷z r& …çμt↔ôÜx© ∩⊄®∪

"Like a (sown) seed." Meaning its sprouts. So one seed initially appears with one stem. Then it sprouts and new shoots grow beside it. The Companions were the same. When they first came into being they were small in number then they increased, just as a plant increases its shoots.

??íö‘ t“ x. ylt÷z r& …çμt↔ôÜx© …çν u‘ y—$ t↔sù ∩⊄®∪

"Like a (sown) seed which sends forth its shoot then makes it strong" Meaning it becomes strengthened and supported.

án= øó tGó™$$ sù 3“uθtF ó™$$ sù 4’ n? tã ⎯ ÏμÏ%θß™ ∩⊄®∪ "It then becomes thick, and it stands straight on its stem." It rises upon its stem.

118 Muslim (145) from the hadeeth of Aboo Hurairah عنة اهللا رضي



83

=Éf÷è ãƒ tí# §‘ –“9$# ∩⊄®∪

"Delighting the sowers." Delighting them because of its splendor. This is a description of the Companions. Then Allaah says,

áŠÉó u‹Ï9 ãΝÍκÍ5 u‘$¤ä3ø9 $# ∩⊄®∪ "That He may enrage the disbelievers with them." Infuriating the disbelievers with the Companions. The ones that are enraged by the companions and despise them are the disbelievers and hypocrites. The people of knowledge use this verse as proof that anyone who hates the Companions are disbelievers because Allaah تعالى says, "That He may enrage the disbelievers with them." And He says,

ÏÏ™!# ts)àù= Ï9 t⎦⎪ ÌÉf≈ yγßϑø9 $# t⎦⎪ Ï%©!$# (#θã_Ì÷zé& ⎯ ÏΒ öΝÏδÌ≈ tƒÏŠ óΟÎγÏ9≡uθøΒ r& uρ tβθäó tGö6tƒ WξôÒsù

z⎯ ÏiΒ «!$# $ ZΡ≡uθôÊÍ‘ uρ tβρç ÝÇΖ tƒuρ ©!$# ÿ…ã&s!θß™u‘ uρ 4 šÍ×≈ s9 'ρé& ãΝèδ tβθè% Ï‰≈ ¢Á9 $# ∩∇∪

"(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking bounties from Allaah and to please Him. And helping Allaah (i.e. helping his religion) and His Messenger (Muhammad Sallallaahu 'alayhi Wa Sallam). Such are indeed the truthful (to what they say)."119

119 Al-Hashr: 8



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Allaah describes them with these tremendous characteristics. Then He says,

Í×≈ s9 'ρé& ãΝèδ tβθè% Ï‰≈ ¢Á9 $# ∩∇∪

"Such are indeed the truthful" Then He says about the Ansaar:

t⎦⎪ Ï%©!$# uρ ρâ™§θt7s? u‘# ¤$!$# z⎯≈ yϑƒM} $# uρ ⎯ ÏΒ ö/ Å‰ Ï=ö7s% tβθ™7Ït ä† ô⎯ tΒ ty_$ yδ öΝÍκö s9 Î) Ÿωuρ

tβρß‰Åg s† ’Îû öΝÏδÍ‘ρß‰ß¹ Zπy_% tn !$ £ϑÏiΒ (#θè?ρé& šχρ ãÏO÷σãƒ uρ #’ n? tã öΝÍκÅ¦àΡr& öθs9 uρ tβ% x.

öΝÍκÍ5 ×π|¹$ |Áyz 4 ⎯ tΒ uρ s−θãƒ £x ä© ⎯ ÏμÅ¡ø tΡ šÍ×≈ s9 'ρé'sù ãΝèδ šχθßsÎ= øßϑø9 $# ∩®∪

"And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Bani An-Nadeer), and give them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful."120 This is the characteristic of the Ansaar. The first verse refers to the Muhaajiroon and this one refers to the Ansaar. Then He says about the Taabi’een,

šš⎥⎪ Ï%©!$# uρ ρâ™!% y .⎯ ÏΒ öΝÏδÏ‰÷èt/ š ∩⊇⊃∪

"And those who came after them say"

120 Al-Hashr: 9



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This includes everyone that will come after them until the Day of Judgment.

ššχθä9θà)tƒ $ uΖ −/u‘ öÏøî$# $oΨs9 $oΨÏΡ≡uθ÷z\} uρ š⎥⎪ Ï%©!$# $ tΡθà)t7y™ Ç⎯≈yϑƒM} $$ Î/ Ÿωuρ

ö≅ yè øg rB ’ Îû $uΖ Î/θè= è% yξÏî t⎦⎪ Ï%©#Ïj9 (#θãΖ tΒ# u™ !$oΨ−/ u‘ y7ΡÎ) Ô∃ρ â™u‘ îΛ⎧Ïm§‘ ∩⊇⊃∪

"Our Lord! forgive us and Our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful."121 This is the description of Muhammad's nation from the Muhaajiroon, Ansaar, and those that follow them precisely until the Day of Resurrection. So from our obligations towards the Companions is love for them, speaking well of them, following them, and imitating them, and not discussing what happened between them during the days of turmoil. Never enter this issue O Believer! Do not deal with it! Do not say some were wrong and some were correct! Surely they were those who strived hard to seek the truth and desired nothing but the truth. So it is upon you to take hold of your tongue and not speak about them. It is incumbent to preserve Allaah’s bequest and the bequest of His Messenger صلى اهللا عليه وسلم when he said,

"Do not insult my companions, for, by Allaah, if any of you gave gold the extent of Mount Uhud in charity, you would not reach even a handful or even half a handful [of what they did]."122

121 Al-Hashr: 10 122 Al-Bukhaaree (3673) Muslim (2541) from the hadeeth of Aboo Sa'eed Al-Khudree

عنة اهللا رضي . Muslim from the hadeeth of Aboo Hurairah عنة اهللا رضي



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And he صلى اهللا عليه وسلم said,

"Fear Allaah! Fear Allaah concerning my Companions, do not make them a target (of your hatred) after me."123 Love of the Companions is from love of the Messenger. Therefore, whoever loves the Companions indeed loves the Messenger صلى اهللا عليه وسلم and whoever hates the Companions then he indeed hates the Messenger صلى اهللا عليه .وسلم So this is what is an obligation regarding the Companions of the Messenger of Allaah تعالى - May Allaah be pleased with all of them. This is the methodology of Ahlus Sunnah wal Jama'ah concerning the Companions of the Messenger of Allaah تعالى. Those who have deviated regarding this are two groups:

The Nawaasib124 The Rawaafid

As for the Rawaafid then they declare all the companions to be disbelievers except for four; Alee, Aboo Dharr, Salmaan, and Al-Miqaad bin Al-Aswad. They exaggerate concerning Alee by saying that Alee was the rightful inheritor after the Messenger of Allaah تعالى and that the Caliphate of Abu Bakr was invalid, oppressive, and unlawfully seized. Likewise, the Caliphates of Umar and Uthmaan were both unjust, and unlawfully seized because it belonged to Alee.

123 At-Tirmidhi (3862), Musnad of Ahmed (5/54 # 20549) from the hadeeth of Abdullaah ibn Mughfil عنة اهللا رضي . 124 Plural of Naasib. They are referred to as the Nawaasib because of their hatred of Alee and because they declared war against him عنة اهللا رضي



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As for the Nawaasib, then they hate Alee, and speak ill of him and his children and the Khawaarij declare all of the companions disbelievers. Ahlus Sunnah wal Jama'ah take care of all of the Companions of the Messenger of Allaah تعالى, the Prophet’s صلى اهللا عليه وسلم family, and other than them. They give precedence to all of the companions and do not differentiate between them. Yes, some of them are superior than others. The Rightly Guided Predecessors and the ten promised paradise are better than other than them from the companions. Those that fought the battle of Badr are better than other than them. Those who gave their allegiance to the Prophet صلى اهللا عليه وسلم at Ridwaan, and the Muhaajiroon are better than the Ansaar. However, this precedence does not signify any deficiency in the esteem of the rest nor does it signify speaking ill of them. Therefore, Ahlus Sunnah are of the middle course concerning the Prophet’s Companions. They are between the Rawaafid, the Khawaarij, and the Nawaasib. They honor all of them. They love the Messenger of Allaah’s صلى اهللا عليه وسلم family and are moderate concerning them. However, they do not exceed the bounds like the excessiveness of the Rawaafid such that they say that the Caliphate rightfully belonged to Alee and his descendants and that the companions unlawfully seized it and oppressed them. They also curse Aboo Bakr and Umar and call them the idols of Quraish and that every verse concerning oppression and disbelief was revealed concerning the companions - May Allaah disfigure them.

• His saying, "They are upon the middle course between the

Rawaafid and the Khawaarij regarding the Companions of the Messenger of Allaah صلى اهللا عليه وسلم." Between the Rawaafid, Khawaarij, and also the Nawaasib. The Khawaarij declare 'Alee, 'Uthmaan, and many of the companions to be disbelievers. On the contrary, the Rawaafid exaggerate concerning 'Alee. They believe that he is the rightful successor and custodian to the Prophet صلى اهللا عليه وسلم



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and that the companions were oppressors and unlawful concerning his rights. So again, the Khawaarij declare Alee a disbeliever along with the remainder of the Companions while the Rawaafid are of the opposite side in their excessiveness towards Alee. Some of the most fanatic of them even say that he is Allaah. The ones who do not have this extremism do not say he is Allaah but still declare the companions to be disbelievers, describe them with oppression and tyranny, and curse and insult them. So they are two extreme opposites.

As we have mentioned, Ahlul Sunnah wal Jama'ah take great care of all of the companions, and know the significance Ahlul Bayt (The Prophet's family). They do not differentiate between anyone following the command of the Messenger of Allaah صلى .اهللا عليه وسلم This is the madhab concerning the Prophet’s Companions. They are the best of this nation. The Prophet صلى اهللا عليه وسلم said, "The best of you is my generation, then those that follow them, then those that follow them.’’125 So they are the best of generations and the best of this nation. They are those whom Allaah تعالى and the Prophet صلى اهللا عليه have entrusted this religion with. They were the ones who وسلمspread Islaam upon taking it from the Messenger صلى اهللا عليه and taught it to the Ummah. How did we get this Islaam وسلمexcept by way of the Companions (May Allaah be pleased with all of them)? They are the intermediary between us and the Messenger اهللا عليه وسلمصلى . All of the ahadeeth were narrated by the Companions from the Messenger صلى اهللا عليه وسلم.

125 Al-Bukhaaree (2651) Muslim (2535) from the hadeeth of Imraan ibn Hussain

عنة اهللا رضي



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In conclusion, this is the creed of the Shaykh (rahimahullaah) and the creed of Ahlus Sunnah wal Jama'ah, and those who say that the Shaykh was from the Khawaarij and one who declared Muslims to be disbelievers have indeed lied upon him.

∗∗∗∗∗∗∗



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I believe that the Qur'aan is the speech of Allaah – revealed and not created.

Explanation

From the principles and pillars of faith is belief in the books that Allaah has revealed for the purpose of guiding the servants, judging between them in the matters they disagree, and establishing the argument against them as Allaah says,

ttβ% x. â¨$Ζ9 $# ZπΒ é& Zο y‰Ïn≡uρ y]yè t7sù ª!$# z⎯↵ ÍhŠÎ; ¨Ψ9 $# š⎥⎪ ÌÏe±u; ãΒ t⎦⎪ Í‘ É‹ΨãΒ uρ tΑ t“Ρr& uρ

ãΝßγyè tΒ |=≈ tGÅ3ø9 $# Èd, ysø9 $$ Î/ zΝä3ósuŠÏ9 t⎦÷⎫t/ Ä¨$Ζ9 $# $yϑŠ Ïù (#θàn= tF ÷z$# ÏμŠ Ïù ∩⊄⊇⊂∪

"Mankind were one community and Allaah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed."126

And Allaah تعالى said to our Prophet صلى اهللا عليه وسلم,

tΑ t“Ρr& uρ ª!$# šø‹n= tã |=≈ tGÅ3ø9 $# sπyϑõ3Ït ø: $# uρ šyϑ©= tãuρ $ tΒ öΝs9 ⎯ ä3s? ãΝn= ÷è s? 4 ∩⊇⊇⊂∪

"Allaah has sent down to you the Book (the Qur'aan), and AlHikmah (Islaamic laws, knowledge of legal and illegal things i.e. the Prophet's Sunnah - legal ways), and taught you that which you knew not."127 And, 126 Al-Baqarah: 213 127 An-Nisaa: 113



91

!!$ ¯ΡÎ) !$ uΖ ø9 t“Ρr& y7ø‹ s9 Î) |=≈ tGÅ3ø9 $# Èd, ysø9 $$ Î/ zΝä3ós tGÏ9 t⎦÷⎫t/ Ä¨$ ¨Ζ9$# !$ oÿÏ3 y71u‘ r& ª!$# 4 Ÿωuρ

⎯ ä3s? t⎦⎫ÏΖ Í← !$ y‚ù= Ïj9 $ Vϑ‹ÅÁyz ∩⊇⊃∈∪

"Surely, we have sent down to You (O Muhammad ) the Book (this Qur'aan) in truth that you might judge between men by that which Allaah has shown you (i.e. has taught you through Divine Inspiration), so be not a pleader for the treacherous."128

!$ uΖ ø9 t“Ρr& uρ y7ø‹s9 Î) tò2 Ïe%!$# t⎦Îi⎫t7çF Ï9 Ä¨$Ζ= Ï9 $ tΒ tΑ Ìh“ çΡ öΝÍκö s9 Î) öΝßγ= yè s9 uρ šχρ ã©3xtG tƒ

∩⊆⊆∪

"And we have also sent down unto you (O Muhammad ) the Reminder and the Advice (the Qur'aan), that you may explain clearly to men what is sent down to them, and that they may give thought."129

The Qur'aan that has been revealed to His Messenger صلى اهللا .is the speech of Allaah just as other divine books were عليه وسلمBelief in this is a pillar from the six pillars of faith. It is an issue that none of the Muslims have disagreed about –all praise is due to Allaah. However directly after the finest of generations of Muslims130, an evil seed sprouted upon the hands of Al-Ja'd ibn Dirham, a man who received his belief from the Jews. His creed states that the Qur'aan is created because Allaah does not speak – High is Allaah from all that they say – therefore, attributing speech to Him is merely figurative because He has created speech in other than Himself. So Allaah created this speech in the Lawh Al-Mahfoodth, or in Jabreel, or in Muhammad صلى اهللا عليه وسلم.

128 An-Nisaa: 105 129 An-Nahl: 44 130 The first three generations of Muslims from the Companions, the Taabi'een, and the followers of the Taabi'een



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Glory be to Allaah!!! How can speech be attributed to other than the one who says it? Intellect does not accept this and it is furthermore, it's rationally impossible. Their purpose in this is to deny the use of the Qur'aan as a source of evidence and legislation. So they say the people cannot possibly possess the speech of Allaah تعالى. (We say) the Qur'aan is the first source of evidence. Rather it is the main source, then the Sunnah, then consensus, then deductive reasoning. So if it is said that the people do not possess Allaah's speech then where will evidence be derived? If they have invalidated the primary source then subsequently, they have invalidated all remaining sources. Such is the way they seek to eradicate Islaam with the use of this scheme. Their misconception is that they say: "We seek to free Allaah from the attribute of speech and if we were to describe Him as one who speaks then we have likened Him to His creation so we free Allaah from this." They claim to come with the practice of freeing Allaah from attributes of His creation. In reality, they have retreated from resemblance – as they allege – to a more detestable resemblance. If they deny speech so as not to liken Allaah to those who speak from His creation, then they have indeed likened Him to inanimate things that do not speak which this is an even greater deficiency. As a result, the Imaams of Ahlus Sunnah have ruled that the Jahmiyyah are disbelievers. Ibn Qayyim said in a poem: "And indeed fifty out of ten scholars in the lands have declared them disbelievers" Fifty out of ten scholars means five hundred scholars have ruled that the Jahmiyyah are disbelievers because of their denial of the speech of Allaah تعالى . Accordingly, Khaalid ibn Abdillaah Al-Qasri killed Al-Ja'd ibn Dirham for this reason. On the day of 'Eid Al-Adhaa he said,



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"O People, slaughter and may Allaah accept your slaughter for verily I am slaughtering Al-Ja'd ibn Dirham for he alleges that Allaah did not speak to Moosaa and did not take Ibraheem as a close friend." He then descended and beheaded him at the bottom of the pulpit in the presence of the scholars and Muslims who in turn thanked him for doing so.131 Ibn Al-Qayyim said in a poem: "And because of this, Khaalid - Al-Qasri slaughtered Ja'd on the day of sacrifice – for indeed he said that Ibraheem was not His friend – No, and nor was Moosaa one who spoke to Allaah – The people who slaughtered gave thanks as well as every person of the Sunnah – How generous is this man, the man of Qurbaan (Day of Slaughter)."132 And once Al-Ja'd ibn Dirham was killed, Al-Jahm ibn Safwaan came and adopted his filthy statements then he was killed by the ruler Salmu ibn Ahwaz133. Such was the way of the rulers of the Muslims. They would kill the heretics to protect the creed. Indeed the Prophet صلى اهللا عليه وسلم said:

"Whoever changes his religion then kill him"134 and He صلى اهللا :said عليه وسلم

"The blood of a Muslim does not become lawful except in three cases: The married adulterer, a life for a life, and the one who

131 Manhaajus Sunnah (1/309) 132 An-Nooniyyah with its explanation by Ahmed ibn 'Eesaa 133 Bayaan Talbees Al-Jahmiyyah by Ibn Taymiyyah (1/277), Explanation of Aqeedah Tahaawiyyah (p. 591) 134 Al-Bukhaaree on the authority of Ibn Abbass



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leaves the religion and separates from the main body of Muslims" 135 So they would kill the heretics and free the Muslims from their evil as a safeguard for the creed, which is the first priority from the five major rights that must be preserved. So he was the first to initiate this filthy statement and the Mu'tazilah inherited it after him. Likewise, the Ja'fariyyah136 from the Shee'ah say the exact same thing because they were students of the Mu'tazilah and took from them. The Zaidees and Ibadiyyah from the Shee'ah also hold this opinion and believe that the Qur'aan is created and not the speech of Allaah. All of these beliefs have been inherited from the Jahmiyyah. All of which are recorded in their beliefs and are still taught until now. Then the Ash'arees came and they indeed came with a strange statement in this issue. Not one that is with the Jahmiyyah and not one that is with Ahlus Sunnah. They say: the actual speech is with the divine soul (Allaah) and thus not created. As for the Qur'aan and the speech that was revealed to the Messengers then it is a representation or narration of the speech of Allaah thus it – the Qur'aan that is with us – is created because it was narrated by Muhammad صلى اهللا عليه or Jabreel from the actual speech of Allaah. So Allaah وسلمdoes not speak rather His actual speech is with Him and narrated to the Messengers. So they have combined two contradictions that no one besides them has ever uttered. They have made parts of the Qur'aan not created and that is what is meant by an inner meaning and its pronunciation is created. So accordingly, the Qur'aan that we have now is not the speech of Allaah rather it is the speech

135 Al-Bukhaaree and Muslim 136 Started by Ja'far As-Saadiq, the alleged sixth Imaam of the Shee'ah. They are also known as the Twelvers. The scholars declare these individuals to be out of the fold Islaam.



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of Muhammad صلى اهللا عليه وسلم or Jabreel and that speech is created. Or Jabreel took it from the Lawh Al-Mahfoodth so it is not the speech of Allaah. So it is either a story from Allaah or a narration from Allaah. "Narration" is from the statements of the Ash'arees and "story" is from the statements of the Maaturidiyyah.. All of them say that it is not the speech of Allaah because the speech of Allaah remains with Allaah only. So some of the Qur'aan (as they allege) is divine and some of it is humanistic.

This resembles the saying of the Christians about Eesaa عليه who combine divinity with humanistic qualities. So some السالمof Eesaa is from Allaah and other parts of him are created. So similarly is the statement of the Ash'arees which resembles that of the Christians regarding Eesaa. Some of it is created and some of it is not created. Two contradictions!! As for the one who holds to the truth then he – and praise belongs to Allaah – is upon clarity and insight. Ahlus Sunnah wal Jama'ah still say: The Qur'aan is the revealed speech of Allaah. From Him it originated and to Him it shall return. And indeed Ahlus Sunnah have been tested by the Mu'tazilah at the hand of Al-Ma'moon regarding this issue. Imaam Ahmed was tortured as a result of this affair. Al-Ma'moon wanted the people to take hold of the belief of the Mu'tazilah regarding the Qur'aan in that it was created. However, Ahlus Sunnah rejected and denied this and at the head of them, Imaam Ahmed – rahimahullaah. They rejected saying such a filthy statement as well as submitting to it. So Allaah made them firm upon faith and Allaah forsook the Mu'tazilah and those who tread their path. They did not achieve any benefit except for scandal and degeneration – and indeed Allaah's refuge is sought. Unfortunately, some writers of today have said that the issue of saying the Qur'aan is created or not created is a futile one and hence, does not need to be divided into categories (such that they be addressed). They say Imaam Ahmed was mistaken when he refused to give in or that these matters were political.



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They also allege that Imaam Ahmed was not tortured related to the matter of the Qur'aan being created but rather he was tortured because they feared that the people would overthrow them, i.e. it was a matter of politics. This is what these ignorant or biased writers state! Furthermore, they state that this issue of the Qur'aan being created does not deserve all of this (attention). This is what they state! It is because they are either ignorant and not aware of its danger or they are biased Mu'tazilah who want to spread this issue to the people. It's said that this issue does not deserve this much awareness. This is what is currently written in their writings throughout newspapers and books. In short, I decided to address this issue so that no one will be deceived by their writings. They also say that this issue is easy, or that this issue does not require this many responses or refutations. On the contrary, the matter is extremely dangerous. If we were to deny that the Qur'aan is the (actual) speech of Allaah then exactly what do we have after it? Subsequently, the Sharee'ah shall be rendered null and void. If its first and only source is demolished then the Sharee'ah becomes invalid. And indeed this was the intent of the originators of this wicked statement. Even if most of its followers do not realize this as the aim, it is indeed the purpose. It is sufficient enough that this statement came from the Jews themselves upon the hand of Al-Ja'd ibn Dirham who took from them.

• His saying, "And I believe that the Qur'aan is the speech of Allaah – revealed". Revealed as Ahlus Sunnah says "not created" as the Jahmiyyah and those riding on their wagon say. This creed is an obligation upon the Muslim to believe and he should not say, "It is a matter of opinion."

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97



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From Him it originated and to Him it shall return and He has indeed spoken with it literally.

Explanation

• His saying, "It originated from Him", meaning: It descended from Allaah تعالى as He spoke with it in truth and Jabreel heard it then revealed it to Muhammad .who in turn conveyed it to his nation صلى اهللا عليه وسلمThus, it is the literal speech of Allaah and not metaphorical. As for Allaah's saying:

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"Verily, this is the Word (this Qur'aan brought by) a most honorable messenger [Jabreel (Gabriel), from Allaah to the Prophet Muhammad (Sallallaahu 'alayhi Wa Sallam)]. Owner of power, and High rank with (Allaah), the Lord of the Throne."137

Meaning Jabreel عليه السالم. And His saying,

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"That this is verily the word of an honored Messenger [i.e. Jabreel (Gabriel) or Muhammad Sallallaahu 'alayhi Wa Sallam which He has brought from Allaah]. It is not the word of a poet."138 137 At-Takweer: 19-20 138 Al-Haaqah: 40-41



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Meaning: Muhammad صلى اهللا عليه وسلم. So at times, Allaah attaches His speech to a messenger from man, to a messenger from the angels, or to Himself. It is said that speech is associated with the one who originated it. Thus, its association to Jabreel or Muhammad صلى اهللا عليه is only an association of conveyance. Hence, it is not وسلمpossible for an original statement to be made by a number of people. So He has attached it to Jabreel and Muhammad صلى ,as He says اهللا عليه وسلم

…çμΡÎ) ãΑ öθs) s9 5Αθß™u‘ 5ΟƒÌx. ∩⊆⊃∪

"That this is verily the word of an honored Messenger [i.e. Jabreel (Gabriel) or Muhammad Sallallaahu 'alayhi Wa Sallam which He has brought from Allaah]."139 Meaning, a connection through conveyance. The actual speech itself however, returns its Originator and not to its conveyer. This is the answer to this misconception in which they rely upon.

• His saying, "to Him it shall return" points to that which will occur in the last times from the Qur'aan being raised and taken from the hearts of the men and copies of the Qur'aan until there remains no trace. This is from the signs of the hour. Just as it descended from Him, it shall be raised in the last time and returned to Him تعالى . No Qur'aan shall remain on the Earth.140

• His saying, "He has indeed spoken with it literally": This is a refutation against those who say that He has spoken with it figuratively. So associating this speech

139 Al-Haaqah: 40 140 Sunan of Sa'eed ibn Mansoor (2/335 # 97)



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to Allaah is merely figurative as He is the one who created it so it must be figurative.

Likewise it does not mean the inner speech of Allaah as the Ash'arees say nor is it created as the Jahmiyyah say, rather Allaah has spoken with it in truth and Jabreel heard and transmitted it from Allaah لىتعا and conveyed it to His Prophet Muhammad صلى اهللا عليه وسلم. So the Qur'aan was narrated on the authority of Muhammad, on the authority of Jabreel, on the authority of Allaah – The Most High. This is the chain of the Qur'aan as Allaah says,

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"Verily, this is the Word (this Qur'aan brought by) a most honorable Messenger [Jabreel (Gabriel), from Allaah to the Prophet Muhammad (Sallallaahu 'alayhi Wa Sallam)]. Owner of power, and high rank with (Allaah) the Lord of the Throne. Obeyed (by the angels), trustworthy there (in the heavens)."141

All of this refers to Jabreel عليه السالم. Then He says, "And your companion" meaning Muhammad, "And (O people) your companion (Muhammad (Peace be upon him)) is not a madman" as the disbelievers say. "And indeed he saw him", meaning Jabreel عليه السالم in his actual angelic form. "In the clear horizon", meaning he saw Jabreel on the horizon in his actual form in the valley of Makkah. Then he saw him again on the night of the ascension. So he saw Jabreel in his actual form twice.142 And other than this, he saw him in the form of a man and the companions also saw him in the form of a man. They thought he was human being as he came to the Messenger 143.صلى اهللا عليه وسلم

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141 At-Takweer: 19-21 142 Refer to Al-Bukhaaree (3235) and Muslim (177) 143 Muslim (8)



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He has sent it down to His slave and messenger who was His trustee regarding His revelation and he is His ambassador between Him and His servants and he was our Prophet Muhammad صلى اهللا عليه وسلم.

Explanation

• His saying, "He has sent it down to His servant and His messenger": He is Muhammad صلى اهللا عليه وسلم, His servant and messenger. "His servant" is a refutation against those who are extreme with Muhammad and make him someone who holds divine attributes. So he is a servant and not one to be worshipped. "His messenger" is a refutation against those who deny the message of Muhammad صلى اهللا So they are upon two opposite sides. A .عليه وسلمgroup who has become extreme regarding him and has risen him to a divine level and another group who has renounced his rights entirely and reject his message. We lie between both of them: He was His slave and messenger.

• His saying, "his trustee regarding His revelation": The Messenger was loyal. He did not add to the Qur'aan nor take anything away from it. Rather he conveyed it just as it came to him from Allaah. Allaah ,says تعالى

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"And if he (Muhammad Sallallaahu 'alayhi Wa Sallam) had forged a false saying concerning Us (Allaah). We surely



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should have seized him by his right hand (or with power and might)."144

And had Muhammad صلى اهللا عليه وسلم fabricated anything against Allaah that He did not say then Allaah would have indeed destroyed him. This is a definite endorsement for the Messenger صلى اهللا عليه وسلم as he indeed conveyed the clear message. So he conveyed from Allaah and was trustworthy with the revelation. It was for this reason when he divided the charity and those from the hypocrites said what they had to say. He صلى اهللا عليه وسلم then said,

"Do you not trust me when I am the one entrusted by the One in the sky?"145 Do you not trust me to divide the charity and I am trusted by the one in the sky – and He is Allaah –to deliver the revelation.

• His saying, "And he is His ambassador between Him and His servants." The ambassador: The Messenger. So the messenger is a representative between Allaah and His servants to convey the message. Allaah تعالى sent him to convey the messages of Allaah.

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144 Al-Haaqah: 44-45 145 Al-Bukhaaree (4351) Muslim (1064) from the hadeeth of Aboo Sa'eed Al-Khudree



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And I believe that Allaah does what He wills and nothing shall be except by His decree and nothing escapes His will. There is nothing in the world that neither escapes His ability nor is there anything rendered except by His control.

Explanation

The Shaykh has completed the issue of (Allaah's) speech and has clarified his creed concerning it and that it is that of Ahlul-Sunnah wal-Jama'ah. He frees himself from the creed of the Jahmiyyah, Mu'tazilah and the Ash'arees who have entered upon this issue of Allaah's speech and they have made many repulsive statements regarding it. From the sayings of the disbelievers is their statement that surely Muhammad is the one whom invented the Qur'aan and he is the one who came with it and attributed it to Allaah. This is the saying of the disbelievers. For this Al-Waleed ibn Al-Mugheerah said, "This (Qur'aan) is only the speech of a man" and Allaah تعالى informs us about him by saying,

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"Verily, he thought and plotted. So let him be cursed! How he plotted! And once more let him be cursed: how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back and was proud. Then he said: ‘This is nothing but magic from that of old.’ This is nothing but the word of a human being!"146 146 Al-Mudathir: 18-25



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Meaning the Qur'aan is only the speech of Muhammad and Allaah تعالى did not say it. And thus, the Jahmiyyah resemble the disbelievers in this. They say that the Qur'aan is not the speech of Allaah and only the speech of Muhammad.

• The Shaykh says (rahimahullaah) after that, "And I believe that Allaah does what He wills." This is another issue: Belief in Allaah’s تعالى actions. He has names, He has attributes, He has actions, and He has decree and will, "Allaah does what He wills." He creates, He provides, He gives life and death, and He arranges all affairs. These are Allaah’s actions and they are by His تعالى decree and will.

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"He does what He intends (or wills)."147

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"Verily! Allaah does what He wills."148

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"But Allaah does what He likes."149 He does what He wills and He does what He wants.

• His saying, "nothing shall be except by His decree." Whatever occurs in this Universe occurs because of His creation, His origination of it, His will, and His desire. Nothing

147 Al-Barooj: 16 148 Al-Hajj: 18 149 Al-Baqarah: 252



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happens in this universe without His will or without His creation nor is there anyone who creates alongside Allaah تعالى. This is a refutation against the Mu'tazilah who say the slave creates his own deeds and that Allaah does not create the actions of the slaves. They are the ones who create them independent of Allaah تعالى and Allaah has no will or desire in them. We (Ahlus Sunnah) believe that the slaves’ actions are a creation of Allaah and the slave’s achievement. Allaah تعالى says,

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"While Allaah has created you and what you make!"150 Meaning He created what you do.

• His saying, "nothing escapes His will" in this universe, it is not possible for anything to take place from disbelief, faith, obedience, sin, wealth, poverty, life and death, or provision except by His تعالى will. His Will and Decree are encompassing. Unlike the Mu'tazilah who say the slaves are the ones who create their actions independent of Allaah with Him having no involvement in them. Because they create their own actions, they describe Allaah تعالى with weakness and negate creation and action from Him and further make another creator alongside Allaah. On the opposite side of them are the Jabariyyah who say the slaves have no deeds, rather they are the deeds of Allaah who moves them as a machine moves. They have no will or desire. They are the opposite of the Mu’tazilah. So the Jabariyyah are extreme in affirming the actions of Allaah and extreme in denying the actions of the slaves. They say

150 As-Saafaat: 96



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that the slaves have no actions. Thus, they are extreme in affirmation and negation. The Qadariyyah and Mu'tazilah are the opposite; they are extreme in affirming the actions of the slaves. So they are two extremes. As for Ahlus Sunnah wal Jama'ah, then they say that Allaah is the One who creates, provides, and arranges all affairs as He wills and as He wants. Likewise, the slaves have a will. They have a desire and a choice. They do their deeds by their own choice, will, and desire. So they have will and desire unlike what the Jahmiyyah and Jabariyyah say. Also, their will is not independent as the Mu'tazilah say as Allaah says,

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"And you will not, unless (it be) that Allaah wills."151 When He says, "And you will not," then this refutes the Jabariyyah who negate the will of the servant and when He says, "unless (it be) that Allaah wills," then this refutes the Mu'tazilah and Qadariyyah who negate the decree and will of Allaah.

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"And you will not, unless (it be) that Allaah wills, the Lord of the 'Aalameen (mankind, jinns and All that exists)."152

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151 At-Takweer: 29 152 At-Takweer: 29



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"But you cannot will, unless Allaah wills. Verily, Allaah is ever All-Knowing, All-Wise."153 Punishment and reward are results of the slaves’ actions which they have performed by their own desire, free will, and choice. They are punished because of their disobedience since they are the ones that did these actions by their own choice. They were indeed able to leave them, avoid them, and refrain from them. They were prohibited from them but they proceeded to do them by their own choice so they are punished from them. Subsequently, the person that has no will or choice is not accountable for his actions, such as the insane, a child, and the person that is asleep. But for the one that is sane and mature, then he is held accountable because he has the ability to either do the action or leave it. Allaah has given him the ability to do either one. He has both the ability to pray and fornicate. So if he decides to refrain from fornication and establish the prayer, Allaah تعالى shall reward him but if the opposite is true and he decides to fornicate and leave off the prayer, Allaah shall punish him for his actions and desires.

• His saying, "There is nothing in the world that neither escapes His ability." All of this is a refutation against the Mu’tazilah Qadiriyyah. "Nor is there anything rendered except by His control." Allaah the Most High says,

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"He does what He intends (or wills)."154 And He says,

153 Al-Insaan: 30 154 Al-Barooj: 16



108

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"Verily! Allaah does what He wills."155

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"Thus Allaah does what He wills."156

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155 Al-Hajj: 18 156 Aal-Imraan: 40



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There is none that can avoid the predetermined divine decree nor exceed the limits established by Him in the Lawh Al-Mastoor (The Written Tablet).

Explanation

Likewise the Shaykh believes - and Ahlus-Sunnah wal-Jama'ah also believes - that there is no escape for mankind from Allaah’s divine pre-decree and ordainment, which Allaah has decreed in opposition to the Mu’tazilah who say the slave has the ability to do but Allaah has no will or power over him. Ahlus Sunnah says that Allaah gives the ability to the slave to test and try him in order that he may reward him or punish him. Perhaps Allaah gives the servant the ability to do a thing in order to punish him. So the servant may have undertaken certain deeds and Allaah returns with the response as a result of those deeds. So if he does actions that are good, Allaah will prepare a good reward in return and if he does actions that are unlawful, Allaah will prepare an evil reward in return.

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"As for Him who gives (in charity) and keeps his duty to Allaah and fears Him, and believes in Al-Husna. We will make smooth for him the path of ease (goodness)."157 So the reason or action originates from the servant and the result originates from Allaah. He rewards the people of obedience and makes it easy for them to do good. He punishes the people of disobedience and leaves them to do these actions as a chastisement for them and to hold them

157 Al-Layl: 5-7



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accountable and punish them for their evil intentions and because of their evil behavior.

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"But he who is greedy miser and thinks himself self-sufficient. And gives the lie to Al-Husna (See Verse No: 6 footnote); We will make smooth for him the path for evil."158 So the slave is the cause. Allaah gives him an outcome as a result of his own actions and intentions. Whether it be a reward or punishment. Because of this the Companions asked the Messenger of Allaah تعالى after he explained to them that everything is by the divine pre-destination and ordainment of Allaah, they said, "O Messenger of Allaah should we not depend on what has been written for us and stop doing deeds? He said, "No, perform deeds. For all of them shall be easy for those whom they were created for."159 So Allaah revealed these verses:

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158 Al-Layl: 8-10 159 Al-Bukhaaree (4945) Muslim (2647) from the hadeeth of Alee عنة اهللا رضي



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"As for Him who gives (in charity) and keeps his duty to Allaah and fears Him. And believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy miser and thinks himself self-sufficient. And gives the lie to Al-Husna (See Verse No: 6 footnote). We will make smooth for him the path for evil."160 Therefore, the servant must not stop by saying to himself that if it is decreed for me to go to Paradise then I am in Paradise. And if it is decreed that he is in the fire then he shall go to the fire. This is not permissible! The servant must not allow this to stop him from doing deeds. Should people just leave off attaining for food and drink by saying if Allaah decrees food for me then food and drink shall come to me while I am sitting? No one says this. Rather one goes out and searches. If one is hungry, he searches for food. If one becomes thirsty he searches for water. He does not say that if Allaah decrees for me food and drink then it shall come to me because his instinctive nature requires him to be mobile and search. Similarly, if a person comes and hits an individual or kills his son does he remain silent and then say this was divine decree and preordained or does he seek revenge? The answer: Of course he seeks revenge. Why does he not simply say the matter was pre-decreed and ordained and the killer or assaulter shall not be held accountable nor shall revenge be sought? This clearly indicates that actions have circumstances and that the servant is required to act. He does not remain dormant without any action. Allaah has connected cause with effect and action. Even birds and animals are not of the opinion of simply remaining dormant. They do not remain sitting in their nests saying the provisions shall come to me while I remain in my nest. These birds and animals roam and search for provision because Allaah has given them the instinct to do so and they know nothing shall happen until they act, move, and search.

160 Al-Layl: 5-10



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"Allaah's Fitrah (i.e. Allaah's Islaamic Monotheism), with which He has created mankind, no change let there be in Khalqillaah (i.e. the Religion of Allaah Islaamic Monotheism)."161

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"Our Lord is He who gave to each thing its form and nature, then guided it aright."162 So this statement is incorrect and a lie. It is using the Qadr as an argument or excuse to leave off actions. The Muslim is required to perform righteous deeds and if he sins, he is required to repent and he has the capacity to do so. So he has ability to do it or leave off actions. If he leaves of a deed due to an inability to perform the deed then he is not held accountable but if he leaves it off due to laziness he is accountable because he has wasted (an action). There is a difference between laziness and an inability. An inability is not brought to account by Allaah whereas laziness is brought to account because the individual is the one who has wasted the deed. The servants are required to implement actions according to the evidences of the Book and the Sunnah.

• His saying, "There is none that can avoid…" Meaning there is no escape from the appointed pre-decree. However you are all commanded to act. As for the effects of those actions then they are in the hand of Allaah. It could be that you may do something and nothing happens because Allaah has not decreed an effect for you. The Messenger صلى اهللا عليه وسلم said,

161 Ar-Room: 30 162 Taha: 50



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"Work hard to do that which benefits you and seek Allaah's assistance and do not despair and if something befalls you then do not say, ‘If I had done such and such then this would not have happened’ but say, ‘It was the decree of Allaah and what He wills, He does.’"163 You did an action and the matter of attaining the effect of that action lies with Allaah. If nothing comes as a result of the action then you are not to blame yourself as you have done what you were able to do. You are to believe in the divine pre-decree and ordainment. You say, "Perhaps Allaah has chosen something that will be better for me because had such and such occurred then perhaps it would have been aharm for me. Allaah has distanced it from me for my benefit." And do not despise this.

• His saying, "nor exceed the limits established by Him in the

Lawh Al-Mastoor (The Written Tablet)." Everything is written in the Preserved Tablet which Allaah commanded the Pen to write will happen until the Day of Judgment. This occurred before the creation of the heavens and the Earth by fifty thousand years and His Throne was upon water.164 Everything is written, decreed, and limited. Each matter will come to pass within its due time. However you are commanded to act and not stop and say, "I shall cease and rely on the divine pre-decree and ordainment." This is never permissible except in the case of an individual who is insane. As for one who is sane then it is not possible for him to merely sit and negate all deeds from himself by saying, "Since everything is written then it shall come to pass." The response to this sort of statement is that the matter will be written if you acted. If you did not act then nothing shall occur. If you do not marry, you will not be provided with a child. So marriage is a reason for attaining a child. Similarly are all other reasons or causes and effects. 163 Muslim (2664) on the authority of Aboo Hurairah عنة اهللا رضي . 164 Muslim (2654) from the hadeeth of Abdullaah ibn 'Amr عنة اهللا رضي .



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So O Servant! It is upon you to act. As for the result of that action then it is left with Allaah تعالى. Do not be regretful if nothing occurs once you have done an action rather be satisfied with the divine pre-decree and ordainment of Allaah. Always say, "It is what Allaah has decreed and what He has decreed He shall do." Perhaps it will be something good for you so do not hate it.

• His saying, "in the Written Tablet." It is that which every decreed affair has been written in. In the Preserved Tablet are the smallest of details such as the fetus in the womb of its mother. When it reaches four months its soul is blown in it and an angel is sent commanded to write four things: its provision, its lifespan, its deeds, and whether it shall be unhappy or happy. All of these things are taken from the Lawh Al-Mahfoodth which was previously written.

∗∗∗∗∗∗∗



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I believe in the matters of faith that shall take place after death as the Prophet صلى اهللا .has informed us عليه وسلم

Explanation

From the pillars of belief: Belief in the Last Day. Indeed it has been mentioned numerous times in the Noble Qur'aan as in the first part of Soorah Al-Baqarah Allaah says,

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"You and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell, etc.)."165 So from the characteristics of those who fear Allaah is belief in the Last Day. Belief in the Last Day is from righteousness as Allaah says,

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"But Al-Birr is (the quality of) the one who believes in Allaah, the Last day."166 So they believe in Allaah and the Last Day which has been oft repeated in the Noble Qur'aan. It is called the Last Day because it is that which will follow the life of this world. The dunya (life of this world) is the first day and the Day of

165 Al-Baqarah: 4 166 Al-Baqarah: 177



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Resurrection is the last day. It is called the Day of Resurrection because it is the day in which mankind will be resurrected from their graves before the Lord of the worlds. This pillar from the pillars of Islaam is one that many disbelievers have disputed about. The disbelievers in which the Prophet صلى اهللا عليه وسلم was sent to disbelieved in the Last Day.

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"The disbelievers pretend that they will never be resurrected (for the account). Say (O Muhammad Sallallaahu 'alayhi Wa Sallam): ‘Yes! By my Lord, you will certainly be resurrected, then you will be informed of (and recompensed for) what you did, and that is easy for Allaah."167

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"(And remember) the day when He will gather you (all) on the Day of Gathering. That will be the Day of mutual loss and gain (i.e. loss for the disbelievers as they will enter the Hell-fire and gain for the believers as they will enter Paradise)."168 So the one who denies the last day and the resurrection is a disbeliever in Allaah upon the disbelief that removes one from Islaam. This is because he rejects a pillar from the pillars of Islaam and he’s a rejecter of Allaah and His messenger.

167 At –Tagabun: 7 168 At –Tagabun: 9



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They have no excuse and no doubt except that they say “It is not possible because we have gone and become corpses and bones so who can bring bones back to life after they have decomposed?”

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"And they say: ‘When we are bones and fragments (destroyed), should we really be resurrected (to be) a new creation?’"169

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"They said: ‘When we are dead and have become dust and bones, shall we be resurrected indeed?’"170 And other than that. They set aside the ability of Allaah to bring life back to decayed bones or to bring them back from dirt. They say,

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"Bring back our (dead) fathers, if you are truthful!"171 They challenge Allaah by saying, "If there is to be a resurrection then our fathers have died. Bring them to life while we watch that." "Bring back our (dead) fathers, if you are truthful!" 169 Al-Israa': 49 170 Al-Mu'minoon: 82 171 Al-Jaathiyah: 25



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Allaah تعالى has informed that He will never change His Sunnah for the impatience of the disbelievers. Allaah has decreed that there shall not be a resurrection except at its appointed time so there shall be no rushing of it simply because the impatience of the disbelievers.

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"Say (to them): "Allaah gives you life, then causes you to die, then He will assemble you on the Day of Resurrection about which there is no doubt. But most of mankind know not."172 Thus, Allaah has decreed that the resurrection has a time and shall not be hastened nor delayed. Allaah تعالى is not provoked by anyone and He shall not change His promise or time for their sake. Likewise they challenge the Messenger صلى اهللا عليه وسلم. So they say: When will the hour be established?

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"They ask you about the Hour (Day of Resurrection): ‘When will be its appointed time’ Say: ‘The knowledge thereof is with my Lord (Alone). None can reveal its time but He.’"173

172 Al-Jaathiyah: 26 173 Al-A'raaf: 187



119

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"People ask you concerning the Hour, say: ‘The knowledge of it is with Allaah only.’"174 So the establishment of the hour is not known by anyone except Allaah. Not even a sent messenger or any of His closest angels hold this knowledge. And when the Prophet asked Jabreel while in the presence of his صلى اهللا عليه وسلمcompanions; "Tell me about the hour? He replied: "The one being asked has no more knowledge than the one asking"175, meaning: you and I are both the same because we do not know it and no one knows it except Allaah تعالى. Next, what benefit will they gain by knowing the time of its occurrence? They gain no benefit in this at all. Rather, the benefit should be in preparation for it and in deeds. As for when the hour will be established then there is absolutely no benefit in knowing this outside of what Allaah has made clear to them. This is merely from arrogance and stubbornness. Yet it is well known that if someone were to come to you and say: "An enemy is approaching and if you do not prepare for his arrival and warn against him then he will indeed kill you and overtake you." So is it from wisdom for you to say: "When is this enemy coming?” This is not from wisdom or intelligence. Wisdom is that you prepare and be at full preparedness at the time of his arrival. Likewise, for the establishment of the hour it is from wisdom that you prepare for it. As for when its establishment shall be then you have no advantage in knowing this at all.

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174 Al-Ahzaab: 63 175 Al-Bukhaaree (50 and 4777) Muslim (9 and 10) from the hadeeth of Aboo Hurairah عنة اهللا رضي and Muslim (8) on the authority of Umar ibn Al-Khattab اهللا رضي عنة



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"And I know not whether that which you are promised (i.e. the torment or the Day of Resurrection) is near or far."176

The Messenger صلى اهللا عليه وسلم does not know this, and no one knows this except Allaah - the Most High . Allaah has kept this knowledge from everyone out of wisdom in which no one knows except He. Likewise, from their doubts they say:

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" ‘Even after we are crumbled bones?’"177 So how will life be brought back to them after they have become rotten and decayed?

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"And they say: ‘When we are bones and fragments (destroyed), should we really be resurrected (to be) a new creation?’"178

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"And He puts forth for us a parable, and forgets his own creation. He says: ‘Who will give life to these bones when they have rotted away and became dust?’"179

176 Al-Anbiyaa': 109 177 An-Naazi'aat: 11 178 Al-Israa': 49 179 Yaseen: 78



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So clearly they have uncertainty about this event and Allaah :has refutes them with the following تعالى

Indeed, the One who has begun creation is capable of bringing them back with all the more reason.

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"And He it is who originates the creation. Then will repeat it (after it has been perished), and this is easier for Him. His is the highest description (i.e. none has the Right to be worshipped but he, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All-Mighty, the All Wise."180

So for Allaah تعالى everything is effortless. Thus, this parable is intellectually sound as the mind knows fully that returning something back (to its original appearance) is easier than originating it. So if a person were to come, create, and manufacture a device from materials and nails and other exceptional and complicated items then after that, this device then falls and breaks with each piece and nail being separated; is it then not possible for the one who created it from the beginning to be able to assemble it faster the second time? The answer is yes because he knows it. He knows the placing of each item and nail. The engineer who built it from the beginning is easily able to rebuild it and make it like new again. This is from common sense. The one who originates a thing can with all the more reason bring it back. Thus, Allaah says:

180 Ar-Room: 27



122

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"And He puts forth for Us a parable, and forgets his own creation. He says: ‘Who will give life to these bones when they have rotted away and became dust?’ Say: (O Muhammad Sallallaahu 'alayhi Wa Sallam) ‘He will give life to them Who created them for the first time! And He is the All-Knower of every creation!’"181

This is from common sense and Allaah تعالى is not deficient in anything however this is merely a refutation for these individuals.

Likewise, Allaah تعالى provides a further argument against them as He is the one who brings the Earth back to life after its death. So you may pass by a piece of calm land, its land is completely barren and white and contains nothing of wood or leaves. Then He sends down rain, the land begins to grow and its hills begin to swell and vegetation begins to sprout. Then after a short period it becomes a green garden having various plants and flowers and fruits. In its beginning it was destitute and dry. Who is the one who brought it back and returns its life? The one having the ability to bring dead earth back to life certainly has the ability to bring dead bodies back to life.

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"And among His Signs (in this), that you see the earth barren; but when We send down water (rain) to it, it is stirred to life and growth (of vegetations). Verily, He Who gives it life, surely, (He) is Able to give life to the dead (on

181 Yaseen: 78-79



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the Day of Resurrection). Indeed! He is Able to do all things."182 The one who brought life back to the land after it has died is able to bring life back to the dead after they have died and in the exact way as they initially were. Bringing dead land to life with vegetation is from the evidences of the resurrection. Also, the dry seed, if Allaah gives it water then it sprouts from roots to leaves to stems. Then in the end it develops fruits. In its beginning it was a parched seed then Allaah brought out from it an amazing plant.

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"Is not He (Allaah who does that), Able to give life to the dead? (Yes! He is Able to do all things)."183 And the nutfah (male and female discharge) is like a seed. This nutfah is a mixture of the man's liquid and woman's liquid. Then it changes to a clot of blood then from blood to a small piece of flesh and from there to body parts, veins, hearing, seeing, and senses. Then the soul is blown into it and it becomes alive.

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"Was de not a Nutfah (mixed male and female discharge of semen) poured forth? Then he became an 'Alaq (a clot); 182 Fusilaat: 39 183 Al-Qiyaamah: 40



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Then (Allaah) shaped and fashioned (him) in due proportion. And made him in two sexes, male and female. Is not He (Allaah who does that), Able to give life to the dead? (Yes! He is Able to do all things)."184 So the one who has the ability to change this semen of mixed male and female liquid to a human, the one who has created mankind from this liquid then formed him is able to bring him back to life after his death. And if they say: "Verily he (the bones) is lost in the earth and disintegrated." Then Allaah تعالى says,

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"We know that which the earth takes of them (their dead bodies), and with Us is a Book preserved (i.e. the Book of Decrees)."185 So this dirt that came from mankind shall be returned to flesh and bones as they were. These decompositions shall be returned exactly as they were; nothing will be lost from them. Even if all of it were to perish and become dirt then there is still something of it that does not perish totally and that is a very simple bone called the 'ajabu thanb (the coccyx186). It will not perish and it is from this the creation of man shall be refashioned.187

184 Al-Qiyaamah: 37-40 185 Qaaf: 4 186 A small, triangular bone at the lower end of the vertebral column, formed by the fusion of four rudimentary vertebrae and articulating with the sacrum. 187 Narrated Al-`Amash عنة اهللا رضي : Aboo Hurairah عنة اهللا رضي said, "Allaah's Messenger صلى اهللا عليه وسلم said, `Between the two sounds of the Trumpet, there will be forty.'" Somebody asked Abû Hurairah, "Forty days?" But he refused to reply. Then he asked, "Forty months?" He refused to reply. Then he asked, "Forty years?" Again, he refused to reply. Abû Hurairah added, "Then (after this period) Allaah تعالى will send water from the sky and then the dead bodies will grow like vegetation grows, there is nothing of the human body that does not waste away or perish except one bone; that is the little at the end of the coccyx of which the human body will be



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Also, if there were no resurrection, judgment, or reward then we assume that all that Allaah has done was in vain and that He merely created creation only for it to eventually become extinct. And that their lives and deeds have no result. He created them, brought them into existence, took care of them; they then worked, some did good deeds and will die upon them and he will not reap any of its rewards. Some did evil deeds, committed sins, disbelieved, and rejected the truth and they will die and will not reap any return. Is this how it ends? The answer is No, this is an insult to the justice of Allaah.

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"Shall We then treat the (submitting) Muslims like the Mujrimoon (criminals, polytheists and disbelievers, etc.)? What is the matter with you? How judge you?"188 Allaah has not made the Muslims similar to criminals, each dying and not reaping any return for their deeds.

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"And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve (in Islaamic Monotheism) from the Fire! Shall We treat those who believe (in the Oneness of Allaah Islaamic Monotheism) and do righteous good deeds, as Mufsidoon (those who associate partners in worship with Allaah and commit crimes) on earth? Or shall we treat the recreated on the Day of Resurrection." (Al-Bukhaaree, Hadeeth No. 457, Vol. 6 English Version) 188 Al-Qalam: 35-36



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Muttaqoon (pious - see V.2:2), as the Fujjaar (criminals, disbelievers, wicked, etc)?"189 So to suggest that there will be no resurrection and recompense or that the righteous will not be rewarded for his righteousness and the sinful shall not recompensed for his sin is to imply that Allaah has created creation in vain and that he has simply left them to receive no fruits. So again, the one who does deeds be they good or bad and they end up with no compensation is to suggest that this matter was done in vain and it is a form of insulting the justness of Allaah تعالى.

óΟçF ö7Å¡yssù r& $ yϑΡr& öΝä3≈ oΨø)n= yz $ZWt7tã öΝä3¯Ρ r& uρ $ uΖ øŠs9 Î) Ÿω tβθãè y_öè? ∩⊇⊇∈∪ ’ n?≈ yè tGsù ª!$#

à7Î= yϑø9 $# ‘, ysø9 $# ( Iω tμ≈ s9 Î) ωÎ) uθèδ >u‘ Ä¸ öyè ø9 $# ÉΟƒÌx6ø9 $# ∩⊇⊇∉∪

"Did you think that we had created you in play (without any purpose), and that you would not be brought back to Us?" So Exalted be Allaah, the True King, Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!"190 Far be Allaah from this! A creation created left to die and not attain any recompense. A world where a believer is not distinguished from a disbeliever or perhaps a disbeliever is given reward in this life even though he is upon disbelief and sin. Or a believer is simply here struggling in this life and shall not attain anything of a reward for his deeds! This is no doubt an insult to the justice and wisdom of Allaah تعالى . This is the evidence of the resurrection in which Allaah mentions in the Noble Qur'aan in various places. So belief in the resurrection is a pillar from the six pillars of faith and is mentioned several times in the Noble Qur'aan.

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189 Saad: 27 -28 190 Al-Mu'minoon: 115-116



127

Thus I believe in the trials of the grave and its bliss

Explanation This is the first event to occur in the hereafter. Once the dead person has been placed in his grave and the burial is completed, and those who came to bid him farewell depart – and he will hear the sound of their feet as they depart – then two angels will come and seat him and his soul shall returned to his body. He is now living in the life of the barzakh,191 which is not like the life of this world. The life of the Barzakh is only known by Allaah تعالى. The two angels will then ask him: "Who is your Lord, what is your religion, and who was your Prophet?" So the believer will say: "My Lord is Allaah, my religion is Islaam, and my Prophet was Muhammad صلى اهللا عليه وسلم. This is because he has died upon eemaan and was resurrected upon it.

àالحياة الدنيا يثبت الله الذين آمنوا بالقول الثابت في

ويفعل الله ما يشاء وفي اآلخرة ويضل الله الظالمين

"Allaah will keep firm those who believe, with the word that stands firm in this world (i.e. they will keep on worshipping Allaah alone and none else), and in the Hereafter. And Allaah will cause to go astray those who are Dhaalimoon (polytheists and wrong-doers, etc.), and Allaah does what He wills."192 So if he has answered with these answers then a voice will call out: "My servant has spoken the truth so prepare for him a bed 191 The life between the life of this world and hereafter. 192 Ibraheem: 27



128

from paradise and open for him a gate to Paradise." Then his grave is made wide as far as he can see until he can see his home in paradise, and there shall come from it a pleasing aroma. His grave then becomes a garden from the gardens of paradise. He will then say, "O Lord, hasten the hour so that I may return to my family and my wealth." As for the munaafiq who lived his life in this world upon doubt, saying things upon his tongue that which was not in his heart so he would say, "I bear witness that none has the right to worship except for Allaah in truth and that Muhammad صلى اهللا ,is the Messenger of Allah" and read the Qur'aan عليه وسلمand learn knowledge but there is no faith in his heart. Rather he does these deeds for worldly purposes and to live amongst the people. So he does not believe with his heart,

šبأفواههم ما ليس في قلوبهميقولون

"Saying with their mouths what was not in their hearts."193 Hence, he will not be able to answer even if he has memorized all of the texts in this world. Even if he has memorized all of the verses, Arabic grammar, tafseer, and ahadeeth, so long as he does not have faith within him then at that moment in the grave he will not be able to answer. Each time he is asked he will say, "Uh, uh, I do not know. I heard the people saying something so I said it." So he said what the people said but without having faith. He said it only out of flattery and appeasement of the people. So it will be said to him: "You did not know and you did not say" and then he will be hit with an iron hammer and if any mountain of this world were hit with it, it would indeed melt. Then his grave will be constricted and compressed around him until his ribs interlock. This is what will occur in the grave. Belief in the punishment of the grave and its pleasures is a necessary obligation. It is

193 Aali Imraan: 167



129

known by way of the Qur'aan and Sunnah with its evidences. So belief in its punishment and felicities is an obligation and whoever intentionally rejects it is a disbeliever. If however he was a blind follower or one who fell into error based upon an incorrect understanding, then he is astray unlike the one who denies it after knowledge and he denies it intentionally then he is a disbeliever. The intellectual Mu'tazilah deny it as they rely solely upon their intellect. They say, "If we were to open these graves just as we put them then we would find neither paradise nor fire." So we say, "You are in this world and they are in the world of the hereafter. Punishment and bliss come to them and you do not realize it because it is from the matters of the hereafter in which no one knows except Allaah تعالى. The intellect will not be able to remotely comprehend these matters. Rather we rely upon that which has been authentically presented in the texts and that which has been transmitted numerously in the narrations. We do not delve into it as it is from the world of the unseen to which no one knows except Allaah.”. You find some of the people happy and joy and others in sadness and worry. All of them are walking, eating, and drinking and you do not know the situation of this one or that one, you do not know who is actually happy and who is actually distressed. These matters are from the hidden matters that no one knows except Allaah.

• His saying, "Thus I believe in the trials of the grave." The trials of the test one shall be given. Two great trials will come from the angels and will question him and test him.

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130

And (I believe) in the return of the souls to their bodies; then mankind shall stand before the Lord of the worlds barefoot, nude, and uncircumcised as the sun approaches them.

Explanation Then after the grave shall be The Resurrection, which will be the returning of the souls to the bodies. It is an event that has been rejected by the polytheists and disbelievers. We have already presented some of its supporting evidence from the Noble Qur'aan in which sound rational evidences were presented. And they are:

• The One who has the ability to originate certainly a thing has the ability to bring it back. This is rational and auditory194 evidence.

• The One who has the ability to bring life to the land after it has died certainly has the ability to return life to bodies after they have died.

• Allaah تعالى is free of vain deeds and oppression. So establishing justice between His servants is a must and this shall occur in the hereafter and not in the life of this world.

Allaah says about the resurrection,

ونفخ في الصور فصعق من في السماوات ومن في الأرض

"And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away."195

194 Auditory: Meaning it is derived (or heard) from the Qur'aan and the Sunnah. 195 Az-Zumar: 68



131

Swoon away meaning they will die. This refers to the blowing in which the people shall die and everyone in the heavens and earth shall perish except for those whom Allaah wills and it has been said that these are the angels and it has also been said that they are the Hoor Ein.196 Then the command will be given and the second blowing of the trumpet shall occur. At this point mankind shall stand before the Lord of the Worlds. And the souls shall fly back to their bodies in this second blowing.

ثم نفخ فيه أخرى فإذا هم قيام ينظرون "Then it will blown a second time and behold, they will be standing, looking on (waiting)."197 And at that moment the earth shall be parted.

أرض عنهم سراعايوم تشقق ال"On the Day when the earth shall be cleft" 198 They will exit their graves and proceed to the place of gathering as if they were locusts spread about.

فتول عنهم يوم يدع الداع إلى شيء نكر

196 Women of Paradise. 197 Az-Zumar: 68 198 Qaaf: 44



132

رهم يخرجون من الأجداث آأنهم جراد خشعا أبصا منتشر

"The Day that the caller will call (them) to a terrible thing - They will come forth, with humbled eyes from (their) tombs" meaning, the graves "As if they were locusts spread abroad"199 The earth will be completely covered because of their numbers. Then they shall be,

مهطعين إلى الداع "Hastening towards the caller"200 And they will then drift towards the caller, no one will be late, neither a disbeliever nor the Muslim. Rather no one will have the ability to be late. Allaah says,

يوم يخرجون من الأجداث سراعا آأنهم إلى ∪⊃⊇∩نصبيوفضون

"The Day when they will come out of the graves quickly as racing to a goal."201

In the verse the word nusub (نـصب ) means a target or mark in which the people will go and hasten to. Next to them will be the angels, no one shall be left behind.

And when Allaah تعالى decides to resurrect the people from their graves then He shall send a type of rain from the sky not

199 Al-Qamar: 6-7 200 Al-Qamar: 8 201 Al-Ma'aarij: 43



133

prevented by anything. There will be no rooftops or anything else. The rain will penetrate the ground, enter the bodies lying in the graves and they shall sprout just as a seed sprouts and bodies will come forth just as they were.

ôô⎯ ÏΒ uρ ÿ⎯ ÏμÏG≈ tƒ# u™ β r& tΠθà)s? â™!$ yϑ¡¡9 $# ÞÚö‘ F{$# uρ ⎯ Íν ÌøΒ r'Î/ 4 §ΝèO # sŒÎ) öΝä.$ tãyŠ Zο uθôãyŠ z⎯ ÏiΒ

ÇÚö‘ F{$# !# sŒÎ) óΟçFΡr& tβθã_ãøƒ rB ∩⊄∈∪

"And among His Signs is that the heaven and the earth stand by His Command. Then afterwards when He will call you by single call, behold, you will come out from the earth (i.e from your graves for reckoning and recompense)."202

ôôìÏϑtF ó™$# uρ tΠöθtƒ ÏŠ$ uΖ ãƒ ÏŠ$ oΨßϑø9 $# ⎯ ÏΒ 5β% s3¨Β 5=ƒÌ s% ∩⊆⊇∪

"And listen on the Day when the Caller will call from a near place."203 A caller will then say, "O worn bones, separated flesh and hair! Verily Allaah has commanded you to reunite for the reckoning." So the bodies will be rejoined from the earth and they will be as they once were with the exclusion of the soul so much so that if a person were to pass by him and he knew of him in this world he would say, "That is so and so." Nothing will be changed about him. Then Israafeel shall be ordered to blow into the trumpet once again and the souls will then scatter because the souls will be gathered due to the blowing of the trumpet. Then the souls shall each disperse to its body. Then they shall be brought 202 Ar-Room: 25 203 Qaaf: 41



134

back to life and commanded to proceed to where they will all gather. They shall stand from their graves and proceed to the gathering. They will then stand on their feet where they shall be in a place of difficult and cramped situation of extreme heat. The sun will be close above their heads, they will be sweating, and in extreme crowdedness because everyone will be gathered – from the first generations to the last – in one location. Because of this, they will be sweating immensely. Their levels of sweat shall be different. Some will be able to hold back the sweat, others will be up to their waists in sweat, and others to their knees, etc. The standing shall last fifty thousand years. They will have gazing eyes, barefoot, naked and not wearing any clothes, and uncircumcised. They will stand at this gathering point a long standing, the place where Allaah تعالى has united the first and last generations.

Allaah has mentioned three trumpet blows in the Qur'aan: The First Blowing: The blowing of terror:

ttΠöθtƒ uρ ã‡xΖ ãƒ ’ Îû Í‘θÁ9 $# tíÌ“ xsù ⎯ tΒ ’ Îû ÏN≡uθ≈ yϑ¡¡9 $# ⎯ tΒ uρ ’ Îû ÇÚö‘ F{$# ωÎ) ⎯ tΒ

u™!$ x© ª!$# 4 <≅ ä.uρ çν öθs?r& t⎦⎪ ÌÅz≡yŠ ∩∇∠∪

"And (remember) the Day on which the Trumpet will be blown and all who are in the heavens and all who are on the earth, will be terrified except him whom Allaah will (exempt). And all shall come to Hi,m humbled."204 The Second Blowing: The blowing of death;

204 An-Naml: 87



135

yy‡Ï çΡuρ ’ Îû Í‘θÁ9 $# t,Ïè|Á sù ⎯ tΒ ’ Îû ÏN≡ uθ≈ yϑ¡¡9 $# ⎯ tΒuρ ’ Îû ÇÚ ö‘ F{ $#

ωÎ) ⎯ tΒ u™!$x© ª!$# ( ∩∉∇∪

"And the trumpet will be blown, and All who are In the heavens and All who are on the earth will swoon away, except Him whom Allaah will."205 The Third Blowing: The blowing of resurrection;

§§ΝèO y‡ÏçΡ ÏμŠ Ïù 3“t÷zé& # sŒÎ* sù öΝèδ ×Π$ uŠÏ% tβρãÝàΖ tƒ ∩∉∇∪

"Then it will blown a second time and behold, they will be standing, looking on (waiting)."206

• His saying, "as the sun approaches them." Such that it will be the distance of one mile. But the believers will be in shade.

¨¨β Î) t⎦⎫É)−F ãΚ ø9 $# †Îû 9≅≈ n= Ïß 5βθã‹ãã uρ ∩⊆⊇∪ "Verily, the Muttaqoon (pious) shall be amidst shades and springs."207 They shall not be affected by it.

ŸŸω ãΝßγçΡâ“ øt s† äít“ xø9 $# ç y9 ò2 F{$# ÞΟßγ9¤)n= tGs?uρ èπx6Í×≈ n= yϑø9 $# ∩⊇⊃⊂∪

205 Az-Zumar: 68 206 Az-Zumar: 68 207 Al-Mursilaat: 41



136

"The greatest terror (on the Day of Resurrection) will not grieve them, and the angels will meet them."208 So the believers will be in comfort on that day.

t tβ% Ÿ2 uρ $ ·Β öθtƒ ’ n? tã t⎦⎪ ÍÏ≈ s3ø9 $# #Z Å¡tã ∩⊄∉∪

"And it will be a hard Day for the disbelievers (those who disbelieve in the Oneness of Allaah—Islaamic Monotheism)."209 This will only be specific to the disbelievers.

# sŒÎ* sù tÉ)çΡ ’ Îû Í‘θè%$ ¨Ζ9$# ∩∇∪ y7Ï9≡x‹ sù 7‹Í×tΒ öθtƒ îΠöθtƒ î Å¡tã ∩®∪ ’ n? tã t⎦⎪ ÍÏ≈ s3ø9 $#

ç ö xî 9Å¡o„ ∩⊇⊃∪

"Then, when the Trumpet is sounded (i.e. its second blowing);Truly, that Day will be a hard Day. Far from easy for the disbelievers."210 As for the believers then it will be easy for them and they shall be in cool shade. This is the resurrection. They shall be assembled in one location where they will hear a caller. They will be in one flat location that will neither be a raised or lowered.

yy7tΡθè= t↔ó¡o„uρ Ç⎯ tã ÉΑ$ t7Åg ø: $# ö≅ à)sù $yγàÅ¡Ψtƒ ’ În1u‘ $ Zó¡nΣ ∩⊇⊃∈∪ $ yδâ‘ x‹uŠ sù % Yæ$ s%

$ Z|Áø|¹ ∩⊇⊃∉∪ ω 3“ts? $ pκ Ïù % [` uθÏã Iωuρ $ \FøΒ r& ∩⊇⊃∠∪ 7‹Í×tΒ öθ tƒ šχθãè Î7−F tƒ

208 Al-Anbiyaa: 103 209 Al-Furqaan: 26 210 Al-Mudathir: 8-10



137

z©Åç# ¤$!$# Ÿω yluθÏã …ã&s! ( ÏMyè t±yz uρ ßN# uθô¹F{$# Ç⎯≈uΗ÷q §= Ï9 Ÿξsù ßìyϑó¡n@ ωÎ) $ T¡ôϑyδ

∩⊇⊃∇∪

"And they ask You concerning the mountains, say: ‘My Lord will blast them and scatter them as particles of dust. Then He shall leave it as a level smooth plain. You will see therein nothing crooked or curved.’ On that Day mankind will follow strictly (the voice of) Allaah's caller, no crookedness (that is without going to the right or left of that voice) will they show him (Allaah's caller). And all voices will be humbled for the Most Beneficent (Allaah), and nothing shall you hear but the low voice of their footsteps."211 They shall stand in this area that is neither lowered nor raised.

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211 TaHa: 105-108



138

And the scales shall be erected and the deeds of the servants shall be weighed.

ããβø—uθø9 $# uρ >‹Í×tΒöθtƒ ‘,ysø9 $# 4 ⎯ yϑsù ôMn=à) rO … çμãΖƒ Î—≡ uθtΒ šÍ×¯≈ s9'ρé'sù ãΝ èδ

tβθßsÎ=ø ßϑø9 $# ∩∇∪ "And the weighing on that Day (Day of Resurrection) will be the true (weighing). So as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise)."212

ïï∅tΒuρ ôM¤ yz … çμ ãΖƒÎ—≡ uθtΒ šÍ×¯≈ s9 'ρé'sù t⎦⎪Ï% ©!$# (# ÿρçÅ£ yz öΝ ßγ |¡àΡr&

’ Îû zΝ ¨Ψ yγy_ tβρà$ Î#≈ yz

"And those whose scales (of good deeds) are light, they are those who lose their own selves, in Hell will they abide."213

And the books shall be distributed, those taking their book with their right hands and those taking their books with their left lands.

Explanation

The scales: meaning scales of deeds. And indeed Allaah has mentioned them in the Qur'aan,

212 Al-Araaf: 8 213 Al-Mu'minoon: 103



139

ããβ ø— uθø9 $# uρ >‹Í×tΒ öθtƒ ‘, ysø9 $# 4 ⎯ yϑsù ôMn= à)rO …çμãΖƒÎ—≡uθtΒ šÍ×≈ s9 'ρé'sù ãΝèδ tβθßsÎ= øßϑø9 $# ∩∇∪

"And the weighing on that Day (Day of Resurrection) will be the true (weighing). So as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise)."214

ïï∅ tΒ uρ ôM¤yz …çμãΖƒÎ—≡uθtΒ šÍ×≈ s9 'ρé'sù t⎦⎪ Ï%©!$# (#ÿρç Å£ yz öΝßγ|¡àΡr& ’ Îû zΝΨyγy_

tβρà$Î#≈ yz ∩⊇⊃⊂∪

"And those whose scales (of good deeds) are light, they are those who lose their own selves, In Hell will they abide."215

And Allaah تعالى says,

$ ¨Β r'sù ∅ tΒ ôMn= à)rO …çμãΖƒÎ—≡uθtΒ ∩∉∪ uθßγ sù ’ Îû 7πt±ŠÏã 7πuŠÅÊ# §‘ ∩∠∪ $Β r& uρ ô⎯ tΒ

ôM¤ yz …çμãΖƒÎ—≡uθ tΒ ∩∇∪ …çμ•Β é'sù ×πtƒÍρ$ yδ ∩®∪ !$ tΒ uρ y71u‘ ÷Šr& $ tΒ ÷μu‹Ïδ ∩⊇⊃∪ î‘$ tΡ

8πuŠÏΒ% tn ∩⊇⊇∪

"Then as for him whose balance (of good deeds) will be heavy, he will live a pleasant life (in Paradise). But as for Him whose balance (of good deeds) will be light., he will have his home in Hawiyah (pit, i.e. Hell). And what will make you know what it is? (It is) a hot blazing Fire!"216

214 Al-Araaf: 8 215 Al-Mu'minoon: 103 216 Al-Qaari'ah: 6-11



140

So the scales are established in the Qur'aan. They are real scales with two balances. The good deeds will be placed on a balance and the evil deeds on the other. If his good deeds are weightier then he has triumphed and would have greatly succeeded and he shall never experience misery after that. If however his evil deeds are weightier then he shall be unsuccessful and would have lost.

ôô⎯ tΒ uρ ôM¤ yz …çμãΨƒÎ—≡uθtΒ y7Í×≈ s9 'ρé'sù t⎦⎪ Ï%©!$# (#ÿρãÅ¡ yz Νåκ|¦àΡr& $yϑÎ/ (#θçΡ% x. $ uΖ ÏG≈ tƒ$ t↔Î/

tβθßϑÎ= ôà tƒ ∩®∪

And as for those whose scale will be light, they are those who will lose their own selves (by entering Hell) because they denied and rejected Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)."217 In another verse,

ïï∅ tΒ uρ ôM¤yz …çμãΖƒÎ—≡uθtΒ šÍ×≈ s9 'ρé'sù t⎦⎪ Ï%©!$# (#ÿρç Å£ yz öΝßγ|¡àΡr& ’ Îû zΝΨyγy_

tβρà$Î#≈ yz ∩⊇⊃⊂∪

"And those whose scales (of good deeds) are light, they are those who lose their own selves, in Hell will they abide."218 And,

…çμ•Β é'sù ×πtƒÍρ$ yδ ∩®∪ !$ tΒ uρ y71 u‘ ÷Šr& $ tΒ ÷μu‹Ïδ ∩⊇⊃∪ î‘$ tΡ 8πuŠÏΒ% tn ∩⊇⊇∪

"He will have his home in Hawiyah (pit, i.e. Hell). And what will make you know what it is? (It is) a hot blazing Fire!"219

217 Al-'Araaf: 9 218 Al-Mu'minoon: 103 219 Al-Qaari'ah: 9-11



141

His saying, "those taking their book with their right hands and those taking their books with their left lands". Allaah ,says تعالى

$ ¨Β r'sù ô⎯ tΒ š†ÎAρé& …çμt7≈ tGÏ. ⎯ ÏμÏΨŠ Ïϑu‹Î/ ãΑθà)u‹ sù ãΠäτ !$ yδ (#ρâ™tø% $# ÷μu‹Î6≈ tF Ï. ∩⊇®∪

"Then as for him who will be given his record in his right hand will say: ‘Take, read my Record!’"220 He will be happy with it and show it to the people.

((#ρâ™tø% $# ÷μu‹Î6≈ tF Ï. ∩⊇®∪ ’ ÎoΤÎ) àMΨuΖ sß ’ ÎoΤr& @,≈ n= ãΒ ÷μu‹Î/$ |¡Ïm ∩⊄⊃∪

"Then as for Him who will be given his record in his right hand will say: ‘Take, read My Record! Surely, I did believe that I shall meet my Account!’"221 Meaning, in this world, he was certain he would be brought to account and so he prepared for it.

uθßγsù ’ Îû 7πt±ŠÏã 7πu‹ÅÊ# §‘ ∩⊄⊇∪ ’ Îû >πΨy_ 7πuŠÏ9% tæ ∩⊄⊄∪ $yγèùθäÜè% ×πu‹ÏΡ# yŠ ∩⊄⊂∪ (#θè= ä.

(#θç/ u õ°$# uρ $ O↔ÿ‹ÏΨyδ !$ yϑÎ/ óΟçF øn= ó™r& †Îû ÏΘ$ −ƒF{$# Ïπu‹Ï9$ sƒ ø: $# ∩⊄⊆∪

"So he shall be in a life, well-pleasing, in a lofty Paradise. The fruits in bunches whereof will be low and near at hand. Eat and drink at ease for that which you have sent on before you in days past!"222 220 Al-Haaqah: 19 221 Al-Haaqah: 19-20 222 Al-Haaqah: 21-24



142

$ ¨Β r& uρ ô⎯ tΒ u’ ÎAρé& …çμt7≈ tGÏ. ⎯Ï&Î!$ yϑÏ±Î0 ãΑθà)uŠsù ©Í_tF ø‹n=≈ tƒ óΟs9 |Nρé& ÷μuŠÎ6≈ tF Ï. ∩⊄∈∪

"But as for him who will be given his record in his left hand, will say: ‘I wish that I had not been given my Record!’"223 This one will say, "Would that I have not seen this book!"

©Í_tF ø‹n=≈ tƒ óΟs9 |Nρé& ÷μuŠÎ6≈ tF Ï. ∩⊄∈∪ óΟs9 uρ Í‘ ÷Šr& $tΒ ÷μu‹Î/$ |¡Ïm ∩⊄∉∪ $ pκtJ ø‹n=≈ tƒ ÏMtΡ% x.

sπu‹ÅÊ$ s)ø9 $# ∩⊄∠∪

"‘I wish that I had not been given My Record! And that I had never known how my Account is? I wish, would that it had been My end!’"224 "My end" meaning death, would that I had died and not have come here or be resurrected.

!!$ tΒ 4©o_øîr& ©Íh_tã 2÷μu‹Ï9$ tΒ ∩⊄∇∪

"‘My wealth has not availed me.’"225 In this world,

yy7n= yδ ©Íh_tã ÷μuŠÏΖ≈ sÜù= ß™ ∩⊄®∪

"‘My power and arguments (to defend myself) have gone from me!’"226

223 Al-Haaqah: 25 224 Al-Haaqah: 25-27 225 Al-Haaqah: 28 226 Al-Haaqah: 29



143

Meaning he has no argument before Allaah تعالى. Then Allaah will say to the angels.

ççνρ ä‹è{ çνθ= äó sù ∩⊂⊃∪

"Seize him and fetter him."227 To the end of the verses. This is one of the events of The Day of Resurrection in this chapter of the Qur'aan. And they are numerous throughout the Qur'aan.

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227 Al-Haaqah: 30



144

I believe in the fountain of our Prophet Muhammad صلى اهللا عليه وسلم that shall be in the courtyard of the resurrection. Its water will be whiter than milk and sweeter than honey. Its vessels will be the same as the amount of stars. Whoever drinks from it shall never be thirsty.

And I believe in the bridge that extends over the pit of the hellfire. Mankind shall pass over it depending upon their deeds.

Explanation

Likewise from the events that will occur on the Last Day is the fountain of the Prophet صلى اهللا عليه وسلم. And his fountain will be the same distance of one month's journey in length and width. Its liquid will be whiter than milk and sweeter than honey. Its vessels will be the same as the amount of stars. Whoever drinks from it just once shall never be thirsty after that.228 His nation will arrive at the fountain and He صلى اهللا عليه will give them drink from it. Likewise other will arrive and وسلمthey will be forbidden from it. He صلى اهللا عليه وسلم will say,

"Oh my Lord, these are my companions.” It will then be said, "You do not know what they have invented after you."229 So they will be prevented – and Allaah's refuge is sought – from approaching it. They are those who invented matters in

228 Al-Bukhaaree (6579) Muslim (2292) 229 Al-Bukhaaree (6576) Muslim (2297) from the hadeeth of Ibn Mas'ood � also look at the authentic ahadeeth regarding the fountain in the book "Al-Jam' baina Saheehain" by Abdul Haqq Al-Ishbilee (3/440)



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the religion and innovated in the religion. They shall be prevented from approaching the fountain.

• His saying, "in the courtyard of the resurrection." A courtyard is a spacious area.

And from the matters that will take place on the Day of Standing will be the account. Allaah تعالى will bring His creation to account on the Day of Standing. So the disbelievers shall be brought to account by way of affirmation. They will not be brought to account by weighing good deeds and evil deeds as they do not have any good deeds. They will only declare their deeds of disbelief. As for the believers then they shall be brought to account based on their deeds. This is because they have both good deeds and evil deeds. And from them there will be those who will not be brought to account and he will enter Paradise with no account. As evident in the hadeeth of the seventy thousand who will enter paradise with no account and no punishment.230 And from them are those who will be given a light account.

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"He surely will receive an easy reckoning. And will return to his family in joy!"231 And from them there will be those who will debate their account and shall be brought to account by debate.232

• His saying (rahimahullaah), "And I believe in the bridge that extends over the pit of the hellfire.

230 Al-Bukhaaree (6541) Muslim (220) from the hadeeth of Ibn Abbaas عنة اهللا رضي 231 Al-Inshiqaaq 8-9 232 Al-Bukhaaree (103) Muslim (2876)



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Mankind shall pass over it depending upon their deeds."

After all of the frightening affairs there shall be the siraat (bridge) that extends over the hellfire. The bridge is a path called the Qantara (arch) extending over the center of the hellfire. All of creation will pass over this bridge. It will be thinner than a strand of hair, sharper than a sword, and hotter than coals. Mankind shall pass over it based on their deeds which will move them across the bridge.

• From them, there will be those who pass over like a rapid bolt of lightening.

• From them, there will be those who pass over it like a steed.

• From them, there will be those who pass over it like as if they were riding a camel.

• From them, there will be those who pass over it running.

• From them, there will be those who pass over it walking.

• From them, there will be those who pass over it crawling.

• From them, there will be those who will be immediately flung into the fire.

This is all mentioned in the Qur'aan,

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"So by your Lord, surely, We shall gather them together, and (also) the Shayaateen (devils) (with them), then We shall bring them round Hell on their knees. Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion against the Most Beneficent (Allaah). Then, verily, We know best those who are most worthy of being burnt therein. All of mankind shall approach it. There is not one of you but will pass over it (Hell); this is with your Lord; a Decree which must be accomplished. Then We shall save those who use to fear Allaah and were dutiful to Him. And We shall leave the Dhaalimoon (polytheists and wrongdoers, etc.) therein (humbled) to their knees (in Hell)."233 All of mankind shall pass over it.

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"There is not one of you but will pass over it (Hell); This is with your Lord; a decree which must be accomplished. Then We shall save those who use to fear Allaah and were dutiful to Him. And We shall leave the Dhaalimoon (polytheists and wrongdoers, etc.) therein (humbled) to their knees (in Hell)."234 If they make it across the bridge, they shall then be stopped for the retaliation. Then they retaliate against one another.235 So 233 Maryam: 68-72 234 Maryam: 71-72 235 For those who have been oppressed in this life to retaliate against the oppressor in the next.



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after all of their affairs have rectified and purified they will be given permission to enter Paradise.

∗∗∗∗∗∗∗



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I believe in the shafaa'ah (intercession) of the Prophet صلى اهللا عليه وسلم and that he will be the first to intercede and the first to seek intercession.

Explanation

• His saying "I believe in the intercession of the Prophet صلى and his saying "I believe" meanings I affirm and ",اهللا عليه وسلمdeem in the occurrence of the intercession of Muhammad صلى .اهللا عليه وسلم

Shafaa'ah ( الشفاعة ) is extracted from the word shafi'( الشفع ) which means more than one. As for "one" then it is said witr ,says تعالى If it is two, then it is said shafi'. Allaah .( وتر)

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"And by the even and the odd (of all the creations of Allaah)."236 So linguistically, shafi' indicates more than one while witr indicates singular. As for the religious meaning: Then shafaa'ah is an intermediary between one in need of his affairs to be fulfilled and the one in charge of those affairs. The requester is one. When an intermediary joins him, then it becomes shafi' or two after being originally one. For that reason it called "shafaa'ah." Others have said that the "shafaa'ah" can also mean requesting good for others.

236 Al-Fajr: 3



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And the intercession is of two types:

• Intercession with Allaah. • Intercession with creation.

As for Intercession with creation then it is categorized into two parts:

• Good intercession • Evil intercession

Allaah says,

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"Whosoever intercedes for a good cause will have the reward thereof, and whosoever intercedes for an evil cause will have a share in its burden."237 So if the intercession is used to attain something permissible and beneficial then it is praiseworthy—just as you would intercede with a high ranking authority figure or the leader to fulfill the need of your brother. So you would intercede for your brothers so that they may attain their permissible needs or personal beneficial interests. This is considered a good intervention as it is from working together upon righteousness and piety. "And Allaah is in the service of the slave so long as he is in the service of his brother"238.

237 Al-Nisaa: 85 238 Muslim (2699) from the hadeeth of Aboo Hurairah عنة اهللا رضي



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The Prophet صلى اهللا عليه وسلم also said,

"Intervene (or aid) and you shall be rewarded, Allaah will bring about that which He wills upon the tongue of His Messenger."239 His statement, "Intervene and you shall be rewarded" clearly indicates that a good intercession is rewarded as it contains benefits for those in need. As for evil intercession, then it is to intercede in matters that are prohibited. Similar to one who seeks to relinquish a punishment from the punishments of Allaah from the one who it is an obligation upon thus the punishment will not be implemented. This is the prohibited intercession and the one who does it is cursed as in the saying of the Prophet صلى اهللا ,عليه وسلم

"If the (crime) punishment has reached the ruler240 then Allaah has cursed the intervener and the one accepting his intervention."241 When Usaamah ibn Zayd اهللا عنهرضي attempted to intervene on behalf of the woman who deserved the punishment for stealing and her people were discomforted by it, they requested Usaamah to go to the Messenger of Allaah صلى اهللا عليه وسلم and intercede for her hand not to be cut. So he interceded and the Messenger صلى اهللا عليه وسلم became extremely angry at him and said, 239 Al-Bukhaaree (1432) Muslim (2627) from the hadeeth of Aboo Moosaa اهللا رضي عنة240 Meaning a verdict has been given. Ex: A matter, such as theft that warrants the removal of the hand, has been taken to the leader then no one can then intercede that the person should not receive the punishment of Allaah. 241 Ad-Darqutnee in his Sunan (3/250 # 364) At-Tabaranee in Al-Awsaat (2/380 # 2284) from the hadeeth of Az-Zubair ibn Al-Awwaam عنة اهللا رضي . Also refer to Fath Al-Baaree (12/87-88)



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"Do you try to intercede for somebody in a regarding a punishment from the punishments of Allaah? What destroyed the nations preceding you, was that if a noble amongst them stole, they would forgive him and if a poor person amongst them stole, they would inflict Allaah's legal punishment on him. By Allaah! If Fatima, the daughter of Muhammad صلى اهللا عليه stole, I would cut off her hand."242 وسلم

And in the hadeeth, "Allaah has cursed the one who gives safety to the heretic."243 Give safety means he protects him from getting the legal ruling of the Sharee'ah. So the evil intercession is that which is in prohibited matters.

As for the intercession with Allaah تعالى then it is firmly established in the Qur'aan and the Sunnah. Allaah has blessed some of his servants to make du'a for his brother so that he may be freed of punishment on the Day of Standing. It is indeed a blessing for the interceder and a mercy for the one he has interceded for. This is intercession with Allaah. Again, it is for Allaah تعالى to grant permission to some of his friends to pray for the punishment to pass those deserving of it and to pardon them. This is firmly established in the Qur'aan but with two conditions: The first condition: To request the intercession from Allaah and He grants it. So there will be no one who intercedes تعالىwith Allaah except by the permission of Allaah. Unlike the creation people will seek intercession with them without their permission; rather they may not even like it. As for Allaah تعالى

242 Al-Bukhaaree (3475) Muslim (1688) from the hadeeth of Aa'ishah (may Allaah be pleased with her). 243 Muslim (1978) from the hadeeth of Alee ibn Abee Taalib عنة اهللا رضي .



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then verily no one will intercede with Him except by His permission.

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"Who is he that can intercede with Him except with His Permission?"244 The second condition: The one being interceded for must be from the people of faith but is deserving of punishment because of a major sin from the major sins he has committed. So he is from the people of faith (the Muslims) but from the people of sin that did not include shirk. As for the one who commits shirk then Allaah is not pleased that he be interceded for and no intercession is accepted for them.


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"There will be no friend, nor an intercessor for the Dhaalimoon (polytheists and wrong-doers, etc)."245 And,

Ÿωuρ šχθãè xô± o„ ∩⊄∇∪

"And they cannot intercede."246 "They," meaning the angels.

244 Al-Baqarah: 255 245 Ghaafir: 18 246 Al-Anbiyaa: 28



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"Except for him with whom He is pleased." Allaah will be pleased with his speech and his actions and he is a believer. As for the disbeliever then Allaah is not pleased with him so intercession will not benefit him. And Allaah تعالى says,

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"So no intercession of intercessors will be of any use to them."247 So if the two conditions, permission from Allaah to the intercessor and His pleasure for the one being interceded for are met, then the shafaa'ah will be true one. If any of these conditions are not met then the shafaa'ah is rejected. Allaah ,says تعالى

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"And there are many angels in the heavens, whose intercession will avail nothing except after Allaah has given leave…" This is the first condition. "…for whom He wills and pleases"248

247 Al-Mudathir: 48 248 An-Najm: 26



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This is the second condition. So this is the meaning intercession with Allaah. It is permissible with two conditions. When they are met then the intercession is correct and accepted by Allaah تعالى and if just one is not present then the intercession is refused. The people are divided into three categories concerning the intercession; two extremes and a middle course. The first extreme: Those who reject the intercession from the Khawaarij and Mu'tazilah. They say that the one who deserves the fire shall no doubt enter it. The basis of this – according to them – is that no one deserves the fire except a disbeliever anyway. This is because they remove those who commit major sins from this Ummah, from Islaam. They say that the intercession does not benefit them so whoever deserves the fire must enter it and whoever of course enters it then indeed he does not come out of it. This is their madhab. They reject the intercession which is firmly established by sound evidence. The second extreme: Those who are fanatic in affirming the intercession. These are the grave worshippers and the superstitious (Soofees) who connect themselves with the dead. They request intercession from them, pray to them, sacrifice to them, and give oaths to them. When it is said to them that these actions are shirk, they say, "It is only requesting intercession/" which similar to what the first polytheists have said,

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"And they worship besides Allaah things that hurt them not, nor profit them, and they say: ‘These are our intercessors with Allaah.’"249

249 Yunus: 18



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So they have gone to an extreme in affirming intercession to the point where they have begun to request it from other than Allaah. They request it from the dead and those in the graves. Furthermore, it is requested from those who do not deserve it from the people of shirk and disbelief in Allaah تعالى. The middle course: Ahlus Sunnah wal Jama'ah take the middle course as is their known characteristic. They take the middle course in every affair – and all praise is due to Allaah. They do not reject the intercession completely as the Khawaarij and Mu'tazilah have done and they do not affirm it unconditionally nor are extreme regarding it as the grave worshippers and superstitious. This is the methodology of Ahlus Sunnah wal Jama'ah in this issue. So from those matters to occur on the Day of Standing is the Shafaa'ah. Thus, the author has included this in the affairs to happen on the Last Day and that he believes in everything that will take place on that Day and from them is the intercession. The Shafaa'ah is of six types:

From them that which is specific to the Prophet صلى اهللا عليه وسلم, and that which will be shared by him and other than him from the angels, the friends and righteous, and children who will be allowed to intercede.

As for those matters specific to the Prophet لمصلى اهللا عليه وس then, The first intercession: The major intercession which will be the praised station. The people shall proceed to the place of gathering. They will request all of the prophets to intercede on their behalf before Allaah to allow them to rest from their standing. Their standing would have been for some time in a hot and confined space and they have been standing for fifty thousand years. They will then go to Aadam عليه السالم, the



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father of mankind and ask him to intercede with Allaah to judge them and remove them from this place. Aadam will then pardon himself and decline. They will ask Nuh عليه السالم, the first of the messengers and he will decline. They will ask Ibraheem عليه السالم and he will excuse himself. They will ask Eesaa عليه السالم and he will excuse himself. They will ask Moosaa عليه السالم and he will excuse himself. They will then go to Muhammad صلى اهللا عليه وسلم and ask him then he will prepare for the intercession. He will say, "I am prepared, I am prepared."250 After they have requested from it from all the five great prophets they all excuse themselves except for our Prophet Muhammad صلى اهللا عليه وسلم. He accepts to intercede for them before Allaah. He will fall down, prostrate beneath the thrown. He will pray to his Lord تعالى and he will praise Him. He will not cease doing this until it is said, "O Muhammad! Raise your head. Ask and it will be granted. Intercede! It (your intercession) will be accepted." So he will intercede with Allaah for the people in the gathering place. He will ask Allaah to judge between them with His rule and to remove them from this location. Allaah will then accept his intercession. This is the Maqaam Al-Mahmood (the praised station) in which Allaah says concerning it,

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"And in some parts of the night (also) offer the Salaat (prayer) with it (i.e. recite the Qur'aan in the prayer), as an additional prayer for you (O Muhammad - sallallaahu 'alayhi wa sallam). It may be that your Lord will raise you to Maqaaman Mahmood (a station of praise and glory, i.e. the highest degree in Paradise!)."251

250 The hadeeth of Intercession in Al-Bukhaaree (7510) Muslim (193) from the hadeeth of Anas عنة اهللا رضي 251 Al-Israa: 79



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It is that which the first and last generations praised him for as a sign of his virtue and honor اهللا عليه وسلمصلى in this great station.

The second intercession: His صلى اهللا عليه وسلم intercession for the people of paradise to enter it and it shall be opened for them. He will be the first to have the gate of paradise opened for him لمصلى اهللا عليه وس . Allaah تعالى says,

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"And those who kept their duty to their Lord will be led to Paradise in groups, till, when they reach it, and its gates will be opened."252 It shall not be opened for them initially but its opening is coupled with them being led (as in the verse). So it shall not be opened until after the intercession.

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"And its keepers will say: Salaamun 'Alaykum (peace be upon you)! You have done well, so enter here to abide therein forever."253 As for the disbelievers, then when they are led to the fire its gates will be opened for them and they shall be pushed in it and ignored – and Allaah's refuge is sought!

252 Az-Zumar: 73 253 Az-Zumar: 73



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"And those who disbelieved will be driven to Hell in groups, till when they reach it, the gates thereof will be opened (suddenly like a prison at the arrival of the prisoners)"254 to the end of the verse.

So this is the second intercession of the Prophet صلى اهللا عليه .that will be exclusively for him وسلم

The third intercession: He صلى اهللا عليه وسلم will intercede for the people from paradise to have their ranks raised in it. The fourth intercession: His intercession for his uncle Aboo Taalib. Generally, the intercession does not benefit the disbelievers but Aboo Taalib protected the Prophet صلى اهللا عليه defended him, was patient alongside him in desperate ,وسلمtimes, and treated the Messenger صلى اهللا عليه وسلم well. But he was not successful with entering into Islaam. The Prophet صلى presented Islaam to him and worked hard to try and اهللا عليه وسلمget him to enter Islaam but he rejected. He saw entering Islaam as an insult to the religion of his forefathers. Thus, he was overcome with false zeal and fanaticism for the religion of his forefathers even though he recognized that Muhammad was upon the truth and his religion was the صلى اهللا عليه وسلمtruth. He was prevented by false ardor and haughtiness. Had he accepted Islam – according to him -- then it would have been an insult to his people. And he said in a poem: "I indeed knew that the religion of Muhammad - was the best religion for mankind If there were to be no blame or cautioning (upon me)– then you would have clearly seen me accepting it." 254 Az-Zumar: 71



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So clearly, blame and fear of being insulted by his people. The Messenger ه وسلمصلى اهللا علي when to him at the time of his death and said to him, "‘O uncle! Say Laa ilaaha ill Allaah (none has the right to be worshipped but Allaah) a sentence with which I shall be a witness (i.e. argue) for you before Allaah.’ Aboo Jahl and Àbdullaah bin Abee Umaiya said, ‘O Aboo Taalib! Are you going to denounce the religion of Àbdul Muttalib?’ Allaah's Messenger صلى اهللا عليه وسلم kept on inviting Aboo Taalib to say it (i.e. Laa ilaaha ill Allaah (none has the right to be worshipped but Allaah) while they (Aboo Jahl and Àbdullaah) kept on repeating their statement till Aboo Taalib said as his last statement that he was on the religion of Àbdul Muttalib and refused to say Laa ilaaha ill Allaah (none has the right to be worshipped but Allaah). Then Allaah's Messenger صلى اهللا عليه said, ‘I will keep on asking Allaah's forgiveness for you وسلمunless I am forbidden (by Allaah) to do so.’" 255 So Allaah revealed:

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"It is not (proper) for the Prophet and those who believe to ask Allaah's forgiveness for the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah) even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief)."256

255 Al-Bukhaaree (1369) Muslim (24) from the hadeeth of Sa'eed ibn Al-Musayyib

عنة اهللا رضي on the authority of his father. 256 At-Tawbah: 113



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And he sent concerning Aboo Taalib;

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š⎥⎪ Ï‰tF ôγßϑø9 $$ Î/ ∩∈∉∪

"Verily! You (O Muhammad - sallallaahu 'alayhi wa sallam) guide not whom you love, but Allaah guides whom He wills. And He knows best those who are the guided."257

So the Prophet صلى اهللا عليه وسلم will not intercede for him to be removed from the fire as he is to remain their forever. However, he will only intercede to have his punishment reduced. He will be placed in shallow fire and at the soles of his feet shall be two coals boiling his brain. He will not see that there will be anyone in the fire with a worse punishment while in fact he will be receiving the least punishment from the people of the fire.258 This intercession is specific for the Prophet صلى اهللا عليه وسلم only.

The fifth intercession: This will be shared by the Messenger ,and other than him from the angels, prophets صلى اهللا عليه وسلمfriends of Allaah, the righteous, and the remainder of the believers. This will be the intercession for the people of major sins that did not include shirk. It will be interceded for them so that they will not enter the fire and if they enter it the intercession will be to remove them from it. This is what the Khawaarij and Mu'tazilah reject. They say that the one deserving of the fire must enter it and if he enters it he will never come out from it.

• His saying, "I believe" meaning I affirm and deem that the intercession of the Prophet صلى اهللا عليه وسلم that is specific to

257 Al-Qassas: 56 258 Al-Bukhaaree (3883) Muslim (209)



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him and likewise he believes in the shared intercession as this is the methodology of Ahlus Sunnah wal Jama'ah.

• His saying, "he will be the first to intercede" as in the hadeeth259 and it is the hadeeth concerning the station which states, "And the first to intercede." So there are other interceders but he صلى اهللا عليه وسلم will be the first of them. He will also be the first to have his intercession answered and in this is a refutation against those who claim the Shaykh rejects the intercession.

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No one denies the intercession of the Prophet except the people of innovation صلى اهللا عليه وسلمand misguidance. However, this intercession shall be after permission and pleasure as Allaah ,says تعالى

Ÿωuρ šχθãè x ô±o„ ωÎ) Ç⎯ yϑÏ9 4©|Ós?ö‘ $# ∩⊄∇∪

"And they cannot intercede except for him with whom He is pleased."260

⎯ tΒ # sŒ “Ï% ©!$# ßì x ô±o„ ÿ… çνy‰Ψ Ïã ωÎ) ⎯ Ïμ ÏΡøŒ Î* Î/ ∩⊄∈∈∪

"Who is he that can intercede with Him except with His Permission?"261

* / x. uρ ⎯ ÏiΒ 77n=¨Β ’ Îû ÏN≡ uθ≈ yϑ¡¡9 $# Ÿω ©Í_øóè? öΝ åκ çJyè≈ x x© $º↔ø‹x© ωÎ)

.⎯ ÏΒ Ï‰÷èt/ βr& tβsŒ ù'tƒ ª!$# ⎯ yϑÏ9 â™!$t±o„ #©yÌötƒ uρ ∩⊄∉∪

"And there are many angels in the heavens, whose intercession will avail nothing except after Allaah has given leave for whom He wills and pleases."262

And He shall not be pleased with anything except Tawheed and He shall not grant

260 Al-Anbiyaa': 28 261 Al-Baqarah: 255 262 An-Najm: 26



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permission except to its people. As for the polytheists263 then they shall not have any share in the intercession as Allaah تعالى says,

$yϑsù óΟ ßγ ãèxΖs? èπ yè≈ x x© t⎦⎫ÏèÏ≈ ¤±9 $# ∩⊆∇∪

"So no intercession of intercessors will be of any use to them."264

Explanation

No one disbelieves in the Prophet’s intercession except the people of innovation and misguidance such as the Khawaarij and the Mu’tazilah who declare the people of major sins to be disbelievers. They say that they will be in the fire eternally and thus can not benefit from those that will intercede. As for Ahlus Sunnah, then they affirm the intercession, however the intercession of the Prophet صلى اهللا عليه وسلم and other than that will not take place except that two conditions are met. Allaah mentions them both in the Qur'aan. Condition One: Allaah’s permission must be given for the intercessor to intercede unlike the kings of this life, where intercessors intercede on their behalf without their permission. Condition Two: Allaah has to be pleased with the one being interceded for. He has to be from the people of Tawheed and from the people of faith even if he is deserving of the fire due to his sins or enters the fire as a result of them. This believer shall benefit from the intercession if Allaah wills. As for the

263 Whether they be from those who claim Islaam or not. 264 Al-Mudathir: 48



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disbeliever then he shall not benefit. The only exception to this will be Aboo Taalib and this is specific to him alone.

• His saying, "And He shall not be pleased except by way of Tawheed." And He (Allaah) is not pleased with the one who associates partners with Him. He is only pleased with the people of Tawheed "and He shall not grant permission except to its people." Permission will not be given except for the people of Tawheed.

• His saying, "As for the polytheists then they shall not have any share in the intercession." Allaah says,

’ Îû ;M≈ ¨Ζ y_ tβθä9 u™!$ |¡tF tƒ ∩⊆⊃∪ Ç⎯ tã t⎦⎫ÏΒ Ìôfßϑø9 $# ∩⊆⊇∪ $tΒ óΟä3x6n= y™ ’ Îû ts)y™

∩⊆⊄∪ (#θä9$s% óΟs9 à7tΡ š∅ ÏΒ t⎦,Íj#|Áßϑø9 $# ∩⊆⊂∪

"In Gardens (Paradise) they will ask one another about Al-Mujrimoon (polytheists, criminals, disbelievers, etc.), (and they will say to them): ‘What has caused you to enter Hell?’ They will say: ‘We were not of those who used to offer their Salaat (prayers).’"265

From the reasons for them entering the fire is that they were not from those who prayed. This is proof that the one that abandons the prayer intentionally is a disbeliever who shall reside in the fire eternally. This point refutes those who say that abandoning the prayer is minor disbelief. Rather it is major disbelief proven by:

((#θä9$ s% óΟs9 à7tΡ š∅ ÏΒ t⎦,Íj# |Áßϑø9 $# ∩⊆⊂∪ óΟs9 uρ à7tΡ ãΝÏè ôÜçΡ t⎦⎫Å3ó¡Ïϑø9 $# ∩⊆⊆∪

265 Al-Mudathir: 40-43



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"They will say: ‘We were not of those who used to offer their Salaat (prayers). Nor we used to feed Al-Miskeen (the poor).’" 266 Meaning that they did not establish the prayer and they did not pay the zakaat, and prayer and zakaat are coupled together in the Book of Allaah. So this proves that leaving off the prayer is disbelief from two angles:

Firstly, Allaah mentions abandoning the prayer with these other things which are disbelief by consensus of the scholars. Denying the Day of Judgment is disbelief by consensus of the scholars, withholding the payment of zakaat and denying that it is disbelief by consensus of the scholars, and debating267 Allaah’s verses is disbelief by consensus of the scholars. So this proves that abandonment of the prayer is disbelief as it is placed alongside these other matters. Secondly, Allaah says,

$ yϑsù óΟßγãè xΖ s? èπyè≈ xx© t⎦⎫Ïè Ï≈ ¤±9 $# ∩⊆∇∪

"So no intercession of intercessors will be of any use to them."268 This proves that the one who abandons the prayer intentionally will not have intercession accepted for him. This is only for the disbelievers. If he was a believer then surely intercession would be accepted on his behalf.

∗∗∗∗∗∗∗ 266 Al-Mudathir: 43-44 267 In a manner that leads to denial of them. 268 Al-Mudathir: 48



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I believe that paradise and the hellfire are both created and are in existence today and that they shall not cease to exist.

Explanation

From what shall take place on the Day of Judgment are: Paradise and Hell Fire. The Paradise is what Allaah has prepared for those that fear Him and the Fire has been prepared for the disbelievers. Two places that that will no doubt arrive, two places that shall last forever, the place of the final abode.

É¨É¨β Î)uρ nο tÅzFψ $# }‘Ïδ â‘# yŠ Í‘# ts)ø9 $# ∩⊂®∪

"And verily, the Hereafter that is the home that will remain forever."269 There will be no leaving or moving from it instead its people shall dwell therein forever. Hence, the people of faith will be in Paradise which has been prepared for those who fear Allaah and the people of the Fire will be in the Fire which has been prepared for the disbelievers. Belief in Paradise and the Fire has three matters and we mention them here:

The first matter: They are indeed both created. Allaah تعالى says concerning both of them "prepared" meaning created and arranged. So they are two creations from creation.

269 Al-Ghaafir: 39



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The second matter: Both of them presently exist. The Prophet said, "Indeed both of them exist today’’ which صلى اهللا عليه وسلمrefutes who say they will both come into existence on the Day of Judgment and as for now then there is no Paradise or Hell. This is false as both of them exist now. The evidence of this: Firstly, Allaah says about Paradise,

ôôN £‰Ïãé& t⎦⎫É)−Gßϑù= Ï9 ∩⊇⊂⊂∪

"Prepared for Al-Muttaqoon (the pious - see V.2:2)."270

And about the fire He says,

ôôN £‰Ïãé& t⎦⎪ ÌÏ≈ s3ù= Ï9 ∩⊄⊆∪

"Prepared for the disbelievers."271

His statement [أعدت� (prepared) is a past tense verb indicating that they have already been created. He did not say it is being created or being prepared rather He said [أعدت� (prepared) which is statement of the past. Secondly, The Prophet informed us that which affects the people from the extreme heat or the extreme cold is because of the Hell Fire. The Hell Fire takes two breaths:

• A breath in the summer which is the most extreme heat the people experience.

• A breath in the winter which is the most extreme cold the people experience.

270 Aal-Imraan: 133 271 Al-Baqarah: 24



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So this proves they are both in existence and that the extreme heat and cold is from the Fire – And indeed Allaah's refuge is sought!

Thirdly, the Companions were sitting with the Prophet صلى اهللا .and heard the sound of something fall عليه وسلم

He asked them, "Do you know what that sound was?" They said, "Allaah and His messenger know best," He said, "A rock was thrown in the Fire seventy autumns ago and it been falling in the Fire until now where it has reached its bottom."272 This is proof that the Fire exists.

Fourthly, Allaah تعالى mentions that when the deceased is placed in his grave a gate of Paradise is opened for him and its fragrance and aroma comes to him. And for the disbeliever and hypocrite, a gate of the Fire is opened and its horrors and heat come to him. So this is further evidence that they are both present now.

The third matter: Both of them will never perish and never expire. The fire shall remain and its people will reside therein and likewise, Paradise shall remain and its people shall reside therein to a time where there is no end. This refutes those who say that Paradise and Hell will perish and nothing shall remain except Allaah as it constitutes a share in eternity alongside Allaah. We say that there is a difference between the eternal existence of The Creator and the eternal existence of creation. The eternal existence of The Creator is part of Allaah's attributes and the eternal existence of creation is due to Allaah keeping it in existence. So there is a clear difference between the two. Likewise, from them are those who say that Paradise shall remain but the Fire shall perish.




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This is also incorrect. That which is correct: Both of them shall remain for eternity.

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And the believers shall indeed see their Lord with their eyesight on the Day of Resurrection as they saw the moon on the night of Badr, they shall not be obstructed of His view.

Explanation

This issue is also from the matters pertaining to the Day of Resurrection. The Shaykh continues to list the events of the Day of Resurrection and from them, the believers will see their Lord with their eyesight on the Day of Resurrection. This will be an honor for them in Paradise. They will not find anything more admirable than them seeing Allaah and nothing sweeter than seeing their Lord.

Indeed this has come in the Qur'aan when Allaah تعالى said,

* tt⎦⎪ Ï%©#Ïj9 (#θãΖ |¡ômr& 4©o_ó¡çt ø: $# ×ο yŠ$ tƒÎ— uρ ∩⊄∉∪

"For those who have done good is the best (reward) and even more."273 "the best (reward)" is Paradise, "and even more" is the glancing at the face of Allaah as narrated in Saheeh Al-Muslim.274 Allaah تعالى says,

Μçλ m; $ ¨Β tβρâ™!$ t±o„ $ pκ Ïù $ oΨ÷ƒt$s! uρ Ó‰ƒÌ“ tΒ ∩⊂∈∪

"There they will have all that they desire, and we have more."275

273 Yunus: 26 274 Muslim (181) from the hadeeth of Suhaib عنة اهللا رضي 275 Qaaf: 35



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"More" in this verse means their seeing the face of Allaah تعالى, as mentioned in the explanation.276 Allaah the Most High says,

××νθã_ãρ 7‹Í×tΒ öθtƒ îο u ÅÑ$ ¯Ρ ∩⊄⊄∪ 4’ n<Î) $pκÍh5u‘ ×ο tÏß$ tΡ ∩⊄⊂∪

"Some faces that day shall be naadirah (shining and radiant). Looking at their Lord (Allaah)."277

The first, ( ناضرة )278 is spelled with a ( ض ) which means radiant and goodness.

44’ n<Î) $pκÍh5u‘ ×ο tÏß$ tΡ ∩⊄⊂∪ "Looking at their Lord (Allaah)."

The second, ( ناظرة )279 spelled with a ( ظ ), which means looking with their vision "at their Lord." Allaah follows the word with "at" and when "look" is followed with "at" then the meaning indicates looking with ones eyesight. So the eyesight of the people of faith shall be looking at their Lord تعالى. Likewise, Allaah says about the disbelievers,

HHξx. öΝåκΞ Î) ⎯ tã öΝÍκÍh5§‘ 7‹Í×tΒ öθtƒ tβθç/θàfós pR °Q ∩⊇∈∪

"Nay! surely, they (evil-doers) will be veiled from seeing their Lord that Day."280

276 Tafseer At-Tabaranee (26/173-174) Tafseer Al-Qurtabee (17/21-22) 277 Al-Qiyaamah: 22 23 278 Pronounced: naadirah 279 Pronounced: naathirah 280 Al-Mutaffafeen: 15



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Meaning; they will not see their Lord on the Day of Resurrection. So this proves the believers will indeed see Allaah. Certainly, if the disbelievers are to be veiled from it then this clearly indicates that the believers will not be veiled it as Imaam Ash-Shaafi'ee (rahimahullaah) stated.281 A differentiation would have not been made if this were not the case. If Allaah was not going to be seen on the Day of Resurrection then there would have been no need to distinguish the disbelievers. Allaah says,

H Hξx. öΝåκΞ Î) ⎯ tã öΝÍκÍh5§‘ 7‹Í×tΒ öθtƒ tβθç/θàfós pR °Q ∩⊇∈∪

"Nay! surely, they (evil-doers) will be veiled from seeing their Lord that Day."282 As for the ahadeeth then they are many and abundantly narrated on the Prophet صلى اهللا عليه وسلم. And indeed Ibnul Qayyim (rahimahullaah) has done a detailed study entitled: "Haadee Al-Arwaah ila Bilaadil Afraah" (Delivering the Souls to the Lands of Happiness). In it, he examines all of ahadeeth transmitted regarding the seeing (of Allaah) and each of them has attained the level of "mutawaatir."283 As for the Mu'tazilah and those riding in their carriage, then they are those who deny the seeing (of Allaah) - as is their habit. This is because they do not believe in the ahadeeth but follow their own intellect and ideas and use the verses of the Qur'aan that are not entirely clear as evidence such as Allaah's statement to Moosaa عليه السالم.,

ttΑ$ s% Éb>u‘ þ’ ÎΤÍ‘ r& öÝàΡr& šø‹s9 Î) 4 tΑ$ s% ⎯ s9 ©Í_1 ts? ∩⊇⊆⊂∪

281 Narrated by Imaam Al-Bayhaqee in "Al-'Itiqaad" (p.132) 282 Al-Mutaffafeen: 15 283 A hadeeth narrated by many narrators through different chains.



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"He said: ‘O my Lord! Show me (Yourself), that I may look upon You.’ Allaah said: ‘You will never see Me.’ "284 They say, "You will never see Me." negates the seeing and thus proves that Allaah will not be seen.

The response to this is from two angles: Firstly, if seeing Allaah was not permissible then Moosaa would not have asked. This is because Moosaa was a prophet and Kaleemullaah;285 hence it is not possible that he would seek permission to do something impermissible. So this proves that seeing Allaah is certainly something allowable, however, he would never be able see Him in this world as creation would be unable to withstand seeing Allaah in this world. For this, Allaah puts forth a parable,

ttΑ$ s% Éb>u‘ þ’ ÎΤÍ‘ r& öÝàΡr& šø‹s9 Î) 4 tΑ$ s% ⎯ s9 ©Í_1 ts? Ç⎯Å3≈ s9 uρ öÝàΡ$# ’ n<Î) È≅ t6yfø9 $# Èβ Î* sù

§s)tGó™$# …çμtΡ$ x6tΒ t∃öθ|¡ sù ©Í_1ts? 4 $£ϑn= sù 4’ ©? pg rB …çμš/ u‘ È≅ t7yfù= Ï9 …ã&s# yè y_ $ y2 yŠ

§yzuρ 4©y›θãΒ $ Z)Ïè |¹ 4 !∩⊇⊆⊂∪

"He said: ‘O my Lord! show me (Yourself), that I may look upon You.’ Allaah said: ‘You will never see Me, but look upon the mountain if it stands still Iin its place then you shall see me.’ So when his Lord appeared to the mountain, He made it collapse to dust, and Moosaa (Moses) fell down unconscious."286

284 Al-'Araaf: 143 285 The one who Allaah spoke directly to. 286 Al-A'raaf: 143



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Meaning, Allaah became obscured to him thus proving that Moosaa did not have the capacity to see Allaah in this world. Hence, all of creation lacks the capacity to see Allaah in this world due to their weakness in this present abode. As for Paradise, then Allaah shall give the believers the strength to see their Lord تعالى.

Secondly, Allaah تعالى did not say to Moosaa عليه السالم "Verily I am not seen," rather He said, "You will never see Me." Meaning in this life. The word "lan" ( لن ) does not indicate an absolute negation. Rather, it signifies a temporary negation. Thus, we find Ibn Maalik saying in a poem:

"Whoever views that "lan" (لن ) is forever – then his statement is rejected while the other (saying) is supported."287

So (لن) does not indicate an eternal negation. Allaah تعالى specifies this when referring to the Jews,

⎯ s9 uρ çν öθΨyϑtGtƒ #J‰t/ r& $yϑÎ/ ôMtΒ £‰s% öΝÍκ‰É‰÷ƒr& 3 ª!$# uρ 7Λ⎧Î= tæ t⎦⎫ÏΗÍ>≈ ©à9 $$ Î/ ∩®∈∪

"But they will never long for it."288 Meaning they will never long for death289 but in the hereafter they will yearn death.

Allaah تعالى said.

((# ÷ρyŠ$ tΡuρ à7Î=≈ yϑ≈ tƒ ÇÙø)u‹Ï9 $uΖ øŠn= tã y7•/ u‘ ( tΑ$ s% / ä3¯ΡÎ) šχθèWÅ3≈ ¨Β ∩∠∠∪

287 Al-Kaafiyyatu Shaafiyyah (2/105) 288 Al-Baqarah: 95 289 In this life.



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"And they will cry: ‘O Maalik (Keeper of Hell)! Let your Lord make an end of us.’ He will say: ‘Verily you shall abide forever.’"290 So on the Day of Resurrection they will ask for death while in this world they will never long for it. This proves that (لن) does not signify eternity but rather something temporary. So again, when Allaah تعالى says,

⎯ s9 ©Í_1t s? ∩⊇⊆⊂∪

"You will never see Me," meaning, in this life. So clearly those who reject this have nothing to hold on to from evidence in this verse. The second misconception is their reliance upon the outer meaning of The Most High’s statement,

ω çμà2 Í‘ ô‰è? ã≈ |Áö/ F{$# uθèδuρ à8Í‘ ô‰ãƒ t≈ |Áö/ F{$# ( ∩⊇⊃⊂∪

"No vision can grasp Him, but His grasp is over all vision."291 They say that "No vision can grasp Him" means you cannot see Him. The answer: The meaning of "No vision can grasp Him" does not mean that you will not see Him. However, it means that you will not be able to apprehend Him. The term "grasp"292 indicates comprehension. Allaah did not say, "Eyesight will not see Him" rather He said, "No vision can

290 Az-Zakhruf: 77 291 Al-An'aam: 103 in Arabic (اإلدراك) 292



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grasp Him." The negation of perception and comprehension does not negate the seeing (of Allaah). It is possible for people to see something and not comprehend it entirely. For example, you see the sun but do you fully comprehend it? So everything that is seen is not necessarily fully comprehensible. So this verse does not negate the seeing of Allaah, rather, it negates comprehension. So this means that if one were allowed to see Allaah then he would not be able to comprehend what he is seeing as Allaah تعالى is greater than everything and cannot be grasped. So the verse is not evidence to the negation of the seeing of Allaah but negates only the comprehending of that seeing.

• His saying, "the believers shall indeed see their Lord with their eyesight” refutes those who say that they shall see Him with their hearts. This is because seeing can be either done with the heart or eyesight. So they say that they will see Him with their hearts. If it were going to be with their hearts then the Messenger

هللا عليه وسلمصلى ا would not have said,

"As you saw the moon on the night of Badr and as you see the sun on a clear morning with no clouds."293 Is the sun seen with the heart or eyesight? With the eyesight of course.

• His saying, "as they saw the moon on the night of Badr." As they see the full moon completely on the fifteenth night of the month. The moon becomes full on either the fourteenth or fifteenth night, because of this these two nights are called the full moon nights. So you see it clearly. Everyone sees it on the nights of the full moon clearly. All of the people of Earth see it with

293 Al-Bukhaaree (806, 6573, 7437) Muslim (182) from the hadeeth of Aboo Hurairah τ . Also narrated in Al-Bukhaaree (7439) Muslim (183) from the hadeeth of Aboo Sa'eed Al-Khudree عنة اهللا رضي



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complete clarity. There is no doubt that the people see the sun on a daily basis.

• The Shaykh's saying, "they shall not be obstructed of His view." Meaning everyone one shall see Him with ease and simplicity without any congestion and danger. People may gather to see something and become congested resulting in danger, stampede, or death but they will indeed see their Lord without any harm or crowding. This even occurs with some of the creations. The people are able to see the moon without being crammed around it and they are able to see the sun without being crammed around it. If that is the case for the creation, then in the case of The Creator is more likely and proper.

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179

And I believe that our Prophet Muhammad صلى is the seal of the prophets and اهللا عليه وسلمmessengers and the faith of a servant is not valid unless he believes in his message and bears witness to his prophethood.

Explanation

When he (rahimahullaah) mentioned in the beginning of this letter some of the principles of the creed in which he was asked about, he mentions his belief in the Prophet صلى اهللا عليه وسلم because the first principle of creed is bearing witness that none has the right to be worshipped except for Allaah and Muhammad is His messenger. Testifying that none has the right to be worshipped except for Allaah includes all the matters that are related to the Lord تعالى from His Tawheed and its three parts, and that which relates to His actions, speech, and everything else associated with the Lord تعالى. All of this is inclusive in bearing witness to Laa ilaaha illa Allaah. Then there is bearing witness that Muhammad صلى اهللا عليه وسلم is the Messenger of Allaah, which involves affirmation and recognition of the message of Muhammad صلى اهللا عليه وسلم. He (the Shaykh) believes it with his heart and says it with his tongue. He follows that with following him and obedience to him. He implements his command and refrains from that which he forbade and he believes in his narrations. All of this is inclusive in bearing witness that Muhammad is the messenger of Allaah. Also included in this is the belief that his message was sent to both mankind and jinn and that his is the seal of all of the prophets and that there shall be no prophet after him. All of these things are inclusive when bearing witness that Muhammad is the messenger of Allaah. Thus, it is incumbent to know this with ones heart and speak it with the tongue. So it is not sufficient to say he is the messenger of Allaah on the tongue without believing it in the heart. The



180

munaafiqoon294 bear witness that he is the messenger of Allaah with their tongues.

# sŒÎ) x8u™!% y tβθà)Ï≈ uΖ ßϑø9 $# (#θä9$ s% ß‰pκô¶tΡ y7ΡÎ) ãΑθß™ts9 «!$# 3 ª!$# uρ ãΝn= ÷è tƒ y7ΡÎ)

…ã&è!θß™ts9 ª!$# uρ ß‰pκô¶tƒ ¨β Î) t⎦⎫É)Ï≈ uΖ ßϑø9 $# šχθç/ É‹≈ s3s9 ∩⊇∪

"When the hypocrites come to you (O Muhammad Sallallaahu 'alayhi Wa Sallam), they say: ‘We bear witness that you are indeed the Messenger of Allaah.’ Allaah knows that you are indeed His Messenger and Allaah bears witness that the hypocrites are liars indeed."295 But they disbelieve in this testification. Similarly, it is not sufficient to believe in the heart and not have a statement, utterance, or declaration with the tongue. Indeed the polytheists (of Makkah) bore witness to Muhammad being the messenger of Allaah with their hearts but did not utter it. They arrogantly rejected and denied to state his message even though they knew its truth with their hearts.

ôô‰s% ãΝn= ÷è tΡ …çμΡÎ) y7çΡâ“ ósu‹ s9 “Ï%©!$# tβθä9θà) tƒ ( öΝåκΞ Î* sù Ÿω štΡθç/ Éj‹s3ãƒ £⎯ Å3≈ s9 uρ

t⎦⎫ÏΗÍ>≈ ©à9 $# ÏM≈ tƒ$ t↔Î/ «!$# tβρß‰ysøg s† ∩⊂⊂∪

"We know indeed the grief which their words cause you (O Muhammad ): it is not you that they deny, but it is the Verses (the Qur'aan) of Allaah that the Dhaalimoon (polytheists and wrongdoers) deny."296

294 One who outwardly expresses Islaam while inwardly disbelieves and hates it. 295 Al-Munaafiqoon: 1 296 Al-An'aam: 33



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The Jews and the Christians know he is the Messenger but disdain and jealousy prevent them from stating it and following

him. t

t⎦⎪ Ï%©!$# ãΝßγ≈ uΖ ÷s?# u™ |=≈ tGÅ3ø9 $# …çμtΡθèù Ì÷ètƒ $ yϑx. tβθèù Ì÷è tƒ öΝèδu™!$ oΨö/ r& ( ¨β Î)uρ $ Z)ƒÌ sù öΝßγ÷Ζ ÏiΒ

tβθßϑçGõ3u‹s9 ¨, ysø9 $# öΝèδuρ tβθßϑn= ôè tƒ ∩⊇⊆∉∪ ‘, ysø9 $# ⎯ ÏΒ y7Îi/ ¢‘ ( Ÿξsù ¨⎦sðθä3s? z⎯ ÏΒ

t⎦⎪ Î tIôϑßϑø9 $# ∩⊇⊆∠∪

"Those to whom we gave the Scripture (Jews and Christians) recognize him (Muhammad or the Ka'bah at Makkah) as they recognize their sons. But verily, a party of them conceal the truth while they know it - [i.e. the qualities of Muhammad which are written in the Towrah (Torah) and the Injeel (Gospel)]. (This is) the Truth from your Lord. So be you not one of those who doubt."297 So the following matters must be present regarding this portion of the shahaadah:

• Utterance with the tongue • Belief in the heart • Following of him صلى اهللا عليه وسلم

So it is not sufficient to simply know that he is the Messenger of Allaah and say it and not obey him in what he has commanded, not refrain from those matters he has prohibited, or doubt or disbelieve anything he has said. Thus, the Shaykh has a beautiful statement he said in "The Three Principles" in which he says, "And the meaning of ‘I bear witness that Muhammad is the Messenger of Allaah’ is obeying him in that which he has commanded, believing in that which he has stated, refraining

297 Al-Baqarah: 146-147



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from that which he has prohibited and prevented, and not to worship Allaah except with that which he has legislated." So long as the servant bears witness that he is the Messenger of Allaah then it is a must that he comply with whatever he came with and not oppose him with innovations and newly invented matters.

• His saying, "the seal of the prophets:" The last of the prophets, there shall be nothing after him except for the establishment of the hour. For this, he is called "The Prophet of the Hour". He صلى اهللا عليه وسلم said,

"I (have been sent) and the Hour as these two (fingers), pointing with his index and middle fingers."298 So he is The Prophet of the Hour. His being sent is from the signs of the hour and there shall be no prophet after him. Allaah says,

$ ¨Β tβ% x. î‰£ϑpt èΧ !$ t/ r& 7‰tn r& ⎯ ÏiΒ öΝä3Ï9% y Íh‘ ⎯ Å3≈ s9 uρ tΑθß™§‘ «!$# zΟs?$ yzuρ z⎯↵ ÍhŠÎ; ¨Ψ9 $# 3

tβ% x.uρ ª!$# Èe≅ ä3Î/ >™ó©x« $VϑŠ Î= tã ∩⊆⊃∪

"Muhammad (Sallallaahu 'alayhi Wa Sallam) is not the father of any man among you, but he is the Messenger of Allaah and the last (end) of the Prophets. And Allaah is ever All-Aware of everything."299

298 Al-Bukhaaree (6503, 6504) Muslim (2950, 2951) from the hadeeth Sahl ibn Sa'd and Anas عنة اهللا رضي 299 Al-Ahzaab: 40



183

And He صلى اهللا عليه وسلم said, "There shall be after me thirty great liars. Each of them will claim he is a prophet and I am the seal of the Prophets. There will be no prophet after me."300 So whoever does not believe in the finality of his message then he is a disbeliever. Meaning, the one who says that it is permissible that there will be a prophet after the Messenger then this one is a disbeliever. This is because he denies Allaah, His Messenger, and the consensus of the Muslims such as the Qadiyanis who believe in the prophecy of Ghulam Al-Qadiyani and those who believed in the prophecy of Musailimah and Al-Aswad Al-'Ansee.

Whoever alleges prophecy after the Prophet صلى اهللا عليه وسلم is an apostate from the religion of Islaam. If they repent then Allaah will accept their repentance such as Tulayha Al-Asadi who claimed prophethood, then repented, and رصي اهللا عنهAllaah accepted his repentance and he was later martyred. And likewise Sajaah At-Tamimiyyah who also claimed prophethood but later repented and Allaah accepted her repentance. As for the one who claims prophecy or believes the one who claims prophecy then this is a disbelieving apostate from the religion of Islaam because there is absolutely no prophet after the Messenger صلى اهللا عليه وسلم.

There is no need for a prophet after the Messenger Muhammad صلى اهللا عليه وسلم nor is there a need for another book to be revealed after the Qur'aan because Allaah has enriched and sufficed this world with this Messenger and this Book. His message is comprehensive for every time and place. It is sufficient until the establishment of The Hour and it is sufficient for every land on Earth. All of it is adequate and is more than sufficient for creation until The Hour. Dispatching messengers is done out of necessity and the world is in no

300 Aboo Dawood (4252) At-Tirmidhi (2219) Musnad of Imaam Ahmed (5/278 # 22395) Al-Haakim in his Mustadarak (4/496) from the hadeeth Thawbaan اهللا رضي and Al-Bukhaaree (3609) Muslim (4/2239 # 156) from the hadeeth of Aboo عنةHurairah عنة اهللا رضي



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need of a new messenger being sent or a new book being revealed after Muhammad صلى اهللا عليه وسلم and the Qur'aan.

As for the decent of Eesaa عليه السالمduring the last time – as the numerous narrations prove – then it is the truth. He will descend and be a follower of the Messenger Muhammad صلى and shall rule by his law. He will be a follower of theاهللا عليه وسلمprophet صلى اهللا عليه وسلم and kill the Dajjaal, break the cross, and slaughter the pig. Nothing shall remain except for the religion of Islaam. So after the descent of the Messiah only the Islaam that Muhammad عليه وسلمصلى اهللا came with will remain. He will be a reviver of Islaam and follower of Muhammad صلى so there will be no prophet after the Messenger اهللا عليه وسلمMuhammad صلى اهللا عليه وسلم.

• His saying, "and messengers": Some of the heretics claim that when the Messenger said, "there shall be no prophet after me," that this does not negate that a messenger will be sent because he clearly said "no prophet after me." So the prohibition is in prophethood and not messengership." Subhan Allaah! One is not a messenger except that he is a prophet. So one is general and one is more specific. Every messenger is a prophet but not every prophet is a messenger.

• His saying, "the faith of a servant is not valid unless he believes in his Message and bears witness to his prophethood": It is a must to bear witness in his prophethood and to believe in his messengership. He is a prophet and messenger صلى اهللا عليه وسلم. The messengership is more specific than prophethood. So whoever refuses to bear witness that he is the Messenger of Allaah then he is a disbeliever and whoever does not recognize that he is the seal of the prophets and alleges that another messenger can be sent then he is a disbeliever. Whoever says that his message was specific to the Arabs and not to all as some of the Christians allege – those who believe in his message yet say he is only a prophet for the Arabs – then this one is a disbeliever because it is incumbent to



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believe in the universality of his message صلى اهللا عليه .وسلم

∗∗∗∗∗∗∗ The best of his nation is Aboo Bakr As-Siddiq, then Umar Al-Faarooq, then Uthmaan –possessor of the two lights, then Alee The Pleased, then the remaining ten, then the people of Badr, then the people of the tree and people of the pledge of Ridwaan, and then the remainder of the companions – may Allaah be pleased with all of them

Explanation

The companions – may Allaah be pleased with all of them – are the best generation of this nation. They were the absolute best of Muslims and no one shall equal them because of their excellence in accompanying the Prophet صلى اهللا عليه وسلم and fighting Jihaad with him and seeking knowledge with him. They have special characteristics that none of the other believers possess. The Prophet صلى اهللا عليه وسلم said,

"The best of you are those living in my generation, then those coming after them, and then those coming after them."301 He also said, "Do not abuse my companions for if any one of you spent gold equal to Uhud (in Allaah's Cause) it would not be equal to a mudd or even a half mudd spent by one of them."

301 Al-Bukhaaree (2651) Muslim (2535) from the hadeeth of 'Imraan bin Hussain �



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So the Prophet صلى اهللا عليه وسلم forbade insulting, belittling, and hating his companions. Then he clarifies their virtue and that their deeds were better than the deeds of other then them. Let's take charity for example. If one were to sincerely give charity in gold worth the size of Mount Uhud then it would not even reach a mudd – a quarter of a sa'a302 – of what just one of the companions of the Messenger of Allaah صلى اهللا عليه وسلم gave in charity. This is due to their tremendous merit and status. And indeed actions multiply the honor of an individual with Allaah تعالى. So they are the absolute best generation of this nation. Therefore, they must be loved, honored, respected and revered and none are to be belittled. It is not permissible to approach that which occurred between them during the time fitnah. It is not permissible to suggest that so and so from the companions was incorrect and so and so from the companions was correct as they were all mujtahidoon.303 It is not permissible to indulge in their errors by saying, "So and so did such and such." Because of their great merit, whatever error that occurred amongst them would be erased if it were to have happened anyway. So if something happened with one of them then he has virtues that will extinguish the errors. The single individuals from amongst them were not infallible but again, they had virtues that would remove any of their mistakes. However, their consensus was infallible so the Companions as a unified group were infallible. Then from amongst them were those who were more virtuous than others. The most virtuous first were the four Rightly Guided Predecessors, Aboo Bakr, then Umar, then Uthmaan, and then Alee, and then the remainder of the them from the ten promised paradise: Talha, Az-Zubair, Sa'd ibn Abee Waqqas, Sa'eed ibn Zayd, Az-Zubair ibn Al-'Awaam, Aboo 'Ubaydah 'Aamr ibn Al-Jarraah, and the others that the Prophet promised paradise, and died and he was pleased with them. May Allaah

302 The measurement of four handfuls. 303 Those qualified to make legal Islaamic jurisprudence.



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be pleased with all of them for they are the best of the Companions. Then there are the people of Badr, they are the better than other than them as Allaah referred to them by saying, "Do what you will for indeed I have forgiven you."304 Then there are the people who gave their allegiance at Ridwaan – the treaty of Hudaibiyyah – beneath the tree. Allaah says,

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$ tΒ ’ Îû öΝÍκÍ5θè= è% tΑ t“Ρr'sù sπuΖŠÅ3¡¡9 $# öΝÍκö n= tã öΝßγt6≈ rOr& uρ $[s÷Gsù $Y6ƒÌs% ∩⊇∇∪

"Indeed, Allaah was pleased with the believers when they gave their Bay'ah (pledge) to you (O Muhammad Sallallaahu 'alayhi Wa Sallam) under the tree. He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquility) upon them."305 Allaah has said that He is pleased with them and has granted them pleasure from Him. Then there are the Muhaajiroon who are more virtuous than the Ansaar. Thus whenever we find them mentioned in the Qur'aan, the Muhaajiroon always comes before the Ansaar. Allaah says,

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"And the first to embrace Islaam of the Muhaajiroon (those who migrated from Makkah to Al-Madinah) and the Ansaar (the citizens of Al-Madinah who helped and gave aid to the Muhaajiroon)."306 And Allaah says,

304 Al-Bukhaaree (3007) Muslim (2494) from the hadeeth of Alee τ 305 Al-Fath: 18 306 At-Tawbah: 100



188

ÏÏ™!# ts)àù= Ï9 t⎦⎪ ÌÉf≈ yγßϑø9 $# t⎦⎪ Ï%©!$# (#θã_Ì÷zé& ⎯ ÏΒ öΝÏδÌ≈ tƒÏŠ óΟÎγÏ9≡uθøΒ r& uρ t ∩∇∪

"And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property." 307 To where Allaah says,

tt⎦⎪ Ï%©!$# uρ ρâ™§θt7s? u‘# ¤$!$# ∩®∪

"And those who, before them, had homes (in Al-Madinah)." 308 Meaning the Ansaar. So the mention of the Muhaajiroon precedes that of the Ansaar as they have more merit for leaving their homes, their wealth, and their children to aid Allaah and His Messenger.

ttβρç ÝÇΖ tƒuρ ©!$# ÿ…ã&s!θß™u‘ uρ 4 šÍ×≈ s9 'ρé& ãΝèδ tβθè% Ï‰≈ ¢Á9 $# ∩∇∪

"And helping Allaah (i.e. helping His religion) and His Messenger (Muhammad - sallallaahu 'alayhi wa sallam). Such are indeed the truthful (to what they say)."309 Allaah has praised them with honesty and truthfulness and each had varying merits. May Allaah be pleased with all of them. Likewise, whoever embraced Islaam before the conquering of Makkah has more virtue than the one who embraced Islaam the year of the conquer or after it. Allaah says,

307 Al-Hashr: 8 308 Al-Hashr: 8 309 Al-Hashr: 8



189

ŸŸω “ÈθtGó¡ o„ Οä3ΨÏΒ ô⎯ ¨Β t, xΡr& ⎯ ÏΒ È≅ ö6s% Ëx ÷Gxø9 $# Ÿ≅ tG≈ s% uρ 4 y7Í×≈ s9 'ρé& ãΝsàôãr& Zπy_u‘ yŠ

z⎯ ÏiΒ t⎦⎪ Ï%©!$# (#θà)xΡr& .⎯ ÏΒ ß‰÷èt/ (#θè= tG≈ s% uρ ∩⊇⊃∪

"Not equal among you are those who spent and fought before the conquering (of Makkah) (with those among you who did so later). Such are higher in degree than those who spent and fought afterwards."310 So this clearly indicates whoever embraced Islaam before the conquering of Makkah is better than those who embraced Islaam after it but they all share the reward of being Companions of the Messenger of Allaah وسلم عليه اهللا صلى . In general they all have virtue and merit. But some having more than others.

• His saying, "The best of his nation is Aboo Bakr As-Siddiq:" Because he was the first rightly guided predecessor. He was the one in which the Companions gave their allegiance to after the Messenger وسلم عليه اهللا صلى and the one they chose because he was the most virtuous amongst them.

• His saying, "then Umar Al-Faarooq:" Because he was the successor to Aboo Bakr and indeed Aboo Bakr chose him and granted the right to him. This proves he was the best of this nation after Aboo Bakr.

• His saying, "then Uthmaan:" He is the third. He was amongst the six members of the shoora to which Umar gave the choice to choose. They appointed Uthmaan because of his virtue and status.

• His saying, "then Alee The Pleased": Alee ibn Abee Taalib عنه اهللا رضي , the nephew of the Messenger اهللا صلى

وسلم عليه , husband of his daughter, father of

310 Al-Hadeed: 10



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Hassanayn.311 He has virtue and from them "Indeed he loved Allaah and His Messenger and Allaah and His Messenger loved him" as the Prophet وسلم عليه اهللا صلى said. So he has tremendous virtue عنه اهللا رضي . And this is the meaning of what the Shaykh has said.

• His saying, "then the remaining ten:" Meaning the

ten promised paradise.

• His saying, "then the people of Badr:" This is because Allaah refers directly to them when He said, "Do what you will for indeed you have been forgiven".

• His saying, "then the people of the tree and people of the pledge of Ridwaan:" Those who gave their pledge of allegiance to the Messenger وسلم عليه اهللا صلى beneath the tree to fight. They gave him their pledge to die when the polytheists prevented the Messenger

وسلم عليه اهللا صلى and his companions from entering Makkah to perform 'Umrah. So he sent 'Uthmaan ibn 'Afaan to negotiate with them. Then a false rumor came that 'Uthmaan had been murdered. From this the Prophet became determined to fight them so he requested the companions give him their pledge of allegiance and they did and they were one thousand and four hundred. They gave their pledge to die. It then became clear that 'Uthmaan was in fact not murdered. After which the treaty between the Messenger وسلم عليه اهللا صلى and the people of Makkah as is well known. So Allaah has mentioned this pledge and has praised its people and was pleased with them.

• His saying, "and then the remainder of the companions:" Because there were also partners in companionship. Hence they were all companions of the Messenger وسلم عليه اهللا صلى from the first to the last of them and no one shall ever be equivalent to them.

∗∗∗∗∗∗∗ 311 Hasan and Hussain (may Allaah be pleased with them)



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And I am loyal to the companions of the Messenger of Allaah صلى اهللا عليه وسلم - may Allaah be pleased with them. I mention their good deeds and say, "radi Allaahu 'anhum" (may Allaah be pleased with them) when I mention them. I seek forgiveness for them and refrain from speaking about their faults and I am quiet about the disagreements that took place between them. I believe in their virtue knowing that this follows Allaah's saying

šš⎥⎪Ï% ©!$# uρ ρâ™!% y .⎯ ÏΒ öΝ ÏδÏ‰÷èt/ šχθä9θà) tƒ $uΖ−/ u‘ öÏ øî$# $oΨ s9

$oΨ ÏΡ≡ uθ÷z\}uρ š⎥⎪Ï% ©!$# $tΡθà) t7 y™ Ç⎯≈ yϑƒ M}$$Î/ Ÿωuρ ö≅ yèøg rB ’ Îû $uΖÎ/θè=è%

yξÏî t⎦⎪Ï% ©#Ïj9 (#θãΖtΒ# u™ !$oΨ −/ u‘ y7¨ΡÎ) Ô∃ρ â™ u‘ îΛ⎧ Ïm§‘ ∩⊇⊃∪

"And those who came after them say: ‘Our Lord! forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.’"312

Explanation

• His saying, "And I am loyal to the companions of the Messenger of Allaah": Meaning: "I am loyal to them with love,

312 Al-Hashr: 10



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reverence, and by following and imitating them." And this is the meaning of loyalty towards them unlike that of the people of deviance and misguidance. And at their head is the Shee'ah who belittle the companions of the Messenger of Allaah اهللا صلى

وسلم عليه as well as insult them and deem them disbelievers. They say, "Indeed they oppressed Ahlul Bayt (the family of the Prophet) and stole the Khilaafah313 from them and seized it unlawfully and it rightfully belonged to Ahlul Bayt." Such is the way they lie and invent false claims upon the Muslims. Also, unlike the Khawaarij who deemed the companions to be disbelievers, fought them, and considered their blood permissible.

• His saying, "I mention their good deeds:" This is an obligation upon the Muslim. That he mentions their good qualities and says "radi Allaahu anhum" when he mentions them. Each one of them, when he is mentioned he should say "Radi Allaahu anhu" because Allaah said,

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"Indeed, Allaah was pleased with the believers when they gave their Bai'aa (pledge) to you (O Muhammad sallallaahu 'alayhi wa sallam) under the tree."314 So Allaah is pleased with them and satisfied with them. So he (the Muslim) mentions them with pleasure, praises them, and does not demean any of them nor is he to seek out their errors and openly spread them as the people of deviance and misguidance do or the ignorant who say, "We are researching history or we want accurate historical research." They search for the companions and that which occurred between them during the time of fitnah. A trial occurred between them. They did not choose to be involved in it but it happened by the decree of Allaah and they fell into it and were tried by it. So it 313 The Caliphate 314 Al-Fath: 18



193

happened not by a choice they made – may Allaah be pleased with all of them. They only wanted good and to defend the religion. Thus they made judgments to do so. So we do not ever enter into this matter and if we were to do so then we pardon them.

• His saying, "I seek forgiveness for them:" In following the Qur'aan as Allaah says,

šš⎥⎪ Ï%©!$# uρ ρâ™!% y .⎯ ÏΒ öΝÏδÏ‰÷èt/ šχθä9θà)tƒ $ uΖ −/u‘ öÏøî$# $oΨs9 $oΨÏΡ≡uθ÷z\} uρ

š⎥⎪ Ï%©!$# $ tΡθà)t7y™ Ç⎯≈ yϑƒM} $$ Î/ Ÿωuρ ö≅ yè øg rB ’ Îû $uΖ Î/θè= è% yξÏî t⎦⎪ Ï%©#Ïj9 (#θãΖ tΒ# u™ !$oΨ−/ u‘

y7ΡÎ) Ô∃ρ â™u‘ îΛ⎧Ïm§‘ ∩⊇⊃∪

"And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.’"315 And when He mentioned the Muhaajiroon and Ansaar He said, "And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith." This is the position of the Muslim as it relates to the Companions of the Messenger of Allaah وسلم عليه اهللا صلى .

• His saying, "and I refrain from speaking about their faults": Meaning, "I do not search for their flaws nor rummage in the things that were said." Shaykhul Islaam Ibn Taymiyyah says in Al-Waasitiyyah, "Part of the narrations which are narrated about their faults are

315 Al-Hashr: 10



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untrue, and some of them added to or omitted from, or distorted; The part of them which is true, they are excused from, because either they expressed their personal opinion and were right to which they received two rewards, or they expressed their personal opinion and were wrong and received one reward." At any rate they were rewarded and likewise they had virtues that would have erased any error that would have occurred from them as individuals and the fact that they were companions erased these faults.

As for what transpired between them during the time of the fitnah then this was not by their choice and they were tried with it because of the callers to misguidance who infiltrated them such as Abdullaah ibn Sabaa and those who followed him. They begin to spread wretchedness until a war ensued. The first of their trials was belittling the leader of the Muslims as they belittled 'Uthmaan and insulted him. Then the matter led to them murdering 'Uthmaan عنه اهللا رضي . Once he was murdered the door of killing and tribulations was then opened. So this matter occurred and they were indeed tried by it. We do not approach these matters. We do not claim that Alee was incorrect or that Mu'aawiyah was incorrect. Rather we do not open this matter between them at all. Anything that occurred was a result of their opinions and they wanted nothing more than to aid the truth.

• His saying, "I believe in their virtue:" We believe that they are the best of this nation. This belief is an obligation as Allaah says,

šš⎥⎪ Ï%©!$# uρ ρâ™!% y .⎯ ÏΒ öΝÏδÏ‰÷èt/ šχθä9θà)tƒ $ uΖ −/u‘ öÏøî$# $oΨs9 $oΨÏΡ≡uθ÷z\} uρ

š⎥⎪ Ï%©!$# $ tΡθà)t7y™ Ç⎯≈ yϑƒM} $$ Î/ Ÿωuρ ö≅ yè øg rB ’ Îû $uΖ Î/θè= è% yξÏî t⎦⎪ Ï%©#Ïj9 (#θãΖ tΒ# u™ !$oΨ−/ u‘

y7ΡÎ) Ô∃ρ â™u‘ îΛ⎧Ïm§‘ ∩⊇⊃∪

"And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have



195

believed. Our Lord! You are indeed full of kindness, Most Merciful." 316

And the term ghill ( الغل ) means: hatred, revulsion or rancor. So rancor, hatred, and revulsion is not to be in your heart for any one of the companions of the Messenger of Allaah اهللا صلى

وسلم عليه .

∗∗∗∗∗∗∗

316 Al-Hashr: 10



196

I say, "radi Allaahu 'anhunna"317 for the mothers of the believers who were chaste from all evil.

Explanation

The Shaykh says "may Allaah be pleased with them" when referring to the mothers of the believers and the wives of the Prophet وسلم عليه اهللا صلى . They are the mothers of the believers in honor and respect and not in lineage. Only in honor and esteem are they our mothers. The Prophet وسلم عليه اهللا صلى is the father of the believers in honor and not lineage as well;

$ ¨Β tβ% x. î‰£ϑpt èΧ !$ t/ r& 7‰tn r& ⎯ ÏiΒ öΝä3Ï9% y Íh‘ ∩⊆⊃∪

"Muhammad (Sallallaahu 'alayhi Wa Sallam) is not the father of any man among you."318 Meaning in lineage so this is a refutation against those who say that Zayd ibn Haarithah was the son of the Messenger اهللا صلى

وسلم عليه but indeed Allaah negates this. However, this does not mean he is not the father of the believers in honor and esteem, Allaah says,

(ÿ(ÿ…çμã_≡ uρø— r& uρ öΝåκçJ≈ yγΒ é& ∩∉∪

"And his wives are their (believers') mothers (as regards respect and marriage)."319

May Allaah be pleased with them (in the feminine case) رضي اهللا عنهن 317318 Al-Ahzaab: 40 319 Al-Ahzaab: 6



197

In another recitation it read "And he is a father for them,"320 meaning in honor and esteem. As for them being the mothers of the believers then this is present in the Qur'aan which is read today and until The Day of Judgment. Allaah says,

ÿÿ…çμã_≡uρø— r& uρ öΝåκçJ≈ yγΒ é& ∩∉∪

"And his wives are their (believers') mothers (as regards respect and marriage)."321 Meaning, it is not permissible for anyone to marry from them after the Messenger وسلم عليه اهللا صلى as they will be his wives in Paradise.

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"And it is not (Right) for you that you should annoy Allaah's Messenger, nor that you should ever marry his wives after him (his death). Verily! With Allaah that shall be an enormity."322 So they are prohibited upon this nation because they are his – may peace be upon him -wives in this life and the next and this sufficiently shows their virtue. Likewise they carried the knowledge and legislation and conveyed it to the Ummah. They conveyed it from the Messenger of Allaah وسلم عليه اهللا صلى .

320 This was recited by Ubay ibn Ka'b, Ibn Abbas, Mujaahid, Ikrimah, Qutaadah 321 Al-Ahzaab: 6 322 Al-Ahzaab: 53



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Thus they have great virtue and honor – may Allaah be pleased with them. And those who insult the wives of the Prophet وسلم عليه اهللا صلى insults the Prophet himself. So the ones who insults Aa'isha

عنها اهللا رضي - the Shee'ah - are the same ones who insult the Messenger وسلم عليه اهللا صلى . This is because the Messenger loved her and her father. She has a tremendous place with the Messenger. He became sick in her presence and died on her bosom while laying on her lap. Thus, her virtue was tremendous because of her closeness to him وسلم عليه اهللا صلى and because the revelation was revealed to him while he lay in her bed. And she also has other great virtues.

So the Shee'ah who curse Aa'isha عنها اهللا رضي are no doubt those who are enemies to the Messenger وسلم عليه اهللا صلى and insult him. Indeed whoever insults Aa'isha insults the Messenger وسلم عليه اهللا صلى . Allaah has revealed her innocence from the slander in which the hypocrites have accused her of in the story of the Ifik (great slander). He says, "Such are innocent of (each and every) bad statement which they say" And He says,

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"Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women)."323 323 An-Noor: 26



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Certainly Allaah would not have chosen a woman who was deceitful in her bed for His Prophet وسلم عليه اهللا صلى . So when she is insulted then the Prophet وسلم عليه اهللا صلى is insulted and when the Prophet وسلم عليه اهللا صلى is insulted then Allaah The Most Great is insulted and indeed this is major kufr. So those who do not proclaim Aa'isha's innocence from that which the hypocrites slandered her of are disbelievers because they deny Allaah, His Messenger, and the consensus of the Muslims. Before her was Maryam the daughter of Imraan who was slandered by the Jews – may the curse of Allaah be upon them – so Allaah proclaimed her innocence from what they used to say. So the Shee'ah are similar to the Jews in many matters and indeed this is the worse.

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I affirm the favors of the friends of Allaah and that which they hold from foresight.

Explanation Now that the Shaykh (rahimahullaah) has completed discussing that which is incumbent concerning the Messenger

وسلم عليه اهللا صلى , that which is incumbent concerning his Companions, and that which is incumbent concerning his family, he moves to the topic of clarifying the belief concerning the phenomena of the friends of Allaah. Kiraamaat,324 which is the plural of kiraama, is an extraordinary event that occurs unusually. They are bestowed by Allaah with mankind having no involvement in it. If it occurs at the hands of a prophet then it is known as a miracle. For example:

• The increase of a small amount of food at the hands of the Prophet وسلم عليه اهللا صلى , water pouring from his fingers, and even greater than this was the revelation of the Qur'aan. It is a tremendous miracle of the Messenger وسلم عليه اهللا صلى in which the Jinn and mankind were unable produce a single chapter like it.

• Moosaa’s staff, the hand of Moosaa, and nine signs in which Allaah gave Moosaa السالم عليه .

• That which was given to Eesaa السالم عليه from giving life to the dead, and healing the blind and the leper.

These are classified as miracles. And indeed our Prophet صلى وسلم عليه اهللا has been given many more miracles.

However, if an unusual event occurs at the hands of a righteous slave other then a Prophet then it is considered a

324 Singular ( آرامة ) plural (آرامات ) This is can also be translated as blessing.



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marvel or blessing from Allaah similar to what happened to Maryam while she was in a secluded and screened location away from the people. Her provisions would come to here while in this location.

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"Every time he (Zakariyyah) entered Al-Mihraab to (visit) her." Mihraab, meaning a place of prayer in which she would pray in. So each time Zakariyyah would enter her place of prayer…

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"He found her supplied with sustenance. He said: ‘O Maryam (Mary)! From where have you got this?’ She said, ‘This is from Allaah.’ Verily, Allaah provides sustenance to whom He wills, without limit."325 Also, we see what occurred with the companions of the cave and their blessings or favors. Because they were believers, they freed themselves of the religion of the polytheists and left their land seeking refuge in a cave, fearing for their religion. Allaah then caused them to sleep for many years until their hair and nails began to grow. They rolled from side to side (as they slept). Many years had passed and they did not change--all of this while they were asleep. This is from the phenomena of the friends of Allaah. Shaykhul Islaam Ibn Taymiyyah has an excellent book entitled "The Criterion between the Friends of the Most Merciful and

325 Aal Imraan: 37



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the Friends of Shaytaan" (Al-Furqaan Baynah Awliyaah Ar-Rahman wa Awliyaah Ash-Shaytaan) which covers this issue. If, on the other hand, an extraordinary event occurs at the hands of a disbeliever of sorcerer then this is not considered a kiraama but an extraordinary satanic event. A sorcerer can possibly fly in the air, walk on water, and enter fire without being burned. All of these events are satanic and are not considered a kiraama. They are also a great trial and test. We believe in the kiraamaat of the friends of Allaah and that they are only granted by Allaah. The people of knowledge326 have said that the blessings or phenomena of the friends of Allaah are from the miracles of the prophets as they did not attain these favors except through following the prophets. Thus, it is a blessing for the friends and a miracle of the prophets – may the peace and blessings of Allaah be upon them all. And the people are categorized into three groups concerning the kiraamaat. They are two extremes and one middle course:

• The first group is those who reject the blessings and they are the Mu'tazilah. They reject the blessings of the friends of Allaah entirely. They allege that there are no such favors or extraordinary events. They rely solely on their opinion and not the evidences and thus reject the favors of the friends of Allaah.

• The second group is those who exceed the bounds in affirming the favors such that they assume that the unusual events of sorcerers, soothsayers and Soofees are favors from Allaah but they are in fact extraordinary occurrences of the Shaytaan. These individuals are so extreme in affirming the favors that they believe that every incident that is out of the ordinary is a favor, even if it were to happen at the hands of a magician, soothsayer, or polytheist. They say they are all favors. It is for this very reason that they worship graves. They suggest that the person of the said grave has

326 An-Nabawaat by Shaykhul Islaam ibn Taymiyyah (p.130)



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attained favors and is able to do such and such. As a result, they begin to make requests for assistance from them. This is indeed fanaticism concerning those who have been granted such favors.

• The third is Ahlus Sunnah wal Jama'ah. They are of the middle course. They affirm authentic favors. As for satanic extraordinary occurrences and that which happens at the hand of the Shaytaan then these are not considered kiraamaat. Rather, they are mischievous trials and tests. A sorcerer may be able to fly in midair, walk on water, and accomplish things but these are things done by the shayateen (devils). They may also reveal information about the unseen. This is because the shayateen inform them if they worship them. Once they submit to the shayateen they begin to serve them.

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"Our Lord! We benefited one from the other, but now we have reached our appointed term which you did appoint for us."327 So when mankind approach the jinn and submit to them, the jinn begins to serve them. They have the ability to do things mankind does not have the ability to do. Subsequently, the ignorant will assume this is a favor and it is not. It is nothing more than satanic mischief. So awareness in these issues is a must. The favors are not unrestrictedly negated nor are they unrestrictedly affirmed and there is to be a clear distinction so that mankind may be upon clarity and insight.

• His saying, "and that which they held from foresight." Meaning, discernment. Allaah gives some of the believers insight for which they are able to discern matters.

∗∗∗∗∗∗∗ 327 Al-An'aam: 128



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And they are not deserving of any of the rights of Allaah تعالى nor are they asked to of things that only Allaah has the ability to grant. _____________________________________________

Explanation

• His saying, "And they are not deserving of any of

the rights of Allaah تعالى." This is a warning from the author (rahimahullaah) and a refutation against those who go to the extreme with those who have been bestowed with favors by worshipping the friends and righteous other than Allaah and say, "They have favors."

This is what the Quboorees,328 who draw close to the dead, are upon. They believe that some of the living have reached a level where they can give them help or give them things that only Allaah has the ability to give under the understanding that these things are favors. They say, "So and so has been bestowed with favors which proves he has the ability to benefit and harm."

So the author (rahimahullaah) refutes these individuals as much of what the Quboorees is based on the delusion of extremism concerning those granted favors. As for us, then we love the righteous. Anything that happens upon their hands is indeed a favor bestowed upon them. We love them, honor them, and emulate them but we do not give them anything of worship as the superstitious have done.

• His saying, "the rights of Allaah تعالى." The right of Allaah is worship as the Prophet وسلم عليه اهللا صلى said, "The right of Allaah upon the servants is that they

328 Grave worshippers



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worship Him and not ascribe any partners with Him whatsoever."329

• His saying, "nor are they asked to of things that only Allaah has the ability to grant." Such as seeking provision, seeking a cure to an illness, asking to be granted a child or anything similar to this in which none has the ability to grant except Allaah. As for those matters they have the ability to grant from the affairs of this world then they are requested from them only if they are living. One can do this even if they were not granted favors from Allaah. You can request someone to assist you financially, which is similar to you asking a rich individual to give you a loan or to give you charity. Similarly, if you were to fall into a difficult situation, you would seek assistance from someone to help you out of it. The Prophet وسلم عليه اهللا صلى said,

"Whoever is in the aid of his brother then Allaah is in his aid and whoever removes a Muslim from a hardship then Allaah will remove a hardship from the hardships of the Day of Resurrection from him."330 So assistance is only sought from living creation in matters that have the ability to do.

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"The man of his (own) party asked him for help against his foe."331

329 Al-Bukhaaree (2856) Muslim (30) from the hadeeth of Mu'aath ibn Jabal اهللا رضي عنة330 Al-Bukhaaree (2442) Muslim (2580) from the hadeeth of Ibn 'Umar عنةاهللا رضي 331 Al-Qassas :15



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So "The man of his (own) party" from the people of Israa'eel sought assistance from Moosaa السالم عليه "against his foe" from the people of Pharaoh and "So Moosaa (Moses) struck him with his fist." So this oppressed man sought assistance just as man seeks assistance from his comrades in war and other than that from matters in which we turn to others for help. So there is no problem with seeking assistance with the living in matters they have the ability to do.


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"Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety), but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment."332 As for seeking assistance with the dead, then this is absolutely impermissible as the dead have no ability to do anything--not the Messenger صلى اهللا عليه وسلم nor anyone else. They are in a world and you are in another world. So you do not request anything from the dead at all using the excuse that favors have been bestowed upon them and thus they have the ability. This is false. Nothing is to be requested of the dead even if they were the best of people. Likewise the living, they are not asked of things that they do not have the ability to do. They are not asked for cures to illnesses, children, or increased provision. So the creation is not to be asked of anything that only Allaah can provide.

∗∗∗∗∗∗∗ 332 Al-Maa'idah: 2



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And I do not assert that anyone from the Muslims is in paradise or hell except that the Messenger of Allaah صلى اهللا عليه وسلم has asserted this. However, I have hope for the well-doer and fear for the evil-doer and I do not proclaim a Muslim to be a disbeliever due to a sin nor do I expel him from the fold of Islaam.

Explanation

This is the belief of Ahlus Sunnah wal Jama'ah, they do not bear witness that any specific person is in Paradise even if he be from the righteous. They also do not bear witness that anyone is in the Fire even if he be from the disbelievers.333 For example, to say that so and so is from the people of Paradise or so and so is from the people of the hellfire. This is not permissible except for those whom Allaah has given knowledge of the unseen and that is the Messenger of Allaah That being said, He did not give him .صلى اهللا عليه وسلمknowledge of all of the unseen. Rather He gave him parts of it. As a result, the Messenger bore witness to certain individuals who will be in Paradise so we as well bear witness that they shall be in Paradise such as the ten promised Paradise from the companions of the Messenger صلى اهللا عليه وسلم and they are: The four rightly guided predecessors, Talha, Az-Zubair, Sa'd ibn Abee Waqqas, Sa'eed ibn Zayd, Az-Zubair ibn Al-'Awaam, Abdur Rahmaan ibn 'Awf, and Aboo 'Ubaydah 'Aamr ibn Al-Jarraah. These individuals are those whom the Messenger of Allaah مصلى اهللا عليه وسل bore witness to being in Paradise. Likewise, Thaabit ibn Qays ibn Shammaas was also promised Paradise by the Prophet صلى اهللا عليه وسلم. We bear witness to these individuals being in Paradise because the Messenger bore witness to them specifically. So we say Aboo Bakr, 'Umar, Talha and Az-Zubair are all in Paradise because the Prophet has stated that they are indeed in Paradise.

333 From the living.



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And the Messenger صلى اهللا عليه وسلم does not speak upon his own desires. Even if though this is from the unseen, Allaah has given this knowledge of the unseen to Messenger of Allaah .صلى اهللا عليه وسلم

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"(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to none his Ghaib (unseen) except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes)."334 Allaah gives his Messengers knowledge of matters of the unseen as a benefit to mankind. Consequently, if one were a disbeliever or evil-doer then we do not bear witness that he is in the Fire because we do not have knowledge of his final end. So we do not bear witness that anyone is in Paradise, even if he were from the righteous because we do not know his final end and we do not bear witness that anyone is in the Fire even if he were a disbeliever because we do not know his final end. The Prophet صلى اهللا عليه ,said وسلم "Verily the slave shall do a deed from the people of the Fire such that there would be nothing between him and it except an arms length and then his book shall be given to him and it will be seen that he performed a deed of that of the people of Paradise. Indeed a man shall perform a deed from the deeds of the people of Paradise such that there would be nothing between him and it except and arm's length. His book shall

334 Al-Jinn: 26-27



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then be presented to him and he would have done a deed from the people of the hellfire and shall enter it."335 So the endings (of mankind) are not known except by Allaah Thus, so we do not bear witness for anyone specific.336 .تعالىAs for generally speaking then we bear witness that the disbelievers are in the Fire without denoting any specific individual. We can generally say that the disbelievers are in the Fire and the believers are in Paradise.

Allaah تعالى says about Paradise,

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"Prepared for Al-Muttaqoon (the pious - see V.2:2)."337

And He تعالى says about the Hellfire,

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"Prepared for the disbelievers."338 So there is no doubt that the disbelievers will be in the Fire without specifying anyone specifically except that we have confirmation. Likewise, there is no doubt that the believers shall be in Paradise without specifying anyone specifically except through confirmation from the one who does not speak upon his own desires.

335 Al-Bukhaaree (3207) Muslim (2643) from the hadeeth of Ibn Mas'ood اهللا رضي عنة336 An example of this includes saying so and so is a shaheed (martyr) and an example of this is that of the Hizbee who alleges that Hasan Al-Banna or Sayyid Qutb are shaheeds. 337 Aali 'Imraan: 133 338 Aali 'Imraan: 131



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This is from having proper etiquette with Allaah تعالى. We do not bear witness to anyone specifically except with evidence. Rather we have hope for the one who does good and we fear for the one who does evil.

• He (rahimahullaah) says, "And I do not proclaim a Muslim to be a disbeliever due to a sin nor do I expel him from the fold of Islaam." This is the creed of Ahlus Sunnah wal Jama'ah. They do not declare one as a disbeliever due to major sins that do not include shirk such as fornication, theft, consuming alcohol, and indulging in interest. These sins are extremely major; however one who commits them is not ruled as a disbeliever rather he is ruled as one having a deficiency in faith. So these major sins are those that weaken faith. The ruling of such a person is that he is under the will of Allaah. If Allaah so wills he will punish him and if he so wills He will forgive him.


"Verily, Allaah forgives not that partners should be set up with Him in worship, but He forgives except that (anything else) to whom He pleases."339 So we do not declare anyone a disbeliever except that Allaah and His Messenger have done so with evidences from the Book and the Sunnah and the consensus from the people of knowledge. As for declaring one a disbeliever due to major sins that do not include shirk then this is the way of the Khawaarij and misguided Mu'tazilah. They rule that the one who commits a major sin is a disbeliever who shall abide in the Fire for an eternity. We ask Allaah of His safety! This belief is erroneous and void of any evidence.

339 An-Nisaa: 48



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However, whoever proclaims that an agreed upon prohibited act to be permissible then he is a disbeliever such as declaring interest, alcohol, and fornication as permissible acts. Likewise, whoever proclaims that an agreed upon permissible act to be prohibited then he is a disbeliever. This is because such a person denies Allaah, His Messenger, and the consensus of the Muslims. So the matter of declaring one to be a disbeliever has guidelines present with Ahlus Sunnah wal Jama'ah. As for one just committing a major sin that does not include shirk then this is without a doubt dangerous and he is threatened with the Fire and (Allaah's) anger but we do not rule that he is a disbeliever. Rather we say that he is a believer deficient in faith and in the hereafter he shall be subjected to the aforementioned threat. If Allaah wills, He will pardon him and if He wills, He will punish him. If He does decide to punish him, he will not be in the fire for an eternity as the disbelievers; rather, he shall be removed to Paradise. Also, he does not leave the fold of Islaam, but rather he remains within the fold. He shall have with him the foundation of eemaan and Islaam but his eemaan shall be weak because sin decreases faith. Look at the speech of this Imaam to which his adversaries have said: "Verily he declares Muslims to be disbelievers." He negates this false accusation from himself and clarifies that which he is upon.

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I view that Jihaad shall remain with every Imaam be he righteous or evil and I view that the congressional prayer behind him (the corrupt leader) as permissible.

Explanation

Jihaad: Undertaking the effort of fighting the disbelievers in order to make the word of Allaah the most high. The purpose of Jihaad is to raise the word of Allaah, spread the oneness of Allaah, and neutralizing ascribing partners with Allaah as religion is only for Allaah.


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"And I (Allaah) created not the jinns and humans except they should worship Me (Alone)."340 So worship is the right of Allaah alone and whoever worships other than Allaah then he is to be called back to Islaam, asked to repent, and be sincere in Tawheed. If he rejects this, he is to be executed.

This is because Allaah has sent His Messenger صلى اهللا عليه وسلم with da'wah (the call) and Jihaad. So da'wah is first then Jihaad is next so that disbelief will not spread. Allaah تعالى says,

340 Ad-Dhaariyaat: 56



213

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"And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allaah) and (all and every kind of) worship is for Allaah (Alone)."341 And in another verse:

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"And the Religion (worship) will all be for Allaah Alone [in the whole of the world]."342 "So there will be no fitnah" means shirk or ascribing partners with Allaah and so "The religion will be for Allaah" without worship of the creation and the worship is for the Creator. This is the objective of Jihaad; spreading Tawheed and expunging Shirk in the land. This is because Allaah has created creation to worship Him. So if they worship other than Him then they are to repent and they return or be fought, and if not and they were left then they would spread disbelief because the disbelievers call to disbelief. So if the disbelievers’ disbelief spreads then he is to be fought. However, if his disbelief is limited to himself, he does not call to it, and he does not work to spread his disbelief then it is contained within himself and he is not to be fought. An example of this would be the disbelieving elderly, women and children, and priests who have taken a life of seclusion. These individuals are not to be fought because their disbelief is confined to themselves. Likewise the one who governed by Islaam and give the tax then he is also not to be fought. Rather he is left to practice his religion and the jizya343 is taken from him and he is a follower of the laws of Islaam. His evil is

341 Al-Baqarah: 193 342 Al-Anfaal: 39 343 Tax given to the Muslims by non-Muslims living in their territories.



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limited to him. It is well known that whoever the jizya is taken from then he is not going to be calling to disbelief. If he were to call to disbelief then he has broken his agreement (with the state). He is to submit to the law of Islaam and pay further tax as a humiliation and belittlement. This one will be left just as the elderly, children, women, the priest who have left the people and retreated to a place of seclusion, and those whose disbelief does not affect others. All of these individuals are not to be killed. This proves that Islaam is not a religion of murder and spilling of blood, but rather it is a religion of mercy and justice that seeks to remove the people from darkness's to light for their own benefit. So how many benefits has this Jihaad provided the people? Those who accepted Islaam from the foreigners have been saved from the Fire by Allaah. If they were abandoned then they would have surely been from the people of the Fire. So they accepted Islaam and perfected it. As a result, several unique and unparalleled people of knowledge came from them. This is the outcome of Jihaad in the cause of Allaah تعالى. And this Jihaad is the highest peak of Islaam but Jihaad has conditions: Condition One: The ability and power of the Muslims to implement Jihaad over the disbelievers. Meaning they have the equipment and preparations. If they do not have the necessary preparations then it is as if they are in a weak situation and the disbelievers are stronger than them and if the Muslims were to fight the disbeliever then they would indeed annihilate the Muslim civilization. So fighting is not permissible in this case as it becomes a greater harm than good and gives the disbelievers control over the Muslims. Thus, the Prophet صلى remained in Makkah for thirteen years and restricted اهللا عليه وسلمin his call to Allaah. During this time the Muslims were abused and harassed and they were never commanded to establish Jihaad. Rather Allaah commanded them with patience and to hold back their hands (from fighting back) until Allaah تعالى gave His permission. Allaah says,



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"Have you not seen those who were told to hold back their hands (from fighting) and perform As-Salaat (Iqaamatas-Salaat), and give Zakaat."344 This was in Makkah! They were commanded to hold back their hands but along with this they were commanded to establish the call to Allaah. But once the Prophet صلى اهللا عليه وسلم migrated to Madinah and Islaam began to spread and the Muslims gained strength, Allaah commanded him with Jihaad. This was only because they became strong and were prepared for Jihaad. This is not specific to the first generation of Muslims but rather it is general to all of the Muslims until the end of time. If they have the strength and ability then Jihaad and da'wah becomes obligatory and if they do not have the power then they are to remain giving da'wah. As for Jihaad, then it is delayed until the time in which they have the ability to undertake it. If they were to fight while weak then indeed the disbelievers would overtake them and conquer them. Condition Two: The Jihaad must be done beneath the banner of the leader of the Muslims. Thus, it is not for everyone to just establish Jihaad, nor it is it for everyone to simply fight, nor is it for anyone and everyone to form a group for doing so. This is not permissible in Islaam. It is a harm on the Muslims from themselves before the disbelievers can even harm them. This is because the Muslims would be disputing amongst one another. Each one of them desiring to attain victory. This then leads to gangs who fight the enemy so once the enemy has been defeated and expelled they begin to fight one another! Each of them desiring to take over power. This is the result of them not fighting under one banner and under one Imaam. They indeed divided into gangs and groups. So it is not permissible in Islaam. Jihaad must be done under one unified banner. 344 An-Nisaa: 77



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Because of this, the Shaykh says, "I view that Jihaad shall remain with every Imaam," meaning an Imaam of the Muslims who will lead and direct them. An Imaam that will honor them, prepare them, and arm them. So Jihaad must be done under the banner of an Imaam and by his command so that it will be successful. If it is without an Imaam and without a banner then it will surely lead to failure in the end so his saying "with every Imaam" is proof that the presence of an Imaam to fight under his banner is a condition. It is not a condition that this Imaam be 100% righteous as Aboo Bakr, Umar, 'Uthmaan, Alee, Umar ibn Abdul Azeez, and the other Companions. It is not a condition that the Imaam be pure, having no flaws. Rather if he were a faajir - meaning a sinner - and his sin does not reach the level of disbelief and his leadership has been maintained then Jihaad with him is valid and he is to be obeyed in that Jihaad and prayed behind because he is Muslim. Regardless of whether he is a sinner, an evil doer, a tyrant, or an oppressor because the greater good which belongs to the main body of Muslims is far superior than separating and differing from him. This is a highly regarded matter that many from of the zealots who have no understanding of the religion are heedless of. They say, "How are we going to obey him and he is a disobedient sinner?" The answer: We obey him for the greater good. For indeed following the lesser of the two evils to remove the greater of them is desired in Islaam and repelling harm takes precedence over gaining benefits. The Muslims fought with Al-Hujjaaj and Yazeed ibn Mu'aawiyyah for the sake of unity while they were indeed ardent evil doers. Rather there were companions who fought beneath the banner of Yazeed ibn Mu'aawiyyah in the battle of Constantinople. From them was Aboo Ayyoob Al-Ansaari رضي اهللا عنه. They also fought with Al-Hujjaaj who was known for oppression. He was a murderous and violent tyrant but for the sake of greater good for Islaam and the Muslims they fought with him. Remitting an issue in part for the sake and well being of all is a principle of Islaam.



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So again, it is not an established condition that whoever has authority over the affairs of the Muslims and leads them into Jihaad must be 100% righteous and upright. He must be obeyed even if he has sins and flaws so long as they do not reach the level of disbelief in Allaah تعالى. However, the ignorant revolutionaries345 do not tolerate and abide by this speech due to their stupidity. The Companions on the other hand accepted it and obeyed the Messenger صلى اهللا عليه وسلم in this due to their understanding and faith but as for the zealots and ignorant ones then they do not accept it. And likewise the biased partisan does not accept this affair either. They are a people who are not ignorant of this principle and they know this matter full well but they are bigoted and seek to split the Muslims. They overly focus on their leaders because of errors they commit. The purpose being to, divide and weaken the Muslims. So it is necessary to be keen regarding these issues and to caution from them, and caution from zeal with no understanding and knowledge of the religion. This is a tremendous issue. Now, an incorrect understanding and deviation has arisen due to ignorance and desires.

• His saying "righteous", he is upright and dutiful, "or evil" meaning sinful but not to the level of disbelief. This is because the overall good in obeying him and Jihaad with him is far superior than the evil and patience upon his evil and his flaws.

• His saying "congressional prayer behind him (the corrupt leader) as permissible." No doubt that congressional prayer behind the evil Imaams is permission and correct. So long as they are praying then pray behind them. Indeed the Companions prayed behind Al-Hujjaaj and they prayed behind Ubaidullaah ibn Ziyaad. They also prayed behind sinning leaders who used to drink alcohol. Likewise they prayed behind Al-Waleed ibn 'Uqbah. They prayed behind them for the sake of unity. Each of

345 From the Jihaadis and Hizbees and there likes.



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these Muslims prayed a correct prayer and so long as their prayer was correct then their leadership is also correct for the sake of unity.

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And Jihaad has been present since Allaah sent Muhammad صلى اهللا عليه وسلم and shall remain until the latter part of this nation when the Dajjaal shall be fought and neither an oppressive tyrant nor a just ruler can invalidate it.

Explanation The Dajjaal: He is the Anti-Christ and great liar. He is called the Dajjaal because of the many deceptions and lies that will come from him and because of the great trials and tribulations associated with him. Every prophet warned his nation against the trials of the Dajjaal and the one who warned the most from him was our Prophet Muhammad صلى اهللا عليه وسلم because the people at the end of time are the closest to him. He will emerge amongst Jews and their gathering and uniting in Palestine. Now is a sign of the Dajjaal's impending emergence as he is to emerge amongst the Jews – May Allaah destroy them. There will be many trials coming from him that will affect every land. There will not be a land except that he enters it with the exception of Makkah and Madinah. He will not be able to enter these two and the evil individuals present in Makkah and Madinah will leave until no one remains except the people of faith. When the Dajjaal approaches Madinah it will tremor and all of its hypocrites will leave it leaving only the people of true faith. Then Eesaa the Son of Mary, the Messiah of Guidance, will descend from the heavens. He will then search for the Dajjaal and slay him at the Gate of Ludd in Palestine. He will kill him and Allaah will aid Islaam and the Muslims. The Son of Mary



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will rule by the religion of Islaam; the religion of Muhammad – and Islaam will be strong during his reign صلى اهللا عليه وسلمmay the peace and blessings of Allaah be upon him. After which, the Ya'jooj and Ma'jooj that Allaah تعالى mentions will emerge. So Allaah will order Eesaa to deliver the Muslims to Mount Toor. And He said, "I have brought forth from amongst My servants such people against whom none would be able to fight; you take these people safely to Toor."346 So he will spread corruption in the land and slaughter countless Muslims. Then Allaah will send upon them an illness which will kill them so from this Allaah will give ease to the Muslims. This is the summarized story concerning the emergence of the Dajjaal. Thus, we believe in his emergence. There are ignorant writers who allege there is no Dajjaal but rather this is a reference to the spread of many lies during the last time. Likewise they allege that Eesaa will not descend and that this is a reference to the rise of the truth. This is a rejection of the numerous narrations of the Sunnah of the Messenger of Allaah يه وسلمصلى اهللا عل . Rather the Qur'aan proves that Eesaa shall descend عليه السالم. Allaah says,

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"And there is none of the people of the Scripture (Jews and Christians), but must believe in him ['Eesaa (Jesus), son of Maryam (Mary), as only a Messenger of Allaah and a human being], before his ['Eesa (Jesus) or a Jew's or a Christian's] death."347 This proves that he shall descend during the last times and that the Jews who disbelieved in him in the beginning shall believe.

346 Muslim (2937) from the hadeeth of An-Nawwas ibn Sam'aan عنة اهللا رضي 347 An-Nisaa: 159



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"And there is none of the people of the Scripture (Jews and Christians), but must believe in him ['Iesa (Jesus), son of Maryam (Mary), as Only a Messenger of Allaah and a human being], before his ['Iesa (Jesus) or a Jew's or a Christian's] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he ['Iesa (Jesus)] will be a witness against them."348

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"And he ['Iesa (Jesus), son of Maryam (Mary)] shall be a known sign."349

Meaning his descension during the end of time will be a major sign of the coming of the hour. Likewise in its other recitation it is read as, "And verily it is a sign of the hour."350 So the descent of Eesaa the Son of Mary from the heavens is a sign of the hour's closeness. Thus it is from the major signs of the hour.

• His saying, "until the latter part of this nation when the Dajjaal shall be fought." So they will fight him and the Jews. A fierce battle will ensue between the Muslims and Jews and Allaah will aid the Muslims until a rock and tree will say, "O Muslim! There is a Jew behind, come and kill him." So they will fiercely kill the Jews and Allaah will aid them in doing so.

348 An-Nisaa: 159 349 Az-Zakhruf: 61 350 This recitation was read by Ibn Abbas, Qutaadah, and Ad-Dahhaak. Refer to Tafseer At-Tabari (25/90-91)



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• His saying "and neither an oppressive tyrant nor a just ruler can invalidate it," meaning Jihaad is not going to be invalidated by any oppressive tyrant. So no one can prevent Jihaad. It is said now that there is no Jihaad and Islaam is not a religion of killing. This is what they are saying now! They allege that Islaam is not a religion of Jihaad or a religion of bloodshed. We say, yes, Islaam is not a religion of bloodshed but it is a religion of Jihaad. Not for the purpose of spilling blood but for the overall well-being of mankind. Allaah تعالى says regarding the right of his Prophet صلى اهللا عليه وسلم:

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"And we have sent you (O Muhammad ) not but as a Mercy for the 'Aalameen (mankind, jinns and all that exists)."351

So from Allaah's mercy upon the worlds is the legislation of Jihaad to take them from darknesses to light and from disbelief to belief. We do not fight the disbelievers out of greed for their wealth, blood, and lands. We fight them to spread Islaam and for their well-being. So their entering into Islaam is in their best interest so that they may die upon Islaam and enter Paradise. However, if they were left to die upon disbelief they would surely enter the Fire. So Jihaad is more of a benefit for the disbelievers because it saves them from disbelief, from the Fire, from ignorance, and misguidance. You see the fruits of Jihaad in the east and west and what it has produced from good and what it has produced from the spread of knowledge, the spread of Tawheed, and the spread of Islaam and subduing of oppression.

1. His saying, "nor a just ruler" There is no one that can prevent Jihaad. Even if it were to be prevented by a just ruler. So Jihaad does not cease. We do not say for example, “The goal has been achieved now equality has spread and the people

351 Al-Anbiyaa 107



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living upon good." Jihaad shall remain with the rule of Allaah :but with the following conditions تعالى

• The Muslims must have the strength to establish a Jihaad.

• Jihaad must be established beneath the banner of a united leader who will direct them and assist them as well as be a source they can return to.

• The Jihaad must be to raise the word of Allaah and not for gains in the dunya or to be seen in the land.

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And I view the obligation of hearing and obeying the leaders of the Muslims - their righteous and their sinful - so long as they do not command disobedience to Allaah. And whoever has been given the Khilaafah352 and the people have united around him and are pleased with him, or he has overtaken them with his sword until he becomes a Khalifah, then obedience to him is an obligation and overthrowing him is prohibited. _____________________________________________

Explanation From the fundamentals of the creed: hearing and obeying the leaders of the Muslims, implementing The Most High’s saying,

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"O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you who are in authority."353 After commanding obedience to Him and His Messenger, He commanded obedience to the leaders of the Muslims. His statement "those of you" means from the Muslims. If he is not from the Muslims then there is no obedience for him.354 So the condition is that he be Muslim at which point obedience to him becomes obligatory and overthrowing him is a prohibited sin.

352 Caliphate 353 An-Nisaa: 59 354 For those living in the lands of disbelief then this does not mean their laws are not to be adhered to resulting in anarchy amongst Muslim communities. Rather, one is obliged to follow them so long as they do not conflict the religion.



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This is a foundation from the principles of Islaam and upon it the Muslim unity is united and their might is strengthened. When the Companions sensed that the death of the Prophet was approaching they requested he give them صلى اهللا عليه وسلمsome lasting advice. He said, "I advise you with fear of Allaah and the hearing and obeying even if a slave has authority over you.’’355 This is because the intent is not the individual but rather his position. The lesson is regarding his situation and not the person. "And if a slave has authority over you then the one whom lives from amongst you shall see much differing." Therefore, obedience to the ruler is a safeguard from differing. And when Hudhayfah ibn Al-Yamman asked the Messenger of Allaah صلى اهللا عليه وسلم about the trials and tribulations that are to occur he asked him, "What do you order me to do if that reaches me?" He said, "Stick with the main body of Muslims and their ruler.”356 So he commanded Hudhayfah to stick firm to the main body of Muslims and their leader when the trials and tribulations appear as it is a safeguard from differing.

355 Aboo Dawood (4607) Al-Tirmidhi (2676), Ibnu Maajah (42), and Ahmad (4/126 # 17144) from the hadeeth of Al-'Irbaad ibn Saariyah عنة اهللا رضي 356 Al-Bukhaaree (3606) Muslim (1847) from the hadeeth of Hudhayfah ibn Al-Yamaan عنة اهللا رضي



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"And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment."357 So differing is evil and unity is a mercy.

• His saying, "their righteous and their sinful." As mentioned, it is not a condition that the leader of the Muslims be 100 percent righteous as the Righteous Predecessors were. However, it is incumbent to obey him even if he has sins and transgressions that do not reach the level of kufr that removes one from the religion.

Some of the scholars were asked; "So and so is righteous but he is weak and so and so is a sinner but strong, which of them is a more appropriate leader?" They responded, "The sinner who is strong because the weak righteous individual's righteousness is for himself and his weakness harms the Muslims. The sinner who is strong then his sin is for himself and his strength benefits the Muslims."

• His saying, "their righteous and their sinful." This differs from the Khawaarij and Mu'tazilah who overthrow "evil" rulers or sinning rulers. Evil here means sinners.

• His saying, "so long as they do not command disobedience to Allaah," at which case obedience to him is an obligation.

"There is no obedience to the creation and disobedience to The Creator."358

357 Al-Imraan: 105



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If, on the other hand, he commands disobedience then allegiance is not taken from him. We simply do not obey him in that disobedience. Obedience to him remains in that which he orders from good so long as it contains no sin. We differ from them in sin and we obey them in matters that are not disobedient.

• His saying, "And whoever has been given the Khilaafah, and the people have united around him and are pleased with him, or he has overtaken them with his sword until he becomes a Khalifah, then obedience to him is an obligation."

They (the scholars) say that the Khilaafah is attained by one of three methods: The first method: Him being the selection of those in authority. If those in authority choose him then allegiance is given to him and obedience to him becomes mandatory. This is similar to what occurred with the Caliphate of Aboo Bakr As-Siddiq رضي

عنه اهللا . Those in authority appointed him. It is not necessary that all Muslims choose as done in elections. This is not present in the Islaamic system. Rather it is sufficient that those in authority from the scholars, the rulers, and those who give their view and counsel (to the rulers) choose. If they choose a leader for the Muslims then obedience to him is an obligation upon all Muslims. No one has the right to say, "I did not choose him" or "I did not give him my allegiance" as some of the ignorant of today say. You are from amongst the Muslims and the Muslims have chosen this man as their leader so it is not permissible for you 358 Ahmed in his Musnad (1/131 # 1090) from the hadeeth of Alee عنة اهللا رضي and the hadeeth of Ibn Mas'ood عنة اهللا رضي (1/409 #3889) and from the hadeeth of Imraan ibn Hussain τ (5/66 # 20653), also narrated by Muslim (1840) and Aboo Dawood (2625) from the hadeeth of Alee عنة اهللا رضي with the wording, "There is no obedience in disobedience to Allaah" from the story of As-Sariyyah in which their leader ordered them to enter into the fire.



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deviate or stray from them. Instead, the Prophet صلى اهللا عليه ,said وسلم

"The Muslims are united against those who are against them and even the lowest of the Muslims support them (the ruler)."359 So if the lowest of the Muslims support them then what about those in authority? The companions obeyed Aboo Bakr knowing that the ones who gave him the allegiance were only the leaders from the Muhaajiroon and Ansaar in the dwelling of Bani Saa'idah. Likewise, Uthmaan was chosen by the six people entrusted to the Shoora360 by Umar. He entrusted the remaining ten promised paradise – those whom the Messenger of Allaah صلى اهللا عليه وسلم were pleased with upon his death. These six came to an agreement upon Uthmaan and pledged their allegiance to him. So it became an obligation upon all Muslims to obey and follow him. The second method: The entrustment of a ruler. If the ruler entrusts the leadership to anyone after him obedience to him becomes mandatory and his leadership is legitimate. An example of this is when Aboo Bakr gave Umar the rule. The Companions listened and obeyed him (may Allaah be pleased with them).

359 Aboo Dawood (4530), An-Nisaa'ee (4734), and Ahmed in his Musnad (1/119 # 959) from the hadeeth of Alee τ. In the narration of Al-Bukhaaree, "The asylum (pledge of protection) granted by any Muslims is one and the same, (even a Muslim of the lowest status is to be secured and respected by all the other Muslims)…" 360 Islaamic counsel in which a matter is discussed and a final judgment is made by its leader as a result of the advice given by his counsel. A shoora is not democracy as some of the ignorant mistakenly allege and hence cannot be compared. Democracy is the power of the people, for the people, by the people and indeed Allaah says, "Verily the rule is but for Allaah." On the contrary, shoora is implementing Allaah's saying, "O you who believe! Obey Allaah and obey His messenger and those in authority from amongst you."



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The third method: If the people do not have a leader and a brave, powerful, and determined individual overcomes the people with his sword until they surrender to him, obedience to him becomes mandatory. The scholars give the example of Abdul-Maalik ibn Marwaan. The people of his time were without a general ruler so an individual of bravery, generosity, and determination arose. He fought and triumphed over the people. The Muslims began to obey him and he became a leader for them. Thus, his leadership is legitimate. As for the one who comes while the Muslims have a ruler and attempts to fight him or remove the ruler so that someone else will replace him, then it is incumbent upon the Muslims to kill him. The Prophet صلى اهللا عليه وسلم said,

"Whoever comes to you and attempts to divide you or sever your unity while you are all united under one man, then kill him – whoever he may be."361 We are united with the ruler. If someone arises against him then we are with the ruler in defending against this outsider who has left the main body of the Muslims. We fight him and protect the Muslims from his evil so that unity will not be disrupted as this is in the best interest of the people. This is the creed of the Shaykh regarding hearing and obeying the leaders of the Muslims and in this is a refutation against those who associate him with overthrowing the rulers.

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361 Muslim (1852) from the hadeeth of 'Irfaja عنة اهللا رضي



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I view boycotting the people of innovation and disassociating from them until they repent. I rule upon them based upon that which is apparent and leave their secrets to Allaah. And I believe that every newly invented matter in the religion is an innovation. _____________________________________________

Explanation

Innovations, ( البدع ) "bida" which is the plural of innovation ( bid'ah" is defined as that which has been newly invented" ( بدعةin the religion from acts of worship that have no evidence from the Qur'aan or Sunnah. This is because worship is tawqifiyyah362 so we do not perform anything from it except that we have evidence from the Book and the Sunnah. Subsequently, whoever comes and invents a matter used to draw closer to Allaah such as a matter of dhik,r363 prayer, or worship and this individual then claims, "This is an additional good action," then we say, "NO." This is an evil addition and not a good one because the religion is complete and does not accept supplements or additions. And indeed the Messenger of Allaah صلى اهللا عليه وسلم was upon a religion that was completed. Allaah تعالى says,

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"This day, I have perfected Your Religion for you."364

362 Tawqifiyyah: Matters based solely upon revelation. 363 Dhikr: Remembrance of Allaah. 364 Al-Maa'idah: 3



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So it is Allaah who bears witness to the completion of this religion. Thus, no additions or added extras shall be accepted. It is sufficient for us that we practice what this religion has from acts of worship. As for adding to it and then alleging that such and such is a good addition then this is bid'ah. Indeed the Messenger of Allaah صلى اهللا عليه وسلم said,

"Whomever lives from amongst you then he shall see much differing so adhere to my Sunnah and the Sunnah of the Rightly Guided Caliphs after me. Hold on tight to it and cling to it with your back molars and beware of newly invented matters for every newly invented matter is an innovation and every innovation is misguidance."365 He would also say in his sermons, "As to what follows; The best speech is the Book of Allaah and the finest guidance is the guidance of Muhammad صلى اهللا عليه The most evil of affairs are newly invented matters and . وسلمevery innovation is misguidance."366 So this is a distinct refutation against those who divide innovations into good and bad. Innovation in the religion contains nothing of good rather all of it is evil because the Messenger of Allaah صلى اهللا عليه وسلم clearly stated, "Every innovation is misguidance." And it is the innovator who says, "Every innovation is not misguidance, rather there is some good from it." So it is the Messenger صلى اهللا عليه وسلم who refutes him. A poet once said,

365 Al-Bukhaaree (3606) 366 Muslim (767 from the hadeeth of Jaabir ibn Abdillaah عنة اهللا رضي



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"The best of affairs were those that have preceded upon guidance - And the evilest of affairs are newly invented innovations." As for the one that says that there are good innovations then it is said to him that such a statement itself is a misguided innovation and evil and not good. There will never be "good bid'ah" in this religion. We refrain from innovation and suffice ourselves with the Sunnah. In it is good and completion. It is not sufficient that we just refrain from innovation, but rather we boycott the innovators. We do not sit with them nor do we befriend them until they leave off their innovation. If we were to befriend them and sit with them then we would have indeed encouraged them in innovation. So we are to boycott them, meaning we leave sitting with them and befriending them until they repent to Allaah. This is an obligation of Ahlus Sunnah! They boycott the people of innovation and if it were to have occurred then indeed innovation would not have spread. However, once a more relaxed approach began with the innovators, they begin to devastate the land with corruption and spread innovation and there was no one to fend them off. They became our friends and part of our gatherings and sittings, and subsequently innovations begin to spread in this manner. However, if Ahlul Bida' were boycotted (as they were supposed to be) then their evil would indeed be minute. So the statement of the Shaykh, "I view boycotting the people of innovation and disassociating from them;" Boycotting: to leave or abandon, meaning we leave them and abstain from sitting with them and befriending them "until they repent." If they repent then Allaah will accept their repentance and they then become part of our gatherings and our beloved companions.

• His saying, "I rule upon them based upon that which is apparent." Meaning we rule upon the people with only that which is apparent to us. We do not know what the hearts holds. However, if one does good then we bear witness to him being upon good



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based upon the apparent and if one does evil then we bear witness to him being upon evil based upon the apparent. As for the hearts, then no one knows this except Allaah.

Nevertheless, the present-day Murji'a say, "Whoever commits an act of disbelief, shirk, or an evil deed then you must not rule upon the apparent concerning him as you do not know what is in his heart."

• The statement of the Shaykh, "And I believe that every newly invented matter in the religion is an innovation,” unlike those who say that there are newly invented matters in the religion that are good. Rather, all newly invented matters are innovation which is extracted from the hadeeth, "Every newly invented matter is an innovation and every innovation is a misguidance."367

As for ordinary matters such as clothing, living dwellings, and transportation then these are matters that Allaah has created and are not innovations. The previous generations did not ride in cars and we do because they are things that Allaah has permitted. Allaah says,

öö≅ è% ô⎯ tΒ tΠ§ym sπoΨƒÎ— «!$# û©ÉL©9 $# ylt÷zr& ⎯ Íν ÏŠ$ t7Ïè Ï9 ÏM≈ t6Íh‹©Ü9 $# uρ z⎯ ÏΒ É− ø— Ìh9 $# ∩⊂⊄∪

"Say (O Muhammad ): ‘Who has forbidden the adoration with clothes given by Allaah, which He has produced for his slaves, and At-Tayyibaat [all kinds of Halaal (lawful) things] of food?’"368 So everyday matters such as clothing, housing, transportation, and agriculture are matters that are not inclusive in acts of worship, rather, we use them for worship. We use them to

367 Refer to the reference on the previous page. 368 Al-A'raaf: 32



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assist us in worship. We ride cars to get to Hajj, to seek knowledge, and we ride them to Jihaad. We also use speakers to deliver sermons and lectures. So we use these things to assist us in worship as they are things that Allaah has permitted to be used for such. Thus, they are not considered innovations. They are indeed things in which Allaah has created for us.

uuθèδ “Ï%©!$# šYn= y{ Νä3s9 $Β ’ Îû ÇÚö‘ F{$# $ YèŠÏϑy_ ∩⊄®∪

"He it is who created for you all that is on earth."369

So the foundation of these matters is that they are lawful whereas the foundation regarding acts of worship is a prohibition except that evidence proves otherwise. Regarding matters such as clothing, transportation, food, and drink, etc, then they are all permissible except for those matters which the evidence has prohibited.

∗∗∗∗∗∗∗

369 Al-Baqarah: 29



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I believe that eemaan (faith) is a statement on the tongue, actions with the body parts, and a belief in the heart. It increases with obedience and decreases with disobedience. It is seventy odd branches; the highest of them is the declaration that none has the right to be worshiped in truth except Allaah and the lowest of them is removing harm from the road.

____________________________________ This is what has been legislated concerning the topic of eemaan. It has been mentioned in the Qur'aan repeatedly and in numerous locations. Allaah has praised its people and has promised them Paradise and a tremendous reward. Eemaan is a level from the levels of the religion and the religion has three levels as in the hadeeth of Jabreel 370.عليه السالم They are: Islaam, Eemaan, and Ihsaan. As for Islaam then it is comprised of five pillars: Testifying that none has the right to be worshipped in truth except Allaah and that Muhammad is the Messenger of Allaah, establishment of the prayer, paying the zakaat, fasting the month of Ramadan, and pilgrimage to the sacred house of Allaah. These are from the apparent deeds.

370 Muslim (8)



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As for eemaan, then it is comprised of six pillars as clarified by the Prophet صلى اهللا عليه وسلم :

"To believe in Allaah, His angels, His books, His messengers, the Last Day, and to believe in the Qadr, its good and its bad." Both of them must be present in the servant. Meaning it is incumbent that eemaan and Islaam be within the servant so that he may be a Muslim as well as a mu'min (believer). A Muslim on the outside by implementing the pillars of Islaam and a believer on the inside by believing in the six pillars of faith. So one cannot only be a Muslim and not have any faith. This would be the case of the hypocrites who outwardly manifest Islaam. They pray, fast, say, "Laa ilaaha illa Allaah", and perform the pilgrimage yet have no belief or faith in the heart.

šχθä9θà) tƒ ΝÎγÏδ≡uθøù r'Î/ $ ¨Β }§øŠs9 ’ Îû öΝÍκÍ5θè= è% 3 ª∩⊇∉∠∪

"Saying with their mouths what was not in their hearts."371 And because of this, they are in the lowest levels of the fire. And likewise the opposite is true. One cannot be a mu'min (believer) without Islaam (being a Muslim). He will not be a true believer in the pillars of faith when he has no Islaam by not praying, not paying zakaat, not fasting, and not performing the pilgrimage. This individual is not a mu'min (believer) until he is a Muslim, implementing all of the outer372 as well as inner373 pillars. This is an absolute must. So eemaan combines belief of the heart, actions with the body parts, and a statement on the tongue.

371 Aali Imraan: 167 372 Islaam's five pillars 373 Eemaan's six pillars



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So this is the reason why Ahlus Sunnah wal Jama'ah – as the Shaykh mentions – states that eemaan is a statement of the tongue, belief in the heart, and action with the body parts. All three of these matters are a must. It (eemaan) increases with obedience and decreases with sin. This is the definition of eemaan with Ahlus Sunnah wal Jama'ah – those who are upon the Sunnah of the Messenger صلى اهللا عليه وسلم and they are those who are of the Save Sect between the deviated sects promised with the fire by Allaah. This is the meaning of eemaan with them and it consists of three points. As for the Murji'a then they say that eemaan is merely an affirmation with the heart, and actions are not inclusive. Some of them say that actions are a condition for eemaan's completion and some say that they are a condition for its obligation, but either way, they are not inclusive in the definition of eemaan. So if one were to simply affirm with his heart he would be a believer even if he did not perform any deeds. This is a false methodology because indeed the polytheists new with their hearts the realism of what the Messenger صلى اهللا عليه but refused to say and utter, "None has the right to be وسلمworshipped in truth except Allaah." They refused to pray, fast, pay the zakaat, and perform pilgrimage. Allaah تعالى says,

ôô‰s% ãΝn= ÷è tΡ …çμΡÎ) y7çΡâ“ ósu‹ s9 “Ï%©!$# tβθä9θà) tƒ ( öΝåκΞ Î* sù Ÿω štΡθç/ Éj‹s3ãƒ £⎯ Å3≈ s9 uρ

t⎦⎫ÏΗÍ>≈ ©à9 $# ÏM≈ tƒ$ t↔Î/ «!$# tβρß‰ysøg s† ∩⊂⊂∪

"We know indeed the grief which their words cause you (O Muhammad ): it is not you that they deny, but it is the Verses (the Qur'aan) of Allaah that the Dhaalimoon (polytheists and wrongdoers) deny."374 The meaning of this verse is that they believed in the Messenger صلى اهللا عليه وسلم but either arrogance, jealousy, or preservation of their religion hindered them from stating that

374 Al-An'aam: 33



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none has the right to be worshipped in truth except Allaah, and hindered them from praying, fasting, zakaat, Hajj, and Umrah. All of which are remnants of the religion of Ibraheem عليه السالم. They had nothing else. They would affirm shirk by saying, "Labaika la shareeka laka illa shareekan huwa laka tamliku wa ma malak" (Here we are! And You have no partner except for the partner You own and he does not own You). So they would openly respond (to Allaah) with shirk. For this, the Prophet ,responded to Allaah with Tawheed by saying صلى اهللا عليه وسلم

"Labaika la shareeka labaik. Innal hamda wa ni'mata laka wal mulk, laa shareeka lak" (Here I am (O Allaah)! You have no partners. Verily all the praise, the blessings, and the dominion belong to You. You have no partners)."375 So he indeed negated the shirk. They would say that Allaah had a partner and that they were there to worship them besides Allaah. They would say that those partners were their intermediaries with Allaah or mediators between them and Allaah. They would say these things while performing Hajj. As for prayer, then they would not pray nor would they pay zakaat, fast, or say Laa ilaaha illa Allaah. But in their hearts they believed that he was the Messenger of Allaah and they affirmed it.

ööΝåκΞ Î* sù Ÿω štΡθç/ Éj‹s3ãƒ ∩⊂⊂∪

"It is not you that they deny."376 The Jews and the Christians also affirm that he is the Messenger of Allaah.

tt⎦⎪ Ï%©!$# ãΝßγ≈ uΖ ÷s?# u™ |=≈ tGÅ3ø9 $# …çμtΡθèù Ì÷è tƒ $ yϑx. tβθèù Ì÷è tƒ öΝèδu™!$ oΨö/ r& ∩⊇⊆∉∪

375 Al-Bukhaaree (1549) Muslim (1183) from the hadeeth of Ibn 'Umar عنة اهللا رضي 376 Al-An'aam :33



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"Those to whom We gave the Scripture (Jews and Christians) recognize him (Muhammad or the Ka'bah at Makkah) as they recognize their sons."377

((#θçΡ% x.uρ ⎯ ÏΒ ã≅ ö6s% šχθßsÏF øtGó¡tƒ ’ n? tã t⎦⎪ Ï%©!$# (#ρãxx. $ £ϑn= sù Νèδu™!$ y_ $ ¨Β (#θèù ttã

(#ρãxŸ2 ⎯ ÏμÎ/ 4 èπuΖ ÷è n= sù «!$# ’ n? tã š⎥⎪ ÍÏ≈ s3ø9 $# ∩∇®∪

"Although aforetime they had invoked Allaah (for coming of Muhammad - sallallaahu 'alayhi wa sallam) in order to gain victory over those who disbelieved, then when there came to them that which they had recognized, they disbelieved in it. So let the Curse of Allaah be on the disbelievers."378 So in their hearts they recognize that he is the Messenger of Allaah but they reject saying it with their tongues and reject following him. From this, we see that a mere affirmation of the heart is not sufficient as the Murji'a allege. Moreover, it is not a mere belief in the heart and a statement on the tongue as another group from the Murji'a say. They are known as the Murji'a Fuqahaa. They say that eemaan is a statement on the tongue and belief with the heart even if there are no actions. Hence, they cancel out actions by not including it in the definition of eemaan. They came with two and left the third. They say that actions are not necessary so long as one states his faith and believes in it and this is therefore sufficient. This is also a false methodology. Actions must exist. Allaah .always couples belief with action تعالى

Î(Î(#θãΖ tΒ# u™ (#θè=Ïϑtã uρ ÏM≈ ysÎ=≈ ¢Á9 $# ∩⊄∪

377 Al-Baqarah: 146 378 Al-Baqarah: 89



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"Believe (in Islaamic Monotheism) and do righteous good deeds."379 He did not only say "Believe," rather He said, "Believe and do righteous good deeds." So there will be no eemaan without action. Thus, the methodology of the Murji'a is false in all of its categories. And likewise, the Ash'arees. They came with one and leave off two. They say that eemaan is an affirmation of the heart even if one does not state it. So whoever believes with his heart is a believer even if he says nothing. The truth lies with the methodology of Ahlus Sunnah wal Jama'ah which is taken from the Book of Allaah and the Sunnah and that is eemaan is a statement on the tongue, belief with the heart, and action with the body parts.

• His saying, "It increases with obedience." Allaah ,says تعالى

# sŒÎ)uρ !$ tΒ ôMs9 Ì“Ρé& ×ο u‘θß™ Οßγ÷ΨÏϑsù ⎯ ¨Β ãΑθà)tƒ öΝà6•ƒr& çμø?yŠ# y— ÿ⎯Íν É‹≈ yδ $ YΖ≈ yϑƒÎ) 4 $Β r'sù

š⎥⎪ Ï%©!$# (#θãΖ tΒ# u™ öΝßγø? yŠ# t“ sù $ YΖ≈ yϑƒÎ) óΟèδuρ tβρãÏ±ö; tGó¡o„ ∩⊇⊄⊆∪

"And whenever there comes down a Soorah (chapter from the Qur'aan), some of them (hypocrites) say: ‘Which of you has had his faith increased by it?’ As for those who believe, it has increased their Faith, and they rejoice."380 This indicates that eemaan increases. The people of misguidance say that it does not increase but it remains as one thing in the heart. Allaah تعالى says,

379 Al-Asr: 3 380 At-Tawbah: 124



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$ yϑΡÎ) šχθãΖ ÏΒ ÷σßϑø9 $# t⎦⎪ Ï%©!$# # sŒÎ) tÏ.èŒ ª!$# ôMn= Å_uρ öΝåκæ5θè= è% #sŒÎ)uρ ôMu‹Î= è? öΝÍκö n= tã

…çμçG≈ tƒ# u™ öΝåκøEyŠ# y— $YΖ≈ yϑƒÎ) 4’ n? tãuρ óΟÎγÎn/ u‘ tβθè= ©.uθtG tƒ ∩⊄∪ š⎥⎪ Ï%©!$# šχθßϑ‹É)ãƒ

nο 4θn= ¢Á9 $# $ £ϑÏΒ uρ öΝßγ≈ uΖ ø% y— u‘ tβθà)ÏΖ ãƒ ∩⊂∪ y7Í×≈ s9 'ρé& ãΝèδ tβθãΖ ÏΒ ÷σßϑø9 $# $ y)ym ö∩⊆∪

"The believers are only those who, when Allaah is mentioned, feel a fear in their hearts and when His Verses (this Qur'aan) are recited unto them, they (i.e. the verses) increase their Faith; and they put their trust in their Lord (Alone); who perform As-Salaat (IqaamatasSalaat) and spend out of that We have provided them. It is they who are the believers in truth."381 So He mentions actions and limits to "The believers." He mentions statements, actions, establishment of prayer, paying of the zakaat, and fear of the hearts. This is eemaan. This proves that it increases with obedience. So it increases with prayer, zakaat, and recitation of the Qur'aan. Allaah تعالى says,

yyŠ# yŠ÷“ tƒuρ t⎦⎪ Ï%©!$# (# þθãΖ tΒ# u™ $YΖ≈ uΚƒÎ) ∩⊂⊇∪

"And the believers may increase in faith."382 This further proves that eemaan increases and likewise decreases. And the Prophet صلى اهللا عليه وسلم said,

"Eemaan is seventy odd branches; the highest of it is the statement none has the right to be worshiped but Allaah and the lowest of it is removing harm from the road."383

381 Al-Anfaal: 2-4 382 Al-Mudathir: 31 383 Muslim (35) from the hadeeth of Aboo Hurairah τ



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This hadeeth proves that eemaan has a high point and a low point. He also said, "Whoever from amongst you sees an evil deed then let him change it with his hand and if he is unable to then with his tongue and if he is then unable to then with his heart and that is the weakest of faith."384 This hadeeth proves that eemaan becomes weak and decreases. And the hadeeth, "Go! And whoever has the least amount of eemaan in his heart the size of a mustard's seed then remove him from the Fire."385 This further proves that eemaan decrease until it’s the size of a mustard's seed. So the people are not alike as it relates to faith. Some of them are stronger in faith than others. The Murji'a say that the people are the same concerning eemaan and that there is no difference between the eemaan of Aboo Bakr As-Siddiq and the eemaan of sinner. All of them are believers. As for Ahlus Sunnah then they say that his eemaan equals that of a mountain while the eemaan of the sinner equals that of a mustard's seed. The two of them are not equal. So this is the meaning when it is said, "It increases with obedience and decreases with sin." When a Muslim obeys his

384 Muslim (49) from the hadeeth of Aboo Sa'eed Al-Khudree τ 385 Al-Bukhaaree (7510) Muslim (193) from the hadeeth of Anas τ



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Lord, his faith increases and each time he disobeys his Lord, his eemaan decreases. This is the methodology of truth and the accurate definition of Eemaan.

∗∗∗∗∗∗∗



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I view the obligation of enjoining the good and forbidding evil upon that which the pure Muhammadan legislation has ordained.

Explanation The Shaykh, just as other than him from Ahlus Sunnah wal Jama'ah, views the obligation of enjoining the good and forbidding the evil. Allaah says,

⎯ ä3tF ø9 uρ öΝä3ΨÏiΒ ×πΒ é& tβθããô‰tƒ ’ n<Î) Î ö sƒø: $# tβρããΒ ù'tƒuρ Å∃ρ ã÷è pR ùQ $$ Î/ tβ öθyγ÷Ζ tƒuρ Ç⎯ tã

Ìs3Ψßϑø9 $# 4 y7Í×≈ s9 'ρé& uρ ãΝèδ šχθßsÎ= øßϑø9 $# ∩⊇⊃⊆∪

"Let there arise out of you a group of people inviting to all that is good (Islaam), enjoining Al-Ma'roof (i.e. Islaamic Monotheism and all that Islaam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islaam has forbidden). And it is they who are the successful."386

ööΝçGΖ ä. u ö yz >πΒ é& ôMy_Ì÷zé& Ä¨$Ψ= Ï9 tβρâ ßΔ ù's? Å∃ρ ã÷è yϑø9 $$ Î/ šχ öθyγ÷Ψs?uρ Ç⎯ tã

Ìx6Ζ ßϑø9 $# tβθãΖ ÏΒ ÷σè?uρ «!$$ Î/ ∩⊇⊇⊃∪

You [true believers in Islaamic Monotheism, and real followers of Prophet Muhammad and his Sunnah (legal ways, etc.)] are the best of peoples ever raised up for mankind; You enjoin Al-Ma'roof (i.e. Islaamic Monotheism and all that Islaam has ordained) and forbid Al-Munkar

386 Aali Imraan: 104



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(polytheism, disbelief and all that Islaam has forbidden), and you believe in Allaah."387 And other than these verses.

ttβθãΖ ÏΒ ÷σßϑø9 $# uρ àM≈ oΨÏΒ ÷σßϑø9 $# uρ öΝßγàÒ÷è t/ â™!$ uŠÏ9 ÷ρr& <Ù÷è t/ 4 šχρ â ßΔ ù'tƒ Å∃ρ ã÷è yϑø9 $$ Î/

tβ öθyγ÷Ζ tƒuρ Ç⎯ tã Ìs3Ζßϑø9 $# šχθßϑŠ É)ãƒuρ nο 4θn= ¢Á9 $# šχθè?÷σãƒuρ nο 4θx.“9 $# šχθãèŠÏÜãƒ uρ

©!$# ÿ…ã&s!θß™ u‘ uρ 4 y7Í×≈ s9 'ρé& ãΝßγçΗxq ÷ z y™ ª!$# 3 ¨β Î) ©!$# î“ƒÍ• tã ÒΟŠ Å3ym ∩∠⊇∪

"The believers, men and women, are Awliyaa' (helpers, supporters, friends, protectors) of one another. They enjoin (on the people) Al-Ma'roof (i.e. Islaamic Monotheism and all that Islaam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of All kinds, and All that Islaam has forbidden); they perform As-Salaat (Iqaamat-as-Salaat) and give the Zakaat, and obey Allaah and His Messenger. Allaah will have His Mercy on them. Surely Allaah is All-Mighty, All-Wise."388 So He made a part of their characteristics that they enjoin good and forbid evil and the one who does not enjoin good and forbid evil is from the hypocrites. Allaah says,

ttβθà)Ï≈ uΖ ßϑø9 $# àM≈ s)Ï≈ oΨßϑø9 $# uρ ΟßγàÒ÷è t/ .⎯ÏiΒ <Ù÷è t/ 4 šχρ ããΒ ù'tƒ Ìx6Ζ ßϑø9 $$ Î/

šχ öθpκ÷] tƒuρ Ç⎯ tã Å∃ρ ã÷è yϑø9 $# š ∩∉∠∪

"The hypocrites, men and women, are from one another, they enjoin (on the people) Al-Munkar (i.e. disbelief and polytheism of All kinds and All that Islaam has forbidden),

387 Aali Imraan: 110 388 At-Tawbah: 71



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and forbid (people) from Al-Ma'roof (i.e. Islaamic Monotheism and All that Islaam orders one to do)."389 So they are the opposite. Instead they enjoin evil now. Rather they are the ones who enjoin all evil and call to it. They call the Muslims to abandon their religion and they refer to holding firm to the religion as fundamentalism or extremism. They say "the Muslims ought to leave this or that and that the women should rebel and leave off the hijaab." They say, "Leave off loyalty and disavowalment and leave the people to be one with no differences." This is enjoining evil and they shall enjoin evil and forbid good always and forever contrary to the believers who enjoin the good and forbid the evil. Enjoining the good and forbidding the evil is an obligation of the religion. It is a must in Islaam. When enjoining the good and forbidding evil is found then this is a sign of a successful nation. When enjoining the good and forbidding the evil is lost then this is the sign of the destruction of a nation. Allaah says,

ŸŸωöθn= sù tβ% x. z⎯ ÏΒ Èβρãà)ø9 $# ⎯ ÏΒ ôΜä3Î= ö6s% (#θä9 'ρé& 7πŠÉ)t/ šχ öθpκ÷] tƒ Ç⎯ tã ÏŠ$ |¡xø9 $# ’ Îû

ÇÚö‘ F{$# ωÎ) WξŠ Î= s% ô⎯ £ϑÏiΒ $uΖ øŠpgΥ r& óΟßγ÷ΨÏΒ 3 3 y∩⊇⊇∉∪

"If only there had been among the generations before you, persons having wisdom, prohibiting (others) from Al-Fasaad (disbelief, polytheism, and all kinds of crimes and sins) in the earth, except a few of those whom we saved from among them."390 Very few of them enjoined the good and forbade the evil and Allaah saved them from punishment.

389 At-Tawbah: 67 390 Hud: 116



247

$ £ϑn= sù (#θÝ¡nΣ $ tΒ (#ρãÅe2 èŒ ÿ⎯ÏμÎ/ $ uΖ øŠpgΥ r& t⎦⎪ Ï%©!$# šχ öθpκ÷]tƒ Ç⎯ tã Ï™þθ¡9 $# $ tΡõ‹s{r& uρ

š⎥⎪ Ï%©!$# (#θßϑn= sß ¥># x‹yè Î/ ¤§ŠÏ↔t/ $ yϑÎ/ (#θçΡ% x. šχθà)Ý¡øtƒ ∩⊇∉∈∪

"So when they forgot the reminders that had been given to them, we rescued those who forbade evil, but we seized those who did wrong with a severe torment because they used to rebel (disobey Allaah)."391 So He does not save anyone except the people of enjoining the good and forbidding the evil. As for those who do not enjoin good and forbid evil then he is either a hypocrite void of any faith in his heart or a believer possessing weak faith. And if the people of evil are destroyed then he is destroyed with them. This is because he did not enjoin good and forbid evil according to his ability. Regarding this, the Prophet صلى اهللا عليه ,said وسلم

"And if he is unable to then let him do so with his tongue and if he is unable to then let him do so with his heart and that is the weakest of faith"392 And in another narration, "There is nothing that remains after that from a mustard's seed of faith."393 This proves that the one who does not enjoin good and forbid evil will be destroyed along with the destroyed. So enjoining the good and forbidding evil is a must. Success is not attained except through the existence of this matter and when enjoining the good and forbidding the evil is lost then it is the right of the

391 Al-'Araaf: 165 392 Muslim (49) from the hadeeth of Aboo Sa'eed Al-Khudree عنة اهللا ضير 393 Muslim (50) from the hadeeth of Ibn Mas'ood عنة اهللا رضي



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people to be destroyed and indeed there is no might or power except with Allaah.

• The saying of the Shaykh, "upon that which the pure Muhammadan legislation has ordained" then this is a refutation against the speech of the Khuwaarij and Mu'tazilah who assume that enjoining the good and forbidding evil constitutes over throwing the rulers, breaking the ties of obedience, dividing the main body of Muslims, and bloodshed all in the name of enjoining the good and forbidding the evil. So they call overthrowing the ruler, breaking the ties of obedience, declaring Muslim blood permissible and declaring them disbelievers enjoining the good and forbidding the evil. This is none other than a deviation regarding this great principle. Thus, we see the Shaykh, and other than him from Ahlus Sunnah wal Jama'ah saying, "upon that which the legislation has ordained." Likewise, it is similar to what Shaykhul Islaam Ibn Taymiyyah said in “Al-Aqeedatul Waasitiyyah”394 so that it will not be believed that enjoining the good and forbidding is similar to the way in which the Khuwaarij and Mu'tazilah believe. They are those who declare the believers to be disbelievers for committing major sins and refer to it as repelling evil. This is in opposition to that which the Sharee'ah ordains and is considered extremism concerning enjoining good and forbidding evil.

So it is imperative that this point be understood. Enjoining the good and forbidding the evil is as the Prophet صلى اهللا عليه وسلم said, "Whoever sees an evil action, let him change it with his hand [by taking action], and if he cannot, then with his tongue [by speaking out], and if he cannot, then with his heart."

394 Shaykhul Islam says in Al-Wasatiyyah: " By these fundamentals, then, they enjoin good deeds and forbid evil deeds in accordance with what the Sharee'ah ordains."



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This is the method of enjoining good and forbidding evil according to one's ability. So if you are not able to then you are not held accountable for it. But you must instead hate it with your heart and refrain and stay far away from its people. As for those who raise arms in the face of the Muslims saying, "This is enjoining the good and forbidding the evil", then this is the madhab of the Khuwaarij and Mu'tazilah – the people of misguidance. So this is the condition proclaimed by the people of knowledge; "Upon that which the Sharee'ah ordains."

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And thus, this is a concise creed that I have compiled while being extremely busy so that you may know that which is with me and indeed Allaah is a Trustee of all that we say. Hence, it is of no secret to you that I know of the letter of Sulaymaan ibn Saheem that has reached you and that it has been accepted and believed by some of those associated with knowledge from amongst you.

Explanation He is addressing the people of Qasim who inquired about his creed. He says, "So this is a concise creed that I have compiled while being extremely busy" because he – may Allaah have mercy upon him – was known for noble deeds in da'wah and teaching and there were tremendous matters that he undertook. So he wrote this small treatise as a response to their inquiry and greater detail is found in the extensive books of creed such as “Al-Aqeedatul Waasitiyyah” and “Al-Aqeedatul Tahaawiyyah” and their explanations.

• His saying, "so that you may know that which is with me." This is because he has been maligned with many things and accused of matters that he was free of, so he clarifies his creed in response to his adversaries and to prove they were lying regarding that which they have said about him – may Allaah have mercy upon him.

• His saying, "and indeed Allaah is a Trustee of all that we say". He calls Allaah to bear witness to that and this is the proof of his honesty and truthfulness. Just as in the beginning of this letter he calls Allaah, His angels, and those present from the believers to bear witness to that which this creed is comprised of.



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• His saying, "Hence, it is of no secret to you that I know of the letter of Sulaymaan ibn Saheem that has reached you". Now that he has outlined his creed, he now wants to respond to those who have insulted him with matters he is free of. And indeed not a prophet nor their followers were saved from such insults. Each of them were accused of desiring the rule, the leadership, wealth, wanting to be seen and heard, being sorcerers, being mad men, and so on and so on. Such is mentioned in the Noble Qur'aan from the statements of the disbelievers in their insults of the prophets – may peace be upon them – and more specifically concerning our Prophet Muhammad صلى اهللا They accused him of being a poet, a mad .عليه وسلمman, a liar, of being taught (by a human), of wanting to be a leader over the people. If that is the case concerning him, then how about those other than him from the people of knowledge such as Shaykh Muhammad ibn Abdul Wahhab? As soon as he called to the way of the Messenger صلى اهللا عليه وسلم, they made accusations, lied, and invented matters against him. Their lies have been documented and refuted in various books and treatises such as "Ad-Durar As-Sinniyyah fil Ajweebatin Najdiyyah" and similarly, other small titles such as "Misbaah Ad-Dhulaam fiman kathaba ala Shaykh Imaam Muhammad ibn Abdul Wahhaab" by Shaykh Abdul Lateef ibn Abdir Rahmaan – rahimahullaah, and the refutation of Dawood ibn Jirjees Al-Iraqi regarding the false things he wrote, also the refutation of Dahlaan in the book entitled, "Siyaanatul Insaan 'an Waswastu Shaykh Dahlaan" (Aiding Mankind against the Whispers of Shaykh Dahlan).

And Dahlaan was the Muftee of the people of Makkah. He was superstitious395 and came with many doubts concerning the call of the Shaykh. He then began to lie upon him and wrote a book entitled "Ad-Durar As-Sinniyyah fi Radd alal 395 Typically one who practices various acts of shirk such as seeking assistance with the dead, making du'a to them, etc.



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Wahabiyyah." In it, he mentions numerous fabrications upon the Shaykh so as a result a scholar from the scholars of India named Muhammad Basheer As-Sahsuwani responded by writing " Siyaanatul Insaan 'an Waswastu Shaykh Dahlaan." This book is in print and readily available. Likewise there is the book "Ghaayatul Amaani fi Radd ala An-Nabahaani" written by Mahmood Shukri Al-Aalusi. From the fabrications of Dahlaan: "Indeed Ibn Abdul Wahhaab wasting away and (as a result) wanted to claim prophethood for himself however when he began to see that the people would not believe him, he hid this idea even though it was in his heart."396 It is as if Dahlaan knew what was in the hearts and knew the unseen! And there are many more laughable fabrications. Indeed, the Shaykh is not alone in being accused and having his call questioned (doubted). The Messengers each took their share of accusations so their followers will certainly have more right to be accused.


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"Nothing is said to you (O Muhammad Sallallaahu 'alayhi Wa Sallam) except what was said to the messengers before you. Verily, your Lord is the Possessor of Forgiveness, and (also) the Possessor of painful punishment."397

• His saying "Sulaymaan ibn Saheem:" He was from the Shaykh's adversaries during his time. He was the local authority of Mi'kaal, which is a quarter located in Riyaadh still known by its name today. The superstitious people would gather in this quarter and from them was Sulaymaan ibn Saheem. He lied upon

396 Siyaanatul Insaan 'an Waswastu Shaykh Dahlaan (Aiding the People Against the Whispers of Shaykh Dahlaan) p.512 397 Fusilaat: 43



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the Shaykh and wrote a letter causing the people to laugh and joke about the fabrications and lies. The Shaykh refuted the fabrications of Saheem in another letter from his works and he points that out here. This is the only reference to it here but the a more detailed refutation can be found in a small letter written about Sulaymaan ibn Saheem in which he writes,

((From Muhammad ibn Abdul Wahhaab to Sulaymaan ibn Saheem, As to what proceeds, Indeed it has reached my attention that you have said such and such…)) And in every point he refutes him.398

• His saying, "that has reached you:” It is as if he knows that the question from the people of Qasim concerning his creed came to him as a result of the letter written by Saheem. So when the letter of Ibn Saheem arrived, they wrote to the Shaykh asking him about his creed. This is a duty! It is an obligation to verify. So they did a good then regarding this. If something reaches you about a person that he has said such and such then it is an obligation to substantiate it.

Allaah تعالى,

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398 "From the Writings of Shaykh Muhammad ibn Abdul Wahhaab" vol. 7, Chapter: Personal Letters, letter 13, and letter 34



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"..Lest you harm people in ignorance, and afterwards you become regretful to what you have done." 399 Would that the students of knowledge and youth today followed this methodology by verifying and leaving off discord and hostility that exists between them. This is because they are brothers and students of knowledge. Their creed is one – wal hamdulillaah. So if they should leave off insults and throwing accusations at one another and verify matters; And if something that has been said has been confirmed then they should advise one another and not use it as an opportunity to publicly lambaste, accuse, and fling words at one another. This is not permissible – ever! The obligation is to verify. When it has been confirmed then the one who has fallen into error and flaw is to be advised as there is no one from mankind who is infallible. There is another individual by the name of Abdullaah ibn Saheem who was from the students of the Shaykh. He was a good man so do not get Abdullaah ibn Saheem confused with Sulaymaan ibn Saheem.

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And indeed Allaah knows that this man has invented matters against me that I did not say and the majority of them have not even come to my attention.

From them, his statements that:

• I revoke the books of the four schools of thought.

• I say "for six hundreds years the people were not upon anything."

Explanation

Is it correct that the Shaykh revokes the four schools of thought? This is one of the biggest of lies. The Shaykh studied under the Hanbalee school of thought. He was not restricted to the Hanbalee school of thought but he would also take the evidences from the Shaafi'ee, Maalik, and Hanafee schools of thought. This was the methodology of the Shaykh. However his foundation was the Hanbalee school of thought but in religious verdicts he would take from the dominant evidence whether it be from the Ahmed ibn Hanbal's school of thought or other than it. He did not blindly follow a school of thought and desired the truth. This was his methodology in religious verdicts and teaching. He would take the strongest opinion based on the evidences from the four schools of thought but he would not go beyond these four schools.



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So the accusation of Ibn Saheem that the Shaykh "revokes the books of the four schools of thought" is a lie. This is because he – may Allaah have mercy upon him – never went outside the four schools of thought. Rather he benefited from them and gave verdicts from them using the strongest opinion based on the evidence regardless of whether it agreed with the Hanbalee school of thought or not as he desired the truth.

• His saying "for six hundreds years the people were not upon anything," meaning he declares the people to be disbelievers. This is from the fabrications of Ibn Saheem, that the Shaykh declares the people to be disbelievers. Why does he declare them to be disbelievers (according to Saheem)? Because he calls to Tawheed and forbids Shirk. So with this he alleges that he deems the people to be disbelievers. Rather he has done nothing more than call to Tawheed and forbid Shirk and has not declared the people to be disbelievers. He has not declared anyone to be a disbeliever except that which has been confirmed by evidence from the Book and the Sunnah as is presented in the ten nullifiers of Islaam which he wrote.

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I claim ijtihaad400 (for myself) and that I am beyond taqleed.

Explanation

• "I claim ijtihaad (for myself)." They say that he

alleged independence regarding ijtihaad and that he was able to compete with the four Imaams. This is a lie as the Shaykh was Hanbalee but not a blind follower of the school or the Imaam. He took the dominant opinion based upon the evidence even if it were in other than his school of thought as he desired the truth. Similar to Shaykhul Islaam Ibn Taymiyyah, Ibn Qayyim and other than them were not blind followers rather they took the position established by evidence but they would not go outside of these four schools which is that of the four Imaams in which they studied, understood, compiled words about, and to which the Muslims have inherited from generation to generation. So he does not claim unlimited religious jurisprudence, meaning he does not view himself on the level of the four great Imaams such as Aboo Haneefah, Maalik, Shaafi'ee, Ahmed and even Al-Awzaa'ee but they lie upon the Shaykh.

• His saying, "beyond taqleed." Taqleed is accepting the statement of a scholar without knowledge of its evidence. Taqleed is of two categories:

• Blind taqleed which is blind fanaticism to a statement of a scholar even if it be in opposition to the evidence. The Shaykh Muhammad was not affiliated with this.

400 Permissible interpretation and opinion derived from evidences of the Qur'aan, Sunnah, and understanding of the Salaf. The scholars are the only ones qualified to partake in ijtihaad.



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• Taqleed with the truth. This is the take a statement of a scholar that coincides with the evidence. This is taqleed with the truth and following the people of truth. They refer it to this as taqleed or following as the meaning is basically one. Yoosef عليه السالم said,

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"And I have followed the religion of my fathers, Ibraheem (Abraham), Ishaaq (Isaac) and Ya'qoob (Jacob)."401

So this is in fact following the truth.

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"And the first to embrace Islaam of the Muhaajiroon (those who migrated from Makkah to Al-Madinah) and the Ansaar (the citizens of Al-Madinah who helped and gave aid to the Muhaajiroon) and also those who followed them exactly."402 This is referred to as "following" so whoever is upon the truth then we follow him.

∗∗∗∗∗∗∗ 401 Yoosef: 38 402 At-Tawbah: 100



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I have said differing amongst the scholars is a wrath.

Explanation

This is yet another lie upon the Shaykh because differing amongst the scholars in the various subsidiary matters of the religion and ijtihaad is not a wrath. The scholars work hard, research, and investigate. If they are correct then they get two rewards and if they error then they are given one reward. So the process of ijtihaad is something desired and differing concerning this matter is not to be considered blameworthy. The Companions – may Allaah be pleased with them – would differ concerning religious verdicts, each of them stated that which became apparent to him from the evidence. This type of differing is praiseworthy as it is researching of the truth. As for the blameworthy differing then it is actual differing concerning the truth itself. It is not permissible to differ concerning the truth after it has been made clear. Rather it is an obligation to take the truth and not deviate from it. So ikhtilaaf (differing) is of two types:

• Blameworthy differing as Allaah Ι says,

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"And hold fast, all of you together, to the Rope of Allaah (i.e. This Qur'aan), and be not divided among yourselves."403

403 Aali 'Imraan: 103



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We see that dividing and differing are both blameworthy. Anything that leads to rejection of the truth and blind following of falsehood is blameworthy.

• Differing in which the truth is being searched for. This is praiseworthy and whoever is correct then he gets two rewards and whoever errors gets one reward. If it comes to our attention that he has made an error then we do not take his statement rather we take the statement of the one who was correct. This is what is demanded.

So as a result, we see that the scholars of fiqh (jurisprudence) say: There is no disparagement in matters of ijtihaad. For example, greeting the masjid at times when prayer is prohibited. Some of the scholars say that it is prayed following the statement of the Prophet صلى اهللا عليه وسلم, "When one of you enters the masjid then do not sit until he prays two rak'ats." They say that this is general and includes the prohibited times and other than that because it contains an underlying reason.404 Likewise, there is a group who say that you do not pray at these times, not greeting the masjid or any other voluntary prayer because the Prophet صلى اهللا عليه وسلم forbade praying after the Asr prayer until the sun sets. He also forbade praying after Fajr prayer until the sun completely rises.405 So they place the general prohibition and apply it to a general action. Thus, whoever takes this opinion is not to be disparaged just as the one who take the first opinion is not to be disparaged because both of them have their references. These are matters of ijtihaad that are not permissible to hold enmity or hostility as the Companions differed in the subsidiary matters – and they were all brothers.

404 The voluntary prayers can be divided into two categories: 1) Those that are performed without specific reason, such as one's desire to pray at any time with no other purpose other than to increase his good deeds. 2) Those that are performed for a specific reason such as the two rak'ats after wudhoo'. The reason: one performed wudhoo and desired to follow the hadeeth of the Prophet صلى اهللا عليه وسلم which encourage these two rak'ats. 405 Al-Bukhaaree (588) Muslim (825) from the hadeeth of Aboo Hurairah عنة اهللا رضي



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Upon the Prophet's صلى اهللا عليه وسلم return from Al-Ahzaab he prepared his Companions to go into battle with the Jews of Bani Quraithah and he said, "None of you should pray the 'Asr prayer except in Bani Quraithah."406 Some of the Companions said that the intent of the Messenger صلى اهللا عليه وسلم was that they should be prayed on time and not that they should actually pray until they arrive at Bani Quraithah so they prayed on the road while others said that the Messenger specifically stated, " None of you should pray the 'Asr prayer except in Bani Quraithah" so they delayed the Asr prayer until they arrived at Bani Quraithah. When they asked the Prophet صلى اهللا عليه وسلم, he did not disparage either of the two groups as each of them had a source of evidence. Thus, ijtihaad of this type is not to be disparaged nor should it be said that it is a "wrath." Rather we say it is ijtihaad and researching for the truth.

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406 Al-Bukhaaree (946 and 4119) Muslim (1770) with the wording "Thuhr" from the hadeeth of Ibn Umar عنة اهللا رضي



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I deem a person who seeks nearness to Allaah through the righteous as a disbeliever, I deem Al Boseery a disbeliever for his poem: "O noblest of creation," and that I have said: "If I had the ability to destroy the dome of the Messenger of Allaah عليه وسلمصلى اهللا that I would have indeed destroyed it"

Explanation

• His saying, "I deem a person who seeks

nearness to Allaah through the righteous as a disbeliever." This restricted ruling is incorrect. Seeking aid here has a detailed explanation. If any part of worship has been delegated to the one whose aid is being sought such as the worship of graves and those who slaughter to the dead, swearing an oath by them, seeking assistance through them, then all of this is major shirk because it is worship to other than Allaah. However, if nothing of worship has been delegated to them and one merely seeks closeness to Allaah through them or an intermediary between him and Allaah then this is an innovation and not disbelief. Examples of this include asking (Allaah) by ones prestige or reputation, by the right of so and so, or saying, "by your Prophet," or "by your servant so and so," all without delegating any act of worship to them and merely using them as an intermediary between Allaah to accept his supplication then this is an innovation. Allaah has commanded us to supplicate to Him without an intermediary.

Their statement: The Shaykh declares one who seeks nearness to Allaah as a disbeliever unrestrictedly, is false. The Shaykh is free of this.



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• His saying, "I deem Al Boseery a disbeliever for his poem: "O noblest of creation." This is a matter of a specific declaration of disbelief however it is as if the Shaykh did not intend a specific declaration of disbelief even though the speech of Al-Boseery was clear disbelief such as his poem addressed to the Prophet صلى اهللا عليه وسلم in which he says,

"O noblest of creation there is no one that I turn for protection when something occurs of evil besides you. Verily the dunya is from your bounties and indeed the knowledge of The Lawh and The Pen lies with you. If you do not take hold of my hand in the hereafter for safety then indeed I will be lost. Indeed I shall be cared for by him for my name is Muhammad and verily he is the most trustworthy of creation to care for the people." To the end of what he said in "Al-Burdah" which is disbelief. However it could be possible that this individual has not received the evidence or made an incorrect interpretation. In that case, he is not declared a disbeliever until the proofs have been established against him. Also, the Shaykh did not know what was finally written for him.

• His saying, "and that I have said: ‘If I had the ability to destroy the dome of the Messenger of Allaah صلى اهللا عليه وسلم that I would have indeed destroyed it."

And this is from the lies upon the Shaykh. It is well known that the Messenger صلى اهللا عليه وسلم was buried in his house safe from extremism. His house consists of walls and a roof. This roof was present at the time of his burial عليه وسلمصلى اهللا . What exists there now is the removal of the original roof and it being replaced in the form of a dome. The Shaykh does not see this as a evil thing. The Messenger صلى اهللا عليه وسلم was buried in his home and continues to be buried there as a preservation from extremism. Likewise, Aa'isha, upon mentioning the



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prohibition of the Prophet صلى اهللا عليه وسلم from extremism with graves said, "Had it not been so, his grave would have been in an open place. But it could not be (in an open place) due to his fear that it might be taken as a masjid."407 This narration makes it clear that he was buried in his house as a preservation against extremism. So they accuse the Shaykh by making the dome of the Messenger similar to other domes built upon graves as a sign of veneration and this is incorrect. Domes built upon graves are an opposition to the Sharee'ah. Meaning; For a dead individual to be buried and have a structure or dome built over his grave or it be taken as a masjid is what the Messenger صلى اهللا عليه وسلم forbade as it is a path to shirk. The Companions were the best of generation of this nation yet they were buried in graveyards and nothing was put over their graves. Indeed the Messenger صلى اهللا عليه وسلم was isolated and placed in his home as a safeguard against fanaticism. And there is a difference between that which was built upon it for the sake of glorification and that which was built upon it for the sake of preservation from extremism. Building on graves for glorification is forbidden as it is a conduit to shirk and it is that which the people become attached to. However, the grave of the Messenger has not been built upon for this purpose but rather he was buried in his home and its reasoning was to preserve him. What do you think if the Messenger were buried in a graveyard? What will be in his presence from huge crowds, extremism, and the actions of the ignorant? But Allaah accepted the supplication of His Prophet when he said, "O Allaah, do not let my grave be made into an idol to be worshipped."408

407 Al-Bukhaaree (1330) Muslim (529) from the narration of Aa'ishah (Allaah be pleased with her) . 408 Narrated by Imaam Maalik in his Muwaatta (414) from the hadeeth of Ataa ibn Yassar τ. It has also been narrated by Ibn Abdul Barr in a connected chain from the hadeeth of Aboo Sa'eed Al-Khudree عنة اهللا رضي in the book At-Tamheed (5/43) also refer to Al-Istithkaar (2/359). Also narrated by Imaam Ahmed in his Musnad (2/246 #7358) and Al-Humaidi in his Musnad (2/445 #1025) and Ibn Sa'd in At-Tabaqaat Al-Kubra (2/241) from the hadeeth Aboo Hurairah τ with the exclusion of the word "worshipped."



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So Allaah answered his supplication and he was subsequently buried in his home as preservation. Ibn Qayyim – rahimahullaah – said in a poem, "So the Lord of the Worlds answered his supplication and surrounded him with three walls - through his supplication, his surroundings became a glory, a protection, and defense"409

So this is the difference between the grave of the Prophet صلى .and the grave of others that have been built upon اهللا عليه وسلمSo let us not compare the two by saying that because the grave of the Messenger has been built upon and has a dome then it must be permissible to build upon other graves and place domes on them as is said by the superstitious.

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409 Sharh An-Nooniyyah by Ahmed ibn Eesaa (2/352)



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If I had the authority over the Ka'bah then I would take its drain and make it into a drain made of wood. I prohibit visiting the grave of the Prophet صلى اهللا عليه وسلم. I prohibit visiting the grave of ones parents and other than them. I declare the one who makes an oath upon other than Allaah a disbeliever.

Explanation

This is yet another lie upon the Shaykh. Allegedly he says, "If I had ability to take the drain of the Ka'bah," because the drain of the Ka'bah is presently made from gold. They claim that the Shaykh says, "If I had the authority I would indeed take it and place in its place a drain made of wood." This is a lie upon the Shaykh. There is no problem with the drain of the Ka'bah being made from gold because gold does not erode or change. However, if it were made from wood then it would be eaten by termites and deteriorate. They Shaykh has never said anything concerning the drain of the Ka'bah yet they accuse him of this. They accuse even to the point of alleging that he said, "Verily my stick is better than the Messenger because the Messenger is dead and is not benefiting anyone. As for my صلى اهللا عليه وسلمstick, then I benefit from it and hit with it." This is from the greatest of lies upon the Shaykh. Likewise they claim that the Shaykh prohibited visiting the grave of the Prophet صلى اهللا عليه وسلم and this is also incorrect. Rather he – may Allaah have mercy upon him – would visit the grave of the Prophet صلى اهللا عليه وسلم. The grave of the Messenger is visited just as other graves are visited. He صلى

هللا عليه وسلما said, "And visit the graves as they are a reminder of the hereafter."410 So inclusive in this is the grave of the Messenger صلى اهللا عليه وسلم. It is visited and peace is conveyed to him just as other graves are visited and peace is conveyed 410 Muslim (976) from the hadeeth of Aboo Hurairah عنة اهللا رضي



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to them. So the Shaykh did not prevent visiting that is done according to the Sharee'ah. Rather he prevented visitations to the grave of the Messenger and other than him that were done upon innovation or shirk. So whoever visits graves for the purposes of supplicating the dead, seeking aid with its inhabitants, or seeking blessings from them or the dirt they are buried in then this was prohibited by all of the scholars – the Shaykh and other than him. As for visitations according to the Sharee'ah whose intent is to convey the salutation upon the dead or supplicating, and taking a lesson from the graves then is not disparaged by anyone from the scholars. So the Shaykh disparaged visitations to the graves that were upon shirk and innovation and not visitations upon the Sharee'ah but those making accusation try to deceive the people with this speech.

• His saying, "I prohibit visiting the grave of ones parents and other than them." This is on the basis of their allegation that he declared those who came before him to be disbelievers so the people would then say (mockingly) do not visit your parents because they are disbelievers and this is a lie. The Shaykh idea concerning those who died or what they died upon. The foundation of course is to have the best assumption regarding Muslims who have died. So once again, this is yet another lie upon the Shaykh – rahimahullaah.

• His saying, “declare the one who makes an oath upon other than Allaah a disbeliever." Such is the ruling for swearing and oath by other than Allaah. The Messenger صلى اهللا عليه وسلم said, "Whoever swears by other than Allaah, then he has indeed committed disbelief or shirk."411 However, this does not mean the disbelief that removes one from Islaam, rather it is minor disbelief. Minor shirk as well, does not remove one

411 Aboo Dawood (3251) At-Tirmidhi (1535) Ahmed (2/125 # 6072) from the hadeeth of Ibn Umar عنة اهللا رضي



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from Islaam. So the one who says that swearing and oath by other than Allaah is disbelief or shirk and he intends minor shirk and kufr then this is correct. This is because the Messenger referred to it as both disbelief and shirk. However, if he intends that it is disbelief and shirk that removes one from Islaam then this is falsehood.

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I consider Ibnul Faaridh and Ibn Arabi disbelievers and I have burned "Dala'ilul Khairaat" and "Rawd Ar-Riyaheen" and I refer to it instead as Rawd Ash-Shayateen.

Explanation

Ibn Al-Faaridh is the author of a poem on wahdatul wujood,412 which contains disbelief and infidelity and indeed Allaah's refuge is sought! However the Shaykh did not declare it's author to be a disbeliever because he did not know what his end was nor whether the argument was ever established against him or not. He said that it contains disbelief and heresy but when it came to its author he stopped. This is the methodology of Ahlus Sunnah wal Jama'ah. They do not bear witness that anyone is in either paradise or hell except whom the Messenger of Allaah صلى اهللا عليه وسلم has bore witness to.

As for Ibn Arabi then he is well known. He was Muhyee Deen ibn Arabi At-Taa'ee, the Imaam of the people of wahdatul wujood. Ibnul Faaridh was a follower of Ibn Arabi. Nevertheless the Shaykh did not determine they were disbelievers even though they both said statements of disbelief, misguidance, and heresy. However, a specific declaration of disbelief requires evidence because he could have repented and he may have died upon repentance and Allaah knows best. Another lie on the Shaykh as well is their allegation that he burned the book “Dala'il Khairaat.” “Dala'il Khairaat” is a book of "Peace and blessings upon the best of creation" and it contains extremism. It also consists of supplications for the Messenger صلى اهللا عليه وسلم. So it is definitely a book of

412 Pantheism or the belief that Allaah is everywhere and in everything or that everything is in fact Allaah – and we seek Allaah's refuge!



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falsehood but the Shaykh did not burn it. Instead he would advise reading beneficial books that were free of misguidance. Likewise the book “Rawd Ar-Riyaheen” was a book of fanaticism concerning the Prophet صلى اهللا عليه وسلم but burning it would have no point. They have lied upon the Shaykh and said that he referred to the book as Rawd Ash-Shayateen and all of these are of course fabrications upon the Shaykh.

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My response to all of these matters are:

Glory be to You (O Allaah) this is a great lie and before him (Ibn Saheem) there were those who lied upon Muhammad صلى اهللا عليه وسلم alleging that he insulted Eesa the son Maryam – may the peace and blessings be upon them both – and that he insulted the righteous. So similar are their hearts with their lies and false statements.

Allaah says:

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"It is only those who believe not in the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah."413

And they fabricated lies upon him صلى اهللا عليه alleging that he said the angels, Eesaa, and وسلمUzair are all in the fire. So Allaah revealed concerning this,

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tβρß‰yèö6 ãΒ ∩⊇⊃⊇∪

413 An-Nahl: 105



272

"Verily those for whom the good has preceded from us, they will be removed far there from (Hell) [e.g. 'Eesa (Jesus), son of Maryam (Mary); 'Uzair (Ezra), etc.]."414

Explanation

These matters in which they have fabricated, the Shaykh – rahimahullaah – responds by saying, "Glory be to You (O Allaah) this is a great lie." All of that which has been said in these words are great lies that the Shaykh has not said and is free of. May Allaah's far reaching mercy be upon him.

• His saying "and before him there were those who lied upon Muhammad صلى اهللا عليه وسلم." "Before him" meaning Ibn Saheem there were those who fabricated lies on the Messenger of Allaah صلى اهللا عليه وسلم from amongst the disbelievers and polytheists. The Shaykh is basically saying, "So I indeed have an example in the Messenger صلى اهللا عليه وسلم, if Ibn Saheem fabricates lies against me then indeed the Messenger صلى اهللا عليه وسلم was lied upon with matters far greater than this."

They said about the Messenger, “that he insulted Eesa the son Maryam" and thus the verse of the Most High was revealed,

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šχρ ßŠÍ‘≡uρ ∩®∇∪

414 Anbiyaa: 101



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"Certainly! You (disbelievers) and that which you are worshipping now besides Allaah, are (but) fuel for Hell! (Surely), you will enter it." 415 They said that Muhammad insults Eesaa and his mother because Eesaa is worshipped besides Allaah so this means he is in the fire.

(# þθä9$ s%uρ $ uΖ çF yγÏ9≡r& u™ î ö yz ôΘr& uθèδ 4∩∈∇∪

"And say: ‘Are our aaliha (gods) better or is he ['Eesa (Jesus)]?’"416

Meaning 'Eesa عليه السالم. So Allaah تعالى revealed,

¨¨β Î) š⎥⎪ Ï%©!$# ôMs)t7y™ Νßγs9 $ ¨ΨÏiΒ #©o_ó¡ßsø9 $# y7Í×≈ s9 'ρé& $ pκ÷]tã tβρß‰yè ö6ãΒ ∩⊇⊃⊇∪ Ÿω šχθãè yϑó¡o„ $ yγ|¡ŠÅ¡ym ( öΝèδuρ ’ Îû $ tΒ ôMyγtGô©$# óΟßγÝ¡àΡr& tβρà$Î#≈ yz ∩⊇⊃⊄∪

"Verily those for whom the good has preceded from Us, they will be removed far there from (Hell) [e.g. 'Eesa (Jesus), son of Maryam (Mary); 'Uzair (Ezra), etc.]. They shall not hear the slightest sound of it (Hell), while they abide in that which their own selves desire." 417 This verse was revealed concerning the one who is worshipped and is pleased with such worship. Eesaa was not pleased with worship nor commanded them to worship him rather he commanded them to worship Allaah تعالى.

$ tΒ àMù= è% öΝçλ m; ωÎ) !$ tΒ ©Í_s?ó sΔ r& ÿ⎯ ÏμÎ/ Èβ r& (#ρß‰ç6ôã$# ©!$# ’ În1u‘ öΝä3−/ u‘ uρ ∩⊇⊇∠∪

415 Anbiyaa: 98 416 Az-Zakhruf: 58 417 Anbiyaa: 101



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"Never did I say to them aught except what You (Allaah) did command me to say: 'Worship Allaah, My Lord and Your Lord.’" 418

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"['Eesa (Jesus) said]: And Verily Allaah is my Lord and your Lord. So worship Him (Alone). That is the Straight Path. (Allaah's religion of Islaamic Monotheism which He did ordain for all of His prophets)" [Tafseer At-Tabari]."419

So Eesa عليه السالم did not call the people to worship him, rather he renounced it. Furthermore, those who called the people to worship them are those who shall be in the fire with the one that worshipped them. As for Eesaa, Uzair, and other prophets then they disparaged such things in their lifetime. When they died, it was the people who did this after their death. Eesa عليه السالم said,

$ £ϑn= sù ©Í_tGøŠ©ù uθs? |MΨä. |MΡr& |=‹Ï% §9 $# öΝÍκö n= tã 4 |MΡ r& uρ 4’ n? tã Èe≅ ä. &™ó©x« î‰‹Íκy− ∩⊇⊇∠∪

"But when You took me up, You were the watcher over them, and You are a witness to all things. (This is a great admonition and warning to the Christians of the whole world)." 420 So the prophets, messengers, and righteous never ordered the people to worship them.

418 Al-Maa'idah: 117 419 Maryam: 36 420 Al-Maa'idah 117



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*⎯ tΒ uρ ö≅ à)tƒ öΝåκ÷]ÏΒ þ†ÎoΤÎ) ×μ≈ s9 Î) ⎯ ÏiΒ ⎯ ÏμÏΡρ ßŠ y7Ï9≡x‹sù ÏμƒÌ“ øg wΥ zΟΨyγy_ 4 šÏ9≡x‹x.

“Ì“ øg wΥ t⎦⎫ÏϑÎ=≈ ©à9 $# ∩⊄®∪

"And if any of them should say: ‘Verily, I am an Ilaah (a god) besides Him (Allaah),’ such a one we should ecompense with Hell. Thus we recompense the Dhaalimoon (polytheists and wrong-doers, etc.)."421

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(#θçΡθä. # YŠ$ t6Ïã ’ Ík< ⎯ ÏΒ ÈβρßŠ «!$# ⎯ Å3≈ s9 uρ (#θçΡθä. z⎯↵ ÍhŠÏΨ≈ −/ u‘ $yϑÎ/ óΟçFΖ ä. tβθßϑÏk= yè è?

|=≈ tGÅ3ø9 $# $yϑÎ/ uρ óΟçFΖ ä. tβθß™â‘ ô‰s? ∩∠®∪

"It is not (possible) for any human being to whom Allaah has given the Book and Al-Hukm (the knowledge and understanding of the laws of religion, etc.) and prophethood to say to the people: ‘Be my worshippers rather than Allaah's.’"422 So Allaah freed the prophets from this speech. Eesaa never told his people, "Worship me" but rather they began to worship him after his death.423 Hence there is not blame upon him عليه ,and Allaah responded to them by saying السالم

"Verily those for whom the good has preceded from Us. "424

421 Al-Anbiyaa: 29 422 Aali 'Imraan: 79 423 After his death meaning according to their beliefs as the Muslims do not believe that Eesaa عليه السالم died. 424 Al-Anbiyaa: 101



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From them was Eesa عليه السالم, "They will be removed far there from (Hell) [e.g. 'Eesa (Jesus), son of Maryam (Mary); 'Uzair (Ezra), etc.]. They shall not hear the slightest sound of it (Hell), while they abide in that which their own selves desire" And He said,

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"And when the son of Maryam (Mary) is quoted as an example [i.e. 'Eesa (Jesus) is worshipped like their idols), behold! Your people cry aloud (laugh out at the example)."425 They say if our gods are in the fire then surely Eesa is among them because he is also worshipped besides Allaah. They wanted nothing more than to reject the Messenger صلى اهللا عليه ,Allaah says .وسلم

نا خير أم هو ما ضربوه لك إلا جدلا بل هم وقالوا أآلهت قوم خصمون

إن هو إلا عبد أنعمنا عليه وجعلناه مثلا لبني إسرائيل "They quoted not the above example except for argument. Nay! But they are a quarrelsome people. He ['Eesa (Jesus)] was not more than a slave. We granted Our favor to him, and We made him an example to the Children of Israel (i.e. his creation without a father)."426 Thus, Allaah refutes them in two places; in both Soorah Al-Anbiyaa and Az-Zakhruf. Such is the Qur'aan, it refutes the

425 Az-Zakhruf: 57 426 Az-Zakhruf: 58-59



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people of falsehood and rebuts their doubts – and all Praise is due to Allaah.

So surely if they accused the Messenger صلى اهللا عليه وسلم of declaring The Messiah a disbeliever and that he is in the fire because the Christians worshipped him then how are they not going to accuse Shaykh Muhammad ibn Abdul Wahhab?!

• "And they fabricated lies upon him صلى اهللا عليه alleging that he said the angels, Eesaa, and وسلمUzair are all in the fire." Because they were worshipped besides Allaah and because the verse says,

إنكم وما تعبدون من دون الله حصب جهنم أنتم لها واردون

"That which you are worshipping now besides Allaah, are (but) fuel for Hell!"427 So they say this is general and includes the angels, Eesaa, Uzair, and the righteous. The response to this has preceded, and that is none of these people desired worship to be done to other than Allaah rather they condemned it during their lives so they are far from the fire, "They shall not hear the slightest sound of it (Hell), while they abide in that which their own selves desire." They are Eesaa, Uzair, and anyone whose good has righteousness has been mentioned by Allaah then he is far from the Fire. If he were worshipped after his death then this does not harm him in the least as he used to condemn it while alive.

Our Prophet Muhammad صلى اهللا عليه وسلم is worshipped after his death. He is worshipped by superstitious Soofees and polytheists. Is the Messenger صلى اهللا عليه وسلم to be blamed for

427 Al-Anbiyaa: 98



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this? Or do we say that Muhammad is in the Fire because he is now worshipped besides Allaah?! No, because he condemned such acts during his lifetime and would fight against it with the sword. As for him being worshipped after his death then no such blame goes back to him.

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279

And as for the other issues and they are:

That indeed I say:

1. A person’s Islaam is not complete until he knows the meaning of Laa ilaaha illa Allaah and I inform anyone who comes to me of its meaning. 2. I declare the one who makes a vow by other than Allaah a disbeliever if the intention of his vow is to draw closer to other than Allaah and takes this vow for that reason as a disbeliever. 3. And that any slaughter made to other than Allaah is disbelief and hence such a sacrifice is forbidden.

Then these issues are the truth and I have stated them and I have evidence from the speech of Allaah, the speech of his Messenger and the speech of well known ,صلى اهللا عليه وسلمscholars such as the four Imaams. And if Allaah makes it easy for me I will present this answer in a small letter Inshaa Allaah.

Finally, know and reflect on Allaah تعالى saying,



280

$pκ š‰ r'≈ tƒ t⎦⎪Ï% ©!$# (# þθãΖtΒ# u™ βÎ) óΟ ä. u™!% y 7,Å™$sù :* t6 t⊥Î/ (#þθãΨ ¨ t6 tGsù βr&

(#θç7ŠÅÁè? $JΒöθs% 7's#≈ yγ pg ¿2 (#θßsÎ6 óÁçGsù 4’ n?tã $tΒ óΟ çFù=yèsù t⎦⎫ÏΒÏ‰≈ tΡ ∩∉∪

. "O You who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done." 428

Explanation

• His saying, "A persons Islaam is not complete until he knows the meaning of La ilaaha illa Allaah." This speech is correct. The Shaykh would teach the people that the meaning of Laa ilaaha illa Allaah is: None has the right to be worshipped in truth except Allaah and anything besides Him that is worshipped is false and shirk. Is this something that the Shaykh should be rebuked for? The answer is no as this is the methodology of the prophets.

• His saying, "I declare the one who makes a vow by other than Allaah a disbeliever." This is also correct. Whoever vows by other than Allaah then he is a disbeliever because he has displaced and aspect of worship for other than Allaah. So again, there is no rebuke upon the Shaykh, or other than him for that matter, if he declares this one to be a disbeliever due to this action.

428 Al- Hujuraat: 6



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• His saying, "And that any slaughter made to other than Allaah is disbelief." This correct as well. As Allaah says,

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…çμs9 ∩⊇∉⊂∪

"Say (O Muhammad ): ‘Verily, my Salaat (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the 'Aalameen (mankind, jinns and All that exists). He has no partner.’"429 Likewise in the Sunnah, "The curse of Allaah is upon the one who slaughters by other than Allaah."430

• His saying, "such a sacrifice is forbidden." This is because another name has been invoked besides Allaah's and Allaah تعالى says,

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"Eat not (O believers) of that (meat) on which Allaah's Name has not been pronounced (at the time of the slaughtering of the animal)."431

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429 Al-An'aam: 162-163 430 Muslim (1978) from the hadeeth of Alee ibn Abee Taalib عنة اهللا رضي 431 Al-An'aam: 121



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"Forbidden to you (for food) are: Al-Mayta (the dead animals - cattle-beast not slaughtered), blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allaah."432

• His saying, "Then these issues are the truth and I have stated them." Because they are the conformance with the Book and the Sunnah. So there is no blame upon the Shaykh, but rather he should be thanked for this and supplicated for. However, they desire to exchange the good for evil!

And so this completes this explanation of this blessed letter and Allaah knows best. May the peace and blessings of Allaah be upon Muhammad, his family, and his companions.

And All Praise is due to Allaah, The Lord of the Worlds.

Muharram, 1, 1426

432 Al-Maa'idah: 3

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